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diff --git a/old/64176-0.txt b/old/64176-0.txt deleted file mode 100644 index 193f7c0..0000000 --- a/old/64176-0.txt +++ /dev/null @@ -1,38726 +0,0 @@ -The Project Gutenberg eBook of Seneca Fiction, Legends, and Myths, by -Jeremiah Curtin - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Seneca Fiction, Legends, and Myths - Thirty-Second Annual Report of the Bureau of American Ethnology; - 1910-1911 - -Editor: Jeremiah Curtin - J. N. B. Hewitt - -Release Date: December 30, 2020 [eBook #64176] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This file - was produced from images generously made available by The - Internet Archive/American Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK SENECA FICTION, LEGENDS, AND -MYTHS *** - - - - THIRTY-SECOND ANNUAL REPORT - OF THE - BUREAU OF AMERICAN ETHNOLOGY - - TO THE - SECRETARY OF THE SMITHSONIAN INSTITUTION - - - 1910–1911 - - - WASHINGTON - GOVERNMENT PRINTING OFFICE - 1918 - - - - - - - - - LETTER OF TRANSMITTAL - - - Smithsonian Institution, - Bureau of American Ethnology, - Washington, D. C., August 17, 1911. - - - Sir: I have the honor to submit herewith the Thirty-second Annual - Report of the Bureau of American Ethnology, comprising an account - of the operations of the bureau during the fiscal year ended - June 30, 1911. - - Permit me to express my appreciation of your aid in the work under - my charge. - - - Very respectfully, yours, - - F. W. Hodge, - Ethnologist-in-Charge. - - Dr. Charles D. Walcott, - Secretary of the Smithsonian Institution. - - - - - - - -CONTENTS - - -REPORT OF THE ETHNOLOGIST-IN-CHARGE - - Page - Systematic researches 9 - Special researches 24 - Publications 29 - Illustrations 30 - Library 31 - Property 32 - Recommendations 32 - -ACCOMPANYING PAPER - - Seneca Fiction, Legends, and Myths; collected by - Jeremiah Curtin and J. N. B. Hewitt; edited by - J. N. B. Hewitt 37 - - Index 815 - - - - - - - -THIRTY-SECOND ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY - -F. W. Hodge, Ethnologist-in-Charge - - -The operations of the Bureau of American Ethnology for the fiscal year -ended June 30, 1911, conducted in accordance with the provisions of the -act of Congress approved June 25, 1910, authorizing the continuation of -ethnological researches among the American Indians and the natives of -Hawaii, under the direction of the Smithsonian Institution, were -carried forward in accordance with the plan of operation approved by -the Secretary June 15, 1910. - - - - -SYSTEMATIC RESEARCHES - -The systematic ethnological researches of the bureau were continued -during the year with the regular scientific staff, consisting of nine -ethnologists, as follows: Mr. F. W. Hodge, ethnologist-in-charge; Mr. -James Mooney, Dr. J. Walter Fewkes, Mrs. Matilda Coxe Stevenson, Mr. J. -N. B. Hewitt, Dr. John R. Swanton, Dr. Truman Michelson, Dr. Paul -Radin, and Mr. Francis La Flesche. In addition, the services of several -specialists in their respective fields were enlisted for special work, -as follows: - -Dr. Franz Boas, honorary philologist, with several assistants, for -research in connection with the preparation and publication of the -Handbook of American Indian Languages. - -Miss Alice C. Fletcher and Mr. Francis La Flesche, for the final -revision of the proofs of their monograph on the Omaha Indians for -publication in the Twenty-seventh Annual Report. - -Miss Frances Densmore, for researches in Indian music. - -Mr. J. P. Dunn, for studies of the tribes of the Middle West. - -Mr. John P. Harrington, for researches among the Mohave Indians of the -Colorado Valley. - -Rev. Dr. George P. Donehoo, for investigations in the history, -geography, and ethnology of the tribes of Pennsylvania for -incorporation in the Handbook of American Indians. - -Mr. William R. Gerard, for studies of the etymology of Algonquian place -and tribal names and of terms that have been incorporated in the -English language, for use in the same work. - -Prof. H. M. Ballou, for bibliographic research in connection with the -compilation of the List of Works Relating to Hawaii. - -Mr. James R. Murie, for researches pertaining to the ethnology of the -Pawnee Indians. - -The systematic ethnological researches by members of the regular staff -of the bureau may be summarized as follows: - -Mr. F. W. Hodge, ethnologist-in-charge, in addition to conducting the -administrative work of the bureau, devoted attention, with the -assistance of Mrs. Frances S. Nichols, to the final revision of the -remaining proofs of part 2 of the Handbook of American Indians -(Bulletin 30), which was published in January, 1911. This work met with -so great popular demand that the edition of the two parts became -exhausted immediately after publication, causing the bureau much -embarrassment owing to the thousands of requests that it has not been -possible to supply. To meet this need in part, the Senate, on May 12, -adopted a concurrent resolution authorizing the reprinting of the -entire handbook, and at the close of the fiscal year the resolution was -under consideration by the Committee on Printing of the House of -Representatives. The Superintendent of Documents has likewise been in -receipt of many orders for the work, necessitating the reprinting of -part 1 some months after its appearance, and about the close of the -fiscal year another reprint of this part was contemplated. Much -material for incorporation in a revised edition for future publication -was prepared during the year, but lack of funds necessary for the -employment of special assistants prevented the prosecution of this work -as fully as was desired. - -The bureau has been interested in and has conducted archeological -explorations in the pueblo region of New Mexico and Arizona for many -years. Since the establishment of the School of American Archæology in -1907, following the revival of interest in American archeology, by the -Archæological Institute of America, that body likewise commenced -systematic work in the archeology of that great region. In order to -avoid duplication of effort, arrangements were made between the bureau -and the school for conducting archeological investigations in -cooperation, the expense of the field work to be borne equally, a -moiety of the collections of the artifacts and all the skeletal remains -to become the property of the National Museum, and the bureau to have -the privilege of the publication of all scientific results. - -Active work under this joint arrangement was commenced in the Rito de -los Frijoles, northwest of Santa Fe, New Mexico, in July, 1910, work -having already been initiated there during the previous summer by the -school independently, under the directorship of Dr. Edgar L. Hewett. In -August, 1910, Mr. Hodge visited New Mexico for the purpose of -participating in the work on the part of the bureau, and remained in -the field for a month. - -The great prehistoric site in the Rito de los Frijoles is characterized -by an immense circular many-celled pueblo ruin, most of the stone walls -of which are still standing to a height of several feet, and a series -of cavate dwellings hewn in the soft tufa throughout several hundred -yards of the northern wall of the canyon. Accompanying the great -community ruin and also the cavate dwellings are underground kivas, or -ceremonial chambers. In front of the cavate lodges were originally -structures of masonry built against the cliff and forming front rooms, -but practically the only remains of these are the foundation walls and -the rafter holes in the cliff face. The débris covering these -structures has been largely cleared away and the foundations exposed, -and the walls of about two-thirds of the great pueblo structure in the -valley have been bared by excavation. At the western extremity of the -canyon, far up in the northern wall, is a natural cavern, known as -Ceremonial Cave, in which are a large kiva, remarkably well preserved, -and other interesting remains of aboriginal occupancy. This great -archeological site in the Rito de los Frijoles is important to the -elucidation of the problem of the early distribution of the Pueblos of -the Rio Grande Valley, and there is reason to believe that when the -researches are completed much light will be shed thereon. There is a -paucity of artifacts in the habitations uncovered, aside from stone -implements, of which large numbers have been found. - -At the close of the work in the Rito de los Frijoles the joint -expedition proceeded to the valley of the Jemez River, near the Hot -Springs, where a week was spent in excavating the cemetery of the old -Jemez village of Giusiwa. About 30 burials were disinterred here, and a -few accompaniments of pottery vessels and other artifacts were -recovered; but in the main the deposits had been completely destroyed -by aboriginal disturbance, caused in part by covering the burials with -heavy stones and partly by displacing the skeletons previously buried -when subsequent interments were made. Giusiwa was inhabited in -prehistoric times and also well within the historical period, as is -attested by its massive, roofless church, built about the beginning of -the seventeenth century. Nevertheless, no indication of Spanish -influence was found in the ancient cemetery, and it is assumed that -burial therein ceased with the coming of the missionaries and the -establishment of the campo santo adjacent to the church. All -collections gathered at Giusiwa have been deposited in the National -Museum. - -Other immense ruins on the summits of the mesas bounding the valley on -the west were examined with the view of their future excavation. The -exact position of the Jemez tribe among the Pueblo peoples is a -problem, and both archeological and ethnological studies thereof are -essential to its determination. - -On completing this reconnaissance excavation was conducted in a -cemetery at the great stone pueblo of Puye, on a mesa 8 miles west of -the Tewa village of Santa Clara. About 50 burials were exhumed and sent -to the National Museum, but artifacts were not found in abundance here, -and as a rule they are not excellent in quality. In the joint work in -the Rito de los Frijoles the expedition was fortunate in having the -cooperation of Prof. Junius Henderson and Prof. W. W. Robbins, of the -University of Colorado at Boulder, who, respectively, while the -excavations were in progress, conducted studies in the ethnozoology and -the ethnobotany of the Tewa Indians, and also on the influence of -climate and geology on the life of the early inhabitants of the Rito de -los Frijoles. At the same time Mr. J. P. Harrington continued his -researches in Tewa geographic nomenclature and cooperated with -Professors Henderson and Robbins in supplying the native terms for -plants and animals used by these Indians as food and medicine in -ceremonies and for other purposes. The expedition was also fortunate in -having the services of Mr. Sylvanus G. Morley in connection with the -excavations in the Rito, of Mr. K. M. Chapman in the study of the -decoration of the pottery and of the pictographs of the entire upper -Rio Grande region, of Mr. Jesse L. Nusbaum in the photographic work, -and of Mr. J. P. Adams in the surveying. Valued aid was also rendered -by Messrs. Neil M. Judd, Donald Beauregard, and Nathan Goldsmith. - -The scientific results of the joint research are rapidly nearing -completion and will be submitted to the bureau for publication at an -early date. - -Throughout almost the entire year Mr. James Mooney, ethnologist, was -occupied in the office in compiling the material for his study of -Indian population covering the whole territory north of Mexico from the -first white occupancy to the present time. By request of the Nebraska -State Historical Society he was detailed in January, 1911, to attend -the joint session of that body and the Mississippi Valley Historical -Association, at Lincoln, Nebraska, where he delivered three principal -addresses bearing particularly on the method and results of the -researches of the bureau with the view of their application in local -historical and ethnological investigations. - -On June 4 Mr. Mooney started for the reservation of the East Cherokee -in North Carolina to continue former studies of the sacred formulas and -general ethnology of that tribe, and was engaged in this work at the -close of the month. - -At the beginning of the fiscal year Dr. J. Walter Fewkes, ethnologist, -was in northern Arizona examining the great cave pueblos and other -ruins within the Navaho National Monument. He found that since his -visit in 1909 considerable excavation had been done by others in the -rooms of Betatakin, and that the walls of Kitsiel, the other large -cliff-ruin, were greatly in need of repair. Guided by resident Navaho, -he visited several hitherto undescribed cliff-dwellings and gathered a -fairly good collection of objects illustrating prehistoric culture of -this part of northern Arizona, which have been deposited in the -National Museum. In order to facilitate the archeological work and to -make the region accessible to students and visitors it was necessary to -break a wagon road from Marsh Pass through the middle of the Navaho -National Monument to the neighborhood of Betatakin, and by this means -the valley was traversed with wagons for the first time. - -On the return journey to Flagstaff, Doctor Fewkes visited the ruins in -Nitsi, or West Canyon, and examined Inscription House, a prehistoric -cliff-dwelling of considerable size, hitherto undescribed, the walls of -which are built of loaf-shaped adobes strengthened with sticks. On -account of the size and great interest of these ruins, it is -recommended that the area covered thereby be included in the Navaho -National Monument and the ruins permanently preserved, and that either -Betatakin or Kitsiel be excavated, repaired, and made a “type ruin” of -this culture area. Along the road to Flagstaff from West Canyon, Doctor -Fewkes observed several ruins and learned of many others ascribed to -the ancient Hopi. He visited the Hopi pueblo of Moenkopi, near Tuba, -and obtained considerable new ethnological material from an old priest -of that village regarding legends of the clans that formerly lived in -northern Arizona. He learned also of a cliff, or rock, covered with -pictographs of Hopi origin, at Willow Spring, not far from Tuba, the -figures of which shed light on Hopi clan migration legends. - -Returning to Flagstaff, Doctor Fewkes reoutfitted in order to conduct -investigations of the ruins near Black Falls of the Little Colorado -River, especially the one called Wukoki, reputed to have been the last -habitation of the Snake clans of the Hopi in their stubborn migration -before they finally settled near the East Mesa. A little more than a -month was spent at these ruins, during which time extensive excavations -were made in numerous subterranean rooms, or pit-dwellings, a new type -of habitations found at the bases of many of the large ruined pueblos -on the Little Colorado. Incidentally several other pueblo ruins, -hitherto unknown, with accompanying reservoirs and shrines, were -observed. The excavations at Wukoki yielded about 1,800 specimens, -consisting of painted pottery, beautiful shell ornaments, stone -implements, basketry, wooden objects, cane “cloud blowers,” prayer -sticks, a prayer-stick box, an idol, and other objects. The results of -the excavations at Wukoki will be incorporated in a forthcoming -bulletin on Antiquities of the Little Colorado Basin. - -On the completion of his work at the Black Falls ruins, Doctor Fewkes -returned to Washington in September and devoted the next three months -to the preparation of a monograph on Casa Grande, Arizona. - -At the close of January, 1911, Doctor Fewkes again took the field, -visiting Cuba for the purpose of gathering information on the -prehistoric inhabitants of that island and their reputed -contemporaneity with fossil sloths, sharks, and crocodiles. A fortnight -was devoted to the study of collections of prehistoric objects in -Habana, especially the material in the University Museum from caves in -Puerto Principe Province, described by Doctors Montoné and Carlos de la -Torre. With this preparation he proceeded to the Isle of Pines and -commenced work near Nueva Gerona. In this island there are several -caves from which human bones have been reported locally, but the Cueva -de los Indios, situated in the hills about a mile from the city named, -promised the greatest reward. A week’s excavation in this cave yielded -four fragments of Indian skulls, not beyond repair; one undeformed, -well-preserved human cranium; and many fragments of pelves, humeri, and -femora. The excavations in the middle of the cave indicated that the -soil there had previously been dug over; these yielded little of value, -the best-preserved remains occurring near the entrance, on each side. -The skulls were arranged in a row within a pocket sheltered by an -overhanging side of the cave, and were buried about 2 feet in the guano -and soil; beneath these crania were human long-bones, crossed. Several -fragments of a single skull, or of several skulls, were embedded in a -hard stalagmitic formation over the deposit of long-bones. No Indian -implements or pottery accompanied the bones, and no fossils were found -in association with them. So far as recorded this is the first instance -of the finding of skeletal remains of cave man in the Isle of Pines. -Their general appearance and mode of burial were the same as in the -case of those discovered by Doctors Montoné and Carlos de la Torre. - -Doctor Fewkes also examined, in the Isle of Pines, about 30 structures -known as cacimbas, their Indian name. These are vase-shaped, -subterranean receptacles, averaging 6 feet in depth and 4 feet in -maximum diameter, generally constricted to about 2 feet at the neck, -and with the opening level with the surface of the ground. Although -these cacimbas are generally ascribed to the Indians, they are thought -by some to be of Spanish origin, and are connected by others with -buccaneers, pirates, and slavers. They are built of masonry or cut in -the solid rock; the sides are often plastered and the bottoms commonly -covered with a layer of tar. On the ground near the openings there is -generally a level, circular space, with raised periphery. The whole -appearance supports the theory that these structures were used in the -manufacture of turpentine or tar, the circular area being the oven and -the cacimba the receptacle for the product. - -Doctor Fewkes found that the Pineros, or natives of the island, employ -many aboriginal terms for animals, plants, and places, and in some -instances two Indian words are used for the same object. An -acknowledged descendant of a Cuban Indian explained this linguistic -duality by saying that the Indians of the eastern end of the Isle of -Pines spoke a dialect different from those of the western end, and that -when those from Camaguey, who were Tainan and of eastern Cuban origin, -came to the Isle of Pines at the instance of the Spanish authorities -they brought with them a nomenclature different from that then in use -on that island. - -Several old Spanish structures of masonry, the dates of which are -unknown, were also examined in the neighborhood of Santa Fe, Isle of -Pines. The roof of a cave at Punta de Este, the southeastern angle of -the island, bears aboriginal pictographs of the sun and other objects, -suggesting that it is comparable with the cave in Haiti, in which, -according to Indian legend, the sun and the moon originated, and from -which the races of man emerged. - -Doctor Fewkes has now collected sufficient material in Cuba to indicate -that its western end, including the Isle of Pines, was once inhabited -by a cave-dwelling people, low in culture and without agriculture. His -observations support the belief that this people were in that condition -when Columbus visited the Isle of Pines and that they were survivors of -the Guanahatibibes, a cave-dwelling population formerly occupying the -whole of Cuba and represented in Porto Rico and other islands of the -West Indies. - -Doctor Fewkes also visited several of the coral keys southwest of the -Isle of Pines, but, finding no aboriginal traces, he crossed the -channel to Cayman Grande, about 250 miles from Nueva Gerona. The Cayman -group consists of coral islands built on a submarine continuation of -the mountains of Santiago Province, Cuba. A cave with Indian bones and -pottery, probably of Carib origin, was found near Boddentown on the -eastern end of the island, and a few stone implements were obtained -from natives, but as these specimens may have been brought from -adjacent shores they afford little evidence of a former aboriginal -population of Cayman Grande. The elevation of the Cayman Islands, -computed from the annual accretion, would indicate that Cayman Grande -was a shallow reef when Columbus visited Cuba, and could not have been -inhabited at that time. The discoverer passed very near it on his -second voyage, when his course lay from the Isle of Pines to Jamaica, -but he reported neither name nor people. - -Doctor Fewkes returned to Washington in April and spent the remainder -of the year in completing his report on Casa Grande. - -Dr. John R. Swanton, ethnologist, devoted the first quarter of the year -chiefly to collecting material from libraries and archives, as the -basis of his study of the Creek Indians. From the latter part of -September until early in December he was engaged in field research -among the Creek, Natchez, Tonkawa, and Alibamu Indians in Oklahoma and -Texas, and also remained a short time with the remnant of the Tunica -and Chitimacha in Louisiana, and made a few side trips in search of -tribes which have been lost to sight within recent years. On his return -to Washington, Doctor Swanton transcribed the linguistic and ethnologic -material collected during his field excursion, read the proofs of -Bulletins 44, 46, and 47, added to the literary material regarding the -Creek Indians, collected additional data for a tribal map of the -Indians of the United States, and initiated a study of the Natchez -language with the special object of comparing it with the other -dialects of the Muskhogean family. Doctor Swanton also spent some time -in studying the Chitimacha and Tunica languages. - -From July, 1910, until the middle of April, 1911, Mrs. M. C. Stevenson, -ethnologist, was engaged in the completion of a paper on Dress and -Adornment of the Pueblo Indians, in the elaboration of her report on -Zuñi Plants and Their Uses, and in transcribing her field notes -pertaining to Zuñi religious concepts and the mythology and ethnology -of the Taos Indians. - -Mrs. Stevenson left Washington on April 12 and proceeded directly to -the country of the Tewa Indians, in the valley of the Rio Grande in New -Mexico, for the purpose of continuing her investigation of those -people. Until the close of the fiscal year her energies were devoted to -the pueblo of San Ildefonso and incidentally to Santa Clara, -information particularly in regard to the Tewa calendar system, -ceremonies, and material culture being gained. Mrs. Stevenson finds -that the worship of the San Ildefonso Indians includes the same -celestial bodies as are held sacred by the Zuñi and other Pueblos. From -the foundation laid during her previous researches among the Tewa, Mrs. -Stevenson reports that she has experienced little difficulty in -obtaining an insight into the esoteric life of these people, and is -daily adding to her store of knowledge respecting their religion and -sociology. A complete record of obstetrical practices of the Tewa has -been made, and it is found that they are as elaborate as related -practices of the Taos people. The San Ildefonso inhabitants do not seem -to have changed their early customs regarding land tenure, and they -adhere tenaciously to their marriage customs and birth rites, -notwithstanding the long period during which missionaries have been -among them. It is expected that, of her many lines of study among the -Tewa tribes, the subject of their material culture will produce the -first results for publication. - -After completing some special articles on ethnologic topics for the -closing pages of Part 2 of the Handbook of American Indians, Mr. J. N. -B. Hewitt, ethnologist, pursued the study of the history of the tribes -formerly dwelling in the Susquehanna and upper Ohio valleys. Progress -in these researches was interrupted by the necessity of assigning him -to the editorial revision and annotation of a collection of about 120 -legends, traditions, and myths of the Seneca Indians, recorded in 1884 -and 1885 by the late Jeremiah Curtin. At the close of the year this -work was far advanced, only about 150 pages of a total of 1,400 pages -remaining to be treated. As opportunity afforded, Mr. Hewitt also -resumed the preparation of his sketch of the grammar of the Iroquois -for incorporation in the Handbook of American Indian Languages. - -As in previous years, Mr. Hewitt prepared and collected data for -replies to numerous correspondents requesting special information, -particularly in regard to the Iroquois and Algonquian tribes. Mr. -Hewitt also had charge of the important collection of 1,716 manuscripts -of the bureau, cataloguing new accessions and keeping a record of those -withdrawn in the progress of the bureau’s researches. During the year, -378 manuscripts were thus made use of by the members of the bureau and -its collaborators. Exclusive of the numerous manuscripts prepared by -the staff of the bureau and by those in collaboration with it, referred -to in this report, 12 items were added during the year. These pertain -to the Pawnee, Chippewa, Zuñi, and Tewa tribes, and relate to music, -sociology, economics, and linguistics. - -The beginning of the fiscal year found Dr. Truman Michelson, -ethnologist, conducting ethnological and linguistic investigations -among the Piegan Indians of Montana, whence he proceeded to the -Northern Cheyenne and Northern Arapaho, thence to the Menominee of -Wisconsin, and finally to the Micmac of Restigouche, Canada—all -Algonquian tribes, the need of a more definite linguistic -classification of which has long been felt. Doctor Michelson returned -to Washington at the close of November and immediately commenced the -elaboration of his field notes, one of the results of which is a -manuscript bearing the title “A Linguistic Classification of the -Algonquian Tribes,” submitted for publication in the Twenty-eighth -Annual Report. Also in connection with his Algonquian work Doctor -Michelson devoted attention to the further revision of the material -pertaining to the Fox grammar, by the late Dr. William Jones, the -outline of which is incorporated in the Handbook of American Indian -Languages. During the winter Doctor Michelson took advantage of the -presence in Washington of a deputation of Chippewa Indians from White -Earth, Minnesota, by enlisting their services in gaining an insight -into the social organization of that tribe and also in adding to the -bureau’s accumulation of Chippewa linguistic data. Toward the close of -June, 1911, Doctor Michelson proceeded to the Sauk and Fox Reservation -in Iowa for the purpose of continuing his study of that Algonquian -group. - -The months of July and August and half of September, 1910, were spent -by Dr. Paul Radin, ethnologist, among the Winnebago Indians of Nebraska -and Wisconsin, his efforts being devoted to a continuation of his -studies of the culture of those people, with special reference to their -ceremonial and social organization and their general social customs. -Part of the time was devoted to a study of the Winnebago material -culture, but little progress was made in this direction, as few objects -of aboriginal origin are now possessed by these people, consequently -the study must be completed by examination of their objects preserved -in museums and private collections. A beginning in this direction was -made by Doctor Radin during the latter half of September and in October -at the American Museum of Natural History, New York City. During the -remainder of the fiscal year Doctor Radin was engaged in arranging the -ethnological material gathered by him during the several years he has -devoted to the Winnebago tribe, and in the preparation of a monograph -on the Medicine ceremony of the Winnebago and a memoir on the ethnology -of the Winnebago tribe in general. In June, 1911, he again took the -field in Wisconsin for the purpose of obtaining the data necessary to -complete the tribal monograph. Both these manuscripts, it is expected, -will be finished by the close of the present calendar year. - -By arrangement with the Commissioner of Indian Affairs the bureau was -fortunate in enlisting the services of Mr. Francis La Flesche, who has -been frequently mentioned in the annual reports of the bureau in -connection with his studies, jointly with Miss Alice C. Fletcher, of -the ethnology of the Omaha tribe of the Siouan family. Having been -assigned the task of making a comparative study of the Osage tribe of -the same family, Mr. La Flesche proceeded to their reservation in -Oklahoma in September. The older Osage men, like the older Indians -generally, are very conservative, and time and tact were necessary to -obtain such standing in the tribe as would enable him to establish -friendly relations with those to whom it was necessary to look for -trustworthy information. Although the Osage language is similar to that -of the Omaha, Mr. La Flesche’s native tongue, there are many words and -phrases that sound alike but are used in different senses by the two -tribes. Having practically mastered the language, Mr. La Flesche was -prepared to devote several months to what is known as the Noⁿʹhoⁿzhiⁿga -Ieʹta, the general term applied to a complex series of ceremonies which -partake of the nature of degrees, but are not, strictly speaking, -successive steps, although each one is linked to the other in a general -sequence. While at the present stage of the investigation it would be -premature to make a definite statement as to the full meaning and -interrelation of these Osage ceremonies, there appear to be seven -divisions of the Noⁿʹhoⁿzhiⁿga Ieʹta, the names, functions, and -sequence of which have been learned, but whether the sequence thus far -noted is always maintained remains to be determined. From Saucy Calf, -one of the three surviving Osage regarded as past masters in these -ceremonies, phonographic records of the first of the ceremonies, the -Waxoʹbe-awathoⁿ, have been made in its entirety, consisting of 80 songs -with words and music and 7 prayers. All these have been transcribed and -in part translated into English, comprising a manuscript exceeding 300 -pages. In order to discuss with the Osage the meaning of these rituals, -Mr. La Flesche found it necessary to commit them to memory, as reading -from the manuscript disconcerted the old seer. At Saucy Calf’s -invitation Mr. La Flesche witnessed in the autumn, at Grayhorse, a -performance of the ceremony of the Waxoʹbe-awathoⁿ, the recitation of -the rituals of which requires one day, part of a night, and more than -half of the following day. It is Mr. La Flesche’s purpose to record, if -possible, the rituals of the remaining six divisions of the -Noⁿʹhoⁿzhiⁿga Ieʹta. He has already obtained a paraphrase of the -seventh ceremony (the Nikʼinoⁿkʼoⁿ), and hopes soon to procure a -phonographic record of all the rituals pertaining thereto. - -In connection with his ethnological work Mr. La Flesche has been so -fortunate as to obtain for the National Museum four of the waxoʹbe, or -sacred packs, each of which formed a part of the paraphernalia of the -Noⁿʹhoⁿzhiⁿga Ieʹta, as well as a waxoʹbe-toⁿʹga, the great waxoʹbe -which contains the instruments for tattooing. Only those Osage are -tattooed who have performed certain acts prescribed in the rites of the -Noⁿʹhoⁿzhiⁿga Ieʹta. The rites of the tattooing ceremony are yet to be -recorded and elucidated. While the waxoʹbe is the most sacred of the -articles that form the paraphernalia of the Noⁿʹhoⁿzhiⁿga Ieʹta rites, -it is not complete in itself; other things are indispensable to their -performance, and it is hoped that these may be procured at some future -time. - -While not recorded as one of the ceremonial divisions of the -Noⁿʹhoⁿzhiⁿga Ieʹta, there is a ceremony so closely connected with it -that it might well be regarded as a part thereof; that is the -Washaʹbeathiⁿ watsi, or the dance of the standards. The introductory -part of this ceremony is called Akixage, or weeping over one another in -mutual sympathy by the members of the two great divisions of the tribe. -There is no regular time for the performance of the Washaʹbeathiⁿ -ceremony. It is given only when a member of the tribe loses by death -some specially loved and favored relative and seeks a ceremonial -expression of sympathy from the entire tribe. It is the intention to -procure the songs and rituals of this ceremony, and specimens of the -standards employed in its performance. - -Altogether Mr. La Flesche has made excellent progress in his study of -the Osage people, and the results are already shedding light on the -organization and the origin and function of the ceremonies of this -important tribe. - - - - -SPECIAL RESEARCHES - -The special researches of the bureau in the field of linguistics were -conducted by Dr. Franz Boas, honorary philologist, one of the immediate -and tangible results of which was the publication of Part 1 of the -Handbook of American Indian Languages. It seems desirable to restate at -the present time the development of the plan and the object of this -work. - -Through the efforts of the late Major Powell and his collaborators a -great number of vocabularies and a few grammars of American Indian -languages had been accumulated, but no attempt had been made to give a -succinct description of the morphology of all the languages of the -continent. In order to do this, a series of publications was necessary. -The subject matter had to be represented by a number of grammatical -sketches, such as are now being assembled in the Handbook of American -Indian Languages. To substantiate the inductions contained in this -grammar, collections of texts are indispensable to the student, and -finally a series of extended vocabularies are required. The plan, as -developed between 1890 and 1900, contemplated the assembling in the -bulletin series of the bureau of a series of texts which were to form -the basis of the handbook. Of this series, Doctor Boas’s Chinook, -Kathlamet, and Tsimshian Texts, and Swanton’s Haida and Tlingit Texts, -subsequently published, form a part, but at the time Swanton’s Texts -appeared it was believed by Secretary Langley that material of this -kind was too technical in character to warrant publication in a -governmental series. It was, therefore, decided to discontinue the text -series in the bulletins of the bureau and to divert them to the -Publications of the American Ethnological Society and the Columbia -University Contributions to Anthropology. Other series were commenced -by the University of California and the University of Pennsylvania. The -method of publication pursued at the present time, though different -from that first planned, is acceptable, since all the material is -accessible to students, and the bureau is saved the expense of -publication. - -Doctor Boas has been enabled to base all the sketches in the first -volume of his handbook on accompanying text series, as follows: - - - (1) Athapascan. Texts published by the University of California. - (2) Tlingit. Texts published by the Bureau of American Ethnology, - but too late to be used systematically. - (3) Haida. Texts published by the Bureau of American Ethnology. - (4) Tsimshian. Texts published by the Bureau of American Ethnology - and the American Ethnological Society. - (5) Kwakiutl. Texts published by the Jesup Expedition and in the - Columbia University series. - (6) Chinook. Texts published by the Bureau of American Ethnology. - (7) Maidu. Texts published by the American Ethnological Society, - but too late to be used. - (8) Algonquian. Texts published by the American Ethnological - Society. - (9) Sioux. Texts in Contributions to North American Ethnology. - (10) Eskimo. Texts in “Meddelelser om Grønland,” but not used - systematically. - - -Although Doctor Boas has urged the desirability of undertaking the -publication of the series of vocabularies, no definite steps have yet -been taken toward the realization of this plan, owing largely to lack -of funds for the employment of assistants in preparing the materials. -It is hoped, however, that such a series of vocabularies, based on the -published grammars and on the series of texts above referred to, may be -prepared for publication in the near future. Much of the preliminary -work has been done. There are, for example, extended manuscript -dictionaries of the Haida, Tsimshian, Kwakiutl, Chinook, and Sioux, but -none of them is yet ready for the printer. - -The work on Part 2 of the Handbook of American Indian Languages is -progressing satisfactorily. The sketch of the Takelma is in page form -(pp. 1–296), but Doctor Boas has undertaken the correlation of this -sketch with the Takelma Texts, which meanwhile have been published by -the University of Pennsylvania, and a considerable amount of work -remains to be done to finish this revision. The Coos grammar is in -galleys. The Coos Texts are at the present writing being printed by the -American Ethnological Society, and here also references are being -inserted. Dr. Leo J. Frachtenberg has continued his collection of -material for the handbook with commendable energy and intelligence. The -field work has been financially aided by Columbia University, partly -through a gift made by Mrs. Henry Villard and partly through funds -provided by Mr. Homer E. Sargent. It has also been possible to utilize -for the work on the Alsea the collections made at a former time by -Prof. Livingston Farrand on an expedition supported by the late Mr. -Henry Villard. On his last expedition Doctor Frachtenberg was able to -determine that the Siuslaw is an independent stock, although -morphologically affiliated with the Alsea, Coos, and Siuslaw group. He -also collected extensive material on the Alsea and Molala. - -The most important result, which is appearing more and more clearly -from the investigations carried out under the direction of Doctor Boas, -lies in the fact that it will be possible to classify American -languages on a basis wider than that of linguistic stocks. In 1893 -Doctor Boas called attention to the fact that a number of languages in -northern British Columbia seem to have certain morphological traits in -common, by which they are sharply differentiated from all the -neighboring languages, although the evidence for a common origin of the -stocks is unsatisfactory. Doctor Boas and his assistants have followed -this observation, and it can now be shown that throughout the continent -languages may be classed in wider morphological groups. It is -interesting to note that phonetic groups may be distinguished in a -similar manner, but these do not coincide with the morphological -groups. These observations are in accord with the results of modern -inquiries in Africa and Asia, where the influence of Hamitic phonetics -on languages of the Sudan and the influence of Sumerian on early -Babylonian have been traced in a similar manner. Analogous conditions -seem to prevail also in South Africa, where the phonetics of the -Bushman languages have influenced the neighboring Bantu languages. In -this way a number of entirely new and fundamental problems in -linguistic ethnography have been formulated, the solution of which is -of the greatest importance for a clear understanding of the early -history of the American Continent. - -The Handbook of American Indian Languages as planned at the present -time deals exclusively with an analytical study of the morphology of -each linguistic family, without any attempt at a detailed discussion of -phonetic processes, their influence upon the development of the -language, and the relation of dialects. Doctor Boas recommends that the -present Handbook of American Indian Languages be followed by a series -of handbooks each devoted to a single linguistic stock, in which the -development of each language, so far as it can be traced by comparative -studies, should be treated. - -The study of aboriginal American music was conducted among the Chippewa -Indians by Miss Frances Densmore, who extended her field of work -previously begun among that people and elaborated the system of -analyzing their songs. After spending several weeks on the Lac du -Flambeau Reservation in Wisconsin she accompanied the Chippewa from -that reservation to the Menominee Reservation in the same State, where -the Lac du Flambeau Chippewa ceremonially presented two drums to the -Menominee. This ceremony was closely observed, photographs being taken -and the speeches of presentation translated, and the songs of the -ceremony were recorded by Miss Densmore on a phonograph after the -return of the drum party to Lac du Flambeau. Many of the songs are of -Sioux origin, as the ceremony was adopted from that people; -consequently the songs were analyzed separately from those of Chippewa -origin. Numerous old war songs were recorded at Lac du Flambeau, also -songs said to have been composed during dreams, and others used as -accompaniments to games and dances. The analytical tables published -during the year in Bulletin 45, Chippewa Music, have been combined by -Miss Densmore with those of songs collected during the year 1910–11, -making a total of 340 Chippewa songs under analysis. These are analyzed -in 12 tables, showing the structure, tone material, melodic -progression, and rhythm of the songs, the rhythm of the drum, the -relation between the metric unit of the voice and drum, and other -points bearing on the development and form of primitive musical -expression. This material is now almost ready for publication. The -Sioux songs of the Drum-presentation ceremony, similarly analyzed, -constitute the beginning of an analytical study of the Sioux music, -which will be continued and extended during the fiscal year 1911–12. - -Miss Alice C. Fletcher and Mr. La Flesche conducted the final proof -revision of their monograph on the Omaha tribe, to accompany the -Twenty-seventh Annual Report, which was in press at the close of the -fiscal year. This memoir will comprise 658 printed pages and will form -the most complete monograph of a single tribe that has yet appeared. - -Mr. J. P. Dunn, whose studies of the Algonquian tribes of the Middle -West have been mentioned in previous reports, deemed it advisable, -before continuing his investigation of the languages of the tribes -comprising the former Illinois confederacy, to await the completion of -the copying of the anonymous manuscript Miami-French Dictionary, -attributed to Père Joseph Ignatius Le Boulanger, in the John Carter -Brown Library at Providence, Rhode Island. Through the courteous -permission of Mr. George Parker Winship, librarian, the bureau has been -enabled to commence the copying of this manuscript, the difficult task -being assigned to Miss Margaret Bingham Stillwell, under Mr. Winship’s -immediate direction. At the close of the fiscal year 20½ pages of the -original (comprising 95 pages of transcript), of the total of 155 pages -of the dictionary proper, were finished and submitted to the bureau. It -is hoped that on the completion of the copying the bureau will have a -basis for the study of the Miami and related languages that would not -be possible among the greatly modified remnant of the Indians still -speaking them. - -Prof. Howard M. Ballou, of Honolulu, has continued the preparation of -the List of Works Relating to Hawaii, undertaken in collaboration with -the late Dr. Cyrus Thomas, and during the year submitted the titles of -many early publications, including those of obscure books printed in -the Hawaiian language. - -Mr. John P. Harrington, of the School of American Archæology, proceeded -in March to the Colorado Valley in Arizona and California for the -purpose of continuing his studies, commenced a few years before, among -the Mohave Indians, and incidentally to make collections for the United -States National Museum. Mr. Harrington was still among these Indians at -the close of July, and the results of his studies, which cover every -phase of the life of this interesting people, are to be placed at the -disposal of the bureau for publication. - - - - -PUBLICATIONS - -The general editorial work of the bureau continued in immediate charge -of Mr. J. G. Gurley, editor. The editing of Part 2 of Bulletin 30, -Handbook of American Indians, was conducted by Mr. Hodge, while the -editorial supervision of Bulletin 40, Handbook of American Indian -Languages, was in charge of Doctor Boas. At the close of the fiscal -year the Twenty-seventh Annual Report was nearly ready for the bindery; -more than one-third of Bulletin 40, Part 2, was in type (mostly in -pages); and Bulletin 47, a Dictionary of the Biloxi and Ofo Languages, -by Dorsey and Swanton, was in page form. Some progress had been made in -the revision of the galley proof of Bulletin 46, Byington’s Choctaw -Dictionary, a work requiring the expenditure of considerable time and -labor. Much of Mr. Gurley’s time during the year was given to the work -of editing and proof reading the Twenty-seventh Annual Report and its -accompanying paper, the monograph on the Omaha tribe, by Miss Fletcher -and Mr. La Flesche, above referred to. The following publications were -issued during the year: - -Bulletin 30. Handbook of American Indians North of Mexico (F. W. Hodge, -editor), Part 2. - -Bulletin 37. Antiquities of Central and Southeastern Missouri (Gerard -Fowke). - -Bulletin 40. Handbook of American Indian Languages (Franz Boas, -editor), Part 1. - -Bulletin 43. Indian Tribes of the Lower Mississippi Valley and Adjacent -Coast of the Gulf of Mexico (J. R. Swanton). - -Bulletin 44. Indian Languages of Mexico and Central America and their -Geographical Distribution (Cyrus Thomas and J. R. Swanton). - -Bulletin 45. Chippewa Music (Frances Densmore). - -Bulletin 50. Preliminary Report on a Visit to the Navaho National -Monument, Arizona (J. Walter Fewkes). - -Bulletin 51. Antiquities of the Mesa Verde National Park: Cliff Palace -(J. Walter Fewkes). - - - - -ILLUSTRATIONS - -The preparation of the illustrations for the publications of the bureau -and the making of photographic portraits of the members of visiting -deputations of Indians were in charge of Mr. De Lancey Gill, -illustrator. Of the 246 negatives made, 120 comprise portraits of -visiting Indians. In addition, 372 photographic films, exposed by -members of the bureau in connection with their field work, were -developed and printed. Photographic prints for publication and exchange -were made to the number of 1,469, and 22 drawings for use as -illustrations were prepared. Mr. Gill was assisted, as in the past, by -Mr. Henry Walther. - - - - -LIBRARY - -The library of the bureau has continued in the immediate charge of Miss -Ella Leary, librarian. During the year that part of the southeastern -gallery of the lower main hall of the Smithsonian Building which was -vacated by the National Museum was assigned to the use of the bureau -library, and three additional stacks were built, providing shelf room -for about 2,500 volumes. Nearly that number of books which had been -stored, and consequently made inaccessible, were placed on the new -shelves. The policy carried out from year to year of increasing the -library by exchange with other institutions has been continued, and -special effort made to complete the collection of serial publications. -Especially to be noted is the completion of the sets of publications of -the Maine Historical Society and the Archives of Pennsylvania, both -rich in material pertaining to the Indians. As in the past, it has been -necessary for the bureau to make use of the Library of Congress from -time to time, about 200 volumes having been borrowed during the year. -Twelve hundred books and approximately 650 pamphlets were received, in -addition to the current numbers of more than 600 periodicals. Of the -books and pamphlets received, 148 were acquired by purchase, the -remainder by gift or exchange. Six hundred and eighty-nine volumes were -bound by the Government Printing Office, payment therefor being made -from the allotment “for printing and binding * * * annual reports and -bulletins of the Bureau of American Ethnology, and for miscellaneous -printing and binding,” authorized by the sundry civil act. This -provision has enabled the bureau, during the last two years, to bind -many volumes in almost daily use which were threatened with -destruction. The catalogue of the bureau now records 17,250 volumes; -there are also about 12,200 pamphlets, and several thousand unbound -periodicals. The library is constantly referred to by students not -connected with the bureau, as well as by various officials of the -Government service. - - - - -PROPERTY - -As noted in previous reports, the principal property of the bureau -consists of its library, manuscripts, and photographic negatives. In -addition, it possesses a number of cameras, phonographic machines, and -ordinary apparatus and equipment for field work, stationery and office -supplies, a moderate amount of office furniture, typewriters, etc., and -the undistributed stock of its publications. The sum of $304.62 was -expended for office furniture (including bookstacks at a cost of $205) -during the fiscal year. - - - - -RECOMMENDATIONS - -For the purpose of extending the systematic researches of the bureau -and of affording additional facilities for its administration, the -following recommendations are made: - -A question having arisen in the Committee on Appropriations of the -House of Representatives as to the purpose for which an increase of -$2,000 in the bureau’s appropriation in 1909 was intended, the work of -excavating and repairing antiquities existing in national parks and -monuments has been curtailed. The importance of elucidating the -archeological problems connected with these ancient remains and of -repairing the more important of them for visitors and for future -students is so apparent that the need of continuing this work is -generally recognized; consequently an estimate of $4,000 “for the -exploration and preservation of antiquities” has been submitted for the -next fiscal year. - -Ethnological research in Alaska is urgently needed by reason of the -great changes taking place among the Indians and the Eskimo since the -influx of white people a few years ago. Unless this investigation is -undertaken at once the aboriginal inhabitants will have become so -modified by contact with whites that knowledge of much of their -primitive life will be lost. It is recommended that the sum of $4,500 -be appropriated for this work. - -The more speedy extension of ethnological researches among the remnants -of the Algonquian tribes formerly occupying the Middle West is desired. -In a number of cases these tribes are represented by only a few -survivors who retain any knowledge of the traits, language, and customs -of their people; hence it will be impossible to gather much of this -information unless the work is extended more rapidly, as the funds now -at the bureau’s disposal for this purpose are inadequate. The -additional sum of $1,000 is recommended for this purpose. - -As previously stated, the demand for the Handbook of American Indians -has been so great that many schools and libraries have necessarily been -denied. The need of a revised edition is urgent, but the revision can -not be satisfactorily undertaken and the latest information -incorporated without the employment of special ethnologic -assistants—those who have devoted special study to particular -tribes—and editorial and clerical aid. It is recommended that the sum -of $3,800 be appropriated for this purpose. - -The bureau is constantly in receipt of requests from schools, -historical societies, compilers of textbooks, etc., for photographic -prints of Indian subjects, since it is generally known that the bureau -possesses many thousands of negatives accumulated in the course of its -investigations. As no funds are now available for this purpose, it is -recommended that a reasonable sum, say $1,000, be appropriated for the -purpose of furnishing prints for educational purposes. In most cases -applicants would doubtless be willing to pay the cost, but at present -the bureau has no authority for selling photographs. - -The manuscripts accumulated by the bureau form a priceless collection; -indeed many of them, if lost, could not be replaced, since they -represent the results of studies of Indians who have become extinct or -have lost their tribal identity. It is therefore urgently recommended -that the sum of $1,350 be appropriated for fireproofing a room and for -providing metal cases for the permanent preservation of the -manuscripts. - - - F. W. Hodge, - Ethnologist-in-Charge. - - - - - - - -ACCOMPANYING PAPER - - - - - - - -SENECA FICTION, LEGENDS, AND MYTHS - -Part 1 - -Collected by JEREMIAH CURTIN and J. N. B. HEWITT; -edited by J. N. B. HEWITT - - - - - -CONTENTS - - Page - -Introduction 43 - -Part 1. Material Collected by Jeremiah Curtin - -FICTION - - 1. The sister and her six elder brothers 75 - 2. The child and his uncle 81 - 3. Djogeon and his uncle 84 - 4. The woman who married a great serpent 86 - 5. The ghost woman and the hunter 90 - 6. Hahnowa and his forces on the warpath 92 - 7. The old man’s grandson and the chief of the - deserted village 95 - 8. The man who married a buffalo woman 98 - 9. A woman and her bear lover 102 - 10. The fox and the rabbit 105 - 11. The snake with two heads 106 - 12. A hunter pursued by Genonsgwa 106 - 13. The grandmother and her granddaughter 111 - 14. The woman who became a snake from eating fish 111 - 15. Gaqga makes a journey and kills many people 113 - 16. Ohohwa and the two sisters 115 - 17. A great snake battle 117 - 18. The Ongwe Ias and his younger brother 118 - 19. Haieñdoñnis and Yenogeauns 121 - 20. The man with a panther-skin robe and his brother - with a turkey-skin robe 127 - 21. Deadoeñdjadases and the old woman’s grandson 135 - 22. Hatʻhondas (the Listener) 139 - 23. The story of the Ohohwa people 144 - 24. The chestnut tree guarded by the seven sisters 147 - 25. The otter’s heart and the claw fetishes 151 - 26. The seven sisters who produce wampum 154 - 27. The forsaken infant and Gaha 160 - 28. The old man and the boy 162 - 29. The story of the girls who went for a husband 166 - 30. The creation of man 168 - 31. Ganiagwaihegowa 169 - 32. The man who became a fish, and a Ganiagwaihe 169 - 33. A dead man speaks to his mother through the fire 172 - 34. The potent boy 176 - 35. The faithless wife and the three old men 180 - 36. The Dagwanoenyent and her husband 187 - 37. A raccoon story 191 - 38. The self-sacrifice of two dogs for their master 193 - 39. The three young women 195 - 40. Hinon and the Seneca warriors 197 - 41. Hodadeñon and Yenyentʻhwus 199 - 42. The uncle and his nephew 223 - 43. Hinon saves a woman from suicide 228 - 44. The crawfish and the raccoon 229 - 45. The race between the turtle and the bear 229 - 46. The woman who became a man-eater through the - orenda of her husband’s dogs 231 - 47. Ganyadjigowa 236 - 48. Hadentʻheni and Hanigongendatʻha 251 - 49. Dagwanoenyent 261 - 50. The shaman and his nephew 262 - 51. The horned snake and the young woman 268 - 52. The man pursued by his sister-in-law 270 - 53. The story of bloody hand 273 - 54. The seven stars of the dipper 276 - 55. The story of the two brothers 277 - 56. Hodionskon 283 - 57. The cannibal uncle, his nephew, and the nephew’s - invisible brother 285 - 58. Doonongaes and Tsodiqgwadon 296 - -LEGENDS - - 59. Genonsgwa 341 - 60. The grandmother and her grandson 347 - 61. Heart squeezing and the dance of naked persons 355 - 62. Hotʻho, the Winter God 356 - 63. Sʻhagodiyoweqgowa and his three brothers 357 - 64. The moose wife 361 - 65. Sʻhagodiyoweqgowa 365 - 66. The porcupine’s grandson and the bear 365 - 67. Genonsgwa 369 - 68. Hinon Hohawaqk and his grandmother 372 - 69. Hagowanen and Otʼhegwenhda 376 - 70. Okteondon and Haieñtʻhwus. Part I 389 - 71. Okteondon and Haieñtʻhwus. Part II 399 - 72. Uncle and nephew and the white otters 401 - 73. Deoyadastatʻhe and Hodjowiski 406 - 74. A genesis tradition 409 - 75. The two brothers and the mice fetishes 415 - 76. The orphan 417 - 77. The great worm and Hinon 420 - 78. The chipmunk and the bear 421 - 79. The great white beaver and the Lake of the - Enchanted Waters 422 - -TRADITIONS - - 80. Ganon, the Seneca war chief 428 - 81. Hatcinondon: A historical tradition 432 - 82. Godiont and the Sʻhagodiyoweqgowa 436 - 83. Sʻhagodiyoweqgowa 437 - 84. Sʻhagodiyoweqgowa 437 - 85. Genonsgwa 437 - 86. Genonsgwa 439 - 87. Genonsgwa 440 - 88. Genonsgwa 440 - 89. Genonsgwa 441 - 90. Bald Eagle sends Mud Turtle around the world 450 - 91. The poor hunter and Djogeon 452 - 92. The man killed by the three hunters 453 - 93. Hinon and the Iroquois 456 - -TALES - - 94. A shaman’s deed 457 - 95. Sʻhagodiyoweqgowa (modern) 457 - 96. Sʻhagodiyoweqgowa 458 - 97. The vampire skeleton 458 - -MYTHS - - 98. A tale of the sky world 460 - 99. Sʻhagodiyoweqgowa and Hotʻhoh 462 - 100. The morning star and the cannibal wife 464 - 101. The woman and the cannibal thunder 469 - 102. Gaqga and Sgagedi 472 - 103. Dagwanoenyent and Gaasyendietʻha 474 - 104. Dagwanoenyentgowa Sʻhagodigendji and Yenonsgwa 481 - 105. The twelve brothers and their uncle, Dagwanoenyent 485 - 106. Ongwe Ias and his brother, Dagwanoenyent 488 - -MEDICAL NOTE - - 107. Notes on the medicine nikahnegaah 491 - - -Part 2. Seneca Legends and Myths, Collected by J. N. B. Hewitt - - 108. The legend of Hayanowe (He-the-fleet-footed) 495 - 109. Oñgweʻ Hañgesʹʻhäʼ and Gajihsondis (Skin-of-man - and Spike-hitter) 501 - 110. Gajihsondis, the Amulet-hitter 519 - 111. The legend of Honenhineh and his younger brothers 525 - 112. The legend of Godasiyo 537 - 113. A legend of an anthropomorphic tribe of - rattlesnakes 539 - 114. The twins: grandsons of Gahoⁿʻdjiʼdāʹʻhoⁿk 543 - 115. The legend of the misogamist 555 - 116. The acts of the seventh son, Djĕñgoʹʻseʻ 565 - 117. The legend of Hodadeñon and his elder sister 573 - 118. The legend of Gādjĭsʹdodoʻ and Sʻhogoⁿʻʹgwāʼs 586 - 119. The legend of Deodyatgaowen (Deodiăʼtgaōʹweĕⁿʻ - = His-body-is-bifid or two-cleft) 607 - 120. An address of thanksgiving to the powers of the - Master of Life 632 - 121. A corn legend and a flood story 636 - 122. The legend of man’s acquisition of corn 642 - 123. The bean woman (a fragment) 648 - 124. The legend of Onenha (the corn) 649 - 125. The origin of white corn, or kaneñhageñat 652 - 126. The origin of the Porcupine people or clan 654 - 127. The origin of the Bear songs and dances 658 - 128. The origin of the Pigeon songs and dances 663 - 129. The legend of Hahadodagwatʻha 666 - 130. The story of Hahskwahot (= It-standing-stone) 680 - 131. The legend of Genonsgwa 681 - 132. The legend of the Stone Coats (Genonsgwa) 682 - 133. The story of the white pigeon, the chief of - the pigeons 694 - 134. The weeping of the Corn, and Bean, and - Squash people 701 - 135. Sʻhagowenotʻha, the spirit of the tides 705 - 136. Sʻhagowenotʻha (text), with interlinear - translation 715 - 137. The legend of Doädanegeñ and Hotkwisdadegeña 743 - 138. The legend of Doädanegeñ and Hotkwisdadegeña - (text), with interlinear translation 756 - -Notes 791 - - - - - - - -SENECA FICTION, LEGENDS, AND MYTHS - -Collected by Jeremiah Curtin and J. N. B. Hewitt; edited by J. N. B. -Hewitt - - -INTRODUCTION - - -THE SENECA - -The following brief description of the Seneca is taken, with slight -alterations, from the article on that tribe in the Handbook of American -Indians: - - - The Seneca (= Place of the Stone) are a noted and influential tribe - of the Iroquois, or the so-called Five Nations of New York. When - first known they occupied a region in central New York, lying - between the western watershed of the Genesee r. and the lands of - the Cayuga about Seneca lake, having their council fire at - Tsonontowan, near Naples, in Ontario co. After the political - destruction of the Erie and Neuters, about the middle of the 17th - century, the Seneca and other Iroquois people carried their - settlements westward to L. Erie and southward along the Alleghany - into Pennsylvania. They are now settled chiefly on the Allegany, - Cattaraugus, and Tonawanda res., N. Y., and some live on Grand - River res., Ontario. Various local bands have been known as - Buffalo, Tonawanda, and Cornplanter Indians; and the Mingo, - formerly in Ohio, have become officially known as Seneca from the - large number of that tribe among them. - - In the third quarter of the 16th century the Seneca was the last - but one of the Iroquois tribes to give its suffrage in favor of the - abolition of murder and war, the suppression of cannibalism, and - the establishment of the principles upon which the League of the - Iroquois was founded. However, a large division of the tribe did - not adopt at once the course of the main body, but, on obtaining - coveted privileges and prerogatives, the recalcitrant body was - admitted as a constituent member in the structure of the League. - The two chiefships last added to the quota of the Seneca were - admitted on condition of their exercising functions belonging to a - sergeant-at-arms of a modern legislative body as well as those - belonging to a modern secretary of state for foreign affairs, in - addition to their duties as federal chieftains; indeed, they became - the warders of the famous “Great Black Doorway” of the League of - the Iroquois, called Kaʻnhoʻhwădjiʼgōʹnăʻ by the Onondaga. - - In historical times the Seneca have been by far the most populous - of the five tribes originally composing the League of the Iroquois. - The Seneca belong in the federal organization to the tribal phratry - known by the political name Hoñdoñnīsʹʻĕⁿʼ, meaning, ‘they are - clansmen of the fathers,’ of which the Mohawk are the other member, - when the tribes are organized as a federal council; but when - ceremonially organized the Onondaga also belong to this phratry. In - the federal council the Seneca are represented by eight federal - chiefs, but two of these were added to the original six present at - the first federal council, to give representation to that part of - the tribe which had at first refused to join the League. Since the - organization of the League of the Iroquois, approximately in the - third quarter of the 16th century, the number of Seneca clans, - which are organized into two phratries for the performance of both - ceremonial and civil functions, have varied. The names of the - following nine have been recorded: Wolf, Hoñnatʻhaiioñʹnĭʻ; Bear, - Hodidjioñniʹʼgā; Beaver, Hodigĕⁿʹʼgegāʼ; Turtle, Hadiniăʹʻdĕñʻ; - Hawk, Hadisʻhweⁿʹʼgaiiuʼ; Sandpiper, Hodiʼneʻsiʹiuʼ, sometimes also - called Snipe, Plover, and Killdeer; Deer, Hadinioñʹgwaiiuʼ; Doe, - Hodinoⁿʹʼdeogāʼ, sometimes Hoñnoñtʹgoñdjĕⁿʻ; Heron, Hodidaioⁿʹʼgāʼ. - In a list of clan names made in 1838 by Gen. Dearborn from - information given him by Mr Cone, an interpreter of the Tonawanda - band, the Heron clan is called the Swan clan with the native name - given above. Of these clans only five had an unequal representation - in the federal council of the League; namely, the Sandpiper, three, - the Turtle, two, the Hawk, one, the Wolf, one, and the Bear, one. - - One of the earliest known references to the ethnic name Seneca is - that on the Original Carte Figurative, annexed to the Memorial - presented to the States-General of the Netherlands, Aug. 18, 1616, - on which it appears with the Dutch plural as Sennecas. This map is - remarkable also for the first known mention of the ancient Erie, - sometimes called Gahkwas or Kahkwah; on this map they appear under - the name last cited, Gachoi (ch = kh), and were placed on the N. - side of the W. branch of the Susquehanna. The name did not - originally belong to the Seneca, but to the Oneida, as the - following lines will show. - - In the early part of December, 1634, three Dutchmen made a journey - (the itinerary of which was duly recorded in a Journal [1]) in the - interests of the fur-trade from Fort Orange, now Albany, N. Y., to - the Mohawk and the “Sinnekens” to thwart French intrigue there. - Strictly speaking, the latter name designated the Oneida, but at - this time it was a general name, usually comprising the Onondaga, - the Cayuga, and the Seneca, in addition. At that period the Dutch - and the French commonly divided the Five Iroquois tribes into two - identical groups; to the first, the Dutch gave the name Maquas - (Mohawk), and to the latter, Sinnekens (Seneca, the final -ens - being the Dutch genitive plural), with the connotation of the four - tribes mentioned above. The French gave to the latter group the - general name “les Iroquois Superieurs”, “les Hiroquois d’eu haut”, - i.e. the Upper Iroquois, “les Hiroquois des pays plus hauts, nommés - Sontouaheronnons” (literally, ‘the Iroquois of the upper country, - called Sontouaheronnons’), the latter being only another form of - “les Tsonnontouans” (the Seneca); and to the first group the - designations “les Iroquois inférieurs” (the Lower Iroquois), and - “les Hiroquois d’en bas, nommés Agnechronnons” (the Mohawk; - literally, ‘the Iroquois from below, named Agnechronnons’). This - geographical rather than political division of the Iroquois tribes, - first made by Champlain and the early Dutch at Ft. Orange, - prevailed until about the third quarter of the 17th century. - Indeed, Governor Andros, two years after Greenhalgh’s visit to the - several tribes of the Iroquois in 1677, still wrote, “Ye Oneidas - deemed ye first nation of sineques:” The Journal of the Dutchmen, - mentioned above, records the interesting fact that during their - visit to the tribes they celebrated the New Year of 1635 at a place - called Enneyuttehaga or Sinnekens. The first of these names was the - Iroquois, and the second, the Mohegan, name for the place, or, - preferably, the Mohegan translation of the Iroquois name. The Dutch - received their first knowledge of the Iroquois tribes through the - Mohegan. The name Enneyuttehaga is evidently written for - Onĕñiuteʼagāʹʼgeʻ, ‘at the place of the people of the standing - (projecting) stone.’ At that date this was the chief town of the - Oneida. The Dutch Journal identifies the name Sinnekens with this - town, which is presumptive evidence that it is the Mohegan - rendering of the Iroquois local name Onĕñʹiuteʼ, ‘it is a standing - or projecting stone’, employed as an ethnic appellative. The - derivation of Sinnekens from Mohegan appears to be as follows: - aʻsinni, ‘a stone, or rock’, -ika or -iga, denotive of ‘place of’, - or ‘abundance of’, and the final -ens supplied by the Dutch - genitive plural ending, the whole Mohegan synthesis meaning ‘place - of the standing stone’; and with a suitable pronominal affix, like - o- or wă-, which was not recorded by the Dutch writers, the - translation signifies, ‘they are of the place of the standing - stone.’ This etymology is confirmed by the Delaware name, - Wʼtassone, for the Oneida, which has a similar derivation. The - initial w- represents approximately an o-sound, and is the affix of - verbs and nouns denotive of the third person; the intercalary -t- - is merely euphonic, being employed to prevent the coalescence of - the two vowel sounds; and it is evident that assone is only another - form of aʻsinni, ‘stone’, cited above. Hence it appears that the - Mohegan and Delaware names for the Oneida are cognate in derivation - and identical in signification. Heckewelder erroneously translated - Wʼtassone by ‘stone pipe makers.’ - - Thus, the Iroquois Onĕñiuteʼāʹgăʼ, the Mohegan Sinnekens, and the - Delaware Wʼtassone are synonymous and are homologous in derivation. - But the Dutch, followed by other Europeans, used the Mohegan term - to designate a group of four tribes, to only one of which, the - Oneida, was it strictly applicable. The name Sinnekens, or - Sennecaas (Visscher’s map, ca. 1660), became the tribal name of the - Seneca by a process of elimination which excluded from the group - and from the connotation of the general name the nearer tribes as - each with its own proper native name became known to the Europeans. - Obviously, the last remaining tribe of the group would finally - acquire as its own the general name of the group. The Delaware name - for the Seneca was Mexaxtĭnʹnĭ (the Maechachtinni of Heckewelder), - which signifies ‘great mountain’; this is, of course, a Delaware - rendering of the Iroquois name for the Seneca, - Djiionoñdowānĕñʹʻākă, or Djiionoñdowānĕñʻroñʹnoⁿʼ, ‘People of the - Great Mountain.’ This name appears disguised as Trudamani (Cartier, - 1534–35), Entouhonorons, Chouontouaroüon = Chonontouaronon - (Champlain, 1615), Onentouaronons (Champlain, 1627), and - Tsonontouan or Sonontouan (Jes. Rel., passim). - - Previous to the defeat and despoliation of the Neuters in 1651 and - the Erie in 1656, the Seneca occupied the territory drained by - Genesee r., eastward to the lands of the Cayuga along the line of - the watershed between Seneca and Cayuga lakes. - - The political history of the Seneca is largely that of the League - of the Iroquois, although owing to petty jealousies among the - various tribes the Seneca, like the others, sometimes acted - independently in their dealings with aliens. But their independent - action appears never to have been a serious and deliberate rupture - of the bonds uniting them with the federal government of the - League, thus vindicating the wisdom and foresight of its founders - in permitting every tribe to retain and exercise a large measure of - autonomy in the structure of the federal government. It was - sometimes apparently imperative that one of the tribes should enter - into a treaty or other compact with its enemies, while the others - might still maintain a hostile attitude toward the alien - contracting party. - - During 1622 the Montagnais, the Algonkin, and the Hurons sought to - conclude peace with the Iroquois (Yroquois = Mohawk division?), - because “they were weary and fatigued with the wars which they had - had for more than 50 years.” The armistice was concluded in 1624, - but was broken by the continued guerrilla warfare of the Algonkin - warriors; for this reason the Seneca (“Ouentouoronons d’autre - nation, amis desdits Yrocois”) killed in the “village of the - Yrocois” the embassy composed of a Frenchman, Pierre Magnan, and - three Algonquian ambassadors. This resulted in the renewal of the - war. So in Sept. 1627, the Iroquois, including the Seneca, declared - war against the Indians and the French on the St. Lawrence and its - northern affluents by sending various parties of warriors against - them. - - From the Jesuit Relation for 1635 (p. 34, 1858) it is learned that - the Seneca, after defeating the Hurons in the spring of 1634, made - peace with them. The Hurons in the following year sent an embassy - to Sonontouan, the chief town of the Seneca, to ratify the peace, - and while there learned that the Onondaga, the Oneida, the Cayuga, - and the Mohawk were desirous of becoming parties to the treaty. - - In 1639 the war was renewed by the Hurons, who in May captured 12 - prisoners from the Seneca, then regarded as a powerful people. The - war continued with varying success. The Jesuit Relation for 1641 - (p. 75, 1858) says the Seneca were the most feared of the enemies - of the Hurons, and that they were only one day’s journey from - Ongniaahra (Niagara), the most easterly town of the Neuters. [2] - The Relation for 1643 (p. 61) says that the Seneca (i.e. “les - Hiroquois d’en haut”), including the Cayuga, the Oneida, and the - Onondaga, equaled, if they did not exceed, in number and power the - Hurons, who previously had had this advantage; and that the Mohawk - at this time had three villages with 700 or 800 men of arms who - possessed 300 arquebuses that they had obtained from the Dutch and - which they used with skill and boldness. According to the Jesuit - Relation for 1648 (p. 49, 1858), 300 Seneca attacked the village of - the Aondironnon, and killed or captured as many of its inhabitants - as possible, although this people were a dependency of the Neuters - who were at peace with the Seneca at this time. This affront nearly - precipitated war between the Iroquois and the Neuters. [3] - - The Seneca warriors composed the larger part of the Iroquois - warriors who in 1648–49 assailed, destroyed, and dispersed the - Huron tribes; it was likewise they who in 1649 sacked the chief - towns of the Tionontati, or Tobacco tribe; and the Seneca also took - a leading part in the defeat and subjugation of the Neuters in 1651 - and of the Erie in 1656. From the Journal des PP. Jésuites for - 1651–52 (Jes. Rel., Thwaites’ ed., XXXVII, 97, 1898) it is learned - that in 1651 the Seneca, in waging war against the Neuters, had - been so signally defeated that their women and children were - compelled to flee from Sonontowan, their capital, to seek refuge - among the neighboring Cayuga. - - In 1652 the Seneca were plotting with the Mohawk to destroy and - ruin the French settlements on the St. Lawrence. Two years later - the Seneca sent an embassy to the French for the purpose of making - peace with them, a movement which was probably brought about by - their rupture with the Erie. But the Mohawk not desiring peace at - that time with the French, perhaps on account of their desire to - attack the Hurons on Orleans id., murdered two of the three Seneca - ambassadors, the other having remained as a hostage with the - French. This act almost resulted in war between the two hostile - tribes; foreign affairs, however, were in such condition as to - prevent the beginning of actual hostility. On Sept. 19, 1655, - Fathers Chaumonot and Dablon, after pressing invitations to do so, - started from Quebec to visit and view the Seneca country, and to - establish there a French habitation and teach the Seneca the - articles of their faith. - - In 1657 the Seneca, in carrying out the policy of the League to - adopt conquered tribes upon submission and the expression of a - desire to live under the form of government established by the - League, had thus incorporated eleven different tribes into their - body politic. - - In 1652 Maryland bought from the Minqua, or Susquehanna Indians, - i.e. the Conestoga, all their land claims on both sides of - Chesapeake bay up to the mouth of Susquehanna r. In 1663, 800 - Seneca and Cayuga warriors from the Confederation of the Five - Nations were defeated by the Minqua, aided by the Marylanders. The - Iroquois did not terminate their hostilities until famine had so - reduced the Conestoga that in 1675, when the Marylanders had - disagreed with them and had withdrawn their alliance, the Conestoga - were completely subdued by the Five Nations, who thereafter claimed - a right to the Minqua lands to the head of Chesapeake bay. - - In 1744 the influence of the French was rapidly gaining ground - among the Seneca; meanwhile the astute and persuasive Col. Johnson - was gradually winning the Mohawk as close allies of the British, - while the Onondaga, the Cayuga, and the Oneida, under strong - pressure from Pennsylvania and Virginia, sought to be neutral. - - In 1686, 200 Seneca warriors went W. against the Miami, the - Illinois in the meantime having been overcome by the Iroquois in a - war lasting about five years. In 1687 the Marquis Denonville - assembled a great horde of Indians from the region of the upper - lakes and from the St. Lawrence—Hurons, Ottawa, Chippewa, - Mississauga, Miami, Illinois, Montagnais, Amikwa, and others—under - Durantaye, DuLuth, and Tonti, to serve as an auxiliary force to - about 1,200 French and colonial levies, to be employed in attacking - and destroying the Seneca. Having reached Irondequoit, the Seneca - landing-place on L. Ontario, Denonville built there a stockade in - which he left a garrison of 440 men. Thence advancing to attack the - Seneca villages, he was ambushed by 600 or 800 Seneca, who charged - and drove back the colonial levies and their Indian allies, and - threw the veteran regiments into disorder. Only by the overwhelming - numbers of his force was the traitorous Denonville saved from - disastrous defeat. - - In 1763, at Bloody Run and the Devil’s Hole, situated on Niagara r. - about 4 m. below the falls, the Seneca ambushed a British supply - train on the portage road from Ft Schlosser to Ft Niagara, only - three escaping from a force of nearly 100. At a short distance from - this place the same Seneca ambushed a British force composed of two - companies of troops who were hastening to the aid of the supply - train, only eight of whom escaped massacre. These bloody and harsh - measures were the direct result of the general unrest of the Six - Nations and the western tribes, arising from the manner of the - recent occupancy of the posts by the British, after the surrender - of Canada by the French on Sept. 8, 1760. They contrasted the - sympathetic and bountiful paternalism of the French régime with the - neglect and niggardliness that characterized the British rule. Such - was the state of affairs that on July 29, 1761, Sir Wm. Johnson - wrote to General Amherst: “I see plainly that there appears to be - an universal jealousy amongst every nation, on account of the hasty - steps they look upon we are taking towards getting possession of - this country, which measures, I am certain, will never subside - whilst we encroach within the limits which you may recollect have - been put under the protection of the King in the year 1726, and - confirmed to them by him and his successors ever since and by the - orders sent to the governors not to allow any one of his subjects - settling thereon ... but that it should remain their absolute - property.” But, by the beginning of the American Revolution, so - well had the British agents reconciled them to the rule of Great - Britain that the Seneca, together with a large majority of the - people of the Six Nations, notwithstanding their pledges to the - contrary, reluctantly espoused the cause of the British against the - colonies. Consequently they suffered retribution for their folly - when Gen. Sullivan, in 1779, after defeating their warriors, burned - their villages and destroyed their crops. - - There is no historical evidence that the Seneca who were on the - Ohio and the s. shore of L. Erie in the 18th and 19th centuries - were chiefly an outlying colony from the Iroquois tribe of that - name dwelling in New York. The significant fact that in historical - times their affiliations were never with the Iroquois, but rather - with tribes usually hostile to them, is to be explained on the - presumption that they were rather some remnant of a subjugated - tribe dependent on the Seneca and dwelling on lands under the - jurisdiction of their conquerors. It is a fair inference that they - were largely subjugated Erie and Conestoga. - - The earliest estimates of the numbers of the Seneca, in 1660 and - 1677, give them about 5,000. Later estimates of the population are: - 3,500 (1721); 1,750 (1736); 5,000 (1765); 3,250 (1778); 2,000 - (1783); 3,000 (1783), and 1,780 (1796). In 1825 those in New York - were reported at 2,325. In 1850, according to Morgan, those in New - York numbered 2,712, while about 210 more were on Grand River res. - in Canada. In 1909 those in New York numbered 2,749 on the three - reservations, which, with those on Grand r., Ontario, would give - them a total of 2,962. The proportion of Seneca now among the 4,071 - Iroquois at Caughnawaga, St Regis, and Lake of Two Mountains, - Quebec, can not be estimated. - - - - -CHARACTERIZATION OF CONTENTS - -The Seneca material embodied in the following pages consists of two -parts. - -Part 1 comprises the matter recorded in the field by the late Jeremiah -Curtin in 1883, 1886, and 1887 on the Cattaraugus reservation, near -Versailles, New York, including tales, legends, and myths, several -being translations of texts belonging to this collection made by the -editor. This work of Mr. Curtin represents in part the results of the -first serious attempt to record with satisfactory fullness the folklore -of the Seneca. - -The material consists largely of narratives or tales of fiction—naïve -productions of the story-teller’s art which can lay no claim to be -called myths, although undoubtedly they contain many things that -characterize myths—narratives of the power and deeds of one or more of -the personified active forces or powers immanent in and expressed by -phenomena or processes of nature in human guise or in that of birds or -beasts. They do not refer to the phenomena personified as things -unique, but as equaled or fully initiated by human personages made -potent by orenda, or magic power, hence they describe a period long -after the advent of man on earth, and in this respect do not exhibit -the character of myths. - -Again, in some of the narratives the same incident or device appears as -common property; that is to say, these several stories employ the same -episode for the purpose of expansion and to glorify the hero as well as -his prowess. An instance in point is that in which the hero himself, or -others at his order, gathers the bones of the skeletons of other -adventurous heroes like himself, who failed in the tests of orenda and -so forfeited their lives to the challenger, and, hastily placing them -in normal positions with respect to one another, quickens them by -exclaiming, “This tall hickory tree will fall on you, brothers, unless -you arise at once,” while pushing against the tree itself. Sometimes it -is a tall pine that so figures in these accounts. Again, a pupil of a -sorcerer or a noted witch is forbidden to go in a certain direction, -while permission is given to go in any other direction. But at a -certain time the budding hero or champion wizard goes surreptitiously -in the forbidden direction, and at once there is collision between his -orenda, or magic power, and that of the well-known wizards and -sorcerers dwelling in that quarter. This pupil is usually the only -living agent for the preservation of the orenda of some noted family of -wizards or witches. The hero, after performing certain set tasks, -overcomes the enemies of his family and then brings to life those of -his kindred who failed in the deadly strife of orendas. - -The identifications and interpretative field notes accompanying Mr. -Curtin’s material by some mischance were not made a part of the present -collection. Their loss, which has added greatly to the work of the -editor, is unfortunate, as Mr. Curtin possessed in so marked a degree -the power of seizing readily the motive and significance of a story -that his notes undoubtedly would have supplied material for the -intelligent explanation and analysis of the products of the Indian mind -contained in this memoir. - -The texts recorded in the Seneca dialect by Mr. Curtin were very -difficult to read, as they had been recorded with a lead pencil and had -been carried from place to place until they were for the greater part -almost illegible. The fact that these texts were the rough field notes -of Mr. Curtin, unrevised and unedited, added to the difficulty of -translating them. Fortunately, in editing a large portion of one of -these manuscripts, the editor had the assistance of his niece, Miss -Caroline G. C. Hewitt, who speaks fluently the Seneca dialect of the -Iroquois languages. - -Part 2 also consists of Seneca legends and myths, which are -translations made expressly for this work from native texts recorded by -Mr. Hewitt in the autumn of 1896. Two of the texts so translated appear -here, revised and edited, with a closely literal interlinear -translation in English. The matter of Part 2 constitutes about -two-fifths of the whole, containing only 31 items, while there are 107 -in Part 1; but the latter narratives are uniformly much longer than the -former. - -The Seneca informants of Mr. Hewitt in the field were Mr. Truman -Halftown, Mr. John Armstrong, and Chief Priest Henry Stevens, all of -the Cattaraugus Reservation, N. Y. These worthy men, who have all -passed away, were uniformly patient, kind, and interested. They were -men whose faith in the religion of their ancestors ennobled them with -good will, manliness, and a desire to serve. - -Special attention is drawn to the freedom of these Seneca narratives -from coarseness of thought and expression, although in some respectable -quarters obscenity seems to be regarded as a dominant characteristic of -American Indian myths and legendary lore. This view is palpably -erroneous and unjust, because it is founded on faulty and inadequate -material; it is, moreover, governed largely by the personal equation. - -To form an impartial and correct judgment of the moral tone of the -myths and legends of the American Indian, a distinction must be made -between myths and legends on the one hand and tales and stories which -are related primarily for the indecent coarseness of their thought and -diction on the other; for herein lies the line of demarcation between -narratives in which the rare casual references to indelicate matters -are wholly a secondary consideration and not the motives of the -stories, and those ribald tales in which the evident motive is merely -to pander to depraved taste by detailing the coarse, the vulgar, and -the filthy in life. - -It is, indeed, a most unfortunate circumstance in the present study of -the spoken literature of the North American Indians that the headlong -haste and nervous zeal to obtain bulk rather than quality in collecting -and recording it are unfavorable to the discovery and acquisition of -the philosophic and the poetic legends and myths so sacred to these -thoughtful people. The inevitable result of this method of research is -the wholly erroneous view of the ethical character of the myths and -legends and stories of the American Indian, to which reference has -already been made. The lamentable fact that large portions of some -collections of so-called American Indian tales and narratives consist -for the greater part of coarse, obscene, and indelicate recitals in no -wise shows that the coarse and the indelicate were the primary motives -in the sacred lore of the people, but it does indicate the need of -clean-minded collectors of these narratives, men who know that the -obscene can not be the dominant theme of the legendary lore of any -people. Such men will take the necessary time and trouble to become -sufficiently acquainted with the people whose literature they desire to -record to gain the confidence and good will of the teachers and the -wise men and women of the community, because these are the only persons -capable of giving anything like a trustworthy recital of the legendary -and the poetic narratives and the sacred lore of their people. - -Should one attempt to acquire standard specimens of the literature of -the white people of America by consulting corner loafers and their ilk, -thereby obtaining a mass of coarse and obscene tales and stories wholly -misrepresenting the living thought of the great mass of the white -people of the country, the procedure would in no wise differ, -seemingly, from the usual course pursued by those who claim to be -collecting the literature of the American Indian people by consulting -immature youth, agency interpreters, and other uninformed persons, -rather than by gaining the confidence of and consulting the native -priests and shamans and statesmen. - -To claim that in American Indian communities their story-tellers, owing -to alleged Christian influence, are editing the mythic tales and -legends of their people into a higher moral tone is specious and is a -sop thrown to religious prejudice for the purpose of giving color to -the defense of an erroneous view of the moral tone of such myths and -legends. - -It is notorious that in this transition period of American Indian life -the frontiersman and the trader on the borderland have not been in -general of such moral character as to reflect the highest ideals in -thought or action. Few genuine native legends and myths show any -so-called “moral” revision from contact with “white people.” It is, of -course, undeniable that the coarse, the rude, and the vulgar in word, -thought, and deed are very real and ever-present elements in the life -of every so-called Christian community; and they are present in every -other community. But this fact does not at all argue that it is useful -to collect and record in detail the narratives of these indecent -aspects of life in any community, because the wholesome, the -instructive, and the poetic and beautiful are, forsooth, far more -difficult to obtain. - -Except in the case of novices in the work it may be stated that the -moral tone or quality of the mythic and legendary material collected in -any community is measurably an unconscious reflex of the mental and -moral attitude of the collector toward the high ideals of the race. - -It is a pleasure to make reference here to the work of Mr. Frank -Hamilton Cushing, Dr. Washington Matthews, and Mr. Jeremiah Curtin, -who, in order to study with discrimination and sympathy the spoken -literature of the American Indians, took the necessary trouble to learn -the motif of the narratives of mythic and legendary origin of these -people; hence they did not feel it incumbent upon them to apologize for -the moral tone of the legends and myths they recorded and published, -for their own mental attitude toward the wholesome, the worthy, and the -noble was such as to enable them to discover and to appreciate the same -qualities in the thinking of the people they studied. To expound like -the priest, to speak like the prophet, and to think like the -myth-maker, were among the gifts of these men which enabled them to -understand the motives underlying the myths and legends of the tribal -men of the world, while they were at the same time fully alive to the -scientific use and value of these same poetic narratives when analyzed -and interpreted sympathetically. - -Mr. Curtin obtained his Seneca material from the following persons of -the Seneca tribe, many of whom have since died: Abraham Johnny-John, -Solomon O’Bail, George Titus, John Armstrong, Zachariah Jimeson, Andrew -Fox, Henry Jacob, Henry Silverheels, Peter White, Black Chief, and -Phoebe Logan. He recorded an extensive vocabulary of the Seneca, with -which he had become familiar by intensive study of its structure. - -Mr. Curtin, with the mind of a master, fully grasped the importance and -the paramount significance of the intelligent collection, and the -deeper sympathetic study, of legends and myths in general, and of those -of the American Indians in particular, in the final establishment of -the science of mythology. - -To the editor it is one of the delightful memories of his early -official life to recall the many instructive hours spent with Mr. -Curtin in discussing the larger significance and the deeper -implications which are found in the intelligent study and -interpretation of legends, epics, and myths—the highest type of poetic -and creative composition. And for this reason he has so freely cited -from the writings of Mr. Curtin the meaning and the value which such a -study and analysis had for Mr. Curtin and has for those who like him -will fully appreciate that “the Indian tales reveal to us a whole -system of religion, philosophy, and social polity. ... the whole mental -and social life of the race to which they belong is evident in them.” - -The following quotations give all too briefly, perhaps, his philosophic -views on these questions in his own deft, inimitable way. It is -believed that these citations will enable the reader and the student to -gain some clear idea of the pregnant lessons Mr. Curtin drew from the -analysis and interpretation of the legends and myths which he recorded, -as well as of his method of studying and expounding them. The Seneca -collection herewith presented forms only a small portion of his -recorded mythic material. - - - A few tens of years ago it was all-important to understand and - explain the brotherhood and blood-bond of Aryan nations, and their - relation to the Semitic race; to discover and set forth the meaning - of that which in mental work, historic strivings, and spiritual - ideals ties the historic nations to one another. At the present - time this work is done, if not completely, at least measurably - well, and a new work awaits us, to demonstrate that there is a - higher and a mightier bond, the relationship of created things with - one another, and their inseverable connection with That which some - men reverence as God, but which other men call the Unknowable, the - Unseen. - - This new work, which is the necessary continuation of the first, - and which alone can give it completeness and significance, will be - achieved when we have established the science of mythology. [4] - - -Again, he asks: “How is this science from which men may receive such -service to be founded?” - -On this point Mr. Curtin is clear and instructive, maintaining that -such a science of mythology can be founded— - - - In one way alone: by obtaining from races outside of the Aryan and - Semitic their myths, their beliefs, their view of the world; this - done, the rest will follow as a result of intelligent labor. But - the great battle is in the first part of the work, for the inherent - difficulty of the task has been increased by Europeans, who have - exterminated great numbers among the best primitive races, - partially civilized or rather degraded others, and rendered the - remainder distrustful and not easily approached on the subject of - their myths and ethnic beliefs. - - Its weightiest service will be rendered in the domain of religion, - for without mythology there can be no thorough understanding of any - religion on earth, either in its inception or its growth. [5] - - -The next citation shows Mr. Curtin’s complete mastery of the subject in -hand, and his conclusions are well worth the careful consideration of -every student of mythic and legendary lore. In reference to the -collection of myths and tales and beliefs he presents the following -wise conclusions: - - - There is everywhere a sort of selvage of short tales and anecdotes, - small information about ghosts and snakes, among all these races, - which are easily obtained, and most Europeans seem to think that - when they have collected some of these trivial things they have all - that the given people possess. But they are greatly mistaken. All - these people have something better. There was not a single stock of - Indians in America which did not possess, in beautiful forms, the - elements of an extensive literature with a religion and philosophy - which would have thrown light on many beginnings of Aryan and - Semitic thought, a knowledge of which in so many cases is now lost - to us, but which we hope to recover in time ... if civilized men - instead of slaying “savages,” directly and indirectly, will treat - them as human beings, and not add to the labor of those workers who - in the near future will surely endeavor, singly or in small groups, - to study the chief primitive races of the earth and win from them, - not short insignificant odds and ends of information but great - masses of material; ... these races possess in large volume some of - the most beautiful productions of the human mind, and facts that - are not merely of great, but of unique, value. [6] - - But we have no tale in which it is clear who all the characters - are; the modifying influences were too great and long-continued to - permit that. Though myth-tales are, perhaps, more interesting ... - in their present form, they will have not their full interest for - science till it is shown who most of the actors are under their - disguises. - - This is the nearest task of mythology. - - There are masterpieces in literature filled with myths, inspired - with myth conceptions of many kinds, simply colored by the life of - the time and the nations among which these masterpieces were - written and moulded to shape by artists, made strong from the - spirit of great, simple people, as unknown to us as the nameless - heroes who perished before Agamemnon. How much mythology is there - in the Iliad and the Odyssey, in the Æneid, in the Divine Comedy of - Dante, in the works of the other three great Italian poets? How - much in Paradise Lost? How could “King Lear” and “Midsummer Night’s - Dream,” or the “Idylls of the King,” have been written without - Keltic mythology? Many of these literary masterpieces have not - merely myths in their composition as a sentence has words, but the - earlier ones are enlarged or modified myth-tales of those periods, - while the later ones are largely modeled on and inspired by the - earlier. [7] - - -Again he declares: - - - It should be remembered that whatever be the names of the myth-tale - heroes at present, the original heroes were not human. They were - not men and women, though in most cases the present heroes or - heroines bear the names of men and women, or children; they perform - deeds which no man could perform, which only one of the forces of - Nature could perform, if it had the volition and desires of a - person. This is the great cause of wonderful deeds in myth-tales. - [8] - - -With reference to the work already done in American Indian mythology, -Mr. Curtin remarks: - - - We have now in North America a number of groups of tales obtained - from the Indians which, when considered together, illustrate and - supplement one another; they constitute, in fact, a whole system. - These tales we may describe as forming collectively the creation - myth of the New World.... In some cases, simple and transparent, it - is not difficult to recognize the heroes; they are distinguishable - at once either by their names or their actions or both. In other - cases these tales are more involved, and the heroes are not so - easily known, because they are concealed by names and epithets. - Taken as a whole, however, the Indian tales are remarkably clear. - [9] - - -As to the content of these American Indian tales and legends, Mr. -Curtin says: - - - What is the substance and sense of these Indian tales, of what do - they treat? To begin with, they give an account of how the present - order of things arose in the world, and are taken up with the - exploits, adventures, and struggles of various elements, animals, - birds, reptiles, insects, plants, rocks, and other objects before - they became what they are.... According to the earliest tales of - North America, this world was occupied, prior to the appearance of - man, by beings called variously “the first people,” “the outside - people,” or simply “people,”—the same term in all cases being used - for people that is applied to Indians at present. - - These people, who were very numerous, lived together for ages in - harmony. There were no collisions among them, no disputes during - that period; all were in perfect accord. In some mysterious - fashion, however, each individual was changing imperceptibly; an - internal movement was going on. At last a time came when the - differences were sufficient to cause conflict, except in the case - of a group to be mentioned hereafter, and struggles began. These - struggles were gigantic, for the “first people” had mighty power; - they had also wonderful perception and knowledge. They felt the - approach of friends or enemies even at a distance; they knew the - thought in another’s heart. If one of them expressed a wish, it was - accomplished immediately; nay, if he even thought of a thing, it - was there before him. Endowed with such powers and qualities, it - would seem that their struggles would be endless and indecisive; - but such was not the case. Though opponents might be equally - dextrous, and have the power or the wish or the word in a similar - degree, one of them would conquer in the end through wishing for - more effective and better things, and thus become the hero of a - higher cause; that is, a cause from which benefit would accrue to - mankind, the coming race. [10] - - ... Among living creatures, we are not to reckon man, for man does - not appear in any of those myth tales; they relate solely to - extra-human existences, and describe the battle and agony of - creation, not the adventures of anything in the world since it - received its present form and office. According to popular modes of - thought and speech, all this would be termed the fall of the gods, - for the “first people” of the Indian tales correspond to the - earliest gods of other races. [11] - - In the theory of spiritual evolution, worked out by the aboriginal - mind of America, all kinds of moral quality and character are - represented as coming from an internal movement through which the - latent, unevolved personality of each individual of these “first - people,” or gods, is produced. Once that personality is produced, - every species of dramatic situation and tragic catastrophe follows - as an inevitable sequence. There is no more peace after that; there - are only collisions followed by combats which are continued by the - gods till they are turned into all the things, animal, vegetable, - and mineral—which are either useful or harmful to man, and thus - creation is accomplished. During the period of struggles, the gods - organize institutions, social and religious, according to which - they live. These are bequeathed to man; and nothing that an Indian - has is of human invention, all is divine. An avowed innovation, - anything that we call reform, anything invented by man, would be - looked on as sacrilege, a terrible, an inexpiable crime. The Indian - lives in a world prepared by the gods, and follows in their - footsteps—that is the only morality, the one pure and holy - religion. [12] - - This creation myth of the New World is a work of great value, for - by aid of it we can bring order into mythology, and reconstruct, at - least in outline, and provisionally, that early system of belief - which was common to all races: a system which, though expressed in - many languages and in endlessly varying details, has one meaning, - and was, in the fullest sense of the word, one—a religion truly - catholic and œcumenical, for it was believed in by all people, - wherever resident, and believed in with a vividness of faith, and a - sincerity of attachment, which no civilized man can even imagine, - unless he has had long experience of primitive races. [13] - - The war between the gods continued till it produced on land, in the - water, and the air, all creatures that move, and all plants that - grow. There is not a beast, bird, fish, reptile, insect, or plant - which is not a fallen divinity; and for every one noted there is a - story of its previous existence. - - This transformation of the former people, or divinities, of America - was finished just before the present race of men—that is, the - Indians—appeared. [14] - - In some mythologies a few personages who are left unchanged at the - eve of man’s coming transform themselves voluntarily. The details - of the change vary from tribe to tribe, but in all it takes place - in some described way, and forms part of the general change, or - metamorphosis, which is the vital element in the American system. - In many, perhaps in all, the mythologies, there is an account of - how some of the former people, or gods, instead of fighting and - taking part in the struggle of creation and being transformed, - retained their original character, and either went above the sky or - sailed away westward to where the sky comes down, and passed out - under it, and beyond, to a pleasant region where they live in - delight. This is that contingent to which I have referred, that - part of the “first people” in which no passion was developed; they - remained in primitive simplicity, undifferentiated, and are happy - at present. They correspond to those gods of classic antiquity who - enjoyed themselves apart, and took no interest whatever in the - sufferings or the joys of mankind. [15] - - Everything in nature had a tale of its own, if some one would but - tell it, and during the epoch of constructive power in the - race,—the epoch when languages were built up and great stories - made,—few things of importance to people of that time were left - unconsidered; hence there was among the Indians of America a volume - of tales as immense, one might say, as an ocean river. This - statement I make in view of materials which I have gathered myself, - and which are still unpublished,—materials which, though - voluminous, are comparatively meager, merely a hint of what in some - tribes was lost, and of what in others is still uncollected.... - - From what is known of the mind of antiquity, and from what data we - have touching savage life in the present, we may affirm as a theory - that primitive beliefs in all places are of the same system - essentially as the American. In that system, every individual - existence beyond man is a divinity, but a divinity under - sentence,—a divinity weighed down by fate, a divinity with a - history behind it, a history which is tragedy or comedy as the case - may be. These histories extend along the whole line of experience, - and include every combination conceivable to primitive man. [16] - - During eight years of investigation among Indian tribes in North - America, I obtained the various parts of that Creation myth - mentioned in this introduction, from tribes that were remote from - one another, and in different degrees of development. Such tales I - found in the east, in the central regions, and finally in - California and Oregon. Over this space, the extreme points of which - are 3,000 miles apart, each tribe has the Creation myth,—one - portion being brought out with special emphasis in one tribe, and - another portion in a different one. In tribes least developed, the - earliest tales are very distinct, and specially valuable on some - points relating to the origin and fall of the gods. Materials from - the extreme west are more archaic and simple than those of the - east. In fact the two regions present the two extremes, in North - America, of least developed and most developed, aboriginal thought. - In this is their interest. They form one complete system. [17] - - To sum up, we may say, that the Indian tales reveal to us a whole - system of religion, philosophy, and social polity.... - - Those tales form a complete series. The whole mental and social - life of the race to which they belong is evident in them. [18] - - The results to be obtained from a comparison of systems of thought - like the Indian and the Gaelic would be great, if made thoroughly. - If extended to all races, such a comparison would render possible a - history of the human mind in a form such as few men at present even - dream of,—a history with a basis as firm as that which lies under - geology.... We must make large additions indeed to our knowledge of - primitive peoples. We must complete the work begun in America.... - The undertaking is arduous, and there is need to engage in it - promptly. The forces of civilized society, at present, are - destroying on all sides, not saving that which is precious in - primitive people. Civilized society supposes that man, in an early - degree of development, should be stripped of all that he owns, both - material and mental, and then be refashioned to serve the society - that stripped him. If he will not yield to the stripping and - training, then slay him. [19] - - In the United States, little was accomplished till recent years; of - late, however, public interest has been roused somewhat, and, since - Major Powell entered the field, and became Director of the Bureau - of Ethnology, more has been done in studying the native races of - America than had been done from the discovery of the country up to - that time.[18] - - Of course there is no true information in the American ethnic - religion as to the real changes which affected the world around us; - but there is in it, as in all systems like it, true information - regarding the history of the human mind. Every ethnic religion - gives us documentary evidence. It gives us positive facts which, in - their own sphere, are as true as are facts of geology in the - history of the earth’s crust and surface. They do not tell us what - took place in the world without, in the physical universe, they had - no means of doing so; but they do tell us what took place at - certain periods in the world of mind, in the interior of man. [20] - - An ethnic or primitive religion is one which belongs to people of - one blood and language, people who increased and developed together - with the beliefs of every sort which belong to them. Such a - religion includes every species of knowledge, every kind of custom, - institution, and art. Every aboriginal nation or human brood has - its gods. All people of one blood and origin are under the - immediate care and supervision of their gods, and preserve - continual communication and converse with them. According to their - own beliefs, such people received from their gods all that they - have, all that they practice, all that they know. Such people, - while their blood is unmixed and their society unconquered, adhere - to their gods with the utmost fidelity. - - The bonds which connect a nation with its gods, bonds of faith, and - those which connect the individuals of that nation with one - another, bonds of blood, are the strongest known to primitive man, - and are the only social bonds in prehistoric ages. [21] - - A good deal has been given to the world of late on mythology by - able writers who with good materials would attain good results; but - as the materials at their disposal are faulty, much of their work - with all its cleverness is mainly a persistent pouring of the empty - into the void. - - We have seen attempts made to show that real gods have been - developed by savage men from their own dead savage chiefs. Such a - thing has never been done since the human race began, and it could - never have been imagined by any man who knew the ideas of primitive - races from actual experience or from competent testimony. The most - striking thing in all savage belief is the low estimate put on man - when unaided by divine, uncreated power. In Indian belief every - object in the universe is divine except man. [22]... - - Vegetable gods, so called, have been scoffed at by writers on - mythology. The scoff is baseless, for the first people were turned, - or turned themselves, into trees and various plants as frequently - as into beasts and other creatures. Maize or Indian corn is a - transformed god who gave himself to be eaten to save man from - hunger and death. When Spanish priests saw little cakes of meal - eaten ceremonially by Indians, and when the latter informed them - that they were eating their god, the good priests thought this a - diabolical mockery of the Holy Sacrament, and a blasphemous trick - of Satan to ruin poor ignorant Indians. - - I have a myth in which the main character is a violent and cruel - old personage who is merciless and faith-breaking, who does no end - of damage till he is cornered at last by a good hero and turned - into the wild parsnip. Before transformation this old parsnip could - travel swiftly, but now he must stay in one place, and of course - kills people only when they eat him. - - The treasure saved to science by the primitive race of America is - unique in value and high significance. The first result from it is - to carry us back through untold centuries to that epoch when man - made the earliest collective and consistent explanation of this - universe and its origin. - - Occupying this vantage-ground, we can now throw a flood of light on - all those mythologies and ethnic religions or systems of thought - from which are lost in part, great or small, the materials needed - to prove the foundation and beginnings of each of them. In this - condition are all ancient recorded religions, whether of Greece, - Rome, Egypt, Chaldea, Persia, or India. [23] - - -Again, in speaking of the first people, the ancients, or the man-beings -of the oldest myth, or rather cycle of myths, in America, Mr. Curtin -continues his exposition of the significance of these poetic figures: - - - After they had lived on an indefinite period, they appear as a vast - number of groups, which form two camps, which may be called the - good and the bad. In the good camp are the persons who originate - all the different kinds of food, establish all institutions, arts, - games, amusements, dances, and religious ceremonies for the coming - race. - - In the other camp are cunning, deceitful beings, ferocious and - hungry man-eaters—the harmful powers of every description. The - heroes of the good camp overcome these one after another by - stratagem, superior skill, swiftness, or the use of the - all-powerful wish; but they are immortal, and, though overcome, can - not be destroyed.... - - When the present race of men (that is, Indians) appear on the - scene, the people of the previous order of affairs have vanished. - One division, vast in number, a part of the good and all the bad - ones, have become the beasts, birds, fishes, reptiles, insects, - plants, stones, cold, heat, light, darkness, fire, rain, snow, - earthquake, sun, moon, stars—have become, in fact, every living - thing, object, agency, phenomenon, process, and power outside of - man. Another party much smaller in number, who succeeded in - avoiding entanglement in the struggle of preparing the world for - man, left the earth. According to some myths they went beyond the - sky to the upper land; according to others they sailed in boats - over the ocean to the West—sailed till they went out beyond the - setting sun, beyond the line where the sky touches the earth. There - they are living now free from pain, disease, and death, which came - into the world just before they left, but before the coming of man - and through the agency of this first people.... - - This earliest American myth cycle really describes a period in the - beginning of which all things—and there was no thing then which was - not a person—lived in company without danger to each other or - trouble. This was the period of primæval innocence, of which we - hear so many echoes in tradition and early literature, when that - infinite variety of character and quality now manifest in the - universe was still dormant and hidden, practically uncreated. This - was the “golden age” of so many mythologies—the “golden age” - dreamed of so often, but never seen by mortal man; a period when, - in their original form and power, the panther and the deer, the - wolf and the antelope, lay down together, when the rattlesnake was - as harmless as the rabbit, when trees could talk and flowers sing, - when both could move as nimbly as the swiftest on earth. - - Such, in a sketch exceedingly meager and imperfect, a hint rather - than a sketch, is the first great cycle of American mythology—the - creation-myth of the New World. From this cycle are borrowed the - characters and machinery for myths of later construction and - stories of inferior importance; myths relating to the action of all - observed forces and phenomena; struggles of the seasons, winds, - light and darkness; and stories in great numbers containing - adventures without end of the present animals, birds, reptiles, and - insects—people of the former world in their fallen state.... - - To whatever race they may belong, the earliest myths, whether of - ancient record or recent collection, point with unerring indication - to the same source as those of America, for the one reason that - there is no other source. The personages of any given body of myths - are such manifestations of force in the world around them, or the - result of such manifestations, as the ancient myth-makers observed; - and whether they went backwards or forwards, these were the only - personages possible to them, because they were the only personages - accessible to their senses or conceivable to their minds.... - - Since they had passions varying like those of men, the myth-makers - narrate the origin of these passions, and carried their personages - back to a period of peaceful and innocent chaos, when there was no - motive as yet in existence. After a while the shock came. The - motive appeared in the form of revenge for acts done through - cupidity or ignorance; strife began, and never left the world of - the gods till one quota of them was turned into animals, plants, - heavenly bodies, everything in the universe, and the other went - away unchanged to a place of happy enjoyment. - - All myths have the same origin, and all run parallel up to a - certain point, which may be taken as the point to which the - least-developed people have risen. [24] - - -And Mr. Curtin further says: - - - At that period the earth ... was occupied by personages who are - called people, though it is well understood at all times that they - were not human; they were persons, individuals. [25] - - -To trace the ancestral sources of a people’s thought and character, a -careful and critical study of the myths, and later of the mythology of -that people, first exclusively and then comparatively, is required. -This study deals with ideas and concepts expressed by three well-known -Greek terms, mythos, epos, and logos, and also with those expressed by -the term resulting from the combination of the first and the last of -these words. These are among many words of human speech which comprise -all human experience and history. It is remarkable also that each may -be translated into English by the term “word.” - -The word “mythology” is a philosophic term composed of two very -interesting and instructive Greek words, mythos and logos. - -The first term, mythos, denoted whatever was thoughtfully uttered by -the mouth of savage and barbaric men—the expression of thought which -had been shut in to mature—a story of prehistoric time, a naïve, -creative concept stated in terms of human life and activity—a poem. In -matters of religion and cosmogony such an utterance was final and -conclusive to those men. - -The second term, logos, having at the beginning approximately the same -meaning as mythos, became in Greek philosophic thinking the symbol or -expression of the internal constitution as well as the external form -and sign of thought, and so became “the expression of exact thought—... -exact because it corresponds to universal and unchanging principles,” -reaching “its highest exaltation in becoming not only reason in man but -the reason in the universe—the Divine Logos, the thought of God, the -Son of God, God himself” (Curtin). The logos is thus the expression of -the philosophy of men measurably cultured; it is the intelligent -exegesis of the content of the mythos in terms of objective and -subjective reality; it is scientific because it is logical; it is the -later literary criticism—the analytic and synthetic treatment of myths -and epics. So, in the experience of every people having an ethnic past, -mythos and logos represent two well-defined stages of human thought—the -naïve and the philosophic—and also the elder time and the modern. So -mythology may be defined as the science or the logic of the myth; it -belongs to times of relatively high culture and does not flourish in -savagery, for savages have only myths. It may be well to note that a -third stage of thought is expressed in the Greek term epos, which is -the adornment or garbing and dramatizing of the myth concepts in poetic -form, in story, saga, and legend—the epic. - -Only modern research with its critical exegesis and sympathetic -interpretation brings down the study of the concepts of the myths of -the fathers measurably to the character of a science. - -The highest type of poetry expresses itself in myth, in the epos, and -in the logos. For men of undeveloped thought, of inchoate mentation, -this is the mental process through which they dimly apprehend the -significance of the complex and closely interrelated phenomena of life -and of environing nature, and the medium by which they harmonize the -ceaseless functioning of these with their own experience, with the -activity of their own subconscious mind, and with the divine promptings -and visions vouchsafed them by the dawn of their own superconscious -intellect. - -The initial step of the process is the ingenuous act of the imagination -in personifying, yea, in ideally humanizing, the bodies, elements, and -forces of environing nature; as, for instance, the picturing by the -Iroquois and their neighbors, the Algonquian, of snow as the living -body of a man formed by the God of Winter, whose breath was potent -enough to drive animals and birds into their winter retreats and some -even into hibernation, represented as the hiding of the animals from -his brother, the Master or God of Life. - -The next step in the process is the socialization of this vast -company—the imputation of life, soul, purpose, and a rational rôle to -them constitutes the epic, which is also the poet’s handiwork. - -As the basis of religious expression, Seneca-Iroquoian myths and -legends, in common with those of all other men, are to most people the -empty tales of superstition, the foundations of idolatry, because its -gods and deities, forsooth, have never actually existed. But myths are -fictitious only in form and dress, while they are true in matter and -spirit, for truth is congruity between reason and objects, and hence is -eternal and universal. - -The human side of these personifications of the processes and phenomena -of nature in some instances has become so real and so natural that -these beings no longer act or function in terms of the processes of -nature only, but as the thaumaturgic fetishes of potent sorcerers, -performing wonderful feats of orenda, as they are represented as doing -in a large number of these narratives. Now, these accounts are -certainly not myths and are not legends in the true sense of the term, -but are, rather, fictitious narratives or tales of reputed individual -human achievement, quite incredible, of course, as authentic acts of -mankind. They center about the reputed affairs of a human being, or do -so at least in the view of the modern story-teller. - -In the collection of Seneca narratives of Mr. Curtin eight relate to -the Genonsgwa (the Stone Coats or Stone Giants), six to Hiʹʼnoⁿʼ -(Hinon) or the Thunder People, six to the Dagwanoenyent or Whirlwind -People, five to the Shagodiioweq or Wind People, and three to the -Djogeon or Dwarf People. It is probable that the two groups of “wind” -peoples originally arose from a single personage. From single -personages like Hiʹʼnoⁿʼ or Thunder, Shagodiioweq or the Wind, and -Dagwanoenyent or the Cyclone or Whirlwind, the story-tellers of to-day -have created large bodies of fictitious people, representing a reversal -of the original process by which the first great concepts were formed. - -But truth seemingly was not readily appreciable by primal men until it -was dramatized in saga, in legend, and in myth, in formulas, rites, -ceremonies, customs, and material symbols based on those narratives; in -short, it had to be couched in terms of human expression and activity. -These symbols and figurative expressions bore the fashion and impress -of the time and the place, and so before truth so dramatized can be -fully understood it must be carefully freed from the garb and trappings -of local and temporal use and need; in brief, the literal unreality of -myth must be lifted from the substantive and the spiritual realities it -symbolizes. - -And, for this reason, a deity embodying or representing one of the -great recurrent processes of nature or one of the seemingly changeless -features of the universe is something vastly more than a mere figment -of the human brain; for, although conceived in terms of man, the -“deity” in his own sphere and function is limitless in power, -incomprehensible in mode of life and action, and abides without -beginning of days or end of years—properties which make the god divine -and infinitely superior to man, the creature of divine power. - -One of the fundamental teachings of the study of the myths of the -American Indians is that the so-called Genesis or Creation myths relate -the activities and exploits, in more or less detail, of the “elder -people,” the “first people,” whom men later call the gods. Rightly -understood and sympathetically conceived, these events are not -predicated of human beings as such. These narrations explain in just -what manner the present order of things in nature arose; they detail -what took place in a condition of things different from the present, -and which were, in the minds of their relators, the necessary -antecedent processes resulting in the establishment of the present -order of nature. They treat only of the “first people.” None relate to -human beings and none treat of things done since man appeared on earth. - -Human in form and in feeling, and yet most divine, were the gods and -deities of the ancient Seneca and the other Iroquoian peoples. While -the divine social and political organization was necessarily for -psychological reasons a close reflex or replica of the human, and -although both gods and man derived descent from an original first -parent, yet the first divine ancestor was a self-existing god, and the -first man was the creature of one of these divine Powers. - -The expression of the mythic—the cosmogonic, the cosmologic—in terms of -human function and attribute and activity is well illustrated in the -legends and myths of the Iroquoian peoples. In these sagas the -personifications of the elements and forces of nature are classified as -human by the use of the term oñʹgwe, “a human being or mankind” (for -the word has both a singular and a plural signification), to designate -them. - -The task of classifying these narratives, even tentatively, is not an -easy one, for the proportion of these stories which seem to be -unquestionably fiction to those which are myths and legends is -relatively much larger than might be suspected without some -investigation. It is clearly wrong to call everything legend or myth -when the evidence from the facts seems to forbid such action. For it is -evident that very many of the narratives are fiction—stories composed -and related to amuse, to mystify, or to glorify some hero, or perhaps -to spread the fame of some noted sorcerer and his fetishes. - -The setting and the framework of the narrative or story may be taken -from a myth and one or more myth episodes incorporated in it, but the -result is a fabrication because it does not rest on facts of human -experience. - -Now, for example, the narratives concerning the so-called Stone Coats, -Stone Giants, or the Genonsgwa are not myths but legends. These beings -do not figure in the Creation Myth of the Iroquois, but are a brood of -beings whose connection with Stone is due to false etymology of a -proper name in a myth. [26] This is an interesting and instructive -example of forgotten derivations of words and names and the resultant -new conceptions. - -In the Genesis myth of the Iroquoian peoples the Winter Season, by -personification, was placed in the class of man-beings with the name, -“He-who-is-clad-in-ice,” or “He-who-is-ice-clad.” Now it so happens -that the word for ice and for chert or flint stone is derived from a -common stem whose fundamental meaning is “glare,” “crystal,” or “what -is ice-like.” But the myth-tellers, in order to add an air of the -mystical to their recital, did not fail to play on the double meaning -of the word for ice, and so represented the Winter Man-being as “The -Flint-clad Man-being” rather than as “The Ice-clad Man-being.” And the -results of Winter’s cold and frost were told in terms of flint or chert -stone, and so bergs and cakes and blocks of ice became in the narration -objects of flint and chert stone. Winter’s cold is conveyed from place -to place by means of cakes and bergs of ice, which are transformed by -the poet into canoes of flint or stone. And in time the stone canoe is -transferred from myth to the realm of fiction and legend to glorify the -fame of some human hero. - -And in the thinking of the Iroquois the Flint-clad Man-being became -separated and distinct from the Man-being of the Winter. At this point -the fictitious Man-being who was Stone-clad parted company forever with -the personified nature force or process that was frost-bearing and -ice-clad. The former was gradually reduced to a peculiar species of -mankind—the stone giant, for he was represented as stone-clad, while -the latter retained his first estate as one of the chief characters in -the Genesis myth of the Iroquoian peoples. - -The ordinary Iroquoian concept of the Stone Coat or Stone Giant -indicates, to the student at least, that the Winter God, the Great -Frost Giant of the common Iroquoian Genesis myth, was its source. Aside -from the evident etymologic connection, the most significant feature is -the constant tradition that the home land of these anthropoid monsters -is in the regions of the north where this same authority usually places -the burial place of the Winter God after his defeat and death at the -hands of his twin brother, the Life God, sometimes called the Master of -Life. - -The tales which relate how the Stone Coat people are made from perverse -men and women first by carefully covering the body with pitch and then -by rolling and wallowing in sand and down sand banks repeatedly, shows -how utterly forgotten is the true source of this interesting concept -among the story tellers and their hearers. There is no doubt that the -original “Stone Coat” was the “Ice-Clad Winter God.” In the Curtin -collection there are eight stories which refer to the Genonsgwa, or -Stone Coats, sometimes called Stone Giants, but there is nothing in -them to connect these peculiar fictitious monsters with the original -conception. In none are the operations of the winter process predicated -of these fictitious beings. They are merely exaggerated human figures -and not symbols of a process of nature, their deeds are the deeds of -men, and are not the acts of a process of nature expressed in terms of -human activity. - -And thus is founded the race of the Stone Giants or Stone Coats, or -more popularly the Giants. When once these fictitious beings were -regarded as human monsters they soon became confused with cruel hermits -and bloodthirsty sorcerers who because of evil tastes were cannibals -and dwelt apart from the habitations of men, who shunned and feared -them, and the tales about them became narratives that do not detail the -activities of the Winter God—the personified process of nature; and so, -like their human prototypes, they increased and multiplied mightily, -and so were as numerous as the leaves on the trees. - -The persons or figures produced by the attribution of human life and -mind to all objective and subjective things were, by virtue of the -reality of the elements they embodied, the deities or the gods of this -system of thought. In brief, they were composed of both the -metamorphosed and of the unchanged first or ancient people who in -distinctive character were conceived of as the formal and outward -expression of human mind. In the course of time these deities or gods -are said to have taught their people the arts and crafts and the -elements of their culture and their faith, thus revealing their will -and the things which were to be in the future. This divine knowledge, -this wisdom of the gods, was obtained or revealed in dreams or visions -and by theophanies. But a knowledge of the activities of the people -holding these views makes it evident that the doctrines and the arts -and the crafts taught by the gods and the institutions founded by them -for the people are in fact the activities of the people themselves -which had been unconsciously imputed to these deities. Of course, the -gods can teach and can reveal only what has been before imputed to them -by the people. - -The original and chief person in the myth was not a human being, -although he was represented as possessed of the form, the desires, and -the volition of a person. He is reputed to have performed acts which no -human being had the power to perform, acts which only the functioning -of a process of nature or of life could accomplish. - -In some of these narratives human beings, bearing human names, have -been substituted and the heroes and heroines of these stories are men, -women, and children. - -The substitution of human beings in the stead of the personified forces -or processes of nature supplies the reason that apparently wonderful -superhuman deeds are accomplished by the human substitutes, whereas the -acts portrayed are those of natural forces, not of human brain and -brawn. - -The stories of the Dagwanoenyent, or Flying Heads, Cyclones, and -Whirlwinds, of the Genonsgwa, or Stone Coats (the Frost Giants, or Gods -of Winter, but originally named Tawiskaron), and of the -Sʻhagodiyoweqgowa, or Wind God, purport to relate historical events, -although they are mythic and legendary in form. But unlettered peoples -do not transmit history. The writing of history presupposes not only -the art of writing but also some kind of permanent social and political -organization. Individual experiences fade rapidly, for lacking the -needful general interest they do not unite with others in forming even -some phase of the local history of a group. The experiences of -individuals and even of small unimportant groups of people also lack -the interest necessary to bring about their transmission as history. -Hence such uncivilized peoples leave to their posterity no authentic -accounts of the events of their times, for only in song and saga, where -poetry mingles with fact, do they attempt to transmit the narratives of -historical events and experiences. - -But with the organization and development of society into greater -complexity of social and governmental organization there arises the -need for the transmission of a record of tribal or communal experiences -in which a certain number of persons are intensely interested—tribal -wars, feats and acts and sayings of great leaders and reformers, and -other noteworthy public events claim permanency of record, and thus -history is written. - -Popular tradition treats historical events in a naïve poetical way, and -authentic historical experiences may thus be preserved. Through poetic -treatment oral tradition becomes legend, so that one of the clearest -criterions of legend is the fact that it frequently relates things that -are not credible. Legend is the tradition of men who have not the art -of writing and is a particular form of poetic narrative. So that in -origin and nature history differs from legend because of difference of -spheres of interest. Private and personal affairs and experiences and -things that are of some interest to the common people and heroes, great -personages, and public events and affairs are made attractive to the -popular minds by means of poetic treatment. Legend is oral tradition in -use among folk who do not make use of writing or other graphic art to -secure permanency of record, while history is the written record of -events and achievements and thoughts of men, which always presupposes -the existence and the practice of graphic or scriptorial art. - -Now, oral tradition, or legend, is not transmitted without important -variation in details from generation to generation, and so it is an -untrustworthy medium for the conveyance of historical events. - -The saga, or popular story, may become sacred legend—that is, a -characteristically “sacred” narrative about the “first people,” or the -gods—or it may remain simply a story or tale. These two classes of -story or narrative had specific names among the Seneca and their -congeners of the Iroquoian stock. The sacred legend was called Kăʹkāāʼ, -or Kăʹkarăʼ by the r-using dialects of the Iroquoian tribes. The -literal meaning of this noun is not known; in the Onondaga dialect the -k-sound would be replaced by the g-sound. These legends are “sacred” to -the extent that they would not be related except during certain seasons -of the year for the fear of breaking a religious taboo, forbidding -strictly the telling of this class of narrative. The transgression of -this prohibition was punished by the offended and vexed “first people,” -concerning whom the myths or stories are related, although modern -story-tellers, with scarce an exception, who have forgotten the true -and logical reason for the inhibition mistakenly declare that the -aforesaid penalty would be inflicted by the toads or snakes or by some -other subtle animal. - -The myths of the American Indian refer to an order of things which -preceded the present order, and to a race of man-beings who dwelt first -in the world above the sky and later in small number only on this earth -and who were the so-called “first people,” “the ancients.” It is -evident that myths of origins project backward to an assumed condition -of things the story of a day or of a year, and creation is described as -Spring on a universal scale, that is, it explains the manner in which -the order of things, existent where the stories are told, came about, -as a Rebirth of Nature. But no one will contend that there were human -eyewitnesses of what the narratives report. - -The wise men, prophets, and priests of tribal men painted these tales -with the glamour and witchery of poetry. Myths are the poetic judgments -of tribal men about the phenomena of life and the outside world and -embody the philosophy of these men about the problems and mysteries of -the universe around them and in their own lives. So, in order to -understand these narratives, it is necessary to study them with the -deepest sympathy. But our sympathy with the viewpoint of the myth -narratives of tribal men should not veil the realities of science from -our minds. - -Piloted by science in seeking to know the truth about the universe, -scholars do not expect to discover it in the myth-lore or the folk-lore -of tribal men. To study the birth and the growth of opinions forms one -of the most instructive chapters in the science of mind or psychology. - -The Seneca name Sʻhagodiioweʹʻgōwā or Sʻhagodiioweʹqgōwā designates one -of the famous “man-beings” who are of the lineage of the “first -people.” Some unknowing Indian interpreters render this term -erroneously by the English words “false face,” which is a translation -which effectually conceals the literal meaning of the expression, which -is freely “The Great Ones Who Defend Them.” But as an appellative the -term is also applied to a single one of these fictitious beings. The -plural concept is evidently a late development, and probably arose -after the establishment of societies whose members, when ceremonially -attired, must for one thing wear a wooden mask having as its essential -mark a wry mouth. So it is clear that the expression “false face” -applies to the members of such societies and not at all to the -man-beings so impersonated. The Iroquoian myth of Creation knows only -one man-being, who assumed the duty of protecting mankind from -pestilence and disease. He was the God of the Air or the Wind, -sometimes appearing as the Whirlwind. Ceremonially he is addressed as -Sʻhedwásōʹdăʻ or as Etʻhiʻsōʹdăʻ, both meaning “He Who Is Our -Grandfather.” - -It would seem that the pluralizing of the concept has resulted in a -marked forgetting of the original objective reality represented in the -concept, which in turn detracts from the high esteem in which the -original Wind God was held. The Onondaga name of this personage is -Haduʹʼiʼ; the Mohawk, Akoñʹwărăʼ. Both these names have arisen from -something peculiar to members of the so-called “False Face Societies,” -the first meaning, from the common postures assumed by the members, -“hunch-backed,” and the second, “mask,” from the wooden mask worn by -the members of the society when in session. So the expression of the -evil side of the manifestations of the Power of the Wind or Air, -Pestilence, Disease, and Death may safely be predicated of this member -of the “first people.” - -A god or deity exerts or maintains its influence over the mind and -heart of man because it is something more than a mere creature of the -human brain. The god exercises certain attributes, peculiarities and -forces which place him outside the sphere of human knowledge and -experience and competence into a class by himself; he embodies in -himself, according to belief, the power to function as a process or -force of the universe plus the attributed human faculties and aspect. - -Some of the French writers among the early explorers in North America -refer to a native belief in “the ancients of animals,” which, it was -stated, were regarded as the type and the progenitors of each -particular species of animal. But this statement gives only a glimpse -of a larger faith. These so-called “ancients of animals” were indeed -only a part of the great company of “the ancients,” “the ancestors,” or -“the first people,” each being a personified element or process of life -or of outside nature, who became by fated metamorphosis the reputed -progenitors of all faunal and floral life on the earth. - -But an interpretative understanding of the Genesis myth of the American -Indians shows that these “ancients,” these primal “ancestors,” were -regarded as “human beings,” as belonging to that class of animate -beings to which the Indian himself belonged. Yet, these “ancients” were -the “gods,” “the beings,” or “the existences,” of anthropic form, -character, and volition, whose metamorphosis later produced, according -to the Indian philosophy, the present order of things on earth. So, the -“first beings,” conceived as “human beings,” were indeed the gods—the -personified agents of the powers, processes, and phenomena of nature. - -It is this principle of transformation, or metamorphosis, that in part -explains why there are represented largely “anthropic gods” with -“animal masks” in Central America, Mexico, India, China, Egypt, -Babylonia, and Assyria, and not many true “animal gods” with “human -masks.” - -But in some places there arose confusion between these poetic creations -of a childlike faith and the lineal ancestors of men. When pride of -birth and of position dominated the minds of aristocratic men they -sought to trace their pedigree to the gods, and so they blindly claimed -descent from these primal gods, who, in their anthropic aspect, were -mere fictions of the mind, and so in time and in some lands this -process resulted in what is usually called “ancestor worship.” This is, -therefore, never a primitive faith, but only a decadent culture. - -All early men of inchoate mentation, of self-centered thinking, shared -their needs and afflictions, their woes and ambitions, their sufferings -and aspirations, and their joys and blessings with their gods, feeling -that their gods who bore their own likeness by the unconscious -imputation of human nature to them were endowed with the attributes, -whims, virtues, and frailties of human nature. They believed that their -gods must be men—man-beings, men like themselves—else these deities -could not foresee and understand their necessities and so could not -sympathize with men everywhere. Hence an Iroquois, thinking and -speaking of their deities only in terms of human speech and thought, -designates a god or other spirit of his faith by the word denoting man, -human being, or mankind. - -Of the gods and deities of Iroquois myths the editor has written: - - - Like most American Indian mythologies, the Iroquoian deals with - three great mythic cosmical periods. In the first dwelt a race of - gigantic anthropic beings—man-beings, let them be called, because - though they were reputed to have been larger, purer, wiser, more - ancient, and possessed of more potent orenda (q. v.), than man, and - having superior ability to perform the great elemental functions - characterizing definitely the things represented by them, they - nevertheless had the form, mien, and mind of man, their creator; - for unconsciously did man create the gods, the great primal beings - of cosmic time—the controllers or directors, or impersonations, of - the bodies and phenomena of nature—in his own image. To these - man-beings, therefore, were imputed the thought, manners, customs, - habits, and social organization of their creators; notwithstanding - this, man regarded them as uncreated, eternal, and immortal; for by - a curious paradox, man, mistaking his own mental fictions, his - metaphors, for realities, explained his own existence, wisdom, and - activities as the divine product of the creations of his own - inchoate mind. The dwelling-place of the first great primal beings, - characterized by flora and fauna respectively identical with the - plant and animal life appearing later on the earth, was conceived - to have been the upper surface of the visible sky, which was - regarded as a solid plain. Here lived the first beings in peace and - contentment for a very long period of time: no one knows or ever - knew the length of this first cosmic period of tranquil existence. - But there came a time when an event occurred which resulted in a - metamorphosis in the state and aspect of celestial and earthly - things; in fact, the seeming had to become or to assume the real, - and so came to pass the cataclysmic change of things of the first - period into that now seen on the earth and in the sky, and the - close of this period was the dawn of the gods of this mythology. - [27] - - -So the character and the nature of the deities and spirits of the faith -of the Iroquois peoples were a direct reflex of those attributes of the -people themselves. It may be inferred in general that the more -primitive and cultureless the people are the more crude, the more -barbaric and savage will be their conceptions of their gods and the -nature and functions of these naïve creations, but, conversely, it is -only with the possession of a higher degree of intelligence that come -nobler, more refined, grander, and more spiritual ideas of their gods. -This admits of no exception. - -Whatever, therefore, the final terms are in which men at any time and -place define their deities, the premises of their reasoning about them -is always quite the same—namely, to define the unknown man in terms of -the known men themselves—but this known quantity, man, is variable and -inconstant, changing with time and place. All powers and functions and -attributes of mind and body, inherent in man and distinctive of him—no -matter whether beneficent or evil—men imputed to their gods in more or -less idealized form. - -Guided by inchoate reasoning, the crude thinking of unscientific minds, -all early men, responsive to external stimuli and the internal yearning -for truth, ascribed to their gods and spirits not only all human -functions and attributes measurably idealized, but also all their arts -and social and religious institutions were likewise attributed, -probably quite unconsciously, to their gods and deities. These -anthropic features and activities and anthropopathic mind were not -ascribed, of course, to other men, but rather to the so-called “first -people”—the personified, animated and humanized phenomena and processes -of nature, of the environments of their experience. Thus, the social -and institutional organization of the gods becomes a somewhat idealized -epitome or reflex of the human society as it existed and exists among -the people in whose minds these divine organizations had their origin. -By so doing men painted, either consciously or unconsciously, in their -religious activities and in their god-lore a faithful picture of the -earliest culture and civilization of their own ethnic progenitors. - -Hence, when authentic historical records are wanting the student may by -close and sympathetic analysis and interpretation of the myths and the -religion of a people acquire a fairly accurate knowledge of the history -and culture of such a people. In this manner, indeed, the gods verily -become the revealers of all history and the teachers of the arts and -crafts and industries and the true founders of the institutions—human -and divine—to that people. In this interaction of the human mind with -the forces and phenomena of life and environing nature lies the true -source of inspiration and prophecy. The history of the gods is the -history of man. Because the gods, in general, symbolize universal -processes in life and nature they and their attributes and functions in -time become more or less highly idealized creations of the conscious, -the subconscious, and the superconscious thinking of men. - -The lesson of these myths and legends is that man is other than the -material world; that while he is in it he is not of it; that while he -feels nature’s elemental activities impelling him and impinging on his -senses, his apprehensive yearning heart sees the beckoning finger of a -higher and nobler destiny. - -All bodies of myths agree perfectly on one fundamental principle, -transformation, through which all things on this earth have become what -they are. - -This principle of metamorphosis indicates the mental process by which -these things were represented as becoming what they seemed to -be—animated things, subjectively endowed with human form, thought, and -volition, to explain the phenomena of life and surrounding nature. - - - -I desire to record here my grateful acknowledgment of the assistance -rendered by Mr. F. W. Hodge, ethnologist in charge of the Bureau of -American Ethnology, in the form of valuable suggestions in connection -with the work and in other ways. I wish also to express my appreciation -of the courtesy of Messrs. Little, Brown & Co., of Boston, in giving -the bureau permission to use freely the material contained in the -instructive “Introductions” written by the late Jeremiah Curtin for his -interesting books, published by that company under the titles: “Myths -and Folk-Tales of the Russians, Western Slavs, and Magyars”; “Myths and -Folk-Lore of Ireland”; “Hero-Tales of Ireland”; and “Creation Myths of -Primitive America.” - - - - - - - -PHONETIC KEY - - -a as in father -ā preceding sound, prolonged -ă as in what -ä as in hat -ǟ next preceding sound, prolonged -â as in all -ai as in aisle -au as ou in out -c as sh in shall -ç as th in wealth -d pronounced with the tip of the tongue touching the upper teeth, as - in enunciating English th in with; the only sound of d employed in - writing native words -e as in they -ĕ as in met -f as in waif -g as in gig -h as in hot -i as in pique -ī next preceding sound, prolonged -ĭ as in pit -k as in kick -n as in run -ñ as ng in ring -o as in note -q as ch in German ich -r slightly trilled; this is its only sound -s as in sop -t pronounced with the tip of the tongue touching the upper teeth, as - in enunciating the English th in with; this is its only sound -u as in rule -ŭ as in rut -w as in wit -y as in ye -dj as j in judge -hw as wh in what -tc as ch in church -ⁿ marks nasalized vowels, thus eⁿ, oⁿ, aiⁿ, ĕⁿ, äⁿ, âⁿ -ʻ indicates an aspiration or soft emission of breath -ʼ marks the glottal stop, äʼ, ĕⁿʼ -tʻh In this combination t and h are separately uttered, as th in the - English words hothouse, foothold. - - - - - - - -MATERIAL COLLECTED BY JEREMIAH CURTIN - - -FICTION - -1. THE SISTER AND HER SIX ELDER BROTHERS - -Once there was a lodge, which extended east and west, with two doors, -one at each end. The fire burned in the middle of the lodge, which was -occupied by a sister and her six elder brothers. Three of the brothers -used the eastern doorway, and the other three the western doorway, for -entering and leaving the lodge, while the sister made use of both -doorways. - -The eldest brother said, “What would you say, my brothers and sister, -if I should take a wife?” “We do not know,” they replied; “perhaps -nothing, if she does not abuse us.” So he went to bring the young -woman. He addressed her old mother, saying, “Are you willing that thy -daughter and I should marry?” She replied, “Certainly, if you will not -ill-treat her, but have pity on her.” Then the young man went to his -home, where he said, “She will come.” - -Now, the mother made marriage-bread for the occasion. When it was ready -the maiden, bearing the bread on her back by means of the forehead -strap, started for the place where abode the six brothers and their -sister. They received her bread and ate it with a relish. - -Then the elder brother said to his wife: “Now, I will tell you. In this -room you must never cross to the other side of the fire; and when you -desire to go out of doors you must invariably leave by this eastern -doorway. But when you desire to enter the lodge you must enter at the -other side, through the western doorway.” - -Then it came to pass that the brothers began to hunt, as was their -custom. - -Some time after this event the bride said, “Oh, pshaw! What the man -[her husband] thinks is indeed of small account,” and went directly -through the lodge to the western doorway, the thing which she had been -forbidden to do. - -Now, her husband, the eldest brother, was hunting, and he came to a -deep gully over which a log extended. In crossing on this log he fell -off in such a way that his body was caught so that his head hung down -into the gully. - -When night came on his brothers began to fear, saying, “Oh, why does -not our elder brother return! Let us go seek him.” So they prepared -torches and started. Following his tracks, in time they arrived at the -place where the body of their elder brother was hanging. It was found -that he was barely alive. After carefully extricating him from the -perilous situation they carried him home, where they properly cared for -him, giving him food and drink and dressing his wounds. - -The next morning the younger brothers said one to the other, “The woman -who is dwelling here has abused us in this matter; therefore let her -return to her home.” Overhearing this speech, the young woman replied, -“It is well. Now, I shall go home.” And, arising in her place, she -departed. - -The fifth brother started in pursuit of her; and as he was about to -grasp her, she let her skin robe fly back in such a manner that it took -out the eyes of her pursuer. When the other brothers became aware of -this misfortune which had befallen him, they were very angry and -started in pursuit of the young woman. Just as they were about to grasp -her, again she let her skin robe fly back so that it took out the eyes -of all the pursuing brothers. Then, indeed, they were very miserable. - -And now all the work about the lodge fell to the lot of the little -girl, the young sister of these blind brothers. These ate whatever -their young sister, all alone, was able to get for them—weeds and roots -of various kinds. She was in the habit of running around out of doors. - -One day when she had gone for water she saw some boys coming, paddling -in a canoe and making a great noise as they drew near, laughing and -shouting. When they arrived where she was they exclaimed, “Come hither. -Get aboard and let us have some fun.” But she replied, “No; it will not -be possible for me to do so. I will not do so, because I am taking care -of my elder brothers. They would become too miserable should I leave -them.” But they persisted, saying, “Now, anyway, for a short distance -you can leap into this canoe.” She finally decided to comply with their -request, and saying, “Indeed, yes!” she got aboard the canoe at once. -Then they started back, and when they arrived at a bend of the river -the little girl said, “Now I will get out of the canoe.” But her -captors, saying, “Come still a short distance farther,” started on. - -Matters continued in this wise until they had gone a long distance. -Then the little girl began to weep. Looking back, she saw a man ugly -beyond measure, being very filthy in body and exceedingly fat, with a -very broad face and an enormous stomach. Then the little girl looked to -the bow of the canoe to see the man who had been sitting there, but he -was gone; and she wept aloud. The canoe went directly toward the middle -of the lake. While paddling along they saw an island on which stood a -lodge. On landing, the ugly man said: “Let us enter the place where thy -grandmother has her lodge. And, moreover, you must continue to reside -here. There lives here, too, another girl, who will be your companion. -You two may play together.” The little girl entered this lodge, and the -old woman said, “I am thankful that my granddaughter has arrived.” - -Some time after this event the little girl who was already in the lodge -said to the newcomer: “Do you know what will happen to us in this -place? We two shall die here, for they will kill us both and devour our -bodies.” So the little girl who had just arrived began to think much -about her situation. - -After a while the little girl who was first at the lodge said to the -newcomer: “Now, verily, they are about to kill one of us. It is not -certain which it will be—whether you or I. Tomorrow will decide. The -one to be killed will be ordered to bring water, and will be killed -here.” So when night came the newcomer could not sleep; she was -thinking during the entire night. - -When day began to dawn the son of Dagwanoenyent [1] [28] looked down at -her through the smoke-hole, and said to her: “It is I who will aid you. -When you go after water you must look for three white chert stones as -large as you can hold in your hands, and you must take a doll with you. -When you dip up the water you must set up the doll nearby. Then your -grandmother will think that it is you standing there when she shall go -there to strike you with her club. Now, do not fail to do all these -things as I have directed you.” - -In the morning the old woman raised her voice, saying to the little -newcomer, “Hurry! Arise and draw water.” Then the old woman set the -kettle over the fire. The girl went to the spring and began to draw -water. While she was drawing water she carried the three white chert -stones and placed them side by side in the designated place and set up -the doll there, too. She did all that she had been directed to do by -the son of Dagwanoenyent. She was surprised to see a canoe make a -landing there; in it was a young man. Placing the stones in the canoe, -she got aboard, as requested by the young man. Then the canoe started -off. - -When the canoe was being paddled far from the island the old woman -exclaimed, “Go-o-o-oh! My grandchild has been gone a long time,” and, -calling loudly for her, she went out to search for her. She ran around -over the entire island looking for her, but was not able to find her. -Then it was that she saw the doll standing near the spring; on striking -it a blow with her club she discovered that she had been tricked. -Thereupon she said, “She is somewhat of a witch. Verily, the son of -Dagwanoenyent has stolen her away from me; and he is a very ugly and -filthy man.” - -Now she went to the lodge to procure her fishhook and then to the bank -of the lake at the canoe landing. After unwinding the fishline she cast -it after the fleeing canoe; the hook caught on the canoe and she began -to pull on the line. So, while the two were paddling they felt the -canoe going backward. The young man said, “Do you overturn the canoe -for there is where the hook has caught on it.” So the young woman -overturned the canoe and, seizing one of the white chert stones, she -struck the hook, and while the old woman was pulling on the line it -gave way. Then the old woman said, “Oh, it is sorrowful! The son of -Dagwanoenyent and the young woman I shall soon punish for this.” - -Then the old woman made another fishhook and it caught on the fleeing -canoe, and again the young man and the young woman felt the canoe going -backward. Again the youth said, “Turn the canoe over again and you will -find the fishhook.” So she did this, and taking one of the white chert -stones, she struck and again broke the old woman’s fishhook. Once more -the canoe went forward, and the old woman pulled on the line, which -suddenly gave way, whereupon she said derisively, “Yeʹʼhe![2] -Nevertheless I shall kill you both.” - -Then she made another fishhook and, going to the shore of the lake, she -cast the line again toward the canoe, to which it became fast. Again -the young man said to his young companion, “Overturn the canoe and -there you will find the fishhook.” This she did quickly and, seizing a -white chert stone, struck the fishhook a blow which broke it. This was -the last of the three stones which the young man had told her to bring -with her. They had now arrived at a point near the mainland. - -The old woman now resorted to drinking up [3] the water of the lake, -and as she drew in the water the canoe started back toward her. When -they drew near the young man, the son of Dagwanoenyent, seizing a -knife, ripped the old woman’s body in two and she died. Then the two -turned their canoe around and soon reached the mainland. - -They went together to the place where stood the lodge of the young -man’s mother, who was an elderly woman of the Dagwanoenyent people. -Near the lodge stood a large hollow stump, in which the young man -concealed his wife for the time being, and then he alone went to the -home of his mother. When he entered the lodge his mother’s pets, some -wolves, began to howl. The young man reprimanded them, saying, -“Djisʹnen! [Oh, stop it!] you miserable dogs,” and, seizing a club, he -struck them several blows, whereupon they fled under the old woman’s -couch. The old woman said, “They smell you, verily, for you smell like -a human being.” The young man replied, “Oh, pshaw! You know, indeed, -that I have been in places where human beings live;” he continued, -saying, “I am not certain what your mind would think if I should marry -a woman, a person of the human race.” The old woman said, “Aha! -Certainly, I suppose. Where is she now?” The young man replied, “Over -yonder, a short distance.” Then the old woman said, “It is well. In -what place is she?” She went out of doors and her son pointed, saying, -“Yonder, in that stump.” Going to the place, the old woman took her -daughter-in-law out of the stump, and they two went into the lodge of -the Dagwanoenyent woman, and then the wolves began to bark (howl). The -young man scolded them, saying, “it is disagreeable. You wretched dogs! -you wolves!” Thereupon these domestic animals ceased and went under the -bed. - -Some time after this the young woman proved to be pregnant, and in the -fullness of time she gave birth to male twins. It was not long before -the twins were quite large. - -Then the old woman, their grandmother, said, “Let there be made for -them sticks—lacrosse sticks for playing ball.” This was done and they -began to play ball. Again their grandmother said, “Perhaps it is time -that there should be made also bows and arrows;” and she added, “Now, -you two must continue to shoot at this thing,” and she gave them a -raccoon’s foot, taken from the bundle which she kept hidden away. And -the two did shoot at it in great glee, and this continued for some -time. - -Then the old woman, their grandmother, said to them, “Do not ever go -toward the north. It will be dangerous for you.” But one of the boys -said, “Let us go there.” So they went there. Now in that northern place -there stood a very large and tall pine tree; in its top rested the nest -of a Dagwanoenyent, who was an old man. As soon as the two boys arrived -directly under the nest the old man shouted, “Yeʹʼhe! I have detected -you two, my grandchildren.” Then this disobedient little boy in reply -said, “So be it. What then shall happen?” Now it is reported that this -old Dagwanoenyent answered, “Would you two be willing that it should -rain, and that the raindrops should be mixed with spears (darts).” -“Certainly,” replied this boy, and immediately he with his twin brother -crawled far under a rock lying not far away, where they concealed -themselves. - -Verily, it did rain and the raindrops were mingled with darts. As soon -as this rainstorm ceased each of the boys picked up a spear, and then -they started for the home of their grandmother, where they soon -arrived. The boy said, “He shall suffer for this.” His grandmother saw -the spear or dart that he had. The boy continued, “Tomorrow, he himself -in his turn shall suffer for this. I in my turn shall detect this, my -grandfather.” - -Next morning, when daylight came the boys started. When they had -arrived near the tree the boy requested a mole to assist him, and it -complied with his request. The two boys entered its body and it carried -them unobserved to the place where stood the tree. Then the boy came -forth and, leaping up, shouted, “Yeʹʼhe! Grandfather, I have detected -you, Yeʹʼhe!” The old man asked, “What shall it be that shall happen?” -The boy said in reply, “Would you be willing that it do so (it is hard -to tell what you would think about it, should it rain fire).” The old -man said, “Ho! Certainly, I can do nothing about it. Come then, so be -it.” And the boy shouted, saying, “Let it rain fire,” and at once it -began to rain fire. - -Then the boy hid himself with his brother under the rock. In a very -short time the body of the old man took fire and the dead Dagwanoenyent -fell down there. Then the boy and his twin brother went home again to -their grandmother. Now the younger of the twins began to relate what -had taken place on their journey. He said that his elder brother, the -other twin, had killed Dagwanoenyent. The old woman said, “Now he was, -indeed, my elder brother”; and she wept and kept saying, “You two have -killed my elder brother.” - -After a while, as the twins were again going from place to place to -play, they saw a cave which seemed to be a lodge. At once one of the -boys said to his brother, “Let us enter it.” On going in they were -surprised to find a number of persons who were all blind, and in very -wretched condition, for indeed they were scarcely alive. The elder twin -asked the inmates of the cave, “What great calamity has taken place -that you are all blind?” One of them answered, “It is a fact that our -eyes have been taken from us by those false women who are making a robe -spangled with human eyes, and furthermore Shagowenotha has robbed us of -our sister younger than we are.” The elder twin then asked the blind -people, “In what direction do the eye-robe-making women live?” His -uncle (his mother’s brother) replied, “Directly thither, toward the -north.” The boy said, “I shall make the attempt to go to get them.” - -So they two, the twins, started. In time they arrived at the lodge of -the women who were making a robe of human eyes; and one of the twins -said, “I shall go there.” When they reached the place where these women -obtained their water, he transformed himself, becoming a very small, -young, blue duck. When the youngest of these sisters, the makers of the -robe of human eyes, came to draw water she of course saw this pretended -duck and chased it around, but failed in her attempt to catch it. -Thereupon the water became turbid and she wholly lost sight of the -duck. The young water girl started back to the lodge. Having arrived -there, she related what she had seen, saying, “Verily, indeed, I think -there must be something hidden here (in my body). I do not know what it -is that stirs about inside.” The eldest of the sisters asked her, “How -long has it been so?” The youngest sister answered, “Just now.” So the -eldest sister examined her, and then said, “Indeed, you are pregnant, -it would seem.” In a very short time she began to have labor pains, and -it became evident that she would give birth to a child. She did give -birth to a male child, a fine boy, and all the sisters were pleased. - -Then, it is said, the new-born infant began to cry, and to quiet him -they showed him various things. They kept this up during the night, so -they did not get any sleep. In the early morning all fell asleep from -weariness. The infant, however, was covered with the unfinished robe of -human eyes. Just as soon as all were asleep the pretended infant -quickly rose, and, taking the robe of human eyes, he started away. He -soon arrived where he had left his twin brother to await his coming. -Then he said, “Come; let us start.” - -When they arrived at the place where the lodge of their uncles stood -they at once began to put the eyes back into the heads of their owners. -Everyone first made a selection from those on the robe of human eyes of -the eyes which were his. They were able to put eyes back into the heads -of all the blind uncles. Whereupon the latter were able to recognize -one another—their nephews and their brother-in-law, the son of -Dagwanoenyent, and also their sister. - -After this they began to hunt, and they dwelt there together. They were -happy and contented. And finally, it is said, they became rabbits.[4] - - - - - -2. THE CHILD AND HIS UNCLE - -Once there was a child who was left alone in a lodge in a forest; he -was enjoying himself by playing around the lodge. At last he was -surprised to hear what seemed to him the voice of a man, which said: -“Is there no tobacco? Is there no tobacco? I should like to smoke -again.” Then the child said to himself: “It would seem, indeed, that -there is some one around here saying, ‘Tobacco. Give me tobacco, for I -want to smoke again.’ Yet I have always thought that I am alone here. -In any event, I shall look around from place to place. It seems that -there is another story (loft) in this lodge, and that it is from that -place that this man is speaking.” But, forgetting his resolution to -look for the man, he continued to play until nightfall. - -The next morning, while he was again playing around the lodge, he was -once more surprised to hear the man saying, “Is there no tobacco? I -should like to smoke again.” Then the boy said, “Oh, pshaw! I forgot -this thing, but I think that I shall search this place tomorrow to -learn what this talking may mean.” - -So the next morning he looked around in many places. Finding the loft -in the lodge, he climbed up into it, and while he was searching the -place he was surprised to find a man lying down who was so lean that he -appeared to be merely dried bones covered with skin. The boy said to -him, “What is it that you want?” And the skeletonlike man replied, “The -only thing I desire is tobacco, for I want to smoke again.” The boy, -answering, said, “Where is it that tobacco may be found in abundance?” -The man replied: “It is to be found in a certain place which is, beyond -measure, one of forbidding difficulties and frightful aspect; and I -know that in that place dwell Seven Sisters and an old woman, their -mother and tutor. These people are immune from the effects of normal -orenda or magic power; and it is these people who have the tobacco.” -After a pause he added: “Along the way through which the path thither -goes are obstructions of the most appalling character. In the first -place, there stands a Tree, a Pine Tree, whose leaves drop on the -intruder, piercing his body and causing him to die. Some distance -beyond this point are two living things, which are called Osigwaon; -that is, two huge Rattlesnakes, which occupy each side of the path, and -which bite with deadly effect any intruder. Still farther beyond stands -a great rock, through an opening in which passes the path, and there -stand two great living things, two Sʻhagodiyoweqgowa, which also have -the power to kill any intruder who may succeed in reaching this point. -Farther on flows a river, on the other side of which stand two Blue -Herons, whose duty it is to give an alarm by loud cries to the Seven -Sisters and their mother on the approach of any intruder; and these, on -hearing the alarm, issue from their lodge in great fury, carrying their -war clubs, with which they quickly dispatch the unwelcome intruder. -Still farther on toward the lodge stands a tree, on which hangs the -dried skin of a human being, which, on the approach of an intruder, -sings, thereby giving the inmates of the lodge warning of the approach -of any person whatsoever, and these at once issue from their home, -bearing their war clubs, to kill the unwelcome guest.” After a long -pause the man of skin and bones continued: “This is the number of the -things which have the power to kill persons along the pathway to the -place where the tobacco is to be found.” [5] - -Then the boy replied: “That is all right, for it will not prevent me -from going after the tobacco, and then you shall be able to smoke. At -all events, I will go after the tobacco; I will start tomorrow.” Early -the next morning he started on his perilous journey toward the place -where the tobacco could be found. - -In time he arrived at the place where the first obstacle barred his -way, the Pine Tree having the magic power (orenda); this he found had -been transformed into a hickory tree. After looking at it for some -time, he finally rushed past it just as it was, although he boastingly -exclaimed, “It shall not fall on me.” And truly when he had got beyond -the tree he stopped and found that not a thing had touched him. - -Continuing his course, finally he came to the spot where the two -Rattlesnakes stood guard over the pathway. Going into the bushes which -surrounded the path, to hunt for two chipmunks, he killed two. -Returning to the two Rattlesnakes, he gave a chipmunk to each, saying, -“You must not in any manner enchant me. I recompense you with these -chipmunks for the favor I ask of you.” Seizing the proffered chipmunks, -the Rattlesnakes began to swallow them. - -Starting onward again in his journey, the boy continued his course -until startled by seeing the two Sʻhagodiyoweqgowa standing in the -narrow opening of the great rock. Going into the forest, he procured -some lichens, which he cut up. Making his way to the place where the -two Sʻhagodiyoweqgowa were standing, he said to them, “Do not enchant -me; for this favor I will recompense you with this tobacco,” and, -casting it to them, they received it, and he passed them and kept on -his journey. - -He had gone a long distance when he came to the place at which the two -Blue Herons were on guard on the farther bank of the river, at the end -of the log-crossing. Immediately he went along the river a short -distance and then began fishing; soon he took two fish. Returning to -the spot where the two Herons were, he said to them, “You must not give -the alarm, for I will recompense you with these fish for the favor -which I ask of you”; he gave each a fish and then passed on. - -Not far from there he came to the tree on which the entire dried skin -of a woman hung. For a moment he stood there and then he said, “Come -hither, thou mole; I am hungry (wearied).” Then the mole came forth -from out of the ground and the boy said to it, “I am entering your body -and I want you to go along beneath the surface of the ground and come -out directly under the place where that woman’s skin hangs yonder.” So -he entered the body of the mole, which went along at once under the -surface of the ground. When it reached the place where stood the tree -it came out directly under the woman’s skin. Then the boy came out of -the body of the mole and, addressing the dried skin of the woman, said, -“You must not tell that I am here. Do me this favor and I will -recompense you with wampum.” Then he went into the forest and peeled -off some slippery elm bark, which he formed into cylinders resembling -wampum; placing these in his pouch he returned to the spot where the -woman’s dried skin hung. When he arrived there he said to the dried -skin, “Now, I am bringing you a wampum belt,” [6] and he attached the -belt to the tree beside which she then stood, as he had requested her -to descend from her usual position. - -Again entering the mole, the boy went to the lodge, into which he went -without anyone knowing of his presence; no one of the Seven Sisters nor -their Mother knew of his entrance into their lodge. There he found a -kettle of hominy seasoned with the flesh of the bear (gannyaʹgwai-geon -owa ne shaʹgat), which he began to eat. But he was surprised to hear a -voice coming out of the fire say, Odegwiyo hodekhoni. Then the old -woman said, “This is certainly provoking: it is perhaps true that -Odegwiyo has indeed come into the lodge.” At once she got her war club, -with which she furiously struck the burning fire a blow, saying that it -was probable Odegwiyo was concealed therein, as the voice issued from -the fire. Just then the boy was greatly surprised to hear outside of -the lodge the voice of the dried woman’s skin singing, “I have detected -(out-eyed) Odegwiyo.” - -The old woman shouted to her daughters, “Have courage, my children, and -do your duty,” and then she derisively added, “Odegwiyo, you indeed -have courage,” signifying her contempt for the orenda, or magic power, -of the boy. Her children rushed out of the lodge, each one carrying her -war club, and they sought for the boy outside of the lodge, but could -find no trace of him. When they had about given up trying to find him, -the dried-skin figure of the woman again began to sing, “Verily, I have -told a falsehood”; and the old woman answered, “Forsooth, this is -discouraging,” and struck the dried skin of the woman a terrible blow. -The empty skin flew away, alighting on the top of another and larger -tree. - -In the meantime the boy got possession of the tobacco and at once went -out of the lodge, carrying it in a band which he had around his neck. -He had not gone far when the old woman said, “I have been saying this -for a long time. Now, Odegwiyo is yonder indeed carrying away the -tobacco.” They pursued him for some distance, but as he had outwitted -them and had shown them that he possessed as powerful orenda as they -had, if not greater, they soon gave up the chase. [Text incomplete.] - - - - - -3. DJOGEON (DWARF-MAN) AND HIS UNCLE - -Djogeon lived in the woods with his uncle. When the boy was old enough -to learn, his uncle taught him how to shoot; for this purpose he took -him out to hunt. When the uncle grew too old to hunt the nephew then -went alone. - -About noon one day while following an elk, a woman sitting on a log at -the edge of an opening in the forest called to Djogeon, saying, “Come -here and rest: I know you are tired.” At first he paid no attention to -her, but after she had called to him the third time he went to her and -sat by her side. She talked to him, and before he realized it she had -his head in her lap and had begun searching therein for vermin. - -He soon fell asleep, and when she was satisfied that he was sleeping -soundly she put him into a basket which she placed on her back and -started off with great speed, traveling until the sun had almost set. -Then stopping, she put her basket down and roused the young man, asking -him, “Do you know this place?” “Oh, yes,” said he, “my uncle and I used -to hunt here. I know the place very well.” They spent the night there. - -The next morning she searched again in his head until he fell asleep; -then putting him into the basket again, she hurried on as before until -late in the afternoon. She stopped at a lake and, putting the basket -down, she again awakened the young man, asking him, “Do you know this -lake?” “Yes; I have fished here many times with my uncle,” replied the -young man. Then, taking out of her basket a canoe no larger than a -walnut, she struck it with her hand repeatedly until it became large -enough to hold both. Then they both boarded it and paddled across the -lake. “We will now go home,” said she. “I have a mother and three -sisters; all the latter are married and live in the same lodge. We will -go to them,” she declared. - -Djogeon and his companion traveled on until they reached her mother’s -lodge. When they stood at the door her mother saw the stranger with her -daughter and cried out, “Welcome, son-in-law. I am glad you have come.” -Djogeon became the young woman’s husband, and they lived happily until -one night the old woman had a frightful dream, rolling out of her couch -and over the floor to the edge of the fire. Then her son-in-law jumped -up and asked his mother-in-law, “What is the matter? Are you dreaming, -mother-in-law?” She paid no attention to him but rolled about, -muttering to herself. Then he said, “I will make her listen,” and, -taking the pestle for pounding corn, he hit her a heavy blow on the -head. She started up, saying, “Oh! I have had such a bad dream. I -dreamed that my son-in-law would kill the Ganiagwaihegowa.” “Oh,” said -he, “I will attend to that in the morning. Now go to sleep, -mother-in-law.” The next morning the old woman told her son-in-law he -must kill the bear and bring it back quickly. So he sought and killed -the bear without much trouble and brought it home. - -The next night she dreamed that he must make a great feast for the -Dagwanoenyent,[7] and that he must invite them all to a feast and -provide so much food that they would not be able to eat it all. The -next day he hunted and killed a great many elk, deer, and bear. There -was an abundance of food, the lodge being full of meat, and still there -was more. Then he went out and called all the Dagwanoenyent to come to -a great feast prepared for them to eat their fill. They answered him, -all agreeing to be at the feast. Soon they began to appear, one after -another; they came in such numbers that the shelves, the floor, and the -seats were filled with them. They began to eat, and ate with a terrible -appetite. The old woman went around urging them, saying, “Eat, eat your -fill. I want all to have plenty to eat in my lodge.” They ate, and the -old woman still urged them, hoping that the supply would run short and -her son-in-law would be killed. The son-in-law, with his wife, her -three sisters, and their husbands went out to have more food brought in -case of need. At last the Dagwanoenyent ate until their jaws could move -no longer and their tongues refused to stir. They said, “We have had -enough. Mother, mother, enough.” When he heard these words the young -son-in-law motioned to the walls and roof, saying, “I want the roof and -walls of this lodge to become flint.” The old woman and the -Dagwanoenyent, seeing that they were caught, flew around in every -direction. The old woman begged for mercy. “Mother-in-law, you had no -mercy on me, so I will not let you out,” answered Djogeon. Then he -said, “I want this house to become red hot.” As it grew hot the -Dagwanoenyent flew about with terrible speed, knocking around the walls -and making such a noise as had never been heard in the world before. At -last all was still in the lodge. - -Then the nephew with his wife and her three sisters and their husbands -set out for the lodge of Djogeon’s uncle. They went by the road over -which he and his wife had come. When they reached the lake it was -covered with thin ice, which could barely hold up a small bird. The -young man took eight puffballs from an oak tree and, making himself and -his friends small, each one entered a ball; and when the eight balls -stood side by side on the ice by the edge of the lake, he said, “Let -the west wind blow,” and the west wind obeyed, sweeping them over the -lake to the other side. Then they came out of the balls and, resuming -their natural size, continued their way until they reached the lodge of -Djogeon’s uncle. - - - - - -4. THE WOMAN WHO MARRIED A GREAT SERPENT - -A woman and her only daughter lived together in a fine bark lodge on -the outskirts of a village. The daughter was attractive in form and -feature, but haughty and proud in her bearing. Many young warriors had -made proposals of marriage to her through her mother. Her customary -reply was, “That man is not as fine looking and handsome as I want a -man to be.” Her mother, however, remonstrated with her often on her too -haughty manner and selfish pride, but she disdainfully disregarded her -mother’s advice. - -One day the mother and daughter started off into the forest to gather -wood. When they were far from home darkness came upon them, which was -so intense that the mother said to her daughter, “I think we may as -well gather bark to make a temporary shelter and wood to make a fire, -so that we can remain overnight in this place.” So they constructed a -temporary lodge and kindled a cheerful fire, and made the necessary -preparations to stay there overnight. After preparing and eating their -evening meal they sat down on opposite sides of the fire to rest and -converse together. - -Suddenly, while the mother was dozing, a man came and stood beside the -girl. When she looked up at him she was amazed and charmed by his great -beauty of face and form. He wore a wampum sash around his body and a -fine headdress with black eagle plumes waving over it. His entire -person seemed to shine with paint and oil. Without ceremony he informed -the young woman that he had come to marry her and that he would await -her answer. Answering him, the young woman said, “I will first tell my -mother what you have said, and when I get her reply I will talk to you -again.” The strange man stood near the fire while waiting for an answer -from the two women. - -The young woman told her mother what he had said to her, and her mother -answered, “You must do as you yourself like. You have already refused a -great many men without good cause, so far as I know. Now, therefore, it -is for you to decide what you must do in this case. You must please -yourself.” With this equivocal response the girl went back to the man -and gave him her mother’s answer, adding, “I have decided to become -your wife. You may follow me to my mother”; then she took her seat at -his side. When they had been to talk to the mother they returned to the -fireside. He seemed to the mother also a very handsome man; so she -agreed to the marriage and the two became husband and wife. - -Then the young man said to his young wife, “I want you to accompany me -to my own lodge tonight.” Then removing the beautiful wampum sash, he -gave it to her for her mother, saying, “This shall be a sign for your -mother that we are married.” The mother received it and hung it up, for -she was much pleased with it. Then the man and his wife started off -toward his lodge. As they traveled on the wife could see in the -distance a large clearing, at one end of which she saw a lodge which -her husband pointed out to her as his. They went into it, and the -people within seemed to be delighted to see her; so she sat down in her -husband’s seat. They passed that night and the next day together. On -the second day the young husband said, “I am going out to hunt.” - -He went out. When he closed the door the young woman heard a very -strange noise; she did not know what to think of it. Then all became -still. In the evening she heard sounds of the same kind. Then the door -was flung aside and a tremendous serpent, with his tongue darting from -his mouth, entered the lodge and placed his head in the lap of the -young woman, asking her to hunt in it for vermin. She found in his head -a large number of bloodsuckers, angleworms, and other noisome -insects.[8] She killed all she found, whereupon then the serpent slowly -withdrew from the lodge and disappeared. - -In a moment the young woman’s husband came into the lodge and he -appeared to her handsome as ever. He asked his wife, “Were you afraid -of me when I came in a short time ago?” She replied, “No; I was not -afraid at all.” The next day he went hunting again. As he started out -of the lodge and closed the door she again heard the same strange -sounds that she had heard the day before. About midday she went forth -to get fuel for the fire and to bring water to the lodge. While thus -engaged she saw a huge serpent sunning himself upon the rocks; then -another, and soon another; and she began to be very homesick and -disheartened. - -In the evening her husband came home as before. After he had gone out -to hunt the third time she began seriously to think of escaping from -the terrible place in which she found herself, and firmly resolved to -try to do so. She went into the forest to gather wood, and while -standing there she heard a voice; turning toward the direction from -which it seemed to come she saw a very old man. When she looked into -his face he said: “My poor grandchild, you are very unfortunate. The -seeming man to whom you are married is evil and wicked. We have tried -many times to kill him, but he is very cunning and crafty, hence we -have not yet been able to destroy him. He is one of seven brothers. -They are all great sorcerers, and like all such evil persons their -hearts are not in their bodies. Their hearts are tied in a bunch of -seven, which is carefully hidden [9] under the couch of the eldest one. -You must now get it and escape with it. My friends and I will help you -all we can. Do as I have instructed you.” - -Going quickly to the lodge, she found indeed the seven hearts tied in a -bunch, which hung under the couch as the old man had said. Placing it -under her robe, she fled out of the lodge as rapidly as possible and -ran at top speed. Soon she heard a voice calling to her, “Stop! Come -back!” but she rushed on as fast as she could. Then the voice said, -“You may think that you can, but you can not escape me, no matter how -you may try.” All her strength seemed to leave her: but at that moment -her grandfather was at her side, saying, “I shall aid you now, my -grandchild,” and, taking hold of her robe, he pulled her out of the -water. Then for the first time she saw that she had been in the water -all the time. A great black cloud was above them, and she saw the -Lightning flash, and the Thunder began to shoot his arrows, and the -Wind lashed the water into great foaming waves. In a few moments the -young woman saw that her grandfather had killed a great and terrible -serpent. She saw also standing on the shore men resembling her -grandfather, who thanked her for the aid she had been to them in -killing the great serpent and his progeny; for the old grandfather had -blasted the bunch of hearts with the lightnings and had shot them with -his arrows, thus killing the serpent and his offspring. These other men -drew the great serpent out of the water and cut him in pieces. They -stuck the head on a pole, whereupon the head appeared to her more -fierce and ugly than before. Then her grandfather said, “Now, my -grandchild, you must go home with us.” After packing suitable loads of -the serpent’s flesh they started for home, each with a load of the meat -on his back.[10] - -In a short time they came to what seemed to her to be a lodge, which -they entered; there the young woman saw an old man whose hair was as -white as snow and whose manner and voice were kind. To him the leader -of the party said, “This woman of the human family has helped us to -kill the great serpent and his progeny.” The old man, looking up at -her, said, “My granddaughter, I am indeed thankful for the great help -you have given us in killing that awful serpent and his wicked -progeny.” While she was sitting there the old man said, “My -granddaughter, come here to my side.” When she stood beside him he -rubbed her body up and down with his hands, fortified with his orenda. -Whereupon several young serpents crawled from her; these were killed at -once by the men. Then the old man, remarking “You are now entirely -well,” bade her to be seated. - -While she remained in this lodge the younger people went out to hunt -when they had the inclination to do so. They would bring corn for her -to eat, as they knew she could not eat their food, which was in large -measure the flesh of the serpents. They would tell her where they had -gathered the corn, and they told her also the names of the people from -whom they had taken it; she recognized the names of some of the people -mentioned. - -One day the old man said to his sons, “Perhaps it would be better for -you to take the young woman with you to hunt. She shall thus secure -more orenda.” The sons agreed to this, saying, “It is well.” They told -her that one of their number was missing, saying, “Deep in the great -waters there is a terrible bloodsucker lying on a rock. One of our -number shot at it, but he was not quick enough to avoid the rush of the -great bloodsucker, and he was caught by it. He lies there on the rock, -and we can not save him, nor can we kill the bloodsucker. But you will -go with us, will you not?” She consented to go, and they started for -the place. - -When they arrived at the place they looked down into the water, far -into its depths, and there they saw the great bloodsucker. All these -men went high up into the clouds and shot arrows down into the water at -the great bloodsucker, but they all failed to hit it. Then they asked -the young woman to shoot an arrow. Willingly she took her bow and -arrows and shot into the water at the monster. The great bloodsucker -moved. At her second shot there was a terrible struggle and commotion -in the water. When all became quiet again, and while she was still up -in the clouds with the men, they saw that the great bloodsucker was -dead. Just as soon as the monster died their brother got loose and came -up to them, and they all rejoiced and then went to their home. - -After the woman had been with them about a year the old man said to his -sons: “I think that it is time that this young woman should go home to -her mother,” and to her the old man said, “You must not do any kind of -work—pounding or chopping. You must keep quiet for ten days at your -home.” - -When the time was up they took her toward home. She thought that they -walked along as ordinary people do. When they neared her mother’s lodge -they told her to do just as her grandfather had requested her to do. -She then saw that she was standing in water. A heavy shower of rain had -just passed over the earth. Her mother’s home was near at hand and, -bidding her well-going, they left her. She reached home in due time and -her mother was delighted to see her long-lost child. - -She observed her grandfather’s injunction for nine entire days without -any desire to break his command. But on the tenth day the women of her -family urged her to help them in their work. At first she refused, -saying that she could not do so. They urged her so hard, however, that -finally she struck one blow with the corn-pounder, whereupon the mortar -split in two and the corn fell to the ground. The orenda of the -Thunders had not entirely left her yet. This was why the old man had -enjoined her not to work for ten days. - - - - - -5. THE GHOST WOMAN AND THE HUNTER - -Once there was a young man in a village who was an orphan; he had -neither relatives nor home. He lived in first one lodge and then in -another. - -Once in the fall of the year when warriors were preparing to go to hunt -deer the orphan wanted to go but could not get a chance to do so; no -one wanted him as a companion. So he was left alone in the village. -When all the men had gone he determined to go, too, and he went off by -himself. Toward night he came to a sort of clearing and saw a lodge on -one side of it near the bushes; he looked into it but he could see no -one. In the dooryard was a pile of wood and everything inside was -comfortable; so the orphan decided to pass the night there. It looked -as though the other hunters, too, had passed a night there. He made a -fire, arranged a place to sleep, and lay down. About midnight he heard -some one coming in and, looking up, he saw that it was a woman. She -came in and stood gazing at him, but she said nothing. Finally she -moved toward his couch but stopped; at last she said: “I have come to -help you. You must not be afraid. I shall stay all night in the lodge. -I know you are going out hunting.” The orphan said, “If you help me, -you may stay.” “I have passed out of this world,” said she; “I know -that you are poor; you have no relatives; you were left alone. None of -the hunters would let you go with them. This is why I have come to help -you. Tomorrow start on your journey and keep on until you think it is -time to camp, and then I will be there.” Toward daybreak she went out, -starting off in the direction from which she said she had come. - -In the morning after preparing and eating some food he started on. In -the afternoon when he thought it was about time to stop he looked for a -stream. He soon found one and had just finished his camp as it became -dark. In the forepart of the night the woman came, saying, “We must now -live together as man and wife, for I have been sent to live with you -and help you.” The next day the man began to kill all kinds of game. -The woman stayed with him all the time and did all the necessary work -at the camp. - -When the hunting season was over, she said, “There is no hunter in the -woods who has killed so much game as you have.” They started for home. -“We shall stop,” said she, “at the first lodge, where we met”; and they -slept at the lodge that night. The next morning she said: “I shall -remain here, but you go on to the village, and when you get there -everybody will find out that you have brought all kinds of meat and -skins. One will come to you and say, ‘You must marry my daughter.’ An -old woman will say, ‘You must marry my granddaughter,’ but do not -listen to them. Remain true to me. Come back next year and you shall -have the same good luck. [This was at a time when the best hunter was -the best man, the most desirable husband.] The next year when getting -ready to hunt, a man will try to come with you, do not take him. No one -would take you. Come alone. We will meet here.” Before daylight they -parted and he went on his journey with a great load of meat on his -back. - -In the village he found that some of the hunters had got home, while -others came soon after. All told how much they had killed. This lone -man said, “I will give each man all he wants if he will go to my camp -and get it.” Accepting his offer, many went and brought back all they -could carry. Still there was much meat left. Everyone who had a -daughter or a granddaughter now asked him to come and live with the -family. At last the chief came and asked him to marry his daughter. The -orphan was afraid if he refused harm would come to him, for the chief -was a powerful man. At last he consented and married the chief’s -daughter. - -The next fall the chief thought he had the best hunter for a son-in-law -and a great many wanted to go with him, but the son-in-law said, “I do -not think I shall go this year.” All started off, one after another. -When all had gone he went alone to the lodge where he was to meet the -woman. Arriving there he prepared the bed, and early in the night the -woman came in; stopping halfway between the door and the couch, she -said, “I am sorry you have not done as I told you to do. I can not stay -with you, but I decided to come once more and tell you that I know -everything you did at home and I can not stay.” She disappeared as -suddenly as she came. - -Day after day the orphan went hunting, but he saw no game. He ate all -his provisions, and had to shoot small game—squirrels and birds—to eat, -for he was hungry. Returning home, he told the people that he had seen -no game. This woman who had befriended the orphan, it was said, was a -ghost woman. - - - - - -6. HAHNOWA (THE TURTLE) AND HIS FORCES ON THE WARPATH - -Hahnowa dwelt alone in his own lodge. He was a great warrior and had -led many war parties successfully. - -One day the thought again came to him that he should go on the warpath. -So following the lead of his desire, he made the necessary preparations -and then boarded his canoe and paddled away along the river, singing as -he went along, “I am on the warpath. I am on the warpath.” When he had -gone but a short distance from his lodge he was hailed by a man who -came running to the bank of the river calling out, “Hallo, friend! Stop -a moment! I will go too. We will go on the warpath together.” So -Hahnowa stopped at the landing, and there on the bank stood an elk, -which said to Hahnowa, “I should like to go with you on the warpath.” -Hahnowa replied: “Before giving my consent, I desire to see you run, -for we might be defeated and then we shall have to run for our lives, -and unless we can escape through our speed we shall be killed and -scalped. Now, therefore, run to that mountain and return.” The elk ran -with great swiftness to the mountain and was back again in a very short -time. But Hahnowa said, “You can not go, for you do not run fast -enough. Only swift runners may go with me.” - -Reentering his canoe, Hahnowa started off, singing, “I am on the -warpath. I am on the warpath.” In a short time a man hailed him, -saying, “Come back to the landing. I should like very much to go with -you on the warpath.” So Hahnowa turned and made a landing. Then he said -to his friend, “You must run to show me your speed, for you can not go -with me unless you can run very swiftly. Therefore run to that second -mountain and back at your highest speed.” Then Senon [11] showed his -great orenda and started off, but he had not got fairly started before -Hahnowa called him back, saying, “Come back; that is enough. You can -go.” So they two got into the canoe and started off, the Hahnowa -singing, “I am on the warpath. I am on the warpath. But you, brother, -smell quite strong.” - -As they paddled along they saw another man, who hailed them. Making a -landing, they asked the man what he desired. In reply he said, “I see -that you are on the warpath and I want to accompany you.” The Turtle -answered him, “If you are a good runner, I will take you. To test your -speed you must run to yonder second mountain and back.” So Kahehda,[12] -for it was he, turning, started on a run. In this attempt his feet -crossed and he stumbled and fell. But he quickly arose and had taken -but a few steps farther when Turtle called to him to stop, telling him, -“You will do. Come to the canoe.” - -So the motley crew started off, with the Turtle singing, “We are on the -warpath. You, brother, smell pretty strong. You, brother, have plenty -of arrows.” - -They had not proceeded far when a man from the bank hailed them, -saying, “Stop! Come to the land, for I want to go with you on the -warpath.” So the Turtle and his friends landed and the Turtle informed -Degiyahgon [13] that he must show great speed in running to be -acceptable as a companion on the warpath, and he said, “Run as swiftly -as you can to yonder second mountain and return.” Degiyahgon was -instantly off, breaking and crashing through the boughs and shrubbery -as he rushed headlong on his way. When Degiyahgon returned, the Turtle -said, “You have failed in your trial of speed,” and he and his friends -again got aboard of their canoe and sailed away, singing as before. - -They had not proceeded far when a man hailed them from the shore, -saying, “Bring the canoe to the land, for I desire to accompany you on -the warpath.” The Turtle replied, “I shall first come to see you run, -for we can take only swift runners, as something may happen while we -are gone which will make it necessary for us to run for our lives. So -go to that second mountain yonder and return as speedily as it is -possible for you to do so.” So Sigwaon [14] raised himself to run, when -Turtle exclaimed, “Oh, you will do! You may come with me, too.” - -So the picked band of warriors again started, the Turtle singing, “We -are on the warpath. You, brother, smell pretty strong. You, brother, -have many arrows. And you, brother, have a black face.” - -It was now nearly night and they were going to make war on the Seven -Sisters, whose dwelling place was not far distant. They soon arrived at -the place and disembarked. The Turtle told his companions that each -must choose the place best suited to his particular method of fighting. -So Senon declared that he would sit near the fireplace and that he -would attack with his odors the first person who approached the -fireplace. Kahehda chose the pile of wood for fuel, boasting that he -would attack with his arrows the first person who came out for wood. -Sigwaon on his part chose the skin bucket in which the shelled corn was -kept, declaring that he would assault the first person who should come -for corn. Lastly, Turtle exclaimed that he would station himself near -the spring and that if anyone went to draw water he would fight him. - -So in the early morning of the next day the mother of the Seven Sisters -arose and took a fire poker to stir up the fire on the hearth. Then -Senon, who was posted there, at once attacked her with his foul odors. -The aged woman fell back nearly stifled and unable to open her eyes. -Her daughters, the Seven Sisters, hearing the commotion, arose quickly -to assist their mother. Seeing the man fighting their mother, they at -once attacked him. At first he bravely repelled their assault, but they -got clubs and fought until they had killed him, and they then threw his -body out of doors. - -Now they started to make the fire, and one of their number went out to -bring in firewood. When she reached down to pick up a piece of wood she -felt a severe blow on the arm, and found her arm full of hedgehog -quills. She at once repelled this attack, and while she was fighting -Kahehda her sisters came to her assistance. On seeing what had caused -the trouble they took up pieces of wood and attacked Kahehda standing -among the logs. They hit him repeatedly on the head until they had -killed him, and then they threw his body away. - -Then one of the sisters needed dried shelled corn to prepare for making -bread for the day’s meal. Going to the bucket where it was kept and -putting her hand into it, she instantly felt a sharp blow, and looking -into the bucket she saw therein a huge Hagonsadji.[15] She called her -sisters to her assistance, who at once responded. Arming themselves -with clubs they struck Hagonsadji many blows until he was dead, but by -this time the sister who had been bitten by Hagonsadji was dead. - -Then the aged mother of the Seven Sisters asked one of the daughters to -bring water from the spring. Going to the spring, she stooped down to -draw up the water, whereupon she was seized by Turtle. He caught her by -the toe and held on persistently; she tried repeatedly, but she could -not get him off. Then she walked backward, dragging him along. When she -arrived at the lodge her mother was very angry and shouted, “Throw him -into the fire and let him burn up.” Then Turtle laughed out loud and -said, “You can not please me more than by casting me into the fire, for -I came from fire and I like to be in it rather than in anything else.” -So the old woman changed her mind and said, “I will take him to the -creek and drown him.” Thereupon Turtle cried out in great agony, “Oh! -do not do this. I shall die; I shall die if you do.” He begged hard for -his life, but it apparently availed him nothing. So the old woman and -the six living sisters, seizing Turtle, ruthlessly dragged him along to -the neighboring creek and cast him into it, thinking that he would -drown; he, of course, naturally sank to the bottom. But in a few -moments he rose to the surface of the water in midstream and, holding -out his claws as if exhibiting scalps, he exclaimed in derision, “I am -a brave man, and here is where I live,” and he at once sank out of -sight. - - - - - -7. THE OLD MAN’S GRANDSON AND THE CHIEF OF THE DESERTED VILLAGE - -A certain grandfather and his grandson lived together. They were the -only people of their tribe left. All the others had been killed by -sorcerers. - -When the boy became old enough he had bows and arrows given him by his -grandfather, and he would go out hunting. As he grew older he hunted -larger game, until he was old enough to kill deer. Each time the -grandson brought home game the old man danced and rejoiced and told the -youth the name of the game which he had brought in. - -One day the grandfather said: “Now, you are old enough to marry a wife. -I should like to have a woman here to cook. You must go south and find -a wife. The people there are good and healthy. None of them have been -killed off. For an ordinary man to reach their village it is a journey -of six years, but you will go much more quickly.” The grandfather gave -the young man, among other things, a pair of moccasins and sent him -off. - -About noon of the first day the youth came to an opening in the woods. -There he found a large village in the opening. He went to one lodge and -then to another, but he found that they were all vacant. Then he went -to the Long Lodge,[16] and he looked in; there he saw the dead body of -a young woman, well-dressed, with beautiful ornaments, lying on a bench -in the middle of the room. As he looked in, he thought, “I will go in -and take those things. They will be good presents for my wife when I -find one.” So he went in, took off the bracelets and neck ornaments and -then went out. After he was outside of the Long Lodge he said to -himself, “I think I will go home now and look for a wife another day.” - -So he started northward, as he thought, running along quickly. After a -while he came to a clearing, which, to his surprise, he found was the -one he had just left; he saw the same village and Long Lodge, and he -thought, “Well, I must have made some mistake in the direction.” He -took his bearings again and hurried on toward home. Again he came out -in the same village. “It must be that this woman brings me back because -I have taken her ornaments. I will give them back to her.” So he went -into the Long Lodge and put all the ornaments back on the dead body and -hurried homeward. On the way he killed a bear. Skinning it and taking -some of the best meat, he put it into the skin and carried it with him, -running as fast as he could, hoping to reach home that night. Once more -he came out at the same Long Lodge in the opening at the time it began -to be dark. “Well, this is wonderful,” thought he. - -He made up his mind to spend the night in the Long Lodge, so he kindled -a fire, spread out the skin, cooked his meat, and sat down to supper. -As he ate he threw the bones behind him. Soon he heard back of him a -noise which sounded like the gnawing of bones by a dog. “Perhaps it is -a hungry ghost that does this,” thought the young man. “Well, I will -give it some meat.” So he threw it pieces of meat and heard the sounds -made as they were being eaten. After he had eaten his supper he got -under the bearskin to sleep. But he soon felt something begin to pull -the skin at his feet. When the fire began to die out he arose quickly -and stirred up the embers, putting on more wood. All was quiet, -however, and he lay down again. After a while, as the fire began to go -down again, something crawled over his body and came up to his breast. -He threw his arms around it, wrapping it in the bearskin covering, and -sprang to his feet. A terrible struggle now began between the man and -his unknown antagonist. They wrestled from that place to the other end -of the Long Lodge and then down along the other side of the room. When -they had almost reached the place where they started the gray of the -dawn came; instantly the body in his arms dropped to the floor and lay -still. He lashed the bearskin around it closely; then, leaving it on -the floor, he cooked his breakfast. - -After breakfast he was curious to know what was under the bearskin, for -he thought it must be something connected with the woman. Opening the -bearskin carefully he found nothing but a blood-clot about the size of -his fist. First, he made a wooden ladle with his flint knife. Then, -heating water, he dissolved in it some of the blood. Forcing open the -skeleton woman’s jaws, he poured down her throat some of the blood. -Again he did the same thing. - -At length her breast began to heave. When he had given her half the -blood she breathed, and when she had taken all the blood she said, “I -am very hungry.” The young man pounded corn and made thin gruel, with -which he fed her; soon she was able to sit up, and in a short time she -was well again. Then she said: “This village was inhabited a short time -ago. My father was the chief of it. He and all his people have gone -south and they live now not far from here. Many men from the north -wanted to marry me, and when I was unwilling to marry them they -enchanted me in this place, so that my father and all his people had to -leave, and I was left here for dead.” “Come! I will go with you to -him,” said the young man. - -The young man and woman set out together for the south, and they soon -came to the village. The first lodge on the edge of the village was -inhabited by a Crow with a large family, who were very poor. The young -man was left at a tree outside the lodge to converse with Crow. He told -Crow the story of the Long Lodge and the recovery of the chief’s -daughter. The Crow hurried over to the lodge of the chief and said to -the chief and his wife, “Your daughter has come to life.” The old -woman, taking a club, began to drive the Crow out of the lodge, saying: -“You lying wretch! You know that no one has ever come to life after -being dead more than ten days.” “Oh, well; do not beat him,” said the -chief, “it may be true that our daughter has come to life, though dead -twenty days.” “She has,” said the Crow, “for she is over by my lodge.” -“Well, bring her here,” said the chief. - -The two young people then came on invitation, and, as they were both -willing, the young man became the chief’s son-in-law. After they had -been married a few days the young man told his wife to go and get the -best bowl her father had, for he was sick at his stomach and wished to -vomit. She brought the bowl, and he vomited it full of the most -beautiful wampum. This was an act which young wizards are expected to -perform after marriage. “Take that now to your father,” said he. She -took the bowl of wampum to her father as a gift from her husband. The -old chief was delighted, and said: “That is the finest man I have ever -seen. I knew that he was of good stock. This wampum will do me great -good.” - -Two or three days later the young man said to his wife: “You go and -borrow your father’s bow and arrows, for I want to go to hunt. All the -young men of the village are to hunt tomorrow, and I must go, too.” -Starting very early, each one went out alone to hunt deer. The Crow -went with the young man, and he said, “I will fly up high and look all -around to see where the deer are.” The Crow saw ten deer some distance -ahead, and, flying back, said to the young man: “I will fly behind -those deer and drive them this way. You can kill all.” The young man -stood behind and waited until the deer passed by; then he turned and, -as all were in a line, he killed the ten with one arrow. The Crow said -that in the village they never gave him anything but the refuse. “Oh!” -said the young man, “you can have one deer for yourself today.” The -Crow flew home with the news, and said: “What are all the other young -men good for? The chief’s son-in-law has killed ten deer long before -sunrise and the others have killed nothing.” None of the other hunters -had good luck that day. - -At night there was a feast and a dance in the Long Lodge. The -disappointed hunters planned to take vengeance on the young man, the -chief’s son-in-law. When going around to dance he came to the middle of -the Long Lodge, by means of witchcraft they made him sink deep down -into the ground. But the Crow now called on his friend, the Turkey, to -dig him up. The Turkey came and scratched until he dug down to the -young man, and with the aid of a bark rope, which the Crow had made, -together they drew him up. - -The old chief now made up his mind to leave the village and the bad -people, who were enemies of his son-in-law, and to go with the good -people of the village to live at the lodge of his son-in-law’s -grandfather. They all went and settled down there and lived happily. - - - - - -8. THE MAN WHO MARRIED A BUFFALO WOMAN - -Near the river, at the place now called Corydon, in Pennsylvania, there -lived a family of Indians. One of the boys arose very early one morning -and went to the river. The air was foggy, but the boy heard paddling -and soon saw two little people called Djogeon [17] in a canoe, who came -to the place where he was and landed. One of them said: “We came on -purpose to talk with you, for you are habitually up early in the -morning. We are on a buffalo hunt. There are three buffaloes, two old -and one young, which run underground. If they should stop in this part -of the country they would destroy all the people, for they are full of -witchcraft and sorcery. In two days you must be in this place very -early.” - -When the time was up the boy went to the same spot on the river bank -and in a short while the Djogeon came and said: “We have killed the two -old buffaloes, but the young one has escaped to the west. We let him go -because some one will kill him anyway. Now we are going home.” When -they had said this they went away. - -On the Allegany reservation the Seneca collected a war party to go -against the Cherokee. One of the company was the fastest runner of the -Seneca. Before they got to the Cherokee country they met the Cherokee -and all the Seneca were killed except the fast runner. He ran in the -opposite direction until out of their reach; then he started home by a -different road from the one on which the party had set out. The third -day, near noon, he came to a deer lick, and while he sat there he saw -tracks which looked like those of a very large bear; he followed these -until they led to a large elm tree; he found that the animal was not an -ordinary bear, but one of the old kind, the great Ganiagwaihegowa,[18] -that eats people, and he said, “It matters not if I die, I must see -it.” Climbing the tree and looking down into the hollow in the trunk he -saw the creature. It had no hair; its skin was as smooth as a man’s. He -thought: “I had better not attack that creature. I will go back to the -deer lick.” Getting down, he ran to the lick. Then he heard a terrible -noise and, looking back, he saw the animal come down from the tree. -Drawing back, he ran and jumped into the middle of the deer lick, -sinking almost to his waist in the mud; he could not get out, but he -could with great difficulty take a single step forward. He saw the -Ganiagwaihegowa coming toward the lick; when it got to the place whence -he leaped, it jumped after him. He dragged himself along, pulling one -leg after the other; the animal sank so it could scarcely move. The man -at last got to solid ground, but the Ganiagwaihegowa sank deeper and -deeper. When it reached the center of the lick it sank out of sight. - -The man ran some distance and sat down on a fallen tree. He did not -know what to do; he was faint from hunger, having had nothing to eat, -and was too tired to hunt. Soon a man approached and said, “You think -you are going to die?” “Yes,” he answered. “No; you will not; I come to -assist you. Go where I came from, off in this direction,” he said, -pointing to one side. “You will find a fire and over it a pot; rest -there and eat; men will come and trouble you, but pay no attention to -them. When you sit down to eat one will say, ‘Throw a small piece over -this way’; another will say, ‘Throw a bit over this way’; but pay no -heed to them. If you throw even a bit, you are lost, for they will -destroy you.” - -He went as directed and found meat and hulled corn in the kettle. As he -ate, it seemed as though a crowd formed in a circle around him, all -begging for a portion. They kept it up all night, but he paid no heed -to their begging. - -In the morning, after he had traveled a short distance, he met the same -man who sent him to the kettle, who now said to him: “I am glad that -you did as I told you. Now you will live. Go toward the east, and when -it is near night sit down by a tree. I will come to you.” - -He traveled all day, and near sunset he found a fallen tree and sat -down. Soon the man came and said: “Follow my tracks a little way and -you will find a fire and a kettle with meat and hulled corn in it; you -will be troubled as you were last night, but pay no heed to the words; -if you escape tonight, you will have no more trouble.” - -He went as directed; he found the fire and the kettle hanging over it; -the kettle was filled with meat and hulled corn. That night a crowd -around him begged for food as they did the night before, but he paid no -attention to them. After he had started in the morning the man met him -and said, “Keep on your way; you will meet no further danger, and will -reach home safe and well.” After going on a little way he turned to -look at his friend, and saw that instead of being a man it was -Sʻhagodiyoweqgowa.[19] He went along, and toward night he began to -think he had better look for game. He saw a deer, which he shot and -killed; then, building a fire, he roasted and ate some pieces of -venison. He was now in full strength. - -The next day he kept on, and in the afternoon he shot a deer. When -night came he lay down by the fire, but he could not sleep. After a -while he heard some persons coming to his fire—a couple of women, he -thought. One asked, “Are you awake?” “Yes; I am awake,” he replied. -“Well, my husband and I have decided to have you marry our daughter -here,” came the rejoinder. When she said this he looked at them, and -they were attractive women, especially the younger one. He consented to -her proposal. He did not know where to go, and thought that if he -married her he would have company and could find his way home after a -time. The two women stayed all night. In the morning the mother said, -“We will go to my home.” They walked on until noon, when they came to a -village where he thought a goodly number of people were living. He -stayed with them a long time. - -One night he heard a drum sounding near by and heard his father-in-law -say, “Oh! Oh!” The old man seemed frightened by the call. It meant that -the little Buffalo, which had escaped from the Djogeon and lived under -the hill, was going to have a dance and that all must come. That -morning they went to the place where the drum was beaten. The little -Buffalo was chief of all these people. He had two wives. When they got -to the place the whole multitude danced all night, and the little -Buffalo and his two wives came out and danced. He had only one rib -[19a] on each side of his body. - -The next morning the chief and his two wives came out and went around -in the crowd. Being very jealous, he pushed the young Buffalo Man away -from his wives and began fighting them; then he went away again. The -next morning the old father-in-law said to the man, “The two wives will -soon come out and go to the stream for water; they will pass near you, -but you must not speak or smile, for their husband is a bad, jealous -man, and if you smile or speak he will know it at once and will harm -you.” He did not, however, obey the old man’s words. The two women went -for water, and as they came back they smiled and looked pleased, and -the young man asked them for a drink; they gave it to him and went on. -His father-in-law said, “You have not done as I told you; now the man -will come out and say he has challenged a man to a foot-race, and he -will name you.” Soon the Buffalo Man came out and said: “I have -challenged this man to run. If I am a better runner than he, I will -take his life; if he is better than I, he may take mine.” They were to -begin the race early in the morning and were to run around and around -the hill. The one who was ahead at sundown was to be the winner. The -father-in-law said, “You must have an extra pair of moccasins to put on -if yours get worn out.” - -That morning the Buffalo Man came out, and saying, “Now start!” off he -went. At noon his friends told his opponent to do his best, for the -Buffalo Man was gaining on him, and had just gone around the turn -ahead. Soon the man overheard the Buffaloes tell the Buffalo Man to do -his best, for the other man was gaining on him. Shortly after noon the -chief’s son-in-law was only a few rods behind, and the Buffalo Man was -tired; the latter began to go zigzag and soon afterward his opponent -overtook him. - -The latter did not know at first how to shoot the Buffalo Man. He could -not shoot him in the side, for it was one immense rib; so he decided to -shoot from behind. He shot and the arrow went in up to the feathers, -only a little of it protruding. The two ran around once more, and as -they came near the stopping place the people encouraged the man to -shoot a second time. He did so, and the Buffalo fell dead. So the words -of the Djogeon were fulfilled that some one would come who would kill -the young Buffalo. The people crowded around the man and thanked him -for what he had done. - -After this the old man said to the people, “All can go where they -like.” They separated, but he and his wife with their son-in-law and -daughter went home. Then the mother-in-law said to the man, “Now you -must get ready and go to see your mother.” They started, the man, his -wife, and mother-in-law. They were ten days on the road. It was the -time of sugar making. When they got near his mother’s lodge his wife -said, “My mother and I will stop in these woods; your mother is making -maple sugar and we will help her all we can.” The young man saw his -mother and at night went to the lodge, leaving his wife and her mother -in the woods. - -In the night the wife and mother collected all the sap and brought a -great pile of wood. The next morning when the mother and her son went -to the woods they found no sap in the troughs under the trees, but when -they got to the boiling place the big trough was full and a great pile -of wood was near by. The work continued for some days. Then the old -woman said to her son-in-law: “It is time for me to go home to my -husband, and now you may be free. Have no hard feelings. I shall take -my daughter with me. You must stay with your mother. There are many -women about here who want to marry you, but do not marry them; there is -but one that you should marry—the granddaughter of the woman who lives -in the last lodge at the edge of the village. They are very poor and -the girl takes care of her grandmother. You may tell the people when -you get home that you saw buffalo tracks in the swamp; let them come -out and shoot; the more they shoot the sooner we shall get home.” - -The man told the people that he saw tracks in the swamp. The people -went out, but did not get far before they overtook the Buffaloes and -killed them. The man knew all the time that they were Buffaloes, but in -his eyes they seemed like people. As he had been absent from his people -so long, and as the rest of his company had been killed, the Seneca -thought him a great man. The women sought him as a husband for their -daughters, but, refusing every offer, he married the granddaughter of -the old woman who lived in the last lodge on the edge of the village. - -When the Buffaloes were shot the people thought they had killed them, -but in reality they had not done so. The Buffaloes left their carcasses -behind, which the people ate, but their spirits went back to the old -man and they were Buffaloes again.[19b] - - - - - -9. A WOMAN AND HER BEAR LOVER - -A man and his wife with two sons—one on the cradle-board yet, and the -other three or four years old—lived in the woods. - -After a while the elder boy became puny and sickly. The man was much -troubled by this and began to think that his wife was to blame. Every -day he set out to hunt, and the woman went to get wood and to dig wild -potatoes. - -One day the man resolved to watch his wife; so he hid himself near the -lodge instead of going to hunt. In a couple of hours the wife came out, -gayly dressed, her face washed, and her hair oiled; she walked quickly -to the woods. He followed her stealthily. She stopped at a large tree -on which she tapped with a stick and said, “I am here again.” Presently -a noise as of scrambling was heard in the tree, and a great Bear came -out of the hollow in the trunk and slipped quickly to the foot of the -tree. After a while the woman went away, and the Bear again climbed the -tree. The man set off, seeking wild potatoes. Finding a place where -there were many good ones, he dug up a large quantity. - -The next day he took the woman there and dug up as many as she could -carry; he then sent her home, saying that he would go hunting so that -they could have a good supper. The hunter then went straight to the -tree in which lived his wife’s lover, the Bear, and, tapping twice on -it, said, “I am here again.” The Bear soon stuck his head out, and the -man shot an arrow at him which brought him to the ground. The hunter -left the skin of the Bear; he merely opened his body and took out the -entrails, which he carried home. - -The woman was glad and said to the little boy, “Your father has brought -us a good dinner.” She cooked the entrails and the wild potatoes. They -all sat down to eat, and the woman ate very heartily; but the man said -that he was sick, and did not eat of the entrails. When she had nearly -finished eating and her hands were full of fat, her husband said to -her, “You seem to like to eat your lover.” “What?” she said. “Oh! eat -more, eat plenty,” he replied. “I shall eat two or three mouthfuls -more,” she said. As she was doing this, he said again, “You seem to -like to eat your husband.” She heard him this time and knew what he -meant. Jumping up, she ran out and vomited and vomited. Then she ran -off into the woods to the westward. The next day she took medicine, -which caused an abortion, resulting in delivery of two bear cubs. -Leaving them on the ground, she cut off her breasts and hung them on an -ironwood tree. - -A couple of days later the father said to the elder boy, “I think I -must go after your mother; you stay in the lodge and take care of your -little brother.” Then he brought a bowl of water and put feathers in -it, saying, “If anything evil happens to me the feathers will be -bloody.” - -He started west. The first day he found the cubs and breasts on the -ironwood tree, which he knew came from his wife. - -After leaving the cubs the woman went on until she came to a village. -She stopped in the first lodge at the edge of the village, where a -family of Crows lived. The woman said that she was looking for a place -to live, and, being a young woman, would like to get a husband. The old -Crow said to one of his sons: “Run over to the chief’s lodge, and tell -him that there is a young woman here who would like to get married. -Perhaps one of his sons would like to have her.” The boy did as -directed. “All right,” said the chief, “let her come over here.” The -woman went over. She had her hair pulled back and tied tight at the -back so there were no wrinkles on her face, and as her breasts were cut -off, she looked like a young woman. One of the chief’s sons married -her. - -Two days later her husband appeared at the lodge of the Crows, asking -whether they had seen such and such a woman. “I have come looking for -my wife, who left me four days ago,” said the man. “Yes, such a woman -came here two days ago. She is married to one of the chief’s sons.” “Go -over,” said the Gagahgowa [20] to one of his sons, “and tell the chief -that his daughter-in-law’s husband has come.” The young Crow went over -and delivered the message. “Have you ever been married before?” asked -the chief of his daughter-in-law. “No,” replied the woman. “Then he -lies,” said the chief to the Crow’s son. Turning to some of the -warriors, he said: “We do not want such a fellow as that hanging -around; go over and kill him.” The warriors went over to the Crow’s -house, killed the man, and threw his body away. - -Immediately the feathers in the bowl were bloody, and the boy knew that -his father was dead. The next day he started westward, carrying his -little brother on his back. Following the trail, they found the two -cubs lying on the ground. Then the little fellow on the cradle-board -looked at them, then at the breasts on the tree, and he knew that they -belonged to his mother. They went on until they reached the Crow’s -lodge, where they inquired, “Have you seen our father, who came after -our mother?” “Oh, yes; the chief has killed your father, and your -mother is at the chief’s lodge. She is the wife of one of his sons. You -run over and tell the chief that his daughter-in-law’s two sons have -come after her.” He went and told his message. “Have you ever had any -children?” asked her father-in-law and her husband. “No,” she said in a -faint voice. “Go home,” said the chief, “and tell them my -daughter-in-law never had any children. She is a young woman. How could -she have two sons?” Then, turning to the warriors, he said: “Run over -and kill those lying children. I do not want to have them around here.” -When his sons came home the Gagahgowa said: “They will kill those two -boys. It is a pity. Let us hide them.” When the warriors came the -Gagahgowa said, “They have gone; they went back home, I think.” - -The Crows cared for the boys. After a while the old Crow said: “Let us -go away from here. Let us go far away into the woods where there will -be good hunting. These little boys will bring us luck.” The Crow family -moved far away into the deep woods; they planted corn and beans and had -good crops. The boys grew up and hunted; they had great luck and -obtained much game. The whole Crow family were fat and happy. - -After several years the old chief at the village said one day: “I have -not seen that Crow family for a long time. Run over, somebody, and see -how they are getting along.” A runner, Haheshe,[21] went over and, -finding the Crow place in ruins, came back and said that their lodge -had tumbled down and that they had gone away somewhere. “Go,” said the -chief, “a number of you, and find them. They must be somewhere. Do not -come back until you know where they are living now.” After a long -search they found the Crow family living in happiness and plenty, far -away in the woods. When they told the chief he said, “Let us all go -there. There must be good hunting in that place.” - -As soon as they were on the road it began to snow and to grow cold. It -continued to snow heavier and faster, the snowflakes being almost as -large as a man’s hand. The young chief and his wife hurried on ahead. -She had a child on her back. They reached the Crows’ lodge almost -frozen to death and covered with snow. The rest of the family were -either frozen to death, buried in the snow, or forced to turn back. The -snow was light near the Crows’ lodge, but as there was a great pile of -deer carcasses near it, they had to carry them in. The elder brother -was employed at this work when his mother and her husband came. Calling -out, “My son!” she came near him. He pushed her back with a forked -stick. She put her baby on him. He threw it on the ground in the snow. -Just then the old woman of the Crows came out and said: “You should not -do so. If your mother is wicked, you should not be likewise. Let them -come in.” And Gagahgowa, the old Crow, allowed them to live there. - - - - - -10. THE FOX AND THE RABBIT - -One winter a man was going along quietly over a light, freshly fallen -snow. All at once he saw another man coming toward him. The other man -when within hailing distance shouted, “I am Ongwe Ias” (i.e., I am a -man-eater). The first man decided to run for his life. Starting on a -run, he circled round and round, trying to escape, but the other man, -who was also a swift runner, was gaining on him. When the first man saw -that he could not escape, he took off his moccasins and, saying to -them, “You run on ahead as fast as you can,” he himself lay down and -became a dead rabbit, half rotten, and all dirty and black. - -When the second man came up and saw the black, dirty old carcass and -the tracks ahead, he ran along after the moccasins. When he caught up -with them and saw that only moccasins had been running on ahead of him, -he was very angry, thinking, “This fellow has surely fooled me. The -next time I will eat the meat anyhow.” - -Thereupon the man-eater turned back. As expected, the dead rabbit was -gone, and he followed the tracks. He soon came upon a man who sat -rolling pieces of bark, making cords. The man-eater asked, “Have you -seen a man pass by here?” No answer came from the cord-maker. Again he -asked and then pushed the cord-maker until the latter fell over; -whereupon he answered, “Yes; some one passed here just now.” The -pretended cord-maker had sent his moccasins on again. - -The man-eater hurried on, and the cord-maker, springing up, ran on a -little and then turned himself into an old tree with dry limbs. He had -made a circuit and came in ahead of the man-eater. When the latter came -to the tree, he said, “I believe that he has turned himself into a -tree;” so, punching the tree, he broke off a limb that looked like a -nose, and that fell like dead wood. Then the man-eater said, “I do not -think that it is he,” and started off again on the trail of the -moccasins. - -When he overtook the moccasins he thought, “I now believe that the tree -was the man, and that he has fooled me again.” He hurried back; when he -came to the spot where the tree had been it was gone, but where he had -broken off the limb he found blood. Then he knew that the tree was the -man he was seeking, and he followed the tracks. - -When the man saw that his enemy was after him again, he fled until he -chanced to come upon the body of a dead man, which he pushed on the -path. When the man-eater came up, he said, “I will eat him this time; -he shall not fool me again. I will finish him.” Then he ate the putrid -carcass. The other man thus escaped his enemy. - -[It is said that the man with the moccasins was a rabbit, while the -man-eater was a fox.] - - - - - -11. THE SNAKE WITH TWO HEADS - -In olden times there was a boy who was in the habit of going out to -shoot birds. - -One day in his excursions he saw a snake about 2 feet long with a head -at each end of its body. It so happened that the boy had a bird and, -dividing it in two parts, he gave a portion to the snake in each mouth. - -The next day he fed it again; and the youth made up his mind to do -nothing but hunt birds to feed the snake. He went out every day and -killed many birds and the snake grew wonderfully large. The boy, too, -became a very good shot; he even killed black squirrels and larger game -to feed the snake. One day the misguided youth took his little sister -along with him and pushed her toward the snake, which caught her with -one of its heads and ate her up. - -The snake kept growing and ate larger and larger game. It devoured -anything the boy brought to it. At last it formed a circle around the -entire village of his people. The two heads came near together at the -palisade gate, and they ate up all the people who came out. At last -only one man and his sister remained. When the snake had swallowed -enough persons it dragged itself off to the top of a mountain and lay -there. - -That night the man who was saved dreamed that he must make a bow and -arrows and take certain hairs from his sister’s person and wind them -around the head of each arrow; then he was to anoint the end of each -arrow with blood from his sister’s catamenial flow. - -When the man arrived near the mountain he shot an arrow at the monster, -which struck it and worked into its body; and every arrow that the man -shot did likewise. Finally the snake began to vomit what he had eaten. -Out came all the people in pieces—heads, arms, and bodies, and wooden -bowls—for the people had tried to defend themselves with every kind of -weapon that they could grasp. The snake then began to writhe and squirm -violently and at last it rolled down into the valley and died. - - - - - -12. A HUNTER PURSUED BY GENONSGWA [22] - -Among a certain people in times past four warriors decided to go off on -a hunting expedition. In order to reach their destination they had to -ascend a large stream in canoes. Now, it is said these men were the -inventors of bark canoes. - -The eldest member of the party said, “We will go and land at a point -which is called Kingfisher’s Place.” They had then been out for several -days, and so after he had told them this they felt glad to know that -soon they would land somewhere. They entered the mouth of an affluent -of the stream upon which they first started and, having arrived at -their destination, the leader of the party said, “This is the place.” -After they had landed and established their camp the leader said to his -comrades, “Now, you must hunt and bring into the camp all the game you -can.” It was then early in the summer. He told each one to do the best -that lay in his power, with a strict command to observe the usual fasts -and injunctions. - -In the morning of the day following their arrival at the Kingfisher’s -Place the leader in behalf of his men and himself besought the Stars, -the Moon, and the Sun to prosper them and to give them a large measure -of success in killing an abundance of game for their larder. Being -expert hunters, they soon had plenty of meat and furs; the meat was -dressed and properly cured, while the skins were prepared for tanning -later. - -One day one of the hunters said: “I am going a little farther away than -usual. I am hunting elks.” But the leader said to him: “You must be -careful in all that you undertake. No man must take any chances by -going far out of the usual bounds, for I fear something evil may come -to us.” - -Now, it so happened that one of the hunters was exceedingly stubborn -and would not accept advice from any source. So, without regard for the -timely caution of his chief, he went farther than he had intended to -go, after an elk. When night came all the hunters reached camp safe, -except this stubborn man. As the others gathered around their fire at -night they discussed his probable fate if he had gone too great a -distance, reaching the conclusion that he had gone farther away than he -had intended to go. - -Now, the stubborn man had traveled all day. When night came on he -erected a brush lodge and kindled a bright fire. He had encamped near a -stream. Soon he heard in the distance voices which seemed to be those -of human beings. Looking across the stream he saw on the farther bank -what he believed to be two women, one carrying a baby which seemed to -be very fretful, for the woman sat down and nursed it continually. The -hunter, who was deceived as to the true character of the supposed -women, was delighted to see people of any kind at that time. - -Now, the women saw him at the moment he looked across the stream to -learn what kind of people were making the sounds he had heard; and one -of them hailed him with “Brother, how did you cross the stream?” It -seemed strange to him that these women should call to him from so great -a distance, but he told them to cross just below the point at which -they then were and to come directly toward his fire and camp. The women -kept on asking him, however, how he had crossed, but he answered only -as before. Nevertheless, the women continued to say, “Tell us. You must -have crossed in some place.” The hunter, still dissembling, said, “Yes; -I did cross right there where I have shown you.” While he talked to -them he reached the conclusion that these women were not human beings, -but that they must be Genonsgwa, of whom he had heard so much in the -traditions of his people. Nevertheless, they were clothed like the -women of his people, and one of them was quite beautiful in form and -feature. - -One of the women asked him if she could not stop with him overnight. -The young hunter replied, “Yes; if you will come across the stream.” -After looking at them more closely, he was firmly convinced in his mind -that they were not women of the human species. Then one of the women -said to her companion, “We will go on a little farther; perhaps we may -find a ford.” Ascending the stream a short distance, they came to a -footbridge consisting of a fallen log, on which the man had crossed. -One of the women said to the other, “This is surely the place where he -crossed.” - -When the hunter saw them crossing on the footbridge, he went quickly -some distance downstream and then, crossing at a ford, he again -ascended the stream to a spot opposite his camp. - -The moment that the women arrived at his camp fire the hunter became -afraid, because of their actions. On looking across the stream they -soon saw that the man was then where they themselves had just been, and -one of them at once called to him: “Why do you run from us? Nothing -will happen to you, so come back here. We will do you no harm.” Making -no reply to these challenges, the man saw one of the women pick up his -tomahawk and draw her finger across its edge, saying, “I do wonder -whether this would kill a person or not?” The hunter shouted to her, -“Yes; it can take a person’s life, so put it down at once, lest it do -you harm.” She laid down the tomahawk and became very angry, because -she saw that the hunter was determined to keep out of her way. As these -women showed so great anger, the hunter felt sure they were in fact -Genonsgwa. - -Realizing that they were determined to reach him, the hunter told them -to come across the stream directly to the point where he then stood, -assuring them that he would remain there until they arrived. One of the -women had requested him several times to return to the opposite side of -the stream, but his only reply was, “You, yourself, come here.” This -answer only made her angry. Finally the two women started for the -footbridge, telling the hunter to wait for them, and again he assured -them that he would do so. But when he saw them crossing he descended -the stream and recrossed it at the ford; so when they arrived at the -place where he had said he would await them, he was back at his own -camp. - -The women could not walk side by side, but one had to follow the other. -The younger one carried the baby. When they saw him back at his own -fire, they became quite enraged, and one of them said to him, “A time -will come when I shall get at you.” The hunter replied, “You kill human -beings, and this is the reason why I do not want you to reach me.” One -of the women tauntingly replied, “On the other hand, you are not able -to kill anybody.” Then the hunter said, “You are very angry now, but I -am about to show you that I can kill you.” Drawing his tomahawk, he -struck a huge rock, which crumbled into small stones from the blow. -“Well!” said one of the women, “I do believe that he can kill some -persons.” Picking up his bow and arrows, the hunter aimed a shot at a -tree, which he hit with terrific force. Seeing his skill, one of the -women said, “There, he is really a man to be feared,” and she showed -signs of astonishment at his feats. The younger woman exclaimed, “We -have now come into contact with Thunder (i.e., Hinon), it seems.” But -the elder one said: “Now, I am determined to work my will. He is -dodging around in an attempt to escape, but I shall do what I intended -to do at first.” - -While they were talking it grew dark and, night coming on, the hunter -could not see them but he could still hear them converse together. The -elder woman was angry to think that he had endeavored to avoid them in -every way. Having discovered who they were, the hunter was very -cautious in his movements and continually on his guard lest they come -on him unawares. Finding that, under cover of the darkness, they were -recrossing the stream on the footbridge, he went down under the water, -where he remained, going up and down in the middle of the stream bed. - -When the elder woman could not find the hunter her anger was wrought up -to a high pitch against him. He remained in the water until daylight, -however, when coming up out of the stream he started off toward the -camp of his fellow hunters. He was a very swift runner and possessed -good staying powers on the race course; but when it was nearly midday -he heard a voice behind him saying: “Now I have caught up with you. Now -you are within my reach.” (The other members of this band were sad at -the loss of this man, and so they had not gone out to hunt on this -particular day.) When the fleeing hunter saw the woman overtaking him -he put forth his best efforts to maintain his exhausting pace, but he -felt his strength was fast failing him. At every sound of her voice he -fell to the ground from the effect of her orenda.[23] He knew by her -manner that she was greatly enraged at him for attempting to escape -from her. - -Seeing that he could not possibly escape her by running he decided to -climb a tree. He did this none too soon, for he had just reached a -hiding place in the thick upper branches when the elder of the women -came to the tree. Like all Genonsgwa she could not look up into the -tree, for they are prevented from doing so because of the stony -covering of their bodies. In a short time the younger of the women came -up bearing the baby. Having nursed the child she said, “We will now -hurry.” Like her mother she could not look up into the tree, and so she -did not see the man. Then the elder said, “I shall keep on for the -reason that he is probably only one of a large hunting party.” As soon -as the child had finished nursing she desired to know how far the man -was ahead of them. - -Taking a small, animate finger [24] from her bosom, the elder woman -placed it on the palm of her hand and asked it where the man was at -that time. In reply the finger stood on end, pointing directly at the -man in the tree. But the women, not understanding this, were somewhat -puzzled. While they were thus perplexed the hunter, realizing in a -moment the priceless value to them of the animate finger, decided to -steal it, if possible. So, slyly slipping down the tree, he struck the -ground with a bound, and before the two women realized what had -happened he had snatched the finger from them and had made good his -escape. With a wail of despair the Genonsgwa women called to the man to -give them back the finger, saying, “You will cause us much unnecessary -trouble if you do not return the finger to us.” But, finding the finger -of great service to him, he paid no heed to their pleadings. - -He could run much faster since he got possession of the finger, as it -was his adviser and guide, indicating to him clearly the path to be -taken. He consulted it to learn how far he was from the camp of his -friends and in what direction the camp was located. After asking it -these questions, he would place the finger on the palm of his hand, -when it would point in a certain direction. After running some distance -he would consult again this animate finger. At last it did not stand at -an angle but pointed horizontally, and the hunter knew that he had -arrived very near the camp of his fellows. Having reached the camp, he -ate some food and regained his strength. He then told his comrades that -two Genonsgwa women were following him closely, although it is said -that after they lost the animate finger they could not go much faster -than a slow run. When the hunter had told his story the chief of the -party said, “We must gather up all our things and go home tomorrow.” - -The next day, just as they had placed all their things in the canoe and -had pushed off from shore, they saw the elder of the women, who called -from the bank: “Give me back what you have stolen from me. If you will -return what belongs to me, you shall be successful; you shall always -have good luck.” She was weeping and was evidently in great distress. -Then the chief of the hunting party asked: “What did you take from her? -It may be true that we shall have greater success if you return it to -her. I think you would better do so. Show me what you took from her.” -The young hunter then drew out the animate finger and showed it to him. -The chief at once said, “Let her have it again.” The hunter replied: -“It is well. I suppose she will never molest us again.” - -Now, all the party were aware that the woman was a Genonsgwa. Placing -the animate finger on the palm of his hand, the hunter held it out as -far as he could over the stream toward her. In reaching over the water -she lost her balance and fell into the stream. She sank at once, and -all that the hunters saw was bubbles arising from the water. Then the -young hunter said, “Let us be off quickly.” He retained the animate -finger, which he afterward used in all his hunting expeditions. - -The party reached home safe in due time. The young hunter became noted -for his skill, owing to the animate finger, which he always consulted -and which would always point out where he would find whatever game he -wanted to kill—bear, elk, beaver, or pigeons. - -So it happened that ever afterward he had a great supply of all things -good to eat and of many fine furs and feather robes. - - - - - -13. THE GRANDMOTHER AND HER GRANDDAUGHTER - -There was a grandmother living with her granddaughter. They had a skin -of some kind for their blanket, the hair of which had largely worn off. -Suddenly they found that the skin had become alive [24a] and was angry, -and with all their might they ran for their lives. They heard the skin -coming in fierce pursuit and it seemed very near to them. Then the -grandmother began to sing, saying in her song, “My granddaughter and I -are running our best for life; my granddaughter and I are running our -best for life.” At the end of the song she could scarcely hear the -sound of the animate skin following them. Not long afterward she heard -it more plainly, but then they were near home. When they reached the -lodge, the animate skin was so near it almost caught them. When they -jumped through the door the skin clawed at them, scratching their -backs, but they got in. The skin was a bear. The old woman and her -granddaughter were chipmunks. Chipmunks now have stripes on their backs -as the result of the scratches received by the two mentioned above. - - - - - -14. THE WOMAN WHO BECAME A SNAKE FROM EATING FISH [25] - -In the old times a young man and his wife lived together very happily -in a village. The young man had a hunting ground one day’s journey from -the village. There in the forest he had a lodge. He usually asked his -wife to go with him. She replied always that she would be very glad to -go and to have a good time there; thereupon he said, “Let us make ready -and go.” They would set out on their journey and would reach the place -in the evening. After making a fire and cooking their supper they would -spend the evening pleasantly. - -The day after one such night the man went out and found plenty of game. -He had like success on the second and third days. Everything seemed to -be auspicious. - -On the fourth day, while the man was gone, the woman saw many fish in -the neighboring stream when she went for water and decided that she -could catch some. So she caught several in the water basket. “What good -luck I have had,” said she; “my husband will be surprised to have fish -for supper.” She cooked and ate half of the fish and put the rest away -for her husband. After a while she began to be thirsty. Going to the -water basket she found it empty, so getting down on her hands and knees -she began to drink from the stream. After a while she thought that she -would stop drinking, but being still very thirsty, she drank more; then -she drank still more, and, on raising herself, she saw that she was -turning into a snake. - -Meanwhile her husband came home. He did not find his wife in the lodge -and seeing no water basket, he thought she had gone for water. Hurrying -to the stream, he arrived there just in time to see her lower parts -become those of a snake. She told him what had happened with regard to -the fish—that she had had such a hunger for them that she had eaten a -good many; and that she was sorry, very sorry, to leave him, but that -she must go to the lake into which the stream flowed. She said, -further, that in the lake was a serpent with which she had to fight a -great battle, and that he might go to look on, and that he should burn -tobacco for her success in the fight. - -The woman floated down the stream, and her husband followed her. He saw -the great battle in the lake. During this struggle the serpents would -raise their heads from the water higher than a great lodge, and they -fought and fought fiercely. She conquered the other serpent, but her -husband did not wait to see the end. He went home. - -After a while the husband was told in a dream that he must make a -basswood woman and dress her up. He did this, using his wife’s clothes. -The figure became just like his former wife. In another dream he was -told that he must not touch the basswood woman for ten days. He -refrained from touching her for nine days. But on the tenth day—she was -so like his former wife—he touched her, whereupon she disappeared -forever, there being nothing left in her place but a basswood stick. - - - - - -15. GAQGA (THE CROW) MAKES A JOURNEY AND KILLS MANY PEOPLE - -A man, a Gaqga, was traveling. He did not know whence he came, nor -whither he was going. As he journeyed along he continually thought: -“How did I come to be alive? Whence did I come? Whither am I going?” - -After traveling a long time, he saw smoke through the forest, and -approaching it, he found four hunters, named Djodjogis.[26] Being -afraid to go near them, he hid in the thickets and watched them. The -next morning, after they had departed to hunt, Gaqga crept up to their -camp and stole their meat, which he carried into the woods, where he -made a camp for himself. He was lonely and said, “I wish there was some -other people here.” - -One morning he saw that some person was living west of his camp. Going -to the lodge, he found a man, his wife, and five children; they were -Djoñiaik [27] people. Gaqga ate the youngest child first and then he -ate the other four; in the meanwhile the father and the mother strove -to drive him away, but they could not. Then, leaving old Djoñiaik and -his wife crying for their children, he went home. Some time after this -he saw another camp off in the southeast, where he found a family of -Ganogeshegea28 people. Being afraid of the old people, he ran off, but -they ran after him and beat him on the head until they had driven him -far away. Then the man said, “Is it not a shame that such little -fellows should beat me,” but he dared not go back. - -Now he roamed over all the forest, but he could not find his camp. At -last, saying, “Well, let it go; I do not care,” he walked on toward the -north. Just before dark he saw a camp. Going cautiously toward it, he -saw therein four men and a large quantity of meat. That night he hid in -the woods. Next morning, looking toward the camp, he again saw the four -hunters, and thought, “I will wait until they have gone to hunt and -then I will get their meat.” - -Soon after this he heard the hunters moving around; then all became -quiet and he concluded that they had gone. He crept slowly toward the -camp, but when he reached it he could not find a bite of meat. These -were the same four brothers from whom he had stolen before. They had -now finished hunting, and had packed their meat and started for home. -Disappointed by this failure, he walked on; toward night he saw a camp, -and, creeping near it, he again saw the four hunters. He listened to -what they were saying. One said, “I wonder who stole our meat that -day.” Another said: “I think that man is walking around in the woods. I -think his name is Gaqga.” “Oh,” thought Gaqga, “they are talking about -me. They will be on the watch. How can I get their meat?” Then he said, -“I wish them all to sleep soundly.” They fell asleep, and he went up -boldly and took all their meat and hid it in the woods, saying, “This -is the kind of man I am.” - -The next morning the four hunters missed their meat. One said, “Who has -stolen our meat?” Another said: “I dreamed that I saw Gaqga around -here. I saw him go off toward the southwest.” Then all said, “Let us -follow the direction given by the dream.” They started and soon came to -the place where Gaqga was camped. He had been out all night and was now -sleeping. One of the men said, “Let us kill him.” “No,” said another; -“let him live; he did not kill us while we were asleep.” They took the -meat and went away. - -When Gaqga awoke he was very hungry, but the meat was gone. “Well,” -thought he, “I must go and hunt for more meat,” but he could find none. -About midday he heard the noises made by people. He listened and then -went on to a lodge. Some one inside was singing and the song said: -“Gaqga is coming. Look out. Be careful, Gaqga is coming.” “Why does he -sing about me?” thought Gaqga; “I will go inside and find out.” He -found a man and his wife and four children. Gaqga said, “I have come to -stay a few days with you.” “Very well,” replied the man of the lodge. -During the night Gaqga ate all the children; then he lay down and -slept. The next morning the old people said, “Where are our children?” -Gaqga replied: “I dreamed somebody carried off your children, and my -dream told which way he went. I will go with you to hunt them.” After -they had gone some distance Gaqga said: “The man lives on that high -cliff. I can not go with you for I do not like the man who lives there. -I will wait here.” As soon as the father was out of sight Gaqga went -away. Now he went on until he came to a place where he found many of -his own people; they were having a great dance, and he sat down to -watch them. - -Soon Hanisheonon [29] [the Muckworm] came from the east. The people -stopped dancing and ran in every direction, but Hanisheonon pursued -them, and, catching them one after another by the neck, threw them off -dead. Gaqga, who sat watching, said: “What sort of a man is that? I -wish he would see me; he can not throw me off dead in that way.” After -killing many of the Gaqga people, Hanisheonon started toward the west, -with Gaqga following him, but Hanisheonon kept on his course and did -not regard the noise behind him. At last he stopped and, looking back, -asked, “What do you want?” “I do not want anything,” said Gaqga; “I -have just come to be company for you.” “I do not want your company,” -said Hanisheonon. Gaqga was frightened. Both stood still. Suddenly -Hanisheonon sprang at Gaqga and caught him, but Gaqga screamed so -loudly that all his people who had run away from Hanisheonon heard the -call and came to his aid. They flew at Hanisheonon and pecked him until -he was dead. - - - - - -16. OHOHWA (THE OWL) AND THE TWO SISTERS - -Two sisters of a tribe lived near the edge of a village clearing. The -chief dwelt near the center of it. The mother of these two sisters was -accustomed to pick up deer droppings to put into the hominy instead of -venison or fish. This was a custom practiced only by widows and by -families who from some misfortune were too poor to obtain meat or fish. - -One day one of the sisters asked her mother to let her have some of the -droppings to mix with the hominy which she was preparing. Her aged -mother, who was a widow, replied, “You should be ashamed of yourself to -ask for such things, for you are a fine-looking woman and should marry -the chief’s son; then you would not be obliged to seek such things for -meat, for you would have a good hunter to provide you with all the meat -and fish you required.” - -Somewhat abashed, the daughter answered, “Well, if my sister will go, I -will go; and if he will take us both, it will be well.” So they set to -work and prepared the usual marriage bread, and when they were ready to -start they asked their mother how the young man looked. She replied: -“He is a handsome man, with a hooked nose. Beside the fire he has two -deer heads, which are alive and open and shut their eyes whenever fuel -is placed on the fire. This young man is very strong in magic—is -possessed of potent orenda, and so he has many wild deer around his -lodge. You must be very careful lest you be deceived by his uncle, who -also has a hooked nose and very closely resembles his nephew. He will -attempt to seduce you on the way. The first large lodge you see is the -one to which you must go.” - -So the daughters started and went along slowly. At last they saw a man -running around old stumps trying to catch something. He did not see -them coming. Shortly after they came in sight of him he stood -up—protruding from his mouth was the tail of a mouse. Seeing the girls, -he said, “Ho, ho, where are you two going?” “We are going to propose to -the chief’s son,” they replied. “Well, what is his appearance?” was his -next question. “Our mother said that he had a hooked nose,” came their -answer. The wily old man said, “Look at me! Is not my nose hooked?” -“Yes,” said the elder sister, “perhaps this is the man.” So they went -to his lodge, which was an old, ugly-looking place. He said to them -that he had to get his deer heads, so he got some old heads which his -nephew had cast away. His mother and his little boy sat by the fire. He -told them to keep quiet and they would have bread shortly. The child -cried out, “Father, give me some bread.” The old man said, “Why do you -not call me brother? I am your brother.” Then the old man shoved the -little boy aside and sat down near the girls. One of them said, “We -want to see the live deer you have around the lodge.” So they went -outside. This place was not far from that of the nephew. The old man -called the deer, but they ran away. Then he said to the girls, “You are -not mystically pure enough to come near those deer, for they are very -subtle.” - -The girls spent the night with the old man. His bed had but few skins, -and one of the girls asked him, “Why do you not have a better bed?” -“Oh, my mother is washing the turkey-feather blanket in the creek,” he -declared. - -During the night some person came to the door and said, “Old man, you -are wanted at the lodge of your nephew.” The old man paid no heed to -the summons. He was again summoned by the words, “Come! your nephew -wants you.” Then he declared that he supposed that the people had -become frightened at something and wanted him to call a council; so he -started off. After he had gone the girls said, “Let us go over and see -what is happening.” When they arrived at the lodge they heard loud -peals of laughter, and so they peeped through crevices in the bark -walls; they saw the old man dancing and before the fire a number of -mice roasting on spits. As the old man passed them in his dance he -would grasp one and eat it hot and burning, and everybody would laugh. - -The girls ran back to the lodge of the old man and placed rotten logs -full of ants in their bed in order to deceive him into thinking that -they were lying there asleep. Then, taking their basket, which still -contained some bread, they went outside the lodge to watch. When the -old man returned they peered into the lodge to see what he would do. -They saw him quietly creep into the bed between the two logs. Soon he -began to be bitten by the ants. Thereupon he turned over, saying, “Do -not be jealous of your sister”; but as the biting continued, he -repeated his injunction. Finally, the ants made it so uncomfortable for -him that he sprang out of bed, and then realizing that he had been -lying between logs of wood full of ants, he bitterly upbraided his -mother, although she knew nothing of the matter. - -The girls then went to the lodge of the nephew, who willingly took them -for his wives. - -It was not long after this that the old man informed the people that -they must close up the smoke-holes of their lodges, for a great -pestilence was coming among them. So they did this. Then the old man, -after sharpening a beech rod, carried it wherever he went. He made a -great noise, saying: “Blue beech is coming. Blue beech is coming.” When -he arrived at his nephew’s lodge he cast the beech rod down the -smoke-hole, and it entered the breast of his nephew and killed him. - -The next morning, when the people heard of the death of their chief, -everyone began to weep for him. By the death of the nephew the old man -became the chief. He said that some one must marry the girl wives of -the dead chief; so he called all the young men together, but before -they could speak their minds the wily old reprobate exclaimed, “None of -you will do.” He had asked each one for an expression of opinion, but -would not permit anyone to answer him. Then he closed the conference by -saying, “I must marry them myself.” But the girls would not remain and -quickly escaped to their own home. - -The old man was an owl, but the nephew was an eagle. - - - - - -17. A GREAT SNAKE BATTLE - -In old times some Indians had a great battle with snakes, and this is -how it happened. - -A certain man near the village of the Indians was hunting one day. He -found a rattlesnake, which he mercilessly tormented. He tied a piece of -bark around its body and passed another piece of bark through the body. -Then, fastening the snake to the ground and building a fire, he said, -“We shall fight,” as a challenge to the snake people. Afterward he -burned up the snake and tormented many other snakes in this way, always -challenging them to fight. - -One day a man heard a peculiar noise. As he went near the apparent -source of the sound, he saw a large number of all kinds of snakes going -in one direction. Listening to their words, he heard them say: “We will -have a battle with them. Djisdaah [30] has challenged us.” They (the -snakes) were going to hold a council. The man overheard them say, “In -four days we shall have a battle.” - -The man went back to the village and told the people what he had seen -and heard. The chief sent a number of men to the place, and as far as -they could see in all directions were snakes three or four feet deep, -all moving toward their rendezvous. The men ran back and told the chief -what they had seen. The chief said: “We can not avoid it; we have got -to fight, and so we must get ready.” To do this they cut great piles of -wood and drove stakes close together in the ground; there were two rows -of stakes the whole length of the village, and they stacked up the wood -in long piles. On the fourth day the chief told the men to set fire to -the wood in several places. - -When the snakes advanced to attack the village they came right on -through the fire, and many of them were burned to death. So many rushed -into the fire that they put it out. The live snakes climbed over the -dead ones, and in spite of the resistance of the men, who were trying -in every way to kill them, they reached the second row of stakes. Here -again many were killed, but still the living climbed over the dead -above the second row of stakes, and then the battle for life began in -deep earnest. The first man they killed was Djisdaah, the man who had -challenged them, and then the snakes made for the village, and the men -stood and fought. Finally the chief shouted that he surrendered. - -Then a snake, whose body was as large as a mountain, and whose head was -as large as a lodge, came right up out of the ground and said: “I am -the chief of the snakes; we will go home if you agree that as long as -the world stands you will not call any man Djisdaah and will not -maltreat my people.” The chief agreed willingly to this, and the snakes -went away. - - - - - -18. THE ONGWE IAS (THE CANNIBAL) AND HIS YOUNGER BROTHER - -Two brothers were in the woods on a hunting expedition, and after they -had been on the hunt a good while they had success in finding game, and -they had built a good sized lodge, in which they enjoyed everything in -common. - -The elder said to the younger brother: “Now, for the future we must -live apart; let us make a partition through the middle of the lodge and -have a door at each end, so that you shall have a door to your part and -I a door to mine.” The younger brother agreed, and they made the -partition. The elder brother said further: “Now, each will live for -himself. I will not come to your room and you shall not come to mine; -when we want to say anything to each other we can talk through the -partition. You may hunt game as before—birds and animals—and live on -them, but I will hunt men and eat them. Neither of us will ever marry -or bring a woman to the lodge; if I marry, you shall kill me, if you -can, but if you marry I will try to kill you.” The brothers lived thus -apart in the same lodge, each going out to hunt alone. - -One day while the brothers were out hunting, a woman came to the -younger brother’s room. The elder brother tracked her to the lodge, -caught her at the door, dragged her into his room, and killed and ate -her. When the younger brother came home the elder said, “I have had -good luck today near home.” The younger brother knew that he must have -killed and eaten the woman, but he said merely, “It is well if you have -had good luck.” - -On another day the elder brother tracked a woman to his brother’s part -of the lodge and, going to the door, knocked, calling out, “Let me have -a couple of arrows; there is an elk out here.” The woman brought the -arrows, and the moment she opened the door he killed her and took her -body to his part of the lodge, where he cooked and ate it. When his -brother came back they talked through the partition as before. The -younger brother warned the next woman against opening the door; he told -her to open it for no one, not even for himself; that he would come in -without knocking. - -The next time the elder brother ran to the door and knocked hurriedly, -calling out, “Give me a couple of arrows; there is a bear out here,” -the woman sat by the fire, but did not move. Again he called, “Hurry! -Give me the arrows—the bear will be gone.” The woman did not stir, but -sat quietly by the fire. After a while the elder brother went into his -part of the lodge. When the younger brother came home the woman told -him what had happened. While they were whispering the elder brother -called out: “Well, brother, you are whispering to some one. Who is it? -Have you a woman here?” “Oh,” answered the younger, “I am counting over -my game.” All was silent now for a time. The younger brother then began -whispering cautiously to the woman, saying, “My brother and I will have -a life-and-death struggle in the morning, and you must help me; but it -will be very difficult for you to do so, for he will make himself just -like me in form and voice, but you must strike him if you can.” The -woman tied to his hair a small squash shell so as to be able to -distinguish him from his elder brother. The latter again called out, -“You have a woman; you are whispering to her.” The younger brother -denied it no longer. - -In the morning the brothers went out to fight with clubs and knives. -After breaking their weapons they clenched and rolled on the ground; -sometimes one was under and sometimes the other. The elder was exactly -like the younger and repeated his words. Whenever the younger cried, -“Strike him!” the elder cried out almost at the same time, “Strike -him!” The woman was in agony, for she was unable to tell which to -strike. At last she caught sight of the squash shell, and then she -struck a heavy blow and finished the elder brother. - -They gathered a great pile of wood and, laying the body on the pile, -set fire to the wood and burned up the flesh. When the flesh was -consumed they scattered the burnt bones. Then the younger brother -placed the woman in the core of a cat-tail flag, which he put on the -point of his arrow and shot far away to the west. Running through the -heart of the upper log of the lodge, he sprang after the woman and, -coming to the ground, ran with great speed and soon found where the -arrow had struck. The cat-tail flag had burst open and the woman was -gone. He soon overtook her and they traveled on together. He told her -she must make all speed, for the ghost of his brother would follow -them. - -The next morning they heard the whooping of some one in pursuit. The -younger brother said, “My brother has come to life again and is -following; he will destroy us if he can overtake us.” Thereupon he -turned the woman into a half-decayed stump and, taking off his -moccasins and telling them to run on ahead,[31] he secreted himself a -short distance away. “Go quickly through swamps and thicket and over -mountains and ravines, and come to me by a round-about way at noon -tomorrow,” he said to the moccasins. - -When the elder brother reached the rotten stump he looked at it and, -seeing something like nostrils, put his finger in and almost made the -woman sneeze. Though suspicious of the tree, he followed the moccasin -tracks swiftly all day and night. - -At the break of day the younger brother and the woman continued their -journey. At noon the elder brother came back to the place where he saw -the stump and not finding it, he was in a terrible rage. He knew now -that he had been deceived. He continued to follow the tracks, and on -the second day the pursued couple heard his whoop again. Taking out of -his pouch a part of the jaw of a beaver with a couple of teeth in it, -the younger brother stuck it into the ground, saying, “Let all the -beavers come and build a dam across the world, so that the waters may -rise to his neck, and let all the beavers in the world bite him when he -tries to cross.” Then he and the woman ran on. - -When the elder brother came up, the dam was built and the water -neck-deep; finding that the tracks disappeared in the water, he said, -“If they have gone through I, too, can go through.” When the water -reached his breast all the beavers began to bite him, and he was forced -to turn back and look for another crossing. All day he ran but could -find no end to the dam and cried out, “I have never heard before of a -beaver dam across the world.” He then ran to the place whence he had -started. The dam was gone and all that remained was a bit of beaver jaw -with two teeth in it. He saw his brother’s work in this and was now -raving with anger. He rushed along with all speed. - -The second day after the younger brother and the woman heard his whoop -again. Taking out a pigeon feather from his pouch, the younger brother -placed it behind him on the ground, saying, “Let all the pigeons of the -world come and leave their droppings here, so that my brother may not -pass.” All the pigeons of the world came, and soon there was a ridge of -droppings 6 feet high across the country. When the elder brother came -up he saw the tracks disappearing in the ridge; thereupon he said, “If -they have crossed I, too, can cross it.” He walked into it but he could -not get through, and so he turned back with great difficulty and ran -eastward to look for an opening; he ran all day, but the ridge was -everywhere. He cried in anger, “I have never known such a thing.” Going -back, he slept until morning, when he found that all was clean—nothing -to be seen but a pigeon feather sticking in the ground. He hurried on -in a frenzy of rage. - -After dropping the feather the younger brother and woman ran until they -came to an old man mending a great fish net. The old man said: “I will -stop as long as I can the man who is chasing you. You have an aunt who -lives west of here, by the roadside. The path passes between two ledges -of rock which move backward and forward so quickly that whoever tries -to pass between is crushed, but if you beg of her to stop them for a -moment she will do so and will give you information.” They hurried on -until they came to the woman, their aunt, and prayed her to let them -pass. She stopped the rocks long enough for them to spring through, -saying: “Your path is through a river, on the other side of which is a -man with a canoe; beckon to him and he will come and take you over; -beyond the river is a whole army of Sʻhagodiyoweqgowa, but they will -not harm you. A little dog wagging his tail will run to meet you. -Follow him and he will lead you to an opening in which is your mother’s -lodge. The dog will enter—follow him.” - -When the elder brother came to the old man who was mending his net he -passed, and, pushing him rudely, called out, “Did anyone pass here?” -The old man did not answer. Then he struck him a blow on the head with -his club. When he did that the old man threw the net over him and he -became entangled and fell. After struggling to get out for a long time, -he tore himself free and hurried on. When he reached the old woman -where the rocks were opening and closing, he begged her to stop them, -but she would not; so, waiting for a chance, he finally jumped, but was -caught and half his body was crushed; he rubbed it with spittle and was -cured. Then he hurried on in still greater fury. When he came to the -river he shouted to the man in the canoe, but the man paid no heed; -again he shouted, and then he swam across. On the other side he found -an immense forest of withered trees, which for miles had been stripped -of their bark and killed by the hammering of turtle-shell rattles by -Sʻhagodiyoweqgowa, keeping time with them while dancing. These -Sʻhagodiyoweqgowa, turning upon him immediately, hammered all the flesh -off of him; they then hammered all his bones until there was not a -trace of him left. When the mother saw her son and his wife she was -very happy, and said: “I am so glad you have come. I was afraid your -elder brother who took you away would kill you. I knew he would try to -do so. Now you will always stay with me.” - - - - - -19. HAIEÑDOÑNIS AND YENOGEAUNS [29] - -One day Haieñdoñnis, carrying all his small effects, was walking along -through the forest. It seems that he did not know where he came from, -nor did he know to what particular place he was going, although he well -knew that he was going in a northerly direction. Wherever evening -overtook him there he would place his bundle on the ground and get into -it, when he had no hollow tree to enter, and thus spend the night. In -this way he traveled many days. - -One morning he came to a steep precipice; here he began to wonder how -he might be able to descend its face with so large a pack on his back. -At last he placed his pack on the ground, and, hastening to a basswood -tree standing some distance away, he stripped all the bark from it, -which he slit into fine strands. Tying the strips together, end to end, -he made a long strand, one end of which he fastened to a hemlock tree -standing on the brink of the precipice and the other he let down over -the brink. Then taking hold of the strand near the hemlock tree, he -carefully lowered himself over the edge of the cliff. He was soon at -the end of the strand and there he hung. His bundle pulled down the -upper part of his body until he was in an almost horizontal position, -with his face turned upward, so he could not see just where he was. -Although he was near the ground he did not know it. Feeling that his -situation was critical, he thought: “What shall I do now? Would it not -be better for me to kill myself by letting go of the strand, for I can -not get up, nor can I in any manner descend.” Finally he decided to let -go of the rope of basswood bark and fall to the bottom of the -precipice; but, as he released his grip, his pack touched the ground -and his head rested on the pack. He thought, however, that he was -falling all the time. At last he felt weary of falling, and said, “I -will try to turn over on one side, so that I can see whither I am -going.” So turning himself on one side he found that he was on the -ground, and he exclaimed, “I have been greatly delayed by not knowing -that the ground was at the end of the strand of basswood bark.” So -saying he arose and went on. - -When darkness came he found, after diligent search, a hollow tree, in -which he spent the night. In this manner he traveled for many days. -Finally he decided to find a place in which to dwell, and he resolved -that it must be a place where the trees stood only a short distance -apart. Having found such a spot, he built a small cabin, in which he -put his pack. Then he began to arrange his things in order—skins and -furs, ladles and bark bowls, pouch and weapons. - -The next morning he went out very early to hunt for food. Soon he saw a -deer walking along, and on pointing his finger at it the deer fell -dead. Then he carried its carcass home on his back. He then ordered -that it skin itself, and this it did. He cut the carcass into suitable -portions, some of which he hung up around the inside of the cabin and -some he roasted for his meal. That night he found that he had no -firewood. Going out of doors, he said in a loud voice, “Let wood for -fuel come and pile itself beside my doorway.” The wish thus expressed -was immediately accomplished. - -This remarkable man had an influence over every kind of game. When he -desired a particular animal, all that he had to do was to point his -finger at it, and the victim would fall dead. In this way he was able -to kill much game in a day. When he returned to his small cabin he did -not carry the game, but would stand at the door and say, “Let the game -which I have killed be piled up beside my doorway.” When this was done -he would say, “Let the skins come off and the meat be quartered, put up -to dry, and be smoked.” Then he would enter his cabin, paying no -further attention to the game. In the morning he would find the meat -hanging up to dry and a large heap of skins lying at his door. He would -then spend the day in tanning the skins. - -One day while he was out hunting he saw Gaasyendietʻha,[32] whereupon -he pointed his finger at him and Gaasyendietʻha at once fell dead. -Haieñdoñnis took off his skin for a pouch. Going some distance farther, -he beheld a panther. On pointing his finger at it, the panther fell -dead and he then skinned it. In like manner he killed and skinned a -fox. With these three skins he was enabled to make three pouches, -which, on his arrival at his home, he hung on the wall of his cabin. - -After a while the thought came to him, “What shall I do with these -three pouches?” Then he took down the pouch made of the skin of -Gaasyendietʻha and commanded it, saying, “Stand upright here.” -Instantly Gaasyendietʻha stood there before him alive. Then Haieñdoñnis -made the other two pouches come to life in the same manner, and there -they stood inside his cabin. Meanwhile the rumor spread that -Haieñdoñnis had settled down in that place and that he was possessed of -potent orenda, or mighty magic power, and that he was a sorcerer -through possession of this mysterious potency, which worked good for -his friends and evil for his enemies. - -Not far from the cabin of the mysterious Haieñdoñnis stood the lodge of -a woman and her three daughters. The mother was reputed to be a great -witch, and it was said that she had come there to dwell because no one -in the settlement of her tribe wanted to live near her. - -One day she said to her three daughters, “Let us pound corn for meal -and make corn bread.” So, having prepared the corn for the mortar, they -began to pound it, each using a pestle. The corn was soon reduced to -meal and the mother made it into corn bread. Filling a basket with -this, she said to her eldest daughter, Deyondennigongenyons,[33] who -was a very handsome girl, “I want you to go to Haieñdoñnis’s lodge to -learn whether he will marry you or not.” They lived one-half day’s -journey from Haieñdoñnis. Willingly obeying her mother, the girl -started with the basket of corn bread. - -Haieñdoñnis saw the woman coming with a basket on her back, and he -exclaimed: “Hoho! There is a woman coming. I think that she is coming -to see me. I do wonder if indeed she desires to marry me.” Then, -addressing the pouch, Gaasyendietʻha, he said: “I want you to go yonder -and to stand beside that tree there. You, Panther, stand a little -nearer to the cabin, and you, Fox, stand in the doorway of the cabin.” - -As the woman drew near Haieñdoñnis sat smoking his pipe. She came quite -close to Gaasyendietʻha, but as she walked with her head down at first -she did not see him; but when just in front of him she noticed -something, and, looking up, saw so fierce-looking a person that -instinctively she turned back and fled. As she ran along the bread all -fell out of her basket, so when she reached home there was none left. -Her mother, Yenogeauns, asked her, “What is the matter?” But she was -entirely out of breath and could not answer. Haieñdoñnis was laughing, -for he saw her run all the way home. - -After several days the mother said to her daughters, “We will again -make corn bread.” Soon the girls had prepared and pounded the corn into -meal, which the mother made into bread. Then she addressed her second -daughter, Yonwithahon,[34] saying: “Take this basket and go to the -lodge of Haieñdoñnis and see if he will marry you. Your sister was a -great coward, and so she failed.” Obeying her mother, the girl started -on her journey. - -Haieñdoñnis saw her coming and said: “Here comes another woman. She -will soon be scattering her corn bread, too.” So he stationed the -living pouches as he had before. The girl came along with her head down -until she reached Gaasyendietʻha, and, seeing him, she said, “I need -not be afraid,” and passed on. In like manner she passed Panther, and -came to the doorway; there before her stood a man rubbing something -against the door which frightened her greatly, and she screamed and -fled homeward. On her way she likewise lost all the bread out of her -basket. Seeing her flight, Haieñdoñnis laughed at her, too. - -Haieñdoñnis hunted a good deal and was accustomed to clean intestines -of the game he had killed and fill them with blood and pieces of fat -and meat, and so cook them. He cooked many of these and hung them over -his couch. - -After a few days had elapsed the old woman said to her daughters, “Let -us make another trial.” It would seem that the mother well knew what -had happened to her daughters who had made the journey to the lodge of -Haieñdoñnis. So they made corn bread of such kind as was customary in -proposals for marriage, and they filled a basket with it. Then the wily -old mother said to her youngest daughter, Yenongäa: “You make the -attempt this time. Do not notice anything or fear anything, but go -directly to the lodge of Haieñdoñnis.” The dutiful daughter replied -with some inward misgivings: “It is well. I will try,” and, taking up -the basket of bread, she started. - -Now, Haieñdoñnis soon saw her coming, and he exclaimed: “Is it not -wonderful what small value these people place on bread? They come here -with it and then run off, scattering it along the path as they flee. -Now this one is coming with a basketful on her back, and I suppose that -she will run off, dropping it along the way behind her.” He watched her -come up to Gaasyendietʻha, and saw her look at him and then strike him, -so that he fell to the ground. She saw that this seemingly ferocious -figure was only the animated skin of Gaasyendietʻha. So coming up to -Panther, she dealt with him as she had with Gaasyendietʻha. On arriving -at the door where her second sister had thought she saw a man, Yenongäa -went up to Fox and struck him a blow with her hand; down he fell, for -he, too, was nothing but a pouch of fox skin, the tail of which the -wind had been brushing against the flap of the doorway, the occurrence -which frightened her sister. The other sisters had thought that living -beings stood before them. - -Now, when Haieñdoñnis saw her doing these things, he thought, “She will -surely come into the lodge; so I must get my pipe and pretend to be an -old man.” On entering the lodge, Yenongäa inquired, “Where is -Haieñdoñnis?” Receiving no answer, she repeated her question, and then -Haieñdoñnis replied in an old man’s accents. “It seems to me that I -hear a woman’s voice.” So she called in a louder tone. Then he looked -up, saying, “I do not think that he is at home, or that he will return -before the end of ten days.” The unabashed young woman replied, “It is -well. Then I will come in ten days,” and started for home. - -At the end of ten days the youngest daughter again set out for the -lodge of Haieñdoñnis. When she drew near he saw her, and said to -himself, “Now I shall change myself into a small boy.” On this visit -the young woman paid no attention to the animated pouches representing -Gaasyendietʻha, Panther, and Fox, but went directly to the doorway and -stood there. On making her presence known, she heard the voice of a -small boy say, “Come in.” After entering the lodge she asked, “Where is -Haieñdoñnis?” The answer came: “He has just gone out. He has gone to -the other side of the world.” “How long will he be gone?” was her next -inquiry. “Oh!” came the reply, “he said that he would be gone about ten -days.” Then she assured the small boy that she would return in that -time. - -At the end of the time Haieñdoñnis saw her coming again, and resolved -to make himself invisible this time, to deceive her. So when she had -made her way into the lodge and set her basket down, she looked around -but saw no one. Then, saying, “I will wait a while,” she sat down on -the couch of Haieñdoñnis. The situation was so amusing that Haieñdoñnis -laughed out loud, and the young woman, becoming frightened, arose and -fled home, where she arrived quite ashamed of herself, for she had left -her basket of corn bread. Her mother asked, “Where is the basket of -corn bread?” but she made no reply, knowing that her mother was aware -of what had taken place. The mother then heated water and prepared to -wash her daughter clean, for she saw that some of the deer intestines -which hung in the lodge of Haieñdoñnis were clinging to her daughter. -The old woman took them with the remark: “I am thankful to you. These -are good meat. You shall go there again to-morrow.” - -So the next morning she went again, and when Haieñdoñnis saw her he -laughed, saying, “I think that all the intestines will go this time.” -On entering the lodge she saw Haieñdoñnis in his real shape. He asked -her what she was going to do with the basket of bread which she had -left in his lodge. She replied, “My mother sent me to live with you as -your wife.” He replied, “It is well, and I agree to it,” and from that -time they lived together as man and wife. These two were evil-minded, -wicked people, who were full of the orenda, or magic power, of -sorcerers, and all wizards and witches in the world knew just the -moment that they became man and wife. - -The next morning Yenongäa said to her husband that she desired to visit -her mother. Haieñdoñnis readily gave his consent to her going; so she -went to her home. At once her mother began to work over her for the -purpose of endowing her with much more evil-working orenda, and she -instructed her, too, how to enslave her husband. She also said to her, -“You must urge him to come to live with us.” The young woman returned -to her husband, who, on looking at her, discovered that she was being -equipped to enslave him. But he foiled her this time and every -succeeding time that she undertook to do so. She went to her mother’s -lodge for a long time. Finally, Haieñdoñnis became wearied by this -conduct of his wife and her mother, and said to himself: “I wonder why -they act in this manner. I think that it would be well for me to -destroy her people.” To this he made up his mind. - -The next morning she again told him that she was going to visit her -mother. After she had started Haieñdoñnis followed her. By taking a -circuitous route he got ahead of his wife, arriving at her mother’s -lodge before she did. Rushing into the lodge, he faced the old woman. -He said to her, “I have come to fight with you,” and the aged hag -graciously accepted his challenge. So they at once began fighting with -war clubs, and were fighting fiercely when the wife entered the lodge. -She wondered how her husband had passed her. She stood there powerless -to aid either one. The combatants kept on fighting until Haieñdoñnis -was certain that the old mother and the two elder daughters were dead. -Then addressing his wife, he said, “You go off yonder a little way,” -and she willingly obeyed him. Thereupon he set the lodge on fire, and -the flames were soon rising high. After the fire had died out somewhat -there were a number of explosions among the embers, sounding pop! pop! -Then up flew a horned owl, a common owl, and a screech owl to the upper -limbs of a tree standing near the scene. These were owls in human form. - -Thus were the three women utterly destroyed. Then Haieñdoñnis said to -his wife, “Let us go home now.” But she stood there looking in one -direction; she seemed spellbound. At last her husband took her by the -arm, again saying, “Let us go home,” and she turned and followed him. - -It seems that those who were most skilled in the arts of sorcery and -enchantment, who dwelt even to the very edge of the world, knew the -exact moment Haieñdoñnis had killed the old woman and her wicked -daughters, for at that moment a great shout of joy went up from the -people, which was heard all over the world; they rejoiced because these -women so powerful in magic and so utterly wicked were dead and burned -up. - -Now, Haieñdoñnis, putting spittle on his hands, rubbed with opposing -orenda, or magic power, the head of Yenongäa,[35] his wife. He gently -pulled and smoothed her hair, which had been short before that time, -and it soon became long and glossy. He had neutralized her orenda -through this manipulation. Thereafter they dwelt in the lodge of -Haieñdoñnis in great contentment. - - - - - -20. THE MAN WITH THE PANTHER-SKIN ROBE AND HIS BROTHER WITH A -TURKEY-SKIN ROBE - -In the olden time an uncle lived in a lodge together with two nephews, -the one 2 or 3 and the other 15 or 16 years of age. They dwelt happily -in a forest. When the uncle went out to hunt the elder nephew would -remain at home and when the elder nephew was out hunting the uncle -would not leave the lodge, for the younger nephew was too small to -leave alone during the day. - -One day the elder nephew said to his uncle: “Mother’s brother, will you -kindly kill a turkey gobbler for me? If you will, I will make a robe -for my little brother.” “How will you do that?” queried the uncle. “Oh, -I shall skin him and make a feather coat for my little brother,” -declared the elder nephew. - -The next day the indulgent uncle brought home from his hunting a -beautiful white wild turkey gobbler and his nephews were delighted to -see it. Then the elder nephew skinned the fine bird, leaving the head, -legs, wings, and tail attached to the skin. He rubbed and carefully -prepared in the usual manner the skin with the feathers in place, and -when it had been thoroughly cured and tanned with smoke he placed the -turkey-skin robe on his little brother, whom it fitted very well. The -boy thrust his feet into the skins of the legs and his arms into the -skins of the wings. The skin was a close fit, because the little boy -was just the size of a turkey gobbler, and now he looked just like one. -The little fellow was able to walk around looking for beechnuts and he -could also fly up into trees, so his uncle and elder brother called him -“Turkey Brother.” - -The uncle and his two nephews lived together until the elder nephew was -of an age to be married. Then the uncle said: “Oh, I am tired of -cooking and of doing other kinds of woman’s work. I would like to have -something prepared by a woman. You, my nephew, are now old enough to -marry; so now go off among the people and seek a suitable wife. There -is a chief living not far from here who has three excellent daughters, -and you can get one of them for the asking.” The nephew, after a -moment’s hesitation, replied, “It is well; I am willing to go to seek a -wife.” - -Now it happened that the Turkey Brother earnestly desired to leave home -in quest of a wife, but his elder brother deprecated his desire to go -at this time, saying, “Oh, my Turkey Brother, it is better that you -remain at home with our uncle, who is now in need of our company—how -can we leave him entirely alone?” But the Turkey Brother, unmoved by -this plea, answered, “I do not want to stay with my uncle; my wish is -to accompany you.” No matter how much the elder brother coaxed or how -bitterly he scolded him for his great desire to leave home at this -time, the Turkey Brother was determined to go at all cost, so finally -he was permitted to leave. The uncle said to him: “Now, my nephew, you -must have a suitable outfit of raiment and a fitting stock of weapons, -for people must see that you are a great man. I will now bring what I -have prepared for you for an occasion of this character.” - -Then the uncle brought forth a fine coat or robe of wildcat skins and -placed it on his nephew. Stepping back in order to see better how his -nephew looked in it, he declared, “That is not good enough.” Then he -brought out a beautiful lynx-skin robe and placed it on his nephew’s -shoulders. Again stepping back to get a better notion of the set of it, -he exclaimed: “This, too, is not befitting the occasion. Oh, I have -another, which is just the thing for you.” Thereupon he took from his -bark chest of treasures a magnificent panther-skin robe, with the head -of the animal formed into a cap or hood. When the wearer of this -remarkable robe became excited this head would cry out in anger. In -this cap the uncle placed two loon feathers, which sang at all times. -This fine robe the uncle put on the shoulders of his nephew and, after -critically inspecting him, he exclaimed, “This is befitting and -needful, and it will suit the purpose of your journey; now, the people -will see you as you are.” To complete the outfit the uncle now brought -out a pair of handsome moccasins and a pair of beautiful leggings to -match them and an ornamented pouch of a whole fisher’s skin, which, -whenever an enemy came near its wearer, snapped at and bit him. In this -pouch was a stone pipe, the bowl of which represented a bullfrog and -the stem a water snake; when this pipe was smoked the bullfrog would -croak and the snake would wriggle and try to swallow the frog. Lastly -the uncle gave his nephew a fine bow and a quiver full of arrows, and a -war club. - -Then, addressing his nephew, the uncle said: “Now, my nephew, go -directly toward the west. It is six years’ journey to the country -whither you are going. For a long distance from here on all sides the -people have been carried off, and we are the sole survivors of our -tribe; this is the reason you must go so far to obtain a wife. There is -a dangerous spring halfway between here and your destination; it is -close to the path, but you must not under any circumstances stop there -or touch the water. Farther on, about midway between the spring and the -chief’s lodge, dwells an old man, a great sorcerer and robber. You must -not pay any attention to him. Do not on any account stop with him or -listen to him.” - -The two brothers started on their long journey at sunrise. By midday -they had reached the spring, although it was distant three years’ -ordinary traveling. As soon as the elder brother saw the spring he -became very thirsty and strongly desired to drink of the water, but the -Turkey Brother exclaimed, “Our uncle warned us not to touch this -spring, for it is dangerous to do so.” As they were passing on, the -elder brother, looking again at the spring, became so thirsty that he -went back to drink from it. Lying on his hands and face, he started to -drink, when something caught him by the hair and pulled him into the -water. Gripping the creature, he succeeded after a long struggle in -drawing it upon the bank. It was a strange creature covered with hair -and resembling a man in form and size. As it lay on the bank it gasped -and piteously begged to be returned to the water, saying, “Oh, -grandson, throw me back into the water!” “Oh, no! You must remain where -you are,” he sullenly replied. He stooped the second time to drink, -when another creature seized him, but this also he pulled out of the -water. It, too, gasped, “Oh, grandson, throw me back into the water!” -Without making a reply he stooped a third time to drink and was then -undisturbed. The water was very sweet and wholesome. When he had drunk -his fill he killed the two creatures. Then with the Turkey Brother’s -help he collected a great pile of dry wood on which they placed the two -creatures and soon burned them to ashes. Thereupon they continued their -journey. - -In the middle of the afternoon they came to a place where there were -many tall trees. There they saw a poor-looking old man, who kept -running around in great haste, shouting: “Oh, grandson, shoot it! Look -here! Such a fine raccoon! Oh, shoot it for me! Just one arrow you need -spare me.” He begged so urgently that the elder brother shot an arrow -at the raccoon, which struck its body. The raccoon ran into a hole in -the tree, as the elder brother thought. The old man shouted: “Oh, you -must get your arrow! We must find the raccoon; you must take off your -garments, lest you should spoil them. You need not be afraid. I shall -not touch them, for I shall go up the tree, too.” So the young man -removed his robe, leggings, moccasins, and pouch and laid them at the -foot of the tree, which he climbed, the old man following him closely. -When they reached the hole in the tree the young man peered into it, -and, thinking he saw right at hand the arrow sticking in the raccoon, -he reached to pull it out; but the old man pushed him into the hole in -the tree, and down he went through the hollow in the trunk to the -bottom. There was there no raccoon, only an illusion. - -Now, the old man, quickly descending to the ground, donned the -panther-skin robe, the leggings, and the moccasins, and he also took -the pouch with the pipe. At once he began to grow younger in looks; he -felt younger, too, and the cap began to roar. Taking the bow and -arrows, he started off westward toward the lodge of the chief. - -The poor Turkey Brother began to weep and to scream for his lost -brother whose clothes were stolen. He flew upon a tree and sat there -weeping. - -On recovering his senses the elder brother thought: “Now I am certainly -in trouble. My dear uncle warned me not to listen to this old man. How -can I ever get out of this place? There is no way of climbing out of -this den, for the opening is smooth on every side.” Under his feet he -felt the bones of other unfortunate people who had been thrown in there -before by the wicked old man, and he smelt the odor from them. He -remained all night in the hollow of the tree. Toward morning he -remembered that in his boyhood he had had a dream, in which a large -spider appeared to him, saying, “When you get into trouble I will help -you.” He therefore cried out, “Oh, great Spider, come to me and help me -now!” At that moment a great Spider began to make a web in the tree, -and soon it had made a large ladder woven of thick strands. “Now -climb,” said the great Spider. But the young man had not gone up more -than halfway when the web ladder broke. “Oh,” said he to the great -Spider, “you are not able to help me at this time.” - -Then he remembered that he had had another dream, in which an enormous -blacksnake had appeared to him and had promised to help him whenever he -was in trouble. Therefore he cried out, “Oh! Blacksnake, come to me and -help me now.” Straightway there came a great Blacksnake on the tree, -which slipped its tail down into the hollow in the trunk until the -young man was able to seize it; then the snake coiled itself up, -bringing the young man to the top in safety; thereupon the great -Blacksnake disappeared. - -The Turkey Brother greatly rejoiced to see his brother and, flying to -the ground, said: “What can we do? Must we not go home to our uncle -now?” “Oh, no!” said the elder brother; “we must go on. I will put on -the old man’s clothes.” So he arrayed himself in the old man’s worn-out -garments—his shabby robe, stiff leggings, old moccasins, and filthy -headdress. He now looked like the old man, having a weak voice and a -terrifying cough. - -Meanwhile the old man felt grand in the stolen panther-skin robe, for -he had arrived at the chief’s village early in the evening. In front of -the chief’s lodge was a broad river. The chief appeared to him on the -opposite side, and the old man shouted across to him to be ferried -over. The chief’s eldest daughter rowed across in a canoe and, seeing -the fine-looking man wearing the panther-skin robe and moving around -with a haughty bearing, asked him, “Who are you and whither are you -going?” The old man coolly replied: “I come from the east, and I am -going to the lodge across the river. The truth of the matter is, I am -looking for a wife, and I hear that the chief has three marriageable -daughters.” “Well, I am one of his daughters,” replied the young woman. -Then the old thief answered, “Oh! I think that you would suit me very -well.” “Then you are my husband, and we will live together,” rejoined -the young woman. She brought him to her father’s lodge and showed him -her couch, which was beautifully adorned with fine furs and skins, -saying, “This is your place for repose.” He sat there quietly until his -wife came to him. - -The next evening the elder brother and the Turkey Brother appeared on -the opposite side of the river. The former attempted to shout, but his -voice was so weak and thin that for a long time he could not make -himself heard. At last, some one outside of the lodge said, “There are -a man and a turkey on the other side of the river, who are trying to -cross.” The youngest daughter of the chief went over and asked the man, -who was old in appearance, whence he came and who he was. “I came from -the east,” he replied, “and I am on my way to the chief’s lodge. I want -to get married, and so I am looking for a wife.” “Looking for a wife? -Why, you are too old to marry,” replied the chief’s daughter. “I am not -old; I am quite young. Perhaps I look old, but here is my brother who -is a little boy yet.” “You come from the east, you say; do you come -from beyond the sorcerer’s spring?” she asked. “I am from beyond that -spring,” he replied. “Did you pass the spring?” she persisted. “Yes, I -did; and I cleared it of its monstrous denizens,” declared the elder -brother. “Did you come past the little old man who runs around the -tree?” was her next question. “Yes; and that is why I look as old as I -do. He craftily stole my enchanted outfit—my garments and dress,” -declared the elder brother. In her own mind the young woman thought -that this was the man for whom they were waiting, so she resolved to -marry him. Saying to him, “You may come along with me,” she ferried him -with his brother across the river and took him to the lodge of her -father, where she showed him to her couch, which was also beautifully -adorned with skins and fine furs. She told him, “This is your place of -rest.” Above it was a smaller bed, and she added, “Your brother can -have that couch,” and they placed the Turkey Brother up there. - -That night the old thief opened the fisher-skin pouch to take out the -pipe, but the fisher bit his finger and it was with the greatest -difficulty that he released his finger from its mouth. - -After the youngest daughter brought her husband home there was great -dissatisfaction in the lodge because of her seemingly poor choice of a -husband. They tried to get the aged chief to dissuade her from living -with her husband, but with a knowing look he would say, “Oh! she knows -what she is doing; so let her alone.” - -For a number of days these families lived without any unusual incident. -Then the husband of the youngest daughter informed her that he was ill -with severe pains in the stomach, and that she must get from her father -his best wampum bowl, because he, the sick man, desired to disgorge -into it. Hurrying away, she brought the bowl. Her husband cast up -enough beautiful black wampum to fill it completely. Then he bade her, -“Take this to your father and give it to him for me.” In receiving it, -the chief remarked: “Oh! thanks. I knew that he is a great man, for he -came from a good country. He is the greatest man of whom I have ever -heard. This is a beautiful present.” [36] - -When the eldest daughter’s husband heard of this he said to his wife, -“Run to your father and get his wampum bowl. I too desire to use it.” -When she had brought it, he filled it in a similar manner, but only -with half-decayed lizards and worms and all manner of foul things of an -intolerably offensive odor. He then bade her to take it to her father -as a present from him. She did so, but her father was very angry, -saying: “How dare you bring that vile stuff to me. Run to the creek -with it, and thoroughly wash and scrape the bowl; wash it many times -over. But never do this again.” - -A few days later the husband of the youngest daughter said again, “Go -to your father and get that wampum bowl again.” This time he filled the -bowl heaping full with beautiful white wampum. He then said, “Take this -to your father as a present from me.” She ran with it to her father, -and the old chief was delighted with it, saying: “Oh! he is a man. I -thought that there was something great in him, for he comes of a -powerful family of a great tribe in a good country.” - -When the husband of the eldest daughter heard of this present of white -wampum he again sent for the wampum bowl and used it with such result -that his devoted wife did not dare go with it to her father, but went -quickly to the creek, where she spent an entire day in thoroughly -cleansing it. - -At this time a Wildcat and a Fox came to visit the husband of the -youngest daughter of the chief, for they were his friends. As they -walked around, the Wildcat would rub against his legs and purr, and -talk to him. It was not long before the Fox saw the Turkey Brother -sitting on his couch over the bed, and said to the Wildcat, “That is a -fine gobbler up there. Can you get him for us?” The next night the -Wildcat, as the Turkey Brother’s bed was near the fire, crawled down -the smoke-hole to a point from which it could reach him. But the Turkey -Brother, sitting with his eyes open, saw the Wildcat, and, waiting -until it got within reach, struck it on the head with a club which he -kept and tumbled it into the fire, in which the Wildcat rolled about a -number of times, with the result that it got a singed coat. It got out -of the fire and began to cry, “Oh! I have fits.” “You can not have fits -here,” cried the eldest sister, jumping out of her bed and kicking it -out of doors. “That is not a turkey,” said the Wildcat to the Fox, “it -is a wizard.” - -At this time the youngest daughter of the chief said to her husband, -“Why do you not take your enchanted articles of dress from that old -thief?” Her husband replied: “I shall do so when the proper time comes. -But in the meantime, will you ask your father for his bow and arrows, -for I much wish to go on a hunting trip?” So she went to her father -with her husband’s request, and her father willingly gave his -permission for the use of his bow and arrows, saying, “Yes; he shall -have them if he needs them,” and his daughter carried them back to her -husband. - -The next day her husband went on a hunting expedition, and he had the -good fortune to kill a large number of deer; more, in fact, than had -ever been killed before in that place. He called the Wildcat and the -Fox and said to them, “I give you one deer from this pile.” So they -gladly dragged the deer away and ate it. After the game was brought to -the chief’s lodge it was distributed among the people, and all had an -equal share. No one was left without venison, and every one wondered at -the prowess of the hunter. - -Then the old chief notified the people that there would be a great -council on the following day at the lodge of public assembly. Everyone -else was up at the break of day, but the eldest daughter of the chief -and her husband slept soundly. While they were asleep the husband of -the chief’s youngest daughter took from the old thief the panther-skin -robe, the moccasins, the leggings, and the pouch of fisher skin which -had been stolen from him by craft. Having recovered his own garments -and accouterments, he now donned them to attend the council. - -There remained in the chief’s lodge only the old woman, the servants, -and the sleeping couple. Finally the old woman, the chief’s wife, went -to the couch of the sleepers, and said, “Come! come! you two, arise,” -at the same time shaking her daughter. Then looking more closely at her -sleeping son-in-law she started back in utter disgust, with the -exclamation, “That is a nice-looking husband you have in your arms!” -When the covers were removed the true character of the man appeared. -With the loss of the stolen enchanted garments he had immediately -become old and shrunken, with the face of an owl. The unhappy woman -awoke, and, looking at her husband, she was surprised to see what an -ugly creature had been sleeping with her. So without any compunction -she dragged him out of bed and pushed him with his own soiled garments -out of the lodge, saying, “I shall never again have you for a husband.” -The wily old owl at once disappeared and was never seen in that place -again. - -When the husband of the chief’s youngest daughter came into the lodge -he looked strong, young, and vigorous. The panther’s head on his robe -cried out, the loon’s feathers sang. Opening his pouch and taking out -the pipe, he lighted it and smoked; the bullfrog croaked, the -blacksnake wriggled and tried to swallow the bullfrog. All the people -looked on in wonder, and they said, “We have never before seen a man -with orenda so powerful.” Then this magically potent son-in-law said to -his father-in-law, “I must now go home to my uncle in the far east.” -“We shall go, too,” replied the aged chief, and all the people shouted -assent. They were soon ready to follow. The young husband replied: “It -is well. My brother and I will go on ahead to prepare for you. You are -welcome.” - -Then, calling his Turkey Brother, he said to him, “Now, my dear -brother, I think that you may take off your turkey-skin robe and put on -garments such as other boys wear.” His brother had grown to be a large -boy, for he was nearing the age of puberty. So he removed his -turkey-skin robe and put on his new style of garments, in which he -looked well. - -The two brothers then started, and they reached home in one day. But -the old chief and his people were six years on the way. They could not -travel with the speed of men possessed of powerful orenda. They were -welcomed with joy on their arrival in the country of the chief’s potent -son-in-law, and the old chief and his people thereafter lived there in -comfort and peace. - - - - - -21. DEADOEÑDJADASES (THE EARTH-GIRDLER) AND THE OLD WOMAN’S GRANDSON - -An old woman and her grandson lived together in a lodge in a large -forest. They were both feeble and poor, for the old woman had no -able-bodied person to help her and her grandson was still a very small -boy. The old woman cried much of the time, therefore, on account of -their needy condition. Every day, however, she went into the forest to -gather firewood. She felled trees by burning, and when they were on the -ground she burned them into pieces of such length that she would be -able to carry them to her lodge; but whether she was going or coming -from the forest she wept without ceasing. - -At last her little grandson said to her, “Grandmother, why do you cry -all the time, both night and day? Tell me, will you?” In reply she -said, “I had many brothers and relatives, but they are all dead now.” -Then she took the little boy by the hand, and drawing him to a door, -she opened it and led the boy into another room, in which he had never -been before. This room was full of articles of dress of every kind and -of weapons, ball clubs, balls painted (with symbols of) heads, and a -drum. The boy wondered at what he saw here and wanted very much to -touch the various articles, but his grandmother told him that he must -not remain in the room, nor should he touch any of the things. - -The next day when she had again gone after wood for fuel the boy went -to the forbidden room and beat the drum, whose sound was so pleasing -that he was delighted. Taking a ball and a lacrosse club he went out of -doors and began to play ball—that is, lacrosse. He threw the ball with -the club and it flew far away toward the east. So he ran after the ball -until he found it in a large clearing. And this place was so pleasant -that he was very glad to be there. But he soon started for home, -arriving there before the grandmother had returned with the wood to the -lodge. - -On the following day, while his grandmother was absent in the forest, -the little grandson again visited the mysterious room and played around -in it; but he did not forget to be home before his grandmother -returned. He did likewise for several days. But finally he beat the -drum so heavily that the old woman heard him far away in the forest. -She hastened home at once and scolded the lad for his disobedience, -saying, “Why did you go into that room when I told you not to go there -nor to touch any of the things?” “Oh, grandmother,” he replied, “do not -talk about that, but tell me where are all our friends—my father and -mother, my brothers and sisters, and my cousins?” The grandmother said -deprecatingly: “Oh, you can never see them. There is a man dwelling far -away in the east who carries off people and devours them. His name is -Deadoeñdjadases, and it is he who has eaten all our friends and -relations.” The lad with impatience replied: “Make me four pairs of -moccasins. I will fetch them back.” His grandmother, weeping, refused -his request, yet she prepared him for the journey. - -When he was ready he went eastward, traveling many days and nights -until he arrived at a broad clearing in the forest. In the middle of it -he saw a long lodge and a person who looked like the inflated skin of a -man, watching this clearing, which was occupied by a large strawberry -patch.[37] This sentinel guarded the field night and day. Oddly enough, -the long lodge extended from north to south instead of from east to -west. - -The lad, standing concealed within the edge of the woods and calling a -mole, said to it, “I want to borrow your skin for a while.” The mole -agreed to his request, and then the lad removed his own garments and -laid them back of a tree. Then, after reducing his size sufficiently, -he crawled into the skin of the mole. Making his way under the leaves -and underground until he came to the spot above which was the skin man, -he shouted to the sentinel: “Come down, my friend! I want to talk with -you.” - -After the lad had promised to liberate the skin man, Hadjoqda, and to -give him back his flesh body, Hadjoqda related to him all the secrets -of this mysterious clearing and of the people who lived in it. He told -him: “The man who dwells in that long lodge is called Deadoeñdjadases. -He goes around the world every day, seizing and killing people, whose -bodies he brings home to eat. Living in the lodge with him are three -sisters, who are all great witches. Every day they are engaged in -preparing human flesh and pounded green corn, for their ferocious -brother will eat nothing else. When not so occupied, the three sisters -spend their time driving elks out of the clearing, which is covered -with the most beautiful strawberries.” Hadjoqda continued: “Neither -Deadoeñdjadases (nor his sisters, for that matter) has a heart in his -body; and no one can kill them by beating or cutting them up, for their -lives are in another place. In the corner of the lodge is a bed; under -this bed is a lake; in this lake a loon swims about; and under the -right wing of this loon are the four hearts (the lives) of -Deadoeñdjadases and his sisters. The largest heart is his own, the next -in size is that of his eldest sister, and the smallest is that of his -youngest sister. If you squeeze these hearts their owners will faint -away; but if you crush them they will die.” [38] - -The lad gave Hadjoqda a piece of false wampum which he had made from a -small reed and colored with strawberry juice, saying: “The sisters are -calling you now. You must tell them that you were making this wampum as -the reason why you have remained away so long. I shall become in person -just like their brother and shall return home ill, as it were, and -expectorate blood. When I am in their lodge I shall cause the elks to -run into the strawberry patch, and you must give the usual alarm. While -the sisters are out driving the elk I shall have time to take their -hearts from under the wing of the loon.” - -The sisters, missing Hadjoqda, called to him many times. When he -reached the lodge they angrily asked him: “Where have you been? What -have you been doing?” “I have been making this piece of wampum,” said -he. All three sisters wanted it, and they were satisfied, for he gave -it to them. They pardoned him for his absence. Then he told them that -their brother had come home earlier than usual, and that he was ill and -spitting up blood. - -Now, the lad, going back to the mole, returned its coat and donned his -own garments. Then, assuming the exact form and manner of -Deadoeñdjadases, he walked through the clearing toward the lodge, -spitting blood. - -When he entered the lodge none of the sisters except the youngest -suspected any deceit. She looked at him sharply, saying, “This is not -our brother.” Then they tried him with different kinds of food, but he -would eat nothing until they brought him human flesh and pounded green -corn, which he ate heartily. This satisfied them that there was no -deception. - -While he was eating, the alarm came that the elks were in the -strawberry patch, and the three sisters, armed with their war clubs, -ran out to drive away the elks. The lad lost no time in going to the -bed and raising its cover. There he saw a lake in which a loon was -swimming. He called it to him and asked for the hearts. The loon raised -its left wing, for it was in doubt whether to give up the hearts or -not. “Oh, no,” declared the lad; “the hearts are under your right wing. -So raise that wing.” Being satisfied as to his right to ask for the -hearts, the loon did so; and the lad, seizing them, rushed out of the -lodge just as the sisters returned from chasing the elks. - -Resuming his natural form, the lad ran around exultingly, crying, “I -have taken your hearts. I have taken your hearts.” Then the three -sisters pursued him with their war clubs. As the eldest was on the -point of overtaking him, the lad squeezed her heart and she fell down -in a faint. Then the second sister drew close to him, when he at once -squeezed her heart and she, too, fell in a faint. The same thing -happened to the third sister also. Then the lad came to a great round, -flat rock, where Deadoeñdjadases was accustomed to kill his victims; he -ran around this while the sisters, who had recovered from their -fainting spells, sought to close with him. Every little while he would -squeeze a heart and its owner would fall in a faint; but as soon as he -stopped squeezing she would spring up again. When he had sufficiently -tortured the sisters in this manner he ruthlessly dashed their hearts -against the great rock, one after another, and thus all were killed. - -When the cannibal returned at the usual time and did not find his -sisters at home he was very angry; but Hadjoqda assured him that they -were pursuing the elks and that his dinner was left all prepared for -him. Deadoeñdjadases sat down and began to eat. Emboldened by the fact -that the lad stood beside him holding the heart of Deadoeñdjadases, -Hadjoqda taunted Deadoeñdjadases, “the Earth-circler.” [39] - -At once Deadoeñdjadases rushed after the lad, who ran toward the great -rock. When the man-eater drew near him the lad would squeeze the heart -and the great Deadoeñdjadases would fall in a faint. When the lad -ceased squeezing the heart the man-eater would rise again. So, no -matter how he tried, he could get only as near the lad as the latter -would let him. When tired of this kind of sport the lad dashed the -heart of the man-eater against the rock, and Deadoeñdjadases fell dead -in his tracks. - -Around the great rock on every hand the lad found heaps of human bones, -which he carefully gathered together into a great pile. Placing -Hadjoqda on the ground with his head toward the west and his feet -toward the east, the youth went to a great hickory which was standing -near and shouted, “Do you all rise and run or the tree will fall on -you.” On the instant a great number of persons arose and ran in every -direction. Hadjoqda received his body back and became at once as well -as ever. But some had legs and arms which had belonged to others, and -hence were deformed in these members. - -“Now,” said the lad to Hadjoqda, “there is no other such strawberry -patch in the world. We must all come here to live. This field shall -belong to you, and I and all my people shall settle around here. I -shall go after my grandmother and you must go after your friends.” - -Among the people whom he had raised the youth found all his relations, -and these persons accompanied him on his journey to bring his -grandmother to that country. His grandmother was very glad to see all -her relations again, as she had never expected this good fortune. -Taking their garments and weapons which the grandmother had kept for -them in the long room, all set out, with the aged grandmother, for the -great strawberry patch of Deadoeñdjadases. With their friends and -relations from far and near, all settled in villages around the great -strawberry patch, they lived in great contentment thereafter. Among -these people who were raised by the potent youth were the Okweson, -Osoon, and the Goqgwaih [i.e., the Partridges, the Wild Turkeys, and -the Quail]; the youth and his grandmother, and even Hadjoqda, belonged -to the Osoon tribe. - - - - - -22. HATʻHONDAS (THE LISTENER) [40] - -Once upon a time an uncle and his nephew lived together in the forest. -Being very needy, they gathered and cooked for food fungi which grow on -trees. After they had lived some time in this way his uncle said one -day to the boy, who had grown nearly to the age of puberty, “To-morrow -you must go out yonder into the ravine to listen, and as soon as you -hear something you must hurry back to tell me what it is.” - -The nephew did as he was ordered. The next morning as soon as he heard -the song of a bird he hurried home, rushing almost breathless into the -lodge and crying, “Oh, uncle, I have heard something!” “Wait a while, -nephew,” said the uncle. “Wait until I light my pipe and the smoke -rises from it.” [41] - -Soon the smoke arose from the pipe; then Hatʻhondas told what he had -heard, imitating the call of a bird. “Oh, nephew! that is nothing. Go -again to-morrow,” said the uncle. He went the next day, and heard a -bird of some other kind. After rushing to the lodge as before, and -after his uncle had lighted the pipe, he told his uncle what he had -heard. Each day he heard a new bird and told his uncle what he had -heard. After several such fruitless trips to the ravine he heard two -women singing, “I am going [am on my way] to marry Dooehdanegen.” [42] -The women were moving through the air coming toward his uncle’s lodge. -Hatʻhondas rushed home almost breathless, crying, “Oh, uncle! I have -heard it.” “Well, what is it?” asked the uncle, and straightway he -lighted his pipe and the smoke arose from it. “I heard two women -singing, ‘I am going to marry Dooehdanegen,’ and they are coming this -way,” declared the nephew. “We must make ready to receive them,” said -the uncle; “we must put the lodge in order.” He therefore smoothed the -skins on his couch and put his nephew’s bed away from his own in the -corner near the ashes, telling his nephew to lie there while the women -were in the lodge, and to face the other way, and further to keep quiet -and not to show his face. The old man then put on his best garments, -with two feathers in his cap, and tried to be as nimble and bright as -when a young man. He kept sending his nephew out to see how near the -women were. When at last they reached the lodge the nephew ran in, -crying, “Oh, uncle, they are here.” “Go to your bed; lie down, and do -not stir,” said the uncle. - -The women entered the lodge, bringing a basket of marriage bread.[43] -The old man hurried around to make it pleasant for them, but could not -interest them, for their minds were elsewhere. They kept looking toward -the corner where Hatʻhondas was lying. When night came the old man -spread out the skins of his couch and told them there was the place for -them to lie down; but, going over to the corner where the ashes were -piled, they lay down with Hatʻhondas. They smoothed his hair and -fondled him, speaking pleasant words to and about him. The old man was -very angry and slept none that night. The women left the lodge at -daybreak. When Hatʻhondas awoke, he had become a man in full vigor, -strong and fine looking. - -The old uncle now called his nephew, saying: “You now have become a -man. You must follow the women. The mother bears the most noted name in -sorcery in her tribe. She is now seeking a husband for her daughter. -Near her lodge grows a large hickory tree [44] on which sits an eagle -as a target. Whoever can bring down that eagle will get the daughter. -Men go there from every direction and place to shoot at it, but no one -has yet hit it. You must shoot at it, too.” - -The old man then brought out from his chest an outfit consisting of a -cap of otter skin, a panther-skin coat, leggings of wildcat skin, -moccasins of owl skin, and a tobacco pouch of fawn skin. The garments, -which were beautiful and endowed with rare orenda (magic power), fitted -the young man well. Then the uncle took the garments off his nephew; -and the cap became a live otter, the robe, or mantle, a live panther, -the leggings a pair of live wildcats, and the moccasins two live owls. -Again he put the garments on his nephew, telling him to sit down. The -latter did so and, opening the pouch, took out a pipe, which he filled -with tobacco. Immediately two girl sprites and two trick pigeons leaped -out of the pouch; the girls brought fire to light the pipe, and as soon -as he put it to his mouth the two pigeons, which were perched on the -stem, rustled their wings and cooed, being very happy. - -“Now, my nephew,” said the old man, “spit.” He spat and the spittle -fell to the ground in a shower of wampum beads. “That is enough,” said -the uncle; “you shall always spit wampum from this pipe. Your outfit -will always do what it has done to-day. Now you must start. Go directly -east. About noon you will find a trail. Take that and keep on until you -come to the great hickory tree. Here are a bow and arrows. The arrows -will never miss the mark. On the road you must keep no man company. -Sleep alone and hurry on your way.” - -So the young nephew set out. In an hour he came to a trail. Finding it -so soon, he thought it could not be the right one and ran back to -inquire. “Oh! you are a swift runner,” said the uncle; “you found the -right trail. Follow it.” Hatʻhondas started again. Again he found the -trail, which bore toward the east. Near evening he saw a man who was -making a fire by the wayside, and who inquired of Hatʻhondas, “Where -are you going?” “Oh! where all are going—to shoot at the eagle on the -hickory tree,” replied the young man. “Stay with me. It is too late to -go farther,” said the stranger. “No! I must go on,” answered -Hatʻhondas, hurrying away. At night he built a fire and slept by -himself. The next day he went on without interruption until evening, -when a man who was building a fire beside the trail urged him to stop, -but he refused to do so. Again the man urged him but Hatʻhondas would -go on. - -The third evening he came on a man who insisted and coaxed so much that -he remained with him overnight. Each occupied one side of the fire. -After supper, Hatʻhondas took off his garments and soon fell asleep. -The strange man attempted to steal the clothes, but the mantle, -changing into a panther, would not let him come near. Then the man, bit -by bit, fed meat to the panther until the animal was pacified, when he -put the mantle on his own shoulders. So with the leggings and all the -other things, until at last he got possession of the whole outfit of -the young man, except the bow and arrows, which he forgot. When ready, -he thrust a sharp dart of hickory bark down the backbone of Hatʻhondas, -and at daylight hurried away to the company which had gathered at the -great woman’s lodge to shoot at the eagle. - -Hatʻhondas awoke in terrible pain; he was doubled up like an old man -and began to cough badly. After much effort and great suffering, he -succeeded in putting on the other man’s garments and in dragging -himself some distance to a log, on which he sat, holding his bow and -arrows, with his head bowed in sorrow. - -After he had been sitting there a couple of hours, a poor, -destitute-looking girl came to him, saying: “My mother lives not far -from here. I will take you to her.” On going home with the girl he -learned that her mother was his own sister and that she was therefore -his niece. He told his sister about the visit of the two women, about -setting out to shoot the eagle and being robbed on the road of -everything but his bow and arrows, and, lastly, about becoming decrepit -and aged-looking from the effects of the hickory bark thrust down his -backbone. His sister and her daughter were very poor. They had no meat. -As they were talking, a robin perched on the edge of the smoke-hole. -Hatʻhondas drew his bow with great difficulty and shot an arrow which -killed the bird. His sister cut it into small pieces and, bruising -them, made some soup, which in a measure strengthened her brother. The -next day a partridge came in like manner and he killed that, too; and -then a turkey, so they had provision enough. Many days later his sister -drew the bark from her brother’s back and he became well again. - -As he sat by the door one day he heard a great shouting and tumult, and -asked what it meant. They told him that it was the sounds made by those -who had assembled to shoot the eagle, and pointed out the great hickory -tree, the top of which could be seen above the forest, seemingly not -more than 200 or 300 rods away. - -The next day, on looking toward the tree, he could see that some arrows -came very near the eagle, some not so near, and others far away from -it. At last he said, “I must shoot an arrow at that eagle.” “Oh!” said -the sister, “you can not hit it from here.” But he would have his own -way, and going outside of the lodge with his bow and arrow, he said to -his sister’s daughter: “Go out into the crowd. When I shoot the arrow -and the bird falls to the ground run and bring it here with the arrow -sticking in it, and let no one take it from you.” The girl went. Her -uncle shot, and his arrow, flying through the air, struck the eagle. -When she grasped the bird after it had fallen to the ground a man -pushed her aside, and snatching the bird from her disappeared in the -crowd. She cried out, but no one heeded her. Now, the crowd gathered at -a mound, a short distance from the tree. On this mound the great witch -woman was sitting with her friends to witness the shooting. The people -stood in a circle. The stranger came up with the eagle and claimed her -youngest daughter, who, insisting that he was not the right man, -refused to marry him; but the old woman said her promise must be kept, -and had the marriage proclaimed. - -When, in the evening, the young wife would not remove her designated -husband’s clothing, the old woman did so. On taking off the moccasins, -and throwing them, tied together, over a crossbar near the couch, they -became owls, so wretchedly weak that they were barely able to hold on -to their perch; and so with the panther, the wildcats, and the otter; -they seemed scarcely alive. - -The young woman would not go near her designated husband, but, rolling -herself up in a bearskin, slept apart. The next morning the -mother-in-law, addressing her intended son-in-law, said: “What can you -do for me [in thaumaturgy]?” He opened his pouch, from out of which -came the girls, who were barely able to bring a coal of fire, and the -pigeons, nearly lifeless. He smoked, and cast spittle on a deerskin -which was spread before him, and spittle it remained. Again he tried, -but with the same result. Then the mother-in-law, growing angry, went -away in disgust and chagrin. - -The evening after Hatʻhondas was robbed the sky was red, and his uncle -at home knew that his nephew was in great trouble—that his life was in -danger. He sat down by the fire, throwing ashes on his head, and wept, -saying, “Oh! nephew, I shall mourn for you ten summers.” But now the -sky was not so red, and the old man knew that his nephew had gained -some relief. - -The second night the young woman slept apart from her designated -husband. - -The next day Hatʻhondas’s niece, the poor woman’s daughter, said, “I -will visit the great witch woman, for she is a friend of mine.” When -the girl went to the lodge, the great woman was glad to see her. She -heard all the news of the marriage and that the young woman would not -go near her designated husband. On reaching home she told her mother -all she had heard. The next day very early, while the strange man was -still asleep, Hatʻhondas’s sister went into the great witch woman’s -lodge and, taking the panther-skin coat with the rest of the garments -and having thrust the piece of hickory bark into the back of the -sleeping husband, hurried home. - -Hatʻhondas now had his whole outfit. Putting on his garments and taking -his bow and arrows he went to the lodge of the great witch woman. When -the daughter saw him coming, she could scarcely retain herself for joy, -crying out, “That is the man! That is the man!” - -It was now almost noon, and the designated husband had not appeared. On -looking for him they found him on the couch all doubled up, old and -miserable, and coughing terribly. - -As the arrow which was still sticking in the eagle was unlike his -arrows but just like those which were in the quiver of Hatʻhondas, the -people were convinced that the old man was a deceiver, so they threw -him out without pity. - -Hatʻhondas was now married to the young woman and her mother proclaimed -to all the people, “My youngest daughter is now married.” In the -evening, when the young wife pulled off her husband’s moccasins and -threw them on the crossbeam, they became a pair of fine owls with great -eyes, and hooted; as soon as the panther-skin coat touched the beam it -became a large panther; the leggings became two wildcats; and the cap -an otter. - -The next evening the mother-in-law asked her son-in-law, “What can you -do for me?” and spread a deerskin in front of him. As he opened his -pouch the two girls jumped out of it, followed by the two pigeons. The -girls, running nimbly to the fire, brought coals for lighting the pipe. -The pigeons, perching on the pipe as he put it into his mouth, rustled -their wings and cooed. As often as he spat the spittle fell on the skin -in a shower of wampum beads. - -The next day he went hunting and killed so many deer, bear, and elk -that all the people had enough, and he sent a great supply to his -sister. - -After they had enjoyed life a while, he said, “Now, I must go to my -uncle.” His sister prepared provisions for the journey. She would shake -all the flesh of a deer until it became small as the end of her little -finger, continuing this process until she had in a small pouch venison -enough to fill a lodge. On the way when they wanted to eat venison all -they had to do was to strike a very small portion, when the meat would -resume its natural size. So they traveled till they came to the old -uncle’s lodge. - -While his nephew had been away, animals had tormented him by coming to -his door while he was sitting near the fire mourning for his nephew. He -would hear a voice at the door cry, “Quick, Uncle! I have returned,” -but on opening the door-flap he would find merely a fox, rabbit, or -some other creature. - -Now, to make sure, he cut a hole in the skin door-flap saying, “Put -your hand through the hole, if you are my nephew.” This being done, he -tied a strong bark string around the wrist and fastened the other end -to the pole at the fireplace; then, seizing the corn-pounder, he opened -the door carefully, intending to strike the intruder. On discovering, -however, that it was really his nephew, he rejoiced and cried out: “Oh! -you have come at last with your wife. Wait, until I clean up a little.” -Soon he let them in. The venison was increased in quantity again by -striking it against the ground, and there was more than enough to fill -the lodge, so they had to build a new lodge in which to store it. - -They lived on together happily. This is the story of Hatʻhondas, “The -Listener.” - - - - - -23. THE STORY OF THE OHOHWA PEOPLE - -In a quiet forest, in a lodge of their own, a husband and his wife of -the Ohohwa people lived in much contention. It was their invariable -habit to quarrel all night long. In the morning, however, all was -pleasant again. - -One night a visitor came to pay them a call. As soon as the man of the -lodge saw the newcomer he went away from the lodge. Thereupon the -would-be visitor remarked to the woman, “It is indeed strange that he -should go out just as I came in, so I shall go, but will come again at -another time.” With these words he left. - -In a short time the husband returned, and being very jealous of his -wife, seized the occasion of this visit of a strange man to scold and -quarrel with her until, becoming enraged, he beat her and finally she -fought in defense of herself. At last, becoming tired of fighting, the -husband started off with the remark: “I am going to get another wife. I -will not be troubled in this way any longer.” Weeping bitterly, she -followed him until, touched by her plight, the husband grew sorry for -what he was doing and returned with her to their lodge. - -In the morning he told his wife that he had had a dream during the -night. He said, “My dream spirit told me that I must kill a large bear -and be back home before the dew is off the grass.” Ostensibly he -started away to carry out this injunction, but when he got out of sight -of the lodge he went to the lodge of another woman, who also was of the -Ohohwa people, where he remained all day. Toward night he started for -home. On his way he met a fine-looking woman. He addressed her, saying, -“Where are you going, my cousin?” She replied, “Oh, I am only going -home.” He asked, “Let me go home with you?” Answering coquettishly, -“All right, if you can overtake me,” off she ran with great speed, with -him in pursuit. This woman was of the Djohkwehyanih [45] people. - -All night long they ran toward the north. About midday they came to a -lodge, which the woman entered. The Ohohwa man followed, but on -entering the lodge he did not see the woman, but only two old men. He -asked them, “Have you seen a woman pass here?” The two men sat with -their heads down and did not answer the question. But on the question -being repeated by the intruder, one of the men, looking up, said, “It -seems to me that I heard some sound,” and the other made the same -remark. Then he who spoke first said, “Then get our canoe.” Going to -another part of the lodge, the second man returned with a bark canoe -and two basswood knives. “Now,” said the other old man, “seize the game -that has come to our lodge.” The intruder drew back as the old man -advanced, cautioning the old men, saying: “Be very careful, old men. -You are Nosgwais people, as I know. I came only to ask for -information.” But as the two old men advanced the intruder turned and -fled. The old men chased him with great speed. After a while, turning -and running back to the lodge, he seized a wooden mallet and the first -man that appeared at the doorway he knocked on the head, and he did -likewise to the second man. As the old men picked themselves up they -said, “It seems that there is a great deal of fun in the game animal -that has come to us.” On their making another attempt to enter their -lodge the intruder again knocked them down. Thereupon one of the old -men said: “Get up and do the best you can [magically]. Are we to be -beaten in this way? It would indeed be a singular occurrence for us to -be overmatched by the game animal that has come to us.” But in making a -third attempt to enter the lodge the old men were still again knocked -down. But the intruder said to himself, however, “I can not kill these -people, and so I would better try to escape.” So, passing out of the -doorway at the opposite side of the lodge, he saw the tracks of the -woman going directly northward. He followed them all day. When night -came he still saw her tracks leading in the same direction. He remarked -to himself, “I will soon overtake her, I think.” But these tracks were -not those of the woman. He had made a circuit and at daybreak he was -near the starting point. He looked down and, seeing his own tracks, -said: “Oh, another man is following her! I will kill him when I -overtake them.” Soon he came to the lodge of the two old men from which -he had started. Again he inquired of the old men about the woman, but -they caught him and threw him into their canoe. Then they began to -dispute as to which should kill and quarter him. At last they said, -“Push the canoe back and leave it, for the game animal can not run -away.” Indeed, the man could not release himself, as he seemed to be -fastened to the canoe. - -Toward night be heard a voice saying: “You think that you are going to -die. You would be were it not for me.” The man in the canoe replied, “I -do think so.” Then the invisible man said: “No; you shall not die. At -the end of the canoe there is a string, to which hang the two hearts of -the old men; and this is why you were not able to kill them by knocking -them on the head when you were here before (he now knew for the first -time that he was in the same lodge again). Wait until it is dusk; then -try to move and you will work loose. Then get out of the canoe quietly, -and I will give you light to see where the hearts are. Take them off -the string and pound them up, and you will be free. You can then remain -here all night. The canoe has great orenda (magic power), and these two -old men use the canoe when they travel. If you wish, I will teach you -the song that belongs to it.” The man in the canoe, being very weak, -could hardly speak, but he replied, “Yes; I should like to learn the -song.” Then the invisible man answered, “I will teach you the song,” -and he began singing, “Tgâiiehe onĕⁿ o’waqdĕñdĭʼ neʼʹ akʻhoñwâⁿʼ.” When -he finished singing “Correctly my canoe has started” the man in the -canoe thanked him, saying that he had learned the song. After dusk he -began to move, and as he moved he gained strength. Looking around, he -saw a pale light in the end of the canoe. Having freed himself, he took -the hearts from the cord, and as he crushed them he heard groans and -wails of pain. Placing them under the canoe, he crushed them, and their -cries ceased. Then the young man lay down and slept. - -The next morning he awoke and said: “Now I have something in which I -can travel. I shall now soon overtake the woman.” Setting the canoe -outside of the lodge, he turned its bow toward the north, and, getting -into it, he sang the song which he had learned to cause it to fly. The -canoe started off so rapidly that only the wind could be heard as it -flowed past his ears. All the time the canoe kept going higher and -higher and swifter and swifter, and the youth grew more and more -frightened; he began to fear that the canoe might bear him off to some -evil place. Suddenly he heard a scrambling sound at the stern of the -canoe, as if some one were trying to board it from the rear. Looking -around, the youth saw a man getting aboard, who said: “It is wonderful -how fast you are going. I was bound to get aboard, so I leaped. You are -afraid this canoe will carry you away. I am the person who was with you -last night. It is my fault that you are frightened, for I did not give -you full instructions. The reason the canoe goes faster and faster and -higher and higher is that you keep repeating the song. You should -change the words of the song, and then you can guide it. I came to tell -you this.” As he stopped speaking, he stepped off the stern of the -canoe into the air and disappeared. - -The youth now changed the words of the song, singing, “Tgāiiehe -wa’tkĕⁿ’dioñʹdă’t ne’ʹ akʻhoñʹwãⁿʼ,” and at once the canoe began to -descend, gradually coming to the ground. But the occupant of the canoe -exclaimed, “Oh! this is not what I wanted. I desired to come down a -little lower only, not to the ground.” So he sang again the first words -of the song. At once the canoe shot upward like an arrow and, heading -northward, flew faster than it did before. As it flew along the youth -saw the woman’s tracks ahead. Higher and higher went the canoe, the -wind whizzing past his ears in a frightful manner. The speed of the -canoe troubled the youth, and finally he exclaimed, “Oh! I am getting -too high again.” Then, recollecting that he must change the words of -the song, he sang, “Tgāiiehe hehdageshon hohweson nakʻhoñʹwâⁿʼ.” The -canoe descended, but its speed was so great that he was greatly -disturbed and distressed. At last he said, “I have learned the music, -and all I have to do is to sing, ‘My canoe must stop immediately.’” - -[The story ends here thus abruptly.] - - - - - -24. THE CHESTNUT TREE GUARDED BY THE SEVEN SISTERS - -In a small lodge, deep in a dense forest, a man lived alone with his -nephew. It was the custom of the uncle to cook every day the food -required by his nephew, but he never ate with him. There came a time, -however, when the little nephew asked his uncle to eat with him. The -only reply was, “No; I have already eaten my food.” Then, urging his -nephew to be quiet, he would remark, “I have cooked this food for you -alone.” - -As the little nephew grew older he began to wonder at this strange -conduct of his uncle. Finally he asked him: “Oh, my uncle, I never see -you eat! How is this?” But the uncle made him no reply. So the little -nephew decided to try to catch his uncle eating by spying on him. One -night after this, when the little nephew had eaten his supper, he said: -“Oh, uncle, I am very tired and sleepy. I am now going to bed to get a -good rest.” With this remark he lay down on his bed, and drawing over -him the deerskin cover soon began to snore as if he were sound asleep. - -The wily old uncle waited a while, and then assuming that his nephew -was fast asleep, he decided to begin getting his own evening meal. -Going to his bed and carefully searching among the skins with which it -was covered, he drew forth a small kettle and a very small bundle. Then -placing the kettle on the bench near the fire and opening the bundle, -he took out of it some substance, a small quantity of which he scraped -into the kettle. After putting water into the kettle he hung it over -the fire. When the water began to boil the old man, taking a wand from -its wrappings of skin, began to strike gently on the kettle while he -sang the words, “Now, my kettle, I want you to grow in size.” Obedient -to the words of the song, the kettle began to increase in size and its -contents grew in bulk. Repeating the words and continuing to tap gently -on the kettle, the old man watched it becoming larger and larger. He -kept up the singing until he decided that the kettle would hold enough -of the mush which he was making to satisfy his hunger; then he stopped -singing and tapping on the kettle. Carefully replacing the rod, or -wand, in its skin wrapping, he removed the kettle from the fire and sat -down to eat. After finishing his supper he carefully washed his kettle; -then he shook it until it decreased to the size it was when he took it -from the hiding place under the bed, to which place he now returned the -rod, the bundle, and the kettle. - -The nephew, who was still feigning sleep, was watching his uncle -through a hole in the bed covering. He decided to take breakfast with -his uncle in the morning, and in order to do this he resolved to arise -much earlier than usual. When he arose, however, the youth found that -his uncle had finished breakfast and was preparing something for him to -eat. - -After the uncle had gone out to hunt the youth brought into the lodge a -large quantity of bark to make a good fire. About midday he said to -himself: “I am going to be very kind and good. My uncle will be tired -when he returns, so I shall have his supper all ready for him. I think -that I can prepare it just as he does.” For a long time he searched in -his uncle’s bed for the bundle; at last he found it. On opening it he -discovered that it contained a small fragment of a chestnut. Beside the -bundle he found the kettle, which was very small. These were the only -articles he found under his uncle’s bed. He wondered and wondered at -what he had discovered, for he could not understand how it was that -with this bit of chestnut and the tiny kettle his uncle could make -enough mush to feed him. Finally he decided on his course of action, -saying to himself: “Well, I must do this exactly as my uncle did. This -chestnut must be enough for one more meal.” - -Kindling a good fire, the youth carefully scraped all the chestnut into -the kettle; and then he poured water into the kettle and set it over -the fire. Then taking the wand from its skin wrapping, when the water -began to boil he gently tapped on the kettle, saying, “I want you to -grow, my kettle.” He was so much amused by the increase in size of the -kettle that he kept on tapping it and repeating the magical words, -until there was hardly room enough in the lodge for him, because the -kettle and the mush which it contained had grown so large; so, climbing -to the roof, he continued to tap the kettle until it touched the sides -of the lodge. He was so busy that he did not see his uncle approaching. -The latter from a distance saw him on the roof, and watched his -actions. As he approached the lodge he heard the nephew say, “Oh, grow! -my kettle. Oh, grow! my little kettle,” and then he knew that the youth -had discovered everything. This made the uncle very sad and depressed. -He called to his nephew: “What have you done now, my nephew?” The youth -replied in delight: “Oh, I have so much pudding that we shall have a -grand feast.” Then he told his uncle everything. - -The uncle asked, “Did you use all the chestnut?” The youth replied, -“Yes. There was only a small bit here.” Thereupon the poor uncle -exclaimed: “By doing this you kill me. That is the only kind of food I -can eat. I shall die of hunger now. That kind of chestnut does not grow -everywhere, and only a person who has great orenda (magic power) can -get it.” “Oh, pshaw!” replied the nephew; “I know where there are whole -trees full of chestnuts of this kind. I can get a large bagful for you, -my uncle. So do not worry.” The uncle, unconsoled, replied: “No, it is -not possible for you to do so. This is a bad thing that you have done. -This chestnut would have lasted me for years. Now I never can get -another; I shall starve to death. I may as well tell you about it, for -I must soon die.” - -Then, shaking the kettle slightly to decrease its size so that he could -get into the lodge, the uncle said: “There is but one tree in the world -that bears such chestnuts. Seven sisters who are great sorcerers own -that tree. Many men have lost their lives in trying to get these -chestnuts.” The youth confidently replied, “I am sure that I can get -you one.” The uncle answered: “No, you can not. You are yet only a -small boy. You would lose your life. These seven women have a great -eagle perched upon a very tall tree to watch it. Night and day he -guards it. Not a living thing can come near the tree, for if even a man -try his utmost the eagle would discover him and scream out a cry of -distress. Thereupon the sisters would come forth and beat the intruder -to death no matter who he might be. Men have often taken the forms of -various birds and animals to try to deceive them, but so far they have -all failed in their attempts. These seven sisters have beaten to death -everything that has come near that chestnut tree.” But this kindly -advice did not change the youth’s resolve to make the attempt to get -some of these well-guarded chestnuts. - -The next morning he said to his uncle, “You must tell me where the tree -stands, for I am going to try to find it.” When the fond uncle saw that -he could not repress his nephew’s desire to go, he replied: “Go toward -the rising sun, and after you have passed through the forests -intervening you will come to a large open space. In the middle of this -great clearing you will see a very tall tree near which stands a lodge. -On the top of this tree sits the eagle with his sharp eyes looking in -all directions; and it is in this lodge that the seven sisters dwell.” - -Taking a bag, the young nephew said: “Now, cheer up, uncle. I will -bring you a whole bagful of chestnuts before you have finished eating -the pudding in that kettle.” With this remark the youth started toward -the sunrise. After traveling for some time he killed a deer, which he -cut up, filling his bag with the venison. - -Finally the nephew came to a place where he began to see through the -forests to an opening, whereupon he resolved that he must put forth all -his caution and craft. So, having the mole as his fetish, he called out -“Now, my friend, I want you to come to me; come to me, you mole!” In a -short time the leaves began to rustle at his feet, and a mother mole -appeared and asked him, “What do you want of me?” The youth replied: “I -have done a great mischief to my uncle by scraping away all his -chestnut. Now I want you to help me get more for him. I shall enter -your body and you will carry me underground to that tall tree yonder on -which the eagle is sitting. When you are under the tree thrust out your -nose a little so that I can see. I shall have to carry my bag with me. -Do you think that you can bear me and it, too?” The mole answered, “Oh, -yes! I can carry all.” - -After reducing his size magically, the youth entered the body of the -mole and then it made its way to the tree indicated. As the mole -arrived directly under the tree, thrusting its nose out of the ground, -it said, “The eagle is looking.” In a flash the youth, stepping out of -the mole, scattered venison all over the ground under the tree. The -eagle flew down and began to eat voraciously of the meat. In the -meantime the youth stuffed his bag with the chestnuts, which he -gathered in handfuls, and just as the eagle was finishing the last -morsel, the mole was engaged in carrying the youth with his bag back to -the forest. When the meat was all eaten the eagle uttered a loud -scream, and out ran the seven sisters with their clubs. When they saw -that the chestnuts were already stolen and that no one was in sight, -they fell upon the eagle and beat it until they had nearly killed him. - -Arriving in the forest, the youth said to the mole: “Now, I will hide -my chestnuts here, and you must then take me back to the lodge of the -seven sisters, so I can hear what they say, in order to learn whether -they intend to follow us in an attempt to recover the chestnuts.” -Having again entered the body of the mole, the youth told it to go -under the ground until it came to the lodge. The mole obeyed him -literally. When the mole reached the lodge, it thrust out its nose and -mouth. The youth then stuck his ear out of its mouth and listened to -what was being said in the lodge. He finally overheard one of the -sisters say: “It must be a young man just grown. No one has succeeded -since his uncle in stealing the chestnuts. Perhaps he has a nephew now -who is as crafty as he used to be, and it may be that he, too, is going -to live on chestnuts.” Another answered her, saying: “Well, they are -stolen. We may as well let them go.” After hearing this last speech the -youth asked the mole to bear him back to the forest at once. After -reaching the forest the youth dismissed the mole with thanks for its -aid, and then hurried home. - -When the youth reached home he found his uncle sitting by the fire, -singing his death song, “I must now die of hunger, for my nephew will -never return to me.” Then the nephew rushed into the lodge, saying, -“Oh, my uncle! I have brought you here a bag full of chestnuts.” The -old man welcomed his nephew home and gave thanks to their guardian -spirits for the latter’s success, and he was very, very happy. He is -still making chestnut puddings. His nephew became a great hunter. He -obtained whatever be desired, because he had the mole for his guardian -spirit and aid. - -[Note.—There are several versions of the foregoing story. In one -version the tree is guarded by geese. The lad entered one of the geese, -and as the seven sisters were bathing he slipped from the goose into -the person of the youngest sister, and she thereby became pregnant. -Being born of her, he became the master of the chestnuts.] - - - - - -25. THE OTTER’S HEART AND THE CLAW FETISHES - -Once in the fall of the year in time long past, a prominent chief with -six or seven families went on a hunting expedition far away from their -village. Having arrived at their usual hunting grounds, they did not -find any game for many days. At last the chief, whose fetish, or charm, -was a fawn skin, calling the members of the party to his kanosʻha -(temporary lodge), asked each person to lay hold of his pouch fetish, -and to declare while touching the pouch what he or she intended to kill -on the following day. - -The first one to touch the pouch was a man who said that he intended to -kill a bear; the next said that he intended to kill a deer, and so on; -and finally the chief’s wife declared that she intended to kill geese. -But, as the pouch passed around, the chief’s daughter requested her -husband not to touch it by any means; when it was nearing them on its -round she grasped her husband’s arm to keep him the more effectually -from putting his hand on the pouch. As he showed a disposition to touch -it, she pushed him over on the ground, but he arose again while she -still clung to him. In spite of her he finally placed his hand on the -pouch, saying, “Tomorrow, I shall kill two otters before daylight.” - -At midnight the chief’s son-in-law, arising, went to a place where the -neighboring stream made a very pronounced loop, and there he watched -for the otters. Soon he saw two approaching and killed both. He was -very hungry, and as it was not yet daylight he took out the hearts of -the otters, which he roasted and ate. By doing this he unwittingly -destroyed the power of the orenda (magic potency) of the pouch for -those who had touched it; so that day all the other persons returned to -the lodge without any game. The chief’s wife, who had said that she -would kill geese, also returned empty handed. When she saw the geese on -the wing and clapped her hands, shouting: “Let them fall dead! Let them -fall dead!” the geese kept on flying; in fact the charm, or orenda, of -the pouch had been broken or spoiled by some one. After these things -had been reported to the chief, he examined the two otters slain by his -son-in-law. When he saw that their hearts had been removed, he became -very angry with him. His daughter, the wife of the culprit, becoming -frightened for the welfare of her husband, concealed a piece of dog’s -flesh and a knife, at the same time telling her husband where he could -find them in case of need. - -The chief said to his retinue, “My son-in-law has nullified the orenda -of the pouch by eating one of the taboos, which is the earnest of the -compact with it; so I think we would better kill him.” But his daughter -exclaimed, “If you kill him, you must first kill me.” As the chief was -quite averse to killing his daughter, he said, “Then, instead of -killing him we will leave him here naked and without provisions and we -will go far away to avoid the consequences of his act.” So the chief -and the people stripped the son-in-law of everything, even of his -weapons, and then departed, taking his wife with them. - -At midnight, when all alone, the son-in-law heard some person -approaching on snowshoes, for this was in the winter season. In a short -time a man came to the lodge and said to the young man, “You feel that -you are doomed to die, do you not?” The young man answered, “Yes; I do -think so.” Then the stranger said: “You shall not die. I have come here -to assist you. Tomorrow morning follow my tracks to a hollow tree. -There you shall find a bear. Kill it and you will have plenty of meat -and you can make yourself a robe and footwear from its skin.” Then the -stranger went away. The next morning the young man could find no tracks -other than those of a rabbit. These he followed to a large hollow tree, -in which indeed he found a bear, which he killed. Carrying it home, he -skinned and dressed it. From its skin he made himself a robe and a pair -of moccasins. - -Again about midnight the young man heard some person approaching on -snowshoes, for the snow was deep. Soon a man’s voice from outside his -lodge said to him: “I sent you help last night. Tonight I have come to -tell you that your wife will be here tomorrow about midday. She -believes that you are dead from hunger and exposure and she has run -away from her father’s camp to come to look for you. As soon as she has -rested, send her on the following day for her father and his people. -Instruct her to tell her father that you are alive and well. Let her -say to him, ‘My husband has meat enough for all.’ They will be glad to -come back to you, for they have no meat and are hungry. They have been -punished enough for abandoning you.” Then the stranger departed. - -The next day about noontide the wife came and she was welcomed by her -husband. After resting that night the young man in the morning sent her -for her father. The night she was absent the stranger again came to the -lodge and said to the young man: “Your father-in-law will be very glad -to know that you have meat sufficient for yourself and for his people, -and he will be very willing to come to you. When he has arrived here he -will exhibit his fetishes, and ostensibly to repay you he will give you -your choice. Among them is one which you must select; this is wrapped -in bearskin. It is the claw which I lost when your father-in-law caught -me in a trap. You must not pay heed to your father-in-law’s statement -that it is not of much account. He will insist that you take some other -which he will represent as of much greater potency than this. But take -my advice and choose this one.” Then the stranger departed. - -The next morning toward midday the chief and all his people returned to -the lodge of the chief’s son-in-law, who welcomed them and offered them -what he had in the way of food. - -In a few days the chief unfolded all his fetishes, informing his -son-in-law that he could take his choice. On his reaching over and -taking the one wrapped in bearskin, his father-in-law said, “Oh, -son-in-law! that is of no account; here is a better one.” But the young -man, remembering the advice of his midnight visitor, replied, “No; I -will keep this one,” so he retained the one wrapped in bearskin. - -Some time afterward the young man went into the forest to meet the -strange man who had befriended him and to whom the claw, or finger, -belonged. He had not gone far when he saw what appeared to be a lodge -standing in the middle of a clearing. On going to this lodge he found a -man in it who received from him the claw or finger. Thanking him for -its return, the man said: “I shall always be your friend for this -favor. You shall succeed in all that you may undertake.” As the young -man turned to go home the strange man bade him farewell. Having -proceeded a short distance toward home, the young man turned to take a -look at the lodge, but to his surprise it had disappeared. What he had -thought was an opening in the forest was now a large body of water. - -Ever after this circumstance the chief’s son-in-law enjoyed good -fortune in all that he undertook. He became a great hunter and a great -warrior. When his tribe waged a war against a neighboring people he -took many scalps and many prisoners. Whatever he desired he obtained -easily in abundance. It was said by those who knew the circumstances -that his good luck came from the friendship of the otter, whose finger, -or claw, the young man had so generously returned to it. - - - - - -26. THE SEVEN SISTERS WHO PRODUCED WAMPUM - -In the long ago there lived seven sisters who were endowed through -their orenda with great skill in sorcery. These sisters lived together -in a lodge situated on a high mountain. From this advantageous -situation they were able to see a long distance in every direction. - -One of their chief occupations during berrying time was to gather large -quantities of huckleberries for drying and storing. They would carry -long baskets on their backs by means of the forehead strap and smaller -ones in their hands, for collecting the berries from the plants and -bushes. These berries they gathered in the neighboring patches which -belonged to them and brought them home to dry in the sun. - -Now, it so happened that these seven sisters were misanthropes, and -they boasted that they hated men. Each one of them sincerely and -frequently said, “I can not bear the odor of a man.” True to their -animosity to men, they would not permit one to come near their -domicile. They carried this aversion to the presence of men to the -extent that they would have no relations whatever with married women, -even turning up their noses at them, with the contemptuous remark, “Oh, -they smell of men.” So they would not allow either men or women near -their huckleberry patch. - -Among the young men who heard of these peculiar sisters was one who -determined to have a look at them. In order to see them he managed to -conceal himself in their huckleberry patch about the time of their -coming. When the sisters, therefore, came with their baskets into the -berry patch the young man saw the youngest, with whom he immediately -fell deeply in love, for she was very beautiful in face and attractive -in figure. He then and there decided to approach stealthily the spot -where she was picking berries by herself and to speak to her at all -hazards. He did not get the opportunity until the next day. - -On going again to the spot he had chosen as the best place to meet her, -he concealed himself and awaited the coming of the seven sisters to -their daily task of gathering berries. By good fortune the youngest -sister came directly to the place near which the ardent gallant was -concealed, and he lost little time in making his presence known by -speaking to her in very low tones lest the other sisters should hear -him. The sister addressed, turning around, saw him and at once fell in -love with him, for he was a fine-looking young man. He said to her, “I -greatly desire to speak to you, but I do not want your sisters to -overhear me, for I am afraid of them.” So she stopped picking berries -and listened to what he had to say to her. They conversed together for -a long time. At last he remarked: “I must go lest your sisters discover -me. I will meet you here tomorrow.” - -After her lover had gone the youngest sister tried very diligently to -fill her basket with huckleberries, but she did not have time to do so -before the eldest sister called out, “Come, now, my sisters, our -baskets are full, and we must go home.” They started toward their -lodge, but missing their youngest sister, called her until she came. -She acted shyly, being afraid to go very near them lest they should -detect any odor which would let them know that she had been near a man. -Then they asked her, “How is it that you have not filled your basket?” -To deceive them she feigned illness, but the eldest sister, going near -her, exclaimed in disgust: “Oh, pshaw! She emits the odor of a man. -Indeed, she has been near a man.” The youngest sister attempted to deny -this charge, for she was afraid of her sisters; but they would not -believe her. Too well did they know the odor of a man. They were very -angry, and they scolded and threatened her; but she was now thinking of -the young man, and so did not care what they said or did. - -The next day they started out again to gather huckleberries, and the -youngest sister went directly to the spot where the young man had -promised to meet her. She was more than delighted to see him there -awaiting her coming. She sat down with him and they made love to each -other. The other sisters, being very busy, forgot to watch her, as they -did not expect that anyone would have the temerity to lurk, unwelcome, -in their huckleberry patch. Finally she told him how angry her sisters -were on the preceding day because her basket was not full, and so they -began to pick berries together. When her basket was nearly full, the -eldest sister again called out: “Come, sisters! our baskets are full. -We must now go home.” - -The youngest sister lagged behind as long as possible, and the other -sisters waited for her until she came up to them. When she drew near -they cried out in bitter anger: “Oh! she smells strong of a man. She -can not deny that she has been talking again to a man.” Thereupon they -threatened to turn her away and not to let her enter their lodge again. -But she begged them not to do so, saying: “What if I do marry? I shall -not bring my husband into this lodge, for he will take me away to his -own lodge.” But they would not listen to her pleading, their only -answer being, “Tomorrow we shall go once more to pick huckleberries, -and if you again talk to a man we shall never permit you to come again -into our home.” - -All that evening and night she sat pensively thinking of her situation -and of the young man. She could not bring herself to the point of -giving him up. Finally she decided to cast her lot with his people, -saying to herself, “Well, they may do as they like, but as for me I -shall accept the young man as my husband.” Collecting a small bundle of -her belongings, she carefully concealed them outside the lodge, so that -in case they would not let her return to the lodge she could get them. -During that same evening and night her sisters kept saying: “Oh! what a -disgusting smell that is. How can she stand it?” and they made fearful -grimaces at the odor. - -The next day the seven sisters went again to gather huckleberries. The -elder sisters were so incensed at their youngest sister that they paid -little attention to her beyond murmuring continually against her -reprehensible conduct. - -On her part she went directly to the usual place, where she met the -young man, who was impatiently waiting for her. After hearing how -bitterly opposed his sweetheart’s sisters were to her love-making, he -said to her, “If they do not let you go to your home, come to me, and I -will be most happy to care for you.” - -When the time came for the sisters to go home and they made the usual -call, she would not go near them, telling them to go on and that she -would make her way home by herself. Then they said: “She has been with -that man again. She will indeed bring shame upon us.” At last some of -the younger sisters, relenting a little, said: “What shall we do? She -is our youngest sister. She is very proud. If we turn her away from -home, she will never come back again. We shall then lose her forever”; -and they were very sad and disconsolate. But the elder sister, more -conservative than they, said, “We must turn her away from us, because -if we do not do so, some other sister here will be doing the same thing -as she has done.” She was able to bring them, as least outwardly, to -her view, and so when the erring one came to the lodge, they said, “You -must not come into this lodge any more.” - -Deeply grieved, the youngest sister replied, “If you have thus -deliberately cast me out from you, I will go away,” and true to her -answer, she started away. Weeping bitterly thus to leave her sisters, -whom she loved dearly, she walked along, hardly knowing whither she was -going. But in her grief she instinctively started back to the young -man, who had promised to care for her should her sisters cast her out. -Suddenly, while she was thus pensively walking along, she heard the -voice of the young man addressing her, saying: “Lo! I followed you near -enough to see for myself how your sisters would treat you. Now that -they have cast you out, I ask you to come with me to my lodge and be my -wife.” Having no other present resource, she accepted his offer and the -young man led her home in triumph. Now it so happened that the young -man was an only son, and his mother was delighted to learn that he had -obtained a fine-looking young wife. - -For a time they were undisturbed in their happiness arising from their -devotion to each other. But there came an evil day when the young man’s -mother began to be jealous of her daughter-in-law, for she felt that -the young wife had displaced her in her own son’s affections. She felt -this the more keenly because up to the time of his marriage he had been -devoted to his mother and had not passed his time in the company of -other women and men. Now he was attentive to his wife and tried to -grant her every wish, although he did not neglect his mother at all on -this account. The young man and his wife were accustomed to go away on -hunting trips for several days at a time, and on their return brought -much game and meat. But the young man noticed that his mother’s manner -had changed toward him and his wife, and this troubled him. - -His wife, being a prospective mother, did not accompany him when her -term was approaching; but when her husband left he would say to her: -“You must be very wary, as I am afraid that my mother may do you harm, -for she is very jealous of my love for you. Before knowing you I loved -only her; but now I love you, and of course she feels that you have -taken her place. I am afraid that she may do you harm, although I do -not think that she will attempt to poison you. But you must be kind to -her, and do not let her know what I have told you. Be on your guard at -all times.” - -At last, without telling his mother the reason, he took his wife away -with him to the forest, where he built a lodge and remained. Soon a boy -was born to them. - -After a while the young man, wishing to know whether his mother was in -need, went to visit her, carrying a large quantity of game. He was not -long absent. He made several such trips to his mother. It was his -practice to tell his wife just when she should expect him to return, -and he did not fail to keep his promise. At last, however, he did not -return. Time passed; his wife anxiously waited for him day after day, -but he never returned. She told her son, who had grown to be quite a -lad, that his father must be dead or that his mother had made him a -captive in such manner that he could not escape to return to them. - -Years passed and the boy grew into manhood. In looks and manner he was -the exact double of his father. He had become a great hunter and was -very fond of killing turkeys. - -One evening on his return from hunting he found only the upper half of -his mother’s body lying on her bed, while the other half was gone. She -told him that while she was bending over a kettle, cooking, two men -came into the room and, stealing up behind her, with a single blow -cleft her body in two; that they then fled with the lower half, leaving -her to die. She had crawled on her hands to her bed. - -The youth, who was in terrible grief by reason of his mother’s -misfortune, exclaimed: “Oh, mother! you can not live. Oh! you will -surely die.” But she consoled him by telling him that she had healed -her body and that she could live a long time as she was then; and that, -if she could recover by any means the lower half of her body, she could -cause the two parts to unite again, so that she would be as well as -ever. - -Moreover, calling her son to her side, she said to him: “Now you are -old enough to know about such things, I will tell you all that you -should know. This misfortune has come upon me through the machinations -of my sisters, who are six in number. There were seven of us. When I -was unmarried wampum beads of great value passed from me. This was true -also of my sisters. But when I married your father this ceased, and my -sisters were very angry with me. This is the reason why my sisters do -not marry, for they are becoming very rich by selling the wampum beads -which they obtain in this manner. Since your father went away I again -pass wampum beads; and this is the reason that the lower part of my -body has been stolen by the two men, who were sent here by my sisters. -It now hangs in the lodge of public assembly, so that the wampum beads -may be gathered from it. You shall bring back my body to me. I will -give you the magic power to do it—the orenda which will enable you to -call to your assistance any being or thing that you may need.” Placing -her head upon his shoulder and her hand on his head, she continued: -“You are my son, and I am one of the Seven Sisters. Whatever you wish -to do you will now always be able to do by such aid as you may call on -to assist you.” - -After this annunciation she thrust her hand into her bosom and drew -therefrom a tiny black dog. Giving it to her son, she said: “This -little dog shall be a companion to you hereafter. It will aid you.” The -youth exclaimed with delight, “Oh, mother! why did you not give me this -beautiful little dog long ago?” The boy was delighted with the tiny -dog, taking it up and caressing it in an exuberance of joy. When he put -the dog down, it leaped around, trying to bark and seeming to be full -of life. “Now,” said the mother, “I will show you what you have to do -in this matter.” Taking a small wand from her bosom, she gently tapped -the dog, accompanying the action with the words, “Grow! my dog. Grow! -my dog.” With each blow of the wand the dog increased in size until he -became an immense beast. Then she said to the boy: “Get on his back and -you will see that he can carry you. You must be very kind to him and -never neglect him. He will always fight for and protect you. Should you -desire to make him small again, pull his ears and shake him gently, and -he will assume any size you may wish, from a great dog to one so small -that you can secrete him in your bosom.” - -The youth willingly accepted his mother’s commission, saying: “Mother, -I shall not wait another day to perfect my preparations. I will go -after the lower part of your body at once.” His mother told him that -the oil of a wild turkey was the only thing which could make the parts -of her body grow together again; that it must come from a gobbler; and -that he should prepare this oil before he went after the lower part of -her body. She told him further that the oil must be rubbed hot on the -raw flesh, and that then the two parts would grow together again, and -she would be well. The youth said, “I will kill the turkey gobbler on -the way.” But his mother said to him, “Oh, no! The turkey must not be -killed until we are ready to use the oil, for it must live until the -last minute.” - -Then the youth started on his quest for the lower part of his mother’s -body. While on the way he encountered a flock of wild turkeys and -contrived to take a fine gobbler alive. He fastened it to a tree where -it would not be devoured by prowling animals of prey and where he would -find it on his return. - -When the youth drew near the lodge of public assembly, which was his -destination, he heard loud laughing, screaming, and quarreling over -wampum beads, which the people were getting from his mother’s body. -This made him very angry and determined to accomplish his errand. -Having made his dog very large, he said to it, “Remain here until I -return”; then he went to the lodge of assembly. On his way there he -called on the Chief of the Crows to come to his aid. In a moment the -Black Chief was at his side ready for any command. To him the youth -said: “Friend, my mother’s body is hanging on a post inside of the -lodge and the people are getting wampum beads from it. Now, when the -people stoop down to gather the beads I wish you to go in at the -smoke-hole, draw up the body out of the lodge, and quickly bring it to -me.” The Black Chief replied, “I will do your bidding at once.” Waiting -until the people on the inside of the lodge began to scramble and fight -for the wampum beads, he swooped down through the smoke-hole, and -seizing the part of the body which he sought, he flew out with it to -the waiting youth, who sat on the back of the monster dog. With an -exclamation of thanks to his friend, the Black Chief of the Crows, the -youth parted from him. The huge dog ran homeward with great speed, -directing his way to the place where the turkey was fastened to the -tree. Having obtained it, the dog soon brought the youth, the part of -the mother’s body, and the turkey to the waiting mother, who hardly -expected her son back so soon. At once the youth killed the turkey, and -taking the oil from it, rubbed it on the severed surface of the lower -part of the body. - -After treating likewise the surface of the upper part he brought the -two parts of her body close together, whereupon they joined of -themselves. Then the woman with her hands rubbed the place of juncture. -Becoming then entirely whole, she arose and, standing, said, “I am well -now, and no one shall come to trouble us again. I am thankful to you.” -This prediction proved true, for they two lived in peace and -contentment. - -The youth became a great hunter, famous for his great successes in the -chase. His mother continued to pass wampum beads as in former years, -and their lodge was richly ornamented with many strings of wampum, each -of which was worth a man’s life and two that of a woman.[46] Although -the youth was always looking for his father, the latter never returned. - - - - - -27. THE FORSAKEN INFANT AND GAHA (THE WIND) - -A number of Seneca went hunting. When they had finished their hunting -and were ready to return home, they did not know what to do with a -little boy whose father and mother had died while they were at the -chase. They had so much meat that they could not well carry him, and, -owing to his infancy, he could not walk. Finally they decided to leave -him in the hunting lodge, with plenty of wood and meat. Learning this, -the child cried bitterly. - -When the hunters reached home the report went around that a child had -been left in the woods, and all feared that it would die. At once the -chief sent a trusty man to see whether the child was alive. When he got -outside the village the man turned himself into a great bear, so that -he could run the faster. - -Meanwhile the child kept a good fire and cooked meat and lived fairly -well. One cold night he began to cry, for the meat was nearly gone and -all the wood had been burned. At last he heard some one come to the -door, making a sound as if shaking the snow off his feet, and call out: -“Well, little boy, you think you are going to die, but you will not. I -am going to help you. The chief has sent a man to see whether you are -still alive, but he will not be here for some time yet. I will be your -friend. When you want me to aid you all you have to do is to think of -me and I will come.” Soon after that the boy fell asleep. In the -morning he found a pile of wood at his door, and on a low limb of a -near-by tree hung a piece of meat. Now he was happy. Building a fire, -he cooked and ate some of the meat. - -The next night this strange man came again. Stopping at the door, he -shook his feet but he did not come in. He said: “The man who is coming -will not help you; he is coming in the form of a great bear; he will be -here tomorrow forenoon. In the morning you will find between the roots -of the old stump in the dooryard a trusty knife. You must sharpen this -knife to kill the bear. When he is near, you must run to the spring -where the tall hemlock stands and climb the tree a little way; the -great bear will follow you. Then slip down on the other side, and when -he is coming down after you, stab him in the forefoot.” - -The next morning the boy did as the voice told him. After he had killed -the bear, he went to the lodge and was very glad. - -The next night he awoke, and the stranger, knocking, said: “My friend, -I want to say to you that men are coming for you; you must go with them -for they will be fond of you. You must not be proud. The headman of the -tribe will want you to stay with him. You will be one of the fastest -runners among your people. Do not forget that I am your friend; you -will not be able to see me, for I am the one whom you call Gaha. If you -are in trouble just think of me and I will come and help you. Tomorrow -afternoon four men will be in this lodge. They will ask you about the -great bear, and you shall say, ‘I saw no great bear, but a strong wind -went through the woods one morning.’” - -The next day four men came to the lodge with food; they saw that the -boy had wood and meat but no bow nor arrow. They took him home the next -day. The chief ordered them to bring him to his lodge for the lad’s -relatives were all dead. The chief said, “You shall be my grandson and -you shall live with me.” The boy wanted a club instead of a bow and -arrows. “What do want a club for?” asked the chief. “To kill deer -with,” replied the boy. The chief had a club made for him. Owing to his -great speed, the youth used to chase deer, which he struck in the -forehead with his club; he also killed birds by striking them before -they could rise to fly. - -The last word that his friend Gaha said to him was: “Do not think that -you are the swiftest runner living. Do not boast of your speed.” But -the boy had this idea of running always in his mind; when he saw other -boys running, he laughed, thinking, “That running is nothing; I can run -faster than any other living man.” - -One night he heard some one come and strike the door post near the bed. -He did not speak. Then a second knock, and the visitor spoke, saying, -“Who is there?” “I am here,” answered the boy. “Well, I challenge you -to run a race with me, because you think that you are the swiftest -runner living. We will start from the second mountain and run from -sunrise to sunset,” declared the stranger. - -In the morning the boy asked his grandfather whether he had heard a man -talking in the night. “No,” came the answer. “Well, a man challenged me -last night to run a race,” said the boy. “Oh! I do not believe it is a -man. It is a beast. Perhaps you will get killed,” said the old man. -“Well, I must be ready,” said the boy; “we run on the third morning -from this.” The youth made ready ten pairs of moccasins, put flint on -his arrows, and took prepared parched corn to eat. - -On the third morning he went to the appointed place. As he drew near he -saw there a great dark mass. When nearer he saw an immense creature, -but he did not know what it was. When daylight came, he saw that it was -a great bear. When the sun appeared the bear said, “Now, we will -start.” At once he leaped straight across the valley to the next hill. -The ground sank where he struck. He leaped from hill to hill all the -time, but the boy had to run through the valley. At noon the great bear -was ahead, and the boy was falling behind. The latter began to think, -“I am lost; I wish my friend Gaha would come.” At that moment Gaha came -in a whirlwind and carried the boy far ahead of the bear. Gaha threw -all the trees down, and the bear was delayed jumping over them. The boy -called to the great bear, “You must do better than that.” The great -bear then gave up, telling the boy that he might have his life; so the -boy killed him. Then he took some burned tobacco to his friend Gaha, -and, after doing this, asked to be taken home. His friend, carrying him -in a whirlwind, set him down in front of his grandfather’s lodge. The -boy said: “I have come, grandfather. I have killed the great bear, and -you must send and get his body.” The grandfather sent eight men to get -his body. They were twenty days going and twenty days returning. The -boy was not one day coming, for Gaha carried him over the woods and -under the clouds. - - - - - -28. THE OLD MAN AND THE BOY - -In the past an old man and a small boy lived together in a lodge by -themselves. With great affection they passed the time. Each called the -other “friend.” They were not blood relatives, only cousins. - -One day the old man dressed himself richly—sticking new feathers in his -headdress, trimming his hair, and painting his face, and putting on new -moccasins. The little boy, watching him, asked, “What are you going to -do, my friend?” “Oh, I am going to see the world. I shall be gone a -good while. I shall make a long journey,” the old man answered. “Can I -not go with you?” asked the boy. “Well, if your father and mother will -let you go, I will take you along,” said the old man. - -Going to his mother, the boy asked her if he might go. After thinking a -minute, she said, “Yes; you may go,” and gave him a new pair of -moccasins to wear on the journey. - -He returned to his friend, who washed him, trimmed his hair, painted -his face, put new feathers in his headdress, and gave him a fine new -bow and arrows. Then both set out together. They traveled until night, -when they stopped and made their fire in the woods; then they ate their -evening meal and slept. - -They traveled in this way for five days, until they came to a lake so -broad that they could not see the other shore. “How can we get across?” -asked the boy. “Oh! we shall have to make a canoe,” said the old man. -“Will it take long?” asked the boy. “About one day,” the old man -replied. He looked around in the woods until he found a large bitternut -hickory tree; stripping off the bark he made a large canoe. - -The next morning the old man and the boy, putting their bows, arrows, -and fur robes into the canoe, started across the lake. The boy was -seated in front and the old man, who paddled, in the stern. In the -evening they came in sight of a low island, and without landing they -fastened their canoe to the bullrushes that grew around the shore. “How -can we sleep here? Is it safe? Are there not things in the water that -might kill us?” were some of the anxious queries of the boy. “Oh!” said -the old man, “there are fish in the water, and there are in the world -evil things reaching from the bottom of the water up to the home of the -Master of Life.” [47] “If the wind blows we shall be carried off into -the lake,” said the boy. “Oh, no! we are safe,” said the old man. So -both lay down and soon fell asleep. - -About midnight the boy heard a rushing sound as of swiftly moving -water, and it seemed to him that the canoe was moving rapidly. He -thought that the wind must be blowing hard. On sitting up in the canoe -he found that the weather was calm. Then he thought that the water must -be running very fast, and putting his hand overboard he found this to -be true. He roused the old man at once by shaking his feet and saying: -“Get up, friend, and see what the trouble is. The water is running by -very fast. Where is the lake going? What are we to do?” “Lie down,” -said the old man, “no harm will come to you or me.” - -The boy then lay down, but he could not sleep. Just at daybreak a voice -spoke to him. Opening his eyes, he saw a fine-looking, middle-aged man, -beautifully decorated with paint and feathers, standing at the bow of -the boat. The boy saw, too, that the canoe was on dry land. Now the -stranger roused the old man saying, “Come with me.” Taking up their -bows and arrows and other equipage, they followed the man, who took -them to a long lodge. They entered it. There were, they saw, many -persons inside, some asleep, some awake. When the old man of the lodge -met them he said to the guide, “Oh! you have brought them,” and then, -turning to the two friends, he said: “I am glad that you have come. I -know you have heard of us before. We are the people whom you call Hinon -in your home. We bring rain to make corn and beans and squashes grow. -We sent our young man to the island for you. It is we who put it into -your mind to come east. We want you to help us, for you are more -powerful in orenda than is anything else. The world was made for you. -You are more powerful in orenda in some respects than we are, and we -want you to help us to kill some of your and our enemies.” - -Then they ate their morning meal. There were all kinds of food—corn, -beans, squashes. “We have these things. We take a little from a great -many fields,” said the old man. “When you see a small row of corn, or a -withered squash, or bad kernels of corn on an ear, or dried-up beans in -a pod, then you may know that we have taken our part from these. We -have taken our part—that part is the spirit of these things—and we have -left the shells, or husks. If you should see a whole field blasted and -withered, then you would know that we had taken the whole field. But we -seldom or never do that. We take only a little from each field.” - -After they had eaten, the youngest warrior of the long lodge said: “Now -we will go and try to kill the great porcupine. Off there on the hill -stands an immense hemlock tree, the largest tree in the whole country. -On that tree dwells a terrible porcupine, of such size that his quills -are as large as long darts. These he hurls in all directions, killing -all who approach him. We Hinon can not kill him, and we are afraid to -go near the tree.” So they all agreed to go together. - -As they went toward the tree the boy marched ahead with his little bow -and arrows. The old man, his friend, and the Hinon laughed to see him, -and the old man said in fun: “I think that our little friend might try -his luck first.” “All right,” said the Hinon. The little boy was -pleased with the suggestion. They stopped at a good distance from the -great hemlock tree. No one would venture nearer. - -Then, the little boy going down into the ground, went forward until he -was directly under the tree in which the porcupine lived. Putting his -head and arms out of the ground, and taking aim, he sent an arrow into -the porcupine’s body. It moved a little. Then he sent another and still -another arrow in quick succession. Feeling something hit him, the -porcupine, raising his quills, shot them in every direction. To avoid -them the boy hid under the ground. Then the porcupine groaned and, -rolling from the tree, fell to the ground dead. Thereupon all the Hinon -with the old man came up. Cutting open the great porcupine, which was -very fat, they took out his entrails, and then dragged his body home; -they saved his quills and ate his flesh. All wondered at the orenda of -the little boy. - -Old Hinon was delighted. “Now,” said he, “we have another enemy—a great -and terrible sunfish, which lives in our river here and which lets no -one come near for water; he devours everything, and he even springs up -out of the water and catches birds as they fly over the river. The -little boy said, “I can kill him without trouble, for he is in the -water.” - -The next day the Hinon and the old man went near enough to show him -where the sunfish lived. The trunk of a great tree had fallen into the -river, and it was under this that the sunfish used to lie in wait. He -was in his lurking place when they arrived there. The little fellow at -once saw him; he shot his arrow straight into the heart of the sunfish, -which came to the surface and died. Springing into the water, the whole -party of Hinon pulled the sunfish to land and dragged him off to the -lodge of old Hinon, who was overjoyed at seeing his second enemy dead. -“He is good eating,” said old Hinon, and they feasted on him that day. - -The third day old Hinon said: “Now comes the turn of our last enemy. -Every other day there flies past here an enormous butterfly, as big as -a cloud. He brings sickness, and many of our people die because of him. -If we could kill this butterfly, we should have good health and very -few of us would die. He passes over here from the west early in the -morning and goes back in the evening. Wherever he goes he carries -sickness. He will come tomorrow morning.” - -The next morning very early they went out in the high grass, where they -waited. Soon the great butterfly appeared, flying toward them. He was -almost over the place where they were concealed when the little boy, -drawing his bow, let an arrow fly. This struck the butterfly, whereupon -the hind part of his body immediately dropped, hanging toward the -ground. All expected to see him fall. Instead of that he turned and -flew back slowly in the direction from which he came. Hinon said: “I am -very glad. I do not think that he will come again to this place. Our -last enemy is destroyed.” - -They then went back to the lodge and ate. As the day passed, the old -man said to the two friends, “You may stay and live with us or go home, -as you choose.” The old man said: “I am old and can not help you, but -my young friend—the little boy—may stay. He is very powerful in orenda. -He can do anything, and will be of great assistance to you.” “Well,” -said the Hinon, “we are going to your place this evening. There will be -a great dance there tonight. We will all go and have some sport, and -will carry you as we pass along in the clouds.” - -After dark, when the council lodge was full of men and women dancing, -the old man, the boy, and the Hinon went in. As the Hinon entered, they -began to dance. When they shook their heads the lightnings began to -play around the lodge. The chiefs said, “Our grandfathers are here -tonight. They should behave themselves or they may do us harm.” Then -for a little while the Hinon quieted down. Later, again becoming -excited in the dance, they shook their heads until the lightning -flashed everywhere and the people were afraid. - -After dancing as much as they wished the Hinon went home, leaving the -old man but taking the boy with them, and today the little boy goes -with them everywhere. “And after the great peals of thunder we hear the -little fellow with his boyish voice, and we say, ‘That is the boy.’ We -burn tobacco to him, saying, ‘This is all we have to give you,’ and we -thank him for the rain that he and the Hinon bring,” say the Seneca. - - - - - -29. THE STORY OF THE GIRLS WHO WENT FOR A HUSBAND [48] - -There was an old woman Yegondji of the Awaeh people with three -daughters who had grown to young womanhood. One day she said: “My -daughters, I have had a great deal of trouble in rearing you, and thus -far I have not eaten anything but onehsa [moss]; now I should like to -have some meat to eat. You are old enough to get married. There is a -rich woman of the Donyonda people, named Doendjowens, who has a son, -Tagonsowes. He is a good young man and a great hunter. I want two of -you to go to her lodge and marry this son.” - -The girls set to pounding corn for the marriage bread. The old woman -baked 22 cakes in the ashes, which she wrapped in corn husks. The next -morning she dressed the girls’ hair and painted their faces with red -stripes. She told the elder to carry the basket, and cautioned them, -saying, “Stop nowhere until you come to the lodge of Doendjowens, and -do not inquire of anyone on the way, or speak to any man.” The elder -daughter took the basket and the younger followed her. - -About midday they saw a middle-aged man of the Ohohwa people running -across the road, who was saying: “I have lost my arrow. I was shooting -a fisher on a tree and the arrow has gone so far that I can not find -it.” The elder daughter put her basket on a log and both girls hunted -for the arrow. The strange man ran around the girls, and seizing the -basket of marriage bread, carried it home. The younger sister did not -like hunting for the arrow and reminded her sister of what their mother -had said, but still she had to follow her elder sister. After a while, -failing to find the arrow, they returned to the log; discovering that -the basket was gone, both girls went home. The mother asked them what -had become of the bread. The younger said, “A man asked us to look for -his arrow, and I think that he stole it.” The old woman scolded them, -saying: “You do not love me. You know that I am suffering for meat, and -still you disobey me.” Then she said to the younger girl, “We will make -more marriage bread to-morrow and you and your youngest sister shall go -this time.” - -The next day they made 22 loaves of marriage bread. The day following, -after the old woman had dressed their hair and had given them the same -cautioning as before, the two girls set out. Going by the same road, -they again met the Ohohwa man, whom they asked how far it was to the -lodge of Doendjowens. “Oh,” he said, “it is not so far. It is right -over here,” showing them his own lodge. There they found Ohohwa’s wife -and one little boy. The girls put down the marriage bread near the -woman, thinking that she was Doendjowens. - -When the man came home he sent his wife to the other side of the fire, -telling her to pretend that he was her brother. She did so. He sat -between the girls, talking to them. Soon the little boy began to say, -“Father! Father!” Thereupon Ohohwa said: “This is my sister’s son. His -father was buried yesterday and the boy is calling for him.” Then -Ohohwa began to cry for his brother-in-law. - -At last somebody was heard running. He came and kicked at the door, -calling, “Ohohwa, they want you at Doendjowens’s long lodge.” Ohohwa -said to the girls: “They are always using nicknames here. My real name -is Tagonsowes.” He continued: “They are holding a council and can not -get on without me, so I must go. You lie down here whenever you like, -and I will come home soon.” Then he went away to attend the council. - -The younger girl whispered: “Let us go out. This is not Tagonsowes’s -lodge. If we could get the basket we might go on.” When Ohohwa’s wife -fell asleep the younger girl took the basket of marriage bread out of -doors, saying: “We must go on. Let us put two elm logs in the bed.” -They did so, and started away. - -Soon they came to an open place in the center of which stood a council -lodge. They stood near the lodge and, peeping through a crack in the -side of it, saw Doendjowens, a fine-looking woman and her son, who sat -near her, a splendid young man. There were two fireplaces in the lodge. -There were also many people, men and women. Ohohwa was in the lodge, -and the people were singing for him to dance. As he danced they threw -pieces of meat into his mouth and struck his blanket with fat. He was a -sight to look at. The girls recognized him. - -The younger daughter now went into the lodge followed by the elder, who -put the basket of marriage bread near Doendjowens. The two sisters sat -on each side of the young man, and Doendjowens was glad, for she liked -the two girls. All sat and looked at Ohohwa. Just as he looked at -Doendjowens he had his mouth full of mush, and he saw the sisters -there. Dropping his blanket in astonishment, he ran out. The people -wondered what the matter was with him. Ohohwa ran home. There he saw, -as he thought, the two girls in bed, so he sat down on the couch and -smoked a while. As he sat there, he was pinched several times by black -ants. Turning to the bed he said, “Wait a while. I shall be there -soon.” At last, having finished smoking, he undressed; then he -discovered that what he had taken for the girls were two logs. - -The daughters of the Awaeh Yegondji lived with Tagonsowes and were -contented. He was a good hunter and they had plenty of everything to -eat. - -After a time Doendjowens said to the wife, her daughter-in-law: “You -must go home and take your mother some meat. She is suffering for it, I -know.” So making ready a pack of meat, she caused it to become small. -On reaching home she threw down the pack, and it became as large as -ever. Before the sisters set out for home Doendjowens said: “You must -bring your mother here. I will give her one fire in the lodge as her -own to use.” After Awaeh Yegondji had eaten enough meat and was glad, -her daughters brought her to Doendjowens’s lodge, where she lived happy -and contented. - - - - - -30. THE CREATION OF MAN - -(MODERN FOLK EXPLANATION) - -God at first created the sun and the moon. One day while walking about -on the earth, becoming lonely, he said, “I will make a human being to -keep me company.” He held his way until he came to an uprooted hemlock, -which had raised a great pile of earth with its upturned roots. Now, -the roots of the hemlock are very numerous and slender and are covered -with tufted rootlets for, as the tree grows on thin, pale, sandy soil, -it needs many feeders to provide the necessary sustenance. God made a -human being from the earth piled up among the roots of this tree. There -were so many small fibers in this earth that the human being was -seemingly hairy, and the soil was so poor and light-colored that he had -a pale, sickly complexion. God breathed on him and he stood up and -walked. Then God looked at him from behind the roots of the tree, but -being not pleased with his creation, he resolved that he would try -again. - -God soon came to a walnut tree lying uprooted, which had pulled up with -its roots a mound of black earth. From this earth God made another -human being. As he looked at him, he saw that, being black, he had too -much color. So God was not satisfied with this piece of work, either. - -Going on farther, he came at last to an uprooted sugar maple. There the -earth had a fine deep color; so out of this God made the third human -being, whose body was smooth and firm and of a full rich tint. And God, -pleased with his looks, said, “He will do; he looks like me.” This last -human being was an Indian; thus the Indian was the native human being. - - - - - -31. GANIAGWAIHEGOWA - -Once a Seneca warrior was missing from his village. It was thought that -his disappearance was due to witchcraft in the neighborhood. A party of -skilled men was formed to find out the cause of his unexplained -disappearance. They discovered great tracks near the village, which -they followed to a cave in the woods. Making a large fire, they threw -burning brands into the cave. In a short time a Ganiagwaihegowa came -out. They shot arrows at the beast, but none of these injured him, for -he was full of evil orenda. But, while the bear was rushing around, he -happened to raise his fore feet, and when the men shot him there, he -died instantly, for it is said that the life of the Ganiagwaihegowa is -in the soles of his fore feet, and that this bear is vulnerable in no -other spot. - -The Ganiagwaihegowa used to eat common bears. No bear but this would -eat a bear and no other kind of bear could be killed by being shot in -the feet. - - - - - -32. THE MAN WHO BECAME A FISH, AND A GANIAGWAIHE - -Two young warriors, who were cousins, started on a hunting expedition. -Having arrived at their destination, they constructed a temporary camp. - -Some time after camping they heard a very peculiar noise, and one of -the cousins said, “I am going to see what is making that sound.” On -investigation he found that the sound came from a hollow tree, so he -concluded naturally that it was caused by a bear. Going back to the -camp, he said to his companion, “There must be a bear in that hollow -tree, although the noise which it makes is like that of a whirlwind.” -Then they both went to the tree to investigate further the cause of the -peculiar sounds. One climbed the tree to take a look into the cavity. -At first he could see nothing, but finally he saw at the bottom of the -hollow cavity a spotted trout, which was leaping around swiftly in -water collected there. Crawling into the hole, he captured the trout -with his hand. On getting out, he threw the fish down to his cousin, -who said: “This is a curious fish. Let us take it back to camp.” The -other replied, “No! Do not touch it; it may be something that will -bring us harm.” But the other young man would not heed this advice. -Taking the fish to camp, he cleaned, cooked, and ate it. When he had -finished eating, he began to be very thirsty, and said to his -companion, “Go and get me some water, cousin.” The cousin brought him -water, and the other drank and kept on drinking, seeming to be unable -to get enough water. - -Then his cousin said to him, “Do you not think that the fish is making -you ill?” The only reply was, “Oh! get me more water. Take my moccasins -and get me plenty.” He brought both moccasins full of water, which the -thirsty man drank at once. At last the man who was not ill said, “I am -tired of getting water for you; go to the spring and there you can -drink all you want.” Visiting the springs he drank until he was tired -of drinking; then he rested, and then he began to drink still more. - -The cousin, being busy around the camp, did not pay much attention to -the sick man, but after a while he went to the spring to look after his -cousin. Arriving there, he was frightened when he saw him, for his -mouth had become like that of a fish. He asked the sick man how he -felt. The other replied, “Oh, about as usual.” Then came the query, -“Does not your mouth feel queer?” Putting up his hand, the afflicted -youth found that his mouth had grown large, but still kept on drinking. -His companion hurried back to the camp in sorrow. The next time he went -to the spring he found that his cousin had become a fish to the waist. -Later, when he went again to the spring, his cousin had completely -changed into a fish, and had gone into the spring. The following -morning his cousin had become a great fish, dwelling far under the -water, and the spring had grown into a large pond. - -The man sat down on the bank of the pond. Soon the great fish, raising -its head out of the water, said: “My poor cousin, you see how I have -turned into a fish. Go home and tell my parents what has become of me. -When you need fish, come to this pond and you shall get all you want. -This pond will always be full of fish.” - -The man went home, where he told everyone what had befallen his -companion. The people then visited the pond, whereupon the great fish, -lifting its head above the surface, said, “I shall not long be a fish, -for I shall soon become a Ganiagwaihe.” Then the people departed. - -In a short time the great fish became a Ganiagwaihe, having hair only -on its back and feet. It remained around the lake, and of those who -came there to fish it always killed and ate one. The people did not see -this done, but always missed one of their number at that place. They -did not like this at all, knowing that if the fish continued to live -there long it would kill many persons. The people therefore assembled -in council to decide how to get rid of the great fish. At last two or -three young men agreed to go there and try to kill the Ganiagwaihe; but -they never returned. Men who went to find them recovered only their -garments. - -Finally the cousin of the man who had become a Ganiagwaihe said: “I -shall now go. Perhaps I may be able to kill it.” So they prepared for -him parched corn, new moccasins, and a very good bow and twelve fine -arrows. Having arrived at the pond, he camped there. That night he -dreamed that his cousin, appearing to him in the form of a man, asked -him: “Why did you come? I can kill you.” The other answered, “I have -come to kill you because you are doing great harm to our people.” Then -Ganiagwaihe said, “I shall start at daylight, and you pursue me and see -if you can catch me.” - -Early the next morning the young man started in the direction the -Ganiagwaihe had indicated it would flee, and, running as swiftly as he -could, he kept up the pursuit until midday, when he saw the tracks of -the Ganiagwaihe. Thereupon he shouted in triumph: “Now I shall kill -you. I shall soon overtake you now.” Then he ran faster than he had -been running before. He ran until night, when he camped and built a -fire. On looking at his bundle of corn flour he found that it had -become ants; so he had nothing to eat. This mishap was caused by the -Ganiagwaihe in order to deprive the man of food. It was now night. -While the young man sat there thinking about his situation he heard the -approach of footsteps. He knew that it was his cousin, the Ganiagwaihe, -and he was ready to take aim when the Ganiagwaihe called: “Stop, -cousin! Hold, until I can have a talk with you. If you will permit me -to escape this time, I will start early in the morning and will leave -this part of the country forever, and I will injure your people no -more.” The young man replied: “If you are in earnest in what you have -just said, I will spare your life. You know that too many have already -been killed by you, and you must stop killing our people at once.” -Thoroughly frightened, the Ganiagwaihe agreed to this; and, having bade -each other farewell, they parted. - -The next morning the young man went home, where he told the people what -had occurred, adding: “You can now fish in the pond as much as you -desire; there is no one to give you trouble now.” So it came to pass -that the Ganiagwaihe kept his word to his cousin. - - - - - -33. A DEAD MAN SPEAKS TO HIS MOTHER THROUGH THE FIRE - -An old woman and her son lived in a lodge in a certain village, and a -brother and his sister in another. The old woman’s son and the brother -were of the same height and looked so much alike that they could -scarcely be known from each other; they were great friends. - -The son often visited the brother and sister, and the brother found out -that he thought of marrying his sister, who was yet very young, when -she became old enough. The brother was not pleased with this prospect, -so he made up his mind to kill his friend. The next time the latter -came the brother killed him. Digging a deep hole under the fireplace -and putting the body therein, he covered it with earth, and made a fire -again over the spot. - -The mother waited for her son, but he did not come home. Then she went -to the other lodge and asked, “Where is my son?” “He left here to go -home. It may be he is in the woods now. He said he was going to cut -wood for arrows,” answered the young man. - -When the woman went out the brother started off and, cutting wood, -quickly ran to her lodge, where he sat down and began to whittle -arrows. Soon afterward she came in. Turning to her, he asked, “Where -have you been, mother?” “Oh! I have been over at your friend’s lodge.” -She failed to detect any difference between her son’s voice and his. He -said, “Well, mother, I am going over there a while.” Putting up the -arrows and running home, he said: “I am afraid, my sister, that there -is impending danger and that we are going to die. Hurry to the spring -and leave your pail there: then run around in every direction so as to -make many trails and come back to the lodge.” - -Going to the spring, the girl covered the ground with tracks and -returned. The brother said, “I am now going to put you into the head of -my arrow and send you off to a safe place.” Taking hold of his sister’s -arm, he shook her until she became very small; then opening the -arrowhead, he put her into the cavity, and after carefully securing her -there, said: “I am going to shoot you toward the east. When the arrow -strikes the ground you must jump out and run. I will soon overtake -you.” Standing by the fireplace, he shot the arrow out of the -smoke-hole. In due time it came down on a stone far off in the east, -when the arrow burst and the girl came out and ran off. - -After running around in circles and making many tracks around the -lodge, the brother then went up the smoke-hole and stood on the roof. -There was visible a long streak, or trail, which the arrow had made -through the air. Running under this trail, he soon came to the spot -where the arrow had struck the stone, and then he followed his sister’s -tracks. - -The old woman, the murdered man’s mother, growing tired of waiting for -her son, went over to the neighboring lodge to see what he was doing. -She found the lodge empty. While sitting there by the fire, a voice -spoke to her out of the flames, saying: “My friend has killed me. My -friend has killed me.” Thereupon she dug down under the hearth until -she found her son’s body. On reaching home she became a -Ganiagwaihegowa. Then she followed the girl’s tracks to the spring and -back again to the lodge. She could find no one in the lodge. At last, -looking up through the smoke-hole, she saw the trail of the arrow -through the air. Hurrying out, she ran toward the east. - -In the meantime the young man had overtaken his sister before she had -gone far from the stone. After a while they heard the roaring of -Ganiagwaihegowa. The girl trembled from great fear and grew weak. Her -brother encouraged her. Stopping at night, they lay down and slept a -little. The young man dreamed that a woman came to him, saying: “You -think you and your sister are about to die, but you are not; here is a -stone with which to defend yourself. Tomorrow about noon throw this -piece of stone behind you, with the words, ‘Let there be a ridge of -rocks across the world so high that nothing can climb over or pass -it.’” - -In the morning he saw near the brush lodge the very stone he had seen -in his dream. He took this piece of stone with him. Before midday they -heard the roaring of Ganiagwaihegowa. At noon the young man threw the -piece of rock behind him, and at that moment a ridge of rocks, rising -so high that no living thing could climb over it, stretched itself -across the world. - -On coming to the ridge the Ganiagwaihegowa saw that the tracks of the -brother and sister went through the wall. She clambered up and then -fell backward, howling terribly and crying, “I will overtake and eat -them both.” The young man’s sister heard the words of the monster. The -Ganiagwaihegowa ran toward the north, but could find no end to or -opening in the wall of rocks. Then, coming back, the monster ran to the -south, but could find no end there. Once more returning, she lay down -near the tracks by the wall. It was now night. The Ganiagwaihegowa -staid there until morning. On rising she was greatly surprised at -finding nothing but a small stone in her way. Picking up the stone, she -ground it to powder in her mouth, and then, roaring terribly, went on. - -The brother and sister had now gone far ahead. Toward noon they heard -the roaring of the Ganiagwaihegowa and knew that she was drawing near. -Taking a pigeon feather from his pouch, the young man threw it behind -him, saying, “Let there be a thick rampart of pigeon droppings across -the world, so high that nothing can pass over it or go through it.” -Then he hurried on with his sister. Soon the bear rushed up to the -rampart in a fearful rage. She tried to climb the rampart, but could -not do so. Then she tried to push through it, but went out of sight in -the filth, nearly smothered, and had hard work to get out. Then the -monster ran as fast as possible to find an opening, but without -success; so, coming back at night, she lay down and slept until -morning, when she found nothing in the way but a feather. This she bit -and chewed to pieces. - -The brother and sister came to a great wood, all the trees of which -were dried up and leafless. They found a lodge, which they entered. An -old man, who was their uncle, was sitting inside. They told him their -trouble; whereupon he said, “I will do all I can for you, but you have -another uncle living not far from here who can help you much better -than I can.” The old man was engaged in chipping flints. When he got a -handful of flint chips he would fling them out at the trees; in this -way he had killed the whole forest, for he had great powers of -witchcraft. - -The brother and sister then went to the next lodge. The old uncle whom -they had left had a heap of flint chips piled up near him. When he -heard the Ganiagwaihegowa coming he struck it again and again with the -chips. But the Ganiagwaihegowa did not turn away; coming up to the -door, she asked the old man, “Have you seen a couple of persons pass -here?” “No,” said he, “I pay no attention to anyone who comes.” -Thereupon the monster crushed his head, thus killing him. Then, -discovering the tracks, the Ganiagwaihegowa said, “They have gone -ahead; it is too bad that I have killed the old man.” Roaring loudly, -she rushed on. “I will overtake you and eat you,” she said. - -Soon the brother and sister came to the other uncle. After hearing of -their troubles he said, “I will help you all I can, but hurry on until -you come to another uncle.” Then he made a trap on the trail, and near -that a second and a third. When the Ganiagwaihegowa came up, she rushed -into the first trap, where she struggled a long time. Finally, breaking -through this trap, the monster went on until she got into the second -trap. After a longer struggle she broke through this, only to fall into -the third trap, from which also she escaped at last. Coming soon to the -third old man, the Ganiagwaihegowa asked, “Have you seen a couple of -persons pass this way?” “I have not,” was the reply, whereupon the -monster, seizing the old man, ground him to pieces with her teeth. -Then, finding the tracks of the young couple, she said: “Here are the -tracks again; they have passed on. I am sorry that I killed the old -man.” - -The brother and sister went to the third uncle. Rushing into his lodge, -they found him making a net. His eyes were closed and filled with -matter, but still he was at work. He had long upper eyelids hanging -down on his cheeks. Raising the lids he cleaned his eyes; then with a -piece of buckskin he tied the lids across his forehead. When the -brother and sister rushed in, they said, “Uncle!” but he did not hear -them. They called again, “Uncle! we are running away and want your -assistance,” but he did not stop, for he failed to hear them. Then the -brother hit him on the head with a corn pounder, whereupon, raising his -eyelids, he said, “I heard a voice.” The brother and sister exclaimed, -“We are closely pursued by a Ganiagwaihegowa.” “I will help you as far -as I can, but your grandfather, who lives near here, will do more than -I. Run to him,” was his answer. They hurried on. - -The Ganiagwaihegowa came nearer and nearer. The old man laid a long net -across the trail, in which the Ganiagwaihegowa was caught. After -struggling somewhat, she cleared herself. On coming to the old man’s -door she asked, “Have you seen two people pass this way?” “No!” said -he. The old man had told them to run to their grandfather, and they had -done so. - -On reaching their grandfather they found Sʻhagodiyoweqgowa there, who -had rattles. When the brother and sister came up Sʻhagodiyoweqgowa told -them to go on and that they would come to a lodge, and that the people -in that lodge were very strong in sorcery, having great orenda. - -The boy and his sister went on. The bear came to the Sʻhagodiyoweqgowa, -whom she killed after a hard fight. The two fugitives reached the -lodge, in front of which was an old Djogeon [49] woman, who was very -small. She told them to go in and sit down. She had three sons inside -and also a great deal of bear’s fat. The old woman told the boys to -make a fire on the tracks of the brother and sister and to put over it -to boil a kettle of bear’s oil. They made two fires, putting two -kettles over them, into which they poured the oil. Then the three boys -got red willow, from which they soon made a number of arrows. - -The Djogeon woman stood near the first kettle when the Ganiagwaihegowa -came rushing along asking, “Are the two persons here who made these -tracks?” “Yes; they are in the lodge,” was the reply. The -Ganiagwaihegowa started to go around the kettles, but the woman said, -“No, you must go the way they went, right through the fire, kettles and -all; you must do the same as they did.” On starting to do so the -Ganiagwaihegowa got her paws in the boiling oil and overturned the -first kettle. Badly burned, the monster fell back, growling. In making -for the second kettle, that too was upset in the same way and she was -burned still more. Then the boys killed the Ganiagwaihegowa with their -red-willow arrows, and, building a fire, they burned her bones to -powder, so that the monster could not come to life again. - -The old Djogeon told the brother and sister to stay two or three days -at her lodge and rest; then her sons would take them home. She told her -sons that this old Ganiagwaihegowa woman stole a young boy and girl -from them and took them away, wishing to make the girl marry her son. -The boys took the brother and sister two days’ journey, which was as -far as they could go. Then they directed the former fugitives so that -they got home. - -It is said that the Ganiagwaihegowa woman’s boy had a tuft of yellow -hair hanging down his back, and that when he was killed, his companion, -having cut off this tuft, fastened it to the top of his own head. When -the Ganiagwaihegowa woman’s boy went hunting, he would send his arrows -home and they would go into the lodge just where they belonged; but -after the other man obtained the hair, his arrows would go home in the -same way, for the orenda was in the tuft of yellow hair. - - - - - -34. THE POTENT BOY [50] - -A man and his wife lived together in an ugly looking lodge in the -woods. They had a son four or five years old. - -After a time the woman gave birth to another boy, not longer than one’s -hand, who was very bright and lively. Wrapping the little fellow -carefully, the father, thinking he could not live, placed him in a -hollow tree outside the lodge. Then he burned the body of the mother, -who had died when the baby came into the world. - -The man went hunting every day as before. The older boy played around -the lodge by himself and was lonely. After some time had elapsed he -heard the baby in the hollow log crying, for he, too, was lonely and -had nothing to eat. The elder boy found his little brother and, making -soup of deer intestines, gave it to him to drink. He drank the soup -with great relish and became much strengthened. The brother gave him -plenty of it. At last the little fellow came out of the log and the two -boys played together. - -The elder brother made the little one a coat of fawn skin, which he put -on him. This made the baby look like a chipmunk as he ran around. They -went to the lodge and played there. Noticing a decrease in the stock of -provisions, the father asked the boy what he did with the deer -intestines. “Oh,” said the boy, “I ate a good deal of them.” Then -looking around the fire and seeing a small track and very short steps, -the father said: “Here are the tracks of a boy. Who is it?” The boy -told him how he had found his little brother in a hollow tree, and that -he had given him soup and had made him a fawn-skin coat, and that they -had played together. “Go and bring him,” said the father. “He would not -come for anything, for he is very timid,” was the answer. “Well, we -will catch him. You ask him to go to hunt mice in an old stump there -beyond the log. I will get him.” Catching a great many mice, the man -put them in his bosom, in his clothes, and all around his body and, -going beyond the log, turned himself into an old stump full of mice. - -Going to the hollow tree, the boy said, “Come, let us play catching -mice.” The little fellow came out and running to the stump rushed -around it, catching many mice. The little boy, wild with excitement, -laughed and shouted with joy, for it seemed that he had never known -such fun. All of a sudden the stump turned into a man, who, catching -him in his arms, ran home. The boy screamed and struggled, but it was -of no use; he could not get away, and he would not be pacified until -his father put a small club into his hand, saying, “Now strike that -tree.” He struck a great hickory which stood near. The tree fell. -Everything he struck was crushed or killed; he was delighted and cried -no more. The little boy stayed now with his brother and played with him -while their father went hunting. “You must not go to the north while I -am away,” said the father; “bad, dangerous people live there.” When the -father was gone the little boy said, “Oh, let us go north; I should -like to see what is there.” Starting in that direction, the boys went -on until they came to wooded, marshy ground. Then the little boy heard -many people call out, “My father! My father!” “Oh, these people want to -hurt my father,” said he. Making ready a pile of red-hot stones, he -hurled them at these people and killed all of them. They were frogs and -sang nohqwa. When the boys came home their father was very angry and -said, “You must not go again, and you must not go west; it is very -dangerous there, too.” - -When their father had gone hunting the next day the little boy said, “I -should like to see what there is in the west; let us go there.” -Traveling westward, they went on until they came to a very tall pine -tree. In the top of the tree was a bed made of skins. “Oh!” said the -little boy, “that is a strange place for a bed. I should like to see -it. I will climb up and look at it.” Up he went. He found in it two -little naked children, a boy and a girl; they were frightened. On -pinching the boy, the child called out: “Oh, father, father! some -strange child has come and he has frightened me nearly to death.” -Suddenly the voice of Thunder was heard in the far west. It came nearer -and nearer, hurrying along until it reached the bed in the tree top. -Raising his club, the little boy struck Thunder, crushing his head so -that he fell dead to the ground. Then, by pinching her, he made the -little girl call: “Mother, Mother! some strange boy has come and is -playing with me.” Instantly the mother Thunder’s voice was heard in the -west, and presently she stood by the nest. The boy struck her on the -head with his club, and she, too, fell dead. Now, thought the boy: -“This Thunder boy would make a splendid tobacco pouch for my father. I -will take him home.” So, striking him with his club, he threw him down, -and the little girl also. When the boy with the club reached the -ground, he said to his brother, “Now, let us go.” On getting home, he -said, “Oh, father! I have brought you a splendid pouch.” “What have you -done?” said the father. When he saw the dead Thunder baby he said: -“These Thunders have never done any harm. They bring rain and do us -good, but now they will destroy us all in revenge for what you have -done.” “Oh! they will not hurt us. I have killed that whole family.” -The father took the skin for a pouch. “Now, my boy,” said the father, -“you must never go north, to the country of the Stone Coats.” The elder -brother would not go, so the little one went off alone. About noon he -heard the loud barking of Stone Coat’s dog, which was as tall as a -deer, so he knew the master was near. He jumped into the heart of a -chestnut tree, where he found a hiding place. - -Presently Stone Coat came up, and, looking at the tree, said, “I think -there is nothing here;” but the dog barked and looked up, so that -finally he struck the tree with his club, splitting it open. “What a -strange little fellow you are,” said Stone Coat, looking at the boy as -he came out; “you are not big enough to fill a hole in my tooth.” “Oh! -I did not come to fill holes in your teeth. I came to go home with you -and see how you look and how you live,” said the boy. “All right. Come -with me,” said Stone Coat. Stone Coat was of enormous size. He carried -in his belt two great bears, which to him were as two squirrels to an -ordinary man. Every little while, looking down, he would say to the -little fellow running by his side, “Oh! you are such a funny little -creature.” - -Stone Coat’s lodge was very large and long. The little boy had never -seen anything like it. Stone Coat skinned the two bears; he put one -before his visitor and took one for himself, saying to the boy, “Now -you eat this bear, or I will eat you and him together.” “If you do not -eat yours before I eat mine, may I kill you?” asked the boy. “Oh, yes,” -said Stone Coat. The little boy cut off mouthfuls, and cleaning them as -fast as he could, he put them into his mouth. He kept running in and -out, so as to hide the meat. In a short time all the flesh of his bear -had disappeared. “You have not eaten yours yet; I am going to kill -you,” said the little fellow to the Stone Coat. “Wait until I show you -how to slide down hill”—and Stone Coat took him to a long hillside, -which was very slippery and which ended in a cave. Putting the little -fellow in a wooden bowl, he sent him down at a great rate. Presently he -ran up again to the place where he started. “Where did you leave the -bowl?” asked Stone Coat. “Oh! I do not know; it has gone down there I -suppose,” replied the little fellow. “Well, let us try to see who can -kick this log highest,” said Stone Coat. “You try first,” said the -little one. The log was two feet in diameter and six feet long. Putting -his foot under it, Stone Coat lifted the log twice his own length. Then -the little boy, placing his foot under the log, sent it whistling -through the air. It was gone a long time; then it came down on Stone -Coat’s head, crushing him to death. “Come here,” said the little fellow -to Stone Coat’s dog. The dog came and the boy got on his back and rode -home, saying, “Now my father will have a splendid hunting dog.” When -the father saw the dog he cried out, “Oh! what have you done? Stone -Coat will now kill us all.” “I have killed Stone Coat. He will not -trouble us any more,” replied the Potent One. - -“Now, my boys, you must never go to the southwest, to the gambling -place,” said the father. The next day about noon the little boy started -off alone. He came to a beautiful opening in the woods, at the farther -end of which was a lean-to, under which was a man with a very large -head (far larger than the head of a buffalo), who played dice for the -heads of all who came along. Crowds of people were there betting in -threes. When the game was lost the big-headed man put the three persons -on one side in reserve; then he played again with three more, and when -they lost he put them with the first three, and so on until the number -was large enough for his purpose; then, getting up, he cut all their -heads off. As the boy approached, a number who had lost their bets were -waiting to be killed. Hope came to them all, for they knew that this -little fellow had great orenda. Immediately the game began. When the -big-headed man threw the dice the boy caused some to remain in the dish -and others to go high, so the dice in the throw were of different -colors. When he himself threw, all the dice, turning into woodcocks, -flew high and came down sitting, and all of one color in the bowl. The -two played until the boy won back all the people and the big-headed man -lost his own head, which the boy immediately cut off. The whole crowd -shouted, “Now, you must be our chief.” “Oh! how could such a little -fellow as I be a chief. Maybe my father would consent to be your chief. -I will tell him,” said the boy. So the boy went home and told his -father, but the latter would not go to the land of gambling. - -“Now,” said the father, “you must never go to the east; they play ball -there; you must never go there.” The next day the boy, starting for the -east, traveled until he came to beautiful plains, a great level -country, where the wolf and the bear clans were playing on one side -against the eagle, the turtle, and the beaver clans on the other. The -little boy took the side of the wolf and the bear; they said, “If you -win, you will own all this country.” They played, and he won for them. -“Now,” they said, “you are the owner of all the country.” On reaching -home the little boy said to his father, “I have won all the beautiful -country of the east; you come and be the chief of it.” His father -consented, and going to the country of the east with the two boys, -there they lived. That is the story. - - - - - -35. THE FAITHLESS WIFE AND THE THREE OLD MEN - -A man and his wife went into the forest to hunt. They built a lodge of -hemlock boughs, in which they lived very happily. In the course of time -a boy was born to them. They had plenty of meat, for the man was a -successful hunter. While he was away hunting in the forests his wife -would busy herself in dressing the meat, in bringing bark to keep up -the fire, and in taking care of the child. Later another child, a girl, -was born. - -Everything went well until the boy was large enough to do errands. Then -his mother began to send him for water, which was at some distance from -the cabin. For some reason unknown to her the child was much afraid of -going to the spring. Whenever his mother ordered him to go he would -complain and try to beg off; but, taking him by the hair, she would -lead him to the door, push him out, throwing the water vessel after -him. Then the child knew he must pick up the vessel and go. When he had -brought the water into the lodge the mother would wash herself, comb -her hair carefully, and after donning her best robe she would take the -forehead strap and hatchet and go away, telling the boy that she was -going for bark for the fire and that he must stay with his sister. - -This conduct was repeated at the same time every day for a long while. -Then the mother began to be very cruel to the boy. She did not feed him -properly, and neglected him in every way, seeming almost to hate him. -At last the boy told his father that his mother did not give him enough -to eat. The father had noticed that she was cross and cruel to the -child, and had begun to think that something was wrong. Finally as he -and the son were lying down together one night on one side of the fire -and the mother and the little girl on the other side, the father began -to question the boy about what took place at home while he was away -hunting. Then the boy told him that about the same time every day his -mother sent him after water to a place where he was afraid to go; that -then, after washing herself and combing her hair, she would go off into -the woods for bark for the fire, and remain a long time. - -The next day when the father came home he asked whether the same thing -had taken place. The boy replied, “Yes.” Then the man determined to -watch his wife. The following day he started out to hunt, as usual. -After going some distance, he crept back to a place whence he could see -what took place around the cabin. Shortly he saw the skin door open and -his boy thrust out and the water vessel thrown after him. He saw the -boy pick up the vessel and start off, crying bitterly. This made the -father very sad, but he waited as patiently as possible to see what -would happen next. - -The boy brought the water. Soon after this his wife came out in new -garments, carrying her strap and hatchet. She walked away from the -lodge in a bee line, her husband following cautiously. Walking down a -little hill, she went on until she came to a dry black ash tree, from -which the bark could be stripped easily. There she stood, looking up at -it. Her husband drew as near as he could without being seen by her. -After gazing up into the tree for a moment, she struck it with the back -of her hatchet, making a beautiful sound. After waiting a while, she -struck it a second time. Again the same musical sound was heard. The -third time she struck it he heard a bird on the top branches. As she -struck it the fourth time the bird flew down. As it alighted on the -ground it became a handsome man. The husband saw how his wife and her -lover dallied together. At that moment, drawing his bow, he shot an -arrow. In the twinkling of an eye the lover, turning himself into a -bird, flew upward and disappeared in the air. The woman sprang up, and -seeing her husband, said, “It is you, is it?” “Yes,” he replied, “now I -know why you abuse our boy.” “Yes; I do abuse him, and I will abuse -you, too,” she declared. Seizing a club, she beat him until he was -helpless; then, leaving him on the ground, she ran home, put her -children outside the cabin, and set fire to the hemlock boughs -composing its roof. These blazed up and soon the lodge was in ashes. -Then she said to her children, “You stay here; everything will be all -right.” Then, taking up a handful of ashes, she threw them into the -air, saying, “Let there be a snowstorm and let the snow lie as deep as -these trees are high.” As the snow began to fall, she said to the boy, -“Here is your dog; keep him with you, and take care of your sister.” -Then she started off. - -The snow kept coming down. Soon the boy and girl were covered, but they -felt as comfortable as if they were in a warm cabin. - -After a while the father, having recovered, dragged himself toward his -home. When near, he saw there was no longer a lodge. He searched for -his children and at last found and rescued them. Then he set about -building a lodge of boughs. The boy told him what his mother had said -and done, and he was very sad. When the lodge was finished, he said: -“You must stay here and take care of your little sister and your dog, -‘Beautiful Ears.’ [51] You must always give him plenty to eat, as much -and as good food as you have yourself. When you go out you must always -carry your sister on your back. Never put her down nor leave her for a -moment, and when the dog shows himself uneasy, turn around and go home. -Now I am going in pursuit of your mother.” So saying, he started off. - -In the morning when the brother and sister and dog woke up they found -breakfast already cooked. The boy first gave the dog his share and then -he and his little sister ate. At meal times their food was always ready -for them to eat. Some time afterward the boy, becoming lonely, said to -his sister and the dog, “We will go out to amuse ourselves.” He had a -bow and arrows, but could not use them much, for he carried his sister -on his back from place to place. The dog usually ran ahead, then it -would run back, and it was in motion at all times. They kept looking -around and enjoying themselves until the dog began to whine and tease, -wishing to go home. Then the boy said, “I think our dog wants to go -back home.” So they turned back, and when they got home their supper -was ready. - -A few days later they went out again, a little farther than on the -first day. Again on their return home supper was ready. The boy always -gave the dog his share first. A third time they went out. They had -already gone a considerable distance from the lodge when all at once -the dog ran after some wild turkeys. The boy followed the dog, which at -last chased them into the bushes. The boy could not get into the bushes -to shoot them, for his sister was strapped on his back. Thereupon he -said to himself, “I will unstrap her for just a moment. Then we shall -have a good fat turkey to eat.” So he took her off for a minute, but -almost before he had reached the bushes she screamed, and he saw a -great bear run off with her. The boy and the dog followed the bear for -three or four days. The boy heard the dog bark as it ran on. At last it -got out of hearing and he lost all track of both dog and bear; now he -was alone in the world. He had nothing to live for and wished to die. -He tried several times to destroy himself, but he could not. - -One day he climbed the high banks of a great lake. Mounting a rock, -with the thought, “Now I will end my life,” he leaped into the water. -When he struck the surface he lost his senses. On coming to himself -again he seemed to approach a beautiful country with the purpose to -stay there, and he thought that he was very comfortable. But it turned -out that a great fish had swallowed him when he had struck the water. - -After a few days the fish got into a small stream, on the banks of -which two sisters had built a lodge; they had also made a dam to catch -fish. One morning on going to the dam they were delighted to find a -great fish there. The first said, “Let us dress it right away.” “Wait,” -the other said, “until we get the water boiling to cook it. We must cut -it up carefully. Such a fish must have much roe.” - -When everything was ready they opened the fish carefully; in the place -of roe they found a beautiful boy. For a moment they forgot the fish. -They washed the boy and cared for him, and were rejoiced that such a -gift had come to their door. They said: “We will take good care of him. -Perhaps he will become a great hunter and get meat for us when we are -old.” The sisters and their son, as they called him, lived very happily -together. He soon surprised them by killing large game and by becoming -a great hunter. When they found, however, that while hunting he -wandered off a long distance from home, they were alarmed and cautioned -him to keep near the lodge and, above all, not to go near the setting -sun. Finally he killed a great deer. While the sisters were pleased -with his power and skill, they were afraid something might happen to -him, since there were so many wicked people about. The fear worried -them greatly. They kept warning him of danger, saying that he must -never on any account go toward the setting sun.[52] - -After a time the youth killed any kind of game he wished. One day he -said to himself: “I wonder what there is near the setting sun? I will -go to see for myself.” He had not gone far before he came to a -clearing, in which he saw a cabin that seemed to be empty. Everything -was quiet around it. Creeping up cautiously, he peeped in; an old man -was sitting there with his head bent upon his breast. The latter -instantly called out, “Well, nephew,[53] have you come?” Knowing that -he was discovered (by sorcery), the boy answered: “Yes; I have come. I -thought I would see what you are doing.” “Well, come in and wait a -moment. I will get my head up,” the old man replied. Taking up a mallet -and a large wooden pin that lay at his side, he drove the pin down his -spinal column. Up came his head, whereupon he said, “I have a rule that -when one of my nephews comes I play a game with him, and we bet.” “What -do you bet?” asked the boy. “I bet my head against his,” came the -reply. “All right,” said the boy. The old man dusted off the fireplace -and made it smooth; then he shook the bowl and plum pits. The agreement -was that the first who turned the plum pits all of one color was to be -the winner. The old man said, “You must throw first.” “No,” said the -boy, “you proposed the game; now you must play first.” At last the old -man agreed to this. As he shook the bowl the six plum pits flew out of -the smoke hole. When they got outside they turned into birds, which -flew off out of hearing. By and by the boy heard them again; down into -the bowl they rolled as plum pits. Bending over, the old man stirred -and stirred them, repeating, “Let them be white; let them be white!” -But he could not get them all of one color. At last he ceased his -efforts. Then the boy threw his own dice, and, like the others, they -went out of the smoke hole and, turning into birds, flew off. Thereupon -the old man began to stir the dish, saying, “I wish this, I wish that.” -Down came the birds as plum pits. Then both stirred them, repeating, “I -wish this, I wish that,” and they all turned to one color. When the old -man saw that he had lost the game he wished to play once more. “Oh, -no,” said the boy; “that is not the rule.” “Well, let me smoke once -more,” begged the old man. “No,” the boy said, and, catching up a -tomahawk, he cut off the old man’s forfeited head. Afterward he set the -cabin afire. Later he went home, but said nothing about his adventure. - -After a few days he thought he would go again toward the setting sun. -Passing the old man’s place, he soon came to another opening, in which -he saw a second cabin. All around it the ground was very smooth as if -it were a great playground. Seeing nobody, he walked up quietly and -peeped into the cabin; an old man sitting within called out: “Is that -you, nephew? Come in. I have been waiting for you now some time.” “Yes, -I was going by, and I thought I would look in and see you,” said the -boy. “Well, I have a way of passing time. I play a game when my nephews -come,” declared the old man. “What is your game?” asked the boy. -“Playing ball,” replied the old man. “I like that game,” answered the -youth. “I bet my head against my nephew’s,” said the old man. “All -right. Let us play, then,” was the boy’s reply. They went to the middle -of the clearing. At each end was a stake. The young man said, “Are you -ready?” Counting, “One, two, three,” they threw the ball. The old man -beat the young man in throwing, but the young man struck the ball, and -was the better runner. When he was getting far ahead, the old man threw -a horn after him, which stuck into the middle of the boy’s foot. He had -to stop, sit down, and pull out the horn. Just as he drew it out, the -old man passed him. Spitting on his hand, the young man rubbed his -foot, and it was healed. He then threw the horn, hitting the old man, -who now had to sit down and pull the horn out of his own foot. The ball -rolled on, passing between the stakes. At the next turn the result was -the same, so the game was lost for the old man, who wanted to try -again; but the young man said, “No; that is not the rule.” Thereupon -with his knife he cut off the old man’s head, and, after burning his -cabin, went home. - -A third time the youth went toward the setting sun, farther than -before. Passing the first and second clearings, he came to a third, in -which he saw a great pond covered with ice; near it was a cabin. As the -young man peeped in, an old man sitting there called out: “Well, -nephew, I knew you would come. I am glad to see you.” “Yes, I thought I -would look in and see you. Now I must go,” added the youth. “Oh, no! I -have a rule that when one of my nephews comes I play a game. I run a -race on the ice, and whoever gets beaten to the end loses his head. No -matter how he gets there; only let him get there first, he wins.” Just -as he was ready to start, the young man, taking a ball off an oak tree, -said, “Let there come a high wind!” He got into the ball (which grows -on the oak tree at a certain time of the year) and in a moment he was -over the ice. The old man was scarcely halfway across. The young man -then pulled out of his pouch a white flint. As he threw it toward the -middle of the pond, he said, “Let this stone melt the ice and boil the -water.” In an instant the old man was sinking in boiling water and -cried for mercy, but the young man said, “No!” As the water boiled it -melted all the ice; thereupon then the water disappeared, dry land -appeared, and the old man was left in the middle of it, a great stone -monument. After setting fire to the cabin the young man went home. He -had never forgotten his father and sister, and he knew where they were. - -One day a runner came to the lodge of the two sisters, announcing, “I -have been sent by the chief to give notice of the marriage of a certain -woman. The chief wishes all to come.” Knowing that the boy had orenda -(magic powers), the sisters were careful of him. When he said, “I want -to go to the gathering,” they raised many objections, saying, “Bad -people will be there; all sorts of games will be played.” They were -afraid to let him go. He replied: “You were afraid to have me go toward -the setting sun. I have been there. I have destroyed the dice man,[54] -the ball man, and the ice-pond man.” The sisters were greatly -astonished. The youth added. “Now, I am going to the gathering. My -mother, father, sister, and dog are there.” Yielding at last, they told -him how to find his grandmother, and said that she would tell him what -to do. - -He set out; after traveling a long way he struck another trail; then he -began to meet many people, and as they journeyed the crowd kept -increasing. When night came they all camped together and were very -hungry. Going out, the youth killed game, which he told the men to -bring in; this the women prepared. The next day all went on. The -sisters had said to him before starting: “There will be one woman in -the crowd who will seem to have power over all men. Do not notice her.” -He saw the woman, for the men all crowded around her, and one after -another she satisfied all their desires. He looked at her but passed -on. - -At last he reached the place where his grandmother lived. She was very -poor. He said, “Grandmother, I have come.” “Poor grandchild, I am -sorry. I have so little to give. I am alone and poor,” murmured the -grandmother. “Oh! do not mind; we shall be all right,” said he, -bringing in game until the old woman was so glad that she was almost -crying with joy. She hurried around like a young girl to prepare food. -Then he began to question her. She told him: “There is a great -gathering at the Long Lodge. The chief’s daughter is to be married. She -has been married before, but she nearly destroyed her husband, her -daughter, and their dog. She had a son, but nobody knows where he is. -Now she is going to torture her husband to death. He is hung up at one -end of the Long Lodge, and everyone can strike him with a burning -brand; his tears become wampum beads. Her daughter is hanging on a peg -over the fire, slowly roasting. The dog is at one end of the fire and -everyone who passes gives him a kick. He has consumption and his hair -is all singed off.” - -The boy was very angry. When night came he said to his grandmother, “I -am going to the gathering.” She warned him to beware of evil men and -women who played games and tried to deceive people. When he arrived at -the gathering he pretended to be a little boy, playing around with the -children and going into the Long Lodge with them. There he saw his -mother decked out gaily, perched on a high seat in the middle of the -room, where she could be seen by everybody. He saw his father secured -to a stake. Over the fire his sister was roasting, and he heard his dog -coughing, barely alive. Then he told his grandmother what he had come -for; that the woman was his mother and the man his father. “Now, my -mothers, the two sisters, told me to ask you to help me. Tell me what -to do.” Consenting, she said: “I know everything and am ready to help -you. I have a pair of moccasins you must wear. At certain intervals -your mother orders your father to be branded. Now, you must stand near -the fire. The moccasins, being made of the skin of a woman’s private -parts, have sympathetic power over them. When your mother calls out, -‘Brand him,’ you must stick your foot into the fire.” The boy obeyed -her, sticking his foot into the flame as the woman gave the order -“Brand him.” That instant his mother screamed with pain. All, wondering -at this, questioned her, but she would not tell. She was ashamed. Then -the boy ran out of doors, but when it was time for her to give the -order again he was near the fire. As she was beginning to say “Brand -him,” again he put his foot into the fire and at that moment she -screamed with pain. He tormented her in this way until she died. Each -time she suffered his father and sister felt great relief. When she was -dead, he took his father and sister and dog out of the building. Then -he said, “Let this building turn to red-hot flint.” Immediately the -lodge was in flames. As some of the people of the lodge had magic -powers, their heads burst, the pieces striking against the stone walls, -while their spirits flew out through the top into the air in the form -of owls and other birds of ill omen. - -Spitting on his hands, the young man rubbed his father and sister and -dog, and they became as well as ever. Then he said, “Now, we will go -home.” Thanking his grandmother, they started for the sisters’ cabin. -When they came near, the sisters ran to meet them, saying, “We will be -your father’s wives.” And they all lived happily together. - - - - - -36. THE DAGWANOENYENT (DAUGHTER OF THE WIND) AND HER HUSBAND - -There were a nephew and an uncle, who lived together in a bark lodge in -the woods. The uncle gave the nephew nothing to eat, making him live on -fungus. He told him he must not go north to collect fungus, but always -south. The uncle himself went hunting every day but brought back no -game. At home he lived on chestnut pudding and bear’s oil. The nephew -could not find out for a long time how he made the pudding, but at last -he discovered the process. The uncle had a little pot and a chestnut. -He would put the least bit of chestnut into the pot, saying, -“Watchisgwengo, Swell, Pudding.” Thereupon the mush would increase in -quantity. - -The next day after his discovery the boy did just as he had seen his -uncle do, with the result that he had a good meal of chestnut pudding. -He did likewise every day while his uncle was hunting. Then he began to -wonder why his uncle forbade him to go northward. After thinking over -the matter a few days, he determined to go in that direction -notwithstanding his uncle’s injunction. - -The boy started on his journey, traveling until he came to a Long -Lodge. In the lodge was a great supply of venison and bear meat, and -skin bags of bear’s oil were hanging all around the wall. The only -person within was a woman, who was sitting in the middle of the room, -with her head bent down. There was also a small boy toddling around, -who clapped his hands and laughed when he saw the young man. The woman -took no notice of him. The young man played a while with the child. -After a time he started for home, taking with him a small piece of meat -which he had filched. The uncle, returning home, prepared his pudding -in secret as before. - -Thus it happened every day from year to year. It was the custom for the -old man to set out to hunt and for the young man to go to the Long -Lodge to play with the little boy. The woman never moved nor spoke. - -The little boy of the Long Lodge was about 15 when one day he said to -the young man: “You and I are cousins. Your uncle is my father and that -woman sitting there is my mother.” The nephew then asked, “Why does she -never speak?” He asked her various questions, but she would not answer -him a word. Thereupon with his bow and arrow he shot at a bag of bear’s -oil which hung above her head. The arrow pierced the bag and the oil -flowing out fell upon the woman’s head and face. This made her very -angry, but she did not speak. - -Now, all the meat in the lodge was the game which the uncle of the -young man killed and brought in every day. He never came there until -late in the day while the nephew went home early, so that in all these -years they had never met at the Long Lodge. When the uncle came that -evening he found the bag broken and the oil spilt over the woman. He -suspected that his nephew had been there. On reaching his own lodge -that night he asked, “Have you been at the Long Lodge?” “Oh, yes,” said -the nephew; “I have been going there for the last 13 years. I have -always eaten of the meat there. I have not eaten fungus for many -years.” The uncle was very angry, and asked him whether he broke the -bag containing the bear’s oil. “Yes,” the young man answered. “Oh! you -have destroyed us both, I fear. That woman is an awful witch. She can -not be killed. She will ruin us both,” said the uncle. - -The next day the uncle went off again. But that time the nephew -remained at home. During the day, raising the cover of his uncle’s -couch, he found a great pot. This he filled with water, putting in also -a good-sized piece of the chestnut, for he was very angry with his -uncle. When the pot boiled, he began to strike it, saying, “Swell, Pot! -Swell, Pot!” When it came up as high as the bed, he climbed on the bed. -On the pot rising higher, he climbed on the shelf, which extended -around the side of the lodge. When it rose as high as that, he climbed -out of the smoke hole on the roof, enjoying immensely the increase of -the pudding, knowing how terribly angry his uncle would be when he -returned in the evening. - -When his uncle came home he said to the boy, “What have you been -doing?” “Making chestnut pudding,” declared the nephew. “Oh! it is too -bad,” exclaimed the uncle. “Oh! that is an old story with me. I have -been eating chestnut pudding for 15 years,” declared the boy. “By doing -this you will destroy us both,” said the uncle, who was more angry than -ever before. “You have enraged that woman. She will never stop her -revenge until she has killed us both,” continued the uncle. - -They went to bed, the old man feeling very bad. Just at daybreak the -next morning they heard a terrible noise away off in the distance. The -trees began to moan. The sound grew louder and louder. The two anxious -watchers heard the cracking of branches and the falling of trees. They -said the most awful tempest they had ever heard was coming, with the -woman right in the midst of the storm. Sweeping down on the lodge and -tearing it up from the ground, she caught up the uncle and bore him -away. The nephew had hidden, so she did not find him. - -That day the boy, going to the Long Lodge as before, found the old -woman sitting there, mute and motionless, as if nothing had happened in -the meantime. He asked the other boy, “What has your mother done with -your father?” “Oh! you will never see him again. She will come for you -tomorrow morning. I do not know what she has done with my father, but -she went off with him and came back without him,” declared the boy. - -The nephew of the man went home to prepare for the coming of the woman. -He had a mole for his guardian. He got inside of the mole, which, -instructed by him, went down into the ground under the lodge as deep as -he could. The next morning the woman came again with terrible fury, -raging worse than before. She uprooted all the trees in her path, but -she could not find the nephew, so she had to go away without him. - -Soon afterward the nephew went again to the Long Lodge. There sat the -woman, motionless as before. “Oh!” said the small boy, “she went for -you this morning, but could not find you. Where were you?” “I was right -there,” replied the nephew of the man. - -Then the nephew went home. The next morning at daybreak a similar -tempest came; but the boy was down in the ground, inside the mole, so -that the woman could not find him. Thereupon, making herself into a -great whirlwind, and digging a deep hole in the ground, she lifted the -earth to the sky, carrying the mole along in the dirt. The mole fell, -but escaped, while the boy was killed. The old woman went home well -satisfied. - -The mole went immediately to work, however, and by blowing the breath -into the boy’s mouth and withdrawing it brought him back to life. - -After that the nephew set out to find where his uncle was, going -northward. He went beyond the Long Lodge, traveling as fast as he could -all day and night and carrying the mole with him. The next morning at -daybreak the witch again came after him in a terrible tempest. Once -more getting into the mole, he went into the ground, where she could -not find him, so she went home to the Long Lodge. He traveled the -second day as fast as he could. On the third morning the woman came -still again in a roaring tempest. Finding that the nephew was in the -mole, she made once more a whirlwind, which scooped up the earth, -leaving a great hole, and carried him in the dirt far up into the -clouds. The mole falling to the earth, the boy was killed. The witch -went home satisfied. The mole, by again working over the dead nephew, -brought him back to life. Whereupon the latter, putting the mole into -his belt, ran on as fast as he could all the third day. That night he -spent deep down in the great rocks of a mountain. - -On the fourth morning at daybreak the woman came in a tempest, as -before, but could not find the nephew. The same day he traveled until -he came upon a lodge in an opening, like the other Long Lodge, which -was supplied with everything; there, under the roots of a great elm -tree near the lodge he found his uncle. The tree was standing on his -breast, and his feet were sticking out at one side and his head at the -other. He was reduced to skin and bones. He begged for a smoke, -exclaiming, “Oh, my nephew! if only I could have a smoke.” “Poor uncle! -I will get you a smoke,” said the nephew, and pushing the tree down he -gave him a smoke. After smoking, the uncle arose, well. He and the -nephew then went into the lodge, where they remained together two or -three days. - -One morning at daybreak the tempest came again. By watching the young -man had found that the witch came in a narrow path and that it was -possible to get out of her course. So he told his uncle to run -westward, keeping out of her path, for she was the wind. The nephew -himself stayed at home to meet her, going into the ground again, and -again she dug him up and killed him. She went home contented, but the -mole brought him to life. Then he followed her immediately to the -lodge, where he found her sitting motionless. Shooting an arrow at the -witch, he killed her. Then forming a great pile of dry bark, wood, and -bear’s oil, he burned the body thereon, throwing the bones far away in -every direction. When he had finished this task he said to the small -boy, “We will go to my uncle, your father.” They went together to the -old man and lived at the second Long Lodge for a few days. - -But the witch came to life, and suspecting that they were at the Long -Lodge, she went there in a terrible rage. Now the nephew, determined to -meet her alone, sent his uncle and the boy away. He himself kept out of -her path, for he had discovered her habits and her strength. He had -learned also that after a certain time her force was spent, so that she -became weak and could not go fast. He kept swerving to one side, -therefore, until she turned into a whirlwind, and even afterward. When -all her strength was spent and she had not found him the witch turned -to go home. She had to walk, for she could no longer go through the -air. Then, following her, the nephew killed her with his arrows. -Thereupon he called his uncle and cousin. They burned her body to ashes -and taking all the larger bones to the second Long Lodge they there -pounded them into powder. This powder the nephew divided into three -portions, each one of which he put in one of three skin bags, which he -tied tight. One bag he gave to his uncle, another he gave to his -cousin, and the third he put into his own pouch, saying: “I will keep -it here. She shall never come to life again. When we are in a storm we -must always keep apart, so that the force that is in these powders can -not unite.” - -Then the three went to the first Long Lodge, where there was a large -supply of every kind of dried meat, and they lived together, prosperous -and happy. - - - - - -37. A RACCOON STORY - -An uncle and a nephew lived together in a lodge in the forest. The -nephew was a fine hunter. One day when the nephew was off in the woods -hunting for game, a handsome woman, bringing a basket of bread, came to -the lodge and said to the old man, the uncle, “My father and mother -have sent me here to marry your nephew.” “Is it true that they sent -you?” asked the uncle. “Yes,” said the young woman. “It is well,” said -the old uncle. Lowering the basket, the girl set it before the old -uncle. In it was the customary marriage bread. When the nephew came -home, the old uncle said, “You are married now; here is your wife,” -showing him the young woman. “It is well,” replied the nephew, and he -and the young woman became man and wife. - -Every day the nephew went out hunting, always returning with a heavy -load of game. - -One day while out hunting he came to a tree in the top of which was a -large hole. In this he found a litter of raccoons. Climbing the tree, -he threw one raccoon after another to the ground. All at once he heard -a woman’s voice under the tree, saying, “Come down! come down! you are -tired.” With that, she ran off through the forest. When he reached -home, he told what had happened. His wife laughed at his perplexity, -but said nothing. - -Not long afterward, on a hunting trip, while packing up his game and -making ready to start home, a woman came up behind him, and taking him -by the arm, led him to a neighboring log. They sat down on it, -whereupon drawing his head on her lap, she began to look for vermin. He -was soon asleep from her orenda (magic power). Putting him into a -basket, which she threw on her back, the woman went to the rocks in the -middle of a lake. Then she took him out, and awakening him, asked, “Do -you know this place?” Looking around, he replied, “Yes. This is the -place where my uncle and I used to fish,” and giving a sudden spring -into the water, he became a bass and escaped in a flash. - -On reaching home, he told his wife what had happened to him. She -laughed, but said nothing. He was so frightened at what had taken place -that he remained at home for several days. At last the feeling of fear -wore away and he started off to hunt. - -As he was packing up his game to return home, a woman’s voice said, -“Stop! Wait a while, for you must be tired.” They sat down on a log, -and she, drawing his head on her lap, began looking for vermin. The man -was soon asleep. Putting him into a basket, the woman carried him off -to a great ledge of rocks, where there was only a small foothold. -Taking him out of the basket, she asked, “Do you know this place?” “I -will tell you soon,” said he, looking around. But at that instant the -woman disappeared. He soon saw some one farther along on the rock, and -heard him say, “I am fish hungry. I will fish a while.” Then, throwing -out his line into the water below, he began singing while he pulled up -one fish after another. At last he said: “I have enough. I shall take a -rest now and have something to eat. This is what we people eat when we -are out all night in the rocks.” Then he took a baked squash out of his -basket. - -The young man said to the rock, “Stand back a little, so that I can -string my bow.” The rock stood back. Stringing his bow and saying, “Now -boast again!” he shot the fisherman. The young man soon heard a loud -noise, and looking in the direction from which it came, he saw an -enormous bat pass a little to one side of him. Taking from his pouch a -hemlock leaf, and dropping it over the rocks, he began to sing, “A tree -must grow from the hemlock leaf.” Soon a tree came in sight. Then he -talked to the tree, saying, “Come near to me and have many limbs.” As -the tree came to a level with the place on the rocks where the young -man was sitting, it stopped growing. He had seen along the narrow shelf -on the rocks many other men. He called to the nearest one, asking him -to tell all to come, so they could escape. Slowly creeping up, one -after another, they went down the hemlock tree. - -When all had reached the ground, the young man, taking a strawberry -leaf out of his pocket and laying it on the ground, said, “Grow and -bear berries.” Then he began singing, “Ripen berries, ripen berries.” -The vines grew, and were filled with berries, which ripened in a short -time.[55] When they had all eaten as many berries as they wanted the -young man picked off a leaf and put it into his pouch, whereupon all -the vines and berries disappeared. - -Then he said, “Let us go to our wife” (meaning the woman). After -traveling some distance the young man killed an elk. Cutting into -strings the hide they made a “papoose board,” but big enough for an -adult; then they started on. Soon they came near a lodge, where they -saw a woman pounding corn. When she noticed them coming she began to -scold and, holding up the corn pounder, was going to fight with them. -When the young man said, however, “Let the corn pounder stop right -there,” it stopped in the air, half raised. Seizing the woman, they -strapped her to the board, saying, “You must be very cold.” Then they -set the board up in front of the fire in order to broil her slowly. -Just at this time the young man’s wife came. Finding that they were -roasting the woman, she was angry and, freeing her, said, “You are now -liberated and I shall go home.” Making her way to the lake, she called -on the bloodsuckers to stretch across it so that she could walk over on -them. Each man went to his own lodge. When the young man came home his -wife was there. - - - - - -38. THE SELF-SACRIFICE OF TWO DOGS FOR THEIR MASTER - -In a certain village lived a man who was very fond of hunting; he had -two dogs, which were so very strong and fierce that they would attack -and kill a bear. - -One day the man started off from the village to hunt. After he had -traveled for two days he pitched his camp. The next morning he began to -hunt. He was very successful for many days, killing a great deal of -game. One night as he was going to sleep his dogs began to bark -furiously. Not far away from the camp was a very large elm tree, whose -top had been broken off. Hitherto the man had thought it might be -hollow, although he had never examined it. One dog ran in the direction -of this tree. The other dog followed it, and by the sound of its -barking the man knew that it had stopped near this tree. - -After a time one dog came back to the man, saying: “My brother, I -believe that we are going to die to-night; we have seen a creature such -as we have never beheld before. We think that it will come down from -the tree to attack us. I will go and watch it; but first you must mark -me with coal from the end of my mouth to my ear.” The man did as the -dog wished. Then the dog said, “Now, I will go to the tree and my -brother can come to be marked by you as I am marked.” Off he ran. The -other dog soon came and the man marked him in the same way. Taking a -torch, the man went to the tree. There on the broken top he saw a -terrible creature; its head and part of its body were protruding out of -the hollow in the trunk; it had very long teeth, enormous eyes, and -long claws. The man had never before seen anything so dreadful. He went -back to his camp. One of the dogs followed him, saying: “We two shall -be destroyed, but we will do what we can to save you. You must hurry -back to the village. Do not take a torch or a bow with you; it will -only be in your way. Put on a pair of new moccasins, and carry also a -second pair. I will lick the soles of your feet to give you speed.” The -dog licked the soles of his feet; then the man, putting on the new -moccasins, started toward home. - -He had been running a good while when he heard a sound, and one of the -dogs, overtaking him, said: “Run as fast as you can! Our enemy has -started in pursuit. It does not travel on the ground, but leaps from -tree to tree. The only thing left for us to do is to get between the -trees and spring at it as it leaps past. When you come to water, stick -your feet in it, making it as muddy as you can; then drink that water. -You have noticed that since we have been your dogs we have drunk such -water; it is better for us.” The man soon got very thirsty. Coming to a -place where there was water, he stirred it up with his feet; then, -after drinking what he wanted, he went on. He had not gone far when a -dog came up to him and said, “I think there is a hole in your -moccasin.” (The man looked; there was indeed a hole in his moccasin.) -“Put on new ones.” Again the dog licked his feet and put on new -moccasins. Then the dog said, “My companion will come the next time.” -Then the dog ran back and the man rushed on. - -Soon the other dog, rushing up, said to the man: “The enemy is coming -very fast, and we are afraid it will overtake and kill you. When I go -back my brother will come to aid you once more, whereupon the monster -will kill him.” - -The dog disappeared. Listening, the man heard both dogs barking. As he -listened the barking of one ceased, and he knew that a dog was coming -to aid him. On coming up this dog said: “I am here merely to speak to -you and see you once more. When I go back I will attack our enemy and -do all I can to defeat it, but it will kill me.” The dog returned. Then -the hunter heard both dogs barking and then a howl; he knew by the -sounds that a terrible fight was going on. The cry of one dog died out; -this told him that that dog was killed. Now only one dog barked and -howled. The man tried to increase his speed. It was still dark. The -barking ceased, and presently the dog spoke behind him, saying: “My -brother is killed and I am left alone. You would better start the death -cry; our village is not far away and the people may hear you.” The man -began to scream out the death cry, Goʹweh, as he ran. There happened to -be a dance at the Long Lodge that night, and some people were sitting -outside. Suddenly a young man, hearing a voice of some one in distress, -gave the alarm. - -Now, the dog came again to encourage the man with these words: “Do your -best; you are near home, and perhaps you will escape. I will come once -more. Then I will leap upon and draw the monster down and fight it.” -The man heard the dog when the latter got back, and knew the monster -was drawing near by the sound of the animal’s barking. Then the man ran -on as fast as possible. The dog ceased barking and coming again said: -“This is the last time I shall see you; I shall be destroyed now. If -the people hear your cries and come to meet you, you will escape; if -not, you will surely be killed.” - -The dog went back; he had but a short distance to go this time. As the -man ran, screaming, he saw a torchlight ahead. The dog howled in -distress; then his howl died away and the man knew that he was dead. -Finally, seeing people coming to the rescue, he struggled on harder and -harder. When he met the people he fell in a faint; he heard the sounds -behind him as he fell, and that was all he knew. - -Holding up their torches the people saw a terrible animal; its fore -legs seemed longer than the hind ones. They shot at it, whereupon it -disappeared, and they returned to the village. The animal had made a -journey during one night which it took the man two days to finish when -he was going to hunt. As soon as he could talk he told the people what -occurred from the time the dog first spoke to him. They decided to go -to his camp and bring home the meat. Not far from the village they -found the last dog torn to pieces, and farther on the other one. When -they reached the camp they saw that the strange animal had eaten most -of the meat; what remained they took home. They did not see the animal -and never knew what it was. - - - - - -39. THE THREE YOUNG WOMEN, DAUGHTERS OF AWAEH YEGENDJI OR MOTHER SWAN - -There was an old woman who had three daughters, all of whom were young, -good-looking, and clever. - -When the eldest was 16 years of age and the youngest 12, the old woman -said: “We want some venison and bear meat. We have lived here a good -many years, and have had no meat—nothing but bread, and corn, and -beans, and I long very much for meat. And now,” said she to the eldest, -“you are old enough to be married to a man who can get us some meat.” -To the second daughter she said: “You must go with your sister; perhaps -you will have to stay all night on the way. There are an old woman and -her son living in a broad field where you must go. The young man is -handsome and a successful hunter. The old woman’s name is Big Earth.” - -Both girls were willing to go, so the old woman continued: “To-morrow -we must make marriage-bread.” After shelling and pounding corn, they -made marriage-bread and some cakes, which they baked in the ashes. They -made twenty-four of these cakes, which were put into a basket. The old -woman painted the elder girl, combed her hair, and dressed her well. -Then she told her: “Carry this basket on your back. You must take no -notice of anyone you meet, and do not stop to talk with any person no -matter what is said to you. When night comes, do not stop at any lodge -but camp in the woods.” - -The girls started, going along in a narrow path. They saw no person and -no lodges until the evening; when they noticed a man running on ahead -of them. He had a bow and arrows and was trying to shoot a squirrel in -a tree. On seeing the girls he stopped them, saying, “Put down your -basket and watch my arrow; see where it goes,” adding that he was -almost blind and could not follow its course. He was very pleasant, so -the elder girl put down her basket, and both sisters ran for the arrow. -When they got back the basket, which they had left on the log, was -gone. “Now,” said the younger girl, “we have disobeyed our mother. She -told us not to answer anyone who spoke to us.” They had then nothing to -do but to go home. - -On reaching home they told their mother: “We met a man who begged us to -bring his arrow. We put our basket on a log and when we got back it was -gone.” The old woman did not scold much, although she was very sorry; -she said that they could not love her or they would obey her words. -Later she said to the youngest and to the second sister, “You must go -for the young man.” Then they made more marriage-bread. The mother told -the youngest: “If your sister wants to stop, make her go on. Do not -speak to or answer any man.” The sisters traveled until they met the -same old fellow. Thereupon the elder, who carried the basket, wanted to -ask how far it was to the place where Big Earth lived, but the younger -cautioned her, repeating her mother’s words. As they came up to him, -however, he was so kind and pleasant and spoke so agreeably that the -eldest asked how far it was to Big Earth’s lodge. “Oh,” he said, “she -lives in the first lodge; it is not far from here.” Running around to -the lodge, he told his wife to go to the other side of the fire with -her child, as two girls were coming and he wanted the bread they -brought, and, further, as he had informed them that Big Earth lived -there. Then he threw ashes over his wife, making her look old. - -By and by the two girls came in and, as the old man was painted and -looked fine, they sat down by him—they thought he was the young man -they were seeking. In a short while they heard some one coming, who -kicked the door, saying: “Gesagwe! Gesagwe! They want you at the Long -Lodge.” - -Turning to the girls, the old man said: “My name is not Gesagwe. They -always call me nicknames.” By and by the child cried out, “Oh, father!” -Whereupon the old man explained, “The child’s father died yesterday and -now he is calling for him.” After a time the runner came again, saying, -“Gesagwe, the people are waiting for you.” Again he said, “They call me -nicknames all the time.” The girls thought it was all right, and he -told them to lie down and wait for him. - -But the younger sister thought something was wrong. When the old woman -lay down the girls went out. She said to her sister: “Something is -wrong. This is not the man. He is the man we met, and our mother told -us not to speak to anyone.” The elder said, “I suppose we have done -wrong.” Then, putting into the bed two slippery-elm sticks and covering -them up, they started on with their basket of marriage-bread. They -heard dancing, and as they approached the source of the sound they saw -a Long Lodge. Peeping in, they saw Gesagwe in the middle of the floor. -The singers sang to him. Then everyone, rising, threw corn into his -mouth. He had a blanket around him. They threw what they had into his -mouth. A woman and her son sat by the fire, and they, too, looked very -attractive. The younger sister said, “That is the young man we want.” - -Going into the lodge, they walked up to the old woman, Big Earth, and -put down the basket. Big Earth was pleased. When the dancing was over -all the people went home. The man who was dancing went home. Seeing -what he thought were two girls in his bed, he said: “Well, I must -smoke. They have had a big council. They could not do anything. I was -there.” Taking down a piece of deer’s tallow, he chewed it. Every time -he spat it simmered on the fire. He lay down and one of the girls, he -thought, pinched him. He said, “Wait until I get ready to lie down.” - -Undressing himself, he started to get into bed, whereupon he found two -rotten logs and a bed full of ants. Awfully angry, he scolded his wife -and threw the logs out of doors. - -The girls lived happily with Big Earth’s son for two months. At the end -of that time he got bear meat and deer meat, which he put into very -small packages. He made two loads of the meat, one for each of his -wives. Then they all started with the meat to visit his mother-in-law. -She had been very uneasy, thinking that her daughters had been deceived -again. When she saw them coming with their husband she was pleased. -After they had lived there some time, Big Earth’s son said he was going -to take his mother-in-law to his own home. They all went to his place, -where they lived happily together. - - - - - -40. HINON AND THE SENECA WARRIORS - -(A TALE OF THE WARS OF THE SENECA AND THE CHEROKEE) - -Once a war party of Seneca while on the warpath against the Cherokee -became very hungry. Seeing a bear, they chased it into its den, one of -the party following it. When he had gone some distance into the den he -could no longer see the bear, but he saw instead a fire burning briskly -and three men sitting around it. The eldest asked the Seneca warrior -why he had tried to shoot one of his men whom he had sent to entice him -into the den. He continued, “I want to send word to the eldest man at -your camp to tell him that his friend is here and wants some tobacco, -and that tomorrow as many of his warriors as wish may come to see me -here.” So the warrior went back to the camp of his comrades and -reported what he had heard. - -The next day, accompanied by five of his companions, each bearing a -pouch of native tobacco, he returned to the den of the bears. When they -gave the tobacco to the old man, he was very glad, and said to them: “I -am thankful to you for this present of tobacco. I shall enjoy it a long -time, for it will last me many days.” While in the den one of the -warriors remarked, “Oh! I am very tired and sleepy.” Overhearing this -remark, the old man said to him, “Lie down, then.” - -When the others also had laid themselves down the old man arose, and -going over to the spot where the first warrior lay, rubbed his body -from his feet to his head. Then setting down a vessel which he held in -one hand he proceeded to dismember this warrior’s body joint by joint -until he had taken him to pieces. Placing each piece in a mortar, with -a pestle he pounded the bones to a jelly, which he poured into a bowl. -Then he took the bowl and the other vessel into another part of the -den, where he left them. Returning and sitting down, he began to smoke. - -After a while he called out: “My nephew, come out now. You have been -there long enough.” When the young warrior came out, he appeared as -light, fresh, and lithe as a boy. Then another of the Seneca warriors -said, “Can you do this for me, too?” The old man answered, “Yes, if you -wish me to do so.” - -Then the warrior laid himself down, and the old man went through the -same process as he had with the other warrior. After he had carried the -two vessels into the remote part of the den, the old man, returning, -began to smoke. Shortly he called out, “Oh, my nephew, you have now -slept long enough!” At once the warrior arose and came forth so fresh -and lithe that he felt no weight in his body. Thereupon another Seneca -warrior asked the old man to treat him in the same manner. The latter -man consented and, after going through the same process as that which -renewed the others, this warrior, too, was made young and as light as a -feather, and consequently was very happy. - -Then a fourth warrior asked the old man to transform him likewise, but -the old man refused, saying: “I have now done enough. I will tell you -why I have taken the trouble to do this to four of your people. There -is a large opening extending from one end of the world to the other. In -this opening is a great rock, and in this rock is a man possessed of -enormous horns. We have tried to kill him, but can not do so. Now, I -want two of you to try to crush this rock and so kill him; but first -you must go out and try your strength in orenda” (magic power). So, -going out, they shot at a rock, which crumbled to pieces when they hit -it. Then they shot at an enormous tree; this, too, they brought down -when they hit it, leaving nothing but a stump. “Now,” said the old man, -“you may go to the opening and see what you can do with that enchanted -rock. Your companions may remain here; they will not die, for we never -die here. I always help my grandchildren. I cover your trail whenever -you need to conceal it. It is I who cause it to rain.” - -The two transfigured warriors went to the opening, as directed, and -seeing the great enchanted rock, they shot at it; then, returning to -the old man, they told him what they had done. He quickly asked them, -“Did you use all your orenda?” They replied, “No. We could have struck -the rock a harder blow”; whereupon the old man said, “Go back there and -employ all your magical strength.” Returning to the opening where the -great rock stood, the two warriors shot it with all their orenda. After -waiting for some time, they heard a person coming toward them. Soon -they saw that it was a man carrying the head of an enormous horned -snake securely strapped to his back. This man was the old man who had -transformed them. Returning to the den, the two warriors said, “Now our -work is done; the great horned snake is dead.” Then they went back to -their homes. - - - - - -41. HODADEÑON AND YENYENTʻHWUS [56] - -There was a little boy, Hodadeñon, who lived with his elder sister, -Yenyentʻhwus, in a bark lodge. - -When the sister went out to plant, she would fasten the door of the -lodge so that nothing might harm her brother. She did not allow him to -go out alone. To amuse him she got a raccoon’s foot, and also brought -him a bow and some arrows. In playing he tossed up the raccoon’s foot, -telling the arrows to strike it, and the arrows always hit the foot -before it fell to the ground. - -One day while Yenyentʻhwus was at home, a voice was heard in the upper -part of the lodge, saying, “Mush, brother! Mush, brother!” Hodadeñon -asked, “How is this? I thought we were alone in the lodge?” The sister -said, “It is our poor brother; he is only just alive.” “Well, my -sister, make him some mush,” said the little boy. - -Uncovering a place under her couch, the sister took out a very small -pot and a little fragment of a chestnut. Putting the least bit of meal -scraped from the chestnut into the pot with water, she boiled it. While -doing this she stirred the meal and tapped the pot, which increased in -size until it became as large as any pot. When the mush was cooked the -sister took it off the fire and put it all into a bowl, saying to -Hodadeñon, “Go up the ladder and feed your brother.” Climbing the -ladder, he found a man lying in the upper room or attic. The little -fellow said, “I have brought you mush, my brother.” The brother, whose -name was Hadjisgwas,[57] took two or three mouthfuls of the mush and it -was all eaten. Then, after exhaling his breath two or three times and -rubbing his arms and legs, he began to sing. - -Hodadeñon heard the singing and the beating of time overhead. A little -later they heard Hadjisgwas call out, “Tobacco!” and the little boy -said, “My sister, our brother wants to smoke.” “Oh!” said she, “Our -poor brother! he is barely alive; he lives on chestnut meal and -tobacco.” Going aside, she got a big pipe, into which she put tobacco. -Lighting it with a coal of fire, she gave it to the little boy, saying, -“Take this up to your brother.” Hodadeñon went, with the words, “My -brother, I have come with a pipe for you.” “Thank you,” said -Hadjisgwas, and with one puff he so filled the room with smoke that he -nearly smothered the boy, who had to hurry down to escape. Soon they -who were below heard a sound as though Hadjisgwas blew through the -pipestem and rapped out the ashes from the pipe. After rubbing his arms -and legs, he began to sing. They thought his voice was stronger. Then -Yenyentʻhwus went out planting, having first fastened the door so as to -keep in her little brother. - -When his sister had gone, Hodadeñon thought he would like to make some -chestnut mush for his brother in the loft and to sing and dance for -him. Finding the little pot under his sister’s couch, he took from it -the piece of chestnut, every bit of which he scraped into the kettle. -As it boiled he tapped the pot, which grew as large as any vessel. When -the meal was cooked he poured it out—a great bark bowl full of chestnut -mush. This he took up to the loft, saying, “My brother, I have made you -another bowl of mush.” “Thank you, brother,” said Hadjisgwas, who ate -the mush and, after rubbing himself, began to sing. He was stronger -now, so he could sing a regular song. After Hodadeñon had come down and -put away the kettle, he thought, “My brother must have a smoke.” -Therefore he cut up all the tobacco there was and put it into the pipe, -which he carried to the loft, saying, “My brother, I have brought you a -pipe.” His brother said, “Thank you.” “After you have smoked, I wish -you would sing while I dance,” said Hodadeñon. - -Hadjisgwas sent out such a puff of smoke that the little boy had to -hurry down the ladder to escape it. He had not been down long before -his sister came in. He said to her, “Oh, my sister, I have made our -brother some pudding.” “How did you make it?” she asked. “I cut up all -the chestnut and boiled it,” he replied. “Oh, now he will die on your -account,” she said. “After he ate the mush,” said Hodadeñon, “I gave -him a smoke.” “How did you do that?” asked Yenyentʻhwus. “I shaved up -the piece of tobacco, put it into the pipe, and gave it to him,” said -he. “Now we shall surely lose our brother on your account,” said -Yenyentʻhwus; “you have done great mischief.” “Well, my sister, where -are the chestnuts? I will go and get more of them.” - -“Those chestnuts,” she said, “grow at the eastern end of the world; and -on this side of them, where the tobacco grows, are many wizards. Before -you come to the lodge of the wizards is a river, over which trees are -thrown to walk upon. Just beyond the river are two great rattlesnakes, -one on each side of the path, which attack every one who goes that way. -If you pass them safely, you will come to a great rocky mountain, so -steep that no mere man can climb it. There is but one pass through that -mountain, and just beyond the pass stand two Sʻhagodiyoweqgowa, each -one half as tall as a tree. If you should succeed in passing these, -going farther you would come upon two men at the edge of an opening or -clearing, who give the alarm the moment they see anyone, whereupon the -wizards run out to attack whomsoever they find approaching. If you -should make your way past these men and reach a knoll from which the -lodge of the wizards can be seen, you would find there a woman walking -back and forth on a platform in front of the lodge, who begins to sing -as soon as she sees a stranger; straightaway the wizards, rushing out, -kill him who is approaching.” - -The next day when Yenyentʻhwus went to plant she fastened the door, -shutting in Hodadeñon. While she was gone, hearing some living thing -outside, he tried to get out to shoot it. Then he heard a noise on the -lodge roof and, looking up, he saw some kind of creature—he did not -know what—with its eyes fixed on him. Then he said, “You are -Odyaqgweonion,[58] anyhow,” thinking to himself, “I will shoot at the -game.” Drawing his bow, he said to the arrow, “I wish you to go -straight to the game.” The arrow struck the creature, killing it; -thereupon he rushed to bring it in. Not being able to open the door, he -dug a hole in the earth close to the door, through which he got out. -Bringing in the game, he put it into the corn mortar and covered it. -When Yenyentʻhwus, his sister, came, he said, “My sister, I have killed -game.” “Well, where is it?” she asked. “Here in the corn mortar,” -answered Hodadeñon. Running thither, he brought the game to his sister. -“Oh! that is a chickadee,” said she. Having dressed and cooked the -bird, Yenyentʻhwus began to eat it. Hodadeñon stood there watching her -eat, and asked, “Is it good?” “Yes,” she replied. After looking on a -while longer, he asked, “Are you not going to give me some?” “No,” she -replied, “this is the first game you have killed, and you must not eat -of it; it would not be right.”59 - -The next morning the boy said to his sister, “You will have to tie a -belt around me now; I am going out.” She had to do what he asked, for -she could not help doing it. Putting the belt on him and preparing him -for the day, she said, “You must not go north nor far away; stay near -the lodge.” - -Yenyentʻhwus then went to her work in the field. Soon the boy, seeing a -bird on a tree, said, “You must be the bird they call Gwenhdaen -nisedosyoden,” [60] whereupon he killed it with his arrow. Carrying in -the game, he put it into the corn mortar. When his sister came he said, -“I have some game, sister,” showing her the bird. “Oh!” said she, “that -is the Gwenhdaen nisedosyoden.” She dressed, cooked, and ate the bird, -but did not give him a bite. - -The next morning, getting up early and making a fire, he called his -sister to get breakfast, so that he might go hunting in good time. -After breakfast he said, “My sister, put on my belt and get me ready.” -She girded him and made him ready for the day. Both went out, she to -her planting and he to his hunting. After he had been out a while, -seeing a bird, he said, “I do not know you, but I think you are -Djeqgowa.” [61] He hit the bird with his arrow, killing it, and brought -it home; putting it into the corn mortar, he covered it. When his -sister came he said, “My sister, I have game; here it is.” “Thank you,” -said she; “that is what we call a pigeon.” After dressing the bird she -cut it into two parts, one of which she put away and the other cut into -pieces, saying that she was going to make dumplings. She pounded corn -meal and, mixing the meat with it, made dumplings, which both of them -ate. - -The next morning before daylight Hodadeñon, having made a good fire, -called up his sister to cook. After they had eaten she warned him not -to go north nor far away. She then went out to plant while he went -hunting. - -He went farther than before, and seeing a new kind of bird running -along, said, “You look pretty well; you must be what they call -Dyoyoqgwahacyon.” [62] He drew his bow and hit the bird with his arrow. -It ran a while, and he called, “Hold on; do not break my best arrow.” -The bird stopped and died. - -He had all he could do to carry it home. He put it in the corn mortar. -When his sister saw it she said, “This is a partridge.” - -She dressed the bird, took half and hung it up on a stick; the other -half she cooked for herself and brother. - -The next morning Hodadeñon was up early. His sister put on his belt for -him, and both went out. She told him to stay near the lodge. Then she -went to plant and he to hunt. He went farther than he had gone the day -before. He saw a creature coming toward him; after watching it, he -said, “I think it is you they call Shanoonsdehon.” [63] Looking again, -he said, “I think you are the one they call Shadjinoqgyot.”64 The third -time he said, “I think it is you they call Osoont.”65 At that moment -the creature, seeing him, turned to run, but on Hodadeñon calling out, -“Stop!” it stopped right there. Drawing his bow, he shot it. As the -animal struggled he called, “Look out! do not break my best arrow.” -Whereupon it stopped and died. Hodadeñon tried to carry the carcass, -but could not lift it. Running to the place where his sister was -planting, he said, “My sister, I have shot big game. I can not carry -it.” She went with him to the game; when she saw it, she said, “That is -what we call Osoont” (i.e., a turkey). She carried home the turkey, and -after dressing it put half away and cooked the other half. - -The next morning Yenyentʻhwus put the belt on Hodadeñon. She warned him -against going north, or far from the lodge. On going a few steps -farther than the day before he found tracks, all pointing in the same -direction; thereupon he said: “My sister never told me that people -lived here and that there was a path.” Putting his feet in the tracks, -he found they fitted exactly. Just before him in the trail he saw a -game animal coming. He said to himself: “This must be what they call -Spotted Face, what they call Dyoyoqgwahacyon, or Striped Tail.” Drawing -his bow, he pierced the creature with an arrow. As it went staggering -along he called out: “Here! do not break my arrow; that is my best -arrow.” Running up to it, he pulled out the arrow. Finding he was not -able to carry the game animal, he had to go for his sister. When she -came she said, “That is called Djoeaga.” [66] After thanking her -brother, she seized the raccoon by one leg and, throwing it over her -shoulder, went toward home. She told her brother that she was going to -make corn bread to eat with this kind of meat. When they reached home -they cooked part of the raccoon and made corn bread. While the meat was -cooking she skimmed off the oil, telling her brother that she had -wanted oil for a long time. This oil she rubbed into her hair. - -The brother and sister had more meat from this Djoeaga than they could -eat, and some was left. The next morning, after breakfast, they went -out, the sister to plant and the brother to hunt. At parting she warned -him, as she had done every day before. Hodadeñon went this time a few -steps farther than before. When he saw game coming toward him, he said: -“You are the one they call Hustoyowanen.” [67] Then, looking again, he -said: “I think that you are the one they call Dodjenendogeni,”68 and as -he looked, the animal, seeing him, turned to run. He called out to it: -“Stop!” As it did so, drawing his bow, Hodadeñon pierced it with an -arrow. The animal ran off out of sight, whereupon Hodadeñon screamed: -“Stop! Stop! You are breaking my arrow!” But the game animal was not to -be seen. Still the boy cried: “Stop! Stop! That is my best arrow. -Stop!” Then he thought: “I have lost my arrow, but I will follow a -little farther. If I can not catch the game animal, I shall go for my -sister, who will find it.” - -Going on a short distance, he found the game animal lying dead. He ran -for his sister, who came, and thanking him, said: “This time you have -brought me Onogengowa.” [69] She brought a strap braided out of hemp -bark, so as to carry the meat home on her shoulders. Having skinned and -cut up the deer, she divided it into pieces. Hodadeñon wanted to carry -a part, so his sister, cutting off the feet, tied them together, and -gave them to him. She carried half the meat home at one time and then -went back for the other half. - -The next day Hodadeñon went a little farther than before. On seeing a -game animal walking along, he said to it, “You must be what they call -Dasidowanes.” [70] The game animal, seeing him, jumped, but he said, -“Keep still.” It stopped, whereupon, drawing his bow, he shot an arrow -into the animal, which rushed through the woods and out of sight. -Hodadeñon cried, “Look out! that is my best arrow.” Following, he found -the animal dead, with the arrow point sticking out of its body. He said -to it, “You are Dasidowanes”; then he ran for his sister. When she -came, she said, “This is Ganiagwaihe.”71 She skinned the bear and cut -off the feet. She gave her brother the fore feet to carry, while she -herself took half the meat home, and then went for the rest. They had a -good supper that night, and the sister got more hair oil. - -The next day they went out again, as usual, Hodadeñon to hunt and -Yenyentʻhwus to plant. The brother went to the spot where he had killed -the bear, but could see no game. Then he traveled in a circle, but -could see nothing. As he looked toward the north it seemed very -pleasant. There was an opening, or clearing, in front of him, and he -thought he would go into it, hoping that he would find game there. In -the middle of the clearing was a lodge. On peeping through a crack in -the wall he saw a crowd of naked men of the Odjineowa [72] people, -dancing. Very soon one of these men said, “Some one is looking at us,” -and then another said, “Let us kill him.” - -Hodadeñon ran back to the woods, the men chasing him to the edge of the -opening, where they turned back. Hodadeñon went a short distance toward -home; then, taking a long stick of wood from a pile which his sister -had made, he carried it to the edge of the opening, where he stuck it -into the ground, saying, “When the men in that lodge run after me with -their clubs, do you fight against them to help me.” Then he brought -another stick, which he put down by the side of the first, with the -same words. He kept on in this way until he had a great many sticks -standing in the ground. - -Then, running to the lodge, he looked in again. The Odjineowa men, -seeing him, said, “Let us be sure to kill him this time,” and rushed -out with their clubs. The boy escaped, however, to the woods, and when -the naked men came to the edge of the woods the sticks of Hodadeñon -became people and fought, killing all the men. Thereupon Hodadeñon -came, and after dragging the men one after another into their lodge, he -set fire to it, burning them all up. - -Having taken the sticks back to his sister’s woodpile, Hodadeñon went -on until he came to the tall stump of a broken tree on which stood a -man, who called out “Ogongaqgeni hiwaden, My eyes have outmatched -yours, my nephew,” but the boy thought, “He does not see me,” so he -passed by. The uncle did not see him. When the boy walked up, the uncle -said: “You have come to me. I am an Hodiadatgon, a great wizard. What -would you do if it should rain spears upon you?” “Oh,” said the boy, “I -think my sister and I would be very glad, for we have no spears to fish -with now.” Then he ran home with all his speed. When near the lodge he -saw his sister go into it, whereupon he ran around it, saying, “Let our -lodge be stone,” and straightway it was stone. Just then he heard a -terrible roar, and a great rain of spears came down; some broke on the -roof, others fell on the ground. When the shower of spears was over, -his sister said, “You have gone toward the north.” “Yes, but I shall -not go again,” replied the boy. - -After a while he went out to play. While playing he thought, “I will go -to my uncle and be the first to say, ‘Ogongaqgeni, My eyes outmatch -yours.’” So he went on until he came as near his uncle as he could -without being seen. Then he called a mole and, entering his body, he -traveled underground up to the roots of the stump on which his uncle -was standing. Coming out, he cried, “Ogongaqgeni hawknosen, What would -you say if a fire should come and burn up that stump and the woods and -all else there is about here?” “Oh, nephew, that is too much,” answered -the uncle. “I did not say that is too much,” replied Hodadeñon, “when -you sent a rain of darts on my sister and me.” At that moment thick -smoke was seen coming, and soon the woods were in a blaze on every -side. The fire spread to the spot where Hodadeñon’s uncle was. He fell -off the stump, and, his head bursting, an owl came out of it and flew -away. - -Hodadeñon thought, “Now, I will go farther.” He had not traveled far -through the woods before he came to another clearing, in which there -was a lodge. Peeping through a crack, he saw within an old man with -both eyes closed. All at once he called, “Come in, nephew! come in!” -When the boy went in the old man said. “I always play a game of dice -with people who come here. If I win, I shall have your head; if you -win, you shall have mine.” The old man brought out six night owls’ eyes -(hihi ogasʻhoon) for dice, saying, “If they all turn up the same color, -the throw will count five; if not, it will count one.” The uncle wanted -the boy to play first, but he refused; the uncle insisted, but the boy -would not. At last the old man agreed. Putting the six eyes into a bowl -of wood, he shook it, throwing them up; they went out through the -smoke-hole into the air. When they returned, they counted but one. -“Now,” said the nephew, “take your dice out of the bowl. I have dice of -my own.” The uncle did not wish to take out his dice, but the boy -insisted, so he had to do so. Then Hodadeñon put in his dice, which -were woodcocks’ eyes, and threw them up. They went high in the air and -came down, calling out, “I think she is not setting, Nondjoqgwen.” [73] -The boy said, “Let them all come one color,” but the uncle said, “No, -let them come in different colors.” All came alike in color, so the old -man lost. “Now, nephew,” said he, “let me have one smoke more.” “Oh, -no!” said Hodadeñon, “I can not do that.” Thereupon he cut off the old -man’s head and went on farther. - -“This is good sport,” said Hodadeñon, “I shall find another uncle, -perhaps.” He traveled through the woods for a while until he came to a -third opening. Far ahead in the center of it was a great rock, on which -sat a Dagwanoenyent. Near the opposite side of the opening was a lodge. -As Hodadeñon went up to the rock, the Dagwanoenyent called out, “Oh! -you are my nephew. I have been wishing for a long time that you would -come to see me; now we will play hide and seek.” Hodadeñon was to hide -first. Dagwanoenyent faced the other way, and at that moment Hodadeñon, -making himself into a flea (dewaqsentwus), jumped into the long bushy -hair of Dagwanoenyent, where he hid. Then he called out, “You can not -find me, uncle; you can not find me.” Dagwanoenyent looked all -around—up in the air, in the trees, everywhere. At last, noticing a -weed with a knot on its stem, he said, “Nephew, you are in that knot;” -but the nephew was not there. Looking around a second time, he saw a -knot on one of the trees. “You are in the knot on that tree, nephew.” -“I am not,” answered Hodadeñon. When Dagwanoenyent saw that he had not -found the boy he was terribly frightened. “There is danger,” said he, -flying far away from the rock. Rising above the clouds, he sat on them. -Then Hodadeñon called out from the long shaggy hair, “You can not see -me, uncle; you can not see me.” “Oh!” said the uncle to himself, “I -have come just by accident on the place where he is.” Then, flying off -to an island in the sea, the old man stood there. Again Hodadeñon -called out, “You can not see me, uncle; you can not see me.” He could -not indeed see the boy, so he flew back to his place in the opening in -the forest. Once more Hodadeñon cried, “You can not see me, uncle.” -Dagwanoenyent replied: “I have lost the game, but I did not bet my -head. Now, you may have control of these three witches,” pointing to -three women who were pounding corn outside the lodge at the edge of the -clearing. The women, who were man-eaters, were very angry when they -heard the words of Dagwanoenyent, their servant, and ran to strike him -with their clubs. They had the clubs raised to give the blow, when -Hodadeñon willed their death, and they dropped lifeless. The boy and -his uncle cut their heads off and burned their lodge. Now Dagwanoenyent -and Hodadeñon became friends, and the uncle said, “Nephew, if ever you -get into trouble, all you have to do is to think of me, and I will come -and help you.” - -The boy thought, “I have had sport enough, and shall now go to my -sister.” After he had come in and sat down he began to laugh. His -sister asked, “Why do you laugh?” “Oh, I laugh about what I have seen,” -he said. “I have put an end to my uncle on the stump and my uncle who -played dice; I have beaten my uncle Dagwanoenyent and frightened him -terribly; and I have killed the three witches and cut off their heads -and burned their lodge. This is why I laugh.” “Now,” said the sister, -“I thank you, my brother, for many people have been deceived and killed -by these persons.” - -That night he said to his sister, “Make me parched corn meal and two -dumplings with bear’s fat in them. Tomorrow I am going to get the -chestnuts.” She did all that he wished. Setting out the next morning, -he kept on his way until he came to the river over which the tree was -thrown. When halfway across on the tree, two rattlesnakes began to -rattle. Thereupon, going back, he caught two Tsohoqgwais.[74] Returning -by way of the tree again, when he came to the snakes, he gave a -chipmunk to each, saying, “You are free now. I shall kill you unless -you leave this place.” The snakes ran away. - -Hodadeñon went on until he came to the opening in the forest, at the -farther end of which was the mountain wall. When he came to the wall he -found the pass. As he was coming out on the other side he heard all at -once hoⁿ hoⁿ hoⁿ hoⁿ, and saw the two Sʻhagodiyoweqgowa, half as tall -as the highest tree. “Keep still! Keep still!” said Hodadeñon: “I have -brought you dumplings. You like dumplings.” So saying, he gave each -one. Then he said: “You are free now. You need not guard this place any -longer.” Thereupon they ran away. - -Hodadeñon went on until he saw two Djoasha.[75] Then, going into the -woods, he dug up wild beans, which he brought as near as he could to -the herons, calling out, “Pur! Pur! Stop! Stop! Here are beans for you -to eat.” So saying, he set them free, with the words, “Go from here and -be free,” and they left the place. - -Hodadeñon went on until he came to the woman’s skin walking along on a -platform. Turning back, he peeled bark from a slippery-elm tree. Marked -off into small pieces, he made it turn to wampum. Then he called a mole -and, getting into it, said, “Carry me to the platform yonder.” The mole -took him under the ground to the platform, whereupon he put his head -out and gave the woman wampum, saying, “Keep quiet!” Leaving the mole, -he went to a tree where there were great piles of chestnuts. Here he -took up a nut and, splitting it, put one-half into his bag and hurried -back. He had almost reached the woods when the woman on watch cried, “I -have seen some one!” One of the three sisters, running out, looked at -the woman, who changed her words, calling, “I have lied, Ogenowent.” -The three sisters were very angry and had a mind to kill the watch. -When the latter called again, “I have seen some one,” then the mother -said, “Do your best, my daughters; do your best. It must be Hodadeñon; -kill him and finish his family.” - -The three sisters saw Hodadeñon far off in the distance. The eldest -sister ran ahead. As she raised her club to strike, Hodadeñon -disappeared into the ground and the woman, striking her kneepan with -the club, fell and could go no farther. The next moment Hodadeñon was -up, walking along again slowly. The second sister came up enraged, but -as she raised her club to strike he disappeared into the ground. She, -too, striking her kneepan, fell. The youngest sister tried, but with -the same result, and then the old woman. All four were disabled, while -Hodadeñon went back to his sister unharmed. He gave Yenyentʻhwus the -half chestnut, saying, “Make plenty of mush for our brother, as much as -he wants, and give it to him often.” - -One day when Hodadeñon was playing near the lodge, he cried out -suddenly and fell to the ground screaming. His sister ran to him, -asking, “What is the matter? Where are you hurt?” “Nowhere,” he -answered. “Why do you cry then?” she asked. “I heard my brother -Hotgoendaqsais [76] sing a song and call on my name; he says I am his -brother,” said he. “That is true,” said Yenyentʻhwus; “and he is in the -east, at the place where the sun comes up. He is tied to a stake there -and people burn him with firebrands and torment him to make him cry, -for his tears are wampum, and when they fall the people run to pick -them up.” “Well, where does tobacco grow?” asked Hodadeñon. “On the -other side of the world, where Deagahgweoses77 lives. This man stole -our tobacco from us and carried it off. No one can conquer him, for he -is a great wizard, i.e., Hotgongowa.” - -That night Hodadeñon told his sister to pound parched corn and make -meal for him. In the morning he got ready for the road. Yenyentʻhwus -put the food in a bundle on her brother’s back. It was so heavy that at -noon he had only reached the edge of the clearing where their lodge -was. Sitting down there, he ate his lunch. Yenyentʻhwus, who was -watching him all the time, said, “Poor brother, I think he will come -back soon.” She looked again, but he was gone. - -In the evening Hodadeñon looked for a hollow tree in which to spend the -night. Having found one, he crawled in, and was lying there at his ease -when in the early part of the night he heard a man coming up. When he -reached the tree, the man called out, “Hodadeñon, are you here?” “I -am,” answered Hodadeñon. “Well,” asked the stranger, “what would you do -if one of the Ganiagwaihe should come to eat you up?” “Oh, I should -have fun with him,” said Hodadeñon. - -The other went away and soon a very large Ganiagwaihe came. Pointing -his arrow at it, Hodadeñon shot the bear in the neck. Then away ran the -bear. The boy said, “I will go to sleep now, for there is no use in -being troubled by such creatures.” The next morning when Hodadeñon came -out he found that the trees had been torn up by the roots all along the -track of the bear. At last coming to the place where the bear lay dead -he thought, “I shall have nothing to do with such an ugly creature,” -and drawing out his arrow, he left the bear’s carcass lying there. - -The next evening he found another hollow tree, into which he crawled, -prepared to sleep. But early in the night he heard some one come up to -the tree and say: “Hodadeñon, you are now here. What would you do if a -Sʻhagodiyoweqgowa should come to kill you?” “Oh! I should have sport -with him,” replied Hodadeñon. “It is well,” the other returned, going -away. - -Very soon a Sʻhagodiyoweqgowa, a very large one, came up to the tree. -At once Hodadeñon, drawing his bow, shot it with his magic arrow; then, -retiring into the hollow tree again, he went to sleep. In the morning -he saw a trail along which the trees were broken down and torn up by -the roots. Following this trail he soon came to a point where he found -the Sʻhagodiyoweqgowa lying dead. This being had a face of most -terrifying aspect. Hodadeñon, remarking to himself, “I will not have -anything to do with a creature of so malign aspect,” drew out his arrow -from the body and went on his way. - -During that day Hodadeñon came to a great lake on the farther side of -which was a village. He searched until he found an oak puffball, which -he placed at the water’s edge. Entering this ball, he caused the wind -to blow it across the lake to the village on the opposite shore. -Hodadeñon went through this village without stopping until he came to -the last lodge on the side farthest from the lake shore, in which lived -an old widow and her grandson. Addressing the grandson, Hodadeñon said, -“Well, little boy, may I remain with you to-night?” The boy answered, -“I do not know. I will speak to my grandmother.” Running into the -lodge, the boy told his grandmother what the strange man had asked him. -The grandmother, whose name was Yeqsinye,[78] directed the little boy -to tell the visitor how poor and needy they themselves were. “Tell him -that I have nothing to give him to eat except scraps of food, for we -are, indeed, unfortunate people.” Going to Hodadeñon, the little -grandson repeated to him what his grandmother had said. “Oh!” replied -Hodadeñon, “all I want is a place in which to stay. I do not want -food.” “Well,” said the little boy, “I will tell my grandmother what -you have just told me.” Answering the little boy further, the old woman -said, “Let him do as he pleases; he knows, now, our circumstances and -what he must endure while with us.” Having received this message from -the little boy, Hodadeñon decided to stay there. - -The next morning Hodadeñon said to the old woman’s grandson, “Let us go -to hunt game.” Agreeing to the proposition, the little boy made -suitable preparations to accompany Hodadeñon. After going a long -distance into the woods they found a large hollow tree frequented by a -bear. Hodadeñon tapped the tree, saying to the occupant, “Thou who -dwellest in this tree, come forth.” At once the bear came out, -whereupon Hodadeñon shot it with an arrow, and the bear fell to the -ground, dead. Together the two carried home the carcass of the bear. -When they threw it on the ground in front of the door it made a great -noise, causing the old woman to call out in fear, “What is that?” But -when she learned what it was she was overjoyed. Having carefully -dressed the bear, they cooked enough meat to make a good meal for all. -As they gathered around the steaming bark bowl of meat and broth a -young girl came in. The old woman asked her to eat with them, and she -willingly accepted the invitation. The boys ate together and the girl -and the old woman by themselves, as was the custom. When they had eaten -their meal the strange girl asked for a piece of the meat to take home, -and the old woman gave her a generous portion for her mother. On -receiving it, the mother said, “Do you now give them corn bread and get -some of the meat in exchange.” The girl did as her mother requested, -receiving two good-sized pieces of meat for the corn bread. Feeling -that others might like to have meat in exchange for bread, Hodadeñon -said, “Let them have the meat for the corn bread, for corn bread is -what we want now.” - -Toward evening a man came to the doorway, and kicking aside the door -flap, said: “I notify you to come to the Long Lodge, where the man -sheds wampum instead of tears from his eyes. If you can pick up wampum -after it has fallen to the ground, it is yours. If you can gather more -than other people, it is your good fortune.” The name of the herald was -Hadyuswus.[79] He then hurried on to the other lodges. - -Toward evening of the next day Hodadeñon, with the old woman and her -grandson, went to the Long Lodge, where Hotgoendaqsais, tied to a post, -was being tormented with firebrands. Before going into the assembly -hall the boys gathered a bundle of dry reeds for the purpose of -lighting the pipes of those who desired to smoke. Hodadeñon then said -to his young companion, “You go to one of the fires in the Long Lodge -and I will go to the other.” Passing into the assembly hall they found -that there were already many people inside. When Hotgoendaqsais saw -Hodadeñon he smiled as he seemed to recall him to his mind. One of the -old women saw this and said: “The bound man smiled when these boys came -into the room. It would seem that one of them is Hodadeñon.” After the -old woman spoke Hotgoendaqsais turned his face away. At this time one -of the chief men present said, “It is well that these boys have come in -to bring coals for our pipes.” He said this because all the men who -were smoking continually called the boys to bring them fire, and the -boys carried the torches to all. - -In the Long Lodge were two women who had two firebrands, and it was -they who took the lead in torturing the man. First one of these two -women would burn Hotgoendaqsais on one side from one of the fires, and -then the other would burn him on the other side from the other fire; -and each time a brand touched the victim he would cry out, and -thereupon wampum fell in showers from his eyes instead of tears. Then -all the people would rush forward to gather as much of the wampum as -they could; one and all struggled and fought for it. When all had -enough for that day they were dismissed by the chief, and then the -chief herald would say, “Tomorrow you must all come and we shall have a -much better time.” - -The boy friends went home together, and on their way Hodadeñon said to -his companion, “The young man whom they are torturing is my brother. -Tomorrow I shall destroy the place and all the people who are in it.” - -The next day, as he had done before, the herald Hadyuswus came with the -invitation to the lodgehold (household) to be present in the torture -chamber that evening; then he hurried away. Thereupon Hodadeñon told -his boy friend to caution his grandmother with these words: “Do you go -to the back part of the village to warn all our relations not to go to -the Long Lodge this evening, for my good brother is going to destroy -all the maneaters and their home this very night.” So, going forth, the -old woman informed all her relations to remain at home that night, for -her grandson was going to destroy all the maneaters and their home. In -the evening Hodadeñon said to his little brother, “Do not go into the -Long Lodge. I shall go in alone. You must remain outside.” - -When Hodadeñon entered the torture chamber he heard the people saying -that the two torturing brands would not burn, surmising that they were -not dry enough. But the wizards knew well why they would not burn—they -themselves were being overmatched by superior orenda (magic power). -Finally the chief said: “We might as well take a rest, and in the -meantime the firebrands will get dry and burn again. So let us lie -down.” Hodadeñon then brought deep sleep on all who were inside the -chamber of death. When they were all fast asleep, quickly unbinding his -brother from the post where he had been tied, he carried him out to his -new brother—the old widow’s grandson; then, closing the door of the -Long Lodge, he fastened it securely. Thereupon he ran around the lodge, -saying aloud, “I want this Long Lodge to become flint, so strong that -the greatest wizard can not escape from it, and then I want it to -become red-hot at once.” - -Instantly the Long Lodge became flint. When it was red-hot the wizards -ran around on the inside in an attempt to escape, but they could not. -One said, “I shall go out of the smoke hole,” while another shouted, “I -shall get out through the ground,” but not one was able to escape from -his doom. After a while the roof fell in upon the devoted wizards, -whose heads burst with the intense heat; from out the chief’s head -there flew a horned owl; from the heads of others, owls of various -kinds; and from those of still others, a red fox, a gray fox, and a -nighthawk. - -After the annihilation of the wizards Hodadeñon took his brother, -Hotgoendaqsais, to the old widow’s lodge. The old woman was very glad -and said: “He is my own grandson. I came for him years ago, but I was -myself captured by the wizards and I have had to remain here in -captivity.” - -The next morning Hodadeñon said to his grandmother, “Tell all the -prisoners to come here, lest evil befall the innocent.” When they had -all come to the lodge of the old woman, Hodadeñon said, “We will now go -through the village and kill all the children of the wizards and anyone -else who is left of the maneaters, for some of them may not have been -present in the Long Lodge last night.” So, going forth they killed all -the relations of the maneaters and burned their lodges. - -After that they went outside of the village, where they found great -piles of bones which once belonged to persons whom the wizards had -killed. These they collected near a great hickory tree. When all had -been gathered together, Hodadeñon pushed against the tree, crying out -to the bones, “Rise, my friends, or this tree will fall on you!” -Instantly from the heap of bones living men sprang up. In the confusion -of the moment sufficient care had not been taken to put together the -bones belonging to the same persons, hence one had an arm too short, -another a leg; but Hodadeñon went around among them stretching and -arranging these defective limbs. Then he said to their possessors: “I -have now brought you to life again. You must remain in one place for -two days while I go to get meat for you.” - -So, selecting a comfortable spot, they patiently waited. Hodadeñon went -out to hunt and killed a great quantity of game. He sent men to bring -it into the camp. These were gone all day, but they brought in an -abundance of meat. When all had returned, Hodadeñon said: “Now, my -brother is tired. Stay here and rest. I must go away for a short time, -for I have much work to do.” - -Thereupon Hodadeñon started away. As he hurried along he heard the -sound, “Dum, dum, dum!” This, he knew, was caused by the man whose name -was Deagahgweoses, in making tobacco, which he pounded with a mallet. -When he arrived at the lodge he found the old man sitting inside -hammering tobacco and singing, He yondyengonni goyengwayen gens, -signifying “Wherever one makes tobacco, one possesses tobacco -customarily.” And when the tobacco rolls were ready he would tie them -with bark cords. Addressing him, Hodadeñon said several times, “Well, -uncle, I have come to your lodge,” but the old man gave him no -recognition. Then Hodadeñon struck the old man a blow on the head with -a small mallet which was lying near, saying at the same time, “I have -come to visit you, uncle.” But even then Deagahgweoses paid no -attention to the visitor. Again Hodadeñon struck him a blow, saying, -“Uncle, I have come to visit you.” Then the old man exclaimed, “I do -think that the mice have thrown down the stone bowl,” but he kept on at -work pounding his tobacco. So Hodadeñon struck him still another severe -blow, whereupon the old man raised his upper lids, which hung down over -his face to his chin. Carefully tying them back with bark cords, he -scraped out the filth from his eyes with a clamshell, saying, “I think -that some one has come into the lodge.” Then, looking around and seeing -Hodadeñon, he asked him, “For what do you come here? What do you want?” -Hodadeñon replied, “I have come for tobacco.” The old man refused -tobacco to his visitor, saying, “You will get no tobacco here.” Then -starting up, exclaiming, “I will kill you!” he pursued Hodadeñon with a -large club out of doors and around the lodge. Hodadeñon outran him and -was soon far ahead of him. Finally, turning and facing the old man, he -shot two arrows into his body. Thus died Deagahgweoses. - -Then Hodadeñon cast into the air toward the west a large quantity of -tobacco, saying as he did so, “Go ye to the lodge of my sister, -Yenyentʻhwus.” Far off in the west Yenyentʻhwus picked up the rolls of -tobacco which fell on her doorstep, with the words, “I thank you, -brother; I am so thankful to you, brother.” When Hodadeñon had sent -home all the tobacco he burned up the lodge of Deagahgweoses. Then he -went back to the place where he had left his newly recovered brother -and the other men whom he had brought to life. Having arrived there, he -told the men to go home if they so wished. Those who remembered whence -they had come started, but those who did not know said, “You must take -us with you.” - -The next morning they set out for home. After journeying for some time, -Hodadeñon, halting the company, said to them, “You have with you two of -my uncles, who can show you the rest of the way, for I must go on by -myself.” It was his desire to go on alone and thus to reach home first. -When he arrived at the lodge of his sister, he told her that he had -brought to life all their relatives who had been captives, and that he -had also saved their brother from the tortures of the wizards. He -informed her that these were coming with others who were not relatives. -“Now,” said he, “we must make preparations to receive them and to -welcome them to our place.” - -Hodadeñon thought that he would make a number of commodious lodges of -equal size and of like appointments; so he marked out certain spaces -with his feet, walking sidewise, each area being as large as the lodge -he desired to stand therein. Then he wished for the lodge with suitable -provisions and whatever else was needed. As soon as he wished it, the -lodge came into being with everything in it as he desired. In this -peculiar way he made a long row of lodges. He made his own lodge also -in the same way, but he caused it to be larger than any of the others. -When he had prepared everything he went to meet the people who were -coming. Having joined them, he brought them to the place he had made -ready, where he gave each one his own home. Hodadeñon gave each of his -relations a couch in his own lodge; but there were not people enough to -occupy the place, so Hodadeñon said, “All who belong here have not yet -come home.” Here he referred to his father, mother, and sister, who had -been killed at the chestnut trees, and it was his intention to go after -them; but he could not mention this lest he should put those who had -killed them on their guard. They would have heard his words and so -would have learned exactly what were his intentions. - -After being home about a year Hodadeñon began to hear again at frequent -intervals the peculiar sound, “Dum, dum, dum!” He thought how strange -it was to hear this sound. Then he remembered about the agreement made -by Yeqsinye Honwande [80] concerning the use of human flesh for food. -He decided to learn this, saying: “I shall go and see whether he keeps -his word; see what he is doing.” - -So he started, and as he went on he heard this same sound from time to -time. Directing his course toward the spot whence came the sound, at -last he reached the edge of a village. Entering the first lodge he -encountered, he met nobody there. He then went to a second lodge, and -that, too, was empty. Thus he entered every lodge until he came to the -center of the village; there was no one in any of them. He stood -looking on every hand, quite discouraged. At last, seeing smoke arising -from the opposite side of the village, he directed his way toward it. -On reaching it he entered the lodge, where he saw an old man on a -couch. Raising himself and throwing off the skin mantles which covered -him, the old man said to Hodadeñon: “You must take my life at once, for -you have caused all my pain and misery.” Hodadeñon replied: “It is not -I who have done this. It may be my companion, who looks exactly like -me. I am here to see whether it is he who is making all this trouble.” -The old man said: “It is time for him to come now; and on this account -I made my niece hide in that room yonder. We are now the only persons -left in this place.” Hodadeñon, going to the room indicated, said to -the young woman in there: “I have come to see how that man keeps the -agreement he made with me. If he has taken to eating human flesh, he -must kill me before he eats more, and to aid me you must do just what I -tell you to do. So help me all you can. I shall fight with him for 10 -days. We shall begin here, and shall continue fighting westward. At the -end of 10 days we shall return, fighting as we come. At that time there -will be nothing left of us except our heads. You must kill your dog and -try out its fat, and when the tenth day comes you must have it ready in -a vessel, boiling hot. But you must not mistake me for him, for if you -do I shall be lost and you will die.” - -At this moment he heard the old man cry out. Running to him at once, he -found that the man whom he called friend, the old widow’s grandson, had -already taken flesh from the legs and thighs of the old man. There he -stood with his flint knife, ready to cut off more flesh, saying, “I do -not know where to take off the next piece of flesh,” when Hodadeñon -came into the room. The latter at once declared, “My friend, you agreed -when we parted last that if you would eat human flesh you would first -kill the person before eating him, and you have not kept your word.” -[81] The other man defiantly replied, “Let us go out and fight to -decide who shall rule.” At once they went out, and they began to fight, -going westward as they struggled, and soon disappeared in the woods. -The young woman heard their cries and groans for several days. Killing -the dog, she tried out its fat, and when the 10 days had passed and she -heard them coming back toward the lodge she heated the fat and had it -ready. - -As they came out of the woods into the opening there was nothing left -of them but the skeletons and the skulls—frightful to look at as they -rushed at each other and then fell back exhausted. When they closed -again the skeletons were gone; nothing remained except the skulls, -naked and bloody. After the encounter one of the skulls, rolling up to -the young woman, said, “Now is the time to do what I told you.” Then -the other skull, rolling up immediately, said the same thing; but she -kept her eyes on the second skull, on which she poured hot dog fat. -“Now you have killed me,” said the other skull. She paid no heed to -this charge, but, taking up the skull on which she had poured dog fat, -she carried it into the lodge. In a short time Hodadeñon had regained -his flesh and he was again in good health. To the young woman he said, -“I thank you for what you have done for me, for you have faithfully -performed what I asked and have thus saved my life.” - -The old man, recognizing an obligation to him, said to Hodadeñon: “I -have made up my mind to say that since you have delivered us from a -horrible death you should have my niece for a wife if she suits you. -What is your pleasure in the matter?” Without hesitation Hodadeñon -replied: “It is well. I accept your niece as a wife, but I must cure -you first.” So, spitting on his hands to endue them with the healing -power of his orenda (magic power), he rubbed the body of the old man -where the flesh had been cut away, and immediately it was made whole -and well. - -“Now,” said Hodadeñon to his two companions, “I want your assistance in -what I am about to do.” Then he led them to the edge of the forest, -where lay a great quantity of human bones scattered around on the -ground. These they proceeded to gather together in some kind of order -near a large hickory tree. When they had collected all the bones, -Hodadeñon pushed against the tree, shouting, “Oh, you dry bones! -Behold, the great hickory is about to fall on those who sleep here. -Arise, friends.” At that moment the bones arose as living men, and -Hodadeñon said to them: “Be ye alive now, and go back to your several -homes. There is now nothing to trouble you.” So each man went his way. - -Hodadeñon took the old man’s niece for a wife, and they started for -home. But after going some distance Hodadeñon said, “I have one more -thing to do. I must go after the chestnuts, so you go on and I will -overtake you.” - -So starting off, he changed his course and continued his journey until -he came to the ridge of a hill, near which was a woman on watch, whose -task required her to walk back and forth on a kind of raised platform. -Before going up to her and revealing himself Hodadeñon got slippery-elm -bark, which he turned into wampum. Then hailing a mole, he said to it, -“Take me to that woman on the platform, but do not let her see us; so -pass beneath the surface of the ground and emerge under the platform.” -The mole, obeying, took Hodadeñon, who had reduced his size by magic, -into its body and, going underneath the surface, did as it was ordered. -It emerged very near the place where the woman was passing to and fro. -Coming out of the body of the mole, Hodadeñon said to her, “Friend, I -give you this wampum as a reward to you not to give the usual alarm on -my account.” She accepted the wampum. - -Then Hodadeñon called on the moles to go into the lodge of the four -women to discover their hearts, and he accompanied them in the search. -It so chanced that he was able to discover the hearts fastened to a -string under a couch on which slept the elder of the four women. -Seizing them at once he fled out of the lodge. At that moment the woman -on watch gave the alarm, shouting, “Hodadeñon has come! Ho, there!” The -mother of the witches screamed to her daughters: “Hurry after him my -children! Kill him! for he is the last of the family.” The eldest -daughter outfooted the others and, as she was overtaking Hodadeñon, he -bruised one of the hearts on the string and she fell dead. When the -second daughter came up, he bruised another heart, and she also fell -dead; and a like fate befell the youngest daughter. Now the old mother -alone was left of the brood of witches. She hurried up to him, -whereupon he bruised the fourth heart, and she, too, fell lifeless. -When the four were dead, Hodadeñon ground their hearts to powder; then -dragging the bodies to the lodge, he burned lodge, bodies, and powdered -hearts. - -Now, the woman watch, who was walking to and fro on the platform -continually, was the own sister of Hodadeñon. At this time she was a -mere pouch of human skin for her bones and flesh were wanting. Near -this platform was a large heap of bones of dead persons. Hodadeñon -carried these bones to the foot of a very large hickory tree, and upon -the pile he placed the skin of his sister. He then pushed against the -tree shouting, “Ho! friends and sister, arise, for the tree is about to -fall on you now.” Instantly all leaped up alive, among them his sister. - -Then Hodadeñon went to the chestnut trees and taking a nut, he threw it -to his other sister in the west, telling the rest of the nuts to -follow. They did so, and as they entered the end of the lodge his -sister Yenyentʻhwus collected and stored them away. - -Hodadeñon now went home with his parents and sister and friends. When -they had all taken their places it was seen that one of their number -was missing, that there was still a vacant place. - -The next morning they found that they were living in a chestnut grove, -for the trees were standing all around the lodge. - -Later two men came to get some chestnuts for a person who was in danger -of death. Replying to their request Hodadeñon said: “It is well. I will -give you a chestnut, but you must be very careful not to lose it. Give -me your arrow and I will hide the chestnut in the arrow. Be very -careful of a man whom you will meet not far from this place. He will -say to you, ‘Stop, nephew!’ and then he will come toward you. At that -moment you must say, ‘Let us see who can shoot the farther,’ and before -he can come near you, do you shoot away your arrows as far as you can, -and you will thus save the chestnut. If you lose this one I will not -give any more.” - -The two men went their way. Soon they saw a man who said to them, “Oh, -nephews! I have waited long to see you.” Thereupon he started toward -them, but they at once said, “Let us see who can shoot the farther.” -Rushing forward the stranger tried to grasp their arrows, and nearly -succeeded in doing so. On failing in this attempt, he was very angry, -and said, “You are not my nephews at all. Go your way at once.” -Willingly they hurried away from him, and after finding their arrows, -made their way home. - -The next day Hodadeñon said: “There is still one more labor for me to -perform. There is yet one empty seat in our lodge. I shall go west this -time. Now I go.” He had not gone very far on his journey before he saw -an opening, or clearing, in the forest ahead of him. When he came out -of the forest into this clearing, he saw a large lake before him, the -opposite shore of which he could not see. Between him and this lake was -a lodge from which smoke was issuing. Walking up to this and pushing -aside the doorflap, he entered; within he found an old man mending -moccasins. - -Raising his head, the old man said: “Well, nephew, I have been looking -for you a long time. I knew that you would come. I am ready to go home. -I am from the same place from which you come. The first thing for us to -do now will be to eat together.” The old man had a pot of corn and -beans with plenty of bear’s meat for seasoning. After they had eaten, -the old man said, “Now is our time. We will now go hunting on the -little island.” - -Going to a canoe, they got aboard of it. The old man, whose name was -Shagowenotha Onononda Sowek,[82] began to paddle the canoe, but he -finally called the Onononda Sowek to come and do so. At once small -white ducks with black heads came and paddled the canoe over to the -island. During all this time the old man sang. When they landed the old -man said, “Let us land.” - -Then Shagowenotha said to his companion, “Now you go to the lower end -and I will go to the upper end of this island. Then we shall meet in -the middle of the island, and shall see how much game each of us will -have.” Hodadeñon started for the lower end of the island, but in a -short time he heard the song of the old man. Turning around, he saw him -sailing back to the mainland. Hodadeñon called to him, but received no -reply. The old man, however, called out to the creatures in the lake, -“If the man on the island tries to swim, eat him at once,” and great -hoarse voices out of the water answered, “We will.” - -While standing and watching the canoe going over the lake, Hodadeñon -heard a voice near him, saying, “Oh, my nephew! come to me.” Hodadeñon -went toward the spot whence came the sound of the voice; when he drew -near it, he found nothing but a pile of bones covered with moss. The -bones asked, “Do you think, nephew, that you are going to die?” “I do,” -answered Hodadeñon. The bones, answering, said: “There is a maneater, a -cannibal, coming to-night to kill you, but do me a favor, and I will -tell you how to save yourself. Go to that great tree and bring me my -pouch, and let me smoke, and I will explain all to you.” Going after -the pouch, as directed, Hodadeñon brought it to his uncle; then cutting -up tobacco, he filled the pipe and lighted it for his uncle. When the -latter began to use the pipe, smoke issued from all the orifices in his -skull—from the eyeless sockets, the nostrils, the ear openings, and the -sutures. When the uncle had finished he asked Hodadeñon to take the -pouch back to the place whence he had brought it, whereupon Hodadeñon -returned it to the pile of bones. Then the voice from the bones said: -“You must go now to cut red willows for material for making manikins -and bows and arrows. Run from here to various places on the island; put -the manikins in crotches high up in the trees far from one another. -Give each manikin a bow and arrow, and when you place each one, say to -it, ‘Shoot the dog when it comes.’ When you have put up a number of -these come back to me. Then you must go out with manikins a second -time; and when you have set these up you must return to me; and you -must go out a third time with manikins. When putting up these you must -instruct them to shoot the dogs; after doing this, you must return to -me. From here you must go to the end of the island, where you must step -into the water and walk along in it until you come to an overhanging -cliff, which is opposite the landing place. There they can not find -you.” - -Hodadeñon did as his uncle, the bones, advised him to do. When the -manikins were all completed and placed in their places he went to the -overhanging bank and there hid himself. - -At evening came the Ongwe Ias [83] in a canoe; he landed on the island. -He was accompanied by three dogs, which he urged at once to find the -game, Hodadeñon, who now heard the hue and cry of the pursuit. Starting -from the bones, they went to the tree where the pouch was hidden and -thence returned. Then they went on farther until they came to the tree -on which was placed the first manikin. The Ongwe Ias followed his dogs -closely, singing as he ran, “There are no dogs like mine; there are no -dogs like mine.” Suddenly the dogs stopped, and the Ongwe Ias saw a boy -in the tree pointing an arrow at one of them. At once shooting an arrow -at the supposed boy, he brought him down. As the dogs sprang forward to -seize the falling manikin, the Ongwe Ias shouted at them, “Do not eat -the body! Do not eat the body!” But when he was able to see what he had -killed, he found that the dogs were tearing nothing but red willow -twigs. Then he was very angry and, calling off his dogs, he urged them -to follow the tracks elsewhere. - -It was not long before the dogs found another tree on which there was a -manikin with drawn bow and arrow. When Ongwe Ias saw it, he exclaimed, -“Oh! he will kill one of my dogs;” thereupon he shot an arrow, which -brought down the manikin. The dogs, rushing at the falling body, seized -it, but the Ongwe Ias shouted at them, “Do not eat the flesh! Do not -eat the flesh!” as he hurried forward to take it from the dogs. When he -saw that they were throwing only bits of red willow from their mouths -he was indeed very angry; but he set the dogs on the trail again. - -They ran on with Ongwe Ias following them closely. After a while he -heard them growling fiercely and found that they had stopped at a pile -of bones. Seizing his club, Ongwe Ias pounded the bones, saying, “I -have eaten your flesh long ago and still you try to deceive me.” Then, -calling his dogs, he set them on the trail made by Hodadeñon when he -went to put up the second lot of manikins. The dogs ran around with -Ongwe Ias closely following them and singing, “There are no dogs like -mine; there are no dogs like mine.” It was not long before they came to -a manikin in the crotch of a tree. Seeing the drawn bow and arrow Ongwe -Ias said, “Oh, he will kill one of my dogs.” At that instant the -manikin shot an arrow and one of the dogs dropped dead. Then Ongwe Ias -shot an arrow into the manikin, which fell to the ground. He shouted at -the dogs, “Do not eat the flesh! Do not eat the flesh!” Thereupon they -let the body go, but he found that it was made merely of bits of red -willow. - -Starting again on the trail, the dogs ran around for a long time in -every direction over the island. Finally Ongwe Ias heard the two -surviving dogs barking fiercely; they were at the bones again. Coming -up, he shouted: “Why do you deceive me? Long ago I ate your flesh. Why -do you trouble me now?” and, seizing his club, he pounded the bones -savagely. - -A third time he set out with his two dogs on a trail. The dogs followed -this until they came to a tree in which was a manikin. This figure shot -one of the dogs, killing it. Then Ongwe Ias shot the manikin, which -fell to the ground a mass of rotten wood. - -At this time day began to dawn. The Ongwe Ias said to himself, “I shall -go home now. When it is night again I shall return and I shall be sure -of the game.” So bringing his dead dogs to life and taking them into -his canoe he sailed away. - -Hodadeñon in his hiding place heard the chasing during the entire -night, the barking of the dogs and the shouting of the Ongwe Ias; also -the sounds made by the club striking his uncle, the bones. When -daylight had come and all was quiet Hodadeñon, emerging from his hiding -place, returned to his uncle, who welcomed him with the words: “Well, -my nephew, you are alive yet. So will you now go to bring my pouch to -me, and let me have a smoke, and I will tell you then what to do next.” -Hodadeñon quickly fetched the pouch and filled the pipe with tobacco -and, lighting it, he placed it in the mouth of his uncle, who smoked -with great pleasure, letting the smoke come out of every suture in his -skull and through its eye sockets and nose and ear openings. The uncle -said to his nephew, “I thank you for this smoke. Now take the pouch -back, and when you return we will talk over our troubles.” Hodadeñon -carefully concealed the pouch, and when he returned to his uncle he was -ready to hear what he must do next. - -The uncle then said to him, “Now go to the place where the canoe of -Ongwe Ias usually makes a landing; there dig a hole in the shore and -bury yourself in the sand, leaving only the tip of your nose out. When -Shagowenotha lands and hurries away to the opposite side of the island, -you must get up quickly and board the canoe and have the ducks paddle -you back to the mainland. So, nephew, take courage and you will win.” - -While Hodadeñon was covering himself he heard Shagowenotha singing to -the ducks as they paddled him over the water. Soon he heard the canoe -ground on the sandy shore and a voice saying, “I shall now go to the -place where my nephew has spilled his blood.” Paying strict attention -to the advice of his uncle, the bones, Hodadeñon knew exactly what to -do next. As soon as Shagowenotha was out of sight Hodadeñon arose -quickly, and, calling the ducks, he pushed the canoe back into the -water; then he began to sing, “Now we paddle, my ducks; now we paddle, -my ducks.” The ducks paddled so swiftly that the canoe fairly flew over -the water. The canoe was far out on the lake when Ongwe Ias saw it. At -once he rushed to the beach and called out, “Let me get aboard! Let me -get aboard!” - -Hodadeñon heard but paid no attention to this entreaty; on the -contrary, turning to the monsters dwelling in the depths of the lake, -he said, “If Shagowenotha should try to swim after me, do you devour -him.” Then from the water came a confusion of voices saying hoarsely, -“It shall be done; it shall be done.” - -Shagowenotha ran up and down the shore, but he could not make his -escape. When night came he climbed a tall tree. With the coming of -thick darkness the Ongwe Ias came with his three dogs—he had restored -to life the two that had been killed by the manikins—and he began at -once to chase around with them to find traces of Hodadeñon, for he -thought that he was still on the island. At last the dogs led him to -the tree in which Shagowenotha had sought shelter. The dogs barked -furiously at Shagowenotha in the tree. When Ongwe Ias came up -Shagowenotha cried out, “Oh, do not shoot me! I am Shagowenotha.” Ongwe -Ias tauntingly replied, “You may call yourself Shagowenotha, but you -can not fool me,” and let fly an arrow at the Shagowenotha, who tumbled -to the ground dead. Then Ongwe Ias carried off the body and cast it -into the canoe, after which he paddled away. - -The next morning Hodadeñon said, “Now I shall go to the lodge of Ongwe -Ias.” Pushing the canoe out from the shore, he began to sing for the -ducks, which came and paddled the canoe until almost evening, when -Hodadeñon saw woods on the shore and a lodge standing near the water. -Bringing the canoe to the beach, he hid it under the water; then he -said to the ducks, “You may go your way until I call for you.” A woman -came out of the lodge carrying two pieces of bark, and called to -Hodadeñon to remain in the water, where he had sunk the canoe. Going to -him, she placed a piece of bark at the water’s edge, telling Hodadeñon -to step on it; then putting down the next piece of bark, she asked him -to step on that. Then she put the first piece before the second, and -then the second before the first, and Hodadeñon kept stepping on bark -until at last he reached the lodge without leaving a single track on -the ground. When they were in the lodge Hodadeñon said to the woman: “I -have come after you. I am your brother. What will you do?” She replied, -“I will go with you, but you must remain here until midday to-morrow.” -Under her couch was a smaller one, in which she put her brother; then -replacing her own over it, she sat on the top. - -Soon the yelping of the dogs told of the arrival of Ongwe Ias, and his -footsteps were heard. When the first dog came in, with his mouth open, -the woman threw a bone into it, and afterward hit him on the head. The -Ongwe Ias at once shouted at her, “Oh, you have killed my dog.” In -reply she asked, “Why do they run at me as they do? I have done nothing -to them.” Calling them off, he said, “I have had bad luck to-day. I -have found nothing but a small cub.” Thereupon he prepared his game, -which he cooked with pounded corn. When he had finished eating it he -said, “My food was very tender and good, and now I shall take a smoke.” -Soon he added, “It seems to me, my niece, that you have two breaths.” -She answered sharply: “That is too much to say. You might as well kill -me. You should not talk that way.” - -The next morning Ongwe Ias said: “I shall not go hunting on that island -again. I shall go to the other side of the country.” Then he went away, -much to the relief of his prisoners. - -After he had been gone some time the woman said, “He must be at his -destination by this time, so you may come out.” Hodadeñon came out from -under the couch and went with the woman to the lake. There he raised -the canoe; getting aboard, the two paddled away as quickly as possible. -When they had reached the middle of the lake they suddenly heard Ongwe -Ias shouting to them, “You can not escape from me! You can not escape -from me!” Running into the lodge, he seized a hook and line, which he -hurled at Hodadeñon, at the same time saying, “Catch the canoe!” At -once the hook did so and Ongwe Ias was pulling the canoe swiftly back -to shore. Suddenly the woman saw that the forest on the shore seemed to -be coming nearer and nearer, and then she saw the hook and line and -Ongwe Ias at the other end of the line. She screamed to Hodadeñon to -break the hook. This he quickly did and they were again free; thereupon -they speedily paddled back to the middle of the lake. Then Ongwe Ias, -in a great rage, screaming, “You shall not escape from me,” started to -run along the bottom of the lake toward his intended victims; but at -the moment he was at the bottom Hodadeñon said, “Let there be ice all -over the lake so thick that nothing can break through it, and let our -canoe be on the top of the ice.” - -When Ongwe Ias thought that he was under the canoe he sprang upward -toward the surface with all his might, striking the ice with such force -that it cracked all over the lake. The force of the blow crushed the -head of Ongwe Ias, so that he died. - -At once Hodadeñon willed that the ice melt away as rapidly as it had -formed. When the ice was gone he and his sister paddled to the shore. -On landing, they traveled on homeward. When they reached home they -entered the lodge by the western doorway; then going around by the way -of the south to the eastern side, Hodadeñon took his sister to the last -couch, which was at the northwestern corner, where he seated her. The -family was now complete and happy. - - - - - -42. THE UNCLE AND HIS NEPHEW - -An uncle and his nephew lived together in a bark lodge in the woods. -They had no neighbors. - -The uncle went every day to hunt and to dig wild potatoes. During the -day and evening the boy sat by the fire and parched corn to eat. Though -the uncle brought home plenty of good potatoes, he gave his nephew only -small, poor ones to eat. - -The nephew wondered why they were always alone, so he asked his uncle -whether there were other people living in that region. In reply the -uncle said: “Far off in the west there are people powerful in sorcery, -who took all our tribe captive except us two. This is the reason we are -alone and have no neighbors.” - -Then the boy wondered why his uncle gave him such small, poor potatoes -to eat. He saw his uncle put large ones into the pot, but in the -morning only small ones were left. So one night the nephew made a hole -in the skin cover under which he slept, to watch his uncle. Toward -midnight he saw his uncle get up and strike a light, and then going to -an old couch in the corner of the lodge, in which no one seemingly -slept, raise the top and call out a young man, who was beautiful to -look upon, strong, and active. Both the uncle and the strange young man -sat down by the fire. The potatoes, covered with moss, were simmering -over the flames. The uncle uncovered them, picked out the best for his -nephew, and brought him also meat and other food. After they had eaten -heartily, the uncle sang and kept time for the young man with a turtle -rattle while the latter danced. The little boy looked intently all the -time at the young man, saying to himself, “I suppose that is my -brother; now we will have some fun.” After the young man had finished -dancing the uncle put him under the couch again and, banking the fire, -lay down on his own couch. - -The next morning, as soon as the uncle had gone to hunt and to dig -potatoes, the little boy went to the couch, and raising the corner of -the cover, said, “Come out! come out here! brother, to me.” “Oh, no!” -said the young man, “I can not go out in the daytime; those women off -there in the west, the Wadiʻoniondies, would hear me.” “Oh, never mind; -they will not hear you,” said the boy. “Oh, yes; they will hear me, and -the moment I come out they will carry me off. They do not know now that -I am here, but the moment I make a noise they will hear it and will -come for me.” The little follow teased and begged so hard, however, -that his brother came out at last. After eating together, one danced -and then the other, until at last the young man heard the women calling -in the distance, “Ween, Ween.” Instantly the elder brother, jumping -under the couch, covered himself. - -All this time the little boy kept shaking the rattle and dancing with -all his might. Soon two women appeared from the west, sailing in a -canoe through the air. “Oh! where is he?” cried they. “Your brother! -where is he?” said one of the women. “I have only an uncle, who is old. -He is now off hunting,” said the boy. “There is somebody here with you -in the lodge,” said one of the women. “Oh, no!” said the boy, “I am -alone.” “Oh! you little rogue, you lie,” said the woman. “If I should -lie, that is my business,” answered the child. “Well, we will let you -off this time, but you shall suffer if you lie again to us.” - -In the evening when the old uncle came home, he inquired what he had -been doing. “Have you found a brother?” he asked. “I have no brother, -have I?” asked the little boy. “Was not there anyone here to-day?” -queried the uncle. “No,” said the lad. “Well, what did those women come -for? I heard them,” said the uncle. “There was no one here,” said the -child. The uncle said no more. - -The next morning, when going off to hunt, the uncle said, “You would -better go out of doors to play, instead of turning everything upside -down in the lodge; go out of doors to play.” His uncle had scarcely -disappeared when the boy ran to his brother, begging him to come out, -until at last he did so. Again they amused themselves; but in the midst -of the dancing the elder brother heard two of the women coming. “Now,” -said he, “I must go; there is no use to hide or to deny that I am here. -I must go.” Presently the two women arrived in their canoe, which, -grazing the top of the lodge, came to the ground. The elder brother got -into the canoe, and away they went to the west. - -When the uncle came home at night he was bowed down with grief, for he -knew what had happened. He sat down, crying bitterly. “Oh! do not cry -so, uncle,” said his little nephew; “do not cry; I will go and bring -him back.” Running out quickly, he gathered a lot of red-willow twigs, -from which he scraped the bark. On throwing this into the fire -straightway a thick column of smoke rose and shot off toward the west. -Jumping into the smoke, the boy was borne away after his brother. He -overtook the canoe when it was about halfway to its destination in the -west. The youth in the canoe knew that his little brother was following -to rescue him. One of the women was sitting in the bow of the canoe -paddling, while the other sat in the stern steering. The young man -turned to look at his little brother, whereupon one of the women in the -canoe struck him on the side of the head with the paddle, crying out: -“Sit still! do not look around.” As she struck him he turned his head -slightly, so as to look again; he saw that his brother, on noticing the -blow, sprang forward and jumped into the canoe, shouting: “Do not -strike my brother.” Then he cried: “Let this boat turn around and take -my brother home.” Instantly the canoe, turning around in spite of all -that the women could do, sailed back faster than it had come. - -As they were nearing the uncle’s lodge the women begged the little boy -to let his brother go with them, saying: “We will give you whatever you -wish, only let him go.” He thought of what he might ask in payment for -letting his brother go again. Then the young woman inquired: “Is there -anything we might give to induce you to let him go?” He said: “Yes; if -each of you will give me her sexual organ for a moccasin, I will let -him go.” On their consenting, he cut out with his knife what he wanted -and put the moccasins on his feet; they fitted well. Immediately he was -at home. - -In answer to his old uncle’s inquiry he said: “I brought my brother -home, but let him go again; the women gave me these beautiful moccasins -to get him back. I can do everything with them.” After a few days the -little boy had such power because of his moccasins that he told his -uncle how the women were tormenting his brother, and that he was -resolved to rescue him. Bringing a lot of red-willow twigs, he scraped -off the bark, which he threw on the fire. Then jumping into the rising -smoke, he shot off toward the west, where he came down at the edge of a -clearing in a great wood. Just opposite, at the other end, was a Long -Lodge, and at the right hand, at the edge of the wood, was a small -lodge, in which a grandmother lived with three grandchildren, a boy and -two girls. - -After thinking a while, he said, “I will go over to the little lodge.” -Going there he met a boy of his own age and size, just like himself in -every way; half of his hair (the crown) was black and half (the sides) -red. “Oh! how do you do?” said the strange little boy. “Who are you? -You must be my brother?” The boys looked at each other, and seeing that -they were just about the same size they became brothers. “Now, you will -come and live here with me, little boy,” said the lad; “I have two -sisters and a grandmother; my grandmother has gone out.” - -When the old woman came home the little boy said, “I have a brother -here; he is going to live with us.” “How could he live with us, we are -so poor?” said the grandmother. “I think he can; he is poor himself and -will be satisfied with what you have to give him,” replied the lad. At -last she consented to let him stay. The other boy, drawing near the old -woman, asked: “Are you going to the chief’s lodge? Have you heard what -is going on there?” “Oh, yes!” said the old woman; “the chief’s two -daughters brought a man from the east, from that great wampum people; -they hung him up last night and made him cry. His tears are wampum. -Tonight they will do the same thing.” “Can we not go over there?” asked -the boy. “I suppose so,” said his grandmother; “I will get some -wampum.” - -When evening came the old woman, her grandchildren, and the little boy -went to the Long Lodge. The people had already assembled, and the man -was hanging from a post. The two sisters were sitting on couches, one -on each side. The boy said to his friend, “Now we will get some dry -rushes to light the pipes of the chiefs and of the people standing -around, if they will let us in.” - -When the old woman came to the Long Lodge she asked whether she might -not have a chance to get some wampum. They asked the chief, who said, -“Yes; she is a good woman. Let her have a chance, too.” “My little -grandson and his friend,” said the old woman, “will come in and carry -lights to those who want to smoke.” “Oh, yes,” said the chief, “let the -little boys come.” - -As they went into the lodge the young man who was tied to the post -smiled when he saw his brother. All who saw him wondered what the man -was smiling at. Presently the chief gave orders to apply the -firebrands. Thereupon they burned him on one side and then on the -other; he cried bitterly, and as the tears fell they turned into wampum -beads, falling in a shower. All the people ran to collect the wampum, -and the old grandmother got some too. After the man had cried a while -they rested and smoked.[84] When the order was given to begin the -torture a second time, the little brother gave one moccasin to his -friend and kept the other himself. As they were about to begin the -burning he said to the boy, “Now stick your foot into the fire.” When -he did so, one of the sisters screamed, as though in the agony of -death, and never stopped until the boy took out his foot. All the -people wondered what was the matter, but she would not tell. - -Again, as they were going to apply the fire to the man, the little -nephew put his foot into the fire and the other sister screamed in -terrible pain. After they had gotten some wampum and rested, the boy -said, “Let them all sleep soundly.” His grandmother and the little boy -went outside with his friend, and the grandmother said, too, “Let them -all sleep soundly.” When all were asleep the lad cut down his brother, -whom he took outside; then, walking around the lodge, he said, “Let -this lodge be turned into flint and let it become red-hot.” At once -this came to pass and all within the lodge were burned up. “Now,” said -the boy, “I think you would better come home with me, grandmother; you -would be a good wife for my uncle.” - -All went to the uncle’s lodge, where they found him crying for his lost -nephew. He had been tormented by foxes, who had knocked at the door, -saying, “We have come, uncle.” After the nephews and the rest of the -company had come into the old uncle’s lodge, a fox who did not know of -the new arrivals knocked at the door, saying, “Uncle, I have come.” -“Let him in,” said the boy, while all hid themselves. On coming in the -fox ran toward the fire to get ashes to throw into the old man’s face, -but the boy caught him. Saying, “Oh, you rascal! I will fix you now,” -he tied together the fox’s forelegs with a bark rope and hung him up; -thereupon the tears came out of his eyes, his face and—[Here the story -ends abruptly.] - - - - - -43. HINON SAVES A WOMAN FROM SUICIDE - -In a certain village a young man and a young woman were married. Soon -after their marriage they set out on a hunting expedition. After -traveling some distance they came to a dense wood, where they stopped -and built a brush lodge. Every morning the young man, leaving his wife -at the lodge, always with the warning not to sleep during the day, went -out in pursuit of game. - -One afternoon, coming back earlier than usual, the young man found her -asleep. He saw a great rattlesnake among the skins on which she lay. -While trying to pull the snake away, it disappeared into her body -through her pudendum. When she awoke the young man, without saying -anything of what had occurred, proposed that they should go back to the -village, as he was tired of hunting. On reaching home, he told his wife -to go her way and he would go his. - -Not long after this she married another man. On the following morning -her new husband was found dead. She soon married still another man, who -was also found dead on the morning after the marriage. Her people then -resolved to find out from the first husband why he had put her away. -After much persuasion he told them why, saying, “While hunting I often -asked her never to sleep in the daytime, but one afternoon on returning -to my camp I found her asleep; there was also a rattlesnake in the bed, -which, when I tried to drive it away, disappeared into her body.” - -The mother of the young woman told her what they had heard from the -first husband. She was so ashamed and troubled that she determined to -kill herself by going over Niagara Falls. Getting into her canoe a mile -or so above the Falls, she pushed out into the middle of the river. The -mother followed her, but too late to stop her daughter. As the canoe -neared the Falls the latter, lying down and covering her face with her -mantle, disappeared over the brink. But Hinon, who dwells under the -Falls, taking the young woman from the water, carried her to his home, -where he prepared medicine which he gave to her; then, looking at her, -he raised her by the shoulders and let her down on her feet. The second -time he did this a dead snake dropped out of her person on the ground. -Hinon said, “I am glad to see this snake. Now I shall have something to -eat.” Roasting the snake on the hot coals of his hearth he ate it. - -The young woman lived with Hinon for some time. As she could not eat -his food, he often brought ears of corn, saying, “Here is some corn -from your mother’s field.” Then he would bring a roasted squash with -the words, “I brought this from your mother’s coals,” having taken it -from her fireside. - -They lived in this way until the woman was far advanced in pregnancy. -Then Hinon said to some of his companions, “It is now time to deliver -this woman to her mother. You must take her only to her mother’s -field.” So, taking her to the field, they left her. Soon she heard some -one crying, and then she saw her mother. The mother was frightened, but -she stopped crying and called out, “Are you in your natural life?” The -young woman assured her that she was, and together they went to the -mother’s lodge. Not long after her arrival there the young woman gave -birth to a boy. - -When the boy was large enough to run around they often heard Hinon -coming, and then it would rain very hard. The boy would go out into the -storm and he would be gone some time, but when he came back he would be -perfectly dry. At last he said, “The next time my father comes I shall -go away with him, and not return.” So he went and he was never seen -again; but he is always with his father, and it is he who thunders in -the sharp voice of a young man. - - - - - -44. THE CRAWFISH AND THE RACCOON - -The chief of the Crawfish settlement one day told his people that he -was going about to inspect things and to see if the Ongwe Ias was -around. - -Starting out, he went to every lodge; he found that every one was in -and well. On his way home, as he was walking along the edge of the -water he found what he judged to be the body of Ongwe Ias. “Oh! this is -good luck,” said he; “I will go and tell all the people to come to see -Ongwe Ias lying here dead.” So he invited all to turn out and see their -enemy, whom he supposed was dead. - -The whole multitude came and saw the Ongwe Ias lying on the ground with -his face black and covered with flies. One of them went up and pinched -his lips hard, but he did not move. Then saying, “We will sing a song -of rejoicing,” they formed in a circle around the Ongwe Ias to dance. -While they were dancing and singing, all at once their enemy, the Ongwe -Ias, springing up, ate the whole tribe except two or three who escaped. -The Ongwe Ias knew the fondness of the Crawfish for dead meat of any -kind, so his ruse was successful in providing him with a meal. - - - - - -45. THE RACE BETWEEN THE TURTLE AND THE BEAR - -There was once an old man going along slowly but surely by himself. -After traveling some distance he met another man, who asked him, “Where -are you going?” “Oh, I am going east to see the people,” the old man -replied. “You will never get there; it is so far away, and you are too -fat for the road,” answered the stranger. Thereupon they parted -company. - -Soon the old man met another person, a slender young man, who asked, -“Where are you going?” “I am going to the east to see how people live -in that region,” answered the old man. “You can not get there; you are -too fat, and so you can not travel so far,” said the young man. “How do -you keep so fat?” “Well, when I come to a village and find people lying -around, I bore a hole in each one I like and suck the fat out; that is -the way to get fat,” said the old man. “I must try this plan. I am so -lean that I must try to get fat,” said the other. - -Each went his own road. Soon the thin man came to an opening, or -clearing, in the forest, where he found an animal lying asleep at the -edge of the woods. Crawling up to it carefully he tried to make a hole -in its body near the tail, in order to suck out the fat. But the -animal, springing up, hit him a great blow with his heels and ran off. -“I shall pay that old man the next time I meet him,” said the slim man. - -Going on farther he met the fat old fellow again. “How do you get so -fat?” asked the slim man. “Oh, I do it by eating fish,” said the old -man; “I put my tail through a hole in the ice, and when a fish bites I -pull him out and eat him. That is how I get fat.” “I will try that -plan,” said the slim young man. He went on until he came to where there -was a good place to fish. Making a hole in the ice, he stuck his tail -through and waited until it was frozen in; then he pulled until his -tail came off. - -The young man went on his way and was magically changed into another -kind of person through losing his tail. He traveled around until the -next summer, when again he met the old man. “Where are you going?” he -asked of the latter. “I am going east,” said the old man. “You will -never get there; you are so fat you can not travel fast enough. You -would better run a race with me.” “Very well,” said the fat man; “you -may run on land but I will run on water. We will run to-morrow.” - -The fat man collected a great number of his people, whom he posted in -the river all along the course to the starting place, telling each one -to stick up his head when the land runner had come almost up to him. As -was customary in the contests of great sorcerers, the wager in this -race was the head of the loser. - -The racers started. The slim young man ran with all his might, but -every little while the fat man, as he thought, stuck his head out of -the water in advance of him. When he returned to the starting place the -fat man was there before him. “You have won the race,” said the young -man. “Of course I have,” said the fat man, and seizing the young fellow -by the neck he led him to a stone where he cut off his head. - -Then the fat man’s friends, all coming out of the water, went to the -starting place. When they looked at the dead land runner they said: -“Oh, what a fool! Oh, what a fool!” - -Now, the old man, the water runner, was a mud turtle. The land runner -was a bear, but he had been a fox until he lost his tail in the ice. -Bears are all stub-tailed since the fox lost his tail in the ice. - - - - - -46. THE WOMAN WHO BECAME A MANEATER THROUGH THE ORENDA OF HER -HUSBAND’S DOGS - -There was once a man who, in company with his wife and little daughter, -went hunting in a distant region. Having arrived at his destination, -the man built a brush lodge in the woods. Every day he went in pursuit -of game. - -The man had three dogs, who were his brothers, and of whom he was fond. -He shared his food with them and felt bad if they were ill-used. When -he left them at home he always told his wife to feed them well and to -take good care of them, but in spite of this she abused the dogs; no -matter how long he was away, she would give them nothing to eat. At -last, the smallest of the three dogs told the man how badly they were -treated, saying, “Our sister-in-law never gives us anything to eat; -whatever she cooks, she herself eats; if you will watch her, you will -see how it is.” When her husband was around the woman was kind to the -dogs in order to deceive him. The little dog, however, told him all -that happened in the lodge while he was away hunting. - -Now, the little dog was fond of good things; so one night he said to -his brothers, “I will get some food without asking, if only you will -help me.” He had noticed that the woman kept food for herself, which -she hid under the skins on which she slept, and had seen her hide there -a skin bag of roasted corn. He said further to his brothers, “You are -large and strong and can get it while she is asleep.” “No,” said the -large dog; “we are heavy and awkward, and we would only awaken her; but -you are light and small, and so can lie down by her without being -noticed.” “Very well; I will try,” was the little dog’s answer to this. - -So at midnight, when all were sound asleep, the little dog, making his -way to the bag of roasted corn hidden under the woman’s head, pulled it -carefully until he got it out. The large dogs had drawn the door flap -aside for him, and all three, well pleased, ran off toward the spring, -where they could obtain water to wash down the roasted corn. The little -dog said to one of his brothers, “You can carry the bag now.” In taking -it he tore it open, when they found it was merely a pouch of roots, -bark, and leaves instead of a bag of corn; so they had got into trouble -for nothing. Then the large dog said, “The safest way for us is to -carry this bag back, and you who got it must return it.” So, taking it -back, the little dog placed it with the torn side down, near the -woman’s head. The next morning when the woman shook the skins she found -the pouch torn and laid the blame on the mice. - -A few days after this the little dog said to the man, “We are going to -punish our sister-in-law for the bad treatment she gives us.” The man -decided that he would say nothing, and that they might punish her if -they wished. The next morning he said to his dogs, “You must stay at -home, for I shall be away all night.” After he had gone the woman began -cooking, and the little dog watched all her movements. When she took -the meat down his mouth watered for a piece of it. The dogs sat around -watching her as she cut it up, but she did not give them even a -mouthful. It so chanced that she cut her finger badly and was not able -to stanch the bleeding. In attempting to do so she even thrust the -finger into her mouth and began sucking it. She found that she liked -the taste of her own blood, and later even the meat she was cooking did -not taste so good. So she sucked all the blood out of that finger; then -she cut another finger and sucked that, for she had forgotten all about -the cooking. Next she cut one arm and sucked it, then the other; then -one leg and then the other. Finally, when she had sucked all the blood -out of her body, she cut off her flesh, piece after piece, and ate it. -The dogs sat around watching her, and her little girl also was looking -on. After she had eaten all her own flesh she seized her daughter and, -though the child cried and begged for mercy, the unnatural mother, -paying no heed to her pleadings, killed her and ate her. - -Then the woman ran off in the direction her husband had taken. Suddenly -the hunter heard something behind him. Turning, he saw the little dog, -who said to him: “I have come to tell you that your wife has become a -man-eater; she has eaten the flesh off her own body and has eaten your -child, and is now on your trail. We must run for our lives. We will go -to the settlement and you must tell the people to leave the place and -run, for one is following us who will devour them all. Those who -believe you will escape, but those who do not will die. We must run -with all speed, for she is following us fast.” - -Now, it was through the orenda of the dogs and their influence that the -woman had become a man-eater. - -When they reached the settlement, the man told the people of their -danger. Some escaped, but the woman quickly ate all who remained. Again -she followed on her husband’s trail. The little dog told the man when -the woman reached the settlement, and soon after said, “Now do your -best, for she is coming with greater speed than before; we are near a -large river.” The fugitives reached the river and the man, making a -small raft, quickly got on it with his dogs. He was in the middle of -the stream when the woman reached the bank and called out, “Your flesh -is mine. I am going to eat it.” Thereupon she made a great leap with -the intention of landing on the raft, but missing it, she was drowned. -After the fugitives had crossed the river and had given thanks for -their escape, the little dog said, “We shall soon come to a village, -and you must do my bidding.” - -When they came to an opening or clearing in the forest they saw near by -a wretched-looking lodge, and the little dog said, “We are going there; -a couple of poor old people live in that lodge.” On entering, the -hunter asked the old man of the lodge whether he could stay with him -for a short time. The old man answered: “It is difficult to grant your -request. We have as much as we can do to live ourselves.” “It is true,” -said the man, “you are very poor; so are we. I am not in search of a -good home. I am looking for people in my own circumstances.” “Very -well,” said the old man, “you can stay with us, but the chief of the -place knows already that you have come; he has great magic power and I -am afraid that he will take your life.” - -Some time passed. Every night the old man would spend a long time in -relating the history of the chief and the people. As the visiting man -was a good hunter, he brought in much game and soon the old man’s lodge -was full of meat. After a while the old man said, “We have decided to -adopt you, and you shall be one of our children.” - -The chief knew that there was a stranger in the place, and the old man -said: “He will be here in two days; he is coming to see who is with us. -He will tell you that he is your uncle, and will challenge you to a -foot race. You must ask for two days’ time for preparation.” “Very -well,” said the man, and as usual he started off to hunt. His dog -seemed to know where all the bears were. When he had killed as many as -he wanted he went home. The old man said, “The chief has been here, and -he challenges you to a foot race.” - -When the time came for the race, the old man and his wife and -granddaughter started for the race course. The man had said to him, “I -will come as soon as I can make my preparations.” The second dog -volunteered to take the man’s place in the race, but the little one -said, “You stay at home and I will do the hunting”; and to the man he -said, “Take off your garments and let me have them.” When the dog had -put on the garments, he looked just like the man. The other dog said to -the man, “We will go off hunting while he is doing the running.” The -hunter and the dog were very happy, for they knew that their little -brother would win the race. - -When the people had assembled on the race course and the old man saw -his supposed son coming, he said, “See how well our son is prepared for -the race.” They saw no difference whatever between the person before -them and their adopted son. There were many people present, for the -village seemed to be very large. Meanwhile the hunter who had accepted -the challenge was off in the woods. One of the dogs said to him, “They -are now ready to start. They have started.” Though far off in the -woods, the dogs seemed to see everything. All at once they called out: -“Owe! Owe! Our brother has won the race. Did we not tell you that he -would never be outrun? Now we may as well go home.” So they started -homeward. They had been at the lodge but a short time when the runner -came in, and, taking off the garments of the hunter, who then put them -on again, the three dogs laid down by the fire. - -It is said that during the race the chief, seeing that he was -outstripped, threw a horn after the dog-man, which stuck into his foot. -While the dog-man was trying to pull out the horn, the chief passed -him, calling, “What are you doing there? Get up!” By the time the -dog-man had drawn the horn out of his foot, his enemy was near the -goal. But, springing up, he threw the horn at his enemy; it stuck into -the chief’s foot, causing him to fall to the ground. Then the dog-man -ran ahead, calling out, “Why do you not get up? You can not sit there -and beat me.” But before the chief could pull out the horn, the dog-man -had passed the goal. - -When the old man came home he said to his son, “I thank you for -outrunning your enemy; there has never been anyone to outrun him; all -have been beaten. Since the wager was heads, you can take his life -whenever you wish.” Then he asked the man whether he had done his best. -“No,” said he, “I used about half my strength.” “Very well,” said the -old man; “he has another game to propose; he will never stop proposing -trials of strength, skill, or speed until he has taken your life. To be -beaten this time makes him very angry; in two days he will challenge -you to play ball with him.” “All right,” replied the man, “I am ready -to meet him.” - -In two days they saw the chief coming, and as he entered the lodge, he -said: “I am sick for a game of ball, and I challenge you to play a game -against me; you won in one game, so now try another. I will wager all I -have, and if you win, you shall be chief in my place.” The man replied: -“I also am sick from lack of amusement and I accept your challenge. I -have never met the man who could beat me in a game of ball. But give me -time. You have come unexpectedly, and I must make a ball club.” “Very -well,” said the chief, going away. - -The bent ball club the hunter hung up to season, and the old man made -strings; the next day they netted the club. They were ready just in -time to go to the ball ground. The time appointed for the game was at -midday, and the old man and woman said, “We shall now start.” “Very -well; I shall come soon,” said the adopted son. Then the little dog -said, “Let it be our eldest brother who shall take part in this game.” -So the man removed his garments, and the dog put them on; there he -stood, looking just like the man. The little dog said, “We shall surely -win the game.” The hunter and the other dogs went to the woods to hunt, -while the dog-man went to the ball ground. - -The chief was on the spot watching impatiently for the man. At last he -saw him coming, with his long hair tied back; he carried his club well -and looked splendid. The old man, supposing it was his son, said: “Now, -you must use all your strength and must not be beaten.” The dog-man saw -that his antagonist was walking around in the crowd, with a very proud -and haughty manner. The dog-man seemed very mild and without strength -enough for the game. - -Seeing that it was time to begin, the people fell back and gave room to -the players. When the word was given the players came forward, and the -chief said: “I will take my place on this side.” “No; you shall not,” -said the other; “you gave the challenge, and I will choose my place.” -The chief had to yield, the dog-man choosing the side the chief wanted. -They then began to play. “Now,” said the little dog to the hunter in -the woods, “our brother has begun the game, which will be a very close -contest.” Soon he said: “The chief’s ball has missed the goal; they -play well; our brother has caught and sent the ball back. Oh! now he -has won an inning. They will play one more inning.” All at once he -called out: “They have begun again. It is a very close game. Our -brother is having all he can do. We may be beaten, however.” Then he -called out: “Owe! Owe! Our brother has won the game. You are chief, and -all the old chief has is ours.” - -As the dog-man had won two straight games, he caught the chief by the -hair and cut his head off. Many of the people thanked him. They said -that the old chief had never spared them; that when he had been the -loser he had always given the people up to slaughter and saved his own -life. The winner seemed to have won many friends among those who -witnessed the game. The little dog said: “Now we shall go home.” They -had been there but a short time when the ball player came in; giving -back the man’s garments, he immediately became a dog again. - -When the old people came into the lodge they thanked their son, saying: -“You have done more than anyone else was ever able to do before. You -are the chief now.” As they praised their son they did not know that it -was a dog that had done the work. - -The next morning the little dog said: “Let us go to live in the chief’s -lodge.” So the hunter, with the old man and his family, moved into the -new lodge. All the old chief’s things had been left in their places, as -they were part of the wager. Now, as the dogs were so full of orenda, -he became a great chief and had much power and influence among the -people. - -[The narrator of the foregoing story said: “It is true that whenever a -person loves a dog he derives great power from it. Dogs still know all -we say, only they are not at liberty to speak. If you do not love a -dog, he has power to injure you by his orenda.”] - - - - - -47. GANYADJIGOWA [85] - -There was a man named Ganyadjigowa who lived in a lodge on a bay -opening into a lake. One morning he went out in a bark canoe to fish, -but catching no fish he came home and put the canoe away. Soon after -this he said, “Well, I must go somewhere,” so he walked along the shore -of the lake until he came to its outlet, where he saw a lodge, which he -entered. Finding no one at home and seeing plenty of meat, he ate what -he wanted, and was starting off with a supply when he saw somebody with -a big load of meat coming up from the lake. This was an old man named -Twentgowa. They met and greeted each other, Ganyadjigowa saying, “I -came to visit you; I have been in your lodge.” “Well, come back with -me,” said Twentgowa.[86] “No, I must go on,” said Ganyadjigowa. “Come -again,” said Twentgowa. - -Ganyadjigowa did not go back, because he had stolen some of the meat. -He swam across the outlet of the lake, and, keeping along the bank, he -soon saw another lodge. Peeping into it he saw a large family—two old -people and their children; these were Hongak people. After standing a -while he thought, “I will go in,” and he did so. The inmates greeted -him with, “Where do you come from?” “From the other side of the lake,” -answered Ganyadjigowa. “What do you come for?” they asked him. “Oh! to -look around; it is so pleasant to-day,” Ganyadjigowa replied. “How far -will you go?” he was asked. “Around the lake,” he answered. - -The two men became good friends. Then Hongak [87] said, “I must go with -you, my friend.” “Very well,” said Ganyadjigowa, and they started along -the shore. At midday they came to the mouth of a river and Ganyadjigowa -asked, “How can we cross the river?” “Let us swim,” said Hongak; “I -suppose you know how to swim.” “Very well, indeed,” said Ganyadjigowa. -So they swam across the river and then walked on till they saw a rock, -then many rocks. As they went along the path grew narrower and -narrower. Hongak was ahead. Ganyadjigowa picked up a stone, and tying a -bark string around it hung it on Hongak’s back, so that he could not -walk, for he kept slipping back. Ganyadjigowa said to him, “Go on! I am -in a hurry. I want to get home before dark.” “Let me go, then,” said -Hongak; “do not pull me back.” “I am not pulling you back,” replied -Ganyadjigowa; “I will go ahead if you like. Wait and I will pass you.” - -When Ganyadjigowa got ahead, he said, “Now, come on!” Hongak could not -go, for he was unable to walk. Ganyadjigowa went on, leaving him -behind. The path grew narrower and narrower until he came to a place -where there was not room to walk, and he thought, “How am I to get by -these rocks?” The name of this place was Heiosdenoon (“the rocks go to -the water”). - -Here Ganyadjigowa resolved to go back, but there was not room to turn -around. Then he said, “I must go backward.” After a few steps in this -way, he fell into the water and went under. When he thought he was past -the rocks he came out of the water and walked on again. The sun was -near the horizon and he thought, “When shall I get home?” It was soon -dark. Finding a hollow tree, he crawled into it. - -Not long after this Ganyadjigowa heard footsteps in the leaves outside. -The sound stopped at the tree. Ganyadjigowa kept very still. A voice -said, “Well, you are sleeping in here?” “Yes; I am,” replied -Ganyadjigowa. “I want you to come out and talk with me,” was the -challenge. Ganyadjigowa crawled out. There stood Hongak, the man he had -left behind. “Well,” Hongak asked, “do you know who I am?” “Why are you -angry? I thought you wanted to stay. I urged you to come but you would -not,” said Ganyadjigowa. Hongak said: “No. You did something to make me -stop. Look at my back.” The feathers were all off where the stone had -been secured. - -Now Hongak began to fight with Ganyadjigowa, who soon ran away, for he -did not want to fight. Speedily overtaking him, Hongak began to fight -again. Ganyadjigowa now grew angry. They fought till dark the next day. -“Let us rest,” said Ganyadjigowa. “Well, you stay here; I will be back -to-morrow,” said Hongak. As soon as Hongak was out of sight -Ganyadjigowa ran away. Coming to a river he decided to try to swim, but -the water ran too swiftly. He was carried downstream into rough water, -where he could not help himself. In the water was a stone against which -he was driven; he thought, “Now I am going to die.” He was on the stone -all night. - -Hongak came back in the morning and, not finding his enemy, tracked him -to the water. Then, saying, “I will catch him,” he went into the water -and tried to swim. But the water ran so fast that it carried him down -to the stone where Ganyadjigowa was. Hongak said, “I am going to die -this time.” Ganyadjigowa heard someone talking, and he knew who it was. -Now he tried to get away. After struggling a long time he freed himself -and came to shore. Hongak became filled with water and died. Then his -body floated to shore, whereupon Ganyadjigowa said: “Oh! there is my -friend. Did he think he could kill me? I have more orenda than he had.” -Traveling on, Ganyadjigowa soon got home. - -One night he dreamed he was on the way to the west. Coming to a large -opening and looking around, he saw a Ganiagwaihe approaching from the -southeast. He thought, “I am going to die. That bear will eat me.” It -came nearer and nearer. He went back and farther back. Soon from the -northwest came a Djainosgowa.[88] Ganyadjigowa continued going backward -as fast as he could. At last the two animals met and began to fight. He -stood and watched them, wondering which would overcome his antagonist. -As they fought they drew near him. He began to go backward again until -he fell into a hole in the ground, with the two animals on him. Then he -screamed: “Hurry up! Help me! I am going to die under these terrible -creatures.” Awaking, he found himself alone with his skin blankets -wrapped around him; he had rolled off his couch to the floor. He said, -“What a bad dream I have had!” - -Falling asleep again, again he dreamed of the same creatures, but -thought they were in the woods and belonged to him. He made them stand -near each other, and, laying a stick across them, he sat on it. Then he -told the animals to go westward; they did so, whereupon he said, “Oh, -this is fun.” They reached the end of the earth very quickly. Then he -jumped off, saying, “Stay here until I come back.” He went south till -he found a lodge; going in, he saw a fine-looking old man. “I have come -to see you; I am traveling around the earth,” said Ganyadjigowa. “Where -do you come from?” asked the old man. “I came from the Great Lake,” -replied Ganyadjigowa. “What do you travel for?” queried the old man. -“Oh, just to see how the earth is and what people are living on it,” -said Ganyadjigowa. “What is your name?” asked the old man. “My name is -Ganyadjigowa,” was the young man’s reply. “What is yours?” “My name is -Djothowandon.[89] My master lives not far away. You must see him before -you visit me,” was the old man’s reply. - -Going in the direction pointed out, Ganyadjigowa came to a lodge -standing on a big rock. He stood by the rock, thinking, “How am I going -to get up there?” Then he saw a narrow ledge running around and around; -following this, he came to the lodge. On looking about he saw an old -man sitting by the fire. They greeted each other, the old man saying, -“Why did you come here?” “Just to see all the world,” said -Ganyadjigowa. “Where do you come from?” said the old man. “I came from -the Great Lake,” said Ganyadjigowa. “What is your name?” continued the -occupant of the lodge. “Ganyadjigowa,” the young man declared. “What is -yours?” Ganyadjigowa asked in turn. “I am called Dagwanoenyent,” said -the old man. Then Ganyadjigowa said, “Will you let me visit you?” “Oh, -yes! you can stay with me as long as you like,” said the old man. “I -will stay several days,” said the visitor. - -One morning Dagwanoenyent asked, “Would you like to go down to see my -servant?” “Yes; I should like to go,” said Ganyadjigowa. They soon came -to Djothowandon’s lodge, when Dagwanoenyent said, “This is my servant’s -lodge. Let us go in.” On going in Dagwanoenyent said, “My servant is -not at home. I believe he has gone to the southern end of the world.” -Dagwanoenyent said, “A very cross people live there. My servant is -trying to make them peaceful.” “Now you would better go home. Something -will come and chase you if you are down here at midday,” said the old -man. “Very well,” said Ganyadjigowa, starting after his animals. - -Soon, on seeing Dahdahwat [90] approaching, Ganyadjigowa tried to hide, -but he could find no place of concealment. Dahdahwat chased him, and, -seizing him, threw him down and began to bite him. Ganyadjigowa could -not get away. He tried so hard that the sweat came out like rain. Then -he awoke. He was all wet and the sun was pouring in on him. He felt sad -and worried about his dreams. About noon, becoming hungry, he said, “I -must take my canoe and try to catch some fish.” He went far out into -the lake, keeping a sharp lookout for fish. Seeing one, he jumped -overboard after it, but could not find it. On seeing another he dived -again—once more, no fish. He looked down again. Yes; there it was. He -looked and looked. Then he found that there was a fish on the right -side of his canoe, the shadow of which was visible down in the water. -He caught the fish, and after eating it started to go home, but he was -far out in the lake and did not know which way he had come. He made way -very fast, however, in the right direction, as he thought, and reached -the shore, but saw no lodge. - -Leaving his canoe, he walked toward home, as he supposed. He walked all -day until night. Then he saw a hut in the woods. Going near it, he -stood and listened. There was a man talking in the hut, who said: “This -is the way to get great magic power. I know all about what to do to get -great magic power, and I can show anyone who comes here. I know the -whole world and I can give magic power to whomsoever wants it. I wish -Ganyadjigowa would come. I could show him how strong magically I am. He -thinks he is the strongest man under the Blue Sky.” Ganyadjigowa -thought, “Why does he say this? Does he know that I am the strongest? I -have been all over the world” (he had only dreamed that he had been). -He still listened. Gaasyendietʻha [91] (for this was the name of the -old man) continued: “I am the greatest runner and the greatest flyer in -the world. I can make light go through the world. I have greater -strength magically than anyone else. For several years the Duck people -tried to chase me. I killed them all. I am the man appointed many, many -years ago to be chief of all the people under the Blue Sky.” -Ganyadjigowa said: “I would kill that man if he followed me. He must be -crazy. He talks to himself all the time.” - -Then Ganyadjigowa, entering the lodge, said, “You are talking about me, -are you not?” “Oh, no,” replied the strange man. “Well, I will go. I -thought you were talking about me,” repeated Ganyadjigowa. - -Going outside the hut, Ganyadjigowa picked up two stones and striking -them together, said, “I would do that way with that man if he came -after me.” Gaasyendietʻha, coming out of the hut, asked, “What are you -saying?” “Oh, I was saying this is the best friend I have,” declared -Ganyadjigowa. “What did you say about the stone?” asked Gaasyendietʻha. -“I said when my friend traveled he had to carry these stones, and if he -went into the water he had to throw them away,” declared Ganyadjigowa. - -Half believing what was told him, Gaasyendietʻha went back into the -lodge. Ganyadjigowa laughed and laughed, thinking, “Oh, what a fool he -is! He believes what I say.” Then he went into the hut again. -Gaasyendietʻha said, “Why do you come here? Why do you not go home?” -“Oh, I want to visit you until to-morrow morning,” said Ganyadjigowa. -“No, I do not want such a man as you are around,” declared -Gaasyendietʻha. “I will not trouble you. I will not chase you,” said -Ganyadjigowa. “Go on home! I do not like you. You are too mean,” -Gaasyendietʻha declared. Ganyadjigowa answered, “Oh, no! I am not.” -Gaasyendietʻha said, “Well, stay then; but you must not talk to me.” -“Very well,” said Ganyadjigowa. - -Night came. Sitting down by the fire with his pipe, Gaasyendietʻha put -coals into it and began to puff clouds of smoke. Ganyadjigowa said, -“How do you get tobacco?” Turning around, Gaasyendietʻha looked at him. -“Do not speak to me,” commanded Gaasyendietʻha. Soon Ganyadjigowa -asked, “Does it taste good?” Gaasyendietʻha did not answer, but kept on -smoking. Soon afterward Ganyadjigowa spoke again, saying, “How -strangely the smoke is rolling around the room.” Gaasyendietʻha said, -angrily, “Go out of this hut! I tell you I do not want you here.” “But -you said I might stay until morning,” pleaded Ganyadjigowa. “I will be -quiet now; do not put me out.” “Very well,” said Gaasyendietʻha, and -smoked on. - -Ganyadjigowa laughed. After a while he said: “I want to ask you a -question. What is the world made of?” Gaasyendietʻha turned around, -feeling cross, but he did not answer. Then Ganyadjigowa continued, “Do -you believe people who say a man lives up in the Blue Sky?” -Gaasyendietʻha looked at him but did not answer and kept on smoking. -Then Ganyadjigowa said, “Do you believe this world stands on the -Turtle’s back?” Gaasyendietʻha, now angry, said, “Did I not tell you -not to talk to me?” Ganyadjigowa said, “Yes; I am going to be quiet -now.” Gaasyendietʻha kept on smoking. Then Ganyadjigowa said, “Do you -believe Hawenniyo [92] made the things of the world?” There was no -answer. Ganyadjigowa spoke again, saying, “Well, do you believe the old -folks who say that Dagwanoenyent is still alive?” Gaasyendietʻha said -nothing; he merely turned and looked at him, then he turned back, still -smoking. Ganyadjigowa said once more, “Do you believe the old folks who -say that wind goes everywhere?” Gaasyendietʻha sprang up, saying, “I -will throw you out. I told you not to talk to me.” Ganyadjigowa said, -“I am going to be quiet now; do not throw me out.” Believing him, -Gaasyendietʻha sat down. But after a while Ganyadjigowa began once -more, “Well, do you believe the old people who say that Hinon makes -rain?” He received no answer. Soon again he asked, “Do you believe the -old folks who say that trouble comes to those who do not answer? Do you -believe the old people who say that Hanisheonon93 is alive?” Picking up -a club, Gaasyendietʻha began to strike Ganyadjigowa, who begged off -with promises to be quiet. “No! get out! I do not want you here,” said -Gaasyendietʻha. Ganyadjigowa begged hard. Gaasyendietʻha became cool -and quiet again. Ganyadjigowa, laughing, said, “Whenever I say anything -people get cool.” In the middle of the night Ganyadjigowa spoke again. -While Gaasyendietʻha was still sitting by the fire smoking, he asked, -“Do you believe old folks who say that water runs day and night?” -Gaasyendietʻha did not answer. After a while Ganyadjigowa said, “Do you -believe that trees grow?” Gaasyendietʻha stood up; he was very mad. -Ganyadjigowa said, “Oh, do not be mad. I merely want to know things.” -Gaasyendietʻha asked, “Do you believe Hawenniyo is alive?” “No,” -replied Ganyadjigowa. “I do,” said Gaasyendietʻha. “Do you not believe -he made the woods?” Gaasyendietʻha asked. “No; Hawenniyo does not make -anything because he is not alive,” declared Ganyadjigowa. “Do you not -believe the wind goes everywhere?” asked Gaasyendietʻha. “He goes only -just outside of my person,” said Ganyadjigowa. “Oh! what a fool you -are; the wind blows all over the world,” said Gaasyendietʻha. -Ganyadjigowa said, “Oh, no; it goes merely around this lake.” -Gaasyendietʻha said, “You can go way off there to that high mountain -(pointing toward the east). You can not stand there.” “Oh, yes, I can,” -said Ganyadjigowa. “Do you not believe water runs all the time?” -Gaasyendietʻha persisted in questioning. “Oh, no,” said Ganyadjigowa; -“when it is night, water stops.” Gaasyendietʻha said, “Well, what do -you believe?” - -Now, Ganyadjigowa began seemingly to believe just as Gaasyendietʻha -did. Then Ganyadjigowa inquired, “Do you believe trouble will come if I -tell you something, and you do not mind me?” “How can you make trouble -for me? You have to die before I do,” declared Gaasyendietʻha. “I do -not want to make trouble for you. Other things will do that,” said -Ganyadjigowa. Gaasyendietʻha replied, “Go to sleep. I do not want to -talk all night.” Gaasyendietʻha still sat by the fire smoking. Soon -Ganyadjigowa said, “Do you know anything when you are asleep?” No -answer. Again he asked, “What would you do if Wind should come here?” -Flashing up, Gaasyendietʻha said, “Now go! I do not like you.” -Ganyadjigowa began to beg, but Gaasyendietʻha, seizing him by the hair, -pushed him outside. “Oh! let me go in. I will stop talking now,” -pleaded Ganyadjigowa. Gaasyendietʻha would not listen. “Go away! or I -will kill you,” he said. Ganyadjigowa started off. Then he thought: -“That man did me ill. I wish I had magic power to blow down his lodge”; -but he kept on. Gaasyendietʻha began to follow. Ganyadjigowa heard -somebody coming. Looking back and seeing Gaasyendietʻha, he went into a -hollow tree. Gaasyendietʻha knew where Ganyadjigowa was, but to fool -him he went back a short distance and hid himself. Thereupon -Ganyadjigowa said: “That is the kind of man I am. He did not see me.” -So he started on. Gaasyendietʻha followed again, and seeing -Ganyadjigowa, said, “Now I have you, and I am going to kill you.” “Oh, -no! I do not want to make trouble for you,” replied Ganyadjigowa. “Yes, -you do!”—and they began to dispute. Gaasyendietʻha said: “I will ask -you a question. How can you make Wind blow down my lodge?” Ganyadjigowa -answered, “Oh! I do not know how.” “Well, why did you ask the question, -‘What will you do if a heavy wind blows away your lodge?’” inquired -Gaasyendietʻha. “I did not say that,” declared Ganyadjigowa. “What did -you say?” demanded Gaasyendietʻha. “I said there was a wind around the -lake,” was Ganyadjigowa’s reply. - -“Do you believe that the earth can go down into the water?” asked -Gaasyendietʻha. “No; the earth is always on top of the water,” said -Ganyadjigowa. “Do you believe the earth is on the Turtle’s back?” -inquired Gaasyendietʻha. “No; the Turtle is not strong enough to keep -it up,” declared Ganyadjigowa. “How is it kept up?” came the question. -“Oh! the earth is very thick; nobody knows how thick,” asserted -Ganyadjigowa. “I believe the Turtle is strong enough to keep the earth -up, and when he gets tired the earth will sink down,” Gaasyendietʻha -said. “Why, that is just what I believe,” Ganyadjigowa said. “No; it is -different. You do not believe as I do,” declared Gaasyendietʻha. “Well, -do you know what I believe?” asked Gaasyendietʻha. “The old folks used -to say that you believed the earth never goes into the water,” was -Ganyadjigowa’s rejoinder. Gaasyendietʻha asked, “Well, do you believe -that I can kill you?” “Yes, yes!” said Ganyadjigowa, while he kept -backing away. Gaasyendietʻha threatened, “I will kill you now.” “What -have I done that you should kill me?” demanded Ganyadjigowa. “You told -me that I believe the earth is very thick,” said Gaasyendietʻha, -turning to go home. Ganyadjigowa kept on laughing, and said, “That is -the kind of a man I am.” Now, Gaasyendietʻha, on hearing this, came -back quickly, and shaking him, threw him on the ground, whereupon he -cried out: “Oh, my friend! do not kill me. I am always on your side.” -“No; I will not stop until I kill you,” said Gaasyendietʻha. Then he -thought: “Why do I kill this man? Soon Hanisheonon will come around and -punish me for it,” so he let Ganyadjigowa go. Ganyadjigowa, laughing, -said, “That is the kind of a man I am.” - -Now Gaasyendietʻha grew very angry, and caught him by the neck, saying, -“Go far away west.” Going through the air, Ganyadjigowa fell just where -the sun sets. As he fell he said: “Oh! what fun to be in the air. Now, -where is that man? He does not believe anything.” Gaasyendietʻha heard -him, and, flying through the air, came to the spot where he was and -asked, “What were you saying?” “Oh! I was saying what a nice place this -is,” replied Ganyadjigowa. - -Gaasyendietʻha now caused Ganyadjigowa to become Sʻhodieonskon. Then -Ganyadjigowa traveled north, saying, “I must go and see where my friend -lives.” Seeing a great rock on which stood a lodge, he thought, “This -must be the place I dreamed of.” He went to a hut near by. A man sat -there, who greeted him with, “Where do you come from?” “I come from the -Great Lake,” said Ganyadjigowa. Then the man asked, “Why did you come -here?” “Oh! I was lonely at home,” answered Ganyadjigowa. “Very well; -what is your name?” he was asked. “Ganyadjigowa,” he replied. “What is -your name?” demanded Ganyadjigowa. “Djothowandon,” was the answer. “Can -I visit you?” he was asked. “No; you must go to my master first,” said -Djothowandon. “Where does he live?” inquired Ganyadjigowa. “You will -see his lodge on a great rock not far from here,” was the old man’s -answer. - -On reaching the rock Ganyadjigowa saw the lodge that stood on it. -Looking in he saw an old man sitting by the fire; he thought to -himself, “This is the same man who threw me off west.” The man turned, -and, looking at Ganyadjigowa, said, “Well, who are you?” “I am -Ganyadjigowa,” replied the visitor. “What is your name?” asked -Ganyadjigowa. “I am Dagwanoenyent,” replied the man. “Will you let me -stay with you a few days?” asked Ganyadjigowa. “Oh, yes! you may stay -as long as you like. I am always glad to have somebody with me. I am -lonely sometimes,” said the old man. - -One morning Dagwanoenyent said, “Do you not want to go to see my -servant?” “Oh, yes!” said Ganyadjigowa. They went to Djothowandon’s. -Dagwanoenyent, looking around, said: “My servant is not at home. I -think he has gone to the southern end of the earth. A very churlish -people live there. He is going to try to make them good and quiet. If -they do not obey him, I must go to eat them all.” “How far is it from -here?” asked Ganyadjigowa. “Oh! you would not get there in fifty -winters,” declared Dagwanoenyent. “If that is true,” retorted -Ganyadjigowa, “it will be a hundred winters before your servant will -come back.” “Oh, no!” said Dagwanoenyent; “my servant travels very -fast. He will be in a place as soon as he thinks of it.” “I do not -believe that,” said Ganyadjigowa. “Get out of here!” said -Dagwanoenyent; “some people are coming this morning who will bewitch -you if you are around here.” - -Ganyadjigowa started off. Soon he saw Dahdahwat coming. When Dahdahwat -came near he was going to strike Ganyadjigowa, but the latter said, “Do -not kill me. I am not strong enough in orenda to fight you.” Dahdahwat -chased him and kept biting him until he was dead. Then said Dahdahwat, -“I have killed Sʻhodieonskon,[94] who has great power magically. I will -go home now.” While on the way he saw a man coming toward him. When -they met Dahdahwat greeted him with, “Where are you going?” “Oh! I am -going to see the man who was killed this morning,” said the stranger. -“Well, what is your name?” said Dahdahwat. “My name is Djoñiaik,” -replied the stranger. “What are you going to do when you get there?” -asked Dahdahwat. “Oh, nothing!” and they passed on. When Djoñiaik came -to the spot where Ganyadjigowa lay and saw how Dahdahwat had bitten -him, he dug many kinds of roots, and, making a powder of them, began to -doctor Ganyadjigowa; he rubbed the powder over his body, and soon -Ganyadjigowa was alive again. Ganyadjigowa said: “That is the kind of -man I am. Where is the Dahdahwat?” Djoñiaik answered: “Do not say that. -He must be near by.” Ganyadjigowa would not stop, but kept scolding and -scolding, getting more angry all the time. Djoñiaik went off. - -“Now, I must go to my friend, Dagwanoenyent,” said Ganyadjigowa. When -he got to his friend’s lodge Dagwanoenyent laughed, saying, “A man came -here to notify me that I should go to see the spot where you lay dead.” -“Oh, pshaw!” said Ganyadjigowa; “I shall never die. Have you never -heard the old folks say that if Sʻhodieonskon died he would soon come -to life again?” “Yes,” said Dagwanoenyent, “I have heard so. Is that -why you came to life?” “Yes,” declared Ganyadjigowa. “Well,” said the -old man, “I want you to go where the churlish people live. My servant -has come, and he says they will never be quiet. I have heard old men -say that Sʻhodieonskon can make churlish people quiet.” “All right, I -will go,” answered the young man. When he came down from the rock on -which Dagwanoenyent’s lodge was built, Sʻhodieonskon, taking hold of -the rock, tried to turn it over. Dagwanoenyent, feeling his lodge move, -declared, “This must be my friend who disturbs me.” Ganyadjigowa kept -at work, and at last over went the rock, breaking the lodge to pieces. -The old man, who was wounded on the head, cried, “Oh! my dear friend; I -must kill him now”; and, getting up, he tried to run after him, but his -head was so dizzy that he soon fell. Ganyadjigowa came around the rock, -and seeing the old man with blood flowing from his head, began to -laugh, saying: “What does he think? Does he not know that I am stronger -magically than he is?” Having rolled the rock over on Dagwanoenyent, he -went on. - -When he came to the place where the churlish people lived, he stood -near the earth lodge in which they all dwelt, thinking, “I will roll -this lodge over.” Taking hold of the end, he lifted it up. The people -ran out, and, seeing a man standing there holding up the end of their -lodge, they began to bite him. Then Ganyadjigowa ran with all his speed -to get outside of the crowd. The people pursued him, but he escaped. -“That is the kind of a man I am,” Sʻhodieonskon exclaimed. - -He walked westward until night, when he came to a cliff. Descending a -short distance on one side, he saw a hole in the cliff wall. “Somebody -seems to be living here,” thought he; “I will go in and see.” Inside he -found a large room in which sat an old man; then another room, and -another, until he saw seven. “Well,” asked Ganyadjigowa, “what are you -folk doing in the cliff?” “Why do you want to know?” they demanded. -“Oh! I go around the world to make all quiet and happy,” said the young -man. “We do not believe you, and we do not want you here,” they -continued. These were all brothers—seven Sigweont. “Do you believe that -Hanisheonon is alive?” asked Ganyadjigowa. “Oh, no!” they said. “What -do you believe?” the young man inquired. “We believe that Hanisheonon -is Hayadagwennio.” [95] Then Ganyadjigowa said, “Well, do you believe -that the earth is thin and stands on a Turtle?” “No; the earth is -thick,” they declared. “Do you believe that Hanisheonon made the -earth?” asked Ganyadjigowa. “No; we believe that Hayadagwennio made the -world,” they replied. “Did you ever hear of anyone living covered up in -the earth?” the young man asked. “No,” was the response. “Now we will -tell you that we are the fathers of Hanisheonon,” said Sigweont.96 -These old men would not believe Ganyadjigowa, who, becoming -discouraged, said, “I am going away.” - -While turning around Ganyadjigowa saw a lodge in the woods. Disdis [97] -lived here. Hearing a thumping noise from within, Ganyadjigowa, looking -through a crack, saw an old man who had a thin piece of wood into which -he was pounding something. Then he would put the wooden object into his -face. “Well, I have never seen such a man as that. He is making a -mask,” thought Ganyadjigowa. “I will take the roof off his lodge and -afterward make it rain.” Getting into the lodge he threw off the roof. -The old man did not know the roof was off. Then going into the spring -near by, Ganyadjigowa shook his wings so that the water flew high and -came back just to the spot where the old man’s lodge was. “My lodge is -getting old,” said the old man; “the rain comes into it. I must go to -sit where it is dry;” but he could find no dry place. “Well, what is -the reason of this?” thought he. Then he left his work, saying, “I will -go to find somebody to make a new cover for my lodge.” He heard a noise -at the spring and saw somebody standing in the water. Going to the -spring, he asked, “Well, what are you doing?” “Oh! I am trying to -fish,” replied Ganyadjigowa; “when I get the water away it will be -easy.” “Get out!” said the old man; “that is my spring. If you do not -go I will kill you.” “Oh! I am not afraid of you. You are too old. You -are not strong magically now,” was the young man’s answer. “Well, I can -kill you quickly,” retorted the old man. “No; you are too old,” -Ganyadjigowa declared. “Say, old man, I want to ask you a question. Do -you believe Hanisheonon is alive?” “Oh, no! I am Hanisheonon myself,” -said the old man. “Oh, no! you are not. Do you believe the earth is -resting on the back of a Turtle?” inquired Ganyadjigowa. “No; I am -holding up this earth myself,” said Disdis. “Do you believe water -always runs?” demanded the young man. “That is not true; when it gets -to the lake it stops,” said the old man. “If that is what water does, -the lake would be more than full,” asserted the young man. “Oh! the -water goes into the ground again and comes out in the springs,” replied -the old man. “Oh!” said Ganyadjigowa, “I told you the water was always -going.” The old man held his head down. Ganyadjigowa asked again, “If -mud goes into swamps will it stay there?” “No; I do not think so,” said -the old man. Then Ganyadjigowa said: “I will give you another question: -Do you believe what the old folk say—that they went all over the -world?” “Oh, no!” answered the old man; “I do not think so.” “Well, I -must go away,” said Ganyadjigowa; “I do not think I can do anything -with you.” - -After traveling a long while, one morning Ganyadjigowa came to a lodge. -Looking in, he saw an old man, Ganenaitha,[98] sitting by the fire. -Soon the old man said: “It seems to me that my nephew is around here. -Yes, I think my nephew is around here somewhere. Well, my nephew, come -in. Why do you stay outside? I suppose you have come to visit me. Come -in.” “Well,” answered Ganyadjigowa, “this is the first time I have -found my uncle. I will go in, for my uncle wants me to do so.” Entering -the lodge, he asked. “Well, uncle, what do you want?” “Oh! I just want -to see you to have a very amusing game which I always play when anyone -comes to visit me. We wager our necks. I have splendid canoes made of -white flint with which to race on the waters.” “Very well,” said -Ganyadjigowa, “that is what I used to play with.” The old man started -to get the canoes, and bringing them all out, said, “Now, take your -choice.” Looking carefully and seeing a poor old canoe, Ganyadjigowa -said, “This will do for me.” “Oh, pshaw!” answered the old man; “that -is the worst one I have; you ought to take something better. That canoe -can not help you. It will tip over when you sail it.” This was, -however, the boat possessed of the greatest power, which the old man -wanted to use himself. “Well,” said the old man, “let us go there.” Now -the lake was a little way inland. When at the edge of the lake, they -put the boats on the water, the old man saying, Hau onen. The two -canoes started. Ganyadjigowa’s canoe having the greater magic power, -the old man was left behind. When Ganyadjigowa got to the other end of -the lake he said, “Where is my uncle,” and sat waiting. After a great -while he saw the old man coming, away behind. When the latter came up, -he said, “Let us rest until to-morrow.” After a while Ganyadjigowa -pretended to go to sleep. The old man looking at him, said, “He is -asleep now;” so getting into Ganyadjigowa’s boat, he said to it, “I -want you to go where the sun goes down.” Ganyadjigowa heard all. The -boat rushed off through the air. Ganyadjigowa, getting up, looked at -his uncle’s boat. “What a mean boat my uncle has,” he said, then -exclaiming, “I want you to go where my uncle has gone.” Thereupon with -a white flint stone he struck the bow of the boat. The canoe, becoming -alive, went very fast, faster than his uncle in the old boat. While -flying Ganyadjigowa commenced his song, “Now we are in the race of my -uncle—Onen daondiyentadon nhaknosen.” - -In a little while he saw a small speck ahead. As he drew nearer, the -speck became larger and larger. At last they arrived at the place where -the sun goes down, and the old man reaching there first, Ganyadjigowa -said: “You cheated me. I am going to cut your head off.” The old man -answered: “Oh! I have not cheated you. I tried to wake you, but I could -not, so I let it go.” “Why did you come so far? You live way back at -the other end of the earth,” declared the young man. “Oh, that is -nothing; I came to see how the sun goes down,” was the reply. “No; I -think you tried to get away from me,” said Ganyadjigowa. “No; I was -going back soon,” retorted the old man. “Well, let us go,” said -Ganyadjigowa. “Very well,” said the old man. Soon they went back, -whereupon Ganenaitha said: “Now go to sleep. I want you to stay until -morning.” But Ganyadjigowa did not sleep, but watched the old man until -morning. Then he said, “Now, let us start. Wait until I say ‘Go.’” -Having gotten into their canoes, the old man said “Go!” They both went -very fast—the new boat faster than the other. Getting back to the -starting place first, Ganyadjigowa looked back—away off was a speck; -this was the old man returning. When he came in the latter asked, “Do -you know what this lake is called?” “No,” said Ganyadjigowa. “Its name -is Ganyodaigowane, ‘Great Lake.’” Taking out a basswood knife, -Ganyadjigowa thereupon cut off the old man’s head. - -Then Ganyadjigowa went northwestward in his own boat until he came to -the edge of some rocks, where he saw a lodge. Soon a man came out and -greeted him. “Well, what are you living around here for?” asked -Ganyadjigowa. “Oh! so I can see down the valley where people live. When -they kill game I go and steal some of it,” came the reply. “I will give -you a name,” said Ganyadjigowa; “I will call you Gaga.” [99] “Very -well. I like that. I can steal better now,” replied the man. - -As Ganyadjigowa walked along the edge of the rock he saw a great -hemlock forest. While standing among the trees he heard some one saying -Hihi. “Well, who is Hihi?” [100] he wondered. Soon he saw someone in a -tree. “Oh! what an evil-looking man you are,” said Ganyadjigowa; “shall -I give you a good name?” “What can you call me? My name is good -enough,” said the man. “I will call you Hihi.” Hihi laughed, for he was -glad he had a name. Ganyadjigowa came to a brook with rocky banks, and, -going down to the water, he saw an ugly-looking old man, who said: “I -am glad you are here. I am very hungry, so I will eat you.” “Oh! I am -not good eating. I taste very insipid. Do not kill me,” replied -Ganyadjigowa. “Why do you come here, then?” he demanded. Ganyadjigowa -answered, “What would you do if the rocks should fall upon you?” “Oh! I -should be glad. I have wanted for a long time to be covered up,” was -the rejoinder. “Do you believe that Hanisheonon is alive?” asked -Ganyadjigowa. “Yes,” he responded. Ganyadjigowa’s next question was, -“Do you believe the earth rests on the Turtle’s back?” “Yes; I am -standing on the Turtle,” the man answered. “I did not ask you where you -were standing,” said Ganyadjigowa. “Well, then, what did you ask me?” -said the man. “Nothing. I tell you that Hanisheonon was killed last -night,” said Ganyadjigowa. The man began to cry. He cried louder and -louder until many of his people, hearing him, came and asked, “Did that -man make you cry?” “Oh! I heard that Hanisheonon was dead,” he replied. -Now all began to cry. Ganyadjigowa said: “Why do you cry? You are free -now. I should be glad.” “Well, I am not glad,” said the man. “I will -give you a name,” said Ganyadjigowa; “I will call you Genonsgwa (“Stone -Giant”).” - -Ganyadjigowa started off, after saying to Genonsgwa and to his people, -“I should be glad if you caught me.” The Genonsgwa, who were angry, -followed him. They ran hard but they could not catch him. Ganyadjigowa -began to fly, going up, up, up, until he reached the clouds. There he -saw people. “Well, who are living here? I never before heard that -people were living here,” he mused. Soon a man came near him who wore -beautiful, downy clothes. He greeted Ganyadjigowa with, “Where are you -from?” “From below,” was the answer. “How did you come?” was the next -question. “Through the air,” was the response. “I suppose you bring -news?” “No; I came for amusement,” said Ganyadjigowa. “What is your -name?” he was asked. “Ganyadjigowa,” he replied. “I will give you a -name.” “Very well,” said the man. “I will call you Sʻhadahgeah. This -place where you live is strange,” declared Ganyadjigowa. “Yes; I can -see all over the world,” came the answer. “Well, how can I see?” said -Ganyadjigowa. “Look right straight down,” the man said. Ganyadjigowa, -looking straight down, saw all over the world. It did not seem far -down. Ganyadjigowa asked, “Do you know the man who lives by the side of -the lake down there? He is a very mean man.” “You must not do anything -to that man,” responded Sʻhadahgeah;[101] “he has great orenda (magic -power). He is chief of all gods. We are afraid of him. You must go now. -The Wind is coming. It will kill you if you stay here.” - -Thereupon Ganyadjigowa went straight down. Then looking around, he saw -somebody coming out of the ground. Going to the spot, he said: “What -are you doing? Why do you live in the ground?” “Oh! I have always lived -there. You need not bother me,” came the reply. “I will not bother -you,” said Ganyadjigowa; “I came merely to ask you a question: Is -Hanisheonon alive?” “No; Hanisheonon is, I think, not alive. I believe -Hanisheonon is magically a great power,” said the man. “Well, do you -know where Hanisheonon lives?” inquired Ganyadjigowa. “Yes,” was the -reply. “Where is the place?” continued Ganyadjigowa. “Right in the -ground. That is why I live in the ground,” said the man. “Well, do you -think you have the same power as Hanisheonon?” he was asked. “Oh, no!” -he replied. “Can you kill the people?” again queried Ganyadjigowa. He -answered, “Yes.” “Have you a name?” asked Ganyadjigowa. “I do not want -a name,” he said. “Well, I will give you a name anyhow. I will call you -Onoqgontgowa,” [102] said the young man. The man hung down his head; -then, raising it again, he said, “Can you call me another name?” “No; -that is the name that suits you best. You are bad-looking,” said -Ganyadjigowa. The man cried (i.e., buzzed)—he was a winged -Djihonsdonqgwen.103 “Well,” said Onoqgontgowa, “when they talk about -me, they shall say Onoqgontgowa.” - -Traveling on, Ganyadjigowa came to the lodge of Gaasyendietʻha, in -which he saw an old man asleep. Ganyadjigowa went in. The old man, -waking up, began to sing, “Now he has come.” Ganyadjigowa thought, “Why -does he sing about me?” Gaasyendietʻha said to himself: “Oh! I have the -backache. Why have I got it? Where is my friend, Ganyadjigowa? I would -like to see him—he is such a strange fellow.” Ganyadjigowa looked -around the room, and seeing a mallet, began to hit the old man on the -head with it. The latter said, “I believe mosquitoes are biting my -head,” whereupon Ganyadjigowa hit him again. “Well, it seems to me I -hear Ganyadjigowa talking,” said the man. He turned over—sure enough -there was Ganyadjigowa. The old man said: “What are you doing to my -head? Why did you hit me? Do you suppose I will let you pound me?” “Oh, -no! I did not strike you. I will call you my grandfather, and we will -be good friends,” said Ganyadjigowa. “Very well; sit at the other end -of the fire and be quiet,” replied Gaasyendietʻha. Ganyadjigowa sat -down. After a while he asked, “Do you know who planted the trees?” -“Yes; the man in the blue sky,” was the reply. “Oh, no! I planted them -all,” said Ganyadjigowa. The men talked along as they had done the -first time at Gaasyendietʻha’s house. At length Ganyadjigowa asked, -“What can kill you?” “Oh! a flag stalk that grows in swamps. If you -strike me with that it will kill me,” answered the old man. -Ganyadjigowa went out to hunt for the flag and found a stalk. When he -came back, the old man was eating wild cranberries. Ganyadjigowa hit -him with the flag, which he thought went into his body, for the old -man’s face was all red from the cranberries. Turning, Gaasyendietʻha -asked: “Why do you strike me? You hurt me.” Ganyadjigowa, laughing, -said, “The old man’s mouth is all bloody.” Thereupon he ran away -because he thought the old man was going to die. - -Soon Ganyadjigowa saw a lodge in the side of a high rock. He stood -before it, thinking, “How can I throw that lodge down?” Soon the man -living there came down and they greeted each other. Ganyadjigowa asked, -“Why do you live in the rock? Will it not fall?” “No,” the man replied. -“What would you do if a hard rain should come? Can you live on the -level land?” was Ganyadjigowa’s next query. “No; I always live on the -rocks. When I talk everybody hears me,” said the old man. “Go up and -let me hear you talk,” commanded Ganyadjigowa. Going up, the man said, -Wiahah. Ganyadjigowa replied: “That will do. Come down. I am traveling -and giving names. I will give you one, so whosoever speaks of you -hereafter will call you Gwiyee.[104] Now I want you to be quiet and not -chase the people.” This is why Gwiyee never chases others. - -Ganyadjigowa now went home. He was proud and said: “I killed the old -man who was called so powerful magically. I must go to-morrow to see -him.” The next morning he went to Gaasyendietʻha’s lodge, where he -heard singing. “What kind of man is he? I thought I killed him,” mused -Ganyadjigowa. The song ran, “I shall kill Ganyadjigowa as soon as I see -him.” In a little while the old man, ceasing his song, began to talk. -“Now I will go to see Ganyadjigowa and kill him.” Thereupon -Ganyadjigowa said, “My grandfather means to kill me, but I will burn -his lodge,” and piling up a great quantity of brush, he set the lodge -on fire. The blaze mounted very high. Gaasyendietʻha said: “I believe -the lodge is burning. I think Ganyadjigowa is doing this.” He was very -angry, and sprang through the fire. The first thing Ganyadjigowa knew -there was the old man, who asked, “Why did you make this fire?” “Oh! I -did not make it. I came to blow it out,” he answered. Gaasyendietʻha -continued, “Who made it?” “I do not know. I have just come,” said -Ganyadjigowa. They kept on talking, but the old man did not believe -Ganyadjigowa and pounded him to death. Thereupon Gaasyendietʻha -whooped: “That is the kind of a man I am. I am the most powerful man -under the blue sky because I have the most powerful orenda.” The people -all over the world, hearing his outcry, exclaimed, “Ganyadjigowa is -dead!” - - - - - -48. HADENTʻHENI AND HANIGONGENDATʻHA [105] - -In old times two young men living in a village were great friends, and -on this account everybody disliked and shunned them. They could find no -lodge in which to live, hence they said to each other: “Since everyone -dislikes us, the sooner we get out of this place the better.” So at -last they went toward the south. - -On the way, whenever night overtook them they looked around for some -place where dry leaves had fallen, so that there they might rest -comfortably. All they had to eat at first was evergreens and lichens. -Having made bows and arrows, they killed small birds. The young men -were at this time about 20 years old. After they got out of the thick -woods they came to marshy ground, but they still kept on. Occasionally -one would say to the other, “I am afraid we shall never get through -this rough place,” but his companion would encourage him, and on they -would go. - -One day about noon they came to a large hemlock tree. “Climb up and -look around,” said one; “see if there are any people in sight.” The -limbs of the tree came almost to the ground, hence he climbed it -easily. From the top he saw a beautiful trail leading from the tree -through the air. He called to his companion, “Throw down your bow and -arrows and come up to see what a splendid trail I have found.” The -latter went up, and looking at the trail, said, “Let us try it and see -where it leads.” They looked in every direction but saw no woods in any -direction. It had been necessary that in whatever they undertook to do -they should be of one mind. As they were now of one mind, they started -off. The trail proceeding from the tree seemed as solid as if on the -earth, and it extended as far away as they could see. - -The young men traveled on without knowing that they were going up until -they had reached another world, which seemed very pleasant. The leader -said, however: “Do not stop. Let us go on and see where the trail will -take us.” On the road there was plenty of game, but they gave no heed -to it. After a while they came to a bark lodge out of which smoke was -rising. One of the young men said, “It is customary for travelers to -call at a lodge on the road and find who is living there; let us look -in here.” The elder went in first. The lodge was of bark with a piece -of bark suspended for a door. Pulling this aside, they saw an old man -sitting within, who saluted them with: “I know the trouble you have had -to undergo and how people disliked you; it is I who have called you. -You shall stay with me a short time. You have come from the lower -world. When there, you often spoke of the higher world, and I -influenced you to follow the trail that leads up here. Now, come into -my lodge and make a short stay, for I have promised to go elsewhere. As -soon as you are gone, I shall go.” The young men went into the lodge. -The speaker, who seemed about middle-aged, continued: “You people down -there often speak of an Elder Brother in the sky. I am he who makes -light for you. I am Kaahkwa, the Sun. Hawenniyo commands me, saying -that I must give you light. This is my resting place, but I can stay -here only a short time. Whenever you come this way, you must stop. I am -always here at midday.” Thereupon he started toward the west, saying, -“I go under the earth and come out in the east, and when you reach the -next lodge you must stop.” - -They parted, and the two men soon came to the second lodge. One said to -the other, “We must call at this lodge, as the Sun told us to do.” The -lodge looked exactly like the other. Entering, the young men saw an old -woman, to whom they said, “How do you do, grandmother?” “I am thankful -that you have come,” said she; “it was your brother who sent you here. -It is now time for you to eat. You have been long without food.” In one -part of the room they saw a bark bowl containing boiled squash, which -was evidently just out of the pot. They sat down, and the old woman -gave each of them half a squash and a quarter of a loaf of corn bread, -saying, “This will be enough for both.” “No,” answered one of the young -men; “there is not more here than I can eat.” The old woman replied: -“It is enough; when you return, stop and I will give you more. It is I -whom people down below call the Moon.” When they entered her lodge, she -was sewing skins. She continued: “It is the order of Hawenniyo that I -make light for people on the earth, so that they can see at night. It -is only at certain times that you see me completely. I tell you now -that you must be on your guard, for the path before you is full of -danger and difficulties. You must be brave and must never look at -anything not in your path, for your enemy is outside of it; never heed -anything you see or hear, for if you do, you are lost. You will soon -pass this dangerous path, but remember my advice.” - -As the young men traveled on they saw all kinds of fruit and game. The -first would call out,[106] “Stop! come and eat; this is very good.” But -keeping in mind the old woman’s words, they paid no heed. Each fruit -had a phrase of its own, with which it begged the young men to come and -eat it. After they had passed this place, they said, “Perhaps we are -out of trouble now; we shall soon come to the lodge where the old woman -told us to stop.” - -After passing the first place they came to another. The first fruit was -full of witchcraft or enchantment; if they had eaten of it, they would -have become bewitched. At the second place, however, after eating plums -and huckleberries they felt refreshed. The old woman had told them that -animals were numerous along their path, but they passed these without -harm. - -After a while they saw another lodge in the distance, whereupon one of -the young men said: “We are now in the place where we shall meet the -greatest difficulty. We have no idea of our own except to follow the -advice given; since we have set out to come and are here, we must -endure what we meet.” They talked in this way until they came to the -lodge. Finding a man who called himself their uncle, they saluted him. -He said: “I am glad that your brother has sent you. You are going to a -large assembly, but you can not join it unless I transform you.” [107] -One of the young men responded: “How so? We are men. Why should we be -transformed? We have come here in our proper forms. Why should we -change?” “You have come here as you are, but it is my duty to prepare -you to enter the assembly of this upper world,” replied the man. - -The other young man, looking steadfastly at his uncle, was not -frightened nor discouraged. The old man, going to another part of the -lodge, brought a long strip of bark, which he laid out lengthwise, -saying, “The first that came shall be transformed first.” Thereupon he -called him to come and lie on the bark. When the latter had done so, -the man asked, “Are you ready?” “Yes,” was the young man’s reply. At -that moment the uncle blew through his hand on the young man’s head, -separating the bones and flesh, which fell in two heaps. The other -nephew, who stood looking on, saw that the uncle separated the parts of -every bone, and after wiping them, put them aside, cleaned; and he -thought, “My luck is hard. I am alone here; my friend is gone. That -must have been very painful.” After every bone had been wiped and put -in place, the old man said to the one yet unchanged, “Now, be ready.” -Then he blew through his hands on the head of the skeleton with force -sufficient to send the skeleton a long distance. Thereupon the skeleton -again became a man, ready for the assembly. This was the way in which -each man had to be purified. - -The second nephew, not wishing to be treated in that manner, did not go -forward willingly. But when the uncle was ready he gave the word, when -it seemed that the nephew could not hold back. Lying on the bark, he -was treated as his friend had been, while the latter in turn looked on. -Because he was not so willing to submit, the body of the second youth -was more difficult to clean. The old man washed and wiped each bone. -The flesh remained in a heap by itself. The uncle took more uncleanness -from this nephew than from the first. After he had finished the -cleaning, he put the bones in place again, and saying, “Take care,” -blew on the skull with such force that the skeleton was shot off a long -distance, becoming a beautiful young man. The uncle said: “Sit down. -You are now transformed. Now let us go outdoors and I will try you.” - -Going outside the lodge, the three stood in the clearing. At that time -a deer was feeding on the grass, and the uncle told one of the young -men to catch it, while to the deer he called out, “Be on your guard; my -nephew is going to kill you.” The deer sprang off, but had made only a -few bounds when the young man seized it. Seeing how he caught the deer, -and knowing that if he could catch a deer he was fit for any race, the -uncle said, “You are now ready to join the people of this world.” Then -he told the second nephew to catch the deer, at the same time calling -to the deer, “Look out! if you are caught, you will lose your life.” -The deer sprang off, but the young man, soon overtaking it, brought the -animal to the old man, who said: “You also are ready. You can now go to -this great assembly and see what you can do.” - -They started but had not gone far when they saw a man approaching. They -saw him go down into a little hollow ahead and come up, walking very -fast. As they met he said to them: “You have come, brothers, and the -object of your mission shall be accomplished. Your Elder Brother wished -you to come, so now you shall go with me to this great assembly. He who -has charge of it is the same person who made the lower world, from -which you have come. As you can not well go alone, I have been sent to -conduct you.” They went at what seemed to the young men incredible -speed. Soon they could hear a noise as of a great many voices, which -increased continually. The man said: “It is the sound of mirth from the -assembly.” When they drew near there seemed to be a large settlement. -The man said: “Your sister has her lodge off at one end of the -settlement, and your brothers are there, too; but you can not go into -their lodge. You have not died [108] yet, so you must pass through the -same change as they have done in order to enter their dwellings.” As -they went along they felt a great desire to go in but knew they would -not be admitted. They inhaled the odor of every flower on their path. -After a while their guide pointed to a Long Lodge, saying: “That is the -lodge of Hawenniyo,109 who made the world below and who allowed you to -come here. We will sit on the threshold, and afterward we will go in.” -The Long Lodge, which was built with very low walls, was hung inside -with boughs, which gave out a delightful odor. As the air moved a -perfume came from the flowers and herbs within. On entering they saw a -great many people who had come to praise Hawenniyo and to have part in -the Green Corn dance. These people never noticed that two beings of -human flesh and form were present, because the young men had been -purified. A man came out of the assembly and proclaimed from a high -place what things were to be done. The guide said: “This is the one -whom you call Hawenniyo.” The young men looked on with great wonder to -see so many dancing together. During an interval in the dance the guide -said: “You understand, probably, why you have been allowed to visit -this place. It is here that those who are good in the other world come -when they die. Now, I will go back with you. When you reach home you -shall tell your people what you have seen since I first met you.”110 -The guide then turned back, and the young men went on alone. - -The youths traveled very swiftly, calling at each place at which they -had stopped when coming, but only to return thanks, as they were now on -the way home. On reaching the Sun’s lodge, the Sun said: “You are going -home now. It is I who caused you to come hither. You have been -traveling 10 days. What we call one day here is a year in the other -world. Ten years ago you started from your home below.” When they got -back to the lower world they were 30 years old. The 10 years seemed no -longer than the interval between going in the morning and coming in the -evening. The Sun took them as far as the hemlock tree from which the -trail began, where they found their bows and arrows sticking in the -ground, covered with moss. As the Sun took them in his hand he wiped -off the moss, and immediately they were as new as if just made. He said -that the people of the place where these travelers lived had moved -away, adding: “I will direct you to them.” In those times a mile was as -far as a man could see, and it was 12 “looks” from the hemlock tree to -the site of the settlement. When they came to the end of 12 “looks” the -Sun said, “This is where you started.” Here clearings and little -hillocks where corn had grown were still to be seen where formerly -grass was growing everywhere. The Sun said: “You will find your people -12 ‘looks’ farther on; when you come to the first lodge you must ask -the old man whether he had heard years ago of two boys who were lost, -and learn the number of years from that time until the settlement -moved. If he gives you no information, go to the next lodge, where you -will find an old woman; ask her the same questions. Now we must part.” - -The Sun turned back and the boys went forward. After a time they came -to a clearing, in which they saw a village. As the Sun had commanded, -they entered the first lodge. They called the old man sitting there -grandfather and talked with him about many things. At last one asked, -“Do you remember that in times past two young men went from your -village and were lost?” The old man held his head down for a long time -as if thinking; finally, raising it, he said: “For what reason you ask -me this question I do not know, but two young men did disappear. It was -said that they were lost, but it was never known in what way.” “How -long ago did this happen?” the young men asked. “At the time they were -lost the settlement was forsaken; it is 10 years ago,” said the old -man. The old chief told the young men that they must not stay any -longer in that place because their grandchildren might suffer the same -kind of loss. The old man continued, “There is a woman in the next -lodge who can tell you more than I can.” The young men went there. “How -do you do, grandmother? We have come on a visit,” said one of them. -Their first question was, “Why did the people leave the old village?” -“Two young men did not die, but they disappeared,” replied the old -woman; “the country was blamed for it; the people thought it must be -inhabited by some evil thing, which took off their children.” The young -men listened, thinking they could perform what had been given them to -do. Then they said, “We are the two whom you lost then, and now we have -returned.” “How far did you go, and where?” asked the old woman. “It is -against our orders to tell you alone, but let an assembly be called, -and we will tell there all that we have seen. Let the people know this, -and that there will be dancing; then they will be sure to come. There -was nothing but mirth where we went.” The old woman said: “It is the -duty of the man who lives in that lodge yonder to notify the people of -such gatherings. I will go and tell him.” “Very well,” replied the -young men; “the account of our journey is very important, for none of -our people will ever see what we have seen and return to tell the -tale.” [111] Thereupon the woman told the old man that two men had -entered their village with important news, and that a meeting of the -people must be called. The old man started out, and on coming to a -certain spot he called, Goʹwe! Goʹwe! and continued to call thus until -he reached the end of the village. - -Soon all the people assembled, whereupon the chief went to the two -strangers. Entering the old woman’s lodge, he said, “Let the work be -done.” As they came to the place of the gathering, the people looked -upon the young men, who seemed to them a different kind of people. They -did not recognize them. The chief said: “These men are here with -messages. Whence they have come no one knows, for we are not aware of -any people living in the world but ourselves” (this was true, for they -did not know that other people existed, and therefore were surprised). -The chief having sat down, one of the men rising, said, “Listen all.” -(He was the one first transformed, had been first in all things, -afterward, and so was now first to speak.) After thanking the people -for assembling, he said: “I wish to ask you a question. Did you, while -living in the old village, lose two young men?” Then he sat down. An -old woman, rising, replied: “I will answer that question. Two young -men, despised and shunned by all, disappeared and have not been seen -since,” and she took her seat. Then the old man whom they had visited -rose, but he could not say much. The young man last transformed, -standing up, said: “We are the two who disappeared. No one cared for -us; we felt grieved and we departed. We have been to the other world, -and also in the southern world, and we have now returned. A guide came -with us to our starting place. It was through your wickedness that you -left your old homes. You are like animals of the forest; when their -young are old enough they are left to themselves. As soon as we were -large enough, we were left alone and desolate. The birds build homes -for their children but soon leave them; you will see that whenever the -young bird meets the mother it will flutter its wings, but the mother -passes it by. We, like the young bird, were happy to meet you, but you -did not want to see us. At the time we went away we were young, but we -are now men. What is your opinion of what has happened? Will it be -customary hereafter to desert homeless children?” (It appeared that the -two wanted to be received into the gens.) His companion, having -listened to his speech, said: “Let this be the starting point. Whenever -a poor family are rearing children and the parents die, never forsake -them.” The men then told all their adventures to the great assembly; -that they had visited the Long Lodge and had seen Hawenniyo; that they -had been directed to describe to their friends in the lower world all -that they had seen. Then they told the people that they must learn the -dances which Hawenniyo wishes his children to know, namely, the Green -Corn dances. One young man was to sing the songs he had heard in the -upper world, while the other was to teach the people how to dance to -the songs. The second one to be transformed became Hadentʻheni, the -Speaker, and the first, Hanigongendatʻha,[112] he who was to explain -the meaning of everything touching Hawenniyo. The transformed said -further, “Let it be that whatever was done in the upper world shall be -done down here.” So they danced, and the people adopted the rules laid -down for them at this time. Thus their religion was formed and the -people grew prosperous. - -After a time the two young men said, “Let us continue our journey.” -Going on, they found many villages, and spoke to their people. This is -why the people are religious today. These men were good, doing right in -all things that the people might follow their example. At length they -said: “We have finished our work, for we have been over the entire -land. We have spoken righteousness and justice to all the tribes.” - -After returning to their birthplace they said: “Let us go -southward—south of the hemlock tree. All the people north of it have -been visited.” On the journey they said, “Our food must be game.” They -built a fire after deciding to camp and to go out to hunt. Then they -hunted in many places. On one of these expeditions the speaker saw -among the trees a strange being dodging around somewhat like a man. As -he approached, the stranger stopped, saying, “I am glad to see you, -grandson; let us sit down. (The stranger was very youthful in looks, -though he thus indicated himself as grandfather.) I have been sent to -tell you that you and the other people are in great danger. This is all -I am permitted to tell you; but come!—we will visit an old man, who -will answer all questions.” The speaker, arising, followed the -stranger, for he was curious to know whether there were really people -so near. On coming to a cliff, the stranger said, “We live down there.” -Looking closely, the man saw an almost invisible trail, which they -followed to the bottom of the ravine, where they came to an opening in -the rocks. When about to enter, the stranger said, “Leave your bows and -arrows as you do when you go into other lodges.” They went through the -first opening, then through a second. In the second room they found -sitting an old man and woman, to whom the stranger said, “I have -brought your grandson.” The old man answered: “We have met several -times, but you have never been able to know it. I wish now to caution -you, for you and your people are in great danger. The danger comes from -your companion, who has gone far into the forest. The Ganiagwaihegowa -is on his trail, and is coming to devour you. You are in my lodge now, -so I may tell you to defend yourselves. Tomorrow at noon the enemy will -be at your camp. He is filled with powerful orenda (magic power), and -we shall have to suffer on your account. If you do not act as I tell -you, we shall all die. We have tried many times to destroy this -Ganiagwaihegowa, but he is so filled with magic power that we can not -kill him. My advice is this: ‘Go home and make some basswood manikins; -your friend has returned to camp and will help you. When the manikins -are finished, put them at the door in front of your brush lodge, each -holding a bow and arrows. When Ganiagwaihegowa approaches you will know -the creature by his roar. Be ready with your bows and arrows; you must -have trees felled in the path in front of the manikins. -Ganiagwaihegowa’s life is assailable only in the soles of his feet. -When he comes near, he will be raving with anger. As he raises his foot -in crossing the log piles, you will see a white spot in the sole; there -is his heart. Strike it, if you can, for there only will a shot take -effect.’” - -Going back to camp, the man cut down a basswood tree, from which, with -the aid of his friend, he made two manikins, obeying the old man in -everything. They sat in their brush lodge until noon the next day. Then -they heard Ganiagwaihegowa roaring far off in the ravine, whereupon -they grew weak. Gadjiqsa [113] had told them to keep on the leeward of -Ganiagwaihegowa so that he might not scent them. They were frightened -but said: “We can not run away; we can not escape, as the only chance -we have for our lives is to kill the bear. If he overcomes us, he will -scent the way to our village and kill everybody.” As the bear came in -sight, he looked frightful. Whenever he came to a tree, he would jump -at it, tearing it to pieces. The smaller trees fell merely at his -touch. Every time Ganiagwaihegowa roared the men, losing their -strength, were ready to drop to the ground. When, however, he passed -their hiding place on his way toward the manikins, in a terrible rage, -and raised his feet in crossing the logs, one of the men shot at the -white spot, and as he was going over the second log, the other man shot -him through the other foot. The pain made Ganiagwaihegowa rage -fearfully. He bit the manikins through the body; then, turning, he went -through the lodge, tearing it to fragments, but a little farther on he -fell dead. Coming out from their hiding place, the men cut off his hind -legs. Gadjiqsa had said that if they failed to do this, Ganiagwaihegowa -would come to life again. As they cut off the feet, they saw that the -whole body was quivering. The ribs were not like those in other animals -but formed one solid bone. After skinning the bear, the men cut his -hind quarters into pieces, which they burned to ashes together with all -the bones, for the old man Gadjiqsa had said, “If even one particle of -bone is left, Ganiagwaihegowa will come to life again.” He had said -also, “The hide must be smoked thoroughly over a fire, otherwise it -will retain life and become Ganiagwaihegowa himself again.” The youths -did exactly as they had been told. - -After this adventure the young men continued to hunt. While one of them -was out he met a man, who said to him, “Come with me.” Going with him, -he found that the stranger was one of the Gadjiqsa people. The old man -who had told him how to kill the great bear had said: “You have saved -all the people; after killing you the bear would have killed us and -would have gone to your village and destroyed everybody. Hawenniyo has -given us power to aid men; it is my wish that you and your people -should prosper. If this bear had destroyed you, he would have destroyed -all the people in the world. If I had not told you, we should all be -dead now. It is for you to thank us, as well as for us to thank you.” -He added: “But there is another enemy to conquer. When you leave your -present camp you will go on until you come to a river. There you will -camp again, but be on your guard as you travel.” - -The young men soon set out again. When they reached the river they put -up a little lodge. As one was building a fire the other went to look -for game. The man making the fire could hear someone talking very loud, -as though making a speech. Going in the direction of the sound, when he -came near he saw the speaker in a valley below the hill. He looked -cautiously, so as not to be seen by those below. There were many -people. In the center on an elevated place stood the speaker, who said: -“Tomorrow we start on the trail leading to the place from which the two -men have come. At the journey’s end we shall have a great feast.” The -man on the hill listening understood that these people were Stone Coats -[114] and that they were going to his village to eat all the -inhabitants; he drew back, frightened at the great number of them. -Scattering the brands of the fire, he put it out. When his friend, on -coming back, asked why he had no fire he said: “Do not talk so loud. -There are many people down under the hill; they are Stone Coats, who -intend to destroy us. We must get out of their way.” Peeping over the -hills, the hunter was so frightened that he said, “We must hurry home,” -whereupon, making a start, they went as far as they could that night. -Soon they heard the sound of the approach of the Stone Coats—the noise -was like thunder. It was evident that they traveled faster than the two -men, for when they camped that night the men were but a short distance -ahead of them. The chief of the Stone Coats said, “Tomorrow we must be -at the village.” One of the men said, “Run with all speed and tell the -people what is coming.” The other, hastening to the village, said, “The -Stone Coats are coming and you shall surely die, but do not die without -a struggle.” Returning, he reached his comrade that day, so fast could -he run. The comrade said, “I shall stay near the Stone Coats, stopping -when they stop. They have but one more halting place, and at each place -they hunt.” That night the Stone Coats’ chief said, “No one must go -far; if he does and is away, he will lose his share of the feast.” The -two men were listening and heard what the chief said. They could devise -no way of saving themselves or their people. The people in the -settlement, bewildered with fright, ran from place to place, not -knowing what to do. The Stone Coats were near the village, when the -chief said, “Let us halt and rest a little.” - -The two friends sat on the bank of the river, on the leeward side so -that they could not be scented. All at once they saw a man with a -smiling face. When he came up, he said: “I will help you; I will save -your people. I will conquer the Stone Coats, for Hawenniyo has sent me -to aid you. I will go alone and fight for your people.” Telling the -people who were running for their lives not to be afraid if they heard -a frightful noise, with a smiling face he went down the bank into the -valley where the Stone Coat army had halted to rest. Soon a terrible -noise was heard, as of a desperate battle, and the two men, who had -been commanded not to move, but to sit and listen, could see steam -rising above the hill from the sweat of the Stone Coats.[115] Then the -sounds came only at intervals and were not so loud, and finally they -ceased altogether. The watchers saw the stranger with the smiling face -coming up the hill. He said: “I am thankful that I have destroyed them. -The Stone Coats are all dead, and the people now alive will live in -peace. I am appointed by Hawenniyo to open the way and the paths to his -people on earth. Wherever there is sorcery among your people, I am -always sent against it. We are sure to kill all we pursue. If a witch -crawls into a tree, we shoot the tree until it opens and the witchcraft -comes out. It is I whom you always hear called Lightning or Hinon,” -i.e., Thunder. - -He left them, whereupon the two men went to the place where the Stone -Coat army had been. Only piles of stone remained. The stones found all -over the earth are remains of this battle and the killing of the Stone -Coats. Thus, it was through the two transformed young men that our -forefathers were saved from death and enabled to live to a great age. -They foretold what was to be as it is today, and at the present time we -hold to the teaching of these men, who had their religion from the -upper world. - - - - - -49. DAGWANOENYENT - -Once some men in a village were preparing to go on a hunting -expedition. Now, in the old times, as far as can be traced back to the -forefathers, some men had luck and others had not. - -Now, in the village in which these men lived was a young man who was -somewhat foolish—not strong in mind—as people thought. Knowing that the -men were getting ready, he went to one and another asking leave to go -with them, but no one would let him go, for they considered him -foolish, and hence unlucky. - -After all had left, a young woman, who took pity on him, went to him -and said, “Let us be married and go hunting.” They got married and went -to hunt, camping in the woods. The man could not kill any big game; -only squirrels and such creatures. He made traps to catch deer, which -he placed around so that the deer might get their feet into them. One -morning when he went to look at his traps he heard some one crying like -a woman. The sound came nearer and nearer. At last he saw a woman -coming with two little boys. She was crying, and as they came up she -said: “Help me! for we are going to die. One of my little boys stole a -feather, which he pulled to pieces. Now we are going to die for that -feather. I want you to kill that hawk on the tree over there, and when -the person whose feather my little boy took comes, throw the hawk at -him, saying, ‘This is your feather.’” - -The man killed the hawk, and had no sooner done so than he heard a -terrible roar and noise, and the trees fell, and a man came and stood -on one of them. This man had terrible eyes and long hair; that was all -there was to him—just a great head without a body.[116] The young man -flung the hawk at him with the enjoined remark. Catching it, the latter -said, “Thank you,” and was satisfied. This woman was a panther and the -children were her cubs, but she seemed to the man to be of the human -kind. She said that she lived among the rocks and that Dagwanoenyent -lived near her, being her neighbor. Once while he was away from home -her little boy went into his place, and getting his feathers, spoiled -them. When Dagwanoenyent came home he was very angry and chased them. -Then the panther told the man that she knew he was poor and that no man -would hunt with him, adding, “Now, I will help you, and you will get -more game than any of them. I do this because you helped me.” After -that he killed more game than any other hunter in the woods. - - - - - -50. THE SHAMAN AND HIS NEPHEW - -In times past a noted shaman and his nephew dwelt together in a lodge -in the forest. - -One day, when the nephew had grown to manhood, the uncle said to him: -“Now, my nephew, you must go to the lodge of the chief, who has two -daughters whom you shall marry. When you go you must wear those things -endowed with orenda (magic power) which I wore when I was a young man.” -The shaman here referred to a panther-skin robe, a pouch of spotted -fawn skin, and a pipe decorated with a manikin. Among other things the -uncle brought out these, bidding his nephew: “Now, test your ability to -use them. See what you can do with them.” First the nephew placed in -the bowl of the pipe red-willow bark which had been dried for the -purpose. Then he took out the manikin, which at once ran to the fire -and, bringing an ember, put it into the pipe. Now the nephew began to -smoke, and as he smoked he expectorated wampum, first on one side and -then on the other. The uncle said to him: “That will do very well. Now -you must don the feather headdress that I wore when I was a young man.” -On the top of this headdress was a duck which, when the headdress was -not worn, drooped its head, seeming not to be alive, but which, as soon -as the headdress was put on, held up its head and became alive. After -the nephew had put on the headdress the uncle said to him, “Now you -must tell the duck to speak.” Addressing it, the nephew said, “Oh, my -duck, speak!” and at once the duck called out in a loud voice. -Thereupon the uncle said: “Nephew, the two young women are thinking of -you at all times, for they feel that they will prosper if you marry and -live with them. When you are at their father’s lodge you must go on a -hunting trip and must take one of the young women with you. When you -are out in the woods the woman must lie down and must not see anything. -She must lie with her head carefully covered. Then you shall sing, and -all the wild animals will come around to listen to your singing. You -may kill only such as you desire.” “But,” he added, “the young woman -must not look at them; if she does, something evil will happen.” [117] - -The nephew, wearing his uncle’s garments and feather headdress, started -for the chief’s lodge. It was night when he drew near the village in -which lived the chief, and thinking it would not look well for him to -arrive at the lodge after dark, he decided to camp for the night in the -forest. For this purpose he chose a fallen tree, near which he kindled -a fire. Early in the night a man came to the fire, saying: “My nephew, -I am traveling. I am going to the village near here, but it being now -late, I think I will stop with you at your fire. In the morning we can -go on together. So I will remain on this side of the fire, opposite -you, and I will relate stories of what has happened to me during my -life to pass the time away.” The young man unwarily agreed to this -proposition of the stranger. Then the man who called himself uncle -began to tell stories, and the young man would respond at times. But at -last, growing sleepy, the latter stopped making responses, whereupon -the self-styled uncle remarked, “Nephew, I think that you are asleep.” -The young man did not make reply. Then the stranger stirred the fire, -and blowing sparks from it on the young man, called out, “Nephew, I -think that sparks of fire are falling on you.” But as the young man did -not move, the uncle saw that he was fast asleep. Going over to the side -of the young man the stranger shook him, saying, “You are asleep and -sparks of fire are falling on your clothes; so you would better remove -them so that they will be safe.” This awakened the young man, who arose -and undressed himself, and laying his garments in a safe place, -carefully covered them with hemlock boughs. The stranger had an old -skin robe with the fur all worn off, which he told the young man to use -as a covering for the night; this he did. Returning to his side of the -fire, the self-styled uncle began again to tell stories, to which the -young man responded for a while, after which he again became silent. -Knowing that the young man was asleep, the stranger went to the place -where he had concealed his garments and, after removing his own, put -them on, leaving his own soiled things in their stead. The stranger -knew where the young man was going, and knew also the orenda (magic -power) of the garments and pouch belonging to the latter, so he had -determined to secure them for his own use. In the morning when the -young man awoke he discovered that he was alone, that his garments and -pouch were gone, and that in their stead remained the well-worn and -soiled things of the wily old stranger who had visited him the night -before. Naturally, he was sad and deeply humiliated, but he determined -to don the shabby garments of the stranger and to finish his journey to -the lodge of the chief. - -When the old man was dressed in the garments and headdress of the young -man, he looked well, so when the sisters saw him coming, they said, “At -last, our man is coming to us.” But on looking more closely at him, the -younger sister, becoming suspicious, decided that he was not the man -they had expected. Hence, when he entered the lodge, leaving the side -of her sister, she went over to the other side of the fire. The man -took his seat beside her elder sister, who said to her: “Why do you -leave me now? You have been wishing that he would come, and now that he -has come, you leave and go to the other side of the fire.” The younger -sister, however, remained firm in her conviction that he was not the -right man. The chief notified the people to go to the lodge of public -assembly to meet his new son-in-law and to see him smoke. In response -to this invitation all the people assembled. The man arrayed himself in -the stolen garments for the purpose of convincing the people and the -chief that he was possessed of great orenda; but for him the times were -out of joint and ill-omened. A beautiful piece of buckskin was spread -on each side of him to receive the expected wampum. But the duck that -surmounted the stolen headdress appeared to be lifeless, for its head -hung limp. Drawing the pipe out of the pouch and filling it with dried -red-willow bark, the man told the manikin to bring an ember to light -the pipe. The manikin, however, did not move. He spoke to it a second -time, but it did not move. Then he said to the people, “My manikin is -shy because of the great concourse of people.” Reaching out, the man -took an ember which he placed in the hand of the manikin, but without -result; finally he himself put it into the pipe. Then he began to -smoke, but he spat no wampum, and merely soiled the piece of buckskin. - -After the people had left the assembly lodge and returned to their -homes, the chief’s younger daughter went out to gather wood. While -walking leisurely along looking for fuel, she saw smoke arising in the -distance. When she reached the spot, she found there what was -apparently an old man, who was fast asleep with his head drooping -against a log. Spittle was flowing from his mouth, which, when it fell -on the ground, became wampum. Astonished, the younger daughter ran home -to tell her father what she had seen. He at once sent her back to bring -the strange man to the lodge. Carefully gathering the wampum, she -informed the man that her father had sent for him, and that he must -therefore accompany her to the lodge. - -Soon after the elder sister and her husband reached home from the -assembly lodge, they seated themselves on one side of the fire. In a -few moments the younger daughter and the man, old in appearance, -entered the lodge and took seats on the opposite side of the fire. Then -the husband of the elder daughter said to his wife, “Your sister should -be ashamed of herself for having that old man.” Thus all spent the -night together. The next morning the husband of the elder daughter went -to hunt. In the evening he returned with a dead bloodsucker rolled up -in leaves, which he told his wife to cook. Slicing it into small bits, -she did so, and prepared some burnt cornmeal to go with it. Her husband -told her to take the fat from the top of the kettle and pour it on the -meal. This she did, and then passed some of the meal to her sister; but -as the latter was taking it, the elder sister drew it back, with the -remark, “I would willingly give it to you, but I do not like the looks -of your man.” - -In the morning of the next day the husband of the younger daughter said -to the other man: “I should like to change garments with you. I shall -wear them only part of the time, and you part of the time. Hereafter -you shall be called by my name.” The other person agreed to the -proposition. As soon as the change was made, the husband of the younger -daughter became a fine-looking man. He told his wife to have her father -assemble the people in the lodge of assembly, for he was going to -smoke. All the people gathered at their accustomed place of meeting. -The floor was swept clean, for there was no buckskin to put down, as -the other husband had soiled such pieces as were available, which were -still hanging up to dry. The husband of the younger daughter sat down, -with his wife on his left side and with his pouch leaning against the -seat. As he threw back his head, his pouch came to life and held up its -head, and he said, “Speak, my duck!” At once the duck came to life, -and, holding up its head, began to sound its usual note. Then, taking -his pipe from his pouch and filling it with dried red-willow bark, he -sent the manikin to bring him an ember for a light. The manikin brought -the ember, and after the pipe was lighted, the young man smoked. While -doing so, he spat first on one side and then on the other; the spittle -at once turned into beautiful dark wampum, which rolled all over the -floor. The people scrambled after it, picking up as much as they could. - -When the husband of the elder daughter, who had gone on a hunt, -returned, the young man said to him, “I shall keep the garments, for -tomorrow I shall take my wife and go to hunt.” So in the morning he -went into the woods. After reaching his destination in the forest, he -said to his wife, “I will show you something.” Having found her a fine -place for a shelter, he bade her lie down and cover her head, and -refrain from looking out at what was going on; for if she did so, -something evil would certainly befall him. Obeying her husband, she -covered her head. Then he sang, “Now, all you wild beasts, come here to -this place.” In obedience to his song they all came—bear, elk, and -deer—jumping, hurrying, and rushing on. All the young man had to do in -order to kill them was to point his magical finger at any one he -desired to secure, whereupon it fell dead. Then he sang another song, -“Now, all you wild beasts, go to your homes”—all vanished as quickly as -they had come. When they had gone, he said to his wife, “Now you may -arise and uncover your head.” On getting up and looking around she saw -on every side all kinds of game lying dead. Her husband said to her, -“Now, let us go home. You may tell the people that they may have as -much meat as they desire.” - -On their return home the younger daughter informed the people of her -husband’s invitation to take all the meat they required. So many people -went to the place of the hunt, where after skinning and cutting up the -game which the young man had killed, they carried it home. Seeing every -man in the village carrying meat and venison, the elder daughter asked -her sister, “How does your husband kill so much game?” Her sister -answered, “Your husband stole his garments, but now he has recovered -them, and you see what he can do with their aid.” The elder sister -replied, “I will turn my husband away and marry yours.” So when her -husband returned she charged him, saying: “You stole this young man’s -garments. Are you not ashamed of your conduct?” Then, taking a pestle -used for pounding corn, she drove him out of the lodge. - -When the people had eaten the meat the young man again went to hunt. -The elder sister said, “I must go with him,” but the younger sister -answered: “You are too careless; you would not obey him. You are too -foolish. You took the other man when I knew that he was not the right -one. So you should not go.” But when the young man was ready to start -she cried like a child to be permitted to go; and finally her younger -sister said, “Go, if you will obey him in everything.” Although he did -not accept her as his wife, she followed him into the forest. He chose -the place of their lodge. When it was ready he told her to lie down and -cover her head, and not to look out until he should call her. Then he -began to sing, “Now, all you wild beasts, come here to this place.” -With a terrifying sound they came from all directions, leaping and -gamboling as they rushed onward. The young man sang all the time. But -the woman, becoming afraid of being trampled to death, peeped out to -see what was going on. As she did so one of the larger animals, running -up to the young man, said Ho, ho, ho! and then carried him off on its -back. Frightened, the sister-in-law leaped up and ran home. When she -arrived there her younger sister said, “Where is my husband?” “The -animals carried him off,” came the answer. Thereupon the younger sister -replied: “I told you that you are too foolish to go to such a place, -and I did not want you to accompany him. Now see what you have done.” - -Distracted with grief, the young wife hastened to the place where her -husband was wont to hunt. There she could see the tracks around and -could also hear her husband’s voice far in the distance singing, “I am -deceived by my sister-in-law.” Knowing just what she must do, she -called the white deer to come to her aid. Obeying her pleading, the -white deer [118] in a moment was at her side. Addressing it, she said, -“I wish to borrow your coat at once.” The white deer answered, “If you -will place my body in a safe place and take good care of me, I will -gladly lend it to you.” The young wife consenting willingly to the -conditions, the white deer lent her its coat. Thereupon she placed the -deer’s body in a safe place, covering it carefully so that it could not -be found. Quickly putting on the coat, she became at once a beautiful -white deer; then she ran swiftly after the animals, passing first the -hedgehog, a slow runner; then one after another. As she passed each -would call out, Hai, hai, hai! It would seem that they were becoming -tired. They thought that she was a deer, and that she would help them. -Her husband was carried first by one, then by another animal. It was -while he was on the bear’s back that she overtook him. Leaving the -bear, the young husband leaped on the back of the white deer, whereupon -off she ran ahead of all the other animals. Making a large circuit, she -returned to the place where she had left the body of the white deer. -There she became herself again, and giving back the deer its coat, all -returned home in good condition and lived happily. - - - - - -51. THE HORNED SNAKE AND THE YOUNG WOMAN - -A woman living near Cayuga Lake had been asked many times by young men -to marry her, but she would never consent. The knowledge that she was -good-looking made her very proud and haughty. - -During the warm weather the family slept out of doors. One night, -however, the young woman remained inside the lodge. As was customary in -those days, a skin mantle was hung up for a door. In the night the -young woman, awaking, saw some one looking through the doorway, whose -face glistened and whose eyes shone. The face disappeared and a man -walked into the lodge; coming to the bed, he sat down at the side of -the young woman and began to talk. His conversation was very enticing, -and she could not help listening to him, but she did not answer. -Thinking she was asleep, the strange man, shaking her, asked, “Are you -asleep?” She did not answer. After putting sticks on the fire to make a -light, he again asked, “Are you asleep?” She could not longer resist, -and drawing the mantle down from her face, said, “No.” She saw that he -was very handsome and that even his raiment glistened. He spoke of -taking her for his wife, promising to give her all he had, and saying, -“You will find plenty of fine things in my lodge and you shall have -them all.” While he talked she was fast becoming of his mind, and at -last she consented to be his wife. One man after another had failed to -win her, but this stranger was so engaging that she was willing to go -to him. When he left her, he said, “I will come for you in two days.” - -The next morning the young woman’s family wondered why they did not see -her, for she was usually the first to be up. Her mother said, “I wonder -what the matter is.” Going to the lodge, she found her asleep. She -shook her but could not arouse her. Her people came to see her from -time to time, but still she slept. At last, on looking in, they saw her -sitting with her head down, as though in deep thought. They wondered -what her trouble was—had she had evil dreams? Finally she got up, but -seemed sad, not as cheerful as usual. They saw that something serious -was on her mind. - -As the time approached for the husband to come, the young woman -thought, “I will put on my best clothes that I may look as nearly as -possible like him.” When the time came he appeared before her, saying, -“I have come for you.” Arising, she followed him without hesitation. -Pointing to a hill, he said, “I live on the other side of that hill.” -On the way the young woman thought that she might be possessed of -something evil and almost resolved to go back. The man seemed to know -her thoughts, for looking at her he said, “You are mine, and we are on -our way home.” So she continued to put her feet in his footprints. At -last he said, as if in answer to her thoughts: “You have become my -wife; you can not help yourself. My home is near.” They descended the -wall of a precipice until they reached a large opening in the rocks. -She was glad at any rate to be so near the lodge. Stopping again, she -took council with herself and almost resolved to go back, but an inward -feeling that she must keep on prevailed. - -As they entered the hole in the rocks, which led into what seemed to -her to be a lodge, she saw many fine things which she thought would be -a comfort to her. In one corner was a beautiful skin couch; her husband -said to her, “This is your couch.” She was well pleased with her new -home. - -Some time passed. She did not discover that the man was different from -other men. As soon as the sun rose every day, he went away. - -One day he told her that he was going a long distance, whereupon she -thought: “Now he will be gone a good while. I will look around and see -where I am.” On going out she found that she did not know where the -place was, nor in what direction they had come. She went on and on, -more for amusement than anything else, thinking perhaps that she should -find the way out, and that then she could reach home. At last she -decided to go back into the lodge. She had not gone far when she heard -some noise behind her, at which she was greatly frightened. “You need -not be frightened,” said a man; “I was looking for you. Stand still, my -grandchild, and do not be afraid of me; I am sent to tell you of your -danger; you must do my bidding, for I pity you. Your husband is a great -horned snake. I am going to kill him and destroy his lodge. You must go -up in that high place yonder; sit down and watch. Nothing will happen -to you. When you see your husband, keep your eyes on him and learn to -know what he is.” On going up into the place indicated and looking -around, she could see no clouds in the sky—all was bright and clear. -Suddenly, however, she saw beyond the place a large body of water -rising, and soon it was as high as the hole in the rocks which led to -her home. Then she saw approaching the rocks a great horned snake with -glistening face. She was frightened when she looked on this creature -and knew it was her husband. Just as its head was inside the rocks, she -heard a terrible thunder clap; lightning struck the rocks and they were -all blown to bits. Then the water subsided. After a while the old man -came, saying: “Your husband is killed. There are three of us. We know -that you are under evil influences now, but we will try to save you. -You can go home, but you must be purified first.” While he was talking -the other two came. The old man told her to take off her clothes. She -knew that she had to do as he had requested. Taking up a small vessel, -he gave her to drink a portion of what it contained, and then rubbed -the rest of the contents on her back about the loins. In a short time -three large snakes passed from her reproductive organs, whereupon the -old man remarked, “You are now saved from the evil orenda with which -you have been afflicted.” To purify her further he gave her a beverage -which caused vomiting. The matter which she threw up consisted of -worms, ants, maggots, and all kinds of foul creeping things. While -living with her husband her mind had been so much under his spell that -she had believed that the food which he gave her was good and -wholesome. The three men, now satisfied, said to her: “You are at last -thoroughly purified and freed from the evil power of your husband and -his people; so you can return to your home, which is seven days’ -journey from here” (when she made the journey with her husband it -seemed to her but a short distance). Then the old man said to her: “I -am he whom your people call Hinon. You must marry one of your own -people, one who is older than you are, for the younger ones are filled -with witchcraft; and you must tell your friends all that has happened -to you, for if you do not do so, you will undergo the same misfortunes -again.” Thereupon they took her home; while on the way it seemed to her -that they were flying through the air. - -The morning after returning home her people found her lying in the -lodge. Her family were all delighted that she had returned to them -safe. When they had found she was missing they had searched for her -everywhere, but had never been able to find even a trace of her. She -related to them her adventures, telling them how she had become the -wife of a great horned snake, and how she had been rescued from it by -Hinon, their grandfather. - -When her grandfather, Hinon, had left her at the lodge doorway he had -given her a basket, telling her to fill it with native Indian tobacco, -saying, “For with this plant we cleanse ourselves.” He told her further -that from time to time she should leave a small quantity of the tobacco -in the woods, which he would get as a grateful offering to him. - - - - - -52. THE MAN PURSUED BY HIS SISTER-IN-LAW - -Two brothers lived together in the forest. Every day the elder went out -to hunt, but he never brought home game or flesh of any description. -The younger brother noticed, however, that his brother’s back bore -bloody stains just as if he had been carrying freshly killed game; so -he decided to watch him, that he might see what he did with the game he -killed. - -One day while the younger brother was watching he found that, when -returning with game, a woman approached from a side path and took from -the elder brother the game, which she carried away. So the next day the -younger brother started off in the direction the strange woman had -taken. He soon came to a lodge, and on entering he found a young woman, -who smiled and began talking to him. - -In the afternoon he started for home; but after he had gone some -distance he saw that he was returning to the lodge which he had just -left, and was greatly disturbed about himself. Thereupon he went in an -opposite direction. While he was walking along, his elder brother, -coming up behind him, said, “My brother, it is strange that you do not -know that there is a fishhook caught in your neck.” Having removed the -fishhook and fastened it to a near-by bush, the elder brother said to -his younger brother: “Your only safe course now is to escape from this -place as quickly as possible. I will aid you to escape.” Then the elder -brother, causing the younger to become small, after opening one of his -arrows introduced him into it, and after securing him there, told him, -“When the arrow strikes the ground, quickly get out of this arrow and -then run for your life.” Then he shot the arrow off into the air. - -When the young woman drew on the fishhook she found that she could not -pull it to her; following along the line, she found that the hook was -fastened to a bush. This caused her to get very angry, and she said, -“Young man, you can not escape from me; this world is too small for -that.” Thence she quickly went to the young man’s lodge but he was not -there, so she tracked him to her own lodge and back again to the bush. -There she found the trail of the arrow, which she followed to the spot -where it fell. On finding there the tracks of the young man, she -pursued his trail with great speed. As she approached the young man he -heard her footsteps and, pulling off his moccasins, he told them to run -ahead to the end of the country;[119] further, he transformed himself -into a stump right where he stood. The pursuing woman soon came up to -the stump. Halting there, she looked up and said, “Why, this looks like -a man”; but, as the tracks of the young man apparently passed on, -exclaiming “Why do I waste time here?” she ran on. When she reached the -end of the country, behold! there stood the young man’s moccasins. Then -she hurried back to the place where she had seen the stump, but it was -no longer there. Finding, however, fresh tracks made by the young man, -she followed them. Soon the young man heard her approaching again, -whereupon he cast a stone behind him, with the remark, “Let a high rock -extend from one end of the country to the other.” As soon as he had -spoken the words the great ridge of rock was there. - -When the young woman came to the rock she could go neither through it -nor over it. Finally she said, “I have never heard of this high rock; -surely it can not extend across the country. I will go around it.” So -she ran to the end of the country without success; then she ran to the -other end of the country, but with no greater success in getting around -the ridge of rocks. Coming back to the spot whence she had started, she -stepped back a short distance and then, rushing forward, she butted her -head against the solid rock to break it down; but she fell back -seemingly dead. After a long time she recovered consciousness and, -looking around her, Lo!—the rock ridge had disappeared; only a small -stone lay there. “Oh! he is exerting his magic power,” she exclaimed, -and again she hurried on after him. - -When the youth once more heard her footsteps and knew that she was fast -gaining on him he took a pigeon’s feather out of his pouch, and casting -it down back of him commanded, “Let there be a pigeon roost across the -country and let there be so many pigeons in it that their droppings -shall be so deep and high that nothing can get through them.” Soon the -young woman came to the roost and started to go through it, but could -not do so; then she drew back, saying, “I never heard that a pigeon -roost could extend across the world. I shall go around it.” Thereupon -she followed the roost, first to one end of the world, then to the -other, but was not able to go around it. Returning to the spot whence -she had started she attempted to break through the mass of droppings by -butting her head against it, but she fell back seemingly dead. After a -long time she regained consciousness, and on opening her eyes found a -small feather lying on the ground. The roost had disappeared. She was -now very angry and took up the pursuit with great speed. - -In his flight the young man came to a lake where he saw people bathing -and playing in the water. Stopping there he said, “Let one of those men -become just like me and let me become an old stump.” Presently the -young woman came up to the stump, but hearing the laughter of the -bathers she saw on looking at them that the man farthest out in the -lake was the one she was following. Seeing her standing there the -people called to her, “Come! help us catch this man who outswims us.” -Quickly springing into the water, after a long chase she caught him, -but the moment she had done so he took his own form, whereupon she knew -that she had been deceived again. Going back to the shore she found -that the stump had gone. - -Again she followed the tracks of the young man. Just as he heard her -approaching, a man stood before him who asked, “What is the trouble?” -The young man replied, “A woman is pursuing me.” The stranger answered, -“I will try to aid you.” Stooping down, he added: “Get on my back. I -will throw you on a hillside. You must run along the hill until you are -forced to descend.” The young man stepped on the back of the man -Nosgwais,[120] who stretched his legs to an enormous length, throwing -the young man off to a great distance on a side hill. The young woman -came to the trail, where she found the ground soft and resilient. As -she tried to advance it would fly up, throwing her backward. On looking -around she found that she was standing on a toad’s back. She made great -circles in search of the tracks of the young man. At last she reached -the hill. When the young man reached the hill he ran along its top for -a considerable time until he slipped and fell. Being unable to help -himself, he slid down the hill with great rapidity, so fast that he did -not realize anything until he struck a lodge, a voice within which -said, “I think there must be something in our trap.” - -A young woman came out and, seeing the young man, lifted him up and -took him into the lodge. “What is the trouble?” asked an old woman. He -replied: “A woman is following me. I have long been trying to escape -from her.” “Keep out of sight and I will help you,” said the old woman. -Then the old woman, filling a kettle with bear’s oil, set it over the -fire. Soon it began to boil, whereupon she said, “Let this young man’s -face be looking up from the bottom of this kettle.” At that moment they -heard a noise outside of the lodge door, which opened. In came the -young woman, who asked, “Where is the man I am following?” The old -woman said, “He ran into the kettle.” Looking into the kettle and -seeing the face of the man, she exclaimed, “I knew I should conquer you -at last;” and plunged into the boiling oil in order to seize him. But -the boiling oil killed her. Then the old woman called the young man, -saying, “The woman who was pursuing you is dead.” The daughter said to -her mother, “I will have this man for my husband.” - -In the course of time twin boys were born to the young people. When -they were large enough to run around, their father said to them, “You -must now go after your uncle.” After traveling a very long distance -they reached a lodge, in which they found a man. One of the boys said, -“Uncle, we have come for you.” The old man, after making ready, -accompanied them. When they arrived at the home of the boys, the -younger brother greeted his elder brother with, “I am glad we are able -to see each other again.” Then one of the boys said, “Grandmother, we -want you to marry this man, our uncle.” She replied, “So it shall be.” -So they were married and all lived happily together. - - - - - -53. THE STORY OF BLOODY HAND - -According to tradition several tribes of the Iroquois claim the honor -of having produced a great man, whose name was Bloody Hand, and whose -fame as a hunter was not less than his reputation as a bold and -resolute war captain. - -Now, Bloody Hand had great love for the birds of the air and the -animals on the earth that eat flesh. He greatly respected them and paid -them marked attention. When he had killed a deer while out hunting he -would skin it and cut the meat into small pieces; then he would call -Gaqga [121] to come to eat the flesh. When he killed another animal, he -would dress it in like manner and call Nonhgwatgwa122 and his people to -come to eat the flesh which he had given them. Sometimes he would carry -home a portion of the game he had killed, but generally he gave it all -to the various birds and animals whose chief food is flesh. - -According to a Seneca legend a number of Seneca warriors went on a -warlike expedition against a tribe which was hostile to them, and it so -happened that Bloody Hand was one of this warlike band. In an encounter -with the enemy he and a number of others were killed and their remains -were left on the ground. The body of Bloody Hand lay in the forest -stark naked; the enemy, having scalped him, had borne away the scalp as -a great trophy. - -The birds of the air, having seen Bloody Hand killed and mutilated, -held a council at which they bemoaned the death of their human friend. -Finally one of the assembly said: “Let us try to bring him back to -life. But before we can begin to resuscitate his body we must recover -his scalp, which hangs before the door of the chief of the enemy who -killed him. Let us send for it.” The assembly after agreeing to what -had been proposed with regard to the preparations necessary to bring -their friend back to life, first sent the Black Hawk to secure the -scalp. Having arrived at the place where hung the scalp, Black Hawk was -able by means of his sharp and powerful bill to break easily the cords -that held the scalp; thus securing it, he bore it in triumph to the -council of the birds. Then one among them said, “Let us first try our -medicine to see whether it has retained its virtue or not. We must try -first to bring to life that dead tree which lies there on the ground.” -Thereupon they proceeded to prepare their medicine. To make it, each -representative placed in the pot a piece of his own flesh. (These -representatives were, of course, birds of the elder time, not such as -live now.[123]) In experimenting with their medicine they caused a -stalk of corn to grow out of the ground without sowing seed. In this -stalk there was blood. After noting the efficacy of the medicine they -broke the stalk, and after obtaining blood from it, caused it to -disappear. With this medicine is compounded the seed of the squash. - -When the medicine was made they held a sanctifying council, in which -part of the assembly sat on one side of the tree, and the other part on -the opposite side. The wolves and the snakes attended, also other -animals and birds of great orenda (magic power). The birds sang and the -rattlesnakes rattled; all present made music, every one in his own way. - -Above the clouds and mists of the sky dwells a bird who is the chief of -all the birds. His name is Sʻhadahgeah. This assembly of bird and -animal sorcerers chose the chief of the crows to notify him of all that -was taking place. This is the reason, according to the tradition, the -crow today sings the note “caw, caw.” The eagle is another chief who is -under this great bird that dwells above the clouds and mists of the -firmament. - -When the leaders of this assembly saw that the trees and plants were -coming to life and putting forth green leaves and waxen buds,[124] the -presiding chief said to his associates: “This is enough. We have sung -enough. Out medicine will now act, and we must select someone to put it -into the man’s body.” For this purpose they chose the chickadee. This -canny bird first drank the medicine; then going by way of the man’s -mouth into his stomach, it emitted the medicine. While this was taking -place the others were engaged in rubbing the body of the dead man with -the medicine. When his body was well anointed they all sat down and -began to sing. For two days and two nights they did not cease from -singing, until they perceived that the body was becoming warm again. -After his resuscitation125 the man reported that he felt suddenly as -though he had just been aroused from a sound sleep; he heard the -singing of the birds and the various sounds made by the beasts around -him, and finally came to life again. Remaining silent, he merely -listened to the singing of the songs of orenda that arose on all sides. -He listened because he could understand the words that were used in -these chants of the sorcerers. As soon as his body began to show signs -of motion the birds and the beasts drew back a little, but continued to -sing and chant. - -When the chief of the assembly saw that the man had fully recovered his -life, he said to him: “We bestow this medicine on you and your people. -Your people shall have it for their healing. If it so happens that one -of them is injured by a fall, by a blow, or by an arrow shot, he must -have recourse to this medicine. You must make use of it at once. You -must also from time to time strengthen and renew this medicine by -giving a feast in its honor.[126] When you make use of it you must burn -tobacco in our behalf and turn your thoughts toward us. As long as you -shall have this medicine, you shall assemble at intervals at appointed -feasts to strengthen it, and for this purpose you shall burn tobacco of -the old kind. While doing this you shall say, among the other things: -‘Let all the birds and the beasts on the earth and above the earth -share this fragrant smell of the tobacco.’ As long as people live and -are born this ceremony must be maintained to fix the use of this -medicine.” Thus, after the birds and beasts had brought the man to -life, they taught him how to make use of the medicine and how to sing -the songs that put it in action. Then they dismissed him, telling him -to go to his home, where he must inform his people, through their -appointed authorities, what he had learned for their benefit and -welfare. Thereupon the man went to his home. - -The men who had seen him scalped and killed had related the story to -their people, who believed him dead. So, when they saw him return -alive, they quickly gathered around him, asking, “How has it come to -pass that you have returned alive?” Then the man gave them, in detail, -an account of how he had been killed, and how the birds and the -animals, in return for the kindness which he had shown them at all -times, had concocted the medicine which had brought him back to life. -Then, selecting a small number of wise men of great experience, he -taught them how to use this medicine and confided its preservation to -their custody. He strictly enjoined them not to make light of the songs -which belonged to it; should they so far forget themselves as to do so, -they would suffer great misfortune, for the songs possessed great -orenda, which would become active against them. He told them, further, -that no one should sing the songs unless he had some of this powerful -medicine (which is called nigahnegahah, “small dose”). This medicine is -still held in great repute among the Iroquois. (See Medical Note, p. -491.) - - - - - -54. THE SEVEN STARS OF THE DIPPER - -Long ago six men went out hunting many days’ journey from home. For a -long time they found no game. One of their number said that he was sick -(in fact he was very lazy), so they had to make a litter of two poles -and a skin, by means of which four men carried him. Each man had his -own load to bear besides. The sixth member of the party came behind, -carrying the kettle. - -At last, when they were getting very hungry, they came on the track of -a bear, whereupon they dropped their sick companion and their burdens, -each running on as fast as he could after the bear. At first the track -was so old that they thought merely, “We shall overtake the bear at -some future time anyway.” Later they said, “The track can not be more -than three days old,” and as it grew fresher and fresher each day, they -finally said, “Tomorrow, it seems, we shall overtake the bear.” Now, -the man whom they had carried so long was not tired, and when they -dropped him, knowing that he was to be left behind, he ran on after -them. As he was fresher than they were, he soon passed them, and -overtaking the bear, he killed it. - -His companions never noticed in their hurry that they were going upward -all the time. Many persons saw them in the air, always rising as they -ran. When they overtook the bear they had reached the heavens, where -they have remained to this day, and where they can be seen any starlit -night near the Polar Star. - -The man who carried the kettle is seen in the bend of the Great Dipper, -the middle star of the handle, while the only small star near any other -of the Dipper stars is the kettle. The bear may be seen as a star at -the lower outside corner. - -Every autumn when the first frost comes there may be seen on the leaves -of the oak tree blood and drops of oil—not water, but oil—the oil and -blood of the bear. On seeing this the Indians say, “The lazy man has -killed the bear.” - - - - - -55. THE STORY OF THE TWO BROTHERS - -Two brothers living by themselves in the forest believed that they were -the only persons in the world. They were greatly devoted to each other. -The younger did the thinking and the planning for both, for whatever he -said the elder brother did. - -One day the younger brother exclaimed, “Go yonder and kill that turkey, -for I want its feathers.” “I will,” answered the elder. So going to the -point indicated, the elder killed the turkey and brought its carcass to -his brother, asking, “What do you want to do with its feathers?” “I -want to wear them, because it will be a pleasure to know that I have -them on my head,” declared the younger brother, plucking two feathers -from the body of the turkey, for he required no more for his purpose. -Then he ordered his brother to fasten these in a socket attached to a -chin band, so that they would turn with the wind when worn on the head. -Having done this, the elder brother placed the socket so fastened on -his brother’s head. This gave the younger brother a distinguished -aspect. - -Every night before retiring the younger brother would remove the chin -band with the socket containing the two plumes and hang it on the side -of the lodge. When daylight came the first thing he did was to fasten -on his head the chin band with the socket with its latchet of buckskin -thongs, exclaiming, “I take pleasure in these feathers, for I am going -to have a festival in their honor.” - -One day the younger brother went into the forest adjoining the lodge. -His brother, watching from a distance, saw him go back to a fallen -tree. In a short time the elder brother heard singing and the sound of -dancing, whereupon he said, “I verily believe that my younger brother -is crazy,” for he had never seen such things done before. When the -younger brother returned to the lodge his brother asked him bluntly: -“What were you doing? Were you not dancing behind the tree? Why do you -go so far away from the lodge? You should have your dance right here in -this lodge. Why should you go off alone?” “You do not know the tune I -sing, and so I must sing alone,” was the answer. The elder brother -replied, “I should learn the tune, too, so that I could take part in -the singing of the song.” “No,” declared the younger brother, “I know -the tune, and if you want to take part with me, you may dance.” The -elder brother rejoined: “No; it is not right that I should dance while -I have no feathers in my headgear.” Answering, the brother said: “You -may change places with me if you wish. Then you shall hunt the smaller -game. I kill birds, and it is from them that I learn the songs. The -animals which you hunt and kill do not sing; but, perhaps, I could not -kill the large game because I am so small, and it may be that you could -not kill the birds because you are so large.” “Well,” replied the -elder, “you may have it all to yourself, and I will merely watch you -sing and dance.” - -So the elder brother continued to hunt large game, and at times he -would hear the singing and the dancing as he came near their home. When -the younger brother would hear him approaching he would pretend to be -doing something quite different from dancing and singing. This conduct -caused the elder brother to wonder and to fear that something peculiar -was about to happen to both of them. Often he would say to his brother: -“Why did you stop hunting? You do not go to hunt any more.” The younger -brother answered: “I listen to the singing of the birds and so learn -their songs; this is why I do not shoot them.” “It is well,” rejoined -the elder brother, who continued to hunt such game as he required. But -one day his younger brother said to him, “My feathers are nearly worn -out, and I want you to kill another turkey for me.” So the elder -brother killed the largest turkey he could find, and then said to his -brother, “Skin this turkey instead of plucking its feathers.” He did as -requested, and the elder brother having made a pouch of the skin, asked -his brother, “Do you like this robe?” “I like it very much, and I am -thankful to you, brother,” was the answer. As the skin of the turkey -began to dry, the younger brother, getting into the pouch, would walk -around looking just like a turkey, and he seemed to enjoy greatly this -new form of dress. When he walked into the lodge, he would come out of -the skin, which he would hang up among his belongings. The elder one -said to him: “Brother, you must not go far from the lodge; it will not -be safe for you to do so.” “No,” said the younger brother, “I will stay -at home and take care of our things.” Matters continued thus for some -time. - -One day the younger brother said: “You must stay at home, not going to -hunt today. Instead, you must learn to sing my songs. What I do now -shall be the practice of our people hereafter, if we ever have any -people or kindred; hence you must learn these songs.” So he made a rule -that people of his tribe should wear feathers as insignia. The elder -meditated on this matter, wondering how the younger brother could have -such prophetic thoughts. “Now,” said the youth to his brother, “I am -going to sing, and you must listen and must learn what I sing.” So he -sang a war song. His elder brother asked him, “What kind of a song is -that?” The youth replied: “It is a war song.” - -From the time that the youth had commenced to study the singing of the -birds he had begun to grow wise and had become experienced in the ways -of the world (i.e., of the world of daimons). He kept saying, “These -are songs which the people shall sing, and they, too, shall wear -feathers on their heads.” The people had never heard anyone else sing, -but the youth had studied out the matter from hearing the birds sing. -He declared to his brother the dangers connected with singing the -songs, saying, “You must be very careful about singing this song; if -you are not, it will bring you senseless to the ground.” Then he added: -“I am singing praises, for I have learned to sing from the birds. I -give thanks as I have heard them given in my hunting expeditions. I -dance to my own songs because I hear the birds sing, and I see them -dance. You and I must do the same, for it will rouse a feeling of joy -in our hearts.” Thus, the youth was the wiser of the two brothers. - -Once when they were out hunting the younger brother saw a large bird -sitting over them on a large tree. When the bird began to sing the -elder brother knew that his brother must have learned a song from this -bird, for he recognized a song which had been taught to him. “You are -wise,” said he to the youth, “and now I shall believe that a higher -magic power directs the birds to teach us songs which possess powerful -orenda (magic power).” Thereupon he began to sing a song of his own, -which was different from that of his brother. “Do you think that I can -dance to your song?” asked the youth. “I shall try, at any rate.” -Instead of singing it, the elder said, “I will tell you the words of -the song, namely: ‘I am glad to see the day dawn. I am thankful for the -beautiful sunbeams.’” “I know what that song is,” said the youth; “it -is different from mine, and it has not so much joy in it; whenever we -are sad we will draw our words from it; we will sing it and gain -courage and strength thereby.” - -Then the youth said, “You would better go to your hunting, and I will -go to mine.” As the elder brother was starting off, the youth leaped -into his turkey-skin pouch, saying, “Brother, let me go with you.” “I -go so far away,” he replied, “that it would tire you out, so I do not -think you should go.” But as the youth insisted on going, finally the -elder said, “I will let you go part of the way, but I can not let you -go all the way, for that would be too much for you to undertake.” So -they started, the youth dressed in the turkey-skin garb following his -brother far into the forest, whereupon the elder said, “I think this is -as far from home as you should go; now you would better return -thither.” So the youth, prancing around like a turkey, went home. The -elder brother had noticed that lately the youth never removed his -turkey-skin robe, wearing it even at night. Not liking to have the -little fellow wear this robe all the time, he asked him to take it off -when retiring for the night. But the youth replied, “You made it for -me, and I like to wear it constantly.” He always gave this same answer. -As he dearly loved his younger brother, the elder did not order him to -take it off. - -The youth played just as turkeys play, and when he saw wild turkeys he -would imitate the noises made by them; he was learning all the habits -of the turkey, and no longer wore feathers on his head; his voice began -to change and it did not sound to his brother as it formerly had. The -elder brother wondered about and worried over this conduct of the -youth. At last he commanded the younger one to remove his turkey-skin -robe. He replied, “I can not take it off, so you will have to take it -off of me.” On trying to do this, the elder brother found he could not -remove the robe, which had grown to the little fellow’s body, so he let -it alone. - -The brothers always ate together when encamped in the same lodge. One -day the brother with the turkey-skin robe declared, “I will now go with -you, but you must be strictly on your guard, for something strange is -about to happen.” The youth was very wise; his counsel and advice -seemed superior to the opinions of any other man and beyond the -comprehension of his elder brother. Once when the elder brother, -returning, failed to find his brother at home he went to bed. But in -the morning he heard his brother on the roof of the lodge making the -noises which turkeys make at the break of day, whereupon he was -convinced that the youth had really turned into a turkey. This -conviction made him feel very strange. Soon he heard his brother jump -to the ground and come into the lodge. On entering he exclaimed: -“Brother! brother! a woman is coming. I think she desires to see you, -but you must be exceedingly cautious, for something may happen to us. -By all means you must not accompany her if she asks you to do so; but -if you do go I shall follow you.” That day when the woman came she saw -in front of the lodge what she took to be a turkey, and eyed it -carefully. Thereupon the youth acted as much as possible like a turkey -in order to deceive her the more completely. On entering the lodge the -woman found the elder brother, whom she had come to take away, and said -to him, “I have come purposely to have you accompany me home.” In -replying, he said, “I shall ask my brother, to learn what he will think -about this matter.” Going out, he consulted with his younger brother, -who had in appearance become a turkey, saying, “That woman has come. -What is to be done?” The answer came: “Have I not told you that she -would come? She is a great sorceress whose purpose is to destroy us. -You must tell her that you are not ready to go today, but that you and -your brother will go tomorrow. I foresee that if we go something evil -will happen to us if we are not very cautious.” Going into the lodge, -the elder brother said to the woman, “We will start as soon as we can -get ready.” She did not once suspect that what she had taken for a -turkey was the other brother. The brother with the turkey-skin robe -decided to remain in the lodge that night, lest something evil might -befall his elder brother; so he placed himself on a convenient perch, -the woman thinking he was a tame turkey. The next morning neither of -the brothers thought of eating anything. The elder said, “I think that -I shall have to accompany this woman,” to which the Turkey Brother -replied: “It is very wrong of you to go. She is a great sorceress, and -we can not overcome her orenda.” - -The woman had come from the west, where the two brothers had never -been. When the Turkey Brother saw the woman and his brother leave the -lodge together, he followed them for some time, noting that they went -westward. He said to himself, “I do not see why you agreed to go.” The -Turkey Brother was now alone. Toward evening he felt very lonely, and -he spent an anxious night. In the morning he mused with a heavy heart, -saying, “My poor brother! The woman has taken him away; and if anything -happens to him, I shall dream of it.” After the lapse of some time he -said, “Well, I must go after my brother.” Traveling westward, the -Turkey Brother came to an opening in the forest in which stood a lodge, -whereupon he said, “This must be the place.” The old woman of the lodge -said: “There is a turkey outside. Perhaps it has come to stay with us; -it is very tame.” The elder brother now knew that his Turkey Brother -had come after him, and going out of the lodge, he met him. The -sorceress took a fancy to the Turkey Brother and did not think of -killing him. Toward night one of the women sought to place the Turkey -Brother by himself for the night, but he perched on an open gable end -of a lodge in order to be able to see and hear what was taking place on -the inside. After the two women had gone a short distance from the -lodge, the Turkey Brother said: “Brother, how can you endure the abuse -which these women heap upon you? They never give you a mouthful to eat, -for they intend to kill you. I have come to tell you this, for I have -discovered what they are going to do. I am going home now, but I will -take you away from them.” So saying, he started eastward. As his -captive brother watched him, he remarked, “It is fortunate that he can -go where he likes.” - -On the way homeward the Turkey Brother became so anxious about his -brother that be grew enraged at the woman. When he reached home he -thought of some scheme by which he might be able to cast off his -turkey-skin robe, for he had definitely decided in his own mind that he -had worn the disguise long enough. But how to get rid of it was the -question, for it had grown to him. At last, however, he was able to -free himself from the garment. Hanging it up, he put his plumed -chin-band on his head. While eating his meal he kept thinking of his -brother. Finally, he exclaimed, “Now is the time!” and being in his -human form, he called on his tutelary, the Moose, for aid. The words of -appeal had scarcely left his mouth before the Moose stood before him, -awaiting his pleasure. He said to the Moose: “You must go westward to -the place where live the old woman and her daughters, who hold my -brother captive. This is the time of day that he goes out of the lodge. -I want you to save him—you can do so by carrying him in this way -(jumping on the Moose’s back)—and when you have him on your back, you -must run with all your speed, being careful not to let my brother fall -off. You must also take off your plumes (meaning his horns), put mine -in their place; yours are too heavy for running swiftly.” Thereupon the -Moose said, “Let us try it,” and after running with the little fellow -on his back and completing a large circle, the Moose returned to the -starting point. Then the Moose held down its head and the little -fellow, taking off the horns, placed in their stead his own plumed -chin-band, saying: “When you return I will put back your plumes. Now, -my brother has come out of the lodge and is looking for a place in -which to die, for he has determined not to die in the lodge of the old -woman. So go!” With a bound the Moose was off in the direction of the -lodge, and the little fellow remarked to himself, “The Moose will soon -be back with my brother.” Before very long he heard a noise outside his -lodge, and looking out, saw his brother hanging on the neck of the -Moose, so weak that he could scarcely get him off. The little fellow -pulled him by the feet until he dropped to the ground. Although he -landed on his feet, he could not stand, but the younger brother managed -to get him into the lodge. Coming out, he gave back to the Moose his -horns, receiving in return his own plumes; thereupon he dismissed the -Moose. Then he chided his brother, saying: “I told you not to go with -that woman, but you would not listen to me. Now you have suffered a -great punishment, but I am glad that you are back home. Your journey -has caused me great trouble. We are now free from the woman and can now -live happily together.” - - - - - -56. SʻHODIEONSKON [127] (THE TRICKSTER) - -Sʻhodieonskon went on a journey to distant places in visits of -adventure. In the first place he came to he found a large number of -lodges. Here he told the people that in his village everyone was ill of -a certain disease; that the same disease would come to them, too; and -that his people had discovered but one cure for it—all persons who were -married slept with other men’s wives and other women’s husbands, and -this saved them. Believing this, the people did as he had told them. - -Then Sʻhodieonskon started off in another direction. When he came in -sight of the second village he began to call out according to the -custom of runners, Goʹweh! goʹweh! so the people knew that news of some -kind was coming. As they gathered around him after his arrival, he told -them that a plague was upon the place from which he had come, and that -if they wished to prevent or cure this plague they must cut holes in -the bark walls of their lodges and close these by putting their -buttocks into them, and that all the families must do this. Going home, -the people defecated into their lodges through these holes in the -walls, whereupon Sʻhodieonskon mocked them for being fools, and thrust -his walking-stick through the holes as he went, jeering at them, from -lodge to lodge, before his departure. - -In the next adventure he met a crowd of men; this time he wore long -hair reaching to the ground. All looked at his hair, wondering how he -got it. When they asked him, he said that he had climbed a tree and, -after tying his hair to a limb, jumped off. In this way the hair became -stretched as much as he wanted. Further, they could do likewise if they -wished. After Sʻhodieonskon had gone his way one of the men, saying, “I -am going to make my hair long,” climbed a tree and, having tied his -hair to a limb, jumped down. His scalp was torn off, and, falling to -the ground, he was killed. The other people, enraged, said, “That man -is Sʻhodieonskon; we must overtake and kill him.” Running after him, -they soon came in sight of a creek, in which they saw a man spearing -fish. Every little while, raising his foot, he would pull off a fish, -for he had sharpened his leg and was using it for a spear. They watched -him take several fish from his leg. When they reached the bank he came -up out of the water. They were astonished at the number of fish he had -caught and asked him how he had taken so many. “You can all see,” he -replied, “I have sharpened my leg and use it for a spear; when I get -all the fish I want I spit on my leg, and it becomes as well as -before.” Then he showed them how he did it. He put the fish he had -speared on a string. Then the men wanted to spear fish, so they asked -him, “Can not you sharpen our legs, so that we may spear fish?” After -he had sharpened their legs, entering the water, they went to work, -while he disappeared. Presently they began to feel sore and had caught -nothing. So they all came up, and sitting on the bank, they spat on -their legs and rubbed them, but this treatment was of no efficacy in -healing their wounds. Meanwhile Sʻhodieonskon was far out of sight on -his way to a new village. - -When Sʻhodieonskon drew near to the third village he called out, -Goʹweh! goʹweh! The people gathered around him, asking what had -happened. He told them that in the place whence he had come the young -men were killing all the old ones, who could be saved only if the women -would give themselves to the young men; so the women did so, and -nothing happened to the old men. - -Sʻhodieonskon then hurried to another place. When he arrived there, all -asked what the matter was in his place. “Another sickness,” he said, -but he had the medicine to cure it. This medicine was bear’s oil, which -he carried in a bark bowl (it was his urine). He sold it to the -villagers to be drunk with their food. When warm it crackled like salt. -Although they knew it was not oil, they drank it. As he left the -village he said that he had never seen such stuff eaten before, and -ridiculed them. - -Continuing his journey, Sʻhodieonskon met a man, and they sat down by -the trail. He offered the man a cake which corresponded to the oil he -had just sold, but the man refused to eat it and went his way. - -Sʻhodieonskon, not to be baffled, called up a couple of bears. When -they came to him he said: “I want you to carry me. I will rest one foot -on one of you and the other foot on the other. We will go in this -direction, running around until we meet a man. I will tell this man -that I will give you to him to mount, and when he places one foot on -each of you his feet will become fastened to your backs, whereupon you -must go in opposite directions, tearing him apart.” Having agreed to do -this, they soon ran around ahead of the man, to whom Sʻhodieonskon -said, “I have ridden these bears so long that I am tired of them; if -you would like, I will give them to you.” They seemed so tame and were -so fine-looking that the man gladly took them and jumped on their -backs, whereupon his feet grew fast to them in a moment. After running -together a little way the bears ran in different directions. The man, -badly injured and half dead, finally became free from the bears. He -said to himself, “Well, I have found Sʻhodieonskon.” - -Sʻhodieonskon, having journeyed farther, met a party of young women. -Stopping them, he said: “It is not best for you to continue on that -road—it is dangerous, for when you meet a man dressed in hemlock boughs -you must not be afraid, but must do everything he wants you to do, so -as to keep on friendly terms with him.” Going on through the woods, the -women soon saw something moving in front of them, which they noticed -was covered with hemlock boughs. They were frightened, but after a -while one of them, saying “I will not be afraid,” went straight up to -him and talked with him some time behind a tree. Then she came back, -telling the others to go, that there was nothing to be afraid of. So -they went, one by one, and after all had been there he went away. One -of the women whistled out his name and called him, but he had gone -after fooling them all. Sʻhodieonskon and the man in the hemlock boughs -were one. - -Sʻhodieonskon went on again, soon coming to an opening where there was -a number of bark lodges. Going into the lodges he said, “There is a man -coming to destroy all the people, and to escape him they must cover all -the smoke-holes, for he has a long spear which he thrusts into them to -spear the people.” Then he invented a name for the man. All went to -work covering the smoke-holes of their lodges. The chief of the village -had two beautiful wives. Sʻhodieonskon coveted them and did not tell -the chief the story of the man with the spear. When all the other -lodges were covered and full of smoke, Sʻhodieonskon ran over the -roofs, frightening everybody almost to death; not daring to go out, all -remained half stifled in the smoke. At last Sʻhodieonskon, climbing the -roof of the chief’s lodge, speared him to death and took his wives and -all he had. - -In due time the funeral of the chief was held, and all came to bury -him. Sʻhodieonskon, appearing among the mourners, cried, saying: “I am -sorry for the chief; he was a friend of mine, and now he is dead and -gone. I am so sad. I do not wish to live. You must bury me with him.” -So they put Sʻhodieonskon in the ground beside the chief. The next day -some boys who were out at play heard a man calling for help, his voice -seeming to come from the graveyard, whereupon they went to the spot. -The voice seeming to come out of the grave, they ran and told the -people. The people agreed to dig him up. When they had done so -Sʻhodieonskon, standing on the ground, said: “There is a very important -thing to be done. I came back because the chief had two wives; they -mourn for their husband, and I feel sorry for them. I am sent back to -marry the two widows.” After talking over the affair the people said it -was a great thing that a man should be sent back from the other world -to marry the widows of their chief, so they consented to the -arrangement, and Sʻhodieonskon, having married them, settled down. - - - - - -57. THE CANNIBAL UNCLE, HIS NEPHEW, AND THE NEPHEW’S INVISIBLE BROTHER - -An uncle and his nephew dwelt together in a forest, subsisting by -hunting. They lived in a lodge which had a partition through the middle -and a door at each end. Neither one ever entered the part occupied by -the other, all communication between them being held by means of -conversation carried on through the partition. Each went in and out of -his own part of the lodge whenever he liked, but never dared to cross -the threshold of the other’s room. - -After a time the nephew, a handsome young man, discovered his uncle’s -true nature—he was a man-eater, an Ongwe Ias. - -One day a woman came to the nephew’s room. The next morning at dawn the -uncle exclaimed, “My nephew has two ways of breathing.” The young man, -speaking to himself, said: “My uncle is mistaken. I am only talking to -myself.” “Oh!” said the old man, “My nephew can not deceive me. There -are two in his room, and I am glad that some wild game has come to -visit him.” - -The old man then said that he was going out to hunt. When the uncle had -gone the young man said to his wife: “My uncle knows that you are here, -and now you must heed my words, or he will kill and eat you. Three -other women have been here before you. He killed and devoured them all, -for they disregarded my warnings. Now, before I go, I will bring water -and wood and everything else you want, so you will not need to go out. -I will also get a vessel for your use. If you go out you are lost; my -uncle will surely kill you. As soon as I leave the lodge, he will come -back, for he knows you are here.” After he left the door, the young man -turned back and again warned his wife not to disobey him. - -The moment the husband was out of sight in the woods the uncle came to -the door. Having the power of commanding things to be done which he did -not see, the uncle said, “Let it be necessary for the woman to go out.” -When he saw that she did not come out he said, “Let the water with -which she is cooking boil away.” The water boiled away, but as she had -plenty more she did not go out. Seeing this, the uncle became terribly -angry, and said, “I will get her out in one way or another.” Now the -old uncle was a man-eater, and the nephew had discovered that instead -of hunting beasts and birds he hunted human beings, and that every man -or woman he met, he killed, and having brought home the body on his -shoulders, he cooked and ate the flesh. The nephew hunted game, for the -uncle had always made him find his own food. - -This day, as the young man was returning, he saw smoke rising from his -end of the lodge, whereupon he thought, “All is well; my uncle has not -been able to kill my wife.” When he entered he thanked her for her -obedience. In the evening about dusk they heard the old man come in and -knew that he had brought nothing. He called out: “What luck has my -nephew had to-day?” “I have had good luck,” replied the nephew. The -uncle said, “I found nothing.” Now he muttered to himself about his -nephew, blaming him for hiding his uncle’s game in his part of the -lodge, and saying that he would have his own. He heard the two -breathing and could not be deceived. Determined to have something to -eat, the old man pounded bones into small pieces and putting them into -a large kettle which he filled with water, he made soup. The husband -and wife on the other side of the partition did not talk. - -The nephew decided to leave the place. As he had been thinking of doing -so for some time, he had his plans well laid. Unobserved by his uncle -he had walked in circles around the lodge, going farther and farther -each day. When he had made paths three days’ journey in circuit he told -his wife what he intended to do. That night the uncle said: “I am going -to be absent two or three days. I can find no game in all this country -about here.” “Well,” said the nephew, “hunters go where they can find -something to kill and are often gone many days. I, too, am going -farther. Game is getting scarce in our neighborhood.” - -The young man, being possessed of orenda (magic power), had caused a -lodge to be built in a place distant six days’ journey. He told his -wife that he had an invisible brother in that lodge, to whom he would -send her; that this brother was then under the lodge, and that no -stranger had ever seen him. Hitherto this invisible brother had always -accompanied him, but in the future would assist her. Taking an arrow -from his quiver he removed the head. Then, after shaking his wife until -she was only a couple of inches long, he put her into the arrow and -replaced the point, saying, “In three days I will follow you.” Then -sending the arrow toward the east, at the same instant he heard the -calling of the Gwenhgwenhonh [128] (the feathers on the arrow were -taken from this bird), and all the way the arrow sang with the voice of -the Gwenhgwenhonh. He could see the trail of the arrow as it went -through the air. - -The nephew remained in his part of the lodge, waiting, and in three -days the old man appeared without game. When he came in, talking with -himself, he said: “What luck has my nephew had?” “Very good. I have -plenty to eat,” answered the nephew. The old man continued: “I found -nothing; this hunting ground is barren, and my eyes see no more game. -But though I have no fresh food, I have plenty of bones here in this -pile, which I shall break up and have a soup.” Then the young man heard -his uncle breaking up the bones; there was a terrible racket and -crushing. At last the young man said, “My uncle makes too much noise.” -“My nephew would not find fault if he were in my place. I am trying to -get something to eat,” came the retort, and the old man, paying no heed -to what his nephew said, kept hard at work. The next morning at -daybreak he said, “I am going to hunt, and I shall be away for three -days.” “I am glad,” thought the nephew; he was very angry with his -uncle and ready to fight. - -Taking the trail he had made, the nephew followed it for three days -before he made a straight line for his new lodge. Glancing up, he saw -the arrow’s trail,[129] which looked like a rainbow in the sky. He took -a long leap, and as he leaped he ran up in the air, far over the woods -and on a level which still kept him in the air. As he was going along, -he looked back to see whether he could discover his own trail. The -trail of the arrow, which was in the form of a rainbow, seemed to roll -up and dissolve in a mist as he passed along, ending in the dooryard, -where he had told his wife the arrow would strike. Entering the lodge, -there he found his wife. - -One day the invisible brother saw an arrow come into the dooryard; -striking the ground, it burst asunder and a woman came out. She went -into the lodge, where she saw her bother-in-law, who said: “I knew you -were coming. I am glad you obeyed your husband, for your obedience has -enabled you to accomplish this great journey.” He continued: “You have -never seen me before; no one but my brother has ever seen me, and he -only two or three times. I know what will come to us from the wrath of -our uncle; he will pursue us and if possible will destroy you.” The -husband was six days making the journey to the lodge where his brother -was, which was situated near a lake. - -When uncle got home and was talking to his nephew in the other room he -received no answer; at this he grew very angry. Making up his mind that -his nephew was not at home, he went out to look for his trail in order -to learn which way he had gone. Finally, on striking the trail, he -found it was some time since he had left; the footprints looked about -as old as his own made three days before. Going back to the lodge he -muttered: “I will follow him tomorrow; the world is so small that he -can not escape me. I will follow him everywhere.” Now, the invisible -brother, though a great way off, heard the uncle talking to himself, -heard his threats: “My daughter-in-law will never get out of my reach. -I will go to the outskirts of the world very quickly. I do not see why -he takes her away, thinking she can escape; he will never succeed, for -I will have her flesh.” The invisible brother told his brother what the -uncle said. - -The next morning the uncle set out. After following the trail until -night he determined to go home, trying again the next day. Looking up, -he saw his lodge was near. He had been going round and round. At this -he was angry, and said, “Tomorrow I will get on the trail again.” As -soon as it was daylight he started. As he went on he found the trail -was almost extinct, but he continued to follow it. He kept on until -midday, when he found that he had not made much progress. He was near -his lodge again. “Be it so,” he said; “let my nephew be possessed of -the sorcery of all the animals, I will have his wife’s flesh for all -that.” The uncle followed the trail three days more until at last he -reached the end, whereupon he cried out exultingly, “My -daughter-in-law’s flesh is mine.” Looking up in the air, he discovered -his nephew’s trail. While the trail of the arrow was lost, the -footprints of the nephew remained on the clouds.[130] - -After the old man had traveled one day, the nephew said to his wife: -“Now, we must go; our uncle is on our trail, and he is determined to -have your life. Therefore be cautious. Do exactly as I bid you.” As the -uncle followed on the ground the trail that he saw in the air, he -muttered to himself. The invisible brother heard him. All started for -the beach, the woman taking the lead, and the husband stepping in her -footprints. As they looked across the lake they could see smoke. The -husband said, “We will go yonder to that lodge and stop there for the -night.” As they were going along the beach he halted, and, taking a -clamshell from his bosom, threw it toward the other side of the lake. -At once the banks came so close together that the woman could step -over. After they had crossed, on looking back they could scarcely see -the other shore. The nephew had crossed to a new lodge in order to -delay his uncle, thinking that when the old man came to the water he -would be long in crossing and would lose the trail. Telling his wife to -say nothing, the young man left her, to hunt. - -Soon the uncle appeared on the opposite bank, running back and forth -searching everywhere. Feeling sure that they had crossed, he called -out, “Daughter-in-law! daughter-in-law! how did you cross the lake?” As -he labored up and down the woman stood watching him from the other -bank. Taking pity on the weary old man, though knowing he wished to -devour her, she said in her mind (she did not speak), “Why does he not -throw the shell?” [131] As she thought this, he heard distinctly what -she said in her mind. So he stooped, and picking up a shell, threw it. -The banks came together, and when she looked to see where he was, she -was terrified to find him at her heels. Catching her by the hair, he -said: “I knew that I should eat you.132 My nephew had no right to keep -the game from me. He took my game and held it as his wife.” With one -blow the old man cut her head off. She had been left alone, as her -husband was hunting, and the invisible brother was not near to warn -her, so she was lost. - -The lake had now expanded to its proper width. Taking off her raiment, -the old man threw it into his nephew’s lodge, saying, “Be you a -helpmate to my nephew.” He then cut the body open, finding that it -contained twins. He hid the children with the head and breast of the -mother in a hollow tree, and gave thanks that his nephew had preserved -the game so long, for he would have a second meal at another time. -After washing the bloodstains from the body in the lake he put the body -on his back and then threw the shell. When the banks closed together, -he stepped over, and as he looked back, he saw the lake spread out -again. - -On coming home soon after, the nephew expected to see smoke rising from -his lodge, but saw none. “There! my word has come true; she has -forgotten my warning.” Looking around, he saw his uncle’s tracks, -whereupon he said, “Such is my luck. I can not help it.” Then he began -to cook his meal. Shortly he discovered his wife’s clothing. Having -become accustomed to his uncle’s behavior, he was not much astonished, -nor did he feel very badly because his uncle had now killed his fourth -wife. While cooking supper he had to go for water. As he stooped down -to get it, he heard a voice say, “Your uncle has killed me. Your uncle -has killed me, has killed me.” On looking toward the willows out of -which the voice came, he saw them bespattered with his wife’s blood, -whereupon he knew that she had been murdered. He had two proofs now—his -uncle’s tracks and the speaking blood. Becoming disheartened, he -decided never to go back to his uncle’s lodge. He continued hunting -with two dogs, and being successful, took pleasure in doing this. On -returning to camp one day he discovered tracks around his fire—two -little trails. For some time he paid no attention to these, though he -found them whenever he came home. They looked like children’s tracks, -but he could not believe they were such, thinking that perhaps some -little animal had gotten into the lodge. At last, looking at his store -of meat, he saw that one of the pieces was gone from the row; he -thought some animal must have taken it. Things continued in this way -until finally the meat was carried away at such a rate that he resolved -to find out what was going on at home. The next day still more meat was -taken. He found that the stolen piece had struck the ground, and having -been dragged out of doors, had been drawn along. He followed the trail -until he came to a big hollow log, at the opening in which the trail -disappeared. While sure that some animal lived in the tree, he made no -further discovery. - -The next day the nephew started off to hunt, but after going a short -distance into the woods, he stopped to watch his lodge. Looking down -from a hill near by, he saw two little children run into the lodge. -Thereupon, hurrying back, he continued his watch. He soon saw them come -out, dragging a piece of meat. (They used to go to where the meat was -hanging, and climbing up as best they could, throw it to the ground.) -They had all they could drag, for two pieces were tied together. Going -straight to the farther end of the log, they disappeared, dragging the -meat after them. He thought, “Tomorrow I will catch them.” He had -learned that they could talk, for as they pulled the meat along, he -heard one say, “Hurry up; father will soon come.” - -The next morning, after going a short distance, he hid himself and -waited. The time seemed long. At last the children came from the log, -and entering the lodge, closed the door. Then the father ran up and -went in himself, fastening the door after him. The moment the children -saw him, they began to cry. “Why do you cry,” he asked, “I am your -father. Do not cry.” At this they stopped crying. Then he said, “You -will stay here with me.” As he had overheard them calling him father, -he asked, “How do you know that I am your father?” As he questioned -them, sitting by the fire, he on one side and the two children together -on the other, one of them, who was slightly larger than the other, -said: “Your uncle came over here and killed our mother, cutting off her -head and her breasts. Then he threw her intestines into a hollow log. -We were among the intestines, and as the breasts were there, we drew -milk from them and so were able to live. Her head is there with us now. -As the boy answered readily, the father asked him what they did with -the meat they took from the lodge. “We come,” said the boy, “to get the -meat to feed our mother.” The father said, “You must now live with me.” -He then made little ball clubs and a ball for them to play with in the -dooryard; he was so kind that they were willing to stay. - -Whenever their father went hunting they would go and feed their mother. -Once when the father came home, one of the boys said to him, “Our -mother is very hungry, for we have not fed her today.” The father -replied: “Feed her; give her all she will take. I have no objection. As -you know, we always have plenty of meat, so you may take as much as you -please to feed your mother.” He was very kind to the children, because -he loved them, and to keep them from running away, he let them do as -they liked with what was in the lodge. He soon discovered, however, -that his stock of meat was disappearing very fast, faster than he could -bring in more. This continued until he began to feel discouraged and -frightened. The boy said to his father when the latter returned one -day, “My mother eats all the time,” telling how much she ate, and asked -his father to go and see her. The father went to the tree with the -boys, and on looking in, saw two great eyes in a skull from which the -teeth were projecting and the flesh had disappeared, and the bones of -which were somewhat bruised. - -The boys asked, “Now, father, what do you think?” “I am afraid,” he -answered, “that after she has eaten all our meat she will eat us.” - -“Let us go to some other part of the world, so she will have to travel -far to overtake us,” said one of the boys; “we can not feed her any -longer, for she never gets enough now, and we are tired.” The man saw -that, do what they might, she would not be satisfied. The boys said, -“We will go away first if you like.” The father answered: “You may go. -Your mother has become a man-eater. You may escape.” The next morning -the boys started westward with the dogs. The father said he would not -go just then, but that he would follow. He had to go in another -direction and therefore would go southward first. When the children -were a short distance from the lodge the dogs looked at them, and -thinking how hard it was for them to trudge along, the larger dog said -to the larger boy, “Come! get on my back;” and the smaller dog said to -the smaller boy, “Come! get on my back.” Both mounting the dogs, away -they went. The dogs ran so swiftly that the hair of the boys’ heads -streamed backward, and they enjoyed the ride so much that the woods -were full of their laughter. After they had gone a long distance, for -the dogs went like the wind, they saw traces of human beings. There -were places where the trees had been cut down. The dogs said, “Now you -would better slip off and go on foot to the settlement.” The boys were -unwilling to go, but the dogs were determined, and shaking themselves, -as if they had just been in water, the children tumbled off. Telling -the children again to go on to the settlement, the dogs went back to -their master. He had told them that he would leave in two days, for -then the Head would come out of the tree and go into the lodge; then -climbing up to the place where the meat was kept, the Head would eat it -all. - -The boys had told their father that by going southward he would find -uncles who might help him escape, for they were just such powerful men -as his old uncle was. When the dogs got back to their master they said -that he must make every effort he could to escape; that they would -remain until the last piece of meat was gone, but that he must go at -once. The lives of all were in danger, for when the meat was all eaten -the Head would fly in the direction of her people, although they (the -dogs) would stay and detain the Head as long as possible. “In three -days all the meat will be devoured: flee for your life; go south toward -your other uncles, for she will follow you,” the dogs said. - -The man did as the dogs advised, starting off southward and going with -great speed, for he was a good runner. Two days after he had left home -one of the dogs overtook him and said: “The meat is all gone and she is -now trying to find the trail of her children. She can follow it as far -as they walked, but no farther, for we took them on our backs at a -certain distance from the lodge and carried them far away. They are now -in the west. Be on your guard. She will soon strike your trail and -pursue you. Follow me! The Head is very angry.” As the dog looked back -he said: “The Head has started and is coming. We have never seen so -great witchcraft as she has, although we have seen much, but this we -are not able to comprehend. As you have always said, there is no one -living who can outrun you; now use all your strength.” - -When the Head started, the dogs left behind did all they could to delay -her, biting her whenever she turned to pursue them, and dodging into -the ground. As the Head went on again they would spring at her; and -when she turned on them they would again escape into the ground. Her -track could be seen plainly, for the bark was all bitten from the -trees, where the dogs kept her back and prevented her from flying -ahead. - -All at once, one of the little boys, far off in the west, said to his -brother, “Our father is to be pitied; our mother has turned into some -strange being and is pursuing him.” Soon a second dog came up to the -man, saying, “Your wife has changed into a Flying Head and is possessed -of such power that we do not know how to detain her any longer. My -brother dog and I are doing all we can, but you must hurry; you must -keep straight ahead. Go always toward the south.” The man ran with all -his might. Seeing a lodge at a distance he ran up to it, and entering, -said to an old man sitting there: “Uncle, help me! Something is after -me that is going to take my life. Help me!” “All right. Although I do -not know what it is, I will help you all I can; but hurry on to the -next lodge; there you will find your aunts,” replied the old man. The -man had got about halfway between the two lodges when he heard a -terrible noise. Looking back, he saw that the Flying Head had reached -his uncle’s lodge, and that they were fighting with all their strength. -There was a terrible struggle about the lodge. Soon he saw that his -uncle was killed, and that a great black cloud rose up into the sky -from the spot.[133] The uncle had told his nephew that after the Head -had killed him a dark cloud would go up to the very heavens. At that -moment the dog came up again, saying, “Your uncle is killed; he was -never beaten before in his life.” When she had killed his uncle the -Head rushed after the husband, for she had eaten every bit of the -uncle’s flesh in a moment. “Hurry!” said the dog; “we are sure to die; -we have but two places of refuge left, it is through your uncle who -killed her that she has become a witch.” - -As the man ran on, nearly exhausted, he saw a lodge, and running into -it, he called to his aunts, “Help me! Help me! Something is after me to -take my life.” “Poor man,” said his aunts, “hurry on; we will do what -we can to delay the Head. Go to the next lodge, where your mothers -live; if we can not detain her, perhaps they will be able to help you.” -He was not out of sight when he heard his aunts call to their children -to have courage, and then he heard a great tumult. When the Head flew -into the lodge, it bit at everything with which it came in contact, -tearing it to pieces. The women attacked the Head with clubs, and there -came to his ears the sound of the blows of the clubs on the skull. When -halfway to the other place, all was still at his aunts’ lodge. - -Suddenly he heard his brother calling out, “Run! or we are lost.” The -invisible brother who urged him forward pushed him by the neck whenever -he was near, and then they seemed to run faster. They were in a great -hurry to reach the lodge, and he pushed him on until they were there. -Thereupon the man called on his mothers, saying, “Mothers, help me! -help me!” “Oh, poor son! you are in trouble; go on—we will do what we -can.” He hurried through the lodge. The Head came in as he went out, -and the dog, running around the lodge, urged him on. The brother was -invisible when they passed through the lodge. The mothers called out to -all their children, “Kill the Head if you can!” All got their most -deadly and potent weapons, and the two brothers heard the old mothers -urge their children to fight with all their strength. The dogs remained -outside the door, ready to fly at the Head when she came out. One of -the women stumbled and fell, whereupon the Head, after catching and -hurling her out, devoured her in an instant. - -The old mothers now cautioned their children again to take great care -and make no missteps. Now the youngest one thought of some bear’s fat -they had in the lodge, and the idea came to her that the only way they -could kill the Head was by use of this. After the Head had eaten the -first girl and was chasing the others through the lodge the bear’s oil -began to boil.[134] As they threw the boiling oil, it singed and burned -the Head, killing it (the animated Head was merely the skull with long -projecting teeth). - -All wishing to give thanks, the mothers said: “We ought to have a game -of ball. Your brother is free. It is our duty to give thanks. The ball -shall be this Head.” Picking up the Head, she carried it out, calling -in a loud voice, “Here, warriors! is a ball you can have to play with.” -Soon a great crowd of people came together with their netted clubs and -began to play. All the players were wild beasts of the woods. The man -stood near and saw the wild beasts playing ball with his wife’s head. -All tried to get the ball, and in this way they wore it out. - -The dog now came up to his master and told him that his wife was dead; -and when it said “Your wife is dead,” his strength seemed to leave him; -his arms dropped down, and he was sad. The invisible brother said: “You -feel grieved; for my part I am glad. I do not see why you should be -sad; she would have devoured you if they had not killed her. Now there -is nothing to harm us. Your old uncle has gone back to his own home and -will not trouble us now that he has eaten your wife’s flesh.” He added: -“Your children are living in this direction (pointing westward); be of -good courage, and go after them. I shall return. You will continue in -one direction with your dogs until you reach the boys. You need never -fear to suffer such hardships again.” So saying, he went home, and when -the brother looked after him he had disappeared. - -The man and his dogs went toward the west. The dogs had left the -children in a place near a village where an old woman lived with her -granddaughter. While the young girl was in the woods gathering fuel she -heard the sound of voices. On listening, as the wind came directly to -her, she discovered that they were human voices, and thought, “I will -ask grandmother what to do.” When she reached home with her wood she -told the old woman that she had heard children crying and asked her to -go to the woods to hear for herself. The old woman asked: “In what -direction were the voices? It is a pleasure to know that there are -children yet alive; they must be for us.” They went to the place. “Now -listen!” said the girl. “True,” said the grandmother. “Look everywhere -and find these children; they may be sent to us, as we are alone.” The -girl followed the sound, which she could hear distinctly as coming from -the ground. She kept on until she found the two children, seemingly a -year old, one slightly larger than the other. Going up to them she told -them to stop crying; that she would be their mother. As she stood there -talking her grandmother came, who pitied the children; she found that -they were clothed with skins. The grandmother said: “Now stop crying. -You shall be our children. I will be your grandmother and my -granddaughter will be your mother.” The girl added: “All we have shall -be yours. I will love you as a mother.” The boys stopped crying. Each -had his little bow and arrows and ball club. The children went home -with the women. The old woman said: “We will take care of these -children. There are many people in the village, but not a child among -them all. I lived here a long time, but have never seen a little -child.” The children soon seemed larger and sometimes would go to hunt -birds. They were never gone long at a time, and never went out of sight -of the lodge. “Grandmother,” called one of the boys one day, “come and -see what we have killed; it is all spotted and lies yonder in the -weeds.” “Where is it? Where is it?” she asked. The boys led the way, -but she could hardly keep in sight of them, as the weeds were tall. On -reaching the spot she found a fawn, a few hours old, which they had -killed. She carried it home, saying to herself: “I am thankful to have -these children; they will be great hunters in time; their game is -getting larger. First they kill birds, now a fawn.” When they did not -feel like hunting they would play out near the lodge and then go in and -sit down. - -One day one of the boys said, “Our father is coming.” The other said, -“I hardly think our father is alive.” The old grandmother overhearing -this, told the boys to go out and shoot birds, for she wanted some to -roast and eat. The next day while the children were out a man came into -the lodge. The invisible brother had told him where he would find his -children, and that he must say when he came to the old woman’s lodge, -“Grandmother, I am thankful to see you,” and to the girl, “Sister, I am -very glad to see you.” As he went in he saw the old woman and saluted -her as grandmother; to the girl he said, “Sister.” One of the boys -outside said, “Our father has come.” The other replied: “I do not -believe this is he, for our father had two dogs. There are no dogs with -this man.” As the boy was bound to know, raising the doorflap slightly, -he saw his father sitting with his elbows on his knees and his face in -his hands. Noticing a red spot on his jaw, the boy said further: “Look -for yourself; see, he has a mark on his face; it is really he. Let us -go and see which way he came; we can tell his trail, and we will follow -it and see whether we can find the dogs.” - -They had gone but a short distance when they found that the dogs had -gone in another direction, whereupon one of the boys said: “Let us -follow their tracks; father loves those dogs; let us find them.” In the -evening they found one dog sitting on a fallen tree. The larger boy -said: “There sits one of the dogs.” “Let us go and see if it is really -father’s dog,” said the other. On hearing the children’s voices the -dogs were as much pleased to see them as the boys were to see the dogs. -The boys now said, “Let us all go home.” The boys did not know the way, -however, so the dogs took the lead. It was late at night and very dark, -and the people at home were frightened and very anxious about the -children, not knowing where to look for them. When the boys came back, -the grandmother asked: “Why were you gone so long? Why did you frighten -us so?” “We were looking for our father’s dogs,” said they. Thereupon -they went into the lodge, the dogs following. The man was lying down, -so all went to sleep. All were now together again. - -The young woman was the man’s own sister and the grandmother was his -grandmother. They all lived very happily together. And this is the -story. - - - - - -58. DOONONGAES [135] AND TSODIQGWADON - -Doonongaes, who lived at one end of Ganyodaes,[136] or Long Lake, had -such orenda (magic power) that no one in that region could influence or -control him. He claimed the lake and all that lived in its waters. - -Doonongaes had a servant, Skahnowa,[137] who lived at the other end of -Ganyodaes, which was so long that one end of it could not be seen from -the other. Skahnowa’s work was to patrol the lake and keep off -intruders. One morning early he jumped up, saying, “I must be on my -rounds, for if I do not I shall be punished.” So he hurried along the -shore; soon he saw some one with a pole, evidently fishing. Skahnowa -approached and, seeing him eating a fish, he asked, “What are you doing -here?” “Oh! there is a great deal of fungus138 growing on the hickory -trees here,” replied the intruder. “If you are getting fungus from the -trees, why do you go to the water?” asked Skahnowa. “You see,” said the -man, who was Djidjogwen,139 “the fungus is sandy and I go to the lake -to wash it.” “Well,” said Skahnowa: “I think you have stolen something, -and you better give up one of your own people as a gift in payment140 -for what you have taken. The owner of this lake will come soon and he -will settle with you. I am going on.” Djidjogwen stood on the bank and -kept thinking: “Can this be true? It is very strange if it be true that -one person owns this lake.” Going to his master, Skahnowa said: “I have -news for you. There is a man yonder at Dediosteniagon141 who is getting -fish out of the water very fast.” “I will stop him. I like to amuse -myself in this way,” said Doonongaes, who got his kettle ready at once -and, taking his club, started for the place. - -Skahnowa continued his journey around the lake. When Doonongaes came in -sight of Dediosteniagon, looking around carefully, he saw a man [142] -some distance off. “Oh! that is the one,” thought he, and diving under -the water he came out right in front of Djidjogwen, who had pulled out -a great fish a moment before. “What are you doing?” asked Doonongaes. -“What business have you to meddle with my game animals?” “Oh! you are -mistaken. I am not meddling with them. I am merely eating the fungus143 -that grows around here,” replied Djidjogwen. “Then how came that fish -here?” asked Doonongaes. “As I stood here a small bird flew along above -the water, and a fish, leaping up to catch the bird, perhaps, jumped -out here on the shore,” said Djidjogwen. “Oh! that is not true; I will -punish you,” snapped Doonongaes. Djidjogwen started to run. Doonongaes -followed and, striking him on the head with his club, killed him, -remarking, “That is the way I treat intruders on Ganyodaes.” He then -threw the body of the dead man over his shoulder and, after reaching -home, cooked his flesh. When the flesh was cool he ate the meat, which -he enjoyed much, and thanked Skahnowa for what he had done. - -One morning Doonongaes said to his servant: “I am going on a long -journey, and I want you to be faithful in the performance of your duty. -If you find a trespasser, kill and eat him.” “Very well,” replied -Skahnowa, “it shall be done as you say.” - -Doonongaes went westward, traveling day and night for a month. He -traveled till he came to a broad opening.[144] In the middle of the -opening he saw a lodge, which he could not reach without being seen. -“Very well,” thought he, “I will go underground.” He went into the -ground, and going forward until he thought he was at the right place he -came out. Peeping through a crack in the lodge wall, he heard singing, -and saw that there were two very old women inside. The words of the -song were, Onen waongiʹons ne ganio.145 “That does not sound well,” -thought Doonongaes; “I may get killed here. I will see whether I can -not steal this lodge.” So he pushed his horns under the lodge; then -lifting it on his head, he rushed away, carrying it on his horns. He -came very soon to the edge of the woods and ran into it. Finally he -heard a noise in the lodge. “Well,” said a voice, “it seems to me that -there is a terrible wind blowing.” (He went at such speed as to give -the impression of wind blowing past the lodge.) The other woman said: -“You must do all you can to stop it. Let us stand, you in one corner -and I in the other and sing our wind song.” Taking their places, they -said: “We beg you who have care of us to stop this wind. Our lodge is -so small that we are afraid it will blow away.” Then they sang Gaintho, -Gaintho.146 One of them, seeing the lodge moving, called out, “Hwu,147 -our lodge is moving.” “Well,” said the other, “maybe Doonongaes has -come; he always troubles poor people; hurry up, go out and see.” So she -went out through the smoke-hole, and, looking around, saw that they -were far out in the dense woods. On taking an observation to see -whither the wind was going, she saw a long black body moving, and she -saw that their lodge was on it. Going in, she said, “As I looked down -the wind I saw a very black thing, which was so long that I could not -see the end of it.” “It is just as I said to you,” said the other -woman; “this is Doonongaes, who is making sport of us. Now, do your -best to punish him.” - -These two old women, who were Gwidogwido [148] people, and sisters, -were possessed of such very powerful orenda (magic power) that it was -hard to conquer them by sorcery. Taking their clubs, therefore, they -went out of the smoke-hole. Then the elder of the two said: “Go to the -end of his tail; something is sticking out there. Strike it, and I will -try to cut its head off.” While the younger sister went to the tail, -the elder went to the neck joint. The younger sister, seeing objects -which resembled fins sticking out, began to pound these; soon she saw -that she was driving them in. “What shall I do,” thought she; “my -sister said these things would crumble to pieces.” She kept on -pounding, however, until she saw that something like milk began to come -out. She stopped striking them, whereupon the milklike fluid turned -into foam and came out stronger and stronger. At last, becoming -frightened, she ran to her sister, whom she found lying down, doing -nothing. She said, “Oh! my sister, what is the matter?” “Oh!” said the -elder, “I can not do anything; he has overpowered me by his orenda -(magic power); do the best you can.” The younger, driving their flint -knife into the neck joint, began to hammer it; finally the knife went -out of sight. Then she asked her sister, “What shall we do now?” “Our -only safety is to run away,” was the answer. The younger sister, going -down the smoke-hole, got a narrow strip of the skin of Djainosgowa. -This was the container of their magic power, or fetish. Coming back to -her sister, she said, “Now I am ready.” The elder answered: “Take hold -of one end of the skin and I will take the other. Then let us run to -the end of Doonongaes’ tail, where we will jump off and get away as -fast as we can.” It was a good while before they came to the end of the -tail. Then jumping off, they hurried along, not on the straight trail -but somewhat to one side of it. - -Doonongaes, who was running all this time with great speed, said at -last, “I do not hear anyone talking.” Then his neck began to feel -tired, and he said, “This lodge wearies me,” and jerking his head, off -went the lodge, falling some distance away. On going up to it he found -it empty. “Very well. We shall soon see about this,” thought he: “No -one has ever been able to get away from me. I will put these two out of -the way.” Thereupon he ran back as fast as he could, saying, “When -could they have escaped? Oh! my neck is sore.” As he went he snuffed -the air to find the women. Halting and looking around he saw tracks -where they had jumped from his tail, for the earth was torn up. “Ha, -ha! you think you are going to escape me,” he said, starting with -lightning speed on their track. He ran until night. Toward morning he -said: “The pain in my neck is increasing. I wonder if I should better -go back. No; I can not give up this chase. I have always thought I -could allow no one to overpower me, so I will keep on.” At midday he -came to the end of the women’s trail, and could track them no farther. -Now, he thought, “What shall I do, for I am determined to put them out -of the world?” - -Standing up, he became taller and taller until at last he stood on the -tip of his tail with his head high in the air. He saw a smoke far off -on one side, so he came down and shot off in that direction, reaching -the place in a few moments. Halting by the lodge, he thought: “I hear -some one inside. Very likely magically powerful people live here.” On -peeping in, he saw a very old man sitting down smoking, with his head -bowed. Doonongaes watched him for some time; at last the old man, -looking up, said: “Hwu, my nephew has come! Well, nephew come in. Why -do you stand outside?” “This is my uncle’s lodge; it seems he knows -me,” thought Doonongaes; so he went in. “Well, nephew,” said the old -man, “I am glad to see you. I have been expecting you for a long time.” -“Well, I have come. What do you want?” said Doonongaes. “Oh! you and I -will fight against each other,” replied the old man. “That suits me -exactly,” answered Doonongaes; “it is the very game I amuse myself -with.” “We will wait until noon tomorrow, when the fight will begin; -you can stay here with me until then,” said the old man. This old man -was the grandfather of the two women who were trying to escape. His -name was Gwidogwido. The next day the old man said, “Now, let us go.” -They went through the woods until they came to an opening, whereupon -the old man said, “Here is where I always fight.” Seeing the ground was -covered with bones, Doonongaes became greatly frightened and asked, “Is -there not some way to annul our pact, for I want to continue my -journey?” “No,” replied the old man, “we have agreed to it.” “What -would happen if I should refuse to play?” said Doonongaes. “Well, if -you do not want to fight, give yourself up to me, and I will do what I -like with you,” answered the old man. “If I do that I suppose you will -kill me; so we may as well fight,” replied Doonongaes. - -Thereupon the fight began. Doonongaes had a basswood club, while the -old man had a mallet. As they fought they moved around the opening -until they came to the farther end, striking at each other all the -time. At the end of the clearing they began to tear up trees, which -they hurled at one another. They opened a broad road through the -forest, uprooting the trees as they fought. They advanced until they -came to another clearing, at the farther end of which they saw a -village. Doonongaes now got another basswood club, for they had thrown -away their weapons when they began to hurl trees. The old man had to -defend himself with his hands and arms until they reached the village. -There he picked up a lodge, which he threw at Doonongaes, whereupon -Doonongaes threw another lodge at the old man. Thus they continued -throwing lodges as they went along, until a great cry was raised by the -people as they saw their lodges smashed on the heads of the combatants, -and so all attacked the two men. - -The people of the village were Djihonsdonqgwen [149] people, who were -great fighters. They determined to punish the two men, so with their -flint knives they killed the old man Gwidogwido, but Doonongaes ran out -of sight, shouting, “I have always said that nobody could conquer me.” -He added: “It seems to me that there is something in my neck. Can it be -that a limb fell on it, and a splinter stuck into my neck?” - -Doonongaes went on until he came to a new lodge. “Perhaps,” thought he, -“another uncle of mine lives here. I will have a look.” Peeping through -a crack, he saw two little boys playing with a man’s head, and heads -all around the lodge with flesh on them. He wondered where the boys got -these for they were too small to go out to hunt. “Perhaps they will be -able to cut my head off,” thought he, running away. A few moments later -one of the boys said to the other, “Did not you think some game came to -the lodge just now?” “Yes,” replied the other. “Well, let us hurry out; -we will soon bring it back,” said the other. Taking their knives, they -ran out and around the lodge. Seeing the trail, they ran along it until -they were at Doonongaes’s heels. When he turned and saw the two boys -behind him, each with an uplifted knife ready to strike, he seized the -first boy and threw his knife away. Then he did the same with the other -boy, and putting a boy under each arm, he hurried on. As he went along, -he saw a high precipice, whereupon he said, “Perhaps I had better throw -these boys over, for they annoy me.” After throwing them over the -precipice, he walked on. Presently he heard “Tcu! Tcu! that man walking -over there falls (is about to fall).” Doonongaes turned around to see -where the voice came from, with the remark, “This sounds as though they -meant me.” He stood looking around; soon he heard some one laughing, -and saw a man high up on the cliff. “It is absurd that he should make -sport of me,” said Doonongaes; “I will punish him.” Doonongaes hurried -toward the man, who was ahead. When he came to the spot where he -thought the man was, he could not find him, and could see no one. Soon -he saw far ahead the man peep from behind a tree, then dart back and -peep out again. Doonongaes ran to the tree, and going around it, said, -“Now, I will punish you, you scoundrel”; but he found no one there. He -looked everywhere. At last he saw another tree far ahead with the man -peeping from behind it. He hurried to the place, saying as he ran after -the man around the tree, “I have caught you”; but when he got around, -he could see no one. “This is provoking,” said Doonongaes, “he is -making sport of me; I must punish him without fail.” - -Doonongaes sat down under the tree to rest from the chase and closed -his eyes; in a little while he was sound asleep. The man came back and, -seeing Doonongaes asleep, said, “I thought this man said he was going -to beat me.” As he stood looking at Doonongaes he resolved to kill him. -Taking out a flint knife he cut his throat. At first foam came from the -cut but no blood; then it seemed as if Doonongaes blew a great breath, -whereupon out came the blood streaming in every direction. Then -Doonongaes died. “I did not have much trouble,” thought the murderer, -who was one of the Djoñiaik [150] people, “though he called himself -powerful”; and sitting on the tree above the body he continued to -laugh. - -When Doonongaes was killed his blood ran down the precipice. The people -who lived in the ravine below said they saw it. “This looks like the -blood of our people, like the blood of our great chief.” They all -gathered at the place where the blood was coming, and one of the -tallest men said, “I will try to look over.” He stretched himself up, -but could see nothing except the bare cliff. Then another man got on -his shoulders, a third on the shoulder of the second, another and -another doing likewise until in this way they reached the top. Djoñiaik -saw men coming, and noticing that they were the same kind of people as -Doonongaes, he said, “They are so many I will run away.” So, slipping -down from the tree, he was off. - -The men looked around—there lay the great chief of their people. One of -them, who became chief for the time, said: “Every one of us must do his -best (in the exercise of orenda). We will try to make him alive again. -Let two of you build a very large fire and two of you go to the end of -a lake for a thing that has been of great aid to our people—the white -pebble. Go quickly; and two more go to Doonongaes’s lodge at the end of -Ganyodaes, to get his fisher-skin pouch and bring it here; and two of -you go to the end of the earth and notify our grandfather, who lives -there. Tell him what has happened and find out what he thinks about it. -Let two go to the place where the rocks are the highest in the world, -for in that place lives a man who is master of the thing that has the -greatest power in the world. Let two get on the trail of the man who -killed our chief, Doonongaes; when they overtake him, let them kill him -if necessary, but if not let them bring him here and we will do what we -like with him.” In a short time the two appointed to make a fire had an -enormous one burning. The two sent for the white pebble reached a lake -surrounded by a hemlock forest that seemed to grow on rocks without any -earth. On looking around, the two men saw many stones of the kind for -which they were sent. Having picked up the right one, they went back -immediately, saying on their return, “We have brought what we were sent -for.” The new chief thanked them. Now all the people waited. - -The two men sent to Doonongaes’s lodge reached the lake, and as they -went along the bank, one of them said: “I am getting hungry. Let us -have some fish.” “Very well, we will catch some,” replied the other. -Soon they had a number of fish, and sitting down on the bank, they -began to eat them raw. Skahnowa saw these men eating fish, so he came -near and asked: “What are you doing? You are stealing my fish.” “Oh, -no!” replied the men; “this lake does not belong to you.” “Well, to -whom does it belong?” asked Skahnowa. “It belongs to the Controlling -Power,” was the reply. “No, the man who owns this lake has ordered me -to watch it,” said Skahnowa. “What is his name?” he was asked. “His -name is Doonongaes,” he replied. “Well,” said the two men, “Doonongaes -was killed some time ago.” “Are you sure of that,” asked Skahnowa. -“Yes; we have just come from the spot where his body is,” they said. -“Where is that?” asked Skahnowa. “At Broken Land, where the laughing -man lives. You know where that is,” they said. “Oh, yes,” answered -Skahnowa; “I will go and see. If he is dead, I suppose I shall get -possession of this lake and own it myself.” “Take the trail we came -on,” said the men. Then they went their way, while Skahnowa took the -trail along which they had come. - -The two men searched Doonongaes’s lodge, but for a long time they could -find nothing. At last they found in the smoke hole the pouch they -wanted. They took it out with them, and running very fast, they -overtook Skahnowa when he was almost at Broken Land. The three went on -together and in time came to the place where Doonongaes lay. Skahnowa, -looking at the remains, said, “It is true that he is dead, and yet he -thought no man could kill him, so greatly did he esteem himself.” The -two men delivered the pouch, and then sat down, waiting for the others -to come. - -The two men who went to their grandfather arrived at the place they -thought was the end of the earth, whereupon one of them said: “We are -here. Now how are we to find where our grandfather lives?” The other -answered, “I wonder if this is really the place?” They went along the -edge of the water, which was only a small lake, not the end of the -earth. Keeping on, at length they went around the lake. Seeing their -own tracks ahead, they said: “The other two men have passed here. Let -us go this way.” After going around again, they said: “Two more men -have come up. Now let us hurry and overtake them.” The two had not gone -far when one of them fell down with a great cry, saying: “I can not go -any farther. There is something in my foot. You finish the journey -alone. On the way back you can stop for me.” “Very well,” said the -other. On running around the lake still again, he said, “There are six -men running; now I will do the best I can. Why! there is a man sitting -ahead on the bank. Well, I thought I would overtake those people soon.” -The man who was sitting down, on turning to see who was running up, saw -his friend. The runner said to himself, “Why, it looks like my friend -who hurt his foot.” On coming to him, he asked, “What are you doing -here?” “I am resting; my foot is nearly well now, and I will start at -once. Did you go around and come back?” he asked. “Oh, no! I was on the -trail all the time,” came the reply. They set out together. One said: -“This must be a small lake. When we come to the other end we will go on -in a straight line.” - -They now watched the sun, and when it was at the other end of the lake, -they took their course from it, and then traveled a long time straight -ahead. Again they reached the limit of the land. Once more they said: -“It seems that we have come to the end of the earth. Let us look for -our grandfather’s lodge.” They saw an opening or clearing, and on the -farther side smoke arising. They found a lodge there, and on looking in -saw an old man, at which they said one to the other, “I wonder whether -that is our grandfather.” While they were looking, the old man, -straightening himself up, called out: “Come in, grandsons. Why do you -stay outside?” They looked at each other, saying, “How did he see us, -for his back is toward us?” Going around the lodge, they entered. The -old man said, “You have a message, otherwise you would not have come; -but let me get my pipe first.” [151] Taking his pipe and beginning to -smoke, he said, “Now I am ready.” “Well,” said the two men, “our people -are assembled in an important condoling council, and they said to us: -‘Go to our grandfather; tell him that our chief has fallen and that we -want to make him alive again.’” “Very well,” replied the old man, who -was one of the Ganos (Spring-frog people); “you have come on a very -important errand and I will give you something that will be of great -use to you, in fact the only thing that can bring your chief to life -again.” Going into a hole in the ground, the old man returned with a -white flint in the form of a canoe, about as long as a finger. In one -end of this white flint canoe was some black paint and in the other end -was a powder—a medicine of some mysterious kind. The old man said: -“When you go to use what I give you now, color your faces with this -paint, then paint your dead chief’s face with it also; and after that, -put this powder on the edges of the wound and wash his face with cold -water. Then blow on him and he shall come to life. When he opens his -eyes, put this powder into water and give it to him to drink.” Hurrying -off in the boat, they arrived at Broken Land without delay. They said: -“We were hindered by the lake.152 We kept going around it.” The new -chief replied, “People seldom get away from that lake, which is called -Ganigonhadontha Ganiodae152 (the delirium-making lake); it puts men out -of their minds.” - -The people now waited for the next two men. Those two went ahead till -they came to an opening lengthwise in the trail. On looking around, -they could see people sitting here and there. One of the men said: “I -wonder what they are doing. Are they watching and guarding the opening? -We must pass.” They passed by unharmed and traveled till night, when -they came to a hollow tree lying on the ground. They crawled into this -and had been there only a short time when some one rapped and said, -“Well, are you here for the night?” One answered, “Yes; we are.” “What -would you do if the Ganiagwaihegowa should come?” was asked them. “Oh! -we should like it; we should play tag and have a good time,” they -replied. Soon they heard a voice saying: “Come out as quickly as you -can. I have come to help you, for this is a very dangerous spot. The -magic power (orenda) of the man you are looking for extends to this -place, and he has a great many other places under his control. You must -follow me, or you will not live through the night.” They went with the -owner of the voice, seeming to rise in the air as they journeyed. After -a while the guide said, “Stop here and see what would have happened to -you if you had stayed in the tree.” As they looked back, they saw -Ganiagwaihegowa [153] tear the tree into bits, which flew around in -every direction. Ganiagwaihegowa looked for the men, saying: “He who -notified me said that two men were here. He always disappoints me, but -if he does this once more, I will cut his head off.” Then -Ganiagwaihegowa went away. The guide said, “Ganiagwaihegowa has gone -home, and you are now safe.” - -They spent the night in another hollow tree. The next morning they -hurried on and at midday came to the place where the rocks were -high—the highest rocks in the whole world—on the summit of which lived -the old man. As they stood at the foot and looked up, they said, “How -is it possible to get up where that old man lives?” but they went. They -searched until they found a ledge that seemed to ascend in a spiral; -this they began to climb, one ahead of the other. Sometimes they -slipped, almost falling off. At length the man ahead slipped on a round -stone, and over he went, striking on the rocks as he fell and going -down out of sight. “Well,” thought the other man, “my friend is dead;” -thereupon he kicked the round stone from the ledge. In falling it -struck the fallen man, who was just regaining consciousness, on the top -of his head, killing him. - -The man above went on until he reached the top of the rocks. At the -lodge of the old man, whose name was Hasʻhonyot (i.e., “his back is -turned”), of the Odjieqdah [154] (Crayfish or Lobster) people, he stood -a while, thinking, “this man is at home, I suppose.” Looking down among -the rocks, he said, “See where I would fall if he were to kill me.” -Peeping into the lodge, he said: “Sure enough, he is at home; he is -looking toward me and must have been looking at me ever since I came -up. I wonder where that thing is for which I have come. I wonder -whether that is it hanging up there. How shall I manage to get inside? -Perhaps I would better turn the lodge over and let it fall among the -rocks.” He overturned the lodge—down it went over the precipice, -whereupon he thought: “What will happen when it strikes? I will go and -see. I have overturned the lodge of the most magically powerful person -in the world, and did not have much trouble in doing so.” When the man -got halfway down he slipped. The farther he fell the faster he went. At -last, slipping over the edge of the rocks, he fell till he struck on -the topmost limbs of a great hickory tree; the limbs threw him upward, -so that he landed on a ledge on the side of the precipice. Not knowing -how to get down, he said: “I must die anyhow. I may as well jump.” So -jumping off, he came down the same hickory tree, to the branches of -which he clung; then he slipped to the ground, where he found his -friend’s body with the skull crushed. “I think it was I who killed him -by kicking off that round stone,” he said; “well, I could not help it.” - -The old man’s lodge stood all right on level land. He peeped into -it—there sat the old man. “This is dismal. I will burn the lodge,” said -he; so he piled up sticks until he had it covered, whereupon he set -fire to it. After the fire was well started, the old man said: “It is -getting rather hot here. I wonder what is the matter. Perhaps -Sʻhodieonskon [155] is playing tricks with me. It seems there is fire; -it feels like that. I wonder whether he is burning my lodge?” After a -while, hearing the noise of burning timbers, he was sure that there was -fire. “Very well,” said he; “if that is the case, I will call on -Hasdeaundyetʻha.”156 Then, taking native Indian tobacco out of a basket -made of corn husks, he began to burn the tobacco and to call on -Hasdeaundyetʻha, saying, “I ask you to make it rain so hard that the -rain shall put out every spark of fire around my lodge.” The moment he -finished speaking rain began to fall. It rained so hard that the man -outside had to run for safety. In a few moments the sky cleared off, -the fire was out, and no traces of rain were left. - -“I wonder how things are where I set the fire,” thought the messenger. -On returning to the place he found everything quiet—no fire; all in -order. “Pshaw! what can I do?” said he; “I might take the lodge along, -as it is not very heavy.” Picking it up and putting it on top of his -head, he started for Broken Land. Traveling with great speed, he soon -came near to his destination; but before coming in sight of it, taking -the lodge off his head, he said, “I will leave it here and let the new -chief say what shall be done with it.” After setting it down, he went -to Broken Land. “You have come, but where is your companion?” asked the -chief. “He fell from the rocks and was killed,” he replied. “Did you -bring what you went for?” he was asked. “Yes,” he answered. “Where is -it?” was the next question. “Not far from here, and I want you to say -what shall be done with it.” The chief replied, “Well, let us all go -there.” Thereupon all went to the spot where Hasʻhonyot’s lodge was -left. The chief said, “You stay outside while I go into the lodge.” -When inside he looked at the old man, who sat there smoking with his -head down. The chief thought “He is a very magically powerful man; he -could kill me in a moment if he liked;” then he said, “My friend, I -have come to your lodge.” The old man kept on smoking, not seeming to -hear. The chief called again louder, when the old man said, “It seems -as though someone is talking.” Then scooping the matter out of one of -his eyes with half of a clamshell, he threw it away; then he cleaned -the other eye in the same way. Having done this, he looked up, and, -seeing the man, said: “What are you standing there for? Go out! I do -not want you in my lodge. I live on the top of these rocks so as to be -alone,” said the old man. “I came out here,” answered the other, “in a -friendly way. Come out, look around, and see where you live.” On going -out and looking around, Hasʻhonyot saw that he was in a level country -and that many people lived about him, and he wondered how he got there. -“Did I bring it,” thought he, “from where the wind blows, or not? I -wonder whether my lodge was moving when my head was moving and bumping -here and there.” “Well,” he finally said to the chief, “what do you -want?” “I came,” replied the chief, “to see whether you would lend us -that thing which has so great and wonderful magic power?” “What do you -want it for?” the old man asked. “Our chief has been overpowered and -killed. We want to bring him to life,” said the chief. “I can bring him -to life,” said Hasʻhonyot, “in a very short time.” “How shall we pay -you?” the chief asked. “Find two of your best-looking women and send -them to me. I ask no more,” he replied. “I will talk with my friends,” -answered the chief. - -Thereupon the chief went out and told his people what the old man said. -They talked together a good while, saying: “The most beautiful women -are married; how can they be given away? Perhaps we should never see -them again?” At last the people said: “Let them go. If their husbands -are angry, we will settle with them.” They told the women that the old -man would have control of them thenceforth. The women said: “We all -want to have the chief come back to life. We must consent. Perhaps it -will turn out to be all right.” The chief went back to Hasʻhonyot and -said: “All is settled. The women are willing.” “Bring them here, then,” -said the old man. The women were brought to him. Now Hasʻhonyot had -five bloodsuckers as attendants, and he said to them: “Tie these women. -Do not let them go farther away than your own length.” The old man -carried these bloodsuckers under his tail. They fastened on the women -at once, but still held to Hasʻhonyot’s back. “All right now,” said -Hasʻhonyot; “your chief will be alive tomorrow, but in the meanwhile I -do not want any of your people around here.” The people dispersed, but -stayed around at a safe distance to see whether the chief would come to -life. During the night the old man went to the spot where the body of -Doonongaes lay, and as the women were tied to him, they had to -accompany him. He said, “There is no need of bringing this -terrible-looking man to life.” Nevertheless he went to work, cleaning -and washing the wound and putting upon it a certain weed pounded soft. -Then reaching down for water, he poured it on the mouth of the corpse -(there was no water near by, and the women never knew where he got it); -then he blew into Doonongaes’s mouth and talked to him (the women could -not understand what he said). Having done this, he built a small fire -and told one of the women to run to the lodge and get what was under -his couch. As she ran along the bloodsucker stretched out, but as soon -as she picked up the bark basket of tobacco and started back, the -bloodsucker began to contract. Hasʻhonyot took the tobacco and burned -it, saying, “I burn this to you, the Complete Power,[157] and ask you -to bring this man to life.” Then he sang, “Onen dondaʹwe né diiohegoⁿ -(what keeps alive is coming back here).” When he had finished singing -he sat a good while watching. Doonongaes did not come to life then. The -old man sent the woman again for tobacco, which he burned, repeating -the same words. Then he sang, Onen sagaion ne honhehgon, da onen -denshadat hehioendjade.158 When he had finished singing he blew into -the mouth of the dead man,159 who thereupon came to life. “You are well -now,” said the old man. Doonongaes did not speak. Again the old man -said, “You are well now.” Then Doonongaes answered, “I believe I am -well.” Hasʻhonyot said: “I will go home. You stay here until your -people come in the morning.” Hasʻhonyot went home, and the women went -to bed with him. - -The next morning the people came to Doonongaes and found him alive. -They were very glad. “How did you bring me back to life?” he asked. “We -sent a man to Hasʻhonyot’s lodge and he brought back the lodge and the -old man, who promised to restore you to life if we would give him the -two most beautiful women of our people. Therefore we gave them to him.” -“That was not right,” said Doonongaes; “I will kill that old man.” The -people said: “Do what you like. You are alive now, and we will go -home.” - -Going to the old man’s lodge, Doonongaes cried out, “Hallo, old man! -what are you going to do with these women—keep them for life?” “Of -course I will; they are mine now,” Hasʻhonyot replied. “I wish you -would let them go,” said Doonongaes; “why should you keep them?” “I got -them as pay for bringing you to life,” was the answer. “No matter; you -must give them up,” replied Doonongaes. “Oh, no,” replied Hasʻhonyot. -“You must,” said Doonongaes. “Well, then you must get out of my lodge,” -retorted the old man. “No, I will not go until you free the women,” -answered Doonongaes. Hasʻhonyot rejoined: “You must go at once; if you -do not I will kill you. I did not think you would annoy me, if I -brought you to life.” “Well, why did you bring me back to life?” asked -Doonongaes. “Go out of here,” said Hasʻhonyot. “I will not go. I want -those women,” said Doonongaes. The old man, springing up, drew his -flint knife. “Now, I say you must go,” said he. Doonongaes, drawing -back slightly, thought, “Pshaw! what a coward I am! I can play tricks -on the old man.” Going outside, he put his horns under the lodge—up it -flew in the air and then fell to the ground. (The lodge was of -stone.[160]) “Very well,” said the old man, “I will kill you.” So he -went out. “What are you doing?” he asked; “I think you are trying to -throw my lodge over. Do you want me to cut your head off again? I can -do it very easily,” he added. “All I want,” replied Doonongaes, “is -that you release the women.” “I will not release them,” declared -Hasʻhonyot. “You must,” said Doonongaes, and taking a reed, called -owl’s arrow, he hit him on the back; the blow glanced off without -hurting the old man a bit. Again Doonongaes asked, “Will you let me -have the women?” “No,” exclaimed Hasʻhonyot. “Well, I am going over -there a short distance. I will come back soon,” said Doonongaes. - -Going into the lodge, Hasʻhonyot asked his attendants, the -bloodsuckers: “What shall we do? I think he intends to kill us. Do you -think he can do it?” “Yes; we think he has gone for help,” they -rejoined. Doonongaes had gone to find the Djihonsdonqgwen [161] people. -He came to the place in which they all lived, one great lodge—a mound -lodge. Peeping in, he saw a great many people walking around. -Immediately one spoke to the others, saying, “Hurry up! we have some -game here.” Straightway there were great confusion and crowding and -rushing to and fro. There seemed to be rooms all over this immense -lodge, above and below and on every side. Entering, Doonongaes said: -“Let us have peace. I came here to lead to a work which you will like; -I know you will. I have come to hire you to kill a man over there.” -They said to one another, “Let us get ready to go.” Their chief lived -on a hill near by, but they did not notify him. Doonongaes led them to -Hasʻhonyot’s lodge, saying, “I want you to kill this old man, but do -not harm the women.” A great many went into the lodge, filling it, and -there was a vast crowd outside. Some time passed, and then Doonongaes -heard the old man scream and saw him run out. When outside the crowd -around the lodge caught him. They released the women. They hurried -home, accompanied by Doonongaes, who left the Djihonsdonqgwen to fight -with the old man until they thought he was dead. When the women reached -home they said, “We are now the wives of our great chief, Doonongaes.” -“Thank you, my daughters,” said their mother; “he has saved you, and it -is right that you should live with him.” So Doonongaes went to the -lodge of the two women and did not return to Ganyodaes. - -After a long time had passed both women had children, and he continued -to live with them until one day he said, “I am going to the place where -my friend, Hasʻhonyot, used to live on the high rocks.” When he reached -the foot of the rocks, he saw something lying on the ground, whereupon -he said, “He looks like some of our people.” It was the man who had -fallen over the precipice while climbing up to Hasʻhonyot’s lodge. At -last Doonongaes, having found the ledge on which the men had climbed, -reached the summit where the lodge had been; there he saw the -footprints of the man who had overturned it. On looking around, he -could see to the end of the earth,[162] in all directions. He looked -toward the west. Seeing far off a man killing people, he exclaimed, -“Pshaw, that man is a fool!” Descending the cliff, he hurried to the -place, where he found a great many people. To the man who was killing -them, he said, “What are you doing?” “Oh! I am guarding the land under -my control,” was the reply. “Yes. What is your name?” asked Doonongaes. -“My name is Tsodiqgwadon,”163 was his answer. “You and I belong to the -same people, then,” said Doonongaes; “we will therefore decide the -matter of supremacy164 in this way: Whichever one of us has the orenda -(magic power) to command the great rocks of the cliff on the south side -of this village to fall, shall own this place.” Then Doonongaes said, -“Let the rocks fall and fall this way.” He had barely spoken when the -rocks began to fall toward him. “Only half the rocks have fallen,” said -Tsodiqgwadon. “Now command them to go back to their places.” It was -done. Now it was the turn of Tsodiqgwadon. He said, “I command every -rock of the cliff to fall,” and every stone fell with a great noise, -only a mound of earth remaining where the cliff had just stood. Then -Doonongaes said: “You have won. You have more orenda than I have. You -are more magically powerful than I. I can do nothing more. Now, tell me -what I can do to satisfy you.”165 Tsodiqgwadon said, “I want you to let -women alone. Every woman living is mine.” Going home to his wives, -Doonongaes said to them, “You are not mine any longer.” “Why not,” they -asked; “have you sold us, or have you been beaten in a game in which -you wagered us?” “No; I met a man who claimed you,” he replied. “Who is -he?” they persisted. “Tsodiqgwadon!” exclaimed Doonongaes. “We do not -know him; how can we be his wives?” they asked. “Well, that is what he -said. I did all I could but he magically overpowered me. Now, I will go -to my old home, where I shall be better off,” answered Doonongaes. - -Thereupon Doonongaes went to Ganyodaes and, after seeing that all was -in order, he began to cook. When he had finished he heard footsteps. A -man kicked at the door, and in came his servant, Skahnowa, who said: -“What are you doing in my lodge?” “How came this lodge to belong to -you?” asked Doonongaes. “Get out of here!” said Skahnowa; “I do not -want you.” “I wish,” said Doonongaes, “you would tell me by what right -you claim this lodge.” “My master, the former owner, was killed, and I -took possession of it after his death,” replied Skahnowa. “Ah! that is -it. Do you not know me? I have come back,” said Doonongaes. “You -Doonongaes? No; I am sure my master was killed and that his body has -decayed by this time,” said Skahnowa. “No; it is I. I have come to -life,” answered Doonongaes. For a time Skahnowa was silent; at last he -said: “We will test this matter. Go to my lodge and bring the hind -quarter of a bear.” “Very well,” replied Doonongaes, and he started, -disappearing in the water of the lake. Coming out at a distance from -the lodge, he killed a bear and, without having gone to Skahnowa’s -lodge, brought a hind quarter. Skahnowa said: “You went quickly. Did -you bring what I sent you for?” “Yes. Here it is,” replied Doonongaes. -“This is fresh. All the bear meat I had home was roasted. You are not -Doonongaes. Go out of this lodge,” said Skahnowa. Beginning to cry, -Doonongaes went out. Skahnowa then started on his round of the lake. -Doonongaes had not gone far when he said, “What a coward I am! It would -be stupid of me to give up my lodge.” He went back but did not find -Skahnowa there, so he took possession. The next day at noon Skahnowa -returned just as Doonongaes was ready to eat. “What are you here for?” -asked Skahnowa. “I told you to go away.” “Why should I give up my -lodge?” asked Doonongaes. “If you do not go away, I will beat you,” -said Skahnowa. They began to quarrel, and then, going outside, began to -fight, moving along the lake. They fought the rest of the day and all -night. The next morning Skahnowa said: “This is a hard task. It may be -that he is my master. The only thing that makes me doubt it is that he -did not do what I asked him to do. He did not go to my lodge.” Finally -he said to Doonongaes: “Let us give up fighting.” “No,” replied -Doonongaes, “let us have it out. A man has to be killed, one way or -another.” “Very well,” said Skahnowa, so they fought again in good -earnest. Being of equal magical strength, they fought day and night for -one month.[166] Then Skahnowa said: “We would better stop fighting. I -think neither of us can conquer.” “Yes,” replied Doonongaes, “it is -useless to fight longer; but I want you to promise not to order me out -of my own lodge again.” “Very well,” answered Skahnowa, “you may keep -the lodge; the owner of it was killed long ago.” Doonongaes asked: “Do -you not really know me?” “I know my master is dead,” said Skahnowa. - -Doonongaes now went back to the lodge, thinking: “How can I get -possession of my lake? I must manage to control it again.” The next -night as he lay thinking, he fell asleep and had a dream, and in the -dream a man said: “I have come to say that you have been fighting with -your servant Skahnowa. We people of orenda, or magic power,[167] know -immediately what is going on. All the people of magic power are stirred -up now, and if you wish to live, you must go to Tsodiqgwadon. All these -people fear him. You must get up and go now, for these people will be -here exactly as the sun comes up in the east. Start immediately, and -try to be there before daylight.” Doonongaes was astonished at his -dream, but said, “I want to live, so I will go.” Starting about -midnight, and going to his wives, he slept with them. Then he arose -very early in the morning and journeyed on. He found Tsodiqgwadon at -the same place where he had seen him killing people. He had barely sat -down when a man, kicking aside the door flap, asked: “Have you seen -Doonongaes?” “What do you want of him?” asked Tsodiqgwadon. “We want to -have a trial of our orenda, or magical strength,” came the answer. -“Yes; I have seen him, but it was a good while ago,” said Tsodiqgwadon. -“There are fresh tracks coming here. Why do you try to hide him?” said -the stranger. “I am not trying to hide him, and do you go out of my -lodge,” replied Tsodiqgwadon. “I want to see Doonongaes,” said the -other. “Have I not said that I have not seen him? Do you understand -me?” declared Tsodiqgwadon. “Well, I did not come with any evil -intent,” said the other. “But why do you insist, when I tell you I have -not seen him?” retorted Tsodiqgwadon. “But the tracks made by him are -fresh,” was the other’s reply. “Pshaw,” said Tsodiqgwadon, “do you not -know what kind of man I am?” The visitor, who was a Dagwanoenyent,168 -ran out, screaming: “Oh! do not touch me. I do not want to fight.” -“Well, if you do not, then go home,” said Tsodiqgwadon. The man then -started for home. - -This man was barely out of sight when they heard a second man coming. -Kicking aside the door flap and jumping in, he inquired for Doonongaes, -saying, “I will eat him should I find him.” This was Niagwaihe.[169] -Tsodiqgwadon said, “I have not seen him.” “That is always the way with -this man,” muttered the other; “he is always hiding bad people. How -comes it otherwise that his tracks are here?” “I have not seen him. -What do you come for? I do not want you in my lodge,” declared -Tsodiqgwadon. “Why do you hide Doonongaes?” rejoined Niagwaihe. “I told -you I have not seen him,” said Tsodiqgwadon. “His fresh trail comes in -at your door,” replied the other. “Well, perhaps he came in and went -off another way,” said Tsodiqgwadon. The man went out to look; then, -coming back, he said, “No; it is as I told you; his trail comes in -here.” “Do you want to fight him?” asked Tsodiqgwadon. “No; I merely -came to see him,” was the reply. “If you do not go away I will kill -you,” said Tsodiqgwadon. “You know what sort of person I am; the best -way for you and me is to have it out.” Tsodiqgwadon then went outside, -whereupon Niagwaihe screamed: “Do not beat me. I did not come with any -ill feeling.” “Well, go home or I will fight you,” said Tsodiqgwadon. -Niagwaihe disappeared. “Now,” said Tsodiqgwadon to Doonongaes, who was -standing just behind him, “come out of your hiding place.” - -They had barely sat down in the lodge when footsteps were heard again -and Djainosgowa [170] rushed into the lodge, saying, “Yes; this is the -man for whom I have come.” Seizing Doonongaes by the hair he pulled him -out of doors. Tsodiqgwadon followed them. When outside he saw -Djainosgowa walking off with Doonongaes on his shoulder. “He has taken -away my friend, who came to live with me. Never mind,” said -Tsodiqgwadon to himself, going back into the lodge and beginning to -smoke. Then he thought: “Perhaps I would better go to help him. They -may kill him.” So, following Djainosgowa’s trail, he found him sitting -down talking with Doonongaes, and asking, “How did you come to think -that you have orenda? Why did you want to kill your servant?” -Tsodiqgwadon listened. Doonongaes answered, “Let us have peace. Why -should we fight?” “No,” replied Djainosgowa; “I am going to try your -strength in orenda.” Tsodiqgwadon was there, but had made himself -invisible to them. All at once Tsodiqgwadon seized Doonongaes and, -putting him on his back, said, “Let us go home. What is the use of -being here?” - -After Tsodiqgwadon had gone a few steps Djainosgowa found, on looking -around, that Doonongaes had disappeared. He searched everywhere for -him. At last he said, “Pshaw! I think Tsodiqgwadon took him away,” -whereupon he started back. When Tsodiqgwadon reached home, he said to -Doonongaes, “We will sit right down here. Djainosgowa will be back -soon.” Almost immediately Djainosgowa came in and asked, “Have you seen -Doonongaes?” “No; you jerked him out of my lodge. That is the last I -have seen of him,” declared Tsodiqgwadon. Djainosgowa said, “I believe -you are playing tricks on me. Where did you leave him?” “Why do you -accuse me? Go home! I am tired of you,” said Tsodiqgwadon. “I want to -see Doonongaes,” replied Djainosgowa. “Go out of here!” exclaimed -Tsodiqgwadon. “I will not go until I am satisfied,” persisted the -visitor. “I tell you to go. Can you not understand?” said Tsodiqgwadon, -getting up and going toward Djainosgowa, who jumped out of the lodge, -saying, “Oh! do not be angry. I did not come with any bad feelings.” -“Go home,” replied Tsodiqgwadon, “or I will beat you.” Djainosgowa had -to go, for he was conquered by superior orenda. Then Tsodiqgwadon said -to Doonongaes, “What have you done to all these people that they come -here after you?” “I had fought with Skahnowa, who had taken my lodge,” -replied Doonongaes. “We fought for one month, and because we fought so -long all the people having magic power around the world are excited; -that is all.” “Let us go to your lodge,” said Tsodiqgwadon. “I should -like to see your servant who is so powerful in orenda.” - -Thereupon they went directly to the place. Skahnowa was on his daily -rounds. “Where has he gone?” asked Tsodiqgwadon. “Oh! he has gone -around the lake. He will be here soon,” said Doonongaes, who began to -cook. Just as they were sitting down to eat, they heard footsteps, and -a man sprang into the lodge, calling out, “What are you doing in here? -Go out!” “Oh! be quiet,” said Tsodiqgwadon. “Well, what right have you -in my lodge?” answered Skahnowa. “Be reasonable,” said Tsodiqgwadon. -Skahnowa dropped his head; then, raising it again, he asked: “What are -you doing? Are you on some errand of importance?” “We have come to see -what you have been doing with your master,” replied Tsodiqgwadon. “It -is a great annoyance to have people come to try the strength of -Doonongaes since your fight with him took place.” “Is that man there my -master?” asked Skahnowa. “Yes; he is,” replied Tsodiqgwadon. “How came -he to be alive again?” Skahnowa asked. “That is nothing strange among -us people of great magic power—persons who are possessed of potent -orenda. We die and become alive again;[171] that is the way it was with -Doonongaes,” said Tsodiqgwadon. “Now I understand,” said Skahnowa. “I -will not quarrel with him; he can have his own lodge. I will never -trouble him again.” Tsodiqgwadon said to Doonongaes, “Let us go.” - -So they went along the lake shore and were soon at home. The ground -about was covered with tracks. Everything had been eaten; not a scrap -was left. “What are you going to do now?” asked Tsodiqgwadon. “The best -I can do,” said Doonongaes, “is to go home with you and you can give me -a couple of women to live with. Skahnowa will forget his promise and -will attack me if I stay here.” “Very well; come along and I will take -you to a woman,” Tsodiqgwadon said, so he brought him to a filthy, -ugly-looking creature of the Hanondon [172] people. “Here is a woman—I -want you to stay with her,” said Tsodiqgwadon. Doonongaes replied, “I -want another.” “Well, let us go on a little farther,” declared -Tsodiqgwadon. They soon came to a lodge in which was a woman of the -Hawiqson(t)173 people, dirty, and so badly deformed that one of her -feet was on her forehead. “Well,” said Doonongaes, “I suppose I shall -have to live with these women. You are the ruler here.” - -Tsodiqgwadon left him. Night came and Doonongaes hung his head, saying: -“I think my friend Tsodiqgwadon has treated me badly. I will not stay -with these women. I will go away.” He traveled all that night and the -next day; he traveled southward 10 whole days and nights. When 10 days -had passed Tsodiqgwadon went to the place where the women, Hanondon and -Hawiqson(t), lived, saying, “I will see how my friend Doonongaes is -getting on.” He asked the women, “Is Doonongaes at home?” “No,” they -replied. “Where has he gone?” asked Tsodiqgwadon. “We do not know,” -said they, “he did not stay here; he went off the first night you left -him.” “Pshaw! let him go,” said he, and Tsodiqgwadon went home. - -At the end of 10 days Doonongaes came to a large village in which all -the people wore feather headdresses. The chief of the village, -Gasaisdowanen,[174] asked Doonongaes, “What did you come here for?” “To -make a visit,” replied Doonongaes. “Who will take this man to his -lodge?” asked the chief. “He may go with me,” called out one man, so -Doonongaes lived with him. After a few days news came to the chief that -the people from the far west were going to make war on him; then a -challenge came. The chief asked his people to volunteer to fight the -western people. In two days he had 500 volunteers, among whom was -Doonongaes. They started, women going with them until the night of the -first day. The next morning when the warriors went on the women -returned to their homes. The warriors continued their journey until -they began to see signs of danger and to hear war whoops here and there -in the distance. When they stopped for the night the chief said, “Let -one man be on guard all night.” Doonongaes volunteered to do this -sentinel duty. He kept the fires burning and watched. About midnight he -heard a great war whoop and, saying to himself, “I do not want to die,” -he ran off. The western people, who were Dagwanoenyents, came to the -spot where the people were asleep and killed and scalped every one of -them. After getting away to a safe distance Doonongaes lay down and -slept. In the morning he said, “I will go and see what has happened to -my friends.” He found them all dead and scalped, whereupon he thought, -“I will go to the wives of these men and take them all.” - -When Doonongaes returned to the village he called the women together, -and said, “I wish to tell you that your husbands are killed, and that I -will marry all of you.” After talking the matter over all the women -except one were finally willing to accept the proposal. Doonongaes -said, “Very well; I will settle with the unwilling one.” He stayed one -night at each woman’s lodge. When he came to the unwilling one he said, -“If you do not marry me, I will cut your head off.” “Well,” she -answered, “you will have to overpower me first.” She was a great woman; -her name was Diagoisiowanens.[175] Doonongaes continued, “I am -magically the most powerful man in the world,” referring to his orenda, -or magic power. “Well, you must try me,” said she. Thereupon he went -out, saying, “I will be ready in the afternoon,” but he never returned. - -Going southward, Doonongaes traveled until evening. That night he spent -in a hollow tree. He went on for eight days. The ninth night he said, -“Diagoisiowanens thought she could overpower me, but I am too far off -now.” He was just going to sleep when he heard someone walking on the -leaves who, coming to the opening of his camp, said: “Doonongaes, are -you here? What would you do if Hononeowanen [176] should come here?” -“Oh! I should like it,” answered Doonongaes. The man went off, as it -seemed, and soon a great noise of falling trees was heard—a terrible -noise—the earth was torn up on every side. When Hononeowanen reached -the tree he said, “Come out!” Turning himself into a snake,177 -Doonongaes went out. When the other one saw him, he said, “Why, you are -one of my people.” “Yes, I am the chief of our people, the most -powerful person on earth,” was the reply of Doonongaes. “I think not,” -said Hononeowanen. “Yes, I am. In the west lives a man of our kind, -pretending to be the most powerful person magically in the whole world. -I met and overpowered him (Doonongaes lied; he meant Tsodiqgwadon). -“Well,” said Hononeowanen, “that man has more orenda than I, so if you -have more orenda than he, I do not want to meddle with you, so I will -go away.” So saying, he went off. Doonongaes stood a while thinking: -“Why did Hononeowanen come over here? I suppose he forgot that I am -second in magic power among my people. Well, I will go back to my -wives, but there is no use in doing that, as Diagoisiowanens might kill -me. I will go southward.” - -Doonongaes then walked two nights and days without sleep, until he came -to a great plain on the eastern side of which there was smoke arising. -Thereupon he turned himself into a man.[178] Soon he reached a village, -but he saw no one, though smoke was rising from every lodge. Entering a -lodge, he found a kettle full of meat over a good fire, but there was -no one at home. Going around the village, he waited. Just at noon he -thought, “I would better go again and see whether anyone has come -back.” He found no one. “This is very mysterious,” said he. “I will go -away—perhaps this is a place of the arts of sorcery.” - -Doonongaes next went westward. In the evening he saw another “opening” -and smoke arising, as before. “If I do not find anyone here,” said he, -“I will go back to the two women whom Tsodiqgwadon gave me.” He reached -the place, where he had been but a short time when he saw coming toward -him a splendid-looking man with great feathers on his head. This was -Hostoyowanen,[179] the chief of the village. Doonongaes greeted him -with, “Do you know the village off there in the east? Where have all -the people gone?” “They are dead,” answered the man. “Niagwaihe has -eaten them all. Tomorrow, perhaps, he will come here and destroy us.” -“I should like to stay here a few days,” said Doonongaes. “Very well,” -replied the chief, “tomorrow I will show you my village.” The next day -they went all around. Doonongaes saw that the people had beautiful -things—wampum, shells, and valuable skins; there were many people and -lodges. After they had seen all the village, Hostoyowanen said: “Now, -you must not stay any longer. I do not want you to die here. Run -southward and you may be saved.” The chief went home and Doonongaes -went southward. He ran fast, and when night came he slept in a hollow -tree. The next morning he said, “I am going westward. I do not mind -what that chief said.” Toward midday he was hungry. He said: “Oh! my -neck is sore; it has been sore for a long time and feels as though -something were in it. How can I cure it?” Having found a spring, he lay -down to drink from it, but saw the reflection of someone in the water. -“Oh! that looks like my wife, Hawiqson(t). Why is her face reflected in -this water? I am far from her now. This is strange,” mused Doonongaes. -Being frightened, he did not drink but, jumping up, he ran toward the -south, forgetting which way he was going. He ran all night. Just at -daylight he fell down from weakness. “Why,” thought he, “am I getting -so heavy and weak? Is it because I am hungry?” He lay there and could -not rise; he was too hungry, for he had not eaten anything for a whole -year.180 He thought: “Well, there is no need of my standing up. I am a -snake.” Changed from a man into a great snake, he went on, saying, -“Well, I am traveling again.” At noon, coming to a village, he went -into the last lodge, in which lived an old woman and her granddaughter, -who were very poor. “I want to stay with you a few days,” said -Doonongaes. “I have nothing to eat,” answered the old woman. “I want -merely to sleep; I do not care for eating,” Doonongaes replied. “Then -you may stay,” said the old woman. The next morning, before she was out -of bed, Doonongaes asked, “Had you a family long ago?” “Yes,” she -answered, “a long time ago I was married and had a large family, but -only two are living now.” “Well,” said Doonongaes, “you must have kept -a bow and arrows.” “Look around,” said the old woman to her -granddaughter, “and see whether you can find a bow and arrows.” After -hunting for them, at last she found a bow and arrows. Doonongaes -straightened the arrows and strung the bow. Then he shot through the -smoke hole, saying to the arrow, “Go for a large bear.” Soon they heard -the sound of approaching footsteps and then of something falling in -front of the door, at which the old woman said: “I think that man -Dagadiye has come again, for he is always rushing through the village. -He does not kill, but he chases our people.” Doonongaes laughed at her -words. “Why do you laugh?” asked the old widow. “I laugh at what you -say,” replied Doonongaes. “Well, what do you think the noise was?” she -asked. “I do not know,” said Doonongaes. “Go and see.” Going to the -door, she exclaimed, “Hwu! Hwu! There is a great bear here!” The old -woman made a hole under the jaw of the bear and, putting her thumb into -the incision, she tore off the skin. Then cutting open the body, she -took out the intestines, after which she hung up the meat. Then she -began to think: “Why did this bear come? Who sent it?” Finally she -asked, “My grandson, can you tell me why this bear came?” Doonongaes -said, laughing: “Did you not see me shoot? I told the arrow to bring a -bear and the bear came.” - -Doonongaes staid there all day, while the grandmother cooked. The next -morning he heard a noise. A messenger came in, saying: “I have come to -notify you that the daughter of our chief, Deyenegonsdasden,[181] is to -be married to the man who can shoot the black eagle perched on the top -of a pole that reaches to the clouds; the shooting begins at midday.” -Doonongaes said, “I can marry the chief’s daughter, for I can kill any -one of the eagles, even when flying high.” He straightened his arrows -and strung his bow as he lay by the fire. Looking through the smoke -hole, he could see the eagle on the pole.182 At midday all the people -were around the pole, when the chief said, “Now, do you begin.” -Doonongaes saw through the smoke-hole how the arrows flew. Each man -tried twice, but none of the arrows went near the target. He watched -until night, and then the chief said, “Tomorrow we will try again.” The -next morning Doonongaes said, “None of these men can kill that eagle.” -Stringing his bow, he shot an arrow through the smoke-hole, which he -saw go straight to the eagle and pierce it. The eagle fell, while the -arrow transfixing it stuck into the ground, taking root so deep that no -one was able to pull it out. Every man said, “I did it.” But the chief -replied, “Then take the arrow out.” Each tried but could not draw out -the arrow. Now Doonongaes said to the old woman’s granddaughter:183 “Go -after my arrow. Somebody may break it.” She went to the place, saying, -“A man at our lodge sent me to get his arrow.” Thereupon, taking hold -of it, she pulled it out easily. - -“My daughter is married now,” said Deyenegonsdasden, so he sent two men -for Doonongaes. They found him by the fire at the widow’s lodge. When -they told him to come to the chief’s lodge, he asked, “Why does the -chief send for me?” [184] “He wants you to marry his daughter, for you -killed the black eagle on the top of the pole,” he was told, “Oh! I do -not want any more wives. I have more than 100 now,” returned -Doonongaes. They insisted, but he refused. On their return this was -told to Deyenegonsdasden, who said, “Now let 8 or 10 of you go, and if -he won’t come willingly, tie him and bring him here.” Going back, they -said, “You must come.” “I will not,” replied Doonongaes; “I am not -going there for nothing,” declared Doonongaes. “Well,” answered the -men, “it is not for nothing. The chief wants you to marry his -daughter.” “Is she good looking?” asked Doonongaes. “Oh, yes! she is -very beautiful,” the men replied. “Well,” said Doonongaes, “it would be -a shame for me to marry her; I am too nasty a man.” They tried hard to -persuade him, but he would not go. Then they tried to tie him, but he -hurled them away. Even after trying all day they could not bind him. -When night came they said, “We might as well give up and go home.” When -they went back they told the chief, “We can do nothing with him.” Then -the chief said to his daughter, “You must go to him.” As her father -told her that she must go, the girl went. She entered the old woman’s -hut, but Doonongaes paid no attention to her. After a while she said, -“I came to stay with you.” “Where do you live?” asked Doonongaes. “I -live in the center185 of the village,” the girl replied. “Who is your -father?” he asked. “The chief,” she said. “Oh! I will not marry you,” -said Doonongaes. “Are you sure you will not marry me?” asked the girl. -“Yes; I have too many wives,” he replied. “Are you married at home? -Where do you live?” she inquired. The reply was: “Sixteen186 days’ -journey from here I have more than a hundred wives. Farther on I have -two more.” “Where did you come from?” she continued. “I think you know -the place,” he said; it is called Dedyosdenhon.”187 “Yes,” he replied, -“I know where that place is; it is far away, near the end of the earth. -I suppose you will not go back there. It is too far, and you will marry -me.” “No, I am not looking for a wife here. Such people as you are188 -would not help me.” The beautiful girl began to cry. Doonongaes, -looking at her, asked, “What is the matter?” Whereupon she cried harder -and harder. Now Doonongaes himself began to cry. The old woman asked: -“What is the matter? Why do you cry?” No answer. Then she herself began -to cry. Her granddaughter, coming in and seeing that all were crying, -began to get lonely and to cry, too. Now all were crying, and they -cried louder and louder. Just as it became dark the chief heard the -sound of crying, and sent men to find out where it was. They went -through the whole village, but found no one crying. At last one said, -“Let us go over to the old widow’s hut.” On nearing it they heard the -sound of crying, so they returned to the chief and said, “The crying is -at the lodge of the old widow, Deienensowanens.”189 Hearing this, the -chief said: “My daughter is at that lodge. I must go over there.” When -near, he, too, heard the sound of crying, at which his heart grew weak, -and he thought to himself, “I can not go into that poor hut.” So he -remained outside, and soon he also began to cry, and he cried until he -forgot everything. When he came to his senses he was sitting at the -side of the old widow, “Broad-Shoulders.” He did not know where he was. -He was not crying, merely thinking why the others were crying. After a -while he said, “Let us all be of good cheer and stop crying.” Now the -old woman thought, “Who said that?” and, on looking up, she saw the -chief of the village, whereupon she asked, “Why are you here? I never -saw you near me before.” “I came to cheer you up,” he replied. “Very -well,” said the widow, “but tell your daughter to stop crying. I -thought it was the rule to cry, for when she got here she began to do -so.” The chief said to his daughter: “Stop crying! It is not right for -you to cry. If you do not stop, I will cut your head off.” Being -afraid, she stopped. Doonongaes cried on as before until finally the -old woman said, “My grandson, every one has stopped crying; so do not -cry.” He paid no heed. The chief tried to stop him, but he cried the -more, and continued to cry until morning. He was sitting on a block -with his elbows on his knees and his head resting on the palms of his -hands. In the morning his companions saw a great pile of wampum in -front of him. All his tears were beautiful wampum. The chief asked: -“What are those things? Are they not good for something?” “Yes,” -replied Doonongaes, “if they are strung together. If a man is sad and -cries, and a string of them is given to him, all will be well again.” -Doonongaes had now stopped crying. The chief said, “I want you to be -the chief of this place, and I will be the second, or vice, chief.” -Doonongaes sat with drooping head for a while, after which, looking up, -he said: “I do not want to be a chief. I am great enough now. I am -known everywhere. I am second in magic power in the entire world—that -is enough for me.” The chief asked, “Do you know who is first in magic -power in this world?” “I do,” he replied. “Who is he?” was the next -question. “Tsodiqgwadon, who lives at Dedyosdenhon,” he answered. “Very -well,” said the chief, “I can say no more. I will go home, taking my -daughter with me.” “Yes; go! I do not want you here,” Doonongaes added. - -The chief and his daughter then returned home, whereupon Doonongaes -began to laugh. The old woman asked, “Why do you laugh?” “Oh! I am -laughing at the chief, for his daughter very much wants to get -married.” The old woman replied, “You would better stop laughing and -appoint some one to marry her instead of yourself.” “Well, grandmother, -you must go and find some poor man to marry her,” said Doonongaes. -“Very well, grandson. I will go to a ‘Shabby Man’ who lives on the -other side of the village and speak to him about it.” When she got to -the place she said to the “Shabby Man,” “I have come to have you -marry?” “Who would marry me? Nobody wants me,” said the man. “Oh, yes! -I can find you a wife, a beautiful one, too,” was her answer. The -“Shabby Man” said, “All right,” and went home with the old woman. -Doonongaes asked: “Are you the man? Do you want to marry?” “Yes. I -should like to marry, if anybody would have me,” replied the man. -Doonongaes said to the widow’s granddaughter, “Go to the chief and say -that Doonongaes will marry his daughter now.” So she told the chief -what he said. “Very well,” he answered, sending his daughter to the old -woman’s hut. Doonongaes asked her, “Do you want to marry me?” “Yes; for -you killed the eagle,” she replied. “Would it please you if I should -appoint a man to marry you?” Doonongaes added. “Yes,” was the girl’s -answer. “This is the man I appoint,” declared Doonongaes. Turning to -the “Shabby Man,” the girl said, “Come, we will go home to my father’s -lodge.” At this the man laughed for gladness. - -Doonongaes spent a whole year with the old woman. One morning he said: -“Now, I am going to the southern end of the earth. I want to know how -things are there.” “Very well,” replied the grandmother. “Come in on -your way back,” she said. “I will,” said Doonongaes. He left all the -wampum with the old woman, for if he wanted any he had only to cry in -order to get it. After traveling all day and all night, in the morning -he came to a great opening in the woods. As he stood looking around the -place, he saw some dark object in the west. Looking very sharply, he -said: “What is that dark thing? Is some one watching?” He stood there a -good while. Just at midday, seeing that the object was lying down, he -thought: “What can that be? I must go there and see.” He ran thither as -swiftly as he could, and on coming to a piece of smooth ground, there -he found one of the Djainosgowa family. The one that had been standing -up was the old man who guarded the opening; he was now lying down to -sleep, for it was just midday. There were two old Djainosgowa persons -and five children. Doonongaes, frightened, ran into the woods, -thinking: “I must go home. I do not want these Djainos people to kill -me.” - -So Doonongaes ran a whole month, day and night, until he reached the -lodge of Tsodiqgwadon, whom he found sitting by the fire with his head -hanging down. When he looked up and saw Doonongaes he said, “Oh, my -friend! are you alive?” “Yes; I have been traveling,” said Doonongaes. -“Why did you leave your two wives?” asked Tsodiqgwadon. “Oh! I do not -think those women good enough for me; they are too ugly,” was his -answer. “Why did you tell me you wanted them?” he was asked. “I did not -want them. I wanted good-looking women,” he said. “Well, you can not -have two beautiful women,” declared his questioner. Soon they heard a -noise, at which Tsodiqgwadon said, “Sit down behind me.” A stranger, -entering, asked, “Have you seen Doonongaes?” “I have not,” answered -Tsodiqgwadon. “Well, I have tracked him to this lodge,” came the reply. -“What of it? I have not seen him,” was the reply. “You must have hidden -him,” persisted the stranger. “No; I tell you I have not seen him.” The -stranger, who was Djainosgowa, and who had followed Doonongaes from the -great opening, now said, “I must go home.” “You would better do so,” -replied Tsodiqgwadon. As he started off, Tsodiqgwadon said to -Doonongaes: “Come out here. I want you to go to the northern end of the -earth and see how my father is getting on. He lives at the edge of the -earth. Ask him if he will not come here. Tell him we are to have a -great council at Broken Land. All the people of the world are to meet -there.” “What is your father’s name?” asked Doonongaes. Tsodiqgwadon -said, “Deanohdjes.[190] He is of the Geia191 people.” - -Doonongaes immediately started on the journey. He traveled day and -night for a whole year,[192] but could not reach the northern end of -the earth. One morning he said, “I do not believe I shall ever get to -the place where Deanohdjes lives.” Sitting on a large stone he wondered -what he should do. At last he thought, “Well, I must go on; if I do not -Tsodiqgwadon may kill me, for he is greater in sorcery than I.” So he -traveled on for another whole year. Then he thought again: “How much -farther must I go? I am very far away from Hanging Rock.” (Tsodiqgwadon -was so magically powerful that he caused Doonongaes to lose his course, -and hence to go round and round without ever drawing nearer the place -to which he was sent.) One morning Doonongaes heard a voice from some -village near by. There sat Tsodiqgwadon, who turned, and, looking at -him, asked, “Well, have you come back?” “Yes,” said Doonongaes. “Have -you seen my father?” continued his questioner. “No; I could not find -his lodge,” replied Doonongaes. “Well, you have been gone a long time. -Where have you been?” said Tsodiqgwadon. To this Doonongaes rejoined: -“I thought I was on my way north, and that I was a great distance from -here, and I wanted to know how far I was from your father’s lodge.” -Tsodiqgwadon began to laugh and to make sport of him, saying, “I want -you to go straight ahead this time, not in a circle.” - -Doonongaes now set out the second time. He traveled northward for 10 -days and nights, when he came to a narrow opening which was so long -that he could not see the farther end. This was called -Nitgendasadieha.[193] He started to cross this opening. At night he -slept soundly on the grass. The next morning he traveled on. He was -10194 days in crossing this opening. Going on farther, he came to a -second opening, through which he saw a lodge at the farther end. -Peeping through the cracks in the wall, he saw sitting inside by the -fire with his head down, smoking, an old man. The old man, who was of -the Osigweon195 people, raising his head, said: “I smell a human being. -My nephew must have come. Well, nephew, come in. Why do you stand -outside?” Thereupon Doonongaes, thinking, “How did he know I was here?” -went in. The old man continued: “I have been wishing for a long time -that you would arrive, for I knew you were coming. Now, nephew, I have -a game which I always play when anyone visits me—it is a foot race. We -run from one end to the other of the narrow opening.” “I have nothing -to bet,” replied Doonongaes. “Oh!” replied the old man, “bet your -head.” “Very well,” said Doonongaes. “Wait a while,” said the old man; -“I will tell you when I am ready,” and he went into another room. -Doonongaes, making himself invisible, followed him. The old man had a -bark canoe there, in which was a living thing that seemed to be without -bones, being a mass of flesh about 2 feet long, in the shape of a -lizard. As the old man rubbed his hand over it, a fluid resembling milk -came out of the living object, with which the old man rubbed his hands -and his whole body. Doonongaes also rubbed himself with the juice -before going out. Then the contestants placed themselves at the end of -the opening, whereupon the old man said, “I will start just as the sun -comes to the middle of the sky.” They stood watching until the sun was -exactly in the middle of the sky. Then they started. The old man, -throwing out his arms, pushed Doonongaes far back. The latter, -springing up, however, soon overtook the old man, and catching him by -the neck, threw him back, saying, “That is what I do when I want to -win.” They ran on until the middle of the afternoon, when they reached -the other end of the opening. At sunset Doonongaes was back at the -starting place, where he staid all night. In the morning the old man -came, and Doonongaes said: “I have won. Now I will take off your head.” -“Well,” said the old man, “I will have a smoke first.”196 “Oh, no,” -said Doonongaes, cutting off the old man’s head at once. - -Then Doonongaes continued his journey northward, traveling for two days -and nights. When he tired of walking he turned into a long horned -snake. Soon, seeing a great black cloud coming with rain and thunder, -he thought, “Hinon [197] wants to kill me”; hence he went down into the -earth so far that Hinon could not reach him. After staying there a good -while, he said, “I must go on”; so he changed himself into a man again -on account of his dread of Hinon. He soon came to a river, on the bank -of which he stood, wondering how he was to cross. He went along the -bank to the point where the river entered a lake. There he thought, “I -must change myself into a snake and go into the water.” After crossing -he became a man again so Hinon would not pursue him. - -Doonongaes journeyed on a whole month. One morning he came to an -opening called Gendagwen(t),[198] where he saw nothing. Having passed -through this he saw a woman. He ran forward swiftly, but could not -overtake her. She went with such speed that they were the same distance -apart at night, when he thought, “I can not catch her, so I may as well -camp.” Picking up some dry sticks, he made a fire. On looking around he -saw that the woman had camped just ahead. “Oh, pshaw!” thought he, “I -will go there.” He started, but as he advanced so did she. When he came -to her fire there was no one there, so he said, “I will stay here.” -Soon he saw another fire ahead, which he knew to be the fire of the -woman whom he was following, whereupon he said: “I am ashamed to stop -here, so I will go on.” He reached the second fire, but no one was -there. Then he said, “I will go back to my own fire and stay there.” -When he reached his camping place the woman was back again at her first -fire. He followed her all the next day, always at the same distance. On -reaching an opening she went into a lodge. Following, he found her -sitting on one side of the fire, and an old man on the other side with -his head bowed. Seating himself near the woman, Doonongaes asked her, -“Do you not want to marry me?” She made no reply. He asked again, “Will -you marry me?” He asked three times, but received no reply. Then the -old man, who was a Dagwanoenyent (i.e., Cyclone), raising his head, -said to the girl: “You have brought home game. Wash my big kettle, -granddaughter, and boil some water, and I will kill the game.” At this -he began to sharpen his flint knife, whereupon Doonongaes ran out, with -the old man following him. Doonongaes mused: “What trouble comes to me: -I shall die now. This is because I tried to catch the girl.” The old -man was close upon him now, and as he lifted his knife to strike, -Doonongaes stepped aside, so the old man cut his own knee. He fell down -on account of the pain, but spitting on his hands, he rubbed the wound, -thus curing it instantly. Then springing up, he ran on. All day he -followed Doonongaes. Many times he cut himself as he did the first -time, but always healed the wound with spittle. At sunset Doonongaes -said, “What a shame! I ought to kill that man.” Turning himself into a -snake, he tore him to pieces. As he threw off the legs, he said, “I -want you to become owls,” and away they flew, owls. He made the old -man’s flesh into all kinds of birds.199 - -Then he said, “Now, I will go back to the girl; it may be that she will -marry me.” Reaching the lodge just at midnight, he went in and said to -the girl, “Your grandfather is dead.” “Is that true?” she asked. “Yes, -I have killed him,” said Doonongaes. “Well, what do you want?” she -demanded. “I want to live with you,” said Doonongaes. “Very well,” she -replied; “I was afraid of the old man—this is why I did not answer your -questions at first.” Doonongaes stayed with Ganos,[200] for that was -the girl’s name, a whole month. Then he said one morning, “I must -continue my journey.” - -So Doonongaes set out, and after traveling northward for 16 days and -nights, he came to the edge [201] of the earth. It was very cold there. -As he looked around, he saw a lodge in which he found a very old man -with white hair reaching to the ground all around him as he sat there. -Doonongaes said, “I have come to visit you.” The old man did not hear. -Thrice Doonongaes spoke but received no answer. Then he looked for a -club. Finding one, he hit the old man on the top of the head, saying, -“Do you not hear me?” The old man never moved, but muttered, “Mice must -have fallen from above my head. No matter.” Doonongaes, thinking what -kind of man is this, struck him again. Thereupon the old man, lifting -up his hair and tying it back so that he could see, asked, “What are -you here for?” “I came to visit you,” said Doonongaes. “I do not want a -visit from you. Be off!” he commanded. Doonongaes, who was nearly -freezing to death from the extreme cold, retorted: “Be quiet! do not -get excited.” “Oh! I do not care for other people,” said the old man. -“What did you come here for?” “I came to ask a question. Do you know -where Deanohdjes lives?” asked Doonongaes. “Yes; he lives in the middle -of the ice lake over yonder,” said the old man. “Do you know whether he -is at home today?” said Doonongaes. “Oh, you could not go to him today; -it used to take me 10202 days and nights to go to his place,” said the -old man. “Is there a trail?” inquired Doonongaes. “Yes, you will find -my tracks,” said the old man, who was a white bear. - -Now it grew colder and colder while Doonongaes traveled half a day -before he reached the place where Tsodiqgwadon’s father lived. He found -an open space in the ice. After standing there a while he saw a man -with great teeth rising from the water. The man said to Doonongaes, -“What do you come here for?” “Your son sent me. There is to be a great -council at Broken Land. All the people of the world will be there,” -answered Doonongaes. “What is the council for?” asked Deanohdjes. “I do -not know; your son has not told me,” replied Doonongaes. “Well, I will -start in 20 days from now,” rejoined the elder man. - -Trembling with cold, Doonongaes turned back without delay. In 10 [203] -days he was at Hanging Rock. Tsodiqgwadon asked, “Have you seen my -father?” “Yes,” replied Doonongaes. “Well, what did he say?” was the -next question. “He said that he would start in 20 days,” answered -Doonongaes. “Let us go to Broken Land,” said Tsodiqgwadon. They -started, but as they had 10 days’ time and it was only one day’s -journey to Broken Land, they went southward to look around. The next -day near sunset they saw a man coming toward them. “Who is that -coming?” asked Tsodiqgwadon; “he looks like a chief. What a great -headdress he has! [He had long feathers and much wampum.] He looks like -a great man, for his face is painted red and black.” Doonongaes said, -“Let us chase him.” “What shall we do with him if we catch him?” asked -Tsodiqgwadon. “I will take hold of his head and you of his feet, and -thus we will stretch him,” answered Doonongaes. “Very well,” said -Tsodiqgwadon. When they met, Doonongaes asked the stranger, “Where are -you going?” “To the north, to see the place where White Hair lives,” -was the reply. “What would you do if I should wrestle with you?” -inquired Doonongaes. “Oh! I should like that,” he said. So they began -to wrestle. Doonongaes threw his adversary; and then, taking hold of -his head and Tsodiqgwadon of his feet, the two began to pull, and they -pulled until his legs and arms were stretched out to a great length. -Thereupon Doonongaes said, “We will call you Gaisonhe.”204 - -Leaving him, the two traveled on. The second morning they saw some one -ahead, an ugly-looking man who had a great deal of wampum wound around -his body. He was shooting arrows as he sat on a stone. Doonongaes and -Tsodiqgwadon looked in the direction his arrows were going and saw many -deer standing there, but they noted that his arrows never struck one of -them. Going up to the man, Doonongaes asked, “What are you doing?” “I -am trying to kill deer. I have tried all the morning, but I can not -kill one,” said he. “Such a shot as you are can never hit anything even -if he were to shoot 10 days,” said Tsodiqgwadon, adding, “I will help -you.” As the man shot, Tsodiqgwadon blew on the arrow, which went into -the ground, at which Tsodiqgwadon said, “You will never see that arrow -again.” Immediately it took root and turned to Ohohwa Ohnoh.[205] -Tsodiqgwadon changed the man into an owl, after which they went on. - -Just at midday the two came to a cliff. As they stood on the edge, -looking down, Doonongaes said, “It seems as if some people live down -there.” Tsodiqgwadon replied: “I think so. Let us go down.” When they -reached the bottom, they saw that under the cliff was a plain, or -opening, with the cliff hanging over one side of it. The plain had -three points—a northern, a southern, and an eastern. At each point -there was a lodge. Doonongaes went south and Tsodiqgwadon went north. -Looking into the lodge that stood on the southern point, Doonongaes saw -an old man working at something. “What is he doing making such a -noise?” thought Doonongaes. The old man, looking up, said: “This odor -is like that of a man. How could anyone get in here, for my master -guards the entrance to the cliff?” The old man, who was of the Odjieqda -[206] people, was making a wooden bowl. He went to work again, saying, -“I will not waste time smelling.” Doonongaes heard him, and, saying “I -will make him waste his time,” he thrust his horns under the lodge, -and, lifting it into the air, threw it down so that it broke into -pieces. The old man, however, still sat on the ground in the same -place. Doonongaes laughed. The old man thought to himself, “Who is that -laughing?” and, looking up, he said: “Oh! that is Sʻhodieonskon.207 -Well, I will not do anything. I will go and tell my master”; with this -remark he started toward the entrance, while Doonongaes hurried off to -the lodge at the eastern point of the opening. There he heard the sound -of pounding, and peeping into the lodge, he saw four Odjieqda women -pounding Odauhdjah208 in stone mortars. The eldest asked, “Do you not -smell the flesh of man?” “Yes,” replied the others. “Well, hurry up, -take your clubs and try to kill him,” she continued. Doonongaes ran -off, frightened. The women came out, but could see nothing but tracks. -The old woman, whose name was Deiehnies,209 said, “Never mind; he will -come back.” “That is a strange place,” thought Doonongaes; “I will go -back and see what they will do”; so saying, he returned to the lodge. -The women immediately knew of his return, and old Deiehnies said, “Make -haste, my daughter, and kill the game.” When they came out they saw a -man standing near the lodge. Then the old woman changed her mind, -saying: “Do not bother him. It must be that he wants to marry—that is -why he comes.” One of the girls added, “Yes; let him alone,” but the -eldest said, “No; let us kill him.” The two younger girls returned to -the lodge, but the eldest, running up to Doonongaes, lifted her club to -hit him; he dodged, however, with the result that she struck herself210 -on the knee, whereupon she fell down crying. At this the old woman came -out, and taking hold of her by the hair, shook her, saying: “What are -you doing? If you want to kill the game, run after it.” Then the old -woman ran up to and struck at Doonongaes, likewise hitting her own knee -and falling down crying. Doonongaes now went to the lodge where the two -younger girls were and they stood up near him, for they liked him. As -old Deiehnies and the eldest girl came in, the women began to fight. -Going outside, Doonongaes watched the fight. They fought long and hard, -but had not finished when Doonongaes set fire to the lodge; before the -women knew it, the flames were so fierce that they could not escape, so -all were burned to death. Thereupon Doonongaes said to himself: “Why -did they try to kill me? They did not know what kind of a man I am. -Everyone ought to be kind when I come. I will go to find Tsodiqgwadon.” - -Doonongaes now went to the lodge in the north, but he found no one. He -heard, however, a sound as of ball-playing. Following the sound he came -to an opening, where he saw his friend playing ball with two old men of -the Dagwennigonhge [211] people. It was a close game, and Doonongaes -stood watching it. Soon they ran past him, and Tsodiqgwadon called out, -“Why do you not help me? There are two against me”; so Doonongaes -joined in. The old men played well, but Doonongaes and Tsodiqgwadon -won. Then Tsodiqgwadon said, “Take the wager. Cut their heads off.” -“Very well,” replied Doonongaes, “that is what I like.” So he cut off -their heads, and throwing them into the lodge, then burned it up. The -heads burst and Dagwanoenyents212 rushed forth. Now the cliff began to -crumble, at which Doonongaes exclaimed: “Let us go quickly! This cliff -may fall and bury us under it.” Doonongaes and Tsodiqgwadon ran out as -quickly as possible and were barely outside when down came the cliff. -Doonongaes said, “The man from the first lodge ran out at this -opening.” As they stood there looking carefully around they saw a -lodge, in the doorway of which sat a man, whereupon Tsodiqgwadon said: -“That man’s name is Hahnyusdais.213 He is the master of the dwellers -under the cliff, and he kept them as prisoners.” “Let us go up and see -the fellow,” answered Doonongaes. When they went to the lodge, -Hahnyusdais asked, “What did you come here for?” “I came to ask you a -question,” retorted Doonongaes. “Well, wait until I smoke,” Hahnyusdais -replied, and taking out a stone pipe, he began to smoke. Doonongaes -continued, “I came to ask you what has become of the men you had under -the cliff which has just fallen in?” “I will go and see,” replied -Hahnyusdais. As the place was full of earth he could not look in, and -he said to Doonongaes, “Do you not belong to the Dagwennigonhge -people?” “No, I do not,” was the answer. The old man then inquired: -“Why is this place full of earth? I went in some time ago, but I can -not go in now. A man named Deagonstwihes214 came out of here a little -while ago and then went back. I suppose he was buried in there.” -Doonongaes began to laugh at what he had done, saying to Tsodiqgwadon, -“Let us chase and catch Hahnyusdais.” “What shall we do with him?” -asked Tsodiqgwadon. “Oh! stretch him,” came the reply. Thereupon they -caught him, and Doonongaes taking him by the head and Tsodiqgwadon by -the feet, they pulled in order to stretch him out. Hahnyusdais -screamed: “Oh, stop! I do not want long legs. I want to be as I am.” -But they only pulled the harder, Hahnyusdais growing longer and longer, -until Doonongaes said, “This man now belongs to our people; he will be -Haunhdji.”215 - -Leaving their victim, the two then went toward the east. At midday they -met the two men who had been sent to track the Laughing Man [216] after -he had killed Doonongaes. “What are you doing?” asked Doonongaes. They -replied: “We are tracking the Laughing Man, who killed our chief. We -were sent to track and to kill him. We shall never stop until we catch -him. Here are his tracks.” “Who was your chief?” said Doonongaes. -“Doonongaes,” they replied. Doonongaes, laughing, said, “Do you not -know that when Sʻhodieonskon dies he comes to life again in a short -time?” “No,” replied the men, whose names were, respectively, -Hatkwisdowanen217 and Hushewathen.218 “We do not know that. We never -heard the old people say that,” they answered. “Well, two days after I -died I came to life. It is no use to pursue the Laughing Man any -longer. You will not catch him, but he will never kill me again. You -would better go home,” added Doonongaes. The two men said, “Thank you -for our freedom; we are at liberty now to go where we please.” “I -should like to take a smoke,” said Doonongaes; “I used to have a -pouch,219 but I do not know now where it is.” “Well,” said -Hatkwisdowanen, “when you died two men were sent to your lodge to get -your pouch. I think that the chief, Hagondowanen,220 has it now.” “I -will be at his place tomorrow,” replied Doonongaes. “We are going to -have a great time at Broken Land. Will you not be there?” “It may be -that I shall, if I do not get killed. I suppose my wife is enraged -because I have been away so long,” answered Hatkwisdowanen. - -Hatkwisdowanen and his friend now started for home, while Doonongaes -and Tsodiqgwadon went on eastward. At nightfall the latter came to a -lodge, within which they heard some one singing, Onen gagwégon -sawadiyon heníyon ganyoh.[221] “Why does that old woman sing so?” asked -Doonongaes. “Let us run through this hut,” he added. “Oh, pshaw!” -answered Tsodiqgwadon; “what is the use of chasing people all the -time?” “I will tell you why I like to do it,” answered Doonongaes. “All -people get angry when they see me and try to kill me, so now I am going -to kill all the people I can.” Tsodiqgwadon remained outside while -Doonongaes went into the lodge, crying out, “Now I have come back.” The -old woman, whose name was Gonyahsgweont222 and who belonged to the -Nosgwais223 people, raising her head, said, “It seems as if some game -creature was talking in my lodge.” Looking around and seeing -Doonongaes, she said: “What are you doing in here? There is no use -troubling me, for I have never chased you.” She knew he was -Sʻhodieonskon, and that he always chased and killed people. She began -to beg, but, going behind her, he held her by the shoulders when she -tried to turn around. Then catching her by the feet, he pulled her out -of the lodge. “Do not make sport of and trouble me,” cried the old -woman; “I am poor, but I have never harmed anyone.” “Why do you sing in -that way, then?” asked Doonongaes; “I thought you were the woman who -killed all kinds of game.” “I was feeling happy, that is why I sang,” -answered the old woman. At this Tsodiqgwadon said, “You would better -let that old woman alone.” - -So Doonongaes left the old woman and the two went on. When they met -people they changed themselves to resemble those people. They were -magically the most powerful persons living. Tsodiqgwadon was greatly -superior to his friend in this respect, possessing the greatest orenda -in this world. All were afraid of him because he could do anything he -liked. All at once Doonongaes said: “My neck feels bad. It has been -sore for a long time.” “When did it become sore?” asked Tsodiqgwadon. -Then Doonongaes told about the two old sisters Gwidogwido, and said -that ever since he had lifted and carried away their lodge his neck had -troubled him. “You must have been bewitched by their lodge,” replied -Tsodiqgwadon; “let me feel your neck?” When Doonongaes held his head -down Tsodiqgwadon saw the end of a flint knife. He tried to pull it -out; he continued to try all night long, and just as the sun [224] -arose he drew it out. “There! I have it,” said he. “The wizards -bewitched you. There are many more wizards than you know of. I have -cured you now for life.” Taking up the knife, Doonongaes looked at it -and said, “How strong I am to carry so long a knife in my neck so many -years.” - -Continuing their journey, Doonongaes and his companion soon came to a -village where no one was found, although smoke arose from every lodge’s -smoke-hole. “This must be the place I visited once before,” said -Doonongaes; “there is something very mysterious about it.” “No, there -is nothing mysterious here,” replied Tsodiqgwadon. “The place is always -kept this way. It is kept for people who are traveling around the -world, so that when they come to this village they can eat whatever -they like. It is called Yondekhonyatha Ganondayen.” [225] “Who has -arranged all this?” asked Doonongaes. “A Great Power226 in the Blue Sky -made this village, so every man could eat here,” answered Tsodiqgwadon. -“Very well, let us eat, then,” said Doonongaes. So, going into one of -the lodges, they took meat in a bowl. When they were ready to eat, -Tsodiqgwadon began to laugh. “Why do you laugh?” asked Doonongaes; “you -said this belonged to all people who are on the trail.” Tsodiqgwadon -had now become what Doonongaes was—that is, Sʻhodieonskon—and he said, -“I will go outside for a moment.” While Tsodiqgwadon went out, -Doonongaes began to eat. At that moment he felt that someone was there. -On turning around, he saw a Stone Coat227 sharpening his chert -knife—yes, he saw several sitting around, all sharpening their chert -knives. “What are you sharpening your knives for?” asked Doonongaes. -“We are going to kill you,” came the reply. “Wait until I am ready. -Give me fair play,” said Doonongaes. “All right,” was the reply, “but -you must hurry up.” He went to the woods where he found Tsodiqgwadon, -who, laughing, asked, “Did you see anything to frighten you?” “Yes; I -have a fight on my hands,” answered Doonongaes. “Well, I am going on,” -said Tsodiqgwadon; “all the help I will give you is to tell you what -kind of a weapon these people are afraid of. It is a basswood228 -knife.” “Should I not make a flint club?” asked Doonongaes. “No; that -would not hurt them a bit. Make a basswood club,” came the answer. -Doonongaes made, therefore, both a basswood knife and a club, and then, -going back to the Stone Coats, he said, “I am ready.” When they saw his -basswood knife and club they were terribly frightened, and ran off as -fast as they could toward the north, chased by Doonongaes. The first -one he overtook he hit on the head with his club, whereupon the Stone -Coat crumbled down to the ground, dead, with his body and coat smashed -to pieces. Doonongaes treated the next one in a like manner and so on -until he had overtaken and killed them all—men, women, and children. -Then he said: “This is the kind of man I am. Why did Tsodiqgwadon leave -me? I can chase him, too, when I find him.” At that moment, hearing -someone behind him, he looked around only to see Tsodiqgwadon, who -asked, “What are you talking about?” Doonongaes replied, “Oh! I was -saying that you are the best friend I have in the world.” - -Once more the two went on together, and the next morning they came to a -rock which was so high that they could not see the top of it. -Doonongaes now changed himself into a buck, and rubbing his horns on -the rock said, “I can kill Hinon [229] if I see him.” At that moment -Hinon came out of the rock, and standing before him, asked, “What were -you saying?” “Oh! I said that the man who lives in here is the best -friend I have,” answered Doonongaes. Tsodiqgwadon stood on one side, -laughing. Believing Doonongaes, Hinon went back into the rock. - -The two friends now continued journeying toward the north. Tsodiqgwadon -said to his companion, “I want you to stop fooling everybody, for you -do not know what orenda other persons have; you may get into trouble -some time.” Toward night they came to a lodge in which many old men -lived. These were singing a war song, Ogwenion denkenoonk ganyohshon -enkhegen heyoendjadeh.[230] All sang the same song. Assuming the form -of this people, who were Gendagahadenyatha,231 Doonongaes, going into -the lodge, began singing a war song, too, but with different words. He -sang, Deaun ni daegwanoenk Onen neho agyon heonwe niswaiiyon.232 -Thereupon the old men began to talk, and the chief of them said: “What -does this man sing? He is an enemy. Let us scalp him.” Springing up and -seizing their flint knives, they ran after him. Tsodiqgwadon stood -outside, laughing. Doonongaes became a snake, and when they saw this -the old people ran back, for they were too small to fight such a man. -Tsodiqgwadon said to Doonongaes, “Let them alone.” “No; I will settle -this people,” answered Doonongaes. “You would better let them alone. It -is not right to act in this way all the time,” replied Tsodiqgwadon. -“Let us go on then; there is no use in standing here if you will not -harass these people with me,” said Doonongaes. - -Traveling toward the east, the two companions soon saw a large man -coming in their direction. When they met him they spoke to him, and the -man said to Doonongaes: “I have come to tell you that you are not doing -right in attacking people. You may strike your friend.” At this -Doonongaes struck Tsodiqgwadon, knocking him down. The large man -laughed, saying, “That is what I like.” Tsodiqgwadon jumped up, -whereupon the stranger said: “You must strike back,” so Tsodiqgwadon -struck Doonongaes. “Now, you must say bad words to each other and -scold,” said he. They began to scold, and threaten, and talk fiercely. -“That is enough,” said the large man. “You can go now, and whatever -people you see as you go around the world, pursue them; that is what I -like. I am always near you as you go along.” Then the large man, whose -name was Nanisheonon,[233] went off toward the west. - -Tsodiqgwadon and Doonongaes now started for Broken Land. The former -said: “That is why I always tell you to stop chasing people. You see -now. We met this large man on account of your hurting people. He likes -such things. Stop your fooling and be like me. Tomorrow is the day of -our council meeting.” When they reached Broken Land Doonongaes said: -“Here is where I was killed, and I will show you where the man lived -who brought me to life, and to whose lodge I went and killed him.” “Is -that what you do to people who help you?” said Tsodiqgwadon. “That is -what I did to him because he was trying to keep our two most beautiful -women,” Doonongaes replied. “What did you do with the women?” asked -Tsodiqgwadon. “I lived with them until you told me to go with you, and -that all women belonged to you,” was the reply. “Did I tell you that?” -said Tsodiqgwadon. “Yes, you did,” retorted Doonongaes. At this -Tsodiqgwadon laughed. “What are you laughing at?” asked Doonongaes. “I -am laughing because I fooled you so when I said that to you,” rejoined -Tsodiqgwadon. “You will not be angry, then, if I go to them?” said -Doonongaes. “Oh! you can go if you like,” was the reply. “Very well, I -will go now,” declared Doonongaes. “May I visit you until tomorrow?” -asked Tsodiqgwadon. “No; I think you would better not,” was the answer. -“All right; I can stay here until the time comes for the council,” said -Tsodiqgwadon. Going to his mother-in-law’s lodge, Doonongaes asked, -“Where are your daughters?” “Oh! they have gone back to their first -husbands,” said the old woman. “Have they forgotten me?” asked -Doonongaes. “You know,” answered the old woman, “that you have been -gone a long time. They waited two years for you.” “Well, I have been -all over the world. I thought they would wait until my return,” -declared Doonongaes. “Stay here and I will go for them,” said the old -woman. She went to her elder daughter, to whom she said, “Your husband, -the great chief, has come back.” “I will go to him,” replied the woman. -Then going to her second daughter, she said, “I have come for you; your -husband has returned.” The daughter said, “My husband is here.” “Not -that one,” replied her mother; “I mean the great chief.” “I know; but I -waited a long time for him. I should be ashamed to go from this husband -now,” she added. “Oh!” said the old woman, “this man you have now is -not worth anything; he has not a bit of wampum.” “I will go, then,” -said the girl, “but do not tell my husband.” So she dressed up and made -a bundle of her things in preparation to go away. “Where are you -going?” asked her husband. “To my mother’s lodge.” “Very well,” said -he, and off she went. - -When the two girls reached their mother’s lodge, after greeting -Doonongaes, they began to talk to him. One asked, “Where have you been -for so long a time?” “Oh! I have been to the northern, southern, and -western ends of this earth,” replied Doonongaes. “Do you know what -there is going to be tomorrow?” she asked. “No; what is it?” asked -Doonongaes. “They are going to have a great council,” she replied. -“What kind of council?” he inquired. “Oh! to appoint another chief. -They will take the chieftaincy away from Tsodiqgwadon and put somebody -else in your place as second chief,” was the answer. “Why so?” demanded -Doonongaes. “Because you chase all the people living in the world,” she -replied. Now Doonongaes began to feel sad; he sat there with his head -down, thinking until night. Then he made up his mind, saying, “Well, if -they do put me out I will always be Sʻhodieonskon.” The next morning he -felt better, because his mind was made up. As soon as they were through -eating, all the people went to Broken Land. - -When they had assembled Doonongaes arose, saying, “I believe all are -now present.” Thereupon Tsodiqgwadon arose. He told them what the -council was for, and said to the people, “You now have to choose a head -chief and a second chief for the whole world, and every village is to -choose a chief for itself.” But Deanohdjes had not yet come. Then one -man, arising, said, “I should like to make Deanohdjes [234] head -chief.” They talked the question over; one-half were for Deanohdjes and -the other half against him. Only one man remained silent. Remarking, -“Well, I can say nothing until tomorrow,” Tsodiqgwadon then adjourned -the meeting. The next morning Deanohdjes arrived. When the council -assembled Tsodiqgwadon arose and said: “All are now present. Now, my -father, are you willing to be the head chief of the whole world?” -Deanohdjes hung his head, while the people all were silent. Then, -raising his head, he said, “I can say nothing for 10 days.” So the -council adjourned and met again in 10 days. Thereupon Deanohdjes said: -“I will tell you my mind. Put this duty on Doonongaes; make him head -chief of all the world.” Doonongaes was delighted, but Tsodiqgwadon -said, “He is too mean a man for that; he is Sʻhodieonskon.” “If he is -made head chief of the world he will change,” replied Deanohdjes. “He -who is most powerful in orenda should be head chief,” said -Tsodiqgwadon; “Doonongaes has not much power.” “Well, you have more -orenda than anyone else in the world,” said Deanohdjes, to which -Tsodiqgwadon retorted: “I do what the people wish. They said they were -going to appoint another chief, and I supposed they had found some one -who is magically more powerful than I am.” Then Tsodiqgwadon, -addressing the meeting, said, “Take the person who you think has the -greatest orenda.” Some one then said: “Let us adjourn for 10 days, for -only our own people are present now, while others who are coming should -be here. Let Haiwanenqgwi235 be sent to all the people of every kind in -the world to notify them of the council.” Accordingly he was sent, and -the council was adjourned. After going all over the world, as he -thought, he came back. “Have you been everywhere?” asked Tsodiqgwadon. -“Yes; the world is not so large that I had need of many days to visit -all its parts,” replied Haiwanenqgwi. “Have you found every known -people?” was asked him. “Yes, excepting one; I have not seen these,” he -answered. “Who are they?” asked Tsodiqgwadon. “The Dagwanoenyents,” -Haiwanenqgwi said. “Oh! did you not go to Gaha Gastende,236 where the -high rocks are in the east?” inquired Tsodiqgwadon. “No; I thought no -one lived there,” he replied. “Well, you must go there, for that is the -place where the Dagwanoenyents live,” declared Tsodiqgwadon. - -Haiwanenqgwi started again. On reaching the foot of the mountain he met -some of the Dagwanoenyents, who roam all over the region of Wind Cliff, -and to them he said, “I have come to notify your people that a council -is to be held at Broken Land in 10 days from now.” The chief answered, -“You stay here until I call a meeting, so you can tell all the people, -for if I should deliver the message they might not believe me.” So -saying, he went on the mountain to a place where these people always -held their meetings; it was a smooth place without trees or grass. Soon -the people began to appear, and when all had come, there were hundreds -and hundreds of them. Haiwanenqgwi, rising, said, “I have come to -notify your people that a council will be held at Broken Land 10 days -hence and that you must all be present.” In response all said, “We will -be there at the appointed time.” Then the meeting adjourned and all -went home. When Haiwanenqgwi returned to his home Tsodiqgwadon asked -him, “Have you now notified all kinds of people?” He replied, “Yes; all -those whom I have ever seen.” Thereupon he was asked, “Have you -notified the Stone Coats?” To which he answered, “No; where do they -live?” Tsodiqgwadon told him, saying: “They live on Gahsgwaa -Tgawenot,[237] far off in the west. After you have been there go to an -island in a southerly direction therefrom called Othegwenhdah -Tgawenot;238 there you will find other people. Thence you must go in a -southeasterly direction until you come to Oosah Tgawenot.239 The people -of this island are called Gaisonhe.240 Thence go southward again and -you will come to Nitgawenosatieha,241 where the Djinonhsanon242 people -live. Just beyond Nitgawenosatieha you will find Tgawenogwen,243 where -the Onowehda244 people dwell. Be sure to notify all the people on these -islands. Then go toward the east and you will reach a large island, on -which you will find the Djisdaah people; this island is called Djisdaah -Tgawenot.245 Thence go northward and then return here as soon as -possible. Do not delay on the way.” These were the instructions of -Tsodiqgwadon. Haiwanenqgwi, answering, “Very well,” started westward. - -When he came to the end of the earth at the west he remarked to -himself, “What shall I do to reach Gahsgwaa Tgawenot?” [246] Then he -quickly assumed the form of a snake, and, going into the water, swam -about half way to the island, when loud thunder and vivid lightnings -made him halt, whereupon he said, “I think that Hinon wants to kill me, -so I will change myself into a Hahnowa.” As soon as he had become a -Hahnowa, Hinon stopped his threatenings, and the sky cleared off, and -everything became as bright as ever. He reached the Gahsgwaa Tgawenot, -or Stone Island, when he again assumed the form of a man. Going on, he -met a person to whom he said, “I have come to notify your people that -we are going to have a great council at Broken Land 10 days from now.” -“Well, where is your wampum?” he was asked. “I have none,” said -Haiwanenqgwi, who asked in turn, “Where is your chief?” “Go westward,” -he was told, “and you will come to a large opening in the rocks—there -you will find our chief.” He came to this opening, and on looking in, -saw a very old man sitting there. As soon as he stopped at the edge of -the opening, the old man, looking up, said, “What do you want here?” -Haiwanenqgwi replied, “I have come to notify you that our people will -hold a great council at Broken Land, and that our head chief sends for -you to come there in 10 days from now.” “Very well, I will come with -all my people,” answered the old man. - -Assuming the form of a Hahnowa, Haiwanenqgwi now went over the water -until he came to the next island, which was called Othegwenhdah -Tgawenot. Here he assumed the form of a man, and going to the chief, -whose name was Hoonkgowanen,[247] he said, “I have come to invite you -to a great council, which is to be held at Broken Land in 10 days.” The -chief replied, “Very well; we will be there on time.” - -Then Haiwanenqgwi, again assuming the form of a Hahnowa, went over the -water to Oosah Tgawenot.[248] At this place he found Shayades,249 the -chief of the people who dwelt there. To him Haiwanenqgwi gave the -invitation to be at the great council at Broken Land in 10 days, and -then he went on to Nitgawenosatieha. Soon he met some men who took him -to their chief, whose name was Deanohsgwis.250 Having given him the -invitation, the chief accepted it, saying, “We will go to the council.” - -Haiwanenqgwi next went to Tgawenogwen.[251] Changing himself into -Onowehda,252 he stood around for a time, but, not seeing anyone, mused -to himself: “When shall I be able to see these people? It must be that -I have missed the place.” But as he stood waiting, some of the people -appeared. He learned that they dwelt in the ground, and that their -chief’s name was Hononhengwen.253 On receiving the invitation, the -chief promised in the name of his people to go to the great council at -Broken Land. - -Then Haiwanenqgwi went to Ganehdaiikhon Tgahadayen [254] Tgawenot, -where the Degatengowa255 people lived. There he saw one of the men -standing in the air, at which he wondered what he was standing there -for, concluding at last that this man must be possessed of the most -powerful orenda to be found on the island. Soon a person came to him -and conducted him to the chief, to whom he announced the invitation to -the great council at Broken Land. The name of this chief was -Henhgadji.256 The invitation was willingly accepted. - -Haiwanenqgwi now went to Djisdaah Tgawenot,[257] where the Djisdaah -people lived. There he assumed the form of one of these people. Having -met a man, he said to him, “I have come to notify you of a great -council to be held in 10 days at Broken Land.” But the man told him -that he must go to the chief. “Well, take me to him, then,” he replied. -“Go straight ahead,” was the answer; “you will find the lodge yourself, -for I can not go with you.” So Haiwanenqgwi went along farther and soon -came to a lodge in which sat an old man, large and solemn in -appearance; this was the Djisdaah chief. When he drew near, the old -man, raising his head, said “Well, what news do you bring?” “I bring an -important message to you and your people,” he answered. “Oh! wait then. -Let me get some tobacco and light my pipe.”258 So saying, he took a -large bunch of oak leaves—these were his tobacco—and beginning to chew -them, he said, “Now, I am ready to listen to your message.” Thereupon -Haiwanenqgwi gave him the invitation to the great council. The chief, -whose name was Hodehondasiowanen,259 said, “We will be there at the -appointed time.” - -Haiwanenqgwi then ran homeward all night, reaching Broken Land in the -morning. Once there he declared, “I have now visited all the peoples on -the earth.” But Tsodiqgwadon asked, “Have you visited Gaasyendietʻha -[260] yet?” “No, I do not know where he lives,” he replied. “You must, -however, go to him. Bring me an arrow,” said Tsodiqgwadon. The arrow -having been brought, Tsodiqgwadon split the head, and after making -Haiwanenqgwi small, placed him in the head and closed it, fastening it -securely. Then Tsodiqgwadon said to the arrow: “I want you to go to the -place where Gaasyendietʻha dwells. There you will find a Great Rock of -white chert or flint, which is red-hot; under this stone is a cavern in -which Gaasyendietʻha lives. This rock is on the edge of the Blue Sky, -where it meets the waters, just where the sun sets. Gaasyendietʻha -carries this stone with him when he travels in winter so that he can -break the ice as he goes; it is called Gaonhiahge Tgastendeh.261 There -is no earth there; only stone. I want you to go directly to the Rock in -the Blue Sky.” Then stringing the bow, he shot the arrow westward. The -arrow, now alive, went flying through the air until it came to the end -of the sky, where it saw the Rock in the Blue Sky. On coming down it -struck the hot rock. The man who lived under the rock said, “Something -has come down on my ball,” and pushing off the hot rock, he came forth. -Thereupon Haiwanenqgwi, coming out of the arrowhead, said to -Gaasyendietʻha, “Tsodiqgwadon sent me to ask you to be present at a -council to be held in nine days from now at Broken Land.” “What is the -council for?” asked the host. “To appoint a new chief for all the -people under the Blue Sky,” came the reply. “Very well,” said he, “I -will go.” Gaasyendietʻha asked, “How did you come, for I have never -known any man to be able to come up to the Rock in the Blue Sky -before?” “Oh! I came in the arrow,” answered his visitor. “Well, then, -I must send you back in the same manner,” replied Gaasyendietʻha. “All -right; I will have to return that way,” said Haiwanenqgwi. In picking -up the arrow Gaasyendietʻha found that its head was split, so seizing -Haiwanenqgwi and shaking him to reduce his size, he was finally able to -reinsert him in the arrowhead, wherein he carefully secured him. Having -done this, he cast the arrow eastward and it flew away. In a short time -it came down at the feet of Tsodiqgwadon, who had not moved from that -place since he had shot the arrow westward. When Haiwanenqgwi came -forth he was asked, “Have you notified all the people now?” He replied, -“Yes; I have, so far as I know, notified all the peoples under the Blue -Sky.” But Tsodiqgwadon declared: “No; you have not; there are a large -number yet who have not been notified of the great council. You must -now go eastward to the place where Tkwendahen Niohsiowesiohden262 -lives. This place is situated on an island called Gaahgwa Tgawenot,263 -which is located just where the sun rises. The chief of this place is -called Djahgwiyu.264 When you have performed your errand here you must -go northward until you find another island, which is called -Ohnonqgon(t)265 Tgawenot. The name of the chief of the people who dwell -here is called Djihtkwahen Niothwahasyohden.266 When you have finished -your errand here you must go northeastward, and you will reach an -island which is called Gainhdoya267 Tgawenot; and the name of the chief -who lives on this island is Djihtkwahen268 Haos. After you have -notified him, take a westerly course, visiting an island which is -called Hahnowa269 Tgawenot, and on which all kinds of Hahnowa people -live. The name of their chief is Honohtsagagiyit.270 After giving him -your message you must go northward to Ohneqsah271 Tgawenot, where all -kinds of Sowekshohon272 people live, the name of whose chief is -Hahnyahses,273 who is of the Awaeh274 people; and when you have -delivered your message to all these people, thence start southwestward -and return home.” - -Haiwanenqgwi then set out for Sun Island. There he saw after a while -one of the Djahgwiyu [275] people coming toward him, whereupon he -thought: “What can this mean? Is the world going to burn up?” But soon -he saw that it was Tkwendahen276 Niohsiowesiohden himself, who said, -“What have you come for?” Haiwanenqgwi replied, “Oh! Tsodiqgwadon, the -chief of the world, has sent me to notify you and your people of a -council to be held at Broken Land in eight days from now.” “Very well; -we will be there,” declared Tkwendahen Niohsiowesiohden. - -Then Haiwanenqgwi went to Ohnonqgon(t) Tgawenot, and after that he -reached Gainhdoya Tgawenot. When he arrived there he saw five men -fishing. For a while he stood watching them, thinking, “What beautiful -belts these men have.” When they saw him coming they threw reeds [277] -at him to bewitch him, to make him sore, and to cause him to swell up. -When the reeds pierced his body, at once he began to swell and to -suffer great pain. At last, to escape from them, he leaped into the -water, where he remained until the pain was gone, and then, coming out, -he said to these men: “Be quiet! I have not come to harm you, but I -have been sent to you to notify you that there will be a great council -at Broken Land eight days from now, and that Tsodiqgwadon wishes to -have you come.” In reply these men said, “Well, we must first go to -tell our chief before we can give you an answer.” When the chief was -told of Haiwanenqgwi’s mission he promised faithfully to be present -with his advisers. - -Haiwanenqgwi went next to Hahnowa Tgawenot, where he delivered his -message, and then he retraced his steps homeward. Having arrived there, -Tsodiqgwadon asked him, “Have you now notified all the peoples of the -world?” “Yes; I have notified all,” was his reply. “No; you have -notified only half of the tribes of men. You must now go up to the Land -in the Blue Sky, called Gaonyahge [278] Diyoendjadeh, and you must go -in a southerly direction. This land is very high, and you can not get -there until orenda for that purpose is given you. The Sʻhadahgeah279 -people dwell in that land, the name of whose chief is Odahnoqgwiyah280 -Haos. You will tell him first, and then go westward, where you will -find seven281 men living on the clouds; these seven men are Hinon -people. The elder one and chief of these people we call Shedwaqsot.282 -After you have given your message to these seven men, you must go -straight up until you reach the central part of the Blue Sky, and -directly above the Blue Sky you will find a man whose name is -Hahasdensyowanen.283 And when you have told him your message come -straight down to the ground. Directly under the door in the center of -the Blue Sky you will find an opening in the earth. In this opening you -will find an Odonseh284 man, whose name is Shagoewatha;285 notify him -also. A short distance from this opening you will see a high rock, on -which you will find the tallest of men, whose name is -Sʻhagodiyoweqgowa.286 You must summon him, too. Thence go farther along -the rocks, and you will reach the dwelling place of the chief -Ganiagwaihegowa.287 You must notify him also, and then you must return -here.” Tsodiqgwadon gave Haiwanenqgwi a small piece of a substance -which resembled flesh, and which possessed great orenda. In giving it -to him, Tsodiqgwadon said, “When you desire to use this, you must chew -it,” adding further directions as to the manner of its use. - -Placing this mysterious substance in his mouth, Haiwanenqgwi at once -mounted higher and higher. In a very short time he had reached the Land -in the Blue Sky. When he arrived there he looked around, and while -doing this Sʻhadahgeah saw him, and an Oqtcihgah [288] Ongwe asked him -whence he came. “Oh! I came from below,” was the answer of -Haiwanenqgwi. “How did you get up here?” was asked him. “I walked on -the air,” he answered; “and I have come to notify you that there will -be a great council at Broken Land to be held seven days from now. You -must all come.” - -Thence Haiwanenqgwi went westward, passing through the air, and soon -came to a lodge situated on a cloud. Entering the lodge, he saw therein -seven men of the Hinon people, who were all smoking, so the lodge was -filled with smoke. He gave his message to the elder man, whose title -was Shedwaqsot, and who assured him that they would all go to the -council. - -From that place Haiwanenqgwi went straight to the middle of the Blue -Sky, where there was a door. Passing through this, he saw an old man -sitting there, whose name was Sadjawiski;[289] he also was smoking. -Haiwanenqgwi said to him, “I came to notify you of a great council to -be held at Broken Land seven days from now.” “Very well; I will go,” -said the old man. “I have been waiting a long time for you, because I -knew that you were coming and knew what your message would be. My -brother, Shagoewatha,290 knows that you are coming to see him, too. -Wait a few moments; a man291 will pass here soon; tell him too of the -council.” Soon a man came on the run from the east; when he arrived -where the old man was he stopped. This man was Odjisdanohgwah,292 but -the people whence Haiwanenqgwi came call him Gaaqgwaah,293 for he gives -light to the world. In reply to the invitation to attend the council he -said, “It is well; I will attend,” and continued on his journey; he did -not seem to care for Haiwanenqgwi or for Sadjawiski. - -Now Haiwanenqgwi came to an opening directly under the door in the Blue -Sky, far down into which he went. There he saw an old man called -Shagoewatha, to whom he said, “I have come to notify you of the great -council to be held at Broken Land in seven days from now.” The old man -replied, “It is well; I will attend it.” - -Next Haiwanenqgwi went up and notified Sʻhagodiyoweqgowa, who said in -reply, “I have been wishing for a long time to meet all kinds of -people, so I will surely go.” Later Niagwaihegowa [294] also promised -to be at the great council at the appointed time. - -Now Haiwanenqgwi went home feeling quite happy, thinking that he had -completed his task. But when he reached home, Tsodiqgwadon asked him, -“Have you now notified everybody?” He replied, “Yes; so far as I know.” -“No; you have not. You must go to another country, situated directly -east of this, which is a great island on which are many people,” -declared Tsodiqgwadon. “It is well,” said Haiwanenqgwi (who did not -desire to go, although he could not help doing as he was commanded); “I -will rest tonight and start in the morning.” “You may do so,” added -Tsodiqgwadon. - -Early the next morning Haiwanenqgwi started, walking on the ground, but -when he came to the water at the end of the earth he walked on the air -until he arrived at Tgawenosdenh,[295] where he saw many kinds of -people, whom he notified, and then returned home. On his arrival there, -Tsodiqgwadon asked him, “Are you now through with your task?” “Yes,” -replied the messenger. “No; you have not yet finished your work,” -declared his questioner. “You must go to Othowege,296 where the chief -Hathogowa297 dwells, in the far regions of the north. You will have to -travel on the air in order to go there and return in one day.” - -So Haiwanenqgwi went on the air until he reached Othowege, which was a -very cold place, for the wind was blowing and the snow was falling all -the time. Hathogowa, the chief, was naked (he looked like a human -being), and there were a great number of the Otho [298] people. -Haiwanenqgwi delivered his message to all. In reply to the invitation -they said, “It is well; we will go to Broken Land.” - -Haiwanenqgwi thence returned home. When he arrived there Tsodiqgwadon -said to him, “You are not yet through with your task.” “Well,” replied -the messenger, “I will wait until tomorrow, for I am so tired that I -can not start today.” So then next morning Tsodiqgwadon gave him -further instructions, saying to him: “I want you to go to -Onenonhge,[299] where Dedioshwineqdon300 lives. To get there you must -go directly to the southern end of the earth.” - -The messenger started, following the course indicated. At last he found -a beautiful country, which was very warm and full of flowers, and he -saw there a large number of people who looked like Ongwe Honwe.[301] He -gave them his message. “It is well,” they said; “we will attend the -council.” - -When Haiwanenqgwi reached home he declared that he was not able to go -anywhere else. Thereupon Tsodiqgwadon, laughing, said to him, “Now, my -friend, your work is done.” - -When the 10 days were expired all the people from all parts of the -world came in great numbers—from the four quarters and from above and -from below—from the east and west, north and south. They gathered about -their several stations around the great council fire. At noon, when the -sun was high in the blue sky, Tsodiqgwadon arose and asked, “Are you, -the peoples of all the world, now present?” They answered him in -chorus, “We are present.” Thereupon Tsodiqgwadon said: “I will tell you -what this council is called for. A chief of all the peoples dwelling -above and below is to be chosen, and it is for you to select one.” Now -the tribes of people talked among themselves and one with another; but -Tsodiqgwadon sat still, listening to what was said. They talked until -night and then they talked all night. They remained a whole year, -talking day and night. At the end of the year they chose Gaasyendietʻha -[302] as chief of all the people of the world above and below. All -agreed to this choice, and Gaasyendietʻha himself was willing. When -this was done they had to select a second chief. Another year was -passed in talking. Tsodiqgwadon sat in the midst of the vast throng, -listening all the time. At last Hinon was chosen as the second chief. -Then Tsodiqgwadon said, “Who shall be chief of each locality?” Then -each tribe sat together, talking among themselves. The first to -complete their deliberations were the Stone Coats,303 who chose Ongwe -Hanyos,304 one of their own people. The Ongwehonwe were the next; they -chose one of their principal men, and the other peoples chose the same -chiefs as they had before. Tsodiqgwadon was chosen chief of the Snake -People only. The council then closed and all went to their homes. - - - - - - - -LEGENDS - - -59. GENONSGWA [305] - -Once there was a village in which it was the custom of the people to -fight a great deal, for they were very warlike. A strange boy came to -this village; he was small and perhaps 4 years old. No one knew whence -he came. He could do nothing for himself, but he wandered around the -village, staying here and there in the several lodges. First one family -then another would keep him for a little while. The people did not care -much for him, nor pay much attention to him. Finally he grew to be a -young man. There was at this time a good deal of talk among the people -about getting up a party to go on the warpath. At last 20 men were -found who were willing to go. This young man, hearing about the party, -asked permission to go, too. He asked one and then another, but all -refused his request. Thereupon he said: “I do not care. I will go -anyhow.” He was so peculiar that no one really liked him. - -The 20 warriors started and he went along with them. When night came, -fires were built; there were two men at each fire, but the boy built a -fire for himself. Several days passed in this way. One night, however, -when all were asleep, the young man had a dream. A man appeared to him, -who said: “I have come to warn you that if you do not change your -course somewhat you shall all perish tomorrow at noon. Tell this to the -headman of the party and urge him to change his course.” They were then -going northward. The boy told his dream the next morning to the -headman, who scolded, saying: “I did not want this fellow; he is -nothing but a hindrance, nothing but a coward. We have come to meet an -enemy. Why should we turn back even if we know there is one in our -path?” So, after eating their morning meal, they continued northward, -paying no heed to the warning in the young man’s dream. - -When the sun was near the middle of his path across the sky, the party, -which was going in Indian file, noticed that the headman stopped, then -the next one, then the next. The boy, who brought up the rear, found -that they were looking at a track, saying: “It is Ganiagwaihegowa, -which always kills the people it meets. Its magic power is so great -that the instant anyone looks at its tracks, no matter how far off, -Ganiagwaihegowa knows it, and returns to destroy that person.” As the -boy listened, he said: “I am very anxious to see this bear. I have -never seen such a thing.” The men said, “You do not want to see so -terrible a thing;” but he insisted. The chief said: “If this is really -your wish, you must not follow us. We shall turn off here and go in a -different direction, and you can go on northward; but if you meet this -bear you must run in some direction, some course different from ours.” -They tried to make him go with them, but he would not do so. - -Breaking a small tree that stood near, the young man hung his bundle in -the crotch; then he went on. Soon he saw a tremendous object ahead of -him; when near it, he recognized it as a great bear, sitting on the -trail, with its back toward him. Creeping up, the young man stood -looking at it. It had no hair on its body, only a little on the end of -its tail.[306] He struck it with his arrow, whereupon the bear rushed -after the youngster, who ran away. The bear drew so near as they ran -that the youngster could feel its breath. Now he dodged from tree to -tree, then, darting off straight, he ran on swiftly, with the bear -close behind him, until he came to a stream which looked very deep. -They two could just jump over it. So the youngster sprang across, and -the bear leaped after him. Then the youngster sprang back to the other -side and the bear did the same. Thus they jumped across many times. Now -as the young man ran he felt that his strength was growing greater, -while he saw that that of the bear was failing. Seeing the bear failing -fast, the youth, making a great loop, sprang once more across the -stream, with the bear after him. Then he made a loop on the other side, -and on going across the river, he saw the bear still weakening. -Pursuing the same course once again, he passed the bear about the -middle of the stream—he going one way, and the bear the other. The bear -did not follow by sight but by scent alone. Lastly, the bear did not -cross the stream, but followed all the boy’s tracks. Now, the beast had -failed so much that the youth was just behind it as it kept tracking -him. As the bear almost failed in trying to jump across the river, it -scrambled to get a footing. Then the boy shot from the bank behind, the -arrow entering the middle of one of the animal’s forefeet.307 At this -the great bear scrambled to the bank; then reeling from tree to tree, -it staggered and fell. Rising again, the beast struggled for a time, -but at last it rolled over dead. - -The young man left the bear’s carcass after he had taken three hairs -from its “whiskers” and one tooth out of its mouth. Then going back to -the spot where he had left his bundle and getting it, he followed the -trail of the twenty men. Running fast, he overtook them, whereupon he -said, “I have killed Ganiagwaihegowa, of which you were so much -afraid.” They were naturally greatly astonished, for no man had ever -been able to kill this creature, so they said: “If he has done this, he -must have great orenda. Let us go back and see.” So they turned back, -and after traveling until sunset they came to the place where the body -of Ganiagwaihegowa lay. They saw that it was of enormous size, and -said: “We will burn up the body; we will keep up the fire all night -until it is burned. Then each man shall take a little of the ashes and -a few of the bones, just enough for medicine to give him its magical -power.” After the fire had gone out, the men went to sleep; in the -latter part of the night they stirred the ashes with sticks until each -found a piece of bone. The chief said: “You must be very careful about -taking the remnants of this bear. Let each one before taking up his -bone say what gift he wants, what power he desires.” Most of the men -desired to be good hunters and brave warriors and some to be fast -runners. One man said, however, “I want to be admired by all women.” - -The things the young man had chosen were good for every purpose, but he -did not let the others know that he had taken anything. The headman -said, “We will go on in the same direction; that is, toward the north.” -The men had changed their opinion of the young man; they now looked on -him with respect as a person of great magical powers. The party -traveled many days. - -One night they camped and lay down to sleep. The young man dreamed -again, and his dream said: “Tomorrow at noon you will meet an enemy of -greater number than your own party, and among them will be a very large -man of great magic power; he is so much larger than the rest that you -will easily know him. You must all fight him. If your party does not -believe you, when you tell the dream to them, do not mind that, but -keep on in the same direction you are going, and at noon they will know -the truth. When you see the enemy let every man hang up his bundle; let -no one keep his bundle. Then begin to fight, and keep on until you -conquer.” In the morning the young man did not tell his dream. He -thought that it was useless to do so. They started on after eating -their morning meal. When the sun was well up in the sky, they saw a -bear get up, stretch himself, and look at them, saying, “We have now -met, and we shall get what we want.” Thereupon the bear turned and -disappeared. It was evidently one of the enemy, who had come to warn -them. The headman talked to his men, saying that the enemy was probably -near, and that they should be of good courage, and that they would -conquer the enemy. So they went on. Before very long they saw the -enemy, and the enemy saw them. A war whoop was heard; then the arrows -began to fly. The young man said: “Now let every man hang up his bundle -on the tree.” After this was done, the fight began. The young man, -remembering his dream, watched for the large man. Soon he saw him, and -noticed that he had a sort of medicine which he held up in front of his -face like a shield, a little to one side, to ward off the arrows. The -young man also saw that the man’s defense was larger [308] than the one -he himself had (it was known that the smaller it was, the more power it -possessed), and the youth felt sure of success when he became aware of -this fact. (The magic power, or orenda, was born with the boy, as it -was with all the Genonsgwas—a tiny hand to be put in the palm of his -own hand.) Just at that moment the large man of the enemy, discovering -the young man, said: “You will get what you deserve now, you Stone -Coat. I will kill you, and thus punish you (for treachery).” They -watched each other, paying no attention to the rest of the people, for -each was eager to kill the other, but they could not hit until they -came hand to hand. They began to strike with clubs and made a terrible -fight. - -Finally, the young man, snatching the stranger’s club, hurled it away -and threw him down. When the enemy saw their chief man overpowered, -they began to run. The youth kept on until he had killed the big man. A -large number of the enemy were killed, but not one of the 20 men was -injured. Having piled up the dead of the enemy, they burned them. The -victors secured a great string of scalps (the big man was not a -Genonsgwa; he was merely a very large and strong man with magical -powers). - -The warriors now had great respect for the young man, and when they -came home and told everything, the respect of the people increased so -that he was made a chief. The people thought of him as a Genonsgwa, -though he did not look like one; they remembered only the big man’s -words. - -Now, another expedition was spoken of and many volunteered, but only 30 -were taken, for that was as large a party as was required. All were -ready. The women had provisions prepared for them. Starting out, they -went toward the north, as before. - -On the third night the young man, now a chief, dreamed that some one -came to him, saying: “Tomorrow night when you camp the enemy will be -camped near by, and you will discover each other. (It was not the -custom of Indians in those days to attack in the night, but always just -at daybreak.) Now be you ready, all of you, as soon as daylight is -dawning and attack the enemy. Be sure that you attack and not they.” -The next morning Stone Coat, the chief, told his dream (he knew the -warriors believed him then) word for word. That night when they camped, -they discovered the enemy not far away, also arranging a camp. During -the night few of the warriors slept, for they felt anxious, and some -were afraid of an attack, though it was not the rule to attack in the -night. - -Toward day the chief told all to get ready. When light was dawning they -started. On stealing up they saw that the enemy also were making ready, -whereupon Stone Coat told his men to make a circle around the camp, -saying at the same time, “When we are almost around I will raise a -whoop; then let all give the war cry and attack.” The chief discovered -that the enemy had a warrior among them, who was a larger man than the -others, and saw that he had a shield to ward off arrows. Noticing that -it was about the same size as his own, he said to the men, “You must -fight desperately, for I do not know how we shall come out.” The -headman of the enemy shouted to him: “You are among these men; you are -a Stone Coat! I am determined to kill you.” (The big man had no name. -The chief did not hold up his shield.) As they came nearer and nearer -and finally met, the chief and the big man first used their peculiar -clubs. Then they grappled, and the chief of the 30, seizing his -antagonist, pulled out his arm,[309] which he threw away; but -immediately it flew back. The man in turned pulled off the chief’s arm, -hurling it away, but it flew back to its place and it was as it was -before. While they fought, the shouting of the enemy died away; once in -a while there was a shout and it could be known from the sound that the -people were being killed. Now the chief pulled off the man’s head and -tore off the flesh; then he kept kicking away the pieces as they came -back. It so happened that if the fragments of flesh could be kept away -until cool, their strength died, so that they could not come back. -Hence the chief continued to fight in this manner until at last he -killed the big man. When the fight was over, and the few of the enemy -remaining had run away, only 15 of the chief’s men were left, as 15 had -been killed. The survivors piled up the bodies, and this time they -threw earth over them, as so many of their own people were among the -dead. Then all started for home, where they remained a long time. - -When the chief had reached the prime of life he said: “I am getting -well advanced in years and delight in warfare. I want to have one more -expedition, then I shall be satisfied.” People volunteered to go and 40 -were made ready, for that number constituted as large a party as was -wanted. These started, going toward the south. (The people they fought -with came from the south.) The young man had a dream, in which a man -said: “I have come to tell you that you are to have a difficult time, -for a man will be among the enemy who is very powerful, and I am unable -to tell you whether you will conquer him or not. Tomorrow at noon you -will meet the enemy, and just before noon an owl will come on your -trail, saying, ‘Be ready; your enemy is at hand.’ Then you can get -ready to fight.” Having told his dream in the morning, they started on. -Toward noon they heard the hooting of an owl; it flew along their -trail, and alighting on a tree, said: “The enemy is near, and they have -made this expedition to fight, as you have. Then each of you will be -satisfied.” The chief said: “Get ready immediately. Hang up your -bundles. I do not know how we shall come out if the man keeps on -throwing me; if he throws me twice, run.” While they were hanging up -their bundles the war whoop was given by the advancing enemy. Now, as -the dream had foretold, the chief saw the strong man, and realized that -he was stronger than he was himself. As they were nearing each other, -the opposite side kept calling out: “We have come to destroy you. You -have destroyed all our other expeditions; now we will finish you.” The -chief and the strong man met and fought first with clubs. Then, -clinching, they struggled a long time. At last the chief was thrown; -then the strong man struggled to keep him down, but the chief, arising, -threw his enemy, who barely touched the ground before he was up again. -The next time the chief was thrown his men began to run, but turning to -look, they stood watching the two men fight. They saw their chief’s arm -pulled off, but it flew back into place; then his head was thrown off, -whereupon they saw he was weakening; so some ran home, but five -remained in hiding. The enemy began to walk around, gathering up the -pieces of the head, for they thought all the opposing party had run -away. The five who were concealed saw them gather the flesh and limbs -of the chief, for now they had killed him. Then the five heard the -voice of the enemy saying, “We will hold a council and give thanks for -conquering this man, who has destroyed so many of our people.” So -saying, they began to get ready to do this; they made a circle and the -pieces of the chief’s body were placed in the center. They were to give -thanks by singing the war song. A man rose and sang, and as he sang he -went toward the chief’s feet; when the song was ended he went to the -head, saying: “You have been conquered. We shall have peace now.” Then -he struck the pieces of the chief’s body with his club, saying, “Thus I -will punish you.” At that moment the pieces flew together, becoming the -chief again, who, springing up, killed five persons, and then, lying -down, fell apart. Each one of the enemy said: “I think this man did -wrong in wishing to punish a warrior after he was dead;[310] this is -why we have lost five of our men. We would better kill this man before -he brings us more bad luck”; thereupon they cut off his head. Then they -sang the war song again, but no one raised a club or other weapon -against any dead man while they were gathering up the corpses. Of the -chief’s men 10 of the 40 got home. They said: “The friend whom we -depended on is killed, and we would better remain at home hereafter and -only defend ourselves. If our enemies desire to fight, they must come -here to fight with us.” These people lived in peace after that. - - - - - -60. THE GRANDMOTHER AND HER GRANDSON - -An aged grandmother and her grandson lived by themselves in a lodge in -the forest. When the grandson had grown to be quite a large boy his -grandmother said to him: “Here are a bow and a quiver of arrows. They -were formerly used by your uncle, who was killed by a great witch. So -take the bow and the quiver of arrows and learn to use them.” - -The next morning the grandmother said to her young charge: “Now, go out -and try to kill some birds. You may go as far as you like, but do not -go northward.” [311] Then she gave him a breakfast of parched corn, -which hunters were accustomed to eat, for on such a meal they would not -become hungry so soon as on any other kind of food. Starting out, the -young grandson went through the woods shooting birds. By the middle of -the day he decided to go home, feeling that his grandmother would be -delighted because he had killed so many birds for their meat. Having -returned to his home, the lad showed his grandmother the string of -birds which he had killed. She was much pleased with his success, and -dressed the birds, pounded corn for bread, and made hominy, in which -she cooked the birds. When these things were done they two ate their -evening meal. - -The next morning the grandmother again gave her grandson parched corn -to eat, and when he had eaten she cautioned him once more against going -northward. By the middle of the day he had killed a larger string of -birds than on the previous day, so he went home to his grandmother. She -greeted him at the doorway with the words, “I thank you, grandson, for -your success, for we are well off now and shall have plenty to eat.” -That night, however, she talked seriously with him, cautioning him in -these words: “My grandson, you must always hunt only to the southward -from here. You must never go to the northward, for many dangers lurk -there which may cut us both off, for you and I are the only persons of -our family who are left from destruction by sorcery. So if you are -obedient and listen to my words of caution to you, we shall probably -live.” - -The next morning after his usual breakfast of parched cornmeal the -grandson started off. On that day he went farther away than on any -previous days, and he saw many different kinds of game, such as he had -not seen before. While animals of a certain kind were feeding he -managed to get around in front of them, and taking good aim, he killed -one with an arrow. The rest of these animals escaped. He went up to the -dead game animal, and pulling out his arrow, cleaned it in the manner -in which he had been instructed by his grandmother. Then stripping off -bark from a neighboring tree and tying the game animal, so as to carry -it the more easily on his shoulders, he started for home. When he -reached the doorway of his home, he said to his grandmother, “I have -larger game this time.” She was delighted with what he had brought home -and thanked him for his prowess, saying, “This is what is called -Ohsoon.” [312] Having carefully dressed the game animal, the -grandmother, after reserving part of it for future use, cooked the -remainder. When it was cooked they sat down together and ate it, while -the grandmother continued praising her grandson. - -The next morning she sent him off again, as she had done so many -mornings before. But he had to go a long way this day before he was -able to find any game. By the middle of the day, however, he again met -with an Ohsoon, which he killed. Having secured it to his body with a -bark sling, he started for home, remarking to himself, “Oh! how far -away the game animals have gone from home.” - -As usual, the next morning he started off to hunt. But after he had -gone a short distance he began to think and wonder: “Why does -grandmother forbid my going to the north? Yet game is getting scarce in -the south?” Finally he came to the conclusion that he would then and -there disregard the injunction of his grandmother. So he changed his -course to the northward. Soon he found a large number of birds. But he -had not gone much farther before he heard some one call: “Hallo, -nephew! I have caught you.” Looking up, he saw a man sitting on a -resting place formed of the tops of several trees, which had been drawn -and tied together in a tuft or sheaf of branches. There the man sat as -if he were in a basket. “Well, my nephew,” he continued, “what would -you do if it should rain spears?” The young man replied, “Oh! we should -be very thankful for them, for we need some.” Then the young man ran -homeward as fast as he could. Having arrived there, grasping his -grandmother by the hand, he dragged her along with the remark, “Oh! -grandmother, we must run and hide.” She answered him, “Oh! my grandson, -you have been to the north, where I told you not to go.” But he pulled -her along as fast as she could go, until finally they came to a spring; -leaping into this, they went along underground until they came to a -rock. There they sat down and silently waited a long time. At last the -boy said: “I think that the storm is over. Let us go home now.” When -they reached home they found the lodge leveled to the ground. The poor -old grandmother said, “This, indeed, comes of your going to the -northward, where I told you not to go.” But the grandson coolly -remarked: “Never mind. Oh! grandmother, I will soon have a lodge here.” -Then walking around an area as large as he desired the lodge to be, he -exclaimed, “Let a lodge at once fill this space of ground.” Hardly had -his words died away before a lodge, complete in all its appointments, -stood there. Then the grandmother and her potent grandson entered it -and they two lived in it, more comfortable than they were before. - -The next morning, after having eaten his breakfast of parched corn, the -youth again started off southward to hunt. But taking a circuitous -course, he finally headed toward the north, remarking to himself, “I -had some fun with my uncle yesterday, so I must go to see what he will -say this time.” Soon he saw so many birds and was so much occupied in -killing them that he had forgotten about the man in the sheaf of -tree-tops. Suddenly he was halted with the challenge, “Oh, nephew! I -have caught you. What would you do if I should send a shower of -stones?” The youth replied, “We should be much pleased, for my -grandmother often needs stones for pounding her corn for meal.” So -saying, the young man fled homeward. Having arrived there, he grasped -his grandmother by the arms and rushed her to the river, and then up -the river to the spring. The grandmother scolded him as they fled, -saying, “Oh! this is too bad, grandson; you have gone northward again.” -Then she would weep bitterly. At last, coming to the spring and -descending into it, they crept along until they came again to the rock -under which they took shelter before. There they sat until finally the -youth said, “I think the storm is now over; let us go home.” On -reaching home they found their lodge in ruins again. But the youth -encouraged his grandmother with comforting words and commanded the -erection of another lodge as he had done in the first instance. - -The next morning after he had eaten his parched corn, he started out -again to hunt. Taking a southward course for a time, he soon turned -toward the north. As he went along he soliloquized, “I shall not hunt, -but I shall make it my business to catch my uncle.” After going some -distance farther, he called a mole, to which he said, when it came to -him: “I want you to take me to that tree yonder. You must go almost up -to the man who sits on it. After I shall have spoken to him, you must -bring me back to this place.” The mole at once agreed to aid him. By -shaking himself the youth reduced his size until he became as small as -a flea; then he got on the mole. The mole went to the foot of the tree -indicated, whereupon the youth called out, “Oh, uncle! I have caught -you.” The man looked all around but saw nothing. Again the youth -shouted, “What would you do if a whirlwind should come?” The man -pleaded, “Oh, nephew! do not be so hard on me as that.” The youth -replied, “Oh! I did not beg that way when you asked me about spears and -stones.” Then the mole ran back to the place where he had found the -youth, and the latter, assuming his natural size, ran home. Grasping -his grandmother’s arm, he rushed her to the spring. They both -disappeared in its waters, going to their shelter under the rock. The -grandmother kept scolding her grandson, saying, “It is too bad; you -have been at the north again.” There under the rock they sat until the -youth had calmed the whirlwind, when they came up out of the water. -They found the trees uprooted and their lodge in ruins. But the youth -soon had a lodge in the place of the other by merely commanding his -fetishes and walking around the space of ground, as he had previously -done. - -The next morning, after his usual preparations, the youth started out -southward from his home. When out of sight of the lodge he suddenly -turned toward the north, with the remark: “I must see my uncle. I find -the trees are all uprooted, and it must be that my uncle is buried -under these fallen trees. So I can go to hunt in safety now.” After -keeping on his journey for some time he found a large number of -partridges, which he killed; then he started home. His grandmother was -pleased to see him return quietly with game. After laying aside his -weapons he remarked: “Well, grandmother, I have destroyed my uncle. He -is no longer on the tree.” The grandmother replied, warmly, “Well, you -need not think that he was alone in the world. He has a brother, who -lives in a lodge farther north.” The youth made no reply, but resolved -what he would do in the matter. - -Early the next morning the young man ate his breakfast of parched -cornmeal, after which he started off, determined to find his other -uncle, who lived in a lodge. Reaching the place where the trees were -uprooted, he found his first uncle dead. But he kept on his course -until he came to an opening in the forest, in which he saw a lodge with -smoke rising from the smoke-hole. Somewhat pleased, the youth said, -“Well, I must go over there and take a look into that lodge, for that -must be the place where my second uncle lives.” Going directly to the -lodge and opening the door-flap, he peered in, and said to an old man -sitting inside, “Well, uncle, I have come to visit you.” The old man -calmly replied: “Come in, nephew. I have a rule which all who come here -to visit me follow; that is, that we must run a race across this field -and back again. We bet our heads on this race.” The youth answered, -“Well, if that is your rule, we will run the race at once.” So they -went out of doors. Drawing a mark across the opening, the old man said -to the youth: “We will run to that red post over there at the end of -this opening. If I can get back and across this line first I will cut -off your head; but if you return and cross it first you shall cut off -my head. So be ready.” At the line they stood side by side; then the -old man shouted, “Now, go!” They were off instantly and ran to the -post. When halfway back to the line the youth suddenly fell to the -ground, a sharpened deer’s horn having pierced his foot.[313] He sat -down to pull it out. Having pulled it out, he threw it far ahead, and -it came down right in the path of the old man, who had made -considerable headway while the boy was sitting down. Now the old man, -stepping on the horn, fell to the ground. While he was pulling out the -horn, the youth, passing him, crossed the line ahead of the uncle, -saying, “Oh, my uncle! I have won the race.” The uncle disputed this, -but when he found that it was of no use he begged for another smoke, -but the nephew refusing him, he subsided. The youth took out of his -pouch a sharp flint knife and, seizing his uncle’s hair, cut off his -head. Dragging the body into the lodge, he burned both lodge and body. -As the fire died out the old man’s head burst and out of it flew an -owl. Then the youth went home and told his grandmother what he had -done. But she replied, “You still have a third uncle, who is also a -great sorcerer.” - -The next morning the youth started off again, this time to visit his -third uncle. On his way he passed the uprooted trees and then the -burned lodge. Keeping on, he saw some distance ahead a lodge standing -in a clearing in the forest. When he came to the edge of the woods, he -found that the opening was large and that the lodge stood on the -farther side of it. This, he thought, must be the lodge of his third -uncle. When he reached the lodge, he looked in it, saying to a man -sitting inside, “Well, uncle, I am here to visit you.” The man replied: -“Oh nephew! I am glad you have come. I have a game to play. Everyone -who comes here plays it with me. We bet our heads on the issue of the -game.” The youth replied, “Well, uncle, what is this game?” “We hide -right here in this room,” answered the uncle. “I will hide, and if you -do not find me before midday, you lose, and I will cut off your head; -but if you find me, you will win, and then you shall cut off my head.” -The youth replied, “It is well.” Then the uncle said: “Now you must lie -down here on the ground, and I will cover you with an elk skin. When I -am ready I will let you know.” Thereupon the youth lay down, but after -he had been carefully covered with the elk skin by his uncle, changing -himself into a woodtick, he got on his uncle’s neck. When the old man -said, “I am ready,” the woodtick called out, “I have found you, my -uncle.” The old man thought the voice came from behind, so he hid -again. Again the woodtick called out, “I have found you, my uncle.” The -old man looked everywhere, but he could not see his nephew; he saw no -one. Once more the old man hid and was discovered. Thus he kept on -until midday, as was his right. The old man, thinking all the time that -the youth was still under the elk skin, wondered how he could find him -so easily. He frequently ran outside to see by the sun how near midday -it was; then he would hurry back to hide. At last he decided to hide -outside the lodge, but the youth called out, “That will not do, uncle; -you said that we must hide in the lodge.” It now being nearly midday, -the old man was frightened, so with a long pole he pushed the sun off -toward the east. Then running in, he hid again. But the youth shouted, -“I have found you, my uncle.” Again the sun was nearly overhead, and -again the old man, running out, with the long pole pushed [314] the sun -toward the east and kept on hiding, but without success. He was -discovered each time. At last when the sun was directly at midday, -directly “at mid-sky,” the youth called out to his victim: “Oh, uncle! -I have found you. I have won the game.” Thereupon the old man begged -for one more smoke, but the youth, knowing his purpose, would not let -him have another. Instead, he proceeded to cut off his head; then he -dragged the old man’s body into the lodge, where he burned it. When the -flesh had burned from the head of the old man, the head burst open and -out flew an owl. Looking around this place, the youth saw large heaps -of bones of persons whom the old man, having deceived, had killed and -eaten. - -Then the youth went home and told his grandmother what he had done. Her -only reply was: “My grandson, you still have a fourth uncle, who is -more evil and more potent in orenda than the others. I advise you not -to go near him, for I greatly fear that harm will come to you.” The -grandson said, “I shall not go, grandmother.” - -The next morning, after eating his repast of parched cornmeal, he -started, directing his course southward. But when he was out of sight -of his lodge he changed his course toward the north. Making a circuit -around his home, he passed all three places where he had visited his -uncles, and finally came to a fourth opening with a lodge standing in -its center. Arriving at the lodge, he peeped into it; there he saw a -man who was still older than his other uncles. Making his presence -known, he said, “Well, uncle, I have come to visit you.” The old man -answered, saying: “It is well, my nephew. Come in and sit down. I have -a game which I play with all those who come to visit me. I play the -bone-dice game. Each has only one throw, and we bet our heads on the -result. So get ready.” The youth replied: “It is well, uncle; I will -play with you. I will go out for a moment, but will return in as short -a time as possible.” Going to the river bank, and seeing a flock of -ducks, the youth called them to come to him. When they did so, he said -to them: “I have a bet, and I want you to aid me with your magic power. -I desire six of you to lend me your right eyes [315] for a short time. -I will bring them back as soon as I make my throw.” At once six of the -ducks, removing their right eyes, gave them to the youth. On his way -back to the lodge the youth said to the eyes, “When the old man throws, -some of you drop into the bowl with your sight down, but when I play -you must all drop with your sights turned up.” When he entered the -lodge, he said to the old man, “We will play with my dice.” The old man -objected to the use of the dice belonging to the youth, but the latter -insisted on his right to use his own dice, as the person challenged. -They spread a deerskin on the ground, on which they placed a bowl. When -the youth had put his dice into the bowl, he asked his uncle to take -the first throw, but the old man was not willing to do so. After -disputing for some time, however, the old man shook the bowl, whereupon -the eyes, as ducks quacking as they flew, rose slowly to the -smoke-hole, and then fell back into the bowl as dice, some right side -up and others the wrong side up. Then the youth shook the bowl, and the -dice flew up as ducks, quacking loudly, and going out of the -smoke-hole, they disappeared in the clouds. The old man, as was the -custom, sat, saying: “Let there be no count. Let there be no count,” -while the youth cried out: “Let the count be five. Let the count be -five.” In a short time they heard the ducks coming in the distance, and -then they soon dropped into the dish as dice again, all being right -side up, at which the youth cried out, “I have won the game.” The old -man begged to be permitted to take one smoke more, but the nephew, -refusing him, proceeded to cut off the old man’s head with his flint -knife. Then placing the head and body of the old man in the lodge, he -set it on fire. When the head burst open, out flew an owl. Then the -youth took the six eyes back to the river, and calling up the ducks to -him, he moistened the eyes with spittle and replaced them in the heads -of the ducks. Thanking the ducks for the aid they had given him, he -dismissed them, and they flew far away. - -The youth now went home, where he told his grandmother what he had -done. After hearing his story she said: “I am well pleased with what -you have done, my grandson. You can now hunt with freedom in all -directions, for there is now no one to harm you. You had a number of -brothers, but their uncles destroyed them without mercy.” - -She sent him to hunt, as usual. Being now quite a man, he could kill -deer, bear, and other large game, but he had to go so far away to find -them that he always returned late at night. Not liking this, he thought -of a method by which this might be avoided. He went into the forest, -after telling his grandmother that he was tired of going so far to -hunt, that he would merely sing, and that the game would come to him. -In the forest he made arrows, and by the time night came he had as many -white-ash arrows as he could well carry. - -The next morning, bringing out a deerskin, he caused his grandmother to -sit on it. Then, covering her head with the skin, he said to her: “Now, -you must not look out. If you do I shall leave here, never to return.” -First, placing the great bundle of arrows on the ground outside the -lodge, he began to sing: “Come to me, you elk. Come to me, you bears. -Come to me, you raccoons. Come to me, you deer.” As he stood singing, -soon there arose a great commotion in the forest, caused by the sound -of many feet running toward the singer. The animals were coming from -every direction. As they were drawn near him by his singing he began to -shoot his arrows. When he had shot away about half of his arrows, and -while the animals were near him—bears, raccoons, deer, and elk—and -while hedgehogs were climbing the lodge roof, the grandmother, becoming -frightened at the strange sounds, removing the buckskin covering from -her head, looked up through the smoke-hole to see what was the cause of -the tumult. In an instant a great white deer sprang over the other -animals, and, taking the youth on his antlers, ran off with him into -the forest.[316] All the other animals followed the man, who was -singing as they ran. Then the grandmother rushed to the doorway, and, -looking out, saw all the game killed, but she did not see her grandson -anywhere. Then she remembered his words, but it was too late. - -While the great white deer was rushing through the forest a pack of -black wolves came upon its tracks, and, soon overtaking it, killed both -it and the man. The next morning the aged grandmother, in an attempt to -repair the damage done through her lapse of memory and great curiosity, -followed the tracks of the game in order to find her grandson. The game -had beaten a broad trail through the forest as they ran. In the -afternoon of the day the youth disappeared the sky and clouds in the -west appeared very red.[317] Seeing this, the grandmother exclaimed: -“This is certainly an evil sign. My grandson is surely in trouble.” -This was the very time at which the great white deer and the man were -killed. The grandmother followed the trail all that day until the -evening at about the time she had seen the red sky and clouds the day -before. Then she came on the spot where her grandson and the deer had -been killed. There she saw pieces of bloody deerskin, but not a bone, -nor a bit of his body. Then she returned home in despair, weeping all -the way. - - - - - -61. HEART SQUEEZING AND THE DANCE OF NAKED PERSONS - -A woman and her son lived together in a lodge situated not far from a -small settlement. The boy began his career by hunting small game, but -he soon killed such large game that everyone was astonished at his -prowess. As he grew older, he went farther and farther into the woods. -His mother, however, always warned him against going toward the -northeast, saying that an evil woman lived there. - -One day while hunting the boy thought, “I do not believe there is -anyone who can overcome me magically,” whereupon he determined to go -toward the northeast. Starting thither, he soon came to an opening, -where he saw a woman who sang out, “I have caught you, my brother,” and -at that moment the boy, feeling her in his body squeezing his heart, -screamed with pain. Then the woman stopped an instant and then squeezed -his heart harder than before, causing him intense pain. Just then he -heard a woman’s voice say, “Hurry home, and as you go, sing, ‘I am -going to have a naked dance [318] and a pot.’” The young man did this, -and as he sang he felt easier. When he got home his mother said, “You -have been toward the northeast, although I told you that you would get -into trouble if you went there.” The mother immediately sent a -messenger to tell her uncle, her mother’s brother, what had happened, -and he inquired what the boy sang. The messenger told him, and he -replied, “Tell his mother to notify everyone that she is going to have -a dance of naked persons.” - -All the people were notified accordingly. The old man came, and one by -one all the rest assembled. Then the old man asked whether all the -guests were there who had been invited. The woman, the youth’s mother, -after looking around, said, “Yes.” Telling the people to take off their -garments, and to dance facing the wall, the old man, seating himself in -the center of the room, began to sing. When he had finished the song, -he said, “That will do.” Thereupon the dance broke up, the people -dressing themselves and going home. - -The young man felt better, but he was angry with the woman who had -tormented him; so he decided to go again and say to her, “I have caught -you,” before she had time to say it. The next morning he started off -without telling his mother where he was going. When near the opening, -halting, he called for a mole. In a short time the mole came, whereupon -the boy said, “You must carry me to the spot where the woman is, but -she must not see us.” Reducing his size until he was quite small, the -young man entered the body of the mole, which went beneath the surface -of the ground. After a while they peeped out, but the woman was still -far off. They went on again, and when they looked out a second time, -they were quite near the woman. She had large eyes, twice as large as -those of anyone else, which were red as blood, and whenever she said, -“I have caught you,” nothing had power over her. - -The boy told the mole to go underground, so as to come out just beneath -her feet. The mole did so, and then the boy, exclaiming, “I have caught -you!” at that instant going into her body, squeezed her heart. She -cried out with pain, “Do not squeeze so hard.” He answered, “I did not -say, ‘Do not squeeze so hard,’ when you squeezed my heart.” Thereupon -the woman hurried home. When near home she saw that her sisters were -pounding corn for bread, and they noticed that she was crying, so one -of them said, “I told you that that young man could not be beaten; you -should not have touched him.” - -One of the sisters, going to the same old man who had cured the boy, -said, “Uncle, our youngest sister is very sick; she is singing, ‘I am -going to have a dance of naked persons and a pot.’” The old man told -her to invite the people to her pot. She did so, and when they were -assembled the dance began. At the moment the old man said, “My song is -finished,” the young man squeezed the girl’s heart so hard that she -fell down dead. Coming out of her body, the young man went some -distance before he became visible. He went home and was tormented no -more. He could now hunt in any direction. - - - - - -62. HOTʻHO, THE WINTER GOD [319] - -One day a man while out hunting met Hotʻho and said to him, “You can -not make me freeze, no matter how cold you can make it.” Hotʻho -replied, “I can do that without much trouble.” They had a long -discussion of the matter and at last agreed that they would have that -night a trial of strength. - -After reaching home the man carried in wood enough to burn all night; -then building a huge fire, he made a large kettle full of hemlock tea. -When night came he stood before the fire ready for the contest. All -night long there he stood, turning first one side and then the other to -the fire and often drinking a cup of the boiling hemlock tea. It was a -terribly cold night and continued to grow colder until near morning. -Just at the break of day Hotʻho, naked, and carrying his hatchet in a -slit in the skin above his hip, came into the lodge, and sitting down -on a pile of bark by the fire, said to the man, “You have beaten me;” -and at that moment, growing warmer, it began to thaw. - -This shows that man can conquer Hotʻho, the god of cold weather. - - - - - -63. SʻHAGODIYOWEQGOWA AND HIS THREE BROTHERS [320] - -There lived in a lodge in the forest Sʻhagodiyoweqgowa and three -brothers. In their larder they had an abundance of oil, venison, and -bear’s meat. Of the brothers Sʻhagodiyoweqgowa was the eldest. Not far -from their lodge lived a brother and his sister. The brother, who was -the elder, was also a turtle. - -One day the youngest brother of Sʻhagodiyoweqgowa said to his brothers, -“I am going over to the lodge where the Turtle lives.” His brothers, -knowing the motive of the visit, replied: “It is well. You may go,” for -they thought it best that he should get married. So after making -suitable preparations, he started, and soon he arrived at the lodge of -their neighbors. He found the Turtle’s sister at home. The visitor had -slung over his shoulder a pouch that contained bear’s oil. Sitting down -near Turtle’s sister, he said to her, “I want to marry you,” but she -made him no answer nor any sign of recognition. While he sat there -waiting for her reply, he would dip his finger into the pouch on his -back, afterward sucking off the oil. He patiently waited all day for -her reply, and when it was nearly night she answered, “I have decided -not to marry you.” He did not press his suit, but said, “It is well;” -then he went to his home. Having arrived there, his brothers asked him -what success he had, and he told them. They answered, “It is well.” - -Then the next elder brother said, “It must be I about whom she is -thinking.” The next morning he said, “I shall now go there;” so he -started. He found the sister of Turtle at home, and sitting down beside -her, he said: “I have come for the purpose of marrying you. Will you -consent to be my wife?” Like his younger brother, he waited the entire -day for her reply. When it was nearly night she made him the same -answer as she had given his brother; he then went home. Having reached -there, his brothers asked him what success he had, and he told them. -They answered, “It is well.” Then the third brother said, “It must be I -of whom she is thinking. I shall go there tomorrow.” So the next -morning he went to the lodge of Turtle, and finding the sister at home, -he sat down beside her, saying, “I am here to know whether we can -become man and wife.” She acted toward him just as she had toward his -brothers; so he returned to his home, where he related to them how she -had answered him. - -Then Turtle, her brother, said: “I think that we are now about to die. -The next man who will come is Sʻhagodiyoweqgowa, the eldest of the four -brothers. You have made a great mistake. You should have accepted the -youngest brother. I would have consented had you asked me. The youngest -brother is a good man, and he possesses great orenda. But the time is -now past. Sʻhagodiyoweqgowa has volunteered to come to ask you tomorrow -to be his wife.” - -The next morning Sʻhagodiyoweqgowa, saying to his brothers, “It has -become evident that it is I of whom she is thinking,” started to call -on her at the lodge of Turtle. Finding her at home, he said, “My wife, -I have come after you, so you must go home with me;” thereupon, seizing -her arm, he attempted to pull her along with him. Being very angry, she -bitterly resisted him. Turtle, her brother, was at one end of the fire, -concealed under the ashes. While Sʻhagodiyoweqgowa was struggling with -the young woman as he held her by the arm, she managed her defense in -such manner as to cause her captor to step on her brother, who at once -bit his toe, causing him to release her. Then Sʻhagodiyoweqgowa said, -“Brother-in-law, let go of my toe,” but Turtle still hung to it. At -that moment the visitor, taking his staff and putting his foot on the -end of the firelog, struck Turtle on the head with the staff. As he did -so, Turtle at once grew magically in size and in the strength of his -bite. As Sʻhagodiyoweqgowa struck him again Turtle increased in size as -before and his bite grew more painful. But Sʻhagodiyoweqgowa kept on -pounding him, seemingly unaware that Turtle’s size increased with his -blows. Turtle continued to grow larger and larger and continued drawing -in Sʻhagodiyoweqgowa until he had swallowed his entire body. - -Two days later Sʻhagodiyoweqgowa came away, passing through Turtle’s -bowels. Thereupon Turtle said to his sister: “In 10 [321] days -Sʻhagodiyoweqgowa will regain his consciousness, and then he will -pursue us. To run away is our only safety; so let us flee hence.” -Placing him in a basket, which she put on her back, Turtle’s sister -started away as fast as she could go. - -After the expiration of 10 days, as Turtle had predicted, -Sʻhagodiyoweqgowa regained consciousness and, looking around, saw no -one there. Then finding the young woman’s tracks, he pursued her. The -fugitives had gone a long way when Turtle said to his sister, -“Sʻhagodiyoweqgowa is fast overtaking us and is now near us.” So the -sister kept on in her flight, and as she got over a fallen tree Turtle -said to her, “Leave me here, and you continue your course.” Obeying her -brother, she hastened on her way. - -Not long after her departure Sʻhagodiyoweqgowa came along. As he walked -over the fallen tree he stepped on Turtle without seeing him, whereupon -Turtle promptly bit him again. At this Sʻhagodiyoweqgowa exclaimed, -“Brother-in-law! let go of my foot; you are greatly delaying me on my -course.” But as Turtle gave no heed to what his brother-in-law had said -to him, Sʻhagodiyoweqgowa decided to kill him, and raising his foot -with Turtle hanging to it, he beat him against the fallen tree. But as -before, striking Turtle only caused him to grow in size, until he -finally became large enough to swallow his enemy again. Turtle waited -there for two days until he had excreted Sʻhagodiyoweqgowa; then he -started on his way again. While the sister was walking along she was -surprised to find her brother, Turtle, on a fallen tree. He had arrived -there ahead of her by means of his orenda. - -After the expiration of 10 days Sʻhagodiyoweqgowa regained -consciousness, and arising, said to himself, “I have now been asleep a -very long time and must continue my hunt”; so saying, he started in -pursuit once more. The young woman was now growing faint and exhausted, -and her brother said to her as she carried him along in the basket: -“Sʻhagodiyoweqgowa is again overtaking us, and is now very near to us. -Once more drop me by the first fallen tree that we come to.” She obeyed -and, leaving her brother near a fallen tree, kept on her way. - -When Sʻhagodiyoweqgowa came along in due time the orenda of Turtle -caused him to pass within reach of the latter, who again seized his -foot in his teeth. At this Sʻhagodiyoweqgowa said to his -brother-in-law, “You are indeed hindering me greatly in my journey, so -let go of my foot,” but Turtle paid no attention to this remonstrance. -So Sʻhagodiyoweqgowa decided again to beat him to death against the -fallen tree. So he began to do this, but Turtle only grew in size until -he was again able to swallow his brother-in-law. Turtle waited there -for two days, and then having gotten rid of Sʻhagodiyoweqgowa as -before, he went on in his flight. - -At the expiration of 10 days Sʻhagodiyoweqgowa, on regaining -consciousness, said to himself, “I have now been asleep a very long -time, and I must continue my hunt”; so he resumed at once pursuit of -Turtle and his sister. In time the young woman again grew faint and -exhausted, so her brother said to her as she carried him along in a -basket: “Sʻhagodiyoweqgowa is again overtaking us and is now quite near -us. Still again drop me beside the first fallen tree to which you come -on our way.” She was willing to obey him, so she did as he said, and -kept on her way. Once more, when Sʻhagodiyoweqgowa came along, Turtle, -by means of his orenda, causing his adversary to pass within reach of -his teeth, again seized him by the foot. Sʻhagodiyoweqgowa thereupon -said to his brother-in-law, “You are indeed greatly hindering me from -continuing my journey in peace; so let go of my foot.” But Turtle did -not free him, holding fast to his foot. Sʻhagodiyoweqgowa therefore -decided to kill him. Raising his foot with Turtle hanging to it, he -beat Turtle against the fallen tree; but as he beat him, Turtle grew so -rapidly in size that he was soon large enough to swallow him again. -Then Turtle waited there two entire days, and when he had excreted -Sʻhagodiyoweqgowa he continued his journey. - -At the expiration of 10 days, when Sʻhagodiyoweqgowa had again regained -consciousness, he arose, saying, “I have been sleeping now a long time -and must continue my journey”; so he once more resumed his pursuit of -Turtle and his sister. When Sʻhagodiyoweqgowa was again overtaking the -woman, and while she was running onward, she saw a light ahead, which -seemed to indicate that there might be an opening there. But she soon -learned that this was a lake; and, having arrived on its shore, she -looked over the water but could see nothing on the farther side. So she -said to herself, “It seems that I have got to die; therefore I might as -well die here.” With this remark she seated herself on a stone. - -In a short time Sʻhagodiyoweqgowa reached her, and seeing her sitting -there, he exclaimed, “My wife, you are waiting for me,” and he seemed -to be very glad. He took out his pouch, from which he obtained a -quantity of tobacco; this he began to burn as an offering to the stone -on which the young woman was seated. Moreover, he addressed the stone, -saying, “I thank you, because you have been the cause that has made my -wife wait for me here.” He kept on thanking the stone as he went back -toward the forest, also burning tobacco to the other stones. - -Just then a man arose out of the waters of the lake, and addressing -himself to the young woman, said, “Be quick! Come with me!” She -immediately followed him into the water. When Sʻhagodiyoweqgowa turned -toward the lake again, he saw at once that the woman was gone; all he -found were her tracks, which led into the water. - -Now, the strange man and the young woman soon came to a lodge in the -depths, which they entered. The strange man had a sister, who lived in -the lodge. The young woman hung up her basket, which contained Turtle. -Whenever she ate anything she would drop pieces of food into the basket -for her brother, Turtle. Noticing this, the young man’s sister said, -“Why do you place food in there?” The young woman replied, “My brother -is in there; that is why I place food there.” Then came the question, -“Can I see him?” The newly arrived woman said: “Wait two days, and you -can see him; then he will come out as a full-fledged man. He shall be a -Turtle no longer.” This lodge was situated at the bottom of the lake. -The young woman’s brother did come out a full-grown man. Afterward he -lived with the strange man’s sister as her husband, and his sister -became the wife of the strange man who had rescued her from -Sʻhagodiyoweqgowa on the shore of the lake. - -[It is not known by the story-teller who this man and his sister were, -nor who the four brothers were, with the exception of one, -Sʻhagodiyoweqgowa. These four brothers are Whirlwinds.—Editor.] - - - - - -64. THE MOOSE WIFE - -A young man living alone with his mother concluded to go into the -forest to hunt for a whole year, collecting and drying meat, and -intending at the end of that period to return to visit his mother. So -he traveled a long way into the forest to a region in which he thought -there was plenty of deer and other game. There, having built a cabin, -he began housekeeping by himself. His daily routine was to make a fire, -get breakfast, and then start off to hunt. He would stay away hunting -all day. Often when he got home at night he was so tired that he would -not take the trouble to prepare supper, but throwing himself on his -couch, he would go to sleep. He was collecting a great quantity of -cured meat. - -One evening when he was returning from a long tramp he saw as he neared -his cabin smoke issuing from the smoke-hole in the roof. At this he -became greatly troubled, for he thought that the fire may have spread -and ignited his lodge. Running into the lodge as quickly as possible, -what was his surprise to find a bright fire burning in the fire-pit, -and his kettle, which had been suffered to boil, hanging on the crook -in such a way as to keep its contents hot. He wondered who had come to -cook for him, for during the time he had lived there and during his -journeys he had never found a cabin, nor had he seen a human being. He -searched all around to see whether he could find a trace of a person’s -visit. He saw that the deer he had brought home the evening before was -dressed and hung up, that a pile of wood that he had cut had been -brought in, that everything had been put in order, and that even corn -bread had been made. On the way home he had thought of going to bed the -moment he set foot in the cabin, so he was greatly rejoiced to find a -warm supper awaiting him. He sat down and ate the supper, -soliloquizing, “Surely the person who got this ready will come back,” -but no one came. - -The next morning he started as usual to hunt. When he returned in the -evening he looked to see whether smoke was coming out of the smoke-hole -of his cabin. There was smoke issuing from it, and again he found -supper ready for him. On discovering a partially finished braid of -fibers of bark, he knew that a woman had been at work. He saw, -moreover, that she had also put a large number of his green deerskins -to soak, preparatory to making buckskin. Thereupon he thought how good -she was, and he resolved to see her, whomsoever she might be, even if -he had to give up hunting in order to do so. - -In the morning he started off as though he were going to hunt, but went -only a short way into the woods to a place whence he could watch the -cabin. He had built no fire that morning, so that he might be able to -tell the moment smoke began to rise from the lodge. Stealthily creeping -back toward his home, he soon saw smoke rising from the cabin. As he -drew nearer, he saw what to him was a woman come out of the lodge and -take up an armful of wood. When she went into the lodge he followed her -as quickly as possible. There he found a beautiful young woman, to whom -he said: “You have been very kind to me, and I am very thankful to -you.” She said in reply, “I knew you were starving for lack of a -woman’s aid, so I came to see whether you would take me as your wife.” -He accepted her offer, for he was very happy that she was willing to -remain. She never left him after that. Every day she tanned the -deerskins and cooked for him, working hard all the time. His wife was -beautiful and he loved her dearly. - -Before the end of a year a boy was born to them, and they were -perfectly happy. When the time was near to fulfill his promise to visit -his mother, she said to him: “I know you promised to visit your mother, -and the time is now here. I have everything ready for you. I have made -moccasins for you and for your mother.” He said in reply, “I wonder how -I can carry her some meat, for she lives a long way off.” “You have -only to choose the meat you want,” she replied; “I know how you can -carry it.” He decided to take some of every kind. She warned him to be -true and faithful to her while away, for many women when they saw what -a good hunter he was would ask him of his mother. She said: “You must -be true to me as I will be to you. You must never yield to temptation, -for I shall know if you do, and you will never see me again.” He -promised her everything she asked. Early the next morning she asked him -to go to the river with her; it was not far from the cabin. She knew -how he came, and that he would reach his mother’s home sooner by going -on the river. When they reached the bank, she took out of her bosom a -tiny canoe. He wondered what she was going to do with so little a -plaything. She told him to take hold of one end and to pull away from -her. On doing so, the canoe stretched out until it was a very large -one. Then they brought on their backs basketful after basketful of -meat, which they packed away in the canoe. Giving him a package, she -said: “I have made these moccasins for your mother. Here is another -package for you. I wish you to put on a pair every morning, throwing -away the old ones.” - -He promised to return in the fall, and then they parted. When he -reached his mother’s lodge the news spread that a certain woman’s son -had returned after a year’s hunting, and many came to see him and the -great amount of meat he had brought. He did not tell even his mother -that he was married, and many young girls asked for him as a husband. -His mother had a beautiful girl in view for him, and continually urged -him to marry her, but he would not consent. After a while he said to -his mother: “I am going to the woods again. I have a cabin there, and -sometime you will know why I do not wish to marry.” So saying, he -started off. - -When he reached the river he shook his boat as his wife had instructed -him to do, whereupon it again stretched out. Getting aboard, he started -up the river. When he neared his cabin, he saw his wife waiting for him -and his little boy running around at play and they were very happy -again. She told him she loved him better than ever, for he had -withstood temptation. - -Another year passed. They had all the meat they could take care of, and -another boy had been born to them. - -Again she got him ready to carry meat to his mother, just as she had -done before. She seemed, however, to feel that this time he would yield -to temptation, so she said to him: “If you marry another woman, you -will never see me again, but if you love me and your children, you will -be true to us and come back. If you are not true, I shall not be -surprised if your new wife will soon be sucking her moccasins from -hunger, for your magic power or orenda for hunting will vanish.” He -promised her everything. - -As before, on reaching home his fame as a hunter brought many beautiful -girls to ask for him in marriage. Again his mother urged him to marry, -and the temptation to yield then was far greater than the first time, -but he resisted and was ready to start for his cabin, when one day a -beautiful stranger, appearing in the village, came to his mother’s -lodge. The mother urged him to marry her, as she was so lovely, and he -finally yielded. - -The wife in the woods, knowing the conditions, said: “Now children, we -must be getting ready to go away. Your father does not love us and will -never come back to us.” Though the children were troubled by their -mother’s tears, still they were full of play and fun, but the poor -mother was always weeping while preparing to leave her home. - -After the man had taken a second wife, the meat in his lodge began to -fall away strangely. He could almost see it disappear, though there was -a good supply when he married. In a few days but little was left. He -went hunting but could kill nothing; he went day after day, but always -had the same ill luck, for he had lost his magic power (orenda) for -hunting, as his wife had foretold. One day when he came home from -hunting, he found his new wife sucking her moccasin, for she was -famishing with hunger. He cried and sobbed, saying, “This is my -punishment; she warned me that this would happen if I was untrue to -her.” Thereupon he decided to go back to his first wife and children at -once and never to leave them again. - -He set out without saying a word to the starving wife or to his anxious -mother. When he reached his cabin not a single footprint was to be -seen. He went in, but only to find it empty—wife and children were not -there, nor any meat, but their worn moccasins were hanging up. The -sight of these made him very sad. As he was nearly starved, he searched -everywhere for food. On the hearth he found three small mounds of -ashes, of different sizes, the third being very small. Sitting down, he -wondered what this could mean, for he knew that it must have been left -by his wife as a sign to him should he ever come to the cabin. At last -he made up his mind that he had three children now, and he determined -to find them even if he had to follow them to the end of the world. - -He mused, “My boys are very playful, and as they followed their mother -they must have hacked the trees as they went.” Indeed, as the mother -and the boys were starting away, the boys said, “We will make some -sign, so that if our father ever thinks of us and comes back, he will -be able to follow us.” But the mother said: “No, children, you must -not; he will never come, for he has another wife, and will never think -of his children in the woods.” Nevertheless, as they went on and played -by the way, the boys hacked the trees and shot arrows in sport, so the -father was soon able to trace them. He found that after a day’s journey -they had camped for the night, for he discovered the remains of a fire, -and on a tree nearby, four pairs of worn-out moccasins. Tying these in -a bundle, he hung it on his arm. - -Again he walked all day, finally coming to the remains of a fire, near -which he saw four pairs of worn moccasins hanging up as before. He was -very tired and hungry. - -The next morning he traveled on and, as before, found the remains of a -fire and four pairs of worn moccasins hanging on a tree. He always took -these with him. Near noon the next day he saw smoke in the distance, -seeming to rise from a cabin, and so it proved to be. He saw also two -boys playing around, running, and shooting arrows; on seeing him they -ran to tell their mother that a man was coming. On looking out, she -recognized her husband, whereupon she told the boys to stay inside the -lodge. He had not recognized the children as his sons, but supposed -they belonged to people living in the cabin. - -As he was very hungry and tired, he thought he would go in and ask for -food. The woman turned her back as he entered, but the eldest boy, -recognizing his father, ran to him and put his hand on his knee. The -father, however, not recognizing the child, gently pushed his hand -away. At this moment the mother, turning around, saw this action. -“There,” she said, “I told you to keep away from him, for he does not -love you.” Now the man, recognizing his wife, cried out, begging her to -forgive him and to receive him home again. He seemed to be sorry, and -begged so hard that she forgave him and brought him his little -daughter, born after he had gone away. Ever afterward he was true to -his Moose wife (for she was a Moose woman), and never again left his -home in the woods. He and his little family were always very happy. - - - - - -65. SʻHAGODIYOWEQGOWA - -[Modern] - -A number of Indians traveling northward from their village met a -Sʻhagodiyoweqgowa, with whom they talked. He said, “Hawenniyo caused me -to be around to assist you.” His mouth was drawn up on one side and -down on the other. Continuing, he said: “If anyone mocks us in earnest, -we will enchant him by sorcery. You may go to work making a mask -representing a face like mine, and then you can cure by means of it the -sick who are troubled by us, the Sʻhagodiyoweqgowa. In this way you may -take my place.” So the people made wooden masks, to be used as -directed. This, it is said, is the origin of the Society of False -Faces, or Maskers, so prominent among the Seneca.[322] - - - - - -66. THE PORCUPINE’S GRANDSON AND THE BEAR - -A widower, who had a small son, married a second time. Soon after this -event he took his wife and child into the forest to hunt. They lived -very happily until the new wife began to think that her husband loved -his child better than he did her. This troubled her beyond measure, so -that she became very uneasy, thinking of nothing else. Then she began -to study how to get rid of the boy, and at last resolved to destroy -him. - -So one day while her husband was out hunting, she took the boy into the -woods to a cave, whose mouth was closed with a rock. She rolled away -the stone from in front of the opening, at the same time telling the -boy that there were bears in the cave, and that he must run in and -scare them, so that they would run out at the other end. He crept in, -and immediately the woman rolled the stone back over its mouth, and -then deserted him. - -When night came the father returned from hunting, and immediately -missing his boy, asked where he was. The woman answered that he was at -play when she went to gather bark, and that when she came home she -could not find him, asserting further that she had been hunting in all -directions for him, and that she was afraid he had been carried off by -some wild beast. The father was nearly crazed by this event, and for -many days hunted for his boy, but he could find only the tracks made by -his little moccasins far into the woods—tracks which the wicked -stepmother had (artificially) made to mislead and deceive the father. - -When the child found himself fastened in the cave he began to scream -and cry, and his strength was giving way and he was near fainting when -he thought he heard a voice saying: “Poor child, stop crying! I am your -grandmother. I will give you food.” This was a Mother Porcupine. Wiping -away his tears with her paw, she brought him food, which he thought was -very good, though it was only hemlock burs. She gave him some of the -food which she had saved for herself. After eating he was contented, -whereupon she said, “You are very tired, my dear little grandson; come -and lie down.” In this way she fed and cared for him a long time. - -One day she said: “My stock of food is exhausted, and as it is now -spring, we should not be cold out of doors. Your stepmother has -fastened us in here. I must call on our neighbors to let us out, and -when we are out, I will leave you in their care and go in search of -food for myself.” Approaching the opening, the Porcupine called aloud -for help. Afterward the boy thought they went back into the cave, and -the Porcupine said: “My dear grandson, we must now part. I feel very -sad but it can not be avoided. I will give you this advice. They will -come and let us out, and you will go with them. You must be obedient -and do just as you are told to do, and all will be well in the end.” -Soon they heard noises with the sound of voices outside the cave, and -after a while a great crowd seemed to be collected. The imprisoned ones -heard the chief of the assembly say: “All who heard the call have -come.[323] Now we want to know who will roll the stone away?” Birds -came and pecked at it in vain; they could do nothing. Then the smaller -animals scratched at it. One after another failed. At last a wolf came -forward, saying, “I can pull the stone away; I am the man to do it.” -Pushing his long claws under it, he pulled and pulled, until at length -he exerted so much strength that his hold gave way and he fell over on -his back. Then the deer tried with his long horns to raise the stone. -All tried, every one in his own way, from the smallest to the largest -animal (for all were present that had heard the call), except the -she-bear; she sat at a short distance with her little family around -her, consisting of three young cubs. When all the rest had failed, she -said, “Well, I will try.” Walking up slowly and majestically to the -blocking stone, she examined the scratches made by the other animals -until she made up her mind how to act, and then she very quickly got -the stone away. Then peeping in, she saw a Porcupine and a human being, -whereupon she hurried away from the opening as though she was greatly -frightened. As the other animals looked in, they, too, took to their -heels until they were far enough away to make sure of escape; then they -waited to see what was to take place. - -The Porcupine, coming out, told them not to be frightened. Said she, -“We are very poor, my grandson and I.” She told them further how he -came there and that her stock of food was exhausted, adding, “Many of -you are well able to care for him, so I want you to take charge of my -grandson.” All, even the birds, announced their willingness to do so. -“Now,” she continued, “I want to know what you will give him to eat, -and when I make up my mind that my grandson can live on the food that -any one of you can supply, I will give him to that one. To my faithful -friends, the birds, I give thanks; you may go, for I do not think my -grandson could live on anything you could give him.” - -All had brought specimens of what they could furnish and had laid them -before the Porcupine. The wolf, coming forward, laid down what he had. -The Porcupine examined it and then asked, “What would you do in case of -danger?” “Of course we should run,” the wolf replied, thereupon running -off to show her, and then coming back. “No, my grandson can not go with -you; he could not run fast enough.” The deer came forward with the most -suitable food, but when the Porcupine asked, “What would you do in case -of danger?” the deer ran off at such speed that his horns could be -heard rattling through the woods. Last of all the old bear came -forward, saying: “You have all failed. Though I have a large family of -my own, I will take the boy and will feed him as I feed my cubs, on -blackberries, chestnuts, and fruit.” When asked what she would do in -danger, going back to her little cubs, she gave them the sign of -danger, at which they all crouched down beside a log while she lay at -their side watching. She said: “That is what I do, and thus we lie -still until I think the danger is past. I know where the berries grow -in abundance, and I will take them there. I know also where my winter -quarters will be; there my cubs will get nourishment by sucking my fat -paws.” The Porcupine then said: “You are the one to care for my -grandchild. I wish you to take good care of him. I am now going for -food.” The boy never saw the Porcupine again. The child thought the -bear took him by the hand, and that she was like a human being, and -that they were all like real people. - -She led the boy and the cubs to the place where the berries and -chestnuts were abundant. They played as they went along. The young -bears became very fond of the boy. When the old mother bear was lying -asleep in the sun, and they were at play, the cubs would pull the boy’s -nails to make them long like theirs, and they tried to teach him how to -climb and run up the trees as they did. At last he was almost equal to -them in skill in these exercises, his nails having grown long and -sharp. - -One day the old bear woke up and could not see the boy. At last she saw -him high up in a tree a long way off. Then she scolded her cubs and was -angry with them, and made the boy’s nails as they originally were. So -the many days of summer passed. The cubs and the boy were great friends -and they had him sleep between them and their mother. - -When winter came, the old bear said, “It is time to go to our winter -quarters”; so she took them to a tall, hollow tree, into which they all -climbed, finding therein a comfortable place. Here they remained; and -the boy thought they had plenty of room. He and the cubs played -together and were very happy. The old bear slept most of the time, but -when she heard a sound she would awake instantly and would say, “You -must keep very still; there is a hunter near.” In the tree was an -opening from which she had an outlook. Soon after the warning they -would see a man coming toward the tree. Then the boy thought he saw the -mother bear, putting her paw into her pocket, draw out an object that -had two prongs. As the hunter approached she would thrust this out -through the hole, moving it to and fro until he passed; then she would -draw it in again. - -All went well until one day toward spring, when the fatal moment came. -The mother bear heard a hunter approaching again and, although they all -kept very still, she said, addressing the child: “I think our time has -come; our separation is near; you can remain here, but we must go, for -we are bears, but you are a human being. They will take you out and -care for you.” Then the child and the cubs saw the hunter coming. She -put out her two-pronged bough but could do nothing; all her magic power -was gone. When the hunter came up, seeing the claw marks on the bark of -the tree, he concluded there must be bears within. The old bear knew -all was over, so she said to the eldest of her cubs, “You must go first -and the others must follow.” At this the eldest climbed up and out, and -at that instant the boy heard the twang of the bowstring and impact of -the arrow, and as he watched the little bear it seemed to throw off a -burden, which fell to the ground, while the little bear itself [324] -went straight on without stopping. Then the other little bears -followed, one and all sharing the fate of the first; each time one -emerged the boy heard the same sounds and saw the burden fall, but as -he saw the little bears still running on, he was not frightened. Then -the old bear said: “Now, I have to go. You must be good and obedient -and all will be well with you”; then she went out. He heard the same -sounds as before and saw her drop on the ground; knowing she was -killed, he began to scream. The hunter, hearing him, was astonished. -Then, remembering having heard that a child had been lost, he though it -might be the child in this tree. So he set to work to get the boy out, -and soon succeeded in doing so. He found the child naked and unable to -speak a word, having forgotten how to talk. Skinning the largest cub, -the hunter made leggings for the child from the skin. The boy was -grieved to see his companions dead and cut up, but he could not speak -to let his rescuer know how dear they were to him. The hunter took the -boy to his father, who was overjoyed to see his child again. Ever -afterward he kept the boy near himself, and in the future all was well. - - - - - -67. GENONSGWA - -An old woman, the eldest of her people, lived in the forest with two -grandchildren, a boy and a girl. One day while the old woman was away a -female Genonsgwa came into the lodge and picked up the younger child, -the girl. After speaking kindly to her, saying that she was a good -little thing, she swallowed her. Then she began to talk to the boy, -telling him how well he looked, and that he was wholesome, but she did -not kill him. Sitting on the bed, she told the boy that if he would get -on her back, she would take him out to find his grandmother. After -climbing on her back, he soon became frightened, whereupon he grasped -her so tightly that he became fastened to her back so that he could not -get off, though he tried hard to do so. The Genonsgwa, rising, went in -a direction different from that in which his grandmother had gone. The -boy told her of her mistake, but she said, “Oh! we shall come to the -place where she is.” The Genonsgwa went very far into the woods. The -boy began to cry for his grandmother, and cried so hard that the -Genonsgwa told him to get off her back; she did not like to hear him -cry, she said, but as she wanted to eat him, he did not get off; in -fact, he could not do so. Fortunately, the Genonsgwa could neither get -her hands around to pull him off, nor turn her head to bite him. She -could not get at him in any way. Knowing this, the boy clung to the -middle of her back, realizing that she would eat him up if he slipped -down. They traveled on thus for many days. - -When the grandmother came back to her lodge and found that the boy and -the girl were not there, she became very uneasy. She searched for them -but found no trace of either. After a while, finding the tracks of the -Genonsgwa around the lodge, she guessed what the trouble was. The old -woman followed the trail of the Genonsgwa, saying that she was bound to -get her grandchildren back. - -Genonsgwa tried to get the boy off by rubbing him against a hickory -tree. The boy said, “Oh! I like that. Rub harder!” At this she stopped -rubbing him against the tree and went on. The grandmother followed in -the form of a Whirlwind, whereupon Genonsgwa said to the boy, “Your -grandmother is coming as a Whirlwind, and she will strike and kill us -both.” The boy was silent. Looking for refuge, she found a hiding place -in a deep ravine, in which she dug a hole, and going in, covered -herself with the earth which slipped down from above. The two heard -Dagwanoenyent, the grandmother, coming. “Now,” Genonsgwa said, “you can -hear your grandmother coming.” The Dagwanoenyent rushed over the place -where they lay hidden. The boy shouted to his grandmother, who, hearing -him, changed her course, coming straight back to the place they were -in. She blew off the earth from the hiding place, so that Genonsgwa -became just visible above the surface. Then the grandmother asked the -boy whether he was there. He answered, “Yes.” The Genonsgwa lay still, -whispering to the boy, “Be quiet! Your grandmother will see us.” The -grandmother then called the boy by name, “Dagwanoenyentgowa,[325] get -off Genonsgwa’s back.” Having done so, he went a short distance from -the cliff. Then the old woman hurled rocks at the Genonsgwa, and after -breaking all her clothes of rock, killed her. - -The old woman now went toward home with her grandson. On the path she -said: “Never allow yourself to be treated this way again. Never allow -yourself to be maltreated by anyone. You can master all those -Genonsgwashonon,[326] if you will only use your power, for you, too, -are a Dagwanoenyentgowa.” The old woman remained at home a few days -with her grandson. Meanwhile some of the Genonsgwa’s people found the -trail of the Genonsgwa woman, which they followed until they came to -the place where her stone clothes were rent, and she was killed. When -they asked of it, the spirit of the Genonsgwa told how she had been -killed and how her coat had been rent. - -The headman of the Genonsgwa now resolved to muster a large company of -their people and kill the old woman, Dagwanoenyentgowa. While they were -preparing for this, the old woman found out their plans when she was -out on her journeys and said to her grandson, “We must go to get your -sister out of the belly of the Genonsgwa woman, for she is sitting -there crying for me all the time.” So they set out for home, and when -they reached the place where the Genonsgwa woman lay dead, the -grandmother, having built a small fire, began to burn tobacco on it for -her granddaughter, saying, “This is what we like; this is what we -like.” They burned perhaps half a pouch full of tobacco, meanwhile -fanning the smoke toward the Genonsgwa woman all the time, and saying: -“This is what we like. Do you come out of Genonsgwa’s belly.” There was -no sign yet of her granddaughter. She had not yet come forth. At last -the old woman said to her grandson: “We must have more help. You have a -great many relatives—uncles, aunts, and cousins. We must call them -here.” Thereupon the old woman, Dagwanoenyentgowa, called repeatedly. -They came one by one. Soon there was a great number of them. Having -broken up and removed all the clothes of the Genonsgwa, they threw them -away, leaving the dead body naked. Then the old woman, building a fire -at Genonsgwa’s head, burned tobacco on it. All the Dagwanoenyent people -walked around the fire, each throwing tobacco on it and saying, “This -is what we like.” After each one had gone around once and had thrown -tobacco into the fire once, the young girl started up in the -Genonsgwa’s belly, and panting for breath, walked out, saying, “How -long have I been here?” They gave her more tobacco smoke, which she -inhaled until she gained full strength. Then all went home, the old -woman and her two grandchildren to her own lodge, and the other -Dagwanoenyents each to his or her lodge. - -After they had been home a while a Genonsgwa came to the old woman’s -lodge, who talked pleasantly, inquiring how they were. Having found out -that they were only three in number, the Genonsgwa went back home, -thinking it would be a small work to kill them all. After the Genonsgwa -went away the old woman said: “We are in trouble now. There is a great -number of these Genonsgwa people leagued against us. They are assembled -somewhere, not far away. When this struggle commences we do not know -whether we shall be able to come home here again or not.” As soon as -she had finished talking with her grandchildren, the old woman, going -out, called, “Dagwanoenyents!” The girl, not knowing what that meant, -asked her grandmother, who said: “I am calling your relations to help -us. You are a Dagwanoenyent, too.” The Dagwanoenyents came one by one. -When all had come, there were 60 besides the old woman and her two -grandchildren. Dagwanoenyentgowa now said: “Each one must have a stone -to strike with, just heavy enough to handle with ease.” When they had -gathered stones the Genonsgwa began to come, thousands upon thousands -in number. The Dagwanoenyents were frightened when they saw them, but -the old woman who led them said: “We must separate and attack them -singly. Have faith to kill each one with but one blow, and you will do -it. You must keep the stones in your hands. Be firm and retreat slowly -in different directions.” The Dagwanoenyents took her advice. Whenever -they had a chance, they struck and killed a Genonsgwa, retreating all -the time and killing the Genonsgwa for a long distance. The old woman -then told all her people to go up a high mountain toward the south, -ahead of them, fighting as they went. She continued: “When we all reach -the top, we shall go down a short distance on the other side. The -Genonsgwa will come to the top and we shall strike them. One lot of us -must strike from the east, and the other from the west side, and we -must get behind them and drive them forward into the great ravine on -the south side of the mountain, where a river runs by. There they will -all perish.” The Genonsgwa came to the mountain top, where there was a -large clear space. Looking around on every side, they saw nothing of -the Dagwanoenyents, hence they thought the Dagwanoenyents had gone for -food. They had not stood there long, however, when they heard the sound -of the wind below them on both sides of the mountain. The noise grew -louder and louder, until presently the Dagwanoenyents struck them on -both sides, and uniting in their rear, fell upon them from behind also. -So terrible were the attack and the power of the Dagwanoenyents, that -they tore all the trees out by the roots and swept the earth off the -top of the mountain, hurling the rocks and trees and Genonsgwa into the -ravine and river below. The Genonsgwa were piled upon one another like -the rocks on the banks and in the bed of the river. The Dagwanoenyents -were now dancing on the mountain top, and the old woman said: “We have -hurled the Genonsgwa down there and we would better finish them. Half -of you go along the ridge running south from this mountain east of the -river, and the other half along the western ridge, and blow all the -trees and stones and earth into the great ravine.” They did this, and -when they came together they had stripped the mountain spurs naked. -Meanwhile the river forced everything to the end of the ravine, where -it piled up the débris of fallen trees in a great dam, so that the -river became a lake on the south side of the mountain. This lake is -called Hadiqsadon genonsgwa ganyudae; that is, the grave of the -Genonsgwashonon, or Genonsgwa people. - - - - - -68. HINON, HOHAWAQK [327] AND HIS GRANDMOTHER - -There was a very poor little old woman, who lived in the woods. She was -so destitute that she was nothing but skin and bones. She dwelt in a -smoky little lodge and cried all the time, both day and night. Her robe -of skins was so old and dirty that one could not tell without -difficulty of what material it was made. She had seven daughters, six -of whom were carried off one after another by hostile people, while the -seventh died. - -The daughter who died had been buried some time when one night the old -woman heard crying at the grave. Going to the grave with a torch, she -found there a naked baby. The child had crawled up out of the grave -through a hole in the earth. Wrapping the baby in her blanket, the old -woman took it home. She did not know, she did not even suspect, that -her daughter was with child when she died. - -The little boy grew very rapidly. When he was of good size the old -woman came home one day from gathering wood but could not find him. -That night it stormed, with thunder and lightning raging. In the -morning the child returned to her. His grandmother asked, “Where have -you been, my grandson?” “Grandmother,” said he, “I have been with my -father; he took me to his home.” “Who is your father?” “Hinon is my -father; he took me home first, then we came back and were all about -here last night.” The old woman asked, “Was my daughter, your mother, -in the grave?” “Yes,” said the boy, “and Hinon used to come to see my -mother.” The old woman believed what he said. - -As the boy grew he used to make a noise like that of thunder, and -whenever Hinon came to the neighborhood he would go out and thunder, -thus helping his father, for he was Hinon Hohawaqk, the son of Hinon. - -Some time after this the boy asked his grandmother where his six aunts -were, and the grandmother answered: “There are an old woman and her -son, whose lodge is far away; they live by playing dice and betting. -Your aunts went one by one with a company of people, and played dice -(plum pits); being beaten, their heads were cut off. Many men and women -have gone to the same place and have lost their heads.” Hinon Hohawaqk -answered, “I will go, too, and will kill that woman and her son.” The -old woman tried to keep him home, but he would not remain with her. He -told her to make two pairs of moccasins for him. He was very ragged and -dirty, so she made the moccasins and got him the skin of a -flying-squirrel for a pouch. - -Setting off toward the west, soon he came to a great opening where -there was a large bark lodge with a pole in front of it, and on the -pole a skin robe. He saw boys playing ball in the opening, and going on -a side path, he heard a great noise. After a while the people saw him, -whereupon one of them said, “I do not know where that boy comes from.” -The old people were betting and the boys were playing ball. Soon an old -man came up to Hinon Hohawaqk and gave him a club; he played so well -that the old man came again, saying, “We want you to play dice; all the -people will bet on you.” A bowl was placed on an elk skin lying under -the pole. The woman and her son were there and the other people stood -around. Hinon Hohawaqk answered, “I do not know how to play the game.” -The old man replied, “We will risk our heads on you;” so he followed -the old man. He saw a white stone bowl as smooth as glass. The old -woman was sitting there on the elk skin, ready to play, and Hinon -Hohawaqk knelt down beside the bowl. She said, “You play first.” “No,” -answered he, “you play first.” So she took out her dice, which were -round and made from plum stones, and blowing on them, cast them into -the bowl, which she shook, at the same time calling out, “Game! game!” -The dice flew up into the air, all becoming crows and cawing as they -went out of sight. After a while they came down, still cawing, and -resumed the form of plum stones as they settled in the bowl. The old -woman had three plays to make a count of seventeen. She threw three -times but got nothing. Then Hinon Hohawaqk in order to win took dice -out of his pouch of flying-squirrel skin. The old woman wanted him to -use her dice, but he would not touch them. Placing his dice in the -bowl, he shook, whereupon the dice, becoming ducks, flew upward. They -went very high, and all the people heard them as they rose; when they -touched the bowl again they were plum stones, and scored 10. Then Hinon -Hohawaqk shook the bowl again, calling, “Game! game!” while the old -woman called out, “No game!” Back came the dice, scoring another 10. He -cast the third time and scored 10 more. He had won. Then he called the -people to see him cut off the heads of the old woman and her son. “No,” -said the old woman, “you must play again. Here is my son; you must play -ball with him, and if he loses we shall both forfeit our heads.” At -this Hinon Hohawaqk asked the old man what he thought. The people, -seeing how skillful he was, said “Play!” whereupon he went to the -ball-ground, ragged and looking poor. There were but two playing, one -on each side. Hinon Hohawaqk jumped, knocking the club far out of his -opponent’s hand. Then the old woman’s son ran for his club, but before -he could get it back Hinon Hohawaqk had sent the ball through the goal -posts. This was repeated seven times and Hinon Hohawaqk won the game. -“Now,” said he to all the people, “you can have the heads of the old -woman and her son.” The two heads were cut off, and the boys played -with the old woman’s head over the whole field. - -“Now,” said Hinon Hohawaqk; “I am going to bring my grandmother to this -place, and we must all come here to stay and have this long dwelling in -which to live.” All went home to their lodges, and as the Son of -Thunder went, he sang praises of himself, and his grandmother heard him -on his way. He told her what he had done, saying, “We must all go there -and live in that fine dwelling and field.” She prepared provisions and -they went. It took them a long time to reach the place. All the other -people having reached there also, they built dwellings around the -field. When all had settled down, Hinon Hohawaqk called them to the -council lodge to have a dance. After they had finished the dance, all -went to their homes. Putting away her old blanket, the grandmother -began to dress. Having put on the clothes left by the old woman who -lost her head, soon she looked like a young woman and lived happily. -After a time Hinon Hohawaqk went off with Hinon, his father, with whom -he stayed all winter. - -In the spring the old woman was uneasy in her mind. She heard thunder -in the west, and soon afterward her grandson came to the lodge. She was -very glad to see him. “Where have you been?” she asked. He answered: -“At the great mountain far off in the west. I have been with my father -helping the nations and protecting men.” After that he remained with -his grandmother all summer. Once in a while he would go away when it -began to storm but would come back again when the turbulence of the -weather ceased. - -He lived a long time in this way, until at last he said to his -grandmother: “I have an uncle living in the west; some witch stole him -from you. I must go to find him.” So he went to the west to search for -his uncle. He went on till he came to a lodge in which he saw a woman -sitting by a fire, with her head resting on her hands. She would not -answer when he asked where his uncle was. Soon afterward he went out, -and taking his war club from his pouch, he knocked her on the head, -killing her. When he had killed the woman he went out and walked all -around the lodge, mourning and looking for his uncle. At last he heard -the moaning of a man. He looked into the trees, for he could not see -any one on the ground, but could not find him. Soon he came to a large -slippery-elm tree, the great roots of which held down a man, his head -coming out between two roots on one side and his feet between two on -the other side, while the tree stood just on the middle of his body. He -was calling to his nephew to give him a smoke. The latter answered: -“Oh, poor uncle! how badly off you are. Oh, poor uncle! I will give you -a smoke very soon.” Then he kicked over the tree, saying, “Rise, -uncle!” at which the uncle rose, well. Taking out his pouch, Hinon -Hohawaqk gave the old man a smoke, which pleased and strengthened the -uncle very much. He told his nephew how the woman had beguiled him to -go with her, pretending that she wanted to marry him. When she had him -at her lodge, however, she ate him, putting his bones under the elm -tree. Then both the uncle and the nephew went home to the long lodge. -The old grandmother was surprised and glad to see them. - -All lived happily in their home till one day when the Son of Thunder -went off in a storm. When it was over he brought home a wife. After -that, when he went away in a storm his wife was uneasy, not knowing -where he was, for her husband had brought her home on his back such a -long distance in the storm. In due time she gave birth to a son. When -the boy was large enough to run about, the old man, the uncle of the -Son of Thunder, whose bones had lain under the elm tree, began to teach -him, and soon he was able to make a noise like thunder. One day the boy -followed his mother out of the lodge. They had a small dog, and as the -boy was running after his mother, somebody seized him and rushed away; -but the dog ran after him, and, contriving to seize his feet, pulled -off his moccasins, which he carried home. This was the first indication -the woman had that her boy was gone. Hinon Hohawaqk was off with a -storm at the time, and when he came home his wife asked whether he had -taken the boy. “No,” said he. “Oh! he is lost,” cried she. “Oh, no! he -is all right,” said Hinon Hohawaqk; “he has many relations around the -world—uncles and cousins.” The boy stayed away all winter. One day when -the winter was over he came home with his father. Then Hinon Hohawaqk -said to the people of his family, “We must all move away and live with -my father.” The old woman said, “No, we can not go; it is so far and I -am so old.” “I will carry you there in a little while,” said the -grandson. Thereupon Hinon Hohawaqk began to thunder, and lightnings -flew around. The lodge was torn to pieces and blazed up in flames. All -the rocks and lodges in the opening were broken to pieces. Hinon -Hohawaqk and all of his people rose in the air. The east wind began to -blow, bearing them to lofty mountains in the west, where they found old -grandfather Hinon. All live there in the caves of the rocks to this -day. - - - - - -69. HAGOWANEN AND OTʻHEGWENHDA [328] - -At Hetgen Tgastende [329] lived a man named Hagowanen, who possessed -potent orenda (magic power), and who belonged to the Donyonda people. -One day he set out to hunt. In his canoe he sailed across a broad lake -in front of his lodge, and then, leaving his canoe on the other side, -he traveled five days toward the west. Then he collected wood and made -a camp. - -On the first day of his hunting he killed five bears and deer, which he -brought into his camp, saying, “What bad luck I have had today!” On the -second day he killed 10 bears and 12 deer and brought them home and -skinned and roasted them to dry the meat of the 15 bears and 18 deer -which he had killed, finishing the work before daylight. The next -morning he said, “I must go after more meat.” That day he killed 24 -deer and 20 bears and brought them into camp, and skinned them and -finished roasting the meat precisely at midnight. Then he said, “I -think I have enough now.” Putting all the meat into one heap, he tied -it up with bark ropes. Then he shook the package, saying, “I want you -to be small,” at which it shrank into a small package, which he hung in -his belt. In the same way be made the skins into similar bundles, which -he hung to his belt, and then set out for home. - -When Hagowanen reached the lake he could not find his canoe; he looked -everywhere, but he could see nothing of it. At last, he saw on the -shore a man whose name was Handjoias.[330] When they met, this man -asked, “What have you lost?” “My canoe,” answered Hagowanen. “Well, the -man who lives on that island yonder was here yesterday, and he took -your canoe,” replied Handjoias. “Who is the man on the island?” said -Hagowanen. “He is one of the Ganyaqden331 people,” was the answer. “How -am I to get my canoe back?” inquired Hagowanen. “Give me what meat you -have, and I will get it for you,” said Handjoias. “What am I to eat if -I do that?” replied Hagowanen. “I will do better, I will bring the -canoe. Take your meat home, and roast it, keeping half and putting the -other half outside of the door of the lodge for me,” declared -Handjoias. “Very well,” answered Hagowanen. Handjoias, who himself had -taken the canoe to the island, now brought it back, saying: “That man -on the island is a very ugly fellow. He almost killed me.” Getting into -his canoe, Hagowanen sailed home; on arriving he drew up his canoe -safely on the rocks. Then he untied and threw down the bundle of meat, -which in a moment regained its natural size. The meat he piled up -inside of the lodge, and tanned the skins, but he never paid Handjoias -for bringing back the canoe. - -After a time a woman of the Hongak (Wild Goose) people came to -Hagowanen’s lodge, bringing a basket of marriage bread, and saying, “My -mother has sent me to Hagowanen to ask him to take me to wife.” -Hagowanen hung his head a while thinking, and mused, “I suppose nothing -ill-starred will come of this.” Then, looking at her, he said, “It is -well; I am willing to do what your mother wants me to do.” On hearing -this reply the woman was glad. She placed the basket of nuptial corn -bread before him. In accepting it he said: “I am thankful. For many -years I have not tasted bread which was made by a woman.” So he ate -some of the bread, whereupon they became husband and wife. - -At the end of the first year the Hongak woman bore a son to Hagowanen, -and so she did every year until at last they had ten sons, whom they -named in their order from the eldest to the youngest, as follows: (a) -Tgwendahenh Niononeoden;[332] (b) Hononhwaes; (c) Haniodaqses; (d) -Hagondes; (e) Dahsihdes; (f) Dahsinongwadon; (g) Daheqdes; (h) -Oeqdowanen; (i) Donoengwenhden; and (j) Otʻhegwenhda. - -They lived together for some time at Hetgen Tgastende, until one -morning when Hagowanen, who was sitting on a stone outside the lodge -with drooping head, said to himself: “Well, I have many children now. I -did not think that woman would have so many. I must go home again.” So -he rose, and going aboard his canoe, sailed away across Ganyodaeowanen -(“The Big Lake”). After a while his wife, missing him, said, “Where is -my husband?” She looked out and around everywhere but could not find -him. The eldest son was then a youth and the youngest a lively little -boy. - -One day the eldest said, “I am going to look for my father, and see -where he is.” The mother rejoined, “You will get lost on the way.” “Oh, -no! I will not get lost,” he replied. At this the mother continued, -“Then you may go.” So he set out, traveling northward. While going -across a rocky place he found a trail. “This looks just like my -father’s trail,” said he, following it. Soon he came to a cross-trail, -and after examining it, he said: “I wonder where this path comes from -and where it goes. Well, when I return, I shall find out.” Not far from -the cross-trail he came to a lodge, and as the trail led up to it, he -entered. Looking around, he saw an old man in the southeast corner of -the room; another in the southwest; a third, in the northwest; and a -fourth, in the northeast. All sat smoking. The youth looked for his -father, saying, “He must be here somewhere.” The first old man, raising -his head, looked at him and asked: “Well, my grandson, what are you -doing here? Come this way, if you want to see your father. I will show -him to you; he is right here.” On the youth approaching, the old man -took him by the hair, and bending his head forward over a bark bowl, -cut it off, saying: “I am glad that a young game animal has come. It -must be good eating, as it is just the right age.” So saying, he began -to quarter the body. - -After the people at Hetgen Tgastende had waited for some time without -tidings of the eldest brother, Hononhwaes, the second son of the Hongak -woman, said, “I want to follow my elder brother.” “Oh, my son!” said -the mother, “do not go away; something evil has befallen your brother.” -“I must go,” said the boy; “I can not resist the desire. I must see my -brother and father.” So he began to prepare for the journey, putting on -a hunting shirt, leggings, and moccasins of buckskin, and taking his -bow and arrows. His mother cried all the time, but she could not stop -him from going. He went northward, as his brother had done, going over -the same trail, until he arrived at the cross-trail and the lodge, -where he saw the four old men smoking in the four corners of the room. -He of the northwest corner spoke, saying, “My grandson, do you want to -see your father? Come here and you shall see him.” He went forward and, -looking into a large bark bowl half full of water, he saw the faces of -his father and brother. As he was gazing on them, the old man cut off -his head also, rejoicing as before. - -Nine of the Hongak brothers went, one after another, in search of their -father and brothers, and all were killed by the four old men in the -same lodge. At last the tenth and youngest, Othegwenhda, who was still -small and young, said to his mother, “I should like to follow my -brothers.” “Oh, my son!” said the mother, “you must not go. There are -four brothers, old men, living on the road, who are called Hadiiades -(Blacksnakes). They have great magic power.” “But,” said he, “I must -go. I want to see my brothers very much.” “You will never see them,” -she replied. “They are dead.” “Well, can not I kill the old men?” he -said. “Maybe you can,” she replied, “if you take my orenda (magic -power) with you.” “Well, mother,” said Otʻhegwenhda, “give me your -magic power. I want to kill these men.” “I will go and bring my magic -power, my son,” said his mother. Thereupon the Hongak woman went -westward to a rough and rocky place, where she got a small figurine of -slate rock, about half the length of her little finger, with which she -returned to her home. When she had reached home the boy was ready to -start. He had armed himself with a bow of hickory and arrows of red -willow pointed with wasp stings. “Here,” said the mother, “I will tell -you what to do. Gird on a belt and put this fetish in it.” He placed -the fetish between his buckskin belt and his body. “You are now ready,” -said the mother. “Now you can do what you like. You can change yourself -to whatever form you please.” - -Otʻhegwenhda, going northward as his brothers had done, found a fresh -trail looking as if made only a few minutes before. “This must be my -father’s trail,” thought he; “perhaps I will find him somewhere.” After -a while he came to the cross-trail running east and west; he stood -thinking whence it came and whither it led. “I will see,” said he. -Going toward the east, he soon reached a wide opening in the forest, -near the end of which was a cloud of dust moving in his direction. “I -will hurry back,” thought he, “or something may happen to me.” The -moment he turned back the great dust cloud approached very quickly, and -when it touched him, from weakness he fell to the ground. Soon after -this he heard a noise, and, looking up, saw a person with long legs, -rushing on toward him. Springing to his feet, the youth climbed a tree; -and then he shot his wasp-sting pointed arrows, thus killing the -stranger in the cloud of dust. This stranger was a Djieien (Spider). - -Now Otʻhegwenhda went eastward again, and another cloud of dust rushed -against him, but he got outside of it, and after the cloud had passed, -he hastened westward to the point where the trails crossed. Thence, -going northward, he soon reached the lodge where the four old brothers, -Hadiiades (Blacksnakes), sat smoking. After standing outside a while, -he found a crack in the lodge; peeping in, he saw the four old men in -the four corners, at which he soliloquized: “I wonder whether these are -the men of whom my mother spoke. I will kill them if I can, and if I -can not, I will burn the lodge.” Taking out the fetish, he placed it on -his head, whereupon it stood up, and he said, “I am going to ask you a -question; I want you to tell me what to do; I want to kill these old -men.” The fetish answered: “If you want to kill them, you must get on -that high rock and call out, ‘I, Otʻhegwenhda, am on this high rock.’ -You will find very sharp flint stones up there; take a handful of these -and throw them this way, saying, ‘I want it to be hot.’ This is your -only course to succeed.” As Otʻhegwenhda put back the fetish in his -belt, he heard the old men talking. “It seems Otʻhegwenhda is about -here,” said the old man in the northwest corner to the one in the -southeast. “Oh!” replied the other, “I thought you said all that family -were killed.” Then the old man in the southwest remarked, “It was my -opinion that one was left.” “Well, I think they are all gone except the -old woman Hongak,” said the old man in the northeast. “Well,” added the -old man in the northwest, “it seems to me that Otʻhegwenhda is lurking -around here somewhere.” “If you think so, you should look for him,” -replied the old man of the southwest. “Yes, I must look to see if I can -find him,” rejoined the man of the northwest. Otʻhegwenhda, leaping on -the lodge, sat with his feet hanging through the smoke-hole. The old -man looked everywhere but could not see him. - -Otʻhegwenhda with his bow and arrows now shot down through the -smoke-hole at each of the four old men, the arrows piercing their -bodies deeply, but the old men were not hurt; they did not even know -that they were hit. Leaping off the lodge and landing about forty rods -away, Otʻhegwenhda went into the rock, whence he called out, “My name -is Otʻhegwenhda.” As he stood there a while one of the old men said: -“My back is sore. It feels as though my bones were broken.” Picking up -a handful of sharp fragments of flint, Otʻhegwenhda threw them at the -lodge, saying, “I want you to be red hot and burn up these old men and -their lodge.” The flint went straight to the lodge, a few pieces flying -beyond. Those that struck the lodge set it on fire, and those that fell -beyond set the forest on fire. Everything was blazing in and around the -lodge. Then the boy threw another handful of flints, saying, “I want -you to cut these old men’s heads off,” whereupon the flints pierced -their necks, causing their heads to fall off. - -Otʻhegwenhda stood on the rock, watching the fire burn until nothing -but coals remained. Suddenly he heard an explosion—a Dagwanoenyent flew -toward him, knocking him off the rock; then rising high in the air, it -went straight west. Quickly springing to his feet and looking up, the -boy saw the Dagwanoenyent going higher and higher. Soon he heard a -crash as it struck the Blue (Sky),[333] after which it came rushing -down again, soon reaching the earth. Thereupon the youth crushed its -head with a white flint. - -Otʻhegwenhda now searched all through the coals with a pointed stick, -but he found nothing but fire. At the northwestern corner of the burnt -heap he found a trail leading toward the northwest, and following this, -he came to an opening in the forest where he saw a cloud of dust -rushing toward him. Swerving aside into the woods, he peeped out from -some sheltering shrubbery; presently the cloud stopped at the edge of -the woods. Then he saw a Djieien (Spider) 6 feet tall. “Oh! I thought,” -said Djieien, “somebody was on the trail. It must be my master fooling -me. I thought he was here and had found some more of the Hongak -family.” The Djieien, turning back, ran as fast as he could, -Otʻhegwenhda following closely until Djieien reached the lodge, which -was slightly sunken into the ground. When the Djieien went into the -lodge Otʻhegwenhda listened outside. Soon he heard crying within and -thought that the sound resembled that of his father’s voice, and that -his father must be in there. Then he took out the fetish, which came to -life, and stood up; he asked of it, “How am I to kill the Djieien who -lives in here?” The fetish answered: “Go to that tree just west of -here, and climbing high upon it, call out, ‘I am Otʻhegwenhda, and more -powerful than anything under the Blue (Sky). I can kill any kind of -game (ganyo) on earth.’ When you have spoken, cut a limb from the tree -and throw it with the command to split the Spider’s heart in two (the -heart was in the ground under the lodge). When Djieien is killed, you -can come down and see your father before burning the lodge.” -Otʻhegwenhda did as directed by the fetish. He cut off a limb of the -tree, and spat on it; straightway it became alive, and he cast it -toward the lodge, saying, “Split Djieien’s heart in two.” The limb went -under the lodge to the place where the heart was hidden, and the -instant its heart was split Djieien stretched out, saying, “This is the -end of me,” and died. The boy heard the words and laughed. Then he -slipped down, and entering the lodge, said: “I must go in to see my -father. I heard him cry, so he must be inside.” So saying, he went in. -There Djieien lay dead in the middle of the room. Under the couch was -someone nearly dead. On raising the couch, he found his father in a -dying condition with the flesh gone from his legs and arms. -Otʻhegwenhda exclaimed, “Oh, my father! you must go home; my mother -wishes to see you.” Hagowanen whispered (he had lost his voice), “My -son, you will die if you come in here.” “Oh, no!” answered the boy; -“there is no danger now.” Putting the fetish on his hand, he asked it, -“What shall be done with my father?” The fetish answered: “He is only a -skeleton now. Spit on your hands and rub the spittle all over him, and -flesh shall come on his bones again.” Otʻhegwenhda did this, and his -father became as well as ever, whereupon he said: “Now, I have become -Sʻhodieonskon. I have heard old people say that when Sʻhodieonskon dies -he comes to life again immediately.” The boy laughed, and Hagowanen -added, “Let us go home.” “You go, but I must find my brothers,” replied -the youth. - -When Hagowanen reached home, his wife, looking at him, began to cry: -“Oh! my dear son, I wish you were here. I think I have seen something -mysterious.” Hagowanen asked, “Why do you talk so?” She cried the more, -and he added: “Why do you cry? Are you sorry that I have returned?” -“No, but you are not alive,” she said. “Oh, yes! I am,” he replied. -“No; I can not believe that you are,” and, thinking he was a ghost, she -drove him out to the rocks, where he sat down. - -After his father had gone Otʻhegwenhda burned Djieien’s lodge. When -nothing but coals were left, something shot up out of them, and flying -westward, it finally alighted on the plain, becoming a Dowisdowi -(Sandpiper). “That is the way I do, and that is why I claimed, ‘I can -kill anybody,’” said the boy. Going around the edge of the clearing on -the eastern side, he found a broad trail on which he traveled for half -a day, until he came to a cross-trail leading from north to south. He -stood at the four corners made by the trails, and putting the fetish on -his hand said, “You are the one I need.” “What do you wish?” asked the -fetish. “I wish you to tell me what I am to do now.” “If you go to the -foot of that pine tree,” answered the fetish, “you shall find a bark -bowl, beyond the tree a medicine spring, on the other side of the -spring, a plant. Dig up this plant, put it into the bowl, which you -shall fill with water from the spring, and then at this spot where the -trails intersect, dig a hole, and in it put the bowl with the plant -standing in the water. This done, step aside and see what will happen. -Now, be quick!” Hurrying to the pine tree which grew in the northwest -between the northern and western trails, Otʻhegwenhda found the spring, -and farther on, the plant awéaundagon (in full bloom), with bright red -blossoms. He did as directed, putting the bowl with the plant therein -in the ground at the crossing of the trails; then stepping aside, he -watched and listened. Presently he heard a noise in the forest like -that made by a heavy wind from the north. Nearer and nearer it came, -accompanied with a great cloud of dust. Nothing could be distinguished -until the cloud stopped at the crossing. Then, in the middle of the -cloud he saw the skeleton of Djainosgowa standing near the bowl. The -skeleton, walking up to the plant, ate one of its red blossoms. Though -it had no stomach, no place to hide the blossom, it nevertheless -vanished, at which the boy wondered greatly, saying: “It is nothing but -bones. Where does the food go?” Presently, the skeleton growing sick, -jumped around until it fell to pieces—arms, legs, head, ribs, all the -bones falling apart. Now Otʻhegwenhda laughed, standing in his hiding -place. But before he had stopped laughing he heard the rushing of -another wind from the south; after it came a cloud of dust, which -stopped at the crossing, and he saw the skeleton of Tsodiqgwadon near -the bowl. This also, going straight to the plant, ate a blossom. In a -moment it began to shake all over; soon it fell to pieces, becoming a -pile of bones. Soon the sound of a third wind was heard approaching -from the east with a great cloud of dust. This came rushing on until it -stopped at the crossing. In the middle of the cloud was the skeleton of -Ganiagwaihegowa, which ate a blossom, after doing which it began to -tremble and to become disjointed until, finally, it was a mere heap of -bones, like the other three. - -Taking out the fetish again, Otʻhegwenhda asked it, “Is the work all -finished now?” “Yes,” said the fetish; “all the trails are clear. Now -you can go to the end of the southern trail. Perhaps you may find your -brother there. If you do, treat him as you did your father.” -Immediately he started toward the south. When he reached the end of the -trail, he could see nothing; but he searched until at last he found a -rock with an opening in it. Entering this opening, he went down into -the ground, looking around very closely. It was dark, and he thought, -“There may be more skeletons here, but I must go on.” At last he came -to a room. There was no fire in it; only plenty of light. He saw also -another room, on entering which he found three of his brothers—the -eldest and the two next to him. The eldest called out: “Oh, my brother! -are you here? You would better run away. The skeleton will come soon.” -“Oh! I will kill it,” he said. “My brother, I do not think you can live -if you stay here,” the elder brother continued. “I have come to take -you away,” answered Otʻhegwenhda. “We can not walk,” answered the three -brothers; “the skeleton has eaten our flesh.” On looking at them, he -saw that their limbs were bare bones. After he had rubbed them with his -spittle, they were covered with flesh as before, and his brothers were -well and strong again. Thereupon he said: “I want you to start home -now. I will go to find our other brothers.” - -The three brothers now went home. When their mother saw them, she began -to cry, thinking they were ghosts, and, seizing a club, she drove them -out. They found their father, who was very glad to see them, and they -sat down on the rocks with him. - -Otʻhegwenhda, now returning to the crossing, went along the eastern -trail to the end. There he saw nothing and wondered whence -Ganiagwaihegowa came. At last he noticed an opening in the ground, and, -entering it, he went down. It was very dark within. “There must be a -skeleton here,” thought he, looking around. Going farther, he came to a -room in which was abundant light from rotten wood all around. Farther -on he came to a second room, in which were three of his brothers too -weak to move, all their flesh having been eaten away. Having brought -flesh to their limbs by means of his spittle, he sent them home. Their -mother, thinking that they were ghosts, cried; then she drove them out -to the rocks, where they found their father and brothers. - -Otʻhegwenhda now went along the northern trail until he came to a small -opening, where he stopped a moment. At this time a whirlwind came -straight upon him, causing him to run to the shelter of a great maple -tree near by. In a short time he heard the sound of a blow on the other -side of the tree. Looking toward the spot, he saw an Onwi (Winged -Snake) lying dead, for coming in the whirlwind, it had struck the tree -and in this way had been killed. The boy now went to the edge of the -opening, where he heard the noise caused by a second great whirlwind. -“I shall die this time surely,” thought he, as he saw a multitude of -winged snakes borne by the whirlwind. Again as he stood behind a tree, -they rushed far beyond. Thereupon he ran to the other side of the -opening. Presently the whirlwind of snakes [334] came back; this time -he lay down on the roots, on the opposite side of the tree, until the -snakes rushed by and far away. Now, putting the fetish on his hand, it -stood up alive; he asked, “What am I to do with these snakes that are -chasing me?” “Oh! make a large fire across their trail,” was the reply. -Gathering boughs and sticks into a great pile, he set fire to the -western end of it, saying to the wind, “Oh, my grandfather! send a -breeze on the western end of this pile.” His grandfather heard him, and -soon there was a mighty fire. When well kindled, he said, “Let the -breeze be still.” Immediately it died out. Very soon the snakes came on -again in the whirlwind, and rushing into the fire, every one was -killed. - -Now free, Otʻhegwenhda hurried along the northern trail again until he -came to a second one leading toward the northeast. Once more taking out -the fetish, he asked, “Which way shall I go?” “North,” was the answer. -So he went on. Soon he saw a trail going toward the northwest, but he -kept straight on his own trail to the end. At first he saw nothing -there, but after a long search he found an opening near a birch tree -which stood at the end of the trail. On entering, he came to a room in -which an old man sat smoking. “What can that old man be doing,” thought -he. Presently the old man straightened up, saying: “I am weak this -morning. It seems to me somebody is around here. I thought the man who -guarded the opening said the Hongak family were all dead.” Raising his -head, the old man looked, and as he looked, his eyes seemed to stand -out from his head. At length he saw the boy, to whom he said: “My -nephew, I am glad you have come to visit me. I am going to try whether -I can find what luck (or orenda) you have. So saying, he shook a rattle -made of Dagwanoenyent, saying sáwa. “No,” said Otʻhegwenhda, “I will -try your orenda or magic power.” “Oh, no! I will try first,” said the -old man, whose name was Dewaqsentʻhwûs (Flea). Thereupon they disputed -until they came to blows. Throwing down the rattle, the old man struck -the boy with one hand. Immediately the old man’s arm fell off; he -struck with the other hand, whereupon the other arm fell off. Then he -kicked at the youth with one leg, and that broke off; he kicked with -the other leg, which likewise dropped off. The old man was now merely -head and body. The arms and the legs tried to get back into their -places, but Otʻhegwenhda rushed around to push them away, and shot an -arrow through the old man. Immediately the arrow, taking root, became a -small tree. Though fastened to the earth, the old man tried to bite -Otʻhegwenhda, but the moment he did so, his head flew off. The boy -pounded the body to bits. Jumping and dancing around, he said, “Oh! my -uncle is all in pieces.” In the old man’s lodge he found a second room, -in which were the last three of his brothers, who were as weak and -wretched as were the others. These he cured in like manner and sent -home. Their mother drove them out of the lodge, whence they went and -sat down on the rocks with their father and six brothers. - -After his brothers had gone home Otʻhegwenhda, taking out the fetish, -asked it, “Is there anything on the northeastern trail?” “Not much. -Still you will save some people, if you go there,” was the reply. “Is -there trouble in the northwest?” the youth asked. “Yes; but not very -much,” was the answer. Keeping on to the end of the northwestern trail, -Otʻhegwenhda found a lodge without a door, at which he thought, “How -can I get into this lodge?” Peeping through a crack, he saw within an -old woman of the Onweaunt people, who was singing, “Otʻhegwenhda is -coming, Otʻhegwenhda is coming.” “Well, she knows I am here,” thought -the boy. Presently, saying, “I will go out and play,” she went into a -small but very deep lake, called Dyunyudenodes, also -Dedyoendjongoqden,[335] going way down into the water. After a while -her tail appeared moving around in a circle on the water. As the lake -was very small she was near the shore. The boy saw on the tail two -small objects like fins, which in rubbing against each other made -music. After the old woman had played a while, she started to come out. -Seeing the boy, she said, “My grandson, do not kill me; I never killed -any of your people.” “If you give me something, I won’t kill you,” -answered the boy. “Well, I will give you one of these points on my -tail;” and taking off one, she said, “Keep this; it is good to find out -your luck with.” “What shall I do when I want to use it?” asked the -youth. “Put it under your head when you go to sleep; you will have a -dream, and the dream will tell you what you want to know,” she replied. - -Now the boy went home with the old woman. On entering her lodge and -looking around, he saw an opening in the ground; going through this, he -found a great many people almost dead. To these he said, “My friends, I -have come to help you, so you may live a little longer.” Having spat on -his hands, he rubbed each one of them, whereupon all were well -straightway, and went out into the open air. He asked all where they -came from and told them what direction to take to go home. One said, “I -came from Hetgen Tgastende.” There were ten with him; they were -Donyonda people. “Go toward the southwest for five days,” the youth -told him. Another said, “We came from Gawenogowanenne.” “Go westward -five days’ journey,” he ordered. Twenty followed him; they were Teqdoon -people. A third person said, “We came from Dyoenhdanódes;” these were -Díhdih people.[336] “Go toward the northeast,” he directed them. A -fourth person said, “We live in Dyonondadenyon;337 our chief’s name is -Honigonowanen.” These were Djoqgweani338 people. Otʻhegwenhda said: “I -must go to pay you a visit. You have twenty days’ journey before you.” - -All went home. When they were gone, Otʻhegwenhda went back to the old -woman, whom he asked, “Why did you shut up these people?” “I did not -shut them up,” she replied. “Well, they were in your lodge,” he -continued. “Yes, but my husband, who is a man-eater, did it,” she -responded. “Does he live here? What is his name?” he asked. “He lives -on another trail,” she replied; “his name is Dewaqsentʻhwûs (the -Weeper, or Flea).” The boy, laughing, asked, “Was that old man your -husband? Oh! I killed him some time ago.” “Are you sure?” “Yes,” he -said. “Well, then I am glad. I never liked him. Your people are safe -now, for you killed the man who always hunted them.” The boy said, “I -will let you live this time, but I will kill you if you ever chase my -people.” - -Otʻhegwenhda now went on the northeastern trail until he came to a -lodge in which he heard singing in a very low voice: “The youngest son -of Hongak is going all over the world. We wish he would come to visit -us.” Then the song ceased, and a woman’s voice said, “I feel worse this -morning.” “Let us go out and play and feel well,” answered the man’s -voice. Coming out, with the boy following them, they went to some white -flints as large as a lodge. Picking up one of these stones, the woman -threw it into the air. It fell on her head but did not hurt her a bit. -Then she threw it to the man who, having caught it, threw it back. Thus -they played some time until the woman said, “Let us go home.” “Very -well,” answered the man. Otʻhegwenhda hurried on before them. After -they had entered the lodge, the man said: “It seems as though some one -were here. I will go and look outside.” On going out and finding the -boy, he said, “My grandson, what are you doing here?” The youth -replied, “I have come just to visit you.” “Come inside then,” was the -response. “Otʻhegwenhda has come,” said the man to his wife, who -turned, saying: “My grandson, I am glad you have come. We have been -waiting for a long time to see you. Now we will tell you why we wish -you to be powerful. We know that you have killed the man-eater, -Dewaqsentʻhwûs, and the skeletons of Tsodiqgwadon and Ganiagwaihegowa. -There are many people under our lodge and we want you to free them.” At -one corner of the room was an opening through which the boy passed into -a second very large room, in which he found a multitude of people -without flesh and almost dead. He rubbed them with spittle, thus curing -them, after which he brought them out. “Now,” said he, “you are all -free and need have no further fear, for the evil people are all dead.” -He then asked all where they came from. One party, the Djoñiaik people, -said they came from Diogegas he Tgawenonde (Hickory Point). “You go -southward fifty days,” he told them; and they went. The second party, -the Gaisgense people, said they came from Gendowane (Great Meadow). -“You go toward the southeast,” he told them. A third party, the Djagwiu -people, said they came from Gahadowane (Great Forest). “You go toward -the southeast,” he told them. A fourth party, the Ogenhwan people, said -they came from Diodonhwendjíagon (Broken Land). A fifth party, the -Gwaqgwa people, said they came from Hehdon dyóondaien (Juneberry Tree -Grove). “Go directly westward a day and a half,” was the command. A -sixth party, the Guro [339] people, said that they came from -Nitgendasédyea (Beyond the Narrow Opening). “You travel toward the -south five days’ journey,” he said. Three were left who did not -remember at first where they came from. Then they said, “We think that -the old people called the place we came from Steep Opening.” “Then you -go northeastward,” said the youth. Otʻhegwenhda was left there alone. -The man and woman who had been guarding the people just liberated now -thanked him; they, too, were then free from Dewaqsentʻhwûs, the -man-eater, who, being master of the skeletons, had forced them all to -work for him in capturing and confining people for him to eat. “Now,” -said Otʻhegwenhda, “let all the trails disappear. Trails are not to be -made across the world to deceive people.” Thereupon the trails all -vanished. - -Then the youth went to his own lodge, where he found his father and his -nine brothers, sitting on a great flat stone. “Oh!” said the youth, -“why do you not go inside where my mother is?” Hagowanen answered, -“Your mother drove us out.” Otʻhegwenhda, going into the lodge, asked: -“Mother, what have you done? Are you not glad that I brought my father -and brothers back?” “Did you find and bring them home?” asked his -mother. “Yes, I did,” he replied. Then the woman was sorry. She invited -them in, and they came into the lodge and all were happy. After he had -been home a while Otʻhegwenhda said to his family: “I must visit my -friends, the Djoqgweani in Dionondadenion. It is not far from here,” he -said. They had to let him go and do what he liked, for he possessed the -most potent orenda. - -Otʻhegwenhda soon came to a lake called Onyudetdji (Rough Lake). -Putting on the water a piece of slate, he said, “I want you to take me -across.” Sitting upon the slate, it carried him quickly over the water -to the other side, where he left it, saying: “Wait here until I return. -Then I shall need your help again.” Soon reaching Dionondadenion, a -beautiful country, he inquired until he found the chief’s lodge. When -he entered he saw an old man, to whom he said: “I have come to see -you.” The old man was silent. The youth spoke again, but received no -answer. “Why do you not speak?” thought he. A third time he spoke, -whereupon the old man replied, “Why do you not hurry and eat up all my -people?” “I have never killed any of your people. I have saved many of -them from Dewaqsentʻhwûs, and I thought you would be glad,” said the -youth. “Well, there is a man around here eating up all my people. He -looks like you, though he is an old man.” “I came to help you,” said -Otʻhegwenhda, “and I will kill this man.” “Well, he is coming now,” -said Honigoneowanen. Presently a man kicked the door open and came in, -saying, “I have come to see you a few moments.” His mouth was smeared -with fresh blood. Otʻhegwenhda, standing up, said: “I have come to -fight with you. You will have to conquer me before you kill these -people.” “Very well,” said the man-eater, whose name was -Djiniondaqses;[340] “come out.” Thereupon they went out, and they -fought until night; then until dawn. Next morning Otʻhegwenhda was -nothing but bones, while the man-eater, too, had lost all his flesh. -The two skeletons fought all that day, and when night came, their -bodies were broken up, nothing being left but the two skulls. The -skulls fought all night, and when daylight came the skull of -Djiniondaqses was crushed to pieces. The skull of Otʻhegwenhda was -sound, and it kept on rolling over the ground where he had fought. As -it rolled around, the bones of his body began to reattach themselves to -it, and soon the skeleton was complete. Then the skeleton rolled in the -blood and flesh where he had fought, and straightway the flesh and -blood grew to it, until at last Otʻhegwenhda stood up sound and well as -ever. - -When Otʻhegwenhda went into the chief’s lodge, Honigoneowanen said: “I -am very glad and thank you. I will now give you my daughter, and when -you are old enough, you shall marry her.” Otʻhegwenhda took the chief’s -daughter to Hetgen Tgastende and they lived there. - - - - - -70. OKTEONDON AND HAIEÑTʻHWUS [341] (THE PLANTERS) - -Okteondon was a youth who lived with his maternal uncle, Haieñtʻhwus, -in an arborlike lodge in the forest. From his earliest babyhood -Okteondon lay carefully hidden from the eyes of the people, having been -for this purpose securely fastened under the roots of a large tree, -around which his uncle had erected his lodge.[341a] Okteondon had now -reached the age of puberty. - -One day while Haieñtʻhwus was in the neighboring field planting corn, -he heard his nephew singing in a loud voice: “Now, I am rising. Now, I -am rising.” Dropping his planting-stick and shouting, “No, my nephew, -you are not ready yet; you are in too great a hurry,” Haieñtʻhwus ran -home, where he found that Okteondon had raised his head by partially -uprooting and overturning the sheltering tree. Haieñtʻhwus therefore -pushed him back into his place, admonishing him, “I will tell you when -it is time for you to arise.” - -The next day Haieñtʻhwus again went out to plant corn. He had hardly -reached the field when he heard once more his nephew begin to sing and -to strive to arise. Haieñtʻhwus at once started for the lodge, running -with so much haste that he lost on the way all his seed corn from his -seeding basket. When he reached home he found the tree half uprooted -and leaning far over to one side. So he pushed his nephew back into his -place, but he was unable to reset the tree as firmly or as nearly -upright as it was before. - -On the third day Haieñtʻhwus again went out to finish his corn -planting, but the moment that he began to drop the grains of corn he -heard still again the singing of his nephew. So Haieñtʻhwus without -delay rushed back to the lodge, but while running he heard an awful -crash and crackling of limbs, from which he knew that the tree had -fallen. When he reached the lodge he found Okteondon sitting on the -ground. Haieñtʻhwus did not return to the field to complete his corn -planting, but remained in his home to look after his nephew and to make -the necessary preparations for the coming marriage of the young man. - -Early the next morning they heard sounds outside the lodge, and shortly -afterward a woman and a beautiful younger woman, who were -Wadiʻoniondies, entered the lodge. One of the women, addressing -Okteondon, said, “I have come purposely to take you home with me.” “It -is well. I consent,” answered the youth, who started at once to cross -the lodge to accompany her and her companion. But Haieñtʻhwus stopped -him with the remark: “You must not go yet. You have friends who are -coming to escort you, and must wait for them.” Then “The Planter” -hastened to prepare some food to eat, and for this purpose placed a -large kettle of hominy over the fire. About the time that the hominy -was ready three young men came into the lodge, who were invited by -Haieñtʻhwus to eat. When Okteondon, the young men, and Haieñtʻhwus had -eaten the boiled hominy, the old man began to pack some garments in a -small bundle. When he had finished his parcel, he said to his nephew, -“When any one of your friends is in need of things such as these you -will find them in this parcel.” - -Then Okteondon, after putting on his snowshoes, instructed his friends, -saying: “You must follow me, and in doing so you must step in my -tracks;” then he started. The three young men in stepping in his tracks -found that it was like walking on solid ground, although the earth was -covered deep with snow. Toward evening they came to a place where they -saw smoke floating like clouds among the trees. When they drew near to -an opening they saw a number of fires, around which were four young -women. Thereupon Okteondon, addressing his companions, said: “We will -stop here and kindle our fires near these women.” When their fires were -burning briskly Okteondon, going up to the four young women, who had -kettles of hominy boiling over their fires, overturned the kettles and -scattered the fires with his feet. This greatly angered the women -except the last, who was the youngest. After doing this Okteondon -returned to his friends, and remarking that he was going out to hunt -for fresh meat, started off into the forest. He had not gone far when -he came to a tree on which he saw marks made by the claws of a bear. -Walking up to the tree he exclaimed: “Thou who art in this tree, come -forth.” In a moment a bear came forth, which he killed; after dressing -it he brought the meat to the camp. Then he said, “I am going to fetch -my uncle’s kettle,” and passing around a big tree standing near the -camp, he returned with a large kettle. In this kettle they placed the -meat to cook over their fire. When the meat was cooked they sat down -and ate it. After they were through eating Okteondon said: “Let us now -go to our wives. I wish you to follow my advice, too. Take none of this -meat to your wives, for if you do we shall have bad luck. Some -misfortune will befall us.” When they reached the camp of the young -women they found that the latter had hominy cooked and were cooling it. -They sat with their backs turned toward the men. The youngest sister, -whom Okteondon claimed as his wife, asked him to come over and eat with -her. The others said nothing. Okteondon ate, but the other men did not. -That night they slept with the women. Hotʻhoh,[342] one of the three -men who accompanied Okteondon, was naked. He had a hole slit through -the skin of his hip, in which he carried his war club. He chose the -eldest of the Wadiʻoniondies342a sisters, and Okteondon the youngest. -The women kept their canoe near the four fires, and when they undressed -they placed their outdoor garments in the canoe. The next morning the -men returned to their fires. One of the men, however, had lost his -leggings and his moccasins, for the woman with whom he had slept had -robbed him of them. The sisters warmed up the cold hominy for their -breakfast, and after eating it went aboard their canoes and sailed away -through the air, leaving a trail343 therein. - -In the camp of the men Okteondon opened his pouch and, taking therefrom -a pair of leggings and a pair of moccasins, he gave them to the man who -had been robbed of his own. When the men had prepared and eaten their -breakfast, and had made the necessary provision for their journey, they -started off, following the trail of the canoe of the women, which was -plainly visible in the air. Toward evening they again saw smoke in the -distance ahead. When yet some distance from it Okteondon said: “We will -encamp here.” Again going over to the camp of the women, he walked -through their fires and upset the kettles of hominy. Then returning to -his own camp, he went out to hunt, in order to get meat for the supper -of his friends. But he had to go a long distance before finding any -game, for the woman who stole the foolish man’s leggings had stretched -them out over the country, her very long arms describing an imaginary -circle with them, at the same time telling the game animals included -therein to go outside of this circle. So Okteondon had to do likewise -before he could find a bear. Finally he killed one, the carcass of -which he brought into camp. When he returned to camp he upbraided his -three companions with the words: “You have been the cause of my being -tired by your folly. You know that I forbade you taking anything to the -women, even a small portion of meat. But you failed to obey my advice, -and I have now experienced some of the effects.” Procuring a kettle in -the same way as he had done before, Okteondon then proceeded to cook -the bear’s flesh. When it was done he and his companions ate their -evening meal. After they were through eating they went over to the camp -of the women, where they found them sitting each with a bark dish of -hot hominy on her knees, which she was cooling. They sat with their -faces turned toward home and with their backs toward the camp of the -men. The youngest of the sisters asked Okteondon to eat with her. -Later, separating into pairs, they all went to bed together. As the -night passed Okteondon grew angrier and angrier, and so he lay awake. -At last, when he thought that all were asleep, he said, addressing a -tall tree standing near the canoe which contained the clothes of the -women: “I want you, Tree, to bend down to me.” Thereupon the tree bent -down to him and Okteondon placed the canoe among its topmost branches. -Then he said, “Now I want you to stand upright again,” and the Tree -again resumed its erect position. He immediately added, “I desire you, -Tree, to be covered with ice,” and it soon so happened. Okteondon did -this because he was angered by the action of the women in driving the -game away, thus causing him to go so far to hunt to find the bear he -had killed, and in having stolen the leggings and moccasins of one of -his companions. - -Early the next morning Okteondon and his companions returned to their -camp fires. When the women arose they could not find the canoe in which -their outdoor garments were kept. So they had to run around from place -to place naked, trying in vain to find them. At last they discovered -the canoe in the top of the tree; whereupon the eldest of the sisters -said, “I will try to get it down.” Moistening both her hands and feet -with saliva, which she rubbed thoroughly into them, the nails on her -fingers and toes presently grew long and powerful, resembling the claws -of a bear. Then the woman began to climb the tree. She succeeded in -getting halfway up the icy trunk when, losing her grip, she slid down, -her powerful nails tearing the ice as she slipped, until she struck the -ground in a sitting posture. She made several attempts to reach the -canoe but each time failed. All the sisters talked together over the -situation, finally deciding that no one but Okteondon had played them -this mean trick. When they asked him about it, he replied, “I put your -canoe on the tree top because you insulted me and so made me angry.” -The women all promised that they would not do such things again if he -would get the canoe for them. So, relenting, Okteondon asked the Tree -to bend down a second time. As the top reached the ground, Okteondon -took the canoe therefrom, which he gave back to the women. They were -then able to dress themselves. After doing so, they took their food out -of the canoe, and, having cooked and eaten their morning meal, they -continued their journey homeward in the canoe. Shortly the four men -followed them, keeping the trail all day. - -Toward evening the men noticed before them smoke in the distance. When -they drew near it they saw that it arose from the middle of a great -lake covered with smooth ice. The four sisters were encamped in the -middle of this lake, and Okteondon told his friends that he would make -ready to camp on the ice, too. Gathering a handful of dry leaves and -hemlock boughs, he said to his companions: “Be cautious and follow my -steps. Be sure that each of you step exactly in my tracks.” When near -the camp of the women Okteondon remarked, “We will camp here.” Laying -down his handful of wood, it at once increased in size, becoming a -great pile, whereupon he said, “I want a fire to be here”; and there -was there immediately a fire. Then he scattered the handful of hemlock -boughs on one side of the fire, saying, “In this place shall be our -lodge and beds,” and straightway there was a lodge, and within were -beds for every one present. - -Now, the home of the sisters was on the shore of this lake, but they -had camped in the middle of its waters in order to see how the four men -would act and to ascertain what orenda they had. - -Early in the night the women came to the camp of the men but did not -sleep with them, returning to their own camp instead. In the morning -the women went to their home on the shore of the lake. When they -arrived there their mother asked them, “What husband has the most -orenda?” They answered unanimously, “Okteondon.” When the men awoke in -the morning they saw the shore of the lake lined with great crowds of -people, who were expecting the return of the women with their husbands. -When ready to start, Okteondon said to the three men, “We will now go -to the women, but you must be very cautious and must not look up at the -people.” Then the four men started from their camp on the ice for the -shore. When they had gone but a short distance, three of them heard a -voice singing, Gwăʼʹ wăʼonĕñioñʹdĭʼ, which means, “Lo! It is raining -bones.” These words were heard a second time, sounding nearer; then -suddenly the men heard a swift rushing sound, and a mass of dry bones -swept rustling past them on the ice.[344] Okteondon steadied his -remaining friends with the curt remark, “One of us has looked up.” At -that moment all the people on the shore suddenly disappeared, with the -exception of the old woman [Kahenchitahonk], a noted witch, the mother -of the girls who were bringing home their husbands. She walked back and -forth along the shore, singing: “Okteondon is my son-in-law. Okteondon -is my son-in-law.” When Okteondon and his two remaining companions -reached the shore, the old woman, after inviting the men to follow her, -started for her home. Having arrived there, she said, “I am going to -see whether my daughters have prepared something to eat; so you wait -here until I return.” Now the lodge of the old woman was built of ice. -So while she was away, Okteondon, taking a small bundle of sticks, -said, “Let these burn!” Straightway the pile of sticks became large and -took fire, burning so briskly as to give out great heat. Then Okteondon -said to the two men: “The old woman will bring food for us to eat, but -you two must not eat it. I alone will eat it, for it will not hurt me.” -So saying, he made a hole through the ice into which he thrust a reed. -In a short time the old woman returned, saying: “Son-in-law, I have -brought you a small quantity of something to eat. It is the custom, you -know, to eat only a little after a long journey.” Taking the bark bowl, -Okteondon ate all the food, which ran through the reed into the ground. -This food was hominy (snow) and bloodsuckers (clouds). In a short time -the old woman returned with another bowl, saying: “I have brought more -for you to eat. This is hominy cooked with maple sugar” (it was wild -flint that floats on water). Now the lodge of the old woman was -becoming full of holes from the heat of the fire, whereupon she -exclaimed, “Whuʼ! My son-in-law has spoiled my lodge. Let us go to the -lodge of my daughter.” Going thither, they found something good to eat -(i.e., food which was not the product of the arts of sorcery). - -In the night when all had retired the wife of Okteondon told him in -confidence: “My mother will try to kill you (by testing your orenda). -She does not care much about the other two men, for she knows just what -powers of orenda they have, and that she can take their lives whenever -she wishes to do so.” So toward evening of the next day the old woman, -Kahenchitahonk, said: “Whuʼ! I think that it is going to be terribly -cold tonight. I will get some large logs to make a fire to warm my back -during the night.” So bringing great logs into the lodge from the -woods, she made a hot fire. The wife of Okteondon said to her husband: -“My mother will say tonight, ‘I dreamed that my son-in-law must go to -hunt to kill the Sʻhadahgeah, and that he must return to this lodge -before the door-flap, which he swings shut behind him in going out, -stops swinging, because if these things are not performed something -direful will happen.’” There were then only two men besides Okteondon -in the lodge, for the third companion of Okteondon, Hoisʻheqtoni,[345] -had been turned into bones on the lake by the collapsing of the power -of his orenda. In the middle of the night the old woman, -Kahenchitahonk, began to groan horribly and to writhe and toss in her -sleep. Finally she rolled out of her bed into the fire with such force -that she scattered the firebrands and coals about the lodge. Quickly -rising from his bed, Okteondon struck his mother-in-law on the head -with the corn-pounder, to awaken her, calling out, “Well, -mother-in-law, what are you doing, and what is your trouble?” Thereupon -the old woman, sitting up, said: “Oh! I have just had a dream. I -dreamed that you, my son-in-law, must kill Sʻhadahgeah346 tomorrow and -bring his body in here, before the door-flap, which you will swing shut -behind you in going out, stops swinging, because if these things are -not performed something direful will happen.” “Oh, mother-in-law! Go to -sleep now; we will attend to this matter in the morning,” answered -Okteondon. So Kahenchitahonk lay down again and slept. - -The next morning Okteondon was ready to perform his task. Taking hairs -from his wife’s head, he tied them end to end, making a cord long -enough for his purpose; then tying one end of this cord to the -door-flap, he gave the other end of it to his wife, bidding her to pull -the door-flap to and fro, so as to keep it swinging, until he came back -from shooting Sʻhadahgeah. Okteondon then started out to hunt for his -victim, but he had not gone far from the lodge before he saw -Sʻhadahgeah perched on a cloud. He let fly one of his arrows, which -kept its course until it struck the bird. When Sʻhadahgeah fell to the -ground Okteondon picked it up and carried it back to the lodge. - -Now when the old witch saw that the door-flap did not stop swinging, -she was very angry. She pushed it to, but unknown to her the daughter -kept it swinging to and fro. At this time Okteondon, striding in, threw -the bird on the ground, saying, “There! you have him for your ‘eat-all’ -feast (gaqsahon).” “Oh, son-in-law!” said the old woman; “you must give -me one of the wings for a fan; my old one is now worn out.” “Oh no!” -said Okteondon; “you can not have it,” and he threw the bird on the -fire to remove its feathers. Then Hotʻhoh, Okteondon’s friend, placed a -kettle of water over the fire. When the feathers were burned off -Sʻhadahgeah, Okteondon, after cutting up its body, put all the pieces -into the kettle. When it was cooked, he took out the flesh and skimmed -off every drop of fat from the soup. “Now,” said the old woman, “you -must invite all the men of distinction in the village.” “I will invite -whom I please,” said Okteondon, “and do just as I like.” Going out of -doors, he shouted, “I invite you, all Dagwanoenyents, to an ‘eat-all’ -(gaqsahon) feast.” Soon they began to come one after another. When all -were present, Okteondon said: “I have invited you to a feast in which -everything must be consumed. You must eat the meat, drink the soup, -chew the bones and swallow them.” So they began to eat, and soon they -had devoured everything, leaving not a drop of grease or fat, nor a bit -of bone; then the Dagwanoenyents laughed, feeling good when they had -finished their task. They boisterously exclaimed, “It made a fine meal; -it was her late husband’s flesh.” - -Kahenchitahonk, the great witch, notorious and cruel, was now -ferociously angry. Seizing the wooden pestle, or corn-pounder, she -struck the Dagwanoenyents with it, whereupon they fled at once from the -lodge, some going out of the smoke-hole, some through the doorway, and -others in their great haste making large rents in the walls of the -lodge, through which they escaped. When she had driven them all out of -the lodge, she said: “I think the coming night will be very cold; so I -must fetch wood for the fire.” Bringing much wood, she then made a -great fire, saying, “Now, I will be able to warm my back”; then she -went to sleep with her back to the fire. The wife of Okteondon said to -him: “My mother will dream again tonight and will exclaim, ‘I dreamed -that my son-in-law killed the White Beaver and brought it here before -the door-flap, which he will fling back in going out, stopped swinging, -and that if he does not return before the door-flap stops swinging, -something direful will happen to us.’” Late in the night all over the -lodge they heard the old woman groaning, and rolling and tossing about; -finally she fell into the fire, scattering the coals around the lodge. -Jumping up and seizing the corn-pounder, Okteondon struck the old woman -on the head to awaken her, saying to her, “You must be dreaming about -me, mother-in-law?” “Oh, yes! I am dreaming about you,” she muttered in -reply. “You dream about no one else, I think,” said Okteondon. “Well,” -she said, “I do dream about you, for I fear something may happen, but -you are powerful through your orenda (magic power). I will tell you -what the dream said to me; it said that my son-in-law must kill the -White Beaver, and that if the door-flap which he flings back in going -out stops swinging before he returns with the dead Beaver, something -direful will happen.” “Oh, mother-in-law! go back to sleep; that is a -small matter, nothing,” said Okteondon. - -Early in the morning Okteondon fastened the string made from his wife’s -hair to the door-flap, as he had done in the former ordeal, and bade -his wife thereby keep it swinging to and fro while he was gone, as she -had done before. Then he went out, flinging the door-flap back as he -passed through. Then, running to a knoll on which stood a butternut -tree, and taking a nut from it, he hurried to a neighboring lake, where -he cast the nut into the water, shouting a challenge, “You who live in -this lake come forth.” At once the water, rising, rushed toward him, -following him until it reached the knoll, where it stopped. Okteondon -saw the White Beaver looking out over the water, and, taking an arrow -from his quiver and drawing his bow, shot the White Beaver, killing it. -Seizing its body, he hurried home with it. When he reached the doorway -he found the old woman trying to hold the flap to prevent it from -swinging to and fro and uttering words charged with her orenda to -accomplish her purpose. When Okteondon threw White Beaver into the -lodge the old woman said: “Oh, son-in-law! you are to make me a pouch -of the skin of White Beaver.” “Oh, no! I will do what I like with it,” -he replied, casting it on the fire to singe off the hair. Putting a -kettle over the fire, Hotʻhoh soon had water boiling. Then the body of -White Beaver having been cut up, the pieces were placed in the kettle -to cook. Thereupon Okteondon’s mother-in-law said to him: “Oh, -son-in-law! I want you to invite all the men of importance of this -place to the feast.” Okteondon answered: “Oh, no! I will invite only -such persons as I choose.” When the flesh of White Beaver was cooked -Okteondon removed the pieces from the kettle to cool; then he went out -of the lodge, calling aloud: “I invite you, all Dagwanoenyents, to come -to a feast of ‘eat-all’ (gaqsahon).” Soon they came crowding into the -lodge, as they had at the first feast, and Okteondon said: “You must -eat up everything to the very last bit. Here are the meat, the soup, -and the bones; you must eat all and even lick the bowls.” So they began -to eat; they ate the meat, drank the oily broth, and the crunching of -bones could be heard as they devoured them. Lastly they licked the bark -bowls. When they had finished their task they were satisfied and began -to laugh: “Hi, hi, hi! That was good meat, the old woman’s brother.” -The old woman was very angry and, taking up the corn-pounder, attacked -them, driving them from the lodge. - -After the feast was over, the wife of Okteondon told him that the next -trial was one among all others the most severe and exacting. She said -to him: “My mother will say tonight, ‘I dreamed that my son-in-law was -killed and skinned, and that I made a pouch of his skin.’ I do hope you -can survive this ordeal.” In reply Okteondon said, “When she kills and -skins me and places my flesh in a bark bowl, you must set the bowl on -the top of the lodge.” Toward evening Kahenchitahonk, the old witch, -muttered, “The sky is clear, so we shall have a very cold night, and I -must get logs to make a big fire.” At night she made a great fire in -the lodge, and after all had retired she began to moan and toss in her -sleep; finally she rolled into the fire, scattering the firebrands -around the room. Quickly rising and seizing the corn-pounder, Okteondon -struck her on the head, saying: “Oh, mother-in-law! What is the matter? -What are you doing? What are you dreaming about?” She replied, “I -dreamed that I killed you and made a pouch of your skin.” Okteondon -replied, “Oh! go to sleep now; we will see to that in the morning.” So -the next morning Okteondon said, “Now, mother-in-law, I am ready.” -Thereupon the great witch laid on the ground a piece of bark -sufficiently large for the purpose, telling Okteondon to lie down upon -it. When he did so, she knocked him on the head with a club, killing -him. Then she carefully flayed him,[347] removing the skin with the -hands and feet attached to it. Afterward she placed all the flesh in a -large bark bowl. As soon as the wife of Okteondon saw her put the last -piece into the bowl, she placed the bowl on the top of the lodge. Then -the old woman next cheerfully sewed up the skin in the form of a pouch, -which she distended by blowing into it. This done, she hung it over the -flames, poking the fire to make it blaze. As the pouch swayed to and -fro over the fire, the old woman gleefully began to sing, “Oh! what a -nice pouch have I; no one living has such a pouch.” Every time she -poked the fire the pouch swayed more quickly to and fro, until at last -it began to sing, “Oh! were the wind only out of me.” The old woman -kept on stirring the fire while the pouch swayed to and fro faster and -faster. “Oh, what a beautiful pouch have I,” said she; “it even sings.” -After a while the pouch made a noise, and with a bhu! went flying up -through the smoke-hole. As it flew out, the old woman cried, “Oh! I -have lost my pouch; it has run away from me.” She hurried to the -doorway, and in going out she met her son-in-law coming in alive and -well. - -It was now Okteondon’s turn. That night he had a dream, groaning and -rolling around until his mother-in-law, arising, struck him on the head -with the corn-pounder, saying: “Wake up! What is the matter? Are you -dreaming?” “Oh! I had a dream,” said he. “Well, what was it?” said the -old woman. “I dreamed,” he told her, “that I must hunt and kill the -great Ganiagwaihe and give a feast. I will invite all the people in the -village.” The next morning Okteondon killed the Ganiagwaihe, and having -brought it into the lodge, singed it and cut it up while Hotʻhoh set a -kettle of water over the fire. When the flesh of Ganiagwaihe was -cooked, Okteondon said to his mother-in-law, “Go and invite all to -come.” So going out, she invited all those personages whom she herself -liked. While she was gone, Okteondon said to his wife and his two -friends who had accompanied him from his uncle’s home, “You must get -out of this lodge at once”; so they fled from it. Then all the newly -invited guests entered—the old woman, her other two daughters, and the -people of the place. Addressing them, Okteondon said: “Here is the -flesh, the fat, and the bones. Eat all up clean; I leave all to you.” -One of the chiefs said to the people, “We have now all eaten.” Passing -out of the lodge, Okteondon ran around it, singing, “Let this lodge -become stone and the ground under it stone, so that the greatest witch -can not get out of it, and then let it become red-hot.” So while the -people were inside the lodge eating and drinking and saying, “Hoho! -this is a grand feast,” the building began to grow hotter and hotter, -until finally it became red-hot. Some one on the inside exclaimed so -loud that he was heard without, “Let us get out of here as fast as we -can; something is wrong!” They tried to do so, but they could not get -out. One leaped up to the spot where the smoke-hole had been, but those -outside heard him knock his head against the solid stone roof and fall -back. Soon another said, “I will go out through the ground.” After a -while the sound of the voices and the screaming inside began to die -away, and all was quiet. Then the lodge of stone burst, falling to -pieces, and the heads of the people inside burst, one after another, -and out of them sprang screech owls, horned owls, common owls, and gray -and red foxes, which rushed away, out of sight. The people invited to -the feast were all Oñʹgweʻ hĕñʹneks goñʹneks-kho.[348] The sisters -sailing in the canoe deceived men all over the country, luring them to -this village to be devoured by the inhabitants. All except the wife of -Okteondon were thus burned up with the old woman. - -When all was over, Okteondon and his wife and his two friends went to -the shore of the lake, where they found a large heap of bones of men. -These they gathered into some order near a large hickory tree, -whereupon they pushed the tree over toward the bones, saying, “Rise, -friends, or the tree will fall on you!” At this warning, and by the -great orenda (magic power) of Okteondon, all the bones sprang up living -men. “Now,” said Okteondon to them, “You have come to life, friends, -and you can now go to your homes.” [349] At this they departed. - -“We will go home, too,” said Okteondon to his wife and two friends; so -they went to the lodge of his uncle, Haieñtʻhwus. When Okteondon left -his home his uncle hung up in a corner of the lodge a wampum belt, with -the remark, “The deeper you are in trouble, the nearer will this belt -come to the ground, and if you die, it will touch the ground.” Of -course it had been low and had even touched the ground; hence the old -uncle had concluded that his nephew was dead and had mourned for him. -But at this time the belt was again hanging high. While the nephew was -absent many persons had come, pretending to be Okteondon, in order to -deceive the old man; so now when the real nephew asked him to open the -door-flap he would not believe his ears, but said, “Put your arm -through the hole in the door.” Okteondon did so, whereupon the old man -tied it, saying, “Now, I have you,” unfastening the door-flap so he -could strike. But seeing Okteondon and his wife and his two friends, he -exclaimed with delight, “Oh, nephew! wait a moment, until I clean up -somewhat inside.” Saying this, he went inside and pushed away the ashes -and dirt. (End.) - - - - - -71. OKTEONDON AND HAIEÑTʻHWUS—II - -(Another version of the first part of the legend) - -Okteondon lived with his uncle, Haieñtʻhwus, in the forest. Beside his -uncle’s lodge stood a large, tall elm tree. Okteondon, the nephew, -always remained at the foot of this tree, and finally its roots grew -over and around his body, thus binding it firmly to the ground. - -Now Haieñtʻhwus, being very fond of his nephew, always brought him -everything that he liked to eat and drink—roasted venison, boiled -squashes, dried berries, broiled fish, and all kinds of shellfish. The -first thing that Haieñtʻhwus did in the morning was to put corn into a -wooden mortar for the purpose of making cornmeal for boiled cornbread; -then with a wooden pestle he struck it a single blow, which crushed the -corn to fine meal. The people far and near, it is said, heard this -blow, and would say, “The uncle of Okteondon is well-to-do and strong.” -The old man made bread with the meal which he boiled; when it was -cooked he brought some of it to his nephew and also ate some himself. -On certain days he went to the forest for firewood. It was a practice -with him to burn logs into pieces of such length that he could bring -them to his lodge. When the fires on one log were burning well he would -light fires on other logs, and so would go from one to another, keeping -them in order. When the pieces were burned off and ready, the old man -would carry them or drag them home, and as he threw them down they made -a deep, pleasant sound on the earth. Thereupon all the people of the -region round about, even to the most distant places, heard the sound, -and would say, “The uncle of Okteondon is well-to-do and strong.” On -some other days Haieñtʻhwus would go out to gather beans and squashes -or to dig wild potatoes. - -One spring morning, in the planting season, Haieñtʻhwus went to his -clearing in the woods with two baskets of seeds strapped to his belt. -Before starting he left plenty of food with his nephew, saying, “I am -going to put these seeds into the ground.” The old man was in the field -engaged in making holes in the earth with a stick forked at one end and -sharp at the other. Into these holes he dropped seeds, closing them -with fine earth. All at once he heard a song accompanied with the -words, “Oh, uncle! I am going to rise; I am going to rise.” He knew at -once that what he had heard was his nephew’s song; so dropping his -pointed stick for planting, and forgetting all about the seeds in his -two baskets, he rushed home. As he ran the baskets struck the trees on -both sides of the narrow trail, scattering the seeds so that all were -lost on the trail. When Haieñtʻhwus reached the lodge he saw that his -nephew was resting on one elbow and that the tree was inclined toward -the earth, with its roots starting from the ground. “Well, nephew, what -is the matter?” asked the old man. “I am getting thirsty, uncle,” said -the youth. The old man gave him some water and pushed the tree back -into its upright position; then looking into his baskets, he saw that -they were empty. So Haieñtʻhwus spent the rest of the day on his knees, -picking up what seeds he could find along both sides of the path. - -On another day he went out to strip bark from the slippery-elm trees -for the purpose of making cords. Before starting he gave Okteondon -everything that he needed. After he had stripped off a large quantity -of bark and was tying it into bundles, Haieñtʻhwus heard the song -again, accompanied with the words, “Oh, uncle! I am rising; I am -rising.” As soon as he heard these words, Haieñtʻhwus, slinging a -bundle of the bark on his back, swiftly ran home. As he hurried along -the bundle struck against the trees, first on one and then on the other -side of the trail, causing pieces of bark to slip out every here and -there, until there was nothing left of the burden on the old man’s back -but the ends of the forehead strap. On reaching home Haieñtʻhwus asked, -“What is the matter, nephew?” as he saw Okteondon resting on one elbow -and the tree leaning over to one side. “Oh, I am thirsty, uncle,” -replied Okteondon. The uncle brought him water, and then straightened -up the tree, after which he returned to the woods. He picked up the -pieces of bark on both sides of the path until he arrived at the place -where he had stripped it from the trees. Just at that moment he again -heard the song, “Oh, uncle! I am rising; I am rising.” At this, -soliloquizing, “Poor boy, I wonder what he wants,” Haieñtʻhwus again -ran homeward. When he was about halfway there, he heard the song a -second time, and almost at the same moment came to his ears a -tremendous crash of the falling tree, which was heard over the entire -country, so that all the people said one to another, “Okteondon has now -grown to manhood and has arisen.” When Haieñtʻhwus reached the lodge, -the great elm tree had fallen and Okteondon was standing there, -awaiting him. - - - - - -72. UNCLE AND NEPHEW AND THE WHITE OTTERS - -An uncle and his nephew lived alone far off in the woods. In former -times there had been a great many of their people, but with the -exception of these two all were dead. - -One day the uncle said: “My nephew, you have grown to be a large lad, -and now you must attend to hunting. You must take the bow and the -quiver of arrows with which I used to hunt.” So saying, the old man -took from the wall his bow, which was grimed with smoke, and cleaned it -very carefully. Then he said: “We will now make a trial at shooting.” -Having gone out of the lodge, the uncle by way of example first shot -into a tree, and the nephew with another arrow made a good shot. -Thereupon the uncle said, “That kind of shooting will do; you must now -begin hunting.” - -The next morning very early, when they were ready, the uncle said, “You -must go out between sunrise and sunset, and you must always keep on the -sun side; never go north.” The lad started to hunt, and had not been -out long when he killed a deer, and soon afterward another, both of -which he took home. The uncle thanked him, saying, “We can live now, -for we have plenty of meat.” He hung the meat up in pieces, with bark -strings, throughout the lodge. - -The lad brought in game every day for some time. After a while he had -to go a long way toward the south to find any game; his uncle always -cautioned him against going northward. - -Once after he came home and was sitting around the lodge, the uncle -said: “When I was young I used to have an object with which to amuse -myself. I will get it for you and when you are home you can play with -it.” Then bringing out a flute, the uncle taught the boy to play it. As -the uncle blew on it the flute said, “Tomorrow I shall kill a deer, a -bear, etc.,” greatly pleasing the boy who also played on it. In the -morning he started off hunting, and, indeed, he killed just such game -as the flute said he would. That night after he had rested from hunting -he played on his flute and again it said, “I shall kill an elk -tomorrow,” a different kind of animal from that of the previous day. -The next day the lad killed exactly what the flute said. - -The morning after he went out he wondered why he must go so far toward -the south; he made up his mind to go northward; so making a circuit, he -was soon north of his lodge. Finding tracks of game animals, he -followed them until he came to a broad opening. Here he ran after the -elks, which he saw in a circle in the woods; at last he came out in the -opening again, where he had started. All at once he heard a woman’s -voice calling, “Here! Hold on!” but he ran on at full speed after the -elk. Around again he went after these animals. When he got back to the -same place a second time the woman’s voice called out, “Wait and rest!” -Looking around, he saw the woman sitting on a fallen tree, whereupon he -stopped. She said to him: “Sit down here and rest. I know you are -tired; when you have rested you can run again after the elk.” He sat -down near her, and pretty soon she took his head on her knees. He had -very long hair—so long that he kept it tied up; whenever he let it -down, it swept the ground. He tied one of his hairs to a root in the -ground, but the woman did not see him do this. After a while he fell -asleep, whereupon she put him into a basket; swinging this on her back -she started off on a run. Rising soon into the air, she traveled very -fast. - -The hair which had been made fast to a root stretched till it would -stretch no longer; then they could go no farther, for the hair pulled -them back to the place from which they had started. The lad woke up, -and the woman said to herself, “I think there is some witchcraft about -you; we will try again.” Once more she began to search in his hair. At -last he closed his eyes, and she asked, “Are you asleep?” “No,” he -replied. She continued untying his hair, again inquiring, “Are you -asleep?” He did not answer this time, for he was indeed asleep. Putting -him into the basket and flinging it on her back, she ran off very fast, -after a while rising in the air. When she had gone a long distance she -came down by the bank of a river; rousing the lad, she asked, “Do you -know this place?” “Yes,” said he; “I have fished in this river.” -“Well,” said she, “hold your head down, and let me look at it again.” -She took his head on her knees, and after a while spoke to him, but he -did not answer, for he was once more asleep. Putting him into the -basket, she went up in the air, coming down at last on an island. Then, -rousing the youth, she asked, “Do you know this place?” “Yes; my uncle -and I used to come here often,” he replied (he had never been there, -but he wished to deceive her). Again she put him to sleep, afterward -taking him up in the air in her basket. Finally, removing the basket -from her back, she laid it on the edge of a ravine, which was so deep -that the tops of the tallest trees which grew in it could just be seen -below the brink. Then, upsetting the basket, down the lad went headlong -into the depths, but he fell slowly, for he had orenda (magic power) -and hence came to the ground unhurt. But he could find no way of -escape. The sides of the ravine were like a wall and he was alone. - -Meanwhile the boy’s uncle waited and waited, saying to himself: “It is -late. Something has happened, for my nephew is not coming home tonight. -I must find out what the trouble is.” On taking down the flute he found -the mouthpiece bloody,[350] whereupon he said, “They have overmatched -my poor nephew in orenda, and trouble has come to him.” As there was -not much blood on the mouthpiece, he thought that perhaps the lad would -free himself and come back in a few days. - -Now the nephew lay down among the rocks in the deep, blind ravine and -tried to sleep, but he could not. All at once he heard a great bird -coming, and as it swept past it bit a mouthful of flesh out of his arm. -Spitting on the arm he rubbed it and thus cured the bite. When the bird -had been gone some time, he heard it coming again, and as it flew past -in the opposite direction, it took a large bite out of his other arm. -This he cured in the same manner as before. When daylight came he arose -and on looking around he saw skeletons on every side. Two men were -barely alive. The lad said to himself, “I suppose that I shall die here -in this same way.” - -That night the boy’s uncle saw on looking at the flute that the -mouthpiece was bloodier than before. He then gave up his nephew as -lost; sitting down at the hearth’s edge he cried and scattered ashes on -his head in despair. - -The second night the bird twice flew past the lad, each time taking a -piece of flesh out of one of his arms. Thereupon the boy would spit on -the arm, thus healing it as he did on the first evening. When the huge -bird had gone he fell asleep and dreamed that he heard an old woman’s -voice saying: “Grandson, I have come to help you. You think you are -going to die, but you are not; I will save you. Just at sunrise in the -morning you will vomit, and if you throw up anything that looks like a -hemlock leaf you may know that you will be saved. Pick up the leaf and -stick it in the ground. Then sing, and as you sing the leaf will become -a tree. Sit on one of the limbs and keep on singing. The tree will grow -until it reaches beyond the top of the bank. Then jump off and run -away.” In the morning the boy vomited as the old woman of the dream had -predicted, and he found the small hemlock leaf. Sticking this in the -ground near the wall of the ravine he began to sing. The leaf soon grew -into a tree, and as he sang the tree grew higher and higher. He did not -get on the tree but remained below singing until the tree was higher -than the brink above. - -Gathering all the bones carefully into a pile and placing on the pile -the two men who were almost dead, he went to a great hickory tree which -stood near and pushing against it called out, “Rise, people, and run, -or the tree shall fall on you.” Thereupon all the bones became living -men and springing up they ran away from the tree. Two of the men had -legs of different lengths by reason of the bones having become -interchanged. The lad said: “Now, follow me, all of you, up this tree -to the bank above. You must not look back, for if you do you will -fall.” The last two were the men with unequal legs. The rearmost, after -climbing a little way, looked back to see how far up they were; -immediately he turned to bones, which fell rattling through the limbs -of the hemlock tree to the ground. As the only remaining man with -unequal legs got near the brink, he also looked down, whereupon he -likewise fell rattling down through the branches to the ground a mere -heap of bones. - -When all were some distance away from the brink the young man said: -“You stay here, and I will go and bring the woman who has done all this -mischief to us. She has a mother, who is also a witch. We will punish -both. I shall be back in a few days.” Starting off, he soon came to the -lodge of the woman who had deceived him. Sitting down by her, he said, -“I have come.” Soon her mother came out of another part of the lodge, -saying, “Oh! my son-in-law has come.” Early the next night they heard -the old woman groaning;[351] finally, crawling out of bed on her hands -and knees, she rolled over on the floor. The lad struck her with a -corn-pounder, saying, “Mother-in-law, wake up and tell us your dream.” -Thereupon she stood up and said, “I dreamed that my son-in-law must go -and kill two white otters in the lake.” He replied: “Go back to sleep, -Oh! mother-in-law. I will do that tomorrow.” The old woman went back to -her couch. In the morning she said: “You must run and kill two white -otters in the lake and return with them before the door stops swinging -after you have slammed it. If you do not do this, something strange -will happen; but if you get back, you shall live.” Unknown to her, he -tied one of his long hairs to the door and kept pulling the hair. On -reaching the bank of the lake, he called to the otters, which came out -and ran to him; he threw one of two round stones which he had in his -pouch, killing one of the otters. Then great waves of water began to -rush after him, and the second otter came near to him on the top of the -wave. Throwing the second stone, he killed the second otter. At this -the wave went back. He had kept pulling the door-flap to and fro with -his hair all the time. When he reached the lodge, he called out, “Here, -mother-in-law! here are your two otters.” She said, “Where, where?” -(The two white otters were her two wizard brothers.) - -The uncle, who was alone, felt sure that his nephew was dead. Often as -he sat in front of the fire in the evening, taking a handful of ashes -in each hand, he held them over his head, letting the ashes drop on his -face. At night he would hear someone coming, then a rap and a voice -calling out, “Well, uncle, I have come.” Jumping up and brushing off -the ashes he would go to the door, only to find a fox or an owl. In -this way he was deceived a number of times, so he had resolved not to -be deceived again. - -The night after the death of the otters the old woman again dreamed, -and her son-in-law hit her again with the corn-pounder. Waking up, she -said, “I dreamed that my son-in-law must kill the bird on the top of -the great tree.” He answered, “Oh, mother-in-law! I will attend to that -in the morning, so go to sleep now.” In the morning his mother-in-law -said, “If you get back after the door, which you have slammed in going -out, stops swinging, something strange will happen.” Again tying a hair -to the door, he darted off. When near the tall tree he saw on the very -top a black eagle. The first arrow he sent went almost to the tree, but -was driven back by the magic power of the eagle. Then he shot a second -arrow, which struck the eagle right in the heart, bringing it to the -ground. Taking the eagle, he rushed back to the lodge, meanwhile -keeping the door swinging with his hair. When he returned home, he -called out, “Mother-in-law, here is the eagle.” She said, Whu, whu! -astonished at what he had done (this eagle was the old woman’s third -brother, which had always fed on the men thrown into the ravine). - -Now the lad, having taken his wife outside, said, “I want this lodge to -turn into flint, and let it become heated to a white heat.” [352] The -old woman and her three daughters were inside at the time. The former -cried out, “Have pity on me, son-in-law,” but he answered, “You had no -pity for me, mother-in-law; so let them all within burn up.” Having -gone back with his wife to the men near the ravine, he said: “I have -brought back this woman. Now we shall be revenged. This is the woman -who threw us off this bank to die in the ravine below.” Stripping off a -wide piece of bark from a tree and tying the woman thereto with bark -thongs, he placed it in a leaning position against a tree. Then all -gathered fuel, which was piled around the woman, and a fire kindled by -which the old woman’s daughter was burned to death. - -The youth found two of his brothers among those whom he had rescued. It -appeared that all the men were related, some as brothers, others as -cousins. The young man went with his brothers to his uncle’s lodge. -Before starting he had told all the other persons to go to their homes. -When near the lodge of the old uncle they heard the aged man weeping. -They listened for some time. When the old man stopped weeping he began -to sing, “Ten summers I shall mourn for him.” In attempting to enter -the lodge they found the door-flap fastened. The lad called out, “Oh, -uncle! I have returned.” But the uncle, long annoyed by wizards in the -form of animals, replied: “Be off! You have deceived me enough.” But -the young man begged him to unfasten the door-flap, assuring him that -he had brought his brothers. Again the uncle shouted: “Be off! You -shall not get in here.” Finally, the old man relented, and making a -hole in the skin door-flap, called out: “Thrust your arm in. I shall -see if you are my nephew.” The nephew willingly complied with the -uncle’s request, whereupon the uncle tied his arm with a bark thong. -The youth finally cried out: “Oh, uncle! do not tie my arm so tight. -You hurt me.” Opening the door-flap, the old man saw that it was really -his nephew, and exclaimed, “Oh, nephew! wait a moment until I clean up -a little.” Then, having brushed off the ashes, he welcomed his nephew -and his party. - - - - - -73. DEOYADASTATʻHE AND HADJOWISKI [353] - -Hadjowiski lived with his family, consisting of his wife and seven -children, in a large lodge in the forest. Only the youngest of the -seven children had a name—Deoyadastatʻhe. He was so small that he never -went outside the lodge, nor did he play within it. He remained under -the bed at all times, where he played with his dog, which was a flea. -The father of the family, Hadjowiski, was very poor, for although he -went forth to hunt at sunrise, sometimes even before, he brought home -but little meat. - -One morning his wife, who was chagrined by the failure of her husband -to provide a sufficiency of food for herself and little ones, said to -him: “Can you not bring home more meat than you do? We are very, very -hungry.” Hadjowiski, dissembling, replied, “No; I can not kill more -game, for I have not efficient orenda (magic power).” But the -suspecting wife persisted in her questioning: “Well, your back always -looks as if you had killed plenty of game. What do you do with it after -you have killed it?” To this the husband answered: “Nothing. I never -have good luck.” The wife did not believe him, however, so she -retorted, “I think that you are doing something wrong with what you -kill.” - -That day Hadjowiski did not bring any game home, but his back bore -traces of fresh blood. In further chiding him his wife said: “There is -fresh blood on your back, so you must have killed some game today.” But -he replied: “No; I killed nothing. That blood came from my getting hurt -by a hemlock tree falling on me.” But she did not believe him at all. - -The next morning he was on the trail long before sunrise. His wife, now -thoroughly aroused, stealthily followed him. Just at midday she saw him -kill with a small stone a large bear. Taking the bear on his back, he -started off, trailed by his wife. He soon reached a lodge, which he -entered, wholly unaware that his wife was following him. Creeping up to -the lodge, she listened outside to what was being said within, and -overheard the voice of a woman, saying, “The next time you come you -must stay here, and you must not go back home again.” Hadjowiski -replied, “It is well; I shall do so.” Thereupon he came out of the -lodge, in which he left all the meat he had killed that day, and -started for home. - -His wife ran on ahead, and, reaching home ahead of her husband, she -said to her boys, “Sons, your father has another wife, so I shall not -remain here any longer.” Then putting on her panther-skin robe, she -departed. When Hadjowiski arrived at his home, not finding his wife, he -asked: “What is the matter? Where is your mother?” One of the boys told -him that his mother had been gone all day, and that, returning but a -short time before, she had put on her panther-skin robe, declaring that -she was going away. Hadjowiski hung his head, but at last he asked, -“Why did she go away?” The boy replied: “She told us that you have -another wife.” To this the father answered: “It is well. My sons, I -shall follow her. I want you to remain in the lodge while I am away. If -I am alive then, I will be back home in 10 days.” Hadjowiski departed -and traveled all night. The next morning he found his wife’s tracks, -and discovered that she had doubled on them, but he kept straight -ahead, knowing well that she had done this in order to deceive him. -Soon afterward he was again on her trail, going directly westward. -After traveling for some time he came at last to a lodge in which lived -an old man, who said: “You are traveling, my friend?” Hadjowiski -replied: “Yes. I am following the woman whose tracks come to this -lodge.” Then Sʻhagoiyagentʻha,[354] for such was the old man’s name, -who belonged to the Nosgwais people, answered, “I do not know where she -has gone.” Hadjowiski again declared, “Her tracks come here, anyway.” -Sʻhagoiyagentʻha replied: “It is well. You can look for her, if you -like.” So Hadjowiski searched for her everywhere, but he could not find -her. Finally the old man resolved to send him off, so he asked him, “Do -you want me to tell you which way she went from here?” Hadjowiski -replied, “Yes; I do.” Thereupon Sʻhagoiyagentʻha brought a small canoe -made of flint, telling the man to sit in it. When Hadjowiski had done -so the old man shoved the canoe out of the doorway, and at once it rose -into the air, through which it passed with great rapidity. Finally the -canoe collided with a high rock, and the renegade Hadjowiski was flung -out; falling among the rocks, he was killed. The canoe, which was -endowed with life, returned to the old man. - -When the sons of Hadjowiski had been at home for several days the -eldest went out to hunt. When night came he did not return to his home. -So the next morning the second brother started off to find him, if -possible. The brothers who remained at home waited all day, but he, -too, failed to return. The second morning the third brother went to -look for the two others, but he likewise did not come back. Thus, day -after day passed, until at last the six brothers had gone out and not -one had returned. Only Deoyadastatʻhe was left of the family of seven -sons.[355] He was always under the bed playing with his dog, which was -a flea. Finally, judging from the unbroken silence reigning in the -lodge, Deoyadastatʻhe exclaimed: “It seems to me that there is no one -in the lodge, for I hear no one moving around. I shall see about it.” -So saying, he came forth from under the bed and looked around, but saw -no one; then he listened for some sound, but he heard none. After -listening for a long time, he exclaimed: “It seems to me that I hear my -mother crying. It must be that she is weeping in the far west. I shall -therefore go to her.” Going outside the lodge, he stood still, -listening, while his dog stood behind him. He now heard quite -distinctly the sound of weeping in the far west. By low half-uttered -growls his dog showed that it, too, heard some unusual sound. - -Deoyadastatʻhe finally declared: “That is my mother who is weeping, for -I recognize her voice. I must go to her.” As he started, both he and -his dog, rising in the air, flew along over the highest trees, -directing their flight toward the west. At last in the far distant west -they alighted at the edge of a village. Making their way into it, they -finally entered an old hut in which they found two women, an aged -grandmother and her granddaughter. To the grandmother Deoyadastatʻhe -said, “I have come to visit you.” She replied: “We are too poor for -that. We have nothing to eat, and you would get very hungry.” “Oh! I do -not care for food,” Deoyadastatʻhe answered; “I want only shelter at -night.” “It is well; you may remain,” said the grandmother. One morning -when Deoyadastatʻhe had been there several days some one came on the -run to the lodge, and kicking the door-flap aside, said: “You are -invited tonight to the burning of the woman’s feet and to pick up -wampum beads from the tears that she sheds. All are pressed to be at -the lodge of assembly tonight.” When the messenger had gone, the -grandmother exclaimed: “Oh! how very wicked are the people of this -village. That old man, Sʻhagoiyagentʻha, is the evil servant of the -Chief Dihdih.[356] (The rest of the people belong to the Gaqga357 -family.)” Now, the grandmother, whose name was Yeqsinye, also belonged -to the Gaqga family. She was in the habit of making bark thread by -rolling it on her legs. When night came Deoyadastatʻhe went to the -lodge of assembly, where he saw a great multitude of people. Entering -the lodge, he saw his mother tied to a post—the war post of torture. -And as soon as Deoyadastatʻhe entered the room his mother, scenting -him, knew that he was there. Then Chief Dihdih arose and said: “Now all -be ready. Look out for the beads.” He had two daughters, who lighted -the torches for the people who were intending to burn the woman’s feet. -When they held the torches under the woman’s feet tears flowed from her -eyes which fell on the ground, where they became beautiful wampum. The -people rushed forward to pick up the beads. Deoyadastatʻhe was watching -for an opportunity to rescue his mother; so when the people were on -their knees gathering the wampum, quickly unbinding his mother, he led -her out of doors. Then he said, as he ran around the devoted lodge, -“Let this lodge become flint and let it become at once heated to a -white heat.”358 This at once took place, and the people within the -lodge, becoming too hot, ceased picking up wampum and tried to escape, -but they could not. There were fearful shrieks and wails, but these -continued only for a moment before all were dead. The heads of the dead -people burst asunder and from them came owls, which flew out of the -smoke-hole of the lodge. - -Then Deoyadastatʻhe told his mother that they must leave that place. So -calling his dog, they started for the lodge of old Yeqsinye. In passing -through the village a blue lizard attacked Deoyadastatʻhe and his -little party, but the young man tore it to pieces. As the pieces fell -to the ground the dog carried them away so that they would not fly back -into place again before they became cool. Then the young man said, “You -thought that you were going to kill me, but I have destroyed you.” When -Deoyadastatʻhe arrived with his mother at the lodge of old woman -Yeqsinye, he said to her, “I have killed all the people of the wicked -village, so you shall now live in peace.” For this the old woman -thanked him. - -Then Deoyadastatʻhe and his mother and dog continued their journey -until they arrived at their own lodge. There they found the six -brothers of Deoyadastatʻhe, who had returned during his absence. - -[The relator of the story evidently did not know the entire legend, for -nothing is said as to where and as to why they had been so long away, -nor how they came back.—Editor.] - - - - - -74. A GENESIS TRADITION - -[A modern version; a fragment] - -Before this earth came into existence there were human beings who dwelt -in the center of the sky above. In the middle of the village in the sky -stood a tree which was covered with white blossoms. - -It so chanced that a woman of that country dreamed a dream. In that -dream an Ongwe [359] said to her that the great tree bearing white -blossoms must be pulled up by the roots. When this tree was in bloom -its flowers gave light to the people there, but when its flowers fell, -darkness came over the people. When the woman related her dream all the -people kept silent, because they felt that the suggestion was that of a -visionary and because the tree was sacred to them. In the course of -time the woman dreamed again, and in the dream the Ongwe declared to -her that a circular trench must be dug around the tree, which must be -pulled up by the roots; that then something giving more and better -light would come to them. Notwithstanding this second dream, the people -remained obdurate, paying no attention to the advice of the Ongwe of -the dream. Time went on and the woman had a third dream, in which the -injunctions of the other two dreams were repeated, that the tree must -be pulled up by the roots. Then one of the men said, “I believe that if -we give heed to the words of the dream we may receive better light, and -that the people will have cause to rejoice for having obeyed the words -of the dream.” His advice was adopted by the people at large. - -So a number of men began digging and cutting around the roots of the -tree. Suddenly, when the last root was cut, the tree sank into the -ground, disappearing from sight. Thereupon the chief of the people -there said, “I have never given any heed to this dream, because I knew -that something strange would happen to the people if I did.” Then he -ordered that the woman who had had these dreams should be cast into the -hole left by the tree. The order was carried out. The pit seemed to -have no bottom. Nothing could be seen in it, for all was darkness -within. The woman continued falling through the hole for a long time; -at last she saw that below her it began to grow light. When finally she -had passed through the hole she emerged into bright light in our sky. -Looking down, she saw beneath her a great expanse of water, on which -floated loons, ducks, and various kinds of water folk, but no land. - -Of these the loon was the first to see the dark object falling from -above, at which he exclaimed, “I believe that a human being is falling -down from above, and I think that it is best for us that all join -together and give aid to her, for if we do not she will sink when she -strikes the water.” So all the water folk were notified to help save -the woman. They all came together—Loon, Fishhawk, Beaver, Water -Serpent, Turtle, and all who dwell in the water. Then Loon said to -Fishhawk, “Go with your warriors and meet the woman in the air; receive -her on your backs, and thus hold her in the air until we shall be ready -for you to bring her down here.” Instantly this request was performed. -While the others watched they saw the woman fall on the backs of the -fishhawks, and they were delighted to see that the fishhawks were able -to hold her in the air. Then the Loon said, “What are we going to do -with her?” to which the Turtle replied, “I will take care of the -woman.” But Loon answered, “You can not take care of her, for you are -too fond of eating flesh.” Next the Water Serpent said, “I will -volunteer to help this woman and to take care of her; she can come and -sit between my horns, and so I shall carry her wherever I go.” Loon -rejoined, “You can not take care of her, for you are endowed with too -much evil orenda (magic power), which would kill her.” The Turtle spoke -a second time, saying, “I think I can care for her, if you can find -some earth to place upon my carapace.” This suggestion satisfying Loon -and the other leaders, Loon replied, “You may take care of her if we -can obtain the earth.” There were there many kinds of water folk, all -of which were sent into the water in an attempt to obtain some earth. -They dived down, but, one after another, they soon floated up to the -surface dead. Hell-diver at last brought up a small quantity of earth. -The Loon being the chief, when Hell-diver came up with the earth he -sent all of that kind of water folk after more earth. Then Beaver -mounted on Turtle’s back, and as the Duck people brought up the earth -he used his tail like a trowel, fastening the earth on the carapace of -the Turtle. - -The earth at once began to grow, spreading out large. Chief Loon soon -decided that it had acquired a sufficient extent for their purpose, so -he called to the Fishhawk and his men to bring down the woman. This -they did, placing her on the newly made earth on the carapace of the -Turtle. In the meantime Beaver and the Duck people kept at work making -the earth larger. As it grew in size, a still greater number of Beaver -and Duck people were set to work around the edges of it. The Turtle -floated with ease. Then on the earth bushes began to grow, little red -bushes like water reeds. The woman walked around the edges of the earth -to see how the workers were succeeding in their labors and to encourage -them. She was pregnant, and in a short time after this descent a girl -baby was born to her. The child grew rapidly to womanhood. She was very -active, and soon took her mother’s place, walking around the island -inspecting its growth. It was now very large, and she would be away all -day on her tour of the island. - -One day it chanced as she was walking along that she met a very -fine-looking young man. Promptly falling in love, they decided to live -together as husband and wife. It is said that by this union Day and -Night came into the world. Her mother was not consulted. It was the -custom of the young woman to go out in the morning to look for the -young man at their trysting place, and in the evening to start for -home. One evening when they had parted she resolved to look back to -have a view of him. On turning around, she saw a large turtle walking -along where she knew her husband had just been, hence she reached the -conclusion that a turtle was deceiving her; then she went home. The -next day she remained at home and, indeed, did not go out any more -after that time. Her mother saw from her appearance that she was -pregnant. Being questioned about her condition, she told her mother the -whole story of her marriage, concluding with the statement that the -last time they had met she had turned to look at him as they parted, -whereupon she saw only a great turtle walking where she expected to see -her husband. - -The time for her confinement having arrived, the prospective mother -heard a conversation being carried on within her body. One speaker -said: “Let us go out now,” but the other replied: “You go first, and I -will follow you.” Then she heard one say, “Let us go out by the way of -the armpit, for I see a little light there,” but the other answered, -“No; we should kill our mother in doing so.” Finally, one came into the -world in the natural way, but she heard the one who was left say, “I am -going out through the armpit, for I can go quicker in that way.” This -statement he repeated a number of times, and at last he tried to issue -through the armpit with his head. Twice he failed, but the third time -he succeeded, although his mother died immediately. He possessed a -peculiar head, in the form of a rough flint. The grandmother had to -draw this child out of his mother’s body, for he could not get out -unaided. Both children lived. - -Before the twins were born, while they were conversing in her body, the -woman told her mother that she was going to die and that she should be -buried and covered well with earth. She said further that a stalk would -sprout out of the ground over her which would produce white corn; that -a second stalk would grow which would produce red corn; that one of -these stalks would grow from each of her breasts; and that each stalk -would bear an ear of corn, which the grandmother must pluck, giving one -to each of the children. A short time after her burial the two stalks -appeared above the ground, just as she had foretold. - -The boys grew up strong and healthy, but the younger was an awkward, -ugly, disagreeable fellow; he was ill-tempered, often striking his -brother in anger. - -One day while the elder brother was away, the younger one became -lonely, so he decided to make something. Seating himself on the ground, -from a portion of earth he formed an object which was in shape like a -grasshopper. After he had finished it, he set it down, saying, “Can you -not jump?” Then he blew on it until at last the grasshopper did jump. -As the grasshopper flew away, the youth decided to try to make a -creature that would fly higher. So he made a bird of red clay, which is -the cherry bird. After he had finished it he set it up, telling it to -fly. Obeying him, the bird flew up in the air, alighting on a bough. -This was the first land bird. Thus the youth made one after another all -the birds of the air. Then he resolved to make a creature that would -run on the ground. So forming a deer out of earth, he brought it to -life. Thereupon, saying to it, “Now you shall run swiftly and go -everywhere around the world,” he caused the deer to live by blowing -upon it. In this manner he made all the various kinds of wild animals, -and also formed a human being out of the earth. - -The elder brother had a chosen place where he sat while making these -things. When he formed the human being, his brother chanced to find -him. Then the younger brother, deciding that he, too, would form a -human being, went off by himself. Having formed a human being as best -he could, he brought his creation to life, but it did not look like the -human being his brother had formed; it was a strange looking creature. -When he saw that it was not a human being, but an ugly-looking object, -he said: “My brother has made a human being over there; you may eat the -human being made by my brother.” - -The elder brother, suspecting the younger, went near him and found him -making animals of various kinds, and he also heard him instructing them -to eat human beings. So, going back to his own place, the elder brother -caught the cherry bird, and pulling out the hind leg of a grasshopper, -he gave it to the bird, saying, “Go and scare my brother.” As the bird -held the leg it became in form like that of a human being and bloody. -Flying near the younger brother, the bird perched on a near-by bough -and began to cry out, “Gowe! Gowe!” When the younger brother saw what -the bird carried and heard what it cried, he left his work and fled -home to his grandmother, to whom he said: “A bird came and perched just -where I was at work. I believe my brother made it to frighten me, for I -was afraid that it would pull my leg out, so I fled from there.” When -the elder brother returned the grandmother said, “You should not -frighten your brother.” - -Finding that the first human being made was wandering around alone, the -elder brother decided to make a companion for him in the form of his -grandmother. So he did this, and when the new being was finished he -breathed into her, telling her to walk, and then he took her to the -man, saying to him: “I give you her. You must always go together.” -During the night the human beings found that one of the man’s arms and -one of the woman’s were in the way, so the man said, “We will cut them -off,” and this they did. When their maker came along in the morning and -saw what they had done he said: “This will not do. I shall give them -blood and pain”;[360] so from himself he gave them a portion of blood -and a measure of pain. He also put back the arms which they had severed -from their bodies. Before this they had no blood nor pain. To the man -he said: “I have made you two, and now you shall have children like -yourselves. You may also hunt the animals which I have made for food. -Kill them and eat their flesh; this will be your food. I have decided -to go above in the sky. You will not live here forever. You shall die, -and your spirit shall come up to me where I will live hereafter.” After -the younger brother found that the elder brother had gone up into the -sky he went forth and, seeing the man and the woman, he talked with -them. Then he said to himself, “I am going to make a human being at any -cost.” So, taking earth, he shaped it as best he could; and when it was -completed he blew into its mouth and ordered it to arise and whoop. -Thereupon it shouted, “Ho, ho!” He shoved it from behind and it took a -great leap. It was a green frog which was as large as a man. The -younger brother was now angry and said: “I can not make a man. My -brother has made a human being and she-human being and many animals. -May what I have made become man-eaters and eaters of animals—eaters of -whatever my brother has made.” - -The elder brother, looking down from the sky, saw that all the animals -which his brother had made were trying to eat up the human beings and -the animals which he had made. So he placed all these monsters of his -brother’s creation down in the ground and ordered them to stay there so -long as the earth remained. Having done this, he returned to his home -in the sky. - -When the younger brother learned that his animals had been placed -underground by his brother, he was very angry, and exclaimed, “I shall -try again to make a human being.” So he worked a portion of clay to -make it pliable and responsive, going at times to take a look at the -human being which his brother had made. But when his own human being -was finished and he had brought him to life, he was indeed a -horrid-looking creature. The younger brother told him to whoop, but he -could only say, “Ho, ho!” This creature was Sʻhagodiyoweqgowa, who was -told by the younger brother to go and eat up all the things that his -elder brother had made. Sʻhagodiyoweqgowa started off to do this. - -The elder brother in the sky, seeing what was going on, came down to -earth to place Sʻhagodiyoweqgowa under the ground. But the latter spoke -first, saying: “I desire to live on the earth. I will be your servant -and will help you. I will go around in the woods and rocky places. The -ashes of the fires shall be my medicine for human beings. Should anyone -be taken ill, I will scatter ashes over the patient, who shall be made -well at once.” The elder brother could not put Sʻhagodiyoweqgowa -underground, for he had spoken first, so he had to allow him to remain -on the surface of the earth. - -Now, the younger brother, going to his grandmother, said: “I have tried -my best to make a human being, but have failed. I shall now cause -people to be evil-minded. I shall go away and shall have a home, too. -And all the evil people who die shall come to me and I shall torment -them because I could not make a human being.” - -If one who is good shall die, he shall go to the elder brother, in his -home in the sky. - - - - - -75. THE TWO BROTHERS AND THE MICE FETISHES - -In times past there lived two brothers in a lodge which was built in a -secluded place in the forest. - -Most of the time the elder brother was lying down in order to mature -some design which he was developing in his mind. From time to time he -would say to his brother: “Now, my younger brother, be very careful of -everything, and be on your guard against the evil that others may try -to do us. Whenever some person comes here to see us, remember what I am -now telling you. And do not forget that under my bed, in a secret -place, are a human skull and some other sacred things, which it is not -proper for you to show any other person.” - -Some time afterward two young women came to the lodge of the two -brothers to look around in order to learn what the two young men had. -After showing them many things, the younger brother said, “I must tell -you that there are some things which are sacred, and which, therefore, -I cannot show you.” But after a while, as the two women appeared to be -so kind and agreeable, and so much pleased with what they had seen, and -as they shyly pleaded to be shown the things which the younger brother -said he was not at liberty to show, at last yielding, he brought out -the human skull. Snatching it out of the young man’s hands, one of the -young women flew away quickly, while the other followed her at once. -Thereupon the elder brother said, “Now, you must chase these women with -the corn-pounder and see whether or not you can overtake them.” So he -ran after them with the corn-pounder, and soon overtaking them, pounded -them to death; then he carried the skull back to his elder brother. The -latter asked him, “Have you recovered the skull?” The younger brother -replied, “Yes, and I have also killed the women.” - -Not long afterward, two other young women came to the lodge to see what -the brothers had that was curious. The younger brother showed them -various common articles, but the women said that these were not the -articles they wanted to see. Finally he showed them the human skull, at -which one of the women, snatching the skull away from the young man, -flew out of the smoke-hole, the other woman following her at once. When -the younger brother cried out at what they had done, the elder brother -told him to bring his bow and quiver of arrows. The younger instantly -obeyed, whereupon the elder brother shot an arrow up through the -smoke-hole. - -Some time after the woman had taken the skull away, the elder brother -told the younger that he was going to the place to which the women had -carried it. While on the way there the elder brother asked himself the -question, “How shall I disguise myself?” He finally concluded to -transform himself into an aged man; so, making the necessary change, he -became a wretched-looking old man. On his journey he reached at last a -place where there was a large assembly of people, some of whom came to -him, saying, “We will aid you”; but he replied, “I do not want to -mingle with the crowd, for I am too old to do so; but I shall lie down -a little way from the assembly.” While lying there he discovered what -he wanted—information concerning the woman who had carried off the -skull. He learned that she was there, and that she was ill and -suffering great agony. On inquiring casually what was the trouble with -the woman, he ascertained from another woman that she had been shot -with an arrow, which was still in her body, and that no one had been -found who could draw it out. She was in terrible distress from it. -Every one in the assemblage was asked to attempt to draw out the arrow, -but no one was able to do it. Finally, the pretended old man was asked -to make a trial of his power and reluctantly consented to make the -attempt; but he only feigned to be averse to performing this act. So, -bearing him to the place where the woman lay in a lodge, they brought -her on a piece of skin and laid her near him. Thereupon the old man, -seizing the arrow with his teeth, drew it out little by little. At -this, some who stood by, exclaiming that it was almost out, seized the -arrow to extract it the more quickly, but it shot back into the woman’s -body as soon as they had touched it. With one accord they exclaimed, -“We are sorry for what we have done.” Seizing it with his teeth, the -old man again drew the arrow slowly forth. Each time that he stopped to -rest he cautioned the people with the words: “Do not touch it. Keep -your hands off of it.” Then he would say, “I will try again.” After a -while he got the arrow out. Then he said, “This is my arrow.” The woman -arose from the skin and was well. - -The old man was taken back to the spot where he had lain in the first -place, although the people asked him to enter some lodge. He told them, -however, that he preferred to remain outside in the place which he had -first chosen. They brought him food and drink. Now, the woman who was -cured went to her own lodge. - -Then the old man asked the people to make him a present of corn, bean, -and squash seed, which he desired to plant the next spring. So they -brought to him the seed carefully wrapped in a skin. But he did not -leave the place where he first lay down. After a while he opened the -bundle and, calling the mice, said: “Little creatures, here is enough -for you to eat. I desire to have you dig a tunnel underground to that -woman’s lodge, so that you may go under her bed and get a skull which -is there. Seize it and bring it through the tunnel to me.” Shortly an -army of mice came to eat the corn, beans, and squash seed. When they -had finished eating they began to tunnel, and they did not cease their -work until they had made a hole through the ground to the lodge. There -they found the skull, which they drew out slowly. Then the old man -stealthily crept to the place where they had left the skull, and, -taking it, after dismissing the mice with thanks, he started homeward. -He had told the mice to eat all they desired, and so they did eat what -they could in the lodge. As soon as the pretended old man was out of -sight of the lodge, he again became a young man. Turning toward the -village, he spoke a curse upon it, saying, “Let fire break out and -destroy all that belongs to that wicked woman, the lodges, and the -people.” Instantly the whole was in flames and was soon entirely -consumed. - -Then the young man resumed his journey toward home. When he arrived -there he said: “Now, my brother, after much trouble I have recovered -this skull; so do not permit any person to see it again. I have -destroyed with fire the entire village and substance of that wicked -woman. Hereafter we may live in peace and contentment. So heed my -words.” - - - - - -76. THE ORPHAN - -In times past, in a certain village of the Seneca there was an orphan -boy, about sixteen years of age, who went around among the people, -going from lodge to lodge to live on the charity of owners, and living -wherever people were willing to keep him. Sometimes he slept by a brush -fire on the ground and ate whatever was given to him. - -When the youth was about twenty years old he was still as much a boy as -ever. A chief who was very rich lived in the same village. He had a -daughter and two or three sons. One day the boy stopped near the -chief’s lodge, where they were burning brush. One of the chief’s sons -came out and said to him, “Oh, my friend! how long have you been here?” -“Not long,” said the orphan boy. “Well, do you not feel poor and lonely -sitting as you do?” was the next question. “No; I feel just as rich as -you do,” replied the orphan. “Do you sometimes think that you would -like to have a wife?” asked the young man. “Yes; I sometimes think that -I should like to have one if I could get one,” answered the orphan. -“Well, what would you think of my sister for a wife? Many men have -tried to marry her, but she has refused all.” “Oh!” said the orphan -boy, looking up, “I should as soon have her as anyone else; she is -handsome and rich.” “I will go and ask her,” said the young man, -thinking that he would have fun with his sister. Entering the lodge, he -said to her: “There is a young man out here who says he would like to -marry you. Will you have him?” “Why, yes! I would rather marry him than -anyone else,” she replied. “Shall I tell him so?” her brother -persisted. “Yes,” she answered. Thereupon he told the orphan boy, who -said, “I shall be glad to marry your sister and live with her.” The -brother in fun repeated this to his sister, who said, “I will go myself -and ask him.” She asked the orphan, “What did my brother tell you about -me?” He told her everything. She then said: “I will live with you as -your wife. Come tomorrow night at this time and I will take you for my -husband.” The next morning she hunted up leggings and moccasins for the -orphan boy. As was the custom with youths, he had never worn moccasins -in summer. The young woman made ready everything for him. In the -evening she went to the meeting place, where she found him. She brought -water with which he washed himself; he then put on the garments and she -tied up his hair. This time she told him to come to her home and to go -straight to her bed, without talking with any of the men, because one -of her brothers was always playing tricks. He did as he was told. The -waggish brother looked at him and laughed, and calling him by name, -said, “Come and sleep with me.” - -In the fall the sons of the chief were ready to go on a deer hunt, and -the young married woman thought that she, too, would like to go, -inasmuch as she had a youthful husband, who, perhaps, would become a -good hunter. The husband said, “Yes; I will go and try,” for he had -never hunted. When they had traveled some distance, they camped and -began hunting. The husband, having found a place where there were wild -grape vines, made a swing. There he swung all day, never hunting, as -the others did. At night he would go home without game, but he did not -tell what he had seen in the woods. The brothers killed many deer. One -day one said to the other: “Our brother-in-law gets no game.” The other -replied: “Perhaps he does not hunt.” So they agreed to watch. On -following him, they found him swinging, and they noticed that the -ground was worn smooth around the swing. Thereupon they said: “We will -not live with this man and feed him. We will leave him and camp a day’s -journey away.” So they started, leaving the man and woman only one -piece of venison. - -The boy never ate much, so his wife had most of the meat. When all was -eaten she began to fear starvation. One day while the boy was swinging -he saw a great horned owl alight in a tree near by. Having shot it, he -put the body under the swing, where he could look at it as he swung. -His wife was getting very hungry, and when he went home that night she -said, “If I have nothing to eat tomorrow, perhaps I shall be unable to -get up; you ought to kill something.” “Well, maybe tomorrow I shall -kill something,” replied the orphan. - -The next day he went as usual to the swing. While swinging he heard a -sound like the crying of a woman. He was frightened and stopped -swinging. Soon he saw a female panther coming toward him with three -cubs. As they approached he heard a great noise in the north, the -direction from which the panthers had come, and a Dagwanoenyent -appeared, tearing down all the trees in his path. He stopped on a tree -near the swing. “There! you know what harm you have done,” said the -Dagwanoenyent. (The old panther and cubs had been in Dagwanoenyent’s -lodge on the rocks and had run away.) “Why are you so angry at the -panthers?” asked the young man; “what have they done to you?” “They -have torn up my best feather cap,” replied Dagwanoenyent. “What makes -you think so much of your cap? It must be very fine,” said the orphan. -“Yes; it was fine,” replied Dagwanoenyent. “Of what kind of skin was it -made?” was the next question. “It was made of the skin of a horned -owl,” said the Dagwanoenyent. “What would you think if I gave you -another one?” queried the orphan. “How can you get one?” asked -Dagwanoenyent. Going to the foot of the tree, the young man tossed up -the owl which he had killed. The wind had stopped blowing as soon as -Dagwanoenyent lighted on the tree. The old mother panther stood at -hand, listening to what Dagwanoenyent and the young man said to each -other. As he tossed up the owl, Dagwanoenyent caught it and said, “I -thank you; this is better than the old one;” so saying he flew away. -The panther thanked the young man, saying: “I am very glad you had this -owl. You have saved my life and the lives of my children; now I will -try to help you. Go to that knoll yonder, and just behind it you will -see a couple of buck deer fighting. You must try to kill both. The one -you shoot first will not run; they will fight until they die.” Running -over to the knoll, the orphan found the two bucks and killed both. -Taking a large piece of the venison, he went home to his wife, for she -was almost starved to death. “I have brought you meat,” said the -husband. “I have killed two buck deer today.” Jumping up, she threw the -venison on the fire to broil, and hardly waited for it to cook before -she began to eat it. The young man and his wife dragged the two deer -home, and having skinned and dressed them, had plenty of venison. The -young woman also dried the meat and tanned the skins. The panther told -the orphan that now he must hunt, and that he must never swing, because -he would kill much game. - -When they had a great deal of meat the young man said: “I should go to -see your brothers now. Probably they have a large quantity of meat, for -they are good hunters.” He started on his journey, which took an entire -day. Having killed a deer on the way, he carried along the venison. He -found the lodge of his brothers-in-law, which looked very desolate. -Peeping in, he saw all the brothers, who appeared weak and miserable; -so he walked in, saying, “How are you, my brothers-in-law?” One said, -“There is our brother-in-law.” They answered, “We are nearly starved; -we have found nothing to kill.” “Well,” was the response, “we have -plenty at our place. Come and live with us. I have meat here on my -back. Eat and then go with me.” Thereupon he gave them the venison, -which they ate almost raw. The food made them strong, so they started -with him for his home. - -The young man got home very quickly and told his wife, “Your brothers -are badly off; they are worse off than you were.” During the night the -brothers arrived. They were satisfied, and afterward lived with their -sister and brother-in-law. Soon all went back to the village, loaded -with skins and venison. Now the man and his wife were rich. They lived -in the Genesee Valley. - - - - - -77. THE GREAT WORM [361] AND HINON - -One day a boy was wandering about hunting in the woods. While he was -looking around for birds he noticed on the limb of a tree a large, -many-colored worm. He thought it very beautiful and he watched it for -some time. The next day he went to the woods again, thinking all the -time of the worm and wondering whether it still would be there. - -When he came to the tree he saw the worm on the branch, but in another -place. The boy had a string of birds which he had killed that morning. -Tearing off a small bit of the flesh of one and fastening it to a -stick, he tried to feed the worm. It ate a little and the boy was -greatly amused. The following day the boy again found the worm and fed -it. The worm always remained near the place where he had first -discovered it. Each day the worm ate a little more and larger portions. -After a while the boy gave it a whole bird at a time; then soon two -birds, feathers and all. The worm had now become very large, too heavy -for the limb of the tree on which it had been staying, so it fell to -the ground. It never looked for food, but seemed to wait for the boy to -bring it. - -One day the youth was out with a number of boys hunting. When they -started for home he said, “I shall give all my birds to the worm.” -Thereupon the other boys questioned him about the creature and wanted -to see it, so he led them to the worm, and they had great sport seeing -it eat. At every turn it seemed to change color and grow more -beautiful. The boys were delighted to throw birds at the worm that they -might see it snatch and eat them. Finally they said, “Let us go hunting -tomorrow and bring it all the birds we can find.” This they did. - -For a long time the boys brought the worm birds, then rabbits, all of -which it ate. The worm grew very rapidly, became very long and thick—a -huge monster. The boys never told their parents or relations about the -worm, for they were afraid of losing their sport. They would go early -every morning to see the worm. The creature swallowed everything that -came within its reach. - -One day while the boys were throwing the worm food they began to -wrestle, and in the excitement the youngest boy was thrown near the -creature. In an instant the boy was swallowed. At this the rest of the -boys were terribly frightened. When the child was missed the parents -looked for him everywhere; they went among the boys to see whether he -had not spent the night with one of them. But they could not get the -slightest clue to the whereabouts of the boy. The other boys said that -they had seen him the day before; that was all they pretended to know. - -After this the boys pushed two or three others of their number near the -worm, which devoured them, too. It had become very large and ferocious, -and ruled the boys by a spell. One day they found that the worm had -killed and eaten a deer. Thereupon they were seized with great fear, -for the creature had grown so immense, and they ran away without having -their usual sport. - -Now the village was built on a large mound-like hill, sloping on all -sides. The morning after the boys had failed to feed the worm the -people were alarmed to find the village surrounded by a terrible -monster. They were afraid to go near it, although they knew that they -must die if they remained shut up in the village. At last the greater -number, having found on one side what seemed to them to be an opening, -all rushed in. It was the mouth of the worm and all were swallowed. -Then the boys told those who remained that it was this worm that had -eaten the missing children. - -When they saw that all who had tried thus to escape were devoured they -were terrified, and counseled together to save themselves. Only a few -were left. These decided to appeal to their grandfather, Hinon. So, -burning tobacco, they called on their grandfather, Hinon, the Thunder -god, imploring him to save them from this awful worm. As soon as the -tobacco was burning, they heard him approaching in a great black storm -cloud with terrific noise. With his lightning he struck the worm, -tearing it to pieces. These pieces rolled down the hillside into the -valley below, which became a lake. - - - - - -78. THE CHIPMUNK AND THE BEAR - -The Bear thought herself a very powerful creature in the exercise of -orenda (magic power), and hence was always trying to exhibit this power -before other animals. - -One day she got into a hot dispute with a Chipmunk. Finally the -Chipmunk said: “Why do you boast so much? You have no remarkable -orenda.” At this sally the Bear, becoming very angry, asserted that she -had so great magic power that she could, if she wished, prevent the sun -from rising in the morning. The Chipmunk retorted, “No, you have not; -you can not do that.” “Wait and see,” replied the Bear. The Chipmunk, -not to be fooled, declared he would wait, saying, “We shall have the -sun at the usual time.” When the sun rose, as usual, the Chipmunk, -laughing, made sport of the Bear and her boasting. Finally, the Bear -got so terribly angry that she turned on the Chipmunk, who made his -escape by flight, for fortunately his burrow was near; but as he -reached it, the Bear was so close upon him that she stretched out her -paw to clutch him, and the Chipmunk just slipped from under it into the -hole. The next day the Chipmunk appeared with three marks on his -back—marks of the Bear’s claws, which the Chipmunk carries to this day. - - - - - -79. THE GREAT WHITE BEAVER AND THE LAKE OF THE ENCHANTED WATER - -Once in old times there lived a grandfather and his grandson in a lodge -in a forest far from any village. All the other people of their tribe -had been carried away through sorcery practiced by their enemies. The -grandfather therefore carefully guarded from witches and wizards his -grandson, who was the only hope and comfort of his declining years. - -One day the little grandson, almost breathless, ran into the lodge -exclaiming: “Oh, grandfather! I have heard something which is very -wonderful, crying out, Kidjiʹde.” “Oh!” answered the grandfather, “that -is the bird which is called Chickadee; it is the first kind of game -that a young hunter kills.” Taking his cue from this reply, the lad, -seizing his bow and arrows, went out and after many fruitless attempts -killed the chickadee and brought its body into the lodge to his -grandfather. Thereupon the grandfather set up in the ground in front of -the fire two small forked sticks and laid across another stick in the -two forks. Having dressed the chickadee, he hung it on the cross stick -to broil, singing and dancing with great joy, saying, “Now my grandson -will become a great hunter.” - -At another time the grandson ran into the lodge, crying out: “Oh, -grandfather! I have seen something with four legs, a black face, and -with four stripes around its tail; it was large and fat.” “Oh!” -answered the grandfather, “that is what is called Dju’äʹkăʼ;[362] it is -the second kind of game that a young hunter kills. It has good meat and -fine fur.” Renewing his hunting, the lad soon killed the Dju’äʹkăʼ and -brought its body into the lodge. The grandfather sang and danced again, -saying, “Oh! my grandson will be a great hunter.” After dressing the -body of Dju’äʹkăʼ he hung it on the cross-stick before the fire to -broil. When it was cooked both ate the flesh of Dju’äʹkăʼ. - -A few days later the lad ran into the lodge, exclaiming, “Oh! -grandfather, I have seen a very strange thing, which was walking on two -legs; it had red skin on its head, a black coat, and made a great deal -of noise.” The grandfather told the lad what this new thing was, -saying: “Oh! that is Ohsoon. It makes the best kind of soup, and it is -the third kind of game that a young hunter kills.” - -Running off into the forest, the lad soon saw a flock of the Ohsoon and -ran after them until he had caught one. He thought that the soup of -which his grandfather spoke must be in its legs. But after examining -them thoroughly and finding no soup, he exclaimed, “My grandfather must -have tried to deceive me”; with that remark he let the bird go free. -Then he ran back to his grandfather, complaining that he had caught one -of the Ohsoon and, after carefully examining its legs, had found no -soup in them, and that therefore he had let the bird go free. His -grandfather pityingly said, “Oh! you foolish boy. The soup is not in -its legs but in the body. You must kill, dress, and cook Ohsoon, and -then you will have very fine soup.” With this information the lad again -went out into the forest, and, having caught another of the Ohsoon, -brought it home. The old man was highly delighted with the success of -his grandson, so he himself killed, dressed, and cooked Ohsoon. Again -he sang and danced, frequently saying, “Now, my grandson will be a -great hunter.” When the bird was cooked, they ate their fill and were -both satisfied. - -On another day the lad went out to hunt. In the forest he saw a very -strange creature, with long thin legs and something on its head -resembling the branches of a tree. Being very much afraid of this -creature, the lad ran home to his grandfather to tell him what he had -seen. His grandfather said: “That is Neogen,[363] which is the fourth -and greatest kind of game that a hunter kills. When a man can kill -Neogen he is a good hunter.” Taking his bow and quiver of arrows the -lad went into the forest to look for Neogen. After long hunting he -killed Neogen and dragged its body home to his grandfather. But on this -occasion the old man did not dance, for this was an event for solemnity -in conduct. With due respect to the amenities of the occasion he -carefully instructed the growing lad in the art of dressing the deer -and of preparing its skin for use. Then he told his grandson that he -had evinced the qualities of a good hunter, and that, “Hereafter you -need not run back home to tell me what you have seen. You now have the -right to kill anything that may come in your way. A man that can kill a -deer is a great hunter, and he then can kill all kinds of game.” - -The next time the youth went to hunt he brought back a fine bear. His -grandfather was now very happy, for they had an abundance of meat. -Assuring the youth that he had arrived at the age of manhood, as -indicated by the change in his voice, he said to him: “My grandson, I -am much pleased with you. You may go when hunting in every direction -except toward the east. You must not go toward the east, for there -dwell very wicked women, who have killed through sorcery all our -people. So give heed to what I tell you.” - -The next time that the young man started off to hunt he directed his -course southward. But as he traveled on he kept thinking of those -wicked women in the east, who had destroyed all his kindred. Finally, -he decided to change his course from the southward to eastward, and he -kept on for some time in the latter direction. At last he came to a -tree which was covered all over with what appeared to be the scratches -and nail marks of raccoons, whereupon he said to himself, “There must -be a large number of raccoons in this tree.” So he removed his outer -garments and laid aside his bow and arrows; then taking a stout club, -he climbed the tree until he came to a hole very near the top. Peering -into this opening, he saw many raccoons down in the hollow trunk. By -thrusting his club down among them, he killed a number. Drawing them -up, he threw them on the ground at the foot of the tree. Finally he -chanced to look down—there at the very foot of the tree he saw a -beautiful young woman sitting on a log. As soon as she caught his eye -she exclaimed, “Come down here. I wish to talk with you, so do not -delay.” The young man paid no attention to her at first, but kept on -killing the raccoons and casting them down to the ground. She hailed -him again, urging him to come down to talk with her. To avoid her, he -crept around the tree, and there he changed himself into a red-headed -woodpecker. Next he climbed up higher into the tree, pecking at the -bark as he went for a short time. Then he shot his arrow off toward -home; it whizzed through the air making a sound like a woodpecker. The -young woman, who thought that he was the arrow, flew after him with all -her might. But the young man, assuming again his own form, slipped down -the tree, and after putting on his garments and gathering up the -raccoons and his bow and arrows, he started for home. - -His grandfather was greatly delighted to see so great a number of -raccoons, but when he learned where the young man had got them he -became very angry and chided him severely, saying, “You must not go -there again, for if you do great harm and evil will befall us.” - -The next day the young man started off from home, going directly -southward. But when he was out of sight of the lodge he suddenly -turned, going directly eastward. On the course he passed the tree where -he had killed so many raccoons, and finally came to a second tree, -which was also full of raccoons. Stopping there, he killed a large -number, and while throwing them to the ground from the tree, he again -saw the woman who had accosted him at the other tree. She urged him to -come down, and did not fail to use very enticing terms. As he recalled -his grandfather’s words, the young man well knew that he should not go -down to her, but a feeling came into his heart which urgently prompted -him to comply with her request. So reluctantly descending halfway, -there he stopped. But the woman kept urging him to come down. Finally, -having reached the ground, he sat on the end of the log, near the -middle of which the woman was sitting. She asked him, “Why do you sit -so far away? Young people customarily sit near each other when they -talk together.” At this the young man drew a little nearer to her. But -she still urged him to come close to her, so finally he took his seat -right at her side. Now she began to tell him stories of wonders and -magic power, talking to him until at last, becoming wearied, the young -man fell asleep. Then the young woman, placing him in a bag which she -threw over her shoulder, hurried away through the air. At the end of a -long journey she alighted on the ground, and taking the young man from -the bag, she aroused him and asked, “Do you know this place?” Looking -around, he replied, “Yes; my grandfather and I have fished here.” The -young woman replied, “I do not believe what you say. Point out -something you remember.” The young man (willing that she should see -these things) said, “Oh! there are the poles we set up, and there is an -old kettle in which we cooked.” He had bewitched her eyes, so after -seeing these objects she believed what he had said. - -Again the woman told him stories until she had put him to sleep; then -putting him into her bag she carried him far away, finally alighting on -the ground. Taking him out of the bag and causing him to open his eyes, -she set him on a narrow cliff under a mountain, where he had room only -sufficient for him to lie down—a place not wider than a small deerskin. - -Looking upward, he saw the mountain extending far above him, and -looking downward, he saw that the earth was many hundreds of feet -below. Nearer to him were other mountain peaks, narrow and pointed, on -which were lying the bodies of men—some alive, some half dead, others -half eaten, and still others reduced to mere skeletons. The sight of -these things caused the young man many bitter reflections. He -repeatedly said: “Oh! now I see that my grandfather was entirely right -in the advice he gave me. There are indeed very wicked women who dwell -in the east.” His feelings of chagrin were only heightened by what he -learned from what one of the living men told. Calling to the man lying -on the nearest cliff, he asked him how he happened to be there. The man -in broken accents replied: “A woman deceived me and brought me here. -Other women brought those other men to the spots where you see them -lying. Their flesh is being eaten from their bones, yet they do not -die. You and I shall be eaten when they get ready to come to us.” He -ceased speaking, and the young man then thought long on some means of -escape from such a lingering, horrid death at the hands of such wicked -women and their agents. At last he remembered that in years past he had -had a dream in which he had seen a Great Spider, which approached him, -saying: “My friend, I will keep and protect you when you shall be in -trouble. So call on me when you shall be in fear of death.” He -therefore cried to this Great Spider for aid, saying: “Oh, Great -Spider! help me now. I am in great trouble.” Hardly had his words died -away before an enormous spider, which was as large as a man, came to -him and at once began weaving webs and to form a rope. When it had -finished the rope the Great Spider suspended it from the mountain above -the man. The rope was quite strong enough to support the man, and -thereby he climbed up to the top of the mountain above him. There he -saw a large level country. Then by the aid of the Great Spider, -lowering the rope to the men below on the cliffs who were still alive, -he drew them up one after another. Having thanked the Great Spider for -its aid, he dismissed it. The men thus rescued went to their homes. - -Then the young man set out for the home of the woman who had so -cleverly deceived him. After a long journey he found her living with -her mother in an old lodge standing quite alone. Addressing the young -woman, the daughter of the old sorceress, the young man declared his -purpose in coming by saying: “I have come here to marry you. When I -first saw you I was greatly pleased with you; and I now love you. Will -you be my wife?” Replying, the young woman said, “Oh! I hardly know -what to tell you, for I have a very disagreeable mother, and I am much -afraid you will not be able to live in the same lodge with her. It was -in obedience to her command that I carried you to the narrow cliff on -the mountain peak. I am willing to make the trial if you wish it.” The -young man accepted her even under these adverse circumstances, and so -they became husband and wife. - -One night some time after this the old woman, the mother-in-law of the -young man, who slept at the back end of the lodge, pretending to be in -an agony of pain, rolled around on the ground. Her daughter, knowing -what the trouble was, said to her husband, “Strike my mother on the -head with the pestle for pounding corn.” In doing this he said to her, -“Oh! mother-in-law, what is the matter?” Seeming to have been awakened -by the blow of the pestle the old woman said: “I have dreamed, and my -Dream Being declared that it is necessary in order to avoid some -unknown calamity that my son-in-law kill the Great White Beaver that -lives in the Lake of the Enchanted Waters, and that with its flesh he -must prepare a feast for the Dagwanoenyent.” The son-in-law replied: -“It is all right, Oh! mother-in-law. I will attend to this to-morrow -morning. So go to bed, and let it not worry you.” - -The next morning the young husband set out for the Lake of the -Enchanted Waters. Having arrived there he soon found the Great White -Beaver. With but a single arrow he shot and killed it. But as soon as -he lifted its body out of the lake the enchanted waters pursued him -with great fury. These waters were reputed to be so full of evil -enchantment that the flesh of any living thing coming in contact with -them immediately fell from the bones. Knowing this, the young husband -ran for his life, bearing the body of the Great White Beaver. At last, -reaching the lodge in safety he triumphantly threw the carcass of the -Great White Beaver down on the ground, and at that instant the waters -of the lake quickly receded. The old woman was now in a great rage at -the turn of affairs. At times she cried out, “Oh! he is a terrible man. -I thought that surely his bones would now be in that lake. Oh, my poor -son! Oh, my poor son!” It seems that the Great White Beaver was no -other than her son, who was a great sorcerer, and who assumed this -formidable shape to deceive other shamans and sorcerers and to lure -them to certain destruction. But evidently his orenda had been overcome -by that of the young brother-in-law, his sister’s husband. - -Having dressed the dead Beaver in accordance with established custom on -like occasions and having had its flesh cooked, the young man invited -the Dagwanoenyent and the Gaasyendietʻha to come to the feast given in -their honor. Coming, one and all, they filled the lodge to overflowing, -the Dagwanoenyent being little else than great, horrid, round heads -with long hair and with great flaming eyes. Their host commanded them -to eat everything—flesh and bones—and to drink the broth, for it was an -“eat-all” feast. When the feast had been devoured to the last morsel, -the ugly old heads began to smack their lips, and they praised -ironically the feast, saying: “What a splendid feast, a fine dinner, -the old woman has given us. Oh! how sweet and toothsome was her son’s -flesh.” Then the Great Heads [364] grinned at one another derisively. -Now, beside herself with rage, the old woman, seizing a club, drove all -her unwelcome guests out of the lodge. - -The next night the old woman again rolled and tossed on her bed, -finally falling into the fire, crying out, Agi! Agi! The wife of the -young man had told him that this time her mother would dream that he -and his mother-in-law must go into the sweat-lodge—the man first, and -the old woman after him. So when the old woman rolled into the fire, -the young wife said, “Now, strike her with the pestle for pounding -corn.” At this he struck her a blow with the pestle while she was -rolling about among the ashes and fire, and groaning as if in great -agony. The old woman, pretending to awake, said, “Oh! I have dreamed -that my son-in-law entered the sweat-lodge—he first, and then I.” -Making light of her dream, the young man said, “Oh! go to bed, -mother-in-law. I will attend to this matter in the morning.” Early the -following morning the sweat-lodge was heated hotter than it had ever -been before. When the son-in-law entered, the old woman sang and danced -around it, saying, “Let there be heat enough in there to smother him.” -In a couple of hours she cautiously pushed aside the door flap of the -sweat-lodge, remarking, “He must be dead by this time.” But she was -deeply chagrined to find that he sat inside very comfortably, and that -he had not even perspired. It was now the old woman’s turn to enter the -sweat-lodge. As she did so, the son-in-law began to sing and to dance -around it. He sang, “Let this lodge become flint; let it be red hot at -first; and then let it be at white heat.” As it grew hotter and hotter -the old woman begged for mercy, but none was shown her, and thus she -was burned to death. - -Now the young husband, addressing his wife, said, “As you brought me -the most of the way hither on your back, and as you know the way, take -me home.” So she bore him on her back over the fields, over the -forests, past the fishing-grounds where he said he and his grandfather -had fished, past the raccoon trees, and at last brought him to the -lodge of his grandfather. The aged grandfather welcomed his grandson -and his wife, being very glad that his grandson had lived through all -the difficulties which he knew he had met while he had been absent. -There they lived in peace and contentment. - -This is the story of the Great White Beaver and the Lake of the -Enchanted Waters. - - - - - - - -TRADITIONS - - -80. GANON, THE SENECA WAR CHIEF - -Ganon was a Seneca war chief. Having called a council, he said, “We -must go to see the Cherokee, and find out whether we can not agree to -be friendly and to live in peace hereafter.” The people consenting, the -chief continued, “We must purify ourselves thoroughly before we start; -this will take ten days.” Thereupon a great many went off into a deep -forest. All were men. There was no woman in the company. When they got -into the deep forest they took medicine to make them vomit. This they -did every morning for ten days, in addition to bathing and swimming and -washing their bodies each day. - -At the end of ten days the chief said, “We shall go now on a high hill -and there make a trench the length of a man’s body. Then we will put a -man into it, placing boughs across so he can not be seen, and on top of -all the whole carcass of a deer.” - -Now, they had invited Sʻhadahgeah to come down, and the people staid -near the trench. The man under the bush heard a noise, and saw a common -eagle come, eat a little, and then go off; then the eagle came back -again, ate, and went away in another direction. It seemed as if it -notified other birds, for they also came. The man who was lying -underneath the brush scared them away, for they did not want common -birds to eat the meat. After a while the concealed man heard a -tremendous noise, which he knew was made by Sʻhadahgeah, the bird they -wanted. Sʻhadahgeah is a very cautious bird; it looked everywhere -before beginning to eat the meat. The man got his hand carefully around -the bird’s tail, which he held firmly, and when the bird flew away he -pulled out one feather. It took two years to get a full tail of -feathers; hence they had to entice down a good many birds in this way -before they got enough for the purpose. When secured, the party was -ready to start for the Cherokee country. - -Many days were required to reach the land of the Cherokee, who had -built a fort around them so that an enemy could not enter. The Seneca -got there early in the morning, when the gate was open. Two of the -Seneca dancers, adorned with feathers, made a noise like a whoop. When -the Cherokee heard this they came out, whereupon they saw the two men -singing and dancing. “These men must have come on some errand,” said -the Cherokee chief. When the two men came nearer they said: “We wish to -meet in council, as we come to talk about something important.” All -turned and went toward the lodge of assembly. All the Seneca had come -directly there, but only the two were singing and dancing. The lodge of -assembly was crowded. The Seneca sang and danced until tired, when they -stopped. The Cherokee did not dance. The Seneca chief said: “Now I will -tell you for what purpose we have come to you through the forest. We -have thought among ourselves that it is time to stop fighting. You and -we are always on the lookout to kill one another. We think it is time -to stop this. Here is the proof, if we agree to be friendly. Here is -the wampum. If you and your people are willing to be friendly, you will -take this.” With these words he held out the string of wampum as their -credentials. The Cherokee chief, coming up, met the Seneca chief, -saying: “I will take it and hold it in my hand, and tomorrow we will -tell you what we have decided to do.” Then turning, he said to his -people: “Go home and bring food to this lodge of assembly.” Thereupon -all brought from their homes so much food that there was a great pile -lying across the lodge of assembly. All ate together, but could not -consume the whole amount. - -The next day they ate together again. “We have decided among -ourselves,” said the Cherokee chief to the Seneca, “to accept this -wampum, to be friendly with you, and to bury all the weapons of war so -no man may reach them again.” In response the Seneca chief said: “I -thank you. We are very glad that you have accepted our offer, and now -all of us have put our weapons together, and the white wampum shall -hang between us, and the belt shall be as long as a man, reaching down -to the ground.” The Cherokee said to their people: “Now is the time for -any of you who wishes to do so to pick out relatives from among the -Seneca to be adopted.” - -When the notice was given the Cherokee women picked out one man, -saying, “You are to be our uncle, our mother’s brother.” Some other -woman took another for a brother; and finally all were taken except -Ganon,[365] the chief. Then Ganon, being above a Cherokee, said, “No -one has a right to take Ganon away, for a young man is here who will -claim him as his father.” At this, the young man, walking up to Ganon, -said, “Father, I am glad to see you. Now, father, we will go home.” -Speaking thus, he went to his mother’s lodge, taking his father with -him, and it was found to be he. He took him to the lodge where Ganon -spent the first night, and the young man was really his son. When Ganon -came to the lodge he recognized the woman. Everyone was pleased with -the place and relationship. - -A good many days later a man came to the village from the East—the -Great Salt Water. He came from the Seoqgwageonon [366] tribe to -challenge them to a ball play, and he told how many days it would be -before his people would come. They came at the time appointed. The head -man was dressed in skins which were so long that they touched the -ground. Next day the Seoqgwageonon began to bet with the Cherokee. The -Seneca were there. The bet was two very heavy, costly skins, and other -valuables. The Seneca and the Cherokee said, “We can not say that we -shall win this game, but we are willing to play.” The play began. The -Cherokee lost the game. Then the Seneca said, “We shall try this time,” -and they bet again heavily. All were ready. They put their netted clubs -to the ground. After a little swift running, the Seneca brought the -ball to their goal, making a point. After the game had continued a -while, having made all the points agreed on, they won the game. They -now doubled the bet, and again the Seneca won. They won the third game -also. Now the Seoqgwageonon said, “We will try the race with you.” - -The ground was quite level, and the opening was very broad. The -Cherokee chose a Seneca runner. They were to run the first time without -betting, and to bet on the second running. The men ran to the post, and -his people, seeing that the Seneca runner was just the thickness of his -body behind as they reached the post, asked him whether he had done his -best. He replied, “No; I have not.” Now they bet and the second, the -real race, began. At the middle of the course the Seneca runner said to -the other, “Do your best, for I am going to do mine.” The Seneca left -the other far behind, winning the race. Now the Seoqgwageonon said, -“There is yet one race, the long race, which we shall try.” The -Cherokee said, “We have won everything from these people. I believe it -will be best to let them win one game. If they lose all, they may make -trouble.” So they selected a Cherokee to run, who was beaten, whereupon -the Seoqgwageonon went home. - -In two days another man came to say in behalf of the Seoqgwageonon that -he had come to challenge them a second time, and that they were to meet -halfway and have a fight. The Cherokee said to the Seneca who were with -them: “You are so few in number here with us that we do not want to -have you killed, so we think you would better go home.” When the time -came, the Cherokee met and fought with the Seoqgwageonon and were -beaten. Three years later the Seneca went to visit the Cherokee. On -this occasion they heard all about the fight, and the Cherokee told -them that the Seoqgwageonon had said, “We should like to fight with the -Seneca, for I am a double man; I have two virile members.” So the -Seneca held a council and decided to fight them, saying, “We shall try -and see whether he has two virile members.” The Cherokee volunteered to -guide the Seneca. They traveled many days until they came to a place -where the Cherokee said, “This is as far as the Seoqgwageonon usually -come to hunt.” They came to a path, and finding a footprint, they -waited there for the man who had made it. Soon they saw a man carrying -meat on his back. “We must take that man,” said the Seneca, “but let us -be careful lest he hurt us.” When he came near they ran at him. As soon -as he saw them, he whooped and dropped the meat. Then he drew his bow -and arrow to shoot, but before he could select his arrow, he was taken -captive. They caused him to stand in the middle of the assembly, -saying, “Let us see whether he has two virile members. “When they saw -he had only one, they said, “Now we want your people to stop saying -they have two virile members.” Thereupon the Seneca went back to the -Cherokee village. - -Soon a runner came from the Seoqgwageonon, who told the Cherokee that -they wanted to have war with the Seneca and that he had come to -challenge them. The Seneca answered, “We will try to gratify them;” so -they started for the Seoqgwageonon village, guided by the Cherokee. -They came to an opening, from which it was one day’s journey to the -first village. Stopping at a hill in this opening, they were about to -send two messengers to the Seoqgwageonon when the Cherokee said, “You -must send them so as to arrive at the village about sundown.” They did -this. When the messengers arrived near the village they saw that the -Seoqgwageonon were playing ball. The messengers then went around to the -south side and threw sumach darts, so as to deceive the other Indians -into thinking them of their own people. The Seoqgwageonon so regarded -the messengers, hence they did not take notice of them. The messengers -having killed a man, scalped him, and rushed off whooping. On the way -home the Seneca kept saying to one another, “Djágon—brace up, take -courage.” About dusk they saw dust rising from the ground a good -distance behind. The Seoqgwageonon on horses were pursuing them. The -Seneca saw that they would be overtaken in the open, so they hurried to -a dry creek with overhanging banks, where they hid. Soon the horses and -dogs drew near, but the dogs failed to find the Seneca and the pursuers -went on. Shortly they returned, but again failed in their search. - -The next morning the Seneca went on to Odaiadon, where there was an -opening into a forest. The messengers soon saw the dust a second time -and knew from this that they were being pursued. In a little while they -could see the horses which were coming on them; soon the horses were -near. The arrows of the Seoqgwageonon whizzed past them, and now their -enemies were almost on them, but the runners were at the opening, where -their people were arrayed in the form of a horseshoe. As soon as the -pursuers got into this formation the Seneca closed in on them, -capturing and killing all but one, who, being in the rear, turned and -fled in time. The two Seneca now followed the horseman until they saw -that he met a crowd. He talked to his people, and he and they went back -together to the country of the Seoqgwageonon. - -The Seneca and the Cherokee now went to the Cherokee country, and in a -month the Seneca returned to their own place. - -After a while the Seneca said, “Let us go again to our friends, the -Cherokee.” When they arrived there all were glad and invited them to -their lodges. They said to the Seneca: “We hear that the Seoqgwageonon -think the Seneca are dangerous and bad people. They themselves are -fortune-tellers and can see what other people are going to do, but they -can not tell what the Seneca are going to do. They are magically more -powerful than the others.” During this visit they merely amused -themselves with games and other sports. - - - - - -81. HATCINONDON:[367] A HISTORICAL TRADITION - -Hatcinondon was a great warrior, the greatest among the warlike Seneca -of the Iroquois Confederation. - -Once Hatcinondon led a large company of warriors to the Cherokee -country on a raid. In time they arrived at a place called Oyada [368] -Thadinongeh, which was within the Cherokee country. They knew well that -the Cherokee were on the lookout for them. Having reached this place, -Hatcinondon told his men to remain where they were, and that he would -go ahead to spy out the land and to learn what could be done. Then he -departed from the camp of his men. Soon it was discovered by the enemy -that he was in the Cherokee country, and he was closely pursued by -them. He fled into a region covered with a heavy growth of reeds, which -was in two great sections, with a narrow strip of comparatively clear -land between them. Hatcinondon managed to escape into one of these -stretches, unobserved by the enemy, who believed that he had concealed -himself in the other part. So they set guards at the narrow strip of -land dividing the two sections of reedy land. After they had set fire -to the reeds and burned them up they made a careful search for his -charred body; but Hatcinondon had fallen asleep from exhaustion in the -other stretch of reeds. During the night, however, two men came to him, -who seized him by the arms, saying: “We have come for you.” When they -had brought him to the place whence they had been sent, they said to -him: “We have now brought you to this man who sent for you.” Whereupon -the two men pointed out a lodge, with the words: “There is where the -Heron lives who sent for you.” Hatcinondon went up to the lodge, but -could find no doorway; but after he had searched for some time without -success he heard a voice on the inside say, “Come in!” and a door -opened of itself, and Hatcinondon entered the lodge. Within he found a -man, who said: “I sent for you, and you have now come. Are you not -hungry?” At this Hatcinondon thought: “This is a strange way; this is -not the way I do. I would give the food at once.” But Ne Hononhsot, -knowing the thought of Hatcinondon, laughing, remarked: “I said that -only in fun.” Arising, he got half a loaf of bread made of corn meal, -half a wild apple, and half a pigeon, which he offered to his guest. -Hatcinondon said, laughing: “How little it is that will satisfy me.” To -which Ne Hononhsot answered: “If you eat this I shall give you more.” -As soon as Hatcinondon began to eat he saw that as he ate everything -became whole again, so that he was not able entirely to consume -anything. He was finally satisfied with what he had eaten. Then Ne -Hononhsot said: “Now that you have finished eating I will speak with -you further.” - -While Hatcinondon was speaking he heard footsteps of someone -approaching on a run, and suddenly the door was thrust open, whereupon -the Sun came in so quickly and with such brightness that he had to hold -his head down to shield his eyes. The newcomer conversed with Ne -Hononhsot but Hatcinondon could not understand a word that was said. In -a short time the visitor started off toward the east. Then Ne Hononhsot -said to Hatcinondon: “This man is the one whom you Seneca call Endekha -Gaahgwa.[369] It is night now down on the earth, so he is hurrying -toward the east. He told me of a great battle that is now ended.” - -Ne Hononhsot was indeed Hawenniyo, and he said: “This is what I -expected when I created human beings. I thought they would fight. The -man who has just been here is the one who watches on the earth below. I -want you to know that when you meet an enemy who shoots at you, you -must not run away but must walk straight up to him. He shall not hurt -you. An arrow shall not kill you. It is something else that shall kill -you. Now you shall eat again.” Ne Hononhsot next gave him the same kind -of food, one half of each object. Then he continued: “I am the cause -that the Seneca do not now fight with the Cherokee, for I love both -tribes. When you return home you will find all your people there, and -they will know that you are alive. When you get back to your party of -warriors you must tell them that they must leave the warpath at once -and cease fighting, returning to their homes and remaining there until -they shall find something to satisfy their wants. Now my messengers are -ready to lead you back to your camp.” - -Going out of the lodge, and directed by the messengers, Hatcinondon -passed through an opening and soon found himself in the reeds where he -was before he had been called away, and then the messengers departed. - -Returning to his party of warriors, Hatcinondon told them what he had -seen and heard. All went home, where they held a great council, and it -was there agreed that the party should go to the Cherokee country in a -couple of days. At the appointed time they started, while Hatcinondon -went directly to the Cherokee lands again. He was not afraid, for he -knew that an arrow would not kill him. In time the Seneca met the -Cherokee, and a fierce fight took place. Remembering what he had been -told, Hatcinondon, going straight to the enemy, killed and scalped a -Cherokee warrior, whereupon he immediately proclaimed, “I have killed -and scalped a warrior. My name is Hatcinondon.” He did this before any -of the Cherokee knew that he was there. They had a great battle and -many were killed. After the fight the party of Hatcinondon retreated to -their homes. The news soon spread that this party had returned home -with scalps. - -Shortly after this affair another Seneca party started away to fight -the Cherokee, and Hatcinondon accompanied it. They soon encountered the -Cherokee, and in the ensuing fight Hatcinondon was captured. He was led -away, bound, to the Cherokee village, where a great council of war was -held. It was a standing rule with the Cherokee that when any person -from the Six Nations of the Iroquois was captured his or her fate was -left to the decision of two women, whose privilege it was to determine -how such a person should be tortured. These two women at this council -decided that Hatcinondon should be hung up and tortured to death by -fire. So he was securely bound to a tree, the war post, and wood was -carefully piled up under and around him. He had given himself up as -lost. They were about to set fire to the pyre of wood when a violent -rainstorm came up, causing the women to defer the execution until the -storm should have passed over. All the people sought shelter from the -storm, leaving Hatcinondon tied to the war post. While there alone he -saw an old woman coming toward him, who said: “My grandson, you think -that you are going to die, but you are not. Try to stir yourself.” -Thereupon, moving himself about, he found that his bonds were loosened -and that he was free. “You see now that you are free,” she said; “I -thought that I would come to return your kindness. You remember your -people once made a circle of fire and I was in the middle of it. You -recall, perhaps, that you saw a toad in the middle, and that you saved -the toad, placing it in your bosom. I was that toad. You carried me -until you came to water, in which you placed me. This is the reason I -am returning your kindness, for I see that you are in trouble now. I -brought that rainstorm and now I want you to run in the direction of -the next stream, and you must continue down the stream.” - -When the rainstorm was over the two women returned to the war post, -only to find that Hatcinondon had escaped. They gave the alarm at once, -and the warriors assembled, calling the dogs, which forthwith took up -the trail. Soon they reached the stream and followed the current. As -Hatcinondon fled he came to a tree that leaned over the water. He found -that the trunk was hollow and that he could get into it from the water -and then crawl farther up. Here the dogs lost the trail and finally the -pursuit was abandoned. When the pursuers had departed he heard two -people approaching the spot, talking. Presently they sat on the tree at -the very place where he was concealed. He overheard them say, “It is -wonderful how that man escaped from us.” Hatcinondon was very careful -not to cough lest he should be discovered. But at last he heard them -depart and there was no further sound of talking. At last, having come -out of the hollow in the tree, he went southward, down the stream. When -night was approaching, while walking along he heard a blow which -sounded like that of an ax on a tree. Being greatly frightened, he -became very wary in his movements. While standing listening, he saw -three men, who had made a fire where they were going to camp for the -night. When darkness had fully set in he crept up stealthily, shielded -by a very large tree. Standing behind this tree, he saw that the men -were sound asleep and were snoring. Without disturbing them he secured -their weapons, with which he armed himself, carefully hiding those he -did not need. Then with an ax he killed the three men, whom he scalped. -Thereupon he said: “The blood is too strong, so I shall go aside from -this place.” - -Taking their provisions, he went to a neighboring stream, where he made -a fire. Having done this, he went back and dressed himself in the best -of the garments of the slain men, for he was entirely naked; then he -returned to his fire, and, having cooked his meal, he ate it. When he -had finished his meal he prepared and painted the three scalps. - -The next morning Hatcinondon, taking with him what provisions they had, -traveled in a great circle until he had found the path by which he and -his party had come to that country. Discovering fresh tracks leading -both ways, he learned that his friends were still in the country. As he -went along the path he saw smoke ahead, at the sight of which he -stopped and listened to see whether he could hear Seneca speech. He was -delighted to hear Seneca terms, and displaying the three scalps on a -stick he called out, Goʹweh, goʹweh! three times. When his friends -heard this, shouting for joy, they ran to meet him. They saw indeed -that he had three scalps and brought him to their camp fire. They were -glad that he had been found for they had watched day and night for his -return, but had about concluded that he had been killed. Setting out -for home, they found all their people well. This is the story. - - - - - -82. GODIONT [370] AND THE SʻHAGODIYOWEQGOWA - -In Genesee Valley is Dedioitgeon—the mouth of a gully. In that place -lived the Seneca people. Godiont, the principal woman in the village, -had a meeting with a Sʻhagodiyoweqgowa, who said to her, “We think it -would benefit your people for us to settle permanently at Dedioitgeon.” -Godiont thought it was good and kind in them to do this, and so she was -glad. Afterward when anyone was sick she went to that place and called -on the Sʻhagodiyoweqgowa for assistance. She invited them to come to -her lodge, and got a pot of corn soup ready for them. They came in -person, and having asperged the patient with ashes and having blown on -him, they ate the corn pudding. The Sʻhagodiyoweqgowa said to Godiont, -“Whenever you invite us to come, you must have the pot ready, for we do -not wish to wait. After we have arrived we want to do our work -quickly.” - -Once there was a man who had not much substance, who thought he would -fool the Sʻhagodiyoweqgowa. Going to their place, he invited them, -saying, “Your help is required at a certain place” (naming it). They -went there, but found no one, and nothing was ready. After waiting a -while, the chief one said: “We have been trifled with. This will not -do. Godiont did not do this. Some other person has trifled with us. The -one who has done so must die. We are not to be trifled with. The people -must understand this. It is best for us to move away from this place.” -“I will tell you,” said he to Godiont, “what I want you to do. Make -masks as near like our faces as you can, and let men wear them, and we -shall work through these masks and thus help the people.” “Soon the man -who has trifled with us must come here,” said the oldest -Sʻhagodiyoweqgowa, “and you shall see what will happen to him.” Soon -the man came on a run. He was in a kind of crazy fit. Coming right to -the spot where the Sʻhagodiyoweqgowa were, he fell down and began to -vomit blood, and finally died. After that day the people knew it was -wrong to make fun of the Sʻhagodiyoweqgowa. - - - - - -83. SʻHAGODIYOWEQGOWA - -The inhabitants of a village saw an enormous Sʻhagodiyoweqgowa -approaching, whereupon they were very angry and provoked to see that it -could think of coming; so they got their bows and arrows ready to -shoot. But the Sʻhagodiyoweqgowa called out: “Your arrows can not kill -me. I have not come to harm you. I have come for tobacco, and you must -collect voluntary contributions of it and give me all that you can -spare.” They did not shoot, for they well knew that their arrows would -have no effect except to make the Sʻhagodiyoweqgowa angry and -revengeful. So they collected a quantity of tobacco, which they gave to -him. Then he left them with the promise that he would never trouble -them again if during their tobacco harvest they would always set aside -a portion of this soothing plant for him. He kept his promise, as he -never molested them after this. - - - - - -84. SʻHAGODIYOWEQGOWA - -The Onondaga say that Sʻhagodiyoweqgowa live in a cave among rocks near -their reservation. They assert as a fact that they have seen -Sʻhagodiyoweqgowa going along in front of these rocks and entering the -cave, and they believe that many Sʻhagodiyoweqgowa live in that place. -Sʻhagodiyoweqgowa are represented by the so-called False Faces, or -maskers, of the Iroquois. - - - - - -85. GENONSGWA - -Three men were hunting in the woods. One of them, who was married, had -his wife and child with him. While the men were off in the forest the -woman and child remained in the lodge. The child was small and swathed -to a cradleboard. - -One day when the woman returned to the lodge with water from a near-by -stream, she heard talking, and, looking into the lodge, she saw a woman -dressed in stone. The woman had taken up the baby and was rocking it on -her knee, singing, Aʼuwah, aʼuwah (such good eating). Every little -while she would take a bite out of the child’s cheek. The child -screamed. Then spitting on her hand and rubbing the cheek, it became -whole again, and the child stopped crying. The mother stood near the -door, and seeing all this, was terrified. “Now we are going to die,” -said she to herself. The Genonsgwa (Stone Coat Woman) looked up, and on -seeing the mother bade her come in and be not afraid, as all would be -well. Toward night the hunters returned. When they saw the woman -dressed in stone, they were afraid, but the Stone Coat Woman said, “I -have come to help you in hunting.” - -So they all lived together. The men went hunting day after day and had -good luck in finding game and bringing home meat. - -One evening during this hunting season the men said, “We have found a -pond not far away that has a great many beavers in it.” The Stone Coat -Woman said, “I will go with you tomorrow.” The next day she went to the -pond, and having cut a small circular hole in the ice, called to the -beavers to come out. A number came out; these she caught and killed. -Then she called again and more came out; she killed them, too, and so -she continued to do till the hunters had as many as they wanted. The -men skinned the beavers and kept the furs. The Stone Coat Woman fell to -eating the bodies raw. - -One morning the Stone Coat Woman said to the hunters: “A visitor is -coming, and you must do all you can to defend yourselves. My husband is -mad, and perhaps he will kill us all. When I left him, I ran away and -came to you; he is angry, and when he comes I will fight with him as -well as I can. You must be ready with a basswood stick. Sharpen it and -harden it in the fire a little to make it effective. When he throws me -to the ground, as he will do, you must spear him from behind and kill -him. He will come some time this afternoon. Then you must be on the -lookout for him continually.” At last they saw him approaching; he came -up and talked with his wife. She begged him not to make any trouble, -saying she would go home with him, but he would not listen to her -words. He saw there were two men there; so he became jealous and began -fighting. He knocked down his wife, and as he leaned over to beat her, -the men ran the basswood spear into his body, thus killing him. Then -the woman, having gotten up, said: “I do not know what will happen to -us now, for my husband has two brothers, who know he is dead, and who -will come here and kill us. The river is open; you have canoes and must -escape that way.” - -The Stone Coat Woman then went off alone; the others took to their -canoes. As they were pushing out into the river, a man came to the -shore, calling to the oarsman to come back a moment; refusing to do so, -he pushed farther out. Thereupon the other man called out, “It is lucky -for you that you did not come back, for I came to eat you.” So these -people had a narrow escape. - - - - - -86. GENONSGWA - -A long while ago, while some Seneca were out hunting, a Stone Coat came -up to them, saying: “I should like to remain here with you, and I think -that you will derive good luck from me. You can have all the skins you -need and meat enough to live on. I will take the rest.” The Seneca -agreed to this. - -The next morning the hunters had great luck in hunting. When it was -time for them to go home for the season, the Stone Coat said, “I will -pack each man’s load of meat and skins.” They had dried meat, -buckskins, and furs. The Stone Coat packed in a single bundle what he -thought each man could carry; then he shook each bundle till it became -small. He told the men to cast their bundles on the ground when they -got home, and that they would become as large as when he began to pack -them. Bidding them good-by, the Stone Coat said, “I hope you will all -come to this place next winter; then we can all be together again.” - -The next winter these hunters went back to the same hunting-ground, -whereupon another Stone Coat came to them, who said, “My father has -sent me here to bring one of you hunters to his home; he wants him as a -son-in-law.” One of the men volunteered to go, saying, “Probably we -shall be better off; perhaps we shall live longer by doing as he -wishes”; so he accompanied the Stone Coat. When they came to the Stone -Coat’s house, the old man said, “I sent my son to bring you here. I -want you to marry my daughter. You must not be afraid. I will make my -people understand that they must not touch nor harm you.” So the man -married the Stone Coat’s daughter, although the old man said that his -people would be surprised at his giving his daughter to a Seneca. - -The Stone Coat rubbed his son-in-law’s hands, feet, and body with an -object like a bone, and then told him to go out hunting. The young man -felt himself growing so strong that he felt he could carry off -everything he laid his eyes on. There was a certain young man of the -Stone Coats who loved the old Stone Coat’s daughter and wanted to marry -her. Being angry with the Seneca, he came up to him, saying, “You and I -must have a foot race. If I should outrun you, thereby winning, I shall -cut your head off and take your wife. If you win you may cut my head -off.” The appointed day came, and all the Stone Coat people assembled -to see the race. The young man’s father-in-law said, “You need not be -afraid. I will help you.” Taking some substance out of a stone box, he -rubbed it over the man’s body. Thereupon he and his opponent, locking -arms, ran until they reached a tree, when they were to have let go and -run on, but the Stone Coat held on to the man’s hand, so that their -locked arms bent over the hemlock tree. When they got nearly to the end -of the tree the Stone Coat let go, causing the tree to spring back, -throwing the man backward a good distance. The young man, hurrying -forward, outran the Stone Coat, and cut his head off in the presence of -all. - - - - - -87. GENONSGWA - -Once while a man was out hunting in the woods he saw that a Genonsgwa -was following him, and thereupon he began to run for his life. Finally, -when closely pressed, he ran up on a tree trunk which in falling had -become lodged on another. The Stone Coat stopped and stood looking -around, but he could not find the man, for his body was rigid on -account of his Stone Coat, so he could not look upward. Then the man -saw him draw from his pouch a magical finger, which he placed in the -palm of his hand. The finger at once raised itself, pointing to the man -in the tree. When the man, who was a fast runner, saw the magical -finger pointing at him he knew that he could slip down from the tree, -snatch the magical finger, and escape with it. He did so. Stone Coat -shouted after him, begging, praying, and promising to be his friend -forever if he would give back the magical finger. The man was afraid to -go near Stone Coat lest the latter might deceive and seize him; so -finally he threw the magic finger back to the Stone Coat. Ever after -this particular man and the Stone Coat were on friendly terms. - - - - - -88. GENONSGWA - -At times men got lost while hunting in the forest, and it was supposed -by their friends that Stone Coats ate them. - -Once three Seneca went out on the warpath against some other tribes. -They journeyed directly westward from the place where the Seneca lived. -After a day’s journey they encamped in a deep ravine at the head of a -stream. When they had made their fire they saw a fine-looking man -coming toward them. When he came up, he said: “I think it well to do -what I am going to do. I have come to tell you that there are hundreds -of people on the warpath who intend to eat people. Tonight you must -camp here. They will make their camp in sight of yours. One of you -three must go to their fire and say: ‘Hallo, I have discovered your -fire. Where are you going?’ They will answer: ‘We are on the warpath.’ -Your man must reply: ‘I, too, am on the warpath,’ to which they will -respond: ‘Well, we must fight.’ Then your man must leave them and come -back to your camp.” - -The Seneca soon afterward saw men come and make a camp a short distance -away. Thereupon one of the three hunters, drawing near them, said: -“Hallo, I have discovered your fire. Where are you going?” “We are on -the warpath,” they replied. “So am I,” he answered. Looking around, he -saw stone clothing lying against one of the trees, while the owner of -the clothes was resting on the ground. The people were all Stone Coats. -The next morning the Stone Coat army went up the ravine toward the -Seneca camp. They made a terrible noise, for all the army sang, “We are -going to eat the Seneca tribe.” When the Stone Coat force had gone -about halfway up the ravine, filling the entire space between them and -the Seneca, with a great whoop they rushed forward. But at that moment -great rocks rolled down on them and great trees fell on them, killing -them, and the Seneca saw a strange, wonderful man running along on the -top of the rocks and trees. Whenever he saw a Stone Coat head in sight, -he would hit it, killing its owner. Only one Stone Coat was left alive, -and he, having escaped, was never seen again. The man who was throwing -down the rocks sang all the time that the Seneca tribe could stand -against anything—against the world. When the contest was over, the -strange man came to the three men, saying: “I am the one whom you call -Hawenniyo. It is I who saved you. I did not make these Stone Coats. -Something else made them.” And Hawenniyo said further: “I want you, the -Seneca people, to be the most active of all tribes in every kind of -game or contest and in hunting.” - - - - - -89. GENONSGWA - -When the Seneca lived at Canandaigua one of their medicine-men notified -them that something terrible was about to happen, something which would -cause many to lose their lives. At this they were greatly frightened; -they quarreled with one another and became suspicious even of their own -children. - -One night a great uproar was heard in the village, and jumping up from -their couches, men, women, and children, running out of their lodges, -fled as fast as they could in every direction. The weather was very -cold. Among the people of the village was a woman who two days before -had given birth to a child. She ran for her life, holding the infant in -her arms; it was wrapped up and she carried it as a bundle. On the way -she determined to throw the bundle down so as to be able to run faster, -and on coming to a tree having a hole in one side, not far from the -ground, she dropped the bundle into it. This was a bear’s den, and as -the bundle fell into the hole the old bear found it. The woman, running -for her life, overtook some of her people, who asked her what she had -done with the child, but she made them no answer. After many had been -killed, the enemy (who were Indians) disappeared, and the Seneca made -new homes for themselves. - -In the spring, while on a hunting expedition, a man came to a chestnut -grove, where he camped. The next day while hunting he saw a she-bear -with cubs. He killed the old bear. As she fell over, she struck one of -the cubs, which cried like a child, while the other cubs ran up a tree. -The hunter, hearing the cry, thought it very strange. When he came near -the spot, he saw a small boy, who ran away crying. The boy was so wild -that the man could hardly catch him. He cried all the time. The hunter -said: “Stop crying, nephew; nothing will harm you. Stop, nephew!” The -little fellow answered: “You made me cry. You killed my mother; you -have made me very miserable. Over there are my brothers” (pointing to -the tree). “I should not have killed your mother had I seen you first,” -said the man; “but how came that bear to be your mother?” The boy, who -was covered with hair, replied: “I will tell you. When your people fled -from Canandaigua in the evening of the attack on them, I was thrown -away. I was then only two days old, but I remember everything. I knew -my mother’s mind. I was a burden to her when she was trying to escape, -so she dropped me into the hollow trunk of that tree over there, where -a bear happened to live. The bear caught me as I fell, and said that I -should live with her children, and that she could keep us all. My -mother threw me away to die. The bear is the mother who nursed and -cared for me.” - -“Very well,” said the man; “I know this is true. You will be my son -now.” The boy did not like this, but he agreed to it at last. The man -promised that all he had or would get should be his. He stopped crying, -and the man, strapping him on his back, carried him to camp. After -this, whenever the man went out to hunt, he tied the boy so that he -could not get away, until one day the boy said, “Do not tie me. I will -never leave you” (his nature had now become human). The hunter had -buried the mother bear without taking off her skin. As the boy had -promised not to run away, the man let him go with himself to hunt. The -boy seemed to have some way of knowing where bears lived, but he never -told his father where a female bear was, only where male bears were to -be found, and his father shot them. This man had always been a poor -hunter until he found the boy; afterward he had wonderful luck. Some -time having passed, the man said, “We must go back to our own village.” -When they reached home the boy said, “That woman (meaning his mother) -will see and know me.” “Pay no attention to her,” said the man; “she -threw you away.” - -They had been home two days, when the woman heard that the hunter had -brought back a little boy (the hair had fallen off the boy and the man -had made him clothes). Visiting the hunter’s lodge, she watched every -movement of the boy. He was afraid of her; he knew her thoughts when -she threw him into the tree and knew them now. He said, “This man is my -father; he brought me home.” But she made up her mind the boy was hers -and urged him to go home with her. One day, when she knew the hunter -was away, going to his lodge, she tried to catch the boy, but he ran -into the woods, crying from fright. She followed him. The hunter came -back, and not finding the child, looked for tracks, soon discovering -that the boy had fled from his mother into the woods. The man was -sorry, for he was afraid he would never see the boy again. He searched -for him for several days. Then he happened to think that perhaps he had -gone to their old hunting lodge. On finding him there, he asked, “Why -did you leave me?” The boy answered: “A woman followed me. I thought -she was going to kill me. She called me her son. I did not like it. I -told her I had no mother, but she tried to catch me. I would rather -live here all the time.” The man was willing, so, having built a better -lodge, they remained there. The boy was an industrious worker and the -man became very fond of him. One day the boy said, “I want a playmate.” -“All right,” replied the hunter; “your mother is going to have a child. -I will bring it.” This did not satisfy the boy, who wanted a companion -near his own age. So, going to the settlement, they brought back the -man’s sister’s child, who was only a little younger than the -bear-nursed boy. - -Now there were three in the lodge. When he went off hunting the man -often left the boys at home, telling them not to go far from the lodge. -After the lapse of time, however, they began to venture farther and -farther away from the lodge, until one day, when they were quite far -off they saw that the leaves and grass and hills and valleys and -everything else were moving together westward. Looking more closely, -they saw a large body of land moving, even with game on it and moving -as if it were a river. Presently they noticed a coon sitting on the -moving ground and going along with this stream, or river, of land.[371] -Watching it made them forget everything. As the coon looked at the boys -they were about to shoot it with their bows and arrows; one indeed drew -his bow, but the coon held up his paw against his face to ward off the -arrow. At last the elder boy said: “Let us go home now; we will come -here tomorrow and play all day.” - -When the hunter came back he had killed several bears and had driven -one to the lodge. Calling the boys, he said, “I drove this one home -only to let you have a hand in killing it.” Instead of killing the bear -at once they plagued and tormented it. When they had killed it the man -was well pleased and told them that was the way they must do -thereafter. - -The next day, as usual, the man when starting off cautioned the boys -not to go far from the lodge, for if they did they would meet with -trouble. But they were so anxious to see the place where they had been -the day before that he was scarcely out of sight when they started off. -They found that the river of land flowed on the same as it had the day -before, the only difference being that it was running more rapidly. -They resolved as they saw the animals riding on it that they would do -likewise. The younger boy rode some distance on the land stream (it was -dry land, but moving just like a river; it was not wide, for a person -could jump across it). When the boy came back he said to the other, “Go -and try it; it is great fun.” “Well, go with me,” replied the other. -They tried it together. It was like sliding down hill; instead of -stepping off the “river of land” they would fall over on the land that -was not in motion, and then they would get up again. The smaller boy -said, “Let us continue on this stream as far as it goes.” The other -agreed to this. It was necessary that they should be always of one -mind. The smaller one said, “You go ahead.” “All right,” replied the -other. He ran on the stream and the other followed. They were having a -good time, as they could hear each other shout and laugh. After going -some distance the younger one decided to get off and run back, so he -called out to the other, “I will go back but will come down again.” It -seemed to them exactly like sliding down hill; it was fun to run -upstream as well as ride down. As the younger one got on again to go -down, his companion passed him, running up. It seemed that they were -going faster this time, and when both were on again, one called out to -the other, “Let us go as far as we can.” Soon they came to a place -where everything seemed to be passing in at a doorway. The boy behind -saw his companion go in at the doorway on the stream of land, and he -thought it was great sport. At that moment he heard a noise from within -which sounded as though some one had killed his friend; then he too -went in at the doorway, only to find that it was a place to snare game, -and that no one could get off after he had gone so far. All the game -went of their own volition, even as they themselves had gone. The -instant the elder entered the doorway the man of the lodge hit him on -the head with a hammer, killing him. Both boys were now dead. - -Two Genonsgwa lived in this lodge, and it was through their great -orenda (magic power) that everything was drawn to them. One of the two -said to the other, “Hai! now we will have something to eat,” and -running splints through the bodies of the boys, each took one to roast. -The two Genonsgwa did not seem to be of the same family, for each sat -on his own side of the fire and cooked for himself. As the bodies began -to cook the fat came out, falling on the fire and simmering. A body was -standing on each side of the fire, and one called out to the other, -“You are burning.” “Guah!” said the Genonsgwa, “that one has a voice, -but this one is roasting finely; it can not burn. When one begins to -burn the other tells him of it.” One of the Genonsgwa then began -eating. “Oh! how delicious this is,” he said, smacking his lips. After -he had eaten off all the flesh that was well cooked, he put the rest -back to finish roasting; thereupon the partially eaten boy said to the -body on the other side, “You are burning.” “How good they are; they -won’t let each other burn. It is queer game that talks like this,” said -one of the Genonsgwa. The Genonsgwa kept on roasting and eating until -one and then the other finished, neither leaving a particle uneaten. - -As the first finished he began to be in terrible pain; the other told -him that he must help himself, for he was eating his last morsel. Soon -he, too, began to groan, and he said to the other, “There is some -mystery about this game; it must be that which makes us so sick.” All -night long they groaned, each lying on his own side of the fire. Toward -morning one quieted down, and at break of day the other also ceased -groaning. The two boys were born again, and both Genonsgwa had died -from the terrible pain of giving birth to them. One boy said to the -other, “If these men had not bothered us, we should have been far from -here. Let them be as full of witchcraft as they can be, they do not -amount to anything in comparison with us. We have gotten through with -them. I have always heard that these men, our uncles, were very potent -magically, but they are not. This is why our father warned us not to go -far from the lodge. We will go back and tell him all.” While they were -there everything was moving. The game which was not killed passed -through the lodge. The elder boy said, “Let us go!” As they were -starting he saw his mother passing through the lodge; they stood there -laughingly, but did not speak to her. The younger said, “Now we will -destroy the lodge. Our uncles have done great harm to people. A man -should not eat another man. There shall be no more of this. Henceforth -men shall eat only game.” [372] The younger boy said this. Of the two -boys he had the greater power of witchcraft and was the first to be -born after being eaten by the Genonsgwa. He walked around the lodge, -throwing red paint such as they used to paint their faces; this action -stopped the movement of the stream of land and everything became quiet. -He then said, “Now, let us run!” They ran a short distance; on halting -and looking back they saw the lodge in flames. The Genonsgwa one after -the other burst with a loud report. - -When the boys arrived near home they heard singing, whereupon the -younger said, “Our father is feeling bad because he thinks we are -dead.” The other replied, “When we get to the lodge, you will tell him -of our adventure.” “No; you must tell him. He will believe you sooner -than he will me, for you are older,” was the answer. When they entered -the lodge, the hunter was sitting by the fire; his song was about the -loss of his children. “Father,” called out the boys, “we have been -hunting and we have come back. We have not been killed and we shall not -die. There is no trouble in the world for us, for nothing can harm us.” -The elder man, looking around, greeted his boys, whom he was very glad -to see. At night they began telling their adventures: How far they had -been; how they had seen a stream of dry land and had ridden on it to -the Genonsgwa lodge; how they had killed the two Genonsgwa and burned -their lodge. “And now,” said the younger, “we are going farther.” The -hunter said: “Your uncles are ferocious men; they have killed all my -people except you. You will find beyond the lodge you burned other -lodges; they are all inhabited by your uncles.” The younger boy said: -“I do not care about them. I meet all people with pleasure; their -action or treatment matters not. I am determined to try everything.” -The man made up his mind to say no more; he was astonished at their -resolution and became aware that his children were possessed of potent -orenda (magic power), and that, though there were many witches and -wizards, they were far above them all. The younger boy seemed to have -control of his father’s mind, and it was through his influence that the -father let them do as they liked. The advice of the younger was: “You -stay at home and never worry about us. We will go to see our uncle who -lives beyond Genonsgwa lodge; perhaps he will tell us some stories. We -are lonesome.” Their father said, “I am afraid that if you go you will -never come back. Your uncle is full of orenda, and it is his custom to -kill his visitors.” The little fellow answered: “Let us go. I want to -know all persons who possess orenda.” The hunter replied: “Beyond the -lodge you destroyed is another. Your uncle lives there, and beyond that -other uncles dwell. The first lodge is ‘three looks’ from here; the -lodges are all ‘three looks’ apart.” Having heard this, the boys -departed. - -When they came to the Genonsgwa place they halted; looking around, they -could see some object at a distance. There was the end of the first -“look.” Getting near to that object, they looked again, and seeing a -similar object, they went to it; then looking off at a distance and -seeing an opening in the woods, they said, “Our uncle must live there.” -They advanced cautiously, in the hope of surprising their uncle. As -they got out of the woods they saw a lodge, and as they came near it -there seemed to be no one in it, all was so quiet. The younger boy -crept up carefully, and making a sudden leap, sprang into the house, -calling out, “I have caught you, uncle!” “How are you, nephew?” said -the uncle; “I am glad you have come. I am sick; you shall give me -medicine.” “All right,” replied the younger boy, “whatever you wish -shall be done. What is it you take most pleasure in?” “It is this, -nephew,” said the uncle. “When a person comes to see me I play hide and -seek. If you find me, I lose my head; if I find you, I take yours.” The -boy looked around everywhere. The lodge was entirely empty, but he saw -hanging from the rafters where they met in a point, a very small bag, -and concluded it was there that his uncle would hide. The uncle told -the boys to hide first. The younger said, “All right,” for he had -decided where to hide. As was usual in those days, there was a very -large log on the fire, and the fire was all there was within the walls -of this lodge. The old man said, “The finder must go over the top of -the hill, and when the hider is ready he must call.” Thereupon the old -man went out, fastening the door behind him. The boys heard the clatter -of his bones as he ran beyond the hill. The younger boy said: “I will -go into the log and you go behind the sun. When you are ready I will -give the word.” The elder boy, flying off through the air, hid behind -the sun. Then the other called out, “Now, ready!” “This is what I do to -my nephews,” said the old man, as he came running into the lodge. He -expected to find them sitting around somewhere, but seeing no one, he -caught up his club and singing out, “Here you are; come out of this,” -he struck at the wall. He went to every part of the lodge, saying, as -he hit the wall with the club, “Here you are; come out.” The boy in the -log was looking at his uncle, laughing; the boy behind the sun was also -watching him, and could see the club as it hit the walls of the lodge. -When the old man’s time was up, he said, “Come out. I can not find you. -I give up.” As he said this, the nephew behind the sun showed himself, -and laughing at the old man, came down to the lodge. The other boy -crawled out on his hands and knees from the heart of the log. The old -man, laughing loudly, said, “Now I will hide; you go beyond the hill, -and when I am ready I will call.” They started off and had been waiting -some time when they heard the old man call, “Now, ready!” At this they -ran to the lodge. The younger, picking up the old man’s club, did as he -had done. At every crack and crevice he gave a thump, saying, “You are -here; come out.” He was sure the old man was in the bag, but he kept on -as though he did not suspect it. The man was so large that, even after -making himself small, he was so crowded that the boy could see the bag -move occasionally. At last, going up to the bag, he gave it a heavy -thump with the club, saying, “Come out, uncle!” The old man came out, -laughing, and said, “My little nephew, you are full of sorcery; no one -ever found me before.” The boy said, “It is customary when a person -makes a bet to live up to it. You have lost your head.” The man begged -his nephews to give him time to smoke. “No,” said the younger; “if you -had won, I should not have asked it.” Upon this he ran up, and catching -his uncle by the hair, cut off his head. Thereupon the elder boy picked -it up, and striking it against a tree, commanded that trees should -hereafter have heads (knots) on them, which could be used to make -ladles and bowls (to this day all trees with knots have the uncle’s -head fastened on them). Then they burned the home. The elder boy said, -“Our uncle has delayed us; otherwise we might have been a long way on -our journey by this time.” - -The youths traveled on until they found tracks, and not long afterward -they came to the edge of the woods, where they saw a lodge near by. The -younger said, “You stop, and I will go to this lodge alone.” The elder -boy saw his brother go into the lodge; then he waited a long time. -There were four witches in this lodge, and as soon as the boy went in -the old woman said, “Hurry up! get the pot over the fire.” The boy -looked on, thinking that very likely they were going to make a feast -for him. The girls were sisters of the boys’ uncles. The elder boy -getting out of patience waiting, at last called his fetish, the mole. -When it came, he said: “I have called you to take me to that lodge. My -friend went there, and I wish to see what has become of him.” They went -together into the ground. He told the mole to stop in front of the -younger boy, but underground. The women were such witches that they -knew when anyone was approaching. When the old woman was ready, she -said to the boy, “Come and sit on this side,” and to her eldest -daughter she said, “Lay a skin on the ground and put on the skin the -game that has come to see us.” The boy knew that she intended to kill -him. Another of the women took a mallet from the wall, but as she -raised it to strike him, the youth said, “Let the mallet strike the old -woman.” As the mallet came down, it struck the mother; and as the girl -raised it again, he commanded it to strike one of the sisters, -whereupon they began immediately to fight among themselves. The boy sat -commanding the mallet to strike first one and then another. There was a -terrible struggle, a great sound of blows, and at last there was -silence. All the women were dead. Then a voice from under the ground -asked, “What are you doing, brother?” Knowing that it was his comrade -who spoke, he said, “Oh! the women have had a little sport of their -own.” “All right,” said a voice behind him, for there stood the other -boy. “I got out of patience,” said he; “we might have gone a long way -on our journey if it had not been for these women. We will burn up -their lodge, after which I think we will go home. We have done harm -enough.” “What have we done?” said the other; “we have only put an end -to man-eaters, who have killed many of our people.” “Very well,” -answered the other, “I do not want my mind to be different from yours.” - -“There is one thing still to be done,” said the younger brother, “and -when we have finished that, everything will be right; but before we -undertake it we must purify ourselves. We will go to the river; you -must be very careful. I will go first, and you stay on the bank. Unless -we bathe and purify our bodies, we shall meet with misfortune, for many -of the people where we are going are filled with evil magic power.” -Coming to the river, they found very thick red water. The elder youth, -seeing the younger go into this water, thought it must be a great -pleasure; so without heeding his companion’s word of warning, he went -in also, whereupon the filth of the water gathered on his body and he -sank out of sight. His brother had great trouble in saving him. -“Perhaps we are sufficiently purified,” said the younger; “though if -you had waited until I called you, it would have been better. You have -caused me to fail in my purpose.” All the filth that had gathered on -his body dried, so he could hardly close his eyes. It was as much as -the other could do to get him washed clean. At last he was as before he -jumped into the red water. Then his companion said: “Now, let us go. We -shall come to a large village where there is ball playing.” - -They soon came to an opening, in the center of which stood a pole, and -many people were scattered around. As the two went forward the younger -said to the chief, “We have come to challenge you. What are your -rules?” “We wager our heads in betting,” replied the chief. “I thought -you had something else to wager. Everyone seems to bet heads,” said the -challenger. He saw there were many animals around, which these people -fed with heads. “There must be two on a side,” said the boy. The chief -told his people that the strangers challenged them to a game of -lacrosse ball and that there were to be two players on a side. “But you -must take part yourself,” said the boy; thereupon commanding a spider -to weave a web across the ball ground, so that the ball could not pass -it. When the game began the ball flew off in the direction of the -spider’s web and, hitting it, was thrown back. The elder boy, catching -the ball, ran for the first point, which he made, thus scoring one -point, at which he called out, “The game is mine; we have won, and the -game is finished.” “No; it is not,” replied the chief. “That is the way -we play,” retorted the younger boy; “whoever gets one inning has the -game.” The chief assented, saying, “You have won the heads of the men -you played with.” “Not true,” said the boy; “we bet with you; no matter -who did the playing for you.” Thereupon the elder boy, running up, -caught the chief by the hair and cut his head off, saying, “Do not let -us talk with the fellow; if it had not been for him we might have been -far along on the way.” The chief had wolves, panthers, and all kinds of -carnivorous animals. Going up to their dens, the younger boy ordered a -panther to come out, which it did, and then he said to it: “Your -masters wanted to feed you with human flesh; that is not the desire of -Hawenniyo. He put you on earth to be free; henceforth you must never -allow yourselves to be captured and fed with human flesh.” All the -animals rose and separated. To the bear the youth said: “I wish you to -eat that dead man’s body that lies yonder. Then go and never be seen in -this part of the country again; your place is among the cliffs and -mountains.” The people there asked the boys to be their chiefs, saying -that they had never liked the old man. The boys, having agreed to this, -commanded the people to remain where they were, as it was not the will -of Hawenniyo that his people should leave their old homes. - -The two brothers now started back, saying to the people: “Our father -will wonder why we do not return. You stay here. We will come sometime -to see you.” When they got home the younger one said, “We have finished -our work in the west; we have killed all the man-eaters. There will be -no more trouble of this kind hereafter.” - - - - - -90. BALD EAGLE SENDS MUD TURTLE AROUND THE WORLD - -A bald-headed old man lived on the top of a mountain, while his wife, -who had three children, lived near a lake about half the way to the -summit. It was the old man’s daily custom to go down to fish in the -lake. On his way home he gave some fish to his wife, and thus they -lived well and prosperously. - -After he had lived in this way many years, the old man became curious -to know how large the world is. Being the chief of his people, having -called a council, he said to the people: “I should like to know the -size of the world, and I wish some one would volunteer to go and get -this information.” One young man said, “I will go.” “All right,” -answered the old man; “how long will you be gone?” “I can not tell, for -I do not know how far I shall have to go,” was the answer of the young -man. “Go on,” said the old man; “and when you return, tell us all about -your journey.” - -The young man started on his journey, and after traveling two months he -came to a country where everything was white—the forests, the ground, -the water, and the grasses. He could not go farther. It hurt his feet -to walk on the white substance, so he turned back. On returning home he -sent word to the chief, who said, “I do not believe he has been around -the world, but we shall hold a council and hear what he has to say.” -The council was held, at which the young man said that he had not gone -very far, but that he had proceeded as far as he was able, and he told -all he knew about the White Country. - -The people, not satisfied with his relation, said, “We must send -another man”; so they despatched a second man, who was gone four months -before he returned. The old man again called a council, at which he -asked him, “Did you go around the world?” “No, but I went as far as I -was able,” answered the man. “Everything was as it is here until I came -to the White Country. I traveled two months in the White Country and -could go no farther. I could not have lived if I had gone on.” - -So the people sent a third man, who went on until he reached the White -Country, where he traveled longer than the second man. On coming back -he reported that the people there lived in white houses and dressed in -furs (looking like the animals). - -Encouraged by this, the old man sent a fourth man, who went on, -noticing everything, until he came to the White Country, whereupon he -crossed white rivers and white lakes, keeping on the run. He was gone -eight months. He said, “I returned more quickly than I went, for in -coming home I cut across in a straight line, reaching the green land -sooner than if I had come on the road by which I went.” - -The old chief now sent a fifth messenger, who ran nearly all the time. -He crossed the White Country and beyond found a place where there was -nothing but rocks, rocks, rocks. He had to climb very high and then go -down; so he went up and down until he wore off all his moccasins. After -being gone ten months he came back. At a council called by the old man -this fifth man said: “I have passed over the whole country and have -crossed rocky places. In returning I came straight home. The route was -not quite so long as the road by which I went. It can not be very far -across the world.” “How did you know the way?” asked the old man. “Oh! -I took notice of the trees. The tops of the hemlocks lean toward the -east, and our home is in that direction, so I followed the bend of the -hemlocks,” was the man’s reply. - -The old man, the bald-headed chief, was learning something all the -time. Various people went, one after another; each came back with a -story slightly different from those told by the others, but still no -one satisfied the chief until one man said: “I will start and will go -around the world before I return.” The old man looked at him; he was -very uncouth but strong. The chief said: “I think you will do, and you -may go.” Thereupon the man went home to his people, who held a council -of their entire tribe. Each one of their best travelers agreed to make -a journey by himself in a different direction, and afterward to come -home and tell all he had seen to the one who had promised the -bald-headed man to go around the world. So the man and his whole tribe -journeyed for forty months. At the end of this period they returned, -and, at a council, each told what he had seen. Then the old man whom -the chief had sent out announced his return. The chief called a great -council, before which the man appeared, telling all that he had seen -himself and all that each one of his nation had seen and related to -him. He finished with the words: “I have been all around the world; I -have seen all kinds of people, all kinds of game, all kinds of woods -and rivers. I have seen things which no one else has ever seen.” - -The old bald-headed man was satisfied. “Now I am chief of all people, -and you will be next to me. You will be second chief.” This was the -reward the man got for his journey. So he immediately took his position -as second chief. - -The old chief was the Bald Eagle. The man who became the second chief -was the Mud Turtle. The first man who went out was the Deer; his feet -could not stand the ice of the White Land. All the others were -different kinds of people (animals and birds). - - - - - -91. THE POOR HUNTER AND DJOGEON [373] - -Once there was a man who went hunting every autumn. In order to have -better luck he was in the habit of taking medicine and emetics for 10 -days before he started. The medicine he employed was made from the bark -of various trees. Notwithstanding this long preparation by fasting and -medication, he was not a successful hunter. For this reason he was -accustomed to carry a heavy load of parched cornmeal, so that if he -killed no game he would at least not starve to death. - -When starting out one day he passed on the outskirts of the village a -lodge in which an old woman and her granddaughter lived. As he passed, -the granddaughter was standing outside the lodge, and when she saw him -coming she shrugged her shoulders, saying, “Hu, hu! there goes a poor -hunter.” Running into the lodge she told her grandmother that -“All-kinds-of-trees” had just gone past, giving him a nickname which -derided his medicines, which were made from the bark of “all kinds of -trees.” But the grandmother chided her, saying, “Why do you make fun of -him? He is a good man—the best in this village. He keeps on hunting, no -matter whether he kills anything or not. I wish he were your husband.” -The young woman answered, “If you say so, I can go with him.” Her -grandmother told her that she would better go. So they made bread in -great haste, and when it was ready they put it in a basket, which the -girl placed on her back; then she followed the trail of the man. When -night overtook her she lay down beside a log to sleep. She had not been -there long before she heard some one at a distance calling in a -pleasant voice. As the sound of the voice approached the girl became -frightened. Shortly Djogeon came up to her, saying, laughingly, “Ha, -ha! There is Gadata [374] sleeping, and she is following the trail of a -very poor hunter. Get up. Do not sleep. Your man is near here, and you -should go to meet him.” But the girl, covering her face, kept quite -still. He shook her, called her names, and teased her in all manner of -ways to seduce her, but without result. When daylight came he ran away. -Thereupon Gadata arose, and after making a cold bite do for breakfast, -she again took up the trail. Just as she had been told, she found the -camp of the hunter not far from the spot where she had slept the night -before. When the hunter saw her, he said to her, “Are you following -me?” She replied, “Yes. My grandmother told me that I should try to -become your wife, as she said you are a good man.” He then welcomed -her, and they went on together. At midday he ate some of the bread -which the young woman had brought, and in the afternoon he killed a -deer. After this he had very good luck at all times, for he had a wife. - -One day while he was hunting he saw a small lodge, whereupon he said to -himself, “How strange it is that I never before saw this lodge.” On -entering a small woman welcomed him and gave him a bowlful of fine -green-corn hominy. While he was eating it he saw a wee, tiny baby. -Seizing the infant and placing it in his bosom, he ran away with it, -the little woman pursuing him. Immediately there was a tempest. The -wind twisted trees and tore them up by the roots, sending them flying -through the air in every direction. Gripped with great fear, the hunter -now thought that he was surely about to die. As he was running past a -fallen tree a small man, springing upon it (it was he who had tormented -Gadata), called out to the hunter, “You have stolen my baby. Give it -back to me at once.” The hunter stopped, saying, “Yes, I stole it -because I never saw before anything so pretty. Here it is—take it.” So -saying, he handed it back to the little man, who was Djogeon. Then -Djogeon carefully unwrapped the baby, and taking a tiny arrow from -among its wrappings, gave it to the hunter, saying to him: “Take this -and keep it. It will bring you good fortune and success in all your -undertakings—in hunting, in warfare, or in any other pursuit.” As soon -as the hunter had returned the baby, the tempest ceased and the winds -calmed down. Then the hunter returned to his home with his wife and -always after this episode had the best of fortune. - - - - - -92. THE MAN KILLED BY THE THREE HUNTERS [375] - -A man with his wife and child lived happily together in a village. One -day the man said to his little family, “We will start off to the woods -tomorrow to hunt.” They set out the next day and were two days and -nights on the road. Having reached their destination, they built a -fire, and the man started off hunting, telling his wife to boil samp -and that he would be back in time to put meat with it. He went up a -stream and came back in time with game. Having cut up some of the meat, -his wife put it with the samp. About dusk supper was ready and they ate -heartily. The man continued to hunt every day, killing one to three -deer, and also bear, so they soon had a great deal of dried venison and -bear meat, whereupon the man said, “We shall soon have plenty of meat.” - -One night he said that he dreamed there were other hunters near by who -could kill nothing. Now this man had four dogs. One day he met a man -who said that he could kill nothing; that he had three companions who -could find no game in the wood; and that the three had nothing to eat. -Another day the man met the same three hunters in the woods. They asked -him whether he would not give them some meat, something to eat. “No; I -will not,” said he; “I have told my wife that we would stay long enough -to get a sufficient quantity of meat. I have nothing to give away.” So -saying, he went home. - -The next morning his wife went for a load of wood, leaving her child in -a swing in the lodge. When she returned she heard somebody talking to -her baby. She was frightened at this, for she thought it must be -Genonsgwa. The words were, “You look very sweet to me.” On going in, -the mother saw a large naked woman sitting by the swinging cradle, who -said: “I know just what you thought when you heard me singing. You gave -yourself up for lost. I am not going to harm you. I came in to get -something to eat. Perhaps you would give me some meat.” She replied, “I -will give you some, for you seem very kind and good.” With these words -she took two or three pieces of meat from the side of the lodge, -saying, “I will cook them for you.” “No,” said the naked woman; “I will -eat the meat as it is.” After eating three hams of venison she asked -for more, “For,” said she, “I eat a great deal when I get started.” -When she had eaten enough, she said, “I have finished now. I shall go -and come again.” The woman watched her as she went out, saying to -herself, “That woman looks very savage.” The naked woman, turning to -her, said, “I am Genonsgwa.” When he came the woman told her husband -what had happened. - -Early the next morning her husband went hunting. At night the dogs -began to bark and became terribly frightened. The husband said, “I -think that Genonsgwa is going to come and kill us. You would better go -home with the child.” “I will stay with you and will be killed, if -necessary,” replied the woman. She begged her husband to go with her, -but he said, “No; I will stay and save our meat.” Then he heard the -bushes around the lodge breaking and a wind blowing down the -smoke-hole. - -The next night they heard something again coming nearer and nearer, and -the dogs were greatly frightened. Then a face looked down through the -smoke-hole from the top of the lodge—the face of one of the three -hunters. Making a hole through the bark wall of the lodge, the man said -to his wife, “Creep through and escape,” but she did not want to go. -The dogs began to bark at a distance on the side opposite the hole in -the wall, coming closer to the lodge, and again he told his wife to -creep through the hole and hurry away on a side trail. Having done so, -she started off with the baby on her back. She went on, and by and by -she heard a dog howl. The dog, coming up to her, said, “Your husband is -killed.” Keeping on a little way farther, she heard a second dog making -a noise as though dying. The first dog said, “Go on as fast as you can; -save yourself.” Only two dogs were left now. The woman remembered a -place through which they had come on the way to the woods—a hollow -log—but she feared that when the men came up they might run a stick -into it, causing the baby to cry. Next day she climbed a hemlock tree, -hiding herself and the child in its branches. She said to the little -one, “Now you must be good and keep quiet.” After the woman had become -somewhat rested, she saw the three men coming with loads of meat on -their backs, engaged in talking about how they got the good venison. -They stopped under the hemlock tree in which the woman and her baby -were resting. While the men were lying below the child made water, -whereupon the woman, thinking how she could save herself and the little -one, caught the water in her hands and drank it. One drop, however, -fell on a man directly beneath her, at which he said, “There must be a -hedgehog in this tree; we will cut it down in the morning.” At daylight -one of the hunters said, “Let us go on.” When they were out of sight, -the woman, coming down from the tree, went homeward. - -On the way the mother said to her child, “You have now no father, poor -baby.” When she was near home she saw that there was a light there. The -three men, having parted, went to their homes. The woman hurried on, -crying, Goʹweh! goʹweh! meaning that a man had been killed. The people -who heard the cry hurried to meet her. She told everything. Taking her -home, they put her in her lodge. An old man came to the lodge and -asked, “Are you telling the truth?” “Yes,” she replied. “Well, we will -have a dance,” said he, “and call the neighbors together. You must hide -so that nobody will see you.” He hung up a blanket in a corner of the -Long Lodge, and when the people were coming in she hid behind it. When -the people were dancing one of the three hunters came with blood on his -clothes, while the other two had blood on their backs. The old man said -to them, “Your backs are all bloody.” “Yes; we are good hunters,” they -replied; then they danced a while—the women first, then the men. After -fastening the door the old man asked the three men about their hunting. -He said they should dance once more, and then they would talk a little. -All felt free and happy, and one of the three men was talking pretty -loud. The people danced again, and having finished, sat around a while. -Then the old man said, “I will ask these three men whether they are -free of crimes during their absence.” They replied, “We are; we hunted -all the time.” Thereupon the old man brought out the woman, who told -all. The old man next called on the warriors present to kill these -three men, and they did so, afterward scalping them one after another. -Then the people, going to the lodge in the woods, brought home the body -of the dead man in a robe. - - - - - -93. HINON [376] AND THE IROQUOIS - -In olden times there was in a certain village an orphan lad, who had -always been regarded as a very peculiar child by all his friends. He -was, moreover, without relatives and very destitute, so he was cared -for largely by the kindness of the people in general. - -The boy seemed to know intuitively many things that other and older -people did not know, and it was a custom for him to bring up and talk -about many mysterious topics. Quite often when it rained he would say -that he could see Hinon walking about in the clouds above their heads, -and he would ask those who might be near him whether they, too, did not -see Hinon, at the same time pointing him out to them. - -At last the orphan requested the people to be so good as to make him an -arrow of red willow and also a bow, assuring them that he would shoot -Hinon. So they made him a bow and an arrow out of red willow. One day, -while standing in the doorway of the bark lodge which he called his -home, during a passing storm he suddenly shot at Hinon, the arrow -swiftly winging its way into the clouds. Soon the people saw it come -down near a large tree some distance from the lodge. Rushing to see it, -they found it sticking in the ground, but there was no man nor other -object near it; but they could not pull the arrow from the ground, no -matter how much they tried. Thereupon, returning to the boy, they told -him what they had discovered, and that they could not draw his arrow -from the ground. As an answer to them he accompanied them back to the -tree and, taking hold of the arrow, drew it forth without trouble; but -as he did so there appeared the body of a dead human being, which had -been shot through the heart by his arrow. It was the body of a small -person, not more than four or five feet in height, beautifully -ornamented with the finest feathers they had ever seen. The people -constructed a neat little lodge of bark, which they lined with fine -skins and furs. In this they carefully and reverently laid the body of -the strange personage. From time to time they would go to this lodge to -view the body. When they were going to war they would take two or three -feathers from his arms, in the belief that these would secure them -success. If they wished for rain, they had only to carry these feathers -along after dipping them in water. All their trails were obscured in -this manner. The people kept this body many years, and the feathers -served them during this time; but after the advent of the whites these -Indians, being driven from their home in the south (North Carolina), -lost both the body and the feathers. - - - - - - - -TALES - - -94. A SHAMAN’S DEED - -A medicine-man managed to get one hair from the head of a man he wished -to kill. Then, having caught a snake, he tied the hair around its neck, -and digging a hole in the ground, he put the snake therein, not leaving -an opening large enough even for an ant to get through. After putting a -stone over the hole, he left the place. - -It was impossible for the snake to escape, so after a while it grew -weak, and the man whose hair was around its neck grew weak at the same -time. At last the snake died, and in consequence of its death the man -also came to his end. - - - - - -95. SʻHAGODIYOWEQGOWA - -(MODERN) - -There is a man now (1883) in Canada who sees real -Sʻhagodiyoweqgowa—False Faces. He goes around a great deal among the -various tribes of Indians. - -One day while on his travels he met a Sʻhagodiyoweqgowa, who spoke to -him. The man handed him a plug of tobacco, telling him that he might -have the tobacco to smoke. After the man had gone to the end of his -journey and was coming home he met a Sʻhagodiyoweqgowa near the same -spot, with his back toward him. Seeing that this was a different one, -he passed by without speaking. Soon afterward he met the one he had -encountered before. Saluting him, the man gave him another plug of -tobacco, whereupon the False Face said, “I think you would better come -and see where we live.” “I shall be glad to go,” said he in reply. -Arriving at a cave in a rocky place, they went in. The man saw a great -many Sʻhagodiyoweqgowa there who were very old, and a good many very -young ones. The Sʻhagodiyoweqgowa gave the tobacco to the oldest one, -who said, “You would better give a piece of this to each one present.” -So he cut it into small pieces for the purpose. Then the oldest one -said, “Give thanks,” whereupon they gave thanks to the Tobacco, and all -danced, the little ones, too, and asked this man to dance, and he did -so. When the man was going away the oldest Sʻhagodiyoweqgowa said, “I -want you to remember us, so you must come and see us when you are on -your travels.” - -[The foregoing incident took place on the Canadian side of the Niagara -River, near the mouth.—The Relator.] - - - - - -96. SʻHAGODIYOWEQGOWA - -A few years ago (previous to 1884) two young men started for a -Sʻhagodiyoweqgowa dance. They had their wooden masks or “false faces” -with them in a bundle. On the way they stopped at a white woman’s -house. The woman asked, “What have you in your bundle?” “Our masks, or -false faces,” they answered; “we are going to a Sʻhagodiyoweqgowa -dance.” “If you will put on the masks and let me see them, I will give -you two quarts of cider,” said the woman. Going outdoors, they put on -the masks, and came into the house again. The woman’s child, a boy of -six or seven, became so frightened that he acted as if he had lost his -mind; he could not talk. The mother sent to Perrysburg (N. Y.) for a -doctor. He came, but he could not help the boy. The mother then went to -an Indian shaman for advice, who said to her that she must get the -maskers, or false faces, to cure him. They came at her request and -danced, and they rubbed the boy with ashes, also blowing some in his -face; soon he was well. According to custom, the woman had ready a pot -of pounded parched corn, boiled with pork and seasoned with maple -sugar, for the false faces, or maskers. - - - - - -97. THE VAMPIRE SKELETON - -A man with his wife, starting from a Seneca village, went from it two -days’ journey to hunt. Having built a lodge, the man began hunting. -When he had obtained a sufficient store of meat, they started for home. -They packed all the meat they could carry and left the rest at the -lodge. Setting out in the morning, after traveling all day they came to -a cabin in which they found all the people dead. The last person to die -was the owner of the lodge. The people of the village had put the body -on a shelf in a bark box which they had made. When the man and his wife -came it was already dark. The husband thought it better to spend the -night there than to continue the journey. He gathered a quantity of -wood with which he made a fire. The woman began to cook, broiling meat -and making a cake of pounded corn, which she placed under the hot ashes -to bake. The man lay down to rest a while and fell asleep. While -cooking the woman heard a noise behind her, near the place where her -husband lay; it sounded like the noise made in the chewing of flesh. -She began to think about the corpse on the shelf and remembered that -the dead man was a wizard. Putting on more wood and making the fire -blaze up, she looked toward the bunk, where she saw a stream of blood -trickling out. From this she knew at once that her husband had been -killed by the dead man. - -The bread under the ashes was baked. She then spoke, saying, “I must -make a torch and bring some water.” Thereupon she prepared a torch of -hickory bark taken from the lodge, making it long enough to last until -she could run home. Taking the pail, she stole out, but once outside of -the door she quickly dropped the pail, and ran through the woods with -all her might. She had gotten more than halfway home when the dead man, -the vampire, found that she was gone. At once he rushed out, whooping, -and ran after her. She heard him, and knew that he was following her. -The sound of the whooping came nearer and nearer, and for a while, -unnerved completely by fear, she could scarcely move, but at last, -having regained her strength, she ran on. Again the vampire whooped, -and the woman fell down from fear and exhaustion; but she arose again -and ran on, until finally she came within sight of a place near her own -village where there was a dance. The pursuing man-eating skeleton was -gaining on her, and her torch was almost gone; but, running ahead, she -fell into the lodge in which the dancing was in progress, and then -fainted. When she came to her senses, she told what had occurred to her -and her husband. - -In the morning a body of men went over to the cabin, in which they -found the bones of her husband, from which all the flesh had been -eaten. Taking down the bark box, they looked at the skeleton of the -dead man and found his face and hands bloody. The chief said it was not -right to leave dead people in that way; therefore they dug a hole, in -which they buried the man-eating skeleton, and took the bones of the -other man home. The chief had him buried and ordered that thereafter -all dead people should be buried in the ground. At first the dead were -put on scaffolds, but the people used to see sights which frightened -them, for the dead would rise and run after the living. Then it was -resolved to build bark lodges for the dead and to put them on shelves -therein. This plan did not work well, as the foregoing story shows. -About one hundred years ago, says the relator, the present system of -earth burial was begun. Before the burial system was adopted they used -to put the corpse on the ground, into a chamber like a room dug into a -hillside. If the deceased was married, the husband or wife had to watch -with the corpse in this place, and every ten days for a year friends -brought food to the watcher. If the watcher lived through the year, he -or she was then brought out and became free to marry again. The watcher -often died in the excavation, however, for it was dark and foul. - -Once a man left with the body of his wife heard, after a time, an -occasional noise of craunching and eating. The next time his friends -came with food he told them of this. Thereupon they held a council, and -the chief sent several men into the excavation to ascertain the cause -of the noise. They found that the bodies had been eaten, and that a -deep hole led down into the ground, which must have been made by a -great serpent. After that the Seneca ceased to bury in this way and put -their dead into the ground as they do at present. - -When it was the custom to place bodies in the bark lodges the husband -or wife had to remain in the lodge and look after the dead for a year. -At the end of this period the bones were taken out and fastened to a -post in an erect position, and a great dance was held around them. - - - - - - - -MYTHS - - -98. A TALE OF THE SKY WORLD - -A long time ago human beings lived high up in what is now called -heaven. They had a great and illustrious chief. - -It so happened that this chief’s daughter was taken very ill with a -strange affection. All the people were very anxious as to the outcome -of her illness. Every known remedy was tried in an attempt to cure her, -but none had any effect. - -Near the lodge of this chief stood a great tree, which every year bore -corn used for food. One of the friends of the chief had a dream, in -which he was advised to tell the chief that in order to cure his -daughter he must lay her beside this tree, and that he must have the -tree dug up. This advice was carried out to the letter. While the -people were at work and the young woman lay there, a young man came -along. He was very angry and said: “It is not at all right to destroy -this tree. Its fruit is all that we have to live on.” With this remark -he gave the young woman who lay there ill a shove with his foot, -causing her to fall into the hole that had been dug. - -Now, that hole opened into this world, which was then all water, on -which floated waterfowl of many kinds. There was no land at that time. -It came to pass that as these waterfowl saw this young woman falling -they shouted, “Let us receive her,” whereupon they, at least some of -them, joined their bodies together, and the young woman fell on this -platform of bodies. When these were wearied they asked, “Who will -volunteer to care for this woman?” The great Turtle then took her, and -when he got tired of holding her, he in turn asked who would take his -place. At last the question arose as to what they should do to provide -her with a permanent resting place in this world. Finally it was -decided to prepare the earth, on which she would live in the future. To -do this it was determined that soil from the bottom of the primal sea -should be brought up and placed on the broad, firm carapace of the -Turtle, where it would increase in size to such an extent that it would -accommodate all the creatures that should be produced thereafter. After -much discussion the toad was finally persuaded to dive to the bottom of -the waters in search of soil. Bravely making the attempt, he succeeded -in bringing up soil from the depths of the sea. This was carefully -spread over the carapace of the Turtle, and at once both began to grow -in size and depth. - -After the young woman recovered from the illness from which she -suffered when she was cast down from the upper world, she built herself -a shelter, in which she lived quite contentedly. In the course of time -she brought forth a girl baby, who grew rapidly in size and -intelligence. - -When the daughter had grown to young womanhood, the mother and she were -accustomed to go out to dig wild potatoes. Her mother had said to her -that in doing this she must face the west at all times. Before long the -young daughter gave signs that she was about to become a mother. Her -mother reproved her, saying that she had violated the injunction not to -face the east, as her condition showed that she had faced the wrong way -while digging potatoes. It is said that the breath of the West Wind had -entered her person, causing conception.[377] When the days of her -delivery were at hand, she overheard twins within her body in a hot -debate as to which should be born first and as to the proper place of -exit, one declaring that he was going to emerge through the armpit of -his mother, the other saying that he would emerge in the natural way. -The first one born, who was of a reddish color, was called Othagwenda; -that is, Flint. The other, who was light in color, was called Djuskaha; -that is, the Little Sprout. - -The grandmother of the twins liked Djuskaha and hated the other; so -they cast Othagwenda into a hollow tree some distance from the lodge. - -The boy that remained in the lodge grew very rapidly, and soon was able -to make himself bows and arrows and to go out to hunt in the vicinity. -Finally, for several days he returned home without his bow and arrows. -At last he was asked why he had to have a new bow and arrows every -morning. He replied that there was a young boy in a hollow tree in the -neighborhood who used them. The grandmother inquired where the tree -stood, and he told her; whereupon then they went there and brought the -other boy home again. - -When the boys had grown to man’s estate, they decided that it was -necessary for them to increase the size of their island, so they agreed -to start out together, afterward separating to create forests and lakes -and other things. They parted as agreed, Othagwenda going westward and -Djuskaha eastward. In the course of time, on returning, they met in -their shelter or lodge at night, then agreeing to go the next day to -see what each had made. First they went west to see what Othagwenda had -made. It was found that he had made the country all rocks and full of -ledges, and also a mosquito which was very large. Djuskaha asked the -mosquito to run, in order that he might see whether the insect could -fight. The mosquito ran, and sticking his bill through a sapling, -thereby made it fall, at which Djuskaha said, “That will not be right, -for you would kill the people who are about to come.” So, seizing him, -he rubbed him down in his hands, causing him to become very small; then -he blew on the mosquito, whereupon he flew away. He also modified some -of the other animals which his brother had made. After returning to -their lodge, they agreed to go the next day to see what Djuskaha had -fashioned. On visiting the east the next day, they found that Djuskaha -had made a large number of animals which were so fat that they could -hardly move; that he had made the sugar-maple trees to drop syrup; that -he had made the sycamore tree to bear fine fruit; that the rivers were -so formed that half the water flowed upstream and the other half -downstream. Then the reddish-colored brother, Othagwenda, was greatly -displeased with what his brother had made, saying that the people who -were about to come would live too easily and be too happy. So he shook -violently the various animals—the bears, deer, and turkeys—causing them -to become small at once, a characteristic which attached itself to -their descendants. He also caused the sugar maple to drop sweetened -water only, and the fruit of the sycamore to become small and useless; -and lastly he caused the water of the rivers to flow in only one -direction, because the original plan would make it too easy for the -human beings who were about to come to navigate the streams. - -The inspection of each other’s work resulted in a deadly disagreement -between the brothers, who finally came to grips and blows, and -Othagwenda was killed in the fierce struggle. - - - - - -99. SʻHAGODIYOWEQGOWA AND HOTʻHOH [378] - -There were a mother and two daughters living in a clearing. When the -daughters became women the mother said: “You must now get married. Make -twenty loaves of green-corn bread, tied up in husks in the usual -manner.” The girls made the bread, and the next morning the mother said -to the elder daughter: “Fill a basket with the bread and go to the -lodge of a man who lives not far from here. It is a double lodge. Go in -at the first door and say to the man who is there: ‘I have brought you -bread. I am going to marry you.’” To the younger daughter she said: “Go -in at the back door and say to the man who is there, ‘Here is marriage -bread. I have come to marry you.’ The two brothers will take your bread -and will tell you to stay. The path branches to one side before you -reach the place, but keep on the straight path, which leads from here.” - -The girls started, and when they came to the fork they kept on the -straight path, and after a long time they came to a lodge. Looking -through the cracks, they saw a number of False Faces dancing, -whereupon, becoming frightened, they ran away. The Sʻhagodiyoweqgowa -followed them, and when they were getting near one of the girls, she -threw down her basket of bread. The Sʻhagodiyoweqgowa ate the bread and -then he ran on. The second sister threw down her basket, and then piece -by piece they cast off their clothes. The Sʻhagodiyoweqgowa in pursuit -would stop and examine every piece. By this delay the girls kept a -little ahead and finally reached their mothers lodge, but they were -naked. The mother said: “You did not do as I told you. You must try -again.” Having made bread again, the next morning they started the -second time. This time they reached the right lodge. The elder sister, -setting the basket of bread before the man, said: “I have come to marry -you.” After eating the bread, he thanked her. The younger sister went -in at the other door, and placing the basket of bread before the man, -said: “Eat; I have come to marry you.” He thanked her and ate the -bread, and so they were married. - -There was a partition in the lodge, and in the morning when the -brothers got up the elder brother always cried out, “I am up.” The -younger brother would answer, “So am I.” “We are eating breakfast,” -would be the elder brother’s response. “So are we,” was the younger -brother’s answer. “I am going hunting,” would be the next sally. “So am -I,” would be the reply. - -Before starting off to hunt each brother said to his wife, “You must -stay in the lodge for ten days. If you do not, our brother -Sʻhagodiyoweqgowa may carry you away.” For nine days the sisters -remained indoors; then the younger said: “It is bright and pleasant. -Let us sit outside a few minutes.” The elder consenting, they sat down -outdoors near the lodge. They had not been there long when -Sʻhagodiyoweqgowa came. The sisters did not see him in his real -character, and when he asked them to go and eat with him, they readily -went. When the two brothers returned they missed their wives, and they -knew that their brother had captured them. The elder of the two, going -to Sʻhagodiyoweqgowa, said, “I have come to ask you to give back our -wives. You can keep watch over them, but let them live with us.” At -last Sʻhagodiyoweqgowa gave them up. - -Now Hotʻhoh (Cold Weather) was a brother of these men who lived not far -away. He always went naked. His only weapon was a tomahawk, which he -carried in a hole or slit in the skin of his hip. It is he who makes -the trees crack with such loud noises in winter, for he is striking -them with his mallet or tomahawk. The two men now went to Hotʻhoh, whom -they asked to protect their wives from Sʻhagodiyoweqgowa. Some time -after this they went hunting again. On this occasion Sʻhagodiyoweqgowa, -coming to the lodge, said to the sisters, “Come and eat with me. I live -near here. You can eat and return in a little while.” Not recognizing -him, they went. He took them to his lodge in the woods, where he shut -them up. The youngest sister escaped and had gone some distance before -Sʻhagodiyoweqgowa found it out. Then he followed, screaming as he ran. -She was terribly frightened and ran directly to Hotʻhoh. He told her to -go home, and that he would meet Sʻhagodiyoweqgowa. They met, and then -began a terrific battle. Sʻhagodiyoweqgowa fought with his rattle and -Hotʻhoh with his mallet. They uprooted the trees for miles as they went -toward the east. At last Sʻhagodiyoweqgowa was conquered and promised -never to trouble his brothers’ wives again. - - - - - -100. THE MORNING STAR AND THE CANNIBAL WIFE - -Once far off in the woods there lived by themselves a husband and wife. -It was the custom of the husband to hunt, while the woman devoted her -time to raising corn and beans. - -One day, while the wife was baking a cake in the ashes, a large spark -from the fire fell on her hand as she sat in front of the hearth. The -pain caused her to rub the spot with her finger. Soon it began to -blister, whereupon she wet her finger in her mouth and rubbed the -burned spot; in this way she got a taste of her own blood, and strange -as it may seem, she took a liking for it and craved more of it. So with -a knife she cut out pieces of the burned flesh, which she ate -ravenously. The taste for the flesh grew on her so that she put a coal -of fire on another spot on her hand, where it burned more flesh; thus -she continued to cut out pieces of her own flesh and eat them. She -persisted in this unnatural practice until she had eaten all the flesh -from her legs and arms. - -The husband had a dog, which was very wise and faithful to him. Now -this dog eagerly watched what the woman was doing. When about half -through eating the flesh off of her limbs, the unnatural wife, turning -to the dog, said: “You would better go and tell your friend and master -to escape from this place at once. You must go with him, for if you do -not hurry away I shall eat you both.” Obeying this warning, the dog -started and, running as fast as he could into the forest until he came -to the place where the husband was hunting, he told him at once that -his wife had become an Ongwe Ias (cannibal), and that she would eat -them both if they did not flee immediately. The man and the dog started -without delay on a keen run. After a while the man, knowing that the -dog’s legs were short and not strong, decided to put him into a hollow -tree. The dog consented to this in order to save the man, as he knew -what was in store for both. So the hunter placed the dog in a hollow -tree, at the same time bidding him to become punk. The hunter went on -as fast as he could run, continuing until he came to a river with high -banks, where an old man lived. He said to the old man: “Grandfather, I -am in great trouble. Take me across the river to save me from peril of -my life. My wife, who has become a cannibal, is pursuing me in order to -devour me.” The old man said in reply: “Oh! I know what you are telling -me, but she is still a long way behind you. She will not be here for -some time to come. But you must bring me a basketful of fish from my -fishpond.” The hunter at once went to the pond, which was enclosed, -where he found a wickerwork dip net, with which he soon filled the -basket with fish. As soon as the basket was full he hastened back with -it to the old man, who soon said, “Sit down and eat with me.” So they -ate together the fish, which had been prepared and cooked by the old -man in such manner as to give the fugitive hunter more orenda (magic -power) to resist the hostile influence of that of his wife. When they -had finished eating the fish, the old man said, “I now want you to -bring me a basketful of groundnuts.” The hunter went at once to the -garden of the old man, and digging up the groundnuts as quickly as -possible, brought them to him. After these were prepared and cooked -they sat down and ate them. Then the old man said, “I will now take you -across the river.” Going to the river bank, the old man lay face -downward, resting on his elbows at the edge of the water, and -stretching out his neck to the farther bank. He said to the hunter, -“Now you may walk over on my neck, but you must be very careful, for I -am not as strong as I have been in the past.” The hunter walked over on -the old man’s neck with great care. When he had reached the other bank, -the old man bade him good-by with the remark, “Far away in the west you -will see a large lodge, which belongs to three aunts of yours, who will -help you further; so call on them for aid.” On hearing this, the hunter -hurried away. - -After the woman had sent the dog away she ate all the flesh from her -bones; then with small sticks she pushed all the marrow out of her -bones and devoured that, too. Finally she filled the hollows in her -bones with small pebbles, which rattled as she moved around. From time -to time she sang and danced, causing the pebbles in her bones to -rattle; whereupon she would exclaim: “Oh, that sounds fine!” Having -become ravenous, she fell to devouring everything in the lodge—meat, -bread, corn, beans, skins; in fact, everything that could be eaten. -When she had eaten everything in the lodge, she started in pursuit of -her husband. She soon discovered his tracks and followed them. Once in -a while on the way she would stop and dance, listening with delight to -the rattle of the small pebbles in her bones. Afterward she would take -up the trail again. - -Shortly after the hunter had fled from the lodge of the old man his -wife came running along. Coming up to the bank of the river, she -screamed: “Old man, take me across this river. I am pursuing my husband -to seize him and eat him. Come! Be quick!” The old ferryman, not being -accustomed to hear words like these, slowly turned toward the woman, -saying: “I can not take you across. There is no walk for you, who are -chasing your husband to eat him.” But the woman begged and begged him -to comply with her request. At last the old man replied: “It is well. -Go bring me a basketful of fish and also dig me a basketful of -groundnuts.” Going out, the woman caught a basketful of fish in the old -man’s pond; then from his garden she dug a basketful of groundnuts and -brought them to the old man. When he had prepared and cooked them, she -would not eat them, for she now craved nothing but human flesh. After -eating by himself, the old man went to the bank of the river and, -getting into position, stretched his neck across the water like a -turtle, making a very narrow, high, arching span. Then he told her to -walk across. But the woman became angry and said: “How do you suppose I -am going to cross on that kind of walk?” The old man replied: “Oh! you -can do just as you like about it. I am old now and can not make my neck -flat. If I did, it would break down. As it is, you must walk very -carefully.” No matter how the woman raged she had to go on that narrow -path; so she picked her steps carefully, scolding as she went along. -The river, which was very angry and deep, was full of terrible -creatures. When the woman reached the middle of the river, she made the -old man so angry by her scolding that he suddenly jerked his neck, -making her fall into the water; whereupon she was devoured instantly, -with the exception of her stomach, in which was her life, which floated -downstream, passing the lodge of the three aunts of the hunter, her -husband. Seeing it on the surface, the three aunts, having caught it, -chopped it up fine, thus killing the woman. - -In the meanwhile the husband came to the lodge of his three aunts, who -told him to keep on his way and that they would watch and do what they -could to aid him. So he kept on until he came to a wood, in which he -saw a young woman gathering sticks for fuel. She asked him: “Where are -you going?” He replied: “I am going on until I find pleasant people to -live with.” The young woman answered: “You would better remain here -with me as my husband. We can live very happily if you can manage my -grandmother, who is a little old woman, but very troublesome.” As the -young woman was pleasant and good-looking, the hunter decided to remain -with her. When they arrived at the lodge of the young woman the little -old woman, her grandmother, was outside. She was about one-half the -height of an ordinary person, but very stout. She exclaimed: “Oh! you -have brought a husband, have you?” Continuing, she added: “You would -better bring him into the lodge to let him rest. You should also give -him something to eat.” The young woman replied: “It is well; you ask -him to come into the lodge.” So the grandmother told them to enter the -lodge; following her inside, they sat down. Thereupon the grandmother, -getting a club from the farther end of the room, began beating her -granddaughter, saying: “Oh! you like too well to have a husband.” She -struck her many blows, which the granddaughter endured without making -any defense. When bedtime came the old woman said to her granddaughter: -“Your husband must sleep with me tonight.” There was nothing to be done -but to comply with her demand. So the husband went to the old woman’s -bed. The latter covered herself and the man with a skin, fastening it -down on all sides in such manner that it was air-tight, so the man -could scarcely breathe. Then the old woman made an attempt to smother -the husband; she would have done so had he not had a small false face -[fetish] hidden away in his bosom. At once he told this aid to absorb -all the odor into itself, and thereupon it did so. When morning came, -contrary to the expectation of the grandmother, the husband was alive -and well. The old woman now for a time left him in peace, and he -enjoyed the company of his wife. - -Several days later the old woman said to the man: “We must go to an -island today to hunt.” They found that the island was low and that in -the middle of it there was a very deep lake. Having made a landing, -they drew their canoe up on the island. The old woman said to the man: -“Take your position here on the right,” indicating with her finger a -spot away from the canoe, “and I will drive the game toward you.” The -man had gone about halfway toward the place when, hearing a sound in -the direction of the canoe, he turned back, only to see the old woman -in the canoe paddling away as fast as she could. He called to her to -return, but it was of no use. - -The man remained on the island all day long; there was no escape for -him. He noticed the marks of water high up on the trees, which were -very tall. He knew well what these marks meant. When night came the -water began to rise, and thereupon the hunter climbed the highest tree -he could find on the island. The water kept rising, and he continued to -climb as it rose. With the first streak of dawn in the east the hunter -saw that all the shorter trees were covered with water, while around -him on all sides were great numbers of monsters waiting to devour him. -He sat at the top of the tallest tree on the island. While looking -around for some avenue of escape he saw the Morning Star shining -brightly in the east. Remembering that the Morning Star had promised -him in a dream in the days of his youth to help him in the time of -trouble or peril, he prayed that the Morning Star would hasten the -coming of the day, for he believed that with the advent of daylight the -waters would subside and he would be saved. He cried in the anguish of -his mind: “Oh, Morning Star! hasten the Orb of Day. Oh, Morning Star! -hurry on the daylight. You promised when I was young that you would -help me if I ever should be in great peril.” Now, the Morning Star -lived in a beautiful lodge, with a small boy as a servant. Hearing the -voice of the hunter appealing to him for aid, he called out to the -servant, “Who is that shouting on the island?” The small boy replied, -“Oh! that is the husband of the little old woman’s granddaughter. He -says that you promised him in a dream when he was young that you would -help in the time of trouble.” The Morning Star answered, “Oh, yes! I -did promise him to do so. Let the Orb of Day come at once.” Immediately -daylight came, and the water on the island subsided. - -When the waters were dried from the land the hunter slipped down from -the tree, and going to the landing place he buried himself in the sand, -leaving only his nostrils and one eye exposed. Early in the forenoon -the old woman came again to the island. Drawing up the canoe on the -beach, she said to herself: “The flesh of my granddaughter’s husband -has been eaten up by this time, but I suppose his bones are left. Being -very young, they must have good marrow in them, so I think I will have -some of this marrow.” So saying, she started to search the island for -the bones. The man was watching her, and when she had gone far enough -away he sprang up out of the sand, and boarding the canoe pushed off -and paddled away. When he had gone some distance from the island the -old woman saw him, whereupon she cried out in agony of despair, “Oh, -grandson, come back! I will never play another trick on you. I will -love you.” The hunter replied in derision, “Oh, no! I will not return. -You shall play no more tricks on me,” and continued to paddle away. - -When night came the water on the island began to rise. Then the old -woman climbed the tall pine tree to escape the monsters waiting to -devour her. Between midnight and sunrise the water, still rising, was -nearing the treetop where the old woman was, when she called out to the -Morning Star, “You promised me when I was young that you would help me -when I should be in distress.” The Morning Star asked the boy, “Is that -man down there on the island yet?” The lad replied, “Oh, no! He got off -yesterday. This is the little old woman herself. She says you promised -her in a dream to help her.” The Morning Star replied, “Oh, no! I never -had any conversation with her. I never made any promise to her.” With -these words the Morning Star fell asleep again and slept on, letting -the Orb of Day come at its own time. The water on the island kept -rising and rising until it had reached the top of the pine tree, when -the inhabitants of the lake ate up the little old woman. - -The man was at home with his young wife and they lived ever after in -peace and happiness. - - - - - -101. THE WOMAN AND THE CANNIBAL [379] THUNDER - -One day a stranger came to a lodge in which a man, his wife, and four -children lived, and asked leave to marry the young daughter of the -family. Both father and mother consenting, he married her. - -The man remained there for a time, and then he wished his wife to go to -his own lodge. The old people were willing, so the two started. They -soon reached a large cabin, whereupon the young man said, “This is my -cabin.” When they arrived there was no one in it, but toward night the -woman heard some person approaching on the run. Soon afterward a man -entered and sat down by the door; again she heard the sound of someone -running, and another man entered and sat down; then a third person -came. They began talking one with another, relating how far they had -been. One of them said, “I had good luck; I killed a bear.” Finding -that he was the only one of the three who had killed anything, they -said, “Go, bring it in; we will cook it.” The young woman sat watching -at the end of the room. The man brought in what he called a bear, which -she saw was the trunk and head of a man. Having cut it up, they put it -into a kettle to boil; when cooked, they ate it. The three walked to -and fro in the room without once looking toward the woman. Her husband -was there, but he did not talk, nor eat with the men. Although they -were his brothers, he never ate their kind of food. The next morning, -and on succeeding days, after making the usual preparations, the three -went hunting; in the evening they returned, and sitting down by the -door, talked over their journey. If they had killed any game they -brought it into the lodge, and cooked and ate it; if they had killed -nothing, they ate what was left from the meal of the previous evening. - -One day when the young woman went to draw water she found a man -standing by the spring. He addressed these words to her, “I came to -tell you that your husband is going into the ground tomorrow. He is -magically a very powerful and evil man. As soon as he is gone, you must -put your moccasin exactly in the center of your lodge, telling it to -answer for you every time your husband speaks. When you have done that, -hurry to this place.” The next morning the husband said, “I am going -into the ground. I want you to stay in the lodge all the time I am -away,” and turning around where he stood, he disappeared in the ground. -After doing as she had been told to do by the stranger, the wife went -to the spring, where she found the man. Putting her into the top of an -arrow, and saying, “When the arrow falls, get out and hurry along the -lake as fast as you can,” he shot it into the air. - -Soon the husband called to his wife, “Are you there?” at which the -moccasin answered in her voice, “Yes.” After a time he called again, -“Are you there?” “Yes,” was again her reply. He was away several days, -during which many times did he ask, “Are you there?” always receiving -the same answer. When he appeared above the ground and asked, “Where -are you, wife, are you here?” a voice answered, “Yes.” Looking around, -he could not see her; then suddenly he discovered what had been talking -to him. He was very angry and began to search for the woman’s tracks. -He followed them to the spring, where they disappeared. After looking -for a long time he became discouraged, and calling his dog -Onhagwio,[380] he said, “You failed to watch my wife while I was gone. -Now you must find her.” Then he watched the dog as it ran round and -round, coming back to the spring; finally it stopped scenting the -ground, and looking into the air, it sniffed. All at once the dog ran -off northward, looking up all the time as if it saw tracks (but -trailing a faint scent in the air). The man followed. After a while -they came to the spot where the arrow fell. There were tracks on the -ground. The dog barked and began to run faster, the man urging it on. -As they neared the woman, the man who had been at the spring stood -before her. He put her again into an arrow, saying, “You will come down -on an island in a lake, and you must run across this island in all -directions.” When the husband and the dog came to the place where she -met the man they lost her track. Again the dog scented, and finding the -trail in the air, followed it. When they reached the lake, the man -changed himself into a flea, and going into the hair behind the dog’s -ear, held on. Then the dog swam to the island, on reaching which the -flea turned to a man again. Coming to the spot where the arrow fell, -they found her tracks, which they followed across and around the -island. As they neared the woman, the man again stood by her, and -putting her once more into his arrow, said, “You will come down on the -shore of the lake; then run as fast as you can. I can help you no -longer, but you will soon reach a village, where you will find some one -to help you. You may see now who I am.” As he turned to go away, she -saw that the man was a Djondjongwen.381 - -The dog arrived at the place where the tracks disappeared on the -ground; here he found the woman had crossed the lake. Again the man -turned to a flea and the dog swam with him to the shore. Having found -the woman’s footprints, they followed them. As they were getting very -near, so near that she could hear the dog bark, she came to a lodge in -which a man was sitting, making flint arrowheads. His name was -Hathegwendonnis.[382] The woman asked him to help her. He said. “Go on -as fast as you can; the man in the next lodge will help you. I, too, -will do all I can to aid you.” When the dog and man came to the lodge, -Hathegwendonnis threw toward him a handful of flint. The flint flew in -every direction; wherever it struck it tore up trees and earth. But the -dog ran at Hathegwendonnis and, seizing him by the back of the neck, -shook him until he was dead. The woman reached the second lodge, where -she found a man making nets. His name was Hadaeonnis.383 To him she -said, “I am running away; can you help me?” He answered, “Go on as -quickly as you can; you will soon come to a cabin, and the people who -live there can help you. I will do all I can.” When the man and dog -came to the lodge Hadaeonnis threw his net, which caught them, winding -round and round them. For a long time they struggled; at last, breaking -through the net, the dog ran at Hadaeonnis, seizing him by the neck, -and shaking him until he was dead. In the third cabin the woman found -four men. When she had asked them for help, they began chopping down -great dry trees, which they piled on her tracks. Soon they had a high -pile, and setting fire to the wood, they stood waiting, two at each -end. When the dog and the man came to the fire, the dog wanted to go -around, but the man, seeing that the tracks led into the fire, said, -“No; you must go through.” When they came out on the other side, both -dog and man were nearly dead. The eldest of the four men said, “We will -shoot and kill them,” but they found shooting had no effect. Then the -older man said, “We will catch them and pull out their hearts.” Having -caught and killed them, they pulled out their hearts; these they put -into a red-hot kettle, which the old man had heated over the fire. The -hearts flew around and around in the kettle trying to get out, but the -men shot them until they were dead and burned up. - -Now the old man, whose name was Deoneyont,[384] went to the cabin and -told the woman she was safe. He said, “You must rest four days; then -you can go home.” When the fourth day came the old man said, “It is -time to go. Your home is in the south. As you travel, you will know -where you are.” In the afternoon she met a man who said, “Toward night -you will see something to eat.” She traveled all day, and in the -evening she came to a stump, where she found a part of Ononda -onoqgwa.385 She thought this must be what he meant, so she ate it; then -she went on until dark. The next morning she started again. In the -afternoon she met the same man, who told her she would soon find -something to eat. Toward night she came to a stump, where she found a -pot of hulled corn. On the following day, when she awoke, the man was -standing by her; he said, “You are near home, so I shall leave you -here. I am one of those whom you call Hadiwenodadyes.”386 Starting on, -she soon came in sight of an old cabin. Then she came to a spring which -she knew, for it was the spring where, when a girl, she used to get -water. Going to the cabin, she found all her people, who looked very -old. She said, “Mother, I have come.” All were very glad and said, -Nyâwen. - -[The narrator thinks the net-maker was a spider.] - - - - - -102. GAQGA AND SGAGEDI [387] - -A brother and his sister lived together in a lodge. The brother never -allowed his sister to go outside. When he went hunting, he did not fail -to tell his dog to stay at home and to bring whatever his sister -wanted. - -One day when her brother was hunting the sister wanted water; not -seeing the dog she thought what harm could it do for her to go out and -bring back water as quickly as possible. She ran to the spring, and -stooping down, filled the bucket, but as she straightened up and -rested, putting the bucket on the edge of the spring, someone, grasping -her from behind, carried her away through the air. The dog came on the -run, and barking loudly, made a spring into the air to catch her, but -he could not reach her. On hearing the dog bark, the brother hurried -home. Finding his sister gone, he said to the dog, “You have caused me -great trouble.” The animal felt the rebuke so keenly that, putting his -head beneath his body, he became a stone. - -Gaqga, the man who had stolen the young woman, took her to an island in -the middle of a lake, where she passed some time. Every day Gaqga would -go away, returning with dry fish which he found on the shore. Sometimes -he would bring pieces of human flesh, which he ate himself; afterward -he would send the young woman to get water for him to drink. - -One day when the woman went to the edge of the island for water, a man -stood before her, who said: “I have come to tell you that the man who -is keeping you is very hungry, and has made up his mind to kill you -tomorrow. He will tell you to bring water to fill the kettle; as soon -as you do this, he will seize his club to kill you. You must run behind -the post on which the kettle hangs. He will strike the post and break -his arm. Then come to this spot as quickly as you can.” The next day -Gaqga acted as the man said he would. When the kettle was full, seizing -his heavy club, he struck at the girl, who ran behind the post; as his -arm came down with the club it struck the post and it broke. The woman -ran to the lake. The man was there with a canoe. Both got into it, and -the man pushed out into the lake. This man was Sgagedi. After a while -Gaqga’s arm felt better, so he followed the girl to the water. Seeing -the canoe far off on the lake, he was very angry, saying, “This is the -work of Sgagedi.” As the canoe was approaching shore, the girl saw a -lodge near by. When Sgagedi stepped into the canoe, he divided himself, -one half sitting at each end of the canoe. As the canoe struck land, -the half of the body which was at the stern was raised and thrown -forward, whereupon, striking the front half, it was joined thereto, so -that the two parts became a whole man. The girl was sitting in the -bottom of the boat, when the mother of the man came to her, saying, “My -daughter, come with me,” and led her to the lodge. She was now -Sgagedi’s wife. Every time he went out on the water he divided himself, -one half sitting at each end of the canoe. As soon as the canoe touched -land he became whole again. All his life he had been traveling around -on the lake in this way, liberating people captured by witches. - -After a while the young woman gave birth to twin boys. As soon as they -were born the old grandmother threw them into the lake; as they touched -the water they began to paddle and quickly swam to shore. Again she -threw them in the water, but in a moment they were back again; then she -threw them far out into the lake. When they swam to shore she said, -“That will do.” They now began to run around and play. They grew very -quickly and after a while said to their father, “We think you ought to -rest, so you would better stay at home and let us go out in the canoe -and do your work.” “It is well,” replied the father. - -Thereupon the twins started off in the canoe, and after rowing some -distance one said to the other, “See! there is something on the land -that looks as if it were falling to pieces.” “That is true,” said the -other brother; “let us go ashore and find out what it is.” So they -landed, and going to the spot they found an old lodge lying flat on the -ground; within was something breathing, which they discovered was a -very old man. They got him out of the lodge, and one of the boys said, -“This is our uncle, and we must carry him home.” The man consented to -go with them. As they were leaving the place he pointed to a large -stone, saying, “That is my dog.” Striking it with a switch he said, -“Get up,” whereupon the dog got up, shaking himself and stretching, as -is the custom of dogs. They traveled on until they came to the water, -with the dog following them. Then all got into the canoe and the boys -paddled across the lake. When they reached home the boys said, -“Grandmother, we have found our uncle.” On looking at the old man, she -was convinced that he was her brother. Now the boys said to their -grandmother, “You must marry our uncle.” “It is well,” replied she. -After that they all lived together very happily. - - - - - -103. DAGWANOENYENT AND GAASYENDIETʻHA [388] - -There was a large village of people provided with plenty of meat, who -lived happily. Among these people was a man who lived at one end of the -village, whom few noticed. - -One night this man had a dream, in which his Dream Spirit said to him, -“Something is going to happen to the people of the village, so you must -notify them to move away within ten days.” In the morning he went to -the center of the village, and having gathered the people together, -told them his dream. Some of them believed and some did not. Five days -later, all those who had believed his dream joined those who had not -believed and paid no further heed to the warning. - -On the fifth night the man dreamed again. This time his Dream Spirit -said to him: “We know that all the people do not believe you. Now save -yourself. Start within three days, taking your bow and all your arrows -with you. About halfway up the high hill east of the village you will -find a large hollow rock; enter this cavern, and you will find a -subterranean passage running toward the village. Look through this -passage, and you will see all that is going on in the village. The -people will be destroyed. At midday of the tenth day a great cry will -be raised by the people, such a cry as you have never heard. When it -begins to die away you must commence to shoot through the passage, for -the monster that destroys the village will track you to this place. You -will save your life if you shoot all your arrows before the monster -reaches the underground passage. When your arrows are gone, come out of -your hiding place and go to the place where the monster has fallen. -Then take a small piece of its skin together with the hair (which is -very long) from the back of its head; this will be of use to you, for -it has great orenda (magical power). This monster is called -Dagwanoenyent. You must wind the hair around your body next to your -skin and declare at the same time that there is nothing that you can -not do. At night when it is too dark for you to be seen, go northward a -short distance, and you will find a tree upturned by the roots. Go -around the roots—you must not be frightened, for I will give you -something which will be of great service to you.” - -The morning after this dream the man seemed very gloomy and unhappy. -When the time came, taking his bow and bundle of arrows, he started; -going eastward, he soon began to climb the mountain (he did not take -his family, for all believed not in his dream). Just as the sun set he -came to a large rock, in the opposite side of which he found an -opening. Entering here, he kept on until, as he thought, he arrived -directly under the center of the rock; there he found a room high -enough for him to stand in. (There was stone all around, but the bottom -was earth.) He now remembered the subterranean passage, and looking -around, he found it; then he lay down to sleep. The next morning when -he went out there was a deer standing close by, which he killed and -skinned. Having roasted some of the venison, he ate it for breakfast. - -Then the man went on top of the rock, which he found large and level. -The tenth day, as he sat on the rock he heard a great noise coming from -the south, but he could see nothing. After a while the sound seemed to -approach the village, whereupon he saw something that looked like -smoke. He saw, too, that the trees in a very wide area were uprooted -and were falling toward the village. As the terrible noise neared the -village, he went under the rock, where he took position opposite the -underground passage. As he looked through it the village seemed to him -to be right at hand. In a short time he heard a terrible outcry, which -was the screaming of the people in distress. He could see that the huts -were hurled up into the air and torn to pieces. He could also see the -Monster eating the people. When all the rest were eaten, it missed one, -and laughing, said, “The world is not large enough for him to hide in.” -Then the man saw that the trees bent toward the east, and from this he -knew the Monster was on his track. Stringing his bow, he began to shoot -through the underground passage as rapidly as possible. When but few of -his arrows remained the noise seemed to be rapidly approaching. -Finally, when only two arrows were left, he saw a great Black Monster -[389] approaching. Thereupon he shot the last arrow. At that instant -the roar and noise ceased, and the Monster fell; he heard it say, “It -is dismal (awendonyat); you have killed me.” The man said, “I will go -and see this creature.” On going to the place where the head lay, and -examining it, he discovered that every arrow he had shot was in the -head. As he stood there, thinking, he said, “I must do as I was -commanded,” so he took part of the scalp from the crown of the head, -with the long hair hanging to it. This he tied around his body, saying, -“You must always help me and not let me be overpowered by anything.” He -then climbed the remainder of the hill, reaching the top quickly, for -he could now go very fast. On looking around, he found a place to build -a brush hut and began work. In a short time he had completed the hut. -Then he said, “I must have plenty of meat,” and going out, he saw deer, -bear, and all other kinds of game in great numbers. Having killed what -he wanted, he skinned the deer and the bears. In doing this, he merely -took hold of the skin of the head and pulled it off. After he had -skinned the animals, he put up hurdles in brush arbors, on which he -placed the meat to dry. - -It was still the day on which he killed Dagwanoenyent. When it began to -get so dark that he could not distinguish objects, he started, as his -dream had said, toward the north. He had not gone far when he came to a -fallen tree with the roots turned up. On starting to go around this, -when halfway around, he saw Gaasyendietʻha, which had its great mouth -open and seemed very angry. When the Gaasyendietʻha saw that the man -was not frightened, it began to laugh; then, changing itself to a man -(human being), it said: “You must take one of my teeth out. This will -be of great use to you, for it will enable you to change yourself into -any form you wish.” The man took out one of the double teeth, the one -farthest back in the jaw. At this Gaasyendietʻha said: “You shall live. -You shall have full magical power in your possession, but you and I -must always counsel with each other, especially if you are in trouble; -now we must part.” Immediately Gaasyendietʻha, resuming his natural -form, flew off through the air. - -Going back to his hut, the man made up his mind that this should be his -home hereafter. He remained in the hut one year; at the end of that -time, getting lonely, he thought of the people, and said to himself: “I -will go and see whether I can find anybody.” As he started he turned -himself into a Gadjidas [390] and flew toward the southwest. He did not -know how far he might go before finding people, but, as he soared high, -he kept looking down on the earth. After a time he saw something -directly to the west which made him think people were living there, so -he came lower and lower. When near the ground he saw a village and -said: “Well, I shall eat up all the people that live here, but if I -find a good-looking woman, I shall take her home.” Then he turned -himself into a Ganiagwaihegowa, and, beginning at the first house, he -ate all the people. When he thought he had eaten everybody and had seen -no woman that suited him, he saw away off on one side of the town a -little hut from which smoke came out. Going there, he found an old man -and a woman with several children, all of whom he ate. Then saying, “I -have finished,” he changed himself into a man. He stood around a while -and then, seeing a little trail, followed it. He had not gone far when -he met a woman who was very handsome and whom he liked at once. As they -talked together he asked: “Where do you live?” “Oh! right over here at -that lodge,” she replied. He said, “You would better go home with me, -for there is no one living there; all the people are dead.” “I must see -first,” she answered. They then went back to the village. She led him -to the last hut, in which he had found the old man and woman with the -children. She was their daughter. Finding only the blood on the ground, -she began to cry. He laid his hand on the top of her head, and as he -touched her she instantly became senseless; whereupon he shook her, -causing her to become a small gnat. Changing himself into a hen hawk -and putting the gnat (ogenhwan) under his wing, he flew off in the -direction of his home. In a short time he was there, and, changing -himself into a man again, he took the woman from under his wing and -shook her back into her natural form and size. Then he said: “This is -our home; you must stay here and take care of the meat and the lodge.” -She obeyed, while every day he went off to hunt. - -One night some time afterward, as they sat in the hut the man heard a -noise outside, as though some one were coming on a run. Suddenly the -door opened and a man came in. They greeted one another. “I have come -again,” said the man. “I find that you have made yourself into two -persons now. I am here to warn you. A great monster has become very -envious of you and has said, ‘There is a man over yonder who has become -magically very powerful, and I have determined to try to overpower him -and to eat him.’ Tomorrow at noon this monster will come. You must go -eastward until you reach a large hill of stones, half as high as the -highest mountain, not far from here. The place will be your only refuge -when this monster attacks you. Get up on these rocks, and when it -approaches you, you must jump from one rock to another. It will jump -after you, but when it fails to reach you and falls, you may feel safe. -We will then take care of it. This is what I had to tell you, so now I -shall go.” The man and his wife went to sleep. The next morning the -woman, noticing that her husband was gloomy, said, “What is the -matter?” “Nothing, except I am thinking of what will become of me today -at noon.” (She had neither seen nor heard the strange man who had -spoken to her husband, although she was present. They two were so -powerful in orenda that only they heard what was said.) The husband, -walking up and down, seemed to be very uneasy. - -As it neared noon, leaving his wife, the man started for the rocks. -Seating himself on the top of the highest rock, he waited. Just at -midday he heard a great noise, a distant howl; then he heard another -nearer; then a third howl, just at the rocks. Now by way of defiance he -gave a whoop, calling out, “I am the strongest of the strong. Nothing -can overpower me.” The source of the sound was a bear, the oldest and -strongest of the great bears. As it came up, it leaped on the rocks -where the man stood, whereupon he jumped on the next rock, with the -monster close behind him. In this way they kept leaping from one rock -to another, being ever about the same distance apart, until the man -began to feel tired and faint, and as he looked ahead the next rock -seemed farther off than any of the others had been. Making a greater -exertion, he just reached it. The bear was close behind him, but as it -sprang, it fell short, just striking its jaws on the edge of the rock. -The man looked over the edge of the rock and then jumped to the ground. -As he struck the ground, looking behind him, he saw the rock from which -he had leaped turn over and fall on the monster, killing it. “That is -what I said; there is nothing that can overpower me,” the young man -thought. He then went back to his hut very happy. His wife asked what -had happened to him. “I have killed a monster bear that came to destroy -me,” he replied. - -Now all went on as usual. One day after the man returned from hunting, -as he and his wife sat by the fire they heard a man approaching the -hut, and they kept listening until he came to the door. When the man -opened the door, there stood his friend. For the first time now the -woman saw him. They greeted each other. The guest said: “The time has -come when your life is again in danger, but I will try to save you and -your wife. I will tell you what to do. Rub your hands on your wife’s -head and she will turn to Osʻhada;[391] then you must tell it to follow -you wherever you go. It will not be well for you to stay here; you must -go away, but remain here as long as you can after your wife has gone. -She must start immediately after you change her into Osʻhada, and when -you have given up all hope of being able to stay, then flee directly -toward the south. Tomorrow morning as soon as you get up, you must do -as I have told you. I shall go now and we shall meet again.” - -Thereupon the visitor started off. The man and wife began to talk. They -did not know what to do. In the morning the man rubbed her head, -saying, “Let my wife become Osʻhada.” At once she became Osʻhada and -rested on his hand, while with the other hand he rubbed it off in the -direction it was to go. Then piling up all his meat, he said in a loud -voice, “I give this meat to you, all flesh-eating animals that live in -the woods.” He now went toward the southeast from his lodge to a very -large elm tree, which was smooth up to a great height, where branches -formed a crotch. Climbing the tree, he sat in this crotch. Soon he -noticed that he felt faint and very weak at intervals, and he thought -that there must be near him something mysterious. He looked around -everywhere, but saw nothing. Taking out the tooth Gaasyendietʻha had -given him, he dampened it with spittle; then having rubbed his finger -over the tooth, he passed it over his eyes, saying, “Now I can see -everything that is going on, even down in the ground.” On looking into -the ground, he saw, deep down, a tree and on the tree a great monster. -He sat still, watching it as it slowly climbed the tree. As it came -near the top, the faint feeling grew stronger on the man. He saw that -the animal was a Djainosgowa,[392] the greatest of the Djainos family -of monsters. This Djainosgowa had determined to overpower the orenda of -the man. It came up out of the ground and up into the heart of the tree -on which the man was sitting. As it came nearer and nearer, the man -leaped to another tree. At that instant the Djainosgowa, coming out at -the place where the man had been sitting, said, “Guhge sedjinoⁿ (You -are indeed somewhat of a man, but I am determined to overpower you in -orenda).” Thereupon the Djainosgowa leaped toward the man, but the man -jumped to another tree, and then from tree to tree, the Djainosgowa -following. There was a great rock at the brink of the hill to which the -man ran; from this he leaped through the air across the great valley to -a mountain far away. Thence he ran directly southward, right along the -top of the mountain, descending on the other side to another very wide -valley. He ran across this valley and had begun to ascend the mountain -on the other side when he heard the monster in close pursuit. It -continued to run all night. In the morning he came to an opening, on -the other side of the valley. It was nearly dark, but the man continued -to run all night. In the morning he came to an opening, on the farther -side of which he could discern a hill and smoke arising. As he came to -the foot of the mountain, he stopped, and turning around, he saw that -the monster Djainosgowa had gotten to the opening. Raising its paw, it -struck the man’s footprint on the trail. Instantly the man fell to the -ground. As he fell, his friend appeared and said: “Get up; you cannot -live if you fall this way.” So saying, he pushed him into a run, -telling him to hurry. The man then felt stronger and again ran fast -from valley to valley, with the Djainosgowa always about the same -distance behind. All at once the man fell again. Immediately his friend -was there, and put him on his feet, saying, “Keep up your courage,” at -the same time pushing him into a run. Again he felt stronger and ran -fast. He ran all night. It was a very dark night and he struck a great -maple tree, going straight through it; this happened many times during -the night, whenever he hit a tree. - -For eight days and nights the monster chased him. When it discovered -that the man went through trees it threw its power ahead of him, making -the trees so hard that the man could no longer go through them. On the -ninth night the monster commanded a terrible rainstorm to come and the -night to be so dark that the man could not see where he was going, but -the man ran on until midnight without hitting a tree. Just at midnight -he struck a tree and was thrown far back. At that moment his friend was -there, who said, “Do all you can; exert yourself”; and taking hold of -his hand he led him. The two went and traveled a great deal faster than -the man had gone alone, unaided by his friend, Gaasyendietʻha, the -Meteor. The two ran together until daylight, when the friend left and -the man went on alone. This was the tenth day and he began to be very -tired and faint, but still the monster was approaching and its strokes -on his tracks were frequent, so that the man fell often. The chances -seemed against his escape. Night came and the Djainosgowa made it -terribly dark. Running against a tree, the man bounded far back, but -fortunately the Djainosgowa was so near that he fell behind it. The -Djainosgowa, having likewise struck the tree, was also thrown back. At -once the man was up and running forward again. The Djainosgowa was just -upon him and was reaching out to grasp him when the man fell, as it -seemed to him, into a hole in the ground. He thought, “Well, I am near -my end. When I strike I shall be dashed to pieces.” He kept falling, -and as he fell he grew sleepy. Looking up he saw the monster coming -down the side of the hole, winding round and round. Thereupon the man -went to sleep. After a long time he woke and was still falling, and the -monster was still pursuing him. At last the man landed on his feet. He -seemed to have come out of the hole, and on looking around he saw a -beautiful country. Saying to himself, “My friend told me to go toward -the south,” he ran in that direction. As he went on rapidly he saw the -Djainosgowa coming toward him very fast, and thought, “Now I shall -die.” As it came near the monster turned itself into a man. The runner, -closing his eyes, kept on thinking, “I will not be looking at him when -he reaches me.” He ran until he thought it was a long time to wait to -be seized; then he opened his eyes and looked around, but he could not -see the Djainosgowa, but still he kept on running. - -Soon the man came to a lodge, which he entered, finding within an old -man, who, looking up, exclaimed: “Oh, my grandson! I am glad you have -come. I have been waiting for you a long time. You are bringing with -you what I have wanted to eat for a long time. So go back there and -stay. The Djainosgowa and I will fight alone. We will see whether it is -as powerful as it thinks it is.” Soon the noise of the monster’s -approach could be heard. Coming to the lodge, it asked, “Where is the -man I have been chasing?” The old man said, “Here I am.” “No; you are -not the man,” Djainosgowa replied. “I am; but if you think it is some -one else, you shall not find out until you overpower me,” retorted the -old man. The Djainosgowa said, “Come outside; there is not room in -here.” “Very well,” replied the old man, and, arising, he went out. -Then they began to fight. Whenever the animal bit the old man, tearing -open the flesh, it immediately came together and healed. The old man -tore off the forelegs of the Djainosgowa. They fought until the -Djainosgowa was torn to pieces and the old man convinced himself that -the pieces were not alive. Then he hung up the meat in the lodge and -said to his grandson: “Come out! I have killed the monster you were -afraid of. I am very thankful, for I have been wishing for this kind of -meat for a long time.” The old man boiled the meat in a large kettle, -not leaving a particle. In a small kettle he cooked bear’s meat for his -grandson. As the meat was boiling, he put corn into the pounder and -with only a few strokes it became corn meal; then having made bread, he -began to eat. He was constantly giving thanks for the meat he was -eating. At last, when he had eaten every bit of the great Djainosgowa -he said: “I thank you, my grandson, for this will last me for a great -many tens of years. You must stay with me until you are rested and -cured, for you have been infected by the orenda (magic power) of this -great monster.” - -One day the old man said, “I want you to see what I have planted.” A -short distance from the lodge they came to a field where something was -growing. The old man said, “This is called onĕñoñ.” There were great -tall cornstalks with ears of corn on them as long as the man was tall -and kernels as large as a man’s head. The field extended farther than -the eye could see. The old man said, “Let us go on the other side.” -There the young man saw another field, where all varieties of corn were -growing. Going on, they came to a third field, whereupon the old man -said, “These are squashes.” They were very large and in great variety. -Passing the squash field, they went to the old man’s lodge. - -The next day, after he had rested, the grandson, having bade the old -man good-by, went on. He traveled many days and finally came to a large -opening, where there was a village. After thinking a while, he went to -the lodge of the chief, who received him well. The chief’s daughter, -looking at him, asked, “Have you ever heard of a man sending his wife -off in the form of Osʻhada, a vapor?” He thought and thought this over; -he had entirely forgotten about it. After a good while, remembering the -past, he said, “Yes; I myself did that.” “I thought I recognized you. I -am your wife,” declared the woman. They were glad to be together again. - - - - - -104. DAGWANOENYENTGOWA SʻHAGODIGENDJI [393] AND YENONSGWA - -Dagwanoenyentgowa Sʻhagodigendji, the eldest woman of her people, lived -in the woods with two grandchildren, a boy and a girl. - -One day, when the old woman had gone on a journey, a Yenonsgwa came to -the lodge. Picking up the younger child, after speaking kindly to her -and saying that she was a pretty little thing, the Yenonsgwa swallowed -her. Then she began to talk to the boy, telling him how well he looked, -but did not kill him. Sitting on the bed, she told the boy that if he -would get on her back she would take him out to look for his -grandmother. Accordingly he climbed on her back; but soon becoming -frightened, he grasped her so tightly that he became fastened to it, so -he could not get off, although he tried hard to do so. The Yenonsgwa -started off, but went in a direction different from that where his -grandmother was. The boy told her so, but she said: “Oh! we shall soon -come to the place where she is.” The Yenonsgwa woman went very far into -the woods, and the boy began to cry for his grandmother; he cried so -hard that Yenonsgwa told him to get off her back. She did not like to -hear him cry, and, moreover, she wanted to eat him. But he did not get -off, for he could not do so. Yenonsgwa could neither get her hands -around to pull him off, nor could she turn her head to bite him; she -could not get at him in any way. Knowing this, the boy clung to the -middle of her back, for he knew also that she would eat him if he -slipped down. They traveled thus for many days. - -When the grandmother returned home she found that the boy and girl were -not in the lodge, and she became very uneasy. She searched everywhere, -but found no traces of either. After a while, finding the tracks of the -Yenonsgwa around the lodge, she guessed what the trouble was. The old -woman followed the trail of the Yenonsgwa, saying that she was bound to -get her grandchildren back. - -Yenonsgwa tried to get the boy off, even rubbing him against a hickory -tree, but the boy said: “Oh! I like that. Rub harder.” At this she -stopped rubbing and went on. The grandmother, in the form of a -whirlwind, followed her, and Yenonsgwa told the boy that his -grandmother was following as a whirlwind, and would strike and kill -both. The boy was silent. Then looking around for a refuge, Yenonsgwa -found a hiding place in a deep ravine. There she dug a hole, into which -she went and covered herself with the earth which slipped down from -above. Now Yenonsgwa heard Dagwanoenyentgowa coming, and said to the -boy: “You can hear your grandmother coming if you listen.” Then the -Dagwanoenyentgowa rushed over the place where they lay. The boy shouted -to his grandmother, who heard him. Changing her course, she came back -straight to the spot where they were, blowing the earth off the hiding -place, so that Yenonsgwa was visible on the surface of the ground. When -the grandmother asked the boy whether he was there, he answered: “Yes.” -The Yenonsgwa, however, lay still, whispering to the boy: “Be quiet! -Your grandmother will see us.” The grandmother then called to the boy -by name: “Dagwanoenyentgowa, get off Yenonsgwa’s back.” Having done so, -he went a short distance from her inside the cavern. Then the old -woman, his grandmother, hurled great stones at Yenonsgwa, rending all -her clothes of rock and killing her. Thereupon the old woman took her -grandson with her toward home. On the road she said: “Never allow -yourself to be treated in this way again. Never let anyone maltreat -you. You can master all those people if you only use your orenda (magic -power), for you are a Dagwanoenyentgowa like myself.” The old woman -remained at home a few days with her grandson. - -Meanwhile some of the Yenonsgwa’s people found her trail, which they -followed until they came to the place where her clothes were rent and -scattered, and she lay dead. When they asked, the spirit of the -Yenonsgwa told them that the old woman had killed her and had rent her -coating of stone. The men of the Yenonsgwa’s people now resolved to -collect a large company of their people to kill the old woman, -Dagwanoenyentgowa. - -While they were preparing for this, the old woman, while she was out on -one of her journeys, found out their plans. When she heard the news of -the intended attack she said to her grandson, “We must get your sister -out of the belly of the Yenonsgwa, for she is sitting within, crying -for me all the time.” So they set out from home, and when they reached -the place where Yenonsgwa lay dead the old woman, having built a little -fire, began to burn tobacco on it for her granddaughter, saying, “This -is what we like; this is what we like.” She burned perhaps half a pouch -full and kept pushing the smoke toward the Yenonsgwa’s body, saying, -“This is what we like. Do you come out of Yenonsgwa’s body.” Still no -sign of the granddaughter; she did not come out of Yenonsgwa’s body. At -last the old woman said: “We must have more help. You have a great many -relatives—uncles, aunts, and cousins. We must call them here.” So -saying, the old woman, the Dagwanoenyentgowa, called them loudly. They -came one by one. There was a great number of them. They broke up and -removed all the clothing of the Yenonsgwa, which they threw away, -leaving the body naked. Then the old woman built a fire at Yenonsgwa’s -head, on which she burned tobacco. All the Dagwanoenyentgowa walked -around the fire, each throwing tobacco into it, saying, “This is what -we like; this is what we like.” After each one of them had gone around -once and had thrown tobacco into the fire once, the young girl started -up in Yenonsgwa’s body, panting for breath. Soon she arose, and walking -out, said, “How long have I been here?” The people gave her tobacco to -smoke. She inhaled it until she gained her full strength. Then all went -home—the old woman with her two grandchildren to her lodge, and the -other Dagwanoenyents each to his own place. - -After they had been home a while a Yenonsgwa came to the old woman’s -lodge, who talked pleasantly and inquired how they were. Finding out -that they were only three in number, the Yenonsgwa went back, thinking -it would be a small task to kill them. After the Yenonsgwa had gone -away the old woman said, “We are in trouble now. There is a great -number of these Yenonsgwa people leagued together against us. They are -assembled somewhere around here. When this struggle commences we do not -know whether or not we shall be able to come home here again.” As soon -as she had finished talking with her grandchildren the old woman went -out and called loud and long, “Dagwanoenyentgowa! Dagwanoenyentgowa! -Dagwanoenyentgowa!” The girl did not know what that meant, so she asked -her grandmother, who told her, “I am calling your relatives to help us. -You are a Dagwanoenyentgowa, too.” They came one by one. When all had -come they numbered 60, besides the old woman and her grandchildren. -Dagwanoenyentgowa Sʻhagodigendji said that each one must have a round -stone to strike with, just heavy enough to handle well. They had barely -gotten the stones when the Yenonsgwa began to appear, thousands and -thousands in number. The Dagwanoenyentgowa were frightened when they -saw them, but the old woman who led them said, “We must separate and -attack them singly. You must keep the stones in your hands. Be firm and -have the faith that you will kill with one blow each one you hit and -you will do so.” [394] Then the Dagwanoenyentgowas ran off in different -directions, with the Yenonsgwa chasing them. Whenever they had the -chance the Dagwanoenyentgowa struck and killed a Yenonsgwa, and so they -kept retreating and killing the Yenonsgwa for a long distance. The old -woman told all her people to go up a high mountain on the south ahead -of them and to continue fighting as they went, saying, “When we all -reach the top we will go down a little on the other side, and the -Yenonsgwa will come to the top, and we shall then strike them. One part -of us will strike them from the east and the other from the west side, -and we will get behind them and drive them into the great ravine on the -south side of the mountain, where a river runs, and they will all -perish there.” On coming to the mountain top, where there was a large -space, and looking around the Yenonsgwa saw nothing of the -Dagwanoenyentgowa. They looked on every side, but could see no one, -whereupon they thought that the Dagwanoenyentgowas had gone for good. -They had not stood there long, however, when they heard the sound of -wind below them on the mountain on both sides of them. The sound grew -louder and louder, and presently the Dagwanoenyentgowa struck them on -both sides, and uniting in their rear struck them there also. So -terrible were the attack and the power of the Dagwanoenyentgowa that -they tore all the trees out by their roots and swept the earth from the -top of the mountain, hurling the trees and earth into the ravine and -river below. The dead Yenonsgwas were piled up on one another like -rocks in the river bed and along its banks. The Dagwanoenyentgowa were -now dancing on the mountain top, when the old woman said, “We have -hurled the Yenonsgwa down there now and we would better finish them. -Let half of you go along the ridge running south from this mountain -east of the river and the other half on the western ridge and blow all -the trees and stones and earth into the great ravine.” They did so, and -when they came together they had stripped the mountain spurs naked. The -river forced everything to the end of the ravine, piling up the débris -in a great dam, so that the river became a lake on the south side of -the mountain, which is called Hadiqsadon Genonsgwa ganyudae.395 - - - - - -105. THE TWELVE BROTHERS AND THEIR UNCLE, DAGWANOENYENT - -Once there lived 12 brothers who were great hunters, and who dwelt very -happily together. Everyone knew that they excelled in whatever they -undertook, for they had great magical powers and were honest. - -Every morning the brothers would start off in different directions to -hunt, and would return in the evening. The eldest brother seemed to -understand best the women, who went around the world to destroy men, so -he always avoided them. One day, however, while he was hunting he saw a -red-headed woodpecker drumming on the trees, making a great noise. As -he watched the bird, it went around the tree and then flew to another -tree and around that. Finally it flew to the ground, and, behold! a -beautiful young woman took the place of the bird. She said to the -hunter, “Are you not ashamed to point an arrow at a woman? Come and -talk to me.” Thereupon he went up to her—this was the last thing he -remembered. She took him to a high rock where stood another woman, who -said “Let his bones come to the ground,” and his body fell, becoming a -heap of bones. Great piles of human bones lay around this rock, for -many men had been decoyed to the place by the first woman and destroyed -by the other. - -Night came, and as the eldest brother did not return, the remaining 11 -said that some evil had befallen him, and that he would never return. -As predicted, he never came home; his mat remained vacant, and they -left everything as it was and mourned him as dead. - -After a long time another brother was missing one evening and he, too, -never returned. Later it was learned that while walking along in the -woods he came upon two women, who with their wiles put him to sleep. -One of them said: “Let us put him into the ground until mold appears -all over him—he shall be alive—and let him remain there until his uncle -finds out where he is and rescues him.” - -Now, the 10 remaining brothers were greatly alarmed, and they told -their youngest brother, whom they loved very dearly, that “he must stay -at home and not go roaming about the forest, for he was young and did -not know the world as well as they did.” - -Again many moons passed, and then one night the third brother was -missing. The others knew he must be dead, or he would not have failed -to return when night came. Now, three mats were vacant, and the -remaining brothers were almost heartbroken. - -Time went on, and one brother after another had disappeared, until only -two were left—the second and the youngest, and there were 10 empty -places. Then the elder said to his younger brother: “You must not go -out of doors. You must stay close at home, where no harm can come to -you, for you are all I have to depend on when I grow old.” “But,” said -the younger, “it may be that our brothers are still alive and are being -kept captive and tormented by the spell of some magic power. I wish to -go in search of them.” “No; you can not,” replied the elder; “you are -still young. But we have a great uncle, who knows everything. He is a -terrible man; no one can go near him. He could bring our brothers back, -if we could get to him, but the trouble is he would not know that we -are his nephews, so we would be destroyed. He is Dagwanoenyent. He -lives on a rock. His long hair sweeps the ground, so that all around -the rock it is as smooth as ice; and he has enormous eyes.” [396] “I -must go to see this uncle,” said the younger, “and find out where our -brothers are.” “You will travel the wide world over and never find them -unless he tells you,” came the reply. - -“What does he live on?” asked the younger. “He gnaws the bark of -hickory trees,” answered the elder. “That is an easy living. I will get -plenty of it,” said the younger, and having cut down the largest -hickory trees he could find, he took off great blocks of bark for his -uncle to eat. Then he made himself six arrows, each arrow being a great -tree. He would lift the tree out of the ground by the roots. “I want -you to be small,” and made an arrow of it; the blunt end of the arrow -was the butt near the roots. The elder brother did not know that these -arrows were large trees. He was afraid to have his brother go and put -but little faith in his success. While the younger brother was making -his arrows he practiced running. One day while so engaged he thought he -heard a groan under his feet, as it were, and going back and forth he -found the exact place whence it seemed to come. It was as though he ran -over a man and each time hurt him fearfully; so digging down into the -ground, he found a living man, whose features were perfect but whose -face was covered with thick mold. He took him home to his elder -brother, saying, “We have plenty of bear’s oil, and you can anoint him -until he regains his natural skin.” The newly found man could neither -see nor hear. - -The elder brother told the younger to run toward the north. The next -morning the latter started, having cautioned the elder to stay in the -lodge while he was gone, as he would bring his uncle home with him. He -ran for several days until he came near the place which his brother had -described. Possessing magical power over a mole, he said to it, “You -must carry me under the ground so that the leaves shall not rustle. -When we are very near my uncle, Dagwanoenyent,[397] let me out.” -Thereupon he entered the mole, which ran on until they were near the -Great Head, when he looked out. He was almost afraid to come forth, so -terrible was this enormous object, but he sprang out of the mole with -his arrow drawn, crying as he did so, “Uncle, I have come after you!” -Away sped the arrow! As it whizzed through the air it grew to the size -of a large tree. When it hit the Great Head above the eyes, with a loud -laugh the latter, rolling off the rocks, swept along in the air, making -a broad track of fallen trees as it passed through the forest like an -immense cloud. The young man kept ahead by running with lightning -speed. As the Great Head was nearly on him, he turned and shot another -arrow, which drove it back some distance, and again he got ahead. This -act he repeated whenever he was in danger of being overtaken, otherwise -he would have been killed by the big trees that fell in the track of -the Great Head. So on he ran for his life, and as his last arrow was -spent, he reached home. Each time the rebound of the Great Head -decreased, so it gained on him continually. - -While the pursued and the pursuer were still a long way off, the elder -brother began to hear a frightful roar and to feel a great wind rising. -Thereupon, saying, “My uncle is coming,” he opened the skin doors -(there was one at each end of the lodge) and put great pounders on -them, and made a big fire. When the younger brother reached the lodge -he took up the pounder, and as the Great Head came down to the -threshold and rolled in, both brothers began pounding it and kept on -doing so until it rolled almost to the end of the lodge and became -silent. At this the young man said: “I brought you here, uncle; now, -you must stay with us and tell us where our brothers are.” “I can not -stay,” replied the Head, “but I will help you, and your brothers will -come back.” - -By this time the elder brother, having rubbed nearly all the mold from -the man’s face, found he was his brother. The Great Head blew on the -body, whereupon the man became well and sound again. Now there were -three brothers. At night the Great Head would remain outside the lodge, -gnawing the hickory bark provided for it. After a time it said, “I can -not remain and must be going home, but I will take you to the spot -where your brothers are”; so they started off together. The Great Head -would make long leaps, springing high from the ground. It conducted the -young man to the woman on the rock. As they passed the first woman the -Great Head said, “We shall have to kill this woman.” She tried to make -the Great Head laugh, but it would not, saying, “Oh, woman! Come down -and be bones.” Enraged at these words, she tried to spit at the Great -Head, which repeated the words. The third time, both women rolled off, -and as they fell their bones made a noise like the pouring out of many -shells, and the Great Head said, “Scatter the bones.” So the young man, -gathering them up by handfuls, threw them in every direction, -commanding them to become such and such birds; and they became -birds—horned owls, hawks, crows, and woodpeckers—which disappeared in -the air. “Now,” said the Great Head, “you must work hard. Fit all these -other bones together nicely, giving to each body its own bones by -putting together as many bodies as you can. While you are doing this, I -will go off a long distance and then come back straight over this -forest. When I approach you will hear the roar of the wind, and -thereupon you must cry out to these bones, ‘Arise, or the trees will -fall on you.’ They will obey you. I will pass over them and go to my -home; if you want me again, you may come for me.” The young man went to -work with great haste and laid together many skeletons. Nearly all the -bones were arranged when he heard the deep roar of the wind and knew -thereby the Great Head was coming. Then he called out, “Arise, you -bones, or the trees will fall on you,” [398] and as the Great Head -swept with an awful noise over the skeletons, all sprang to their feet. -The bones of two skeletons were interchanged. One who from the shape of -his foot had gone by the name of Sharp-pointed Moccasins had but one of -his own feet, while the second man had the other, so both were -cripples. One of these men had been enticed from a great distance; he -was a man-eater and wished to commence a meal at once, but the young -man killed him with a single blow of his club. Among those now restored -to life were the nine missing brothers. Each man found whatever he had -brought with him and all separated; those who did not know where their -homes were went with the brothers. Thus, again, after many years the 12 -brothers were united. - - - - - -106. ONGWE IAS [399] AND HIS BROTHER, DAGWANOENYENT - -There was a man who had three nephews, and all lived in a lodge which -was divided into two parts by a partition. The old man lived in one -part and the young men in the other. There was no door between the two -rooms; they could talk only through the partition. The old man, -however, was an Ongwe Ias; he was a brother of the Dagwanoenyent who -chased the panther and her cubs. - -When the old man went hunting he always started on a run, and one could -hear the sound of his going. The young men used to go hunting, too. -Whenever the old man came home they could hear him throw down a -person’s body and cut it up; then they could hear him eating. Afterward -he would ask the boys whether they had all returned from hunting, -whereupon they would say, “Yes.” - -One morning after the old man had gone off the youngest of the three -started by himself. At a short distance from the lodge lay a big tree, -over which moss had grown everywhere. When he put his knee on this tree -to get over it he saw a man who had grown to the tree. The man said: “I -am glad you have come; I am tormented here. I think you would better -take me to your lodge. I will be a brother to you and stay with you as -long as you live.” “I do not think this would be well,” replied the -young man, “for our uncle is a man-eater; but I will go home and talk -with my two brothers, and tomorrow I will let you know our decision.” -That night when the old man got home he asked whether all had gotten -back. “Yes,” they answered. Then the youngest said to his uncle: “We -have found a man who wants to come here to be our brother and live with -us. You must not touch him.” The old man agreed not to injure him, -saying, “I will give him a name; he shall be called The-Found-One.” -[400] They brought the man in. When he had recovered his health he was -a swifter runner than the old man-eater. - -One morning all started off to hunt, the three brothers and -The-Found-One. In the afternoon the old man came back home and stayed -in his part of the lodge. At night he asked, “Are you all here?” One -answered, “No; our eldest brother has not come.” The old man was -astonished, and told the second brother that he must start early the -next morning and follow his brother’s tracks. - -In the morning the second brother started on the run to look for his -elder brother. After a while he came to a clearing, in the middle of -which sat an old woman; his brother’s tracks went straight toward her. -He made up his mind to inquire of the woman about him. Going straight -up to her, he asked, but she gave no answer. Then she struck him and -straightway he turned into bones. Now, two of the brothers were gone. -When night came and the uncle reached home, he asked the lone brother -whether all had returned. The youngest said, “No,” whereupon the uncle -said, “You must follow them and see what has happened.” - -So the youngest went out the next morning, and soon reached the opening -or clearing, where he saw the gray-haired woman. It came into his mind -that she was the cause of the trouble; so taking a start he ran and -then jumped on her back, asking “Have you seen my brothers?” Having -said this, he jumped off. After trying in every way to hit him, at last -the woman just touched him and thereupon the three brothers were gone; -he, too, then becoming merely bones, like the other two. - -At night when the old uncle returned he asked the fourth person, -The-Found-One, “Have your brothers come back?” “No,” was the answer. At -this the old man, astonished, said, “When you rise in the morning get -crotched sticks and make a platform on them; put as many stones as -possible on the platform, and then start in search of your uncle. You -can not help finding him. When you see him you must shoot him in the -forehead; then he will follow in the direction from which the arrow -comes.” The next morning, having made a platform, the man put on it as -many big stones as possible. After doing this, he started in the -direction the old man had pointed out. During the forenoon he heard a -big noise, and when he came out into a broad opening, or clearing, he -saw his uncle, Dagwanoenyent, on a great rock which he was eating, -biting off large pieces. On seeing him, The-Found-One shot an arrow at -his forehead, saying at the same time, “I have come for you, uncle.” -His uncle, the Great Head, followed him, and he shot another arrow. The -Great Head always followed the course of the arrow. After shooting -twice The-Found-One was back at the lodge, where he called to the old -man-eater, “Uncle, I have come.” - -Very soon they heard the noise of a great wind, and Dagwanoenyent came, -and standing on the platform, began to eat stones;[401] the sound of -his craunching could be heard a long way. The man-eater spoke to his -brother Dagwanoenyent, saying: “I sent after you, and you have come. -The three brothers have gone and have not come back. Now I am going for -them, and if I do not return, you will come after me.” The next morning -The-Found-One was alone. Dagwanoenyent came, and standing on the -platform, ate a stone, and called out, “Have they returned?” “No,” was -the reply. - -“Well, I am going after my brother; he ought not to eat men, if he too -gets lost.” With these words, Dagwanoenyent flew up high in the air. -The old woman knew he was coming, so shading her eyes with her hand, -she kept watch; presently she saw him approaching. Flying down where -she was, he bit at her, but she had disappeared; then he bit gravel. On -flying up he could see nothing. At last he hid behind a cloud and -watched until he saw her; thereupon, plunging down, he bit deep into -the ground, this time killing the old woman and letting out her blood. -Then he said to himself, “My brother should not eat people, if he is -such a coward that he can not kill an old woman.” - -Dagwanoenyent had to bring to life his three nephews and his brother. -The-Found-One came to the place where the old woman was killed, and -Dagwanoenyent told him to put the bones together, and then to go to a -big hickory tree near by and push against it, calling out, “Rise! you -people, lest the tree fall on you.” Having put together the bones as -directed, he pushed against the tree, at the same time calling, “Rise! -lest the tree fall on you.” At once all came to life, whereupon the -man-eater said, “I give up; I will never eat man again.” All went home -together, and are said to be living in some parts of the Rocky -Mountains now. Dagwanoenyent is living still. - - - - - - - -MEDICAL NOTE - - -107. NOTES ON THE MEDICINE NIKAHNEGAAH [30] [402] - -Solomon O’Bail, an aged Seneca, living on the Cattaraugus Reservation, -in 1884 had about a tablespoonful of the Great Bird-medicine in the -form of powder. - -Only a minute portion of this medicine, mixed with water, was needed. -In putting the small portion of the powder into the cup of water O’Bail -sprinkled a little on the east side of the cup, another portion on the -west side, and still another on the side nearest to the lips of the -patient. If all the powder remained on the surface of the water instead -of mixing with it, the indication was that the patient must die; but if -the powder dissolved completely in the water, this was taken as a sign -that the patient would live. When the powder would not mix with the -water the latter became of the consistency of sirup; but if it mixed, -the water remained clear. When the medicine would not dissolve in the -water the hochinagen [403] knew that there was no help for the patient -and would not give the medicine to him; but in case the powder -dissolved in the water, the solution was given to the sick man to -drink. - -About 20 men on the Cattaraugus Reservation still had, in 1884, a small -portion of this medicine. This medicine is the same as that which the -birds made when they brought Bloody Hand to life. It is so powerful in -orenda, or magic potency, that when it was given to the sick by the -hochinagen the patient was forbidden to eat anything that was colored; -he could eat, however, pure white beans and pure white cob corn. If -anything black or in any manner colored was eaten, the taboo was -broken, and the man or woman would die, as the medicine’s virtue was -thus destroyed. - -If another man came into the patient’s presence after having stopped to -see a corpse on the way, and looked at the patient, the sick person -would immediately grow worse and would die shortly thereafter. For this -reason it was customary to hang up a skin or a blanket so that the -patient should not by any chance see such a person. - -It is said that medicine similar to this ancient bird medicine could be -made, but no one knows how to make corn grow without seed corn. - -When this Nikahnegaah was taken, the smell of burning or broiling meat -had a bad effect on its virtues. During her catamenial periods a woman -was not permitted to look at a person who had taken this medicine; if -she did so he would surely die. Hence it was a standing rule that a -patient who had taken this medicine should not be seen by any one for -four days except the person who was caring for him. - -When a person who was ill desired to try this medicine, he or some -friend was required to give a handful of native tobacco and some other -small present to the person who had the medicine. The hochinagen could -do what he pleased with the presents. The hochinagen would cast into -the fire a piece of the tobacco, at the same time saying to the -medicine, which he then held in his hand, “Take a smell of this -tobacco, for I am about to make use of you.” Then he would visit the -sick man, and taking a small vessel he would go to a running stream, -and after making an offering of tobacco to it in the name of the -patient, he would dip up the water with the current, not against it. He -took what water he could dip up in this manner. - -If the sick man was not very ill, this one dose would cure him; but if -he was very ill other hochinagen who have this same kind of medicine -must come to assist in the cure. They must cook a kettle of white beans -for themselves and the singers who come to sing that night; they would -also give strength to the medicine by the burning of tobacco as -directed by the birds. - -The first sentence of the song is “Now, this is the medicine to be -taken.” When the medicine is swallowed the words are, “Now, let it -begin to work over all his body.” - -If the patient recovered his health he must celebrate the event by -preparing a feast, the chief dish of which must be a great kettle of -hulled corn seasoned with meat or venison cut into small pieces. - -The hochinagen who gave him the medicine must come to sing and dance in -honor of the medicine through whose aid they were enabled to cure the -patient. Some of the sentences employed in the songs are: “The spirits -have come and they have cured the ill person”; “We now dismiss them -with thanksgiving”; and then they sing the songs employed when -preparing the medicine, of which some of the sentences are: “I have -been to the place of the plant”; “I have been to the mountain”; “I have -been at the falls”; “I have been beyond the clouds”; etc. After recess -they use: “Now we have assembled where the tobacco is”; “Now they meet -together, say the ducks”; “Now the deer with two prongs say, ‘We have -assembled,’” and similar lines. Only hochinagen may sing at this feast. - - - - - - - -SENECA FICTION, LEGENDS, AND MYTHS - -PART 2 - -Seneca material collected by J. N. B. HEWITT in native text, in 1896, -on Cattaraugus Reservation, New York, and translated by him, with two -texts with interlinear translations. - - - - - - - -SENECA FICTION, LEGENDS, AND MYTHS - - -108. THE LEGEND OF HAYANOWE (“HE-THE-FLEET-FOOTED”) - -Once there dwelt together in a lodge in a village two brothers. The -time of the story is autumn. - -It so happened that the elder brother said to the younger, “Now, let us -go to the forest to hunt deer.” The younger answered, “So be it. We -will take our blowguns.” But the elder said: “As for me, I will not -take a blowgun. I will make use of a tomahawk and a knife, for the -reason that I am very fleet-footed.” The younger brother rejoined, “Let -it be so. I am satisfied with what you suggest,” adding, “Come, now! -let us start for the forest.” - -So they started for their destination in a distant forest. They -encamped on the way three nights before they reached the rendezvous -where they knew game animals abounded. Then they erected at once a -temporary shelter for their camp. - -In the morning the elder said, “Now, early in the day we must go out to -do our hunting.” But the younger brother replied, “You must follow me -around in the forest, and then you will see how fleet I am on the -course.” Then the two started out from their camp to hunt. Carrying -only a tomahawk and a hunting knife, the younger brother took the lead, -while the elder brother followed him, as requested. Just before -starting from their lodge the younger brother said to the elder: “Do -not take a blowgun with you, for just as soon as I kill anything you -must bring it back to our camp.” - -Having gone into the forest some distance, they finally saw a large -herd of deer, which at once fled from them, whereupon, then, the -younger brother said: “Whenever I kill one I will call out in a loud -voice, ʻam, ʻam.” So saying, with loud shouts he pursued the deer into -the forest, and by the time the sun marked midday he had overtaken and -killed six deer, on account of his great fleetness of foot. Then the -two brothers rested from hunting for the day. - -When they had retired to their camp, the elder, addressing his younger -brother, said, “Do not ever say that you are fleet of foot, because -that quality is an essential of your character.” But the hot-headed -younger brother answered, “I am fleet-footed, anyway.” At this the -elder brother scolded him, saying, “Do not ever say that again, because -something sinister will happen to us owing to that.” But the younger, -heedless of the advice, rejoined: “Let it be so then. I shall match -myself, however, with anything, be it an animal or a human being; it -matters not what it may be.” - -When night came they lay down to sleep. In the morning, after their -morning meal, the two again went forth to hunt. After a long tramp they -reached a place in which they saw many deer. At once the younger -brother began to shout loudly in order to frighten the deer, so that -they would run away from him, and he would have the opportunity of -overtaking them. Hearing his outcries, the deer fled from him, and the -youth pursued them. By midday he had overtaken and killed six deer. - -As he was returning to his camp, he was surprised to hear the voice of -a man speaking to him, saying, “Verily, is it not you who are fleet of -foot and swift on the course?” Looking around, the now frightened youth -saw at one side an opening—a roadway, as it were, through the -forest—and standing in this roadway at some distance he saw a man, or -what he took to be a man, gazing at him. Boastingly the youth replied, -“It is certainly true that I am fleet-footed.” Then the strange man, or -what the youth took to be a man, said: “I will run a race with you. You -keep saying at all times and places that there is no one able to -outfoot you, so let us make an agreement to run a race with certain -conditions tomorrow. At midday we shall meet here in this place; right -here. And we will agree to wager our lives on the issue of the race. -One of the conditions of the race must be that I shall follow you for -two days. When we start let us be as far apart as we are now—the -distance from the spot where you are standing to this place where I -stand. You shall choose the direction that we shall take in the race, -whether we shall camp for the night, or not. When you decide that we -shall camp for the night, you must say, ‘We will camp for the night’; -and where you stop you shall make a mark from which you shall start in -the morning, and then you can go aside to camp for the night. And there -you may kindle a fire and prepare any food that you may have with you -(said sneeringly).” - -Then the youth who was swift of foot answered: “I agree to your -proposition, and if at the end of two days you do not overtake me, then -I shall pursue you.” - -Then the strange man rejoined, “We have now come to an agreement on -this matter, and you must tell your elder brother of it.” The -fleet-footed youth replied, “Let it be so; I will tell it to my elder -brother.” Thereupon the strange man admonished the youth, saying, “You -must not fail in the least to be here just at midday tomorrow, and we -shall stand here again.” Then the youth, answering, said, “So let it -be,” and he started for the place where stood the temporary camp of his -elder brother and himself. - -When he arrived there he found his brother at home. As soon as his -elder brother looked at him he said, “You look very dejected; possibly -you are ill.” The younger brother said: “I am not at all ill. Perhaps -the reason why I am looking as I do is that I saw a strange man, who -said to me, ‘Are you the person who keeps on saying “I am swift of -foot?”’ I replied that I am the person. Thereupon the stranger said, ‘I -will run you a race just to test your words. So tomorrow when the sun -will be at midday here in this very place you and I must again stand, -and from this place you and I must start.’ Moreover, he told me that I -must inform you, my elder brother. So I have now informed you.” And he -continued to sit with his head bowed as if in deep trouble. - -Then the elder brother said: “Oh! my younger brother, you and I are -brothers, and we are about to die because of your doing that which I -have frequently forbidden you doing, namely, your continually saying, -‘I am fleet-footed.’ I kept saying to you that your talking thus would -bring us misfortune. Now that form of talking has this day severed our -minds one from the other.” Thereupon the elder brother began to shed -tears of bitter grief, saying between paroxysms of weeping: “Perhaps -that thing with which you have made an agreement to run a foot race -with your life as a wager is not at all a human being. Verily, no one -knows of what abominable species of monsters it comes.” - -Seemingly undismayed, the younger brother replied, “Oh! my elder -brother, now you must make me two pairs of moccasins, and I shall take -with me also two ears of parched corn, which I shall place in my -bosom.” So the elder brother sat up the entire night to make the two -pairs of moccasins which his younger brother required in his race on -the morrow. - -In the morning the two brothers conversed together. The elder said: -“When you start away I shall go to notify our friends in their -encampment; for perhaps the person with whom you are to run a foot race -is not a human being. Perhaps, too, you are about to die, so you and I -may be now talking together for the last time.” Then they parted there. - -The younger brother went to the place where he had agreed to be at -midday for the beginning of the two days’ foot race. In due time he -arrived at the spot, and he was surprised to see standing there the -strange man who had challenged him to the race, and who now addressing -him said, “Now, truly, you have arrived on time.” In reply Hayanowe -(“He-the-Fleet-footed”) said, “I have arrived all right, and I am ready -for the race.” To this the stranger answered, “Come, now, which way -shall we go?” The youth then said, “So let it be. We will go toward the -east—toward the sunrise.” The strange man replied, “Come on then. Get -ready; and when you are ready you must say, ‘Come now; I am ready.’” - -In a short time the youth said, “Come on now; I am ready.” Then the two -started on a run. The youth Hayanowe struck a steady gait. When the sun -was at the meridian, and again when it was midway between noon and -sunset, the strange man urged his youthful competitor, saying, “Exert -yourself, my friend.” These admonitions caused the youth some -perturbations of spirit; he even feared for his life; so he put forth -his topmost speed and ran swiftly until nearly sunset, when the -standing trees gave out loud sounds, which seemed to come as the result -of a force which struck them hard. Thereupon the youth heard the -strange man shout to him, “Exert yourself, my friend; I will overtake -you indeed.” - -Then it became night, and the youth, remembering one of the provisions -of his agreement with the stranger, although he somewhat doubted the -stranger’s sincerity in making it, said in a loud voice, “Let us two -camp for the night, as we have agreed to do.” The stranger replied, “So -be it. Have you marked the end of your run for the day, too?” The youth -answered, “I have marked it, indeed.” To this the stranger rejoined, -“So be it. You may eat your food now, and so will I. You also must -kindle a fire if you need it.” So the youth kindled a fire, and so the -strange man did likewise. The youth could plainly see the fire of the -stranger, for it was not far away at all, indicating that his opponent -was close at his heels in the race. He then took out his parched corn -and ate it, after warming it at the fire. Hayanowe was ill at ease, for -he fully realized that he had unexpectedly met his match, perhaps more -than his match. While he was eating his parched corn the strange man -said to him, “In the morning, just as soon as you are ready to take up -the race again, you must say aloud, ‘I have now taken my stand on the -scratch.’” The youth, answering him, said, “Let it be as you say.” But -he could not sleep during the entire night. He spent the time in -devising some plan by which he might win the race from the unknown -stranger, whether man or beast. He thought of many things, finally -deciding that he would choose deep thickets as the course of the race, -to see whether they would not retard the fleetness of his antagonist. - -The next morning very early he made his usual preparations and then -went to the scratch. Standing there, he shouted to his antagonist, “I -am now ready.” The stranger answered, “So be it. And you must also say -as you start, ‘Come now.’” The young man, giving the required verbal -notice of his start, leaped forward with a bound, as did his antagonist -and challenger. - -The youth exerted himself to the utmost, indeed, running at his topmost -speed. Finally he came to a dense thicket, which was large in extent, -which he entered at once. Stopping for a moment, he listened intently -for sounds made by his pursuer. It was not long before he heard the -sounds in the distance made by the stranger as he, too, entered the -thicket. The crackling of sticks and boughs sounded to him as if the -object pursuing him possessed great weight and strength. - -In resuming his race for life, the youth said in his mind: “So now it -is again my turn to flee. I shall go back to the place where abide my -kinsfolk and my elder brother.” He then changed his course from the -east to the southwest. Running at top speed, he came to a mountain, -which he ascended and passed over. Then, not knowing whether his -challenger was still on his track, he listened for any sounds which -might indicate that he was being pursued. He had not been standing -there long when he heard the voice of his pursuer in the distance say, -“Exert yourself, my friend.” Again the youth put forth all his power, -running as swiftly as it was possible for him to do. He was directing -his course for the place where abode his kinsfolk and his elder -brother, for he had repassed their temporary camp in the forest, but -his brother had already fled. So he kept on thinking, “He has gone back -to the place where dwell my kinsfolk.” Having arrived there, he found -that they, too, had left their settlement, because his dear elder -brother had informed them of the conditions of the foot race, whereupon -they decided at once that their kinsman’s antagonist was not a human -being. They had fled because the elder brother had said: “We shall all -die if we remain here. I really do not know what kind of a being it is -that has challenged my younger brother to this foot race. Come, then, -let us flee from here.” - -The youth, surmising where they had gone in their distress, followed a -course which would take him to their asylum. While he was running he -was greatly surprised to find a woman lying in his path. Stopping a -moment, he asked, “What is the matter with you?” She replied, “I was -ill when they decided to flee, so they built a cradle in which to bear -me along with them. They bore me along in it. Finally I said, ‘Put me -down here in this place, because I am ill in the manner of all women.’ -[404] I will die here. Not having any women to bear me, I was left by -them here. And you must beware for I am still ill in the manner of all -women, and I am very, very ill thereby.” - -The youth, answering, said, “So be it. Right here you and I are about -to die. There is coming behind me an animal, and I do not know what it -is or what it looks like. And I do not know whether we shall be aided -by what I am about to suggest.” Then he came forward from the direction -he had come and corpus ejus (mulieris) ille ita convertit ut pedes ad -animal appropinquans spectarent; eoque tempore cruribus mulieris -expansis omnibusque vestimentis ab ea sublatis corpus ejus sanguine -mentruo opertum vidit. Then He-the-Fleet-footed said to her, “Now, you -must remain perfectly quiet; do not move under any circumstances.” So -saying, he concealed himself behind a large tree near by, behind which -he awaited developments. - -Looking back to the spot where the woman lay, he heard the sounds, -Woqʹ, woqʹ, woqʹ, approaching nearer and nearer and resounding very -loud. While looking back to see what was in pursuit of him, he saw at -last an animal following his tracks on the run. It was very large, -without a tail, and it had no hair on its body; there were only a few -bristles, which stood along the center of its back. - -It came up to the place where the woman lay and it stopped there [tum -se gessit tamquam si aliquid insoliti odoraretur, cruoremque circa -corpus mulieris concretum intuitum est. Jam brevi tempore corpus -animalis tamquam frigore tremuit, iterumque sanguinem odorans]; its -body again quivered violently, and the great creature became nauseated. -It vomited a great quantity of blood, and in a short time fell over -dead, and its feet resounded on the ground. - -The youth, who watched these things from his position behind the great -tree, now went to the place where the animal lay; when he placed his -foot on the body the entire carcass moved to and fro, showing that the -beast was dead. Then the boy removed the woman to a spot some distance -from the place where she first lay, saying to her for her comfort, “Lie -here a while. I will pursue our kinsfolk to learn whither they have -gone.” Thereupon he started on the trail with great fleetness of foot. -He had not followed the trail very far when he overtook them; they were -in large number, and among them was his elder brother. Coming up to -them, he said, “You must all turn back to see what kind of an animal it -was against which I ran the foot race.” - -So all the people turned back, going directly to the place where they -had left the woman who was ill. When they reached the spot the ancients -held a council and, after carefully examining the animal, said, “This -is what is called Yăʼgwaiʻhē.[405] It is this thing which you overcame -in the foot race, the conditions of which have now been fulfilled. You -two wagered your heads on the issue of the trial of speed. So, then, we -will now kindle a huge fire. Let each one bring a piece of dry fuel.” -So, going out into the neighboring forest, each brought back a piece of -dry wood; with this wood they kindled a great fire. As soon as the fire -had become very large they cast into it the body of this animal, and -then they threw dry wood on the top of the body, causing the fire to -burn fiercely. When the fire died down only a few charred bones were -left of the huge animal. Then the eldest man of the assembly said: “Let -each one take a portion of these bones and make of it a fetish -(otcinăʻkĕⁿʼʹdăʼ) for hunting some kind of game animal, which he must -name; this fetish will give him the power to kill easily the animal -thus named.” So each of the assembly did as the hochinagen had -directed. One would take up a fragment saying, “I will employ this for -hunting the bear.” Another would say, “I will make use of this in -hunting deer.” A third person, “I will employ this for hunting -raccoons.” A fourth, “I will use this for hunting the otter.” A fifth, -“I will use this for fishing for sturgeon.” A sixth person, “I will -make use of this for trapping minks.” A seventh, “I will employ this -for hunting the raven.” An eighth, “I will use this for hunting women -(i.e., for winning the favors of the women).” Lastly, some vulgar, -worthless persons would say that they would employ the bones for -various filthy functions of the body. - -Then placing on a pack-cradle for carrying wounded persons the woman -who was ill, they started for their homes, where they arrived safe. -This is the end of the story of Hayanowe. - - - - - -109. OÑGWEʻ HAÑGESʹʻHÄʼ AND GAJIHSONDIS (SKIN-OF-MAN AND SPIKE-HITTER -[406]) - -In former times an uncle and his nephew dwelt together in a lodge. The -name of the old man was Oñgwe Hañgesha and that of his nephew -Gajihsondis. - -It was the custom of the uncle when he left to be absent some time to -fasten his nephew securely in the lodge. He was also in the habit of -giving to his nephew the foot of a bear, with these instructions: “You -must remain in here quietly, and you must continue to shoot at the -bear’s foot. Whenever you hit the foot you shall say aloud, -‘Gajihsondis,’ but if it so happen that you do not hit the foot, you -shall not say that name. So you must keep at this business during the -entire day, but whenever you become hungry you must eat food which you -know is here ready for you to eat. Just as soon as you have finished -your meal, then you must again begin to shoot at the bear’s foot; you -must not stop in this task, but must continue to shoot at the bear’s -foot without ceasing.” - -So the little nephew did as his uncle had instructed him to do, and -whenever he was fortunate enough to hit the bear’s foot he would -exclaim loudly, “Wagajihsondis!” - -At last the nephew began to wonder what his uncle ate, for he had never -seen him eating anything. So Gajihsondis finally decided to watch the -old man and to continue doing so during the approaching night, as the -young boy had concluded that his uncle ate his meals at night. The boy -mused to himself, saying, “Tonight I will watch my uncle during the -whole time.” - -So in the evening, when Gajihsondis lay down for the night, he wrapped -himself up in an old piece of skin; he lay on one side of the fire and -his uncle on the other. There was a rent in the skin covering of -Gajihsondis, probably a hole which he had made in it for the occasion, -and through this he peered as he watched his uncle. This hole in the -skin was very, very small. The boy did not sleep, but kept a watch on -his uncle to learn on what the latter fed to sustain life, for they two -had never taken a meal together. - -At midnight, possibly a little past that time, the small boy, who was -on the watch, was surprised to see his uncle blow with great force on -the fire in the fireplace.[407] At once sparks shot up from the fire, -some of which fell on the boy as he lay there. But the little hero kept -quite still, although his uncle, in order to see whether the boy was -awake, said, “Gwēʹʻ, my nephew, you will burn; look out!” But still the -boy kept still. Then, after the lapse of a long time, the uncle arose -and while watching the seemingly sleeping boy, drew from beneath his -couch a bark case, such as was in use in the early times. He took -therefrom a small kettle and from the kettle something which the -watching boy did not recognize. The old man hung the kettle over the -fire, and then he again blew on the fire and the flames began to burn -briskly; and he kept on blowing the fire until it had become hot enough -to cook a meal. He had placed water in the kettle when he set it over -the fire—just the right amount for his purpose. Then the old man began -to scrape some object and permitted the scrapings to fall into the -kettle. The old man was acting just as one would have acted while -making chestnut mush. All the time he was being watched by his nephew, -who was called “Gajihsondis.” - -When the mush was cooked the old man removed the kettle from the fire -and set it aside, and then he took out what he had cooked in a bark -dish and began to eat. When he had finished his meal, he blew on the -kettle and it began at once to grow small in size; then, blowing on it -a second time, the kettle became as small as it was at first, which was -very, very small. When it had returned to its normal size the old man -wrapped it up in something which the watching nephew did not recognize, -but before doing so he placed in the kettle the something out of which -he had made the mush which he had just eaten. Then he again drew out -the bark case from beneath his couch and replaced therein the kettle -and its contents. Having done this, he pushed the case back into its -hiding place. Thereupon the old man lay down again. His nephew had -observed him carefully in all that he had done—this for the first time -since they two had lived together, and while the boy was growing up. - -The morning after this episode the old man made his usual preparations -for going out to hunt, and said to his nephew, “You must eat whenever -you get hungry.” He repeated this saying often. - -Then the boy began to sport, as he had been instructed to do by his -uncle. Wherever he threw the bear’s foot he would attempt to hit it by -shooting at it. Throwing it here, he would shoot at it, and throwing it -there, he would shoot at it. When he hit it he would exclaim loudly -“Gajihsondis,” as he had been told to do. - -When it was the usual time for the uncle to return from his hunting -trip, the boy would say to himself, “My uncle will soon be back now.” -So one day the youth said, “I believe I will prepare food for my uncle -against the time of his return.” Going at once to his uncle’s couch, he -drew from under it the bark case and took therefrom the kettle, which -was very small in size, and also an insignificant looking object -contained in the latter, which his uncle had scraped down to about -one-half its original size. - -Next the lad blew on the kettle to increase its size, as he had seen -his uncle do, and after it had become sufficiently large he put water -into it and set it over the fire, musing to himself, “So be it. I will -now prepare food for my uncle, for he soon will return very hungry.” -The lad now blew on the kettle the second time, whereupon it increased -slightly only in size; so he continued to blow on it until finally it -was large enough to suit him, when he said, “It is now large enough.” - -Then he began to scrape into the kettle from the small object, but soon -he exclaimed, “Oh, pshaw! it is not enough. I will scrape it all into -the kettle.” Having done this he said, “Perhaps this food is abundant -in the place whence he obtains it, so I have used it all.” As he began -to stir it briskly, using a paddle for the purpose, the mush commenced -to boil with great violence. At last, realizing that the mush was -rapidly increasing in quantity in the kettle, the boy merely kept on -stirring it. As soon as he began to blow on it to cool it, the mush -increased still more rapidly in bulk. While he continued to stir and -blow on the mush, it began to overflow and to fill the room around the -fire. Still he kept on as before (not realizing the effect of his -blowing), until at last he had to run over the couches at the side of -the room in his anxiety to stir the mush, for he was now thoroughly -frightened at what he had done. As he again blew on the mush flowing -from the kettle it still continued to increase in quantity until -finally he was driven from the room by the great mass, and had to climb -upon the roof of the lodge. Here he ran around while he vigorously -stirred the mush, which, with the kettle, entirely filled the lodge. - -Suddenly he noticed his uncle approaching in great haste, anxiously -looking up at the lodge, for he saw his nephew Gajihsondis running -around on the roof. When the uncle reached the doorway, which, as was -the custom in those times, was closed by two pieces of bark, he found -these ajar, for the inside of the lodge was, as already said, filled -with the mush and kettle. The uncle began to blow on the mush, -whereupon it at once diminished in quantity, and after he had blown on -it many times it was reduced to small bulk. - -The nephew still stood on the roof of the lodge, greatly frightened. -The uncle said to him, “Come, now, Gajihsondis, get down from there.” -At this the nephew descended from the roof and reentered the lodge. -Thereupon his uncle said, “Now you have killed me. I did not think that -you would do this, although fear that you might is the reason why I -never permitted you to see me prepare my food, because you have no -sense.” Then covering himself with a skin robe, he lay down, adding: -“So I shall die here. I do not know that there is anything left for me -to eat. Hunger will kill me, and you have brought this about by your -acts.” Having said this he covered himself up completely. - -Thereupon the boy arose and standing beside the couch of his uncle, -said beseechingly, “Oh, my uncle! my mother’s brother, only have pity -on me. But tell me where the place is in which abounds that on which -you live?” The old uncle replied commiseratingly: “It is no use for me -to tell you. You are not able to go to obtain it, on account of the -great difficulties along the path; there are all manner of discouraging -perils along the way, for all manner of demoniac creatures lay in -ambush along the path.[408] And so for these reasons I think you are -unable to undertake the task of trying to get me more of my food.” The -boy simply asked, “What is the name of the substance you eat?” “It is -called Chestnut. Far from here it is planted by personages, beastlike -in appearance, which are full of evil magic power or otkon in their -actions.” “Oh, mother’s brother! it is needful for you to tell me the -direction that the path takes going to that place,” said the lad. The -uncle answered, “It is impossible for you to do anything in that -direction; you are powerless. You can not make the attempt and live.” -Then after some reflection he added, “The path leads directly west from -here.” To this the boy Gajihsondis answered: “I will make the attempt. -I will start, and I will get this thing called Chestnut that you are in -the habit of eating. So now I go. I have fastened together two limbs. -You must look at these from time to time. Whenever they break apart, -you will know that I have had ill luck away from here; that probably I -shall be killed by them. So only keep a watch on this thing, and if it -chance that they do not break apart, you may expect me to return after -the lapse of some time, bringing chestnuts.” So saying, the boy started -on his journey. - -After going some distance he found a very narrow path which led -directly westward, and remarked, “This is perhaps the path indicated by -my uncle.” Finally he started to run, when all at once he heard sounds -seemingly made by a rattle. Keeping on, at last he came to the place -whence the sounds proceeded. There he found two huge rattlesnakes, one -on each side of the path, blocking it in such manner that he could not -pass. Going aside, he killed a large number of chipmunks, which he -bound into two equal bundles. Returning to the place where the two -rattlesnakes were on guard, he said to them, “You two seem to be in -need of food, and so I think that you two would like to eat these -things.” With these words he threw a bundle of chipmunks to each of the -rattlesnakes, which they ate. - -After the two rattlesnakes had devoured the chipmunks the boy said to -them in a commanding tone: “You two must withdraw from this place, for, -you know, you are slaves, indeed; you must go from place to place to -hunt for your food, for this is always pleasant; and He who gave -faculties to our bodies did not intend that anyone should be held in -bondage.” Thereupon the two rattlesnakes withdrew and went aside from -that place; thus were they freed from their bondage to sorcerers. - -Then the boy left on a very swift run, carrying only his bow and -arrows. Again, after having gone a long distance, he heard sounds in -the distance. Having reached the place whence came the sounds, he was -surprised to find there a great bear just beside the path, and, looking -on the other side of the path, he saw another of equal size and -ferocity; they were in ambush and barred the passage of the path. The -noises that he had heard were made by the tusks of these animals, which -projected far from their jaws and could be heard at a long distance, -thus—dūʼ, dūʼ, dūʼ, dūʼ. - -Then the boy, taking his bow and arrows, went aside to hunt. He killed -two fawns, one of which he threw to the one bear, and the other to the -other bear, in order to occupy their minds and mouths. He said to these -guarding beasts: “It is too bad that you two are barring the way. One -might think you would be glad to eat this food which I now offer you.” -The bears ate what had been given to them and were quiet for the time -being. The youth then gave them this command: “You must withdraw from -this place; what you are now eating is abundant, as is well known; and -you must eat this kind of food regularly hereafter. You shall be free -to go and come as you choose, for He who made our lives did not intend -that you should be enslaved by sorcerers and confined to one place.” -The two bears at once fled from the spot, one going in one direction -and the other in another. - -Then the boy went on his way. He had not gone very far when he heard -other sounds—dūmʻ, dūmʻ, dūmʻ. He soon came to the place where the -sounds were made, and he was indeed frightened, for then the sounds -were fearful in volume and rapidity. He was astonished to see two great -firedragons in ambush, guarding the pathway. Thereupon the boy said, -“So let it be; I will make the attempt.” Running aside, he killed a -large deer, and having dragged the body back to the place where the two -firedragons were, he divided it into two portions. Then saying, “You -two are guarding this pathway, and one would think that you might eat -what I am offering you.” He threw a piece to each of them. They were -pleased to get this food, which they ate ravenously; after doing this -they were quiet for the time being. Then the boy again spoke, saying, -“You two beings must withdraw from this place. This is food good to -eat; it is called deer meat. You now go to some other place. You are -indeed slaves, are you not? But He who completed our lives did not -intend that anyone should be a slave to a sorcerer.” He ceased -speaking, and the two firedragons fled from the spot, as they had -obtained their liberty. - -Now the boy passed on. After having run a long way from his home, he -suddenly saw in the distance openings in the forest, which seemed to -indicate that there might be people dwelling in those places. So he -went along slowly and craftily, concealing himself as much as possible; -he arrived at the edge of the clearing, where he stood for a while. He -looked around to learn, if possible, what other antagonists he had to -meet. Suddenly he saw hanging up not far away the skin of a dead woman -watching the pathway. This woman’s skin [409] was guarding the trees of -chestnuts which grew in the clearing into which the boy had come. In -performing this duty the skin kept saying, “I espy (out-eye) you. You -who are a human being, I suppose.” But the boy kept very still, -standing at the edge of the clearing. He saw in the distance a lodge -that stood on the farther side of the clearing, and he saw women going -in and coming out of it. Most of these were maidens. On looking around -the boy saw the chestnut trees that grew there, and he noticed that -they bore many burs. He realized at once that within these burs were -the chestnuts. And as he watched he saw some of the chestnuts fall from -the trees. - -But while he was thus engrossed he was surprised to hear the woman’s -skin begin to sing, Giʹ-nu, giʹ-nu, giʹ-nu, giʹ-nu; “I espy a human -being,” and then out of the lodge in the distance the boy saw three -women and their mother emerge. The mother, addressing her daughters, -exclaimed, “Exert yourselves, my children! I suppose, now, that some -one has come to rob us of our chestnuts.” The skirts of these women -reached to a point just above their knees, and they carried war clubs. -They ran toward the place where hung the woman’s skin, which was -guarding their chestnut trees. When they arrived there they found no -human being. Thereupon the old woman angrily said, “Indeed, you have -told a falsehood,” and struck the hanging skin with her war club, and -each of her daughters, running up, did likewise. Then all the women -went back to their lodge, and the boy said to himself, “How may I -deceive this woman on the watch?” At last he hit upon a scheme which he -thought would accomplish his purpose. Stripping off a piece of basswood -bark as wide as his person, he removed the outside rough portion of -suitable length. Spreading this out on the ground, he drew thereon with -a piece of charcoal the outlines of many kinds of animals, all true to -nature. He then filled the outlines with the animals he had drawn—the -bear, the deer, the wolf, the fox, and the raccoon; in fact, with the -forms of all the animals. - -Then the youth returned to the edge of the clearing, where he again -took his stand. He found the skin of the dead woman still hanging -there, watching, looking this way and that, to detect, if possible, the -approach of any stranger. In full readiness to execute his design, he -finally started toward the skin, and, running swiftly, reached the spot -before she was aware of his approach. Seizing it at once, the skin -ceased swinging. Thereupon the boy said to it: “Do not report my taking -this pile of chestnuts away with me. I will pay you for this favor; -indeed, I will pay you a very high price; it is of the value of a man’s -life. I will pay you with what is called a wampum belt, which is made -of wampum beads.” Saying this, he gave her what he had made, and she -accepted it. She opened her eyes wide in looking at it, exclaiming, -“Oh! it is beautiful,” for it looked fine to her, and she laughed with -delight. Then she said, “So be it; I will not give the alarm.” -Answering, “Do not give the alarm,” he proceeded to take a bark case of -chestnuts which had been left there temporarily. Placing this on his -back by means of a forehead strap, he departed at once. He had not gone -very far when suddenly he heard the voice of the hanging skin of the -woman singing, “Giʹ-nuʻ, giʹ-nuʻ, giʹ-nuʻ; one has closed my mouth with -a belt of wampum. Giʹ-nuʻ; at the edge of the clearing goes the pack of -chestnuts.” - -On hearing this, the old woman, the mother of the three women in the -distant lodge, said urgently, “Take courage! Bestir yourselves, my -children! I suppose some one has now robbed us of our chestnuts.” In a -moment they rushed out of the lodge and ran toward the place where the -woman’s skin hung swinging to and fro, singing the notes of alarm. They -soon arrived there, and, lo! the skin swung to and fro, gazing intently -at a wampum belt, and saying, “It is of the value of a human life, and -by it one closed my mouth.” The women rushed up, and their mother -snatched the so-called belt from her hands, exclaiming: “This is not a -wampum belt; it is a piece of bark, and still you say it is a belt of -wampum. You, indeed, have no sense.” And throwing the piece of bark -away she struck the skin of the woman a cruel blow with her war club. -Continuing her rebuke, she said, “It is too true that you have no -sense. It is entirely your fault that one has robbed us of our -chestnuts.” Then the woman, looking far away in the distance, saw the -pack, consisting of the case of chestnuts, disappearing in the forest -beyond the edge of the clearing. Then the old woman said: “Come! Let us -pursue him. It is distressing to think that he has robbed us. On the -other hand, it seems that he is a person who has more orenda (magic -power) than his uncle Oñgweʻ Hañgesʹʻhäʼ (“Human Skin”), this -Gajihsondis. So, therefore, let us pursue him and kill him with blows -of our war clubs. If, perchance, we may be able to overtake him, we -will surely kill him.” - -It so happened that Gajihsondis heard the footsteps of the women as -they drew near in pursuit of him, and without further ado, he took his -pack from his back and laid it down, and seated himself beside it. - -When the women came close to him on the run, he struck the case of -chestnuts with his arrow, saying: “It seems that I should sing you a -song so that you may dance, because you come in so great anger. It is -fine, indeed. The song that I will sing is pleasant to hear. So, now, -you must dance.” - -Then he sang: “One shall not return from the upper side of the sky. One -shall not return from the upper side of the sky. One shall not return -from the upper side of the sky. One shall not rob me of my song (the -orenda of my song).” He kept on singing this song; and the women, the -mother and her daughters, danced without ceasing as they circled around -the spot where he was seated; and the mother kept on saying, “Exert -yourselves my children; this is a very fine song.” But Gajihsondis kept -on singing, “On the upper side of the sky, on the upper side of the -sky, on the upper side of the sky, one shall not return thence”; and -the women kept on rising in the air. Before long they had ascended half -the height of the tallest trees, and they still danced on. Then -Gajihsondis suddenly ceased his singing, and taking up his pack and -slinging it on his back by the forehead strap, started on homeward -leisurely. He had not gone very far when suddenly he saw the body of a -woman falling, followed in quick succession by the bodies of three -other women, all falling, head foremost, to the earth. - -Then the young man started for home, but he stopped along the way to -rest at times. Without further adventure he reached his uncle’s lodge, -bearing the bark case full of chestnuts. On reaching the lodge he -called out, “Oh, my uncle! Are you still living?” The old man, who was -indeed feeble, replied: “Alas, my nephew, it can still be said I am yet -alive, my nephew—you who are called Gajihsondis.” His nephew answered: -“I have now returned, and I bring with me what I sought to obtain; I -have a large quantity. So now you can eat again, and now I will prepare -mush of chestnuts for you, and you will again become satisfied with a -sufficiency of food, and will recover your health.” So saying, the -young man set to work making a very large quantity of the mush for his -poor old uncle. When it was cooked, he removed the kettle containing it -from the fire and poured the mush on a piece of bark. Then he went to -the side of his uncle, and raising him up and urging him to be of good -cheer, fed him the mush, although his uncle could hardly move. The old -man ate the mush, for he was nearly famished; his privations had -reduced his body to a mere skeleton—just skin and bones. He ate a large -quantity before he had enough. He did indeed recover his strength and -health. - -Later the old man said to his nephew: “My nephew, I am very thankful -indeed that you were able to accomplish this great task. The only thing -I did was to watch the branch, which was the index of your state and -situation. I could only think that you were still alive. I now again -thank you for being able to accomplish this great task. On my part, I -am much delighted with our fortune. - -“Now I am going to ask you by what unheard-of means did you accomplish -this great task.” The young man answered: “I, of course, know, but I -will tell you only this: That I have destroyed all those women, -possessed of great orenda and moved by evil purposes.” The uncle said, -“So be it. What a wonderful thing this is. You and I will return to -that place.” To this the youth replied: “So let it be,” and then, after -making their usual preparations, they departed. They stopped along the -route and finally reached the spot where the women dwelt who had -planted chestnut trees. The only one who was alive was the skin of the -woman which was hung up to swing to and fro and to watch and to give -the alarm should any person make his appearance. - -When they arrived at the empty lodge of the women they unfastened and -uncovered the bark cases containing chestnuts, which the women had -stored and guarded from all mankind. Taking up a handful of the -chestnuts, the old man exclaimed in a loud voice: “All people shall eat -this food. Never shall it again be the possession of a single family, -but it shall be for all human beings”; and they scattered the chestnuts -in all directions by handfuls. When they had completed their task they -went to the place where the skin of the woman was swinging to and fro. -Arriving there, they took down the skin, and the old man said to her: -“You shall go together with us to our home. You will recover, indeed, -from that awful thing which the women had done to you, and you shall be -restored to the likeness of a living human being.” So saying, he -proceeded to rub her entire body with his hands reenforced by his great -orenda (magic power). She soon was restored to her normal figure and -condition, and she again had the appearance of a human being. - -Then the old man, Oñgweʻ Hañgesʹʻhäʼ, said to her and his nephew, “Come -now, let us start for home”; and after making suitable preparations, -they departed. They stopped to camp many places on the way, but in due -time they arrived at their home, whereupon the old man said to his -nephew: “We have now returned to our home. You have now also grown to -manhood, and it is a custom that when one attains to manhood, he -marries. Marriage must take place in your case now. You must start on a -10-days’ journey. There are on the way 10 camping places with -fireplaces, which are visible. That is the distance which you must go. -To reach this place you must go eastward, and there you will find a -valley. You must go along the path leading thither. You must summon all -your courage and resolution in undertaking this journey, for along this -path there are found all manner of difficulties and dangers. Along this -path you will find one who is called Sʻhodieʹoⁿskoⁿʼ (the Abuseful -Trickster), who continually haunts this pathway. Come, now! I will -dress you for the occasion.” So he anointed him abundantly with -sunflower oil over his entire body. He said to him: “You must take -along with you this pouch of human skin, in which there is a smoking -pipe which was the skull of a human being; and for a lighter there are -a flint and a piece of tinder, or punk; and also an awl and a knife. -These are the things this pouch contains, and with these you will -provide for your needs on the way. You must now start. The trees along -the way have been blazed, and you will find the camping places, -although it is not certain that they are still easily discovered. But -you must find them, and there you must spend the night. This you must -do for 10 nights, and then your pathway will lead you to the valley. -There you shall find assembled a large concourse of people, and you -shall see there also the home of a woman who has a tall tree, on the -top of which are perched mysterious Hawks (?), three in number, which -are her servants and which obey her thaumaturgic commands; but these -are three of her daughters. He who will hit one of these mysterious -birds shall be privileged to marry her youngest daughter, who is a -“down-fended” [410] virgin; that is to say, a noble virgin. So the -fortunate one shall marry her. And so you shall go thither. It is known -that in the days that have gone by no one has hit one of these -mysterious birds, although those who shoot at them daily are very -numerous. You it is who will be able to hit the bird. Come, then, now -depart. But perhaps it might be better that another day should break on -us together; that you and I should again eat together, for we know that -it is very doubtful whether you shall return in health and peace. All -manner of difficulties and dangers fill the way which you must follow. - -“If it be so that you become a son-in-law, then you must say to your -mother-in-law, ‘I shall now smoke my pipe.’ And when you have lighted -your pipe you shall inhale the smoke twice, and your mother-in-law must -spread a buckskin on the ground. Then you shall inhale the smoke only -twice and shall expectorate wampum beads thereon. Together in one place -you and I shall eat again and also sleep again.” - -So they spent the night in the lodge together, and in the morning they -ate together. When they had finished their meal the young man said: “I -am all ready now. Oh, uncle! I start now. Put forth, therefore, your -orenda (magic power = hope, in modern usage) that in peace and health -you and I may see each other again.” The old uncle answered, “So let it -be as you have said.” The young man replied, “Indeed, you did say that -there are 10 camping sites indicated by signs of fireplaces on the way, -and that it is 10 days’ journey.” So saying, he started on his journey. - -After leaving the lodge the young man ran very swiftly. He had not gone -very far, as he judged, when he was surprised to see the ashes and the -dead coals of a former fire—the signs of a camping place. At this he -exclaimed, “Ah! he did not say that some of the camping places were -quite near.” He stopped and thought seriously for some moments, finally -deciding to return to the lodge for further information from his old -uncle. So he ran homeward, going to the place where lived his uncle, -his mother’s brother. On arriving there the uncle said to him, “Well, -what has happened to you?” The young man answered, “I have come to ask -you again about my journey. You did not say that one of the camping -places was near by.” The old uncle exclaimed, “Wuʻʹ! Did you go as far -as that?” “I went as far as that,” replied the young man. The uncle -answered, “Ho, you are indeed quite immune to the spells of sorcery. -These camping places are all like this one along the way.” The young -man replied, “So be it. I will stop there again. It does not matter, -does it, that you and I see daylight together?” The old man was much -discouraged. Daylight came upon them, and they ate their morning meal -together. When they had finished eating, the old man, addressing his -nephew, said, “You shall hereafter be called Oñgweʻ Hañgesʹʻhäʼ. It -shall be your custom when anyone asks you your name to say, Oñgweʻ -Hañgesʹʻhäʼ.” The young man answered, “So be it. I now start,” and he -left the lodge of his uncle. - -The youth came to the place marked for the first camping place, but he -passed it and kept on, and thus he did with all the others, until he -arrived at the tenth camping place, although the sun was low in the -west when he had reached the first one. At the tenth camping place he -saw that the forest edges were wreathed in long films of dew clouds, -and he stopped there for the night. Quickly arising in the morning, he -was startled to hear the voices of a number of men, who were laughing -as they went eastward, and who passed by on the path. - -The young man got ready and went on. When he reached the pathway he saw -that all the tracks indicated that these persons were going eastward. -He continued his journey along the path in the same direction. Suddenly -he saw ahead of him a man, who was very old in appearance and very, -very small in size. Just before overtaking him the young man decided -that this must be Sʻhodieʹoⁿskoⁿʼ, who was in tatters. When the young -man came up with him, the small man exclaimed; “Oh, my nephew! you have -overtaken me, so now you and I will go on together. For all are going -in pairs. All those who are going to the place where the Hawks (?), -perched on the woman’s tree, forthtell for her. I shall follow you, as -you can go so much faster than I.” Then Oñgweʻ Hañgesʹʻhäʼ answered: -“It is impossible for me to agree to that proposition. You yourself -take the lead, because I am fleeter than are you.” The only reply the -old man made was, Wuʻʹ, and then they two went on with the old man in -the lead. All at once he began to run. Hohoʻʹ, he ran on ahead. He kept -on for a long distance, and then suddenly he turned aside into the -forest. In a short time he began calling, “Hō! come hither, my nephew. -I have treed a fisher here, and you must get its skin for me. Come, -come!” he kept on saying; “you must shoot it, too, and this is a good -place to stand when you are about to shoot at it. Come on, come on!” he -kept on saying. Finally, the young man said, “I will shoot it.” Then he -went thither and shot at it, striking it fairly through the heart, and -with the arrow still sticking into it the fisher fell dead to the -ground. The old man exclaimed, “Come on! Come this way. I forbear -touching your arrow.” Then Oñgweʻ Hañgesʹʻhäʼ said, “My arrow has lost -its orenda (magic power).” Overhearing this remark, the old man said, -“Wuʻʹ. One would think perhaps that he is a sorcerer,” and he then drew -out the arrow from the dead fisher, and carried it to his companion, -saying, “I am free from (magical) taint, you know, and so I can not -de-magic-ize [411] your arrow. Here, take it!” - -The young man took the arrow again and they went on to the spot where -they would encamp for the night. When they arrived at the place the sun -was low in the west. The old man said to his nephew, in order to remove -any apprehensions from his mind as to his own good intentions, “I will -now skin the fisher and prepare its skin.” At this time they heard in -the distance the sounds of persons laughing. And, they say, these -persons made their several camps there. Then Sʻhodieʹoⁿskoⁿʼ said, -“Here let us, for our part, pitch our camp, because when among people I -am much abused because I am quite old.” So Sʻhodieʹoⁿskoⁿʼ and his -companion kindled a fire with fagots and soon had it burning briskly. -Each took opposite sides of the fire and lay down to sleep for the -night. - -Some time during the night the crafty Sʻhodieʹoⁿskoⁿʼ sat up and blew -the fire up in such manner that sparks and coals fell all over Oñgweʻ -Hañgesʹʻhäʼ as he lay asleep. But the latter arose suddenly and asked, -“Why have you done this unreasonable thing?” The old man -dissimulatingly replied, “Oh! that was probably caused by a gust of -wind driving the sparks over your body.” Then they lay down again. -Again, just before the break of day, the old man once more blew the -fire on his seemingly sleeping companion. Thereupon the latter arose, -and taking his bow and flint-pointed arrow, crossed over the fireplace -to the place where his companion was lying. He was surprised to see him -awake, looking at him. The old man deprecatingly said, “Oh, my nephew! -you do not seem to know that you were nearly burned up, as the fire was -falling on you; and you must not think that it was I who did this to -you.” Oñgweʻ Hañgesʹʻhäʼ was greatly astonished at what had happened -and said to his companion, “If you do not refrain from what you are -doing it is possible for me to destroy you.” - -When it was nearly daylight sounds were heard in the camp ahead and the -occupants started on their journey; then the two in turn started on -their way. They had not gone very far when they heard sounds in the -distance which told them that they had arrived at the place in which -were congregated all the people who were shooting at the mark. - -Sʻhodieʹoⁿskoⁿʼ and Oñgweʻ Hañgesʹʻhäʼ kept right on their way until -they reached the spot. The nephew did not fear anything. Once on the -ground they were quickly made aware that a tree stood there and that on -its top sat a hawk (?) or hawks (?). There was a large number of people -who were engaged in shooting at the prize, seemingly fastened to the -top of the trees, which stood in the dooryard of the old woman who -dwelt in this place; but all failed to hit the mark. A short distance -from the place where the people were engaged in shooting at the mark -there stood a lodge, in which the old woman, the mother of the family, -walked to and fro, murmuring, “He who will hit that thing which is -perched on the top of my tree shall marry my youngest daughter.” She -kept on saying this as she went from place to place. Without cessation, -day after day for many days the marksmen kept on shooting at the hawk -(?) perched on the top of the old woman’s tree. Sometimes an arrow -would fly very close to the bird, which would merely flap its wings; at -this the assembly would give a loud shout of encouragement. At once the -old woman would come forth on the run and would ask anxiously, “Who is -it that hit the mark? Who is it that is my son-in-law?” But the people -would reply, “It is not true that one has hit it. No one has done so.” -Then she would return to her lodge somewhat disappointed. - -Now the people began to say among themselves, “Oñgweʻ Hañgesʹʻhäʼ has -arrived, and he is immune (from the influence of hostile orenda).” Then -he said to the assembly, “Now it is my turn to shoot. It is not certain -what will take place when I shoot. You will see what happens.” He -strung his bow, and all the people became quiet and attentive as they -watched him. Assuming a suitable position and taking aim, the young man -drew his arrow to the very point and then let it fly. Without a hitch, -the arrow struck fairly in the center of the bird’s body, causing the -bird to fall over on the opposite of the tree, whence, with wings -feebly flapping, it fell to the ground. At this the assembly broke out -in a loud shout of applause—so loud that one would think the sound -struck the heavens. The old woman came up on the run, anxiously asking, -“Who is he that has become my son-in-law?” All the people rushed -forward to the place where lay the bird with the arrow still sticking -in its body. - -It so happened that one of the marksmen would run up and attempt to -withdraw the arrow, but would fail,[412] and then another, and then -another; but they all failed. Again Godwĕñniăʹʻdănĭʻ, coming up, said, -“Who has become my son-in-law?” As the marksmen failed to withdraw the -arrow, she continued, “He who shall be able to withdraw the arrow shall -be my son-in-law.” Just then Oñgweʻ Hañgesʹʻhäʼ came up, saying, “All -stand back. This is my arrow.” The people drew back, and he walked up -to the bird and, as he walked along, he drew out the arrow. Then the -old woman said, “Oñgweʻ Hañgesʹʻhäʼ has become my son-in-law,” and, -taking him by the arm, she led him back to her lodge. Then the people -dispersed in all directions. Then the old woman and her companion -reached her lodge, in one side of which was a sort of apartment -occupied by her daughter, who was born with a caul, and hence was -regarded as of noble birth. The epithet applied to such maidens and -young men is “down fended.” The old woman, leading the young man into -this apartment, said to her daughter, “This man has become my -son-in-law. He is called Oñgweʻ Hañgesʹʻhäʼ, and he is immune from -enchantment.” - -The young man then took up his abode in his wife’s family. Hō! He -remained there for a long time. Then he said, “I shall go on a hunt,” -and Oñgweʻ Hañgesʹʻhäʼ said to his three brothers-in-law, “Come with me -to hunt.” Having accepted his invitation, they started on their hunting -trip, but they had not gone very far when they were surprised by a -small herd of deer, which fled from them. Then the young bridegroom -said to his brothers-in-law, “Remain here, and I alone will pursue them -from place to place.” In a short time he shot at one and hit it, and it -fell. Then, following the remaining deer, he killed them one by one. -Thereupon he stopped, and hailing his brothers-in-law, said to them, -“Come hither, my brothers-in-law, and let us dress these deer.” So they -went to him and took part in the skinning of the deer. When they had -finished dressing the carcasses they began at once to pack the pelts -and the venison into suitable bundles in such manner as was customary -in the early time. When they were all ready they bore these bundles on -their backs by means of the forehead strap—the usual and the most -convenient method of carrying heavy burdens; and they started for their -home with Oñgweʻ Hañgesʹʻhäʼ in the lead. - -Having arrived at their lodge, they laid their packs of venison and -pelts at the feet of their mother, who wept for the great joy she had -in receiving so much venison, saying: “I am very thankful to my -son-in-law for this bounty, and on my part I will fulfill my duty in -providing the feast of the ‘eat-all-up,’ [413] which shall take place -tomorrow.” So the next morning they put the kettles over the fire in -the early dawn, and the daughters set to work industriously to prepare -food for the approaching feast. Suddenly the old woman, -Godwĕñniăʹʻdănĭʻ, went out of the lodge and ran through the village, -saying to the people: “The feast of eat-all-up is to be held at my -lodge. Let all go directly to the place whence I have come, and start -at once.” This she said as she went through the village, and then she -returned to her own home. Then her daughters and sons removed the -kettles from the fire; and they placed the corn-meal mush and the -venison, cooked in pieces, in bark trays and bowls which they had ready -to receive the prepared food. - -Now people began to arrive, and they sat down and became very quiet. At -this time the old woman, the mother of the daughters of the lodge, -Godwĕñniăʹʻdănĭʻ said, addressing the assembly: “Now, you who have come -here this day know that the usual custom for a feast of this kind shall -be followed. You who have come in by invitation shall first eat your -shares of the food; and it was for this reason that I desired a feast -of eat-all-up as my thanks offering; and when you have finished eating, -then my children and I will eat. For such is the custom when one -marries. Now, then, you must eat. You must eat up all that is -apportioned to you, for this is the reason that this feast is called -the feast of eat-all-up.” - -Thereupon the neighbors began to eat. They ate during the entire day; -they ate the venison; they enjoyed also the corn-meal mush; and they -kept saying as they ate, “I am thankful for this food,” each as he felt -satisfied. Thus in time they fulfilled the rites of the feast of -eat-up-all, which is usually given when one is married; they ate up all -that had been prepared for them—a good omen for the newly married -couple. Then each went his way home. But there was one matter which was -postponed until the next day. - -The day after the feast of eat-all-up there took place what Oñgweʻ -Hañgesʹʻhäʼ had said would come to pass. He had said, “I crave a smoke, -and so very early tomorrow morning you, my mother-in-law, must again go -around and invite your neighbors, telling them as you go from place to -place that your son-in-law is about to take a smoke, and that he will -then disgorge wampum beads.” Godwĕñniăʹʻdănĭʻ, the mother-in-law, -replied with joy, “So let it come to pass,” and she went forth again to -issue invitations to her neighbors, represented by small sticks, -saying: “I extend to you hereby an invitation to come to my lodge. My -son-in-law, Oñgweʻ Hañgesʹʻhäʼ, is going to smoke, and he will then -disgorge wampum beads.” So saying, she visited all her neighbors, and -then she returned to her own home. - -Having reached home, she said to her son-in-law, “In a short time the -people will have assembled here.” Shortly after, the people began to -come. They seated themselves in the lodge and became very quiet. Then -the old woman, Godwĕñniăʹʻdănĭʻ, placing a bench or block of wood in -the center of the room, called to her son-in-law, “Oh, my son-in-law, -Oñgweʻ Hañgesʹʻhäʼ, come hither.” At this he came forth from the place -wherein the “noble” or “down-fended” maiden lived. Seating himself on -the block provided by his mother-in-law, he threw over his knee the -entire skin of a woman,[414] which still had the head affixed to it; -the eyes winked and moved from side to side. Oñgweʻ Hañgesʹʻhäʼ took -from his pouch his pipe and filled it with tobacco. The tobacco which -he used was a mixture of native tobacco, hemlock gum, spicebush bark, -and red willow bark.414a When he placed it in his pipe this mixture -emitted a very pleasant odor. - -Then Oñgweʻ Hañgesʹʻhäʼ said to his mother-in-law, “You must spread out -here a tanned buckskin.” So she hastened to obey his instructions and -spread a buckskin on the ground in front of him and between his feet as -he sat on the block of wood. In explanation of what he was about to do, -he said: “Oh, my mother-in-law, all the wampum that shall fall on this -buckskin shall belong to you; but the wampum that shall fall away from -this skin shall be for prizes to those of the assembly who may be able -to seize it, for all will struggle to obtain some. This will take place -twice, for I will draw into me the smoke several times. The first time -that I draw in the smoke I will disgorge black wampum beads; but the -second time I will disgorge white wampum beads. So the people may -strive to obtain some of the beads which fall away from the buckskin. -This is what will take place.” After a moment’s deliberation he said to -the woman’s skin, “Do thou, my human skin, light my pipe; the fire is -yonder.” Thereupon the woman’s skin brought a coal from the fire and -placed it in his pipe while he held it in his mouth. Then he drew in -the smoke with the sound huʻkt, and then he disgorged, saying Hwuʹʼw; -and the beads in falling made the sound dāʹ. His mother-in-law took up -a large quantity of the beads from the buckskin. But for those beads -which fell away from the buckskin the people struggled among -themselves. In the strife the people created a great noise and uproar, -for everyone attempted to get all that he possibly could. He who was -quick was able, of course, to lay hold of the greatest quantity, and -the slowest could obtain but a few of these wampum beads. Oñgweʻ -Hañgesʹʻhäʼ said, “Now this time the wampum beads will be of a black -color.” His mother-in-law, as was the custom on such occasions, spread -another buckskin on the ground. Then he drew in the smoke a second time -and at once disgorged wampum beads which were entirely black in color; -some of these fell on the buckskin and some away from it. As before, -the people engaged in a lively contest for the beads which fell away -from the buckskin, thus creating a great uproar. He who was active -secured the most of the beads in these contests. Now Oñgweʻ Hañgesʹʻhäʼ -said, “This affair is over entirely, and all people must return to -their homes.” At this all the people departed from the lodge of -Godwĕñniăʹʻdănĭʼ and went to their several homes. - -Things remained thus for a long time and the couple lived quietly -together as husband and wife. One day Oñgweʻ Hañgesʹʻhäʼ said to his -mother-in-law: “I am now thinking that she who lives with me and I will -return to the place where my uncle, my mother’s brother, dwells. I do -not know whether or not he is still alive, and for this reason we two -will go back there. Now, my mother-in-law, I am going to tell you what -I am thinking. I am not certain in my mind that you would be willing -for me to suggest that you and my old uncle should mutually care for -each other. You two are fine-looking and are about the same in age and -bodily condition. How is it? Will you be willing to undertake this -condition?” To this the mother-in-law answered, “Oh, my son! indeed -your mind and thought suit me well. What you have suggested shall come -to pass as you have said, provided your uncle is still in good health -and alive when we shall arrive at the place where he lives. I will -accompany you two home, my daughters will remain here with my sons and -they will not want for anything.” So the next morning she was fully -prepared with food for the journey to the former home of her -son-in-law, and Oñgweʻ Hañgesʹʻhäʼ said to his former companions on his -journey homeward, “Let us now return to my home; and we bid you -good-by.” So saying, he bade farewell to his brothers-in-law and -sisters-in-law. - -Then they departed on their long journey, and the bridegroom took his -wife and his mother-in-law with him. They encamped on their way -homeward many times. As soon as they arrived near the lodge of the -young man’s uncle, Oñgweʻ Hañgesʹʻhäʼ said to his two companions: “Stop -here until I visit the lodge of my home to make a reconnoissance, for I -do not know whether my uncle is yet alive or not. I will return soon.” - -Thereupon he started on the run to his home. Arriving there, he found -his uncle eating his midday meal. The old man quickly arose and seized -the young man, saying, “Now hast thou returned? Is it thou, my nephew? -Art thou Oñgweʻ Hañgesʹʻhäʼ?” The nephew replied, “I it is, Uncle.” -“Where is my daughter-in-law?” asked the old man. The nephew answered, -“Oh, my uncle! she and another halted at a place not far from here, -while I came here to make a reconnoissance to learn whether you were -still alive or not. I am married in fact, and what is more than this, I -have brought with me my mother-in-law. They two are very fine-looking -women. I have thought very seriously of your age and also of the age of -my mother-in-law, and you two seem suitable in this respect one for the -other. I have already told her that I have thought well of having you -two abide together as husband and wife. Oh, my uncle! I have now said -to you what I intended to say. My mother-in-law is very thankful to me -for my kindness in this matter and for my desire to make you and her -happy and contented. Thus have I thought about this matter. Now will -you agree to what I have proposed for your welfare?” Greatly pleased, -the uncle exclaimed, “Oh, my nephew! how thankful I am for your kind -effort in my behalf. Let me dress myself, and you may now bring the -woman.” Delighted with the reception his uncle gave the marital -proposal, Oñgweʻ Hañgesʹʻhäʼ ran back to the place where the two women -were anxiously awaiting his return. On arriving there, he exclaimed: -“He lives! He lives and is in the best of health. He is eating. Let us -go to him.” Thereupon they started for the lodge. - -When they reached there they found the old man dressed and ready to -receive them. As they entered the lodge the old man, tapping his couch -several times, said gently to the mother-in-law, “Here you may abide.” -She came forward and took her seat beside him, and Oñgweʻ Hañgesʹʻhäʼ -and his wife seated themselves opposite, putting the fireplace between -them as was the custom for families to do in the ancient time. Then the -old man said to his nephew: “I am indeed thankful that you have been -able to overcome difficulties of all kinds along your path to and fro. -You have heroically braved all. Now, you must hunt, and mother and -daughter shall live in contentment and peace.” - -So Oñgweʻ Hañgesʹʻhäʼ spent his time in hunting. Day after day he -hunted. He knew well what animals to kill. Thus it came to pass in the -ancient time that they dwelt together in peace and harmony and great -contentment. - -This is the end of the tale. - - - - - -110. GAJIHSONDIS, THE AMULET-HITTER [415] - -(A LEGEND OF THE CONTROL OF THE GAME ANIMALS) - -An old man and his grandson, who was very small, lived together in a -lodge for a long time, during which they occupied opposite sides of the -fire, as was customary among their people. The little grandson played -by himself on his side of the fire, rolling about in the dust and -ashes. The old man was quite anxious at times about the future of the -boy. - -There came a time when the old man saw the child sitting about in -different places on his side of the fire. Finally the child was -surprised to hear the old man say in no kindly voice: “You will become -a pitiable object if you continue in this way, for you are very small. -It is necessary that you should do something to help yourself and -provide yourself what you may need. A bow and arrows are perhaps the -first of your needs.” So saying, the old man started making these for -the boy, and when he had completed this task he went over to the place -where the child was rolling about in the dust. Taking him in his arms, -he said, “You must use these in this way,” and then standing the child -on the ground, he said, “You must learn to shoot with these.” Then, -grasping one of the hands of the child, the grandfather placed it on -the bow in the usual position for shooting; then in the other hand he -placed an arrow, at the same time instructing the child how to fit the -two together in proper positions for shooting. Then the old man himself -drew the bowstring, telling the little grandson, “This is the way you -must ordinarily do.” In this manner he instructed his grandson in the -art of shooting with a bow and arrow, and the child was not long in -learning how to do it. Again he told him: “That is the way you must -continue to do it.” - -Afterward the old man drew forth his bundle of trinkets and treasures, -and taking therefrom the foot of a raccoon he fastened it to a staff, -which he set upright a long distance away, saying to his grandson: “You -must shoot at this continually, and whenever you hit it you must say -‘Gajihsondis.’ This you must say, and I shall then learn what a good -shot you are.” Now the child did indeed follow his grandfather’s -instructions. - -Finally the time came when the old man said to his grandson: “I will -now free you from my tutelage and now you must depend on yourself. No -matter where you may be you must keep saying ‘Gajihsondis’ whenever you -may hit any object—even this foot of the raccoon.” Therefore the old -man paid no more attention to the welfare of his grandson. The latter -ran around at pleasure for a long time. At last he asked his -grandfather this question: “My grandfather, where are our kinsmen?” In -answering him the old man told his grandson a number of things. -Pointing off a long distance he replied: “They have gone far away to a -place where lives a great beast. It is impossible for anyone to reach -this place in seven years.” Without replying the youth kept on playing, -as was his custom. Some time after while at play he arose and, going to -his old grandfather, asked “What is the exact direction of that place -whither our kinsmen have gone?” Going out of the lodge and standing -beside the doorway the old man pointed far away straight toward the -place where their relations had gone. He said: “There in that distant -place is a spring of water in which lives the great beast, and in that -place all our former kinsfolk perished.” - -The youth answered, “Now, my grandfather, I will go to that place.” -Very early the next morning, it is said, the youth, taking his bow and -arrows, started on his long journey, saying, “Oh, my grandfather! I -start now.” After a while the old man went out of the lodge, and, -standing beside the doorway, said, “Kuʹ; he is indeed going a very long -way off. It may be that he will be able to go there.” With these words -the old man reentered the lodge. - -How now with regard to the youth? Starting at a slow running gait, -finally he reached a place which his grandfather had indicated to him, -and after going over a mountain which was on his way he came to a lake, -in the middle of which he was surprised to see floating about a white -waterfowl. Taking aim, the youth at once shot at this strange fowl; the -shot went so true that the fowl merely fell on its side dead. Pulling -hairs from his head, the youth spliced them together until he had -produced a cord sufficiently long for his purpose. This he cast out on -the lake, and by this means was enabled to draw the body of the -waterfowl to shore. At once he rushed up to the body and fell upon it. -Soon he had prepared it so it could be borne on his back by means of -the forehead strap. Then the youth started for home, and when he -arrived at his grandfather’s lodge he said, “There now. I bring a very -large animal.” - -After looking at the body, his grandfather said, in reply: “Oh! this is -not the right thing on which to be avenged.” The youth answered, “So be -it, then. I will take it back to its home, as it seems proper to do.” -Having packed the body by means of the forehead strap, he started for -the place whence he had brought the great animal. On arriving at the -shore of the lake he cast the animal down on the ground, saying, “As to -you, I shall leave you here, and, furthermore, you must come to life -again.” Then, starting for home, the youth was not long in reaching the -lodge of his grandfather, to whom he said: “I have now released the -animal.” He did not delay in resuming his sports around the lodge, and -continued them for a time. - -One day when weary with playing he went up to his old grandfather, with -the words, “Come now, just tell me the exact direction to take to go to -the lair of the great animal of which you have told me such awful -things.” The old man replied, “So be it.” Going out of the lodge he -stood there. As soon as he had taken a suitable position he said to the -youth: “Here it is; it is just here. As soon as you start and have gone -quite a distance, then verily you will see that this pathway has the -habit of shrinking back.[416] This will be taking place continually, -and this is the reason that it will require seven years to reach the -place where is the spring which you are seeking. This path is one, too, -of great danger and difficulty, for in that place dwell female beings -which feed on human flesh, and it is they who devoured all the kinsfolk -we had.” - -After hearing this and following with his eyes the direction shown by -his old grandfather, the youth started. After the lapse of some time -the old man again said, “Let me see where he is.” Going out of the -lodge, he stood looking around for his grandson, whom he finally saw -disappearing in the distance. He mused with himself, saying: “It is -certain, I believe, that he will be able to accomplish the feat of -reaching the place where are the pitfalls set by the eaters of human -flesh.” - -When the youth arrived at the spring, he was indeed very thirsty. At -once he decided to inspect the place in order to see how true was the -saying of his grandfather that there lived in the spring a number of -female beings (women?) possessed of great orenda (magic power). -Thereupon the youth deliberately put his feet into the water. As soon -as he did so the hideous being covered with scales quickly darted -forward and snapped off his leg far above the knee. The youth merely -laughed, saying, Hăʻhăʻ, and wondered what would happen if he placed -his other leg in the water. On doing so, the being at once snapped off -this leg also; but the youth merely laughed and said nothing. Finally -he said, “Let it be so. Now perhaps I will fish with a line.” This he -proceeded to do. For the purpose of carrying out his design he removed -portions of flesh from his thighs, which he fastened on his hook. Just -as soon as he cast the hook into the water the great being seized it, -whereupon the youth pulled his adversary out of the water and cast its -body aside. It is said that now the great being began to whimper, “My -grandson, put me back into the water again.” But the youth, paying no -attention to what it was asking him to do, again baited his hook and -cast it into the waters. At once it was seized in the mouth of another -one of the great wizard beings, which appeared in assumed shapes, and -immediately the youth began to pull on his line, soon landing another -of his adversaries. This, too, like the other, began to whimper, -saying, “My grandson, will you please put me back into the water?” The -youth replied: “I have no legs. You have broken off my legs.” At this -the two beings came forward and began to work on his body. And the -youth said to them in turn: “Do you two reset my legs. You see that I -can not do it myself.” So the two beings, which were possessed of great -orenda, obeying his instructions, put back his legs. Next the youth -kindled a great fire, and just as soon as this was burning fiercely, -seizing the hair of the male being, he cast him into the flames, and he -did likewise with the body of the female being. When the bodies were -consumed the heads of these beings exploded and out of them flew -owls.[417] - -Continuing a short distance, the youth found the lair of panthers which -were fierce in aspect, for they were fighting. Raising his bow and -arrow, he said to them, “Stop your anger, you two, for the place where -you are belongs to me.” - -Going on a short distance farther, he found a number of elk fighting in -their turn. He said to them also, “Stop fighting, you two;” and they -did stop fighting and separated. The youth told them, too, “This region -belongs to me.” - -Then there arose a great tumult and noise among the animals of all -kinds. The youth saw there what seemed to be a long lodge, on the top -of which owls were seated; these, too, were making outcries, saying -“Hiʻ, hiʻ, hiʻ, hiʻ, hiʻ. Awake! a male human being is coming.” The -youth now watched them, and he was surprised to find there lying down -the body of some one who much resembled his grandfather, and he saw -also everything that was inside the lodge. Among the things he saw was -a kettle of corn mush, which was boiling over the fire. “I have found -something which is perhaps good to the taste.” - -Entering the lodge, he went to the farther side of the fire, whereupon -from the opposite side of the fire a white deer came forth and entered -the bosom of the old man. At this the youth started out of the lodge, -and at once everything in the lodge began to leave. The breechclout of -the old man went out, and the boiling mush, too, started out. The youth -had gone a long distance before the old man awoke, exclaiming, “Pshaw! -I think that he still has a grandson, that old man.” Straightening -himself up, he said: “So let it be. I now believe that I also will -start.” - -Then the old man took his club from its usual resting place, the one -with which he was accustomed to fight, and pursuing the youth, soon -overtook him, as was to be expected. Addressing the youth, he said, -“For what reason did you rob me as you have done?” So saying, he struck -the youth a heavy blow, causing the young man to fall over in an -unconscious condition; and he lay where he fell. - -Thereupon the old man turned back homeward, and all the things that had -started out also returned homeward. As he walked along the old man -restored the body of the great beast and all other things which had -been disturbed by the youth during his visit to him. - -Meanwhile the youth regained consciousness, and, realizing his -condition, exclaimed, “Wŭʻʹ, my head does certainly pain me; I believe -that the old man has really killed me. So let it be. I think I will go -back, perhaps, to the lodge of the old man.” When he reached the lodge, -ho-wŭʻ, the owls were making a great outcry: “Awake you! Now, indeed, -the male human being is again coming.” At this the youth exclaimed, “Do -you keep quiet! these things, here.” Entering again the lodge by -stealth, he saw there the war club resting in its place, the club with -which the old man did his fighting; it was full of nicks from hard -usage in combat. Thereupon the youth said, “Keep thyself still; and -indeed, you must give me assistance at this time. We will awaken the -old man to his death.” Again entering the lodge, the youth went to the -back part of the lodge, where he took a seat. Again the very small -white deer came forth and entered his bosom. Then he arose and stood -there, and all the things on the inside of the lodge started to follow -him out of it. Even the breechclout of the old man he took from him. - -The youth had gone a long distance before the old man again awoke. -Realizing what had taken place, the latter exclaimed, “Gwăʻʹ. He is -alive again, I believe. Now, indeed, he shall suffer for this. I will -do him harm in many places.” Then the old man started, after which he -exclaimed, “Kwŭʻʹ! I have forgotten that, I have not painted my face, -as is the custom, for I believe that I shall have to fight with one who -is, it seems, a brave man, this youth.” Having poured dead coals into a -basket, he carried them to a mortar standing near by, in which he began -to pound the charred coals. He made a great noise in doing this, the -blows with the pestle sounding “dum, dum, dum.” This action of the old -man caused the youth to grow weak and faint as he walked along. - -When the old man had finished pounding the coals he painted his face. -Then he started in pursuit of the youth, saying, “I am following you.” -The old man finally overtook the youth, whereupon he said to him, “Look -here, my grandson! I am going to kill you.” The youth replied, “So let -it be,” at the same time striking the old man a blow with the war club. -Then they fought, and being evenly matched, the struggle was fierce. -Thus the battle went on for some time until at last the youth succeeded -in killing his grandfather. Then he started for home, followed by all -the things that were in the lodge of the old man. - -The youth did not realize the time it took him to arrive at the lodge -of his living grandfather, who exclaimed: “You certainly have brought -back home our great beast. How did you accomplish it? Was the old man -willing for you to bring it home? Was he willing, too, for you to take -all the things which you have brought back with you?” The youth -replied, “I killed the old wizard.” At this his grandfather began to -weep, saying, “Now, indeed, you have killed him who, when living, was -my brother.” Without making any reply, the youth prepared to lie down -for the night. The two occupied the same side of the fire. - -As soon as the youth fell asleep, the old man, his grandfather, arose -and, addressing the sleeping youth, said, “I suppose that I must now -kill you, wicked man, in your turn.” Taking up his bow and three arrows -and, going over to the opposite side of the fire, he shot three arrows -into the back of the youth, his grandson, who was asleep. Then the old -man returned to his bed and laid himself down again. Some time after -this the youth awoke and said, “Kwŭʻʹ! indeed my back does give me much -pain.” On examining it with his hands, he was surprised to find three -arrows sticking in it. At this discovery he exclaimed, “Gūʻ! now, I -suppose, I must depart from this place, for it seems that my -grandfather has killed me. So be it then. I will now go far away.” He -started at once on his journey, and all the things which he had taken -from his dead grandfather went with him—his grandfather’s breechclout -and also the mush—these all went along. As soon as the old man saw that -these things started to leave, he began to weep. So the youth left his -grandfather. - -When the youth had gone a long distance from his home, he was surprised -to find a village of people. Leaving his slaves and domestics near the -village, he went to the first lodge, where he visited. He found in this -lodge a young man who resembled himself very closely in age, size, and -manners. It was soon customary for them to go around together. It is -said that they two kept company with each other wherever they went. -Finally the youth from the village said, “Kūʻ, game is indeed very -scarce. Where may be the game animals? Perhaps they have gone far away -to seek subsistence. Possibly they have gone to the place where dwells -the great beast.” In reply, the visiting youth said to his friend, “I -am, it is known, called the great beast.” The other youth answered, -“Aā, it is true. So be it. I will now show you where abide my domestic -(game) animals.” - -Then the two youths departed from the place and at last came to the -spot where dwelt the great beast, the prototype of all others. - -The youth from the village now said to his friend: “I will now give up -all the animals over which I have control, that they may go over the -whole earth and dwell in freedom; that they may increase and multiply -at their will and go and come as seems good to them. Then the noises -made by all the animals became great in the world. - -This is the story. - - - - - -111. THE LEGEND OF HONENHINEH AND HIS YOUNGER BROTHERS - -In times long past Honenhineh and his younger brothers dwelt in a lodge -together; the lodge was constructed of bark and was very long, -according to the custom of the country. There were three fires -occupying the place provided for fire along the midway of the lodge. - -These brothers dwelt thus together for a long time in this long lodge. -It was their custom to go out into the forests daily to hunt game -animals, and every evening those who had gone out that day to hunt -returned, bearing each his burden of venison or other flesh, which -would be cast down in the middle of the floor space of the lodge. It -was usually dressed when packed for carrying; this was done for -convenience. Then one of the brothers who had not been out hunting -would unpack the bundle and proceed at once to cut up the meats and to -hang them up for drying all along the sides of the lodge. This was the -daily routine of these hunters of the lodge of Honenhineh. Thus they -traveled much in many places in the forests. - -At times, when all but the youngest brother, who was still very small, -started out to hunt, one of the elder brothers would produce the foot -of a raccoon, and throwing it to the end of the lodge, he would say to -the youngest brother, “Here! This is something with which you can amuse -yourself.” Then, when he would be ready to start he would scatter ashes -around the doorway in such manner that no person or thing could enter -the lodge without leaving tell-tale tracks to betray the intruder. -Afterward he would say to the small boy, “Oh, youngest brother! You -must not leave the lodge; you must not go outside of it.” So it was -that this youngest brother never went outside of the lodge and did not -know what the light of outdoors was like. The name of this boy was -Little Burnt Belly.[418] The youngster amused himself daily by tossing -up the raccoon’s foot and shooting at it while it was in the air. It is -said that he never missed the foot, for he had become an expert bowman -from his daily practice. So the days went by for some time. - -Then there came a day when the Honenhineh returned from hunting without -bringing back anything in the way of game, but the other brothers -returned, bringing large packs of venison and other meats and furs and -skins. As each brother returned he saw the eldest brother Honenhineh -lying on his couch in silence, but not one of them paid any further -attention to him, for they had returned with heavy packs while he had -brought back nothing. Remaining thus for some time, Honenhineh finally -arose and unpacked the packs of his brothers and hung up the quarters -of venison and bear’s meat and the flesh of other animals to dry, and -he hung up also the skins and furs properly prepared to dry—some to be -made into buckskin and others into furs for robes and other useful -articles. - -This state of affairs in the lodge continued for many days and nights, -and Honenhineh continued to fast rigorously. At last one evening one of -his younger brothers said to him, “Oh, elder brother! you should take -some food.” But Honenhineh replied: “No, I will not do so now. Do you -help yourselves and take what food you may need. In a short time I -myself shall take some food. There has come a change in the manner of -my life. The land over which I hunted has become deserted of all life. -Tomorrow I shall start from here, going in a northerly direction this -time.” - -So, without breaking his fast, Honenhineh lay down on his couch and his -brothers retired for the night. But late at night Honenhineh arose and, -going to the fire, he gathered together the embers and firebrands to -stir up the flames, close beside which, it is said, lay Little Burnt -Belly. Honenhineh having stirred up the fire, the rising flames caused -many sparks to fall on the uncovered legs of Little Burnt Belly, who -passively bore the pain. The elder brother, after watching the effect -of the sparks, finally said, “Oh! my younger brother is very sleepy.” -But in this he was deceived, for his younger brother, having made a -small aperture in the skin with which he was covered, was watching all -that he was doing. It is said that the skin was that of an old -she-bear. Thus deceived, the elder brother prepared some food for -himself and ate what he wanted of it. While watching him the youngest -brother fell asleep. In the morning the youngest brother arose after -his brothers had gone out on their hunting trips, and was very -anxiously watching for the proposed departure of his brother Honenhineh -after his long fast. When he had made all his preparations he said to -his youngest brother, “Now I have started,” adding, “Do not, my -brother, go outside of this lodge.” Then, taking out of his pouch -suddenly a bear’s foot and casting it into the middle of the lodge, he -said, “Here! Thou shalt amuse thyself with this object by using it as a -target continuously.” On going out of the lodge, he scattered ashes all -about the entrance so that nothing could enter without disturbing the -ashes and so showing what it was that entered the lodge. On starting -away, he said to his youngest brother, “For this journey I am going -toward the north to hunt.” So saying, he departed from the lodge. - -Honenhineh kept on his northward course for a long time. When the day -was past the meridian, on looking ahead he saw what appeared to him a -number of clearings. When he emerged from the forest into these -clearings he stopped and looked around; then he walked along slowly for -some time. - -Ahead of him a great deep gorge or valley yawned. - -Scarcely had he taken a good look at this gorge when he heard in the -distance an ominous tapping on a tree and the voice of a man singing: -“It is a fortunate thing for me. A human being is walking along on the -farther side of the valley.” Somewhat surprised, Honenhineh exclaimed: -“Wūʼʹ! A man has discovered me. I suppose that he has treed a bear. -Well, so be it; I will go thither.” So saying, he started down into the -valley on a brisk run. As he ran along he came to a ridge, or shelf, -leading into the valley, and he was startled by seeing pieces of bark -fall all about him several times. Stopping and raising his head to look -up into a tree standing in front of him, he saw a flicker, or -yellowhammer, clinging to the tree trunk far above the ground, looking -at him. As he looked at the flicker it began to smile at him and -audibly said, “He who has the bow is well known to be a fairly bad -shot,” and continued to smile at him. Honenhineh at once strung his bow -and shot an arrow at this smiling yellowhammer, but the arrow flew wide -of the mark, sticking harmlessly into the tree trunk. He shot all his -arrows away in this manner without disconcerting the yellowhammer in -any way. - -Withdrawing a short distance, Honenhineh broke his bow and threw away -the pieces. Then he said: “So be it. Let me pass on in my way yonder.” -He continued onward until he reached the bottom of the valley, when he -stopped to look around; ahead of him he saw a lodge out of which arose -smoke. He resolved at once to go up to the lodge and started toward it. -Going along slowly, he finally reached the side of the lodge, where he -stood still. But he had not come to a halt before he heard from within -the lodge the voice of a man saying to him: “My grandson, thou hast -visited my lodge; so come in.” Honenhineh, at once obeying the summons, -entered the lodge. - -On looking around, he saw before him a young maiden seated, who was -engaged in weaving a pack strap from the strands of slippery-elm bark -prepared for this purpose. The man of the lodge said to the maiden, “Do -thou make room on thy mat for the man who has entered our lodge, for -you and he do now become husband and wife.” Complying with this -request, the young maiden made room on her mat for Honenhineh to sit -beside her. - -Then the elderly man said to her, “My granddaughter, prepare some food -and set it before him who has entered our lodge, for he is probably -hungry. With dried green corn as it cooks in the pot you must mix dried -venison pounded fine, and into this mixture you must put a sufficient -quantity of maple sugar and a quantity of bear’s grease or fat, to make -the whole savory and appetizing.” The old man’s granddaughter at once -obeyed, and after kindling the fire to make it burn briskly, she set a -pot of water over it containing a quantity of dried sweet green corn. -Bringing maple sugar from her store in a bark case, she put it into the -pot with the corn. Then, procuring the dried venison and the bear’s -grease, having pounded them fine, she put these ingredients also in the -pot to cook with the other things. When she found that the corn soup -was cooked she removed the pot from the fire and set it aside to permit -the contents to cool. When it was sufficiently cooled the young maiden, -taking up a portion of the soup with a ladle, placed it in a bark bowl -and, setting it before Honenhineh, said to him, “Take this and eat it. -I have prepared it for you.” Honenhineh, being quite hungry, willingly -ate what was set before him. - -It was not long after Honenhineh had finished eating that night came. -Before the evening was far advanced the old man said, “Let us now -retire for the night. Our guest has come here tired out in all -probability, for he has traveled a long distance.” So they lay down for -the night. Then the old man said, “My granddaughter, let me tell my -story,” and he began to sing, “It is said that there were eight -brothers who lived in a lodge.” This was the topic of the story which -he chanted three times. - -After waiting a few moments he said in a stage whisper to the sleeping -visitor, “My grandson, are you listening to my story?” The only reply -he received was the loud snoring of the guest. Presently the old man -exclaimed, “The game animals are just toying with me. Why, one has even -come into my lodge (to show its contempt for me).” So saying, the old -man arose and took down his war club from its resting place, and -approaching the sleeping visitor, he killed him with blows on the head. -Then, replacing his club, he got out a huge clay pot, which he set over -the fire after placing some water in it. Next he quartered the body of -his victim and placed all the pieces in the pot to cook. While engaged -in this gruesome work he kept saying, “I still can deal with the game -animals which visit my lodge in my approved way, and so I am still able -to eat the flesh of the most rare game animals.” - -In the meantime, when night came on the lodge of Honenhineh and his -younger brothers, the brothers returned one by one until all were there -except the eldest, Honenhineh, who of course did not return. His -absence was duly noted. The brother next in age said, “I met him just -this side of the Great Valley.” The following morning the brother next -in age to Honenhineh started out on his brother’s trail to seek for -him. He had gone along for some time when he was surprised to find the -tracks of his brother, which he at once followed. Before long he saw -ahead of him light through the trees from clearings in the forest, and -he found also indisputable evidence that his brother had stood there. -So he started forward slowly and finally came to the top of a hill -overlooking the Great Valley, where he stood still for a moment. While -standing there he heard the sound of a blow struck by a war club on the -opposite side of the valley, and he heard the voice of a man singing, -“I am indeed fortunate, for on the opposite side of the valley a human -being walks along.” After thinking a few moments, he exclaimed: “Pshaw! -This is all right. There is where my elder brother is moving about from -place to place. Perhaps he has treed some animal or has found an animal -in its lair. It must be a bear, I think. So be it; I shall go thither.” - -In pursuance of his resolution, he resumed his brother’s trail and -descended into the valley until he came to a bench, or terrace, where -he stopped for a moment. Here he was surprised to see pieces of bark -fall several times around him. Looking up into a tree near by, he saw -clinging to the trunk far above the ground a small flicker, or -yellowhammer. The bird smiled at him, exclaiming, “He has a bow in his -hand just as if he could use it, for it is well known that he is quite -a poor marksman.” At this the young man at once strung his bow and shot -an arrow at the bird, whereupon he was surprised to see the arrows of -his brother stuck in the tree. His first shot missed the bird, as did -all the others. When all his arrows had been shot away, stuck fast in -the tree top, he broke his bow and cast it away. Now, he was greatly -surprised to see the pieces of his bow fall beside those of his -brother’s bow. While he was shooting at the bird, it merely smiled and -said, “It is curious that one who is a poor marksman generally goes -about with a bow and arrows,” and it was only when he had lost all his -arrows that he drew aside in disgust and destroyed his bow as a token -that he did not care about what had happened to him. After casting away -his bow the young man exclaimed: “Pshaw! I will go on farther, for I -now hear my brother singing in the distance,” for he heard the voice of -a man singing on the opposite side of the Great Valley. - -Starting on a run down into the valley, he had not gone far before he -saw ahead of him a field. When he reached the border of this he stood -there a moment, but seeing in the distance a lodge and smoke issuing -from it, he exclaimed: “So be it. Let me go to that lodge to see what I -may find. My elder brother has gone there.” - -When he reached the lodge the young man came to a halt, but he had no -sooner done so than he heard the voice of a man inside say to him: “Oh, -my grandson! come in; you have visited my lodge at this time.” -Accepting this challenge, the young man entered, whereupon the old man -said to him: “I am thankful that you have now paid our (two) lodge a -visit.” In front of him the young man saw a young maiden seated on a -couch, weaving a forehead pack strap from slippery-elm-bark fiber. Then -the old man said to her: “Make room on your mat for our visitor, for -you and he are to become husband and wife. I am so delighted by this -visit, for we two are to be pitied, living alone in this lodge, I and -my granddaughter.” Obeying her grandfather, the young maiden made room -on her mat for the young man. Next the old man said to the young man: -“You have come here looking for your elder brother, Honenhineh. He -passed here. Yonder, not far away, stands another lodge. There is where -your brother has gone; he will return soon, I think.” Turning to his -granddaughter, the old man said: “Oh, granddaughter! prepare food for -our visitor; he is perhaps hungry, having come a long distance. You -must pound up dried green sweet corn and dried venison, and place these -in a pot to cook, to make corn soup; and you must put into the pot also -maple sugar and bear’s grease. When the soup is cooked, place a bowlful -before our visitor and let him eat his fill.” - -The maiden set to work preparing the corn soup, as she had been -instructed to do. First she pounded up dried sweet green corn and then -dried venison. Then, having placed a large clay pot over the fire with -water in it, she put in the dried corn and venison, which soon began to -cook. Presently she added maple sugar to her soup. While these were -cooking, the old man got for her some bear’s grease, which he brought -to her in a bowl, saying: “Oh, granddaughter, put this also in the pot -of soup.” When the soup was cooked, the maiden removed the pot from the -fire and the contents were then placed in bark bowls to cool. When -ready, the young woman placed a large bowl of the soup before the young -man, telling him to eat his fill. When he had eaten what was set before -him he thanked the old man, his “grandfather,” who acknowledged the -compliment by saying, “My grandson, you were to be pitied, for you were -very hungry when you visited my lodge.” - -It was not long after this that night came. Before night had fully -settled down the old man said: “Let us retire to sleep. Our visitor has -come to us very tired, I suppose. You should prepare a separate couch -of bark. I am very anxious concerning the probable return of his elder -brother tonight. At all events, I suppose he will probably return by -tomorrow.” Having said this, the old man lay down, saying to the young -man and the young woman: “Do ye two retire to sleep. I my own little -self am asleep” (i.e., lying down to sleep). - -After they had all retired for the night the old man said aloud, “Let -me tell a tale,” and thereupon he began to sing, “They (masc.) have a -lodge as a home, it is said; they are eight in number; they are lost -(devoted to destruction).” He sang this song through three times. Now -the young man began to snore loudly, for he had fallen sound asleep. In -a short time the old man arose, and carefully readjusting his robe, -said: “I am greatly perturbed in my mind. A game animal has come into -my lodge on a visit.” Then taking down his war club and approaching his -sleeping guest, he killed him by blows on the head. - -Going to a corner of the lodge, he obtained there a great clay pot and, -after putting water in it, he set it over the fire. Having quartered -the body of his victim, he put it into the pot to cook. While he was -engaged in this gruesome work he kept saying, “There is still no lack -of power to do things in my manner of living, for I have no trouble to -live. Game animals habitually come to my lodge.” So spake the old man, -who was then cooking the entire body of a human being, and was happy. -(It is said that he gave to his granddaughter the flesh of leeches to -eat and putrid things also. She was not aware of what she was eating, -for he had hypnotized her to think these things were proper and good. -This granddaughter was a prisoner whom he had taken in one of his -raids. But he himself ate human flesh in his lodge, and in order to -satisfy his unnatural appetite he was engaged in killing people from -all the neighboring settlements; this conduct agitated the entire -country around.[419]) - -In the meanwhile the brothers of Honenhineh, it is said, were not very -much surprised when night came and the next younger brother had not -returned, for they suspected some harm had befallen both their missing -brothers. Then the eldest of the remaining brothers said, “Well, it is -now for me to go to find my brothers who have not returned from the -north.” So in the morning when they had eaten their morning meal he -started out alone on the northward trail to seek for his missing -brothers. After having gone some distance from the lodge he found the -tracks of the eldest of the two brothers and followed their lead. - -While running along he suddenly saw ahead of him the light in the -forest from clearings near by. Keeping on his course, he finally came -to a large clearing or field, where he stopped to look around, because -the tracks of his two brothers led him to this point. While examining -the country he saw in the distance the Great Valley, and as the trail -led thither he followed it until he came to the brink of the valley, -where he stopped again to view the country around. At this point he -heard a sound coming from the farther side of the valley, made by the -blows of a club on a dead tree, and also the voice of a man who sang: -“I am indeed lucky. On the opposite side of the valley there is a human -being going along.” This song was repeated by the unknown singer. -Thereupon the younger brother of Honenhineh said to himself: “It is -strange that my two brothers have not given notice of this thing. It -indeed seems certain that they have chased a bear to its lair; let me, -then, go thither.” - -So the young man started on a run down the slope leading into the -valley along the trail made by his two brothers. Having run some -distance, he suddenly noticed pieces of bark falling around him. At -this he came to a halt and, looking up into a tree which stood near, -saw high up on the trunk a small bird, a flicker or yellowhammer, now -clinging to the tree trunk, and now flitting from place to place. As he -raised his eyes to it the flicker, smiling, said, “He carries a bow and -arrows pretentiously (as if he knew how to use them), although he is -notoriously a very bad marksman.” Quickly stringing his bow the young -man said to his tormentor, “Do not say anything more.” But the flicker -only laughed, saying, “There is nowhere on this whole earth among the -inhabitants a person living who has the ability to kill me.” The young -man replied, “Be careful of thyself,” and he at once nocked his arrow. -The flicker became visibly agitated and kept glancing at the young man -furtively as it slowly crept around the tree trunk. Thereupon the young -man shot at it, and then he saw not far from the spot occupied by the -flicker the two shocks of arrows which belonged to his two brothers. -The aim of the young man and his orenda were such that the arrow hit -its mark, becoming fixed in the body of the flicker, which uttered a -loud wail of despair and fell to the ground. - -The young man did not withdraw his arrow, but took it up with the -flicker’s body transfixed by it and placed it on his shoulder, thus to -carry his victim. In the meantime the flicker kept saying, “You should -let me go free again. I am doing nothing wrong.” But the young man -replied, “No. I will not let you go free. I desire to show you to my -two brothers.” With these words he resumed his journey. - -He had not gone very far when he reached a clearing, at the border of -which he stopped to look around. He saw at some distance a lodge, out -of which smoke arose, whereupon he said, “I will go thither to the -lodge. My two elder brothers are certainly idling away their time, for -I believe that they are both there in that lodge.” He came to this -conclusion because he noticed that the tracks of his two brothers led -to the lodge. Having reached the side of the lodge, he came to a halt. -He had no sooner stopped walking than a man’s voice inside challenged -him, saying, “Come, my grandson. Thou hast come to visit me in my -lodge.” On entering, the youth was greatly surprised to see before him -a fine-looking young maiden, who was seated on her couch weaving a -forehead pack strap from the prepared fibers of slippery-elm bark. The -old man said to his young visitor: “It has been, indeed, a very, very -long time that I have been looking for you to pay me a visit. I have -been saying that a great hunter is on his way here. There sits my -granddaughter whom you are to marry. Granddaughter, move along on your -mat to give him room to sit beside you.” As the young man passed him -the old man noticed that he was carrying something that he had killed, -and he quickly arose, saying: “Give me the body that you are carrying. -That is indeed a very fine game animal which you have killed on your -way here.” The young man replied, “No. I will not give it up until I -first see my two brothers.” To this the old man rejoined, “They passed -here, and so they will return here, perhaps very soon.” Then, turning -to the young maiden, he added: “Prepare some food for him. He has come -here hungry, perhaps. You must procure a quantity of dried green sweet -corn, which you must pound in a mortar, and also dried venison, which -likewise must be pounded fine. Set a pot containing water over the -fire, and into this you must put the pounded corn and venison, adding a -quantity of maple sugar, dried huckleberries, and lastly bear’s -grease.” - -The young woman hastened to prepare the corn soup in the manner in -which she had been instructed by her old “grandfather,” and it was not -long before the soup was cooked and ready to be eaten. At this time the -old man brought from an adjoining room a bowl of bear’s grease, which -he gave to the young woman, who put it into the pot of soup. Having -done this, she removed the pot from the fire and set it where the -contents would cool. Presently she placed a large bowlful before the -young man, who ate it with a good appetite, and he gave thanks to his -host for what he had eaten. Night coming on shortly after this, the -three persons began to get ready for retiring. At this time the old man -said to his guest, “You should give me the body of the bird which you -have brought with you. You will leave it with me to keep for you.” But -the youth replied, “I will not give it up to you.” To this the old man -answered, in a threatening manner, “I am greatly agitated in my mind. -Let us retire for the night. A game animal has indeed come into my -lodge. I am now an old man. Still there is nothing that curbs my orenda -(I am unaffected by any influence). I am bound to get back my own bird -at any cost.” - -So saying, he arose and, going aside, he took down his war club. Then, -returning to the side of the young man, he said, “Do thou give up to me -the body of the bird which you have.” The answer came, “I will not give -it up to you.” The old man, now in a great rage, retorted: “You are -risking your life. You are about to die, and you can not escape from -it.” With these words he raised his war club, shouting, “Will you hand -me the bird, or not?” But the young man still replied, “No. I will not -give it up to you.” Then the old man struck the youth on the head with -the club and killed him. Thus he recovered the body of the bird and -gave back its life [420] (which was that of a female relation of the -old man). - -These events gave great pleasure to the old man, who went around -saying: “There is nothing that yet affects my orenda; I am not -suffering in any manner; no one from any place can come here who is -able to treat me lightly.” So the old man was quite happy. Having -brought out his great clay pot, with water in it, he set it over the -fire, and after quartering the body of the young man, he placed it all -in the pot to cook. After a suitable time he remarked, “It is perhaps -cooked now.” He kept on looking into the pot from time to time to see -whether the flesh was done. As it seemed not to cook thoroughly, the -old man was greatly concerned about it, and continued saying, “There is -something wrong; otherwise it would be possible to cook this -thoroughly.” Finally, getting out of patience, the old man removed the -pot from the fire and ate the raw flesh. - -Now, in the lodge of the brothers there was anxiety when night came and -none of the brothers who had gone northward had returned, and the five -remaining brothers were wondering what had befallen them. When those -who were left were back in their lodge Little Burnt Belly said, “Oh, -elder brother! you must go tomorrow to bring them back.” Then they -retired for the night and went to sleep. In the morning they arose and -all except Little Burnt Belly went to hunt, as usual. The latter seated -himself beside the fire and there he sat all day long without moving. -When evening came the two missing brothers had not returned, and the -hunting brothers came back empty handed, having killed nothing during -the day. They all saw Little Burnt Belly seated beside the fire, silent -and motionless. - -The brothers retired for the night and slept soundly. When daylight -came and they arose they saw Little Burnt Belly still seated beside the -fire. He maintained the one position and said nothing to any of his -brothers. When they ate their breakfast he did not arise to have his -share. The other brothers then left the lodge to go out hunting for -game animals for food. After they had gone Little Burnt Belly arose, -saying, “Let me amuse my elder brothers.” Thereupon he then took down -his bow and arrows, and shot two arrows up out of the smoke-hole of the -lodge. - -As the brothers were engaged in the chase at no great distance one from -another, they were greatly surprised to see a very large deer rush up -to them and fall dead at their feet, and soon another deer did -likewise. They saw that an arrow protruded from the body of each deer—a -circumstance which was very mysterious to them. As quickly as possible -one of the brothers rushed up to the stricken deer, and breaking off a -leaf, wrapped it around the arrow before touching it with his hand to -draw it forth, saying, “I do not desire to uncharm my youngest -brother’s arrow.” Then drawing out the arrow, he carefully laid it up -in the fork of a tree. Having done this he started at once for home, -carrying the whole body of the deer. Before it was dark Little Burnt -Belly saw his elder brother bringing back the deer. Not long afterward -the other brother came into the lodge bearing on his back the other -deer properly packed for carrying. The other two brothers returned with -them as guards. - -They found Little Burnt Belly still seated before the fire. But when -they were back in the lodge he said to them, “Our missing brothers have -not yet returned home. Tomorrow I myself will go on their trail to seek -for them.” After eating their evening meal they retired for the night -and slept soundly. When morning came they prepared their usual -breakfast and then started out to hunt. Thereupon Little Burnt Belly -arose, and going to his couch procured such articles of apparel as he -needed for his journey. He took also his bow and arrows, which were his -immediate trust and dependence for accomplishing his task, for they -were full of orenda (magic power), which he could control for his own -use. He ate no breakfast; he needed none, for he desired to have all -his faculties clear and alert. While seated beside the fire he had been -taking suitable medicine to make him sound and clear visioned that he -might be able to cope with the wizard whom he suspected of having -destroyed his missing brothers. - -Leaving the lodge, Little Burnt Belly shaped his course northward to -find the trail of his three brothers. It was not long before he struck -this, and he followed it on the run, presently entering a vast forest -whose great trees made it dark and gloomy. He had been running for a -large portion of the day when he saw daylight through the trees, from -which he inferred that there must be a clearing ahead of him. Keeping -his course, finally he came to the edge of a large clearing or field. -As he saw the tracks of his brothers there, he stopped to look around. -Immediately he heard a peculiar sound of tapping, and looking in the -direction whence the sound seemed to come he perceived that it -proceeded from the opposite side of a great valley just ahead of him. -Making his way along to the brink of the valley he heard the voice of a -man saying, “It seems that I am in luck, for on the opposite side of -the valley a human being walks along.” He heard this voice three times. -As the trail led him in the direction of the sound he said, “I think it -my duty to follow this trail, for the voice may be that of one of my -brothers (said ironically).” - -So descending into the valley he came to a terrace or bench, along -which he was following his brother’s tracks, when his attention was -attracted by pieces of bark falling around him. Halting and looking up -into a tree standing just at his side, he saw a small bird high up on -the trunk, clinging to it and flitting at times from place to place. He -saw that the bird pretended to be a flicker, or yellowhammer. When the -flicker saw him looking up, it said with a laugh, “Some people who -believe themselves possessed of orenda go about with bow and arrows -just as if they knew how to use them, although they may be the poorest -of marksmen.” Pointing an arrow at it, Little Burnt Belly said: “Be -careful of thyself. Some people trust their orenda too far, for they -lay claim to too much power for their own good.” At once the flicker -became visibly agitated, and kept glancing at Little Burnt Belly -furtively, as it slowly crept around the tree trunk. At an opportune -moment he let fly an arrow, which pierced the body of the flicker, -causing it to fall to the ground without uttering a sound. Little Burnt -Belly did not fail to notice the shocks of arrows sticking in the tree -trunk near the spot where the flicker was clinging and to recognize -them as belonging to his brothers; he saw also their broken bows, and -knew that they were in the power of some wizard. - -Taking up his arrow with the flicker still pierced by it, and placing -it over his shoulder, he resumed his journey. He was not long in coming -to the lodge which he had seen in the distance, and to which the trail -of his brothers had led him. As he drew near, a man’s voice within -said, “Oh, my grandson! come in; I am thankful that you have come to -visit me.” On entering the lodge he saw an old man whom he recognized -as a cannibal, and he saw also before him, seated on her couch, a -fine-looking young maiden. The old man exclaimed: “I have been looking -for you for a very, very long time. I have said all along that a great -hunter was on his way to visit me. There sits my granddaughter whom you -are to marry. Granddaughter, move along, and give him some room by -you.” As Little Burnt Belly passed the old man the latter saw that he -was carrying something which he had killed, and he arose quickly, -saying: “Do give me the body of that thing which you have killed, for -it is indeed a very fine game animal.” But Little Burnt Belly replied: -“I will not give it up. I will first see my missing brothers.” The old -man persisted, however, saying: “You should give me that bird. I am -greatly agitated in my mind. Nothing yet has curbed my orenda. I will -get back that bird at any cost. A game animal has now come to my -lodge.” Little Burnt Belly retorted: “You are boasting of the -invulnerability of your orenda, but this bird contains your life, and I -am your master, and you know it. You have long ago forfeited your life -by all your murders and cannibalism, so now you shall die.” So saying, -Little Burnt Belly crushed his head with the blows of his war club. -Then he liberated the slave, or prisoner, of the cannibal from the -effects of drugs which had been given her by her master, and after -bringing back to life his own brothers, who had been devoured by the -cannibal, they all returned to the lodge of Honenhineh. - - - - - -112. THE LEGEND OF GODASIYO - -In the beginning of time, when the earth was new, when the inhabitants -of it spoke but a single tongue, when these good people dwelt in -perfect harmony and peace, and when the several settlements lived in -such manner that there were no quarrels or contentions among them, -there dwelt in one of these settlements, or villages, Godasiyo, a -woman, who was the chief of her village. - -The village over which Godasiyo held sway was situated beside a very -large river; in fact, it occupied both sides of this important stream. -It was the custom of the people of Godasiyo to cross the river for the -purpose of visiting, of attending the dances which are held every -night, and of exchanging their goods—meat, venison, skins, furs, roots, -bark, and dried fruits and berries—in order to supply their several -needs. Moreover, the lodge of public assembly was situated on one side -of the river—a feature that occasioned considerable traveling across -and back. This stream was very large and rapid. The people crossed it -by means of a bridge constructed of saplings and of limbs of trees -carefully fastened together. The state of good will and contentment, -above described, continued for a long time, but at last trouble arose. -The cause of this was a white dog which belonged to the chief, -Godasiyo. The dissension became so serious that there was great danger -that the factions would become involved in a fight over the matter. The -great river divided the two parties. - -Finally, Chief Godasiyo, after long deliberation, decided that the only -way in which a deadly contest could be avoided would be by the removal -of her own adherents to some other place of residence. Having decided -to take this step, she at once informed her adherents of her resolution -to remove westward by ascending the stream on which they were living. -She invited all who had taken her part to follow her into exile from -their present settlement. And they all agreed to emigrate with her. She -told them further that they would ascend the river in canoes of birch -bark, which would enable them to transport their small belongings with -ease. So the people set to work to construct the water craft. Two -canoes of birch bark of suitable size were made, and these were -fastened together by means of strong saplings extending from one canoe -to the other so as to support a kind of platform extending over the -canoes and the space between them. This structure was for the sole use -of the chief, Godasiyo. The followers of Godasiyo proceeded to -construct birch-bark canoes for themselves also. When Godasiyo took her -seat on the craft constructed for her sole use all her adherents and -defenders launched their own canoes containing their effects. - -When all had embarked, with Chief Godasiyo in the lead, all paddled -upstream. The flotilla of canoes was very large, covering the surface -of the water as far as the eye could see up and down the river. After -they had paddled a long distance, the people finally came in sight of -the forks in the river, and then it was that they began to converse -together—the two divisions of canoes, one on each side of the float of -the chief, Godasiyo—as they paddled upstream. One division chose one of -the forks in the river as the course to follow to their new settlement, -and the other division elected to turn into the other channel. Each -division gave its reasons for the choice which it had made, and the -divergent views gave rise at last to heated discussion. This strife -continued to the point where, if persisted in, the people would become -definitely separated; still no compromise was effected, so the leaders -in each division turned the prows of their canoes so as to ascend the -fork of the stream which they had selected. Thus they began to -separate. - -When this movement began the two men paddling the two canoes on which -rested the float of Chief Godasiyo disagreed as to the course that they -should take under the circumstances. As each chose the fork branching -off on his side of the stream, the two canoes became separated, and the -platform on which Chief Godasiyo was sitting slipped off its support, -falling into the water and carrying the chief with it. The people drew -near and, looking into the water to see what had become of their chief, -they saw that she had sunk to the bottom, where she had become -transformed into a great fish. - -Thereupon the people of the two divisions attempted to converse -together, but they were unable to understand one another, for their -language had become changed. It was in this manner that this body of -people became divided and possessed of different languages. Thus it -came about that there are so many languages spoken by the various -tribes dwelling on this earth. - - - - - -113. A LEGEND OF AN ANTHROPOMORPHIC TRIBE OF RATTLESNAKES - -In the ancient country of the Oneida, which they occupied when the -League of the Iroquois was formed, were a number of subterranean -caverns, which, it was said, were inhabited by various tribes of men. -The following legend is about one of these caverns: - -It was said that in the olden time a certain young man of a good family -while out hunting in this region saw a large raccoon ahead of him, -which seemingly was attempting to escape from him. At once the young -hunter started in pursuit of the raccoon, and soon the race became -interesting, for the raccoon was gradually gaining on its pursuer. It -was not long before the raccoon had gotten out of his sight, so the -hunter was able to follow it only by following its tracks in the snow -that lay on the ground to the depth of a span. After a very long -pursuit the hunter finally tracked the raccoon to a large river, the -banks of which were very high and rocky. The tracks led along under one -bank for a long distance. The young man was becoming quite exhausted -when finally he came to the mouth of a cavern in the river bank, into -which the tracks of the raccoon disappeared. The entrance to this -cavern was just large enough to admit the body of the hunter, and he -decided to go in; but before doing so he set up his bow and arrows and -walking stick beside the entrance. He found that the passageway -inclined downward at a gentle grade. After entering the passage the -young hunter found that the way was long. Having gone so far in that -the light from the entrance had entirely faded away, at last he was -delighted to see that it was becoming light ahead of him. So he kept on -until finally he emerged from the cavern. Thereupon he was surprised to -see that the tracks of the raccoon led out of the passageway into the -open. The young hunter stood quiet for some minutes, viewing the -country around. He was greatly surprised to find further that the -climate of this region was quite different from that in which he -commonly abode, for he found black raspberries ripe or ripening, -although there was much snow on the ground in the country whence he had -just come. Then he resolved to follow a well-beaten path, which led -farther into the new country. As he went along he blazed the trees -bordering the path, or broke twigs and branches off the trees in such -manner that these would serve as signs by which he could retrace his -steps in the event of losing his way. He noticed that the path leading -from the entrance to what he thought was a cavern led inland, turning -to the right a short distance from the entrance. He followed this road -because he saw in the dust of the path the tracks of the raccoon which -he had been following. - -As he walked along, keeping a sharp lookout for whatever might happen, -he saw in the distance a lodge, which from its appearance seemed to be -occupied; he noticed smoke arising from it, hence he inferred that -people were dwelling there. He resolved to go ahead to see who lived in -that lodge. As he continued on he still saw the tracks of the raccoon -which he had been following. On reaching the lodge the young hunter -entered, finding within two very aged people, seemingly a man and his -wife, who appeared to be superannuated. The old man was the first to -greet the hunter, saying, “My grandson, it is indeed well that you -visit our lodge and home.” Then the old woman joined her husband in -welcoming him with the words, “My grandson, it is indeed good that you -visit our home.” The hunter replied to these words of welcome, “I am -indeed glad that you two are still living in health in this world.” The -heads of these two old people were white and partially bald, for their -years were many; but they set food before their guest, which he ate -heartily and thankfully, for he had become quite exhausted from his -long pursuit of the raccoon. When he finished his meal he conversed -with the old man concerning the affairs of that country. - -In a short time the old man said, “The chiefs of this settlement have -invited me to meet them in council this evening, and I should be much -pleased to have you accompany me to our lodge of assembly -(“Long-lodge”).” Here the wife of the old man added, “My grandson, you -should go with him and so become acquainted with our people and see the -country.” The young hunter consented to accompany his aged host, for he -learned that he was a noted chief in his land. Thereupon the aged chief -said, “My grandson, when we arrive at the lodge of assembly you must -not remain outside; you must enter with me; and when they begin to -dance you must return here at once, for if you should remain there you -would meet with a terrible misfortune. I am giving you warning in due -time. Moreover, you must not linger along the way homeward, but you -must make all possible speed. Yonder is a hut, which rests on a -platform supported by four posts, in which hut you must retire for the -night. There is a ladder leading up to the entrance of the hut, which, -when you have reached the platform, you must pull up after you and lay -on the scaffolding outside the lodge. I warn you further. You must not -consent under any consideration or persuasion to let down this ladder -to enable a person or persons to go up and be with you, for should you -give this consent a most appalling thing will befall you. Do not forget -these warnings. Your safety depends on your obeying what I have said to -you, for I am telling you these things for your welfare.” The young -hunter assured the old man that he would obey his warnings. Looking out -he saw the elevated hut to which the old man said he should retire for -the night, and he noticed that the supporting posts had been peeled and -carefully oiled to prevent anything from climbing them to reach the -hut. This fact aroused the young hunter’s curiosity, but feeling that -he should not pry into the affairs of his hosts he held his peace. - -Having completed their small preparations, the aged chief and his young -guest departed for the council. When they reached the lodge of assembly -(“Long-lodge”), they found that they were on time. The hunter saw what -was usual on such occasions and gatherings—that those whose intentions -and purposes were good had already taken their places inside the -council lodge, and that those who had evil designs and propensities -were going to and fro outside. He noticed, too, that when the frivolous -young women saw him and recognized him as a stranger, they at once -guyed one another at his expense, jostling and hawing and clearing -their throats, in order to make the young stranger look at them and to -join them; but he paid no attention to their ruses. On entering the -lodge of assembly the aged chief and his guest found that it was -already well filled with the orderly people of the settlement, and that -the chiefs were all present, quietly awaiting the arrival of the host -of the young hunter. When the two had taken their seats the Fire-keeper -chief arose and in a formal speech uncovered figuratively the council -fire, expressing with much feeling the public thanks for all the good -things they enjoyed and for the preservation of their lives. He made -these remarks in a loud voice, giving thanks to the Master of Life. -After forbidding the commission of bad deeds by everyone there present -he carefully stated the purpose of their session. He asked every chief -to employ wisdom and mercy and justice in the conduct of the business. -After a number of the chiefs had discussed the matter pro and con -before them, and had in their parlance “cooked the ashes,” and the -business of the council had been transacted, the Fire-keeper again -arose to close the session formally, by saying, among other things, “We -now cover the fire with ashes. And after the dancing, which will begin -now, we will disperse to our homes.” - -The young hunter, hearing these last words and remembering the strict -injunctions of his host, hastened out of the lodge and at once started -for home at a rapid pace. But his movements had been watched by four -young women, abandoned characters of the settlement, who at once -pursued him swiftly, laughing, hawing, and calling to him to stop and -await their pleasure. This conduct, however, only caused the young -hunter to travel ahead as fast as it was possible for him to go. Soon -he was chagrined to find that he was not leaving the young women, for -their voices did not die away, so finally he started to run at top -speed. After a time, becoming exhausted by the exertion, the hunter -slackened his pace to a brisk walk, whereupon he soon heard the sounds -of the laughing and guying voices of the pursuing women, who seemed to -be rapidly gaining on him. Again he started on a brisk run in a -seemingly vain effort to outdistance his fleet-footed pursuers, for -just as soon as he would relax his efforts in the least, the sound of -their voices could be heard not far behind him. The serious injunctions -of his aged host urged him onward as rapidly as it was possible for him -to go. Thus closely pursued, he finally reached the hut and lost no -time in ascending to it by means of the tree ladder, which he drew up -after him, as he had been directed to do by the old man. Having entered -the hut and secured its bark flap door as well as he could from the -inside, he anxiously awaited events. Soon the four wretched women -arrived and clamorously asked him to let down the ladder to enable them -to climb up to his room, but the young man gave no heed to their -importunities. Through small crevices in the walls of the hut he -watched them while they attempted to climb the posts, but as these were -greased the women were unable to do so. Throughout the night they -remained at the foot of the posts clamoring for the ladder. At daybreak -the women ceased their attempts and noise, and the young man fell -asleep from exhaustion. When he awoke he arose, and unfastening the -door flap of bark, he went out on the platform around the hut. On -looking down, he saw at the foot of each of the posts a huge female -rattlesnake, coiled and asleep; these he divined were the four wretched -women who had pursued him the previous night. His movements over their -heads awakened them, and at once they crawled away into the neighboring -thickets without indicating in any manner that it was they who had just -tormented him. - -Having gathered up his few belongings and let down the ladder, he -descended to the ground and hastened to the lodge of his aged hosts, -which stood not far away. On entering, he was astonished to find the -aged host, in the form of a huge rattlesnake, coiled up on the couch, -but he was reassured by seeing the old woman, who was up, and who had -taken the precaution of assuming human form again. Though at first -somewhat nonplused by what he had just seen, the young hunter asked the -old woman, “Where is my grandfather? I suppose he has gone out into the -forest?” Without showing any perturbation, the old woman replied, “Yes; -he has gone out, but he will soon return. Back of the ledge you will -find water with which you may wash your face and hands. The morning -meal is now ready, and we will eat it just as soon as you return.” -Having washed, as suggested, in a bark trough in the rear of the lodge, -he returned to join the old woman and her husband at the morning meal. - -While eating the young hunter took occasion to examine the furnishings -of the lodge more thoroughly than he had had an opportunity of doing -sooner. In the room he saw numerous bark vessels of many sizes with -various kinds of nuts, dried fruits, and berries; wooden vessels -containing honey; and small bundles of the dried twigs of the spicebush -shrub for use in making a beverage to be drunk hot with meals. The -youth was further surprised to see in a corner of the room, curled up -on a mat, the raccoon which he had pursued so persistently the previous -day. He was now fully convinced that he was the guest of a family of -rattlesnakes, for when he returned from washing himself at the back of -the lodge he found that the old man had again assumed human form, -appearing to him as he had the day before, and greeting him with, -“Well, my grandson, did you rest well last night?” The young man -replied, “Yes; I rested quite well.” When the old woman had placed the -food on the bench, she addressed the young man, saying, “My grandson, -now you must eat your fill, for there is plenty here. So do not be -afraid of eating all you wish.” - -Having finished his meal, the young hunter thanked his rattlesnake -hosts, and after bidding them farewell he started for his own home. He -returned to the mouth of the cavern, for such was this place, and -crawling back through the passage he reached the surface of the earth -in his own country, where he found his bow and arrows and his walking -stick just as he had left them. He quickly made his way home to his -family, to whom he related his experiences in the cavern. He was so -astonished at what had befallen him while in pursuit of a raccoon that -he had the chiefs call a council of their chiefs and people to hear the -strange recital. He told them that he had indeed visited the -rattlesnake people, and that they assumed at will human form and -attributes and lived under human institutions. He was thanked by the -council and people for his recital. But the young hunter never -afterward took advantage of the invitation of the old rattlesnake chief -to revisit him and his wife. - - - - - -114. THE TWINS: GRANDSONS OF GAHOⁿʻDJI’DĀʹʻHOⁿK [421] - -In ancient times a certain family, consisting of seven brothers and one -sister, lived together contentedly in a large bark lodge. It was the -duty of this sister while her brothers were out hunting to cut in the -neighboring forest the firewood used by the family and to bring it to -the lodge. - -It is said that the sister was uncommonly comely, although her size and -stature were above the average for women, and that she possessed -unusual strength. In the performance of her duties she was accustomed -to be absent from the lodge during the entire day, returning with her -burden of firewood in the evening. Now, the youngest of the seven -brothers was a recluse—that is to say, he was deanoäʹdoⁿʼ.[422] As the -duties of the sister did not require her to go far from the lodge, she -was usually the first to return to it in the evening, while the -brothers, who had to go many miles away to find game and fish, did not -return at times until very late at night. - -There came a day, while the six normal brothers and their sister were -absent, and while there was no one in the lodge except the recluse, -when a young woman, daughter of the noted witch, Gahoⁿʻdjiʼdāʹʻhoⁿk, -came to the lodge bearing a huge basket of marriage bread. There were, -of course, eight beds to accommodate the seven brothers and their -sister, which were properly arranged along the sides of this long -lodge. The bed occupied by the youngest brother, the recluse, was -nearest to the doorway on its side of the lodge. The witch’s daughter -had been instructed by her mother to take her seat on this bed. But -upon entering the lodge the young woman, after looking around, set her -basket down in front of the third bed and took her seat thereon. This -bed was the third one from the doorway, counting from the entrance on -the left side of the lodge. Feeling, however, that she had not followed -her instructions, the young woman did not sit there long, but took her -seat on the next bed, because she imagined that it had a better -appearance than the one on which she had been sitting. But she kept on -shifting her position from bed to bed until she finally came to the -seventh bed. Here the second of the seven brothers and his sister found -her on their return to the lodge. - -Seeing her seated on the bed and noticing the basket of -marriage-proposal bread, they inferred that she had come to marry their -brother on whose bed she sat, so they said to her kindly, “We are very -thankful that you have come to our lodge, oh, our sister-in-law.” She -made them no reply but by her actions showed her appreciation of this -welcome reception on their part. In the order of their ages the other -brothers returned to the lodge, and with the exception of the eldest -one all saluted her with words of welcome in the same manner as the -first two had expressed their delight at having her for their -sister-in-law. - -The eldest brother was the last to return to the lodge, and by the -young woman’s own choice seemingly by sitting on his bed with a basket -of marriage-proposal bread before her, he was her chosen husband, so he -addressed her as his accepted wife. Noticing at once that he was blind -in one eye, she was chagrined for not having obeyed her mother’s -instructions with regard to the bed on which she should await her -future husband. She thought it best, however, to seem to ignore her -disturbing discovery and her unhappy feelings in consequence, so she -began to study her surroundings in the lodge. She saw that some one -whom she had not noticed before was lying on the bed next to the -doorway on the left-hand side of the entrance, the one on which she had -been told to sit on entering this lodge. She made the discovery also -that the person lying on this bed was the recluse of the family, that -in fact he was deanoäʹdoⁿʼ, and as such was “secluded” from all -persons. She noticed, too, that no one paid the slightest attention to -the recumbent figure, which was heavily covered with robes of skin from -head to foot. Hence her curiosity was thoroughly aroused, especially as -it was on this bed that her mother had directed her to sit. - -The next day, when all the other persons of the lodge except the -recluse and the bride wife had gone out into the forest on their -various errands, she arose from her couch, and crossing over to the -other side of the fire, went to the bed on which lay the covered figure -and cautiously drew down the covering from the head of the person who -was fast asleep. There she saw with longing eyes and half-suppressed -passion a handsome youth of finely developed figure. She stood there -partly bent over the sleeping youth, sorely infatuated. By gently -shaking the young man she finally succeeded in awakening him, whereupon -she said to him, “Arise, my friend, and come to my couch and let us -talk together.” But the youth neither arose nor would he speak to her, -notwithstanding all her fervent entreaties to embrace her. Naturally -this conduct only intensified the young wife’s desire, so she continued -during the entire day to tease and coax the youth to go over to her own -couch. But he made no response to her persistent efforts. When she -thought it was about time for the other persons living in the lodge to -return, she went back to her couch, where she had remained of her own -choice the previous night. She did not love her husband since she found -out his misfortune and her great mistake in choosing his couch -(contrary to her instruction) for a resting place when she first came -to the lodge. - -When all the family had returned to the lodge for the night and had -prepared, cooked, and eaten their supper of corn bread, boiled venison, -and spicebush tea, they retired to their several couches, whereupon the -bride began to tell her husband a story invented for the occasion. She -declared that when he and his brothers and sister had left the lodge -the day before and she was alone with his deanoäʹdoⁿʼ, or recluse -brother, the latter had come over to the side of her bed and had made -improper proposals to her, and that she had great difficulty in -resisting his attempted assaults. Her husband, however, made no reply -to this carefully concocted story. - -Again, the next day, when all the brothers excepting the recluse, and -their sister, had left the lodge, the bride went to the bedside of the -recluse, and after awakening him, coaxed and begged him to come to her -own couch. Knowing her motive, the youth made no response to her -importunities except to tell her that she should be satisfied with her -own choice of a husband, reminding her that she had been satisfied to -reject the speaker when she first came to the lodge, although she had -been instructed to take a seat on his bed as a token of a marriage -proposal. Completely baffled by the attitude of the youth and enraged -by his conduct in refusing to gratify her desire, she returned at last -to her own couch with a heart filled only with bitter thoughts of -revenge on him. Then, in order to make her contemplated story appear -true, she lacerated and bruised her neck and face and breasts and arms -with her own hands and fingernails, in order to support her intended -accusation against the youth of an attempted assault upon herself. - -When the other members had returned to the lodge in the evening, and -after they had eaten their suppers and had retired for the night, the -young bride again told her husband with much simulated emotion that his -recluse brother had made that day another attempt to assault her when -the other occupants of the lodge were absent, showing her lacerated -neck and arms and face in corroboration of this false story. Still the -husband made no response to her accusations against his youngest -brother. The next day, however, when he was out in the forest hunting -with his other brothers he related to them the story which his bride -had told him. They, too, received this information in silence. - -On the third day after the arrival of the young woman in the family she -still had hopes of entrapping the recluse by inducing him to share her -bed with her. In fact, she had been sent by her notorious mother, -Gahoⁿʻdjiʼdāʹʻhoⁿk, to marry this youth, not because the mother thought -he would make her daughter a suitable husband, but rather because she -wished to get him into her power, for, on her own account, she feared -to allow him to grow to manhood without an attempt to destroy him, -knowing well that all who were regarded as deanoäʹdoⁿʼ [423] were -possessed of most potent orenda (magic power), which they would put -into use as soon as they attained manhood—at the age of puberty. The -recluse youth had foreseen for many months the events which would come -to pass after the arrival of this dutiful daughter of -Gahoⁿʻdjiʼdāʹʻhoⁿk. He knew well that the great witch had sent her for -the express purpose of getting him into her power in order to destroy -him before he could develop into manhood. Hence, he sturdily resisted -all the wiles of the daughter to get him to embrace her, as he knew -that such action would place him at the mercy of her mother. He feared -being bewitched; he realized that he must exert to the full his orenda -against that of the great witch, for he was aware that the penalty for -being defeated was death. In order to carry out her scheme the young -bride arose on the third day when all except the recluse and herself -had left the lodge, and going over to the bedside of the youth, again -entreated him tearfully to come to her couch. But he was obdurate, -rudely repulsing her advances, until finally she returned to her own -side of the fire. Despairing of accomplishing her purpose by gentle -means, the young woman, whose anger was thoroughly aroused by the -youth’s refusal to be seduced by her, went out of the lodge into a -dense thicket, and, baring her legs, she plunged into the midst of -briers and thorns, which lacerated them very badly. In this condition -she returned to the lodge to await the coming of her husband. When her -husband and his brothers and sister had returned the young woman kept -her peace for a while, although she pretended to be troubled in mind. -But after they had eaten their supper and had retired for the night she -told her husband a story of another attempted assault on her by his -youngest brother, and to confirm this she showed him in the ill-lighted -room her torn and blood-stained legs and thighs. Her husband made no -reply, although he had decided what to do. - -The next day after their morning meal all except the young wife and the -recluse left the lodge on their daily trips into the forest, the -brothers to hunt and the sister to procure bark and fuel for the fire. -When the brothers had reached their rendezvous in the forest the eldest -told the rest what his wife reported to him, and also that she had -shown him her bleeding legs and thighs in confirmation of her story. -After a short parley, the brothers solemnly decided that it was their -duty to kill their youngest brother; so they returned to the lodge that -night with the firm determination to carry out their resolution. The -next morning, after they had eaten their breakfast, they informed him -of their decision to kill him in order to put a stop to his scandalous -conduct toward his brother’s wife. The youth, knowing that he was -innocent of the charge and that the young woman had falsely accused him -to his brothers, calmly lay down on his couch in silence that his -brothers might kill him. - -First, the eldest brother solemnly approached the couch, and drawing -his flint knife from his pouch he passed it across the throat of his -youngest brother; whereupon he was astonished to see that the knife had -made no cut. After sawing away with his knife until he had worn it out, -he abandoned the attempt with grave misgivings that all was not well -with his brother. Then the rest of the brothers tried in turn to cut -the throat of the youngest, but in this they failed completely. When -they fully realized that they had been foiled by some unknown power, -the recluse said to his astonished brothers: “None of you possesses the -orenda (magic power) to enable you to kill me. My sister alone -possesses such potency; hence she can kill me. When she has done so, -you shall build a log lodge of massive construction, and you shall put -over it a roof of the largest logs, so that the lodge shall be entirely -secure. But before putting in place the roof you shall lay my body in -the lodge and also leave my sister alive therein. Further, you shall -place my head in its correct position with relation to the rest of my -body. Finally, seal up the lodge with the logs as I have said.” - -Then the sister of the youth, with her flint knife, beheaded her -brother, afterward withdrawing in deep sorrow. Thereupon the six -brothers of the dead youth set to work constructing the log lodge as -they had been instructed to do, using the largest logs they could -handle. When they had finished this task they placed their sister alive -in the lodge with the body of the slain brother, just as he had -directed, and covered the rude but strong structure with the largest -logs it was possible for them to obtain and handle. Then they returned -to their own camp. - -When the brothers arrived there they were somewhat surprised to see -that the bride of the eldest had mysteriously disappeared. They -marveled greatly at this singular occurrence, which they could not -explain, for there were no traces of her having been attacked by an -enemy. - -While they were thus perplexed there suddenly arose a terrific -hurricane and windstorm, which was the work of the notorious witch -Gahoⁿʻdji’dāʹʻhoⁿk, the mother of the missing bride. At the height of -the tempest, within the lodge of great logs, the head of the youngest -brother became reunited to his body, and the youth came to life. At -once he said to his sister, possessed of potent orenda, “Oh, my sister! -press with all your might both your hands over both my eyes and keep -them there until I tell you to remove them.” The sister quickly obeyed -her brother, for she knew that the storm maidens would snatch away the -eyes of her brother if possible. The tempest swept the ground in all -directions from the lodge as far as the eye could see, trees being torn -up by the roots and tossed about as if they were grass stalks. The camp -of the six brothers was swept away and they were destroyed with it. - -Nevertheless the lodge in which the youngest brother and his sister -were inclosed was left intact, and the two inmates were unharmed, -except in one respect: When the rage of the storm had subsided, the -brother said to his sister, “Now you may take your hands from my eyes, -for it was of no avail for you to have held them there. -Gahoⁿʻdjiʼdāʹʻhoⁿk has overmatched me in sorcery; her orenda has -overcome mine.” From this speech the sister learned that the youth -claimed to be a wizard, possessed of orenda of abnormal potency and -efficiency. But she was greatly astonished and agitated to find that -her brother’s eyes had been snatched out from under her hands during -the storm and that consequently he was blind, for on removing her hands -from his face she saw the eyeless sockets. - -Without any ado the brother said to his sister, “Let us leave this -place. Remove the roof of logs so that we may get out of this lodge.” -Then the sister, who was abnormally strong for a woman, set to work -removing these logs, and, when she had removed enough of them to enable -her brother and herself to climb out, they regained their freedom. -Thereupon the blind brother said, “Let us go home now; and in order to -do this we must travel directly southward from here.” - -The sister, agreeing with this proposition, at once set to work making -preparations for the journey. In order to be able to bear her brother -on her back she constructed a kind of harness or carrying-chair -(gaʼnigoⁿʹʻhwāʼ). When she had completed her task she placed her blind -brother in the “chair,” and by means of the forehead strap bore it on -her back. Thus burdened, she started at once southward for their home. - -Having traveled a long distance without stopping to rest, they finally -came to a place in which the sister saw a covey of wild turkeys. She -wished, mentally, it were possible for her to secure one of the birds -for food for her brother and herself. The former, being aware of her -thought, said, “Oh, my sister! make me a bow and an arrow, and I will -kill one of the wild turkeys.” The sister, having done as desired, -brought the bow and arrow to her brother, who said, “Oh, my sister! -tell me where the turkeys are and turn me so that I may face them as I -shoot.” As soon as his sister had placed him in the proper position, -with one shot he killed a turkey. The sister, who was delighted with -their good fortune, at once proceeded to dress and cook the turkey for -their supper. But when she told her brother that the turkey was ready -to eat he refused to partake of it, telling his sister that she would -have to eat it by herself. At this, without asking him his reason for -not eating his portion, she ate what she desired. Then she constructed -a temporary lodge (kanoñsʻhäʼ) with boughs, strips of bark, and other -suitable material, in which she and her brother remained for the night. - -In the morning the sister ate what remained of the turkey and then, -placing her brother on her back, resumed the journey toward the south. -They traveled the entire day. When the sun was setting they again came -upon a covey of turkeys, one of which they killed in the same manner as -they had killed one the evening before. The devoted sister, having -dressed the bird carefully, boiled it by putting hot stones into the -water, but the young man again refused to eat any portion of it. When -the sister had eaten what she desired she reserved what remained for -breakfast. Then she made another temporary shelter in which they -retired for the night. - -Next morning after the sister had eaten her breakfast she again took -her brother on her back in the carrying cradle and they resumed the -journey southward. Nothing unusual occurred during the day. When the -sun was setting they again came upon a covey of wild turkeys, one of -which was killed, and after being dressed, was cooked and eaten, as the -two other turkeys had been. Afterward the sister prepared a temporary -shelter, as she had done twice before. - -In the morning of the fourth day they again set forth on their journey -southward. Toward midday the sister said, “Oh, my brother! I see a -lodge in the distance ahead of us. Beside it stands a very tall -chestnut tree. Shall I continue our journey?” The blind brother -replied, “Yes; go on! It is the lodge in which we formerly lived. Yes; -that is our lodge and home.” Thereupon the sister hastened her steps -and they soon reached the lodge. Within they found everything that was -common to the lodges of those ancient times, as clay pots, baskets, -wooden mortars, tubs of corn and beans, and bundles of spicebush twigs -for use in making a warm drink. - -Nothing unusual happened to the blind brother or to his sister until -the third day after their arrival at their old home. On the morning of -that day, while the sister was out in the neighboring forest gathering -fuel, she was surprised to hear some person, seemingly near to her, -say, or rather whisper, “Chit!” Quickly turning in the direction whence -the sound proceeded, she was startled to see a short distance away a -handsome young man looking intently at her. After talking with her a -few moments he made her a proposal of marriage, in reply to which she -told him that she could not give him a definite answer without first -consulting her brother. Then she asked him to meet her at the same time -and place on the following day. The young man agreed readily to her -proposition, whereupon they separated without further ceremony. - -When the sister returned to the lodge she told her brother of meeting -the young man, and asked his advice with regard to her acceptance or -refusal of the offer of marriage. He replied that it was his wish, -prompted by wise policy, that she should accept the offer, since the -young man was a noted wizard, son of the notorious witch, -Gahoⁿʻdji’dāʹʻhoⁿk; for, if she did not marry him, her refusal would be -tantamount to a sentence of death on each; hence, they must accept the -inevitable. - -During the following night the blind brother explained in detail the -reasons for his advice to her to marry the young man, who was the son -of the great witch, Gahoⁿʻdji’dāʹʻhoⁿk, the relentless enemy of their -family and kin. - -The next morning the sister went into the forest to keep tryst with the -strange young man, whom she found there awaiting her coming. She told -him at once that her brother had been happy to consent to have her -marry him. He seemed greatly pleased at her reply and merely said: “It -is well. I will be at your lodge tonight. So, I go away now.” So they -two parted in this abrupt way. That night, when darkness had come, the -strange young man arrived at the lodge of the sister and her blind -brother. He remained overnight with his wife, but left the lodge at the -dawn. Before leaving, however, he assured his wife that he would return -at night. Accordingly, he came to the lodge that night also and -remained with his wife until the dawn, when he departed as he had done -on the previous morning. - -Thus he came and departed for seven nights. Then he said to his wife: -“It is my wish that you return with me to my mother’s lodge—my home.” -His wife, knowing well who he was and who his mother was, readily -consented to accompany him; by so doing she was faithfully carrying out -the policy which her blind brother had advised her to pursue toward -him. On their way homeward, while the husband was leading the trail, -they came to a point where the path divided into two divergent ways -which, however, after forming an oblong loop, reunited, forming once -more only a single path. Here the woman was surprised to see her -husband’s body divide into two forms, one following the one path and -the other the other trail. She was indeed greatly puzzled by this -phenomenon, for she was at a loss to know which of the figures to -follow as her husband. Fortunately, she finally resolved to follow the -one leading to the right. After following this path for some distance, -the wife saw that the two trails reunited and also that the two figures -of her husband coalesced into one. It is said that this circumstance -gave rise to the name of this strange man, which was Degiyanēʹgĕñʻ; -that is to say, “They are two trails running parallel.” Not long after -the two reached the husband’s home, the residence of the notorious -witch, Gahoⁿʻdji’dāʹʻhoⁿk, who welcomed her daughter-in-law to her -lodge. - -In due course the wife of Degiyanēʹgĕñʻ gave birth to male twins. The -great witch, who acted as midwife to her daughter-in-law, cast one of -the children under a bed and the other under another, and then nursed -her daughter-in-law and instructed her as to her conduct during -convalescence. - -Some days elapsed, when the inmates of the lodge were surprised to hear -sounds issuing from beneath the beds under which the twins had been -cast. At once the great witch, making two small balls of deer hair and -buckskin and also two lacrosse ball clubs, gave a ball and a club to -each of the twins. At once each of the twins began to play ball beneath -the bed under which he lived, and it was not long before each of the -little boys was seen to pass from under his bed beneath that of the -other. Thus they amused themselves the entire day, but at night each of -the twins returned under his own bed. Day after day the twins visited -back and forth. There came a day, however, when one of the twins tossed -his ball up in such wise that it flew out of the doorway of the lodge. -Thereupon the two youngsters followed the ball so nimbly and swiftly -that they were able to overtake it before it struck the ground. So they -kept batting the ball high up into the air and overtaking it before it -could reach the ground again. After playing thus for long hours, each -would return to his own retreat beneath the bed under which he lived. - -This outdoor sport was indulged in by the twins for a long time. One -day, on being tossed into the air, the ball at once took a course -directly toward the lodge of their blind uncle, but the twins kept up -with it, hitting it with their bats before it could touch the ground. -They did not notice that they were approaching a lodge, hence they were -greatly surprised to see it finally fall into the smoke hole of the -lodge. They cautiously approached the lodge and, peering through the -crevices in its bark walls, they saw their ball in the hands of a man -with eyeless sockets. - -One of the boys said to the other, “Lo. Go in, and get the ball,” but -the other replied, “I fear him. You go.” Finally they entered the lodge -together to ask the man to give them back their ball. As they drew near -the man, he said to them: “Do not be afraid of me. Fear not; I am your -friend. It is I who have caused you to come here to my lodge. By -sorcery I caused your ball to fall into my hand. Indeed, I am your -uncle, your mother’s brother. I should very much like to see you two, -but you observe I have no eyes, so I can not do so.” At this the twins -exclaimed together: “Oh! maternal uncle, how did you lose your eyes?” -The uncle replied: “Your grandmother, Gahoⁿʻdji’dāʹʻhoⁿk, overmatched -me in sorcery, and as a penalty she took out my eyes, so I am blind.” -The twins answered: “Oh, uncle! we desire very much that you see us.” -To this the uncle replied: “As it seems to be an impossibility for me -to see again, it would probably be useless for you to wish me to see -you.” But the twins said: “We will try to make you able to see us.” - -With this remark the twins left their ball and their lacrosse clubs and -went into the neighboring forest. They had not gone very far before -they met Degĕñsʹgē (the Horned Owl). They asked him to lend them his -eyes for a short time, promising to return them to him uninjured. -Complying with their request on this condition, he removed his eyes and -handed them to the twins; then he sat down to await their return. -Delighted with their success, the twins hastened back to the lodge to -their uncle. Placing the borrowed eyes in his sightless sockets, they -asked him whether he could see with them, whereupon he told them that -he could see nothing. Disappointed with this result, the twins removed -the eyes from their uncle’s head and returned them to the Degĕñsʹgē -(Horned Owl) in the forest, thanking him for his kindness. - -Going a short distance farther into the forest, the twins met -Ke’kʹʻhowā (Barred Owl), whom they asked to lend his eyes to them for a -short time. He readily consented on condition that they return them -within one day. So the twins soon had his eyes, which they carried back -to the lodge as swiftly as their feet could take them. But after -inserting them into their uncle’s eyeless sockets, they were again -disappointed to hear him say: “It is indeed too bad; I can not see -anything with them.” So removing the eyes, the twins carried them back -to Ke’kʹʻhowā, whom they thanked for his kindness. - -The twins were not to be easily defeated, however, in their purpose, so -they went still farther into the forest. There they met Odoñnyoñʹdăʻ -(the Eagle), and they at once asked him to lend them his eyes for a -short time. The Eagle readily consented to part with them for a day, -and in a moment the twins were hurrying homeward with them. After they -had placed these in their uncle’s sockets he told them that he could -not see things clearly, merely faint outlines of them. So once more -they removed the eyes and gratefully returned them to the Eagle. - -Not to be thus baffled in the attempt to enable their uncle to see -them, one of the lads proposed to the other that each lend their uncle -an eye from his own head. To this proposal the other readily consented. -Each of the lads having removed one of his eyes, the two started for -the lodge of their uncle. When they reached his side they placed the -eyes in their uncle’s head, who at once exclaimed in delight: “Oh! I -can see. Oh! I am so glad to be able to see you two, my nephews.” Then, -after taking a glance around the lodge, he returned the borrowed eyes -to his wonderful nephews, who said to him: “We will now go away to get -back your own eyes; so be of good cheer for a short time. We start -now.” - -But their blind uncle replied: “Knowing what I do, it seems impossible -for you two lads to accomplish your purpose. So take courage and be -brave.” Then, after a moment of silence, he added by way of advice: -“Remember this: My eyes are partly bloodshot, and they are attached to -the swaddling wrappings of a female child, who is still fastened to a -cradle board, and whom they serve as breast ornaments. The lodge in -which this child may be found has a fox skin as its clan mark and -stands far away in cloudland. And, my nephews, no one can enter that -land unseen by the sleepless eyes of the grim warder, who is called -Haneʹʻhwăʼ,[424] and who on the approach of a stranger gives the alarm -by three terrific shouts. So have courage, my nephews.” - -Undaunted, the lads left the lodge, and going to a neighboring swamp -they set to work industriously collecting a vast quantity of swamp -grass, which they placed on a large pile. When they had collected a -sufficient quantity they set the pile on fire, and when the flames -leaped the highest the lads, casting themselves into their midst, were -borne aloft on the huge billows of smoke, which mounted ever higher and -higher, and were soon in cloudland, where they came down in the form of -cinders. - -Then one of the lads called two mice, which he instructed to creep -cautiously under the leaves, grass, and rubbish to a certain lodge -having a fox skin for a clan mark, and to emerge from the trail as near -the lodge as possible without being apprehended by the warder, -Haneʹʻhwăʼ. Then each lad entered one of the mice, and the two mice, -burrowing along under the leaves and other rubbish, soon came out just -where they had been directed to emerge. Notwithstanding their caution -and ruse, Haneʹʻhwăʼ knew the purpose which the two mice had in coming, -but before he could give the alarm one of the lads said to him: “Keep -silence. We will give you a quantity of wild beans if you consent to -our request.” Believing the lads to be harmless and to be on a mere -sporting expedition to show their powers of metamorphosis, he readily -consented to permit them unheralded to pass to their destination. - -Having thus easily passed the warder of the lodge of -Gahoⁿʻdji’dāʹʻhoⁿk, the two lads, assuming the form and size of fleas, -at once entered the portico or porch of the lodge, in which several of -their aunts, sisters of their father, were pounding corn in wooden -mortars with wooden pestles. As fleas the lads, unnoticed, quickly -crawled up the legs of these women, and by vicious bites soon caused -the corn pounders to fall to fighting among themselves, believing that -they had been cruelly pinched by their mates. By crawling on and biting -the legs of all the women the lads were able to make all of them fight. -In fighting, the women, influenced by the orenda of the boys, employed -their wooden pestles in striking their opponents on the head, -fracturing their skulls. Thus, in a short time the women had destroyed -one another. - -After all the women were either dead or stretched out unconscious with -fractured skulls, the lads cautioned the warder, Haneʹʻhwăʼ, not to -inform Degiyanēʹgĕñʻ, their father, what he had seen them do, should he -come there inquiring about his sisters. They told him to sing for their -father the following song: - - - - Yekĕⁿnĕⁿnéʹʻhoʻ skahetchonăʼ otiʹʼsĕñ. - Oekĕⁿnĕⁿnéʹʻhoʻ skahetchonăʼ otiʹʼsĕñ. - - - -The warder consented to do what his boy friends had asked him to do. -Thereupon the lads quickly entered the lodge to which was attached the -fox skin clan badge. They soon found the cradle board on which was -fastened the female child, even as their uncle had told them, but they -were greatly astonished when they saw that the eyes of many persons -adorned the swaddling clothes (wrappings). Quickly but carefully -examining these eyes, which served as the breast ornaments of the -child, they soon found the eyes of their uncle, which were partially -bloodshot. When they had secured these they removed also the others, in -pairs, and, tossing them up into the air, said to them: “Return to the -place whence you were taken by stealth.” At once these eyes took flight -and returned to their owners. After killing the female child and -compassing the death of the treacherous Haneʹʻhwăʼ, the lads started -for home with their uncle’s eyes. - -When the boys reached the point whence they must descend they assumed -the size and form of fleas, and, using the seed heads of the dandelion -as parachutes, they easily floated down from cloudland to the earth. -Going directly to the lodge of their uncle, they returned to him his -eyes. He was delighted beyond measure when he found that his nephews -had been successful in their expedition and had so speedily brought -back his eyes. - -The lads had killed the baby in cloudland by means of potent drugs -given them by their uncle while they were still on the earth. Before -starting their uncle had told them not to fail to put this deadly drug -on the baby, for he knew that the child was the life itself of the -great witch, Gahoⁿʻdjiʼdāʹʻhoⁿk. Through its death the witch herself -necessarily died, because the child was her life, not her baby, as it -appeared to be. Thus, Gahoⁿʻdjiʼdāʹʻhoⁿk was destroyed and the young -deanoäʹdoⁿʼ man at last was revenged on her, partly through the potent -orenda of his nephews and partly by means of the potent “medicine” with -which he had armed them before they had started on their expedition -into cloudland. - - - - - -115. THE LEGEND OF THE MISOGAMIST - -In ancient days, it is said, there lived a good mother and her son in a -lodge that stood alone. Now, the son was a very successful hunter; in -the chase of all kinds of game animals he had no competitor. The -possession of an overflowing larder and of rare and excellent furs and -skins gave him an enviable prestige among his people. - -It was natural among a hunter people that the prowess of the young man -in the chase should make him an attractive figure in the eyes of all -the mothers among his people who had marriageable daughters. So these -thrifty mothers urged their daughters to make the usual marriage bread -and to go to his lodge with proposals of marriage. Each of these -obedient daughters would say: “Indeed, I believe that thou and I should -marry.” This was the address made to the young man after the young -woman had set her basket of marriage bread before him, seated, to -receive her. In replying, the young man would say to each: “In so far -as I am concerned it is my settled purpose not to marry anyone, as I -have no desire to do so.” Thereupon the young woman, having failed in -her suit, would return to her home. - -This pursuit of the young man by the marriageable daughters of the -community continued for many seasons. As each maiden came with her -proposal of marriage the youth invariably made the same answer. During -all this time his mother continued to remonstrate with him on account -of his firm resolution not to marry, telling him repeatedly that it was -a well-known fact that one who acted as he was doing would surely be -punished for his attitude by some great calamity. He refused, however, -to listen to her remonstrances. - -Now, it was his custom to go every autumn to hunt in the forest, and he -would return home with great quantities of venison and other meat, and -furs and skins. All the people who had none of these things came to the -lodge where the mother and son lived together because they wished to -trade for some of the meat or for some of the furs or skins, each one -bringing therefor something of value. One would bring a bracelet, -saying: “For this cut me off a small portion of meat of the bear, of -venison, or of some other kind.” Another would bring a burden strap, -saying: “For this give me the skin of a beaver, or a small portion of -bear’s meat, for I have come to buy.” This trading continued for some -years, and all kept saying of the young man: “He is indeed immune to -adverse orenda.” - -After a while another autumn came, and again he started alone on a -hunting trip into the forests where he knew game was always abundant -and in which it was his custom to camp for the season. Having reached -the place where his hunting lodge stood, he proceeded at once to repair -it and to supply it with suitable fuel and other necessities. Then he -went forth to hunt, as was his custom. He was very successful, -returning every day to camp with the game he had killed. - -After a certain number of days thus spent he lay down one night to -rest, as usual. But in the middle of the night it so happened that he -moved about in his bed, and he was greatly surprised by feeling what -seemed to be a woman lying beside him. No one had ever slept with him -before, man or woman. Thereupon the surprised misogamist said: “Lo, who -are you?” The young woman, for such she was, in a fascinating voice -which thrilled the heart of the young man, replied: “Oh! I desired to -visit the place where you are only because of the love which I have for -you.” Saying this softly, she threw her arms around his neck and -fervently embraced him. He remained perfectly quiet, making no protest -against the fondling of the beautiful maiden. Without further ceremony -the young woman joyously exclaimed: “Come now! let us two go to sleep -again.” But the young man lost consciousness at once, and the last -thing he remembered were the words of the young woman. It was after the -dawn of day that he awoke. Uncovering his head, he found that he was -quite alone, and that, in fact, the young woman was not anywhere -around. He was greatly astonished at what had happened, and said to -himself in wonder: “What is this that has befallen me? Now, indeed, has -come to pass perhaps what my dear mother has been saying to me, for has -she not kept telling me that I would be punished sooner or later for my -unreasoning attitude toward those who have desired to marry me. Now I -shall start for my home, for I am seized with fear.” - -He set to work at once making up his pack and putting the lodge in -order for his departure. When he had completed his preparations he -started for home. - -At the end of the day’s journey he camped for the night in the place -where he usually stopped for this purpose. After kindling a hot fire in -the temporary shelter he set to work warming some pieces of cold meat -which he had brought with him, and then sat down to eat his supper. -When he had finished his meal he made ready to rest for the night. It -was quite dark, for the evening was then far spent. As he sat resting -he was suddenly surprised to hear noises that seemed to draw nearer and -nearer. He could plainly hear the sounds, sāʻʹ, sāʻʹ, sāʻʹ, and also -sounds caused by the moving aside and breaking of sticks and small -twigs, and the branches of trees falling. Seized with a great fear, he -at once added small dry sticks to the fire, which blazed up, giving a -great light, which enabled him to see whether anything was approaching -his shelter. Suddenly he saw standing at the end of the illumined space -a very large woman. After a moment’s hesitation she came up to the -opposite side of the fire and, addressing the now thoroughly frightened -young man, said: “It is just this: I have come here with the desire -that you should give me a portion of meat.” To look at her one would -have thought that she was in all respects a human being, as she stood -gazing toward the youth. As quickly as possible he took from his pack a -quarter of meat, which he heaved over the fire toward the woman, who -caught it. Then she began to eat it, while the blood dripped down on -her breast and over her garments. Thus she ate up a quarter of meat. -When she had finished she said: “The only thing for you to do is to -return to this place in the autumn, when the season changes again.” So -saying, she turned at once and started away, leaving the young man more -astonished than ever. Soon she was lost to view in the darkness. - -Thereupon the youth was seized with great fear, and he kept saying to -himself: “Now indeed has been fulfilled the saying of my dear mother; I -am suffering the penalty which she told me would befall for my refusal -to marry some of the marriageable daughters of my people. But with it -all, I think that when I have returned home I shall not relate what has -befallen me on this trip. Moreover, in case some shall say to me, ‘Let -us marry,’ I will consent at once.” Of course he did not fall asleep -during the entire night. Very early in the morning he ate some cold -meat, and then taking up his pack, he started for home. Having arrived -there, he hung his pack on the wall of the lodge. His mother said: “I -am thankful for this.” Noticing a changed expression on his face, she -said to him: “Lo, pray what has befallen you, since you have returned -so soon after your departure?” The son replied: “Something unusual -happened, it would seem. I became homesick; this is the reason that I -returned home at once.” - -During the time that the son was away hunting many women visited the -mother, who were continually asking her consent to a marriage with him. -So now the mother said to him: “I will tell you that three maidens paid -me visits, who proposed marriage with you; these maidens you know well, -as they are the three who have been the most insistent on marrying you. -So now it is for you to choose which of these three, or if not one of -these, then whom are you willing to marry? I do not know what may -happen should you again find it impossible to consent to marry one of -these maidens.” At once the son replied: “I will consent to taking one -of these maidens in marriage. I will marry without further ado.” He -then informed his mother which of the maidens he would marry, for he -well knew the names of all those who had come to his mother’s lodge -with their baskets of marriage bread. This answer greatly pleased his -mother, who said to him: “It is indeed the right thing for you to do, -for many women have come here to ask you to marry them. Now I will -bring here the chosen one.” So saying, she went at once to the lodge of -the maiden of his choice. - -On entering the lodge of the maiden she greeted her and her mother, -and, after informing them of the purpose of the visit, said to the -former: “I have come after you to bring you to our lodge and fire. My -son has consented to marry you; so you will accompany me home, and you -it will be who will dwell with her spouse’s people.” The maiden, -agreeing to the proposition, said: “So let it be; I am willing to marry -him.” Thereupon the two returned to the lodge of the mother of the -young man, the misogamist. They reached the lodge, and, on entering it, -the mother said to her son: “I have brought with me her who is my -daughter-in-law. Now I will speak a few words: Oh, my child! you must -continue to love her; you must have compassion for her; never vex her -in mind or body; never let it be said that you are one of those who -kill their spouses. Some grasp them by the hair of the head to abuse -them; never do you thus. I am through.” This speech she addressed to -her son. - -The maiden remained there one entire year, and she properly fulfilled -the duties of a good wife. A little later she gave birth to a daughter. -The child was very handsome, and she was also very large and healthy -and strong. In all respects she was of the size and hardiness of a -child who was large enough to be borne on the back in a cradle board. - -Now the time had arrived in which the men who were capable of doing so -severally went out to their hunting grounds—autumn had come. One day -the young man said: “My dear mother, you will prepare provisions for a -journey, for I am again going out to hunt, and I am thinking of having -my wife accompany me, as the child is sufficiently strong and hardy to -be borne on her mother’s back in a cradle board. I will bear by means -of the forehead strap the provisions that we will take with us.” - -Then the mother proceeded to prepare the corn bread in the usual way, -and the parched corn meal sweetened with honey or maple sugar. When the -bread was cooked she removed it from the boiling water and set to work -preparing the pack, in which she placed all the bread, making what was -called a wrapped pack. When she informed her son that she had completed -the task of preparing the food for the journey, he said: “Tomorrow, -very early in the morning, we two will start on our journey.” - -Accordingly next morning the husband and wife set out. The wife bore -their child on her back by means of the cradle board and forehead -strap, and the husband carried the wrapped pack, containing boiled corn -bread and parched corn meal mixed with sugar and honey, by means of the -forehead strap. After traveling all day, in the evening they reached a -spot where it was the custom of the husband to camp for the night; this -was a good day’s journey from their lodge. He set to work at once -repairing the temporary shelter and kindling a large fire. Meanwhile -the young wife warmed up some cold meat and the boiled corn bread which -they had brought in the pack. Their evening meal prepared, the two ate -heartily. When they had finished their supper they made ready a rude -couch of bark and boughs on which they lay down for the night. The -wife’s mind was contented. - -In the morning the husband rekindled the fire, and the wife warmed up -more of the cold boiled corn bread. When they had eaten their fill the -husband at once repacked their belongings. He also closed the temporary -shelter in order to preserve it for their return. Then he said to his -wife: “Now let us depart. Our journey will require fully the time of -the entire day, and we will arrive at my hunting camp in the evening.” -As predicted, they reached their journey’s end as the sun was sinking -low in the west. Its crimson rays shot upward through the treetops and -along the western sky. - -The husband quickly began to make his hunting lodge ready for -occupation and also kindled a large fire. While the wife was warming up -the meats and the corn bread the husband kept on repairing the lodge by -filling up the crevices with moss and replacing such pieces of bark as -had fallen off. He desired to make the lodge warm and comfortable, -especially on account of their baby. When it was too dark to continue -his work the wife called him to their supper. They were happy and -contented. After finishing their meal they prepared their rude bed and -retired for the night. Before falling asleep the husband said to his -wife: “Tomorrow I will go out to hunt again.” - -Next morning, as soon as they had finished eating breakfast, the -husband said to his wife: “I am about to start out to hunt now, and you -two will remain alone. Perhaps I may not return until just before -sunset. Of course, should I have very great success, I will return home -at once.” So saying, he left the lodge. Just before sunset he returned, -carrying by means of the forehead strap the entire body of a fine deer. -He set to work at once skinning the carcass. When this task was -completed he quartered the animal and hung up the parts to cure, but -not before he had selected some choice pieces for their supper. These -the young wife quickly prepared, and they ate their evening meal in -peace and quiet. The wife was, of course, very much pleased to have -fresh venison to eat; she was indeed happy. Then they retired for the -night and were soon asleep. In the morning the husband again started -out to hunt, saying to his wife: “You two will remain at home alone,” -assuring her that he would return as soon as he was successful in his -hunting. - -Thus many days passed. The hunter was very successful in his hunting, -always bringing home large quantities of venison, bear, moose, and elk -meat and various other kinds of game. He and his wife had a great -quantity of meat hanging around the sides of their lodge to cure, and -also many fine furs and skins. - -Toward sunset one day the young wife went out of the lodge to procure -fuel for the fire while the child lay asleep. As she was walking -around, she heard sounds made by some one approaching through the -woods; thereupon she hastily gathered an armful of wood and, quickly -reentering the lodge, took a seat near her sleeping baby. In a short -time, as she looked out through the openings in the forest, she saw -suddenly a very large woman approaching, bearing on her back an -unusually large child. At once she became fearful, exclaiming: “What -shall I do to save us? Perhaps we two shall now die?” So saying, she -quietly awaited the coming of the strange woman. In a few minutes the -latter entered the lodge and, standing in the doorway, said to the -frightened woman: “Do not have any fear of me, for I come with no ill -feeling in my mind toward you and yours; there is no evil in my mind, -so, above all, do not fear me.” With these words, she walked to the -opposite side of the fire and took a seat there. The young wife noticed -that the two children were exactly the same size. Although the stranger -kept comforting her by telling her not to be afraid, that she had not -come to the lodge for any evil purpose, her hostess was so fearful that -she made no replies, but she kept thinking: “It is certainly -unfortunate that my husband does not return at once. I wish he would -come. This is ill-omened.” Meanwhile the strange woman continued to -remain quiet. Looking at her face, one would think that she was human, -although she was so tall and so stout that she appeared uncanny. - -Now there came sounds from a distance, as the sun was low in the west, -and the expected husband returned home. He entered his lodge, bearing -by means of the forehead strap the entire carcass of a deer. He cast -the burden down, giving merely a passing glance at the woman seated on -the opposite side of the fire, without saying a word. The young wife -then set to work getting his supper. When she had set the food before -him he said to her: “You would better give some food to the woman -sitting on the opposite side of the fire.” His wife willingly obeyed -this suggestion, carrying to her in a bark bowl a generous supply of -food, and saying: “This is for you to eat.” But the woman (or what -seemed to be one) refused to accept it, answering: “I do not eat that -kind of food.” At this the wife, of course, went back to her side of -the fire. Her husband sat with his back toward the strange woman and -studiously refrained from saying a word, but kept on eating. In a few -minutes the strange woman spoke, saying: “He knows what kind of food I -am accustomed to eat.” At once he rose, and, reaching up, took down a -quarter of venison, which he threw over the fire back of him toward the -strange woman. She caught this as it came to her. The wife was intently -watching what was taking place. The stranger proceeded at once to eat -the raw venison, and in a short time she had devoured the entire -quarter. While eating, the strange woman kept saying: “I am very glad -indeed. My wish has been fulfilled, for I desired to come here on a -visit.” When night had come and they were ready to retire to rest, the -husband prepared his mat at the feet of his wife and child, while the -strange woman and her child lay on the opposite side of the fire, which -was the guest’s side according to custom. The young wife of the hunter, -who was thoroughly frightened, kept thinking: “I just do not know what -may befall us that is untoward.” - -In the morning the husband arose, and having rebuilt the fire, his wife -proceeded quite early to prepare breakfast for them. When they two were -about to begin eating the husband again took down a quarter of venison, -which he threw over his shoulder across the fire to the strange woman, -who caught it and began to eat it raw, the blood even dripping from her -mouth, so ravenously did she eat. When they had eaten breakfast the -strange woman said: “Now, my wish has been fulfilled—my wish to visit -this place.” All remained there in the lodge. After a while, however, -the strange woman arose, carrying her child, and, walking over to where -the hunter was seated, said to him: “Lo, take this child, for it is but -your own child. Here it is.” Shrinking away, the husband drew back his -hands, but the woman, preferring that he should have the child, gave it -to him, so he had to accept it. Thereupon, the woman said, “I desired -that he should just look on his child, and it was for this reason that -we two came hither.” So saying, she returned to the opposite side of -the fire, where she again seated herself. The husband sat still, -holding his child, dubious as to its real character. After a while he -arose, and going over to the place where the woman sat, on the opposite -side of the fire, he gave the child back to its mother. Then returning -to his own side of the room, saying, “I am now going out to hunt -again,” he started from the lodge. - -In the meantime the two women remained in the lodge with their children -of the same size. The strange woman said to her companion in a -comforting way: “You must not have any fear of me.” When her child fell -asleep she laid it down on her couch and carefully covered it with a -skin robe. Then, turning to her hostess, she said: “I will fetch some -fuel, because it is so difficult and trying for you at all times to -have to bring it.” With these words she left the lodge in quest of -wood. She was absent a long time, when suddenly there came a sound, -dā—h, which drew nearer and nearer, as if one were dragging some great -object along the ground. On looking out to see the cause of the noise, -the hunter’s wife saw the strange woman approaching with a huge tree in -her arms, which she threw down just outside the doorway; it was a whole -dead tree, which was dry and hard. She proceeded at once to break up -the tree, and when she had finished her task there was a great pile of -wood—fuel for the lodge fire. The wife of the hunter was greatly -astonished at the enormous strength of the strange woman, and she again -was filled with great fear. Then the other woman, entering the lodge, -said: “I have now supplied you with a quantity of fuel.” Thereupon, she -seated herself on the opposite side of the fire. - -She had just taken her seat, when suddenly she arose, saying: “ʼAʻʹhăʻ! -Now comes my husband trailing me. Have courage now, oh, my friend! and -help me. Hasten! Be quick! Go cut basswood poles, three in number, and -you must sharpen them. You must be quick about it, too, for if he shall -overpower us we two must perish.” The hunter’s wife ran out as swiftly -as possible, and having cut the basswood poles and sharpened them, -returned to the lodge. The other woman then said: “You must harden -[425] their points in the fire by turning them over carefully; let them -be burning. As soon as we meet at the doorway we shall fight, and we -shall fight on the outside of the lodge. And, of course, there can be -no doubt that he will overpower me, for he is very powerful. When he -throws me and falls on the top of me, you must quickly take one of the -burning poles from the fire and thrust it in anum ejus, turning it -around therein vigorously, and then withdraw it. You must quickly do -likewise with the other two burning poles. Thereupon, he will soon -become weak, and then I shall overcome him. Just at present you must -keep still and must watch carefully those poles, for they are our only -hope of success. Now he is coming on the run close at hand. Have -courage and aid me, oh, my friend!” - -The stranger had barely uttered these words when she and her husband -met in a death struggle at the doorway of the lodge; they fought -outside so as to have more room in their struggles. In a short time the -man tripped his wife, and they fell to the ground with the man -uppermost. At once the hunter’s wife swiftly ran into the lodge, and -seizing one of the burning poles thrust it in anum ejus, and having -turned it round and round violently a moment withdrew it. Then she did -likewise as quickly as possible with the second and third burning -poles. This terrible treatment had its effect, and in a moment the -strange woman was able to free herself, and struggling from under her -weakened husband she strangled him to death. All this time she kept -saying to her friend, “Have courage, oh, my friend! Stand near by and -wait.” Then returning to the lodge, she said: “Oh, my friend, I am -thankful indeed that you have helped me in my trouble.” Having -recovered her breath, she added: “Now I will cast the body far away -yonder, as far as one can see.” So saying, she dragged away the body of -her husband, disappearing with it in the distance; but it was not very -long before she returned to the lodge, whereupon she said: “I have left -the body far away. Now we two unfortunate ones—myself and my child—will -return to our home, departing from this place. All that I desired was -that she should see her father. I thank you for what you have done for -us. Our kinsfolk dwell far away from here in the forests; thither we -two shall return. Now we depart.” - -In a short time the strange woman and her child had disappeared into -the forest. They had been gone a long while when the hunter returned to -the lodge. He had nothing to say to his wife. Thereupon she resolved -not to tell what had taken place while he was away hunting until she -reached home. At first the husband and wife did not converse at all. -But finally the former said: “Tomorrow we will start for home.” So the -next day he made the necessary preparations for their journey, putting -their belongings into two packs. When all was ready for their departure -he placed the smaller pack on his wife’s back by means of the forehead -strap, and the larger on his own back in the same way. Then they left -their hunting camp for home much sooner than they had expected to do. - -They kept traveling the entire day, and when the sun was low in the -west they arrived at the place where the hunter was accustomed to camp -when making his hunting trips in past seasons. Here they kindled a -fire, and warming up cold meat and boiled corn bread, they ate their -meal and then retired to rest. Early in the morning, as soon as they -had eaten their meal and repacked their belongings, they continued -their journey, arriving just before sunset in the lodge of the -husband’s mother. She was very thankful for the meat which they had -brought home in their packs. - -It was not long after their return before the bride’s mother entered -the lodge. After the usual greetings she said: “Let us two revisit our -own clan.” The bride answered: “So let it be; we may go as you -suggest.” They finally reached the bride’s former home, where her -kinsfolk welcomed her. She then began at once to relate in great detail -all that had befallen her during the time she had been absent on the -hunting trip with her husband. Among other things she told them that -her husband already had a child by some unknown mysterious being, whom -he was accustomed to feed with raw meat; and that, when the strange -woman had come to their hunting lodge, her husband did not share her -couch, but that he lay alone at the feet of his wife and child. The -young wife narrated, too, all that occurred in connection with the -attack on his wife made by the strange woman’s husband at the doorway -of the hunting lodge. - -When the bride’s kinsfolk had heard all these things they said: “It -seems certain that he has begotten a child by a woman Genonsgwa -(sometimes erroneously called “Stone Coat”). You should separate from -him lest you become enchanted by some evil power should you return to -him again.” The bride and her child therefore remained with her own -clan and kinsfolk, as they had advised her to do under the -circumstances. This astonishing report soon spread among the tribe. All -soon knew what had occurred on the hunting trip in the forest to the -misogamist hunter and his bride. It produced a great sensation among -the people. So it happened that all the women, as if by mutual consent, -shunned the misogamist hunter, and would have nothing to do with him, -privately or socially. This is what befell the man who was too proud -and selfish to consent to marry any woman of his own people. Now, in so -far as his standing is concerned, he is held as despicable beyond -measure and of no account among men. - - - - - -116. THE ACTS OF THE SEVENTH SON, DJĔÑGOʹʻSEʻ - -In the olden time there stood in a certain land a lodge surrounded by a -dense forest, in which lived a very old man, his seven sons, and a -daughter. The youngest son was very small, and he possessed a cur which -was not larger than a gray squirrel and a very small bow and arrows to -match it; the bow, it is said, was a half span in length. - -This small boy and his diminutive dog played together daily, hunting -fleas around the fireplace. The cur would track a flea, and just as the -flea would leap up from its hiding place the small boy would shoot it -with an arrow from his diminutive bow. Thus he amused himself all day -and far into the night. - -Now, the old man, the father of this family, forbade his sons from -going to hunt in a certain direction from the lodge. In time, however, -the eldest son, wearying of this seemingly unreasonable restraint, -determined to hunt in the forbidden direction, in order to learn, if -possible, what it was that caused his father to prohibit his brothers -and himself from going into that region. So, following his resolve, he -started for the region, but never returned home. Then the second son -resolved to follow his elder brother, so he also started for the -forbidden land; and he, too, never returned home. Finally, when six of -the brothers had gone away and none had returned, the aged father said -to his youngest son that he himself was going in search of his six lost -sons. After carefully instructing his youngest son what to do for -himself and his only sister in his absence, he started away. He, too, -failed to come back, and the two young persons in the lodge became -anxious about their own fate, as they were then dependent on -themselves. - -At last the youngest, the seventh, son informed his sister that she and -he would have to follow the path of their father. The time was winter, -but they started, following the trail in a light snow. As they set out, -the young boy, seizing his diminutive cur, dashed it against the -ground, whereupon it immediately arose in the form of a very large dog. -At this the boy sent the dog away, as it was of no further use to him. -The brother and sister traveled the entire day, and when they were -nearly famished with hunger they came to a lodge just as it was growing -dark. In this lodge they found, to their great delight and comfort, -embers still burning and before the fire, which was nearly out, a large -piece of broiled venison still attached to the sticks and skewers. By -adding fuel to the fire they succeeded in building it up so that it -would last during the night. Having eaten the broiled venison, and -being very tired, they lay down near the fire and were soon fast -asleep. - -In the morning they ate the remainder of the venison and at once -resumed their journey. They had no provisions to eat on the way, but -they traveled onward until the darkness made it difficult for them to -proceed farther, when, tired, hungry, and ready to drop from -exhaustion, they reached another lodge. In this they found dying embers -and a substantial piece of broiled venison. As on the previous night, -they rebuilt the fire, and when they had eaten the venison they lay -down to sleep beside the fire. - -Next day the remains of the venison furnished their breakfast. Just -before starting the boy found a flint and a stone ax, which he took -with him. Toward nightfall a blinding snowstorm set in, but the little -wanderers kept on their way. When it was quite dark they came to a rude -covert formed by the interlocking of fallen trees, the united limbs of -pine and cedar holding the snow in such wise as to form a very rude -shelter. Under this retreat the two little wanderers found a place full -of dry leaves. Outside of this shelter the snow had fallen to so great -a depth that it overtopped their heads in many places. In this refuge -they decided to remain for the night, although they had nothing to eat -and no hope of getting anything. Nothing daunted by the cheerless -prospect before them, the boy and his sister kindled a fire with dried -twigs and other fuel. As soon as the fire began to radiate its heat a -covey of quail came out from under the branches of the trees forming -the shelter. The boy at once killed several of these, which he dressed -and cooked for himself and his sister. After eating their supper the -boy added to the fire enough fuel to keep it until morning; then they -retired for the night, burrowing among the dry leaves, not far from the -fire, for covering. Next morning the fire was built up again, after -which the boy found and killed more quail for breakfast. After cooking -and eating these, they awaited the abatement of the storm before -starting out on the trail. - -During the day an old woman, who lived alone in the vicinity and quite -aloof from her people, left her lodge to look for hickory bark to keep -up her fire in order to prevent the cold from freezing her to death. -Noticing smoke issuing out of a great bank of snow at some distance, -she went to see what kept the fire from going out, and she was -astonished to find the small boy and his sister. Moved with pity, the -little old woman took the children from their uncomfortable place and -brought them to her lodge, where she placed before them what little -food she had. They ate their fill. The children were indeed very glad -to be with a friend. The little old woman told them that she desired to -have them remain with her as her own children. - -Next morning the little boy, having spat upon one of his arrows three -times, cast it out of the lodge through the smoke-hole, saying to it: -“Go thou, then, hunt for a deer and kill it for our food.” Obeying him, -the arrow flew out of the smoke-hole and disappeared. After being -absent for only a short time, it returned through the smoke-hole. The -boy seized it, and, finding on it traces of fresh blood, he turned to -the little old woman, saying: “Oh, grandmother! go out and look for the -dead body of a deer; it lies not far from here.” Not far from the lodge -she found, indeed, the body of a deer, which evidently had been -recently killed. Having brought it to the lodge, she dressed it. Then -she cooked some of the venison for herself and her adopted -grandchildren, and while they were eating the little old woman -continually uttered words of thanksgiving to the Master of Life [426] -because she was again able to eat venison. - -Every day thereafter, in the same manner, the boy sent out his arrow to -hunt game animals for the food required by him and his little sister -and their adopted grandmother. Sometimes the arrow would kill a bear, -sometimes a deer; it killed game of all kinds, and the small family had -plenty to eat and some to spare, in addition to their constant -feasting. Thus they lived several years, and the boy grew to young -manhood. During this time the youth did not go beyond the immediate -neighborhood of the lodge in which he lived; and he had no friends -except a certain young man, one of the people of the region, who came -to see him frequently and who was his close friend. - -At this time the presiding chief of the settlement offered to give his -comely daughter to the best bowman and hunter among the young men of -his people. So he appointed a day when all the young men should go out -to hunt deer and bear to provide a suitable feast for the occasion. Now -the friend of our future hero came to the lodge to tell him of the -occasion, but he did not tell him, however, that the prize for the -winner would be the chief’s daughter; he merely asked the young man to -accompany him as his partner. So they started out together to hunt, but -they did not exert themselves very much in killing game animals. The -young man with the enchanted arrow occasionally sent it out to hunt for -them. When finally they resolved to start for home, the arrow had -killed in all twenty-four deer, so the share of each was twelve; but -five or six deer apiece was the average of those who went out singly to -win the prize for marksmanship. On the return of the hunters to the -village they learned of the great success of the two youths who had -gone as partners, and they could not repress a feeling of envy toward -them. Notwithstanding the result of the hunt the chief said, still -withholding his daughter from the winner: “I will fulfill my promise -after we have made many feasts with all the deer which have been killed -for this occasion.” Our future hero, however, still did not know what -he had justly won as a reward of the efficiency of his enchanted arrow. - -During the festivals the envious young men conspired to put this -unsuspecting youth out of the way. In carrying out this resolution they -invited him to accompany them to an island on which they assured him -there was an abundance of game, and that they would return in time for -the festivities on the morrow. So he consented to go with them to this -place, in which they had agreed among themselves to leave him to die of -hunger and exposure. On leaving the village they went to a large lake -containing an island, from which the mainland was not visible in any -direction. After landing on the island the party dispersed, ostensibly -the better to hunt. Having previously agreed on their method of -procedure, the conspirators waited until they saw that the youth had -gotten some distance into the forest. Thereupon they returned at once -to the landing place and stole silently away, leaving their victim to -die from hunger or to be devoured by unknown monsters which, it was -said, infested the island. - -Their intended victim kept on hunting, however, and finding only two -partridges, killed them and carried them along with him. When it became -so dark that he could not see, he returned to the landing place to seek -for his supposed friends, only to find that they had gone off, leaving -him to his fate. Seeking the tallest pine tree that he could find, the -young hunter climbed very high, to a point where the limbs were closely -interlocked. Having cut off a number of overhanging branches, he placed -them on the top of those on which he desired to rest, thus forming a -fairly comfortable resting place. Seating himself on this perch of -boughs, he soon began to doze. - -Some time during the night he was roused from his slumbers by the -barking of dogs, which were following his trail. These belonged to a -Son of the Winter God, who was hunting for human flesh to eat. Finally -the dogs came up to the tree in which the youth was concealed, -whereupon he threw down to them at once one of the partridges which he -had been fortunate enough to kill. Seizing this, the dogs went off -fighting for it. Shortly they returned to the tree and began to bay at -him. At this he threw to them the other partridge, with the result that -they again went off as before. Seeing the dogs eating what he believed -they had treed, the Son of the Winter God called them off to another -part of the island, and they did not return hither. - -In the morning the youth, descending from his lofty perch, went to the -shore of the island at the point where the party had made a landing. -Finding no boat there he struck his breast several smart blows, which -caused his stomach to give up a canoe no larger than a plum pit, -provided with a pair of oars. Several sharp blows on the diminutive -canoe with his enchanted arrows immediately caused it to assume the -proportions of an ordinary canoe. The same treatment made the pair of -oars assume the size of ordinary oars. Placing his canoe in the waters -of the lake and boarding it the young hunter soon rowed his way to the -shore whence he had been kidnaped by the envious young men. On landing -the young man drew the canoe ashore, and then striking it several sharp -blows with his enchanted arrow, it quickly assumed its former -diminutive size, and he in like manner restored the pair of oars to -their former dimensions, after which he swallowed them again. Thereupon -he wended his way at once to his own home with his adopted grandmother. - -It was not long before it became village gossip that the young man had -returned home. Then his friends sent for him, asking that he attend the -shooting match and feast of venison given by the chief, whence he had -been kidnaped and taken to the island to die. Notwithstanding this -treatment, the young man consented to go to the chief’s entertainment. - -Now, the tutelar deity of the presiding chief was a hen harrier called -ʼnwiʻʹʼnwiʻ in the vernacular. This the chief caused to float in the -air at double the height of the tallest tree, as the mark at which all -must shoot who were invited to the feast.[427] All the young men who -knew the nature of the prize that the chief had offered as the reward -for the best marksmanship kept shooting daily at this bird floating in -the air; but they were all shooting to no purpose, for some of the -arrows would not attain the altitude of the hen harrier, while others -which did so flew wide of the target. - -Finally, the chief said to the Master of Ceremonies: “Now, after this, -let each man try only once more and then let those who have failed to -hit the target retire ... from the group of candidates, and place them -in a separate place from those who have not made this last attempt.” -This was ordered, and as quickly as a man took his last shot he was -placed at a distance from those who had not yet made the trial, lest -some mistake be made and someone be unwittingly given two or more -chances. Finally, when all the candidates had shot, it was suddenly -discovered that Djĕñgoʹʻseʻ had failed to take his chance. All had -failed before him to hit the hen-harrier hawk, so his friend urged him -to make the attempt, but he as steadily refused, saying, “I do not want -to kill it.” Notwithstanding his positive refusal, his friend placed -his bow and arrow in his hands, and with Djĕñgoʹʻseʻ resting his hand -upon it, he pulled the arrow to its full length and then let it fly. -The arrow shot upward and transfixed the body of the hen-harrier hawk, -which fell to the ground. Then the chief himself informed Djĕñgoʹʻseʻ -that in winning the contest for marksmanship he had also won his -daughter as the prize of the victor in this contest. - -Djĕñgoʹʻseʻ informed the chief that he had not known until then that -there would be a prize for the winner in this contest for marksmanship, -and that as he himself had been adjudged the winner of the contest and -also of the chief’s daughter, he felt constrained to thank him for thus -considering him worthy of these great honors. The chief replied by -bidding him to repair to his lodge to claim his bride. This Djĕñgoʹʻseʻ -did. - -When the competitors and suitors saw that Djĕñgoʹʻseʻ had won the prize -for which they had striven for so many days, they were greatly -chagrined, and, moved by jealousy and malice, they went forth and -secured the aid of sorcerers to compass the death of their more -fortunate competitor. The sorcerers were asked to permit Djĕñgoʹʻseʻ to -live with his wife until the dawn of the following day, when a -messenger of death should pierce his heart so that he should die. - -With a light heart Djĕñgoʹʻseʻ repaired to the nuptial bed of his newly -won spouse and they two were very happy. But at the dawn of day on the -morrow he expired in his wife’s arms. Stricken with grief, the widowed -bride, divining the cause of her affliction, went out of the lodge to -see how near daybreak it was and lest her lamentations would disturb -the repose of the spirit of her dead husband. She was not afraid ... -for she was alone in the yard adjoining the lodge. Presently she heard -the door, which she had just closed after her, open, and looking back -again she saw her husband come out of the lodge and walk briskly past -her without speaking to her. At once she followed him as rapidly as she -could, but she could not overtake him. She did not become weary in her -pursuit, feeling no fatigue nor hunger. She kept up her pursuit all -that night, all the next day, and all of the following night. Thus, for -three nights and days she kept closely on the trail of her husband. He -had, of course, outwalked her, and so she could not see him on the -trail ahead of her. - -At dawn on the fourth day she suddenly came to a narrow passageway -[428] in which stood two men, who accosted her, saying: “What do you -here? What brings you into this place, seeing that you are not dead? -This is not the land of the living.” She quickly answered them: “I am -following the tracks of my husband, which appear to lead through this -passageway; I am seeking him.” As they seemed to be not satisfied with -her reply, she related to them in detail what had happened to her and -her husband. When the men had learned her story they decided at once to -aid her, for no one who had not seen death could pass without their -permission freely given. They informed her that some distance farther -on there was another passageway, guarded by two fierce panthers, which -would rend her in pieces unless she was provided with the usual toll. -So they gave her two roasted pheasants, of enormous size, saying: “When -you reach the next passageway throw one of these to each of the -panthers and you may pass safely through. When you arrive at the third -passageway you will there find a man who will instruct you as to what -you must do further to accomplish your purpose.” - -Taking the two pheasants and thanking the two men for their kindness, -the woman again followed the trail of her husband. When she had gone a -long distance she saw the couchant panthers guarding the way of death -and the dead. Following the instructions of the two men, and throwing a -pheasant to each, she quickly passed them. After following the trail a -long time, she finally came to the third passageway. The man who -guarded it said to her: “What do you here? What brings you to this -place, seeing that you are not dead?” She answered him: “I am following -the trail of my husband, which leads through this passageway.” Then she -briefly related to him the events which had caused her to undertake the -journey hither. The warder replied: “I will assist you in recovering -your husband. You must take with you this gourd, which is closed with a -tendon, for in this receptacle you will have to bring back the soul of -your husband, carefully shut up. You must take also this small gourd -bottle, which contains the fat or oil of man; you must take it with you -for you will need it. When you reach a very large strawberry field -stretching on both sides of the path, you must rub some of this oil on -the palms of your hands. In this field you will see an elderly woman -picking berries; she is the hostess of this country, and she will aid -you in all things, telling you just what to do. After anointing your -hands with the oil you must hold them up with the palms turned toward -the berry picker. Now start on your way.” - -With a light heart the woman again took up the trail of her husband, -with the firm resolve to follow the instructions of the warder of the -last passageway. Finally she reached the large field of strawberries, -and taking oil out of the small gourd bottle and rubbing it on the -palms of her hands, she held them up toward the elderly woman, whom she -hailed in a loud voice. The woman, who was picking berries, heard her -call and stood attentive until the other woman came up to her, -whereupon she said: “What do you here, seeing that you are not dead?” -Answering the Mother [429] of Ghosts, the woman said. “I come here -seeking my husband, whose trail comes into this place,” and so saying, -she gave the two gourds to the Mother of Ghosts. The latter replied: “I -will put your husband into this empty gourd bottle, so that you may -take him back with you. Come then to the lodge.” The widow followed the -elder woman to her lodge, which stood a short distance from the field -of strawberries. When they reached it the elder woman concealed her -guest under some bark in one corner, at the same time saying: “Now, -keep very quiet, for all the people come here to dance every night, and -they will flee from me should they discover that you are here.” So the -woman lay quiet under the bark cover. - -When night came the approaching whoops of the gathering ghosts could be -heard. Finally, one by one they began to enter the lodge of the Mother -of Ghosts. At once the hostess began to sing and to beat on the drum -used in the Great Feather dance. Then the concealed guest heard the -ghosts begin to dance. The ghost of her husband, however, had not yet -entered the lodge. When they had danced through a number of songs there -was a short recess, to give the dancers an opportunity to rest and to -readjust their apparel and ornaments. At last, the hostess asked the -bystanders: “Where is the newcomer?” They answered that he was outside -of the lodge, being still bashful among so many strangers. The hostess -then said: “Bring him into the lodge; let him, too, dance and be -merry.” So they persuaded him to enter the lodge, and when the hostess -again began to sing and beat the drum he joined in the dancing. - -After dancing a short time the dancers, sniffing the air, said: “What -now? We smell the odor of a human being!” At once they started to flee -from the room, but the hostess chidingly said: “Oh, pshaw! It is only I -that you smell, for I am now getting very old again.” So they did not -leave the room, but began to dance again. When the ghost of the newly -arrived husband approached quite close to the hostess, she attempted to -grasp him, but he deftly eluded her hand, and the dancers all fled from -the room. But the hostess remonstrated with them, saying: “Oh, pshaw! -It is only I scratching myself. Why do you flee from me?” - -The ghosts were finally persuaded to reenter the lodge and resume the -dance. Before long another opportunity presented itself, and the -hostess succeeded in seizing the ghost of the newly arrived husband, -while all the other ghosts escaped from the room. Quickly uncorking the -gourd bottle, the hostess soon compressed the ghost therein, and -securely closing it with its tendon stopper she called the embodied -guest from her place of concealment and hurriedly gave her the gourd -containing the husband’s life, and also the small gourd which contained -the oil of the body of man. Then she said to the now highly excited -woman: “Be you gone now! Be quick, lest they see you; the man at the -first passageway will fully instruct you what to do to have your desire -fulfilled. So go.” - -Hurrying from the lodge into the darkness the woman followed the narrow -trail. When she reached the first passageway, its warder said: “When -you arrive at your home stop up with fine clay the nostrils, the ears, -and every other opening or outlet of your husband’s body, and then rub -the oil of man over his body. When you have finished this task, -carefully uncork into his mouth the gourd bottle containing his life, -in such manner that his life can not escape, but will reenter his body -and so reanimate it again.” The embodied woman agreed to follow these -instructions. Then the warder, giving her two roasted pheasants, which -were to serve as sops to the two couchant panthers guarding the middle -passageway, wished her a safe and auspicious journey home, and bade her -start. - -The woman thereupon departed from the first passageway, walking as -rapidly as possible. She hastened along until she came to the middle -passageway. There she gave one of the roasted pheasants to each of the -panthers, and, quickly passing through the passageway, continued her -journey. Finally she came to the first passageway, through which she -went, and then, after traveling for three days and nights, she safely -reached home. - -Here she quickly prepared the body of her husband as she had been -directed to do, filling every opening and outlet with fine clay mixed -with deer fat to soften it, and then she carefully rubbed it with the -oil of man. As soon as she had completed the preliminary work she -carefully and anxiously uncorked the gourd bottle containing the life -of her husband into the mouth of the body thus prepared. In a few -moments she was elated to see her husband’s body come to life again. - -This experience rendered the body of the husband invulnerable to the -spells and incantations of sorcerers and wizards. The faithful wife and -her resurrected husband dwelt together in peace and health and -happiness until, in the fullness of years, they died and went to the -land of the Mother of Ghosts. - - - - - -117. THE LEGEND OF HODADEÑON AND HIS ELDER SISTER - -It is said that once there lived together all alone in a very long -lodge an infant brother and his elder sister. The only remaining fire -burned at the end of the lodge. In this place for some years abode -these two, undisturbed by any unusual event. - -One day the brother said to his sister: “Oh, elder sister! what truly -is the reason that we two live here alone in a lodge which is so very -long?” In answer his sister said: “Indeed, we have been quite numerous -in the not distant past; our relations, who have lived and are now -dead, filled this lodge on both sides of the fire pits, to the -doorways. The sorcerers have caused them all to perish; and this -explains why you are called Hodadeñon, for you are the last one not -under enchantment.” - -It was evident that the young boy would become powerful in the exercise -of orenda (magic power). It happened one day that he said: “Elder -sister, you must make me a bow and an arrow.” She had great compassion -for him, so she answered: “Let it be so.” Then she made a bow and an -arrow, using on them her best skill. Having completed her task, she -gave them to him. “Thank you, elder sister,” he said; “now I will hunt. -Hereafter you and I will regularly feed on meat. Now I will go to -hunt.” She said: “Let it be so.” - -Then the boy went out of the lodge. His voice continued to break forth -as he went murmuring right there round about the lodge. He did not go -far away. In the evening he entered the lodge, saying: “Ho, my elder -sister, I come, having killed nothing. Tomorrow, very early in the -morning, you must arise and prepare food for me. Then I will go to -hunt, for very early in the morning game wanders about in the -clearings.” In the evening they became quiet and slept. - -At the dawn of day the boy spoke, saying: “Elder sister! come now, -arise. You must prepare food for me. As soon as I finish eating I will -go to hunt.” Arising, she prepared food, which was soon ready for him. -As soon as he finished eating, he said: “Now, elder sister, I will go -to hunt.” “Let it be so,” she said in reply, thinking that he would not -go far away, as he was still so very small. - -He went out of the lodge early in the morning. After a long time his -voice was no longer heard. Thereupon his sister went out, wondering, -“Where has he gone?” She looked around, going from place to place, but -nowhere was he to be found. Then she thought, “He will get lost.” Soon -after she had reentered the lodge, the sun being nearly set, it -happened that all at once a noise again arose, as if something had -struck the door—then suddenly Hodadeñon pushed his body against it and -entered the lodge. He said: “Elder sister, it is a fact that I have -been to hunt for game. I have killed a something, I know not what [it -is]. Blacklegs, perhaps, it is called; banded-tail, perhaps, it is -called, this thing that I have killed. So to the spot you and I must -go, and you must take along the ‘burden cradle,’ for in that will the -body be brought, as it is of great size.” “Let it be so; go on,” she -said. “You would better take the burden cradle,” he said again. “Wah, I -will carry its body easily,” she said. “Wah, you must be very strong,” -he replied. “Go; let it be so,” she admonished him. - -Then the two started. Having arrived at the place, he told her: “Right -there I stood, and there it walked. Thus [I did] with my arrow, saying, -‘sî, sî, sî, sî, stop thou, first.’ So it did stand, forsooth. From -here I shot, so that I hit it right in the center [of its body], -whereupon it fell backward, saying, ‘daʻ, daʻ, daʻ, daʻ.’ Toward it I -ran, crying, ‘Do not break my arrow that I prize so highly,’ while it -rolled itself about in the dust.” While they slowly made their way -along Hodadeñon did not cease telling what had happened. At times his -sister would say: “Come, go thou on.” Suddenly he said: “Right there it -lies. Do you think you can indeed carry it back?” “Wah,” she said, -seizing it by the neck and starting homeward, adding: “Come; go thou -on.” “Goh, it is true, thou art strong, elder sister,” he said. - -“What thing is it named, the thing that I have killed?” “Djoqgweyani -[430] it is called,” she said. “Djoqgweyani is it named, elder sister?” -he asked. “That is its name,” she replied. “Does it taste good?” he -asked. “It tastes good,” she answered. “Dumplings are what it requires, -for dumplings are what people put with it.” After reaching home she -plucked the game, after which she “set up” the kettle and put in -dumplings [with the meat]. Constantly did Hodadeñon stand around about -the fire saying, “So it will indeed taste good to us?” “Ho, it -certainly does taste good,” she said. When it was done she removed the -kettle [from the fire] and placed the mess on pieces of bark, and the -soup and dumplings in a bark bowl. Then they ate. Hodadeñon kept saying -constantly, “It is so good, is it not, elder sister?” “Oh, yes! it is -good,” she would reply. “Djoqgweyani—is it not true that is the name of -the thing I killed?” he would say. “That is its name,” was her answer. -When they finished eating, he said, “Tomorrow again will I go to hunt. -Then indeed a large game animal will I kill.” - -It was a usual thing in the evening that this boy did not go to sleep -at once. Continually in the dark noises were heard here and there; -then, again, under the bed these noises were heard. What he was doing -was not known. So the elder sister said: “My younger brother, what are -you usually doing making noises in the dark, yes, even under the bed, -for long periods; and, too, you go about laughing?” “Well,” said he, “I -will tell you. It is this. I am engaged in hunting fleas. They are very -palatable, tasting good to me. I have now told you. Whenever one -escapes I laugh. So never ask me this again.” He added, “Now again I -will go to hunt.” “Let it be so,” she said in reply. - -Thereupon Hodadeñon went out. For a short time his voice was heard -around about outside the lodge; then again nowhere was his voice heard -by his elder sister. On going out of doors and looking around without -finding traces of him, she reentered the lodge. Not very long after, -all at once she heard approaching footsteps; then something struck the -door, which opened, and there stood her younger brother, Hodadeñon. He -said: “My elder sister, get the burden cradle right away; forsooth, I -have killed a large animal, and you are not able to bring it without -the burden cradle. I wonder what the animal is called. Perhaps -Baldheaded is its name; perhaps Snot-nose is its name; perhaps -Tasseled-with-Hemlock-bough [431] is its name.” “Come, go on! let us go -back there,” she replied. “But you will take the burden cradle,” he -added. She answered: “Oh! I am fully prepared to bring it. Go thou on. -Let us then start.” - -Thereupon the two started. She followed him a long distance, when at -last he stopped and she did likewise. He said: “Right here I stood when -suddenly yonder there walked a very large animal, and when I said, -‘Tci, tci, tci, tci, tci. Stop thou first.’ Just this way [indicating] -I did with my arrow. I shook my arrow. The animal stopped. Then I said, -‘What, indeed, is thy name? Bald-head, it may be, you are named; -Snot-nose, it may be, you are named.’ Then I shot it there so that the -arrow fixed itself just in the center of the body, making it fall -backward, saying [with its wings] du, du, du, du; it fluttered loudly -its wings as it fell backward. Thereupon then I ran thither, saying as -I went, ‘Do not break my arrow’; which I prize so much. Then I went -near the place where it lay. So right there it lies.” - -Hodadeñon then asked: “Gwe. What is its name?” She replied: “O’soont it -is called.” Seizing it by the neck and throwing it on her shoulder she -started homeward bearing the body, and said: “Come, go thou on; let us -go home.” So they started homeward. They had not gone far when he said: -“O’soont, is it not the name of what I have killed?” “That is it,” she -said. Soon afterward he again said: “O’soont, is it not the name of -what I have killed?” “That is it,” she again replied; “go thou onward; -so be it.” - -Once more they started forward. It was troublesome to answer him as -they went along, for every little while he would stop again, saying: -“My elder sister, what is the name of what I have killed?” Her answer -was always: “O’soont is its name. Come, do you go on.” She became -thoroughly provoked with him because at short intervals during the day -he kept asking her the same question over and over. - -When finally they reached their home, he asked: “Does it taste good?” -She replied: “Hoh, it tastes good. It must be accompanied with -hulled-corn mush.” After plucking the animal and cutting it up, she -boiled it in a kettle over the fire. While it was cooking she -exclaimed: “Hoh, how fat it is,” for the oil came bubbling up in the -kettle. Again Hodadeñon stood around and kept saying: “My elder sister, -does it taste good?” She would reply, “Woh, it does, indeed, taste -good.” Then she hulled corn and made meal, from which she prepared mush -to go with the boiled meat. Having removed the kettle from the fire and -skimmed off the fat, she mixed it with the corn-meal mush. Next pouring -the meat into a bark bowl and the corn-meal mush into another, the -sister said: “Come now, let us two eat together.” While they ate the -boy still kept saying: “Elder sister, I do think that the thing I -killed tastes good. It is called O’soont, and it certainly does taste -good.” They finished their meal, whereupon the boy said: “Tomorrow -again I shall go to hunt. This time perhaps I shall kill something -which will indeed be much larger than what I have killed already.” Soon -it became night, and they lay down to sleep. But as for Hodadeñon he -spent the night going about hunting fleas, laughing when one would -escape him. - -When morning dawned the boy said: “Come, my elder sister, arise now. -The game animals habitually go about the open spaces very early in the -morning.” The sister having warmed up things [to eat], they ate their -breakfast. When they were through the boy said: “Now I shall go out to -hunt.” With these words he went out of the lodge. After going around -the lodge murmuring for a long time, all of a sudden his murmurs -ceased. He was now nowhere about the lodge, for he had gone to some -unknown place. It was a long time before the sister heard the footsteps -of a person who was approaching—the sounds, dih, dih, dih, dih. Again -Hodadeñon struck the door, making it fly open, at which the boy leaped -into the lodge, exclaiming: “Elder sister, let us go back right away. I -have killed a very large game animal, but I do not know what animal it -is. It may be that its name is Great Eyes; it may be that its name is -It Has Two Long Ears; it may be that its name is White Tail. Now it is -that you must take the burden cradle; otherwise you can not bear its -body, for it is so great in size.” Answering, she said: “So be it. I -will take the burden frame.” - -Then the two started, and having arrived at the place, the boy suddenly -stopped, saying: “Just here is the place where I was when I was -surprised to see this animal running along there. Only my arrow I held -out and said to the animal, ‘Tci, tci, tci, tci. Stop, first,’ and it -stopped. Thereupon I asked it: ‘What is thy name? Perhaps -Thy-Two-Eyes-are-Large is thy name; perhaps Thy-Two-Ears-are-Long is -thy name; perhaps Thy-Tail-is-White is thy name?’ Then I shot, hitting -the animal in the very center of its body. It ran along farther, and I -pursued it. At a long distance from here I suddenly found its body -lying there, with the arrow protruding very little, so deep had it -penetrated into the middle of the creature’s body.” The two went on to -the place where the game animal lay, and on reaching it, the boy said: -“Here it lies.” His sister was surprised to see the body of a deer -lying there, and she exclaimed: “My younger brother, I am thankful that -now you have killed a large game animal. I have been in the habit of -pitying you, hoping that perchance by the risks you have taken you -might grow up to be a good hunter. Now I think you are immune to the -orenda (magic power) of the neogen, for you have killed an animal -bearing this name.” In a short time the boy exclaimed: “Oh, elder -sister! does it taste good?” She answered: “Yes; indeed, it tastes -good, and I shall now skin it.” When she completed this task she -quartered the deer, after having cut off the legs, which she placed -aside in a pile by themselves. Then she proceeded to arrange a package -of the meat on the burden cradle, securely binding it with cords of -bark. Having finished her own load, she next proceeded to make a load -for the boy of the four legs of the deer. Deftly fashioning a pack -strap of bark, she fastened the load on his back, saying: “Come now, -you take the lead.” At this he started ahead, and kept on while she -gathered up her utensils and made ready to follow. Her load being very -heavy, she could hardly manage it. In order to get it on her back she -had to place it first on a log, from which she was able to raise it to -her back. Then, with the sister following the lead of her younger -brother, both went along with their burdens. A long distance was -covered when she saw him sitting on a log with his burden resting on -the log, too. He said: “I am resting because the load is so heavy. -Come, do you also rest yourself here.” So, setting her load also on a -log, she, too, rested. Again the boy asked: “My elder sister, what is -the name of the thing that I killed?” She answered: “Neogen is its -name.” He asked: “Does it taste good?” “Hoh, it tastes good,” she -replied, “if it is cooked in the right way. Come now, let us go on -homeward.” Of course she helped him get his burden on his back. When -she readjusted her own load, she followed her brother. On reaching -home, she found that he forsooth had arrived there too. As she entered -their lodge her forehead strap broke, letting her burden fall, with the -sound, pumh! It was very heavy. - -Unwrapping and untying the packages of meat, the sister hung the -various pieces around the interior of the lodge; the meat nearly filled -the small room. Next she stretched the skin. For this purpose she made -a large hooplike frame, telling the boy to watch her carefully while -she did so. Then she attached the skin around the edges to this frame -by means of bark cords. “In this way do people generally do this thing, -which is called ‘stretching the hide,’” said the sister, “and you must -ordinarily do it in the same manner, for I believe that you will live a -very long time.” “So be it,” said the boy, “I will follow your -instructions. Come now, do you prepare the food. I will try it to learn -how good it is.” The sister answered: “So be it. I will make a dish of -meat cut into small pieces boiled down. I will prepare it.” So she set -up the pot [over the fire]; and around the place the boy hung, -continually saying: “Perhaps this will taste exceedingly good to us. It -tastes good indeed, I suppose.” “Oh! it tastes good,” she replied. So -things went on until the food was cooked, when the sister removed the -pot from the fire. Then she put the meat into a bark bowl, and the soup -also. The deer’s liver had become by this time of the consistency of -bread, so the brother and elder sister began to eat. While at their -meal the lad exclaimed three times: “Ho, my elder sister, what I killed -tastes exceedingly good.” - -When the two were through eating the boy said: “My elder sister, I -shall now take a rest because I am tired out. Just now we have an -abundance of meat.” Then he rested. Indoors he walked around, and -indoors, too, he seated himself at times, and for a long time he went -about hunting fleas. The sister went to fetch wood for fuel, taking the -burden frame with her, so the boy was left by himself. - -Suddenly he was startled by the sound of some one singing in the loft -above: “My younger brother, tobacco. Once more I want to enjoy a smoke, -my younger brother.” Climbing up into the loft, the boy was surprised -to find a male person lying there, having a very large head and an -enormous suit of hair. Hodadeñon said: “Gwe, what ails you?” The man -replied: “My younger brother, I desire to smoke. Yonder lies a pouch -made of skunk skin; in it there is a very small quantity of tobacco and -there is also a pipe.” Having found the pouch as said, Hodadeñon took -out of it a very small piece of tobacco; also a pipe. Next he proceeded -to cut up all the tobacco, and kept saying, “I shall use it all, as it -is my custom to do, for it is abundant seemingly.” Having completed his -preparations, he took from the pouch the fire flint and the punk, and -struck off sparks that set fire to the tobacco. Then, placing the pipe -in the man’s mouth, he said: “Now you shall smoke.” Replying, “I thank -you, my younger brother,” the man drew in the smoke, and smoke settled -all over his head. Thereupon mice in large numbers came out of his hair -because of the tobacco smoke that settled into it. Hodadeñon then ran -away because he was choking with the smoke. - -Just then his elder sister returned and said in a loud voice: “What are -you doing? What are you doing?” Hodadeñon replied evasively: “My elder -sister, what is the reason that you have not told me that a man lay in -the loft who is your elder brother? You have constantly said that we -two were alone, and that that was the reason I am called Hodadeñon.” -The elder sister replied: “The reason why I have not told you before is -because you are inattentive.” The younger brother answered: “I cut up -the tobacco because my elder brother kept saying that he desired to -smoke, and I used all of it, for there was only a very small piece -left, and it would seem there is an abundance of tobacco growing. As -soon as I placed the pipe in his mouth he drew in the smoke and blew it -out, whereupon his hair became filled with the smoke and many mice came -forth from it. The room was filled with smoke. I was choking from the -effects of it when I descended from the room. That is what you heard -and led you to say that I was doing mischief.” - -The sister retorted: “I do say that you are careless and inattentive. -You used up all the tobacco. At all times it was my habit to scrape -only a very small quantity, which I put into his pipe, and he would -smoke. The times that he smokes are a year apart. But now you have used -all the tobacco. This is the reason that I say you are careless and -inattentive. Moreover, you have killed him, for I think there is no -more left of that on which he must live.” Hodadeñon answered: “How far -away is the place where that thing abounds?” She replied: “It is -distant.” He persisted: “Come, tell me in what direction it grows.” She -answered, “It is of no use for me to tell you. You could never have the -power to accomplish the task of getting some.” “Guʼúʻ!” he exclaimed; -“you seem to have a great contempt for my ability. Come, tell me, -please.” Thus they spent the entire day disputing about the matter. The -sister kept on saying: “It is of no use for me to tell you.” - -Finally the lad stopped talking. It was a long time before the elder -sister spoke again, saying: “Now my mind is troubled. I shall now tell -you and make you understand, too. Look at this lodge of ours, which is -a long lodge. It was full of our kin and relations, who are no more. -Your brothers were many. They have all been lost in the region where -the tobacco abounds. That place is full of what are called female -sorceresses. So it is impossible for you to accomplish the task of -getting the tobacco. The lad replied: “So be it. I shall make the -attempt. I shall succeed in this matter, as is known [that I can]. Just -look at what I can do; no matter how dark it may be I can slaughter the -fleas, a task which no one else has been able to do.” The sister -responded: “Do the best you can.” To this the lad said: “Tomorrow you -must prepare provisions for me; I shall start then.” At once she began -preparing food for the journey. The lad added: “You must make me a -pack—one that is called a wrapped bundle.” So she made such a bundle -and placed meat and bread in it. In the morning the two arose, -whereupon the lad said: “I shall start. You and I are now to eat -together for the last time.” When they had finished their meal the -sister exclaimed: “My younger brother, do your best.” - -Then he set out on his journey. Around the lodge he walked with his -pack, murmuring as he went from place to place. Thus he spent the day. -In the evening he reentered the lodge, with the words: “Oh, elder -sister! I did not start. Tomorrow, I think, I shall surely start.” So -saying, he laid his pack down. In the morning he said: “My elder -sister, I am about to start. You say that the path leads directly -south?” She replied: “That is what I have said. In certain places there -are yet visible spots where fires have been kindled and where forked -rods or crotched sticks are set in the earth, on which are fixed pieces -of bread which are of many degrees of staleness. You also shall affix -bread there to such rods. Such is the custom.” [432] The lad replied: -“So be it. You shall be suddenly startled; the ashes where you have -kindled a fire shall be scattered because a measure of tobacco will -fall there, causing the ashes to fly up. Then you shall think that I am -still alive. I believe this shall come to pass.” - -Taking up his pack, the boy said: “My elder sister, I am starting—you -say that the path leads directly south?” She replied: “That is what I -said.” Thereupon he went out of the lodge. For a long time she heard -his voice around the lodge, as he went about murmuring. After that she -heard it no more. Then she said: “Now, I suppose he has started. Oh! he -is to be pitied, for he will become wretched. It is doubtful whether we -shall ever see each other again.” The lad followed the path, and in the -evening he suddenly came to a spot where it was plain that fires had -been kindled and people had spent the night. The remains were of many -times. Having decided to spend the night there, he kindled a fire, by -means of which he warmed the bread and the meat which he took out of -his pack. When he had finished his meal, he was startled to see near by -forked or crotched rods set in the ground, on some of which were fixed -pieces of bread, and on others pieces of meat. These had been there for -widely varying periods. At this sight he exclaimed: “Oh, how wretched -did they become! Those persons who have left these remains are indeed -all dead, and they were brothers to me. So I, too, shall do the same -thing.” Then he set up in the ground a rod with a crotch, on which he -fastened a piece of bread among the other fragments of all ages—some of -them quite old. Then he lay down and went to sleep, with his body -supported against his pack. In the morning, finding everything as it -should be, the lad said aloud: “I am thankful that I am still alive. My -elder sister said indeed that it was doubtful that she and I would see -each other again, because the path I must follow passes through all -manner of difficulties.” - -Having said this, he set out along the path. When he had gone a long -way he was startled to hear at some distance the sound, “doʻʹ, doʻʹ, -doʻʹ, doʻʹ,” which one would suppose was made by a woodpecker loudly -pecking on a great hollow tree. Going to the tree whence the noise -came, he saw fluttering from place to place and pecking holes in the -trunk a cuckoo of enormous size. A sight that caught his eye and -conveyed a more serious warning was the great number of arrows stuck in -the tree near the spot where the cuckoo was fluttering about. He -concluded that these arrows had belonged probably to those who had been -his brothers, and that therefore this bird was possessed of great -orenda (magic power), which it exerted with evil purpose only. -Thereupon the lad exclaimed: “It shall see its doom, for now I will -kill it.” Aiming at the cuckoo, his arrow struck in the very center of -its body, whereupon it began to beat with its wings against the tree to -which it was pinned. - -Thus leaving the bird, the boy went on until evening, when he again -came to a spot where there were still traces of the former fireplace. -There he stopped for the night. After taking his pack from the forehead -strap and laying it aside, he kindled a fire, by which he warmed up the -meat and the bread he had brought. When he finished his meal he set up -a forked or pronged rod to which he fastened a small portion of bread. -The spot was literally covered with rods carrying bread of all ages, -which had been set up by persons at widely varying times. Having -completed his offering, the boy retired for the night, resting on his -pack. Soon he began to be troubled with dreams, so that he rolled and -tossed from side to side and could not sleep. - -Suddenly he was startled by the barking of a small dog, which had a -very shrill bark, such as he had never before heard. The sound drew -nearer. The night was very dark. Quickly arising and taking with him -all his things he ran to a near-by stream and ran up the trunk of a -tree that slanted far out over the water. In a short time he became -suddenly aware from its barking that the dog was near and that it was -rapidly coming nearer still. When the animal was very close the boy -heard the sound of rattles [of deer knuckles] and a woman’s voice -approaching, too, saying to the dog: “Do your best, my slave. Just -leave me the head of Hodadeñon.” Now he was startled by the barking of -the cur directly under the tree in which he was seated. Carefully -fitting his arrow, he released it, whereupon the arrow flew with the -sound “thum!” and he heard the cry of the cur, “kwĕñʻʹ, kwĕñʻʹ, -kwĕñʻʹ,” so he knew that he had struck it. There the woman turned back, -saying: “Aha! It is true, I think, as all people are saying, that -Hodadeñon is without a peer in sorcery.” - -In the morning the lad descended from his perch on the slanting tree -and went to the place where lay the cur, stark dead. The arrow had -struck the body fairly in the middle, where it still remained. He drew -his arrow out of the dog’s body, when he suddenly found that there was -a very small knuckle rattle tied to its neck. Having removed this -rattle bell, he cast the body of the dog, which was indeed very small, -into the water. In doing this he remarked, “Now will begin the period -in which my mind is to be disturbed by serious difficulties, it would -seem. I think those women whose minds are evil do not live far from -here.” So saying, he started on his journey. - -The lad had not gone far when all at once he saw a man coming toward -him. As they met, the stranger said: “I am thankful that you are in -health and peace, Hodadeñon.” Hodadeñon answered: “It is true in the -terms of your greeting to me. It is now my turn, too, to greet you. I -am thankful that you are well and in peace.” The man replied: “This is -certainly the truth.” Then the two smiled, and one asked: “Is it not -true that you and I are friends?” Whereupon the other answered: “Indeed -it is the truth we are friends. Whence did you come?” Then the lad -said: “Ho, far from here have I come. Whence did you come to this -place?” The stranger replied: “I, this self of mine, came from far from -here, and I have left no relations, and this is the reason why I am -called Hodadeñon (Sʻhodadeñon [433]). It is known that I myself am the -last one. The lodge whence I came was very long and, it is said, was -full of my relations, now dead, and of my own brothers. They were -destroyed on the way to the place where dwell those women of evil -minds. We are friends, so let us go together. You can aid me, and we -shall be able to rob them of tobacco.” The stranger’s answer was, “Be -it so,” whereupon the two at once started off along the path. - -After going a long distance they found the remains of a fire; there -they stopped for the night. As soon as they had warmed up bread and -meat they ate their evening meal. When they had finished eating the -stranger said: “It is a fact that these portions of bread affixed to -the top of the rods are the cause or occasion for which all our kinsmen -died. Moreover, it is for us to make this a feast of Reunion of the -Living, which we must use as the means of thanksgiving and prayer. We -must make an offering of tobacco by casting tobacco on the fire. It is -called the ceremony of making an offering of tobacco. I have tobacco -with which to do this.” Hodadeñon answered: “So be it. How shall we do -it?” The stranger: “All provisions that you have brought with you we -must lay in a circle around the fire, and a portion we must place aside -in the dark (i.e., conceal it).” Saying, “So be it,” Hodadeñon began to -take the things out of his pouch and to lay them in a circle around the -fire. He also hid far away in the dark some meat and bread. - -Standing beside the fire and holding the tobacco from the pouch in his -hand, he said: “Come now, listen to me, you, all kinds of animals and -you, too, who have formed and made my life.” With these words he cast -the tobacco into the fire, exclaiming: “Now do you listen; now the -smoke of tobacco arises. Moreover, he and I ask you to give us -assistance, all of you who inhabit the forests and who are immune to -enchantment, and you who have made my life and that of my friend, who, -too, has no relations left, and myself who have no relations left, for -which reason I am called Hodadeñon. We shall fetch all these from the -place where they have perished. These are the things for which I pray. -So thus we here fulfill our obligation by placing this tobacco in this -place, and we have laid away food in the darkness.” Having completed -this invocation, Hodadeñon said to his companion: “Come, now, let us -go.” - -At midnight the two started and had gone very far when daylight came. -As they traveled they suddenly heard ahead of them the sounds “duʻʹ, -duʻʹ, duʻʹ, duʻʹ.” Thereupon Hodadeñon said to his friend: “Show your -courage now, my friend. We have arrived, it seems, in the place where -those who have evil minds dwell. Closer let us go.” At last they -reached the place in which the lodge stood, and they halted some -distance from it. - -All at once they heard a man singing and beating a drum. As he sang, he -said: “Here I am making tobacco; here I am making tobacco; here I am -making tobacco; he who has tobacco prepares tobacco.” Hodadeñon said to -his companion, “Now is the time,” and his friend replied: “So let it -be.” Then they two entered the lodge, where they came face to face with -an old man, who held a mallet in his hand with which he was pounding -the tobacco all over. He was so old that his eyebrows hung down far -over his eyes. Hodadeñon said to him, “Oh, my uncle!” but he did not -notice him and kept on pounding the tobacco. At this, Hodadeñon, -drawing his war club, struck him a blow on the forehead, causing the -blood to gush forth. After a long while the old man said, “Oh! I am -sweating,” at the same time wiping the blood off his forehead. Next, -upraising his eyebrows and looking at them, he said: “Oh! my two -nephews, you have now arrived. Take courage, my two nephews, because I -myself am a slave working in tobacco.” Hodadeñon answered: “I have come -after tobacco and nothing else, because my elder brother, who is far -from here, desires to smoke.” The old man answered: “He is, I suppose, -my own brother. So be it. Take some back with you.” - -So Hodadeñon, taking up a twist of tobacco, threw it, saying: “Go hence -to the opening of the chimney of the lodge where my sister abides and -drop in the ashes [at her feet].” The sister, greatly surprised to see -the ashes of the fire fly up, exclaimed, “I am thankful that my brother -Hodadeñon, it would seem, is still alive,” and she picked up the -tobacco. - -Next the young men asked the man with the long eyebrows where stood the -lodge of the very wicked women. He answered the spokesman: “Have -courage. There stands the lodge yonder, on the farther side of the -lake. It is doubtful whether you two can cross the lake. As we know, -the ice on it is very slippery. No matter who it is that goes there, as -soon as he steps upon the ice a man speaks out, saying: ‘Let it rain -bones; let it be nothing but bones.’ And at once he becomes a pile of -bones. Such will happen to you if it be that you two are sorcerers.” -Hodadeñon said in reply: “Come, my friend, let us start.” Then they set -out at once. Arriving at the lake, they found that the ice that covered -it was very smooth and that the lodge stood on the farther shore. There -a number of people were walking about. One would think that they were -expecting something to happen, for they were looking around. Hodadeñon -said to his companion: “Come, let us start.” Unstringing their bows, -they started on their journey over the ice, in the course of which they -used their bows as walking sticks, striking with them upon the ice. -Everything went on all right as they made their way over the frozen -surface. All at once the people on the shore saw them coming, whereupon -they came at once on the ice to meet the bold visitors. At once the -people shouted, “It is raining bones,” and they came on, while the two -kept on their way. At last one of the people of the shore exclaimed: -“Aha! Now I believe it certain that Hodadeñon, the great wizard, has -arrived, and they have indeed crossed the lake.” Then all returned to -their lodge on the shore. Having crossed the lake, the two went at once -to the lodge on the shore. With bravado they entered it, finding all -the occupants at home. One there was who was an old woman. - -One of the inmates said to the strangers: “It is a custom with us that -when anyone visits us we amuse ourselves, and generally for this -purpose we bet our heads.” Hodadeñon asked: “How is it customary for -you to do this?” The reply was: “We run a race here on the ice. We -usually make a circuit of the lake and we use the snowshoe.” Hodadeñon -answered: “So be it, then; let us bet then.” He then made very fine -snowshoes, which were very small. When he had completed his task, he -announced: “I am now all ready.” Thereupon all went to the ice, and one -said: “Now we must go around the border of the lake on the ice, and -whoever comes in ahead to this scratch line shall win.” Then the -runners went to the scratch line, where they stood awaiting the order -to go. Hodadeñon said: “I shall run alone on my side.” But the -lake-dwellers pitted four men against him. - -The order to go (Oʹnĕⁿʻʹ) was given—at which the contestants started to -run around the lake. When they had run half the way around it Hodadeñon -was in the rear of the others. Removing his snowshoes and setting them -side by side, he got upon them, saying to them: “Take courage, pass -him; yes, pass them, and go directly to the scratch line. The other -runners were suddenly made aware of the fact by the furious sounds they -heard that Hodadeñon was overtaking them very fast. In a short time he -passed them, and, easily keeping ahead of them, he soon arrived at the -place whence they had started. When his opponents arrived at the -scratch line he was standing there awaiting them. Addressing them, he -said: “I have now won from you; I have outrun you. Come on, my friend, -let us behead them now, one and all.” So the two destroyed all the -wicked people. - -Next they went aside to a long pile of bones and proceeded to lay them -in order, side by side, working at this task for a long time. When they -had finished, they began to push against a great elm tree, while -Hodadeñon shouted: “The great elm is falling on them who are sleeping -here.” Bravely they arose, all mingled together, men and women, some -with one arm or one leg longer than the other. Then Hodadeñon said: -“Take courage, my friend, it seems you must aid me in restoring the -defective limbs of the people here.” At once he went to work amending -the arms and legs of the people who had received the wrong limbs in -their resurrection. This work having been finished, Hodadeñon said: -“Let everyone go home to the place whence he came,” but all replied: -“We do not know whence we came to this place.” Hodadeñon answered: “So -let it be; then you must accompany us home. We will go back to that -place where my brother and sister abide, because that lodge in which -they dwell is very long, so you can live there. Come, now, let us -start.” - -So all departed from that place, with Hodadeñon in the lead. They were -many nights on the way before they reached home; they were many in -number when they reached their destination. Once there, Hodadeñon said: -“Oh! my elder sister, we have now returned home, and you must assign -them places in the lodge, for I do not know all.” Thereupon she told -him to make the assignments himself, so when the large party entered he -walked back and forth in the lodge, dividing it among them. But before -making the assignments he said: “Now, it is not right that one man -should live by himself and one woman by herself; hence it shall be that -a man and a woman shall dwell together, and they shall sleep together, -and they shall whisper together; they shall love each other, and thus -they shall be happy.” - -Thus they dwell today according to the labors of Hodadeñon. - -This is the length of the legend. - - - - - -118. THE LEGEND OF GĀDJISʹDODOʻ AND SʻHOGOⁿʻʹGWĀʼS - -It is said that in ancient times there lived together in a very long -lodge two male persons. They were related one to the other as uncle -(mother’s brother) and nephew. As such, according to the custom of the -times, they occupied opposite sides of the fire in the long lodge. - -For something to eat, as he grew, the nephew, who was a very little -boy, shot birds and other small game. - -It came to pass one day that Sʻhogoⁿʻʹgwāʼs said: “Oh, my nephew! I am -thankful that now you are growing into manhood. It is a long time since -I began to care for you. It will happen that a little later on you will -kill larger animals.” - -In time this did happen, for one day he killed a partridge, which he -carried home. On entering the lodge his uncle exclaimed: “Wuʻ, my -nephew! I am very thankful you are returning home, having killed a -large game animal. What is the name of the animal you have killed? What -kind of animal is it? Do you know?” In reply the youth said: “I do not -know.” The old man, going toward his nephew, grasped the partridge so -quickly that he raised the young boy off the ground, saying: “Hand me -at once the body of the thing which you are bringing back killed, for -you, of course, do not know what kind of thing it is.” Then the old -man, going aside and taking a seat, began to pluck and dress the -partridge, saying at the same time: “This thing requires, of course, -nothing but dumplings.” Setting a kettle over the fire, he made -dumplings which he put into the kettle with the partridge. The old man -kept on saying, as he watched the bird cooking: “Perhaps this will -taste exceedingly good to us two.” The grease floated on the top of the -water, for the bird was very fat. Then the old man, removing the kettle -from the fire, set it aside. He put into a bark bowl or dish a share -for his nephew, saying: “Oh, my nephew! this is what you may eat,” but -he held it just over the fire. When the young boy arose to receive his -portion and reached out for the dish, his uncle, grasping his hand -along with the dish, pulled the nephew over the fire, wherein he fell -on his elbows. At once he arose covered with hot coals, and took a seat -aside on his own side of the fire. Dissimulating his evil purpose, the -old man said: “I am in too much of a hurry, for I thought that I held -it aside from the fireplace.” The nephew was greatly astonished at what -his uncle had done to him, for he never had illtreated him before; and -the lad began to weep, saying to himself: “I wonder why he has done -this thing to me.” - -The next morning the old man said: “Oh, my nephew! arise. Game animals -usually go about the clear places very early in the morning. So arise -and go out to hunt.” - -After arising and making needed preparations, the nephew started out to -hunt in the forest. He kept on thinking: “My uncle has indeed abused me -very much.” As the boy went from place to place he was much surprised -to hear a man at a distance say, Tcĭt! and he directed his steps toward -the spot whence he believed the sound came. Soon he was surprised to -see the skull of an old man protruding out of the ground. As the boy -approached the skull said to him: “Oh, my nephew! you are much to be -pitied now, for affairs have taken a turn which will cause you -misfortune. Exert yourself with all your (magic) power, for he will -indeed outmatch your orenda (magic power) if it so be that you do not -learn to remember the things which you have killed.” Thus spoke the -skull of the old man. - -But he continued: “You shall do this in your defense. I will assist -you. I am the brother of your uncle, who has outmatched to the utmost -degree my orenda. I will tell you, moreover, that that lodge, so long, -was at one time full of our relations and kindred, who are now no more. -This is the reason it is so long and empty. Now go yonder, not far from -here, to an old rotten log, lying prone, and in which you will find a -raccoon, as it is called. You must kill it, and you must pass by this -place on your way home and I will give you further instructions.” Going -to the place indicated by the skull of the old man, the boy killed the -raccoon, returning at once to the place where the skull protruded from -the ground. Thereupon the skull said to him: “You must not forget the -name raccoon, for this is the name of this animal which you have -killed. On your way home you must keep on saying, ‘Raccoon, raccoon, -raccoon.’ So return home now. And he will again ask, probably, as is -his custom, ‘What is it that you are bringing home killed?’ So do not -get into the habit of forgetting. Exert yourself as much as possible.” - -Thereupon the young boy started for his home in the long lodge, saying -as he trudged along, “Raccoon, raccoon, raccoon.” At first he whispered -it, but when nearing the lodge he uttered it loudly. Just as he pushed -aside the door flap and stepped inside the lodge he stubbed his foot, -and his burden, the raccoon, fell inside and he beside it. At that -moment his uncle, the old man, said: “Oh, my nephew! now you are -bringing back, killed, a large game animal; what is its name and what -kind of animal is it?” Now, after his mishap at the doorway, the boy -had entirely forgotten the name of the animal, so he reluctantly -answered: “I do not know the name of it.” At this his uncle demanded -the game, saying: “Hand the body to me, then, for you do not know what -kind of thing you are bringing home killed.” The nephew did as he was -told, whereupon his uncle, taking a seat aside, began to skin the -animal, at the same time saying: “The name of this animal is raccoon.” -The nephew took a seat on the opposite side of the fire. - -Then the old man set a kettle over the fire, with the remark: “The only -way to prepare this game is to cook it with corn-meal mush, which -should be eaten with it. I shall skim off the grease and pour it over -the mush.” The youth did nothing but watch his uncle. When the meal was -cooked the uncle kept saying: “This will indeed taste very good to us -two.” Then he took out a share for his nephew, putting into a bark dish -some of the mush and a portion of the meat. Going to the edge of the -fireplace, he said, “Oh, my nephew! here is a portion for you to eat,” -again holding it over the fire. The youth arose quickly to receive it -and took the bark bowl in his hands. Just as before, the old man -grasped his hands and drew him into the fire, at the same time saying: -“What is the use of my holding it somewhere else when I myself am -hungry.” Of course the youth fell into the fire on his elbows, and on -jumping out he was all covered with hot coals and ashes. Going aside, -he took a seat there. Then Sʻhogoⁿʻʹgwāʼs began to eat. When he had -finished, he remarked to himself, “I think I will save some of this for -another time”; so he put some of the food in a high place. The youth, -his nephew, began to weep, saying: “Perhaps he will kill me; I think it -possible.” - -The next morning the old man again spoke to his nephew, saying: “Oh, my -nephew! do you arise. It is the custom for game animals to be found in -the open places very early in the morning.” Quickly arising from his -bed, the youth at once made the necessary preparations, and after -finishing these, he started out to hunt. Once more he directed his -course toward the place where the skull of his uncle protruded from the -ground. On arriving there, his uncle addressed him: “Well, my nephew, -what came to pass?” The youth answered: “I kept repeating the name -‘raccoon’ as I went along, and when I had reached a point quite near -the lodge I just whispered the name to myself, saying ‘Raccoon, -raccoon, raccoon.’ But at the very doorway I caught my foot in an -obstruction, and the body of the animal fell into the lodge and I with -it. At that moment my uncle asked me, ‘What is the name of the game you -are bringing home killed?’ Of course, I did not remember anything -whatever about the name of the animal, so I answered him, ‘I do not -know.’ To this the old man replied, ‘Quickly hand me the body of the -animal, for you do not know its name; and it is well known that raccoon -is its name.’” Then the man whose skull protruded from the ground said: -“Oh! how unfortunate it was that stumbling against an obstruction and -falling down caused you to forget the name of the animal. Exert -yourself to the utmost. Be brave. Your only safety consists in -remembering the names of the animals that you may kill. You must -remember at all times these names. Now, then, go to that place there in -the distance where turkeys abound. One of them you must kill; and when -you have killed it, you must pass by this place on your way home.” As -directed, the youth went to the place designated by his uncle, and -there he killed a turkey. Then he returned to the spot where his -uncle’s skull protruded from the ground. To encourage him his uncle -said: “Be brave and exert yourself to the utmost. This time you must -remember the name of this game bird. It is called a turkey. As you are -going along homeward, you must keep saying, ‘Turkey, turkey, turkey’; -and as soon as you arrive near the lodge you must set your feet down -carefully as you walk, and must go along whispering the name to -yourself, ‘Turkey, turkey, turkey.’” - -So the youth started for home, and as he went along he kept saying, -“Turkey, turkey, turkey.” On arriving near the lodge, he began to -whisper the name, “Turkey, turkey, turkey,” and he set each foot down -carefully and securely. In this way he reentered his home without -mishap. And the old man, his uncle, was surprised and said: “Oh, my -nephew! you are bringing back a large game animal, killed. I am -thankful for it. What is the name of it?” The youth replied: “Oh! the -name of it is turkey—just turkey.” The old man, his uncle, merely -exclaimed, Wuʻʹ, and, going aside, took a seat there. In the meantime -the youth dragged the body of the turkey aside to pluck and dress it. -While engaged at his task he remarked: “The only way to cook this is to -boil it down to a pot roast.” Next he proceeded to pluck and then to -quarter the bird. When he had finished his task, he started the meat to -cooking in a kettle over the fire. As he saw it begin to cook he kept -saying: “It will certainly taste good to uncle and me.” The uncle on -his part said: “I have been thinking generally that he [my nephew] -would become perhaps a fine hunter; for it has been a very difficult -task for me to raise you, and I have worked hard to do it.” - -When the turkey was cooked the youth said: “I will not act in the -manner my uncle acts on such occasions.” Thereupon he set aside a -portion of the boiled turkey in a bark bowl, which he offered to his -uncle by holding it directly over the fire, which was burning briskly, -saying: “This is what you will eat.” The uncle, exclaiming, “Oh! I am -thankful for it,” arose to receive it. As he grasped the bark bowl, the -youth, seizing his hands along with the bowl, drew the old man over so -that he fell into the fire. At this the youth said, excusing himself: -“I am so hungry, indeed, that perhaps I was holding the bowl in an -unintended place.” The old man answered, “Now my nephew, you have -abused me. It has been my habit to think that you would not treat me in -this manner, for I have raised you from childhood to youth.” The nephew -was eating, but he answered his uncle: “I just thought that that was -perhaps the custom on such occasions, for you were in the habit of -acting in this manner.” So saying, he kept on eating. Finally he said, -“I believe I will save myself a portion for a later time;” and he laid -aside some of the boiled turkey. - -The next morning the old man did not say, as was his custom, to his -nephew: “Come now, arise, my nephew.” On the other hand, the young -nephew said to himself: “So be it. I will now arise, I think. My uncle -is accustomed to say that the game animals go about in the open country -very early in the morning.” So the young man arose then, and proceeded -to make his usual preparations before going out to hunt. After eating -his morning meal he started from the lodge. The uncle spoke not a word. -It would appear, one would think, that he was angry. The youth went -directly to the place where his other uncle’s skull protruded from the -ground. - -Having arrived at the spot, the skull addressed him, saying: “Well, my -nephew, what happened?” The youth answered: “I remembered the name all -the way home, and when my uncle asked me, ‘What are you bringing home, -killed?’ I answered him, ‘Only a turkey.’ My uncle replied, merely, -Wuʻʹ. Then I prepared the bird and cooked it. As soon as it was cooked -I kept saying: ‘I shall not act in the manner in which my uncle acts.’ -Then I put a portion for him on a bark dish and held the dish directly -over the fire, saying: ‘Oh, my uncle! eat this portion.’ He replied, -‘Hoʹ, I am very thankful,’ and grasped the dish, whereupon, gripping -his hands, I pulled him down into the fire. I may have held it in the -wrong place because I was very hungry, but the real reason I did so was -because I was angry with him on account of the many times he scorched -and burned me. My uncle said: ‘I believe that you have now begun to -abuse me.’ I replied that it seemed to be the custom when one was -giving food to another. He walked to and fro, and one would think that -my uncle was angry.” - -The skull of the uncle at once replied: “It was just right for him. -Now, indeed, this is about to come to pass. It is impossible that in -the future he will ask you for the name of the things which you may -bring home killed. Oh, my nephew! It is known that your uncle is making -preparations. He is gathering logs and burning them on the fire, and -when night comes he will have a great fire, as is well known. So, be -brave, careful, and watchful. You must not go to sleep. An evil dream -will cause him to arise suddenly, as is well known. Then you must -quickly take down his war club and strike a blow with it on your -uncle’s head, at the same time saying: ‘What is causing you to see -marvels?’ And if he does not answer at once, ‘It has ceased,’ you must -again strike a blow on his head with the war club. Then it will come to -pass that he will say, as is well known, ‘The thing that the dream -spirit has commanded me is baleful.’ Whereupon you must ask him, ‘What -did the dream spirit command you to do?’ In answer he will tell you -what he has been commanded to require you to do. Then you must return -to this place, as I do not know what he will say.” - -Now, the youth returned to the lodge which he called his home. Night -came on them. The fire was a brisk one. It so happened that the old -man, the uncle, said: “The reason I have put these large logs on the -fire is because it seems likely that we two will have a very cold time -tonight.” The two lay down as usual, but the youth kept awake as he had -been warned to do by his uncle’s skull. There was a hole worn through -his skin covering through which he kept a strict watch on his uncle. - -About midnight, perhaps, suddenly the old man began to moan and groan, -muttering strange words very loudly, the sounds increasing in -intensity. Interspersed with these mutterings were the sounds ʼĕñʻ, -ʼĕñʻ, ʼĕñʻ. Suddenly arising from his couch, he moved about on his -knees, meanwhile uttering the same sounds and words as the youth had -first heard. Then, with one great cry of ʼĕñʻ! he cast himself on the -fire and pushed with his feet and hands the huge firebrands that had -accumulated over toward the place where lay his nephew. Seeing this, -the nephew, quickly uncovering himself, leaped up just in time, for the -great pieces of burning logs fell blazing where he had just lain. -Running over to the opposite side of the fire, he took down from its -resting place the war club of his uncle. His uncle then being close to -him, groping around on his knees and uttering dark words, the youth -struck him a blow on the head, saying at the same time, “What is -causing you to see marvels?” and again raised the war club to deliver -another blow. But the dream of the old man ceased at that time, and the -uncle took a seat at one side of the fire, and the youth took a seat on -the opposite side. Thereupon the uncle said to his nephew: “Compliance -with what the dream commanded me is of the utmost difficulty.” The -youth answered: “Well, what did the dream command you to do?” The uncle -made reply: “It commanded me, saying, ‘You two shall hazard your -lives’; it said to me that we two must ‘take the roof off the lodge.’” -The youth replied: “So let it come to pass. What it has commanded -amounts to nothing.” - -Then the two men returned to bed for the remainder of the night. Very -early the next morning the youth went to the spot where the skull of -his uncle protruded from the ground. When he reached the place, the -uncle addressed him: “Well, what happened during the night?” The young -nephew answered: “Well, he says that he and I shall hazard our lives by -trading objects this very night which is approaching.” To this -statement the uncle replied: “I have been saying all along that he is -determined to outmatch your magic power (orenda), as is well known. It -is his manner of doing things. He will request something which you do -not possess, and if it so be that you can not obtain it at once, -something direful will happen to you—you die, paying the penalty by -your death. Now I know that he will request the entrails of a bear from -you, for the very reason that you have them not. Then you must proceed -in this manner: You must go out and find a wild grapevine. When you -have found it you must unwind the vine and cut off a sufficient -portion. This you must rub between your hands and blow on, and -instantly the vine will become the entrails of a bear. You must say, ‘I -want the fat entrails of a bear.’ Make haste in what you are about to -do, for I know that he has completed all his preparation at the lodge.” -So the youth went forth to hunt for a wild grapevine, and found one -which was wound around a support. Cutting off at once what he required, -he began to straighten out the length. Next he fastened the coils -together by means of bark cords, and by rubbing it with his hands and -blowing on it he soon transformed the vine into the fat entrails of a -bear. - -Returning to the lodge, the youth addressed his old uncle thus, “Oh, my -uncle! I return fully prepared,” to which the uncle answered: “So be -it; you just go to the end of the lodge.” The nephew replied: “So be -it.” Thereupon the uncle added: “It is not certain whether I shall go -now or later. But you must be in an expectant mood there.” Then the -youth started, passing along on the inside of the lodge, which was very -long. When he reached the end of the lodge he was surprised to see -there the signs of a fire, one which had burned perhaps a long time in -the past. He took a seat there, for he was ready for the work ahead of -him. It was not very long afterward when at last the old man began to -sing in his own place: “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering; -yuʹʻhĕñ, thou Gādjisʹdodoʻ, thou who art a nephew, yuʹʻhĕñ.” This he -repeated in a loud voice, and the song was heard by all the wizards and -sorcerers dwelling along the borders of the land, all of whom said one -to another: “Now again his intended victim is his own nephew.” - -Making his way up to the place where his nephew was sitting, the old -man said: “Now, I am come to barter.” He carried in his hand a piece of -bark on which lay several pieces of meat. The youth answered: “What -shall I give you?” The old man, in accordance with the custom on such -occasions, replied: “I can not tell what it shall be. Perhaps you have -the flesh of the raccoon?” The youth rejoined: “I will give it to you.” -The uncle answered: “No; not that.” The youth then said: “Turkey meat; -that I will give you.” The uncle replied: “No; not that.” Then the old -man again began singing, “Yuʹʻhĕñ, he and I are bartering; yuʹʻhĕñ, -yuʹʻhĕñ, thou Gādjisʹdodoʻ, thou who art a nephew; yuʹʻhĕñ, yuʹʻhĕñ.” -At this moment flames burst out all around the place where Gādjisʹdodoʻ -was sitting. In defense, the youth said: “Djiʹ, djiʹ, djiʹ. Oh, my -uncle! verily, you mean the entrails of a bear, the very fat entrails -of a bear, which I have.” As soon as he had ceased speaking, the flames -went down. Drawing forth the entrails of the bear (which he had -prepared), the youth gave them to his uncle. They exchanged the pieces -of meat for the bear’s entrails. The old man said: “I am thankful for -these.” The youth then thought to himself: “I will go back to my place -as soon as I think he has returned to his own seat on his side of the -fire.” As he started, the old man again began to sing: “Yuʹʻhĕñ, -yuʹʻhĕñ, he and I are bartering; thou Gādjisʹdodoʻ, thou who art a -nephew; yuʹʻhĕñ, yuʹʻhĕñ.” Believing that his uncle had resumed his -seat, the nephew returned to his couch, where he found the old man -sitting, smoking. The old man said merely: “We, oh, my nephew! have now -finished this task.” - -The next morning the youth again went to the place where the skull of -his other uncle was protruding from the ground. When he arrived there -his uncle asked him what had taken place last night. In answer, the -youth related in great detail just what had come to pass between the -old man and himself. He told him all very carefully. Thereupon this -uncle said: “Now, it is a fact that he is collecting more logs and -putting them on the fire and near it, for he will again make a large -fire this very night. And it is, too, a fact that when he has his dream -tonight, he will say in his own mind that he desires the liver of a -bear. This you do not possess. Be brave and do your very best. This -time you must hunt for fungi that grow on old rotten logs. These you -must procure—two in number—and you must treat them in the same manner -as you did the grapevine, and at once they will become bear’s livers. -So, now, go out hunting for these things.” The youth at once started on -his quest for fungi in the forest. He was not very long in finding the -two that he required for his purpose. At once he rubbed them with his -hands, saying at the same time: “Let these soon become bear’s livers.” -Immediately the transformation took place as he wished. - -Then he started for the lodge, where dwelt his uncle. Arriving there, -he said: “Oh, my uncle! I have now returned.” He saw that the fire was -a great one. Night came on at last, and the two lay down to sleep, but -the youth did not fall asleep. It was perhaps midnight when suddenly -the old man began to moan and groan with increasing force and loudness; -all at once he arose and crawled around there on his knees. Finally, -with a loud cry, ‘ĕñʻ, he threw himself on the fire. At once large -pieces of wood, all ablaze, fell in every direction, some in the -direction of the youth’s bed. Quickly arising and crossing over to the -opposite side of the fire, he took down the war club of his uncle, and -seeing the head of the latter close to him, moving from place to place, -he struck it a blow with the club, at the same time saying: “Oh, my -uncle! what is causing you to see marvels?” Then quickly he raised the -club for another blow. Suddenly, however, the dream ceased, and the old -man exclaimed, to avoid another blow of the war club: “It has stopped -now.” Having said this he drew aside and took a seat. The youth did -likewise. Addressing his nephew, the old man said: “Oh, nephew! -Compliance with the command which the dream gave me is very difficult -indeed, yea, dangerous.” The youth asked: “What did it command you?” -The uncle answered: “Why, it commanded me, saying you and he must -barter by exchange, you and your nephew; and it commanded also that -this must take place early in the morning, and that a calamitous thing -would happen to you if it should come to pass that the barter by -exchange failed to take place before midday.” The youth replied: “So be -it; we will attend to this matter in the morning.” Then the two -returned to their respective beds. - -Very early the next morning the old man, having arisen, again addressed -the youth: “Now you must go once more to the end of the lodge.” Having -gone there, the nephew kindled a fire. All at once the old man in his -place began to sing again, as before: “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are -bartering by exchange; thou Gādjisʹdodoʻ, thou who art my nephew, -yuʹʻhĕñ, yuʹʻhĕñ.” As he sang the youth saw that he came toward him. -Having arrived at the end of the lodge occupied by his nephew, the old -man said: “Oh, my nephew! I come to barter by exchange.” The latter at -once replied: “So let it be; what, then, shall I give you?” The uncle’s -answer was: “Oh! you have it certainly. You have what I desire.” At -this, then, the youth began to offer his uncle the things which he -ostensibly guessed the old man desired. When he had consumed sufficient -time to mislead his antagonist, he finally exclaimed: “Oh, my uncle! I -believe that you indeed want the liver of a bear—the fat liver of a -bear.” Quite deceived as to the mental acuteness of his nephew, the -uncle replied: “I am very thankful for this.” Then they two made the -exchange, and the old man returned to his own end of the lodge, -carrying on his back the package of liver. As he went along he sang his -song: “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange, yuʹʻhĕñ, -yuʹʻhĕñ; thou Gādjisʹdodoʻ, who art my nephew, yuʹʻhĕñ, yuʹʻhĕñ.” Thus -the uncle returned to his seat. When the youth thought that the old man -had reached his own part of the lodge, he returned to his own bed. When -he had reached it the old man said to him: “Now, what the dream -commanded me has been fulfilled. I am thankful, too.” - -Then the youth, having made the necessary preparations, departed, going -to the place where the skull of his other uncle protruded out of the -ground. On his arrival there, the uncle said to him: “Well, what -happened?” The nephew answered him: “Oh! we completed the exchange, and -I passed through the test without mishap.” To this the uncle rejoined: -“Now you must hasten to return to the lodge. It is your turn to have a -dream of that kind. You, too, must kindle the fire by gathering great -logs, so that you may have a great fire. As soon as midnight comes it -is for you to do just as your uncle did, and as soon as he strikes you -a blow with his war club, you must say: ‘It is now ceased. Difficult -and sinister is what the dream commanded me to do.’ Then your uncle -will ask: ‘What did it command you to do?’ In reply you must say that -it commanded you to have your uncle seek for the wish [word] of your -dream; and it said, too, that a direful thing should happen to your -uncle should he have failed to divine your dream’s desire by midday. A -small round squash, which is growing on a vine planted by your uncle -beneath his bed, is what you must desire in your dream. He prizes this -squash very much, believing that his life depends on it. You must say, -‘Yes’ only when he names this squash as the thing desired for you by -your dream. So now quickly return to the lodge and get ahead of him in -making the preparations for kindling a great fire tonight. You must -make the fire, and you must gather large logs to maintain it in full -blaze during the night, for you must have a fine fire.” - -So the youth returned to the lodge, and when he arrived indoors he said -to his uncle: “It is now my turn to make a good fire, and I will kindle -it well, because I think we shall have a very cold night.” Then -gathering together many large logs and pieces of wood, he proceeded to -put them on the fire in order to have a fine blaze for the night, as he -had been told to do. Nighttime having come, they lay down to sleep. No -word of conversation passed between them. About midnight the youth -began to moan and to groan, saying, ʼĕñʻ, ʼĕñʻ, ʼĕñʻ. In a short time -he arose from his bed groaning then very loudly, and without further -act, he cast himself on the fire, scattering in all directions with his -feet and hands the blazing firebrands, some of which went in the -direction of the bed of his uncle. The latter, having been awakened by -the groaning, quickly arose to avoid the firebrands. Then saying, “What -has happened to you?” took down his war club, and seeing the head of -his nephew moving about close to him, struck it a blow with the club, -which resounded with a băʼʻ, very loud. Immediately he raised the club -to strike another blow, but at that moment the youth said: “Oh, uncle, -it has now ceased.” After regaining his composure, he continued: “Now, -what the dream commanded me to do is very difficult of fulfillment, -although a severe and cruel penalty is the price of failure to perform -its mandate.” Thereupon the old man asked: “What did it command you to -do?” The nephew replied: “It ordered me to have my uncle seek for the -desire of my dream, to divine its word in other terms; and if my uncle -is not able to divine the word of the dream by midday, something cruel -and sinister will befall his body.” The uncle’s answer was: “So be it. -It has no great significance.” Then the two lay down again to sleep. - -Very early in the morning the youth arose and, after making his usual -preparations, said to his uncle: “The time has now come for us to -begin.” The uncle replied: “So be it; I am ready.” While they were -taking their places the old man remarked: “Verily, you must give me a -clue to the ‘word’ of your dream.” But the nephew answered: “That is -not at all the custom in such cases, and it is certain that the reason -it is called ‘the seeking of one’s dream word’ is that no clue shall be -given.” At this reply the old man exclaimed with mock surprise, “Wuʻʹ! -this is indeed an astonishing thing”; but he failed to make his nephew -agree to give him a small clue to the thing he had dreamed. - -Thereupon the old man began to ask the questions necessary to ascertain -the dream desire of his nephew. He asked: “It may be that you desire my -pouch?” His nephew answered: “No; that is not what I desire.” The old -man continued: “It may be that you desire, possibly, my raccoon-skin -robe?” The answer came: “No; that is not what I desire.” The next -question was: “It may be that you desire flesh of the bear?” In disgust -the nephew answered: “Wāʻʹ. No, no! I do not want that.” The uncle -ventured: “It may be, it is probable, you desire the flesh of the -raccoon?” The youth answered: “No; that is not what the dream -indicated.” Another question from the uncle: “It may be, perhaps, that -you desire the flesh of the turkey?” His nephew said: “No; that is not -what is required.” Again the uncle asked: “It may be, perhaps, that you -desire the flesh of the deer?” The nephew rejoined: “No; that is not -what the dream indicated.” Meanwhile the uncle and his nephew kept -walking up and down in their respective places. Again the old man -asked: “It may be, perhaps, that you desire my war club?” But his -nephew replied: “No; that is not what I desire.” At last the old man -spoke, saying: “Well, what, indeed, will take place? I moreover have -the thing, but I would like to know what I have asked?” The nephew -answered in disgust: “Wuʻʹ, you know that it is not the custom that -there should be a lot of talk about such things when one is seeking the -‘dream word’ of another.” He did not give any intimation to his uncle -as to what his dream had indicated to him, but he kept looking up at -the sun to see how near midday it was. On resuming the struggle of -questioning and replying, the uncle said: “It may be, perhaps, that you -desire what I prize very highly—my fetish, which is very fine and with -which I hunt,” at the same time showing it to his nephew to cause him -to desire it. But the nephew answered merely: “No; that is not what my -dream indicated to me.” It was then nearly midday. The old man, going -to and fro and stopping now and then to ask the questions, would hang -his head, saying to himself: “I wonder what can be the thing that my -nephew desires.” Addressing the youth, he said: “It may be, perhaps, -that you desire what I have prized highly, too, for a long time, -namely, the otter fur which is white in color?” But the nephew replied: -“No; that is not what I desire as answer to the demand of my dream.” -Again looking up at the sun to see how near midday it was, and finding -that it was very near the time for the contest to close, the old man -said: “It may be, perhaps, that you desire what, too, I have prized and -kept carefully in divers places, namely, my marten fur?” The nephew -impatiently answered: “No; that is not what I desire at all.” At once -he began to sing, for the time was about up. He said as he sang, -“Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange; yuʹʻhĕñ, -yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs, my uncle, yuʹʻhĕñ, yuʹʻhĕñ.” Now the uncle was -moving around on the opposite side of the fire. Suddenly, after the -singing had commenced flames burst up all around the old man with the -sound dauñʻʹ! At once he protested to his nephew, saying, “Go slow, go -slow, with that, oh, nephew!” As the time had not quite expired, the -nephew permitted the flames to go down again, whereupon the uncle said, -“Oh, my nephew! you have been exceedingly rude with me.” But the nephew -replied: “I can do nothing in this matter, for this has all been -planned for me in advance. So I can do nothing.” As the time (midday) -was soon to expire, the nephew again began to sing the song he sang at -first, “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange; yuʹʻhĕñ, -yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs, my uncle, yuʹʻhĕñ, yuʹʻhĕñ.” As before, flames -at once burst all around the uncle as he stood on the opposite side of -the fire. At once he exclaimed, “Oh, my nephew! do not be so hard in -this thing.” But the youth again began singing: “The time is now up. -Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange; yuʹʻhĕñ, yuʹʻhĕñ, -Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, yuʹʻhĕñ, my own uncle, yuʹʻhĕñ, yuʹʻhĕñ.” - -Thereupon the old man fled to the top of his bed, on which he jumped -around in an effort to avoid the pursuing flames. From that spot he -spoke to his nephew, saying, “Oh my nephew! I have now overtaken your -‘dream word.’ You indeed desire—I have thought so all along—what I have -planted, native squashes called djisgoñtʼăʻ, which has now its fruit.” -At once the youth said, “Kuʻʹ, I am thankful for this fulfillment of -what my dream word required.” Thereupon each resumed his seat in his -wonted place, and the uncle said, “Do you know the history of the -custom of ‘seeking for one’s dream word’?” The youth replied, “Yes, I -know it—one shall give up at once what the dream has indicated when he -shall have divined what it desires.” The old man, in an attempt to -outwit his nephew, said, “It is customary too, I know, for me to make -something identical with what you demand as your dream word.” But the -youth could not be moved, saying, “Now; that is not at all right.” The -old man persisted, however, saying: “It is, nevertheless, customary -that one should make an object resembling the thing desired. So I will -do this, and that, too, I will give to you.” The youth did not agree to -this, but answered, “That is not in the remotest sense what the dream -commanded, that you should give me something artificial.” - -With these words the youth again arose and began to sing again, -“Yuʹʻhĕñ, yuʹʻhĕñ, he and I are bartering by exchange; yuʹʻhĕñ, -yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, yuʹʻhĕñ.” With a loud dauñʹ! the -flames once more burst forth around the old man, and a scene similar to -the former took place. Finally the old man was forced to surrender, -saying, “I shall now give you what your ‘dream word’ desired.” -Thereupon both resumed their seats. The uncle then said to his nephew, -“It is, indeed, a fact that I live by it; so now I shall give it to -you.” With these words he uncovered the plants by raising and removing -his bed. The nephew on his side was watching intently what was going on -in the apartment of his uncle. He was surprised to see planted there -under the bed a patch of squashes, and he saw his uncle gather a -squash. Covering the plant again, he gave the squash to his nephew, -with the remark, “You must carefully preserve this thing.” The youth -answered: “So be it. Now, the matter which was at issue has been -settled.” - -After making his usual preparations the nephew went to the place where -his other uncle’s skull protruded out of the ground. When he arrived -there the skull said to him, “Well, what happened?” The nephew -answered, “Everything that you said came to pass just right, and I have -brought here what he gave up to me.” Drawing it forth, he showed it to -his uncle, who said: “That thing, in fact, is what I meant. There is -still another thing. It is a fact that a sister of yours is there too, -inclosed in a bark case which is set up under his bed whereon he is -accustomed to lie down—under your uncle’s bed. That, also, you can -remedy by overcoming him in this matter; so you must set your desire on -this thing. This must be what your ‘dream word’ shall command you to -obtain for your health and welfare. So return home at once and make the -necessary preparations for having another great fire tonight. You must -collect large logs and place them on the fire. Hasten and do not permit -him to be quicker than you are. Be brave. Have no pity on him, for he -will overmatch your orenda (magic power) if you fail to exert it to the -utmost.” - -The youth hastened back. Having arrived in the lodge, he said to his -uncle, “Now I think I will again kindle a good fire, because we may be -going to have a very cold night.” So, gathering together a number of -logs and large pieces of dry wood, he placed them in a pile, and with -smaller pieces of wood he kindled a great fire for the night. - -Night having come, the two retired to rest, each on his own side of the -fire. About midnight the youth again began to moan and groan loudly, -and the moaning became louder and louder. In a short time he got off -his bed and crawled around on his hands and knees. Next, without -further warning, he threw himself on the fire, scattering the -firebrands over the place where lay his uncle, who at once arose, -saying, “What has happened?” Taking down his war club and seeing the -head of his nephew close to him, he struck it a blow with the club, -which resounded with a very loud băʼʹ! As he raised the club for a -second blow, the youth exclaimed, “Oh, my uncle! it has now ceased,” -whereupon the uncle addressed him, saying, “What is causing you to see -visions?” His nephew replied, “What it commanded me to do is baleful -unto death if not fulfilled.” The uncle asked further, “What did it -command you to do?” The nephew answered: “The thing it commanded is -that you shall again ‘seek to divine the word of my dream’ tomorrow; -and if you shall not have divined the ‘word of my dream’ before the sun -shall have reached the zenith evil shall befall your person.” The old -man mockingly retorted, “Let it be so,” drawing out the expression. -Thereupon they both returned to their beds, on which they again lay -down for the rest of the night. - -The next morning the youth arose, and after making his usual morning -preparations, said to his uncle, “The time has now arrived for what I -have been commanded to do; so let us begin.” As before, the uncle -mockingly said, “So let it be,” once more drawing out the expression to -indicate his contempt for his nephew. - -After a moment of silence the old man said, “Oh, my nephew! you will -just give a small clue to the ‘word of your dream.’” His nephew -replied, “You know that is not the custom on such occasions, for the -reason that it would be of no use to make ‘seeking the word of a dream’ -a test if one should furnish a clue. Come, then, let us begin.” This he -said with some impatience, knowing full well that the uncle was only -seeking to cause him to make some error in the test. - -So the old man began by asking, “Perhaps you may mean in your desire, -suggested by the ‘word of the dream,’ the flesh of the moose?” But the -youth replied, “No; that is not what is desired.” The old man asked -again, “Perhaps you mean in your desire, suggested by the ‘word of the -dream,’ the flesh of the bear?” And the youth answered, “No; that is -not what is desired.” The uncle once more asked, “Perhaps you may mean -in your desire, suggested by the ‘word of the dream,’ the flesh of the -raccoon?” But the youth answered, “No; that is not what is desired.” -Then the uncle asked the same question regarding the flesh of the deer, -the turkey, the fat entrails of the bear, the liver of the bear, and -various other substances, receiving from his nephew in each instance a -negative answer. Finally, he asked, in an attempt to throw the youth -off of his guard, “Oh, my nephew! what can you mean? What is it you -desire?” But the youth, alert and crafty, replied, “Pshaw! are you not -seeking to divine the ‘word of my dream,’ and still you want me to give -you a clue to it?” The old man replied, “But I have now named all the -things that I own.” He kept walking up and down in his own part of the -lodge. Again the time was nearly up—it was almost midday. So the old -man said, “Well, so be it; perhaps you may mean in your desire, -suggested by the ‘word of the dream,’ my leggings?” His nephew -answered, “No; that is not what is desired.” Once more the uncle -suggested, “My breechclout?” The nephew answered as before, “No; that -is not what is desired.” Then the old man, seeking to gain time, -remarked, “I am wondering, Oh, my nephew! what it is that you desire?” - -Then the nephew, becoming wearied with the dilatory tactics of his -uncle, began to sing, as before, “Yuʹʻhĕñ, yuʹʻhĕñ, he and I are -bartering by exchange; yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs yuʹʻhĕñ, -yuʹʻhĕñ, he is my uncle, yuʹʻhĕñ, yuʹʻhĕñ.” Again the flames burst up -out of the ground all around the place where the uncle was standing, -with the sound dauñʻʹ. Thereupon the old man exclaimed, “Oh, my nephew! -do not be too hasty with that thing.” As the time had not yet fully -arrived to end this test, the youth willed that the flames subside, and -with the sound dauñʻʹ they quickly subsided. - -Then the old man resumed his questions, saying “Perhaps you may mean in -your desire, suggested by the ‘word of the dream,’ my otter-skin robe?” -The nephew replied, “No; that is not what is desired.” Next the old man -named “my bow and arrows, which I so dearly prize?” - -The nephew, Gādjisʹdodoʻ, was walking to and fro in his own part of the -lodge, looking every now and then to see whether the sun had reached -the meridian, for he knew well that the time was almost up. Finally, to -test the endurance of the old man, he again began to sing, using the -words of the song for this kind of a ceremony: “Yuʹʻhĕñ, yuʹʻhĕñ, he -and I are bartering by exchange; yuʹʻhĕñ, yuʹʻhĕñ, Sʻhogoⁿʻʹgwāʼs -yuʹʻhĕñ, yuʹʻhĕñ, and he is my uncle, yuʹʻhĕñ, yuʹʻhĕñ.” - -With a loud dauñʻʹ the flames again burst forth from the ground all -around the old man, who now climbed up the bark wall of the lodge to -escape them, at the same time crying out, “Oh, my nephew! do not be too -hasty with that thing.” Knowing his mastery of the old man, the youth -willed once more that the flames should subside, and they did so. -Whereupon the old man descended from his place of refuge on the bark -wall. - -The old man said to his nephew, “At no time must you lay the heavy hand -of punishment on me;” but he would not admit defeat. The youth -answered, “The time is now nearly up, and I can not change in any -manner the command given me by the dream.” With these words he again -began to walk to and fro, singing his wonted song, at which the flames -burst forth once more from the ground all around the place in which the -old man moved, burning his hair and even his eyelashes. - -At this moment the old man cried out, “I have now divined the ‘word of -your dream.’ I have thought all along that perhaps what you desired is -the small woman in a bark case standing under the bed whereon I usually -rest. She is, indeed, very small. That is, perhaps, what you desire?” -The youth replied: “I am thankful. Set her in the place where people -usually sit in the lodge.” For answer the old man said: “You would -agree, perhaps, that I make a bark case, a very small one, and also -make a small doll which I should fasten in the bark case. This is just -the way they do when they ‘divine the dream word’ [434] of anyone.” - -Combating his uncle’s attempt to have the command of the dream changed -and therefore made entirely void, the nephew said to him, “The dream -did not tell me that the command should be carried out by means of an -artificial thing.” At this he again began to walk to and fro in his own -part of the lodge, singing, as before, the potent song, which caused -the flames again to burst out of the ground and completely cover the -old man, Sʻhogoⁿʻʹgwāʼs, as he sat on his bed. At once he exclaimed, “I -will now give up what you desire.” The flames went down with a roar. - -Still attempting to thwart his nephew by sly cunningness, the old man -said: “It is the custom to make something resembling that which the -‘word of the dream’ commanded to be produced and which customarily is -given to the one who has dreamed; and it is now my purpose to make a -bark case resembling the one which is lying under my bed, and in which -shall be the representation of a woman. I shall make it fine and -beautiful. I will give it to you.” The youth replied: “You know that -now the time is up for you to do your part, and yet you delay, although -you have asked me not to be too heavy handed with you. So at once give -me what is required by the ‘word of the dream.’” - -Seeing that it was of no use trying to outwit his nephew, the uncle -went over to his bed and, raising it up on one side, drew from under it -a small bark case, in which was the small woman. She was indeed very -small. As he drew her forth she was winking her eyes, and as she saw -her brother she smiled pleasantly. The old man gave the case to his -nephew without further resistance. Then the youth prepared her to take -her away. It was very cold, being winter, so he wrapped her up in furs -in a close bundle and replaced her in the bark case, which he carried -on his shoulder out of the lodge. - -The youth directed his course toward the place where the skull of his -other uncle protruded out of the ground. He arrived there bearing on -his shoulder the case of bark. His mysterious uncle said to him, “Well, -nephew, what has happened since you were here the last time?” The -nephew replied, “Everything you said has come to pass as you desired.” -The uncle answered: “Now it is your other uncle’s turn to kindle the -fire, and he is gathering the necessary fuel for it. This is what your -uncle is now doing. So perhaps you will return there never to come back -here alive. When you reach your lodge he will have completed his -preparations, and the fire too will be a great one. It shall be your -duty to watch him carefully during the night. Just at your back—behind -you—shall stand the case of bark containing your sister. At midnight -your uncle will be suddenly roused again, I know, by an evil dream, and -will again scatter the firebrands in all directions. Some will fall -over your bed, and so you must be up and out of the way. At the first -symptoms of his dream you must leap up and, going over to the opposite -side of the fire, you must take down his war club and strike him a blow -with it; then at once raise it for a second blow. When he shall say, -‘Now it has ceased,’ you must ask, ‘What thing is causing you to see -marvels?’ Then he will answer, ‘The thing that the dream has commanded -me is baleful and difficult of accomplishment.’” - -The nephew asked, “Well, what did the dream command you to do?” The -uncle replied, “It said that when daylight came again I must haul you -around in a sledge made of green, fresh-peeled bark, ten times around -this lodge, and that you must be entirely naked. You know that this -lodge is very long. It said also that something evil would befall you, -should you, my nephew, fail to see that this desire is carried out as -the dream has declared it.” - -The nephew, Gādjisʹdodoʻ, answered, “Let it be so.” The two thereupon -returned to their respective beds, and there they lay down to rest and -sleep. - -Very early the next morning Sʻhogoⁿʻʹgwāʼs arose, saying to his nephew, -“Oh, my nephew! I am now going to fetch the bark sledge required for -our purpose.” To this the youth Gādjisʹdodoʻ replied, “So be it.” The -old man went out, and it was not long before he reentered the lodge, -saying, “I have now completed my preparations out of doors; now we two -will go out there.” They went forth, and the old man at once began to -wrap the youth in the newly stripped bark which he had prepared for the -purpose and to bind him very closely with bark cords. After coming out -of the lodge the old man had said, “Now undress yourself fully,” and -there in front of the doorway the youth undressed himself. There stood -the bark sledge. On coming out the old man had told him, “You must lie -down upon this thing.” It was winter and very, very cold. The wind was -severe, and the snow was blustering. When the youth lay down on the -bark sledge the old man wrapped him up with the bark sides and tied him -therein securely, saying as he did so, “I am doing this lest you should -fall when I start to run.” Finally he said, “Oh, my nephew! I am now -ready.” The nephew, Gādjisʹdodoʻ, answered, “So be it.” - -Next the old man drew a starting line and began drawing the sledge -around the lodge very swiftly. While running, the old man sang: “I am -dragging him in a sledge, I am dragging him in a sledge, I am dragging -him in a sledge. He is Gādjisʹdodoʻ, you who are a nephew. I am -dragging him in a sledge, I am dragging him in a sledge,” etc. Having -gone around the lodge once and having returned to the doorway of the -lodge, Sʻhogoⁿʻʹgwāʼs said, “Oh, my nephew! are you alive?” -Gādjisʹdodoʻ answered, “I am alive.” At this the old man said, “This is -once around,” and started again drawing the sledge around the lodge, -singing, as before, while he ran. - -Having gone around the lodge a second time, the old man said, “Oh, my -nephew! are you alive?” The nephew replied, “Hōʹ, I am alive.” Saying, -“This is the second time,” the uncle again started around the lodge. -The weather was indeed very cold, and no one who was entirely naked -could possibly live in weather so severe (except he be a very great -sorcerer). - -Having returned to the doorway of the lodge, the old man again asked, -“Oh, my nephew! are you alive?” and the youth replied as before, “Yes; -I am alive.” Every time the old man started to drag the sledge he began -singing the same song with the same words. Thus they made a circuit of -the lodge nine times, when the youth in his reply to his uncle’s usual -question pretended to be nearly dead, answering in a very feeble voice, -that he was still alive. To this his uncle exultingly rejoined, -“‘ĕñʻʹhĕñ!” meaning by this exclamation, “I thought you would not -last.” So the old man gleefully started dragging the sledge around the -lodge again, and he sang the same song with the same words. When they -had returned to the doorway of the lodge they had completed the tenth -circuit of the lodge, as decreed by the old man’s ‘dream word.’ Again -the old man asked, “Oh, my nephew! are you still alive?” With a strong -voice the nephew answered, “I am alive.” To this the old man rejoined -in surprise, Wuʻʹ! (an exclamation of wonder). - -Then the old man proceeded to unfasten the youth from the sledge and -from the bark wrappings with which he had so closely secured him, -ostensibly to keep him from falling off the sledge. As they two -reentered the lodge the old man said, “Oh, my nephew! now that which -was commanded me by the dream has been fulfilled.” The nephew replied, -“So be it,” and taking up the bark case in which was his sister, he -placed it on his back, carrying it by means of the forehead strap. He -then went directly to the place where his uncle’s skull protruded from -the ground. When he arrived there bearing his sister on his back, his -uncle of the skull asked him, “Well, my nephew, how have things gone?” -The nephew replied, “Everything that you advised me to do has been -satisfactorily accomplished.” Thereupon the uncle said to him: “You -must hasten back to the lodge, for it is now your turn to kindle a -great fire. You must say to your uncle, ‘I am gathering wood and fuel -to build a great fire, for I think that tonight we shall have a very -cold night.’ And tonight about midnight you must dream and groan; then, -quickly arising, grope on your hands and knees, and finally cast -yourself on the fire, scattering the firebrands in all directions, -especially toward the bed on which your uncle lies. When he arises and -strikes you a blow on the head with his war club, you must quickly say, -‘It has now ceased,’ for he will raise the club at once to strike a -second blow. He will then ask you, ‘What is it that is causing you to -see marvels?’ You must answer, ‘Compliance with what my dream has -commanded me is most difficult, and the command is accompanied with -evil portent.’ When he asks you, ‘What did it command you to do?’ you -must say, ‘It commanded me to draw you, my uncle, in a bark sledge 10 -times around this lodge, and to require you to be naked, entirely so.’ -This is what you shall tell him when he asks what you have dreamed.” -The youth replied, “So let it be.” Continuing his advice, the uncle -said: “You must carefully guard the person of your sister. Be brave and -do not waver; do not agree to his proposal that he may not undergo the -test entirely naked, claiming this exemption on account of his great -age. This is what he will say, but do not consent to this proposition. -Now hasten back to the lodge.” - -Having returned to the lodge, the youth said to his uncle, “It is my -turn to kindle the fire today, for we shall have a very cold and stormy -night.” The uncle merely said, “I will care for your sister, of course, -for it is very cold.” But the youth replied, “Carrying her along with -me will in no wise interfere with what I am about to do.” So, carrying -his sister on his back by means of the forehead strap, he went forth to -gather wood. He kindled a great fire for the night and did not leave -his sister alone for a single moment. - -When night came, they all retired to their beds. The sister of the -youth remained in the bark case, which the youth placed between himself -and the bark wall of the lodge. About midnight he began to groan and -moan and utter incoherent words. Then, having arisen, groped around on -his knees, and finally cast himself into the fire, scattering the -firebrands in all directions, especially over the bed of his uncle. -Thereupon the old man leaped up, and seizing his war club, went across -the lodge and struck the youth a blow on the head, at the same time -asking, “What is it that is causing you to see marvels?” The youth -quickly answered: “It has now ceased. Compliance with what my dream -commanded me is most difficult, and the command is accompanied with an -evil portent.” The uncle at once asked, “What did it command you to -do?” The youth answered, “It commanded me to drag you, my uncle, in a -bark sledge 10 times around this lodge very early tomorrow morning. The -evil portent is that if this be not accomplished before midday some -great calamity shall befall your person.” The uncle merely replied, “So -let it be.” Then they retired to their respective beds. - -Very early the next morning the youth, Gādjisʹdodoʻ, arose and said in -a loud voice, “Oh, my uncle! I am now going after the bark sledge.” The -uncle answered, “So be it; it is well.” The youth went out, and soon -returning to the doorway, said, “Oh, my uncle! I am now ready; let us -go out and begin at once.” With these words he laid his bark sledge -down in front of the doorway. When his uncle came out the youth said, -“You must undress yourself.” But the old man said, “Just let me remain -dressed, for I am so very old.” His nephew, Gādjisʹdodoʻ, replied: “I -did not say that. So come, undress yourself.” And he began at once to -undress the old man. When the old man was undressed he lay down on the -bark sledge, and the youth quickly bound him fast to it with bark -cords. The old man kept saying, “You are binding me too closely; you -have made the cords too taut.” But his nephew replied, “Oh! I am a -swift runner, you know, and I fear that you may fall off. Oh! uncle, I -am now ready.” - -Then the nephew started dragging the sledge very swiftly around the -lodge, singing as he ran, “I am dragging him on a bark sledge, I am -dragging him on a bark sledge; Sʻhogoⁿʻʹgwāʼs, who is my uncle, I am -dragging him on a bark sledge; I am dragging him on a bark sledge.” The -uncle kept saying, “Oh, my nephew! the sledge is now going too fast.” -The youth did not slacken his terrific pace, however, and the sledge at -times turned over and over. Meanwhile the old man kept saying, “Oh, my -nephew! do not be so rude in this matter; it is going too fast.” But -the youth only answered, “That is, however, my speed.” When they got -back to the doorway the youth asked, “Oh, my uncle! are you alive?” The -uncle answered, “I am alive.” At this the youth at once started on the -run, singing the same song as that he used on the first trip. - -It now came to pass that all the great sorcerers and past masters in -wizard craft who dwelt on the borders of the land of this old man said, -“He has now overmatched his orenda, or magic power,” meaning that the -youth had overcome the orenda of his uncle. Thus spake the great -wizards. - -Having returned the ninth time to the doorway, the old man’s nephew -asked again, “Lo, my uncle! are you still alive?” Receiving no reply, -he looked down on the upturned face and saw that his uncle’s eyes were -frozen hard. Thereupon, he exclaimed, “Now, Oh, my uncle! you will -enjoy the bark sledge,” and without any hesitation he started on the -tenth circuit. Exerting all his speed and strength, he sped to the end -of the lodge, the sledge flying high in the air with the great speed, -turning over and over in its course. Turning away from the lodge, the -youth with a mighty effort swung the sledge far off to one side and let -it strike the ground, where he left it. It was so cold that when the -sledge struck the ground there was only a crackling of ice. - -Then the youth, Gādjisʹdodoʻ, returned to the lodge in which his sister -was still fastened in her case of bark. When she saw her brother -entering the lodge she smiled, and said, “Oh, my elder brother! I am -thankful that we both are still alive, having gone through what we -have.” The brother, taking up the bark case, placed it on his back, -carrying it with the forehead strap. Then the two went to the place -where their other uncle’s skull protruded from the ground. - -Having arrived there, this uncle said, “Well, my nephew, what came to -pass?” Gādjisʹdodoʻ replied: “Verily, I have overcome his orenda—the -evil potency of my old uncle, who is now no more. Let us all go back to -the lodge.” Reaching down, he drew his uncle up and caused him to -stand, and he stroked his body in order to restore his flesh, which had -been withered by the magic power of his evil-minded brother. When he -had accomplished this task, the youth said, “Now let us return to the -lodge.” - -Having arrived there, the youth unbound his sister and disengaged her -from the bark case. Then he stroked her body to restore it to its -normal size—to the size of a normal woman. When this task was -accomplished Gādjisʹdodoʻ said: “We now are again united in our full -number. We shall remain here in our lodge in peace and contentment, for -he who was in his time a mighty sorcerer has departed.” - -There, in that lodge, they dwell to this day. This is the end of the -legend of Gādjisʹdodoʻ and Sʻhogoⁿʻʹgwāʼs. - - - - - -119. THE LEGEND OF DEODYATGAOWEN - -In the long ago, in the times of the elder people, there lived in the -land toward the place of sunrise a wonderful tribe of human beings, at -a place called Dyohnyowanen (at the Great Lowland). - -It so happened that one of the young men dwelling there resolved to -make an expedition into the distant West, into the region through which -lay the path of the sun. The name of this young man was Dehaenhyowens -(He-Who-Cleaves-the-Sky-in-Twain).[435] To promote his design, he -persuaded his friends to prepare a great feast, to which all the people -should be bidden and at which, as was the custom of the country, he -should announce to the public his purpose of making an expedition into -the West to the end of the earth, in order to slaughter unknown men and -to obtain the scalps of the alien peoples whom he might encounter, -since the scalps would serve as tokens of the victors’ prowess and -craft in warfare. - -The feast having been prepared, the people were bidden to it. When they -had all gathered together in their ganonses (long lodge of public -assembly), and while they were enjoying the good things provided for -their entertainment the host, Dehaenhyowens, arose to make the speech -in which he announced his purpose with respect to the expedition, at -the same time calling for volunteers from among the young men to -accompany him and share his fortunes. He asked only for young men, -those who had just arrived at manhood (at the age of puberty). Further, -he informed those who might volunteer to accompany him that they would -have to renounce their lives, their kith and kin; that they must agree -on adherence to a unanimity of purpose and to continue their journey -forward no matter what kind of obstacles might present themselves; that -his own brother, Gaenhyakdondye (Along-the-Side-of-the-Sky), had -already volunteered to go with him; and that they two in the capacity -of war chiefs would lead the party should one be formed. Beside the two -brothers 28 others volunteered to share the lot of the two reckless -adventurers. So Dehaenhyowens appointed a time to start and a -rendezvous for the party, earnestly urging all to be prepared to depart -at the appointed time. - -When the day arrived, Dehaenhyowens notified by a messenger all the -volunteers, who eagerly presented themselves at the rendezvous. When -they had completed all their preparations, they set out, directing -their course toward the place of the sunset. - -As these warriors traveled on they finally came to a place in which -they found the habitations of a people whom they did not know. These -unoffending people they ruthlessly killed and scalped, and after this -bloody exploit they continued their journey toward the West. - -Having journeyed a short distance farther, they suddenly came to the -settlement of another people. At the dawn they attacked these people, -slaying all the males who did not escape in the darkness, and, having -scalped the slain, they passed on, still following the course of the -sun. - -A day’s journey farther on they came to the dwelling place of a third -people, whom they dealt with as before. Next morning they resumed their -march. They repeated their bloody exploits wherever they found a -village on the line of their march, continuing this slaughter for many -moons. - -After pursuing this course for a long time, the packs of scalps which -they carried on their backs became so heavy as to be burdensome. Of -course, a number of the band had been killed by the people whom they -had attacked, so it now happened that those who remained began to -complain of the weight of the scalps. One and all said, “It seems -advisable that we should now leave our packs of scalps here in some out -of the way place for safekeeping.” Finally their chief, Dehaenhyowens, -said: “It is probable also that we may now see what we are seeking—the -scalp of all scalps. This we could use to cover all we have. Moreover, -the kind of thing(s) which we bring with us would not spoil.” - -It was about this time that they fell in with a man so tall that -one-half the height of the tallest trees was the measure of his -towering stature. Then it was that Gaenhyakdondye -(Along-the-Edge-of-the-Sky, i.e., the Horizon) said: “Our good fortune -has brought about the accomplishment of the purpose of our expedition -upon which we had agreed—namely, that we should see in our hands a -large quantity of scalps. I think the next thing to be done is to -resolve to kill this man, whom we have met in this place. We shall then -become possessed of the large scalp about which my brother has already -prophesied. So let us attack him at once.” Immediately deploying, they -began to assault him, shooting arrows at him, and struck him with their -war clubs and stone hatchets, but they could make no impression on him -and failed to harm him in the least. At last the strange man said to -them, kindly: “What is it you desire to do? Do you imagine that you can -kill me?” They answered, “That is indeed our purpose, as it has been -our purpose on the journey hither to kill all who fall in our way, no -matter who they may be.” To this frank admission the strange man -replied: “The purpose for which you are banded together is not good. -From this time forward you must utterly renounce it and carefully -refrain from carrying it out. Know that it is quite impossible for you -to kill me. The reason I came to meet you here was to give you this -counsel. I watched you as you made your way to this place, and saw with -grief that you killed many people. I want you to know that the reason I -have come to meet you is that you have now committed wrongs enough on -innocent people; and I want you to know further that if you do not -cease from doing these wrongs you also shall die.” To this the leader -of the band, Dehaenhyowens, answered: “We are very thankful to you for -this good counsel, and we will try to abide by it. We will pass beyond -this point, as we have bound ourselves by a vow to attempt to reach the -place where the sun regularly sinks from view—the spot where the sun -goes to and fro.” Then the stranger said merely, “Do you, then, start -on your journey.” While they listened to him with bowed heads he -vanished, and they did not know nor see whither he went. - -When they realized that they were again alone they departed from that -place. After traveling a long time, finally they saw before them a very -large lake, which barred their progress straight ahead. When they saw -that there was apparently no means of crossing the lake, Dehaenhyowens, -the leader of the band, said, “What should we do to pass over this -lake?” Thereupon one of the band, who seldom uttered a word, said: “We -have made an agreement bound with a vow that no matter what the -circumstances or the obstacles might be, we would nevertheless pass -through them as we have done in the past. Now the time has indeed come -for us to fulfill our agreement.” Dehaenhyowens answered, “It is indeed -even as you have stated it. Come, then, it is thou who must take the -lead.” - -Then the man addressed started ahead, going out alone on the surface of -the lake. Thither did he go unflinchingly. Thereupon in turn each of -the others started in his wake, and crossed the lake safely. - -When they reached dry land on the farther shore, they stood still, -looking around and examining the new country. They were surprised to -see that the visible sky rose and fell at regular intervals.[436] As -they conjectured, it rose to the height of the tallest pine tree known -to them, and they saw, too, that the place from which it rebounded was -so smooth that it glistened. While they watched the rising and falling -of the sky they saw a large number of pigeons, which flew out from the -other side of the sky, and after flying around returned whence they had -come. - -Then Dehaenhyowens, the leader of the band, said: “What manner of thing -shall we now do? To be sure, here seems to be indeed the end of the -earth. It is evident, of course, that there is another country beyond -this sky barrier which is thus continually rising and falling.” Again -that member of the band who was never in the habit of speaking much -said, “You are of course well aware of the nature of the agreement by -which we bound ourselves together before we started away from home; -moreover, you know that those of us who are still alive number only -five. The opportunity now presents itself for us to do that on which we -all agreed; its fulfilment is now demanded of us; it is for us to act -in accordance with our agreement.” - -Thereupon the leader of the band, Dehaenhyowens, said, “Come, then; let -us now lay aside our burden of scalps in this place for safekeeping -until our return.” So each of the band carefully concealed his pack of -scalps in such manner that he would be able to find it should he ever -have the opportunity of passing that spot again. When they had -concealed the scalps Dehaenhyowens, addressing himself to him who had -last spoken, said, “Now, it is thou who must take the lead in passing -this obstacle in our path, for our path leads directly into that -farther country. We must pass so quickly under the sky as it rises that -we shall not be caught by it when it falls back again.” - -So the man who had been designated to take the lead, having reassured -himself, selected a favorable starting point for his dash under the -sky. Carefully timing the rising and the falling of the sky, he finally -dashed forward as swiftly as possible. His friends watched him run -onward until he had disappeared from view on the farther side of the -barrier. As the sky kept on rising and falling a second man, making -like dispositions, dashed forward, clearing the barrier as the first -had done, and disappearing from view on the other side. The third and -the fourth man had like success in clearing this obstacle. The sky, -however, did not cease from rising and falling back on its resting -place. - -It was then the turn of the fifth and last man to make the perilous -attempt. His four companions anxiously watched him making his -dispositions to clear the danger which they had safely passed. They did -not see him start, but as the sky arose they saw him still far from the -passage, and just as he entered it the sky fell back crushing him to -death. He had miscalculated the distance he had to run to reach the -passageway, and thus his career ended. - -Then the leader of the band, Dehaenhyowens, said: “Let us be thankful -that we have been fortunate enough to go through this danger, which has -taken one of our number. We now number only four, and we are without -arms or other means of defense. We know not whether we shall require -them or not. Now, I believe that we must depart hence and go forward. -It is very evident that we have arrived in a land quite different from -the one known to us. The light of this world is unequaled in its -brightness; the daylight of the land whence we started is like the -light of a starlight night compared with it. Now, let us depart hence. -We will go, seeking to find human beings, if there be such, who may -have a settlement here.” - -Without further parleying they started forward. As they traveled along -they saw that the trees of all kinds were very large and tall, and that -they were in full bloom; these trees were of surpassing beauty. The -travelers were greatly surprised to learn that the flowers supplied the -light of that world, and they also observed that all the beasts and -animals and birds possessed exceptionally fine bodies and presence. -They remarked, too, that they had seen nothing during their journey -thither so wonderful and strange. They saw with astonishment also the -exuberance of the growing grasses and plants, among which they beheld -in rich profusion the fruited stalks of the strawberry plants, which -were as tall as the grasses. During their entire journey thither never -had they found such large, luscious berries. - -Having gone some distance into the new country they were surprised to -see in the distance a great multitude of human beings, who were -assembled on the heath, which was the playground of that people; they -appeared to the travelers to be occupied with games of amusement. -Dehaenhyowens, the leader of the band, said, “What is to be done now, -my friends, seeing that we have arrived at the dwelling place of -strange human beings, and that we have nothing with which to defend -ourselves should they attempt to do us harm?” Thereupon, Gaenhyakdondye -said: “We have indeed made an agreement, as you know, that we should -forsake our kindred and our lives in order to accomplish the purpose of -this expedition. You know that each of us volunteered by ‘notching the -rod’ to carry out that agreement. If we are to die here, we can do -nothing to avoid such an end; we must not break our resolution and -compact to follow the path of the sun to the last. The only thing that -is certain in the case of our death is that our careers would end -here.” His brother, Dehaenhyowens, replied, “The matter stands even as -you have stated it; so then let us go forward to meet this people.” At -this they started toward the place where they saw a great multitude -assembled. In a very short time the anxious travelers came to a -standstill not far from the others. Looking around, they saw that the -inhabitants of the settlement were in readiness to witness a game of -lacrosse, and that the players were even then standing in their -accustomed places. - -In a short time the game commenced, and the vast multitude drew near as -interested spectators. As soon as it was fairly under way there arose a -great tumult; there was shouting and loud cries of excitement and -approbation caused by the varying fortunes of favorite players. The -great multitude rejoiced, and the new arrivals were greatly delighted -with what they saw. - -At this time one of the players exhibited great rudeness in his manner -of playing, striking right and left with his netted club without regard -to other players who might be injured by his recklessness. Thereupon a -person from the crowd, going up to him, said: “Do thou cease acting so -rudely; thy manner is too violent, because one who is rejoicing does -not act thus. So do not act thus again.” Then the players at once -resumed the game, playing as they never had played before. In a short -time, however, the player who had been cautioned to be more mild in his -methods of play exhibited again his violence toward his playmates. At -once the man who had before reprimanded him went up to him again and -said, “Assuredly, I forbade thee acting again so rudely as thou hast -done, yet thou hast disobeyed my request. Now thou shalt rest for a -time. Thou art too unkind and headstrong.” Thereupon, seizing the ball -player by the nape of the neck and by the legs and lifting him up -bodily, he bore him away. Not far distant stood a very large tree. -Thither the man carried the ball player, and having arrived near the -tree, he cast the youth against its trunk. Headforemost his body -penetrated the trunk, part of his head coming out on the opposite side, -while his feet still protruded on the nearer side. Then the man quietly -returned to the ball ground, and play was resumed. The game was -continued until one of the sides had scored the number of points -requisite to win, and then the players again mingled with the crowd. -Then the man who had imprisoned the rude player in the tree released -the prisoner, with an admonition to be more mild in his methods in the -future. On his return to the multitude the man told them that it was -time for them to return to their several homes, and they dispersed. - -It was then that this man, who seemed to be one of the chief men of the -settlement, came to the place where stood the traveling company of -Dehaenhyowens. As soon as he joined them he asked familiarly, “So you -have arrived, have you?” Replying to this question, Dehaenhyowens said, -“We have now arrived.” The man answered, “Assuredly, the reason that -you have arrived safe in this land is that one of your number began at -the very time of your departure from home to think, repeatedly -soliloquizing, ‘Oh, Thou Master of Life, Thou shouldst have pity on us, -so that we may pass through all the dangers which beset the -accomplishment of the purpose of our solemn agreement. But, if it so be -that we shall die on this earth, grant that we may also arrive in that -other land that is extant, where Thou thyself abidest, Thou Master of -Life.’ Every day, every night also, such was his mind. It was that -which was able to bring your bodies into this land—this elder country. -Moreover, you have fully accomplished that which I promised you when I -met you on your way hither. So now, let me ask you, who among you is -willing that I should restore his life; that is, refit his being?” - -Then one of the four travelers answered, “I am one that is willing; you -shall begin on me.” Then the man of the settlement, going to a tree -which stood not far distant and seizing it, bent it down to the earth; -he then stripped the bark in one entire piece from the trunk. Placing -this piece of bark on the ground, he said to the volunteer, “Now, do -thou come hither to me.” Thereupon the man who had consented to have -his body and being refitted went forward to him. Then the host placed -the man on the outspread piece of bark, while the latter’s three -companions intently watched him in what he was doing to their -companion; and they saw him begin his work. Having taken apart the -fleshly body of their companion, and unjointed all his skeleton, he -laid each several piece aside. And then he took each of the pieces, -each one of the joints of the bones, and wiped it very carefully. He -soon completed his task, washing all. - -He then began to join together all the bones and all the portions of -flesh in their proper relations. As soon as he had completed his task -he said to his guests: “Now I have refinished this work. What is solely -of the other world has been removed, for what is of the earth earthy is -out of place here. Now, my friend, arise again.” Then the man whose -body and being had been remodeled arose, and he stood erect and cast -his eyes around him. His host said to him, “Like unto what is your life -as you now feel it? Do you feel different from what you were before I -remodeled your body and being?” To this the renewed man replied: “The -conditions of my life are such that I feel immeasurably better, and -happier than I did before.” His host said to him, “If this be, indeed, -true, make the attempt to overtake and seize that deer standing yonder -in the distance. When the remodeled man started toward it the deer at -once fled in terror. The man ran swiftly in pursuit, and the deer had -not gone very far before he overtook and seized it. On bringing it back -to the place where his host stood, the latter said to him, “Now, -assuredly, your life has become a new thing—you have acquired the life -of this country.” - -The remaining three of Dehaenhyowens’ party, seeing how desirable was -the change brought about in the body and life of the other by having -him remodeled, said, “We, too, wish to have the same changes made in us -as were brought about in the body and life of our companion. So we ask -that the same be done for us, too.” - -Then the host of the band of Dehaenhyowens proceeded to renew and -remodel the bodies and the lives of the three who had last requested -him to do so. When he had completed this task he said to them as their -friend, “Now, I have recast all your lives; I have finished everything -that concerns and fits them for this country. We will now start to go -to the lodge, where you shall remain while you are in this country as -your home.” - -So the band of Dehaenhyowens and their host started. They walked -leisurely along, noting the many strange things which attracted their -attention on every side. They had not gone far before they reached a -very large lodge, into which their host led the party; here they saw a -very old woman who presided over the lodge. On entering, the host of -Dehaenhyowens and his friends said to the old woman: “I have brought -here those persons who, I said, would take up their abode here when -they arrived in this country. They shall remain here under your care -and keeping.” The aged woman, the mistress of the lodge, replied: “It -shall be even as you have said. These, my grandchildren, shall be one -with me here in this lodge.” Then, the man who had brought the visitors -there said: “Now I will go away. Make yourselves at home.” And he left -the lodge at once to attend to his own affairs. - -The mistress of the lodge said to her guests, to make them feel more at -home: “I am not quite alone, you see, in caring for the lodge, which is -very large. The male persons who dwell here are absent hunting; they -will soon return for the night. I will now prepare something for you to -eat.” Thereupon she set before them what was ready cooked in the lodge. - -When they first entered the lodge the band of Dehaenhyowens noticed -that the old woman was busily engaged in making a mantle for herself; -at intervals she held the work up at arm’s length to note the effect of -her labor. The visitors discovered also that human hair was the -material out of which the old woman was making her mantle. They saw, -too, that their aged hostess possessed a very small cur, which lay near -by on her couch. They were astonished to see that, when the old woman -left her work for a few moments, the cur quickly arose and, going over -to the place where the old woman had left her hair work, began to -unravel hurriedly but steadily all the work that the old woman had done -on her mantle. When the dog had nearly unraveled all the work the old -woman returned to continue her task. - -While the visitors were eating what the old woman had set before them -the male members of her household returned, each bearing a bundle. On -entering the lodge they said to the old woman: “We have returned. We -were fortunate throughout the entire expedition in killing much game.” -The mistress of the lodge said in reply: “Verily, be it known that a -short time ago Teharonhiawagon brought to this lodge the human beings -(oñgwe), who, he said, were coming to this country, and who, he said, -would abide in this lodge when they should arrive. They have arrived, -and these men here are they. Talk with them and become acquainted with -them.” Thereupon the men who had just returned to their lodge drew near -the visitors and conversed with them, saying: “We are, indeed, thankful -that you have arrived here safe. It is now a long time that we have -kept watching you on your way hither. Moreover, be it known, now that -we have seen one another, we are greatly rejoiced.” Then they mutually -stroked one another’s bodies, as was customary on such occasions, and -greatly rejoiced to become acquainted. - -Then the old woman began to prepare food for the returned hunters; and -when it was cooked the old woman called the men, saying, “Now, of -course, you will eat the food which I have prepared for you”; and the -men began to take their nourishment. Their manner of doing this seemed -most peculiar to the band of Dehaenhyowens; hence they intently watched -the hunters, who did not eat the food set before them. Instead, they -merely absorbed the exhalations of the food, it being the odor or -effluvium of the food that satisfied their hunger. When they had -finished their meal the old woman said to them, “It is now time, -perhaps, that you should go out to hunt game which our human guests can -eat, for you know that they do not eat the same kind of things that you -do.” - -Accordingly, the hunters started out of the lodge to seek game for -their guests. As soon as the men were gone the old woman took from the -headrest of her couch a single grain of corn and a single squash seed. -Going to the end of the fireplace, there she prepared in the ashes two -small hills or beds, in one of which she placed the grain of corn and -in the other the squash seed, and carefully covered them with rich -soil. In a very short space of time the visitors were greatly surprised -to see that the seeds had sprouted and shot out of the ground small -plantlets, which were growing rapidly. Not very long after this they -saw the cornstalk put forth an ear of corn and the squash vine a -squash. In the short space of a few hours these plants had supplied the -old woman with ears of corn and squashes. These she prepared to cook. - -By this time the men who were out hunting returned to the lodge, -bringing with them the carcass of a fine deer which they had killed. -This they speedily set to work to skin and quarter. As soon as they had -finished this task, the old woman set the venison, corn, and squashes -over the fire to cook in kettles on stone supports and hastened the -cooking by putting hot stones into them. When these things were cooked -she placed them in fine bowls of bark, which she set before the -visitors, bidding them to eat heartily. So Dehaenhyowens and his -friends ate their fill. - -It now came to pass that the aged woman said, “It is time, you will -agree, I think, for you to go again to hunt.” This she said to the male -members of her family. Then the visitors saw something very strange. -They saw the old woman take from under her couch a large quantity of -corn husks and carry them to what appeared to be an added lodge or -separate room and there push aside the door flap. In that room the -visitors saw what seemed to them a lake, round in form. The old woman -made a circuit of the lake, heaping the corn husks around its edges. -When this task was finished she set the corn husks on fire and they -quickly burst into flames, and these flames consumed all the water of -the lake. Next she said to her men folks, “Now, I have again completed -the preparations. Do you start now. You must be careful. In the course -of your excursion you must not injure any person.” These words she -addressed to the men of her lodge, and they departed on their usual -trip through the land. - -It came to pass that the band of Dehaenhyowens remained in the lodge of -the old woman during the entire time they were in that country. - -Furthermore, it happened that when they took a stroll in the country -while the men of the lodge were absent they came on a spring of water -which formed a large pool. One of the party, using his bow as a rod, -thrust it into the pool to see whether he could find any living thing -in it; but he saw nothing to attract his attention. When they returned -to the lodge they again stood their bows in the usual place, in a -corner of the room. When the men of the lodge had returned home from -their excursion into the country one of them said, “There is something -in this lodge that has the smell of game (i.e., something to be -killed),” and he at once began looking around from place to place. Then -the others after sniffing the air exclaimed, “It is true; there is -something in here that smells like a game animal.” At this one went to -the place where the bows belonging to the band of Dehaenhyowens were -standing and, taking one of the bows in his hand, said, “It is, indeed, -this bow that has the scent.” Turning to Dehaenhyowens, he said: “To -what place have you been? What is the place like where you touched -something with this bow?” Answering, Dehaenhyowens said, “Yonder, not -far away, you know, there is a cliff, and on the farther side of it -there is a spring of water, forming a deep pool.” - -Thereupon the men of the lodge exclaimed, “Let us all go to that place -right away,” and all started out of the lodge and ran swiftly to the -spring. When they arrived there Dehaenhyowens said to his companions, -“There, in this spring and pool, I thrust my bow to rouse whatever -might dwell therein.” One of the men of the country answered: “It is -certain that some mysterious creature abides herein. We shall see what -it is. Do you, our friends, stand yonder, a little aloof, and then you -shall see the thing done, when we shall kill it.” - -Heeding this admonition, the band of Dehaenhyowens drew back a short -distance and watched the men of the country make their dispositions for -the attack. They did not wait long to see a wonderful phenomenon, for -the men of the country at once began their task. One touched with a rod -the bottom of the pool whence flowed the spring of water. Thereupon -began to be heard loud sounds, even such as are heard when the voicings -of thunder fill the air with a deafening din. Such was the tumult and -confusion at this time that the now thoroughly frightened human beings -fled from the spot to seek safety. There were also flashes of lightning -followed by loud crashes and deep rumblings of the thunder. This uproar -continued for some time, when suddenly it ceased and one of the hosts -of Dehaenhyowens said, calling his guests back: “Oh, come back! We have -now killed this creature.” - -Thereupon, when they had again assembled, they departed, going back to -their lodge. When they reached it they said to the old woman: “We have -now killed that uncanny creature, that Otkon. Indeed, we do not know in -what possible way it happened that this creature took up its abode so -very near this lodge. We had never before noticed it. It may have been -there a long time, since it had grown so large. We have barely escaped, -perhaps, some great misfortune.” The old woman replied gratefully, -“What a very remarkable affair it is, in which our visitors have been -of assistance to us.” In a moment she asked: “What is the Otkon?[437] -What is the form and kind of thing you have so fortunately killed?” The -men answered: “It is the Great Blue Lizard which we have destroyed.” So -they rested for the night. - -The next morning the old woman said to the men of her lodge: “For -myself, I am thinking that it is just the time of the year when you -should again make mellow and moist all the things that grow on the -earth. What do you say?” One of the men replied, “It would seem well, -perhaps, that you should ask him who is the principal one to be -consulted in regard to our duties in this matter. It is possible that -he may say: ‘It is now the proper time of the year in which you should -again make mellow and moist all the things that severally grow on the -earth.’” So saying, he ceased talking with her. - -Arising from her seat and pushing aside gently the door flap at the -entrance to the adjoining room, the aged woman made the inquiry just -noted. The person addressed answered: “For myself, I too think that it -is time, perhaps, for doing that about which you have asked me. So let -it be done as you wish.” - -Allowing the door flap to fall back, the old woman withdrew to her own -apartment in the lodge. In order to make the needed preparations for -carrying out the purpose of her inquiry she gathered a quantity of corn -husks and, again entering the place in which the lake was situated, she -heaped once more the corn husks along the shore. When she had placed -the corn husks around the entire circuit of the lake she set them on -fire. When the fire had become brisk and bright the old woman, turning -to the men of the lodge, said: “I have now again made the necessary -preparations for the performance of your accustomed task, and you shall -start on your journey to make all things that grow on the earth moist -and mellow and the soil as well. They who are visiting us shall -accompany you wherever you may go; you must carefully keep them from -harm, and you must show them all things of interest on your journey.” - -Taking up their implements and weapons, the men of the lodge and their -guests departed. During the course of their long journey one of the -hosts of the Dehaenhyowens and his men said: “You shall now see the -things over which we have charge. He whom you are wont to call -Hawenniyo (the Ruler) is the person who has charged us with all these -matters, and we shall continue to have the care of them so long as the -earth endures. We shall tend all those things which he has planted on -the earth; we shall habitually cause water to fall on them; we shall -keep all the water in the several rivers on the earth fresh at all -times; and we shall water all those things upon which you and your -people live, so that all things which he has made to be shall not -perish for the need of water. And you, you human beings, shall then -live in health and contentment. Such are our duties from day to day.” - -Then it was that Dehaenhyowens and his party, looking beneath them, saw -another earth far below. As they proceeded they heard loud noises, like -the voicings of Thunder when he draws near on earth; and there began to -be bright flashes of lightning, and next there began to be rain; and, -finally, raindrops fell to the lower earth. - -As they moved onward they saw a huge serpent, which had formidable -horns protruding from its head. Then one of the hosts of Dehaenhyowens -and his friends said: “Look at that creature moving along swiftly -yonder. It is known that were it to emerge permanently from the -interior of the earth it would bring great misfortune to the things -that dwell on the earth; in fact, it would bring to an end the days of -a large multitude of you human beings. To see that it never comes forth -permanently out of the ground is one of the duties with which we are -strictly charged.” In a moment the speaker continued, “Now you shall -see what will take place when we will kill it.” As the party of -Dehaenhyowens watched, their hosts began to pursue the serpent. The -voice of the Thunder was exceedingly loud and the flashes of lightning -amazingly vivid. Finally, the huge serpent was hit by its pursuers and -began to flee from them. It sought unsuccessfully to hide beneath -standing trees, but these trees were struck and riven into splinters; -then it fled to the mountains, seeking to conceal itself beneath their -shelter; but this also was in vain, for it was repeatedly hit by the -men of Thunder, and, finally, was killed. - -As an explanation of this phenomenon the hosts of Dehaenhyowens and his -friends said: “It is verily true that beneath the surface of the ground -whatever is otkon (i.e., malign by nature) moves to-and-fro from place -to place. It would, indeed, be most unfortunate for us all should this -species of being be permitted to travel from place to place upon the -earth. Hence such beings are doomed to abide beneath the surface of the -ground in the interior of the earth. - -“And now concerning the origin of these beings: It was he whom we call -the Evil-minded One [438] that formed their bodies; and it came to pass -that he whom you call Hawenniyo (i.e., the Disposer, or Ruler) decided -that so long as the earth endures these beings shall abide under the -surface of the earth. Furthermore, we ourselves believe that He who -charged us with the performance of this task of keeping them beneath -the surface of the earth will cause it to come to pass, perhaps when -the earth is nearing its end—then, and not until then—that these beings -shall be permitted to come forth upon the earth. So is it, indeed, to -come to pass that when the event is not distant—the end of the earth—He -will bring to an end the duties with which we are severally charged, to -be performed for the benefit of the things that live upon the earth. -Not until then shall the waters which are held in their several places -become polluted; finally all other things shall likewise become old and -decayed upon the earth; and all things that grow out of the ground, -too, shall grow old and sear; indeed, all things shall become withered -and decayed. Now let us turn back homeward.” - -Then the party, turning homeward, retraced their steps. On reentering -their lodge the spokesman of the party said to the old woman who -presided over the lodgehold (household), “We have now completed the -task of making moist and mellow all things that grow upon the face of -the earth.” Arising from her seat, the aged matron went into the -adjoining room of the lodge and said to a person who occupied that -room, “Now, they have, indeed, returned.” With these words the old -woman withdrew and resumed her accustomed seat. - -In a short time the door flap separating the adjoining room was thrust -aside and a man (hĕñʹgweʻ [439]), thrusting his head through the -doorway, asked the men who had returned, “Have you now, indeed, -completed the work? Have you made moist and mellow all things that grow -on the earth beneath this one?” The men replied in unison, “We have -indeed accomplished our task as we were charged to do.” Thereupon the -person from the adjoining room said, “Now you must rest until there -shall be another day; then you shall again recommence the performance -of the duties with which you are severally charged.” - -This conversation gave Dehaenhyowens and his party the opportunity of -seeing the speaker. They were convinced that he was human; that he was, -in fact, a hĕñʹgweʻ. But they were amazed to see that while half of the -body of this strange person was in all respects like that of a human -being, the other half of his body was crystal ice. They felt, too, a -breeze that was chilling strike them from out of the doorway; but at -this moment the strange man withdrew the door flap, concealing the room -from further observation. - -The aged matron of the lodge, addressing her guests, said: “That person -whom you have just seen is, in fact, the principal one of all those who -are charged with duties to perform in the economy of the earth. He is -called by us Dehodyadgaowen (i.e., the Cloven-bodied Man); he is named -also Owisondyon (i.e., Cast or Falling Hail). It is this feature that -you saw when he showed his face at the doorway, and that explains why -there came forth from him a cold breeze. This act will immediately -cause the prospective days and nights on the earth to become cold and -wintry. However, when the day again dawns he will again show his face -and the other side of his body, and immediately there will blow hither -a hot breeze.” - -Then the members of the lodge said one to another: “We have paused in -our labors in order to rest. Tomorrow it will come to pass that we -shall take you back to the place whence you departed, for you have been -here now many days. This is, of course, what you human beings call -springtime.” Having said this, all the members of the lodge fell asleep -in their several places. When morning came the door flap separating the -room from the adjoining one was again thrust aside, and the strange -man, Dehodyadgaowen, showed himself in the doorway, and called out -aloud, “Now then, all you people, awake and arise; it is time to do -so.” At this all the sleepers awoke, and as they awoke, they -outstretched their arms and bodies, yawning and uttering loud -vociferations, as are heard on earth in the voice of Thunder. There -arose a warm breeze, and then the men of the lodge went out. It was but -a short time after this that the men reentered the lodge and said to -their guests: “You should accompany us on our intended journey, so that -you may see an Otkon which inhabits certain trees near the place whence -we returned. It is a long time that we have been making attempts to -kill and destroy this being, for it is possessed of very powerful -orenda.” Thereupon Dehaenhyowens replied, “It is of course right that -we should accompany you to learn what manner of being that may be.” - -So all the men of the lodge started on their journey, going directly to -the place where the being that was otkon had its lair. Having gone a -long distance, the men of Thunder finally said to their guests: “There, -indeed, is the place in which the Otkon abides. You must stand in -yonder place, quite removed from any danger from this being, and you -shall see it as we shall cause it to come forth from the lair.” -Thereupon the party of Dehaenhyowens withdrew to the designated -position. They saw one of their hosts go forward and hit one of the -trees several sharp blows with his club; they saw the being come forth -from its lair and concluded that it was what they called a squirrel. -But the being, or squirrel, thrust its body only partially out of its -hiding place; at once the men of Thunder hurled their shots at it; -there were loud thunderings and the lightning flashes were vivid, and -there arose a great tumult and a terrific hurricane. In a short time -the men of Thunder ceased for a moment, having failed to hit the being. -At once the squirrel (or being) quickly descended the tree on which it -then was, and running to another tree, climbed it in an effort to -escape its tormentors. But very soon the men of Thunder shivered this -tree, whereupon the squirrel, having fled back to the first tree, -swiftly climbed back into its lair. Then the men of Thunder said: “Now, -indeed, you have seen what we call Otkon. The time is long in which we -have been making vain efforts to destroy this being, this great Otkon.” - -In replying, Dehaenhyowens said: “It is now our turn; we will attempt -to kill the Otkon.” But the men of Thunder answered, “We fear that the -attempt will not result favorably; you may be injured, for, indeed, -this is an Otkon beyond measure.” Dehaenhyowens replied assuringly, “We -know that we can accomplish this task.” “If you are determined to make -the attempt, we will assist you should you fail,” said the men of -Thunder. Going up to the tree in which the squirrel had its lair, one -of the party of Dehaenhyowens tapped on it with his club. Forthwith the -squirrel again thrust out its body and gazed at the men. Taking a -knob-headed arrow from his quiver, Dehaenhyowens shot at it, hitting -the squirrel fair in the head and causing it to come tumbling to the -ground. - -Thereupon the men of Thunder, taking up the body of the squirrel, -started for home, with their guests. When they reached their lodge the -men of Thunder said to the old woman, “Now, in fact, our visitors have -killed it; they have indeed killed the Otkon, which for a very long -time we have failed in our attempts to kill.” Answering this, the old -woman said: “I am very thankful to receive this news. This then shall -be done: the skin of this Otkon shall belong to me; as it is so -precious, it shall be the robe of my couch.” So Dehaenhyowens carefully -skinned the squirrel; after doing this he neatly prepared the skin, -which he spread on a suitable frame to dry. When it had thoroughly -dried Dehaenhyowens presented it to the old woman, assuring her that -was the method his people employed in preserving the skins of animals. -The old woman received the skin with many thanks, for she felt that she -had come into possession of a skin which was very precious to her. - -Then, addressing the men of her lodge, she said: “Our visitors are the -ones who have accomplished this thing for us. In token of this one of -our visitors shall remain here as one of us. He shall be a coworker -with you for the reason that he and his kindred were able to accomplish -that which you yourselves were unable to do.” In giving assent to this -the men replied: “Let that, too, be done; let him who is foremost among -us say it, and it shall be done.” The old woman replied: “That is so; -his consent is all that is required to accomplish this desirable -thing.” At once arising from her seat, she went to the doorway leading -to the adjoining room and, pushing aside the door flap, said: “Behold! -Will you confirm the proposition that one of the men visiting us shall -remain here as one of us, while his companions shall return hence to -their own homes? The reason for this is that he was able to kill the -squirrel (the Otkon), and since the men who live in this lodge had -failed for so long a time to do so, I desire that he shall assist them -at all times and be a coworker with them.” Answering the old woman, -Dehodyadgaowen said: “I willingly confirm this proposition, if it be -that he himself is freely willing, and that of course he will volunteer -to have his life pounded (in a mortar). Then, as you know, it will be -possible for him to help them continually.” With this he ceased -speaking. - -Returning to the group comprising the party of Dehaenhyowens, the old -woman said: “Hatchʼkwĭʻ! (Behold!), wilt thou confirm the proposition -that thou shalt remain here alone while thy companions return to their -own homes? If thou wilt be willing to agree to this, I will give thee a -new name. This shall be the name by which they shall hereafter -habitually call thee, namely, Dăgāʹĕⁿʻʹdăʼ (i.e., the Thaw, or the Warm -Spring Weather).” This member of the party of Dehaenhyowens replied, “I -willingly agree to this proposal; I am quite willing to be an assistant -to them in their work.” To this the old woman answered: “I am much -pleased that the matter is now settled. We indeed have become of one -opinion, having one purpose in view.” - -At this time Dehodyadgaowen interrupted by saying, “Now, then, do you -bring his person (body) in to this room, and let him at once be -prepared for his duties.” The old woman, addressing the visitor who had -consented to remain, said, “Come! The time has arrived for doing what -you have agreed to do for us, what you require to fit you for your new -duties.” Accordingly, the man entered the room which adjoined the one -in which he and his friends were, and in which abode Dehodyadgaowen. As -soon as he had entered Dehodyadgaowen said to him: “Here stands the -mortar. Thou must place thyself in it. Now, verily, thou shalt change -thyself, thy person, as to the kind of its flesh.” Obeying his -instructor, the man at once placed himself in the hollowed end of the -mortar wherein the grain was usually pounded, whereupon Dehodyadgaowen -drew near, and taking up the pestle, pounded him in the manner in which -grain is pounded, striking three blows. Having done this, he said to -the visitor: “Thy flesh has now changed in kind. The task is -accomplished. Thou mayst sing to try thy voice.” The transformed man -began to sing, and Dehaenhyowens and his one remaining friend heard the -singing, which sounded to them exactly like the voice of approaching -thunder, only that the volume was somewhat less, as it seemed to them. -They said one to the other, “Now it is known that he, Dăgāʹĕⁿʻʹdăʼ, is -approaching,” and soon their transformed friend reentered the room. - -In a short time thereafter the old woman said to the men of the lodge, -now including the newly transformed person: “You shall now start on -your journey, and you shall begin to make mellow and moist anew all the -things that are growing on the earth beneath. And this, moreover, shall -be done. Dăgāʹĕⁿʻʹdăʼ shall take the lead. So it shall be he whom they -who dwell on the earth below shall name first in the spring of the -year. Of course the human being will say, ‘Now the warm wind has come -down; now the hot spring wind blows again; and so now the spring season -will come upon us.’ They shall never forget, indeed, each time the line -of demarcation between the snowtime and the summertime arrives, for -Dăgāʹĕⁿʻʹdăʼ shall continue to change the days and nights of the -future. You men must start to accompany part of the way homeward those -who have been visiting us for so many days.” - -Before they got started she resumed her discourse, saying: “Now I will -tell you, who are human beings of the earth, that it is even I whom you -call the Nocturnal Light Orb (the Moon). And He it is whom you and your -ancestors have called Deauñhyawagon, sometimes Hawenniyo (the Master or -Ruler), who has commissioned me. And this is what He has commissioned -me to do: When it becomes dark on the earth it is I who shall cause it -to be in some measure light and warm on the earth, so that it become -not too cold nor too dark; so that all the things which should grow may -grow unharmed on the earth, including all those things on which you -human beings live, dwelling as you do on the earth beneath. Until the -time that the earth shall stand no more He has commissioned me to act -and to do my duty. It is thus with us all. He has commissioned us only -for the time during which the earth beneath shall endure. Moreover, I -will now impart to you the following information so that you oñʹgwe -(human beings) living on the earth shall know that they who abide here -in this place are those whom you call Hadiwĕñnodaʹdye’s (the -Thunderers); and so that you shall know that He who established this -world is One whom you call Deauñhyawagon and also Hawĕñniʼyo (the Ruler -or Disposer). It was He who decreed that these men shall customarily -come to the lower world from the west and that they shall move toward -the east. - -“So let this be a sign to you who dwell on the lower earth that when it -comes to pass that these men of Thunder come from the east you shall -know at once its meaning, and shall say one to another, ‘Now it seems -that the time is at hand in which He will take to pieces the earth as -it stands.’ Verily, such is the strict manner in which He has -commissioned us, charging us with definite duties. It is well known -that the Diurnal Light Orb (the Sun) customarily comes from one certain -direction; in like manner, it is also true of me, for I too must appear -to the lower world from one certain direction. This obligation on our -part is fixed; and our coming shall never occur in a different manner -as long as the earth endures—at least until that day in the future when -He himself, whom you call sometimes Hawĕñni’yo, shall transform what He -himself has established. - -“Now the time has arrived for you to start for your home; but first, -before you depart, you must journey about this upper world to see -everything that may be beneficial to you and to your people in the days -to come. By the time you return from this journey of observation I will -have made ready what you shall take with you when you shall go again to -make mellow and wet the earth beneath. This, too, upon which I am at -work is something about which I must tell you something. I am engaged -in making myself a mantle, and the material out of which I am weaving -it is, indeed, what you think it is—human hair. You have observed as -well that each time I lay my work aside for a moment my small cur as -often undoes quite all that I have done. I will now tell you by what -means I obtain the human hair of which I am making myself a mantle. -When some human being dies on the earth below one hair from his head -detaches itself and departs thence, coming directly to me. It is such -hairs that I am using in making my mantle. This serves as a sign to me -that one has ceased to be on the earth below, and that that person is -traveling hither. This shall continue as long as the earth beneath -shall endure and have form. Moreover, mark this well, that when He -shall cause the death of human beings on the earth below, it shall then -and not before be possible for me to finish the mantle on which I am -working; and the number of hairs in this mantle will then bear witness -to the number of persons who have visited the earth below while it -lasted. Now you may take an observation trip.” - -Thereupon the men of the lodge and the entire party of Dehaenhyowens -started out to view the notable things in the vicinity of the lodge. -They went to that place where for the first time during their visit -they had seen the beauty and pleasantness of that upper world; they -admired the strawberry plants, bearing luscious berries, as tall as the -high grasses among which they grew; these were in bloom, for their -bearing season was continuous. They saw, too, the growing trees full of -fine blossoms; never before had they seen such beautiful flowers, which -supplied the light of that upper world; and they saw the plants and the -shrubs and bushes full of fruits of all kinds, all growing luxuriantly. -Never before had they seen paths so fine leading in various directions; -and they beheld along these paths the trees whose overhanging boughs, -loaded with blossoms, were scented with all manner of fragrance. - -They beheld all figures of human beings (oñʹgwe) promenading along the -paths from place to place, but they realized that these were shades (or -shadows), and that consequently it was not possible to hold -conversation with them. Farther along in their ramble they came to a -village which was inhabited, there being many lodges in different -places in the manner of a village of human beings. In passing through -the village one of the hosts, addressing Dehaenhyowens, said: “In this -lodge, standing here apart, your mother dwells. She was still on the -earth below when you and your party left on this journey; but she -started for this country soon after you had departed therefrom. Here -also dwell your relations—all those who were able to observe the -customs of their ancestors during the time they dwelt on the earth -below.” - -Then they went back to the place where the old woman awaited their -return. On entering the lodge they said to her: “We have now returned -from our ramble,” to which she replied: “I have quite completed my -preparations. Now you must start on your journey homeward, and the men -of the lodge will accompany you part of the way. In going home you must -pass around by the place where abides the Light Orb that travels by -day. Let them see Him too. May your dreams foreshadow your safe arrival -home.” - -Thereupon they departed from the lodge of the old woman. Not far -distant from the home of their hosts there stood a lodge. One of their -hosts told Dehaenhyowens and his friends that that was the lodge of the -Sun. “Thence,” they said, “he starts to give light to the world beneath -this one.” Having reached the lodge, they entered it, and within they -saw the Sun engaged in cooking chestnut-meal mush. One of the men of -Thunder said: “We are now on our journey, accompanying these human -beings part of their way home. We are taking these men back to the -earth below this one. The reason that we have come around this way is -that we desired to have you and them see one another.” Then the Master -of the lodge, raising his voice, said to his visitors: “It is I, -indeed, who has met with you. and it is I whom you habitually call in -your ceremonies, ʻHoʻsgĕⁿʼägeʻʹdăgōwā, He-the-Great-War-Chief, and our -Elder Brother, the Diurnal Orb of Light. I have just completed my usual -preparations for the journey on which I am about to start. Furthermore, -just as soon as you depart hence I will start on my journey to make the -earth below light and warm again.” - -In a short time, the visitors having seen all that was interesting in -the lodge, said: “Let us now go hence on our journey,” and they at once -resumed their own course. They had not gone very far when the men of -Thunder said: “It is now time for us to begin; Dăgāʹĕⁿʻʹdăʼ shall be -the first one to act.” Dăgāʹĕⁿʻdăʼ, the former member of the party of -Dehaenhyowens (Light Rays?), began to sing in a loud voice, thus -setting his orenda to work to carry out his function. Then the two -human beings who were to return to the earth below saw the earth in the -distance beneath them, and they heard, too, the people dwelling on the -earth say: “Now the beginning of the Spring Season has come upon us. -Indeed, the Spring Wind is blowing warm and hot, and now, too, the -Thunders are singing in the distance.” - -Then the party moved on. Looking down on the earth from above the sky -and the clouds they saw the effect of the singing of the Thunder men. -At this time the voices of the Thunder men sounded loud and angry, as -it were, as they moved along the sky, and on the earth below fell -torrents of rain with great force, and they saw the creeks and rivers -swell and overflow their banks. - -To the human beings of the party they had not gone very far, as it -seemed, when they were startled by alighting on the earth. Thereupon -one of the Thunder men said to them: “Now, indeed, you are again at -your homes whence you departed, so we have fully discharged our -obligation to bring you safely back. Moreover, we will now tell you -something regarding another matter. It is a long time since the former -inhabitants of this country withdrew from here and went to another -settlement. You will find them in the place where they are now living.” - -Having conducted their friends some distance on the ground, one of the -men of Thunder said: “We will now separate one from another. You must -keep us in remembrance. For this purpose you shall employ the native -tobacco, making an offering thereby in words and in acts. This will be -quite sufficient for the purpose, for we shall hear the thanksgiving -and accept the offering at once. In like manner shall it be done to all -those, and only to those, who are charged by Him with duties and -important functions. If you should think of Him or of them, that is the -chief and essential thing—the employment habitually of native tobacco -by you in this important matter. Such is the method which you who still -live on the earth here below must regularly employ in forming your -messages of thanksgiving. Such is the regulation and decree ordained -and promulgated by Him whom you call Deauñhyawagon, familiarly as -Hawĕñniʹyo (He, The Master). These are the words which we thought it -necessary for you to hear before we separated one from another. May you -have good dreams.” - -Then the two parties separated, the one from the other; and the men of -Thunder departed from the earth, going back into the cloudland to their -own lodge. - -In turn Dehaenhyowens and his lone companion started from the place -where they had been left. They were not long in finding the traces of -the former home of their friends. They found that the place had become -thickly overgrown with large trees to so great an extent that one -unacquainted with the facts would be in doubt whether or not any person -had ever lived in that place. - -On seeing this, Dehaenhyowens said to his companion: “Verily, it seems -that we must depend on ourselves to find our people. We must, -therefore, go to seek the place where they now dwell.” Thereupon they -started, directing their course eastward, as they had been instructed. -At no great distance they saw the smoke from a village and made their -way to it. On entering the first lodge they reached, Dehaenhyowens -said, “We have now returned home.” In reply the master of the lodge -said: “Whither did you go, and who are you? As for myself, I do not -know you.” Answering him, Dehaenhyowens said: “Have you not at any time -heard the tradition which says that a number of men (three tens) -started on a journey along the path of the Sun—a party formed by -Dehaenhyowens and Gaenhyakdondye, two famous war chiefs, of men who had -thoroughly habituated themselves to warlike exercises? They undertook -while going toward the sunset to kill and scalp all the peoples whom -they might encounter on their way.” The master of the lodge said to -them in reply: “I myself know nothing of the matter about which you are -speaking. When such a thing may have taken place I do not know. It may -be that the old woman living in yonder lodge may know about this -matter. You should go over to consult her concerning it.” - -So Dehaenhyowens and his companion passed on, going to the lodge -pointed out to them. On entering the lodge Dehaenhyowens said to the -old woman: “Do you know the circumstance in the history of your people -when in the long ago some men—warriors, three times ten in number—went -on an expedition from which they never returned? The party was formed -by war chiefs, Dehaenhyowens and Gaenhyakdondye. They went toward the -sunset, following the path of the Sun.” Answering his question, the old -woman said: “It is indeed true that such an event took place. I have -heard my deceased grandmother say many times that when she was still a -child men to the number of 30 started out on an expedition, but they -never returned to their homes.” After some moments of thought she -added: “Probably the man who dwells yonder in that lodge not far away -from here remembers the whole matter, for he has had an exceedingly -long life, and so is probably familiar with the tradition about which -you speak. Therefore you would better visit him and seek further -information from him.” - -Thereupon Dehaenhyowens and his companion again started on their quest -for some one who knew them. On reaching their new destination they -found the very old man of whom the old woman had spoken, and they asked -him: “Do you remember an affair, which took place many years ago, in -which warriors to the number of 30 departed hence on an expedition -along the path of the Sun?” After a few moments of reflection the old -man replied: “I remember the matter full well. This is what happened: -There lived a people yonder, some distance away, where this affair took -place. There were a number of young men who had grown up together, all -about 16 years of age; 30 of these organized themselves into a war -party, binding themselves together by means of an oath or vow. Having -fully organized their troop, they caused the people of the entire -community to assemble at the Long Lodge of public gatherings, whereupon -Dehaenhyowens arose and said: ‘Now then, it shall be made known to you -who have assembled here that we have indeed completed our preparations. -We young men, who are three tens in number, have enlisted by “notching -the stick” to go on an expedition along the path of the Sun. We have -made the agreement strong, for we have commingled our minds. Now it is -as if we had only a single head, only a single body of flesh, only a -single life, and we shall bleed as one person. Moreover, we renounce -our kindred, and we also forswear our lives. We shall now depart hence, -directing our course toward the West, for we desire to make a journey -to the place of the sunset—to the place where the Diurnal Light Orb is -wont to make his way to and fro. Our band have appointed me and my dear -brother to be their chiefs to lead them. We, too, have made a solemn -vow that no matter what the situation confronting us we will -nevertheless pass onward in our journey. We have indeed enlisted in -this matter seriously by “notching the stick.” This is, of course, as -you well know, the pledge that each one of us will do what we have -agreed to do one with another.’ Thereupon, they departed from us, and -they have never returned.” - -Dehaenhyowens, replying to the old man, said, “How long ago may it be -since that event took place?” The old man answered, “It is now three -generations ago—that is, three generations have passed away since that -time.” Then Dehaenhyowens asked, “Who were the chiefs of those who -departed?” The old man said, “Dehaenhyowens and his brother, -Gaĕⁿʻhyakdoñʹdyeʹ; these two persons were chosen as the chiefs of the -party.” To this Dehaenhyowens responded, “Verily, grandsire, we are the -remaining members of that party—my brother, Gaĕⁿʻhyakdoñʹdyeʹ, our -friend Dagāʹdyeʹ, and I; so many of the number have now returned home. -It was, verily, our party that departed from the place where your and -my people formerly dwelt, at that place yonder not far away.” But the -old man, still doubting what he had heard, said: “It is probably not -you who went away, because it appears from your youthful aspect that -you have just reached manhood, and that event occurred a very long time -ago.” Dehaenhyowens, however, answered: “Nevertheless, we are the very -persons who started, at least those of us who still are left alive; and -we have now arrived home again.” On hearing this, the old man said: “If -possible, then, do tell me the name of the chief of our people when you -departed.” Dehaenhyowens quickly answered, “Dăgäidoñʹdyeʼ was the name -of the chief of our people at that time.” Now convinced of what he -doubted, the old man answered: “That statement is, indeed, also true. -The fact that he was my grandfather is the reason why I am so fully -acquainted with that matter. Now, I admit that I am convinced that it -is indeed you and your friends who departed so many years ago, and that -it is you, too, who have returned home; and as it is meet so to do, our -present chief shall now be made cognizant of this matter. So remain -here in this lodge, and I will now send him word of your return, to -await his pleasure.” - -Accordingly the chief was made acquainted with the matter at once. -Forthwith he sent out runners, giving notice to all the people to -assemble immediately in the Long Lodge of public meetings to hear news -most startling and important; he set the following day for the assembly -of the people. When the morning of the next day dawned all the people, -having made the necessary preparations to attend the great council, -hurriedly gathered in the assembly hall. Dehaenhyowens and his two -companions went there in company with his host, the old man, whose -grandfather was a former chief of his people. The assemblage was large, -for everyone who could possibly leave home attended. When all were -seated the chief arose, and ceremoniously greeted the newly arrived men -in these words: “We have learned only a hint of what occurred during -your expedition, and we desire fervently to know more of the events -which took place while you have been absent. So now we shall listen to -the whole account, and we will hear the leader of the party.” - -Thereupon Dehaenhyowens arose, amidst deep silence, and spoke briefly, -as follows: “There were 30 of us who started on the expedition along -the path of the Sun; but only three of us have returned. It is I who -bear the name Dehaenhyowens. On this hand sits my brother, -Gaĕⁿʻhyakdoñʹdye’ʹ, for such is the name that he bears; and on this -hand sits our friend, Dăgāʹdye’ʹ, for such is the name that he bears. -So many only are we who survive. It came to pass during the time of our -expedition along the path of the Sun to the skyland that one of our -number remained there as an assistant to the people in that far-away -land. It is quite impossible for him to return again to this earth to -live.” Then Dehaenhyowens related at great length all that had occurred -to him and his party and all the things that they had seen from the -time they had left their homes until their return. After speaking thus -Dehaenhyowens resumed his seat. - -The chief then said: “It was in fact a marvelous thing that was done by -your party. It is a very long time since you departed from your homes; -but now you have returned, only you three persons. Of course, one of -the most essential things about this matter to be remembered is that -Deauñhyāwaʹgon, sometimes called Hawĕñniʹyo, forewilled that you, and -only you, should be enabled to return home safely. Preparations have -been made so that we may now exchange greetings, and this shall be -done. You, the surviving ones of the party, three in number, will take -a suitable position, and I will take the lead in a ceremonial greeting -to you; for I, of course, stand in the stead of the one who was the -chief of the people when you departed. My name is Dagäʹidoñʹdyeʼ. Then -we will do this: We will mutually and severally stroke one another’s -body in greeting. This ceremony shall be for all persons, including our -children—we will all greet one another in this ceremonial manner, for -this was the custom of our fathers on such occasions.” - -Accordingly Dehaenhyowens and his two friends took suitable positions -in which to receive the greetings of the people, and the people with -the chief in the lead came forward and cordially stroked their bodies -according to the custom. All the men, women, and children arose and -greeted them. When the ceremony was over the chief said: “We will do in -the future all the things that we have today learned should be done. -This, too, you shall know—you who have just returned home—that we shall -be equal with you in the enjoyment and disposition of the things that -we possess, so that our minds and yours shall think in peace. Here, you -know, dwell the people, and now, of course, we again shall commingle -and associate together. Everything is in readiness for us to rejoice -and be happy, seeing that you have returned home in safety and health. -The first thing to be done is to make merry by a game. They whose -bodies are strong will play at a game of lacrosse ball; thus shall they -amuse your minds, and you may rejoice. When that shall have passed we -shall dance, beginning with the Pigeon Song, or Song of the Pigeons. -When that is passed it will be time for us to disperse to our homes.” -Thereupon Dehaenhyowens, arising, said: “It is marvelous to know that -we have been absent from our people during three generations; and we -are rejoicing that we have, though much fewer in numbers, returned to -our homes. We are indeed very happy that we are again one people with -you.” - -Then the young men went to the public gaming grounds and there engaged -in an exciting game of lacrosse ball. When this game was over the -people assembled in the Long Lodge of public meetings and there they -performed the ceremony of the Song of the Pigeons. They danced all the -songs of this ceremony, which is quite long and exciting. Even the -children danced to show their pleasure at seeing the returned men. - -(This is the end of the story.) - - - - - -120. AN ADDRESS OF THANKSGIVING TO THE POWERS OF THE MASTER OF LIFE -[440] - -We congratulate one another this day because we are still alive in this -world. - -Besides this act we give thanks to the Earth, and we give thanks also -to all the things which it contains. Moreover, we give thanks also to -the Visible Sky. We give thanks also to the Orb of Light that daily -goes on its course during the daytime. We give our thanks nightly also -to the Light Orb that pursues its course during the night. - -So now, we give thanks also to those persons, the Thunderers, who bring -the rains. Moreover, we give thanks also to the servants of the Master -of Life, who protect and watch over us day by day and night by night. - -And now, furthermore, we send our thanks also to his person, to the -Finisher-of-our-lives. To him our thanksgiving we offer in fervent -gratitude. - -And now a ceremony shall begin, a ceremony which was given to us, to -mankind, by the Finisher-of-our-bodies—namely, the ceremony of the -Great Feather Dance. - -So let everyone be enthusiastic, then, in this ceremony. We must enjoy -ourselves as much as possible during this ceremony. It was given to us -for the purpose of benefiting us in its performance in honor of him, -the Master of Life, who gave it to us, and we must all do what is right -and just one to another, and we also must continue to give thanks to -the Master of Life for the good things which we enjoy at his hand. - -So now will begin the singing of the songs of the Ritual of the Great -Feather Dance. So let each and every one share in it, then. [At this -point the singers on the song bench begin singing the songs of this -ceremony. All who take part should be arrayed in festival attire. The -faces of the dancers should be painted, and their heads should be -adorned with feather headdresses. When this ceremony is ended the -Master of Ceremonies, arising, makes the following statement:] - -“So now, moreover, in such an assembly of people as this is, another -ceremony is about to begin, one other that the Finisher-of-our-lives -has ordained for our performance. So, then, let us be thankful, -moreover, that our lives and persons are still spared in the affairs of -this world. - -“So now, moreover, this assembly of people, such as it is, is giving -thanks for the bounties it has received from the Master of Life. - -“So now, moreover, this assembly of people, such as it is, is giving -thanks. The Master of Life has willed that there be officers among the -people whose duty it is to promote the celebration of the Six -Ceremonies. So we give thanks, too, that you who are officials among -the people are still spared your lives. - -“So now, moreover, this assembly of people, such as it is, is giving -thanks for the bounties it has received. He, the Master of Life, willed -that there shall be certain persons among men who shall be called -chiefs (because their renown is great), and that upon them, -furthermore, shall rest the grave responsibility of promoting peace and -health among the people, and also that upon them shall rest the -responsibility of making addresses of thanksgiving at the celebrations -of the Thanksgiving Ceremony, in which they shall direct their words to -the Maker-and-finisher-of-our-lives, at the same time earnestly urging -all persons to enjoy themselves there and to be happy. - -“So now, moreover, this assembly of people, such as it is, is giving -thanks. The Creator-of-our-lives willed that there shall be in life two -varieties or kinds of life, one of which shall be called Female and the -other shall be called Male. He willed that by this means mankind shall -see the coming of humanity (through the birth of children). So, -therefore, we give thanks that this ceremony or rite of the union of -two kinds of life is going on, just as he decreed that mankind should -live in pairs—male and female. So, therefore, we offer up thanks -because we have our eyes on our offspring who are coming, differing in -size, to us. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there be an earth continually. So let us give -thanks that the processes of the earth go on in accordance with his -rule, and that we human beings are traveling about over it. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be springs of water, and that -there shall be waters that flow. So, too, we give thanks because there -are waters that flow as ordained, and because there are springs of -water likewise, which are for our comfort as we go to-and-fro over the -earth. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed, too, that ‘I will bestow that on which they shall -live—corn, and that it shall grow in its seasons.’ So then, let us now -give thanks because we have again set our eyes on all those things upon -which we live. We are thankful that we again see all these things. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall continue to grow on the earth all -manner of herbs, and, too, that these shall be for use as medicines, -which shall be, each and every one, a succor and support to the people; -they shall be for medicine. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall grow various kinds of flowers on -the earth, and that among these shall grow continually strawberries. -So, too, let us give thanks because these are for our pleasure and -contentment. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall grow shrubs on the earth -continually, and that all these shall be for medicines for mankind at -all times. So, too, let us give thanks that these are giving us perfect -satisfaction and comfort, and because these shrubs are our own aid and -sustenance. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that other shrubs and trees in groves shall ever -grow to maturity on which various fruits and berries shall ever hang in -abundance. So, too, let us give thanks because these fruit-bearing -shrubs and trees grow continually, giving us at all times abundantly -contentment and pleasure. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be forests that shall continually -reproduce themselves by growth, which shall continue to be at all times -helpful to mankind, ‘whom I have placed on the earth.’ So, too, let us -be thankful that our minds are contented for the reason that the -forests grow. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that in the forests which shall continue to grow -there shall live and increase all manner of game animals in utmost -variety. So, too, let us give thanks for this bountiful provision, -because in full measure and number the game animals are abundant in the -growing forests, as intended by him, and they are ever the full means -of giving us pleasure and contentment while we dwell on the earth. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be growing forests in which there -shall be certain trees from which (maple) sap shall habitually fall in -its season. So, too, let us give thanks because there still grow here -and there maple trees, for we still can look upon maple sugar. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be brakes of great herbs on which -shall grow sunflowers continually in their season, and that these shall -serve to give pleasure and contentment to mankind dwelling on the -earth. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed, ‘I shall place a duty on certain persons to care -for and watch over the earth, and they shall cause rain to fall -habitually, and the rain shall prosper all the things that grow out of -the earth, and these persons shall habitually approach from the west, -and people will call them Our Grandsires, whose voices are heard from -place to place—the Thunderers.’ - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall ever be a Sky, on which there -shall ever appear a Light Orb which will go about from place to place -as day succeeds day, and people shall call this orb of light the Sun. -So, too, let us be thankful that we see each day that the light orb -moves on in its course. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be darkness by periods of a -certain length, and that in the sky there shall ever appear a Light Orb -which shall ever go from place to place, and which human beings will -call the Nocturnal Orb of Light—the Moon. So, too, let us be thankful -because night after night we see this orb of light holding to its -course, and know that our Creator so decreed it. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall ever be a Sky, and that in it -there shall be Stars fixed from place to place. So, too, let us be -thankful, because we see these stars night after night, just as our -Creator has decreed that it shall be. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be Persons who shall guard mankind -from harm by day and by night. So, too, let us be thankful that these -Four Persons protect us daily and nightly. - -“So now, too, this assembly of people, such as it is, is giving thanks. -He willed that just and righteous acts shall be the means of making us -true men and women. So, too, let us be thankful because his words are -being carried out on earth. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that in thanksgiving addresses the celebrant must -offer thanks to all things, beginning with these on earth and ending -with the person of the Master of Life. So, too, let us be thankful that -we have now rendered to our Maker our thanks for the bounties of life. - -“So now, too, this assembly of people, such as it is, is giving thanks -this day. He willed that there shall be persons who shall have the -ability to sing the songs of the Great Feather Dance, which were -bestowed on us by our Creator. So now we thank you, Singers, who have -this power and who have so well again performed your duty, a duty which -is not an easy one. - -“May all the people here enjoy peace and health until the time for the -next celebration of this ceremony, which is fixed at a future day. -Live, then, in peace and health. I end.” - - - - - -121. A CORN LEGEND AND A FLOOD STORY - -There is a story that in ancient times there occurred a great calamity, -which was caused by a rain that lasted three months. The result of this -long rain was that the waters rose high and soon flooded the whole -extent of the dry land. Only one man was saved. He climbed a tree to -save himself from the waters. - -The waters rose high in every place except on one tract of land on -which stood a village of about six families, from which all the game -had disappeared; so the people of these families had nothing to eat. -This village was situated on the bank of a small stream where grew a -large number of slippery-elm trees. The absence of all other food -compelled the miserable wretches to strip the bark from these trees to -use as food. They dried the bark and then pounded it into a kind of -coarse meal, which they mixed with water to make a sort of bread to -satisfy their hunger. - -During this terrible time of scarcity, one night when all others were -fast asleep one of the young men of the small village, being awake, -heard some person walking with very heavy tread. He was not moved to -fear by this experience, so he decided not to inform his companions of -what he had heard. For 30 successive nights he heard this tramping and -walking to and fro, as he surmised. But the young man had been thinking -deeply on the meaning of the sounds he had been hearing night after -night, and on the morning of the day following the thirtieth night he -informed his companions that some person was about to pay them a visit. -The sounds of the walking had appeared to him to come from the east. - -Not long after this the people realized the truth of what he had told -them, for a strange woman [441] came to their lodge. No one knew whence -she came, for they were surrounded by water, and there was no land in -sight. The strange woman did not remain at this lodge, but went -directly to the lodge of the brother of the young man who had heard her -walking. When the brother, who had been outside the lodge, reentered it -he found the woman seated. He had never before seen another woman like -her, for she was beyond measure attractive in person, in manner, and in -her words and actions. The brother questioned her, asking her whence -she came and whither she was going. The woman replied: “I have come -from the south to assist you and your people in obtaining food for your -needs. I came because my mother sympathizes greatly with her people, -and it is she who has sent me here to become the wife of your elder -son.” Answering her, the man said: “It seems very strange that your -mother should send you here, but of course she probably knows that we -are in despair, expecting nothing but death from hunger and -starvation.” By way of reply to this the young woman asked: “Will you -grant me the pleasure of having my mother’s request fulfilled?” The -man, whose mind had already begun to hope for better things for his -people, replied, “Yes; her request will be granted, and you will become -the wife of my son.” She did become his wife, and they lived as husband -and wife. - -The bride wife the next morning said to her brother-in-law: “You must -have the corn bins cleared out and ready, just as if you expected to -use them for storing corn.” The brother-in-law at once told his sister -to clear out the corn bins just as if they expected to store corn in -them. Having done this, the sister informed her sister-in-law that they -were ready. The younger brother exclaimed: “I am glad that our family -has increased.” At the dawn of day the next morning the people, -awakening as if they had been frightened, heard sounds which indicated -that corn was falling into their corn bins, which had been empty so -long. Some hardly believed their ears, and doubted that they had -received so much corn freely. So when the bride wife asked that corn be -prepared and cooked, her husband told his sister to make it ready, -although in his mind he felt that his wife had said this just because -she knew well that they had nothing to eat and nothing with which to -prepare anything. - -Then the bride wife said to her brother-in-law: “You go to the river -and catch for us some fish, so that we may have fish to eat with our -corn bread.” But the young man replied: “It is strange that you should -think that there are fish in the river, for I have not seen one there -for many months.” But the woman insisted that he should go, saying: -“You will, however, find fish there.” He, in some doubt still, -answered: “Very well, I will go, although I know that I shall not find -any fish there.” Finally he went, as she had asked him to do, for the -sake of his people. On reaching the stream he saw a fish; it was indeed -the first he had seen since the great rainstorm had begun. He planned -his measures so well that he caught the fish, which was very large, and -at once started for the lodge. Arriving there, he said that it was the -only fish he saw. The bride wife said: “This is the fish I meant. Now -your sister will clean it and place it in the kettle to cook it.” When -the sister was told to get some corn and to prepare it for cooking, she -said: “I have indeed cleared out the bins; all are empty, and not a cob -is left on the poles on which hung the corn strings. Before this -terrible rain came we had an abundance, but now we have not even a -kernel for seed; all has indeed strangely disappeared.” The brother -insisted, however, on her going to the bins, saying: “Go to see what -you can. I heard a strange sound at dawn this morning, the sound of -falling grains of corn.” To satisfy him the sister went to the bins -where she was so fortunate as to find enough to fill both hands full. -Delighted at finding even this small quantity, the girl returned and -set to work preparing the corn for pounding into meal. It was not long -before she had prepared and cooked a loaf of corn bread about two spans -of the hand in circumference. - -When the bride wife was informed that the loaf and the fish were ready -to eat she said: “You must invite all your neighbors, so that each may -have a portion of what you have cooked. You will cut the loaf into as -many portions as there are persons in this village, and you must divide -the fish in the same manner.” This was done. When the people who had -gathered together in response to the invitation were all seated, the -elder son of the family, the bridegroom, arose to speak. He said: “The -Master of Life has gladdened our hearts with this loaf of bread and -with this fish, the kind of food we ate before this water surrounded -us. It must indeed be the will of the Master of Life that we should -live. Before this young woman came to our lodge we expected to starve -to death, and it is she who has invited every one in this village to -come here to eat this food. In the future, therefore, it shall be the -custom that when anyone shall have good fortune in his hunting or -fishing he shall prepare a feast to which all his neighbors shall be -made welcome.” His sister was told to serve all the people who had -come. It seemed impossible, however, that even a small mite of fish or -bread could be given to each of so many persons. But after she had -begun to serve out the bread and the fish, she found that she could do -this with what she had; and all were satisfied. There indeed seemed to -be only a spoonful of broth in which the fish was cooked, but all were -given a drink out of it and grew strong. The woman received the thanks -of the people for the food which she had brought to them. What they had -received seemed enough, and it was their opinion that this was an -example for them to follow, so they declared: “Hereafter, if we obtain -anything good to eat, it shall be shared equally by all. Such shall be -our custom.” - -Then the bridegroom’s brother informed the people that the bride -desired the people to go to their homes and clear out their corn bins, -just as if they were expecting to fill them with grain, and that they -must act at once in this matter. So the people quickly returned to -their lodges to carry out the bride’s request. During the following -night the young man who had first heard the walking of the still -unknown woman again heard the sound made by falling corn grains. In the -morning the people of the several lodges found their corn bins well -supplied with corn, and they were greatly rejoiced at this good -fortune. Then an old woman, one of the near neighbors of the bride, -said: “I will ask the young woman whence she came to us, so that we may -know who it is that has been so kind and merciful to us.” So going to -the lodge of the newly married couple she addressed the bride, saying: -“I have come to ask you to tell us whence you came to us?” The bride -willingly replied: “I came from the south, where my mother lives. She -knew of your destitute condition and felt very miserable about it, -hence she sent me to marry this young man. He indeed knew that I was -coming before I arrived here. My mother sent me on this errand so that -I could protect you by providing for your most pressing needs.” -Replying, the old woman said: “I am thankful and so are all my -neighbors that your mother was moved to pity us by seeing our -distressing condition and destitution; it is through her that we shall -live. We are indeed grateful to her and to you for fulfilling your duty -in the matter.” Thus it was made clear to all the people to whom they -owed their good fortune. They saw then that it was through the bride -and her mother that the bare corncobs that hung in the corn stacks were -again filled with grains of corn, and that their corn bins were again -full of grain. - -After this there came a time when the bridegroom’s younger brother -began to dislike his sister-in-law, and he sought in many ways to abuse -her, saying rude things to her at times. At first the sister-in-law -paid no attention to his abuse.[442] One day she made bread from corn -grits, and she gave a loaf of it to her hostile brother-in-law, saying: -“I have made this for you.” But he seized it rudely, exclaiming: “Do -you mean to insult me? I will not eat such bread as that; it is not fit -to eat.” With these words he tossed the loaf of bread into the fire. -Without a word of remonstrance the young woman cast herself down on her -couch and covered her head in sorrow; and she remained thus until her -husband returned. At once he asked the cause of her sorrow. At first -she refused to tell him. Finally, however, he prevailed on her to do -so. She said: “Lately your brother abuses me at every opportunity. I -made him bread of the best material I had, and he sneeringly threw it -into the fire. So I will go home to my mother. If you desire to -accompany me, you may do so. It will require as much time for me to -return to my home as it required to come here. When my mother sent me -she did not expect me to return to her home again. But I must go, and -all that I brought with me shall go back with me. All is due to your -brother’s fault. This is why I am sorrowful.” Her husband was deeply -grieved at the prospect for his people, and he sought to persuade his -wife to change her resolution, but he could not induce her to remain. - -In the evening, having completed her preparations, she started on her -return journey, saying to her husband: “When you are hungry, follow my -trail. You shall encounter many difficulties, but you must not falter -by the way. At all times keep in mind that you are going to your wife. -You must not stop to rest either day or night. So take courage and do -not falter. Now I go.” - -During that night all the people heard the sound of falling grains of -corn, which dropped from the cobs hanging on the strings of ears. The -next morning the bridegroom asked his sister to go for corn. She went -as directed, but found the corn bins empty and the corncobs bare. This -was true, indeed, of all the lodges of the village. - -The night following the morning which showed the people that all their -corn had mysteriously disappeared the old woman who had asked the -strange young woman whence she had come visited the lodge of the lone -bridegroom and asked him where his wife was. He told her that she had -returned to the lodge of her mother because of the abuse which his -brother had heaped on her, and that all the good things which she had -brought with her had gone away with her; and he told the old woman -further that it was all due to his brother’s fault. He said that his -wife could not punish the culprit without punishing all the -people,[443] and that he could do nothing in the matter. - -The direful plight of the village caused the bridegroom to resolve to -follow his wife to her home to learn whether it were possible to -relieve the distress of his people. After making some necessary -preparations, he started out on the trail of his wife. As he followed -it he found that there was a well-defined path on the waters which -entirely surrounded his people. When he started on this perilous trip -the husband remembered what his wife had said to him about the -difficulties of the journey, and what he must do to overcome them; so -he kept on his way by day and by night without stopping. At all times -he could plainly see her trail, which appeared as if it had just been -made. - -In the meanwhile, when he started his mother-in-law said to her -daughter, who had returned home: “Your husband is coming to you and to -us; he has now left the home of his people.” It is said that his -mother-in-law could hear his footsteps as he followed the trail. - -As his wife had told him to give no thought to the great difficulties -of the way, he kept them out of his mind; he did not realize the great -length of time he was on the journey. After many days he reached a -cornfield, and by this sign he was delighted to know that he was very -near his journey’s end. Stopping for a moment and looking around he saw -a column of smoke rising from the middle of the cornfield, and he at -once decided that it must come from the lodge of his mother-in-law; -thereupon he went directly toward it. - -Having arrived in front of the doorway he was gladly surprised to hear -the voice of his mother-in-law from the inside saying to him: “Come in, -my son-in-law.” On entering the lodge he saw his wife and was made -welcome by her and his mother-in-law. His wife said to him: “You have -done my bidding, and I am pleased that you have. Is it not good to see -our cornfield so exuberantly filled with rich ears of corn? And is it -not pleasant to think that we can live here in peace and comfort? Being -faithful, you shall be prosperous.” The mother-in-law, who knew that he -was approaching, had ready, cooked and prepared, a large bark bowl full -of oniasont (crook-necked squash), which she hastily set before him -without reserving any portion of it. When he had eaten his fill he -thanked her and the Source of All Life. He remained in the lodge of his -mother-in-law until the growing corn had ripened. Then he said: “I -think that it is time for me to be going back to my people. I can now -be of some service to them.” His wife said to him: “Your brother, who -found pleasure in abusing me, is dead; he died, indeed, of hunger and -starvation. It is, indeed, too bad that he had so evil a disposition.” -The husband replied: “I do not mourn for him, for he knew well what he -was doing when he heaped abuse on you.” The wife answered: “You will -find your people still without food. You must be very cautious on the -journey. I am afraid that you may be overcome on the way.” Thereupon -she told him of a number of animals which he would find along the path, -and which did not exist until after the second creation. The waters of -the great flood had then gone down, and the earth had become new. She -gave him food for his people; also, for seeding, one ear of corn of -each variety, some beans of each variety, and one squash, which his -people must use for seeding their land. The wife gave her husband also -provisions for his journey, ready cooked for eating cold. She cautioned -him not to stop on the way, lest he be overcome by the evil powers -which infested the pathway to his home. Then they parted -affectionately. - -The husband started homeward. He encountered many obstacles and unknown -beasts and animals on the way; but at last after many days of travel -without stopping to rest, he safely reached his home. He found there -only low timber and bushes and weeds growing. On arrival at his own -lodge he gave a few kernels of corn to each family, saying: “This corn -shall be the chief source of sustenance of the people hereafter.” In -like manner he did with each of the several kinds of seeds which he had -brought back with him. It is from these seeds that were propagated all -the food plants which the human race had in ancient times. - - - - - -122. THE LEGEND OF MAN’S ACQUISITION OF CORN - -(A SENECA-TUTELO LEGEND) - -In ancient times there was a village situated on the banks of a river. -The chief source of subsistence of the people was the natural products -of forest and stream—that is to say, game and fish, berries and various -edible roots and tubers. - -There came a day when the people dwelling in this village were told by -an old woman that she heard the voice of a woman singing on the river; -and she told them further that the words used by this strange singer -were: “Luxuriant and fine are the planted fields where I dwell, going -to and fro. Luxuriant and fine are the planted fields which we have -planted. My grandmother and my ancestors have planted them.” - -After hearing this singing for 10 nights the old woman said to her -family and neighbors: “Let us go out to see what this singing means; -perhaps some woman has fallen into the water, and it may be she who is -singing in the middle of the river.” They did go to the river bank, but -saw nothing, and they returned much chagrined at their failure to -discover the singer. - -On the tenth night following, the woman again began to sing, seemingly -from the middle of the river not very far from the village. Again she -sang: “Luxuriant and fine are the planted fields (of corn) where I -dwell, going to and fro. Luxuriant and fine are the planted fields (of -corn) which we have planted. My grandmother and my ancestors have -planted them.” Then the women of the village, going to the river bank -for three nights, sang songs of welcome and recognition, and on the -third night these women perceived that the singer on the river had -drawn nearer to them. On the fourth night the women watching with their -children on the river bank, and singing in response to the singing on -the river, were surprised to see coming toward them a large number of -women. Thereupon one of the girls exclaimed: “Oh, grandmother, do not -let these women seize us,” and the children fled from the place. But -the spokeswoman, who was the eldest person present, said: “I alone -shall remain here to await whatever may befall me, and I do so because -my granddaughter, who is coming, is in need of pity and aid.” - -At this the woman, the midstream singer, exclaimed: “Oh, my -grandmother! take me hence. I am not able to go there (where you now -are).” Then the grandmother (so called by the courtesy of clan kinship) -placed her canoe of birch bark in the stream and soon by rapid paddling -reached the side of the young woman who had been singing in midstream. -She found her granddaughter lying on the back of a beaver, which -mysteriously held her above the water. The granddaughter was the first -to speak, saying: “Oh, my grandmother! take me hence.” The grandmother, -replying: “Oh, my grandchild! your wish shall be fulfilled,” at once -proceeded to place her granddaughter in the canoe, after which she -headed for the shore of the stream, paddling to the landing place in a -short time. When they had landed, the young woman said: “Oh, -grandmother! now leave me here. I will remain here, and you must come -after me in the morning. Nothing shall happen me in the meantime.” The -grandmother at once returned to her own lodge, where, of course, she -related in detail what had taken place. - -Early the next morning she returned to the landing place where she had -left her granddaughter (by courtesy). There she saw only the growing -stalk of a plant. Drawing near to this she found growing on the stalk -an ear of corn, and breaking it off she carried it back to her lodge, -where she hung it up on a roof-supporting pole hard by the fireplace. - -It came to pass during the following night that the grandmother, so -called, had a dream or vision, in which the young woman who had been -singing in midstream said to her, “Oh, my grandmother, you should -unhang me from this place, for it is indeed too hot here. You should -place me in the ground—plant me—and then leave me there; for I will -provide for you and your people, you human beings. So kindly place me -under the ground.” This dream came to the old woman three nights in -succession. So she took down the ear of corn, and after shelling it she -planted the grains of corn in the ground just as she had been -instructed to do by the dream. - -But on the following night the grandmother again dreamed, and the young -woman in the dream said to her, “You and your people must care for me. -You must not permit weeds to kill me. You shall see me sprout and grow -to maturity; and it is a truth that in the future all the people who -shall be born will see that I will provide for their welfare. So you -must take great care of me. You will see, you and your people, a great -multitude of people who are about to arrive here. You will see, I say, -that I will provide for all during the time the earth shall be in -existence. You shall now learn what is a well-known truth—that is, that -I am corn; I am native corn; I am sweet corn. I am the first corn that -came or was delivered to this earth.” For three successive nights the -grandmother, so called, had this same dream or vision, hence she came -to regard it as a direct intimation to her regarding the disposition to -be made of the corn on the ear which she had found on the bank of the -river. So forcibly did the injunctions impress her that she planted the -corn in the ground as directed; and she carefully followed the -directions of the Corn Maiden as to the care required by the growing -corn to enable it to mature and to prevent it being choked to death by -weeds. - -In the autumn the old woman [444] harvested her corn, and taking it -into her lodge she divided it into as many portions as there were -families in the village of her people. Then she gave a portion to the -chief matron in each lodge, telling each that the corn should be used -in the spring for seed and also how it should be planted and -cultivated. Afterward she returned to her own lodge. She was greatly -rejoiced at the prospect of her people having something which would -supply them with a staple food, if they would only properly care for -it. - -In a short time after reaching her own lodge she lay down on her couch -to rest for the night; but she had hardly fallen asleep before she had -another dream, or vision, of the Corn Maiden. In this dream the Corn -Maiden said to her: “You must tell my children (the human beings) that -they must not waste in any manner the corn which shall grow to maturity -in the future. It is well known that those who do not honor and -properly care for me invariably come to want and destitution; for -unless they act so toward me when I leave I shall take all the corn and -other seed away. And, grandmother, you must tell all these things to -your people and kindred.” - -Some time after this event the old woman said to her nephew (?): “Do -not travel around from place to place, for it is a well-known fact that -there are beings roaming about which have the disposition to overcome -and destroy men by the exercise of their orenda.” But the nephew (?) -replied: “Oh! there is nothing going about from place to place which -has the power to kill men.” - -Then there came a time many days after this that the Corn Maiden saw -her brother arrive there. He was a human being, tall beyond measure, -and in other respects of corresponding size. He said to her: “Do you -now come forth (out of the lodge).” She obeyed him by leaving her -lodge, whereupon he took her up in his arms. He saw there a stone ax -and an arrowhead of flint. After carefully examining these he asked: -“Have these things, simple as they are, the power to kill a person?” -She made no reply to this question, and the giant departed, carrying -away captive his youngest sister. On the way she began to sing: “Oh, -elder brother! have you not been in the habit of saying that there is -nothing that roams about which has the power to kill persons? How do -you explain this?” Now the name of the person who stole this woman is -Doōdĕⁿnĕñyāʹhoⁿʼ [445] (Ga-mĕñdji-dāʻ-kăʻ is the Tutelo name), (The -refrain of the song she sang was the Tutelo words, Daʻhĕñgeʻ, -daʻhĕñgeʻ, wāʻhoyăʼ ĕñ gi lo yot.) - -Another brother of the Corn Maiden (of the lodge of the old woman) -taking a stone ax and a bow and arrows, and asking his grandmother to -follow him, said: “Let us two go fetch home my younger sister.” So -saying, he started in pursuit of Doōdĕⁿnĕñyāʹhoⁿʼ, the so-called Stone -Giant, and his grandmother followed him on the perilous journey. His -pursuit was vigorous and tireless, and he was not long in overtaking -Doōdĕⁿnĕñyāʹhoⁿʼ. Coming up to him, he shot him with a flint arrow, -saying at the same time: “I have come to bring back home my younger -sister.” Doōdĕⁿnĕñyāʹhoⁿʼ, weeping with pain, said: “I confess my -guilt. I did a great wrong in stealing this maiden from her home.” Then -he surrendered her to her brother, who, taking his sister by the hand, -started with his grandmother for their home. - -When they had arrived at their own lodge the young woman who had been -kidnaped by Doōdĕⁿnĕñyāʹhoⁿʼ said to her grandmother: “You will now -prepare some food (bread). You will take one grain of corn from the cob -and pound it into meal. This alone will suffice, it is well known, to -provide us (all human beings living) with food enough to satisfy our -appetites at this banquet held in celebration of the return of the -Maiden captured by Doōdĕⁿnĕñyāʹhoⁿʼ, the Stone Giant.” When the corn -had been procured and prepared, the Maiden again spoke, saying: “I am -about to give a feast, which shall be held in my honor, and in which -you women shall dance the Corn dances.” - -The feast was held in accordance with her wishes, and the women danced -the Corn dances as she directed them, and all the people rejoiced with -her. When the feast of thanksgiving was ended the Maiden said: “Now, as -for me, I am starting on my return to my home. I shall go back to the -place whence I came. It shall be an established thing in the future -forever that corn shall exist, and that mankind shall never again die -from starvation. I now go to my home.” - -Thereupon she started away, going back on the river on which she had -come; and as she went along she sang a song, the words of which were -“We, the varieties of corn, beans, and squashes, are the mothers of the -peoples of the whole world.” These words she sang to teach the people -what to sing in their Corn dances. - -After she had returned to her home she received a proposal of marriage -from Oʻstawĕⁿʼsĕñʹtoⁿʼ (Sumac Tree?). She accepted his suit and the two -were married. When they were together the Corn Maiden said to her -husband, “You must love me (that is, regard me as a precious thing);” -and her husband assured her that he would indeed comply with her -request and his duty. - -Then they returned to the lodge of Mother Bean, which they reached by -traveling on the river a long distance. Mother Bean said to them: “You -two must carry back with you some beans, which you must take to that -distant land, where you shall leave them.” On their return to their own -lodge the bridegroom carried the beans to that other land in which his -wife had left seeding corn, and after performing his mission returned -to his own wife and lodge. - -Afterward the bride wife heard her sister singing beside a planted -field: “Is there perhaps anyone who will marry me again? Let him ask -me.” She had not been singing long when Tʻhăʻhyoñʹnĭʻ (Wolf) replied: -“I will marry you if you will accept me.” To this she answered: “If I -marry you, what will be my usual food?” Tʻhăʻhyoñʹnĭʻ replied: “You -shall have meat for your usual food.” Her answer was: “I shall die if I -am compelled to eat that kind of food.” - -Thereupon the maiden resumed her singing: “Is there perhaps some one -who will marry me again? Let him ask me to do so.” Nyāʹgwaiʼ (Bear) -answered her: “I will marry you if you will accept me.” The maiden -answered: “If I marry you what will be my usual food?” Nyāʹgwaiʼ said -in reply: “Your usual food will be various kinds of nuts.” She said: -“In the event that I am compelled to eat that kind of food I shall -surely die.” - -Again she began to sing: “Is there perhaps anyone who will marry me -again? Let him ask me.” While she sang Neʹogĕⁿʼ (Deer) answered her: “I -will marry you if you will accept me.” The maiden said in reply: “If I -should marry you what would be my usual food?” Neʹogĕⁿʼ replied: “Your -food would be buds and sprouts and the moss growing on trees.” The -maiden’s response was: “In the event that I am compelled to eat that -kind of food I shall surely die.” - -After thus refusing each of these proposals of marriage, once again she -began to sing: “Is there perhaps anyone who will again marry me? If -there be one such, let him ask me.” While she sang, expressing the -impulses of her heart, a man named Corn answered her challenge, saying: -“I will marry you if you will accept me, for I know that you are -circumspect in making your selection of a husband.” In reply the maiden -asked: “If I should marry you what shall be my usual food?” Corn -answered: “If you will marry me your food shall be corn; corn shall be -your sustenance.” The maiden replied: “I accept you, and I am thankful -for my good fortune in finding just what I want. For a long time I have -been lonely, for I desired to see a human being, to be in a position to -mingle with mankind.” With these words she ran forward, and throwing -her arms around him fondly embraced him, saying: “I will share with you -your fortune or misfortune, whichever it be, wherever mankind shall -have charge of your welfare and needs, for my grandmother has appointed -me to care for mankind during the time that this earth shall endure. So -it shall be that they shall plant us always in one place. So from one -place you and I together shall depart when the time during which we -shall provide (food) for mankind, as has been appointed for us, shall -expire. We must teach them our songs and dances, so that mankind may -express their gratitude when they shall gather in their harvests of -corn and beans and squashes.” - -Continuing, she said to her husband: “We must instruct mankind with -care in this matter, so that they shall do the essential things and -sing the essential songs of the Aʻkoñwiʹʻsĕⁿʼ,[446] (the ceremony of -the Corn dances). The women and the young maidens of both the Father -and the Mother side in beginning this ceremony shall stand on their -respective sides of the fire, forming in orderly lines with the matrons -of their several clans as leaders. One side shall first sing the song -which is in order, and then the other side shall sing that song; then -they shall sing it alternately, while the several leaders in taking the -lead must carry the turtle-shell rattle. It is important that this -shall be done in order, and that the rhythm of the songs be not broken. -When the song has been sung by both sides then the two lines of women -shall encircle the fire and dance around it three times. This shall be -done in the case of each song of the Aʻkoñwiʹʻsĕⁿʼ. - -“Now, the words of the essential songs are as follows: - -“(a) ‘Coming hither I heard them; I heard them sing and dance the -Aʻkoñwiʹʻsĕⁿʼ.’ - -“(b) ‘We have now arrived—we who are about to sing and dance the -Aʻkoñwiʹʻsĕⁿʼ.’ - -“(c) ‘Among living, growing, unplucked flowers I am walking reverently -(silently, slowly).’ - -“(d) ‘I am now dancing among living, growing, unplucked flowers -(blossoms).’ - -“(e) ‘We have now returned—we who are corn dancers and singers—we who -are women.’ - -“(f) ‘You two cousins,[447] do you now get the bark bowl (for sprouting -the seed corn). You two cousins, do you now get the bark bowl.’ - -“(g) ‘Oh! the berries have ripened. Oh! the berries have ripened—on -stalk and stem.’ - -“(h) ‘I see (in vision) a beautiful Spring season. - “‘I see a fine field of growing corn. - “‘In the middle of this field of corn there stands a lodge of - bark. - “‘There I see a profusion of drying poles and racks. - “‘Thereon I see fine fat strings of corn hanging. - “‘On these fine fat strings of corn I see rich lively seed - corn.’ - -“(i) ‘Now, I am walking along. I am walking along giving thanks to the -Life God.’ - -“These are the essential songs which mankind shall sing.” - - - - - -123. THE BEAN WOMAN [448] - -(A FRAGMENT) - -In ancient times a people dwelling near a river bank were startled by -the sound of singing, which came apparently from downstream. The voice -was that of a woman, and tradition says that it was indeed the -Bean-Woman who was singing. - -The Bean-Woman sang, it is said, “Who shall marry me again? Let him ask -me in marriage.” The Panther-Man, answering this challenge, said: “I -will marry you if you will accept me for your husband.” Pausing in her -singing, the Bean-Woman asked: “If I marry you what shall be the food -which I shall regularly receive from you to eat?” The Panther-Man -replied: “You shall always have meat in great plenty to eat.” The -Bean-Woman answered: “In that case it is very probable I should die, -for I do not eat that kind of food under any circumstances.” - -Thereupon the Bean-Woman resumed her singing: “Who will marry me again? -Is there one who is willing to marry me again? If so, let him ask me.” -Then the Deer-Man approached the Bean-Woman and said: “I will marry you -if you will accept me for your husband.” The Bean-Woman asked him: -“What food will you regularly provide for me to eat?” The Deer-Man -replied: “Browse and buds and the tender bark of trees, for these are -the things which I regularly eat.” The Bean-Woman answered: “Such a -marriage would not bring good fortune to me, because I have never eaten -that kind of food.” So the Deer-Man departed. - -Then the Bean-Woman resumed her song: “Is there not some one who is -willing to marry me? If there be, let him ask me.” As she sang she -heard the Bear-Man say to her: “I will marry you if you will accept -me.” Whereupon she asked him: “What kind of food will you regularly -provide for me to eat?” He replied: “I will provide you with nuts of -various kinds, for even now I have many bark receptacles filled with -nuts for food.” The Bean-Woman replied: “In this event I should most -certainly die, for I have never been in the habit of eating that kind -of food; so I can not accept you.” - -Without feeling disappointed she resumed her singing: “Is there not -some one who will marry me again? If so, let him ask me.” Then the -Wolf-Man approached her, saying: “I am willing to marry you if you will -accept me.” Once again the Bean-Woman asked: “If I should marry you -what kind of food would you regularly provide for me to eat?” The -Wolf-Man answered: “I will provide you with meat and venison.” At this -the Bean-Woman said with scorn: “It is, indeed, quite proper for you to -offer me meat and venison for food, but I have never had the desire to -eat meat which has been stolen.” Thereupon the Wolf-Man departed. - -The Bean-Woman resumed singing, as before: “Is there any one who is -willing to marry me again? If there is, then let him ask me.” Then the -Corn-Man, drawing near, said: “I am willing to marry you if you will -accept me.” In reply she asked: “If I should marry you what will you -give me for my regular food?” The Corn-Man’s answer was: “You shall -have sweet corn to eat at all times.” In reply the Bean-Woman said: “I -pray that it may so come to pass. I am, indeed, thankful for this -offer, for it is a well-known fact that I am in need of it.” When the -Corn-Man had heard her answer, he said to her: “Come to me.” Rushing -forward, she threw her arms around his neck and embraced him, saying: -“This is, indeed, a condition established by Him who sent us, by Him -who created our bodies, beginning with the time when the earth was -new.” They dwelt together contented and happy. - -This is the reason that the bean vine is at all times found entwined -around the cornstalk. - - - - - -124. THE LEGEND OF ONENHA (THE CORN) - -The event related in the following legend came to pass in ancient times -in the land inhabited by the Tuscarora; and Corn-Woman herself declared -this event to men. - -In that ancient time there lived in that land a man who was alone, and -who had no kindred or friends in that place. He became very ill; so ill -that he was no longer able to leave his mat on the couch. Of course -there was no fire in his abode for he was unable to obtain fuel to keep -a fire burning; besides there was nothing for him to eat. He began to -be very sorrowful, expressing his grief thus: “Verily, I have become -poor and miserable indeed. I am hungry, too, and, perhaps, I shall die -by starvation.” - -While he was ill it was usual for him to lie with his head covered. -There came a day when he heard the sound of voices, which he inferred -were those of women. Uncovering his head he listened intently to learn -something about the voices he heard. Then he heard one woman addressing -another: “What do you think of this matter? The man who dwells with us -is very ill; truly he is in a wretched condition, and he lacks care and -attention.” Then he heard the reply: “It is befitting, it would seem, -that we assist him at once to recover his health, for we know that -while he enjoyed good health it was customary for him to respect and -honor us in his travels. This is, indeed, what he was wont to do: In -whatever place he was traveling, on finding along the trail one of our -sisters who had strayed or become lost, and so had become the victim of -want, he would take her up and speak to her words of pity, saying: -‘Thou art in need and in distress; thou art lost on thy way, and there -is no possibility for anyone except me to have mercy on thee.’ Then he -would care for her. For this reason we should now repay him for all -these acts of kindness by aiding him, since now it is he who is -forsaken and in need of care.” The man who was ill now sat up with -uncovered head, thinking, “I shall see them; I shall have a look at the -two women who are conversing.” But he saw no one, and so was -disappointed. For several days he overheard these two women talking, -but he was not able to see any person around him. - -There came a night, however, when the ill man had a dream, in which he -saw a woman of low stature but of fine appearance, with beautiful long -hair. In the dream she said to him: “I have been requested to come to -you (do you know it?) to tell you that we will now aid you in your -illness. We desire to have you stop thinking that you are about to die -and that you are poor and wretched because you have no kindred or -friends. Moreover, be of good courage, for you shall be well again -before long, and shall again travel much. This, too, shall come to -pass: A shower of rain shall come, whereupon you must arise and place -some receptacle where the raindrops may fall into it, and all the water -that falls into this receptacle you must drink. This shall suffice to -cure you of your illness. It is we who are making a repayment of an -obligation which is due you from us. We are merely doing our part in -aiding you at this time, because you have so many times had compassion -on us during the long time you have been traveling over the earth. For -it was your wont when you were traveling on whatsoever paths they were, -when you saw lying on the trail ‘Corn,’ ‘a Bean,’ or the ‘Seed of the -Ancient Squash’—we are of course sisters—to take her up and have pity -on her, saying: ‘Thou art lost and forsaken even on the trail.’ It is -for these acts of kindness that we shall now, I say, repay thee.[449] - -“Moreover, it shall come to pass that you will hear us when we sing and -dance the Corn dances to give thanks that you are again to travel over -the earth, for such is, indeed, our custom when we are happy. - -“Know this, too, that when mankind give attention to us, when we are -born (sprout) out of the earth, and when they till the ground whereon -we stand, we give thanks for this attention. Again, when they form the -hills of earth around us, we also rejoice; then, too, when they enlarge -the hills to accommodate our growing bodies we regularly give thanks by -singing and dancing the Corn dances; and when they pluck the ears of -corn, gather them in heaps in the middle of the field, husk them, and -braid them into osteⁿʼsaʼs (corn-strings), and hang these on frames or -lintels of poles, we also give thanks in like manner; and as soon as -these strings have dried and they bring us into the lodges we give -thanks and rejoice by singing and dancing Corn dances. - -“Now, I bid you do this. Tell all human beings whom you shall meet that -they, too, must sing and dance the Corn dances when they wish to -express their thanksgiving at the time they are pleased to see us come -to maturity again; and this is the reason that they must perform this -ceremony. It is we, of course, who continue to assist you by furnishing -that on which you human beings subsist. So be of good courage and -cherish my words.” - -Then the ill man awoke and verily he saw a rainstorm on the horizon -which was approaching. He arose, and taking a bark bowl he set it -outside of the lodge where the raindrops would fall into it. In a short -time it began to rain and the raindrops soon filled the bowl. He -proceeded at once to drink the rain water and began to recover his -health. - -The following night as he lay on his couch he heard the voices of women -singing. He noticed that there had come on the drying poles in the -lodge several strings of ears of corn and further that these strings -swayed slightly to and fro, and that the singing proceeded from the -grains of corn, in the guise of women, on the ears. Some of the words -employed in these songs were: “Among the Flowers I am moving -reverently,” “Among the Flowers I am singing and dancing;” and the -women’s voices he heard saying: “The Fruit or Berries are ripe, the -Fruit or Berries are ripe,” and many other songs of the Corn dances. -Thereafter the sick man rapidly regained his wonted health and again -traveled over the earth. - -In time the man returned to his own people and related to them all his -experiences, and he sang for them the songs that he had heard sung by -the Corn women. It was at this time that the Council of Ancients—the -Elders—of the people said publicly: “We are indeed fortunate to learn -of this matter; and we must regularly perform this ceremony in the time -to come.” - -Not long after this event the man who had been ill again heard the -singing of the Corn women; he heard them singing in the place where the -corn had been planted. Moreover, he saw them—a great company of Corn -people, Bean people, and Squash people, and so far as he could see they -were in all respects perfect human beings. They danced in a slow, -gentle manner in imitation of the waving of the corn stalks as they -stand in the ground. Women and girls took part in the dance. - -The man again heard all the songs and so learned them. At once he told -his people what he had seen and heard. Again the Council of Ancients -said: “We must perform this ceremony, too, for this is part and parcel -of the other.” - -From this time the Corn dances and Corn songs were known and used, and -these are the songs that are in use at this day on the anniversaries of -the various seasons, beginning with the time the people plant the corn -grains and ending when the strings of ears of corn are stored in the -lodges—the corn harvest. This ceremony is called Goñdăʻgoñwiʹsas. - - - - - -125. THE ORIGIN OF WHITE CORN, OR KANĔÑHAGĔÑÄT - -In ancient times there lived a community of people at the foot of a -very high, steep, and rugged cliff. There came a day when they heard -the plaintive singing of a woman, who seemed to be on the top of this -almost inaccessible mountain. The mysterious woman directed the words -of her songs to a very old but highly respected man of this small -community. The burden of the songs was expressed by the words: “Oh! -kinsman of my father’s brother, come up here; I indeed desire greatly -to become your wife.” These words gave much anxiety to the people who -heard them, but the old man paid no attention to them. - -The woman, seemingly on the mountain top, continued to sing daily, -however, and finally some of the people urged the old man to go up to -the summit to learn the designs of the persistent singer. But he -excused himself, saying: “The mountain is so steep and rugged, and I am -now become so aged that I do not feel able to make the attempt to climb -its side.” - -But the woman on the height, continuing her singing from day to day, -and the anxiety of the people becoming very marked, the chiefs of the -community in council finally requested the old man, whom they highly -respected, to go to the mountain top to unravel, if possible, the -meaning of the mysterious singing. They represented to him the -importance of this mission, since the persistent singing might have -some relation to the welfare of the community at large. - -After long meditation he replied to the request of the council, “Oh, my -chiefs! at your request I will go to the mountain top to learn, if it -be possible, the meaning of this woman’s singing.” - -Having made the necessary preparations the old man started, and after -overcoming many difficulties he finally reached the summit of the -mountain. There he saw a young, fine-looking woman, who stood not far -from the brink of the cliff. She had been standing in that position -while he was painfully wending his way up the mountain side and urged -him to have patience and courage to persist in his attempt to climb the -mountain. Seeing that he had reached the top of the mountain, the young -woman beckoned him to her side, at the same time saying: “Do thou come -to me, Oh, my friend! I desire to share my mat with thee.” Drawing near -to the young woman, the aged man said kindly to her: “I am -unfortunately past the age when it might have been in my power to -comply with your request.” But the young woman replied: “Fear not, but -draw near me. I will endow thee with the power which will enable thee -to comply with my desire. So come close to me. Now, mark my words and -carefully cherish them. Out of the ground at the spot whereon I have -lain a plant shall sprout and grow. Care tenderly for this, for it -shall be a boon to your people, a chief source of food to them; and it -shall be called Kanĕñhagĕñät; that is to say, White Corn. In five days -from now you must return to care for what you will find growing out of -the ground, as I have already told you. As for me, I shall die.” The -aged man drew near the woman and embraced her. Time passed and he -swooned. When he finally recovered his senses he discovered that the -young woman had disappeared—vanished into thin air—and he believed that -he had embraced a vision. Arising from the ground, he returned to his -people at the foot of the mountain. - -Remembering the words of the young woman to the effect that he must -return to the mountain top to obtain a mysterious plant, at the end of -five days the old man returned to the summit. There he found on the -spot whereon the young woman had lain a growing corn plant. He -carefully pruned away from it all weeds and placed rich, fine earth -around its rootlets, and also watered it from a neighboring spring. - -Taking great delight in caring for this corn plant, the aged man came -frequently to the mountain top to attend to it. In course of time it -had grown to maturity, bearing three ripened ears of white corn. These -he carefully husked and carried back to his lodge. In the spring he -assembled all the people of the community and divided the corn among -them equally, a few grains to each family; and he instructed them in -the method of planting and caring for the corn, telling them that in -time it would become one of their staple food plants. Such is, it is -said, the manner in which the white corn originated among the -Tuscarora, who have generously shared the seed with neighboring tribes -and kindred. - - - - - -126. THE ORIGIN OF THE PORCUPINE PEOPLE OR CLAN [450] - -In ancient times, it is said, a people dwelling in a certain country, -having become very numerous, decided to divide into equal parts their -hunting grounds and the game animals living on them. This division of -lands took place at a public assembly. - -It was solemnly agreed that all persons should respect the boundary -marks separating their own lands from those of their neighbors; that no -person should cross such boundary lines for the purpose of hunting game -animals; and that any person violating this agreement would be guilty -of trespass. The part assigned to every family (ohwachira) was, indeed, -very large, being considered sufficiently extensive to provide -sustenance for that family. It was still further agreed that when the -trespass should be discovered the aggrieved people might, after -learning all the facts in the case, exterminate the family of the -transgressor, unless a suitable expiatory recompense were offered and -accepted from such clan and family. This compact was solemnly kept for -many years and the several contracting clans or peoples lived in great -harmony. - -There came a day, however, when a hunter from one of these neighboring -clans deliberately violated the compact of his clan with their -neighbors by crossing the boundary line into the territory of an -adjoining people and there killing some game animal. His act, which was -soon discovered, led to a long and bloody war between the two families, -resulting in the virtual extermination of the clan of the offender. - -Only one man escaped the vengeance of the offended family. He saved -himself by flight from his home and succeeded in avoiding his pursuers -by dropping into a deep cavern in a rocky cliff far from his land. -Having passed through the entrance of the cavern, the man saw that the -passage led to a very large open space, which he found to be well -lighted. In the center of a spacious field he saw a lodge, which -attracted his attention. While watching for some sign of life in the -lodge, he was gratified to see a woman emerge therefrom and then -reenter. - -Going back into the passageway to the cavern, the man kept a close -watch on the lodge. In a short time another woman came out, followed by -the woman he had first seen. The two walked splay-footed toward the -place where the fugitive had concealed himself. On reaching the opening -of the cavern they stopped, and one said to the other: “Let us go back -home, for I smell the smoke of a fire.” Thereupon the two started back -down from the entrance. So they quickly returned to the lodge and at -once reentered it. Shortly afterward a man came out of the lodge. He -shook himself as a dog shakes himself after coming up out of the water, -and it seemed to the fugitive that the place became lighter.[450a] The -man came directly to the mouth of the cavern and then returned to the -lodge. He told the women that the scent in the entrance was not that of -smoke but of a human being. - -Again the two women came forth, this time to find the source of the -human odor that scented the cavern’s mouth. They were not long in -discovering the man, who had seated himself near the entrance. -Approaching him, the elder woman said: “Whence have you come, Human -Being?” In reply the man said: “I came in here to conceal myself from -my enemies. All my people have been killed in a day.” The elder woman -answered: “We invite you to our home. Will you not come home with us?” -The man replied: “I willingly accept your invitation. I will go home -with you. Let us start now.” - -In a short time they reached the lodge, and on entering it the brother -of the two women greeted the man, saying: “Be of good cheer. Fear not. -No harm will come to you. You shall not suffer any want. You shall -marry my elder sister, and there is plenty of food in this lodge and in -our store-cache.” The fugitive was greatly delighted with his -reception, and he informed the man that he agreed to the proposals made -to him by his host, and he took up his abode there with these three -people. - -The bridegroom was indeed very happy, for he kept saying: “I am very -happy, for my wife loves me. I am indeed glad to be here in this place -with you.” It was not long before he and his loving wife were blessed -with an infant son. They all lived in comfort and amity. - -When the man had lived in this place about 15 years and had become the -father of a number of interesting children, his brother-in-law one day -said to him: “The time has now arrived when you should return to the -place whence you fled to this cavern home; and when you depart you -should take back with you your wife and your children. They are now -your own people, although they are of our blood too.” - -After making the necessary preparations by packing up their small -belongings, the man with his wife and children bade their kindred -farewell and started for their future home. Passing through the mouth -of the cavern they emerged into a dense forest of large trees, in which -there were here and there bare tracts. In this region the husband and -father found much game, consisting of deer, bear, wild turkeys, -partridges, quail, rabbits, elk, moose, and many other animals which -served as food. When they had erected a camp in a sheltered place in -the forest the father spent his time in hunting to support his family. -As he went from place to place through the forest he met a number of -other hunters, whom he invited to visit his camp. These visitors -brought their wives along to see the newcomers. They were greatly -surprised to find that the wife and the children spoke a strange -language, which was not understood by any of the visitors, although -easily comprehended by the husband. At last one of the visitors asked: -“Of what clan are you?” directing his question to the wife of the host. -The host replied for her: “She is of the Porcupine clan of the Wañʹdat -tribe. I am of the Wañʹdat tribe, too.” After a long silence one of the -visitors said: “How did you receive such a name?” The host replied, -“The Porcupines gave me that name.” Then the visitors exclaimed: “We -have found a new people, who are called Wañʹdat, and we must love them -as we do our own peoples and tribes. Let us greet them as our friends.” - -From this time the family of the Porcupine clan of the Wañʹdat had many -friends and before a long time had passed they had become very -numerous. The children of the women were called the Porcupine people. -Their numbers made them powerful and influential. They were well fed -and strong physically. They were fine hunters, knowing well where to -find game of all kinds, where to gather nuts of all edible kinds and -various kinds of berries and small fruits, and they knew also just -where the wild pigeons had their roosts. - -They noted the whereabouts of these places, and when the season was -fully come their leaders and chiefs would call to their people in a -loud voice: “Come! Let us go to feed ourselves abundantly where the -wild pigeons have now prepared their roosts for the purpose of -breeding.” At this time the wild pigeons were so numerous that many -flocks stretched over large tracts of territory, darkening the light of -the sun and making with their wings a loud rushing sound resembling -that of an approaching tornado. Giving heed to the call of their -leaders, the people would make the necessary preparations to go to the -roosts of the wild pigeons. Having reached the designated place, the -people quickly put up temporary camps and then went out at once to kill -the squabs, which they brought to their lodges to broil and eat with -boiled corn bread and corn soup. All were delighted with the bounty of -nature—the gift of the Master of Life. - -Having thus spent part of the summer killing wild pigeons, after the -birds had departed, a leader among the people would say: “Oh! friends, -cousins, and kindred, the deer have gone in this direction and are now -fat and in good condition to be killed for food and for their skins. -Let us then decamp now and go to the place where they may be found. Up -and let us be going. Let us lose no time in delay.” So leaving the -grounds of the pigeon roost early in the autumn, they would journey to -the lands where the deer were accustomed to feed and to raise their -young. There they would erect temporary camps and make ready for the -deer hunt. Then the good hunters led out small parties in quest of the -deer and in this manner usually succeeded in killing large numbers of -them. The venison they dried for their winter supply of food, and the -skins they tanned into fine buckskin for leggings and moccasins and -other garments; and so these people were warm and contented during the -winter months. They shot the deer with bows and arrows and caught some -with traps, in the setting of which they were adepts. Thus they made -the natural food supply of their home country contribute to their -welfare and comfort, and being well fed they were strong, alert, and -resourceful. - -These people were very observant of the phases and phenomena of nature, -and had signs by which to foreknow coming events. Should they wish to -know the degree of the cold of an approaching winter they would watch -carefully the muskrats as they prepared their winter quarters. If the -lining of the winter home of the animal was made thin the people would -conclude that the coming winter would be mild; but if thick, that it -would be severe. - -Another sign from which they judged the severity of an approaching -winter was the condition of the deerskins which they secured. If these -were thin and if the hair on them was short and not close, the people -would conclude that the coming winter would be mild. If the people saw -the bears making their winter quarters of leaves early in the autumn -they would infer that the approaching winter would be very severe. - -If much hail fell during the autumn and winter the people concluded -that there would be much fruit and many nuts the coming season. - -Again, should a person traveling through the forest lose his way he -would notice on which side of a tall straight tree trunk moss was -growing. Assuming this to be the north side he would thus get his -bearings. - -Should a person see a rock damp from the humidity in the air he would -forecast rain for the following day. - -If a person observed wild ducks and wild geese disporting themselves -actively in the water he would anticipate showers for three days. - -The foregoing are some of the signs and omens which the Porcupine clan -taught to their neighbors, and through these they were able to forecast -coming events with great success. These things made the Porcupine clan -of the Wañʹdat tribe noted for wisdom and foresight. - - - - - -127. THE ORIGIN OF THE BEAR SONGS AND DANCES - -Concerning the origin of the Bear songs and dances the following legend -is told by our ancestors, said a Seneca shaman. This is what took place -when these songs and dances became manifest on their human side, or -rather, became manifest in their relation to human beings in their -quest of happiness. - -In the past, it is said, a boy was kidnaped from a temporary camp of -some hunters. It happened in this manner. A woman of the hunting party -was left alone at the camp while the hunters were out in the forest for -the day; it was her duty to keep the fire and to have food cooked when -the hunters returned in the evening. The woman had a child, a boy, who -was then nearly 2 years of age. The little fellow played outside of the -lodge while his mother was busy around the fire or with her other -duties inside of the lodge, feeling that her child could take care of -himself in the meantime. - -One day, when the men had gone on their usual hunting trips in the -forest, the woman fell asleep while the child was outside of the lodge -playing by himself. Suddenly he was surprised to see a strange man -coming toward him. This man, whom the child did not know, came directly -to the place where he was at play. When he reached the child he said: -“My child, I have come for you. You shall go with me to our lodge. My -children desire that you should visit us, and you and they shall play -together regularly. The reason for this is that you are entirely alone, -and they will amuse you so that your mind will be contented.” Then they -two started away. They arrived at the lodge of the strange man, where -they found two small boys of the same size who lived there. On entering -the lodge the father said: “I have now brought here the person whom you -two for a long time have desired me to bring to you, so now your wish -has been fulfilled. You two must love and be kind to him; you must -never hurt him; you two must not annoy or vex him; let there be peace -and pleasantness during the time that he shall be on a visit to us. So, -whatever happens, be kind to him.” - -The three children went around from place to place and played together. -The visiting boy observed carefully all that he saw in and about the -lodge. He saw what these people were accustomed to eat; that they lived -on various kinds of nuts, on honey, and on huckleberries, mulberries, -and various other kinds of berries. All these things he understood. He -saw, too, that they had plenty of corn, on which they lived, as well as -on the berries and honey and nuts. - -The visiting boy had been there for some time when it became the custom -for him to accompany the other two children around from place to place; -he would accompany them when they went out to seek for nuts. He learned -that they prized the chestnut above all other kinds of nuts; that next -to these they highly prized honey; and next to this they prized -huckleberries and mulberries. It was the custom of these people in -gathering these things to work independently to get for themselves as -much of these articles of food as was possible when they were in -season. - -After the lapse of many days spent thus the headman of this lodge, who -had brought the child there, said to his little guest: “Now I am about -to tell you something. You must tell the human beings when you have -returned to your home what I will now reveal to you as our wishes. You -shall tell them that we have strong desires that there might be found a -way by which we could be enabled to give aid to mankind whenever they -may be forced into a critical situation by means of sickness, which is -wont to befall mankind. You shall know that we have observed in the -past that disease travels about from place to place; and it comes to -pass, as we have observed, that when it has selected its victim this -person at once realizes that he has pains in a certain part of the -body. It is well known that if they would remember to call on us we -certainly have the power to cause this evil thing to turn aside so that -it shall pass on one side or the other of the person, in such manner -that the person will not become very ill and he will soon recover his -usual health. - -“Now look at what belongs to us and which it is our custom to use. -Examine this carefully. It is this that we use when it so happens that -a man while out hunting takes a course directly toward the place in -which we abide. This object is held up before us, and the hunter is -turned away from us.” - -The young child, on looking at the object, saw a forked wooden rod in -the hands of the strange man. Thereupon the man said to the child: -“This is the way in which I regularly use this thing.” So saying, he -held the forked rod up before himself, and continued: “The support of -the forks must point toward the hunter, and as he follows the direction -of the rod he is bound to pass on one or the other side of the place in -which we abide. As he passes I guide the rod around past my side toward -the rear of our position. Thus we ward off the hunter from finding and -injuring us. - -“It is this thing we shall use in giving aid to mankind in their -necessities if they will only appeal to us to aid them, and this is the -way in which we shall proceed to do so. In the first place, when the -people desire to make their appeal to us they shall prepare a drink -composed of huckleberries and of mulberries, into which they shall put -maple sugar. When they have prepared this drink they shall collect -native tobacco, which they shall cast upon the fire, at the same time -saying: ‘Oh, you Bears! do you now partake of this native -tobacco—tobacco which our Creator has provided for us, and with which -He intended that mankind should support their prayers to Him, no matter -to what object of His creation they wished to direct their appeals.’ -So, now, you Bears, who move from place to place in the forest, and all -with whom you are united in bonds of mutual aid, we ask you to assist -in bringing about such conditions that we shall think in peace, and -that those who are being called away by death may recover health and -contentment of mind. - -“Now the drink of berry juices has been prepared and sweetened with -maple sugar—the drink which you Bears so highly prize; and now mankind -are about to assume your bodily forms, and they will then touch you in -making their appeals to you. Then one shall cast native tobacco on the -fire, at the same time saying, ‘Now, be it known that there shall begin -the ceremony which is of you, Bears.’ Then the people shall be -exsufflated [451] by the masters of ceremony; and the people shall take -a drink of the berry beverage, and in taking it each person shall say, -‘I give thanks unto you severally, you Bears.’ This is all that is -necessary to be done. Then, verily, the duty devolves upon us to give -aid to mankind. But when we are engaged in giving the aid we shall not -be seen by mankind. Moreover, this shall be done. You must take back -with you the songs which we are accustomed to use when we wish to enjoy -ourselves in our dances.” - -Thereupon, the strange man began to sing the songs, and these songs the -child learned and brought back with him to his own lodge. In the songs -the singer employs these words: “No matter what a human being may -desire to do this shall accomplish his desire.” “I know all the virtues -of the things that grow on plants on the earth.” These are the words of -the songs which the child heard the strange man sing to him. - -This is what took place in the lodge from which the child was stolen -when the mother of the child awoke from her sleep. Finding that the boy -was missing, she hunted for him everywhere. When the men returned from -hunting they at once joined the mother in searching for the lost boy, -but they failed to find him. They sought for him even to the banks of a -river which flowed at some distance from the lodge; they even sought -for the tracks of the boy on both sides of the river. Then, boarding -canoes, they went up and down the river to learn if possible whether -the child had been drowned or not, but they were unable to find any -trace of him in the water. Next they turned their attention to the -neighboring forest, which they thoroughly searched, but they did not -find him. - -By this time they were much troubled in mind because of the child who -was lost, indeed. Then the father of the child went out to hunt, and -when he returned he said to his wife: “It is, perhaps, the proper thing -for us to prepare a ‘reunion’ feast; for it seems true that our child -has perished.” Thereupon the mother set to work preparing the food. -When it was ready she placed it on the ground in the customary place -for eating, and they two sat down to eat. Taking a portion of the food -they were eating and setting it aside, the mother said: “As respects -this food thy and my child does now become its owner and disposer.” -Thus they finished their feast of “reunion of the living.” - -After the lapse of some time the mother said to her husband: “Perhaps -we two should now leave for our home, going back to our own people, -because it is true that I am not at peace in my mind on account of what -has happened to us.” The husband consented to her proposition, and they -packed their meat and their small belongings and, boarding a canoe, -started for their home. After their arrival at home the news of what -happened to them spread among their people. After some days the mother -of the lost child said to her husband: “Is it not perhaps a good thing -for us to go back to the place in which our child was lost? It is now -nearing the anniversary of the disappearance of our dear child, and it -seems good that we two should be there when that time shall come again, -so that we may prepare food there again just as we did when he was -still with us.” Her husband replied: “Let it be done as you desire. I -am willing to go.” - -After making their usual preparations they again started for their -hunting grounds. They went most of the way by canoe. At last they -reached the place where they had encamped when their child was lost, -and they kindled their fire in the same place again. Then the father -went out to hunt as usual. - -One day the mother said: “The day has now come which is the anniversary -of the loss of our child. We two shall now have a feast of the ‘reunion -of the living,’ and we shall set aside a portion for our lost child; -and it shall come to pass just as if he were present with us.” So, as -soon as the food was ready, she set it on the ground in the usual place -and they two began to eat. She also took a portion of the food and, -setting it aside, said: “This food which I have set aside I give to my -child.” When they had finished this meal they gave thanks for life and -for the food which nature supplied to them. - -Then the mother of the lost child said: “Now, there is nothing for us -to do but to start for our home. We will go back to the place where -dwell our own people. We will do this because this place is so -unpleasant, for indeed I can do nothing but think about the misfortune -which befell us two in the days which have past.” Her husband, agreeing -with her, said: “I see no reason why that, too, may not be done, for I, -too, am in the same frame of mind as you are. My thoughts are not at -all pleasant, so we will not remain here any longer.” - -At that time they left the hunting camp and started for home, where -they soon arrived by canoe and a short land journey. On their way the -woman took her seat in the bow of the canoe, while the husband sat in -the stern and paddled. The woman wistfully viewed the banks of the -river as they moved along rapidly. When they had gone quite a distance -the woman noticed a mountain which stood on one side of the river, and -which was covered with a dense growth of small shrubs and undergrowth. -As she watched this mountain top she was surprised and agitated to see -her lost child walking there at the edge of the dense undergrowth. At -once recognizing him, she sprang up in the canoe, frantically -exclaiming, “Oh! I see my and thy child again. Look, there he is -walking along.” The father, too, recognized their son whom they mourned -as dead and hastened to bring the canoe to the river bank at the point -nearest to the place where the child had been seen. As soon as the -canoe reached the land they both alighted. The father then went -directly toward the child, who apparently awaited them; the mother was -following at her husband’s heels. But as they approached him the child -fled away into the shrubbery, and they pursued him. The father had some -difficulty in overtaking him. When the father had caught him the mother -came up to them. Then the delighted parents began to ask the child -questions, but he did not give any answer. He did not seem to be able -to make a reply, and they saw that the child was too much frightened to -be able to understand them. So the father lifted him in his arms and -carried him back to the canoe. They saw that his face and hands and -feet were all still natural in appearance, but that the other parts of -his body were covered with fine fur; in this respect he was just like a -bear. Again boarding the canoe and hastening home, they soon arrived -among their people. - -After they had reached their home lodge the children of their neighbors -came to visit the newcomer, and they began to play together. At first -it was quite impossible for the recovered child to converse with the -other children; it was a long time before he was again able to talk -even a little. Gradually, however, he became able to carry on an -extended conversation with them. - -There soon came a time when he voluntarily began to relate to his -father and mother the circumstances under which he had been lost to -them. He told them that a strange man had carried him away to his home. -The child carefully told what things he had seen that were strange to -him, what he had seen when he had traveled around with the strange -people, and what these people used for food. He said that the strange -man who had taken him away had instructed him to carry back a message -which he should relate in detail to his people. This gave all that was -necessary to enable them to perform the ceremony of the Bears, and he -also taught the people all the songs of the Bears, which he had been -taught by the Bear people expressly to be taught in turn to the people -of the stolen child. - -The child told the people that he had lived with the Bear people during -the time he had been in captivity. He told the people the correct use -of the forked rod of wood in turning away from the people the course of -disease, by means of which the Bear people were able usually to cause -the hunter to pass by the hiding place of bears, for which he might be -on the hunt. - -It was in this manner that the Bear ceremony was revealed to mankind, -so that it is possible for them to perform it. Such is the legend of -the origin of the Bear ceremony, as it is called. - - - - - -128. THE ORIGIN OF THE PIGEON SONGS AND DANCES - -This is the manner in which the origin of the Pigeon songs and dances -was disclosed to human beings in ancient times. These birds had formed -a nesting place, or one might say more properly that they had assembled -at a so-called pigeon roost. - -Having received knowledge of this fortunate circumstance a great number -of men and women with their children, starting from their villages, -went to the place where the pigeons had formed their roost. In time -these people arrived at their rendezvous and they at once began to -build their temporary camps according to their ohwachiras and clans and -kindreds. - -There went with this concourse of people a man who had just reached the -age of puberty and who had no evil habits. He was a very good person. -Then it came to pass that they began to travel from place to place -through the roost to kill such pigeons as they needed. At this time the -upright young man heard the tumult arising from the cries of the -pigeons holding converse together and he also saw the pigeons in vast -numbers wheeling in circles. - -Suddenly he was greatly surprised to see flying among the pigeons one -white in color as to its body. He watched it for a moment flying in -circles, when, leaving the others, the white pigeon came flying toward -the place where the upright young man was standing and alighted very -near to him. At once the pigeon began to speak, saying: “Be it known to -you that we have selected you to tell your people what it is we desire -the most, what it is we most need. You must tell your chief that we do -not like to have so many among you who are in this place who do not -remember Him who has created us. There are indeed many whose thoughts -are only of evil things which they desire to do to please themselves. -We wish that those among you who have these thoughts should put away -evil longings and purposes, and we believe that whoever does not do so -will suffer some grave misfortune. - -“We further wish you and your people to join with us as a custom in -offering thanksgivings to Him who created us when each day shall return -to us, and also when each evening comes upon us. We think it is -profitable that this should come to pass as I have suggested. You see -us when the morning comes making a great tumult, and you hear us all -talking while we circle around the place in which we have our roost. -The reason for this action is the giving of thanks. We are offering -thanksgivings to Him who has created our bodies. In the evening this -again takes place; we again offer up thanksgivings to Him; and you see -us then making circles around our roosting place, and there is the -accompaniment of sound and the confusion of voices which you hear. Now, -know this: We are performing the ceremony of the dance, and we are all -singing. This signifies that we are happy; we are full of joy. - -“We have no remonstrance to make against your coming to this place -seeking to obtain the young growing persons of those whose bodies are -such as ours. Indeed, you wish that these shall become a source of -contentment and satisfaction—these, the offspring of the pigeons. So it -is that we have none but the kindest of feelings toward you in this -pursuit of your desires. You must know, too, that He who created our -bodies has ordained that this (flesh) shall be for the welfare and -contentment of human beings dwelling on the earth. - -“You must know further that I, on whom you are looking, I, who am -speaking to you, am indeed the oldest person among my people, and it is -on account of my great age that they have chosen me to come to you to -tell you our wishes and to teach you our songs. You, too, are able to -sing them. It is needful that you shall enjoy yourselves; that you -shall dance in order to do this; and that all your people who are here -shall take part. In dancing you shall make circuits around the places -where you have kindled your fires. When you have finished the singing -and the dancing you shall go with your chief to make an offering of -tobacco at the very border of our encampment, where you two shall stand -to perform this ceremony. When you have kindled a fire you shall cast -native tobacco thereon, and while thus occupied you must pray our -Creator to permit you and your people to pass your period of sojourn -here in health and in prosperity. At that time your chief, too, shall -cast something on the fire—things of which you make daily use, and -these objects shall become the prayer (the word) [452] or message of -the people. Furthermore, we together, your and my people, must unite in -the performance of this ceremony, and we must also be of one accord -when we make this prayer and request of the Creator of our bodies. Now -it is for you to return to your people and tell them fully what I have -said to you. This is what I have to say.” - -Then the upright young man replied to his pigeon friend: “Your -proposition is agreeable to me, and I will fulfill my duty in the -matter by telling my people all that you have said to me.” - -Without further speaking the white pigeon mounted in the air and flew -away. The young man, while watching it fly off, saw a large number of -pigeons moving in a circle as they flew along; and he heard the birds -sing, making a very loud sound, a tumult of voices. He listened very -attentively for a long time and finally learned the songs which the -pigeons were so loudly singing. Then he returned to his lodge and his -own fireside. - -At once he related in every detail all that the white pigeon had said -to him. A messenger was sent for the chief of his clan, and when he -arrived the upright young man again repeated all that the white pigeon -had said to him as to the duties of the people who were there to hunt -for squabs. When the chief had heard in great detail all that the young -man reported he at once said: “Let this be done at once by us as has -been proposed by the white pigeon. Let some one be detailed to make a -collection of offerings, and then we shall proceed with the remainder -of the ceremony.” Certain headmen were directed to make the collection -of offerings. Going from lodge to lodge, they made a collection of -various articles presented to them as offerings in the ceremony. Some -gave wristlets, some bracelets, some necklaces, while others -contributed articles of dress, moccasins, and tobacco of the native -variety. When they had visited all the lodges they returned to the -lodge of the upright young man, where he and their chief awaited them. - -After they had properly arranged the offerings the chief said: “Let us -now start; we will go toward the place whereon borders the pigeon roost -or nesting place.” Then they two started, the chief and the upright -young man. When they had reached the border of the pigeon roost they -kindled there a very small fire, and the young man made an offering of -native tobacco by casting it into the fire, at the same time asking the -Creator for the health and welfare and contentment of all the people -while they were at that place. His prayer was long and earnest, and -when he ceased his invocation the chief stepped forward to begin his -prayer. Bringing all the articles which had been offered and standing -before the fire, he said in prayer: “Thou who hast created our bodies, -here lie all those things by which we support our message (by which we -support its head), all the words of our prayer. We offer these to Thee. -Accept them as a testimony of our faith.” Then he laid all the objects -which he had brought near the fire. Thereupon the two men returned to -the lodge of the upright young man. - -When there they went at once from lodge to lodge to call a council of -the people. As soon as the people had come together and had seated -themselves according to their families and their clans the chief arose -and addressed them. He urged them to repent of their evil deeds through -self-condemnation and to offer up thanksgivings to their Creator in the -morning and also in the evening; he said to them that this custom -should continue forever, as it would bring health and prosperity and -happiness to all those who practiced it. When he had finished his -address on the need of observing faithfully the things which had been -taught them by the Pigeon people, he said: “Now let us severally give -thanksgivings to the Creator of our bodies, and, moreover, we will -dance to the songs of the Pigeon people. Every person should take part -in this ceremony.” - -Thereupon the upright young man and the chief took their stations at -the head of the line of dancers. When all were in line and ready the -young man began to sing the songs of the pigeons, and all danced, -following the leaders. In dancing they made a circuit of the lodges, -moving slowly to the rhythm of the songs as they turned from the right -toward the left. When the young man had sung all the songs the head of -the line had reached the point of departure. - -Then the chief, addressing the people, said: “We have now, indeed, -performed this ceremony as it has been taught to us by the people of -the pigeons; and when we shall depart from this place we must take back -with us this ceremony, which will be of great benefit to us. We have -learned these songs here from a superior people, and so we must cherish -this ceremony. We have learned, too, that in dancing we must always -make the circuit of the fires in one certain direction, namely, from -the right toward the left. The reason for this is that you use your -right hands either to seize or to release whatever you wish, so it is -necessary that the right side at all times be on the outside of the -circle of dancers, and that the part of the body in which lies our life -shall at all times be on the inside of the line of dancers. Let us now -make ready to start for our homes.” With loud shouts of approval and of -exuberance of joy the dancers returned to their lodges to make -preparations to depart for their homes. - - - - - -129. THE LEGEND OF HAHADODAGWATʻHA - -Once there dwelt together a brother and his younger sister in a lodge. - -The brother had a rich suit of hair, half of which was red and the -other half black. It was the daily occupation of the brother to go out -hunting, and the younger sister was contented. They lived thus in peace -for a long time. - -One morning the brother went out as usual to hunt. He had not been gone -long when seemingly he returned, laughing and looking at his younger -sister, it is said. He took a seat by her side as she sat on her bed -and embraced her, whereupon she said to him: “What has happened to -you?” He made no reply but attempted to throw her backward on the bed -while he tickled her. At this she exclaimed: “You are abusing me; you -have never before acted in this manner;” and she struggled with him as -he continued to grapple with her, until at last he went out of the -lodge. - -Not long after this episode her brother entered the lodge. Having been -injured, she was weeping. Her brother said to her: “What has happened -to you? Are you, perhaps, ill?” She made no reply and would not give -him any food. Then she spoke to him, saying: “It is, indeed, an awful -thing, the manner in which you have abused me, your own sister.” He -answered: “What have I done to you?” She replied: “You abused me and -tickled me, and desired to throw me on my back. This is the reason why -my mind is troubled.” Answering, he said: “Not in the least could I -abuse you, for I have too much compassion for you.” But she did not -believe him. Then he continued, saying, “Now: it is, perhaps, my friend -who has visited you and who looks exactly like me, having hair like -mine, of which half is red.” Then she said: “That is not true; at all -events, it was you who came into the lodge.” Thereupon he added: “My -friend made this visit, because you have now arrived at womanhood. Not -far away stands the lodge where mother and son live; the son is my -friend.” She told him that she would not believe a thing he had said to -her. He answered that whatever happened to him happened also to his -friend. - -The brother himself warmed up some food and ate his meal. In the -morning his sister would not arise, for she was still very angry with -him; so he himself prepared his morning meal and ate it. When he had -finished eating it he went out to hunt. Before going, he said to his -sister: “Do not think hard of the conduct of my friend, for he only -desires to marry you.” - -Just after the brother had left he (as she supposed) returned and -seized her as she was walking along, and they struggled desperately in -the lodge. She succeeded in scratching him in the face, whereupon he -left the lodge and fled. - -When the sun was nearly set her brother returned to the lodge. He said -to his sister: “Oh, my younger sister! I fell among thorns and -briers—that is why I am all scratched up.” She was indeed astonished at -what he had told her, for had she not herself scratched him in the -face? So she replied: “I for my part can not believe what you say.” -Then she began as usual to weep. - -Finally, the brother said: “My sister, you believe that it is I who act -thus, but it shall be made evident that it is not I who am doing this. -To-morrow as soon as I depart the man will return and will enter the -lodge. As soon as he starts to leave you must seize his robe of skin -and pull it off, for it is exactly like mine in all respects.” - -In the morning the brother started, as was his custom, on a hunting -trip. After he had been gone only a short time a man suddenly entered -the lodge and at once seized the lone sister, whereupon they struggled -fiercely. When he attempted to throw her on the ground she exerted her -whole might to free herself. Having failed in his purpose, he started -to flee from the lodge. As the ends of his robe were flying about, -catching hold of it, she drew it off, at which he went out of the lodge -leaving the robe in her hands, as its fastening broke. - -It was not very long after this episode when her brother reentered the -lodge. He said to her: “Has he made another visit?” She replied: “Yes, -of course, he has; it is you yourself returning.” She did not believe -in the least what her brother was telling her, for she felt sure that -it was he who was tormenting her. By this time her mind had greatly -changed from normal, for she did not cease from lamenting her -situation, being so worried to think that it was her own brother who -had attempted to outrage her. She then handed him the torn robe, -saying: “Here is this robe.” Taking it, he said: “There, now! that is -certainly the robe of my friend. As to me, in hunting I had climbed a -tree on which a bear lived and fell from it, and in the fall my robe -was torn.” Laying the two robes together and finding that both were -torn, he said: “Now you see what I have been saying all along has come -true; whatever happens to me happens also to my friend;” and he added, -“Well, do you now believe what I have been telling you?” Then she -stopped her weeping and gazed at the robes as they lay together and she -saw that they were exactly alike in every respect. Again he asked: -“Well, now, do you believe what I have told you?” But she did not say -anything in reply. - -Then the brother said: “Your mind is still unchanged that it is I who -am abusing you, so now this shall take place to-morrow. As soon as I -start again I shall hide myself in a place near by. As soon as the man -attempts to attack you again or to leave the lodge you must seize him -and not let him go. Thereupon I shall come in and kill my friend, and -then it may be that you will believe me in saying that it is not I but -my friend who is abusing you. We two, of course, shall be doomed to -death because of my act, for his mother has the power to transform -herself into a great bear, so potent in sorcery is she.” - -Since the beginning of this trouble the sister had not prepared food -for her brother, and he himself made ready what food he needed and ate -his meals. She refused to do her duty because she was very angry at -him. - -In the morning, when he had finished his meal, he again started out to -hunt, saying to his sister, “You must now carry out my instructions as -I have given them to you.” He did not go to his hunting grounds, -however, but hid himself near the lodge and kept a faithful watch on -his home. He had been there quite a long time when suddenly he -perceived his friend running toward the lodge, which he entered. After -waiting a few minutes the brother ran to the lodge and on entering saw -his sister and his friend struggling fiercely, the latter striving to -get out of the lodge. As the brother entered the man let go at once of -the sister, whereupon the former said: “My brother, my friend, now we -are doomed to die. I can do nothing in the matter.” Making ready an -arrow, with a twang it sped into the breast of the man, where it stuck -quivering, while the victim, reeling, fell backward to the ground. Thus -the brother killed the man who had been his friend. Drawing out the -arrow he exclaimed: “Well, do you now believe what I have told you in -this matter?” But his sister made no reply. - -The strange man and the brother did indeed look alike. They were of the -same height; they had the same kind of hair, half of it reddish in -color; they had the same kind of raiment and their robes were alike, -even to both having been torn. - -Then the brother said to his sister: “Now, I suppose we must hide the -body of this man, and, moreover, you must by all means aid me in this -matter, for now, of course, we are both guilty. It had been better had -you consented to what he desired, for he wanted to marry you. We will -dig a grave where the fire burns—that is, under the fireplace.” Then -they two dug a very deep grave under the fireplace, in which they -placed his body. They took great pains in covering the grave, so that -one would not know that a man’s body lay buried there. Over the spot -they rekindled their fire, and thus finished the task. - -The brother then said: “My younger sister, now have the courage to do -the best you can, for we two in appearance at least must live as -husband and wife, as it is certain that in one, or perhaps in two days -the woman will come here. When she does it must appear that we are -indeed husband and wife in order to mislead her.” Then he said further: -“I shall not go to another place again; we shall remain here together.” - -So they dwelt together thus until the next day. As soon as it was -morning they sat together, because they constantly expected that at any -moment the mother of the dead man would come in haste. Hence they lived -as husband and wife, and the brother kept saying to his sister: “Be of -good courage; you must do exactly as I tell you, for we must try to -escape in order that we may live until we reach the distant place -whence we two started.” - -When the sun had sunk low in the west the door flaps were thrust aside -suddenly, and the old woman entered the lodge. They two who lived there -were indeed husband and wife (in appearance). The old woman thereupon -said: “Oh! I am exceedingly thankful that now for certain I have a -daughter-in-law.” At this they two smiled. - -The old woman said further: “I have misgivings in my mind, caused by -the actions of your dogs. None of them will accept what I offer them -for food. You should go there again to feed them, and you two might -remain there once overnight.” - -The young man replied: “So be it.” Just then the fire began to sing -unexpectedly, and the fire spoke too, saying three times: “He, my -friend, has killed me.” At this the old woman exclaimed: “Kyū-uʼ! It is -frightful. It is an astonishing thing that is happening in the -fireplace which you two have for yourselves; for it does not cease from -saying: ‘My friend has killed me, there in your fire.’” The young man -answered: “I do not know anything about the thing concerning which you -are perplexed.” Reaching for an arrow, he scraped it, saying: “It is so -that we two, I and my friend, use the fire for the scrapings from our -arrows;” and thereupon he threw the scrapings into the fire. At once -the voice from the fire pit exclaimed several times very rapidly: “My -friend has killed me!” The young man again said: “We use the fire for -the scrapings from our arrows.” The old woman exclaimed: “Kyū-uʼ. You -two have no sense,” and she then departed. The young man said to her as -she was leaving the lodge: “We will soon be there.” - -When they were alone he said to his sister: “It is just as I have been -saying right along: we two are about to meet our death.” He believed -that she was in great fear, so he added, “Do you have courage; and do -not let it appear that you fear anything.” Just as the sun sank low in -the west they started for the place where stood the lodge of the old -woman. They arrived there just before night. As they entered the lodge -and sat down in the place where the friend of the young man was -accustomed to sit they were surprised to see standing on one side a -screech owl and on the other a horned owl. They were more distressed -when the screech owl sang out, “It is another, it is another, it is -another, it is another.” Then the old woman said: “Lo! This is -happening all the time, and it gives me a troubled mind.” The young man -answered her: “It is very strange that you pay any heed to the various -notes of the screech owl,” and he said to the owl: “Here, this is what -you eat,” giving it meat. It stopped uttering its warning notes and -merely repeated its usual note thrice, saying, “Ho-ho-ho-wāʼ.” - -Then all lay down for the night, and the brother and sister lay -together in the place where the dead friend of the brother was -accustomed to lie. All of a sudden the horned owl cried out: “Hi, hi, -hi, hi; he takes to wife his younger sister.” This it repeated thrice. -At once the old woman arose, saying: “Why do you two not stop it -constantly saying, ‘He takes to wife his younger sister.’” But the -young man exclaimed: “Fie upon it! Why do you pay any attention to all -the notes made by a common horned owl?” With these words he again gave -it meat, which it greedily seized as he said to it: “Here, take this; -it is what you eat.” As soon as it had finished eating the meat it -resumed its regular note, “Hi, hi, hi, hi.” Then the young man said to -his suspicious host: “So let it be; now lie down again.” However, the -old woman continued to grow more and more suspicious, for she began to -believe that something had perhaps happened to her son and that he was -no longer alive. At midnight the brother said to his sister: “You must -lie as still as possible and I, too, shall do the same; we must pretend -to be asleep.” They at once began seemingly to snore, but of course -they were not snoring; they did not know what the old woman would do -should they fall asleep. - -The old woman arose very stealthily while the notes of the owls -continued, the screech owl saying, “It is another, it is another, it is -another,” and the horned owl, “Hi, hi, hi, hi; he takes his younger -sister to wife.” Creeping slowly over to the spot where the two were -lying, and thrusting her hand under the coverings, the old woman made -an examination of their private parts, after which she exclaimed: -“Pshaw! Of course things are as they are with those who do as married -people are accustomed.” Then she went back to her part of the lodge and -again lay down. - -In the morning the old woman prepared the morning meal, and all ate -their breakfast. When they had finished eating the old woman said: “I -have mysterious premonitions. I visited the place there where thy -friend has kindled a fire, and it says continually, ‘My own friend has -killed me; my own friend has killed me; my own friend has killed me.’” -The young man replied: “Pshaw! It is foolish to pay any attention to -that noise, for it is caused by our scraping arrows there.” As he spoke -he got his arrow and began scraping it, and cast the litter into the -fire, whereupon the fire said several times, “My own friend has killed -me.” He added, “Now cease paying any attention to such idle things.” -The old woman replied, “So be it, as you say.” - -Then the young man said: “Oh, mother! We two will now go back to the -other place. I said that of a certainty we would remain here only one -night, and perhaps now my brother-in-law is anxious about us.” The old -woman replied: “So let it be as you have spoken.” He answered: “In two -days we two will return again.” So they started for their home, where -they arrived all right. Then the young man said to his sister: “The -only thing left for us to do is to make preparations to escape. You -shall take the lead and I will remain, and I shall overtake you if it -so be that I shall survive.” - -The brother then drew from under the couch whereon he was accustomed to -lie a small case and took therefrom a very small black dog and a little -rod of red willow. He used the rod to tap lightly the dog, which -immediately began to grow in size. At first he said: “It is not yet -large enough,” although the dog was then of the size of ordinary dogs. -So he tapped it again and it continued to grow and had now reached the -size of the largest kind of dogs. Yet he said: “Still I do not think -the dog is large enough, for it is not yet large enough for you to ride -astride of it;” so he tapped it with still other blows, which caused it -to grow in size. It had become at last a very large dog. - -Having done this, he said to his sister: “You two shall go together. -This shall be done on the way: As soon as you become wearied, the dog -will stop beside a tree, and then you must descend from his back; and -as soon as he becomes tired he will likewise stop beside a tree. You -must watch for this, and then you must descend from his back, and run -ahead as fast as it is possible for you to go. Thus you two must make -your way homeward. You must keep a course directly eastward without -fail. You two must remain in camp at night on the way; and you, my -sister, must lie down beside the dog’s body. You two must not get far -apart from each other, and you must take rests. He himself knows when -you should rest, and you must regulate your actions by what he does, -for it is a fact that he is our brother. You must know, too, that it is -uncertain whether you will see the old woman, who is immune to the arts -of sorcery and who, too, is able, it may be, to overcome our orenda -(magic power). It seems uncertain whether you shall again see -Hahadodagwatʻha; it is uncertain, I say, for verily, it is I who am -called Hahadodagwatʻha.” Then he added: “Now, you two flee;” whereupon -the younger sister mounted the dog’s back, and her brother again spoke -to her, saying: “Have courage. We shall have the good fortune of your -safe arrival in the place where our mother dwells.” - -Thereupon, the two started away in great haste, the brother remaining -alone in the lodge. - -As the sister rode the dog, he would stop beside a tree, whereupon she -would say: “Oh, now! my brother has become quite wretched, and I -suppose he is now very tired.” With this she would descend from his -back, and they two would go on. They kept a certain course directly -toward the east. Having gone a great distance, they two would stop for -the night, and the young woman lay down right beside the dog. In the -morning they would again start on their journey. After going only a -short distance, the dog would again stop beside a tree. Then the young -woman would say: “Oh! my brother is to be pitied; now he wants to bear -me again on his back, I suppose.” So saying, she would mount the dog, -which at once would start running with her. When at midday the dog -stopped beside a tree, the woman said: “I suppose he is now tired out,” -descending from his back. As the dog crouched down she decided that it -desired that they should take some rest. Then the dog lay down near by, -and she seated herself close to him, saying: “I suppose he is now -asleep, being very tired.” - -Thus, she sat for a long time looking around. Suddenly a fine-looking -bird alighted near her, which she resolved to catch. When she was about -to seize it, the bird would fly away, but would usually alight again a -little way from its former perch. When the young woman would run up to -it with the intention of seizing it, it would fly away just in time to -foil her purpose. Thus she pursued it a little farther, still a little -farther, but could not catch it, although she was determined to do so. - -Suddenly she heard the loud barking of a dog which was approaching, -saying, Wuʹ, wuʹ, wuʹ, and at once she ran toward the place, then quite -distant, where lay the dog. When she returned to this place the dog was -gone, for it had resumed its course and was barking as it went farther -and farther. At last it disappeared in the distance. Then the young -woman began to weep, indeed, and she repeated the words of her elder -brother: “You must not change your course, but you must keep going -directly eastward.” While she was so engaged her brother, -Hahadodagwatʻha, arrived there, having overtaken her. - -He remained for two days, when the footsteps of some one were heard by -him, and suddenly the old woman, entering the lodge, said: “Lo! Where -is your wife?” He answered: “Did you not meet them on the way?” “I did -not,” she replied. He said to her: “It may be that while you and they -were gathering things by the way you missed one another.” The old woman -answered: “Oh, that is true, of course, I suppose. Without ceasing, his -pets are uttering notes. At times my mind is deeply troubled by this -state of affairs. So let it be. I shall now go back to the other place, -for they have probably arrived there now.” - -In a very short time the old woman departed for her home. Running -through bypaths, the young man reached it ahead of the old woman, who -found him sitting there when she arrived. Her son’s pets were making a -great noise when she entered the lodge, whereupon she said: “Lo! Where -is my daughter-in-law?” He answered her sneeringly: “Pshaw! My -daughter-in-law, you say! Why, she has gone home. When she and I -returned there all the food was exhausted, so she longed for her -mother. I said that in two days’ time we would return here.” Thereupon -the screech owl kept saying: “It is another one, it is another one, it -is another one,” while the horned owl said: “Hi, hi, hi, hi; he has -taken his younger sister to wife; hi, hi, hi, hi.” Finally, the old -woman exclaimed: “I am beginning to give attention to what is being -said, for they have never before during the time you have had them as -pets acted in this manner.” In reply the young man said: “Pshaw! you -are all the time paying attention to what they are saying; instead you -must give them meat, and then they will stop as usual. This is all you -have to do to quiet them.” Then he started for his own lodge, saying: -“After two days’ time you must again go there.” - -The only thing he did when he arrived at his lodge was to make -preparations for leaving, and when everything was ready he departed. He -followed his sister, keeping on the track made by the dog as it ran -along homeward. He had fled some distance when his body became very -weak. - -At the end of two days the old woman went to the lodge of the young -people, where she found no one. Turning to the fire pit in her great -anxiety she was surprised by hearing the fire again say, thrice in -succession: “My friend has killed me.” Thus it spoke. Thereupon the old -woman said: “Oh! my son lies there where I have been thinking he lay -all the time. It is exceedingly dismal to think of.” Then she began to -dig up the fireplace; and she found him lying there with his face -upturned and an arrow sticking through the middle of his breast. At -this discovery she began to weep and lament, saying: “Oh, my dear -child! you have indeed become wretched. When I have killed them I will -return to pay the last rites to you.” So saying, she went out of the -lodge and started for her home. - -Having arrived at her lodge, she took from a bark receptacle in which -it was kept hickory-nut meat and ate it, making the sounds, “Gaoñʼ, -gaoñʼ, gaoñʼ,” and saying, too, “I shall fortify my body with this -meat.” When she had finished eating her meal she went out of the lodge, -and going to a neighboring tree, by her great strength she tore off a -great part of it with her paws. Exclaiming, “I do not think that this -will suffice,” she reentered the lodge and ate more of the hickory-nut -meat. Then she exclaimed, “Now I wonder whether this will do.” Going -again to the tree she tore it into shreds, and then exclaimed, “This is -now sufficient; I have strength enough.” - -Then she started away, running swiftly. She had become a bear of -enormous size and power. Going to the place where the tracks of the -fugitives showed the direction they had taken, and placing her paws on -the path along which they had fled, she exclaimed: “It is impossible -for you to escape even though you should have gone to the end of the -earth.” With these words she started in pursuit of the fugitives. As -she ran along she often placed her paws on the track made by the young -man, and this act caused him to reel and stagger, so potent with evil -orenda was the body of the old woman. They were at this time two days’ -journey apart, but the old woman, who had transformed herself into a -huge bear, was rapidly overtaking the fugitives, every moment drawing -nearer and nearer to them, for she was indeed running rapidly. - -Finally the young man overheard the old woman, who had resumed her real -character (that of a great bear), say: “Thou shalt surely die.” As he -listened to the words he drew from his fawn-skin pouch the feather of a -wild pigeon. Casting this back of him he made the invocation: “Right -away let there be a roost of pigeons here and let their numbers be so -great that their droppings shall form a rampart stretching across the -world and equal in height to half that of the tallest tree.” As soon as -he had finished speaking the air resounded with the sounds made by the -alighting of many thousands of wild pigeons; among these sounds one -heard, Gäk, gäk, gäk, gäk, and Dūm—m.[453] - -There was no possibility for anyone else to possess more orenda than -that possessed by the young man; so he passed on, and behind him the -great bear came on a run. The monster arrived at the roosting place of -the wild pigeons. There was a rampart of their droppings extending -upward half the height of the tallest trees. The bear made an attempt -to force its way through the great rampart of droppings, but was unable -to do so, merely becoming thoroughly covered with the filth. It was not -easy for the monster to extricate herself from the great rampart, hence -she decided on another course of action. - -She started on a run along the rampart’s edge, saying: “There has never -been a time when a pigeon roost extended across the world.” After -following the rampart for a long time she became tired and returned to -the place where the tracks of the fugitive seemingly entered the -rampart, where she lay down for the night. In the morning there was -nothing to be seen, for the rampart had disappeared. Thereupon the bear -exclaimed: “How exceedingly unfortunate this is; verily, he is a great -wizard.” Starting in pursuit again, she placed her paws on the track of -the young man, causing him to stagger and reel. - -Not long after this he heard her speak again, saying: “Thou shalt -surely die.” At these words the young man took from his pouch a piece -of rock, which he cast behind him with the words: “Let a rock cliff -rise here at once which shall reach across the world and which nothing -shall have the power of clearing, nothing that has unusual orenda.” -With this the young man passed on, but as soon as he had ceased -speaking the rock cliff stood complete. In a short time the great bear -arrived at this cliff. She failed in an attempt to go through in -several places, as it was impossible for her to pass this obstruction. -Next she ran along the side of the cliff, saying: “We have never heard -of a rock cliff that extends across the world.” But after going a long -distance the bear, becoming weary, returned to the spot where the track -of the young man disappeared under the cliff. There she stopped for the -night. In the morning there was no rock cliff to be found, whereupon -the great bear said: “How exceedingly distressing this is.” At once -placing her paw on the track made by the young man, she added: “Indeed, -he is a mighty wizard.” At this the fugitive reeled and staggered, and -the old woman in the form of a great bear again pursued him. - -He had not gone very far when suddenly he heard ahead the singing of a -man: Agadăʼädjoñʹⁿiga soʹdjĭʼ ĕñʼʹ ăgwasʹ deiodiʼäʹdet. When the young -man came up to him the singer said: “My dear nephew, have courage. I -shall detain the monster with difficulties. It has not been long since -your younger sister passed here, and now there is nothing intervening. -So have courage. Your mother’s lodge stands not far from here.” - -So the young man passed on. The man who had been singing set up many -pikes, and when he had finished his work he was surprised to see coming -toward him a great beast. Soon the bear came up to the place where he -set his pikes and assaulted them with great force. These gave way to a -small extent, whereupon the two, the great bear and the man, who had -now assumed his true character, grappled. In their long struggle the -pikes were broken, and the great bear, at once freeing herself, again -ran onward. - -Suddenly the young man saw running ahead of him his sister, who was -nearly exhausted. Overtaking her, the young man said to her after -seizing her arm: “Have courage, my younger sister. We are to die -perhaps, I think.” - -They lost no time but at once fled. They went a long distance before -they stopped to camp for the night. In the morning he said: “We will -take this direction.” Having cut a rod of red willow he struck the dog -with it three blows. At once the animal became very small and he placed -it in his bosom. - -At the point toward which they were running they suddenly saw what -seemed to be a rock cliff, in which was an open cavern. Out of this a -female personage was looking and saying: “Have courage, my children. -You two will live if you will come in here.” At that time the brother -was dragging his sister along, so exhausted had she become. As they -came to the entrance to the cavern the woman thrust out her hand, and -seizing the arm of the young woman, helped draw her into the cavern, -while the young man also entered. The woman exclaimed: “I am thankful -that you two have returned alive. That animal which is coming on the -run shall suffer for this.” - -It so happened that there was a kettle of boiling oil over the fire; -this boiling oil was bear’s fat. The beast came on the run to the -opening of the cavern, and, crouching low, thrust in her nose. At once -the mother of the two fugitives cast a ladleful of boiling oil into the -face of the great bear. The pain caused made the bear fall over -backward some distance from the cavern, and she began to howl and -writhe around on the ground. But the relentless old woman carried out -the kettle of boiling oil to the spot and poured the remainder on her -enemy, which finally died there in great agony, just as the old woman -had threatened. - -Then the old woman, their mother, said to the two returned children: -“You two who have been absent for so long a time have now returned home -again; and I suppose that you would have been made captives had you not -escaped. Now, you and I will dwell together again.” Thereafter the -mother and her children were again contented in their minds and dwelt -together happily.[454] - -Suddenly he saw a man lying prostrate with his feet in the water, who -was groaning and saying, ʼĕñʻ, ʼĕñʻ, ʼĕñʻ. Hahadodagwatʻha said to him: -“Well, what is the matter with you, my friend?” The man replied: “I am -very ill; have pity on me and take me to a dry place and lay me there.” -Unsuspecting, the young man said: “So be it. I suppose that I can carry -you on my back.” When he knelt down, the strange man had great -difficulty in getting on his back and in securing a hold on the young -man’s neck. - -Then Hahadodagwatʻha arose, and going a short distance to a dry and -pleasant piece of ground, said to his patient: “Now, you can lie here.” -But the stranger replied: “Oh! just a little farther.” But -Hahadodagwatʻha answered, “Lie down here.” The man would not consent to -dismount, however, but kept on saying: “Only a little farther.” So -Hahadodagwatʻha went some distance, when he said again: “Now, get off; -this is a fine place in which you can lie down.” But the man persisted -in saying: “Only a little farther.” Hahadodagwatʻha would not consent -to carry him any farther, saying: “You must now get down by all means.” -Thereupon he began to shake himself with great violence, saying: “Get -down! Why do you not get down?” But the man would not get off his back, -although Hahadodagwatʻha told him that he was very tired. Then, going -to a hickory tree standing near by, Hahadodagwatʻha said: “If you do -not get down, I will rub you off against this tree;” but the man -remained without making any reply. Hahadodagwatʻha rubbed his body -violently against the hickory tree standing there, saying the while: -“Why do you not get down?” But he himself was injured by the rubbing, -so he gave up the task. He said: “This man has caused me great -(prospective) trouble.” For a long time he continued bearing his burden -around from place to place. Finally he exclaimed: “It is very -distressing to me that you do not get off my back.” - -At last Hahadodagwatʻha decided on more heroic measures. He kindled a -lot of dry fagots, and he made a large and very hot fire. Then he asked -the man again: “What have you decided to do? Why do you not get off my -back?” Making no reply, the man remained on his back. Thereupon the -young man proceeded to lie down with his back to the fire in an attempt -to burn off his tormentor. But the man, notwithstanding the great heat, -stuck fast. In a short time Hahadodagwatʻha himself was not able to -stand the intense heat, for his own skin began to scorch. Being thus -baffled again, he stood up. He said to his tormentor: “This conduct on -your part is very distressing to me; now you and I must die together.” -But he received no reply from the man. Hahadodagwatʻha was indeed very -tired from carrying this burden around from place to place. Finally he -decided on another course of action. Going to a very high and steep -cliff and lying down on the edge, he said to his tormentor: “I will -roll over the brink unless you get off my back.” There was no reply to -these remonstrances. The man merely kept on breathing. Lastly -Hahadodagwatʻha said to him thrice: “Now, get off my back;” but the man -remained silent, as before. Thereupon the former exclaimed: “We two now -die!” at the same time rolling over the brink. The two turned over and -over, but fell slowly, their bodies finally coming down very lightly on -the bottom of the chasm. Then the young man said: “Now, get off of my -back; I am very tired.” Still the man would not in the least heed this -pleading. - -Once more the young man said: “You shall now get off my back.” Going -aside, he stripped off basswood bark, of which he made a noose. -Climbing an elm tree near by, he carried his burden to the very top, -where he fastened the rope to a large branch and the noose around the -neck of the man on his back and also around his own. When he was ready -he again said: “Look here! If you do not get off my back, we two shall -die now indeed.” But the man made no reply. Then the young man said: “I -will now cast my body down to that place yonder.” Before doing so he -again asked the man: “Shall we two live? It is for you to decide. Get -down from my back.” But still he received no reply to his pleadings. -Without further parley he said: “Now, we two shall die,” and cast -himself down. But the great branch broke off [455] and floated down -slowly until it rested on the ground. Arising, the young man said: -“This is exceedingly distressing to me. You have made me very tired, -and I am almost exhausted.” But he received no mercy from the man. - -Suddenly he remembered that he had in his bosom a very small dog, -whereupon he started to find a red-willow rod, bearing at the same time -his burden. Soon he found the desired rod, which he cut off. Taking -from his bosom the dog, which was black in color, he began to strike it -with the red-willow rod. At once the dog began to increase greatly in -size; soon it became the usual size of dogs. Additional strokes caused -it to grow larger and larger until at last it attained the size of a -very large bear, one of the largest known. Then the young man said to -the dog: “My servant, remove from my back the body of the man who is -clinging there,” saying “Wăʹʼs.” At once the monstrous dog, seizing the -man by the back of the neck, began to shake him with great force. The -body of Hahadodagwatʻha was whirled about in the terrific struggle, in -which the gripped opponents fell and arose in many places; the struggle -lasted until the dog seized the man by the throat and began to choke -him. In a short time it was able to pull off the man and to fling his -body aside. Then Hahadodagwatʻha sat near by until his tormentor died, -for he himself was entirely exhausted. - -Then he said: “Come here, my dog! I am thankful to you, for you have -saved me from destruction. You are the cause of my being now alive. Let -us two start for home and let us go to the place where dwell together -they who are your brothers.” So they started and went on for some -distance and then encamped for the night. Thereupon the young man said: -“As regards me, I am very hungry; so it behooves you to kill a deer.” -At once the dog ran afar off, and in a short time it returned, dragging -along the body of a fawn. This the young man skinned, and after -quartering the carcass he set pieces of it all around the fire to -roast. It was night, and when the roasts were done they two ate their -supper, the man and the dog, sharing the meat. In the morning they -again started for their home, and they kept traveling until they -stopped for the night. In turn the young man went hunting for raccoons, -climbing a tree in order to kill them. Having dressed and cooked a -raccoon, they ate it. When they had finished eating, they laid down -together, the man and his dog. - -In the morning they two started, and they had not gone far when they -saw in the distance a lodge. In this they were surprised to find a man -half of whose hair was red, and there they found, too, the younger -sister of the young man. The latter said: “Now has returned our brother -who was lost, the Dog.” They asked him: “Where did you two meet?” He -answered: “We met at the place of high cliffs. It was he who saved my -life when I was in danger of death. This is the reason why we have been -able to return to the place where you two, his brother and sister, -dwell and where your mother also dwells. Now I give myself up here -where you dwell, and we shall all be together always, because he has -saved my life and is your brother. I, too, am a master of game and a -good hunter. So we shall be very contented in our minds.” Then the man -half of whose hair was red said: “So be it. I, too, am a good hunter, -and I will also help to make ourselves contented.” Thus did they make a -compact that they would all compose a single family for all time. - -This is the length of the legend. - - - - - -130. THE STORY OF HAHSKWAHOT [456] - -In times past there was a boy who spent his time in hunting birds to -kill and in cooking and eating them. - -On one of his expeditions he came to a large rock, beside which he took -his seat to rest, for it was drawing toward sunset, and began to make -arrow points. - -While seated there a man spoke, saying: “I shall relate a story.” The -boy at once began to look around to learn who it was that had spoken. -He finally came to the conclusion that it was the rock beside which he -was sitting that had spoken for his benefit. In reply the boy said: -“What is the name of it?” The man answered: “It is called a fable -(tradition); now you must make me a present of a bird (for telling you -this story).” The boy, replying “So be it,” left one on the rock. Then -the man again spoke, saying: “You must return here; I shall relate a -legend, but as to us we remained at home in the world that was.” And -the boy went home. - -In the evening the boy returned to the rock and seated himself upon it. -Thereupon the man said: “Well, now, I shall say that you must speak; -you must say, ‘What?’ I shall tell you what is called a legend. As soon -as I make an end of telling one legend I may go on with another. But if -you become sleepy, as you may, you must tell me, and we will take a -rest; and you can come again to-morrow evening.” - -The boy hunted birds, and he had many different persons to accompany -him. He said to each: “You must accompany me (to hear) a man telling -legends, as I think they are called. In the evening they two would take -their seats on the rock and listen until they became sleepy, and then -all would take a rest for the night. The next day they two would again -return to the rock, and finally other persons followed them to the -place. In the evening they would again sit around, and the man would -relate another legend. On the following evening they would again repair -to the rock. There were now a large number who went to the place where -the great rock stood; and the man would again tell a legend. In this -manner did it come to pass that there are legends in the world, as -these stories are called. - -Finally the man at the rock said to the boy: “You will grow old in -years. You shall use these legends to aid yourself in your old age (by -telling them to persons who will pay you for doing so). So it came to -pass that as the boy became old he did not cease telling legends. - -It was in this manner. When in the evening he would tell a legend some -brought on their backs loads of wood for fuel; others brought meat; -others brought bread; and still others brought tobacco. These things -were left in the lodge of the old man who had been at the rock when a -boy. People gave him these things to repay him for telling them some -legend. Many times the lodge would be full of people who had come to -hear him relate the legends of their people. - -So it was that legends came into being, for the people of the former -other world were people who possessed great and powerful orenda. The -stories of their acts have become the legends of this world. The scene -of this story was laid in the former world. - -The end. - - - - - -131. THE LEGEND OF GENONSGWA [457] - -In ancient times this event came to pass as other like things had taken -place. A man went out to hunt on the game preserve of his people. - -It so happened that he camped in the night in a large forest. He had -four hunting dogs with him. There he made his camp and kindled a fire -for the night, and in due time the hunter and his dogs fell asleep. -Some time after this the dogs began to bark, and one went to inform the -hunter of his danger. Shaking him to arouse him, it said: “I think that -we shall now die; near here are men who are very large in size going -about stealthily. They must be, I think, what are called Genonsgwa.” -Thus did the dog speak, and continuing, he said: “Perhaps there is -(time) yet in which you yourself may escape. As to the beast, as much -as lies in our power and opportunity we shall attempt to prevent it -from overtaking you. So you must do this: You must make three torches, -which you must carry and which will suffice, I think, for your purpose -in reaching the place where dwell other human beings. You must do thus -when you see a forked branch your height above the ground; you must -insert one of the torches therein as you pass along, when the torch is -nearly burned out; this will become a hindrance to the Genonsgwa, for -he will think that you may be near at hand taking a rest and will stop -without fail. This will be an aid to you, for you can then gain a good -start on him. Then at a suitable distance you must insert another one -of the nearly-burned-out torches.” - -At that moment he heard the dogs approach, barking, from the direction -in which he had come, and he fled with all possible speed. When he had -only one torch left he heard the barking of the dogs quite near him, -for they had reached the place in which he had fixed the second torch. -When the man arrived there it became evident to him from the sounds he -heard that one of the dogs had just been killed in the distance. -Thereupon the hunter stirred up the firebrands to cause them to blaze -up and throw out more light. Soon they gave sufficient light to enable -him to see as far as the tree indicated by the dog, behind which the -strange man, or being, moved around stealthily; with great hands he -held to the tree and he had, too, very long legs. Having made the -needed preparations, the hunter at once fled from the place. - -Having reached a point out of sight of his camp, when his torch that he -was carrying was nearly extinguished, he heard sounds which told him -that another dog had been killed, and he knew, too, from this that the -Genonsgwa was close at hand. Remembering the advice of the first dog -that informed him of his danger, he began to cry out the sign of -distress, Gōʹweʻ, gōʹweʻ, gōʹweʻ, for he was then aware that the -settlement of his people was not far away. They were still all awake -and, hearing the cries of distress in the distance, they at once ran in -the direction from which these came. Having reached the place, they -found the man. The Genonsgwa was then very close to the hunter, who was -nearly exhausted. The latter fell into the circle of his friends none -too soon, for the Genonsgwa, seizing him by the leg, tore off some -flesh. Then at once he turned, fled from the people, and disappeared, -and no one knew whither he had escaped. - -The end. - - - - - -132. THE LEGEND OF THE STONE COATS (GENONSGWA) - -It so happened in times past that three warriors left their homes for -distant regions. They started away for the purpose of killing any -people whom they might find in order to obtain their scalps. So they -would travel for many days, and when they observed that they had -arrived near a settlement they would conceal themselves, and one or -more spies would be sent out by night to make a reconnaissance for the -purpose of learning when, where, and how to make the attack. - -It was a custom with them for the chief or leader of the little party -to say: “Who will volunteer to go to investigate that light which -appears in the distance?” Thereupon one of the warriors would reply: “I -will go to reconnoiter that light,” and he would go, if alone, without -definite instructions as to how he might find his companions in case he -had to retreat; but if two decided to go, they would first agree on -some point as a rendezvous in case they should have to retreat in -haste. Then the spy or spies would go to the place whence the light had -appeared. Having arrived there, he would manage to crawl stealthily -into the shelters or lodges he might find, and he would also find the -inmates lying asleep and their garments hanging on the supports of the -structures. - -In making such a reconnaissance one of the spies found the inmates -asleep, and he saw that their garments, which were of stone, were set -up against the trees which stood near by. He was surprised by one of -these sleepers arising and saying to him: “What are you doing here? -What do you want?” The spy replied: “I do not want anything; I intend -nothing; I want peace.” But the other person said to him: “You intend, -as you know, to kill all persons who may fall into your power; so you -and I shall fight. That is verily what you and your companions are -doing on your way here; you come with the intention of fighting all -persons whom you do not fear. To-morrow at midday you and I shall meet -face to face yonder in a place not far from here, in a valley which is -very deep and has very high cliffs. You shall enter it from one -entrance and I from the other, and there in the valley we shall meet.” -He said this and ceased speaking. The spy replied: “So let it be.” - -Having returned to the camp of his companions, the spy told what he had -seen, saying: “I have seen a distressing sight. I saw beings who had -assumed human forms and actions but who were not human. I saw their -clothes, which were stone in material,[458] set up against the trees -about their camp. One of their number arose and said to me, ‘What are -your intentions?’ I replied, ‘Nothing; only peace;’ but he as quickly -said: ‘You desire to kill all persons who may fall into your power; so -to-morrow at midday in a valley that is near here, and that is very -deep, we, you and I, shall meet; you must enter it from the opposite -side, and I shall enter it from this side; then you and I shall fight.’ -I do not think that we have the ability to overcome and kill these -people. They are numerous, forming a large body.” - -The chief of the little party remained silent, thinking over the -situation. Finally he said: “By means of a sacrifice we must ask Him -who has made our lives to aid us in the coming battle. Moreover, we -shall use in the sacrifice of prayer native tobacco, which I shall now -cast on the fire.” Then he took from his pouch native tobacco, which he -cast on the fire with the following words: “Thou who hast made our -lives, give most attentive ear to the thing I am about to say. Now we -are about to die. Do Thou aid us to the utmost of Thy power. Thou, -ruler, it was Thou who gavest us this native tobacco; it is this that I -am now employing. Here, take it; it is offered to Thee. Thou hast -promised us that Thou wilt always be listening when we ask in prayer by -sacrifice. Now, it matters not whether Thou Thyself shall stand here, -or whether it shall come by the way of a dream, do Thou tell us fully -what we must do in this crisis which Thou knowest confronts us so -closely. Now I finish my tale. So it is enough. Now, moreover, we will -lie down to sleep.” - -Then they lay down to sleep. At midnight the chief, who was awake, -heard some one speak there, saying: “I have heard your prayers asking -me to aid you; so now I have arrived here. In this manner you must do, -to-morrow. Verily, you two have agreed to meet in the deep valley at -midday. You must act in this manner. You must go along the top of the -ridge at the cliff’s edge, and you must lie prone, resting on your -elbows; this you must do before it is midday. You must remain perfectly -still, and you must not carry out your agreement with them. Then you -must watch the opposite cliff, and as soon as you see a bear on the run -there you must shout Pa—ʼa p-hu-e. Then you must retreat a short -distance and stop, whereupon you shall see how truly I will aid you. -You will hear them when they come into the valley, for the sound tau—u -which they will make will be very loud.” - -The men followed the directions given them by their Creator, to whom -they had appealed in their extremity, and went to the cliff and lay -down just as they had been instructed to do. They had not waited long -before they heard their enemies coming along in the valley, with their -chief singing as they marched. The chief of the warriors was intently -watching the opposite cliff, when suddenly he saw a bear running along -on the edge of it. At this he shouted, as he had been instructed to do, -Pa—ʼa p-hu-e, and then, quickly arising and turning back, they fled; -but after going a short distance they stopped, and turning around, they -looked back to see what was taking place in the valley. As they -watched, the sound of the oncoming of the Genonsgwa increased in volume -and intensity; and when they had all got into the valley the sound of -their marching became a veritable roar, sounding like dōō-ō. - -Now they saw what astonished them; they saw the earth from the sides of -the valley fall into it, carrying with it the forests which grew on it -in the region of the valley. At once the sounds of the marching of the -Genonsgwa died out, and the only sounds they then heard were the -breaking and crashing of the trees as they settled down under the -mountains of earth that fell into the valley. Then they heard the voice -of their Creator saying: “What you asked of me has been granted in -full. I am He whom you usually call Our Master. Verily, I continue to -aid you, who are called the Seneca people. I aid you in all things, in -ball-playing, in foot-racing, and in warfare. Now you shall go to your -homes, to the places where your dwelling-places are. Never in the -future must you do what you were doing. It is much better that you -shall settle all differences which you may have with all other peoples. -You must stop your present course, for if you do not do so, you -yourselves shall bleed in turn. So you must make peace with all your -neighbors, must bury deep in the earth the scalping-knife, the bow and -the arrow, and the battle-ax. All these you must bury in the ground, -and you must leave them there, and thus put them out of the world. Now -I am through.” - -Then the warriors started for home and soon arrived at their dwelling -places. Immediately the chief assembled the people; he went through the -village, and as he walked along he said to them: “We will hold a -council, and we must assemble in the Long lodge; we must assemble there -early in the morning as soon as the morning meal has been eaten. -Everyone must be there—children and women; the entire body of this -people must be there to listen to the tiding which we have brought -back.” - -Early the next morning the chief made a second announcement, saying: -“We will hold a council to-day.” So a large body of persons gathered in -the Long lodge in which was the council chamber, and when they had -taken their places the chief arose and addressed them thus: “You must -give strict attention to what we have to say to you. We have been -absent in distant regions, where we had intended to kill any people -whom we might find. There we saw people such as we had never seen -before, for their garments were of stone. It is probable that we never -could kill them; they were very numerous. It so happened that we -encamped very near them and that when they kindled their fire we saw it -in the distance. Then I, who was the chief of the band, said ‘Come, we -will go to reconnoiter in the vicinity of that light.’ One of the -warriors answered: ‘I will go there,’ but I went in his stead to the -neighborhood of the light to investigate. Having arrived there I found -persons lying around asleep, and I saw that their garments were of -stone, and that they were set up against the neighboring trees. -Suddenly one of the sleepers, springing up, said to me, ‘What are your -intentions?’ I said in reply, ‘I do not intend to do anything,’ for I -was afraid. He replied: ‘Do you not intend to kill anyone you can? Now -you and I shall fight. To-morrow when the sun is at midday, there where -the deep valley is, in the bottom of the valley, you must come from the -one side and I, for my part, will enter the valley from the opposite -side, and therein we shall meet; then you and I will fight.’ I replied -to him: ‘Let it be so,’ and departed thence and returned to our camp, -where I at once told my friends what I had seen. I said: ‘I have seen -an astonishing condition of things. When I arrived there I found the -people lying down, and near by, leaning against the trees, were their -garments, which were of stone, so it is probably impossible for us to -kill them. So let it be.’ I will make a sacrificial prayer to Him who -has completed the structure of our lives; I will cast on the fire -sacrificially native tobacco. At once I took tobacco, and holding it in -my hand, I said: ‘Thou hast promised to aid those who shall pray to -Thee with an offering of this native tobacco,’ and then I cast it on -the fire, and forthwith arose smoke from the burning tobacco. Thereupon -I said: ‘Now aid us; tell us what we must do; perhaps You may come to -us in a vision; perhaps You might send the advice to us through a -dream; at all events tell us what to do. Now, we will lie down to -sleep.’ - -“Just at midnight I was surprised to hear one speak, saying: ‘I have -come to aid you; I tell you that to-morrow just before midday you and -your men must go to the valley, and there overlooking it you must lie -down prone and rest on your elbows.’ And he said, too: ‘You must watch -carefully the opposite side of the valley, and when you shall see a -bear running along the opposite cliff you must shout Pa—ʼa p-hu-e, and -thereupon you must all arise and flee from the place a short distance -and must stop and look back toward the valley, and then you shall see -what shall happen, what shall happen to the persons of your adversaries -when they will enter the farther entrance to the valley—these -Genonsgwa.’ The noise made by these Genonsgwa as they came forward was -very great; the sound that they made was dū—ūm. As they came on, the -voice of their chief was heard singing; he chanted the war song of the -Genonsgwa, saying: ‘No one has the power to overcome me;’ this is what -he said in his singing. - -“Just then the cliffs on each side of the valley with the forests -growing on them were upheaved with a deafening roar and crash and fell -into the valley upon the advancing Genonsgwa; this was followed by the -sounds of breaking trees and their limbs as they were crushed under the -weight of the overturned cliffs, and then all was silent. Thus did this -event come to pass. - -“Now I shall speak to this assembly as it is here listening to what I -have related. He who aided us was the Master of Life. He told us to -return home, and He bade us never to undertake an enterprise such as -that which took us from our homes. He bade us to make peace with all -tribes of men, of whatsoever land or language they might be; for if we -should not follow His advice we ourselves might one day shed one -another’s blood; and He bade us to bury deep in the ground the -scalping-knife, the war bow and arrow, and the battle-ax and the -war-club. He bade us to put all these things out of this world, telling -us that if we do this we shall be contented and happy in the future, if -we consent to this and to inform all our people of this advice and the -chiefs, too. But as we do not know what the chiefs will do in this -matter we have called this council to ascertain this important opinion -of our chiefs. Now we have told you these tidings which we have brought -with us, and now you must take great pains in considering this matter -in all its bearings; I mean you, our chiefs. There, I am through with -my address.” - -During the entire day they discussed this matter in all its bearings. -Some said that it would not be good for them to adopt this kind advice, -as many of their relations had been killed by the enemy, and they had -always intended to have revenge for their deaths. - -Others spoke for and against the proposition which had been presented -to them by the returned warriors. The discussions took a wide range and -consumed the entire day. Finally one of the leading chiefs of the place -arose and said: “It is better that we take a recess until early -to-morrow morning, at which time we will again assemble here. I will -then speak, telling you my views on this question after having thought -on them during the night. For this reason all should be present again; -so you must come and hear what I have to say to you. So there.” - -Then they dispersed and went to their homes. In all the lodges there -was much speculation as to what the chief would tell them in the -morning. All had different views as to what he would say, and they made -up their minds that they would go to the Long lodge at early forenoon. - -So in the morning of the next day they again assembled in the Long -lodge, and there was present a very large body of people. - -Then the chief arose to his full height and began to speak, saying: -“The time has now come. I said that to-day I should speak to you. My -mind is now made up; I have decided what to say to you, and now I will -tell you what I have thought best for us to do. I agree to the proposal -to make peace with our enemies; that to that end we must certainly bury -deep in the ground the scalping-knife and the war bow and arrow and the -battle-ax; and that we must leave these things there out of sight and -reach. You must put these things out of the world. So let this come to -pass. Let everyone who has come here carry out this resolution as I -have indicated it to you in what I have said. So there. Come, then, let -us now make preparations. I suppose that we must send an embassy of two -persons to that neighboring tribe, although we may not be certain -whether they will be at all willing to make peace with us and thereby -settle our difficulties. So we must commission our ambassadors to pray -them to cease waging war against us; and we, too, must stop fighting on -our part, and must cast away deep in the ground the scalping-knife, the -war bow and arrow, and the battle-ax. These we must throw away, and -thus you will put them outside of this world. When the two -(ambassadors) arrive in the country of our enemies they shall say: ‘We -have been sent by the chiefs of our people to know whether you are -willing to agree to settle our difficulties and to make peace with us.’ -This is what you two shall say. This is all.” - -After some deliberation the chief arose again and said, “Come, now. Who -will volunteer to go far away to the foreign land where our enemies -dwell?” Then a certain man said, “I am willing to go.” “So be it,” -replied the chief; “who else is willing to go? There is one lacking.” -Then another man said, “I am willing to go.” The chief accepted him by -saying, “So let it be.” Then the last volunteer asked the chief: “I ask -you, who art the chief, what must be done, should they perhaps kill us, -and you would not hear anything about it? Should we become angry should -they attack us there, even though by doing so we should probably lose -our lives? So there (is what I have to say).” - -Then the chief arose, and addressing the two ambassadors, said: “You -have asked me a question. I shall tell both what you must do when you -discover that the people whom you are going to visit dwell not far -ahead of you. When you make this discovery you must leave there in -safety your scalping-knife and your bows and arrows and your -battle-axes; and you two must also carefully wash your faces so that -there shall be no more paint on your faces. Then you must go to the -village of the people; and according to custom they will not kill you -because you have not your scalping-knives, your bows and arrows, or -your battle-axes, and because you will not have your faces painted.” -[459] - -Then the warrior answered: “So be it. I think that my friend and I may -perhaps start this evening just as soon as it becomes quite dark.” -During the entire day they made their preparations so they would be -able to start in the evening. In the early part of the evening they -came together, whereupon one said: “My friend, now let us start, and -you will leave directly from here in your own way, and I, too, will -leave here directly in my own way.” The friend replied: “Do you feel -that you have sufficiently potent orenda?” He answered: “I think so.” -The other continued: “What kind of thing does it (your body), usually -pretend to be as it flies along?” His friend replied: “Oh, just the -night owl, saying wu, wu, wu, wu, hŭ, hŭ-u.” At this the other, -laughing, said: “My friend, you are indeed a brave man (a male).” His -companion answered: “With regard to yourself, what kind of thing does -it (your body) usually pretend to be as it goes along? Now I have asked -you.” In replying the other man said: “As to myself, I shall be a fox, -and I will go along barking; and we shall keep apart just the distance -that I can hear the hooting of the night owl. How far do you say?” He -replied: “Let us be just so far apart that it will be possible for me -to hear the barking of the fox. And this, too, must be done. As -daylight approaches we must draw nearer to each other, and when it is -morning we will rejoin at some convenient place.” Then they started. - -They observed their order of going, and when they had concluded that -they had arrived in the neighborhood of the people whom they were going -to visit, they were surprised to see the lights of a number of fires. -So they stopped and sat down on a log. Then one of the men said: “We -must leave our things, our weapons, here—our scalping-knives, our bows -and arrows, and our battle-axes—and we must remove the paint from our -faces, too. There, on that side of the log, you may lay your things, -and you must cover them with moss and earth very carefully; and I will -lay my things here on this side of the log, and I will cover them even -as you do.” Thus they completed this task of concealing their weapons. -Then one of them said: “My friend, it shall be that he who shall be -spared alive shall dig up these things, for we shall soon see them, and -when they see us there is no assurance that either of us shall be left -alive; but should one of us escape then let him dig up and carry home -both these buried outfits.” - -Then they went toward the place where they believed the enemies lived. -They had not gone far when they were surprised to see in the distance a -temporary shelter made of corn husks, for this was at the time of the -corn harvest and the people were drying the strings of ears of corn. -Thereupon one of the men said: “I will do the talking when we arrive at -that temporary shelter; so do you not speak a word about anything. So -now, come, let us go thither to the lodge.” - -When the two men had arrived near the temporary shelter the children -noticed their approach and fled into the shelter. On arriving at the -shelter the two men found that the doorflap was of deerskin. When they -had stepped inside they saw a woman sitting there; they noticed also -that the children had hidden themselves, and that the woman was greatly -frightened, for the color of her face had changed. One of the men at -once said to her: “Do not fear us; we do not come on an evil errand, -and you may know this to be true because we have not our -scalping-knives, bows and arrows, or battle-axes, and we have no paint -on our faces. So do not be afraid. We have come on a good errand; do -not fear us.” All at once the woman spoke, saying: “Oh, children; -verily, they will not kill us.” At this the children came forth from -their hiding places, and the mother, too, regained her composure. The -spokesman of the two visitors said, “Are you and your children here -alone?” The woman replied, “No; our old man has gone yonder into the -valley where in fact we dwell; he will soon return.” Then the man said: -“So let it be. We will remain here until he returns.” The woman -answered: “Let it be so.” So when the old man had returned the -spokesman of the two ambassadors said: “We come as messengers. Let us -talk together in peace. We are not thinking of evil purposes, and -these, our peaceful sentiments, are shown by the fact that neither of -us has a scalping-knife, a bow and arrows, or battle-ax, and is not -painted on the face. For this reason let there be peace while we talk -together.” It seemed at first that the old man was angry, but when he -had heard this statement his mind changed, and he said, “Come, then, do -you relate the message which you have been sent to bring to us. Come, -now, tell us.” The man replied: “So be it. We have come to you to -propose that we at once settle all our differences, because we have -slaughtered not only ourselves, but also our friends and kinsmen. Let -us stop this slaughter; and let us bury deep in the earth the -scalping-knife, the war bow and arrow, and the battle-ax; in the earth -we will put these weapons; so if you are willing to accept our -proposals you will put these murderous things outside this world, if -you are only willing to do so.” The old man replied: “So be it. Let us -go to the place where usually we assemble in council in the Long-lodge, -for indeed the chiefs dwell some distance from here. I will tell them -what you have brought as a message to us. I do not know what answer -they may give. I think you two should remain here, and I will go yonder -to the Long-lodge, where are the chiefs of our people. It would not -succeed well if you two should go there, for usually they are angry -when they see an enemy. I will prepare myself properly to tell them the -message which you have been sent to bring to us. Then I shall come for -you should their reply be favorable to a conference with them. Thus it -shall be done.” One of the ambassadors answered, “Let it come to pass -as you have suggested.” - -Thereupon the old man started for the Long-lodge to confer with the -chiefs of his people. When he had reached a point near the village he -began to cry out: Gōʹweʻ, gōʹweʻ, gōʹweʻ. This is called proclaiming. -As soon as his cries were heard everybody came forth from their lodges -and at once went to the Long-lodge to hear what news the crier was -bringing them. So a large assemblage crowded the Long-lodge. Then the -old man, who was still crying out the cries of warning, entered the -Long-lodge, whereupon they set him down on one side. One of the chiefs -arose and said: “Now, you must relate the important news which you -bring to us, so tell us. That is all.” Arising, the old man said: “I -will tell you of a very important matter which has come to pass. I saw -two men who were in the lodge when I returned to my home. I was -astonished, but one of these men at once arose and said: ‘We assure you -that we are not intending anything evil, and this is proved by the fact -that we have no scalping-knife, no war bow and arrows, and no -battle-ax, and we have not our faces painted. We have been sent by our -chiefs to learn whether we can not settle all our difficulties. We have -been killing ourselves and shedding each other’s blood; so let us stop -doing this, and let us bury deep in the earth the scalping-knife, the -war bow and arrows, and the battle-ax; let us lay these very deep in -the ground. You must put these things outside the world. Thus it shall -be done, provided that you will agree to this proposition. So this is -the number of words which has been sent you by us.’ I am now through -with what I have to say. So, there.” In reply, the chiefs of the -village said to the old man: “Perhaps you would better fetch the two -men here and let them come into this place. You alone go back after -them. You must hasten your steps as you go, and you must bring them at -once with you.” The old man, replying, “So let it be,” at once went out -of the lodge and started on a run toward his temporary lodge, where the -two men were awaiting his return. On entering, he said to them: “I have -come after you.” Arising at once, they started for the place where the -council was being held, and having reached there, they entered the -Long-lodge. One of the ambassadors was in a frenzy of fear, seeming to -fear they would be killed, for before entering he kept saying to his -friend: “Have courage, my friend; one of us will certainly escape.” -When they entered the Long-lodge they made room for the two messengers, -or ambassadors, to sit. One of the chiefs of the village, arising, -said: “Is it true that you have been sent to come into our country? Are -the things true which our friend has told us in full? That is what you -two must tell us, for we do not know whether what he told us a short -time ago is the truth or not.” - -Then the spokesman of the two ambassadors, arising to his full height, -said: “We two will now tell you that we were commissioned on a very -important errand by our chiefs. We come to you to propose that your -people and our people shall settle all the troubles which have caused -them to shed each other’s blood. What your chief has told you is an -important matter. I am through.” - -Then one of the chiefs of the village, arising, said: “Lo! now do you -talk, everyone who has something to say, you who are the chiefs of this -village, whether we shall agree to settle our difficulties with the -people who have sent these two men to us, and to bury deep in the -ground the scalping-knife, the war bow and arrow, and the battle-ax. -Come, now, let each one say which side of the proposal he takes, -whether we shall make peace, or whether we shall reject these overtures -for peace. There are only two opinions that can be given; when one -speaks he must tell which is his opinion. So I am done.” - -Then another chief arose to speak, saying: “I am next in order to speak -my sentiments. I am unwilling to consent to settle our difficulties -with the people represented by these two messengers, because the many -stains which have come from the blood of my own kinsmen, shed by these -two men who are sitting here, are scarcely dried. In my heart there are -constant passions arising which prompt me to take vengeance for this -cruel slaughter of my own kinsmen; and I am tempted to scalp these two -enemies who sit here in our presence.” - -Then another chief, leaping to his feet, said to the one who was -speaking: “Do you stop at once. Do not say that again; you must stop -that kind of talk. I will say but a few words for my part. You two who -are sitting here must listen and must hear all that I have to say in my -own behalf and in that of my people. I think that we all realize that -what we are about to do is a very important affair. One person alone -has made us of one flesh and of one form, and of a reddish color. Now, -too, you shall hear me declare that I agree to accept your proposal for -an adjustment of all difficulties between your people and ours. We must -bury deep in the ground all those things with which we fight; and you -must put them out of the world; and this statement you must make when -you two return to your own homes.” The chief accepted this proposition, -saying: “So now we will meet in joint council at the river, which is -just halfway from here to our own country; we will meet there on one -side of the river, and there you may prepare your camps. You must all -go—children, women, and men—all must be present there. On the opposite -side of the river we will make our camps. After the tenth night from -now we must all be in camp there, and I shall bring all the -people—children, women, and the warriors. So there; thus it shall come -to pass. Then we shall lie down to rest and in the morning you and I -will talk together, as thou art a chief and as I, too, am a chief. So -you shall stand on the other side of the river, and I shall stand on -this side of the river. Then it shall be that you will tell me how you -and I may adjust our differences; and you shall accomplish this within -the time of 10 days. After 10 nights you will have arrived on your side -of the river, and I, too, shall have arrived on my side of the river. -So there is what I have to say. Come, now, make your preparations, and -when you have completed them we shall start to go to the river.” - -In the meantime the two ambassadors had returned to their home and had -made their report, and their chiefs had given the people instructions -to prepare themselves to go to meet their former enemies at the river -that bounded their lands. On both sides the people and the chiefs kept -tally of the days that passed; the next day was one; the next, two; the -next day, three, and so on. On the eighth day the chief on each side -said: “Come now, let us start.” Thereupon they left their homes for the -place of meeting; none remained behind. They traveled a long distance -before they stopped for the night. In the morning they started again -and arrived at the river bank at a seasonable hour. The chief of the -opposite party said, too: “Come now, let us depart for the river bank -where we are to meet in council.” All started, not one remaining at -home. They, too, traveled a long distance before camping for the night, -and in the morning early they, too, continued their journey and in good -time arrived at the river bank, at the place of meeting. There was -assembled a large body of people. - -Then one of the chiefs, standing beside the river, said: “Behold! now -tell me what your thought is as to how you and I may be able to adjust -our troubles in peace. Tell me this. So there is what I have to say.” - -Then the chief on the opposite side of the river, standing near the -brink, said: “Now has come to pass what I think that He who alone has -made our lives, desires, but where He abides I do not know, for our -lives are alike, our forms are alike, and the color of our skin is the -same, for we are reddish in color. We have blundered. We have only -killed one another, and we have only shed one another’s blood. So let -us stop this evil work, and let it not come to pass again; and let us -bury the scalping-knife, the war bow and arrows, and the battle-ax; let -all these be left deep in the ground; and thereby we shall put these -out of the world. So this is my opinion. Let us be at peace in the -future; let us be at peace in our minds; and let the minds of our -people be at peace, those of our children, our women, and our warriors. -Such is my opinion, and I who speak it am a chief. So this is enough. -Now it is for you to speak, you who are a chief. I do not know whether -what I have said is pleasing to you. This will I do. I have finished.” - -There was a great sound—dauñ—made by the assembled tribes, for there -were very many people. Then the chief on the opposite side of the -river, standing on the shore, said: “Now, you who are a chief have -ended your address, and I agree to all that you have said; hence you -and I will adjust all our troubles and difficulties so that they may -never return. Now, too, you and I will bury deep in the ground the -scalping-knife, the war bow and arrows, and the battle-ax; all these -things we will place in the earth, so that none of them shall come -forth again, and there they shall disappear from the earth. Thus let it -come to pass. So, there.” - -Then, on the opposite side of the river, the other chief who had -proposed this conference, arising, said: “I am, indeed, thankful that -my desires have been fulfilled in this peaceful agreement. I do give -you many thanks for your part in this matter, and so now you and I will -bury in the ground all those things with which you and I have been -accustomed to kill each other, in such manner that they shall never -again come forth. We will put them out of the world, so that so long as -the earth stands such things shall not again take place. So, there.” - -Then the chief on the other side of the river, arising in his place, -said: “I am thankful for the accomplishment of this great compact of -peace, and I congratulate you as well, you who are also a chief. So now -we shall prepare it; and it shall be very broad. You and I must set to -work so that we may make this good thing for our people; and this shall -be a level (peaceful and fruitful) country; and thereon we must, one -and all, take one another by the arm (hand)—all women, children, and -men; and by this means each one will bear testimony to the fact that -truly, indeed, we have made peace and have settled harmoniously all our -difficulties; and when we shall have taken one another by the arm then -we must dance to express our joy and good will and hope for the -continuance of this peace during time to come.” - -Then all who were able to do something were set to work, and they -prepared a symbolical field of peace [460] whereon they and theirs -might enjoy life and might promote their welfare in such manner as -seemed to satisfy their desires. When they had completed the task they -cried to those across the river who had accepted the propositions of -peace: “Come now! Do you come across the river and let us enjoy -ourselves together.” Willingly obeying, the people soon crossed the -stream, and they soon were standing on the prepared field of peace, -whereon they ranged themselves in long files preparatory to taking part -in the dances. Then the leaders grasped each other’s arms, saying, -“Now, let us all take hold of one another’s arms, and then let us -dance,” and then they continued, “We must now dance all night long.” -Then they danced. Thereupon the singer began to sing: Häʼ ʹäʼ hoiāʹneʻ, -häʼʹäʼ hoiāʹneʻ; wăʹʻhu, wăʹʻhu, wăʹʻhu, hãʼʹäʼ hoiãʹneʻ. (The only -word in this line which has a clear meaning is the second, which is the -title of the highest order of federal chiefs.—Ed.) - -When daylight had come, one of the chiefs made an address of -thanksgiving. He said: “I am very thankful that day has dawned in peace -on this assembly here present. So now we give our thanksgiving to Him -whose place of residence we still do not know but who has made our -lives. So now you and I have finished this work, which puts an end to -any bitter feeling between us that might in the future lead some one to -scalp another. So now we will separate again. So now we, for our part, -will start for our homes, and you, too, will return to your homes.” - -So it came to pass that the two peoples arrived safe at their homes, -whence they had come forth to make peace with their enemies, and this -peace has lasted unto this day. - -So this came to pass in this way. And this is the end of the legend. - - - - - -133. THE STORY OF THE WHITE PIGEON, THE CHIEF OF THE PIGEONS - -It is said that among wild pigeons the white ones are the chiefs of -their communities. According to tradition, a white pigeon once flew -into the forest lodge of a noted old man, the Wild Cat. The visitor did -not appear ill at ease but stood in the lodge wherever it seemed good -to him, and then without remark he flew away. - -The old man, Wild Cat, somewhat amazed by the quiet conduct of his -visitor, related the incident to his neighbors, saying that this visit -portended that something out of the ordinary was about to happen. But -an entire year passed and nothing unusual had happened to old Wild Cat -and his fellows and neighbors. - -But at about the same season the next year the same White Pigeon again -visited the old man’s lodge. At this visit the old man believed that -the White Pigeon was a man (i.e., one of his own kind of beings), so he -conversed with him on many subjects. During this visit White Pigeon -informed the old man, Wild Cat, that all the various tribes of birds -had held a council at which it had been decided that the wild pigeons -should furnish a tribute to mankind, because their Maker had selected -the wild pigeons for this important duty as most other birds had only -very little to give up because their mode of life required them to live -dispersed here and there, and so what they had to offer could be -obtained only with difficulty, while the others had nothing to offer -toward the support of mankind. - -So, the pigeons being the only tribe of birds which built their nests -and reared their young in a single community, it was resolved by the -various tribes of birds that the pigeons should spare some of their -young to men for food. White Pigeon continued by saying that he had -come purposely to notify old man Wild Cat of this momentous decision, -and to tell him the young pigeons were to be taken at the proper -season, and the manner in which this must be done. - -He said: “In the season of the roost, when the young pigeons have -attained a suitable size for eating, the people should select a -suitable person as superintendent or master of the hunt, and he should -give the needful directions to the people for making their preparations -for the hunt before starting for the hunting grounds in which the -pigeons have their roost in the forest.” - -On such a hunting expedition the entire community was engaged, and so -it was not unusual to have a very large multitude of people moving -along a common path at this time. But to secure order and obedience -certain rules for the march must be observed by all. Of these, one was -that when the party halted to rest, to eat, or to camp for the night, -the leader would place a rod, suitably painted, across the path, and no -one was permitted to pass over it or to go around it for the purpose of -continuing the journey regardless of the rest of the party. It was held -that should one break this injunction some misfortune would inevitably -befall the party. When the party was ready to proceed the leader would -take up the rod and then the journey would be resumed. - -Upon nearing the roosting place of the pigeons it was customary to make -a collection of gifts from the people, consisting of various articles -of ornament and trinkets of all kinds, for an offering to the pigeons. -These freely given gifts were placed in a bark bowl and this was borne -solemnly into the forest to some swampy place where tall weeds were -plentiful, and these gifts were spread out on a piece of elm bark while -native tobacco was burned and an invocation to the offering was made to -the pigeons and their Maker. - -Tradition reports that for the first hunting expedition the people as a -whole did not observe the rules of the master of the hunt, which he had -learned from the White Pigeon. So some went around the painted rod -placed across the path when the party halted for any purpose; others -withheld presents from the offering, and many accidents happened to -them; some broke their legs, others their arms, some fell sick, and -some died. A great number of misfortunes befell the expedition. - -After the expedition had returned to the home lands this fact aroused -much discussion. So the old man, Wild Cat, questioned his people as to -their conduct, and they informed him. He declared that they had brought -these ills upon themselves and urged them to observe strictly the rule -which the White Pigeon had given them for their guidance if they wished -to avoid these misfortunes. So the following season the people went out -to the hunt, but they carefully observed the rules laid down for their -guidance and all went well, and so every spring for 20 years they -continued to go out on these expeditions without any marked untoward -events taking place. - -But toward the end of this period many factions had arisen among the -people. The young people asked, What is the need for these things? -Pigeons may be killed at any time of the year. They are fit for food at -all seasons of the year. What can pigeons do with these offerings of -ornaments and trinkets which they are not able to wear or make any use -of? Another faction of the people killed the pigeons wherever and -whenever they found them, killing both the young and the old pigeons. -Another faction boasted that its members had no faith in what was done, -and so they had no desire to engage in pigeon hunting, even refusing to -eat any of the pigeon meat when it was offered to them. But it was not -long before misfortune began to assail these seditious factions. The -members of the faction which had refused to eat any of the pigeon meat -died off one by one. Before the visit of the White Pigeon they never -died, they seemed to be immortal; but now disease and death abounded -among them because they had failed to obey the regulations prescribed -by the White Pigeon for their guidance. - -These conditions continued for some time, becoming more and more -distressful as time elapsed. Then, for the third time, the White Pigeon -visited the old man, being just 20 years after the second visit. The -old man did not know that he was talking to the chief of the pigeons, -for he appeared to him in all respects as a man. - -The White Pigeon informed the old man that thereafter as long as the -world should last men and women would die because they had disobeyed -the rules proclaimed by the Pigeon people. And, further, that in the -future people must not kill any white pigeon, and that they must -observe the rules for the hunting of pigeons, and that this was his -last visit to him. And immediately he flew away. - -The conditions among the people did not change for the better; the -several factions still existed, and there seemed to be no common -purpose in the community; some of the factions observed the rules for -hunting, some only in part, while still others paid no attention to -them, even mocking those who did. Some years passed when a stranger -came among this people and finding his way to the lodge of the old man -he said to him, “You must accompany me.” Without any question the old -man followed him, for he regarded him as a man like himself. - -They traveled for a number of days until finally they came to the place -in which lived the tribe of the stranger, which was a place situated on -the top of very lofty mountains. The stranger’s friends received the -old man with every mark of respect and kindness. This people were the -Donyonda (i.e., Eagle people), although to the old man they appeared to -him as men like himself. - -There were among the old man’s people persons without faith in the -teachings of the old man which he reported he had learned from the -White Pigeon. And there came a day when a man of the Crow tribe of -people told one of these disbelievers that the old man, their chief, -was at that time living among the Donyonda, or Eagle people, and -offered to conduct him to the land of the Donyonda people. The -disbeliever accepted the proposal of the Crow man and so they set out -together. The Crow man and his companion finally reached the land of -the Donyonda people on the top of a very lofty mountain. - -The old chief recognized the man from his home, but he would have -nothing at all to do with him either by word or act. He even went so -far as to say to his adopted friends, “This man has come here for no -good purpose; the working of his mind is very different from that of -ours.” Consequently, the chief man of the Donyonda people ordered one -of their warriors to take this man away and to throw him onto the moon. -So on the following day the warrior placed the man on his back and bore -him swiftly away; and when he reached the side of the moon he cast the -man onto the moon’s side and left him there, and he remains there to -this day. - -But old Chief Wild Cat lived with the Donyonda people for a number of -years. As time passed, however, the mind of the old chief became -affected and he became morose and despondent, which resulted in his -becoming obnoxious to the people of his adoption. Things went from bad -to worse, and so finally the Donyonda people held a council, where it -was stated that because the old chief could or would not think the -things which harmonized with their thoughts they would send him to a -tribe of people who agree with no one, not even with their own people, -and who were hostile to all other tribes of people. So they chose one -of their principal men to take the old chief the next day to the brink -of the mountain and to roll him down the mountain. - -This was done, and the old chief rolled swiftly down the mountain side. -He went down so swiftly that he screeched with fear; but finally he -reached the foot of the mountain and the level ground. Upon reaching -the foot of the mountain he was transformed into the bodily form of a -wolf and also found that he was in a swamp in which the Wolf tribe -dwelt. They welcomed him in a most friendly manner. So he lived here -among the Wolf people for some time. - -But the old man had not lived here long before trouble arose between -him and the Wolf people. The lapse of time only emphasized the -disagreements and the hostility of the Wolf people against the old man. -Finally the Wolf people began to be very angry with the Wild Cat for -his provocative acts, and then it was not long before the Wolf tribe -fell upon the old man, Wild Cat, and tore him in pieces and devoured -him. They left his bones gnawed clean on the ground. - -At the time that the Eagle man visited the old man, Wild Cat, the old -man had a grandson who was a mere boy—a child. But at the time the old -man was devoured by the Wolf people the grandson of old Wild Cat had -grown up to be a young man. And he still remembered his grandfather, -Wild Cat, and at times he would wonder where his grandfather had gone -and what had become of him. - -So there came a day when the grandson said, “I will now travel to see -what has become of my grandfather. I will seek for him in the lands -toward the sunrise.” So, after making suitable preparations, he started -on his quest for his grandfather. - -He journeyed eastward for many days, when finally he met a man who -questioned him, asking, “Where are you going? Where are you from?” The -grandson replied, “I am traveling in search of my grandfather.” After -this conversation each went on his way. The grandson continued his -journey for some time when he met the second man, who asked, “Where are -you going? Where are you from?” The grandson replied, “I am traveling -in search of my grandfather.” Then the man said, “I have seen your -grandfather living among the Eagle people.” The grandson continued his -journey eastward until he finally came to the dwelling place of the -Eagle people on the mountain. Here he was informed that his grandfather -had been expelled from these people, and that he had been rolled down -the mountain to the Wolf tribe. “What am I to do?” asked the grandson. -“You had better go home,” said the old chief of the Eagle people, “for -if you do not return home you shall lose your mind and the mind of your -people; you shall become something else, someone else.” Then the -grandson asked, “Can you change me now so that I may go to the place -where my grandfather is?” They replied, “Yes; we can change you so that -you can go thither with perfect safety.” - -The grandson having given his consent to this proposition, he was soon -changed into a panther and then rolled down the mountain into Wolf -swamp, where many Wolf people lived. The presence of the panther -aroused the bitter hostility of the Wolf people, who attacked him -savagely in an attempt to kill him. But owing to his great strength -they were unable to accomplish their purpose. - -So he traveled from place to place in the Wolf country, where he was -regarded as an open enemy, although he was engaged only in looking for -his grandfather. There came a day when he found his bones, and placing -together the bones under a large hickory tree he pushed against the -tree, shouting “Arise, oh, grandfather. The tree is about to fall on -you.” His grandfather heard his warning and at once sprang up. He -recognized his grandson. - -But the grandfather would not agree with his grandson as to how to -live, where to go, or what to do. So, after much bitter fighting, they -finally separated. The grandfather went in search of his own people and -the grandson in quest of his. - -When the grandfather met the acquaintances of his early life he was no -more able to agree with them than he was before he left them; so, after -much strife and fighting, the people finally became so enraged at him -that they fell on him and for the second time he was killed and eaten -up, and his bones were left bleaching on the ground where they had -devoured him. - -The grandson journeyed from place to place for a long time, and he -encountered many difficulties and disappointments in his quest for -people of his own tribe. - -But one day he was pursued by a hunter with three dogs. When the dogs -came within reach the grandson killed them one by one before the hunter -could come to their assistance, and thus he escaped from death at the -hands of the hunter. - -So, passing beyond this place, he met one day a woman of his own tribe. -He addressed her pleasantly and she replied in the same mood. This -woman finally agreed to marry the grandson. As the years passed they -became possessed of a large family, consisting of several boys and -girls. It was not many years before these children were large enough to -look out for themselves. In the meanwhile the father and mother -quarreled bitterly, then these boys and girls quarreled among -themselves, and lastly with their parents. The result of this condition -of affairs was that the family dispersed, each one going off alone. - -Again, the grandson was left alone, having no friends or family of his -own. He was left completely to his own resources for providing the -means of his living and for protecting himself from his enemies. He -traveled many dreary days in solitude. But there came a day when he met -a woman of the Panther tribe of people, who was cooking some deer meat -for herself. As the grandson was very hungry he asked this woman to -share some of the deer meat with him, but she refused absolutely to -spare him a morsel. - -So, hungry as he was, he had to pass on without anything to eat. Some -time afterwards he was fortunate enough to kill a deer. So, after -dressing it and preparing it properly and cooking it, he sat down to -eat. And while he was enjoying his venison the woman who had refused -him a portion of venison boldly came up and asked him for some of the -venison. He showed his teeth and growled and snarled so fiercely that -he finally drove the old woman away. - -When he had finished his meal he packed up his belongings and departed. -He traveled several days from place to place. Suddenly he became aware -that several hunters with three dogs were pursuing him. So he fled from -that place until he became wearied and then he climbed a very tall -tree. There he hoped to escape his pursuers, but the dogs tracked him -so well that soon the hunters were under the tree. Whereupon one of the -hunters shot him, mortally wounding him, and he fell to the ground in a -dying condition. The dying Panther man said to the hunters, “This, your -act, shall cause bitter hostility between your people and my tribe, and -many of both tribes will die in consequence.” - -As the hunters were bearing the body of the Panther man homeward, a -Panther man met them and saw the dead body of the Panther man—one of -his own kindred. At once he returned to his people, telling them what -he had seen. So with two other Panther men he retraced his steps to -find the guilty hunters. - -The three Panther men were not long in finding the camping place of the -hunters and they quickly succeeded in killing the dogs and the hunters -and in devouring them, leaving their bones to bleach on the ground. - -The friends and kinsmen of the hunters waited many days for the return -of the hunters and their dogs, but they waited in vain. So a number of -them formed a party and went out in search of them. They found their -bones on the path and also the dead body of the Panther man. In the -thickets near by they also found other Panther men asleep. These -discoveries were reported in the village of the dead hunters, and there -was aroused a bitter feeling against the Panther people; and so all who -were able to go out to hunt Panther people started out to destroy the -Panther tribe. - -This resulted in a bitter strife between the people of the village and -the Panther tribe, and many of the bravest on both sides were killed -without bringing any satisfaction to either side. During this struggle -the bones of the grandson lay bleaching on the path in the forest. But -it so happened that one of his sons one day passed along that path, and -he recognized his father’s bones. So by gathering them together under a -large hickory tree and setting them in order the son of the Panther man -brought his father back to life by pushing against the hickory tree and -shouting, “Father, arise lest the tree topple over on you.” - -When the father arose he had the form which he had when he left his -home in the village in search of his grandfather. This transformation -frightened the son so much that he fled through the forest away from -that place, and the grandson made his way home to the village of his -own people. He entertained his friends and kindred with the recital of -his adventures. - -There came a day when the old Eagle, who had enticed away old man Wild -Cat, was in a reminiscent mood, and so he wondered what had become of -the old man whom he had left among the Wolf tribe. So he finally -resolved to pay a visit to the country of the Wolf people. He left his -home and traveled along toward the Wolf country. At last he was greatly -surprised to find scattered around the bones of the old man, his -friend. So he decided to aid his old friend by bringing him to life -again. He therefore collected together the bones lying about and placed -them in order under a great elm tree, and when he had gathered all the -bones he stepped up to the elm tree and suddenly exclaimed, “Be quick, -friend, arise, lest the tree fall on you.” At once the old man, Wild -Cat, leaped up in his original shape and condition in form and mind, a -man. So, after the usual greetings, the old Eagle chief led his friend -home to his own people, whence he had taken him so long ago. Having -arrived there, old man Wild Cat found his grandson, and to him he -related all his adventures while away from his people. He declared, “We -must highly esteem the Pigeon tribe of people.” (Then I left there.) - - - - - -134. THE WEEPING OF THE CORN, AND BEAN, AND SQUASH PEOPLE - -There was in the olden time a village of the Iroquois which was -situated in a very fertile and beautiful country. They raised corn and -beans and squashes, and for many years they were contented and -prosperous. But there came a time when their crops began to fail -them—the corncobs were bare of grains, the bean pods were empty, and -the squashes would wither away before the time to harvest them. The -people went hungry, for they had no food from their fields and game was -very scarce. - -One day a very old woman, who was Matron and Chief of her clan, was -walking near her planted field, meditating on the misfortune of her -people. As she walked she heard bitter weeping out in the field, and -she at once decided that some one must be in deep distress. So, walking -into the planted field, she was surprised to find that it was the corn -that was weeping; and the beans were weeping too; and the squashes were -weeping also. The old woman had great compassion for the corn and the -beans and the squashes for their weeping. She stopped beside a hill of -corn and asked, “Oh, you dear Corn, why do you weep? Tell me the -reason.” The Corn between sobs said, “You place us in the ground to -grow, but you do not perform your further duties to us. You do not -cover us with sufficient earth as you know you should; and you do not -hill up the earth about our feet so that we can stand firm; and you -fail to dig up the earth sufficiently around us to give us water; so it -is that many of us have remained only a few hours or a day or two and -then have gone home; only a small number of us remain and now we are -all dying because of your neglect. You even permit our enemies to -strangle us to death.” - -As the old Matron listened to this pitiful story she was bitterly -grieved. She then went to the Bean people and to the Squash people, and -from both she heard the same painful story of neglect by her people. -She was deeply moved, and so she went to her lodge and wept along the -path homeward. Having seated herself on her couch in her lodge, she -kept on weeping. Her people having heard her sobbing were much puzzled -by it, and they being moved by sympathy also began to weep with their -Matron. Soon many persons had assembled at her lodge, and they all were -mourning with the old woman. - -Finally, the chief of the clan came to the lodge and addressing the -people he told them to cease their weeping and to be of good cheer; and -that he would ask their Matron what had caused her to return from the -planted field with such grief. So the people ceased their weeping, and -then the chief, addressing their Matron, who was still sobbing -bitterly, asked, “Mother, what caused you to weep while you were in the -planted field?” After somewhat composing herself she replied to this -question by saying that she had heard bitter wailings in the planted -fields and that on going there to learn the cause the Corn people, and -the Bean people, and the Squash people had complained to her that she -and her people had not properly cared for them by not covering them -with sufficient earth to enable them to live and by permitting their -enemies to grow up around them so that they had no more ground on which -to stand. Then the Matron ceased talking, but kept on weeping. - -Upon hearing this statement the people assured the chief that this was -the first information they had received as to the reason why their -Matron had been grieving so bitterly. - -Thereupon the chief called a council of his clan and laid before it the -remarkable statement of their Matron. The council upon hearing this -recital resolved that in the future whoever planted either corn or -beans or squashes must cover the grain with sufficient earth to give it -sustenance, and must care for the growing plants by properly hilling -them and by digging around them to loosen the earth to make it mellow, -and lastly, by destroying their enemies (the weeds) who grew about them -so luxuriantly. - -So, in the following spring, when planting time returned, they were -again admonished as to the proper methods of planting the corn, the -beans, and the squashes. The people all agreed that they would follow -the advice of the council in this matter because of the statement of -their Matron as to the real cause of their withered crops. - -So, in accordance with this resolution, the next springtime they did -place the seed corn and beans and squashes sufficiently deep in the -ground to give these grains sufficient covering of earth to grow well. -The old chief stood by the planters while they were seeding their -fields to see that the work was properly done. Later, when the tender -sprouts of corn and beans and squashes had reached such height that -they required more earth to support them, the people were called -together and urged to hill up their growing crops and to destroy -thoroughly the enemies (weeds) of these useful plants. These plants -were growing luxuriantly and were strong, but toward harvest time -something came and destroyed these growing crops. A certain nation of -people came and carried away the corn and the beans, leaving only some -squash shells. Again the people mourned their loss, confessing that -they must have been guilty of some other form of negligence. - -So the following spring they again took great pains in their planting -and in their care for their crops; but just as soon as the green corn -was becoming fine and fit to eat a certain nation of people began to -steal the corn and beans and squashes. The people suspected what people -had come and carried away their corn and beans and squashes. - -So the chief of the people called a council to discuss the situation -and to suggest means to meet it. It was finally resolved that several -stout and alert warriors should be set to watch the planted fields to -see who might come to steal the ripening crops. These watchmen went -into the fields in the evening. Toward the dawn of day they discovered -a number of persons who were tearing off the ears of corn and the bean -pods, and also others who were stealing the squashes. These thieves -they captured and held as prisoners. These prisoners were taken in the -morning to the council lodge before the clan chief. - -The chief, after looking the prisoners over, remarked that these -thieves were their enemies because they had stolen their corn and beans -and squashes. Then he asked one of the corn thieves, “Where do you -live?” “A long way hence in the forest,” came the reply. “Are there -many of your people?” continued the chief. “We are a large nation,” -came the answer. In like manner he questioned the squash thief and the -bean thieves, and these made replies similar to those made by the corn -thieves. - -They bound the corn thieves and daily they took them out of the lodge -and all the chiefs and the people came to see them, and everyone was -privileged to strike these thieves a blow with a staff, and the thieves -would weep bitterly at this treatment. Then they would be taken back -into the lodge. The bean thieves and the squash thieves were also daily -punished in this way. - -Daily the corn thieves wept loudly. After a long time had elapsed these -thieves were told that if they would conduct the people to their own -nation they would be set free. The corn thieves agreed to this -proposition and the old chief selected a party of his warriors to lead -the thieves back to their own nation. - -The corn thieves led the warriors a long way into the forest. But at -last they came to a settlement, and the thieves said this is a village -of our people. The warriors killed many of the people, and then they -set free the thieves whom they had brought back to their country. The -people whom the warriors had killed were carried home. - -Then some warriors were sent to the squash stealers with an order to -split their upper lips so that they would not be able to eat squashes -again. - -It is said that the warriors whipped the corn thieves so much during -their captivity that they wept so much that their faces were striped -and their backs were striped and their tails were ringed, from the -blows they received; and these marks have remained to this day. The -corn thieves were raccoons. The squash thieves were rabbits (hares?), -and their lips have remained split to this day from this punishment. - -Tradition says that the ancestors of the Seneca thought that all trees -and shrubs and plants were endowed with human life and were divided -into families, having brothers and sisters, fathers and mothers. And -that in like manner the Corn, and Beans, and the Squash have human -lives, and that if one offended them they would grieve and would depart -and would leave the people without food. - - - - - -135. SʻHAGOWENOTʻHA, THE SPIRIT OF THE TIDES - -In the long ago an uncle and his nephew, his sister’s son, dwelt -together in a lodge. It so happened that the uncle, the elder man, had -to keep a recumbent position. He had lain so long that the roots of a -tree standing near their lodge had overgrown his body, so it was quite -impossible for him to arise. - -As time passed he called his nephew to him and said to the youth: “Go -yonder in the distance to the clearings, where the logs are lying one -on the top of another, and plant there beans, corn, and squashes. They -make good eating, I assure you. And if these things should grow under -your cultivation they will furnish us with something to eat in the -future.” Thus spoke the old man. - -In a short time he continued: “Bring forth from under the couch yonder -a basket in which there is some seed corn, as it is called.” The youth -brought the basket and placed it beside the old man. With the seed corn -were the beans for seed and the squash seed. - -Then the old man said to the youth: “Bring me from under the couch -yonder the small baskets, 10 in number; I need them; for you must make -a girdle of baskets around your body.” So the nephew brought the -baskets to his uncle, who with his own hands placed in each of the -baskets some of the several kinds of seeds, thus dividing the seed -corn, the beans for seed, and the squash seed. He carefully completed -his task. - -Having done so, he addressed his nephew, saying: “Come, now! go yonder -to the clearings where the logs are lying one on the top of another, -and there you must plant these seeds.” The young nephew replied: “So be -it, my mother’s brother. I will place beside you all the things which -may be necessary for you while I shall be absent planting the seeds.” -So the nephew placed beside his uncle a bark dish containing hominy, a -fire poker and a knife, and a cake of boiled corn bread. Then he said -to his uncle: “I am now going to plant the seeds.” - -Having arrived at the clearings he set to work preparing the ground for -planting the seeds which he had brought. He had been at work a -considerable time and had already planted a number of hills when he -heard the voice of his uncle singing. The words of the song were: “Now, -now, now I believe that I have arisen, now indeed.” At this the -youthful nephew ran back swiftly to the lodge to prevent his uncle from -arising. Having arrived there the young man seized his uncle and -repressed his desire to arise, asking him, “What has come to pass that -you began to sing?” The uncle replied: “I became thirsty, and so I -began to sing.” The young man brought his uncle water to drink, and -after the latter had quenched his thirst the youthful nephew said to -him: “You must now lie quiet, as I ask you to do.” The uncle answered: -“Return again to the clearings to plant the seeds. As there are no more -left in the lodge you must pick up those which you dropped from your -baskets.” He referred to the 10 small baskets in which he had himself -placed the various kinds of seeds. - -So as soon as the young man had gathered up all the seeds which he had -spilled along the path as he had hastened toward the lodge he again -began to plant them in hills. Again, as he had nearly finished seeding, -he heard the voice of his uncle singing: “Now, now, now I believe that -I have arisen, now indeed.” - -The nephew at once started on the run for the old lodge, but when he -had gone only half the way he heard a loud report, băʹʻ! caused by the -breaking of the roots which had been holding his uncle down. When he -arrived at the lodge he found that his uncle was not there. This -grieved him greatly, for he felt that he would become very wretched and -poor without the aid and advice of his uncle. So he began to weep and -mourn for his uncle, but at last he ceased to do so. He then entered -the lodge to think upon his situation, and finally came out to see -whether he could not learn whither his uncle had gone by noting the -tracks he had left on the ground. For this purpose he went carefully -around the lodge, examining the ground as he went. At last he found his -uncle’s tracks, which showed the direction he had taken, for they had -made very deep impressions in the ground as he fled in haste. From the -tracks he learned that his uncle had taken a course directly westward. -The young nephew then said: “So be it. I suppose it is for me to go to -the place whither my uncle has gone. I will follow the tracks of my -uncle, my mother’s brother.” - -Thereupon the young nephew, having gotten his bow and arrows, at once -started on a run on the trail of his uncle. He kept the trail in the -forests for three days, when he reached the shore of a lake, and there -indeed the trail ended so far as the nephew could see; so he stopped -there and stood looking around; thus he stood for some time. - -At last he was somewhat startled at seeing not far away a canoe,[461] -which was being paddled toward him quite swiftly, and which contained -what appeared to him to be a man. The canoe stopped at some distance -from the spot where the young nephew was standing. He saw that a number -of wild geese supplied the propelling power for the canoe, six wild -geese being attached to one side of the canoe and six to the other -side. Then he overheard the man who was in the canoe address the geese -with these words: “My servants, you may now go forth to seek something -to eat.” The wild geese at once obeyed and flew upward, making the -sound stūmʻ. - -The young nephew stood there silent for some time. Then the man in the -canoe said to him: “Come hither.” The youth, replying, “So let it be,” -went to the place where lay the canoe, in which stood the strange man. -The stranger, addressing the youth, said: “I am thankful that you are -well. Is it not true that Okteondon is your uncle? He is my uncle also. -I am thankful, too, that you and I, who are brothers, have seen each -other at this time. It so happens that you and I resemble each other -and are of the same stature. It would be still more convincing if we -should put this to proof by trial. As I have been saying, our bows and -arrows are alike and are of the same length. Let us test my statement -by a trial.” Thereupon the man took his bow and arrows out of the -canoe. Held up together, they were found to be of the same kind of wood -and of the same shape; their arrows were of the same kind of wood and -of the same length. - -Then the stranger said, “Come; let us see. We have the same speed, I -believe.” He continued: “Let us now string our bows, as I am now -stringing mine; let us stand here side by side.” While the two stood -side by side again the stranger spoke, saying: “This we do in order -that there may be a race between us and our arrows. Let us shoot our -arrows, and as soon as we let fly our arrows then you and I must start -to run.” Then they let fly their arrows, at the same time starting to -run swiftly. They ran evenly, keeping well together. All that could be -heard was the sounds made by the passage through the air of small -stones picked up by their swiftly moving feet, for they were running at -a rapid pace. Looking upward, the youth saw two arrows flying along -together. In this trial of their fleetness of foot they caught the -arrows before they fell to the ground, each one catching his own. - -After this test the strange man said to his young companion, “Now, let -us return to the place whence we started.” So they went back to the -spot where the canoe lay. Then the strange man repeated what he had -been saying again and again: “Have I not been saying that you and I are -indeed brothers? We have the same fleetness of foot; we are of the same -stature; our bodies are alike in form and condition; our bows are -exactly alike; our arrows are also alike. These things indicate that -truly you and I are brothers and that Okteondon is your uncle, as he is -my uncle. Come, then, let us go hence. We will amuse ourselves. We will -go to a distant place where I am in the habit of playing.” - -The young man replied unsuspectingly: “So let it be.” Whereupon the -strange man said: “Come, come hither, my slaves, you wild geese. Do you -come hither at once.” He had hardly ceased speaking when the wild geese -alighted beside the canoe and attached themselves to it. Then the -strange man again got aboard of the canoe and invited his friend, the -young man, to accompany him. When the latter had also boarded the canoe -his companion said to the wild geese: “Come, now, do you go to the -place where the island floats in the water.” At this command the geese -began paddling, thus propelling the canoe very swiftly toward the place -designated. Then the strange man began to sing: “Now, now, now, it -seems true, I have started, indeed.” This song he kept singing as the -canoe sped along toward the island of his promised sports. - -They finally arrived at the island, and the two men having landed the -strange man said to the wild geese: “Come, now, my servants, go now to -find something for food for yourselves”; thereupon they flew away. He -continued: “Whenever I say to you ‘Come hither’ you must return here at -once. But it must be I who shall say this.” - -Drawing the canoe up on the shore he said to his young companion: “Now, -we will go to the place where I am accustomed to amuse myself,” and -they two started. Having arrived at the spot, the young man saw lying -there a very large white stone. His companion said: “It is, indeed, -here that I have my playground; and now you shall see what I will do.” - -Then the stranger undressed, making himself entirely naked. Then -raising the great white rock he cast it into the water, which was very -deep. Down it went with the sound bubʻ, bubʻ, bubʻ, bubʻ. The strange -man next dived into the lake after the rock and remained under water -for a long time. The youthful nephew of Okteondon was watching -anxiously what his strange companion was doing. Finally, the youth was -surprised to see his companion come to the surface of the water bearing -the great white rock in his arms. When he had got on dry land he set -the rock down, saying to the young man: “Thus now you, too, must do as -I have shown you.” The latter replied: “So be it. I will try at once. -After removing all his raiment and being naked he took up the great -white rock and going to the edge of the lake he cast it far from shore -into the depths. Again the rock sank with the sound bubʻ, bubʻ, bubʻ, -bubʻ, as in the first instance, and the young man dived after it. - -As soon as the young man had plunged into the waters of the lake the -strange man, taking up not only his own garments but also all those -belonging to his companion, returned to the point where the canoe had -been left. Arriving there, he called out: “Come, now, my servants. Come -you hither,” and shoving the canoe into the water he boarded it. The -wild geese soon alighted alongside of the canoe and attaching -themselves to it began to paddle it along. Their master merely said to -them, “Go directly back to the place whence we started,” and the geese -obeyed him, causing the canoe to move swiftly thither. - -In a short time thereafter the young nephew of Okteondon rose to the -surface of the water bringing with him, as did the stranger, the large -white rock, which he cast aside as he came out of the water. He found -no one around and he saw that his garments were missing, so he ran to -the place where he remembered the canoe had been beached. When he -arrived there he found that the canoe, propelled by the swift feet of -the wild geese, was far out on the lake. As he reached the shore he -overheard the strange man in the canoe say in a loud voice: “To you who -feed on flesh and who dwell in the waters of the lake I offer this -flesh to eat.” These flesh eaters were highly pleased with the idea -that they would soon have more flesh to eat. By flesh the stranger -signified the flesh of the young man whom he had entrapped on the -island. The name of the strange man was Sʻhagowenotʻha. - -Then the youthful nephew of Okteondon started away, going from place to -place in a hopeless effort to find some way of escape. When he found -that he had been victimized by Sʻhagowenotʻha, he began to cry, and he -went about crying and saying to himself, “Now I know that I am about to -die.” - -In his wanderings around the island he found, scattered in numerous -places, many bones of human beings in different degrees of -decomposition. Among these decaying bones he was surprised to find the -half-decayed body of a man lying on the ground, and he was still more -astonished to hear this half-dead man say to him,[462] “My sister’s -son, Oh, nephew! come to me.” The youth, in his surprise, obeying the -voice, went to the spot where the man lay stretched out; there he -stopped and stood waiting the pleasure of the man who had addressed him -as “my sister’s son.” - -Then the man continued to address him, saying, “Oh, my sister’s son, -you will now become very wretched, for Sʻhagowenotʻha has now shut you -in on this island. Take new courage and exert yourself, for, though you -may not know it, you are endowed beyond measure with orenda. You must -now put it forth by taking courage to overcome these deceptions of -Sʻhagowenotʻha. Moreover, you must take the following measures for this -purpose. When the sun is near setting you must run to and fro all over -the island, from one end to the other. You must cover it with your -tracks. As soon as it becomes night and darkness is here, then you must -return to the place where the canoe was beached at the canoe landing of -Sʻhagowenotʻha. When you have arrived there you must dig a trench in -the sand sufficiently large to hold your body. In this you must conceal -yourself by covering yourself with sand, but you must leave a small -aperture for your mouth. Your enemy, of course, will come to visit you, -as is well known; he will come at about midnight. Do not under any -circumstances become impatient and do not fear at all. He will bring -with him his dogs, and as soon as he lands he will urge them to find -you by saying, Twūʹăʻ, twūʹăʻ, twūʹăʻ. They will then begin to follow -your tracks from place to place, smelling and sniffing as they run, and -ever at their heels will be Sʻhagowenotʻha. Just as soon as you know by -the faintness of the sounds of these pursuers that they have gone to -some distant part of the island, you must come forth from your hiding -place. - -You must also make out of rough bark and soft wood three dolls or -figures resembling the human body. When you have completed these you -must make for each one a bow and arrows suitable for their size. When -you have finished this work you must place one of these figures high up -in some convenient tree crotch, and you must fix in the hands of the -figure, in the attitude of shooting, the bow and the arrows. This you -must do with the three figures. - -After taking breath, for he was, indeed, very weak, the man who lay -there a mere pile of bones said: “Yonder in the distance under that -prostrate old rotten log you will find my skin-pouch of fisher skin, -which do you bring me at once.” The young man brought the pouch of -fisher skin to his uncle, who took from it a knife, a flint for -striking fire, and a piece of punk. The knife he gave to the young man. - -At once the young man began to fashion the three dolls which his uncle -had advised him to make. He made also the three bows with arrows, to be -held by these dolls or counterfeit men, which he had been counseled to -fix in the crotches of trees to deceive the great man-eater -Sʻhagowenotʻha, when he should come looking for the young man to devour -him. - -When the youth had completed this task he began to run over the island -in such manner as to mislead the enemy and his dogs. The elder man -cheered him in his undertaking, saying: “Have courage, my nephew; if -you will perform my instructions with care you shall live, as I have -said.” The young man replied: “So shall it be as you have instructed -me.” - -Then, going forth with the three dolls, he selected for each one a -suitable place in which to secure the doll, choosing invariably a tree -standing far from the landing place of the enemy. With some difficulty -he fastened the doll in a fork of the tree in such manner that from the -ground one might be misled into thinking that a person was hiding in -the tree. - -When it became dark he started for the spot near the landing place -which he had selected for his own hiding place. Having arrived there he -began to dig a trench large enough to hold and fully conceal his own -body, and in time he had quite effectively concealed himself in the -sand. When night came he lay there quite still, awaiting the return of -his enemy, Sʻhagowenotʻha. He lay in such a way that his mouth was not -entirely covered with the sand, so he was able to breathe without much -difficulty. He thus waited patiently many long hours, knowing from his -uncle’s counsel that he had to contend with a crafty old cannibal, who -was a past master in deluding his victims into a false feeling of -security, the more easily to destroy them at his leisure. - -It was some time after midnight when the alert young man heard peculiar -sounds approaching the island. He was not long in recognizing the -voices of the wild geese that had propelled the canoe which had left -him a prisoner on the island. He heard also the then distant yelps of -impatience of the dogs as they hungrily anticipated a bloody meal when -they should reach the island. They were eager to pursue their prey, for -they well knew the habits of their master. Finally the attentive ears -of the young man heard the sounds which told him of the landing of his -pursuers; and it was not long before he heard Sʻhagowenotʻha saying to -his dogs: “Go you to find the person of the man. It may be that he lies -now somewhere a heap of bones.” Then after releasing the dogs the old -man shouted, “çtuäʻʹ, çtuäʻʹ, çtuäʻʹ” signifying, “Go, go, go ye” -(usually applied only to dogs, much like the familiar “sick’em” in -English). - -With their keen noses the dogs soon took up the tangled trail of the -young man, and followed it from place to place over the entire island. -Sʻhagowenotʻha was overheard by the young man to say to the wild geese: -“My servants, do you now go to seek for your food,” at which command -they flew away. Thereupon Sʻhagowenotʻha followed his dogs in the -direction they had taken. Just then he heard in the distance the -barking of the dogs, Wau, wau, wau, as they seemed to say. When the old -man arrived near the place where the dogs were barking, he heard one of -them burst out, crying, Kwĕñʻ, kwĕñʻ, kwĕñʻ. Having arrived there, he -found one of the dogs lying dead from the effects of an arrow which had -fallen down its throat. Sʻhagowenotʻha was grieved to lose one of his -dogs, which he highly valued, and he exclaimed: “Oh! it is -discouraging. It would seem that his body is, indeed, in a measure -possessed of orenda.” In a short time he again heard in the distance -the barking of his dogs, and he at once started on the run toward the -place. On drawing near the place he again heard one of the dogs utter -loud cries, Kwĕñʻ, kwĕñʻ, kwĕñʻ. Once more he found one of his dogs -lying there, also with an arrow protruding out of its mouth, into which -it had fallen from the second doll in the tree. Again the old man -loudly exclaimed, “Oh! discouraging, discouraging, is this. He is, I -think, somewhat of a sorcerer.” By that time the last dog was heard -barking in the distance and the old man started on the run for the -place. As he neared the spot, he heard the last dog crying Kwĕñʻ, -kwĕñʻ, kwĕñʻ. Thereupon fear came over the old cannibal, who exclaimed: -“Now I shall flee from this place, for he has now killed them all, my -dogs. He is indeed a great sorcerer.” At once Sʻhagowenotʻha ran toward -the canoe landing, which was some distance away. - -In the meanwhile the young man, who was on the alert, saw his -opportunity, and arising from his place of concealment in the sand, he -went to the shore of the lake. Pushing the canoe into the water, he -called loudly, “Do you come hither, my servants, you wild geese.” The -geese with the sound dauñʻʹ all came to the side of the canoe and at -once attached themselves to it. Then the young man, boarding the canoe, -said to the wild geese, his servants: “Let us go back to the place -whence we started, and you start at this time.” Obeying his command, -the wild geese at once began to paddle and the canoe moved swiftly in -the water, the paddling of the wild geese sounding sŭʻ, sŭʻ, sŭʻ, sŭʻ. - -When Sʻhagowenotʻha reached the shore and found the canoe moving away -with the young man in it, as its master, he called out to him: “Oh, my -brother! Turn back hither. I had come back here after you, be it known -to you.” To this appeal the young man paid no attention, for he had -been thoroughly informed of the character of his enemy by his uncle. So -he kept on his way. He tauntingly said, for the benefit of his enemy, -to the monsters of the deep: “I devote food to all of you who live on -meat—to you who live in the depths of the lake.” Hearing this, these -watery monsters rejoiced and were happy, for they desired meat, on -which they fed. In their glee they uttered the sounds, Hĭst, hĭst, -hĭst, hĭst, hai, hai, hai. Then Sʻhagowenotʻha again called to the -young man: “Oh, my brother! have mercy on me; take pity on me and turn -back. Is it not possible for you to agree to turn back and come to me? -I am indeed not Sʻhagowenotʻha; I am only a servant to him. He, of -course, is at his home.” - -The young man, however, did not answer this appeal of his great enemy, -but said to the wild geese which were propelling his canoe: “Go -directly to the place whence you started.” The young man and his geese -arrived at the landing place, at their home, just as day was dawning. -After landing, he said to the wild geese: “My servants, you may now go -to seek for your food.” Thereupon they flew away with the sound dauñʻʹ. -He had already said to the geese: “Hurry back as soon as I recall you.” -Drawing the canoe ashore, he departed. Climbing the steep bank and -going aside a short distance, he came to a lodge, which he entered. -Within he found a very young woman. As he entered the lodge, without -his garments, the woman arose, and going forward, embraced him, saying: -“You are indeed in a wretched situation here. I am your younger sister, -for verily your uncle is one who is called Okteondon.” The young man -answered her: “He is, indeed, my uncle, as you say.” She continued: “He -is, too, my uncle, this Okteondon is; for this reason you and I are -brother and sister. Very long ago he stole me from our lodge. Now dress -yourself again; your garments hang yonder where he hung them when he -brought them back.” So the young man dressed himself again in his own -garments. Then his sister said: “Here are your bow and your arrows.” -The young man took them, for they indeed belonged to him. - -Thereupon the young woman said to her brother: “You and I must now -return home. I will lay down bark in strips, and on these you must step -to conceal your tracks until you reach the canoe; for you and I shall -surely die if my husband should meet us before we reach the canoe. They -carried out faithfully this precautionary device for concealing the -brother’s footprints. When they reached the shore the brother pushed -the canoe into the water and then called out to the wild geese: “Come -hither, my servants.” When they arrived he continued: “You must go -directly to the place where my racing ground is.” Having said this, the -brother and sister boarded the canoe, and the wild geese began to -propel it rapidly through the water, making the sounds sŭʻ, sŭʻ, sŭʻ, -sŭʻ as they propelled it. Then the young man began to sing his song of -triumph: “Now, now, now, I am certain that I am on my way homeward.” -Turning to the wild geese he said: “Have courage [463]; be brave and do -your duty, my servants.” - -After going some distance it seemed to the two that the canoe kept the -same position, although the wild geese were paddling with great vigor, -making the sounds sŭʻ, sŭʻ, sŭʻ, sŭʻ. Turning her head, the young woman -saw a fishhook attached to the end of the canoe, and she saw also that -her husband, who sat on the opposite shore, was steadily pulling on the -line, causing the canoe to move backward toward him. Taking up a stone -hatchet from the bottom of the canoe she struck the hook a blow which -broke it. At this the canoe again shot forward very swiftly, and they -went a long distance, while the young man kept saying: “Have courage, -my servants. Exert yourselves to the best of your power.” - -But in a very short time thereafter they again noticed that the canoe -was seemingly going backward, although the wild geese were still -paddling with all their might. Turning her head and looking back across -the lake the sister saw her husband lying prone on the shore, rapidly -drinking up the water of the lake, and the canoe was now moving swiftly -toward him. His mouth was enormous and his belly was likewise of -incredible capacity. His whole body had swollen to huge proportions, -owing to the floods of water he was drinking. The canoe and its -occupants were fast being drawn into his open mouth, although the geese -were paddling with all their might. - -When they drew quite near to the point where Sʻhagowenotʻha was lying -the young man, stringing his bow, made ready to shoot at the great, -swollen body lying on the shore, which was indeed stupendous in size. -When within bowshot the young man, taking good aim, sent an arrow with -great force into the body, which caused it to give out a loud sound, -b-uʼʻ! as the waters burst forth through the wound. The outrush of the -waters sent the canoe flying back toward the shore whither it was -bound. Then the young man vehemently urged the wild geese to exert -themselves in paddling the canoe onward, and finally he arrived with -his sister at the place whither they were bound—at the racing place of -Sʻhagowenotʻha. - -When they arrived there he said: “Now, you wild geese shall be free -henceforth. Sʻhagowenotʻha has made you his slaves and servants—an act -which was indeed, as you know, a great wrong. Now you are again free -and independent. It was not the intention of Sʻhoñgwadiĕñnuʼkdăʼon, our -Creator, that anyone should be a slave or a servant.[464] As is well -known, it was his intention that every one and everything among the -animals and the birds and the fowl should be in all things independent -and free. He did not will that anyone should hold any being in bondage, -even among the animal kingdom. Now you must depart hence and go your -ways. It shall continue to be your custom in advancing across the earth -to go to and fro in the form of a wedge. Thus you shall be seen by -those who shall be born hereafter howsoever long the earth may continue -its existence. This is all. So now depart, and when you go you must -follow one another.” Thereupon the wild geese started away in freedom. - -Then, turning to his sister, the brother said: “Now, let us depart -hence.” Started on their way, they went along slowly as they two -traveled homeward. When night overtook them they would encamp; and in -the morning after breaking their fast they would resume the journey. -They camped for five nights before they reached their home. They were -unmolested on their journey by the sorcerers, who commonly infested the -way on such occasions. - -When they had reached their home the young man said to his sister: “Oh, -my sister! I do not know you, because, perhaps, I was so small when you -went away. We have now arrived at our home. I know now that Okteondon -is your and my uncle. When I started away from this place I followed -the tracks of our uncle until they led me to the lake. I verily believe -that he was killed by the man with the great mouth. Now you and I must -love and respect one another, as we are brother and sister. I shall -greatly respect you, and you yourself must greatly respect me. Now I, -myself, will go to hunt, and you shall keep the camp.” The brother -proved himself a great hunter, and they had an abundance of meat for -food in their camp. - -This is the length of the story. - - - - - -136. SʻHAGOWEʹNŌTʻHĂʼ, THE SPIRIT OF THE TIDES - - - Neʼʹ ōʹnĕⁿʻdjiʻ hodiʹnoⁿʻsot neʻʹ yadadīwăʹdĕⁿʼ neʻʹ ganoⁿʻsăʼoñʹweʻ. -That (it is) ancient time-very their (an.)-lodge-stands the they-two-uncle (and), nephew the it-lodge, large-(was). - - Neʼ ʹgwā diiutʹgon hayăsʹʻnĕⁿʼ neʻʹ hagĕⁿʹdjiʻ, neʼʹ diiuiʹwăʼ -That-yet (But) always, (ever) he (an.)-lay-supine the he (an.)-ancient-one (was), that it-reason (was) - - neʼʹ hoʻ gäʹit gaĕñdăsʹdĕñʼ okdeʹoñdoⁿʼ neʻʹ hayăʼdăʼʹgeʻ, neʼʹ -there (in that place) it (n.)-tree-stands it (n.)-tree-large-(was) it (n.)-root-had-several the his-(an.)-body-on, that - - nāʹeʻ dăʼaʹoñʻ wĕñʹdoⁿʻ āatʹkĕⁿʻ. -truly-(verily) not it-able (be) ever (sometime) could he arise. - - - Neʼʹhoʻsʻhoñ deʻhniʼʹdyoⁿʼ, oʼyonisʻheʼt. Dyĕñgwăʻsʻhoñ neʻʹ hagĕⁿʹdjiʻ neʻʹ -There-only (alone) two-they (masc.) abode, it-long-time-was. Suddenly-just the he (an.)-ancient one (was) the - -haoñwāʹdĕⁿʼ, wooʻtʻhāʹhăs waiʹĕñʼ, “Hoñʹweʻ hoʼʹse heoñʹweʻ - his-nephew he-him-talked to he it said “Yonder (over there) thither-thou-go there-where - - tgayăʼsāʹoñnyoⁿʼ. Neʼʹhoʻ nāʹeʻ ĕⁿʻsyĕñʹtʻhoʼ neʻʹ oʻsăeʼʹdăʼ, neʼʹkhoʻ -there-it-one- tiered-many (logs) has. There truly wilt-thou -it-plant the it (neut.) bean, that-and (that-too) - - onĕñʹoⁿʼ, neʻʹ onyoⁿʻʹsăʼ-khoʻ. Okăʼʹoⁿʻ neʹʻhoʻ, gaʹnyoʼ -it (neut.) corn, the it-squash-and . It savory, delicious (is) indeed (in fact), (if it-rules) - - ĕⁿwadoñʹnĭʼ ĕⁿwatchiʻsʻăʼ-khoʻ. Dāʹ neʼʹ ĕⁿʹhnik, neʼʹ -will it grow (will it-itself make) will it itself ripen and. So (there) that (it is) will thou-I-it eat, that - - ĕⁿʻniʻnheʻʹgoʹoñk gaʹnyoʼ gowāʹnĕⁿʻ ĕⁿʻsyĕñtʹʻhwakuʼ.&rdquo ; Neʼʹ -will thou-I-it use ever to live if (= if-it rules) much (great amount) thou will it harvest (= unplant).” That (it was) - - waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ. -he-it-said the he-old-one (ancient one). - - - Deʼaonisʻheʼʹoñʼ oʹnĕⁿʻ waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ, “Dāʹ oʹnĕⁿʻ -Not-it-long-tim e-(was) now (then) he-it said the he (an.) ancient-one (was), “So (there) now (then) - - hoʼseʹgoʻ hoñʹweʻ ganaⁿktāʹgoñ, neʼʹhoʻ gaʹyĕⁿʼ neʻʹ găʼăsʹʻhāʼ, neʼʹhoʻ -thence do thou-it-fetch (over there) yonder it (n.)-bed-under, there it-lies the it (n.) basket, there - - igaāʼʹ nāʹeʻ neʻʹ ganĕñʹgweⁿʼ gayāʹsoⁿʻ.” -it is-contained truly the it (n.) seed-grain one-it-has named.” - - - Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgowā waāʹgoʼ neʻʹ găʼăʻsäʼ neʼʹhoʹ -So (there) now (then) the he (an.)-youth (= great child) thence-he-it did fetch the it (n.) basket there - - waāʹyĕñʼ heoñʹweʻ hayăsʹʻhĕⁿʼ neʼʹ hagĕⁿʹdjiʻ. -did he-it lay there-where he (an.) lay supine the he (an.) ancient one (was). - - - Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Hauʹʼ”, neʻʹ găʼăsʻhäʼ -So (There) now (then) the he (an.) ancient-one (was) he-it-said “Go to, “Come the it (n.) basket - - hoʼseʹgoʻ ganaⁿktaʹgoñ niwăʼsʹʼā, wăsʹʻhĕñʻ niʹyoñ. Dĕⁿ -thence-do-thou-it fetch it (n.) couch-under so it-size-small (is), (it-hand-full) ten so-it-many (are). Wilt - - satʹwāʻhāʼ neʻʹ găʼăsʹʻhäʼ. Dewagadoĕñdjoñʹniʻ.” -thou-self-it-gird with the it (n.) basket. I-it-in-need-of-stand. ” - - - Dāʹ neʼʹhoʻ naāʹyeʼ neʻʹ haksăʼʹgowā. Oʹnĕⁿʻ haoⁿʻhaⁿʼ neʻʹ -So (There) thus (there) thus he-it did the he (an.) youth (= great child). Now (then) he (an.) alone, himself the - - hagĕⁿʹdjiʻ neʼʹhoʻ găʼăsʻhäʹgoñ heʹ niʹyoñ neʻʹ onĕñʹoⁿʼ. Gagweʹgoⁿʻ -he (an.) ancient one (is) there it (n.) basket-in thus (where) so many it numbers the it (n.) corn. It-entire (All), - -heʹ niʹyoñ waoñʹdäʻ; gagweʹgoⁿʻ neʼʹhoʻ naaʹyeʼ neʼʹ wăsʹʻhĕñʻ -thus so many it numbers did he-it-put in it (n.) entire (is) thus (there) so he-it did that it (n.) handful = ten - - niʹyoñʻ neʻʹ găʼăsʹʻhäʼ; oʻsaeʼʹdăʼ-khoʻ neʼʹhoʻ waoñʹdäʻ, gagweʹgoⁿʻ -so many it numbers the it (n.) basket; it (n.) bean-and there there he-it-put in, it (n.) entire - - waadyĕñnoʼkʹdĕⁿʼ. -did-he his-task complete. - - - Oʹnĕⁿʻ waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ, “Hauʹʼʹ, oʹñĕⁿʻ neʼʹhoʻ heoñʹweʻ -Now (then) he-it-said the he (an.) ancient one (was), “Go to, “Come, now (then) there there-where - - tgayăʼsaʹoⁿʼ, neʼʹhoʻ ĕⁿʻcyĕñʹtʻhoʼ gagweʹgoⁿʻ. Dāʹ oʹnĕⁿʻ săaʻdĕñʹdĭʻ.” -there-one-clearings has made, there wilt thou-it plant it (n.) entire (is). So There, now (then) thou (do) start.” - - - Oʹnĕⁿʻ neʻʹ haksăʼgowā waiʹĕñʼ, “Nyoʻʹ. Neʼʹ gwāʻ noñʹ neʼʹhoʻ -Now (then) the he (an.) youth (= great child) he-it said, “So be it. That still, yet, too, perhaps there - - ĕⁿgegeʹoñʼ heoñweʻ neʼʹ syăsʹʻhĕⁿʼ, heʹ niʹyoñ gĕⁿsʹ -will (shall) I it pile there-where that thou lying-supine (art), thus so many it numbers customarily - - desadoĕñdjoñʹnĭʻ.” -thou-it-in need of, standest. - - - Dāʹ oʹnĕⁿʻ neʻʹ haksăʼgowā waoʼsaiʹeⁿʻ. Neʻhoʻ waaksaiʹĕñʼ găʹsnĕⁿʼ neʻʹ -So There now (then) the he (an.) youth (= great child) did he-hasten. There did-he-it-dish lay it (n.) bark the - - gakʹsăʼ ononʹdäʼ igāʼʹ, gadjisdoñiăʼsʻhäʻ-khoʻ, gaganʹiăʼsʻhäʼ-khoʻ, oäʻkwăʼ-ʹkhoʻ -it (n.) dish (bowl), it (n.) hominy it-contained (is), it (n.) fire poker-and, it (n.)-knife-and, it (n.) bread-and - - gagaisdĕⁿʹdoⁿʼ. -it (n.)-corn-hulled-by-boiling. - - - Gaʹnioʼ waadiĕñnuʹʼkdĕⁿʼ oʹnĕⁿʻ nāʹeʻ waiʹĕñʼ, “Gnoʼʹsĕⁿ, oʹnĕⁿʻ -As soon as did he-his task complete now then truly he-it said “Oh, uncle, “Oh, mother’s brother, now then - -ĕⁿgiĕñtʻʹhwăʻsă& mlapos; heʹoñweʻ tgayăʼʹsaoⁿʼ.” Dāʹ oʹnĕⁿʻ waaʻdĕñʹdĭʼ. -shall I-it-(to) plant go there-where there it-one-clearings has made.” So (then) now (then) did-he (an.) start. - - - Wăʼhāʹioⁿʼ heʹoñweʻ tgayăʼʹsaoⁿʼ, oʹnĕⁿʻ nāʹeʻ wooioʼʹdĕⁿʹ. Waaeoʼdōʹgoʼ, -There he arrived there-where there one-it-made-clearings, now (then) truly did-he-it-work. Did he-it-weeds-remove, - - waaeʻdawĕñʹieʼ-khoʻ. Dāʹ oʹnĕⁿʻ nāʹeʻ waayĕñʹtʻhoʼ toʻkaʼʹăʻ niʹ -did he-it-earth-stir up-and. So (then) now (then) truly did he-it-plant numbering few, few so many - - ganăʼgĕⁿsʹʻhäge. Dāʹ diĕñgwăsʹʻhoñ oʹnĕⁿʻ hotʻhoñʹdeʼ daʻhadĕñnōʹdĕⁿʼ neʻʹ -it (n.)-hills-number. So (then) all at once, suddenly now (then) he-it-heard thence he his song-uttered the - - honoʹʼsĕⁿʻ. Gaĕñnagoñʹwăʻ hotʻhyuʹwi, hāʹdoⁿʻ, “Oʹnĕⁿʻ, oʹnĕⁿʻ, -he-him-uncle. (mother’s brother). (is) It (n.) song-in he-it-tells, he-it-says, repeatedly “Now (then) now (then) - - oʹnĕⁿʻ giʹ neʻʹ oʼgatʹkĕⁿʻ, oʹnĕⁿʻ waiʻʹ.” -now (then) I-it think the did I-myself-raise up, now (then) certainly.” - - - Oʹnĕⁿʻ waiʻʹ neʻʹ haksăʼgōʹwa saaʻdĕñʹdĭʼ -Now (then) certainly, (of course) the he (an.) child-great (is) again-he-departed, (= went home) - - waadiănōʹäd. Wăʼdjiʹăʻ oʹnĕⁿʻ saaʹyoⁿʼ neʻʹ heʹoñweʻ -did-he-his-pace-hasten. (While-small) In a short time now (then) again-he-returned the there-where - - tʻhodinoⁿʹʻsot. Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa wooyeʹnāʼ neʻʹ -there-they (an.)-it lodges stands. Now (then) the he (an.) child-great (is) did he-him-seize the - - honoʼʹsĕⁿʻ waiʹĕñʼ khoʻ, “Ānăʼawĕñʻʹ haknoʼʹsĕⁿʻ?” -he-him-uncle (= mother’s brother) (is). did he-it say. and “What it happened he-me-uncle (= mother’s brother) (is)?” - - Daāiʻwăʼsäʹkoʼ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Oʼkhăʼdatʹʻhĕⁿ&t comma; neʼʹ oiʻʹwăʼ -Thence he-it replied the he-ancient-one (is) did he-it-say, “Did my throat become dry that it (n.) reason (is) - - oʼgadĕñnōʹdĕⁿʼ.” -d id I song-utter, sing.” - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waiʹĕñʼ, “Oʹnĕⁿʻ hoʼgeʹgoʼ neʻʹ oʻneʹgănos. Hauʼʹ, -Now (then) the he (an.)-child-great (is) did he-it-say, “Now (then) thence I-it (n.) fetch the it (n.) water. Come, - - oʹnĕⁿʻ sneʹgihă.” -now (then) thou-it (n.)-liquid drink (do).” - - - Gaʹnioʼ waaʻneʹgihăʼ neʻʹ hagĕⁿʹdjiʻ oʹnĕⁿʻ waiʻʹ -As soon as (= it-it-rules) did he-it-liquid-drink the he-ancient-one (is) now (then) certainly (of course) - - saādyăsʹʻhĕñʼ. Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa waiʹĕñʼ, “Gnoʼʹsĕñʻ, hauʼʹ oʹnĕⁿʻ -again he-self-laid supine. Now (then) the he-child-great (is) did he-it say, “My uncle, “Oh, my uncle, Come now (then) - - dĕⁿsadyeʹĕⁿk-sʻhoñ ĕⁿʻsyasʹʻhĕñdăʼk .” -shall-you quiet-just keep shall you-supine keep-lying.” - - - Oʹnĕⁿʻ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Giwāʹdĕⁿʼ, neʼʹhoʻ hoñsāʹseʻ heʹoñweʻ -Now (then) the he (an.) ancient one (is) did he-it say, “Oh, my nephew, there (where) thither again go thou there where - - tgayăʼʹsaoⁿʼ neʼʹhoʻ nāʹeʻ ĕⁿʻsyĕñʹtʻhoʼ neʻʹ onĕñʹoⁿʼ. Tĕⁿʼʹĕⁿʻ ganoⁿsgoñʹwăʻ -there one-it (n.)-clearings-made there truly shalt thou-it-plant the it (n.)-corn. Not (it is) it (n.) lodge-in - - deʼsgaʹyĕⁿʼ, gagweʹgoⁿʻ oʼgāʹit waiʻʹ; gagweʹgoⁿʻ -at all again it-lies (is), it (n.) all (= it-(n.) entire) did-it-spill out certainly; it (n.)-all (= it-(n.) entire) - - dĕⁿtcʹhek. Dāʹ djaʹgoⁿʻ diqʹ.” -shalt thou it-gather up. So (then) do thou (be) brave = hurry up moreover.” - - - Gaʹnioʼ neʻʹ haksăʼʹgōwa gagweʹgoⁿʻ săasʹʼăʻt -As soon as (it-it-rules) the he (an.) child-great (is) it (n.)-all (= it (n.) entire) again he-it-finished - - saasnoⁿʹkwĕñs neʻʹ oaāʼʹgeʻ oʼgāʹit tchisʻhădăkʹheʼ neʻʹ onĕñʹoⁿʼ. Dāʹ -again he-it-gathered up the it (n.) path-on did-it-spill out as again he ran (homeward) the it-(n.) corn. So (then) - - oʹnĕⁿʻ āʹeʼ sāāyĕñtʻhoʹʻsăʼ. -now (then) again again he-it to-plant went. - - -Agwasʹ āʹeʼ oʹnĕⁿʻ tʻhoʹhăʻ hĕñoⁿsʹʼăʻt aāyĕñtʹʻhoʼ oʹnĕⁿʻ āʹeʼ - Very again (once more) now (then) nearly (close by) will he-it complete (finish) would he-it-plant now (then) again - - hotʻhoñʹdeʼ daādĕñnōʹdĕⁿʼ neʻʹ honoʼʹsĕⁿʻ, hādoⁿʼʼ, “Oʹnĕⁿʻ, -he-it-hears (= is hearing) thence he-his song uttered the he-him-uncle of (is), he kept saying, “Now (then), - - oʹnĕⁿʻ, oʹnĕⁿʻ giʼʹ oʼgatʹkĕⁿʻ. Oʹnĕⁿʻ waiʻʹ.” -now (then), now (then) I think did I-self-raise (= I arose). Now (then) certainly.” indeed. - - - Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa oʹnĕⁿʻ waiʻʹ hăʼdoñsāĕⁿʻʹdāt heʹoñweʻ -So (Then) now (then) the he (an.) child-great (is) now (then) certainly th ence again he ran there (where) - - tʻhodinoⁿʻsăgāʹioⁿʻ . -there their (masc.) lodge old (is) (ancient). - - - Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ hăʼdewăsĕñʹnoⁿ neʼʹhoʻ wăʼhadākʹheʼ oʹnĕⁿʻ -Suddenly, all at once, now (then) just it-half way, middle-(was) there (where) thither he running went now (then) - - waiʻʹ hotʻhoñʹdeʼ wăʼotʹkāeʻ otkāeʼʹnī “băʼʹ,” neʼʹ diioīʹwăʼ -truly indeed he-it-hears did-it-make a sound, noise it makes sound loud “băʼ&mlpr ime;,” that there it-it caused - - oʼdwadektēʹnyăʼk neʼʹ heʹʼoñweʻ hayăsʹʻhĕⁿʼ neʻʹ honoʼʹsĕⁿ. -did-it (n.) root break that there (where) he (an.) lay supine the he-him-uncle. (his) - - - Dāʹ neʼʹ nāʹeʻ oʹnĕⁿʻ hoñsaāʹyoⁿʼ heʹoñweʻ tʻhodinoⁿʻʹsot tĕⁿʼʹĕⁿʻ -So (then) that truly now (then) there again he-did arrived there (where) there it-them-lodge stood not - - deʼsʻhĕⁿʼʹdyoⁿʼ noōnoʼʹsĕⁿ, oʹnĕⁿʻ deʼsgatgăʼʹhoʻ. -at all again he abides (at home) the-his-uncle (mother’s brother), now (then) not at all again anywhere. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waoʹʻsĕⁿs; oʹnĕⁿʻ wāʹēʼ oʹnĕⁿʻ noñʹ -Now (then) the he (an.)-child-great (is) did it-him-grieve; now (then) did he-it-think now (then) probably - - ĕⁿwagidĕñsʹtʻheʼt, awĕñdoñʹnyăʼt-khoʻ oʹnĕⁿʻ oʼwāʹdoⁿʼʼ neʼʹ diioīʹwăʼ neʼʹ oʹnĕⁿʻ -will-it-me to be poor-cause, it-it-lonely has made and now (then) it became that there it-it caused that now (then) - - deʼsgatgăʼʹhoʻ noōnoʼʹsĕⁿʻ. -at all again anywhere the-he-him uncle (mother’s brother). - - - Dāʹ oʹnĕⁿʻ nāʹeʻ waăsʹdāĕñʼ hoʼnigoⁿähetʹgĕⁿʼs-khoʻ oʼyoʹnisʻheʼt. Dāʹ oʹnĕⁿʻ nāʹeʻ -So (then) now (then) of course he (an.) wept i t-him-mind-grieves and it-it-to last caused. So (then) now (there) verily - - wāĕñniʹʻhĕⁿʼ heʻʹ hasdāʹʻhăʼ hoʼnigoⁿähetʹgĕⁿʼs-khoʻ ganoⁿsăkdăʹdieʼs. Oʹnĕⁿʻ -did he-it-cease where he was weeping i t-him-mind-grieves-and, it (n.) lodge beside (here and there). Now (then) - - hoñsaāʹyoⁿʼ ganoⁿsăʹgoñ waĕñnoⁿdoñʹnyoⁿʼ-khoʻ heʻʹ nionăkdōʹdĕⁿʻ. -thither again he entered it (n.) lodge-in did he think repeatedly-and where such-his-situati on-kind of (was). - - Dāʹ oʹnĕⁿʻ doñdāăyăʹgĕⁿʼt wāēʹʼq gatgatʹʻhoʻ kāʹweʻ noñʹ heāwēʹnoñ -So (there) now (then) thence he came forth did he-it-think let me look whither probably thither he has gone - - noōnoʼʹsĕⁿʻ. Oʹnĕⁿʻ nāʹĕʻ oʼtʻhādawĕñʹnyeʼ ganoⁿsăkdăʹdyeʼ -the he-him-uncle (is). Now (then) verily did he-self-move from place to place it (n.)—lodge beside (around) - - hokdoñʹdyeʼ adeyĕñnoñʹniʼʹgeʻ, heʹʻheʼ adiʼʹgwă noñʹ neʼʹhoʻ -he-it-looked-closely along a way careful-in, he-it-thought possibly probably there (where) - - hayanāĕñʹnyoⁿʼ neʻʹ honoʼʹsĕⁿʻ. -he-track-appeared-succe ssively the he-him uncle (is). - - - Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ wāaʹgĕⁿʼ heʹoñweʻ heodakhēʹnoñ, neʼʹ neʻʹ -Suddenly all at once now (then) did-he-it-see there (where) thither he running-has gone, that the - - niyoʻcyosʹtoⁿ heʹoñweʻ heodăkhēʹnoñ. Dāʹ oʹnĕⁿʻ waāʹgĕⁿʼ -such it-it-deep-has gone (his tracks) there (where) thither he running-has gone. So (then) now (then) did he-it-see - - oʹnĕⁿʻ hegääʻgwĕⁿʼsʹgwā heodăkhēʹnoñ noōnoʼʹsĕⁿʻ. -now then thither-it (n.) Sunsets towards thither he running-has gone the-he-him-uncle. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waiʹĕñʼ, “Niʹyoʻ. Neʼʹ gwāʹ noñʹ neʼʹhoʻ oʹnĕⁿʻ -Now (then) the he (an.)-child-great (is) did-he-it-say, “So be it. That just perhaps there (where) now then - - hĕñʹgeʼ nĕñʹ iʼʹăʻ heʹoñweʻ heawēʹnoñ neʻʹ haknoʼʹsĕⁿʻ. Ĕⁿeyanĕñʹauñʼ -thither will-I go this one I (myself) there (where) thither he-has-gone the he-me-uncle. Will-I-him-track take along - -nāʹeʻ oʹnĕⁿʻ neʻʹ haknoʼʹseⁿʻ.” -verily now (then) the he-me-uncle (is).” - - - Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgōwa oʹnĕⁿʻ wăʼhāʹgoʼ neʻʹ hoʼĕñʹnŏⁿʼ găʼnoⁿʹ-khoʻ, -So (then) now (then) the he (an.) child-great (is) now (then) did-he-it get the his-bow it (n.) arrow-and, - - dāʹ oʹnĕⁿʻ wooyanĕñʹauñʼ neʻʹ honoʼʹ sĕⁿʻ; dāʹ oʹnĕⁿʻ -so (then) now (then) did-he-him-track take along the he-him-uncle (mother’s brother); so (then) now (then) - - waaʻdĕñʹdĭʼ oʼtʻhĕⁿʻʹdāt, oʹnĕⁿʻ wooyanĕñʹauñʼ. Gaʻhădăgoñʹsʻhoñʼ hădakheʼʹsʻhoñ sĕⁿʹ -did he depart did he-run, now (then) did-he-him-track take along. It (n.) forest-in-only he running only goes three - - năʼōʹdăʼ oʹnēⁿʻ neʼʹhoʻ waāʹyoⁿʼ ganyodāʹeʼ, neʼʹhoʻ nāʹeʻ -so many it-night-passed now (then) there (where) did he arrive it (n.) lake-stood out there (where) indeed - - heʻʹhodyāʹnoʼk noonoʼʹsĕⁿʻ, neʼʹhoʻ wooĕⁿʼʹheʼt oʼtʻhatgăʹdoⁿʻ-khoʻ. Dāʹ oʹnĕⁿʻ -there-his-trail ended the he-him-uncle, there (where) did he stop di d he look around and. So (then) now (then) - - oʼtʻhāʹdăʼt ganyadākʹdăʼ. -did he stand still it (n.) lake beside. - - - Dāʹ neʻhoʹʻ-sʻhoñʹ hadāʹdieʼs dyĕñgwăʻʹsʻhoñ waāʹgĕⁿʼ weʹĕⁿʻ -So (then) there (where)- just, only he stood in different places suddenly just, all at once did he-it-see far away - - dăgagăweʼʹ gaʻhoñʹwăʼ oʻstoäʹdieʼ. Neʼʹ oʹnĕⁿʻ dosgĕⁿʹhăgwă dyēñgwăʻʹ siʹ neʼʹ neʻʹ -there it (n.)-paddled it (n.) canoe it (n.) swift went. That now (then) nearby-towards suddenly lo! that the - - oñʹgweʻ dăʼnoⁿʻdăkʹheʼ, siʹ niyōʹweʼ neʼʹhoʻ daăʼdīʹheʼt. -human being hither- he-aboard-was coming, lo! so it distant (is) there (where) there did-he-stop. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa wāatgatʹʻhoʼ waāʹgĕⁿʼ-khoʻ neʼʹhoʻ gaʻhoñwăkdăʹdieʼ -Now then the he (an.)-child-great (is) did he look did-he-see-and there (where) it (n.) canoe beside along - - neʼʹhoʻ neʻʹ hoñgākʹ wadiyăʼdănīʹyoñt, neʼʹ neʻʹ yēʹiʼ niwäñʹnandī neʻʹ hoñgākʹ -there (where) the goose (geese) they (f.) gender-body-attached, that the six so they many (n.) number the geese - -neʻʹ sgagäʹdi, hōʹgwā yeʹiʼ-khoʻ niwäñʹnandī wadiyăʼdănīʹyoñt. -the one-it side, other side six-and so they many (n.) number they (f.) gender-body attached. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa hotʻhoñʹdeʼ neʻʹ hoñʹgweʻ waiʹĕⁿʼ, “Oʹnĕⁿʻ nāʹeʻ -Now (then) the he (an.) child-great (is) he-it-hears the he (an.) human being did-he-it say, “Now (then) indeed - - ĕⁿswadekhwiʻsākʹhăʼ agesʻhenĕⁿʼʹsʻhoⁿʼ .” Dāʹ oʹnĕⁿʻ neʻʹ hoñgākʹ wăʼdwādīʹdĕⁿʼ, “Stūmʻ” -will you-self-food-to seek go my-servants-severally.” So then now then the geese did they (n.) fly up, “Stumʻ” - - oʼgiʹ. -it (n.) sounded. - - - Oʹnĕⁿʻ neʻʹ haksăʼʹgōwā neʼhoʻʹsʻhoñ īʹyadʻ tʻhīodieĕⁿʻʹsʻhoñ. Oʹnĕⁿʻ neʻʹ -Now (then) the he (an.) child-great (is) there (where) just he-stood just- he-remained quiet-only. Now (then) the - - găʻhoñʹwăgoñ hăʼʹnonʻ waiʹĕⁿʼ: “Gādjiʻʹ, dediadĕⁿʻnondäʼ.” Oʹnĕⁿʻ neʻʹ -it (n.) canoe-in he (an.)-was in did-he-it say: “Do thou come hither, thou-I-brothers (are).” Now (then) the - - hăksăʼʹgōwā waiʹĕñʼ, “Hauʼʹ, nioʻʹ.” Dāʹ oʹnĕⁿʻ diqʹ waaʻʹdĕñdīʼ neʼʹhoʻ -he (an.) child-great (is) did he-it-say, “Come, so be it.” So (then) now (then) moreover did he-start there where - - wāʹeʼ heʹoñweʻ tgăʻhoñwāʹiĕⁿʼ, neʼʹhoʻ itʻhädʹ nōñʹgweʻ. Oʹnĕⁿʻ neʻʹ -thither-did-he-go there where there it (n.) canoe was lying, there there-he-was in the he-human being. Now (then) the - - hĕñʹgweʻ waiʹĕñ, “Niāʹwĕⁿ, askĕñʹnoⁿʼ tʻhiʹsonʻheʼ. Isʹ waiʻʹ -he (an.)-human being did he-it-say, “May it happen it (n.)-peaceful (and in health) is so-thou-livest. Thou of course - - iānoʼʹsĕⁿʻ neʻʹ Okteʹoñdoⁿʼ. Iʼʹ haeʼʹgwăʻ hāknoʼʹsĕⁿʻ. Dāʹ -he-the uncle (is) the Okteondon. I also, at the same time he-me-uncle (mother’s brother) (is). so (then) - - niāʹwĕⁿʻ diqʹ Iʼʹ dediadĕⁿnoñʹdeʼ oʹnĕnʻ oʼdidiadădēʹgĕⁿʼ. -may-it-happen moreover we both-thou-I-brothers (are) now (then) did-th ou-I-self-see (see one the other). - - Dōʹgĕⁿs-khoʹʻ neʻʹhoʻ dedjidiadieʹĕⁿʻ; neʼʹkhoʻ neʻʹ sʻhăʼdedinĕñʹies. -It-true-and (is) as a matter of fact both-thou-I-self-resemble; that-and the equal-both-thou-I -stature-long (is). - - Siʹ niʻhāʹăʻ diadenäⁿʼʹgeäd, neʼʹ neʻʹ niwakʼnigoⁿoʼʹdĕñ. Dāʹ neʼʹ naʹeʻ neʻʹ -Behold, is it not better (let)-thou-I-it-test, that the such-my-mind-kind of (is). So (then) that verily, truly, the - - dōʹgĕⁿs neʼʹ neʻʹ tcikāʹtoⁿ neʼʹkhoʻ neʻʹ neʼʹ oñgiăʼäⁿʹnoⁿʼ -(it is) true, certain that the as-I-it-have-kept-saying that-and the that thy-my-bow(s) - - sʻhăʼdeʹioʼdäñ neʼʹkhoʻ neʻʹ neʼʹ oñgiăʼʹnoⁿʼ sʻhăʼdeʹioʼdäñ neʼʹkhoʻ neʻʹ -alike-both-it (n.)-in-form (are) that-and the that thy-my-arrow(s) alike-both-it (n.)-in-form (are) that-and the - - sʻhăʼdeʹioñs siʹ niʻhāʹăʻ.” -equal-both-it (n.)-in length (are) lo, so-is-it-not better.” - - - Dāʹ oʹnĕⁿʻ nōñʹgweʻ waādăʻʹgoʼ neʻʹ găʻhoñʹwăgoñ neʻʹ wăʼäñʹnoⁿʼ -So (then) now (then) the-human being (= man) did-he-it-take out the it (n.) canoe-in the it (n.) bow - - găʼʹnoⁿʼ-khoʻ. Dāʹ oʹnĕⁿʻ diqʹ oʼtiāäñnoñgäñʹis; -it (n.) arrow-and. So (then) now (then) moreover did-thou-I-bow(s)-compare (bring together) - - sʻhăʼdeʹioʼdäñ găʼʹnoⁿʼ-khoʻ sʻhăʼdeʹioʼdäñ, agwăsʹ -alike-both-it (n.)-in form (are) it (n.) arrow-and alike-both-it (n.)-in-form (are), very - - sʻhăʼgāʹdăʻ găʻsĕñniăʼʹdĭʻ neʻʹ năʼʹot. -just-one-( they are) (one and the same) one-it-make-used the such kind of thing. - - - Dāʹ oʹnĕⁿʻ neʻʹ oiăʼʹdjĭʻ tʻhāweʻʹdĭʻ nōñʹgweʻ waiʹĕⁿʼ “Hauʼʹ, oʹnĕⁿʻ -So (then) now (then) the elsewhere thence he has come the human-being did-he-it-say “Come, now (then) - - diadenäⁿʼʹgeäd iʹwi sʻhăʼdediiănōʹweʼkho&t comma; neʻʹhoʻ.” Dāʹ oʹnĕⁿʻ -let thou-I-it-attempt test I it-think equal-both-thy-my-pace swift (is) and as a matter of fact.” So (then) now (then) - - waiʹĕñʼ, “Dediioⁿgwägäʹdāt; iʼʹkhoʻ dĕⁿgioⁿgwägäʹdāt. Hauʼʹ, gāʹdjĭʻ neʹkhoʻ -did-he-it-say, “Let thou-I-it-bend; I-and will-I-it-bend-bow. Go to, Come, hither do thou come here - - dedīʹdăt, neʼʹ neʻʹ dĕⁿdwĕñʹĕⁿʻdād neʻʹ oñgniʼnoⁿʼʹsʻhoⁿʼ. Hauʼʹ, oʹnĕⁿʻ -doth let-thou-I-stand that the will we (pl.) run (a race) the both our arrow-several. Go to, Come, now (then) - - ĕnhniʼʹyāk. Ganioʼʹ ĕⁿdidiătʹkăʼ, dāʹ oʹnĕnʻ dĕⁿdiĕⁿʻʹdād oʹnĕⁿʻ. -will thou-I-it shoot. As soon as will-thou-I-it-l et loose, so now (then) both-will-tho u-I-run now (then). - - - Oʹnĕⁿʻ nāʹeʻ wāniʼʹyāk oʹnĕⁿʻ-sʻhoñʹkhoʻ oʼdiĕⁿʻʹdād. Neʼʹ neʻʹ ăgwăsʹ -Now (then) verily, truly, they two (m.)-it shot now then just-and did they two (m.) run. That the very - - sʻhăʼdegadaʹdieʼ; neʼʹ weʹgĕñ neʻʹ otʹkāʻ neʼʹ găʼskwäʼʹsʻhoⁿʼă deiodidĕñʹsʻhoñ -even-both-it-flew along that ?simply the it (n.)-sounds that it (n.)-stone-several-small they (n.)-flying (are)-just - - heʹ niioʻsnōʹweʼ neʻʹ deidăkʹheʼ. -where so-it-swift is the both they ran along. - - - Oʹnĕⁿʻ neʻʹ hăksăʼʹgowā heʼʹtkĕⁿʻ waātgātʹʻhoʼ waāʹgĕⁿʼ neʼʹhoʻ degiʹdieʼ neʻʹ -Now (then) the he (an.) child-great (is) above upward did he look did he-it-see there two they (n. an.) the - - hniʼnoⁿʼʹsʻhoⁿʼă sʻhăʼdegadāʹdieʼ. Neʼʹhoʻ heʼʹtkĕⁿʻ oʼtʻhinăⁿʼhoñʹniă&mlapo s;k -b oth-their-arrows-several even-both-i t-flew along. There above on high did-both-they (m.)-it-caught (on the fly) - - hniʼnoⁿʼʹsʻhoⁿʼă ăgwăsʹ sʻhăʼdiāʹwĕⁿʻ. -b oth-their-arrow-several very al ike-they-two (n.)-happened. - - - Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, woōʹwĭʼ neʻʹ hăksăʼʹgowā, “Hauʼʹ, oʹnĕⁿʻ -Now (then) the human being did he-it-say did-he-him-tell the he (an.)-child-great, “Come, now (then) - - djidiăʻʹgēt.” Oñsānīʹioⁿʼ heʹoñweʻ tkăʻhoñwāʹiĕⁿʼ. -let us two turn back.” There-again-both-they returned there where there it (n.)-canoe lies. - - - Dāʹ oʹnĕⁿʻ neʻʹ oñʹgweʻ hāʹdoⁿʻ neʼʹhoʻ Iʹeʼs: “Dāʹ neʼʹ tchigāʹdoⁿʻ. Iʼʹ -So (then) now (then) the human being he kept saying there he walked around: “So (then) that while-I-keep-saying. We - - nāʹeʻ dediadĕⁿnoñʹdeʼ. Sʻhăʼdediiănōʹweʼ; sʻhăʼdediiăʼdoʼʹd&ebr eve;ⁿʻ-khoʻ; -verily, truly, both thou-I-brothers-(are). Equ ally both-I-swift of foot (are); alike both-thy-my-body-and shape (is); - - sʻhăʼdedinĕñʹies-khoʻ; oñgiăʼäʻnoⁿʼʹsʻhoⁿ ʼ sʻhăʼdeioʼʹdäñ, -alike both thy-my-height and long (is); thy-my-bow-several alike-both-it (n.)-inform (are), - -oñgiăʼnoⁿʼsʻhoⁿʼ-kho&tcomm a; sʻhăʼdeioʼʹdäñ. Dāʹ neʼʹ waiʻʹ gayĕndeʹi neʼʹ - they-my-arrow-several-and alike-both-it (n.)-in-form (are). So (then) that of course it-it-knows (shows) that - - dōʹgĕⁿs Iʼʹ dedyadäⁿnonʹdēʼ. Isʹ yanoʼʹsĕⁿ neʻʹ Oktēoñʹdoⁿʼ, Iʼʹ-khoʻ -true (it is) we (two) both thou and I brothers (are). Thou he-thy-uncle (is) the Okteondon, I-and - - hagnoʼʹsĕⁿ. Dāʹ. Hauʼʹ, oʹnĕⁿʻ ĕⁿdyăʻdĕñʹdĭʼ hōʹgwā -he-my-uncle (is). So (then). Come, now (then) wi ll-both-thou-I-start (go) aside yonder - - hĕⁿdyatgāʹniēʼ. Hoñʹweʻ hĕⁿʻʻneʼ neʼʹhoʻ niʼʹăʻ gatgānieʼʹtʻhăʼ.” -there will thou-I amuse ourselves. There (where) hence will thou-I-go there I alone I-sel f-amuse-use-(it).” - - - Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgōwā deʼāʹdokhăʼ neʻʹ năʼʹot hotʻhiuʹwi -So (then) now (then) the he (an.) child-great (is) not-he-it-comprehends the kind of thing he-it-telling (is) - - waiʹĕⁿʼ, “Nioʻʹ.” Dāʹ oʹnĕⁿʻ neʼʹ noñʹgweʻ waiʹĕⁿʼ, “Hauʼʹ oʹnĕⁿʻ gāʹsniʻ -did-he-it-say, “So be it.” So (then) now (then) that the-human being did-he-it-say, “Come, now (then) hither come ye - - hoñʹgāk neneʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ ăʻ. Gaʹoʼ nondāʹsueʻ.” -wild geese the which it-my-slaves severally (are). Hither again-hither-come ye.” - - - Ganioʼʹ waādwĕñnoʼkdĕⁿʼ oʹnĕⁿʻ neʻʹ hoñʹgāk neʼʹhoʻ oʹnĕⁿʻ oʼdwĕñniʼdyoñʼdăʼt -As soon as did-he-his-word end now then the wild geese there now (then) did they (n.) alight - - gaoñwăⁿkdăʹdie-khoʻ oʼwĕñnäⁿdiăʼdaniioñʹdeⁿ&m lapos;. Oʹnĕⁿ&tcomma ; diqʹ neʻʹ oñʹgweʻ -it (n.)-canoe-side-along-and did-they (n.)-own-body-affix (to it). Now (then) moreover the human being - - saādeʼnoⁿʹdā neʻʹ gaoñʹwăkoñ neʼʹhoʻ-khoʻ āʹeʼ waādeʼnoⁿʹdā neʻʹ hăksăʼgōwā. Oʹnĕⁿʻ -again-he-self-embarked the it (n.)-canoe-in there-and again did-he-self- the he (an.)-child-great (is). Now (then) - -neʻʹ oñʹgweʻ waiʹĕñʼ woōʹwĭʼ neʻʹ hoñʹgāk, “Hauʼʹ oʹnĕⁿʻ neʼʹhoʻ hoʼʹsweʻ heʹoñweʻ -the human being did-he-it-say did-he-them-tell the wild geese, “Come, now (then) there hence ye-go there where - - tgāwēʹnot.” -there it (n.) island (is) protrudes.” - - - Oʹnĕⁿʻ neʻʹ hoñʹgāk oʼwadīʹgăweʼ osnōäʹdieʼ neʼʹhoʻ wāʹneʼ heʻʹ -Now (then) the wild geese did-they-it-paddle it (n.)-swift went along there thither-both they go there - - tgāwēʹnot. -there-it-(n.)-island-protrudes. - - - Dāʹ, oʹnĕⁿʻ diqʹ waādĕñnoʹdĕⁿʼ neʻʹ oñʹgweʻ, hāʹdoⁿk, “Oʹnĕⁿʻ, oʹnĕⁿʻ, -So (then), now (then) moreover did-he-his-song utter the human being, he-it-saying kept, “Now (then), now (then), - - oʹnĕⁿʻ gīʹ neʻʹ oʼgăʻdĕñʹdĭʼ.” Neʼʹsʻhoñ hodĕñnodăʹdieʼ heʹniioweʼ -now (then) it seems the did-I-self-start.” That-only he-own-song uttering went along there-so-it-distant (is) - - wāniʹioⁿʼ heʹoñweʻ hotʻhiuʹwi hatganiesʹtʻhăʼ. -there-did-they-two arrive there where he-it-telling-kept he-self-(to) amuse uses. - - - Oʹnĕⁿʻ nāʹeʻ hoʼgīʹioⁿʼ neʼʹhoʻ, hoʼwăʼdiʻʹheʼt gwăʼʹʻhoʻ. Dāʹ oʹnĕⁿʻ -Now (then) verily, truly, there-did-they (n.) arrive there, there-did-the y (n.)-stop also, too. So (then) now (then) - - diqʹ wāyādeʼnoⁿʻdăʻʹgo& mlapos; heʹoñweʻ gawēʹnot. Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, -moreover did-they-two-disembark there where it (n.) island-projects. Now (then) the human being did-he-it-say, - -“Hauʼʹ oʹnĕⁿʻ agesʻhenĕⁿʼʹsʻho& supn;ʼ, hoñʹgāk, swadekhwiʻʹsākhăʻ.” Oʹnĕⁿʻ diqʹ -“Come, now (then) my-slave (-s = several) wild geese, you-self-f ood-seek-go.” Now (then) moreover - - oʼwĕñnādeʼʹgoʼ oʼtgoñdīdĕⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, “Gănioʼʹ ĕⁿgiʼʹ, -did-they (n.)-flee (disperse) did they (n.) fly. So (then) now (then) moreover did-he-it-say, “Whenever will-I-it-say, - -‘Gāʹoʼ nondāʹsweʻ, Iʼʹ nāʹeʻ neʼʹ ĕⁿgiʼʹ,” neʹkhoʻ ĕⁿdjiswāʹyoⁿʼ.” -‘Hither hither-again-(do) ye come, I verily (truly) that will-I-it-say,” there with you (pl.) arrive. - - - Dāʹ oʹnĕⁿʻ diqʹ waādyĕñʹtʻhoʼ neʻʹ gaoñʹwăʼ neʼʹhoʻ gāniādākʹdăʼ wōoʹeⁿʼʹheʼt. Dāʹ -So (then) now (then) moreover did-he-it-draw the it (n.)-canoe there it (n.) lake-beside did-it-it-stop. So (then) - - oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, “Oʹnĕⁿʻ diqʹ neʼʹhoʻ hēʹdneʻ heʹoñweʻ -now (then) the human being did-he-it-say, “Now (then) moreover there thither-thou-I-go (let) there where - -gătgāʹnieʼtʻhăʼ.&rdquo ; Oʹnĕⁿʻ waāyăʻdĕñʹdĭʼ. -I-self-(to)-amuse-use.” Now (then) did-the y-two-depart. - - - Dăʼaonisʻheʼʹoñʻ oʹnĕⁿʻ neʼʹhoʻ wānīʹioⁿʼ. Dāʹ neʻʹ hăksăʹgōwā neʼʹhoʻ -Not-it (n.)-lasted long now (then) there (there)-did-they-two-arrive. So then the he (an.)-child great (is) there - - waāʹgĕⁿʼ naⁿʹdăʻ noñʹ nīʹwăʼ neʻʹ kăʼʹskwāʼ ganĕñyăgäⁿʹĕnt neʼʹhoʻ igāʹyĕⁿʼ. -did-he-it-see this (so) perhaps so-it (n.)-large (is) the it (n.) stone it (n.)-stone-white (is) there it (n.) lay. - - Dāʹ neʻʹ oñʹgweʻ waiʹĕñʼ neʼʹhoʻ, “Nīʹgĕⁿʼ neʹkhoʻ gătgānieʼtʻhăʼ. Oʹnĕⁿʻ diqʹ -So (then) the human being did-he-it-say there, “But (so it is) here I-self-it-to-a muse-use. Now (then) moreover - - deⁿsegāʹneʼk heʻʹ nĕⁿgyeʹäʼ hăʼdjigwăsʹ.” -both-will-thy-eye(s)-on (it) be how (there) so-will-I-it-do shortly.” - - - Dāʹ oʹnĕⁿʻ waiʻʹ waāgăʼʹtchĭʼ neʻʹ hoʻcioñʹni, waādeʼnostoñʹnĭʼ. Oʹnĕⁿʻ -So (then) now (then) truly verily did-he (an.)-it-undo there he-self-dressed-(has), did he-self-naked make. Now (then) - - gwăʼʹhoʻ oʼʹtʻhăk neʻʹ găʼʹskwāʼ neʼneʻʹ ganĕñyăgäⁿʹĕnt neʼʹhoʻ waoʹdĭʼ -next in order did he-it-take up the it (n.) stone that which it (n.) stone-white-(is) there thither-he-it-cast - - oneʹgăʼgeʻ gwăʼʹhoʻ, ăgwăsʹ onō‵des, “bubʻ, bubʻ, bubʻ, bubʻ, oʼʹgĕⁿʼ. Oʹnĕⁿʻ-khoʻ -it (n.) water-on next in order very it (n.) depth-long (is), “bubʻ, bubʻ, bubʻ, bubʻ, did-it-it-say. Now-(then) and - -neʼʹhoʻ waādyăʼdoʼʹyāk waāʻʹdōʼ oʼyoʹnĭsʻheʼt. - there did-he-his-own- body cast did-he-self- did-it (n.)-last long time. - - - Dāʹ neʻʹ howăⁿwăⁿʹdĕⁿʼ neʻʹ Oktēʹoñdoⁿʼ neʼʹhoʻ deagāneʼʹsʻhoñ, heʻʹniōdiēʹĕⁿʻ neʻʹ -So (then) the he-his -nephew the Okteondon there both his eyes on it (is)-severally su ch so it-it-has-done the - - oñʹgweʻ. Dāʹ dyĕñʹgwăʻ siʹ saaʻʹdōgoʼ neʻʹ deyāʹdī neʹkhoʻ -human being. So (then) suddenly lo! again-he-self-dis-immer ses the both they together (are) here - - niōyeōñʹdieʼ neʻʹ găʼʹskwāʼ. Ganioʼʹsʻhoñ saādeʼskōʹgoʼ oʹnĕⁿʻ hōʹgwā -so-he-it-has-done coming back the it (n.)-stone. As-soon-as-just again-he now (then) aside yonder - - waōʹdĭʼ neʻʹ găʼʹskwāʼ. Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, “Neʼʹhoʻ oʹnĕⁿʻ nīsʹ -there-he-it-threw the it (n.)-stone. Now (then) the human being did-he-it-say, “There now (then) the-thou - - neʼʹhoʻ nĕⁿʹcyeʼ.” -thus (there) so-wilt-thou-it-do.” - - - Dāʹ oʹnĕⁿʻ diqʹ neʻʹ hăksăʼʹgōwā waiʹĕñʼ, “Hauʼʹ nyoʻʹ. Oʹnĕⁿʻ -So (then) now (then) moreover the he (an.)-child great (is) did-he-it-say, “Come, so let it be. Now (then) - -ĕⁿgadeʼnyĕñʹdĕⁿʼ.& rdquo; Oʹnĕⁿʻ nāʹeʻ waāgăʼʹtchĭʼ neʻʹ hoʻcyoñʹnī, ăgwasʹ -will-I-self-it-attempt.” Now (then) verily, truly, did-he-it-undo the he-it-self-dressed-has very - - waādeʼnostoñʹnĭʼ, oʼtʻhăk-ʹkhoʻ neʻʹ găʼʹskwāʼ neʻʹ ganĕñyăgäⁿʹĕnt neʼʹhoʻ weʹĕⁿʻ -did-he-self-naked make, did-he-it take up -and the it (n.) stone the it (n.) stone-white (is) there far - - oʻnegăʼʹgeʻ waōʹdĭʼ, oʹnĕⁿʻʹ dĭqʹ neʼʹhoʻ-khoʻ haeʼʹgwă waaʻʹdōʼ, waādyăʼdoʼʹyak -it (n.)-water-on did-he-it-throw, now (then) moreover there -and too also, did-he-dive, did-he-own-body-lance d - - oʻnegăʼʹgeʻ. Oʹnĕⁿʻ diqʹ neʻʹ găʼʹskwāʼ “bubʻ, bubʻ, bubʻ, bubʻ,” soʼʹgĕⁿʼ. -it (n.) water-on. Now (then) moreover the it (n.) stone “bubʻ, bubʻ, bubʻ, bubʻ,” again-it-it-did say. - - - Gānyoʼʹsʻhoñ waaʻʹdōʼ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ nāʹeʻ neʻʹ -As-soon-as-just did-he-self-immerse (dive) the he (an.)-child-great (is) now then verily, truly. the - - hoñʹgwe, oʼʹtʻhăk neʻʹ hocyoñnyasʹʻhäʼ neʻʹ hăksăʼʹgōwā hōʹwĕⁿʻ, -he (an.) human being did-he-it-take up the his-raiment the he (an.) child great (is) he-it-owns, - - waʻʹhāʼ neʻʹ gagwēʹgoⁿ. Neʼʹhoʻ-khoʻ aʹeʼ hoñsaʹeʼ heʹoñweʻ -did-he-it take away the it (n.) entire (all). There-and again thither-again-he-goes there where - - tkăʻhoñwāʹyĕⁿʼ. Dāʹ oʹnĕⁿʻ neʼʹhoʻ wăʼhāʹyoⁿʼ oʹnĕⁿʻ haeʼʹgwă wăäⁿʹnoⁿk -there-it (n.) canoe-lies. So (then) now (then) there did-he (an.)-arrive now (then) also did he-it-call - - waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ agesʻhenĕⁿʼʹsʻhoⁿʼ gaʹoʼ nondāʹsweʻ.” Dāʹ oʹnĕⁿʻ -did-he-it-say, “Come, now (then) my-slave(s)-severally hither again hither-do-you-come.” So (then) now (then) - -oʼtʻhăʻdjaʹĕⁿʼ neʻʹ găhoñʹwăʼ oʻhnegăʼʹgeʻ wăʻʹhoʼ waadeʼnoⁿʻʹdä-khoʻ. -d id-he-it-push the it (n.) canoe it (n.) water-on there-he-it (n.)-put in-to (liquid) did-he-self-put-i nto (it)-and. - - “Oʹnĕⁿʻ diqʹ waiʹĕñʼ “Oʹnĕⁿʻ neʼʹhoʻ hoñsaswadōʹgĕⁿnt heʹoñweʻ -“Now (then) moreover did-he-it-say “Now (then) there thither-again-(do)-you-go there where - - diyoñgwăʻdĕñʹdyoñ, neʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ neʼʹ neʻʹ hoñʹgāk.” Dāʹ oʹnĕⁿʻ oʼwadīʹgăweʼ -thence-we (incl.) started-have, the my-slave(s)-severally that the wild geese.” So (then) now (then) did-they-paddle - -neʻʹ hoñgāk oʻsnoʹädieʼ. -the wild geese it (n.) swift-went along. - - - Dāʹ neʼʹ-khoʻ neʻʹ hăksăʼʹgōwā neʼneʻʹ Oktēʹoñdoⁿʼ howäⁿwăⁿʹdĕⁿʼ saaʻʹdōʹgoʼ -So (then) that-and the he (an.) child great (is) that-the Okteondon his nephew again he-self came up - - hāaʹwĭʼ neʻʹ găʼʹskwāʼ neʼʹneʻʹ ganĕñyăgäⁿʹĕnt-gowānĕ&su pn; hōʹgwā-khoʻ waōʹdĭʼ -he-it-carried the it (n.) stone that-the it (n.)-stone-white-(rock) large aside-yonder-and did-he-it-throw - - oʹnĕⁿʻ-khoʻ saādeʼsgōʹgoʼ. -now (then) and again-he-self. - - - Oʹnĕⁿʻ nāʹeʻ deōtkăʻtoñʹnioⁿʼ deʼgătgăʼʹhoʻ neʻʹ oñʻgweʻ neʼʹ ʹkhoʻ neʻʹ -Now (then) verily both he-his-eyes-casts around successively not-anywhere-a t-all the human being that and the - - deʼgătgăʼʹhoʻ neʻʹ hoʻcioñniăsʹʻhäʼ. Dāʹ oʹnĕⁿʻ diqʹ neʼʹhoʻ waādākʹheʼ -not anywhere at all the his-raiment (his garments). So (then) now (then) moreover there thither-he-running-goes - - heʼoñweʻ neʼʹ hēʹeʼ tgăhoñwāʹyĕⁿʼ. Dāʹ oʹnĕⁿʻ neʼʹhoʻ waāʹyoⁿʼ waātgātʹʻhoʼ -there where that he-it-thought there-it (n.)-canoe-lies. So (there) now (then) there did-he-arrive did-he-look - - oʹnĕⁿʻ nāʹeʻ weʹĕⁿʻ waodigaweāʹdieʼ neʻʹ hoñʹgāk neʻʹ găhoñwăʼ neʼʹhoʻ -now (then) verily, truly, far away thither-they-it-paddling-go-along the wild geese the it (n.) canoe there - - hăʼnoⁿʻdākʹheʼ neʻʹ oñʹgweʻ. -he (an.)-aboard-goes the human being. - - - Ganioʼʹ ganyadākʹtăʼ waāʹyoⁿʹ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ hotʻhoñʹdeʼ dăāsʹnieʼt -As soon as it (n.)-lake-beside there he arrived the he (an.)-child-great (is) now (then) he-it-hears thence-he-it-spoke - -neʻʹ oñʹgweʻ, neʼneʻʹ Sʻhagowenōtʻhăʼ hayāʹsoⁿʻ, waiʹĕñʼ, “Oʹnĕⁿʻ oʼgwāʹnonʻ -the human being, that-the Sagowenota he-called (is) did-he-it-say, “Now (then) did I-you-it-give (as food) - - henīʹdjoñ neʻʹ oʼʹwāʼ īʹswas, neʼneʻʹ ganyodäʹgoñ swanăñʹgeʼ. Hiheʻʹ.” -there so you many number the it (n.)-meat you-it-eat habitually, that-the it (n.) lake-in you-dwell. Hiheʻʹ (excl.).” - - - Dāʹ oʹnĕⁿʻ diqʹ neʻʹ oñʹgweʻ oʼʹwāʼ wäñʹneks wăʼōnoʼesʹʻhăʼ neʼʹneʻʹ -So (then) now (then) moreover the human being it (n.)-meat they (g.)-eat-it-habitually did they rejoice that-the - - oñʹgweʻ oʼʹwāʼ oʹnĕⁿʻ ĕⁿʹwak. (Neʼʹ neʻʹ oñʹgweʻ hĕñʹdoⁿʻ neʻʹ hăksăʼʹgōwā -human being it (n.)-meat now (then) will you eat. That the human being he-it-means the he (an.) child great (is) - -neʼʹhoʻ ĕⁿʻhăʼwĕñʹdă&mla pos;t heʹoñweʻ woōwenōʹdĕⁿʼ.) - there will he (an.) perish there where did-he-him en-island. - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ hauñwăⁿʹdĕⁿʼ neʻʹ Oktēʹoñdoⁿʼ waaʻdĕñʹdĭʼ -So (then) that moreover now then the his (an.)-nephew the Okteondon did-he-start - - oʼtʻhadawĕñʹnieʼ-khoʻ. Wāasdāʹĕⁿʼ oʹnĕⁿʻ. Hăsdāeʹneʼs neʼʹhoʻ īʹeʼs, -did-h e-self-stir-from place to place and. Did-he-lament (weep) now (then) He-weeping goes about there he goes about, - -neʻʹ diioīʹwăʼ neʼʹ neʻʹ deʼōʹnoⁿʻdoⁿʼ wĕñʹdoⁿʻ ĕⁿsʻhăʼʹnyăgĕ&su pn;ʼt -the thus-it (n.)-(matter (is)-reason-is) that the not-he-it-kn ows when will-again-he-escape (get out of hand) - - heʻʹ woōwēʹnodĕⁿʼ neʻʹ Sʻhagowēʹnotʻhăʼ, wāʹeʼ nāʹeʻ oʹnĕⁿʻ noñʹ niʼʹ oʼgiʹʻheʼ. -where-in did-he-him-island cause to be the Sagowenota, did-he-it-think verily now (then) perhaps I did-I-die. - - - Dāʹ neʼʹ diqʹ heʹoñweʻ deodawĕñʹnie neʼʹhoʻ waāʹgĕⁿʼ heʹoñweʻ -So (then) that moreover there where he-self-stirs-from place to place there did-he-it-see there where - - tʻhăʼdihesʹtʻhăʼ ganĕñyageoñdăʹdieʼ hoʼdwagāyoⁿsdāʹneʼ. Dāʹ neʼʹhoʻ -ther e-he-self-it-(to) stop-uses it (n.)-bone(s)-piled-along every-it-(n.) old (age)-stands to. So (then) there - - waāʹgĕⁿʼ neʻʹ oñʹgweʻ hayăsʹʻhĕⁿʼ ʼăʻʹsoⁿ honʹheʼ neʼʹ sĕⁿʹʼĕⁿ hayăʼdiʼgeʻ oʹnĕⁿʻ -did he-it-see the human being he (an.)-supine-lies still he-alive (is) that in fact, indeed his body-on now (then) - - ōtʹgĕⁿʻ. Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ woiʻwăneäʹgoʼ neʼʹneʻʹ -it-rotten (is). Suddenly-just (all at once-just) now (then) did-him (it)-matter-skin-to-shake-canoe that-the - - hĕñʹgweʻ wooʻtʻhāʹhăs waiʹĕñ, -he (an.) human being (is) did-he-him-talked to did-he-it-say, - - -“Hiʹwâⁿʹdĕⁿʼ, gāʹdji neʹkhoʻ.” Oʹnĕⁿʻ waiʻʹ neʻʹ hăksăʼʹgōwā neʼʹhoʻ wāʹeʼ, -“M y nephew, hither-do-thou come here.” Now (then) of course the he (an.)-child-great (is) there did-he-go, - -neʼʹhoʻ wăkʹʼăʻ oʼtʻhāʹdăʼt heʹoñweʻ hāyăsʹʻhĕⁿʼ neʻʹ hotʹʻhāʼ hēʼʹ - there nearby did-he-stop-(stan ding) there where he (an.)-supine lies the he (an.)-talking (is) he-it-desired - - dĕⁿoiʻwăsʹnieʼ neʼneʻʹ honoʼʹsĕⁿʻ. -will-he-his-mat ter-attend to that-the he-his-uncle (is). - - - Oʹnĕⁿʻ neʻʹ hĕñʹgweʻ waiʹĕñʼ, “Hiwâⁿʹdĕⁿʼ, oʹnĕⁿʻ ĕⁿsĕñdĕⁿsʹtʻheʼt. -Now (then) the he (an.)-human being (is) did-he-it-say, “My nephew, now (then) will, shall-thee-it-poor-to-be-cause. - - Oʹnĕⁿʻ nĕñʹ isʹ wāyāwenōʹdĕⁿʼ neʻʹ Sʻhagoweʹnotʻhăʼ. Dāʹ djiaʹgoⁿ diqʹ. -Now (then) this one thou did he-thee-island place on the Sagowenota. So (then) (do) thou be-brave moreover. - - Heyogoⁿʹsot neʻʹhoʻ sādyăʼdatʹkoⁿʼ. Dāʹ djiāʹgoⁿ diqʹ. Dāʹ -There-it (n.)-over-tops verily thy-own-bo dy-potent-magically (is). So then (do)-thou-be-brave moreover. So (then) - - oʹnĕⁿʻ diqʹ nĕñʹdă nĕⁿʹsyeʼ dĕⁿseĕñnogĕñʹnĭʼ neʻʹ Sʻhagoweʹnotʻhăʼ. Nĕñʹdă -now then moreover this (thing) so-wilt-thou-it-do shalt- thou-him-orenda-overmatch the Sagowenota. This (thing) - -nāʹeʻ nĕⁿʹsyeʼ neʻʹ oʹnĕⁿʻ ĕⁿsāyoʼʹdĕⁿʻ. -indeed so-wilt-thou-it-do the now (then) wilt- thou-it-work. - - - Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ hegääʻgwāʼʹăʻ oʹnĕⁿʻ waiʻ -So (then) that moreover the now (then) there it (n.)-sun-sets low (= is setting small) now (then) of course - - ĕⁿstăkheʻʹsoñʼ henigāʹwenăʼ. Agwasʹ ĕⁿsadyanāʹhoʼ -shalt-throw-run ning-go-repeatedly thus-so-it (n.)-island large (is). Very wilt-thou-self-it-track- put-on - - gagweʹgoⁿ henigāʹwenăʼ. Dāʹ neʼʹ diqʹ. Ganyoʼʹ ĕⁿyoʼʹgäʻ, dāʹ -it (n.)-entire (is) thus-so-it (n.)-is-large (is). So (then) that moreover. As soon as will-it-it-darken, so (then) - - oʹnĕʻ neʼʹhoʻ hĕⁿtcʹheʼ heʹoñweʻ tʻhatʻoñwayĕñdăʹkwăʼ neʻʹ Sʻhagoweʹnotʻhăʼ. -now (then) there there-again-shalt-thou-go there-where there-he-it-his-canoe-to stop-uses the Sagowenota. - - Oʹnĕⁿʻ neʼʹhoʻ hĕⁿʹcyoⁿʼ dāʹ oʹnĕⁿʻ neʼʹhoʻ ĕⁿsnoⁿʼʹgwăt oʼneʻsăʹgoñ -Now (then) there there-wilt-thou-arrive so (then) now (then) there shalt-thou-it-dig-u p it (n.)-sand-in - - hăʼdegayeʹiʼ nĕⁿsoⁿʼʹheʼt neʼʹhoʻ hĕⁿsadyasʹʻhĕñʼ, -just-both-it (n.)-fitting so-shalt-thou-it-la rge-to be-cause there there-wilt-th ou-self-supine lay, - - oʻstoñʹsʻhoñ tĕⁿwâⁿʼʹhäk neʻʹ seʻsăʹgain. Dĕntʻhyăkdoñʹneʼ neʻʹhoʻ -it (n.)-little-just (is) will it-project the thy-mouth. Hence-will-he-thee -to-visit-come verily - - hăʼdewăsoñtʹʻhĕⁿ. Sĕñʹnoⁿʻ ĕⁿsaʹnoʻtoñʼk neʼʹ neʻʹhoʻ -just- it (n.) night-middle (is). Do-thou-it do-not wilt-thou-fear-(be afraid) that verily - - dĕⁿtʻhawiʹnoñdieʼ neʻʹ otcīʹyäʼsʻhoⁿʼ neʻʹ oʹnĕⁿʻ neʹkhoʻ waiʻʹ -will-hither-both-he -it (z.)-bring-severally the the now (then) here of course - - ĕⁿsʻhāʹyoⁿʼ. Dāʹ gāʹnyoʼ ĕⁿoñʼdīʹheʼt oʹnĕⁿʻ, dāʹ oʹnĕⁿʻ ĕⁿʹĕñʼ, -will-again-he -return. So (then) as soon as will-they (z.) stop (land) now (then), so (then) now (then) will-he-it-say, - -“Hauʼʹ hesesniʹyăʼdiʻsăkhăʻ. Twūʹăʻ, twūʹăʻ, twūʹăʻ.” Oʹnĕⁿʻ naʹeʻ oʹdoⁿʻ. -“Come there-his-you-two-body-to-seek-do go. Twūʹăʻ, twūʹăʻ, twūʹăʻ.&rdquo ; Now verily it sounds. - - - Oʹnĕⁿʻ neʻʹ djīʹyäʻ ĕⁿsayanĕñʹauⁿʼ hăʼdeʹyoñ sădyāʹnāĕñʹnioⁿ&mla pos;, -Now (then) the dog(s) will-thy-(they) track take up just as many as thou-self-it-track put-on-hast, - - ĕⁿwĕñnĕñniʼyoʻswā&eb reve;ñʹnioñʼ, dĕⁿwĕñnäⁿʻʹdatʻʹh oñʼ neʼʹhoʻ oʻnoⁿʼgĕⁿʼʹsʻho&su pn;ʼăʻ -will-they (n.)-it-scent-successively, will-they (n.)-run-severally to and fro there behind, just in the rear, just - - ĕⁿādăkheʼ neʻʹ Sʻhagowēʹnotʻhăʼ. -will-he-running-go the Sagowenota. - - - Gāʹnioʼ agwasʹ oʹnĕⁿʻ ĕⁿʻʹseʼ oʹnĕⁿʻ nāʹeʻ wēʹĕⁿʻ hēʼsʹ oʹnĕⁿʻ -Just as soon as very now (then) wilt-thou-it-think now (then) verily far, far away, he-goes-to and fro now (then) - - ĕⁿʻsatgoʻhĕñʹkwă&mlapos ;, oʹnĕⁿʻ heʻʹ tgahoñwāʹiĕⁿʼ neʼʹhoʻ hĕⁿʻʹsēʼ. -wilt thou-self-head-uncover, now (then) where there-it (n.)-canoe-lies there thither. - - - Dāʹ oʹnĕⁿʻ ēⁿʻseʻcioñʹnĭʼ hāʹeʼgwă neʻʹ gayăʼʹdăʼ neʼneʻʹ -So (then) now (then) wilt-thou -it-make also (again-just) the it (n.)-body that-the - - gayăʼdoñʹni năʹⁿʼot neʼneʻʹ hăʼdĕⁿsgyadyēʹĕñk neʻʹ oñʹgweʻ -it (n.)-body-made (is) (doll) (figure) such-kind-of-thing that-the just-b oth-it-shall-again-alike-be the human being - - heniyeyăʼdoʼʹdĕñ, sĕⁿʻʹ nĕⁿʹyoñk, owāʹdjisdăʼ oʻheʻʹsăʼ khoʻʹ neʻʹ -such-as-one (an.)-body-kind of, shape of, three so many will-it-number it (n.)-rough-bark it (n.)-rotten log and the - - năⁿʼʹot ĕⁿʻsoñʹnyăʼt. Gāʹnioʼ ĕⁿʻsadyĕñnoʼkdĕⁿʼ neʼʹhoʻ gĕⁿsʹ -such-kind of thing wilt thou-it-to-make-use. As soon as w ilt-thou-it-task-complete there usually - - hăʼ-deyoʼhoñweoʹgĕñ dĕⁿāʹdăʼt neʻʹ gayăʼʹdăʼ găʼʹnoⁿʼ wăʼĕñʹnoⁿʼ-khoʻ gĕⁿsʹ -just where two-it-it-branch (is) divided will-he-stand the it (n.)-body, (figure) it (n.)-arrow it (n.)-bow-and usually - - ĕⁿaāʹwăʼk neʼʹhoʻ nĕⁿyoʼʹdĕñʹoñk ayĕñʼʹ ĕⁿʻhăʼāʹgwă&mlapo s;. Gagweʹgoⁿʻ -will-he-it-hold, have in-hand there so will-it-appear would-one-it-think will-he-it-shoot. It (n.)-entire (all) - - neʼʹhoʻ nĕⁿʹcyeʼ.” -there (thus) so-wilt-thou-it-do.” - - - Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā neʼʹhoʻ waiʹĕñʼ, daasʹnyeʼt, “Ganōʹoⁿʼ naʹeʻ. -Now (then) the he (an.)-child-great (is) there did-he-it-say, back-he-it-spoke, “It (n.)-hopeless verily. - -Dăʼgwaisʹdĕⁿʼ dăʼāʹgyĕⁿʼ neʼneʻʹ agadyeʹäʼdŭk.” Deʼaoñnisʻheʼʹoñʼ oʹnĕⁿʻ neʻʹ -Not anything not-I-it-have that-the should-I-self-it-employ-with .” Not-it-long-time was now (then) the - -hăʼnĕñyadĕⁿʻdāʼ&ml prime;sʻhoñ daasʻnyeʼt, odäⁿäⁿtʹ he-niodonʻhoⁿgāʹnyĕñ, waiʹĕñʼ, -he (an.)-bone-lying flat just thence-he-it-answered, it (n.)-pitiful (is) where-so-he-suff ering (is), did-he-it-say, - - “Heʹoñweʻ huiʹgĕñ găʻswĕⁿʼʹdaiyĕⁿ&ml apos; neʼʹhoʻ sĕⁿʼʹĕⁿʻ gāʹyĕⁿʼ neʻʹ agoñʹgesʻhäʼ, skayanănēʹgēⁿʼ -“There where that-it-is it (n.)-rotten lies log there indeed, it-lies the my-skin-pouch, fisher - - năⁿʼʹot, goʼʹgeʻ hoʼsēʹgoʻ.” -the-kind-of-thing in-haste thence-thou-it-bring.&rdq uo; - - - Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā wăaʹgoʼ neʻʹ hoñgesʹʻhäʼ neʼneʻʹ skayanănēʹgĕⁿʼ -So (then) now (then) the he (an.) child-great (is) thence-he-it-brought the his-skin-pouch that-the fisher - - năⁿʼʹot. Oʹnĕⁿʻ diqʹ neʻʹ honoʼʹsĕⁿʻ neʼʹhoʻ waāʹdăʻgoʼ neʻʹ gagănyăʼsʻhäʼ, khoʻʹ neʻʹ -the-kind-of-thing. Now (then) moreover the he-his-uncle (is) there did-he it-take out the it (n.)-knife, and the - -otʻhäʹʼgwĕⁿʼdă&mla pos; yeniĕñkaoʼkʹtʻhăʼ khoʻʹ neʻʹ onäʻʹsăʼ. Daoñwaiʹyĕⁿʼ neʻʹ - it (n.)-flint one-it-to- make-uses a-spark and the it (n.)-spunk He-it-him-gave the - - hăksăʼʹgōwā. -he (an.)-child-great (is). - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā waaʻsāʹwĕⁿʼ waaʻcyoñniaʹnoñʼ neʻʹ -So (then) that moreover now (then) the he (an.)-child-great (is) did-he-it-begin did-he-it-make in succession the - - gayăʼʹdăʼs̆ʻhoⁿ&m lapos;ăʻ, sĕⁿʻʹ niʹyoñ, wăʼäʹnoⁿʼ găʼnoⁿʼ-ʹkhoʻ gĕⁿsʹ hāāʼʹ, -it (n.)-body-several, (dolls) three so many it-numbered, it (n.) bow it (n.) arrow and usually he-it-holds, - - tgayeʹiʼ heniʹyot wăʼhăsʹnyeʼt neʻʹ honoʼʹsĕⁿ. Oʹnĕⁿʻ waādyĕñnoʼkʹdĕⁿʼ -both-it-alike (is) where-so-it-form is did-he-it-say the he-his-uncle (is). Now (then) did-he- self-task-complete - - gagweʹgoⁿ. Dāʹ oʹnĕⁿʻ oʼtʻhĕⁿäʻdātʹʻho& supn;ʼ. Neʼʹ diiuiʹwăʼ waayăʼdoñnyaʹnoñʼ -it (n.)-entire. So (then) now (then) did-he run successively. That so it (n.) reason (is) did-he-dolls-make-severa lly - -neʻʹ gayăʼʹdăʼ ĕⁿhoʼnigoⁿʻgĕñʹnĭ& mlapos; neʻʹ oñʹgweʻ iʹyas, neʻʹ Sʻhagowēʹnotʻhăʼ, nōʹnĕⁿʻ -the it (n.)-doll will-it-his-mind-overmatch the human being he-it-eats, the Sagowenota, the now (then) when - - ĕⁿsʻhāʹyoⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿyoʼʹgäʻ. -will-again-he- return the now (then) will-it-it-darken (become dark). - - - Gāʹnioʼ waādyĕñnoʼkʹdĕⁿʼ gagweʹgoⁿ, dāʹ oʹnĕⁿʻ nāʹeʻ oʼtʻhĕⁿäʻdātʹʻho& supn;ʼ -As soon as did-he- self-task-complete it (n.)-entire, so (then) now (then) verily did-he-run-successively - - he-nigawēʹnăʼ neʼʹ diiuiʹʻwăʼ neʼneʻʹ ĕⁿhoʼnigoⁿgĕñʹnĭʼ, -where-so-it (n.)-island-large (is) that such-it-season-(is) that-the will-he-his-mind-overmatch, - -ĕⁿhoʼnigoⁿhoⁿʼʹdäⁿ&mla pos;, neʼneʻʹ hoʻswāʹĕⁿs neʼʹ khoʻʹ neʻʹ hosʻhenĕⁿʼʹsʻhoⁿʼ& abreve; neʻʹ tcīʹyäʼ. - will-he-his-mind-deceive that-the he-him-hates that and the he-it-slave(s) several the dog(s). - - - Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdji waiʹĕñʼ, “Hauʼʹ, djāʹgoⁿ, hiwāʹdĕⁿʼ. Ĕⁿsonʹʻhek -So (then) now (then) the he (an.) ancient-one did-he-it-say, “Come, be brave, my nephew. Shalt-thou-alive-be - - neʻʹhoʻ neʼʹ neʻʹ ĕⁿʻsiwayēʹis nĕñʹ năⁿʼʹot oʹnĕⁿʻ oʼʹgiʼ.” Dāʹ -it is a fact that the wilt-thou-it-matter-fulfi ll this (thing) such-kind of thing now (then) did-I-it-say.” So (then) - -neʼʹ diqʹ neʻʹ hăksăʼʹgōwā dăasʹnyeʼt waiʹĕñʼ, “Niʹioʻ neʼʹhoʻ -that moreover the he (an.)-child-great (is) thence-he-it answered did-he-it-say, “So (be) it thus (there) - - nĕⁿʹgyeʼ, ĕⁿgiwāyeʹis, nĕñʹ năⁿʼʹot oʼʹsiʼ.” -so will I-it-do, will-I-it-matter-fulfill, this (thing) such-kind-of-thing didst-thou-it-say.” - - - Dāʹ oʹnĕⁿʻ diqʹ waaʻdĕñʹdĭʼ neʻʹ hăksăʼʹgōwā haāwinonʹdieʼ neʻʹ -So (then) now (then) moreover did-he (an.)-start the he (an.)-child-great (is) he-it-carrying goes along the - - gayăʼʹdăʼ. Oʹnĕⁿʻ gĕⁿsʹ neʼʹhoʻ heʹoñweʻ deyoʼhoñweōʹgĕñ neʼʹhoʻ gĕⁿsʹ -it (n.)-body (doll). Now (then) usually there there where two-it-it-branch forked (is) there usually - - oʼtʻhāʹdăs neʼneʻʹ gayăʼʹdăʼ sĕⁿʻʹ niʹyoñ neʼʹhoʻ gĕⁿsʹ nâⁿʹyeʼ. Weʹsoʼ -did-he-it-cause to stand that-the it (n.)-body three so many it-in number (is) there (thus) usually so-he-it-did. Much - - waakʹdoñʼ hegawāʹnot neʼneʻʹ ganăkdiʹio heʹ gäʹit, neʼʹ nāʹeʻ -did-he-it-search where-it (n.)-island-floats that-the it (n.)-place-fine (is) where-it (n.)-tree stands, that verily - - gĕⁿsʹ neʻʹ weʹĕⁿʻ heʹ gäʹit neʻʹ heʹoñweʻ watʻhoñwayĕñdăkʹhwăʼ; neʼʹhoʻ nâⁿʹyeʼ -usually the far away where-it-(n.)-tree stands the there where it-sel f-canoe-to-lie-uses; there (thus) so-he-it-did - - heʻʹ dĕⁿhoʼnigoⁿgĕñʹnĭʼ neʻʹ hoʻswāʹĕⁿs neʻʹ oʹnĕⁿʻ dĕⁿtʻhoñwayăʼdiʻsăk ʹhăʼ -where (so that) so-will-he-his-mind-overmatch the he-him-hates the now (then) thence-will-he-his-body-to-seek-come - -neʻʹ oʹnĕⁿʻ ĕⁿyoʼʹgäʻ. -the now (then) = when will-it-it-darken. - - - Dāʹ oʹnĕⁿʻ nāʹeʻ oʼgäsʹʼăʻ oʹnĕⁿʻ neʼʹhoʻ wāʹeʼ neʻʹ hăksăʼʹgōwā -So (then) now (then) verily it-it-darkens a little now (then) there thither-did-he-go the he (an.)-child-great (is) - - heʹoñweʻ tʻhatʻhoñwayĕñdăkʹhwă&mlapos ; neʻʹ hoʻswāʹĕⁿs, heʹoñweʻ niōnăkdäʹgwĕñ heʻ -there where there-he his-canoe to-lie uses it the he-him-hates, there where there-he-it-place has selected where - - ĕⁿadăʻseʻʹdăʼ. Gāʹnioʼ neʼʹhoʻ waāʹyoⁿʼ oʹnĕⁿʻ waādyoʼʹdat neʼneʻʹ -w ill-he-self-conceal. As soon as there there-he-arrived now (then) did-he-self-set-to work that-the - - waāyadoñʹnĭʼ neʼʹhoʻ oʼneʻʹsăgoñ neʼʹhoʻʹdjiʻ nīʹwăʼs. Deʼaonisʻheʼʹoñʼ oʹnĕⁿʻ -did he-it-hole make there it (n.)-sand-in there-just (=just right) so-it-large-is. Not-it-long time-is now (then) - - waādyĕñnoʼkʹdĕⁿʼ, dāʹ oʹnĕⁿʻ diqʹ neʼʹhoʻ waādyăsʹʻhĕñʼ oʼneʹʻsăgoñ. Neʻʹ oʹnĕⁿʻ -did-he -his-task-complete, so now (then) moreover there did-he-self-lay it (n.)-sand in. The now (then) - - wăʼoʼʹgäʻ neʼʹhoʻ hayăsʻhĕⁿʼʹsʻhoñ, neʼʹhoʻ ostʻhoñʹsʻhoñ dewăʼʹhāʼ neʻʹ hăsăgainʹ, -did-it-it-darken there he supine lay just there it-small-just it-projects the his face-hole = his mouth - - tgayēʹiʼ nāʹeʻ hadoñʹnyeʼs. Neʼʹhoʻ waiʻʹ hăʼnigoⁿʹʻäⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿsʻhāʹyoⁿʼ neʻʹ -it (n.) correct (is) verily he-breathes. There of course his-mind-is -on the now then will-again-he- arrive the - - hoʻswāʹĕⁿs, neʻʹ Sʻhagowēʹnotʻhăʼ. -he-him-hates, the Sagowenota. - - - Oʼyoʹnĭsʻheʼt neʻʹhoʻ hayăsʻʹhĕⁿʼ neʼʹhoʻ hăʼnigoⁿʹʻäⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿsʻhāʼyoⁿʼ neʻʹ -Did-it-delay-long there he-supine lay there his-mind-is -on the now (then) will-again-he-a rrive the - - oñʹgweʻ īʹyas. Honoⁿʻʹdoⁿʼ he-nīʹyoñ neʻʹ hotʻhyuʹwi neʻʹ honoⁿʼʹsĕⁿ gagweʹgoⁿ -human being(s) he-it-eats. He-it-knew there-so-it-numbers-many the he-it-him told the his-uncle it (n.) entire (is) - - ĕⁿgaiwăyeʹiʻ. Honoⁿʻʹdoⁿʼ waiʻʹ he-niōyăʼdătʹgoⁿʼ neʼneʻʹ dăʼgwisdĕⁿʼ -will-it-matter fulfilled be. He-it-knew of course there- so-his-body ot-kon (is) that-the not-anything - -deʼaoⁿwĕñdjanăʼgōʹw äs. -not-it-him-earth-affects. - - - Dāʹ neʼhoʻʹsʻhoñ nīʹyot oʼyoʹnis& tcomma;heʼt. Hăʼdewăʻsoñtʻʹhĕ&supn ; oʹnĕⁿʻ oʼgāʹāt, -So (then) thus-just (there) so it is did-it (n.)-remain. (endure). Just-it (n.)-night-middle now (then) did-it-it-pass - - oʹnĕⁿʻ noñʹ tʻhōʹhă dĕⁿdwĕñdōʹdĕⁿʼ oʹnĕⁿʻ dyĕñgwăʻʹsʻhoñ hotʻhoñʹdeʼ neʻʹ -now (then) perhaps nearly will -it-day-project (protrude) now (then) suddenly-just he-it-hears the - - hăksăʼʹgōwā tchihogăʼĕñʹyoⁿʼ heʹ-ganyōʹdaeʼ oʹnĕⁿʻ dayodiʼsʹdāʹdieʼ -he (an.)-child-great (is) while-he-it-w as-watching where-it (n.)-lake now (then) hither-it (n.)-noise-arising-comes - -adiʼgwāʼ năⁿʼʹot neʼʹhoʻ odogĕⁿʹdĭʻ heʻʹ gawēʹnot. -unknown such-kind-of thing there itself-steers directly where it (n.)-island-floats. - - - Dăʼaonisʻhēʹʼoñʼ oʹnĕⁿʻ hotʻhoñʹdeʼ dayonadiʼsdāʹdieʼ neʻʹ hoñgakʹ -No t-it-lasts-long now (then) he-it-hears hither-they (n.)-their-noise-arising come the wild geese - - odigaweoñʹdieʼ neʻʹ găʻhoñʹwăʼ neʼneʻʹ howēʹnōdĕⁿ neʻʹ hăksăʼʹgōwā, neʼʹkhoʻ -they (z.)-paddling come the it (n.)-canoe that-the he-him-island-put on the he (an.) child-great (is), that-and - -hotʻhoñʹdeʼ neʻʹ djīʹyäʻ onadiʼsʹdāʼ, agwasʹ igĕñʹ odigāʹyĕⁿs awadisʹʻhēʼ -he-it-hears the dog(s) their (z.)-self noise very it-is they (z.)-keenly-willing (are) should-they-it-pursue - - hăʼgwisʹdĕⁿʼ, neʼʹ diiuiʻʹwăʼ neʻʹ neʼʹ neʼʹhoʻ wāʹdiks gawēʹnăʼgeʻ neʻʹ oñʹgweʻ -whatsoever thing, that there-it (n.) reason (is) the that there they (z.)-it-eat it (n.)-island-on the human being - - oʼʹwāʼ; gayĕñdeʹi heʻʹ nihayĕñnoʼʹdĕⁿʻ neʻʹ neʼʹ hoʻsʻhenĕⁿʼʹsʻhoⁿ& mlapos; -it (n.)-meat; flesh; it (z.)-it-knows where such-his-manner-of-doing-kind of (is) the that his (an.)-slaves-several - -neʻʹ oñʹgweʻ īʹyas. -the human being he-it-eats. - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ tci-hotʻhoⁿʻdiyosʹdoⁿ hotʻhoñʹdeʼ dāyotkāʹeʻ, -So (then) that moreover now (then) as, while, he his ear(s)-fine-has made he-it-hears there-it-sound-arose - -oʹñĕⁿ&tcomm a; waaʼdīʹheʼt neʻʹ neʼʹ haoñwayăʼdiʻsăkʹhăʼ neʻʹ hoñwaʻswāʹĕⁿs. Dāʹ oʹnĕⁿʻ diqʹ - now (then) did-he-land the that t hence-he-his-body-to-seek-comes the he-him-hates. So (then) now (then) moreover - -hotʻhoñʹdeʼ oʹnĕⁿʻ neʻʹ -he-it-hears now (then) the - - -Sʻhagowēʹnotʻhăʼ waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ seswayăʼdĭʻsăkʹhă&tco mma; neʻʹ - Sagowenot a did-he-it-say, “Come, “Go to, now (then) his-you (pl.)-body-to-seek do go the - - hoñʹgweʻ gaweʻʹ adiʼʹgwă niaʼnĕñyāʹyĕⁿʼ.” Ganioʼʹ diqʹ oʼhatʹgăʼ -he (an.)-human being (is) where (in what place) unknown t here-his-bone(s) lie.” As soon as moreover did he-it-let go - -neʻʹ honăsʹkwaiyĕⁿʼ neʻʹ djīʹyäʻ oʹnĕⁿʻ waiʹĕñʼ, “Snidjāʹgoⁿ, snidjāʹgoⁿ. Hestuäʻʹ, -the his slave(s)-owned the dog(s) now then did he-it say, “You-two-be brave, you-two-be brave. Hence you-two-go, - - hestuäʻʹ, hestuäʻʹ.” -hence you-two-go, hence you-two-go.” - -(It is usual to confine the use of this last command only to dogs; it signifies ‘go ye, go ye, hence.’—Ed.) - - - Dāʹ neʼʹ diqʹ neʻʹ djīʹyäʻ oʹnĕⁿʻ oʼwĕñnĕñniʼyoʻswāʹ&ebr eve;ñʼ heʹoñweʻ hodyānāʹʻhoⁿʼ neʻʹ -So (then) that moreover the dog(s) now (then) did-they (z.)-take scents there where he-his-tracks-has traced the - - hăksăʹgōwā oʹnĕⁿʻ diqʹ waoʻʹsēʼ heʹoñweʻ hodākʹheʻsoⁿʼ neʻʹ -he (an.)-child-great (is) now (then) moreover did-they-him pursue where there he-running-went to and fro the - - hăksăʼʹgōwā. Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā hotʻhoñʹdeʼ neʻʹ Sʻhagowēʹnotʻhăʼ -he (an.)-child-great (is). So (then) that moreover the he (an.)-child-great (is) he-it-hears the Sagowenota - - waāsʹnyeʼt waiʹĕñʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿ&ml apos; oʹnĕⁿʻ swadekhwiʻsăkʹhăʻ.” Neʻʹ -did-he-it-speak did-he-it-say, “Wild geese, my-servants-several now (then) you-own-f ood-to-seek-do go.” The - - hăksăʼʹgōwā hotʻhoñdeʻtciʻhwĕⁿ neʻʹ năⁿʼʹot hāʹdoⁿ neʻʹ hagĕⁿʹdjĭ. -he (an.)-child-great (is) he-it-hears-distinc tly the kind of thing he-it-says the he-(an.) ancient one (is). - - Oʼdwadīʹdĕⁿʼ oʹnĕⁿʻ neʻʹ hoñʹgak. -Did-they (z.)-fly away now (then) the wild geese. - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ Sʻhagowēʹnotʻhăʼ heʻʹ waādākʹheʼ heʹoñweʻ -So (then) that moreover now (then) the Sagowenota where thither he-running went there where - - heyonēʹnoñ neʻʹ hoʻsʻhenĕⁿʻsʻhoⁿʼ neʻʹ djīʹyäʻ. Dāʹ tchihadākʹheʼ -hence-they (z.)-have gone the h is (an.)-slave(s)-several the dog(s). So then as he-running-went - - dyĕñgwăʻʹsʻhoñ hotʻhoñdeʼ wēʹĕⁿ tkāʹnĭ, “Wauʻʹ, wauʻʹ, wauʻʹ,” dyoʹdoñ. Agwasʹ -suddenly-just, all at once, he-it-hears far away there-it (z.)-barks, “Wauʻʹ, wauʻʹ, wauʻʹ,” there-it-it-sounds. Very - - doskĕñʹăʻ niyaādākʹheʼ oʹnĕⁿʻ hotʻhoñʹdeʼ neʻʹ sgātʹ neʻʹ djīʹyäʻ -nearby, close at hand thither-he-running-goes now (then) he-it-hears the one-it (z.) is the dog - - oʼdwăʻsĕntʹʻho, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ. Neʼʹhoʻ waādākʹheʼ, neʼʹhoʻ -did-it (z.)-cry out, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻʹ,&rdqu o; did-it-say. There hence-he-running-goes, there - - waāʹyoⁿʼ dyĕñgwăʻʹsʻhoñ waāʹgĕⁿʼ neʼʹhoʻ gayăsʹʻheⁿʼ, neʻʹ hodjīʹyäʼ neʼʹkhoʻ neʻʹ -there-did-he-arrive suddenly- just (surprised) did-he-it-see there it (z.)-supine-lay, the his-dog that and the - -neʼʹhoʻ heyoʼʹsĕⁿʼoⁿ neʻʹ găʼʹnoⁿʼ heʻʹ găsāʹgain. Dāʹ neʻʹ diqʹ neʻ Sʻhagowēʹnotʻhăʼ - there there-it (n.)-fallen-has the it (n.)-arrow where it (z.)-mouth-in. So (then) that moreover the Sagowenota - - oʹnĕⁿʻ wooʼnigoⁿʻgāʹʻhĕⁿ neʼʹkhoʻ waiʹĕñʼ, “Awĕñdoñʹnyăʼt nāʹeʻ,” oʹnĕⁿʻ waiʻʹ -now (then) d id-it-his-mind-vex, trouble that-and did-he-it-say, “It is discouraging verily,” now (then) of course - - wooʻʹdoⁿʼs neʻʹ honaskwanoⁿsʹdeʻk neʻʹ djīʹyäʻ. -did-he-it-lose the he-it-(z.) servant-cherished the dog. - - - Dāʹ neʼʹ diqʹ näⁿʹgäⁿ neʻʹ hoñʹgweʻ oʹnĕⁿʻ waāsʹnyeʼt waiʹĕñʼ, “Agwasʹ, -So then that moreover this (it) is the he (an.)-human being (is) now (then) did-he-it-speak did-he-it-say, “Very, - - ĕñʼʹ noñʹ hodyăʼdatʹkoⁿʼ.” -I-it-think it seems his body is otkon.” - - - Dăʼdjiăʻʹsʻhoñ oʹnĕⁿʻ āʹeʼ hotʻhoñʹdeʼ wēʹĕⁿʻ tgāʹnĭʻ, “Wauʻʹ, wauʻʹ, wauʻʹ,” -Not long after-just now (then) again he-it-hears far away there-it (z.)-is barking, “Wauʻʹ, wauʻʹ, wauʻʹ,” - - dyoʹdoñ, dāʹ oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ waādakʹheʼ heʹgwa. Agwasʹ oʹnĕⁿʻ -there-it-it-sounds, so (then) now (then) verily there did-he-running go towards. Very (just) now (then) - - doskĕñʹăʻ niyaādākʹheʼ oʹnĕⁿʻ āʹeʼ nāʹeʻ hotʻhonʹdeʼ oʼdwăʻsĕñtʹʻhoʼ neʻʹ -it is near, nearby, thither-he-running goes now (then) again, once more verily he-it-hears did-i t (z.)-cry out the - -djīʹyäʻ, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ. - dog, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻʹ,&rdqu o; did-it-say. - - -Neʻʹ oʹnĕⁿʻ neʼʹhoʻ waāʹyoⁿʼ oʹnĕⁿʻ āʹeʼ waatkāʹtʻhoʼ neʻʹ skatʹ neʻʹ djīʹyäʻ neʼʹhoʻ -The now (then) there did-he-arrive now (then) again, once more did-he-it-look at the one-it-is the dog there - - gayăsʹʻhĕⁿʼ, neʼʹho-khoʻ āʹeʼ gaʻsāʹgain găʼʹnot, neʼʹ -it (z.)-supine lay, there and again, once more it(s)-mouth in it (n.)-arrow protruded from that - - diiuiʻʹwăʼ neʼʹhoʻ heyoʼsĕⁿʻʹdoⁿ neʻʹ deknīʹhădoⁿʼt neʼʹ neʻʹ gayăʼdoñni -there-it (n.)-reason (is) there there-it-has dropped the two = in order (second) that the it (n.)-mannikin - - gayăʼʹdăʼ. Dāʹ neʼʹ diqʹ neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ āʹeʼ waāsʹnyeʼt -it (n.)-doll, body. So that moreover the he (an.) ancient one (is) now (then) again, once more did-he-it-speak - - waiʹĕñʼ, “O, awĕndoñʹnyăʼt, awĕndoñʹnyăʼt nāʹeʻ. Agwasʹ ĕñʼʹ noñʹ hodyăʼdātʹkoⁿʼ -did-he-it-say, “Oh, it-is-discouraging, it-is-discouraging verily. Very I-it-it-think seems his (an.)-body-otkon (is) - -nāʹeʻ.” -verily.” - - - Tchi-hotʹʻhāʼ oʹnĕⁿʻ āʹeʼ hotʻhonʹdeʼ hoʹgwā tkāʹnĭʻ neʻʹ -While-he-it-is-uttering now (then) again, once more he-it-hears aside, yonder away there-it-is-barking the - - sĕⁿʻʹădoⁿʼt neʻʹ djīʹyäʻ, “Wauʻʹ, wauʻʹ, wauʻʹ,” dyoʹdoñ. Oʹnĕⁿʻ neʻʹ hăgĕⁿʹdjĭʻ -three-in order, (third) the dog, “Wauʻʹ, wauʻʹ, wauʻʹ,” there-it-sounds. Now (then) the he (an.)-ancient one - -neʼʹhoʻ waādākʹheʼ. Agwasʹ āʹeʼ oʹnĕⁿʻ doskĕñʹăʻ niyaādākʹheʼ - there did-he-running go. Very again, once more, now (then) nearby close at hand there-thither-he-running-goes - - oʹnĕⁿʻ nāʹeʻ hotʻhonʹdeʼ oʼdwăʻsĕñtʹʻhoʼ neʻʹ djīʹyäʻ, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ. -now (then) verily he-it-hears did-i t-cry out the dog, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻ&m lprime;,” did-it-say. - - Oʹnĕⁿʻ nāʹeʻ neʻʹ hăgĕⁿʹdjĭʻ wooʻʹdyoⁿʼ, waiʹĕñʼ-khoʻ, “Oʹnĕⁿʻ nāʹeʻ -Now (then) verily the he (an.)-ancient one (is) did-he-become afraid, did-he-it-say and, “Now (then) verily - - ĕⁿsgadeʼgoʼʹsʻhoñ, oʹnĕⁿʻ sĕⁿʼʹĕⁿʻ hoʼwăsʹʼăʻt neʼʹ neʻʹ -shall-again -I-self-absent = just, now (then) in as much as did-it-(them)-us e up that the - - gyăʼdäʼskwăʼʹcyoñk neʼʹ neʻʹ agedjīyäʼʹsʻhoⁿʼgĕñ&mlpr ime;oⁿʼ. Agwasʹ nāʹeʻ -I-their-b odies-prized-severally that the my-dog(s) several-were. Very verily - - hodyăʼdatkoⁿʼʹsʻhoñ.” -hi s own-body-otkon (is)—just.” - - - Heʹoñweʻ hăʼdoñsaĕⁿʻʹdāt heʹoñweʻ tgaʻhoñwāʹyĕⁿʼ. -There where thence again he-ran (he ran homeward) there where there-it (n.)-canoe-lies. - - - Dāʹ neʼʹ diqʹ tchi-watʻhāʹwĭʼ neʻʹ hăksăʼʹgōwā tʻhihodyeʹĕⁿʻ -So (then) that moreover while-it (n.)-self-bore along the he (an.)-child-great (is) just-he-self-kept-still - - hăʼnigoⁿʹhäʼ-khoʻ, ganioʼʹ wēʹĕⁿʻ hēʼsʹ neʻʹ hăgĕⁿʻʹdjĭ goʼʹgeʻ -his-mind-wa s on (it), and, just as soon as far away he-goes-to and fro the he (an.)-ancient one (is) quickly - - waādeʼnoⁿʻdaʻʹgoʼ neʻʹ oʼneʻʹsăgoñ neʼʹhoʻ ganyadākʹdăʼ heʻhawēʹnoñ, oʼtʻhaʻdjāʹĕⁿʼ-kh oʻ neʻʹ -did-he -self-unbury the it (n.)-sand-in there it (n.)-lake-beside thither-he-went, did-he-it-shove-and the - - găʻhoñʹwăʼ oʻnegăʼʹgeʻ oĕⁿʼʹheʼt, oʼtʻhōʹet waiʹĕñʼ, “Gāʹoʼ nondāʹswet -it (n.)-canoe it (n.)-water-on it (n.)-stood, stopped, did-he-call aloud did-he-it-say, “Hither thence-do-you-come - - agesʻhenoⁿʼʹsʻhoⁿʼ neʻʹ hoñʹgak.” -my-ser vants-several the wild geese.” - - - Oʹnĕⁿʻ neʻʹ hoñʹgak onadiʼsʹdāʼ “dauñʻʹ” dyoʹdoñ, gagweʹgoⁿ oʼwādīʹyoⁿʼ -Now (then) the wild geese they (z.)-noise-raised “dauñʻʹ” there-it-sounded, it (n.)-entire did-they (z.)-arrive - - gahoñwakʹdăʼ oʼwadyăʼdaniyoñʹdĕⁿʼ. Dāʹ neʻʹ hăksăʼʹgōwā ganioʼʹ -it (n.)-canoe-beside d id-they-own-body-attach. So (then) the he (an.)-child-great (is) as soon as - - waādeʼnoⁿʻʹdäʻ oʹnĕⁿʻ waiʹĕñʼ, “Neʼʹhoʻ nāʹeʻ hĕⁿdjiswadōʹgĕⁿt heʹoñweʻ -did-he-self-put- aboard now (then) did-he-it-say, “There verily hence-will-again -you-direct (yourselves) there where - - diswaʻdĕñʹdyoñ khoʻʹ neʻʹ dyoñgwăʻdĕñʹdyoñ.” -thence-you-have-departed and the thence-we-you-hav e-started.” - - - Dāʹ neʼʹ diqʹ neʻʹ hoñʹgak onatʻhonʹdeʼ neʻʹ năⁿʼʹot waāsʹnyeʼt oʹnĕⁿʻ -So (then) that moreover the wild geese they (z.)-it-hear the kind-of-thing did-he-it-speak now (then) - - oʼwadīʹgaweʼ oʻsnoäʹdieʼ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ,” ōʹdoⁿʻ. -did-they (z.)-paddle it-swiftly-went along, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ,” it (n.)-kept saying. - - -Neʻʹ oʹnĕⁿʻ Sʻhagowēʹnotʻhăʼ waāʹyoⁿʼ heʹoñweʻ hatʻhoñwayĕñdăkʹhwăʼ waāʹgĕⁿʼ neʻʹ -The now (then) Sagowenota did-he-arrive, reach there where he-his- canoe-to-lie-uses (it) did-he-it-see the - - găʻhoñʹwăʼ īʹnoⁿ wăʼoʻdĕñdyoñâñʹdieʼ ganyadāeʼʹgeʻ neʼʹhoʻ hăʼnoⁿʻdăʹdieʼ neʻʹ -it (n.)-canoe far away thither- it-moving-went along it (n.)-lake-on thereon he being aboard went along the - - hăksăʼ-gōwā, neʼʹ daonooʻdonʹdieʼ, oʹnĕⁿʻ oʼtʻhōʹet neʻʹ -he (an.)-child-great (is) that thence-he-it-controlling came along, now (then) did-he-shout the - - hagĕⁿʹdjĭʻ waāsʹnyet waiʹĕñʼ, “Dondasăʻʹget dedyadäⁿnonʹdeʼ. -he (an.)-ancient one (is) did-he-it-speak did-he-it-say, “Thence do-thou-turn back both-thou-I-brothers-are. - - Skoⁿʻnonkʹheʼ nīʹgĕⁿʼ.” Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā tĕⁿʼʹĕⁿ, dāogăʹyĕⁿ -Again-I-thee-to-bring-come so-it-is.” Now (then) the he (n.)-child-great (is) not-at all, not-he-consents - - ahatʻhonʹdāt. Dāʹ oʹnĕⁿʻ diqʹ neʻʹ hăksăʼʹgōwā dyĕñgwăʻʹsʻhoñ -should-he-it-listen to. So (then) now (then) moreover the he (an.)-child-great (is) suddenly-just (all at once) - - daāsʹnyeʼt waiʹĕñʼ, “Oʹnĕⁿʻ nāʹeʻ oʼgwāʹnon he-niʹyoñ oʼwāʼʹ -thence-he-it-spoke did-he-it-say, “Now (then) verily did-I-you-it-give to eat as many-it is as (much) it (n.)-meat - - iʹswasʹ neʻʹ ganyodäʹgoñ swĕⁿʼʹdyoⁿʼ deswadawĕnʹnye-khoʻ.” Oʹnĕⁿʻ neʻʹ wĕñnĕndyăʼdatʹkoⁿʼs -you-it-eat the it (n.)-lake-in you-abide you travel-and.” Now (then) then the y (z.)-whose bodies (are)-otkon - -oʼwĕñnoñdonʻhāʹĕⁿ&mlapos ; wăʼoñnoⁿʼesʹʻhăʼ -khoʻ. “Histʹ, histʹ, histʹ, histʹ, haiʹ, haiʹ, haiʹ, haiʹ,” oʼʹgĕⁿʼ. - did-they-rejoice did-they have joy-and. “Histʹ, histʹ, histʹ, histʹ, haiʹ, haiʹ, haiʹ, haiʹ,” did-it-say. - - Neʼʹhoʻ niyodiʼsʹdāʼ neʻʹ oʼwāʼʹ wāʹdis. -There (Thus) so they (z.)-much noise made the it (n.)-meat they (z.)-it-eat. - - - Dāʹ neʼʹ diqʹ neʻʹ Sʻhagowēʹnotʻhăʼ oʹnĕⁿʻ doñsāhōʹet, waiʹĕñʼ, “Hōʹ, dagīʹdĕñʻ -So (then) that moreover the Sagowenota now then again-did-he-shout, did-he-it-say, “Hōʹ, thou-me-do-have pity on - - dedyadĕñnoñʹdeʼ. Dondasăʻʹget.” -both-thou-I-brothers (are). Thence-do-thou-turn back.” - - - Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā daāsʹnyeʼt waiʹĕñʼ, “Nisʹ dăʼāʹoⁿʻ aisăgāʹyoⁿʻ -Now (then) the he (n.)-child-great (is) thence-he-it-spoke did-he-it-say, “The-thou not-able did-you-consent - - dondasăʻʹget.” -thence-then-wouldst-turn-bac k.” - - - Dāʹ neʻʹ Sʻhagowēʹnotʻhăʼ dondaāsʹnyeʼt waiʹĕñʼ āʹeʼ. “Hĕⁿʼʹĕⁿ deʼʹiʼ neʻʹ -So (then) the Sagowenota thence again-did-he-it-speak did-he-it-say again, once more “Not at all not-I the - -Sʻhagowēʹnotʻhăʼ. Geʻhăʼsʻhäʼ-sʻhoñ niʼʹăʻ. Tʻhĕⁿʼʹdyoⁿʼ nāʹeʻ neʻʹ Sʻhagowēʹnotʻhăʼ.” - Sagowenota. I-servant-j ust (am) the-I-only. There-he-abi des verily the Sago wenota.” - - - Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā tĕⁿʼʹĕⁿ deʼotʻhondāʹtoⁿ neʻʹ năⁿʼʹot -So (then) that moreover the he (an.)-child-great (is) not (it is) not-did-he-it-obey the kind of thing - - woōdoⁿesyoⁿʻʹkwĕⁿʼ neʻʹ hoswāʹĕⁿs. Wăasʹnyeʼt woōʹwĭʼ neʻʹ hoñʹgak waiʹĕñʼ, -di d-he-him-it-pray for the he-him-hates. Did-he-it-speak he-it-told the wild geese did-he-it-say, - - “Neʼʹhoʻ heseswadōʹgĕⁿt heʻʹ diswăʻdĕñʹdyoñ.” -“There (to that place) thither, (do)-again you-go directly where thence-you started away.” - - - Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā khoʻʹ neʻʹ hosʻheʹnĕⁿʼsʻhoⁿʼ neʻʹ hoñʹgak -So (then) now (then) the he (an.)-child-great (is) and the his-servants-several the wild geese - - yăʻhoñnădīʹʼheʼt oʻhĕⁿʼoñʹdieʼ; heʹoñweʻ tʻhodinoⁿʻʹsot. Gāʹnioʼ -thith er-they (z.)-arrived (stopped) it (n.)-day-becoming (was); there where there-their (an.)-lodge-stood. As soon as - - waoʼdīʹʼheʼt oʹnĕⁿʻ waiʹĕñʼ, “Agesʻhenoⁿʼʹsʻhoⁿʼ neʻʹ hoñʹgak oʹnĕⁿʻ -did-they (z.) stop now (then) did he-it-say, “My-servants-several the wild geese now (then) - - swadekhwiʻsăkʹhăʻ.” Dāʹ oʹnĕⁿʻ nāʹeʻ oʼdwadīʹdĕⁿʼ neʻʹ hoñʹgak, “dauñʻʹ,” -you-your- food-to-seek-for (do) go.” So (then) now (then) verily did-they (z.)-fly the wild geese, “dauñʻʹ,&rdqu o; - - oʼʹgĕⁿʼ. -did-it-say - - - Dāʹ neʼʹhoʻ oʼhăsʹnyeʼt waiʹĕñʼ, “Ogondăʹdieʼ dĕⁿdīʹsweʼ neʼʹ neʻʹ gāʹnioʼ neʼʹ -So (then) there did-he-it-speak did-he-it say, “At once, right away, thence-will you-come that the as soon as that - - ĕⁿʹgiʼ,” oʹnĕⁿʻ-khoʻ waādyĕñʹtʻhoʼ neʻʹ găhoñʹwăʼ khoʻʹ neʻʹ oʹnĕⁿʻ waāʻdĕñʹdĭʼ, khoʻʹ neʻʹ -will-I-it say,” now (then) -and did-he-it-draw the it (n.)-canoe and the now (then) did-he-depart, and the - - oʹnĕⁿʻ waādawĕñʹĕñt heʻʹ gäoⁿʻʹgädeʼ. Waādyĕñgwăʹsʻhoñ neʼʹhoʻ doskĕñʹoⁿʻ -now (then) did-he-it ascend where it (n.)-bank (of the shore). Suddenly (surprised-just he was) there not-far, nearby - -neʼʹhoʻ ganoⁿʻʹsot, neʼʹhoʻ nāʹeʻ hwăʼhāʹyoⁿʼ. Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ - there it (n.)-lodge stood, there verily thither he-arrived. So (then) that moreover the now (then) - - heʹōyoñ waāʹgĕⁿʼ neʼʹhoʻ yeʼʹdyoⁿʼ neʻʹ yeksăʼʹgōwā, neʼʹ neʻʹ -there-he-it-entered did-he-it-see there she (an.)-abode the she (an.)-child-great (is), (young maid) that the - - agoñʹgweʻ. -she (an.) woman (is) = (human being). - - - Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ waāʹyoⁿʼ he-ganoⁿʻʹsot hoʼnosʹtăʼgeʻ. Dāʹ -So (then) that moreover the now (then) did-he-it-enter there-it (n.) lodge stands his (an.)-bare-skin-in. So (then) - - oʹnĕⁿʻ nāʹeʻ neʻʹ agoñʹgweʻ dondayeʹdăʼt waoñwayeʹnāʼ neʻʹ -now (then) verily the she (an.)-woman (human being) (is) thence-did-she-arise did-she-him-embrace (seize) the - - hăksăʼʹgōwā, “Ĕⁿsĕñdĕⁿstʹʻhe&mla pos;t,” wăʼāʹgĕⁿʼ, “Iʼʹ nīʹgĕⁿʼ goñʼʹgĕñʼ. -he (an.)-child-great (is), “Shalt-thou-to-be-pitied-become,” did-she-it-sa y “I so-it-is I-thy-elder sister (am). - - -“Neʼʹ waiʻʹ nĕñʹ isʹʼă&tc omma; yanoʼʹsĕⁿ neʻʹ Okteʹoñdoⁿʼ.” “Neʼʹ neʻʹhoʻ,” -“That it certain (is) this (one) thou only he-thy-uncle (is) the Okteondon.” “That (one is) indeed,” - - waiʹĕⁿʼ neʻʹ hăksăʼʹgōwā. Dayesʹnyeʼt wăʼāʹgĕⁿʼ, “Iʼʹ-khoʻ haknoʼʹsĕⁿ -did-he-it say the he (an.)-child-great (is). Thence-she-replied (spoke) did-she-it-sa y, “I-and he-my-uncle (is) - -neʻʹ Okteʹoñdoⁿʼ. Dāʹ neʼʹ gaioñʹnĭʻ dedyadĕñnoñʹdeʼ. Oʹnĕⁿʻ -the Okteondon. So (then) that it-matter-makes (= it is the cause) both-thou-I-brother-sister (are). Now (then) - - ōʹnĕⁿʻtcĭ neʻʹ Iʼʹ detʻhongyăʼdăʻʹgw&ebrev e;ⁿ heʹoñweʻ dyoñgwaʹnoⁿʻsot. -long while ago (now the main) the I thence one-my-body-has-taken (= kidnapped me) there where there-our-lodge-stands. - - - “Oʹnĕⁿʻ diqʹ nāʹeʻ saʻsāʻcyoñʹnĭʻ neʼʹhoʻ hōʹgwa hodăʻkanīʹyoñt neʻʹ -“Now (then) moreover verily again-thou-do- dress-thyself there aside, (yonder) he-it-bundle-attached to hang the - - sacyoñnyăsʹʻhäʼ neʻʹ oʹnĕⁿʻ sʻhōʹyoñ.” -thy-garments, thy raiment the now (then) again-he-returned (home).” - - - Dāʹ oʹnĕⁿʻ saʻāʻcyoñʹnĭʼ gagweʹgoⁿ, oʹnĕⁿʻ gagweʹgoⁿ -So (then) now (then) again-he-self-d ressed it (n.)-entire (is), now (then) it (n.)-entire (is) - - saādyăʼʹdăwit. Oʹnĕⁿʻ dayesʹnyeʼt wăʼaʹgĕⁿʼ, “Näⁿʹda nāʹeʻ săʼĕñʹnăʼ -again-he-self-body-en closed (dressed). Now (then) thence-she-spoke did-she-it-say, “Here so then verily thy-bow (it is) - - găʼnoⁿʼʹ-khoʻ.” -it (n.)-arrow-and.” - - - Dāʹ neʼʹ diqʹ nāʹeʻ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ saāyeʹnāʼ neʻʹ haʹoⁿhaⁿʼ -So (then) that moreover verily the he (an.)-child-great (is) now (then) again-he-it (n.) received the he-self - - hōʹwĕⁿ heʹniyoñ deoʼnyuʻʹsyoⁿʼ. Dāʹ neʼʹ diqʹ neʻʹ yeksăʼ&mlprime ;gōwā -he-it-owns as-many-it-numbers one-his-hands-has taken from. So (then) that moreover the she (an.)-child-great (is) - - oʹnĕⁿʻ wăʼesʹnyeʼt wāʼāʹgĕⁿʼ, “Dāʹ oʹnĕⁿʻ nāʹeʻ -now (then) did-she-it-speak did-she-it-say , “So (then) now (then) verily - - hĕⁿdjidyăʻdĕñʹdĭ&mlapos ; nikʹhuʻ. Dāʹ oʹnĕⁿʻ diqʹ kăʹsnoⁿʼ -hence-will-again-thou-I-depart-(=start-for home) here. So (then) now (then) moreover it (n.)-bark (rough b.) - - ĕⁿgyĕñʼʹ heʹoñweʻ oāʹdeʼ neʼʹhoʻ găⁿsʹ hăʼdĕⁿsasʻhĕñʹdă ʼt neʼʹ nāʹeʻ -will I it lay there where it (n.)-path appears there usually just-shalt-thy-steps rest that verily - - diiuiʻʹwăʼ heʻʹ ĕⁿsadyanăʻʹseʻt. -there-it (n.)-reason (is) where wilt-thy-trac k-conceal. - - - Dāʹ neʼʹhoʻ waiʻʹ nĕⁿyoʼdĕñoñʹdieʼ he-niyoʹweʼ neʻʹ tkahoñwaʹyĕⁿʼ. -So (then) there of course so-will-it (n.) way-be-going there-so-it distant is the there, it (n.)-canoe lies. - -Oʼdiqniʹeʼ neʻʹhoʻ neʻʹ dyĕñʹgwăʻ gāʹoʼ ĕⁿsʻhoñgīʹäʼt neʻʹ -Thou-I-die indeed, in fact, that if it be hither (this side) will-again-h e us overtake the - - deyagyāʹdĭʻ. Dyăwäⁿʼʹoⁿʻ kasnoⁿʼʹgeʻ hăʼdĕⁿsasʻhĕñʹdă ʼt heʹ-niyoweʼ -both-we-two-together abide (my husband). Successively it (n.)-bark-on just shalt thy steps rest there-so-it-distant (is) - - oadăʹdieʼ neʻʹ tkahoñwaʹyĕⁿʼ.” -it (n.)-path appears along the there-it-(n.) -canoe-lies.” - - - Dāʹ neʼʹ diqʹ neʼʹhoʻ wanăñdioʼʹdāt neʼʹhoʻ waniiʻoʼkʹdĕⁿʼ heʼniyoñ -So (then) that moreover there did-they carry-out there did-they-two fulfill the matter as-so many it numbers - - goʻsnyeʼʹoⁿʻ neʻʹ agoñʹgweʻ neʼʹ diiuiʻʹwăʼ ĕⁿhadyanăʻʹseʻt neʻʹ -she-it-attended to the she (an.)-human being (woman) that there-it (n.) reason (is) will-he-his-tr acks conceal the - - agoʼgĕñʼʹsʻhäʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ kaʹsnoⁿʼʹgeʻ hosʻhĕñdăʼoñʹdieʼ -her-younger- brother. So (then) now (then) verily it (n.)-rough-bark-on his-footst eps-fall-successively - - he-niyōʹweʼ tkahoñwāʹyĕⁿʼ. Ganioʼʹ neʼʹhoʻ wanīʹyoⁿʼ oʹnĕⁿʻ neʻʹ -as-so it-distant is there it (n.)-canoe-lies. Just as soon as there did-they-two-arrive now (then) the - - hăksăʼʹgōwā oʼtʻhoʹet, waāsʹnyeʼt, waiʹĕⁿʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿʼ -he (an.)-child great (is) did-he-call out, did-he-it-speak, did-he-it-say, “Wild geese, my-servants-several - - gāʹoʼ nondāʹsweʻ.” Dāʹ neʼʹ diqʹ ganioʼʹ sawadīʹyoⁿʼ oʹnĕⁿʻ -this-way, hither, thence again you come.” So (then) that moreover just as soon as again-did-they (z.)-return now (then) - - āʹeʼ saāsʹnyeʼt neʻʹ hăksăʼʹgōwā waiʹĕⁿʼ, “Neʼʹhoʻ hĕⁿdjiswadōʹgĕⁿt -again, once more again-he-spoke the he (an.)-child-great (is) did-he-it-say, “There hence-will-you-g o-directly - - heʹoñweʻ degyĕñdăsʹgwăʼ.” -there where I-it-to bet-use.” - - - Oʹnĕⁿʻ nāʹeʻ wayadeʼnoⁿʻʹdä neʼʹ neʻʹ yădeʼʹgĕñʼ. Dāʹ oʹnĕⁿʻ neʻʹ -Now (then) verily did-they two get aboard that the they-two-elder-sister-y ounger-brother. So (then) now (then) the - - hoñʹgak oʼwadīʹgaweʼ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” oʼʹgĕⁿʻ neʻʹ oʻneʹgăʼ, -wild geese did-they (z.)-paddle (-it), “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” did-it-say the it (n.)-water, - - wadiʻhoñyoñʹdieʼ agwasʹ osnōʹweʼ. -they (z.)-canoe-propelling-go very it (n.)-swift-(is). - - - Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā waaʻsāʹwĕⁿʼ waādĕñnoʹdĕⁿʼ neʼʹ neʻʹ -So (then) that moreover the he-(an.)- child-great (is) did-he-it-begin did-he-his-song-u tter that the - - woowatkweʹnĭʼ neʻʹ hoswāʹĕⁿs, waiʹĕⁿʼ, “Oʹnĕⁿʻ, oʹnĕⁿʻ oʹnĕⁿʻ gīʹ neʻʹ -did-he-him-overcome the he-him-hates, did-he-it-say, “Now, (then) now (then) now (then) I-it-believe that - - sagăʻdĕñʹdĭʼ.” -again-I -start homeward.” - - - Dăʼaonisʻheʼʹoñʼ oʹnĕⁿʻ săasʹnyeʼt waiʹĕⁿʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿʼ , -Not-it-l asted (Not-it was long time) now (then) again-he-it-spoke did-he-it-say, “Wild geese, my-servants-several, - -djidjāʹgoⁿ, djidjāʹgoⁿ, djidjāʹgoⁿ.” -be ye brave, be ye brave, be ye brave.” - - - Tĕⁿʼʹĕⁿ deʼiʹnoⁿ niyoʹweʼ nihoñnăʻdĕñdyoñʹdieʼ oʹnĕⁿʻ neʻʹ deiyasʹʻhē neʼʹ -Not (it is) not-far away so it-distant (is) so-they-depart ing-go-along now (then) the two-they (an.)-persons are that - -neʻʹ gahoñwaʹgoñ deiʼnont waininaⁿʹdog neʼʹ neʻʹ neʼʹhoʻ gātʹ neʻʹ gaʻhoñʹwăʼ. -the it (n.) canoe-in two-they contained (are) did-they-it-notice that the there it-stands the it (n.)-canoe. - - Dyĕñgwăʹsʻhoñ āʹyĕñʼ gadōgĕñʹsʻhoñ dăʼaʹonʻ oñsawăʻdĕñʹdĭʼ neʻʹ -Suddenly, just-All at once-just would one think it (n.)-one-just place not-it-able (is) should it start again the - - gahoñʹwăʼ odiʹgaweʻ neʻʹ hoñʹgak nāʹeʻ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” oʹdoñ. -it (n.)-canoe they (z.)-paddle = are paddling the wild geese verily, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” it (n.)-says. - - - Dāʹ oʹnĕⁿʻ wăʼoñtkăʻʹtʻhoʼ neʻʹ eksăʼʹgōwā neʻʹ yeʻsʻhoñʹneʻ dyĕñgw&abre ve;ʻʹsi, neʼʹhoʻ -So (then) now (then) did-s he-look the she (an.)-child-great (is) the her (n.)-back-at surprised, lo, there - - gāʹnyot neʼʹ neʻʹ ganăʻʹson, găʻstoⁿʼsʹʻhäʼ neʼʹhoʻ găstoⁿʼʹcyot -one-it (n.)-attached that (it is) the one-it-has attached, it-( n.)-fish-hook there one-it-fish-hook has attached - - gahoñwăʼʹgeʻ. Dyĕñgwăʻʹsʻhoñ wăʼoñtkăʻʹtʻhoʼ siʹgwā tʻhanyuʻʹcyut neʼʹkhoʻ -it (n.)-canoe-on. Suddenly-just did-s he-look lo, yonder there-he (an.)-sits-erect that-and - - nitʻhoyēʹĕⁿʻ khoʻʹ neʻʹ tʻhodyĕñtwĕⁿʻʹadieʼ neʻʹ gahoñʹwăʼ. -so-there-he-it-pos ed (is) and the hen ce he-it-drawing along (is) the it (n.)-canoe. - - - Dāʹ neʼʹ diqʹ neʻʹ eksăʼʹgōwā dondāʹyek kăʼʹskwāʼ aʼskweʻʹsăʼ neʼʹhoʻ -So (then) that moreover the she (an.)-child great (is) there-she (an.)-it-took up it (n.)-stone it (n.)-hatchet there - -khoʻʹ wăʼeʹyĕⁿt heʹoñweʻ găstoⁿʼʹcyot agwasʹ niyosnoʹweʼ hoñʹweʻ - and did-she-it-strike there where it (n.)-hook (is) attached very, just as so-it (n.)-swift is yonder, far away - - wăʼoʹdĭʼ neʻʹ gahoñʹwăʼ neʼʹ diiuiʻʹwăʼ odiʹgaweʻ neʻʹ hoñʹgak. -did-it-it-cast the it (n.)-canoe that there-it (n.)-reason (is) they (z.)-paddle = are paddling the wild geese. - - Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā daāsʹnyeʼt waiʹĕⁿʼ, “Agesʻhenĕⁿʼʹsʻhoⁿ& mlapos;, hauʼʹ -Now (then) the he (an.)-child-great (is) thence-he-it-spoke did-he-it-say, “My-servants-several, come, go to, - - oʹnĕⁿʻ djidjāʹgoⁿ, djidjāʹgoⁿ, djidjāʹgoⁿ.” Neʼʹsʻhoñ hāʹdoⁿʻ. -now (then) be ye brave, be ye brave, be ye brave.” That-just he-it-kept saying. - - -Agwasʹ dăʼdjīʹăʻ oʹnĕⁿʻ āʹeʼ wanigăʼĕñʹyoñʼ neʼʹ neʻʹ oʹnĕⁿʻ - Very not-long time (soon) now (then) again, once more, did-they-two-it-watc h (= examine) that the now (then) - - āʹeʼ sāwaʻʹget neʻʹ gahoñʹwăʼ, odiʹgaweʻ nāʹeʻ neʻʹ hoñʹgak. -again, once more, again-it-went-backward the it (n.)-canoe, they (z.)-paddled = are paddling verily the wild geese. - - Oʹnĕⁿʻ nāʹeʻ neʻʹ eksăʼʹgōwā wăʼontkatʹʻhoʼ neʼʹhoʻ hoñʹweʻ -Now (then) verily the she (an.)-child-great (is) did-she-look (= see) there yonder, far away - - tʻhāyasʹʻhĕⁿʼ neʻʹ deyāʹdi neʼʹhoʻ tʻhayoskwĕⁿʻʹdāʼ, khoʻʹ neʻʹ -there-he-l ies (= lies supine) the two-they-are one (= her husband) there there- he (an.)-prone lies, and the - - tʻhăhnegiʹʻhăʼ agwasʹ aʹyĕñʼ oʹnĕⁿʻ tʻhoʹhăʻ ĕⁿoⁿsʹʼăʻt -thence-he (an.)-water-drinks (is drinking) very would-one-think now (then) nearly (almost) will-he-it-con sume all - -neʻʹ ohneʹgăʼ he-ganyoʹdaeʼ. -the it (n.)-water there-it (n.)-lake-stands out. - - - Dāʹ neʼʹ diqʹ agwasʹ osnoʹweʼ neʼʹhoʻ wăʼowenoñʹoñdieʼ neʻʹ gahoñʹwăʼ heʹoñweʻ -So (then) that moreover very it (n.)-rapid (is) there thither it (n.)-goes along the it (n.)-canoe there where - - nitʻhosgäʼʹwĕⁿʻ; agwasʹ hăʻsōʹwănĕñ khoʻʹ neʻʹ hatkwisdăsʹdĕñʼ neʼʹ neʻʹ -so-there-his- mouth-holds open; very his (an.)-mouth-large (is) and the his-stomach-enormous (is) that the - - hanekdjĕⁿʼdōʹwănĕñ neʼʹ neʻʹ diiuiʻʹwăʼ wesoʼʹdjĭʻ hoʼwadiʹyoⁿʼ neʻʹ ohneʹgănos, -his (an.)-paunch large (is) that the there-it-reason (is) much-too thither-they (z.)-it-entered the it (n.)-water, - - gaʹäⁿgwăʻ heʼtʹgĕⁿʻ tʻhayăʼdāʹdeʼ, hoʻdăʼʹoⁿʻ nāʹeʻ neʻʹ ohneʹgănos. -quite, marked, high up there-his-body -extends, he-self-has filled verily the it (n.)-water. - - - Oʹnĕⁿʻ nĕñʹsʻhoñ detʻhosgäʼʹwĕⁿʻ, neʼʹhoʻ dehni-gaʹweʼ neʻʹ gahoñʹwăʼ -Now (then) near-just fly there-he-mout h-holds open, there they (2)-paddle, are paddling the it (n.)-canoe - - odiʹgaweʻ nāʹeʻ neʻʹ hoñʹgak heniyogweʹnyoñ. -they (z.)-paddle (= are paddling) verily the wild geese as-so much it is able (just as much as they are able). - - - Ganioʼʹ oʹnĕⁿʻ doskĕñʹoⁿʻ nitʻhayasʹʻhĕⁿʼ neʻʹ Sʻhagowēʹnotʻhăʼ, dāʹ oʹnĕⁿʻ neʻʹ -Just as soon as now (then) near (it is) as there-he-supine-lies the Sagowenota, so then now (then) the - - hăksăʼʹgōwā oʼtʻhayoⁿʻgwägäʹdat neʼʹ neʻʹ hoĕñʹnoⁿʼ, khoʻʹ neʻʹ oʹnĕⁿʻ neʼʹhoʻ -he (an.)-child-great (is) did-he-it-bend (= bend the bow) that the it (n.)-bow, and the now (then) there - - waādeʼʹsyoñnĭʼ heʹoñweʻ tʻhatkwisʹdayĕⁿʼ, agwasʹ nāʹeʻ hayăʼdōʹwănĕñ. -did-he-self-to-aim-ma ke there where there-his-paunch-li es, very verily his-body-great (is). - - - Dāʹ neʼʹhoʻ waaʼʹyak agwasʹ oyĕñʹdet otkaiʼʹni, “būʻʹ”, oʼʹgĕⁿʼ. Agwasʹ -So (then) there did-he-it-shoot very it (n.)-notable it (n.)-loud (is), “buʻʹ&rdq uo;, did-it-say. Very - - ohneʹganos osnoʹweʼ dondagayăʹgĕⁿʼt. -it (n.)-water it (n.)-rapid (is) thence-did-it-come forth. - - - Dāʹ neʼʹ diqʹ neʻʹ gahoñʹwăʼ weʹĕⁿʻ oʹnĕⁿʻ hoʼʹweʼ. -So then that moreover the it (n.)-canoe far away, yonder, now (then) thither-did-it-go. - - - Dāʹ oʹnĕⁿʻ waoʼsaiʹyĕⁿʻ oʹnĕⁿʻ hagoeʼdjoñʹnyoⁿ neʻʹ hoñʹgak, hāʹdoⁿ, -So (then) now (then) did-he-make haste now (then) he-(them) urged-on-repeatedly the wild geese, he-it-kept saying, - - “Djidjāʹgoⁿ djidjāʹgoⁿ, djidjāʹgoⁿ neʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ .” -“Be ye brave, be ye brave, be ye brave, the my servant (my servants-several).” - - - Dăʼaonisʻheʼʹoⁿʻ oʹnĕⁿʻ neʼʹhoʻ waādiʹyoⁿʼ heʹoñweʻ -Not -it-(n.)-long-time-(was) now (then) there did-they (an.)-arrive there where - - detʻhiiĕⁿʻdāsʹgwă&mlapos ; neʻʹ Sʻhagowēʹnotʻhăʼ. Ganioʼʹ neʼʹhoʻ waāiiʹyoⁿʼ oʹnĕⁿʻ -both there-they (an. masc.) it-to-gamble use the Sagowenota. As soon as there did-they (an.) now (then) - - hăksăʼʹgōwā waiʹĕⁿʼ, “Oʹnĕⁿʻ Isʹ neʻʹ hoñʹgak, oʹnĕⁿʻ -he (an.)-child-great (is) did-he-it-say, “Now (then) You the wild geese, now (then) - - ĕⁿdjiswadadwĕñnīʹyōk. Neʼʹ waiʻʹ sewanoⁿsgweoñʹgwĕⁿ neʻʹ neʼʹ -will-again -you-free-continue to be. That of course one-you-captive has made the that - - deʼtgāiʻwayēʹiʼ neʻʹ Sʻhagowēʹnotʻhăʼ nāʹeʻ. -not-there-it (n.)-matter-of right (is) the Sagowenota verily. - - - Dāʹ oʹnĕⁿʻ diqʹ ĕⁿdjiswadadwĕñnīʹyōk; hĕⁿʼʹĕⁿʻ nāʹeʻ -So (then) now (then) moreover will-again -you-self-to-control continue; (= continue to be free); not (it is) verily - - deʼaweʼʹoⁿʻ neʻʹ Sʻhoñgwadyĕñnuʼkdăʼʹoⁿ& tcomma;, neʻʹ Hawĕñniʹyoʼ, neʼʹ neʻʹ -not-he-it-intended the He-our-faculties-completed (= our Creator), the He, the Disposer, that the - - ayesʻhenoⁿʼgĕñʹoñk gyēʹ. -should-one-slave-to-be-continue some (persons). - - - Haweʼʹoⁿʻ sĕⁿʼʹĕⁿʻ nāʹeʻ gagweʹgoⁿ neʻʹ goñnonʻʹheʼ ĕⁿwĕñnoñdadwĕñnīʹyōk neʼʹ -He-it-intended in fact verily it (n.) entire (all) the they (z.)-alive (are) will -they-self-to-control-continue that - -neʻʹ hăʼdeganyoʼʹdăgeʻ. Hĕⁿʼʹĕⁿʻ nāʹeʻ deʼaweʼʹoⁿʻ -the as many as it (z.) game-animal numbers. Not (it is) verily not He-it-designed - - ayagonaⁿskwayĕñʹdăʼk gĕⁿsʹ näⁿʹgĕⁿ neʻʹ gāʹnyoʼ. -should-one-it-sl ave-to-possess-continue usually this (it is) the it (z.)-game animal. - - - Dāʹ oʹnĕⁿʻ diqʹ nāʹeʻ ĕⁿdjiswăʻdĕñʹdĭʼ oʹnĕⁿʻ. Dāʹ neʼʹhoʻ-khoʻʹ nāʹeʻ -So (then) now (then) moreover verily will-again-you-depart (for your homes) now (then). So (then) there-and verily - - nisʹʼăʻ năⁿyoʼdĕñoñʹdieʼ khoʻʹ neʻʹ nāʹeʻ heniswayeʹhăʼ. Nisʹ neʼʹkhoʻ -the-you-only so-will-it (n.)-condition-to-be, -continue, and the verily as-so-you-it-do-habitually. The-you that-and - - gĕⁿsʹ nĕⁿyoʼdĕñoñʹdieʼ neʻʹ oʹnĕⁿʻ dĕⁿdjoñwĕñdjiăʼkʹhoⁿk. -usually so-will-it (n.)-condition-to-be, continue, the now (then) wi ll-you-land-cross-successively as habit. - - - Dāʹ neʼʹ gĕⁿsʹ ĕⁿyetcʻhiʹgĕⁿʼ neʻʹ oʹyăʼ hĕⁿyagonʻheʹdieʼ neʼʹ neʻʹ -So (then) that (then) usually will-one-y ou-see the other, different there-will-one-alive -to-be, continue that the - - wĕñdoⁿʻʹgwā heʻʹ nĕⁿyonisʹʻheʼt ĕⁿyowĕñdjăʹdek. -at the time-just where so-will-it-(n.) continue to be will-it-earth-to-stan d, continue. - - - Dāʹ neʼʹhoʻ. Dāʹ oʹnĕⁿʻ oʼgadwĕñnoʼkʹdĕⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ swăʻdĕñʹdĭʻ -So (then) there. So (then) now (then) did- I-my-word-end. So (then) now (then) moreover you-depart - - ĕⁿswatʻhäʹdieʼ-khoʻ.” Dāʹ oʹnĕⁿʻ nāʹeʻ oʼwĕñnăʻdĕñʹdĭ&m lapos;. -wi ll-you-flying-go and.” So (then) now (then) verily did they (z.) depart. - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ āʹeʼ dondahăsʹnyeʼt waiʹĕⁿʼ, “Oʹnĕⁿʻ diqʹ -So (then) that moreover now (then) again thence-again-he-spoke did-he-it-say, “Now (then) moreover - - hĕⁿdjidyăʻdĕñʹdĭ&mlapos ; aqʹdjiʹiʼ.” Wăʼagōgaiʹyĕⁿʻ nāʹeʻ. -hence-will-thou-I-depart (homeward) my elder sister.” Did-she-i t-consent-to verily. - - - Oʹnĕⁿʻ nāʹeʻ dayăʻdĕñʹdĭʼ. Neʼʹ neʻʹ skĕñnoⁿʼʹoñʻ yatʻhaiʹneʼ. -Now (then) verily thence-they-two-departed. That the slowly (= peaceably) they-two-travel on. - - Wăhyĕñnoʹhet gĕⁿsʹ neʻʹ oʹnĕⁿʻ wăʼoʼʹgäʻ. Wăʼoʹʻhĕñʼt oʹnĕⁿʻ -Did-they-two-stay over night usually the now (then) did-it (n.)-night-become. It-day-became now (then) - - wăʼoʼʹgäʻ. Wăʼoʹhĕñʼt oʹnĕⁿʻ gĕⁿsʹ āʹeʼ way&abrev e;ʻdĕñʹdĭʼ. -did it night become. It day became now (then) usually again did-they-two-depa rt. - - -Wisʹ noñsahiyăʻʹgoʼ. Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ saniʹyoⁿʼ oʹnĕⁿʻ -Five so many again-they-two-staid over night. So that moreover the now (then) again they two arrived home now (then) - - daāsʹnyeʼt waiʹĕⁿʼ, “Aqdjīʹiʼ, oʹnĕⁿʻ nāʹeʻ sedīʹyoⁿʼ. Tĕⁿʼʹĕⁿʻ -thence-he (an.)-spoke did-he-it say, “My dear elder sister, now (then) verily thou-I-have-returned home. Not (it is) - - niʼʹăʻ deʼgoñyĕñdeʹi, soʼʹdjĭʻ noñʹ tchi-geksāʼʹăʻ oʹnĕⁿʻ săʻdĕñʹdyoñ. -the-I-only not-I-thee-know, because, (= much-too) perhaps while-I-child-small (was) now (then) thou-departedst. - - Dāʹ neʼʹkhoʻ nisʹ sedinoʼʹsĕⁿ neʻʹ Oktēʹoñdoⁿʼ. -So (then) that-and the-thou he-our-two-uncle (is) the Okteondon. - - - Dāʹ neʼʹ neʻʹ Iʼʹ waeyanĕñʹhauñʼ sʻhăʼʹgăʻdĕñdĭ ʼ. Neʼʹhoʻ nāʹeʻ heʹʻhoyoñ heʹoñweʻ -So (then) that the I did-I-his-track follow when-I-departed. There verily there-he-arrived there where - - tganyodäʹdeʼ. Dāʹ iʹwi neʼʹ noñʹ nāʹeʻ hōʹnyoʻ hoiʹgĕñ neʻʹ -there-it (n.)-lake-exists. So (then) I-it-think that perhaps verily he-him-killed that-one (it is) the - - hăʻʹsowānĕñ. -his-mouth-large (is). - - - Dāʹ oʹnĕⁿʻ diqʹ neʼʹ neʻʹ dĕⁿdyatnooⁿʹgwāk, Iʼʹ dedyadāⁿʹnondeʼ. -So (then) now (then) moreover that the shalt-thou-I-self-love -ever, we thou-I-brother-sister (are). - - Ĕⁿgoñnooⁿʹgwāk oʹnĕⁿʻ nisʹʼăʻ Iʼʹkhoʻ ĕⁿsgnooⁿʹgwāk. -Shall-I-thee-to-love, continue now then the-thou-(only) I-and shall-thou-me-to-lov e, continue. - - - Dāʹ oʹnĕⁿʻ diqʹ neʻʹ Iʼʹ ĕⁿgadowätʹʻhăʼ.” -So (then) now (then) moreover the I will-I- to-hunt-go.” - - - Dāʹ neʼʹ diqʹ oʹnĕⁿʻ waādōʹwät; agwasʹ hadjinoⁿʼdīʹyo; oʼʹwāʼ neʼʹsʻhoñ -So (then) that moreover now (then) did-he-it-hunt; very he-hunter-fine (is); it (n.) meat that-just - - hodīʹgoⁿ; awenoñtgädeʼʹsʻhoñ heʹoñweʻ deniʼʹdyoⁿʼ. Dāʹ neʼʹhoʻ -they-it-continue-to-eat; it (n.)-pleasant-just there where both-they-two-abide. So (then) there - - nigagāʹis. -so-it-legend-long (is). - - - - - -137. THE LEGEND OF DOÄDANEGEÑ AND HOTKWISDADEGEÑA - -(TWO FEATHERS TOGETHER AND THE TORTURED BOY) - -Two male persons lived together in a lodge. The elder was named -Doädanegeñ, and the younger, his nephew, was called Hotkwisdadegeña. -Uncle and nephew lived by hunting, and they two dwelt in contentment, -for they had meat to eat at all times. They thus spent their lives -pleasantly. There were no other people dwelling in their neighborhood. - -After a long time passed in this kind of life the uncle said to his -nephew: “Oh, my nephew! now go yonder to that valley, where you must -seat yourself and listen very intently for whatever sounds that are -peculiar which you may hear. I do not know what sounds you may hear, -but you shall hear something.” So Hotkwisdadegeña set out for the -valley, which he was not long in reaching. Having arrived there, he -seated himself and kept very quiet. He remained in this attitude for a -long time. - -Suddenly and without any warning an owl perched in the hollow of a -near-by tree hooted Wu, wu, wu, wu-ūʻ. The youth quickly arose, saying: -“This is perhaps what my uncle means,” and started on the run homeward. -It was not long before he reached the lodge. Then the elder man, -Doädanegeñ, his uncle, said: “What did you hear? Come, now, tell it.” -“So let it be,” replied Hotkwisdadegeña. But the elder said: “Wait just -a moment first. You may commence just as soon as my tobacco begins to -burn, for I want to be smoking when you relate what you have heard.” So -he put tobacco in his pipe and lighted it and immediately drew in the -smoke. Then he exclaimed: “Now, relate what you have heard.” “All that -I heard,” said the nephew to his uncle, “was the hooting of an owl.” -The uncle at once laid aside his pipe, and seizing a bark paddle he -arose quickly, and dipping up a paddleful of hot coals and ashes, -poured them over his nephew, who was standing not far away. The burning -coals fell on the youth’s head. As he did this, the uncle said: “I do -not mean that.” The nephew began to cry because of the hot coals on his -head, and going to his bunk he sat down, for these two persons occupied -each his own side of the fireplace. Finally he stopped his crying and -said: “Very miserable, indeed, has become my state, for now my uncle -has begun to mistreat me, and he has never done this thing before.” -Night came on, and they lay down to sleep, the uncle and his nephew. -The next morning they arose, and when they had eaten their morning meal -the uncle again said to his nephew: “Come, oh, my nephew! do you again -go to listen, and you must again sit in yonder valley where you sat -yesterday.” - -The nephew soon started, and having arrived at the valley he again sat -down to listen for mysterious sounds. He listened very attentively. He -was surprised in a short time to hear hard by the place where he sat -the cry of some being: Tcĭkĭs, tcĭkĭskĭskĭs. This was a cry made by -Tcoktcoñʹkhwĕñ. Again the youth arose with a spring and ran toward the -place where stood the lodge occupied by his uncle and himself. On -reaching his home the elder man, his uncle, said: “What thing is it you -have heard, having just returned home? Now, please tell it.” Then his -nephew, Hotkwisdadegeña, replied, “So be it; I shall tell it.” His -uncle answered: “Just a little while, first. I will first fill my pipe, -and just as soon as the tobacco is lighted you may tell me what you -have heard.” So he filled his pipe with tobacco and lighted it, and -when he had taken his pipe into his mouth, he said: “Come, now, tell me -what you have heard.” Hotkwisdadegeña answered: “So let it be. All I -heard were the sounds tcĭkĭskĭskĭs, tcĭkĭskĭskĭs, in whispers.” Then -Doädanegeñ, the uncle, suddenly sprang up, and laying his pipe aside, -seized a bark paddle and dipped up from the fire burning coals and hot -ashes, which he poured on the top of his nephew’s head, who was -standing near by. The nephew began to weep, and the uncle exclaimed: -“That is not what I meant.” The nephew then went away to his own bunk -on his side of the fire and there sat down. He stopped his crying and -said: “Indeed, I am in a miserable state. Poor me! He has now -overmatched my orenda.” - -Night coming on, they two retired and lay down to sleep for rest. In -the morning they ate their breakfast. Just as soon as they had finished -eating, the uncle said: “Oh, my nephew! go again to listen. You must -again seat yourself in the valley, and you must listen with great -attention.” The nephew replied, “So let it be,” and started. Having -arrived in the valley where he was accustomed to sit, and there seating -himself, he listened very attentively for strange sounds. Suddenly he -heard a woman begin to sing in the distance. He understood clearly that -it was a woman who was singing, and then saying, “I believe this is -what he wants me to hear,” he started on the run for the lodge very -swiftly. Having arrived there, the elder man said: “Are you returning -after hearing something? Tell what you have heard.” The nephew replied: -“Yes.” The uncle said, “Come, tell it!” The nephew answered: “So be it; -I will tell it”; but the uncle said, “Wait a moment until I fill my -pipe, so that I will be smoking while you are telling me your story.” -Having lighted his pipe, he said: “Come, now, you must relate what you -have heard.” The young man, Hotkwisdadegeña, answered: “So let it be as -you say. The only thing that I heard was a woman singing, and in her -song she used these words, ‘Haʻhowe, at the home of Doädanegeñ, -haʻhowe, I am going to seek a young person, a male, haʻhowe.’” Then the -nephew ceased talking. It so came to pass that this time the uncle did -not use a bark paddle to dip up hot ashes and burning coals to pour on -the head of his nephew. He did not scorch him. “It is a fact, indeed, -the woman comes naming me as the object of her coming, and that is why -she comes saying on the way, ‘Doädanegeñ.’ Verily, as you know, that is -my name. So, now, do you go thither again to listen again for strange -sounds, for she is, perhaps, now nearing this place.” - -Then the nephew, Hotkwisdadegeña, returned to the valley to listen -again. He found that the singing was approaching quite near to the -place where he was listening. Suddenly it stopped, and the voice of a -woman began to sing: “Haʻhowe, haʻhowe, haʻhowe, at the home of -Doädanegeñ, haʻhowe, I go to seek the person of a young man, haʻhowe, -haʻhowe.” The nephew sprang up, and turning homeward, ran back there as -swiftly as it was possible for him to run. Arriving there he exclaimed: -“Behold, the singing is, indeed, now close at hand, just a short -distance away.” - -Thereupon the uncle arose and began to clean up the lodge, sweeping all -manner of dirt and filth over to the place where his nephew was -accustomed to stay. Then the uncle bade the young man sit down in that -place among the dirt and filth. The entire head of the nephew was -covered with scabs and sores. On the other hand, the old uncle cleaned -himself up as well as he could. He spread furs and skins about his -couch and seat in such wise as to appear to be one who is “downfended,” -one who is a noble in the family. He carefully washed his feather -plumes, which had become smoked and dusty from disuse and from lying -around among his belongings. When they were nicely cleaned he preened -them, and then, taking his headgear, he set these feathers, two in -number, side by side in the front of it. When he had finished this task -he put the headgear back in the bark case containing his various -belongings. In like manner he cleaned and furbished up all his raiment -and arms and ornaments. - -He had hardly completed his renovations and cleaning of his belongings -when suddenly they heard a woman sing not far away from the lodge. In -the song the woman said: “Haʻhowe, haʻhowe, haʻhowe, I am seeking the -body of a young male person, haʻhowe, haʻhowe. It is He-who-listens, -He-who-listens, haʻhowe, haʻhowe.” Then the uncle said to his nephew: -“Oh, my nephew! now you must keep very quiet; you must not talk nor -move around.” Suddenly there came sounds at the doorway, which seemed -to be the footsteps of two women. All at once the doorflap was thrust -aside, and a woman stepped into the lodge followed by another woman, -and there the two women stood in the lodge. One of the women said: -“Behold it is not certain on which side of the fire sits Doädanegeñ. -Indeed, this one who is sitting here is verily not the one. That one -sitting in yonder place is, indeed, the one who is called Doädanegeñ. -This one is called Hatʻhondas (i.e., He-who-listens). So, as long as -you think this one is Doädanegeñ, you go to him; but I myself will go -to that one.” The two sisters were not of the same opinion as to the -identity of the two male persons before them. The younger desired to go -to one of the men, while the other sister wished to go to the other. -Now, Doädanegeñ overhearing these remarks of the two sisters, and -meanly seeking to deceive them as to his own identity, kept saying: -“This is the right side of the fire. Come here.” - -Finally, the younger sister, who carried the marriage bread in a large -basket (which women customarily carried when they went to the lodges of -men to seek for husbands), going over to the place where Hatʻhondas -sat, took a seat beside him. All at once the elder woman also ran in -that direction and took her seat beside him. So each woman now sat on -one side of him. - -Then the uncle, Doädanegeñ, went over to the place where the three were -sitting, and seizing the hand of his nephew, pushed the youth away -across the fire, ordering him to remain there. He himself took the seat -between the two maidens. But they both arose at once and went to the -place where Hatʻhondas was then seated and again sat down on each side -of him. Now the old man again arose, and going over to the place where -the three were seated he seized the young man, his nephew, by the arm -and shoved him across the fireplace to the other side of the fire, -while he once more seated himself between the maidens. But as the -maidens did not come to marry him they again arose quickly and, leaving -the old man, went over to the place where the young man was and sat -down on each side of him. - -The old man did not repeat his previous actions, but he sat silent for -a long time. At last the old man, addressing his nephew, said: “Oh, my -nephew! now verily you will marry. I will make the proper arrangements -and will put in order the place where you are accustomed to seat -yourself, because it is so very filthy and dirty, since you are foolish -and do filthy things in the place where you are accustomed to abide.” -But it was he himself who had swept all manner of dirt and filth over -the place and on the things belonging to his young nephew and so had -disgustingly soiled them. The uncle added: “For a while seat yourselves -herein this place while I clean and renovate the place and things -belonging to my nephew.” - -Then he proceeded to clean up the things and to make them fine in -appearance, for he carefully swept and dusted everything belonging to -his nephew. A bearskin and a deerskin and a beaver skin he carefully -spread over the couch of his nephew and caused the latter to be covered -entirely with furs and skins. - -The two maidens again took their seats beside him as his wives, for he -indeed married them. Then the uncle said to his nephew: “Now you have -married. Come, now, I do not know whether these two women have brought -with them that which confirms customarily the marriage of people one to -another, which usually is 20 loaves of marriage bread, commonly called -by the Seneca deganăʼhoñsdiăʼgoⁿ.” One of the women, replying, said: -“So let it be as you have indicated.” Taking up the basket and going -over to the place where he sat, she said: “These are the things of -which you are telling,” and placed the basket between his feet. He just -kept his eyes on the proceedings while the woman returned to her seat. -The uncle uncovered the basket of marriage bread and took from it the -20 loaves of marriage bread, saying with some warmth: “The matter has -been fulfilled, for she has given me the marriage bread, which has -confirmed the matter. It certainly has been fulfilled according to the -custom of marrying.” - -Now the head of Hatʻhondas, his nephew, was literally covered with -sores and scabs, so the uncle said to him: “Oh, my nephew! come hither. -Come!” The nephew went over to where his uncle was sitting, whereupon -the old man said: “I am going to attend to you for the purpose of -dressing you and cleaning you.” Near at hand hung the bladder of a -bear, in which there was a quantity of sunflower oil, or butter. Out of -this receptacle he took a quantity of the sunflower oil, or butter, in -the palm of his hand and anointed the head of his nephew with it. He -repeated this act until he had completely saturated the hair with the -sunflower oil. Further, he poured three handfuls of the sunflower oil -on his nephew’s head. The two young women, who merely looked on, only -marveled at what they saw. All at once they saw the uncle remove a cap -of scabs from the head of his nephew. No more scabs were left on his -head, which now looked clean and handsome. - -It happened that on the young man’s forehead two feathers stuck out, -which were set side by side, one red and the other blue. These, which -were set side by side, were about so long [indicating with the hand]. -The old man said to his nephew: “This ornamentation is very -unbecoming”; so he pulled first the one feather and then the other. -Then he said: “This is fine. Go over to that place, and there you must -stand, facing this way. I will look at you, for I do not know how -handsome you are.” The young man went to the place indicated and faced -his uncle. The latter eyed him carefully and critically as he stood -there under review. Suddenly the old man said: “Come hither. Come back -here again. I am not at all satisfied.” When the nephew had come up to -him the uncle again poured sunflower oil into the palm of his hand, -with which he carefully anointed the face of his nephew. Then he said: -“Again go to that place and face me again.” The nephew again went there -and faced his uncle. Once more the old man critically eyed his nephew, -finally exclaiming, “You are such a fine-looking young man that there -is nowhere living another young man as handsome. Now come to me. This -is what you shall be named: Doädanegeñ you shall be called; and in all -the distant places where people dwell the sound has gone, saying of -you, ‘He is the great hunter of all kinds of animals.’ Your name is one -which is obeyed, and which is heard in distant places of the land. -Again take your seat in yonder place.” So the nephew resumed his seat. - -Then one of the two women, the elder, said: “I am exceedingly thankful -that our husband is so fine-looking a man.” To this the younger -answered: “As to me, I will cherish him. I myself will love him. I will -do only whatever it may be that he sees fit to ask me to do.” When -night came on they lay down to sleep, the young man lying down between -the two women, so that Hatʻhondas had a wife on each side. It now came -to pass that the elder one could not fall asleep. Hatʻhondas, however, -was fast asleep, and she most of the time kept looking at him as he lay -asleep. As to the other wife, she was sound asleep, indeed. Daylight -came, and the elder one had not slept at all during the entire night. -Then the two sisters set to work preparing their morning meal. So, as -soon as the food was cooked they began to eat it; and they took up a -share for the old man, who sat on the opposite side of the fire. They -themselves ate together on their own side of the fire—Doädanegeñ and -his wives. - -When all had finished eating the old man said: “Oh, my nephew! you must -begin to travel over the earth. You must be very circumspect and -careful because there are traveling about many kinds of beings which -are full of the highest potency of evil orenda. You must go out to hunt -for any kind of game animals, it may be. It is possible for you to kill -them, it is true, for you are not susceptible to the influence of evil -orenda.” So the nephew started out to hunt. He remarked to himself: “I -wonder whether what my uncle said is true, indeed. I will begin with -raccoons.” - -As he went along he saw a standing tree greatly scarred with claw -marks. Climbing this tree he found a nest of raccoons. From this he -pulled out a raccoon, which he threw down; then taking out another -raccoon he threw it also to the ground, and then another and another. -Finally he said: “I do think these will do.” He now descended from the -tree, and when he reached the ground he said: “I am, perhaps, strong -enough to carry these bodies home on my back by means of the forehead -strap.” So he set to work packing the bodies into a bundle, by laying -down his forehead strap and placing the bodies of the raccoons on it -and then binding the ends of the strap around them in such manner as to -make a closely bound bundle. When he had completed this task he took up -the pack and placed it on his back in such wise that he carried it by -means of the forehead strap, as was the custom at that time. Then he -started for home. With the bundle on his back he reached his home. -Casting the bundle down indoors, he said: “Oh, my uncle! dress these, -if you will.” - -Then, truly, the old man set to work dressing the raccoons, exclaiming: -“Hōʹ, my nephew! All has happened for good. Ever since you were small I -have been attending to you. As you were growing up I took care of you -and I pitied you. Now, in turn, you have grown to manhood. So it is, I -have been accustomed to think that this would come to pass. Now these -bodies lie here as a fulfillment of my hopes; so I am very thankful.” - -Then the old man skinned the raccoons, and when he had completed his -task he said, delightedly: “With these skins I will make for myself a -robe. You must go to hunt again. These things are to be cooked in only -one way; they must be cooked by being boiled down.” He told this to the -two wives of his nephew, asking them whether that was not the right way -of cooking raccoons. Then the two women, arising, proceeded to dress -the raccoons. When they had dressed them they set the kettle over the -fire and started the raccoon meat to cooking. When it was cooked it was -indeed boiled down in the manner suggested by the old man. Then the two -women placed the meat on bark trays, and all began to eat. The old man -kept on saying: “Hōʹ, I am thankful, thankful, thankful.” - -The next morning Doädanegeñ again went forth to hunt. As he traveled -through the forest he finally came to a tree all over the outside of -which he saw many claw marks. Hence he decided to climb it to see -whether there was any game in the hollow of the trunk. As on the former -trip, he found raccoons in the hollow of the tree, which he proceeded -to drag out. He would put his arm into the hollow of the rotten old -tree, drag out a raccoon, and throw it to the ground, repeating this -process until he had thus dragged forth six or seven raccoons. Then -exclaiming “I believe that I have now killed a sufficient number,” he -again descended the tree to the ground. Again he laid out his forehead -strap, whereon he placed the bodies of the raccoons which he had -killed. They made a large load. He bound the bodies into a bundle ready -to carry. Placing this on his back so that he could carry it by means -of his forehead strap, he again started for the lodge of his family. -Having returned home, he laid his pack down indoors, before the place -where sat his uncle, who could only exclaim: “Hōʹ! I am so thankful; -hōʹ! I am so thankful. Perhaps, now, I can complete my robe with these -eight skins.” Then the old man skinned them, and when he had completed -this task he proceeded to stretch and dry the skins in the usual manner -on frames of wooden sticks. As soon as they were dried he made himself -a robe, which was very beautiful when he had completed it. So it came -to pass that he had a raccoon-skin robe with which to cover himself. - -Continually, indeed, did the two women cook and prepare food for the -family, and all lived in the greatest contentment. It came to pass that -the elder sister said to the younger: “Let us go to fetch wood, for it -is the custom for those who are living in their husband’s lodge to -gather wood.” They two then went forth from the lodge toward the -neighboring forest. There they saw a standing tree which appeared to be -fit for their purpose. The elder carried with her a round, hard, white -stone, which she struck against the tree, making a sound which was -heard everywhere, and the tree fell into a heap of firewood. The two -women proceeded to make themselves loads by laying together the strips -of wood. They placed thus in two heaps the whole of that great tree. -When they had finished their packs, placing them on their backs, they -started for home. When they reached the doorway they separated, and -standing on opposite sides of the lodge, they untied their forehead -straps, whereupon their packs fell to the ground, growing into such -great heaps that the lodge was quite surrounded with firewood. Then the -two reentered the lodge, and the elder said: “One who is in the lodge -of her husband’s family is customarily expert in preparing wood.” This -she said to the old man, the uncle of her husband. The old man replied: -“Hōʹ! I am very thankful.” - -At this time some women who lived in a distant place learned that -Doädanegeñ had grown to manhood. There were four persons in this family -of women—a mother and her three daughters. The mother, addressing her -daughters, said: “Now, my children, you must go after him to secure him -for a husband. And you, the eldest, shall be the first to go in quest -of him.” Then the three daughters commenced to make the marriage bread -(deganahoñdyăʼgoⁿ). They began their task by preparing the flour corn -by boiling in ashes to loosen the husk of the grains, afterwards -washing the grains in clean water and pounding the corn into meal in a -wooden mortar with pestles of wood. The three sisters united their -labors in the preparation of this bread. The sounds made by the pestles -were tuʻ, tuʻ, tuʻ, tuʻ, tuʻ. It was not long before they had prepared -the needed 20 cakes of marriage bread. - -When the bread was ready it was placed in a basket made for carrying by -means of the forehead strap. Then the mother said to the eldest -daughter: “Come to me.” The daughter obeyed her, and the mother began -to comb her hair; she also anointed it with oil of a fine smell. Then -she braided her hair, tying it so close with a string that the eyebrows -were drawn up to the extent that the eye-sockets had quite disappeared. -Then the mother said to her daughter affectionately: “Now, go you to -that distant place where Doädanegeñ moves, and I expect that by all -means you will bring him back with you. Have courage. Very certainly it -is safe, that by which you shall cross this lake.” Then she placed the -basket of bread on her daughter’s back so that it might be carried by -means of the forehead strap. - -Thereupon the eldest daughter started away. Having indeed arrived at -the settlement in which dwelt Doädanegeñ, she took position a long -distance from his lodge and watched for him a very long time, but was -not able to see him. Suddenly, Doädanegeñ came out of his lodge and -looked around. The young woman was just a short distance aside, -watching him. Then he started on his hunting trip, for he had not -detected the presence of the young woman. She kept her eyes on him as -he walked away and finally disappeared in the distance. Swiftly now the -young woman pursued him with the determination of finding him. She had -followed him a very long distance when suddenly, as she kept looking -ahead, she saw him climbing a large tree. Going toward that tree -undetected, not far from it she stopped still. The raccoons were coming -out one after another with great rapidity and verily there was a high -pile of bodies. The maiden stood there watching Doädanegeñ at work. -Moving up close to the tree, she exclaimed: “Do you come down again -from the tree. Perhaps you are now bringing down the last one.” But all -at once a yellow hammer cried out Kwĕⁿʻ, kwĕⁿʻ, kwĕⁿʻ, and she saw it -flying along the edge of the forest, crying as it flew. In bitter -chagrin the maid exclaimed: “Oh, how provoking it is! Doädanegeñ has -made me angry,” and taking from her back the basket of marriage bread, -consisting of 20 cakes, she emptied the basket to one side of her and -then started homeward. - -Having reached her home, where her sisters and her mother awaited her, -she was asked by the latter: “Well, what has happened so serious that -you have returned without bringing him?” The young woman replied: “I -have not the ability to do anything with him, because, I think, he is -immune from my orenda—he is, indeed, immune to enchantment.” The mother -answered: “Truly I do not depend on you because you are so incapable, -so weak (in orenda). So now my youngest daughter shall go, for truly I -do depend on her so much. Now, then, do you prepare the basket of -marriage bread, which must consist of 20 cakes.” - -With a cry of “Come, now,” they set to work pounding the corn into -meal, and after making the meal into 20 cakes they boiled them, and -when they were cooked they placed them in a basket suitable for the -purpose. Then her mother set to work dressing the hair of her youngest -daughter; she oiled it with fine bear’s grease and braided it into many -fine braids. She braided it very close and wrapped the braids so tight -that the maiden seemed not to have any eyebrows left. When the mother -had finished the task of dressing her daughter and had instructed her -as to what she should do to insure success on her way, the basket of -marriage bread was placed on the young woman’s back. Finally her mother -said to her: “Have courage. You certainly are able to conquer him. I -depend on you to bring Doädanegeñ back with you.” - -Then the young woman started on her journey. She carried the basket on -her back by means of the forehead strap. Finally she reached the -settlement to which she had been sent. There, not far away from the -lodge of her intended victim, she concealed herself in various places -the better to keep a watch on the lodge. She hid from place to place -for a long time without seeing her victim. But finally she was -surprised to see him come out of the lodge and after looking around -very carefully start away. She tracked him, and after pursuing him for -a long time she saw him in the distance high up in a tall tree. She -concealed her presence from him as best she knew how. She would get -behind a tree and move nearer the tree on which her victim was. Then, -slipping quickly around another, she kept drawing nearer and nearer to -him, for she was determined to conquer him. Finally she reached the -tree without being perceived and there she sat down, leaning against -the tree. She placed there beside her the basket of marriage bread. She -saw the raccoons falling down one after another without interruption. -For a long time she remained there very quiet. Meanwhile Doädanegeñ -looked around suspiciously, first taking in the entire horizon and then -the ground below; then he descended the tree very slowly, until finally -he reached the ground on the side opposite the spot where the young -woman was sitting. At this time the maiden, quickly arising, went -swiftly around the tree to the place where Doädanegeñ stood. He could -do nothing to escape. He looked at her with a smile of defeat and was -astonished to see how beautiful the maiden was. She was, indeed, far -prettier than his wives were, although they, too, were fine looking. -Then the victorious maiden said to him: “Rest yourself. Perhaps you are -tired, for you have been continually climbing high up in the trees. You -must sit down and rest your head in my lap, and I will dress your hair. -You must face me when you sit in front of me.” - -So Doädanegeñ took the seat indicated by the young woman, placing his -head in her lap. She removed the vermin and snarls from his hair, being -at this task a long time. So, indeed, the young man fell asleep, and, -perhaps, she caused him to sleep soundly. Finally, she said to him in a -loud voice, “Well, awake thou,” whereupon all his members moved. Then -she placed him in her bag and emptied her basket of marriage bread. -Then, after fastening a forehead strap to her pack, she placed it on -her back, carrying it by means of the strap. It was very heavy, and he -was asleep. Far away from the place where she had conquered him there -was a very steep rock. On this the young woman seated herself and -proceeded to unwrap her pack. She bound a band around the head of the -young man; then she called to him, saying, “Awake thou!” She used all -her might of voice in saying again, “Awake thou!” - -Suddenly the young man awoke, and the young woman said to him: “Dost -thou recognize this place?” He looked around to see whether he had any -knowledge of the place, and said in reply: “I know this place. Here is -where my uncle and myself take the moose while out hunting.” Answering -him, the maiden replied: “It is true. You do know this place. I think -that, perhaps, I can not do better than to hunt the vermin in your head -again. Again you must face the place you did once before.” So he sat -down facing the young woman, resting his head in her lap. The young -woman again searched his head for vermin, while he meekly faced her -person. - -Again he fell asleep, and again his sleep was very sound, so truly, -when the young woman again said, “Awake thou!” it was impossible for -him to awake. Again she wrapped him in her bag, which she took on her -back again, carrying the pack by means of the forehead strap. She then -started for home. Arriving at the shore of the lake, she again awakened -him, saying to him, “Awake thou!” But it was a very long time before he -awoke. When he did so, she said to him: “Well, dost thou know this -place?” After looking around a while, he replied: “I recognize this -place. It is here that my uncle and myself engage in fishing.” She -replied merely: “So be it. Now again I will search for vermin in your -head, and again thou must face the same place that thou didst the last -time I cleaned thy head.” So she again searched for vermin in his head. -It was not very long before he again was fast asleep with his head on -the lap of the young woman. Thereupon she bound him up once more in her -bag and again placed the pack on her back, carrying it by means of the -forehead strap. - -When she arrived at the place wherein abode her sisters and mother they -were surprised that she returned carrying a pack on her back. Throwing -the pack on the ground in the lodge, she said to her mother and -sisters, “Verily, Doädanegeñ is contained in the pack. Do you now take -him out of it.” Then her mother said to her, “Oh, my daughter! I am -thankful that the matter has been accomplished, because I depend on -you.” Then, addressing herself to the sleeping young man, she said: -“Oh, my son-in-law, awake thou!” but it was a very long time before he -awoke. He arose, and going aside, took a seat there. He was greatly -surprised by the beauty of the inmates of the lodge and their mother, -too. When night came on Doädanegeñ shared the bed of the young woman -who had brought him back with her. - -In the meanwhile, the next day, the younger one of his wives said to -her elder sister: “These women who live far from here have taken our -husband away from us; it is they who have conquered him. Now, I will -now go after him. You must remain with the old man, his uncle.” -Thereupon the old man began to weep because he did not know where his -nephew was. He lamented, saying “Hāʹgiʻ, hāʹgiʻ, giʼ; 10 years will -pass before I shall give him up, hāʹgiʻ.” - -Then the younger wife started, saying: “I will go to fetch him back -home.” So she departed, leaving her elder sister to remain with the -uncle of Doädanegeñ. Finally she arrived at the tree in which her -husband was accustomed to hunt for raccoons. She could see plainly the -trail left by the woman who had accomplished his seduction and then -carried him away. Then she started on farther. Again she sang the song -in which she used the following words: “Hăʻhowi, hăʻhowi, hăʻhowi; I am -going to hunt for the person, hăʻhowi, hăʻhowi, of Doädanegeñ wherever -he may be, hăʻhowi, hăʻhowi, I am going to hunt for the person of -Hatʻhoñʹdas (The Obedient), ĕʼ ĕⁿʻhĕⁿʻ.” Thus she traveled on. - -At last she reached the settlement in which lived the wicked four -women, the mother and her three daughters. She was surprised to see a -short distance away the lodge she was seeking. She stood there for a -moment, listening very intently for any sounds that she might be able -to hear from the lodge. She was greatly surprised to hear her husband -therein weeping; she recognized his voice. At once she rushed forward -to the side of the lodge, and peering through the crevices in its bark -walls she was surprised to see Doädanegeñ standing there weeping as he -was being tortured with fire. The mother stood there holding a basket -in her hands, at the same time drawing brands out of the fire, with -which they touched their victim around the ears, causing him to weep. -The tears which he shed were wampum beads, which were caught on a -buckskin spread out on the ground for the purpose. Then the old woman -would gather the beads into her basket. - -His wife saw this taking place—a provoking sight—and without any -thought of what was going on and regardless of any fear as to -consequences she rushed into the lodge and, seizing her husband, drew -him out of the lodge. As soon as they had come out she called in a loud -voice: “Hither do ye come, you brave ones, my own guardian beings, ye -small humming birds.” And they two, wife and husband, quickly ran -around the lodge, the wife shouting exultingly, “Let no person -whatsoever escape from the lodge, no matter how great a wizard he or -she may be; let the top and the bottom and the sides of the lodge be -closed up, and let the lodge become red hot. Have courage, my guardian -beings, have courage.” These came to her aid, making the sound dauñʻʹ -while they worked. Suddenly the lodge burst into flames, and then the -imprisoned women wept—the unfortunate mother and her daughters. Slowly -the sounds they made in their frantic efforts to escape died away to -silence. - -Then the young wife said to her husband, “Now, let us go to our home.” -So they started; but the husband could scarcely walk because he had -been so cruelly tortured. Finally they reached the lake, whereupon the -young wife said, “Hither do thou come to give us aid, thou the great -leech, as thou art called.” Just then they saw it make its appearance -above the water in the middle of the lake. It was not long before it -came up to the place where they two were standing. Then the young woman -said to it, “Do you help us two, for we are to be pitied, my husband -and myself. He is named Doädanegeñ, a famous name. We two will mount on -your back, so now make a straight course for the place whence we two -have departed.” The great leech, obeying the young woman’s command, -bore them across the lake to their own shore. Then the young woman -gratefully thanked it, saying, “I am thankful, and I make my -acknowledgments to you for aiding us. Now you are again free.” - -So husband and wife returned to their home whence they had gone on this -adventure. When they had arrived near the lodge the young man overheard -his uncle weeping within it. He heard him singing his lamentation, “Oh, -my nephew! my nephew, my nephew, 10 years will be the limit of my -mourning for you. It will be 10 years before I will give you up.” In -addition to this he sat near the fire and was engaged in dipping up -with a paddle burning coals and hot ashes, which he poured on the top -of his head. He had, indeed, already burned or scorched off all the -hair. The nephew found him only half alive. When the nephew entered the -lodge he said tenderly, “Oh, my uncle! I have now returned home.” But -the wretched old man would not cease his weeping and self-humiliation. -Then the nephew grasped the old man, saying, “Oh, my uncle! I have now -returned home. It is I, Doädanegeñ, who have returned home.” The aged -uncle, recognizing his nephew, whom he believed dead, exclaimed, “Wuʼʹ! -Is it indeed you? I am thankful that you have returned home. Do not -hereafter go to distant places. You must remain at home with us. You -can hunt in places which are not far from here, because now the time is -at hand when this elder one of your wives is about to become a mother, -so you must be near her.” - -This is the story of Doädanegeñ. This is the end of the story. - - - - - -138. THE LEGEND OF DOÄʻDANEʹGĔⁿʼ AND HOTKWISDADEGĔⁿʼʹĂ - - - Hodinoⁿʹsōt giʼʹoⁿʻ neʼʹ neʻʹ Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ neʻʹ -Their (an.) lodge stands it is said. That (it is) the Dooäʼdan& emacr;ʹgĕⁿʼ he is called, is named the - - hagĕⁿʹdjĭ. Dāʹ neʼʹ nāʹeʻ neʻʹ haksăʼʹgõwā, neʼʹ neʻʹ hauñwâⁿʹdĕⁿʼ -he, the old one. So that (it is) truly (of course) the he, the youth, large child, that (it is) the his nephew - - Tkwisdadegĕⁿʼʹăʻ (i.e., Hotkwisdadegĕⁿʼʹăʻ) neʻʹ neʼʹ hayaʹsoⁿ. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -Tkwisdadeg&eb reve;ⁿʼʹăʻ (i.e., Hotkwisdadegĕⁿʼʹăʻ) the that he is called. is named. So now, (then) it is said, - - yadōʹwäs neʼʹ neʻʹ yadădīʹwâⁿdĕⁿʼ. Agwasʹ skĕñʹnoⁿʼ, giʼʹoⁿʻ, -they two (n.) kept hunting that (it is) the they two (an.) uncle and nephew. Verily, Indeed, (it) peace it is said, - - yĕñnoⁿʻʹdoñnyoⁿʻ deniʼdyoⁿʼʹsʻhoñ. Dāʹ diawĕⁿʼʹoⁿʻ oʼʹwāʼ hodīʹgoⁿ -they two (an.) kept on thinking two they two (an.) dwelt together. So, constantly, it meat (n.) they (masc. pl.) it-ate. - -neʻʹ yadădīʹwâⁿdĕⁿʼ Agwasʹ awĕñnotgäʹdeʼ heʹõñweʻ deniʼdyoⁿʼʹsʻhoñ. -the they two (an.) uncle-nephew (are). Verily, it pleasant (is) there where two they two (an.) lived, dwelt together - - Neʹ khoʻ deʼgatgăʼʹhoʻ soñʹgāʼ deʼenâñʹgeʼ. -There in that place and not anywhere (nowhere) some one (an.) not one (an.) dwells. - - - Agwasʹ oʼyoʹnisʻheʼt, giʼʹoⁿʻ, neʼʹhoʻ niyoʼʹdĕñ, oʹnĕⁿʻʻ giʼʹoⁿʻ, -Verily, Indeed, it remained long, was long time, it is said, (there) thus so it (n.) state was, now (then) it is said, - -neʻʹ hagĕⁿʹdjĭ wāiʹĕñʼ, “Hīʹwâⁿdĕⁿʼ, oʹnĕⁿʻ hEʻʹoñweʻ hoʼʹseʻ hīʹgĕñ -the he, the old one he it said, “Oh, my nephew, now, then there where thither thou go that it-is - - diyogoñʹwandeʼ. Neʼʹhoʻ hĕⁿsaʹdyĕñʼ ĕnsadauⁿʻdiʹyos-khoʻ, -there it-lunate-stream-washed bluff (is). There thither thou wilt seat thyself will-thy ear fine make (it)-and, - -ăʹdĭʼgwăʻ waiʻʹ ĕⁿsāʹoñk hăʼʹgwĭs̆dĕⁿʼ.&rd quo; Gădōʹgĕñ hăʼʹgwĭsdĕⁿʼ ĕⁿsāʹoñk heʹoñweʻ -whatsoever of course wilt thou-it hear something.” It-certain is something wilt thou-it-hear there where - - hĕⁿsiʼdyoñʹdāk.” -there wilt thou be abiding.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waaʻʹdĕñdĭʼ neʻʹ Hotkwisdadegĕⁿʼăʻ neʼʹhoʻ wăʼheʼʹ heʹoñweʻ -So now, (then) it is said, he started, departed, the Hotkwisdadegĕ ⁿʼăʻ there thither he went there where - - dyogoñwanʹdeʼ. Dāʹ deʼaonisʻheʼʹoñʼ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ wăāʹyoⁿʼ. Dāʹ -there it-lunate-stream-washed bluff (is) So not it was a long time now (then) it is said, there did he arrive. So - - oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹ gwāʹ, waiʻʹ, dăgasʹnyeʼ t neʻʹ oʼōʹwāʼ,” giʼʹonʻ, waiʹĕñʼ neʻʹ -now (then) it is said, That (it is) only, truly, thence it spoke the owl,” it is said, did he-it say the - -hauñwâⁿʹdĕⁿʼ neʻʹ Hotkwisdadegĕⁿʼʹăʻ. - his-nephew the Hotkwisdadeg ĕⁿʼʹăʻ. - - -Dāʹ oʹnĕⁿʻ diqʹ neʻʹ honoʼʹsĕⁿ gondăʹdieʼ (gondaʹdjieʼ) hōʹgwā wāāʹyĕñʼ neʻʹ hoʻsʻhogwăʻʹdă, -So now (then) besides the his uncle at once, (right away) (modern form) aside did he-it lay the his-pipe - - dondāāʹdăʼt-khoʻ găʹsnoⁿʼ găgăʹwĭsăʼ neʼʹ dondāʹăk-khoʻ oʹnĕⁿʻ giʼʹsʻhäⁿ heʹoñweʻ -thence he arose (and) stood-and it-bark it-paddle that thence he-it took up-and now (then) it seems there where - - honadegăʼʹdōⁿʻ neʼʹhoʻ wāādjisʹdōdjĕnt-khoʻ, dāʹ neʼʹhoʻ hogwāʹsʻhoñ iʹyad neʻʹ hauñʹwâⁿdĕⁿʼ -they (pl.) fire have kindled there did he-it-fire dip up-and so there aside just he stood the his-nephew - -neʼʹhoʻ wauñʹtʻhoʼ honoʼĕñgĕñʹyăd neʻʹ odjisdăʼʹsʻhoⁿʼ, dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, - there did-he-it pour his-head-top of (on) the it-fire nothing but, so now (then) besides did-he-it say, - - “Deʼneʼʹ deʼgīʹdoⁿ.” Dāʹ oʹnĕⁿʻ nāeʻʹ neʻʹ hauñwâⁿʹdĕⁿʼ oʼtʻhăʻʹsĕⁿʹt&t comma;ho neʼʹ gaiyoñʹnĭʻ -“Not that (it is) not I-it-mean.” So now (then) truly the his nephew did he weep that it-matter causes - -neʼʹ neʻʹ odjisdăʼʹsʻhoⁿʼ honoʼĕñʼʹgeʻ oʼwăʼʹsĕⁿʼt, dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, honăkdăʼʹgeʻ wāādyăsʹʻhĕñʼ, -that the it-fire nothing but his-head-on did it fall, So, now (then) it is said, his-couch-on did-he-s elf prone lay, - -neʼʹhoʻ hoʹgwā wāāʹdyĕñʼ hĕⁿʹoñweʻ hădyĕñʹdăʻʹgwă&mlapo s;, neʼʹ sĕⁿʼʹĕⁿʻ - there aside did he-self seat there where he-self-seats customarily, that (it is) because - - dōōdidjĕñʹoñt. -two-they-fire have between them. - - -Dāʹ neʼʹ diqʹ oʹnĕⁿʻ nāʹeʻ waĕⁿniʹʻhĕⁿʼ neʻʹ hăsdāʻʹhăʼ, dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, “Gĕñʻʹ -So that besides now (then) verily did he-it stop the he weeping (is), so now (then) besides did he-it-say, “Alas, - - oʹnĕⁿʻ oñgidĕⁿsʹtʻheʼt; oʹñĕⁿʻ waiʻʹ wāāknoⁿʹgoñdĕⁿʼ neʻʹ āknoʼʹsĕⁿʻ. Dewĕñʹdoⁿʻ neʼʹhoʻ -now (then) I pitiable have become now (then) truly he-me-abuse d has the my uncle. Not-ever before thus, so, - - deoyeʹoⁿʻ.” neʼʹhoʻ hĕⁿʹoñweʻ dyogoñʹwandeʼ wăāʹdyĕñʼ. Dāʹ oʹnĕⁿʻ -so he-it has done.” these (thus) there where it-valley-cliff stands did he seat himself. So (then) now then - - diqʹ tʻhāʹdyēʼ. Agwasʹ oʼyonisʹʻheʼt neʼʹhoʻ -too, besides so he kept quiet. Verily, just, it lasted a long time, it was a long time thus (there) - - niyoʼʹdĕñ. -so it was (situated). - - - Dyĕñgwăʻʹsʻhoñ oʹnĕⁿʻ dăgasʹnyeʼt, “Wuʹ, wuʹ, wuʹ, wuʹ, wūʹ,” oʼʹgĕⁿʼ. Oʼʹowāʼ, giʼʹoⁿ, -Suddenly, all at once, then (now) thence it-spoke “Wuʹ, wuʹ, wuʹ, wuʹ, wūʹ,” it-said. Owl, it is said, - - nāʹe dăgasʹnyeʼt. Dondāadăsʹdăk neʻʹ hăksăʼʹgōwā waiʹĕñʼ-khoʻ, “Neʼʹ noñʹ hĕñʹdoⁿʻ -indeed, verily thence it-spoke. Thence he arose suddenly the he-youth (is) he-said-and, “That perhaps he-it-means - - nāāknoʼʹsĕⁿ,” hăʼdoñsāĕⁿʻʹdāt-kh oʻ, wăʼoʹsnowĕⁿ. Dāʹ oʹnĕⁿʻ hoñsaāʹyoⁿʼ -the-he-my-un cle (is),” hence-he ran (=showed heels) -and it-in-haste-was. So now (then) there again he returned - - oʹnĕⁿʻ, giʼʹoⁿʻ, waiʹĕñʼ neʻʹ haʹgĕⁿdjĭ, neʼʹ neʻʹ Dooäʼdaneʹgĕⁿʼ, “Aⁿnaⁿʼoʻʹdäⁿʼäⁿ -now (then) it is said, did-he-it-say, the he-elder one, (is) that (it is) the Dooädanegen, “What thing is it - - oʼsāʹoñk? Hauʼʹ, oʹnĕⁿʻ satʻhyoʹwĭʻ.” -didst thou-it hear? Come, now then do thou-it-tell.” - - - “Niyoʻʹ,” waiʹĕñʼ neʻʹ Hotkwisdadegĕⁿʼʹăʻ. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ waiʹĕñʼ, -“So be it,” did he-it say the Hotkwisdad egĕⁿʼʹăʻ. So now, (then) it is said, the he-elder one (is) did he-it say, - - “Tcikwasʹ yāʹeʼ. Gaʹnyoʼ yāʹeʼ ĕⁿwagyĕñʼgwadēʹgĕⁿ& mlapos;. Agwasʹ ĕⁿwagedjeoʹdăʼk neʻʹ oʹnĕⁿʻ -“Just a moment first. As soon as first will it-my-tobacco burn (light). At all events will I smoking be the now (then) - - ĕⁿsatʻhyoʹwĭʼ neʻʹ năⁿʼʹot oʼsāʹoñk.” Dāʹ oʹnĕⁿʻ nāʹeʻ, giʼʹoⁿʻ, -wilt thou-it tell the kind of thing didst thou-it hear.” So now (then) verily, indeed, it is said, - - wăayĕⁿʼʹgoʻ wăādeʹgăʼt-khoʻ neʻʹ hoʻsokwaʻtāʹkoñ. Dāʹ neʻʹ oʹnĕⁿʻ wăadyĕñnoʼkʹdĕⁿʼ -did he-it-tobacco put in did he-it light -and the his-pipe-in. So the now (then) did he-it-task end (finish) - - oʹnĕⁿʻ, giʼʹoⁿʻ, dăayĕⁿʼgwădyĕñʹt&t comma;hoʼ. Dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, “Hauʼʹ, oʹnĕⁿʻ -now (then), it is said, thence did-he-it-smoke draw. So now (then) besides did-he-it say, “Come, now (then) - - satʻhyoʹwĭʻ neʻʹ naⁿʼʹot oʼsāʹoñk.” -do thou-it tell the kind of thing didst thou it hear.” - - -Dāʹ oʹnĕⁿʻ wooʹnoⁿʼgāāʼ neʼʹkhoʻ neʻʹ wăʼodiyăʼdaʹĕⁿʼh eʼt neʼʹkhoʻ neʻʹ wayadyăsʹʻhĕñʼ -So now (then) they retired for the night that-and the their bodies came to rest that-and the they (two) lay supine - -neʼʹ neʻʹ yadădiwâⁿʹdĕⁿʼ. Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ wăʼoʹʻhĕñʼt dāyātʹgĕⁿ, neʻʹ -that the they (two) (are) uncle and nephew. So that besides the now (then) it-day-dawned thence they (two) arose the - - yadădiwâⁿʹdĕⁿʼ, neʼʹkhoʻ neʻʹ oʹnĕⁿʻ wāānikhwĕñʹdăʼt neʻʹ sedeʹʻtciăʻ -they (two) (are) uncle and nephew, that-and the now (then) they (two) eating food ceased the early in the morning - - oʹnĕⁿʻ, giʼʹoⁿʻ, khoʻʹ aʹeʼ waiʹĕñʼ neʻʹ hăgĕⁿʹdjĭ, “Hauʼʹ, hiwâⁿʹdĕⁿʼ oʹnĕⁿʻ -now (then) it is said, and again did he-it say the he elder one (is), “Come, my nephew now (then) - - săsadāoⁿʻdiyosdāʹnoⁿ&tcomma ;, neʼʹhoʻ aʹeʼ giʼʹsʻhĕⁿ hĕⁿʻsāʹdyĕñʼ heʹoñweʻ -again thou to listen attentively do go, there again perhaps, I think, there wilt thou thyself seat there where - - diyogoñwanʹdeʼ, heʹoñweʻ nisĕñnigodāʹgwĕⁿʻ neʻʹ tēʹdĕⁿ.” -there valley-cliff stands, there where thence thou didst arise from sitting the yesterday.” - - - Deʼaonisʻheʼʹoⁿʻ oʹnĕⁿʻ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; oʹnĕⁿʻ aʹeʼ wāāʹʻdĕñdĭʼ. Neʻʹ oʹnĕⁿʻ neʼʹhoʻ -Not it long time (is) now (then) the he nephew-ship (is) now (then) again did he start. The now (then) there - - wāāʹyoⁿʼ oʹnĕⁿʻ naʹeʻ neʼʹhoʻ wāāʹdyĕñʼ heʹoñweʻ diyogoñwanʹdeʼ khoʻʹ neʻʹ oʹnĕⁿʻ -did he arrive now (then) truly there did he self seat there where there valley-cliff stands and the now (then) - -aʹeʼ wāādauⁿʻdiʹyos. Dyĕñʹgwăʻ-seʹ oʹnĕⁿʻ, giʼʹoⁿʻ, dăgasʹnyeʼt gwasaʹ neʼʹhoʻ -again did he listen attentively. Suddenly now (then), it is said, thence it spoke, cried out, just there - -doskĕñʹoⁿʻ, “Tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ,” oʼʹgĕⁿʼ. Tcoktcoⁿʹʻkhwĕñʼ, giʼʹoⁿʻ, dăgasʹnyeʼt. - near, “Tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ,” did it-it say. Fish-hawk, it is said, thence it spoke, cried out. - - -Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā dondāādăsʹdăk hoñsāādakʹhēʼ khoʻʹ hĕⁿʹoñweʻ -So now (then) the he youth (is) thence he arose at once thence he running went and there where - - tʻhodinoⁿʹsot neʻʹ yadădiwaⁿʹdĕⁿʼ. Hoñsāāʹyoⁿʼ hĕⁿʹoñweʻ -there their lodge stands the they (two) (are) uncle and nephew. There again he arrived there where - - tʻhonadegăʼʹdoⁿʻ oʹnĕⁿʻ waiʹĕñʼ neʻʹ hagĕⁿʹdji “Aⁿʹnaⁿʼoʻʹdäⁿ&mlapo s;äⁿ -there they fire have kindled now (then) did he-it say the he elder one (is) “What kind of thing (is it) - - saoñgĕñāʹdieʼ? Hauʼʹ, oʹnĕⁿʻ satʻhyuʹwĭʻ.” Dāʹ oʹnĕⁿʻ dāāsʹnyeʼt neʻʹ Hotkwisdadegĕⁿʼʹăʻ -thou it hearing hast returned? Come, now (then) thou-it tell.” So now (then) thence he spoke the Hotkwisdade gĕⁿʼʹăʻ - - waiʹĕñʼ, “Niyoʻʹ. Oʹnĕⁿʻ ĕⁿkatʻhyuʹwĭʼ naⁿʼoʻʹdäⁿʼäⁿ agiwaiyĕñdāʹdieʼ.” Dāʹ neʼʹ diqʹ neʻʹ -did he it say, “So be it. Now (then) will I-it tell kind of thing I-it matter having return.” So that too the - - hagĕⁿʹdjĭ oʹnĕⁿʻ dāāsʹnyeʼt waiʹĕñʼ khoʻ, “Djigwasʹ yāʹeʼ ĕⁿgyĕñʼʹgoʻ -he elder one (is) now (then) thence he spoke did he it say, -and “Just a moment first will I-tobacco put in (it) - -aksokwăʻʹtăkoñ. Ganioʼʹ ĕⁿwagyĕñʼgwadeʼgĕⁿʼ oʹnĕnʻ ĕⁿsatʻhyuʹwĭʼ naⁿʼoʻʹdäⁿʼäⁿ - my pipe-in. Just as soon as will it me tobacco kindle for now (then) wilt thou it tell kind of thing - - wăʼsiwāʹoñk.” Dāʹ neʼʹ diqʹ, giʼʹoⁿʻ oʹnĕⁿʻ, wăayĕⁿʼʹgoʻ waādeʹgăʼt-khoʻ, -didst thou it matter hear.” So that too, it is said, now (then) did he tobacco put in (it) did he it light and, - - giʼʹoⁿʻ, neʻʹ hoʻsokwaʻʹdăʼ, dāʹ oʹnĕⁿʻ, oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ hodjāʹod, neʼʹkhoʻ neʻʹ oʹnĕⁿʻ -it is said, the his pipe, so now then, now then truly there he-fire holds out, smokes that-and the now (then) - - dāāsʹnyeʼt waiʹĕñʼ neʻʹ hagĕⁿʹdjĭ, “Hauʼʹ, oʹnĕⁿʻ satʻhyūʹwĭʻ neʻʹ naⁿʼʹot -thence he spoke did he it say the he elder one (is), “Come, now (then) thou it tell the the thing - - oʼsāʹoñk.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ haksăʼʹgōwā dāāsʹnyeʼt waiʹĕñʼ khoʻ “Niyoʻʹ. -didst thou it hear.” So now (then) it is said the he youth (is) thence he spoke did he it say -and “So be it. - - Oʹnĕⁿʻ neʼʹhoʻ nĕⁿyāʹwĕⁿʻ. Neʼʹ gwāʹ oʼʹgĕⁿʼ, “Tcikĭsʹ, tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ.” -Now (then) there so will it come to pass. That only did it say, “Tcikĭsʹ, tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ.” - - -Dāʹ neʼʹ diqʹ neʻʹ Dooäʼdaneʹgĕⁿʼ oʹnĕⁿʻ, giʼʹoⁿʻ, hoʹgwā wāāʹyĕñʼ heʻʹ hoʻsʻhogwăʻʹdăʼ -So that too the Dooäʼdane&mlpri me;gĕⁿʼ now (then), it is said, aside did he it say the his pipe - - dondaadasʹdăk-khoʻ neʼʹ neʻʹ kaʹsnoⁿʼ gagāʹwĭʻsăʼ oʼʹtʻhăk-khoʻ waadjĭsdoʹdjĕn-khoʻ hĕⁿʹ-nieʼt -thence he arose instantly-and that the it-bark it-paddle did he it take-and did he fire dip up -and there where - -oñweʻ niʻhonadegăʼʹdoⁿ hogwāʹsʻhoñ iʹyad neʻʹ hauñwâⁿʹdĕⁿʼ neʼʹhoʻ wauñʹtʻhoʼ-khoʻ honoʼĕñgĕñʹyad. Dāʹ - so they fire have kindled aside-just he stood the his nephew there did he it pour -and his head, top of. So - -neʼʹ diqʹ neʻʹ haksăʼʹgōwā oʹnĕⁿʻ, giʼʹoⁿʻ, nāʹeʻ oʼhăsdāʹĕñʼ oʼtʻhăʹsĕñtʻhoʼ-kho&t comma;, neʼʹkhoʻ -that too besides the he youth (is) now (then), it is said, truly did he weep did he cry out and, that-and - -neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ, giʼʹoⁿʻ, waiʹĕñʼ oʼhasʹnyeʼt, “Deʼʹ neʼʹ deʼgīʹdoⁿ.” -the he elder one (is) now (then), it is said, did he it say did he speak, “Not that not I it mean.” - - -Dāʹ neʼʹ diqʹ nāʹeʻ oʹnĕⁿʻ neʻʹ hauñʹwâⁿdĕⁿʼ hōʹgwā wăāʹdyĕñʼ heʹoñweʻ hadyĕñdăʹʻkhwăʼ -So that too truly now (then) the his nephew aside did he self seat there where he it to sit uses - - sgadjäⁿonʹdĭʻ wăĕñniʹʻhĕñʼ heʻʹ hăsdāʹʻhăʼ. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waiʹĕñʼ “Gĕñʼʹ, -one it fire side of did he it cease where he weeps, is weeping. So now (then), it is said, did he it say, “Alas, - - oʹnĕⁿʻ oñgiʹdĕⁿstʻheʼt. Oʹnĕⁿʻ noñʹ niʼʹăʻ neʼʹ nāʹeʻ otʼhāgĕñʻĕⁿʼgĕñ&ml prime;nĭʼ -now (then) it me poor has made. Now (then) perhaps I, poor me, that truly did he my orenda (magic power) overmatch - - waiʻʹ neʻʹ haknoʼʹsĕⁿʻ.” -I think the he my uncle (is).” - - -Dāʹ neʼʹ diqʹ oʹnĕⁿʻ wĕʼoʼʹgäʻ oʹnĕⁿʻ, giʼʹoⁿʻ waodiyăʼdaĕⁿʼʹheʼt -So that too now (then) it might become now (then), it is said, did they (their) bodies keep still - - oʼdhyadyăsʹʻhĕñʼkhoʻ. Ganioʼʹ wăʼoʹʻhĕñʼt oʹnĕⁿʻ, giʼʹoⁿʻ, wāyāʹdekhoñʹnĭʼ. Agwasʹ -did they (two) selves lay down. -and. As soon as did it day dawn now (then), it is said, did they (two) food eat. Just - -neʼʹsʻhoñ wāānikhwĕñʹdăʼt oʹnĕⁿʹʻkhoʻ āʹeʼ waiʹĕñʼ neʻʹ hagĕⁿʹdjĭ, “Hiwâⁿʹdĕⁿʼ, oʹnĕⁿʻ -that only did they food cease from now (then) and again did he it say the he elder one (is), “My nephew, now (then) - -āʹeʼ satʻhoñdatʹʻhăʻ, neʼʹhoʻ khoʻʹ āʹeʼ hĕⁿsāʹdyĕñʼ hĕⁿʹoñweʻ diyogoñwanʹdeʼ.” -again thou to listen do go there and again there wilt thou self seat there where there it valley-cliff stands.” - - Oʹnĕⁿʻ neʻʹ hauñʹwâⁿdĕⁿʼ dāasʹ— “Niyoʻʹ, neʼʹhoʻ nĕⁿyāʹwĕⁿ.” Dāʹ oʹnĕⁿʻ diqʹ -Now (then) the his nephew there he spoke “So be it, (there) thus so will it come to pass.” So now (then) too - -wāăʻʹdĕñdĭʼ. Wāāʹyoⁿʼ hĕⁿʹoñweʻ diyogoñwanʹdeʼ hĕⁿʹoñweʻ niʻhadyĕñdăkʹhwăʼ, -did he start. There he arrived there where there it valley-cliff stands there where there he self to sit uses, - - oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ wāāʹdyĕñʼ wāādauⁿʻdiʹyos-khoʻ, neʼʹhoʻ-sʻhoñ hanyoʻʹcyot -now (then), it is said, there did he self seat did his ears prick up -and, there-only he sat upright - - tʻhihodyēʹĕⁿʻsʻhoñ, dyĕñgwăʹʻsʻhoñ oʹnĕⁿʻ hotʻhoñʹdeʼ, giʼʹoⁿʻ, dayoñdĕñnōʹdĕⁿʼ neʻʹ -just he still remains-only, suddenly-just now (then) he it hears, it is said, thence she her song uttered the - - agoñʹgweʻ weĕⁿʹ-gwā. Dāʹ neʼʹ diqʹ wooʼnigoⁿäⁿyĕñʹdăʼt neʼʹ gwāʹ neʻʹ yeʹoⁿʻ neʼʹ neʻʹ -she human being (is) far away-toward. So that too did his mind seize it that just the she female (is) that the - - dyāgodĕñnōʼdăʼ, dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, wāʹeʼ neʼʹ noñʹ hĕñʹdoⁿ waiʻʹ haʼgiwāʹoñk,” -there she singing is, so now (then), it is said did he it think that perhaps he it means I think I matter have heard,” - - oʹnĕⁿʻ giʼʹoⁿʻ, daādăsʹdăk hoñsāādākʹheʼ osnoʹweʼ hĕⁿʹoñweʻ tʻhodinoⁿʹsod. -now (then) it is said, thence he jumped up thence he running went it swift is there where there their lodge stands. - - -Dāʹ neʼʹ oʹnĕⁿʻ hoñsāāʹyoⁿʼ neʻʹ neʼʹ hagĕⁿʹtcĭ, giʼʹoⁿʻ waiʹĕñʼ, “Gwēʹ. Dōʹ -So that now (then) there again he arrived the that he elder one (is) it is said, did he it say, “Look here. What - -hăʼgwĭsʹdĕⁿʼ sāoñgĕñʹādieʼ?” Neʼʹ khoʻʹ neʻʹ hăksăʼʹgōwā daāsʹnyeʼt waiʹĕñʼ, “Ĕⁿʻʹ.” Dāʹ - something thou it having heard return?” That and the he youth (is) thence he spoke did he it say, “Yes.” So - - oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ honoʼʹsĕⁿ waiʹĕñʼ, “Hauʼʹ, oʹnĕⁿʻ satʻhyuʹwĭʻ.” Oʹnĕⁿʻ neʼʹ neʻʹ -now (then) it is said the his uncle did he it say, “Come, now (then) thou it do relate.” Now (then) that the - - haksăʼʻgōwā waiʹĕñʼ, “Niyoʻʹ. Oʹnĕⁿʻ diqʹ ĕⁿgatʻhyuʹwĭʼ.” “Hăʼdjigwasʹ yāʹeʼ ĕⁿgyĕñʼʹgoʻ neʻʹ -he youth (is) did he it say, “So be it. Now (then) besides will I it relate.” “Just a moment first will I tobacco the - -aksokwăʻʹtăʼ. Agwasʹ ĕⁿwagedjeōʹdăʼk neʻʹ oʹnĕⁿʻ ĕⁿʻseiʻwădĕⁿʹ dāʼ,” waiʹĕñʼ neʻʹ - my pipe. Verily I will be smoking the now (then) wilt thou matter set forth,” did he it say the - - hagĕⁿʹtcĭ. -he elder one (is). - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waiʻʹ waādeʹgăʼt neʻʹ hoʻsogwăʻʹtăʻ neʼʹkhoʻ neʻʹ oʹnĕⁿʻ -So now (then), it is said, indeed, did he it light the (that) his pipe that and the (that) now (then) - - waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ satʻhyʹwĭʻ neʻʹ naⁿʼʹot saoñgĕñʹādieʼ.” -did he it say, “Come now (then) thou it do relate the (that) kind of thing thou it having heard return.” - - - Oʹnĕⁿʻ diqʹ neʻʹ haksăʼʹgōwā, neʻʹ Hotgwisdagegĕⁿʼʹăʻ, daāsʹnyeʼt waiʹĕñʼ, “Niyoʻʹ. Neʼʹ gwāʹ -Now (then) too the he youth, the (that) Hotgwisdag egĕⁿʼʹăʻ, thence he spoke did he it say, “So be it. That just - -agatʻhoñdeʼ agoñʹgweʻ wăʼoñdĕñnōʹdĕⁿʼ neʼʹ neʻʹ wăʼāʹgĕⁿʼ, “Hă-ho-wi, - I it hear she human being (is) d id she her song uttered that the did she it say, “Hă-ho-wi, - - Dooäʼdānegĕⁿʼʹgeʻ, hă-ho-wi, wăʻheyăʼdiʻsakʹheʼ-&a breve;, hă-ho-wi.” Dāʹ oʹnĕⁿʻ -Dooä& mlapos;dānegĕⁿʼʹgeʻ, hă-ho-wi, thither I his person to seek go (lightly) hă-ho-wi.” So now (then) - - oʼhaiʻhokʹdĕⁿʼ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os;. -did he news finished the he (the) nephew-ship. - - -Neʼʹ neʻʹhoʼ hĕⁿʼʹĕⁿ neʹwăʼ deʻtʻhogawesodjĕⁿʹdoⁿ neʻʹ găgaweʻʹsăʼ neʼʹ neʻʹ -That as a matter of fact not it is in turn not thence he paddle has dipped up the it-paddle that (it is) the (that) - -găʹsnoⁿʼ năⁿʼʹot; hĕnʼʹĕⁿ neʹwăʼ dooʼskoñʹtʻhwĕⁿʻ. -it-bark kind of thing; not it is in turn did he him burn. - - - Oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ daāsʹnyeʼt waiʹĕñʼ, “Iʼʹ neʻʹhoʻ -Now, (then) it is said, the he elder one (is) thence he spoke did he it say, “I as a matter of fact - - dayoñgidōñʹneʼ nāʹeʻ neʼʹ neʻʹ agoñʹgweʻ neʼʹ waiʻʹ gayoñʹnĭʻ -thence she me meaning comes truly that (it is) the she human being (is) that (it is) of course it-it causes - - Dooäʼdaneʹgĕⁿʼ dayondoñʹneʼ. Iʼʹ waiʻʹ neʼʹ gyāʹsoⁿ. Dāʹ oʹnĕⁿʻ diqʹ āʹeʼ -Dooäʼdane& mlprime;gĕⁿʼ thence she it saying comes. I of course that (it is) I am named. So now (then) also again - -neʼʹhoʻ hoñsāʹseʻ neʼʹhoʻ sasatʻhoñdatʹʻhă, oʹnĕⁿʻ noñʹ neʻʹhoʻ - there hence again thou do go there again thou thy ear put forth do go, now (then) perhaps as a matter of fact - -doskĕñʹoⁿ īʹyĕⁿʼ.” - nearby she is moving.” - - - Dāʹ neʼʹ diqʹ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os;, neʻʹ Hotkwisʹdadegĕⁿʼʹăʻ, oʹnĕⁿʻ waāyăʹgĕⁿʼt -So (then) that (it is) too, also the he, the nephew-hood (is) the H otkwisʹdadegĕⁿʼʹăʻ, now then did he go out - -neʻʹkhoʻ neʻʹ heʻʹ diyogoñʹwandeʼ neʼʹhoʻ hoñsāʹeʼ -that-and the where, at the place, just it-lunate-bluff stands there again thither he went - -saātʻhondātʹʻhăʻ-kho&tc omma;. Wăʼāʹyoⁿʼ neʼʹhoʻ oʹnĕⁿʻ, giʼʹoⁿʻ, oyĕñʹdet oʼwāʹdoⁿʼ oʹnĕⁿʻ agwasʹ -again he to listen-went -and. There he arrived there now then, it is said, it is evident it became now (then) just - -dosgĕñʹonʻ dagaäⁿnodaʹdieʼ hĕⁿʹoñweʻ niʻhanyoʻʹcyot - nearby thence it song standing out comes along there where where his “spine” stands forth - - hotʻhoⁿʻdiyosʹdoⁿ-khoʻ. Neʼʹkhoʻ neʻʹ agoñʹgweʻ agwasʹ nāʹeʻ doskĕñʹoⁿʻsʻhoñ wăʼoĕñʼʹheʼt -he his ear hath made alert-and. That and the she human being (is) just verily near by-just did-she-halt - - hĕⁿʹoñweʻ hanyoʻʹcyot, dāʹ neʼʹ diqʹ neʻʹ dyeñgwăʻʹ-seʹ wăʼoñdĕñnōʹdĕⁿʼ, -there where his “spine” stands forth so that (it is) too, also the suddenly, unawares did-she her song put forth, - -doskĕñoⁿʻʹsʻhoñ, neʼʹ neʻʹ wăʼāʹgĕⁿʼ, “Hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooäʼdanegăⁿʼʹgeʻ, - near by-just that (it is) the did she it say, “Hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooä&mlapos ;danegăⁿʼʹgeʻs (lodge), - -hă-ho-wi, wăʻheyăʼdĭʻsākʹ hăʼ, hă-ho-wi, hă-ho-wi.” -hă-ho-wi, thither I his person to find do go, hă-ho-wi, hă-ho-wi.” - - - Dāʹ neʼʹ diqʹ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; oʹnĕⁿʻ dăādasʹdăk khoʻʹ neʻʹ -So then that (it is) too the he-nephew-ship (is) now (then) thence he uprose instantly and the - - doñdăhăʻʹget khoʻʹ neʻʹ doñsăäⁿʹdād heyogoⁿʹsot oʻsnowäʹdieʼ. Hoñsăāʹyoⁿʼ dāʹ -thence he returned and the thence again he ran home exceedingly it rapid, swift, is. There again he arrived so - - oʹnĕⁿʻ waiʹĕñʼ, “Gweʹ, oʹnĕⁿʻ doskĕñʹoⁿʻ, nĕñʹsʻhoñ doskĕñoⁿʻʹsʻhoñ oʹnĕⁿʻ īʹyeⁿʼ.” Dāʹ -now (then) did he it say, “Lo, now then nearby, close by-just nearby-just now she is moving.” So - - oʹnĕⁿʻ neʼʹhoʻ, giʼʹoⁿʻ, doñdăāʹdăʼt neʻʹ hagĕⁿʹdjĭ wăʼĕñsgäʹwāk hĕⁿʹoñweʻ -now (then) there it is said, thence he arose she he elder one (is) did he dust shake off there where - - hădyĕñdăkʹʻhwăʼ, neʼʹkhoʻ neʻʹ hauñwâⁿʹdĕⁿʼ hăʼdēʹyoñ otgiʼʹsʻhoⁿʼ neʼʹhoʻ wāʹodĭʼ, oʹnĕⁿʻ giʼʹoⁿʻ, -he it to sit uses, that-and the his his nephew all kinds it filth-s (are) there did he it cast, now it is said, - - waiʹĕñʼ-khoʻ, “Hauʼʹ, oʹnĕⁿʻ neʼʹhoʻ hĕⁿsāʹdyĕñʼ.” Gagweʹgoⁿ neʼʹhoʻ -did he it say-and, “Come on, now (then) there there wilt thou thyself seat.” It entire (is) thus, so, - - niyoʼʹdĕñʻ honoⁿʼĕñʻʹgeʻ neʼʹ neʻʹ osdăʼʹsʻhoñ, neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os;. -so it condition (is) his-head on that (it) the it scab-s, the he nephew-ship (is). - - -Dyĕñgwăʻʹ-se oʹnĕⁿʻ, giʼʹoⁿʻ, oʼtʻhadadesʹnyeʼ neʻʹ hagĕⁿʹdjĭ. Agwasʹ oʼtʻhadeʼcyosăʹdoñʼ - Suddenly now, it is said, did he self attend to the he elder one (is). Indeed, did he self furs enwrap with - - găʼcyoʹsădeʼ, neʼʹ neʻʹ yagĕⁿʼʹoⁿ deānoäʹdoⁿʼ. -it fur(s) stood out (also), that (it is) the it is pretended he noble one (is). - - - Neʼʹ-khoʻ neʻʹ waānōaiʼʹhoñʼ neʻʹ oäʼʹdăʼ neʼʹ neʻʹ hoʻstōäʼʹgeʻ, agwasʹ -That (it is) -and the did he it wash severally the it feather that (it is) the his feather-headdress-on just - -oyĕñʼʹgwăʼ īʹgĕñ niyoʼʹdĕñ sōʼʹdjiʻ otgiʼʹsʻhoⁿʼʹoⁿʼ- geʻ gayĕñdăʹdieʼs oʹnĕⁿʻ - it smoke it is so it condition (is) too much (because) it-filths -on it lay from place to place now - - oʼyōʹnisʹʻheʼt. Gagweʹgoⁿ waānōʹaiʼ. Găʹnioʼ waādyĕñnoʼkʹdĕⁿʼ dāʹ oʹnĕⁿʻ -it was a long time. It entire did he it wash. As soon as did he his task finish then (so) now - -oʼtʻhanoʼĕñʼʹhoñ&mlapos ;. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ waānyōʹdĕⁿʼ, oʼtʻhaäʼdāʹnegĕⁿ&ml apos; - did he-it head place on. So now, it is said, there did he it set up, did he two feathers set side by side - - oĕñdoñʹgwā. Găʹnioʼ waādyĕñnoʼkʹdĕⁿʼ heʹniyoñ dehĕⁿʼnyaäʻʹgoⁿ dāʹ oʹnĕⁿʻ waādjīʹodĕⁿʼ. -front-toward. As soon as did he his task finish as many as two his hands employ so now did he it conceal (shut up). - - Wăʼdjīʹăʻ hodyĕñʹnoʼkt dyĕñgwăʻ-seʹ oʹnĕⁿʻ doskĕñoⁿʹsʻhoñ w&ab reve;ʼoñdĕñnōʹdĕⁿʼ neʻʹ -Shortly after he his task has finished suddenly, unawares now nearby just did she her song sing the - - agoñʹgweʻ hĕⁿʹoñweʻ niganoⁿʻʹsot, iyoñʹdoⁿ heʻʹ godĕñʹnōt, “Hă-ho-wi, hă-ho-wi, hă-ho-wi, -she human being there where there it-lodge stands she kept saying where she her song sang “Hă-ho-wi, hă-ho-wi, hă-ho-wi, - - wăʻheyăʼdiʻsăkheʼ&mlpr ime;ăʹ, hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooäʼdanegĕñʼʹgeʻ, hă-ho-wi, hă-ho-wi, -thither I his body to find go quietly, hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooäʼdane gĕñ’s lodge, hă-ho-wi, hă-ho-wi, - -hă-ho-wi, neʻʹ Hatʻhoñʹdās, neʻʹ Hatʻhoñʹdās, neʻʹ Hatʻhoñʹdās, hă-ho-wi, hă-ho-wi, hă-ho-wi.” -hă-ho-wi, the Hatʻhoñʹdās , the Hatʻhoñʹdās , the Hatʻhoñʹdās , hă-ho-wi, hă-ho-wi, hă-ho-wi.” - - -Oʹnĕⁿʻ neʻʹ hăgĕⁿʹdjĭ wooʻtʻhāʹhăs neʻʹ hauñwâⁿʹdĕⁿʼ waiʹĕñʼ, “Dĕⁿsadyēʹoⁿksʻhoñ - Now the he, the old one did he-him talked to the his nephew (is) did he-it say, “W ilt thou quiet be just - - nisʹʼăʻ.” Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ wăʼotʹkāeʻ heʻʹ găʹhogain neʼʹhoʻ, giʼʹoⁿʻ, -the thou exclusively.” Suddenly then now did it sound emit there where it doorway (is) (there) thus it is said, - - niyoʼʹdĕñ neʼʹ neʻʹ āʹyĕñʼ ĭʹgĕñ degnoñʹgweʻ -so it kind of (is) that (it is) the one it would think it is two they (f.) persons (are) - - oʼtgniʼdyoñʹdăʼt. Dyĕñgwăʹ-se oʼdwadeʻnhoʻhoñʹdĭʼ neʼʹkhoʻ neʻʹ -did two they (f.) stopped, alighted. Suddenly did two it-door-flap cast aside—(thrown open both ways) that-and the - - dayēʹyoⁿʼ neʻʹ agoñʹgweʻ ganoⁿsăʹgoñ neʼʹhoʻ khoʻ oʼdyēʹdăʼt; oʹnĕⁿʻ -thence she (anthropic) came in the she (anthropic) person (is) it-lodge-in there and did she (anth.) stand; now - -diqʹ, giʼʹoⁿʻ, dyĕñgwăʹse oʹyăʼ-khoʻ dondayēʹyoⁿʼ oñgyēʹgwā; dāʹ oʹnĕⁿʻ waiʻʹ oñʹgyeʻ -also, it is said, suddenly it other-and thence she (anthropic) came in indoors-side; so now truly indoors - - oʼtgīʹdăʼt ganoⁿsăʹgoñ. -did two she (anthrop.) stand it-lodge-in. - - -Dāʹ oʹnĕⁿʻ diqʹ neʻʹ dyegĕⁿʹdjĭ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Gwēʹ, gaʹäⁿnigāāʼ soʼtʹ hōʹgwā -So now (then) too the she (anth.) elder one now did she it say, “Lo, whichever (it is) it may be aside - -hĕⁿʼʹdyoⁿʼ deʼgagoñʹdoⁿʼ khoʹ nāʹeʻ Dooäʼdanēʹgĕⁿʼ, tĕⁿʼʹĕⁿ neʻʹhoʻ deʼʹneʼ neʼʹ -he abides not it certain (is) and truly, Dooäʼdan ēʹgĕⁿʼ, not (it is) as a matter of fact not that that - - neʻʹhoʻ näⁿʹgĕñ niʻānyoʻʹcyod neʻʹ neʻʹhoʻ huiʹgĕñ neʼʹ neʻʹhoʻ -as a matter of fact this it is so he sits that as a matter of fact that it is that as a matter of fact - - Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ, neʼʹ waiʻʹ näⁿʹgĕñ Hatʻhoñʹdās hayāʹsoⁿ. Dāʹ neʹkhoʻ gwaʹ nisʹ -Dooäʼdan& emacr;ʹgĕⁿʼ he is named, that verily this it is Hatʻhoñʹdās he is named. So here side the thou - - hoʼʹseʻ hĕⁿʹoñweʻ iʹʻsē neʼʹ Dooäʼdanēʹgĕⁿʼ, neʹkhoʻ gwāʹ niʼʹăʻ hĕⁿʹgeʼ. -thither do thou go there where thou it thinkest that Dooäʼdan ēʹgĕⁿʼ, here side the I exclusively thither will I go. - -Dāʹ neʼʹ neʻʹ degyadĕñnonʹdeʼ neʼʹ neʻʹ gosʹtʻhoⁿ īʹyĕñʻ nāʹeʻ neʹkhoʻ gwāʹ -So that the two they (f.) sister(s) (are) that the she (anth.) younger she it thinks truly here side - - hĕⁿʹgeʼ neʼʹ neʻʹ īʹyĕñʻ neʻʹ djyeyăʼʹdad, “Neʹkhoʻ gwāʹ Iʼʹ hĕⁿʹgeʼ.” -thither will I go that the she it thinks the she (anth.) other one (is), “Here side I thither will I go.” - - Oʹnĕⁿʻ waiʻʹ neʻʹ Dooäʼdāʹnegĕⁿʼ hotʻhoñʹdeʼ neʻʹ năⁿʼʹot oditʻʹhāʼ, dāʹ oʹnĕⁿʻ neʼʹhoʻ -Now, then so the Dooäʼd&am acr;ʹnegĕⁿʼ he it hears the kindly thing they (an.) it talk about, so now there - - hāʹdoⁿ, “Neʹkhoʻ gwāʹ nīʹgĕⁿʼ.” -he it kept saying, “Here side but it is.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʼ, neʻʹ gosʹtʻhoⁿ neʼʹ neʻʹ yeʼăsʻhĕⁿauñʼ neʻʹ oäʻʹgwăʼ neʼʹ neʻʹ -So now, it is said, the she (anth.) younger that the she (anth.) it basket held he it-bread that the - - deganăʼhoñsdyăʼʹgoⁿ īʹwad, neʼʹ neʻʹ gĕⁿsʹ, giʼʹoⁿʻ, yeāʹwĭʼ neʼʹ neʻʹ -two one-it loaf cut has it is contained, that the customarily, it is said she (anth.) it bears that the - - yenăʻkwinyoñʹneʼ, oʹnĕⁿʻ wăʼoⁿʻdĕñʹdĭʼ neʼʹhoʻ wăʼʹĕⁿʼ, hĕⁿʹoñweʻ -she (anth.) wedlock to enter goes, now di d she (anth.) start there thither she went there where - - tʻhanyoʻʹcyot neʻʹ Hatʻhoñʹdas, neʼʹ neʻʹ Hotkwisdadeʹgeⁿʼʹăʻ, neʼʹhoʻ wăʼoñʹdyĕñʼ neʼʹhoʻ -there his spine sets up the Hatʻhoñʹdas, that the Hotk wisdadeʹgeⁿʼʹăʻ, there did she herself seat there - - hayăʼdăkʹʼăʻ. -his body beside. - - -Dyĕñgwăʻʹ-se neʼʹhoʻ khoʻʹ āʹeʼ gwāʹ yedākʹheʼ neʻʹ oʹʻdjĭʼ neʹkhoʻ hāʹeʼgwā - Suddenly there and again side she (anth.) ran along the its elder sister here also in turn - - wăʼoñʹdyĕñʼ neʼʹhoʻ hayăʼdăkʹʼăʻ. Dāʹ oʹnĕⁿʻ waiʻʹ, giʼʹo&su pn;ʻ oʼtʻhoñwayăʼdāʹyĕñ&mla pos;, -did she herself seat there his body beside. So now truly, it is said did they two his body have between them, - -hăʼdewăsĕñʹnoⁿ neʼʹhoʻ hanyoʻʹcyot. -in the middle there his spine set upright. - - -Dāʹ oʹnĕⁿʻ neʻʹ Dooäʼdaneʹgĕⁿʼ neʼʹhoʻ waādyăʼdoʼʹyāk dăʻhonyatʹgāʼ waiʹĕñʼ-khoʻ “Hoʹgwā -So now the Dooäʼdane&mlpri me;gĕⁿʼ there did he his body thrust thence he him drew away did he it say-and “Aside - - nisʹ hoʼʹseʻ sgadjĕⁿanʹdĭʻ nāʹeʻ waodōʹnyăʼt, giʼʹoⁿʻ. Dāʹ oʹnĕⁿʻ -the thou thither do thou go one it fireside of as a matter of fact did he him drive towards it is said. So now - - neʼʹ neʻʹ haʹoⁿhaⁿʼ (or haʹoⁿhwaⁿʼ) neʼʹhoʻ hăʼdewăsĕñʹnoⁿ hĕⁿʹoñweʻ degniʼʹdyoⁿʼ neʻʹ -that (it is) the he himself there just between there where two they (du.) abide the - - degiksāʼʹgōwā neʼʹhoʻ nāʹeʻ waāʹdyĕñʼ. Dāʹ neʼʹ diqʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -two they (du.) (maidens are) there indeed did he himself seat. So that (it is) too now, it is said - - dondagidăsʹdăk neʻʹ dedjāʹoⁿ neʼʹhoʻ oʼʹgneʼ hĕⁿʹoñweʻ -thence they (du. f.) arose quickly the both (two they are) there where did they (f.) (dual) go there where - - heʻʹsʻhanyoʹcyot neʻʹ hăksăʼʹgōwā neʼʹ neʻʹ Hatʻhonʹdās (Hotkwisdadegĕⁿʼʹăʻ), neʼʹhoʻ -where again he sits the he youth (is) that (it is) the (The Listener) (His stomach burned little), there where - - oʼtʻhoñwayăʼdāʹyĕñ&mla pos; neʼʹhoʻ hăʼdewăsĕñʹnoⁿ sʻhanyoʹcyot. -did they (f.) his person embrace there where just between (in the middle) again he sits. - - -Dāʹ oʹnĕⁿʻ āʹeʼ neʻʹ hagĕⁿʹdjĭ neʻʹ Dooäʼdaneʹgĕⁿʼ dondaāʹdăʼt neʼʹkhoʻ neʻʹ neʼʹhoʻ -So now then again the he old one (is) the Dooäʼdane&mlpri me;gĕⁿʼ thence he arose that-and the there - - wāʹeʼ hĕⁿʹoñweʻ hăʼdewăsĕñʹnoⁿ khoʻʹ āʹeʼ yesʻhanyoʹcyot neʻʹ Hatʻhonʹdās, oʹnĕⁿʻ -thither he went there where just between (in the middle) and again there again he sits the Hatʻhonʹdās , now - - waiʻʹ dăhonĕⁿsʹʻhāʼ oʹnĕⁿʻ āʹeʼkhoʻ sgadjĕⁿanʹdĭʻ oʼtʻhoʻdjāʹĕⁿʼ dāʹ oʹnĕⁿʻ -of course thence he his arm seized now again-and one it-fireside of (beyond the fire) di d he-him pushed so now - -diqʹ haʹoⁿhaⁿʼ neʼʹhoʻ āʹeʼ saāʹdyĕñʼ hĕⁿʹoñweʻ degniʼʹdyoⁿʼ hăʼdewăsĕñʹnoⁿ -too he himself there again again did he sit there where two they (du. f.) were abiding just between (in the middle) - -heʻʹ năʼdegyāʹdeʼ. Dāʹ neʼʹ diqʹ neʻʹ hīʹgăⁿ degiksăʼʹgōwā hĕⁿʼʹĕⁿ -where so two they (du. f.) far are apart. So that (it is) too the that it is two they maidens not - - deʼʹneʼ dagigăʻdāʹdieʼ neʼʹ neʻʹ hagĕⁿʹdjĭ aodīʹnyāk, dāʹ neʼʹ waiʻʹ -not that (it is) thence they (du.) to seek came that the he old one (is) should they marry, so that of course - - gayoñʹnĭʻ dăʼāʹoⁿ ayodīʹgăyĕⁿ neʻʹ năⁿʼʹot hēēʼʹ neʻʹ hagĕⁿʹdjĭ; dāʹ -it-it causes not it is possible would they (f.) consent the kind of thing he it desires the he old one (is); so - -oʹnĕⁿʻ waiʻʹ āʹeʼ dondagidăsʹdăk neʼʹhoʻ hoñsagyāʹdyĕñʼ hĕⁿʹoñweʻ - now of course again thence they (du. f.) arose quickly there hence again they (du.) themselves seated there where - - tʻhanyoʻʹcyot neʻʹ haksăʼʹgōwā neʼʹhoʻ āʹeʼ oʼtʻhoñwayăʼdāʹyĕñ&mla pos; -there he sat was sitting the he youth (is) there again did they his body embrace - - hăʼdewăsĕñʹnoⁿ-khoʻ āʹeʼ sʻhanyoʻʹcyot neʻʹ Hatʻhoñʹdās. -jus t between (or in the middle)-and again again he sat the Hatʻhoñʹdās. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ waĕñnīʻhĕⁿʼʹ heʻʹ niʻhodyēʹĕⁿ. Neʼʹhoʻ oʼyoʹnisʻheʼt -So now then, it is said, the he old one now did he it cease where so he is acting. Thus (There) it was a long time - - tʻhiodyeʹĕⁿʻsʻhoñ hanyoʻʹcyot. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ daāsʹnyeʼt -just he kept still, kept silent, he sat. So now it is said, the he old one (is) now thence he spoke - - waiʹĕñʼ, “Hiwâⁿʹdĕⁿʼ oʹnĕⁿʻ waiʻʹ ĕⁿsāʹnyāk. Dāʹ neʼʹ diqʹ nāʹeʻ. Iʼʹ ĕⁿgeʻcyoñnyāʹnoñʼ -did he it say, “Oh, my nephew now of course wilt thou marry. So that too truly. I will I it prepare severally - - hĕⁿʹoñweʻ niʻsadyĕñdăʻʹgwăʼ, soʼʹdjĭ otʹgĭʼ, soʼʹdjĭ waiʻʹ deʼsăʼnīʹgoñt, -there where so thou it to sit usest, because (too much) it filthy (is), because of course not thou hast mind (sense), - -soʼʹdjĭ otʹgĭʼ niʻsadyēʹhăʼ neʼʹ waiʻʹ gayoñʹnĭʻ soʼʹdjĭʻ otʹgĭʼ hĕⁿʹoñweʻ -because it filthy (is) so thou it doest that of course it it causes because it filthy (is) there where - -niʻsadyĕñdăʻʹgwăʼ.&rd quo; -so thou it to sit usest.” - - -Haʹoⁿhaⁿʼ, giʼʹoⁿʻ, nīʹgĕⁿʼ neʼʹhoʻ niʻhoyeʹĕⁿ. Dooäʼdaneʹgĕⁿʼ haʹoⁿhaⁿʼ waāʹtgit hĕⁿʹoñweʻ -He himself it is said, so it is there so he it has done. Dooäʼdane&mlpri me;gĕⁿʼ he himself did he-it soil there where - - hadyĕñdăʻʹgwăʼ neʻʹ hauñwâⁿʹdĕⁿʼ. Oʹnĕⁿʻ waiʹĕñʼ, “Hauʼʹ neʹkhoʻ gwāʹ yāʹeʼ -he (it) self to sit uses the his nephew. Now did he it say, “Come here just first - - hĕⁿswāʹdyĕñʼ. Ĕⁿgecyoñnyāʹnoñʼ hĕⁿʹoñweʻ niʻhadyĕñdăʻʹgwăʼ neʻʹ heyĕñwâⁿʹdĕⁿʼ -there will ye yourselves seat. Will I it prepare severally there where so he self to sit uses (it) the my nephew - - soʼʹdjĭʻ waiʻʹ otʹgĭʼ-sʻhoñ. Dāʹ neʹkhoʻ gwāʹ yāʹeʼ ĕⁿswāʹdyĕñʼ.” Oʹnĕⁿʻ waiʻʹ -because (too much) of course it filthy just. So here just first will ye yourselves seat.” Now of course - - dăäⁿnoⁿʻdäⁿʹdĭʼ. -the nce they departed. - - -Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjĭ waācyoñnyāʹnoñʼ agwasʹ wiʹyo, waādyĕñnoñʹnĭʼ -So now the he old one (is) did he it prepare severally very it fine, (is) did he his skill employ - - waaⁿskäwăkʹhoñnyoⁿʼ neʼʹkhoʻ neʻʹ găʼcyoʹsăʼ, neʹogĕⁿʼ găʼcyoʹsăʼ neʼʹkhoʻ neʻʹ nyāʹgwaiʼ, gagweʹgoⁿ -did he it rubbish wipe away severally that and the it skin, deer it-skin that-and the a bear, it-entire - - waăʼcyoʻsădoñʹnyoñʼ. Dāʹ agwasʹ waadyĕñnoñʹnĭʼ; neʼʹkhoʻ neʻʹ waācyoñʹnĭʼ neʻʹ Daānoäʹdoⁿʼ -did he skins spread out severally. So very did he his skill employ; that and the did he it prepare the Noble One - - gĕⁿsʹ niyagonakdoʼʹdäⁿ, neʼʹ nāʹeʻ neʻʹ gaʼcyoʹsăʼ-sʻhoⁿʼo&supn ; gagweʹgoⁿ waādyĕñnoñʹnĭʼ, -customarily so one’s place kind of (is), that verily the it skins-several it-entire did he it set in order, - -heʻʹ hadyĕñdăʻʹgwăʼ neʻʹ hauñwâⁿʹdĕⁿʼ, noⁿʼʹgoñʻ neʼʹhoʻ hĕⁿʼʹdyoⁿʼ neʻʹ Hatʻhonʹdās, neʼʹhoʻ-khoʻ āʹeʼ gwāʹ -where he self it to seat uses the his nephew, underneath there he abode the Hatʻhonʹdās, there-and again just - - oʼtgyāʹdyĕñʼ neʻʹ degiksăʼʹgōwā, neʼʹ neʻʹ neyoʼʹsʻhoⁿʼ, deʹgniʻ nāʹeʻ -did they (du.) selves seat the two they (du. f.) maidens, that the his wives two they are verily - - năʻtʻhōʹnyāk. -so many times he married. - - -Dāʹ oʹnĕʻ neʻʹ hagĕʹⁿdjĭ wooʻtʻhāʹhăs neʻʹ hauñʹwâⁿdĕⁿʼ waiʹĕñʼ, “Oʹnĕⁿʻ waiʻʹ wesāʹnyāk, -So now the he old one did he him talk to the his nephew did he it say, “Now of course, didst thou marry, - -hiwâⁿdĕⁿʼ. Hauʼʹ, oʹnĕⁿʻ wadodăʹsĭ aʹdiʼʹgwă năⁿʼʹot giāʹwĭʼ, neʻʹ -my nephew. Come, now let it itself bring forth unknown kind of thing they (du. f.) it bring, the - - gāiwăniäsʹtʻhăʼ gĕⁿsʹ neʼʹ waagōʹnyāk, neʼʹ waiʻʹ gĕʹⁿsʹ neʻʹ dewasʹʻhĕñ -it it-matter to be strong makes customary that did one marry that (it is) of course customary the two tens - - niyoäʻʹgwăge neʼʹ neʻʹ deganăʼhoⁿsdyăʼʹgoⁿ gayāʹsoⁿ. Dāʹ āʹdĭʼgwă diqʹ -so it many loaves number that the two she it-loaf has divided (-marriage bread) it is called. So unknown (it is) too - - giāʹwĭʼ?” -they (du. f.) it bring.” - - -Dāʹ neʼʹ diqʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ egoʹwănĕⁿ dayesʹnyeʼt wăʼāʹgĕⁿʼ, -So that (it is) too now, it is said, the she (anth.) elder one (-larger one) thence she spoke did she it say, - - “Niyoʻʹ, oʹnĕⁿʻ nāʹeʻ ĕⁿgāiwăyeʹiʻ heʻʹ năⁿʼʹot satʻhyuʹwi.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -“So be it, now verily, will it fulfill the matter where kind of thing thou it are relating.” So now, it is said, - -neʻʹ găʼăsʹʻhäʼ oʹnĕⁿʻ dondāʹyek oʹnĕⁿʻ diqʹ neʼʹhoʻ wăʼʹĕⁿʼ hĕⁿʹoñweʻ tʻhanyoʹʻcyot neʻʹ -the it basket now thence she it took up now too there thither she went there where there he sits the - -hagĕⁿʹdjĭ, “Nĕñʹdă waiʻʹ,” wăʼāʹgĕⁿʼ, “neʻʹ neʼʹ satʻhyuʹwi,” neʼʹkhoʻ neʻʹ -he old one, “This here of course,” did she it says, “the that (it is) now it are talking about,” that-and the - - dāāoʹgĕñ neʼʹhoʻ wăeʼăsʹʻhäyĕñʹ. -between his forked thighs there did she it basket place. - - - Dāāganēʼʹsʻhoñ neʻʹ oʹnĕⁿʻ, giʼʹoⁿʻ, hōʹgwā hoⁿsayoñʹdyĕñʼ. Dāʹ oʹnĕⁿʻ diqʹ wāāgāʼʹtcĭʼ neʻʹ -He it viewed only the now, it is said, aside there again she sat down. So now too did he it undo the - -găʼăsʹʻhäʼ waadăʻʹgoʼ-khoʻ neʻʹ oäʻʹgwăʼ neʼʹ neʻʹ deganăʼhoⁿsdyăʼʹgoⁿ gayāʹsoⁿ -it basket did he it take out and the it bread that the two one loaf has divided (-marriage bread) it is called - -dewăsʹʻhĕñ niyoäʻʹgwăge, neʼʹhoʻ waiʻ gĕⁿsʹ nīʹyoñ. Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjĭ - two tens so it many loaf numbers, there of course customary so it is in number. So now the he old one - - waiʹĕñʼ, “Oʹnĕⁿʻ nāʹeʻ oʼgāiwayeʹiʻ wăʼoⁿkhäʻgwäʹoⁿʼ. Dāʹ oʹnĕⁿʻ wăʼgaiʻwăniʹäd -did he it say, “Now verily it matter is complete did one me bread give. So none did it matter confirm - - oʼgāiʻwăyēʹiʻ sĕⁿʼʹĕⁿʻ heʻʹ nigayĕñnoʼʹdĕñ neʻʹ gĕⁿsʹ wăʼagōʹnyāk. Dāʹ -it matter is fulfilled for the reason that where so it custom kind of (is) the customary one marries. So - - neʼʹhoʻ.” -there (-that is enough).” - - - Oʻskoñwăʼʹsʻhoñ neʻʹ honoʼĕñʼʹgeʻ neʻʹ Hatʻhonʹdās. Dāʹ oʹnĕⁿʻ, giʼʹoⁿ, neʻʹ hagĕⁿʹdjĭ waiʹĕñʼ, “Hauʼʹ, -It-roasted flesh only the his head-on the Hatʻhonʹdās. So now, it is said the he old one did he it say, “Come, - -oʹnĕⁿʻ hiʹwâⁿdĕⁿʼ gāʹoʼ nondāseʻ. Gāʹtcĭ.” - now my nephew hither thence do thou come. Do thou come hither.” - - -Dāʹ oʹnĕⁿʻ giʼʹoⁿʻ neʻʹ hĕⁿʹwâⁿdĕⁿʼshäʼ neʼʹhoʻ wāʹeʼ hĕⁿʹoñweʻ tʻhanyoʻʹcyot -So now, it is said, the he (-his) nephewship there thither he went there where there he sits (-his spine stands) - -neʻʹ honoʼʹsĕⁿ, dāʹ oʹnĕⁿʻ diqʹ neʻʹ hagĕⁿʹdjĭ waiʹĕñʼ, “Niʹyoʻ. Oʹnĕʻ nāʹeʻ -the his mother’s brother (uncle), so now too the he old one did he-it-say, “So be it. Now so then - - dĕⁿgoñsʹnyeʼ ĕⁿgoñyăʼdăʻsĕñnoñ&mlprim e;nĭʼ-khoʻ.” -will I-thee attend to will I-thy body dress up -and.” - - -Dāʹ neʼʹhoʻ, giʼʹoⁿʻ, hōʹgwā ganiʹyonʻ (ganiʹyoñt) neʻʹ nyāʹgwaiʼ gahäⁿondăʻʹgwăʼ neʼʹhoʻ, giʼʹoⁿʻ, -So there, it is said, aside it hangs the bear its bladder (= urine-holder) there, it is said, - - īʹwād neʻʹ ōʹnoⁿʼ, neʼʹ neʻʹ awäʼoⁿʹsăʼ năⁿʼʹot neʻʹ ōʹnoⁿʼ. Oʹnĕⁿʻ, giʼʹoⁿʻ, gasʻheʼʹdăgoñ -it is contained the it oil, fat, that the sun-flower kind of the it-oil. Now, it is said, it gourd in - - waādăʻʹgoʼ neʻʹ ōʹnoⁿʼ, dāʹ neʼʹ diqʹ hasʼoʻdăʼʹgeʻ wäuñʹtʻhoʼ (wäʹoñtʻhoʼ), gagweʹgoⁿ -did he it take out the it oil, so that too his hand on did he it pour, (wäʹʹoñtʻho& mlapos;), it-entire (is) - -honoⁿʼĕñʼʹgeʻ waāʹnoʻgāʼ; ʼăʹsoⁿ, giʼʹoⁿ, āʹeʼ sāoñtʹʻhoʼ neʻʹ hasʼoʻdăʼʹgeʻ, dāʹ oʹnĕⁿʻ - his head on did he it rubs-anoint; still, it is said, again again he it poured out the his hand on, so now - -nāʹeʻ, giʼʹoⁿʻ sahoʹʻgāʼ. Agwasʹ, giʼʹoⁿʻ, oʼtʻhoñʹgot neʼʹ neʻʹ hogeʼäʼʹgeʻ. Dāʹ -so then it is said again he it anoint. Very, it is said did he it soak through that (it is) the his hair. So - -sĕⁿʻʹ, giʼʹoⁿʻ, neʼʹhoʻ naāⁿʹyeʼ. Neʼʹhoʻ degniganeʼʹsʻhoñ neʻʹ neʼʹ -three, it is said, thus (there) so did he it do. There two they (du.) looked on-just the that - - degiksăʼʹgōwā. Dāʹ neʼʹ diqʹ, giʼʹoⁿʻ, odiiʻwanäʹgwăʼoⁿ. Dyĕñgwaʹsʻhoñ oʹnĕⁿʻ, -two they (du.) maidens (are). So that too, it is said, did they (anim.) it wonder at. Suddenly now - - giʼʹoⁿʻ, ayĕñʼʹsʻhoñ waāʹgoʼ, neʼʹ neʻʹ woōhigwääʹgoʼ honoⁿʼĕñʼʹgeʻ gagweʹgoⁿ nāʹeʻ neʻʹ -it is said, one it would think-just did he it get, that the did he him uncap his head on it entire (is) so then the - - osʹdăʼ-sʻhoñ. -it-scab-(is) just. - - -Dyĕñgwăʻʹ-se oʹnĕⁿʻ nāʹeʻ agwasʹ wīʹyo oʼwāʹdoⁿʼ neʻʹ honoⁿʼĕñʼʹgeʻ. Dāʹ neʼʹ diqʹ nāʹeʻ, giʼʹoⁿʻ, heʻʹ - Suddenly now very it fine (is) did it become the his head on. So that too indeed, it is said, so - - niyuʼʹdäⁿ ayĕñʼʹsʻhoñ agwasʹ wīʹyo oʼwāʹdoⁿʼ. Dyĕñgwăʻʹ-se hagĕⁿʼdjăʼʹgeʻ -so it is situated, pastured, would one think just very it good (is) did it become. Suddenly his forehead on - -neʼʹhoʻ degaāʼʹdăʼhāʼ neʼʹ neʻʹ degniʻʹ nīʹyoñʻ, dyĕñgwăʻʹ-se dooäʼdaneʹgĕⁿ, neʼʹ neʻʹ - there two it feathers stuck up that the two so many it is, suddenly two he feathers set together that the - -tkwĕⁿdäʼʹĕñʼ giʼʹoⁿʻ, niyuʼʹdĕñʻ neʼʹkhoʻ neʻʹ sgātʹ oñyăʼʹĕñʼ. Dāʹ neʼʹ neʻʹ -it red (is), it is said, so it is in kind that and the one it is it blue (is). So that the - - degyăʼdäʼneʹgĕñ neʼʹhoʻ näⁿnʹdăʻ noñʹ niyoñʹsoⁿs. Dāʹ neʼʹ diqʹ -two they (f. du.) body are joined there this (it is) perhaps so it long (is) (pl. sign). So that too - - woauñʹhăs neʻʹ hauñwâⁿʹdĕⁿʼ waiʹĕñʼ, neʻʹ hagĕⁿʹdjĭ, “Hĕⁿʼʹĕⁿ agwasʹ deʼoyāʹneʼ, agwasʹ -did he him address the his nephew did he it say, the he old one, (is) “Not very not it good, (is) very - - deʼʹoyĕⁿsdoⁿ, waiʻʹ,” dāʹ oʹnĕⁿʻ daādyĕñʹtʻhoʼ neʻʹ oäʼʹdăʼ neʼʹhoʻ naⁿnʹdăʻ noñʹ -not it seemly, (is) certainly,” so now hence he it pulled the it feather there this (it is) perhaps - - nīʹyoñs, neʼʹkhoʻ neʻʹ sgatʹ daādyĕñʹtʻhoʼ. Dāʹ neʼʹhoʻ wīʹyo,” waiʹĕñʼ neʻʹ -so it long (is) that and the one it is thence he it pulled. So there it good (is)”. did he it say the - - hagĕⁿʹdjĭ, “Hoñʹweʻ hoʼʹseʻ. Hoñʹweʻ dĕⁿtcʹdăʼt, dāʹ neʼʹ diqʹ gāʹoʼ -he old one (is), “Yonder thither do thou go. Yonder there wilt thou stand, so that too hither - - dĕⁿtchatkăʻʹdĕⁿʼ, ĕⁿgoñyatgatʹʻhoʼ nāʹeʻ aʹdiʼgwă, nisayăʼdayĕⁿsʹdoⁿ.” - thence wilt thou turn facing, will I thee look upon indeed unknown so thy body.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ haksăʼʹgōwā neʼʹhoʻ wāʹeʼ hoñweʻʹgwā gāoʼʹkhoʻ daātgăʻʹdĕⁿʼ -So now, it is said the he you (is) there thither he went yonder-ward hither and thence he turned facing - - deogāʹneʼʹsʻhoñ neʻʹ honoʼʹsĕⁿ. Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjĭ deagāʹneʼ neʼʹhoʻ itʹʻhad -two he him eyed-just the his uncle. So now the he old one (is) two he eyed (it) there there he stood - -adeyĕñnoñniʼʹgeʻ. Dyĕñgwăʻʹsʻhoñ neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ giʼʹoⁿʻ, waiʹĕñʼ, “Hauʼʹ gāʹtcĭ, - “Attention” at. Suddenly just the he old one (is) now it is said, did he it say, “Come hither do thou come, - -gāʹoʼ năʼnondāʹseʻ, oʹnĕⁿʻ nāʹeʻ dondagadoʼkʹtʻhăs ʼaʹsoⁿ.” -hither again hither do thou come, now indeed there it me failed (= I am not satisfied) yet.” - - - Gaʹnioʼ oʼʹhāyoⁿʼ neʻʹ haksăʼʹgōwā oʹnĕⁿʻ neʻʹ honoʼʹsĕⁿ neʻʹ oäʼoⁿʻʹsăʼ ōʹnoⁿʼ neʻʹ hasʼoʻdāʼʹgeʻ -Just as soon as did he arrive the he youth (is) now the his uncle the it sun-flower it-oil the his hand on - - wäoñʹtʻhoʼ waānoʻʹgāʼ-khoʻ gagweʹgoⁿ neʻʹ hagoⁿsăʼʹgeʻ neʻʹ haksăʼʹgōwā waādyĕñnoñʹnĭʼ. Dāʹ oʹnĕⁿʻ -did he it pour did he it anoint-and it entire the his face on the he youth (is) did he it do with care. So now, - - giʼʹoⁿʻ, waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ hoñʹweʻ hoñsāʹseʻ gāʹoʼ diqʹ dĕⁿtchatkăʻʹdĕⁿʼ.& rdquo; Oʹnĕⁿʻ -it is said did he it say, “Come now yonder again thither do thou go hither too wilt thou turn facing.” Now - -neʻʹ haksăʼʹgōwā neʼʹhoʻ wāʹeʼ gāʹoʼ diqʹ daātgăʻʹdĕⁿʼ. Dāʹ oʹnĕⁿʻ waiʻʹ neʻʹ hagĕⁿʹdjĭ -the he youth (is) there thither did he go hither too did he face. So now certainly the he old one (is) - - deogāʹneʼ agwasʹ waiʻʹ waādyĕñnõñʹnĭʼ. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waāsʹnyeʼt oʹnĕⁿʻ waiʹĕñʼ, -two he him eyed very certainly did he do it with care. So now, it is said, did he speak now did he it say, - - “Neʼʹ neʻʹ heʻʹ niseksāʼʹgōwā deʼgatkăʼʹhoʻ noñʹ deʼtʻhĕⁿʹʼdĕñʼ (or deʼtʻhĕⁿʼʹdyoⁿʼ) neʼʹhoʻ -“That (it is) the wherein so thou youthful (are) not in any place perhaps no t he does abide there - -neʻʹ haksăʼʹgōwā gĕñʹoñk. Dāʹ oʹnĕⁿʻ gāʹtcĭ diqʹ. Dāʹ oʹnĕⁿʻ hoñʹweʻ hoñsăsăʹdyĕⁿ(-dyĕñʻ). Dāʹ neʼʹ -the he youthful it was. So now hither do thou come too. So now yonder t hither again do thou sit. So that - -diqʹ näⁿndăʻʹ năʻⁿʹot ĕⁿsyasōʹoñk neʼʹ neʻʹ Dooäʼdaneʹgĕⁿʼ. Gagweʹgoⁿ heʻʹ nīʹyoñ -too this kind of thing wilt thou be called that the Dooäʼdane&mlpr ime;gĕⁿʼ. It entire (is) as so art many - - yenagēʹnioⁿʼ weĕⁿʹsʻhoñ wăʼotʹkāeʻ hāoⁿʹʻhoⁿʼ hadjinoⁿʼdīʹyū neʻʹ hăʼdeganyoʼʹdăge. -they dwell severally (peoples) for just did it noise make he himself he hunter fine (is) the all game in number. - - Săsĕñnăoñʹgăʼt sĕⁿʼʹĕⁿ. Dāʹ oʹnĕⁿʻ hoñʹweʻ sāʹdyĕñ.” -Thy name (is) famous because. So now yonder thou thyself seat.” - - -Dāʹ neʼʹ diqʹ neʻʹ djeyăʼʹdad neʼʹ neʻʹ dyegowaʹnĕⁿ neʼʹ neʻʹ wăʼāʹgĕⁿʼ, -So that too the one she person (is) that (it is) the there she elder (is) that (it is) the did she it say, - - giʼʹoⁿʻ, “Gĕⁿʼʹ nyāʹwĕⁿ heʻʹ niāksăʼʹgōwā neʼʹ neʻʹ oñgwanyāʹgoⁿ.” Dāʹ neʼʹ -it is said, “How thankful (we are) so much so he handsome (is) that (it is) the we have married.” So that (it is) - -diqʹ neʻʹ gosʹtʻhoⁿ neʻʹ nāʹeʻ neʻʹ wăʼāʹgĕⁿʼ, giʼʹoⁿʻ, “Neʼʹ neʻʹ Iʼʹ ĕⁿwagnoⁿsʹdek, -too the she younger (is) that truly that did-she-it-sa y it is said, “That it is the I will I it cherish, - - neʼʹ neʻʹ Iʼʹ neʻʹ ĕⁿgnooⁿʹgwak, neʼhoʻʹsʻhoñ nĕⁿdwagyeanʹdieʼ neʻʹ aʹdiʼgwa -that it is the I the will I it hold it dear (love) thus only so will I it continue to do the any - - năⁿʼʹot ĕñʼʹ neʼʹhoʻ năʼʹdjeʻ waiʻʹ. Dāʹ nyāʹwĕⁿ diqʹ.” -kind of thing it may be there so do thou it do of course. So it is to be thankful too.” - - - Neʼʹ neʻʹ oʹnĕⁿʻ wăʼoʼʹgäʻ oʹnĕⁿʻ waiʻʹ waiĕnondyăʼdagēʹoñʼ, hăʼdewăsĕñʹnoⁿ -That (it is) the now did it become now of course did they their bodies lay down just between - - năʼdegyāʹdeʼ neʻʹ degiksăʼʹgōwā neʼʹhoʻ waādyasʹʻhĕñʼ neʻʹ Hatʻhonʹdas -the distance between them the two they (f.) maidens (are) there did he himself lay recumbent the Hatʻhonʹdas - - neʼʹ neʻʹ Dooäʼdaneʹgĕⁿʼ. -that (it is) the Dooäʼdane&mlpr ime;gĕⁿʼ. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, nāʹeʻ neʻʹ dyegōʹwănĕⁿ dăʼāʹoⁿʻ ayagōʹdăʼ. Oʹnĕⁿʻ nāʹeʻ neʻʹ -So now, it is said, truly the thence she is elder one not it is able should she fall asleep. Now truly the - -Hatʻhonʹdas neʼʹ neʻʹ Dooäʼdaneʹgĕⁿʼ hodăʼʹoⁿ, dyawĕⁿʼoⁿʹsʻhoñ nāʹeʻ -Hatʻhonʹdas that (it is) the Dooäʼdane&mlpri me;gĕⁿʼ he has fallen asleep, did all the time just truly - - dañwăgāʹneʼ heʻʹ hayasʹʻhĕⁿʼ hodăʼʹoⁿ. Dāʹ neʼʹ neʻʹ djeyăʼʹdād -two her him eyes were on where he lay recumbent he has fallen asleep. So that (it is) the she the other one - - godăʼʹoⁿ nāʹeʻ neʻʹ neʼʹ. -she has fallen asleep truly the that one. - - - Wăʼoʹʻhĕñʼt, giʼʹoⁿʻ, nāʹeʻ neʼʹ neʻʹ dyegōʹwănĕⁿ deʼagodăʼʹoⁿ nāʹeʻ heʻʹ niwăʹʻsondis. -Did it day become it is said truly that the she elder one (is) she has fallen asleep, truly as so it night long (is). - -Oʹnĕⁿʻ diqʹ, dāyatʹgĕⁿ neʻʹ degiksăʼʹgōwā oʹnĕⁿʻ diqʹ, giʼʹoⁿʻ, - Now too, also, thence two (f.) they arose the two they (f.) maidens (are) now too, it is said, - - oʼgikhoñʹnĭʼ neʼʹ neʻʹ gyadeʼʹgĕñʼ. Dāʹ gāʹnioʼ -did they two (f.) food prepare that it is the they two (f.) elder and younger sisters are. So as soon as - - oʼgakʹhwaiʻ oʹnĕⁿʻ, giʼʹoⁿʻ wainondekhoñʹnīʼ. Neʼʹ nāʹeʻ neʻʹ hagĕⁿʹdjĭ -did it food cook now it is said they food ate. That (it is) truly the he elder one (is) - - waoñwäʹgwăs, giʼʹoⁿʻ, oʹnĕⁿʻ waⁿwănonʻ sgadjĕⁿonʹdīʻ waiʻ neʻʹ neʼʹ -did she him take a portion for, it is said, now did she it him give one it fireside of of course the that it is - -tʻhanyoʹʻcyot. Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ haʹoⁿhaⁿʼ (haʹoⁿhwaⁿʼ) nekhoʹgwā nāʹeʻ naʼgadjĕⁿonʹdĭʻ -there he sits. So now truly the he himself he himself] [[for honoⁿʹhaⁿʼ-geaʻ here-ward truly such it fireside of - -oʹnĕⁿʻ wainondekhoñʹnĭʼ oʼtʻhĕñnonʹdon nāʹeʻ neʹyoʼsʻhoⁿʼ neʻʹ Dooäʼdaneʹgĕⁿʼ. - now did they food eat did they themselves eat together truly husband and wives-just the Dooädaneʹg&eb reve;ⁿʼ. - - - Waādikhwĕñʹdăʼt dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, waiʹĕñʼ neʻʹ hagĕⁿʹdjĭ, “Hiwaⁿdĕⁿʼ ĕⁿʻʹsăsăwĕⁿ&mlapos ; -Did they food cease from so now, it is said, did they it say the he old one (is) “My nephew wilt thou it begin - -nāʹeʻ dĕⁿsădawĕñʹnyeʼ heʻʹ yoĕñʹdjădeʼ. Dāʹ neʼʹ diqʹ ĕⁿseʼnigoⁿʹʻhäʼk neʼʹ neʻʹ -truly wilt thou self travel where it earth is present. So that it is too wilt thou careful be that (it is) the - - doōnondawĕñnyeʹʻhoⁿʼ sgāʹse heʻʹ nionondyăʼdatʹgoⁿʼs. Oʹnĕⁿʻ diqʹ nāʹeʻ ĕⁿsadōʹwäd. -they travel about in numbers unmatched where so much they are wizards severally. Now too truly wilt thou hunt. - -Ganioʼʹsʻhoñ nāʹeʻ năʼgayăʼdoʼʹdĕⁿ& mlapos; ogwēʹnyoñ ĕⁿʻsīʹyoʼ sĕⁿʼʹĕⁿ nāʹeʻ -Any kind-just truly such it body kind of it possible (is) wilt thou it kill because truly - - deʼsanoⁿʼgōʹwäs.” -not it thou affects.” (thou art immune.”) - - -Dāʹ oʹnĕⁿʻ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; waaʻʹdĕñdĭʼ, oʹnĕⁿʻ nāʹeʻ waādoätʹʻhăʼ-khoʻ waiʹĕñʼ-khoʻ, -So now the he the nephewship did he start, now truly did he it to hunt go and did he it say and, - - “Aʹdĭʼgwă dōʹgĕⁿs neʻʹ năⁿʼʹot waiʹĕñʼ neʻʹ hāknoʼʹsĕⁿ. Neʼʹ diqʹ neʻʹ -I do not know it is certain the kind of thing did he it say the he my uncle. That too the - - ĕⁿdgadyeʹĕⁿt neʻʹ djoʼäʹgăʼ.” -will I it begin (= do first) the raccoon.” - - -Dāʹ oʹnĕⁿʻ diqʹ waāyăʹgĕⁿʼt waaʻdĕñʹdĭʼ. Tchi-iʻʹheʼ waāʹgĕⁿʼ neʼʹhoʻ gäʹit agwasʹ -So now too hence he went out did he start. While he walked along did he it see there it (tree) stands very - - oʼeʻʹdāʼ aʹdiʼgwăʻ năʼgayăʼdoʼʹdäⁿ neʼʹhoʻ gĕⁿʼʹdyoⁿʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ wāäʼʹtʻhĕⁿʼ heʻʹ -it clawed (is) uncertain (it is) what it body kind of (is) there it abides. So now truly did he it climb where - - gäʹit dāʹ neʼʹhoʻ waāʹgĕⁿʼ djoʼäʹgăʼ dyunandeʻsändonʻnioⁿʼ. Dāʹ oʹnĕⁿʻ waayăʼdădăʻʹgoʼ -it (tree) stands so there did he it see raccoon they are in array. So now did he its body take out - -oʻsoñwăʹgoñ neʼʹkhoʻ neʻʼ eʻdăʼʹgeʻ, giʼʹoⁿʻ, wooyăʼdoñʹdĭʼ; oʹyăʼʹkhoʻ waayăʼdădăʻʹgoʼ neʼʹ-khoʻ -it hollow-in that and the earth-on, it is said, did he its body cast; it-other and did he its body take out that-and - -neʻʹ eʻdăʼʹgeʻ wooyăʼdoñʹdĭʼ; oʹyăʼʹkhoʻ waayăʼdădăʻʹgoʼ neʼʹkhoʻ neʻʹ eʻdăʼʹgeʻ wooyăʼdoñʹdĭʼ; -the earth-on did he its body cast; it-other-and did he its body take out that-and the earth-on did he its body cast; - - oʹyăʼʹkhoʻ waayăʼdădăʻʹgoʼ neʼʹkhoʻ neʻʹ eʻdăʼʹgeʻ wooyăʼdoñʹdĭʼ. Dāʹ oʹnĕⁿʻ waiʹĕñʼ -it-other-and did he its body take out that-and the earth-on did he its body cast. So now did he it say - -wăʼasʹnyeʼt, “Neʼʹhoʻ-sʻhoñ oʹnĕⁿ&tcomm a; waiʻʹ,” oʹnĕⁿʻ diqʹ dondaadyăʼʹdĕn. -did he speak, “Enough-just now of course,” now too thence he his body caused to descend. - - - Gāʹnioʼ eʻdăʼʹgeʻ oʼtʻhāʹdăʼt oʹnĕⁿʻ wăʼasʹnyeʼt, giʼʹoⁿʻ, waiʹĕñʼ, “Neʼʹhoʻ noñʹ -As soon as earth-on did he stand now did he speak, it is said, did he it say, “Enough, perhaps, - - hăʼdegayeʹiʼ heʻʹ nigeʼhasʹdeʼ hĕⁿsgatgeʻʹdāt.” -just it is sufficient where so I am strong hence will I body bear away.” - - -Dāʹ oʹnĕⁿʻ waiʻʹ waātʻheʻnoñʹnĭʼ, neʼʹ neʻʹ hōʹyĕⁿʼ neʻʹ găsʹʻhāʼ neʻʹ neʼʹ -So now of course did he it bundle make of, that the he it has the it forehead-strap the that - -waăsʻhädĕⁿʻʹdāĕ&s upn;ʼ. Oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ waāyăʼdageʹoñʼ neʻʹ djoʼäʹgăʼ-sʻhoⁿʼoⁿ , -did he it strap lay out. Now it is said, there did he its body lay severally the raccoon-s, - - waadeyĕñnoñʹnĭʼ waāwăhăsʹyoñʼ. Gāʼnioʼʹ waadyĕñnoʼkʹdĕⁿʼ dāʹ oʹnĕⁿʻ -did he it do with care did he it wrap with care severally. As soon as did he it task complete so now - - oʼtʻhatʻhēʹnaⁿk agwasʹ waātʻgeʻʹdāt neʼʹkhoʻ neʻʹ oʹnĕⁿʻ -did he his bundle take up very, indeed, did he it bear with the forehead-strap that and the now - - saāʻdĕñʹdĭʼ. -again he started (= went home). - - -Neʼʹhoʻ niyuʼʹdäⁿ gaʻhenodāʹdieʼ hoñsaāʹyoⁿʼ hĕⁿʹoñweʻ - Thus so it was in form it bundle stood out moving thither he returned home there where - - tʻhonadegăʼʹdoⁿ, neʼʹhoʻ oñʹgyeʻ waātʻhenoñʹdĭʼ waiʹĕñʼ khoʻ, “Hauʼʹ, hagnoʼʹsĕⁿ, nĕⁿʻʹ -there they it fire have kindled, there indoors did he his bundle cast did he it say and, “Come, my uncle, here - -igāʹyĕⁿʼ desesʹnyeʻ, dĕⁿsĕⁿʼnyāʹĕⁿ& mlapos;-khoʻ.” -it lies two they hands put to (it), wilt thou it care -and.” - - -Oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ nāʹeʻ oʼtʻhăsʹnyeʼ. “Hōʹ, niyāʹwĕⁿ hiʹwâⁿdĕⁿʼ,” - Now, it is said the he old one now truly did he it attend to. “Hō, so it is in-gratitude my nephew,” - - waiʹĕñʼ neʻʹ honoʼʹsĕⁿ, “Oʹnĕⁿʻ waiʻʹ oʼgāiʻwayeʹiʻ tchi-săʼāʻʹsʻhoñ sʻhăʼdegoñsʹnyeʼ -did he it say the his uncle, “Now indeed did it matter fulfill while thou small-just I thee attended to - - dăsadodyĕñʹaⁿdieʼ dyawĕⁿʼʹoⁿ degoñsʹnyeʼ neʼʹkhoʻ neʻʹ goñdäñʹäs. Oʹnĕⁿʻ nĕʹwăʼ -thence thou grew apace always I thee cared for that and the I thee pitied customarily. Now in turn - - oʼsadodiʹāk, dāʹ neʼʹkhoʻ gĕⁿsʹ tchiʹ-wi oʹnĕⁿʻ nĕʹwăʼ naⁿʹdă gayăʼdăgēʹoñʼ. Dāʹ -didst thou grow up, so that and customarily while I it thought now in turn this it body lie severally. So - - niyāʹwĕⁿ diqʹ.” -let it happen (I am thankful) too.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ waāyĕñʹsēʼ heʻʹ nīʹyoñ neʻʹ djoʼäʹgăʼ. Waādyĕñnoʼkʹdĕⁿʼ dāʹ -So now, it is said, the he old one did she it skin as so it many the the raccoon. Did he his task finish so - -oʹnĕⁿʻ waiʹĕñʼ, “Neʼʹ nāʹeʻ neʻʹ găʼcyoʹsăʼ ĕⁿgadoʻsoñʹnĭʼ, neʼʹkhoʻ neʻʹ neʼʹ ʼăʻʹsoⁿ - now did he it say, “That truly the it skin will I self pouch make, that and the that still - - ĕⁿtchădoätʹʻhăʼ, neʼʹkhoʻ näⁿʹgäⁿ gayăʼdăgēʹoñʼ heyonēgāsʹdeʻ neʻʹhoʻ deyodogĕⁿʹdoⁿ -wilt thou to hunt go, that and this it is it body lie several “pot-roasted” as a matter of fact it it requires - - huiʹgĕⁿ djoʼäʹgăʼ.” -that it is raccoon.” - - -Neʼʹkhoʻ neʻʹ waāgoōnʹdoñʼ neʼʹ neʻʹ neyoʼʹsʻhoⁿʼ neʻʹ hauñwâⁿʹdĕⁿʼ neʼʹ Dōʹ nĕⁿdjikʹhwayēʼ? -That and the did he her ask several that the his wife-s the his nephew that How so will you two food prepare? - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, dondagīʹdăʼt oʹnĕⁿʻ nāʹeʻ oʼgyăʻʹtcōʼ neʻʹ djoʼäʹgăʼ; gāʹnioʼ -So now, it is said thence they two arose now truly did they (du.) it cut up the raccoon; as soon as - - oʼwadyĕñnoʼkʹdĕⁿʼ dāʹ oʹnĕⁿʻ oʼginaⁿʼdjōʹdĕⁿʼ. Heʻʹ niyuʹweʼ oʼgāiʻʹ yonegāsʹdeʻ -did they their task complete so now d id they two (f.) pot set up. As so far as it is did it cook it boiled down - - waiʻʹ oʹnĕⁿʻ oʼwāʹdoⁿʼ. Dāʹ oʹnĕⁿʻ neʻʹ degiksăʼʹgōwā neʼʹ neʻʹ oʼʹwāʼ gaʼoñʹwăgoñ neʼʹ -of course now did it become. So now the two they (f.) (du.) maidens that the it meat it-bowl-in that it is - -neʻʹ găʹsnoⁿʼ năⁿʼʹot neʼʹhoʻ oʼgiʹondäʻ, neʼʹkhoʻ neʻʹ oʹnĕⁿʻ wainandekʹhoñnĭʼ hadigweʹgoⁿ. -the it bark kind of thing there did they two (du.) it part, that and the now did they food eat they together. - -Dāʹ “Niyāʹwĕⁿ, hōʹ, niyāʹwĕⁿ, niyāʹwĕⁿ,” hāʹdoⁿ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ. -So “I am thankful, hōʹ, I am thankful, I am thankful,” he kept saying, it is said, the he old one (is). - - - Wăʼōʹhĕñʼt, giʼʹⁿʻ, oʹnĕⁿʻ āʹeʼ saādoätʹʻhăʼ neʻʹ Dooäʼdaneʹgĕⁿʼ. Dāʹ neʼʹ -It became day, it is said now again again he to hunt went the Dooäʼdane&mlpr ime;gĕⁿʼ. So that - - tchīʹieʼs neʻʹ gaʻhadăʹgoñ neʼʹhoʻ waāʹgĕⁿʼ gäʹitgowāʹnĕñ, agwasʹ, giʼʹoⁿʻ, oʼeʻʹdāʼ -while he walked around the it-forest-in there did he it see it tree stands great, very it is said, it clawed (is) - -neʼʹ neʻʹ owădjisdăʼʹgeʻ heʻʹ gäʹit. Oʹnĕⁿʻ, giʼʹoⁿʻ, waādeʻcyonyāʹnoñʼ waāäʼʹtʻhĕⁿʼ-khoʻ . Dāʹ -that the it-bark-on where it tree stands. Now, it is said did he his preparations make did he it climb-and. So - -oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ năʼaⁿʹwĕⁿ āʹeʼ, neʼʹhoʻ waayăʼdādyĕñʼtʻhoʼ neʻʹ djoʼäʹgăʼ neʻʹ oʻswĕⁿʼdăʹgoñ - now truly there so it happened again, there did he its body draw out the raccoon the it dead tree-in - - goñniʼʹdioⁿʼ eʻdăʼgeʻʹkhoʻ wooyăʼdoñʹdĭʼ, oʹnĕⁿʻ oʹyăʼkhoʻ hoⁿsaāyăʼdadyĕñʹtʻh oʼ -they (anim.) abide earth-on-and did he its body cast, now it-other-and thence again he its body drew out - -eʻdăʼʹgeʻ-khoʻ āʹeʼ wooyăʼdoñ ʹdĭʼ, oʹnĕⁿʻ, oʹyăʼkhoʻ āʹeʼ ho& supn;saayăʼdadyĕñʹtʻhoʼ neʼʹ neʻʹ - earth-on-and again did he its body cast, now, it other and again thence again he its body drew out that the - - oʻsweⁿʼʹdăgoñ eʻdăʼʹgeʻ-khoʻ āʹeʼ wooyă&mla pos;doñʹdĭʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, oʹyăʼkhoʻ -it dead tree-in earth-on-and again did he its body cast down, now it is said, it other-and - - hoⁿsaayĕʼdadyĕñʹtʻhoʼ eʻdăʼʹgeʻkhoʻ āʹeʼ wooyăʼdoñʹdĭʼ, neʻʹ djoʼäʹgăʼ, yēʹiʼ giʼsʹʻhäⁿ, -t hence again he its body drew out earth-on-and again did he its body cast down the raccoon, six it is believed, - -djāʹdŭk giʻsʹhäⁿ, nigayăʼʹdăgeʻ neʻʹ djoʼäʹgăʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ waiʹĕñʼ, “Oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ - seven it is believed so many its body in number the raccoon. So now truly did he it say, “Now truly there - - hăʼdegayēʹiʼ,” oʹnĕⁿʻ neʻʹ neʼʹ nāʹeʻ dondaadyăʼdĕn(t) hoñsāĕⁿʼdyoñʹdăʼt-kho&tc omma; neʻʹ -just two it suffice,” now the that truly thence again he his body brought down there did he again step-and the - -eʻdăʼʹgeʻʹ. - earth-on. - - -Dāʹ oʹnĕⁿʻ āʹeʼ waasʻhädĕⁿʹdāĕⁿʼ neʻʹ osʹʻhāʼ, dāʹ oʹnĕⁿʻ waiʻʹ neʼʹhoʻ āʹeʼ -So now again di d he it forehead strap lay out the it forehead strap, so now of course there again - - waayăʼdăsodjōʹdĕnʼ neʻʹ djoʼäʹgăʼ neʼʹkhoʻ neʻʹ waatʻheʹnoñnĭʼ neʼʹkhoʻ neʻʹ -did he it body put in a pile the raccoon that and the did he it bundle make that and the - - waahwăhăʹcyoñʼ neʻ hotʻhēʹnaiyĕⁿʼ waadyĕñnñoʹnĭʼ. Dāʹ oʹnĕⁿʻ diqʹ -did he it wrap up repeatedly the he his bundle lying there did he it care use. So now too - - doñsaatʻhēʻnaⁿk waatgeʻʹdāt-khoʻ, oʹnĕⁿʻ saaʻdĕñʹdĭʼ oʹnĕⁿʻ neʼʹhoʻ -did again he his bundle take up did he it bear with and the forehead strap- now again he departed now there - - saatʻhēʹnaⁿk waatge&tcomm a;ʹdāt-khoʻ oʹnĕⁿʻ diqʹ saaʻdĕñʹdĭʻ -again he his pack took up did he hit bear with and the forehead strap now (then) too, (also), again he started homeward - -neʼʹhoʻ hoñsāʹēʼ hĕⁿʹoñweʻ tʻhodinoⁿʹsot neʻʹ neyoʼʹsʻhoⁿʼoⁿ. - there thither again he went there where there their lodge stands the the spouses several. - - -Neʻʹ oʹnĕⁿʻ hoñsaāʹyoⁿʼ neʼʹhoʻ, giʼʹoⁿʻ, waātʻhēʹnayĕⁿʼ oñʹgyeʻ hĕⁿoñweʻ -The now (time) thither again he arrived there it is said, did he burden place indoors there where - - niʻānyoʹcyot neʻʹ honoʼʹsĕⁿ. Dāʹ, oʹnĕⁿʻ, giʼʹoⁿʻ, neʻʹ hagĕⁿʹdjĭ -there his form abides the his uncle (mother’s brother). So, now, (then), it is said, the he old person (is) - - waāsʹnyeʼt waiʹĕñʼ, “Hōōʹ, niyāʹwĕⁿ, hōōʹ, niyāʹwĕⁿ, -did he it speak did he it say, “Oh, thence may it come to pass, oh, thence may it come to pass, - - niyāʹwĕⁿ waiʻʹ. Oʹnĕⁿʻ noñʹ ĕⁿwagōʹdjĭs neʻʹ deʹgioⁿʼ, giʼsʹʻhäⁿ, nigayăʼʹdăgeʻ -thence may it come to pass, truly. Now, (then) perhaps will it-me suffice the eight, it may be so-it-body-number - -neʻʹ djoʼäʹgăʼ.” -the raccoon.” - - -Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ hagĕⁿʹdjĭ waayĕñcyoñʹgoʼ (waayĕñzyoñʹgoʼ) heʻʹ nīʹyoñʻ -So, now verily the he old person (is) did-he-it-skin-remove respectively as (many) so-many in number (are), - - neʼʹhoʻ; waadyĕñnoʼkʹdĕⁿʼ gagweʹgoⁿ. Oʹnĕⁿʻ nāʹeʻ waăʼʹsädoñnyoñʼ (waăʼʹzädoñnyoñʼ) -there (so) did he-it-task finish it-entire (whole). Now verily did he it-skin stretch (on frames) respectively - - gagweʹgoⁿ. -it-entire (whole). - - -Gāʹnioʼ oʹnĕⁿʻ, giʼʹoⁿʻ, oʼgāʹʻhĕⁿ oʹnĕⁿʻ waiʻʹ oʼhăʻʹsawĕⁿʼ waāʼdōʻsoñʹnĭʼ (waādōzoñʹnĭʼ), hōʹ agwasʹ -Whenever now, (then), it is said, it dried now indeed did he-it-begin he tanned them oh, very - - wīʹyō neʻʹ oʹnĕⁿʻ waiʻʹ waādyĕñnoʼkʹdĕⁿʼ. Dāʹ neʼʹ nāʹeʻ haʻgwasʹtʻhăʼ -it-fine, beautiful (is) the now indeed did he-it-task-finish. So that (it is) truly he-it-wrap-used for - - neʼʹ neʻʹ djoʼäʹgăʼ īyosʹ. -that (it is) the raccoon robe. - - - Dyawĕⁿʼʹoⁿ nāʹeʻ-sʻhoñ neʻʹ degiksăʼʹgōwāʻ odikhoñʹnī, agwasʹ skĕñʹnoⁿʼ gagweʹgoⁿ hĕⁿnĕñnoⁿdoñʹnioⁿ. -All the time just only the two they children large (are) they ate, very contentedly it-all they were thinking. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ oʼgasʹnyeʼt oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʻʹ dyegōʹwănĕⁿ, -So now (then), it is said, there it spoke now (then) did it say the she, the elder one (is), - - “Ĕⁿdiyĕñdāʹgwăʼ nāʹeʻ, yeyĕñdāʹgwăs gĕⁿsʹ neʻʹ neʼʹ yenĕñwăsʹʻhĕⁿʼ. Hauʼʹ oʹnĕⁿʻ -&l dquo;Thou-will I wood get truly, one gets wood usually the that one husband’s people is with. Come, now (then) - - dyăʻdĕñʹdĭʻ.” -let us two start.” - - -Dāʹ neʼʹ diqʹ oʹnĕⁿʻ nāʹeʻ hoʼgniyăʹgĕⁿʼt heʻʹ odinoⁿʹsot neʼʹhoʻ -So that moreover now (then) truly thence they two went out of doors there their two lodge stands there - - wăʼʹgnēʼ hĕⁿʹoñweʻ tgahadāʹyĕⁿʼ, neʼʹhoʻ hōʹgwā, giʼʹoⁿʻ oʼgniʹgĕⁿʼ -thither they two went there where there it forest (is), there aside, it is said, did they two it see - - tgäʹit oʹhĕⁿ. -there it-tree stands it dry (is). - - - Neʼʹ neʻʹ dyeʹgōwanĕⁿ ganĕñyagäⁿʹĕⁿt (ganĕñyaʹgän) yēʹāʼ deyotʻhweʼnoñʹni neʼʹ neʼʹhoʻ -That (it is) the she elder one (is) it stone white (is) she-it held it round (is) that (it is) there - - wăʼēʹyĕn heʻʹ gäʹit gagweʹgoⁿ nāʹeʻ wăʼotʹkāeʻ neʼʹkhoʻ neʻʹ tcoyĕñdăsodjotʹsʻhoñ. Dāʹ -did she it strike there it tree stands it whole (is) truly did it sound that-and the only it wood pile left (is). So - - oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ oʼgyatʻhēʹnoñnĭʼ oʼgisʻhäyĕñʹdoñʼ neʼʹ neʻʹ hoʼgisʹʼŭt neʻʹ -now (then) it is said, there did they two pack make did they two cord fasten to each that the did it-it exhaust the - - sgäondatʹ-gĕñoⁿʼ; dāʹ oʹnĕⁿʻ diqʹ oʼgyatgeʻʹdāt neʻʹ degaʻhēʹnăgeʻ -one it tree number(s)-was; so now (then) moreover did they two it bear by forehead-band the two it pack number - - oʹnĕⁿʻ diqʹ sagyăʻdĕñʹdĭʼ. -now (then) moreover back they two started. - - -Dāʹ oʹnĕⁿʻ hoñsagnīʹyoⁿʼ hĕⁿʹoñweʻ tyodinoⁿʹsot oʹnĕⁿʻ neʼʹhoʻ heʻʹ gaʻʹhogain -So now (then) there again they two arrived there where there their lodge stands now (then) there where it-door (is) - -neʼʹhoʻ hoñsagīʹyoⁿʼ oʹnĕⁿʻ neʼʹhoʻ oʼtgyadekhăʹʻsĭʼ heʻʹ gaʻʹhogain, oʹnĕⁿʻ, - there there again they two entered now (then) there did they two separate where it-door (is), now (then), - - giʼʹoⁿʻ, dagyādyĕñʹtʻhoʼ neʻʹ gasʹʻhāʼ dedjāʹoⁿ-gwā năʼganoⁿʹsădĭ oʼdwatʻhwădāʹseʼ neʻʹ -it is said, thither they two it draw the it-pack-strap both-sides there it lodge side(s) did it around go the - - ganoⁿʹsot neʻʹ oyĕñʹdăʼ. -it-lodge stand the it-wood. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ hoñsagīʹyoⁿʼ neʻʹ ganoⁿsgoñʹwă. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼāʹgĕⁿʼ neʼʹ neʻʹ -So now, it is said thither again they two entered the it-lodge-in. So now, it is said, did she say that the - - dyeʹgowănĕⁿ, “Yondyĕñdayēʹoⁿʼ gĕⁿsʹ waiʻʹ neʻʹ yenĕñwăsʻhĕⁿʼ,” wăʼoñwaōʹwĭʼ -she, the elder one, “One wood for fire gathers usually truly the she is with her husband’s people,” did she-him tell - -neʻʹ hagĕⁿʹdjĭ. “Hōōʹ, niyāʹwĕⁿ; niyāʹwĕⁿ, waiʻ,” waiʼĕñʼ neʻʹ hagĕⁿʹdjĭ, agwasʹ oñgwătʹganoñniʻ -the he, old man (is). “Hōōʹ, thanks; thanks, truly,” did he say the he, old man, (is) very we are wealthy - -waiʻ.” -truly.” - - - Oʹnĕⁿʻ neʼʹ neʻʹ wēʹĕⁿʻ dwĕñniʼʹdioⁿʼ neʻʹ goñtʻhoñwīʹsăs oʹnĕⁿʻ nāʹeʻ oʼwĕⁿnĕñninaⁿʼdog neʼʹ -Now (then) that the far away there they (fem.) abide the they women (are) now (then) verily did they notice that - -neʻʹ oʹnĕⁿʻ waādōʹdiāg neʻʹ Hatʻhonʹdas neʼʹ neʻʹ Hotkwisdadegĕⁿʹʼăʻ neʼʹ neʻʹ -the now (then) did he grow up the He, the Listener, that (is) the He, the Scorched Paunch that (is) the - - Dooäʼdanēʹgĕⁿʼ, gēʹiʻ nigoñʹdi. Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ yegĕⁿʹdjĭ, “Oʹnĕⁿʻ -Two, He, Feathers Together (is), four so many they are. So now (then) verily the she, old woman, “Now (then) - - hĕⁿswatgondŭk oʹnĕⁿʻ hĕⁿseswanaⁿʹgwăgwāāʼ giĕⁿʼʹsʻhoⁿʼoⁿ, ” neʼʹ wăʼāʹgĕⁿʼ. Sĕⁿʹ -thither will you go now (then) thither will you him fetch as a spouse my children,” that did she it say. Three - - năʼdewännondĕⁿʹnondēʼ. Oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʻʹ yegĕⁿʹdj&i breve;, “Isʹ ĕⁿtchadyeʹĕⁿt neʻʹ -s o many they (are) sisters. Now (then) did she it say the she, old woman, “You will you be first the - - segōʹwănĕⁿ neʼʹ neʻʹ hĕⁿsenaⁿgwagwăʹhăʼ.&rdquo ; -you eldest (are) that the thither wilt thou fetch him as spouse.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, oʼwadiäʻgoñnĭʼ neʼʹ neʻʹ deganăⁿʼhoñsdyăʼʹgoⁿ, oʹnĕⁿʻ waiʻʹ oʼwadīʹtʻheʼt neʻʹ -So now (then), it is said, did they bread make that the it “marriage” bread, now (then) truly did they pound the - -sĕⁿʹ niwĕñnonʹdĭʻ neʻʹ wĕⁿnondeʼgĕⁿʼʹsʻho ⁿʼoⁿ, neʼʹ neʻʹ gagaiʻdĕⁿʼʹdoⁿ năⁿʼʹot neʻʹ oäʻʹgwăʼ. Neʼʹ neʻʹ -three so many they number the they sisters (are), that the it-boiled-in-ashe s kind of the it-bread. That the - -waiʻʹ neʻʹ tuʻʹ, tuʻʹ, tuʻʹ, tuʻʹ, soʼʹgĕⁿʼ hĕⁿʹoñweʻ oʼwaditʻheʼt. -truly the tuʻʹ, tuʻʹ, tuʻʹ, tuʻʹ, it sounded there where did they pound it. - - -Dăʼdjīʹăʻsʻhoñ, giʼʹoⁿʻ, oʹnĕⁿʻ wăʼodiäʻʹgwaiis neʻʹ gonyākʹtʻhăʼ, oäʻʹgwăʼ -In a short time, it is said, now (then) did their bread get done the one it uses to marry, it bread - -deganaⁿʼhoñsdyăʼʹgoⁿ gayāʹsoⁿ, dāʹ oʹnĕⁿʻ gaʼăsʹʻhägoñ waʼagonʹdäʻ neʼʹ neʻʹ dewăsʹʻhĕⁿ -it “marriage” bread it called is, so now (then) it-basket-in did one it put that the two-tens (twenty) - - niyoäʻʹgwăgeʻ, neʼʹkhoʻ neʻʹ yegĕⁿʹdjĭ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Hauʼʹ, oʹnĕⁿʻ gāʹtcĭ -so many it loaves number that-and the she, old woman now (then) did she it say, “Come, now (then) hith er come thou - -neʹkhoʻ dĕⁿsʹdăʼt.” Dāʹ oʹnĕⁿʻ neʻʹ goāʹwăk neʼʹhoʻ oʼdyēʹdăʼt, neʼʹkhoʻ neʻʹ oʹnĕⁿʻ - here wilt thou stand.” So now (then) the her daughter there did she stand, that-and the now (then) - - wăʼagaotʹgăʼ neʻʹ goāʹwăk neʼʹkhoʻ neʻʹ găsĕñnagăʼʹoⁿ wăʼagoʻʹgāʼ neʼʹ neʻʹ -did she her hair comb the her daughter that-and the it-perfume (smell-sweet) did she her anoint that the - -gonoʼĕñʼʹgeʻ, neʼʹkhoʻ neʻʹ wăʼagonyăʻtchiʼdōʹd&eb reve;ⁿʼ, agwasʹ dayeʻdoʹes neʻʹ găʼheʻʹsăʼ, agwasʹ -her head-on, that-and the did she-her-top-knot set on, very did she it taut make the it-band, very - - dedjagogaoʼgwāeʼʹsʻhoñ soʼʹdjĭʻ wăʼeʻniʹäd. -did she eye-sockets-have-only too much did she it taut make. - - -Dāʹ oʹnĕⁿʻ, giʼoⁿʻ, neʻʹ yegĕⁿʹdjĭ wăʼāʹgĕⁿʼ, “Hauʼʹ oʹnĕⁿʻ neʼʹhoʻ hoʼseʻʹ hĕⁿʹoñweʻ -So now (then) it is said the she, old woman did she it say, “Come, now (then) there thither go thou there where - - weʹĕⁿ itʹʻheʼs neʻʹ Dooäʼdan&e macr;ʹgĕⁿʼ; neʼʹ neʻʹ ĕⁿwiʻhēʹagʹ hăʼʹdegagon -far away there he goes about the Two He Feathers Together Are that the will I be thinking without fail - - ĕⁿhoñwâⁿoʹwĭʼ. Dāʹ djāʹgoⁿ diqʹ. Agwasʹ nāʹeʻ otʻhyoʻʹgwanīʻ hĕⁿʹoñweʻ -will she him tell. So do thou take courage moreover. Very verily it is frightful there where - - dĕⁿsyayăʼkʹdăk näⁿʹgäⁿ ganyōʹdāeʼ.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -wilt thou it use to cross this (it is) it lake (is).” So now (then) it is said, - - wăʼoñdadegeʻʹdād näⁿʹgäⁿ găʼăsʹʻhäʼ oäʻʹgwăʼ īʹwad. -did she-her place it on, with forehead band this (it is) it basket it-bread it contains it. - - -Oʹnĕⁿʻ năʹeʻ wăʼoⁿʻdĕñʹdĭʼ neʻʹ dyeʹgowănĕⁿ. Wăʼe&ml prime;yoⁿʼ nāʹeʻ hĕⁿʹoñweʻ tʻhadinaⁿʹgeʼ neʼʹ neʻʹ - Now verily di d she start the she, eldest. Did she arrive verily there where there they inhabit that the - - Dooäʼdanēʹgĕⁿʼ haʻwadjīʹäʼ oʹnĕⁿʻ waiʻʹ weĕⁿʹsʻhoñ dedyegāʹneʼ neʼʹhoʻ deyegāʹneʼ neʼʹ -Two He Feathers Together Are his clan now (then) truly far away only there she looked from there did she look that - -neʻʹ tʻhonoⁿʹsot neʻʹ Dooäʼdanēʹgĕⁿʼ. Dāʹ oʹnĕⁿʻ agwasʹ oʼyoʹnisʻheʼt neʼʹhoʻ -the there his lodge stands the &l dquo;Two Feathers Together.” So now (then) very it was long time there (thus) - -niyoʼʹdĕñ dăʼāʹoñʻ auñʹwâⁿʹgĕⁿʼ nāʹeʻ. -so it was not able could she him see verily. - - -Dyĕñgwăʻʹsʻhoñ, giʼʹoⁿʻ, oʹnĕⁿʻ daāyăʹgĕⁿʼt neʻʹ Dooäʼdanēʹgĕⁿʼ neʼʹkhoʻ neʻʹ oʹnĕⁿʻ - Suddenly, it is said, now (then) thence he emerged the “Two Feathers Together” there-and the none then - - oʼtʻhatʹgăʻdoⁿ. Oʹnĕⁿʻ nāʹeʻ waăʻʹdĕñdĭʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, hogwāʻʹsʻhoñ neʼʹhoʻ dedyeʹgāneʼ neʻʹ -he did look around. Now verily did he start, now, it is said, aside-just there thence she looked the - - yeksăʼʹgōwā. Neʼʹkhoʻ neʻʹ oʹnĕⁿʻ waādowäʹtʻhăʼ neʼʹkhoʻ neʻʹ wāʹāt doskĕñoⁿʹsʻhoñ hĕⁿʹoñweʻ -she maiden (is). That-and the now (then) did he to hunt go that-and the did he stop nearby-just there where - - dedyegāʹneʼ neʻʹ yeksăʼʹgōwā. -thence she looked the she maiden (is). - - -Dāʹ oʹnĕⁿʻ neʼʹhoʻ waātgonʹdŭk hĕⁿʹoñweʻ detʻhadowäsʹtʻhăʼ. Neʼʹkhoʻ neʻʹ neʼʹhoʻ -So now (then) there did he start for there where there he it to hunt uses That-and the there - - deyeganēʹdieʼ heʻʹ wāʹeʼ, neʼʹhoʻ-khoʻ nāʹeʻ hoʼwaʻʹdoⁿʼ. Djokʹ oʹnĕⁿʻ, giʼʹoⁿʻ, -thence she looked-along where thence he went, there -and verily thither it disappeared. Quickly, now, it is said, - -neʼʹhoʻ wăʼʹĕⁿʼ oʹnĕⁿʻ nāʹeʻ wauñwăⁿsʹʻheʼ -khoʻ wăʼoñwayăʼdisākʹh&abreve ;ʼ -khoʻ dwadādesʼăʻʹdoⁿ - there thither she went now verily did she him pursue -and did she him seek -and did she her best do - -nāʹeʻ. -verily. - - -Agwasʹ wēʹĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ niyuʼdäⁿʹādieʼ hosʹʻheʼ. Dyĕñgwăʻʹ-se - Very far away, it is said, there so it continued to be she-him followed. Suddenly - - hoʼdyeganäʹdieʼ neʼʹhoʻ tʻhäʹdieʼs heʻʹ tgäʹit neʼʹ neʻʹ -thither she is looking as she went there there he went climbing about where there it tree stands that (it is) the - - gäoñdăsʹdĕñʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ wăʼʹĕⁿʼ, wăʼēʹyoⁿʼ -khoʻ hĕⁿʹoñʹweʻ -it tree large (is). So now (then) verily there thither did she go, thither she arrived -and there where - - tgäʹit tĕⁿʼʹĕⁿ diqʹ nāʹeʻ deonoⁿʹdoⁿʼ; doskĕñʹoⁿ neʼʹhoʻ oʼdyēʹdăʼt hĕⁿʹoñweʻ -there it tree stands not moreover verily not he it aware of (is); near there did she stand there where - - nigäʹit. Neʼʹhoʻ gäoñdākʹʼăʻ īʹyet tʻhiyagodyēʹĕⁿ. Dāʹ neʼʹ khoʻʹ neʻʹ djoʼäʹgăʼ -there it tree stands. There (it is) it tree beside she stands she kept still. So that and the raccoon - - odyăʼdădēʹnyoñʻ, agwasʹ nāʹeʻ oʹnĕⁿʻ, giʼʹoⁿʻ, näⁿʹ niyoyăʼdăʻsōʹdjes -did it exchange, body(s) (= body after body) very verily now (then), it is said, so so it-body pile high (long) (is) - -neʻʹ djoʼäʹgăʼ. Dāʹ neʼʹhoʻ deyegāʹneʼ neʻʹ Dooäʼdanēʹgĕⁿʼ hoyoʼʹdeʼ neʼʹ neʻʹ yeksăʼʹgōwā. Dāʹ -the raccoon. So there she is watching the “Two Feathers Together” he is working that the she maiden (is). So - -neʼʹhoʻ hoʼdyē ʹdăʼt oʹnĕⁿʻ nāʹeʻ wăʼesʹnyeʼt neʼʹ neʻʹ wăʼāʹgĕⁿʼ, “Hauʼʹ, Doⁿdasadyăʼʹdĕn - there did she stop now (then) verily did she speak that the did she say, “Come, thence thou thy body bring down - -(doⁿdasadyăʼʹdĕnt) oʹnĕⁿʻ noñʹ nāʹeʻ dasesʹʼăʻt.” Dyĕñgwăʻʹsʻhoñ neʼʹhoʻ oʼgasʹnyeʼt - now (then) perhaps verily thence you (thou) it hast exhausted.” Suddenly there did it cry out - -neʻʹ gwĕⁿgwĕñʹoⁿ, “Kwĕⁿʹ, kwĕⁿʹ, kwĕⁿʹ,” oʼʹgĕⁿʼ; wăʼēʹgĕⁿʼ nigăhadăgĕñʻyatʹʻs&tcom ma;hoñ neʼʹhoʻ -the yellowhammer, “Kwĕⁿʹ, kwĕⁿʹ, kwĕⁿʹ,” did it say; did she it see just it forest-edge- there - - wăʼotʹʻhädieʼ. -thither it flying sang along. - - -Oʹnĕⁿʻ neʼʹ neʻʹ yeksăʼʹgōwā wăʼesʹnyeʼt waiʹĕñʼ diqʹ, “Āʹgi, gĕñʼʹ ăwĕñdoñʹnyăʼt, oʹnĕⁿʻ - Now that the she maiden did she speak did she it say moreover, “Āʹgi, exceedingly it discouraging (is), now - -waiʻʹ waāknaⁿʼkhwăʼʹdĕⁿ&m lapos; neʻʹ Dooäʼdanēʹgĕⁿʼ.” Djokʹ ogondaʹdieʼ wăʼoⁿtgeʻdăʹʻsĭ& mlapos; -truly did he me anger the “T wo Feathers Together.” At once it it followed did she burden unloose - -hōʹgwāʹ-khoʻ wăʼāgosʹʻhoʼ neʻʹ oäʻʹgwăʼ-gĕñʹoⁿ&mlapos ;, neʼʹ neʻʹ dewăsʹʻhĕⁿ niyoäʻʹgwăgeʻ. Dāʹ - aside-and did she it pour out the it bread-it was, that the two tens so many it loaves number. So - - oʹnĕⁿʻ diqʹ sayoⁿʻdĕñʹdĭʼ, neʼʹhoʻ hoñsāʹyĕⁿʼ hĕⁿʹoñweʻ dwĕñniʼʹdioⁿʼ neʻʹ dewĕñnondäⁿʹnondeʼ -now then moreover she went home, there again she arrived, there where there they abide the they are sisters - -godinoʼʹĕⁿ-khoʻ. Gānioʼʹsʻhoñ nāʹeʻ oʹnĕⁿʻ hoñsayeʹyoⁿʼ, dāʹ oʹnĕⁿʻ nāʹeʻ wăʼāʹgĕⁿʼ neʻʹ yegĕⁿʹtcĭ, -their mother-and. As soon-just verily now there again she arrived, so now verily did she say the she, old woman, - -“Gwēʹ, naⁿʼāʹwĕⁿʻ-hegō wā dēʼsʻhāʹwĭʼ?” Dāʹ oʹnĕⁿʻ neʻʹ yeksăʼʹgōwā dayesʹnyeʼt -“Well, what happened-so great not thou him bring with thee?” So now the she maiden (is) thence she answered - - waiʹĕñʼ, “Neʻʹ Iʼʹ dăʼāʹoⁿʻ agegwēʹnĭʼ soʼʹdjĭʻ ĕñʼʹ noñʹ doōnoⁿʼgōʹwäs sĕⁿʼʹĕⁿ.” -did she it say, “The I not able I it can do because I think perhaps not it him affects indeed.” (in fact.”) - - -Dāʹ wăʼesʹnyeʼt neʻʹ onoʼʹĕⁿ waiʹĕñʼ, “Nāʹeʻ-khoʻ deʼgoñyăʼʹdāāʼs soʼʹdjĭʻ neʻʹ īsʹ -So did she speak the her mother did she it say, “Verily- and no t I thee depend on because the thou - - nisadyēʹäʼt, sanăʼgōʹwäs. Dāʹ oʹnĕⁿʻ nāʹeʻ wayagwēʹnĭʼ. Oʹnĕⁿʻ diqʹ neʼʹ -so thou not smart (art), thou liable to attack art. So now (then) verily did he thee overcome. Now moreover that - - ĕⁿyoⁿʻdĕñʹdĭʼ neʻʹ gosʹtʻhoⁿ, neʼʹ nāʹeʻ agwasʹ kheyăʼʹdāāʼs. Oʹnĕⁿʻ diqʹ nāʹeʻ -did she start moreover the she youngest (is), that verily very I her depend on. Now moreover verily - - ĕⁿswaäʻgoñʹnĭʼ neʼʹ neʻʹ deganaⁿʼhoñsdyăʼʹgoⁿ neʼʹ neʻʹ dewăsʹʻhĕⁿ nĕⁿʹyoñk. Hauʼʹ, oʹnĕⁿʻ.” -you bread make (Imp.) that the “marr iage-bread” that the two tens (twenty) so many will it number. Come, now.” - -“Hauʼʹ,” oʹnĕⁿʻ oʼwadītʹʻheʼt neʻʹ oʹnĕñʹoⁿʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ oʼwadiäʻgoñʹnĭʼ neʼʹ neʻʹ dewăsʹʻhĕⁿ -“Come,” now did they pound the it corn. So now verily did they (fem.) bread make that the two tens (twenty) - - nīʹyoñ, dāʹ oʹnĕⁿʻ nāʹeʻ oʼwadiäʻʹgōʼ neʼʹ neʻʹ dewăsʹʻhĕⁿ nīʹyoñ, dāʹ -so many they number, so now verily did they (fem.) bread make that the two tens (twenty) so many they number, so - -oʹnĕⁿʻ nāʹeʻ oʼwadiäʻʹgōʼ deganaⁿʼhoñsdyăʼʹgoⁿ gayāʹsoⁿ. Ganioʼʹ oʼgaiʹʻ dāʹ oʹnĕⁿʻ nāʹeʻ - now verily did they (fem.) bread boil “marr iage-bread” it is called. As soon as did it cook so then (now) verily - -găʼăsʻʹhägoñ wăʼagonʹdäʻ. -it basket-in did one it place in. - - -Dāʹ oʹnĕⁿʻ nāʹeʻ, giʼʹoⁿʻ, wăʼagoyotʹgăʼ neʼʹkhoʻ neʻʹ găsăñnagăʼʹoⁿ -So now (then) verily it is said, did she her hair combed that-and the it smell sweet (perfume) - - wăʼagaoʻʹgāʼ neʼʹkhoʻ neʻʹ wăʼagonyăʻtchiʼdōʹd&eb reve;ⁿʼ, agwasʹ wăēʹnīäd neʼʹkhoʻ neʻʹ -did she her anoint with that-and the did she her top-knot fix on, very did she it taut make that-and the - - wăʼewăhăʹʻcyoñʼ agwasʹ dōʹgĕⁿs deʼdjagogaoʼgwāeʼʹsʻhoñ. -did she it wrap severally very it certain not she eyebrows has just. - - -Dāʹ ganioʼʹ wăʼoñdyĕñnoʼkʹdĕⁿ&mlapo s; neʻʹ yegĕⁿʹdjĭ neʼʹ neʻʹ goñwayăʼdăsĕñnōñʹnī&tco mma; dāʹ oʹnĕⁿʻ nāʹeʻ -So as soon as did she her task finish the she old woman that the she her body adorns thus now verily - - wăʼoñdadgeʻʹdāt (for wăʼoñwageʻʹdāt) neʻʹ găʼăsʹʻhäʼ neʼʹ neʻʹ oäʻʹgwăʼ īʹwād, “Hauʼʹ -did she her pack with the forehead band the it basket that the it-bread it it in is, “Come, - -oʹnĕⁿʻ saʻdĕñʹdĭʻ,” wăʼāʹgĕⁿʼ neʻʹ yegĕⁿʹdjĭ, “djāʹgoⁿ diqʹ, isʹ waiʻʹ hăʼdegāʹgon - now thou, do start,” did she it say the she, old woman, “Take courage moreover, thou truly without fail - - ĕⁿsʻhegwēʹnĭʼ, agwasʹ goñyăʼʹdāāʼs sĕⁿʼʹĕⁿ, hăʼdegāʹgon dĕⁿtʻhesʹʻhāwĭʼ neʻʹ -wilt thou him overcome, very I thee trust in fact, without t hence wilt thou him bring the - - Dooäʼdanēʹgĕⁿʼ. Djāʹgoⁿ diqʹ.” -‘Two Feathers Together.’ Take courage moreover.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼoⁿdĕñʹdĭʼ neʻʹ yeksăʼʹgōwā neʼʹhoʻ wăʼoñtgonʹdŭk hĕⁿʹoñweʻ -So now (then), it is said, did she depart the she maiden (is) there did she herself direct there where - - tʻhadinaⁿʹgeʼ neʻʹ Hotkwisdădegĕⁿʼʹăʻ haʻhwădjīʹäʼ. Goʼăsʻhägeʻʹdeʼ neʻʹ oʹnĕⁿʻ -there they dwell the &ldq uo;Scorched Paunch” his clan. She basket bore by the forehead the now (then) - - hwăʼēʹyoⁿʼ hĕⁿʹoñweʻ tʻhadinaⁿʹgeʼ, oʹnĕⁿʻ nāʹeʻ neʼhoʻʹsʻhoñ godăʻseʻdoñʹdieʼs -there did she arrive there where there they dwell, now verily there just she herself hid from place to place - -doskĕñʹoⁿ hĕⁿʹoñweʻ nihodinoⁿʹsot neʼʹ neʻʹ goñwayăʼʹdiʻsăkʹhă&m lapos;. Agwasʹ āʹeʼ, giʼʹoⁿʻ, - nearby there where there their lodge stands that the they (fem.) him to seek went. Very again, it is said, - - oʼyonisʹʻheʻ āʹeʼ neʼʹhoʻ godăʻseʻdoñʹdieʼs. Dyĕñgwăʹ-se daāyăʹgĕⁿʼt agwasʹ āʹeʼ -it was a long while again there she herself hid from place to place. Suddenly thence he came out very again - - oʼtʻhatʹgăʻdoⁿ agwasʹ waādyĕñnoñʹnĭʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, waăʻʹdĕñdĭʼ neʼʹhoʻ nāʹeʻ waātgonʹdŭk -did he look around very did he take pains, now then, it is said, did he start there verily did he himself direct - - hĕⁿʹoñweʻ tʻhadoäsʹtʻhăʼ. Oʹnĕⁿʻ khoʻʹ āʹeʼ neʼʹhoʻ wăʼʹĕⁿʼ, oʹnĕⁿʻ waiʻʹ wăʼoñwăsʹʻhēʼ, -there where there he it to hunt uses. Now and again there thither did she go, now truly did she him pursue, - -neʼʹhoʻ wăʼʹĕⁿʼ, hĕⁿʹoñweʻ heāwēʹnoñ. Dāʹ oʹnĕⁿʻ oʼyoʹnisʻheʼt neʼʹhoʻ nidyagoyĕʹĕⁿ - there thither did she go, there where thither did he go. So now did it last a long time there so she continued - -oʹnĕⁿʻ dyĕñgwăʻʹsʻhoñ āʹeʼ oʹnĕⁿʻ wăʼoñwāʹgĕⁿʼ heʼʹtkĕⁿ neʼʹhoʻ tʻhäʹdeʼs. Dāʹ oʹnĕⁿʻ nāʹeʻ - now suddenly just again now did she him see above there there he is climbing about. So now (then) verily - - wăʼoñdeyĕⁿʹoⁿs neʼʹ neʻʹ godăʻseʻdoñʹdieʼs neʼʹhoʻ. Neʼʹ neʻʹ gäʹit gĕⁿsʹ -did she do carefully that the she herself hid from place to place there. That the it tree stands usually - - sayoñdäwĕⁿʹdāt, neʼʹhoʻ gĕⁿsʹ wăʼʹĕⁿʼ hĕⁿʹoñweʻ ōʹyăʼ tgäʹit. Dāʹ oʹnĕⁿʻ -again she herself interpolate, there usually did she go there where it other there it tree stands. So now - - wăʼäʼtʹʻhē neʼʹhoʻ wăʼeʹyoⁿʼ hĕⁿʹoñweʻ gäʹit, oʼnĕⁿʻ diqʹ neʼʹhoʻ -did she him overtook (overhaul) there did she there arrive there where it tree stands, now moreover there - - wăʼoñʹdyĕñʼ; neʼʹhoʻ yenyoʻʹcyot gäoñdākʹʼăʻ neʼʹkhoʻ neʻʹ neʼʹhoʻ wăʼoñdyăʼdăʼʹd&ibreve ;ʻ heʻʹ -did she herself seat; there she sat it tree beside that and the there did she lean where - - gäʹit. Dāʹ neʼʹhoʻ khoʻʹ gaʼăsʻhäʹyĕⁿʼ neʼʹ neʻʹ oäʻʹgwăʼ gaäʻgwădāʹnioⁿʼ. Doʼosʹtʻhoñ -it tree stands. So there and it basket lay that the it bread it bread contained were severally. Not in the least - -daāninondokʹhăʼ neʻʹ Dooäʼdanēʹgĕⁿʼ, agwasʹ, neʻʹ neʼʹ odyăʼdădeʹnyoñ neʻʹ djoʼäʹgăʼ. Neʼʹhoʻ -did he it realize the “Two Feathers Together” very, the that it its body changed the raccoon. There - - oʼyoʹnisʻheʻt nāʹeʻ tʼhiyagodyeĕⁿʹsʻhoñ neʻʹ yeksăʼʹgōwā. -did it last a long while verily just she kept quiet just the she maiden (is). - - -Neʼʹ gwāʹ neʻʹ Dooäʼdanēʹgĕⁿʼ oʹnĕⁿʻ oʼtʻhatgăʻʹdoⁿ khoʻʹ wēĕⁿʻʹsʻhoñ waātʻhwădāʹseʼ eʻdăʼgeʻʹ-khoʻ. -That indeed the “Two Feathers Together” now did he look about and far away just did he circle make below-and. - -Dyĕñgwăʻʹ-se oʹnĕⁿʻ dondāādyăʼʹdĕn (dondāādjăʼʹdĕn) skeñnoⁿʼʹoñʻ neʼʹkhoʻ neʻʹ hoĕñʼheʼcyoñʹneʼ - Suddenly now thence he descended slowly that and the he stopped betimes moving - - tchi-dondaoñdyăʼdĕndoñʹdyeʼ, agwasʹ hăʼdoⁿsaĕñʼdyonʹdă ʼt neʼʹ neʻʹ gäoñdăkʹʼăʻ, sgäoñdăʹdĭʻ gwāʹ -while thence he descended came very back again he stopped that the it tree beside, it tree on the other side just - - hĕⁿʹoñweʻ niyenyoʻʹcyot. -there where just she is seated. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, dondayedăsʹdăk agwasʹ oʼdyagoʼsaiʹyĕⁿ wăʼoñtʻhwădāʹseʼ heʻʹ gäʹit -So now, it is said, thence she arose quickly very did she move quickly did she go around where it tree stands - -neʼʹhoʻ īʹyād neʻʹ Dooäʼdanēʹgĕⁿʼ. Tʻhăʼgwisʹdĕⁿʼ nāʹeʻ noñsāāʹyēʼ neʼʹ neʻʹ haādeʼʹgoʼ neʼʹsʻhoñ - there he stood the “Two Feathers Together.” Not Anything verily can he do that the could he escape that only - -nāʹeʻ oʼsʻhagotgāʹtʻhoʼ, woōyonʹdĭʼ neʼʹkhoʻ neʻʹ woōiʻwănääʹgoʼ heʻʹ niyeksăʼʹgōwā. -verily did he her look at, did he smile that and the did he marvel where so she beautiful maiden (is). - - Oʼgowandigweʹnĭʼ neyōʼʹsʻhoⁿʼoⁿ, neʼʹ sēⁿʼʹĕⁿ oiʻwănääʹgwăt hāʹeʼgwăʻ degiksăʼʹgōwā. -Did they him overcome the his wives, that in fact it matter marvelous also they are beautiful. - - -Dāʹ oʹnĕⁿʻ waiʻʹ neʻʹ yeksăʼʹgōwā oʼgoñwagwēʹnĭʼ neʼʹ khoʻʹ neʻʹ oʹnĕⁿʻ nāʹeʻ wăʼāʹgĕⁿʼ, “Hauʼʹ, -So now truly the she, maiden did she him overcome that and the now verily did she say, “Come, - - sadoñʹisʻhĕñ desasgēʹyoñ noñʹ dyawĕⁿʼʹoⁿ (djăwĕⁿʼʹoⁿ) heʼtkĕⁿʹsʻhoñ säʹdeʼs, neʹkhoʻ -do thou thyself rest thou weary art perhaps continually above-just thou art climbing, here - - ĕⁿsaʹdyĕñʼ neʼʹ neʻʹ ĕⁿgoñiʻsāʹgĕⁿʼ neʹkhoʻ diqʹ ēⁿsatʹgoĕñʼ heʻʹ dekhōʹgĕñʻ -wilt thou thyself seat that the will I thee search here moreover wilt thou recline thy head where between my thighs - -neʹkhoʻ diqʹ dekhōʹgĕñʻ dĕⁿsegāʹneʼk. “Hauʼʹ, neʹkhoʻ oʹnēⁿʻ sāʹdyĕñʻ.” - here moreover between my thighs shalt thou gaze. “Come, here now do thou thyself seat.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ waāʹdyĕñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ hĕⁿʹoñweʻ niganăʼʹdoⁿʼ neʻʹ -So now (then), it is said, there did he himself seat the “Two Feathers Together” there where just she indicated the - -yeksăʼʹgōwā neʼʹkhoʻ neʻʹ neʼʹhoʻ waātgoⁿʹhĕñʼ. Oʹnĕⁿʻ nāʹeʻ wăʼoñwāiʻʹsăkĕⁿ&m lapos; -she maiden that and the there did he his head recline. Now verily did she him search - - oʼyoʹnisʻheʼt, giʼʹoⁿ&tcom ma;, neʼʹhoʻ niyoʼʹdäⁿ. Neʼʹkhoʻ neʻʹ waōʹdăʼ, oʹnĕⁿʻ nāʹeʻ agwasʹ -did it long while last, it is said, there so it continued. That-and the did he sleep, now verily very - - noñʹ woeʻsĕⁿdāniʼʹheʼt. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ wăʼesʹnyeʼt, waiʹĕñʼ, “Gwēʹ, īʹdjeʻ.” -perhaps did his sleep become sound. So now it is said, there did she speak did she it say, “Come, do thou awake.” - -Dāʹ oʹnĕⁿʻ neʼʹsʻhoñ gagwēʹgoⁿ oʼwadodyāʹnoñʼ neʻʹ hayăʼʹdăʼgeʻ neʼʹ khoʻ neʻʹ oʹnĕⁿʻ goyäʹgoñʻ -So now that-just it entire did it move severally the his body on that and the now (then) her pouch in - - wăʼoñwăʼnoⁿʻʹdäʻ wăʼagosʹʻhoʼ-khoʻ nāʹeʻ yāʹeʼ neʻʹ oäʻʹgwăʼ iwāʹdăk. Djokʹ oʹnĕⁿʻ -did she him enclose did she it empty-and verily first the it bread did it hold. At once now - - wăʼoñdăsʻheoʹdĕⁿ&m lapos; wăʼoñtgeʻʹdād, agwasʹ nāʹeʻ osʹdeʼ -did she it attach to a forehead band did she it bear on her back by the forehead band, very verily it heavy (is) - - hodăʼʹoⁿ waiʻʹ neʻʹ Dooäʼdanēʹgĕⁿʼ. -he asleep (is) truly the “Two Feathers Together.” - - - Weʹĕⁿʻ niyuʹweʼ hetcyagawēʹnoñ neʼʹhoʻ gaʻstĕñʹdeʼ neʼʹ neʻʹ oʻstĕnʹñēt gaʹnioʼ -Far away so it distant (is) thither she returned has there it-rock projects that the it rock sharp (is) as soon as - -neʼʹhoʻ wăʼēʹyoⁿʼ oʹnĕⁿʻ neʼʹhoʻ wăʼoñʹdyĕñʼ wăʼewăhăʻʹsĭʼ neʼʹ neʻʹ gotʻhēʹnaiĕⁿʼ - there did she arrive now (then) there did she herself seat did she it unbind that the her bundle lying for her - -neʼʹ neʻʹ goñwadigwenyoñʹādieʼ neʼʹkhoʻ neʻʹ oʼtʻhoñwanoⁿʼĕⁿʻʹh ĕñt. Dāʹ oʹnĕⁿʻ khoʻ neʻʹ wăʼāʹgĕⁿʼ, -that the she him overcame, returning that and the did she his head shook. So now (then) and the did she it say, - -“Hauʼʹ oʹnĕⁿʻ īʹdjeʻ.” Agwasʹ āʹeʼ dayoñdeʼʹhāsdoñʼ, “Hauʼʹ, oʹnĕⁿʻ īʹdjeʻ,” -“Come now (then) do thou awake.” Very again thence she force employed, “Come, now (then) do thou awake,” - - yoñʹdoⁿʻ. -she it continued to say. - - -Dyĕñgwăʻʹ-se oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼāʹyeʻ. Dāʹ oʹnĕⁿʻ waiʻ, wăʼāʹgĕⁿʼ, “Cyĕñdeʹi-gĕⁿʻ neʹkhoʻ?” - Suddenly now, it is said, did he awake. So now (then) truly did she it say, “Thou it knowest-dost thou here?” - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, oʼtʻhatʹgăʻdoⁿ neʼʹkhoʻ neʻʹ waiʹĕñʼ, “Tgayēʹiʼ gyĕñdēʹi. Neʹkhoʻ gĕⁿsʹ -So now, it is said, did he his eyes open that-and the did he it say, “It full (is) I it know. Here usually - - deyaknĕⁿnisdayĕñdăʻʹgwă ʼ neʻʹ djonaĕñʼʹdăʼ.” -two we it snares to set use the elk.” - - -Oʹnĕⁿʻ neʻʹ yeksăʼʹgōwā dayesʹnyeʼt waiʹĕñʼ, “Cyĕñdeʹi waiʻʹ, oʹnĕⁿʻ gwāʹ noñʹ āʹeʼ - Now the she, maiden she replied did she it say, “Thou it dost know truly, now (then) just perhaps again - - ĕⁿsgoñiʻsāʹgĕⁿʼ neʼʹhoʻsʻhoñ khoʻʹ āʹeʼ dĕⁿtchegāʹnäʼk hĕⁿʹoñweʻ gĕⁿsʹ deʻsegāʹnēʼ -wil l I thee search for there-just and again again wilt thou keep looking there where usually dost thou keep looking - -neʼʹ neʻʹ dekhōʹgĕñʻ.” Dāʹ oʹnĕⁿʻ āʹeʼ neʼʹhoʻ waātgoⁿʹĕñʼ neʼʹhoʻ deyeʻhōʹgĕñʻ. Dāʹ oʹnĕⁿʻ, -that the between my thighs.” So now (then) again there did he his head rest (lean) there her lap on. So now, - - giʼʹoⁿʻ, āʹeʼ waoñwaiʻsāʹgĕⁿʼ neʼʹhoʻ nāʹeʻ āʹeʼ deāgāʹneʼ, neʻʹ neʼʹ -it is said, again did she him search for him there verily again did he keep looking, the that - - gaioñʹñĭʻ neʻʹ deowaĕⁿʼgĕñʹnyoñ. -it it makes it it causes the she him overcame. - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ waōʹdăʼ, neʼʹkhoʻ neʻʹ wăʼoiʻsĕⁿdānī&mlprime ;ʼheʼt. Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ -So now, it is said again did he fall asleep, that-and the did his sleep become sound. Suddenly just now - -nāʹeʻ āʹeʼ dayesʹnyeʼt wăʼāʹgĕⁿʼ, neʻʹ yeksăʼʹgōwā, “Hauʼʹ, īʹdjeʻ.” Dăʼāʹoⁿ nāʹeʻ dăʼāʹyeʻ. -verily again did she reply did she it say, the she, maiden, “Come, do thou awake.” Not can verily could he awake. - -Oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ oñsaoñwăʻhăʹcioⁿʼ; gāʹnioʼ wăʼoñdyĕñnoʼkʹdĕⁿ&mlapo s; oʹnĕⁿʻ waiʻʹ - Now, it is said, again again did she him bind up repeatedly; as soon as did she her task complete now truly - - sayoñtʻhēnaⁿgeʻʹdād-khoʻ, oʹnĕⁿʻ waiʻʹ āʹeʼ sayoⁿʻdĕñʹdĭʼ. Dăʼaonisʻhēʼʹoñʼ oʹnĕⁿʻ -again she her pack bore by the forehead band-and now truly again again she started. Not a long while now (then) - - hoñsayēʹyoⁿʼ hĕⁿʹoñweʻ tganyōʹdāeʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ neʼʹhoʻ sāoñwāʹyēt. “Hauʼʹ, -again she returned home there where there it lake (is), now, it is said, again there again she him awoke. “Come, - - oʹnĕⁿʻ īʹdjeʻ,” wăʼāʹgĕⁿʼ. Neʼʹ nāʹeʻ, giʼʹoⁿʻ, agwasʹ oʼyoʹnisʻheʻt oʹnĕⁿʻ wāāʹyeʻ. -now (then) do thou awake,” did she it say. That verily, it is said, very it was a long while now (then) did he awake. - - - Gănioʼʹ wāāʹyeʻ oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼāʹgĕⁿʻ, “Gwēʹ, cyĕñdēʹi-gĕⁿʻʹ neʹkhoʻ?” -As soon as did he awake now (then), it is said, did she it say, Say, dost thou it know dost thou here (this place?)” - -Agwasʹ oʼtʻhatgăʻʹdoⁿ yāʹeʼ oʹnĕⁿʻ giʼʹoⁿʻ waiʹĕñʼ, “Gyĕñdēʹi neʹʼhoʻ. Neʹkhoʻ gĕⁿsʹ - Very did he look around first now (then) it is said, did he it say, “I it know indeed. Here usually - - deyagniʼskodanisʹtʻhăʼ neʻʹ haknoʼʹsĕⁿ.” -he-I-it to cure (meat) use the my uncle.” - - - “Niyoʻʹ,” wăʼāʹgĕⁿʼ, “Oʹnĕⁿʻ waiʻʹ āʹeʼ sgoñiʻsāʹgĕⁿʻ. ʼĂʻʹsoⁿ-khoʻ āʹeʼ nĕⁿcyeʹäʼ -“So be it,” did she it say, “Now truly again again I thee search for thee. yet-and again so will thou it do - -neʼʹhoʻ dĕⁿsegāʹnäʼk neʻʹ dekhōʹgĕñ&tcom ma;.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ - there wilt thou keep looking at the between my thighs.” So now (then) it is said, again, - - waoñwāiʻsāʹgĕⁿʼ, neʼʹ neʻʹ honoⁿʼʹĕñgeʻ. Dăʼdjiăʻʹsʻhoñ oʹnĕⁿʻ āʹeʼ waōʹdăʼ, dāʹ oʹnĕⁿʻ -did she him search, for him, that the his head on. Soon-just now (then) again did he fall asleep, so now - - diqʹ sayewăʻhăʹcyoñʼ, oʹnĕⁿʻ āʹeʼ waiʻʹ sayoñtgeʻʹdād neʼʹ neʻʹ -moreover again she it wraps up repeatedly, now (then) again truly again she her pack bore by the forehead-band that the - - goyäʹgoñ hăʼʹnonʻ (hăʼʹnont). -her pouch in he is contained. - - -Oʹnĕⁿʻ sayoⁿʻdĕñʹdĭʼ. Oʹnēⁿʻ neʼʹ neʻʹ oʹnĕⁿ&tcomma ; hoñsayēʹyoⁿʼ hĕⁿʹoñweʻ dwĕñniʼʹdyoⁿʼ - Now again she started. Now that the now (then) there again she arrived there where there they (fem.) dwell - -neʻʹ dewäⁿnondäⁿʹnondeʼ goñdinoʼʹĕⁿ-khoʻ, oʼwăⁿnondyĕñgwăʹsʻhoñ dondayēʹyoⁿʼ -the they are sisters one with another their mother-and, d id they (fem.) become surprised thence she entered (in lodge) - - sgainodăʹdieʼ. -again she as a pack returns. - - -Dāʹ neʼʹ diqʹ neʻʹ ganesdäʼʹgeʻ wăʼoñtʻheʹnondĭʼ neʼʹkhoʻ neʻʹ wăʼāʹgĕⁿʼ, “Neʼʹhoʻ nāʹeʻ gayäʹgoñ -So that moreover the it-floor-on did she her pack cast that and the did she it say, “There verily it-pouch-in-he - -hăʼʹnonʻ (hăʼʹnoñt) neʻʹ Dooäʼdanēʹgĕⁿʼ. Hauʼʹ oʹnĕⁿʻ diqʹ seswăʼnoⁿʻdăʻʹgo&tcomma ; - contained (is) the “Two Feathers Together.” Come, now moreover do you him loose from his container - -ogondăʹdieʼ.” - at once.” - - -Oʹnĕⁿʻ diqʹ nāʹeʻ neʻʹ gonoʼʹĕⁿ wăʼāʹgĕⁿʼ neʻʹ oʹnĕⁿʻ dayesʹnyeʼt, “Niyāʹwĕⁿʻ giyĕⁿʼʹ. Oʼgāiʻwăyeʹiʻ - Now moreover verily the her mother did she it say the now she answered, “I am thankful my child. It is fulfilled - -heʻʹ soʼʹdjĭʹ goñyăʼdāāʼs.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, khoʻʹ yoñʹdoⁿ, “Hauʼʹ, agnĕʹhoñs, īʹdjeʻ.” -where so much I thee depend on.” So now it is said, and she kept saying, “Come, my son-in-law, do thou awake.” - -Neʼʹ gwāʹ neʻʹ agwasʹ oʼyoʹnisʹʻheʼt oʹnĕⁿʻ waāʹyeʻ waātʹgĕⁿʻ-khoʻ, hōʹgwā-khoʻ waāʹdyĕñʼ. -That just the very did it last long now did he awake did he arise-and, aside-and did he himself seat. - -Waādyĕñgwăʻdjĭʻʹs ʻhoñ agwasʹ wadiksăʼgōwāʹsʻhoñ neʼʹ neʻʹ ganoⁿsʹgoñ wäⁿniʼdioⁿʼ (wäⁿniʼʹdjoⁿʼ) - He surprised was-just very (much) they (fem.) are fine looking just that the it-lodge-in they (fem.) abide - -neʼʹkhoʻ neʻʹ godinoʼʹĕⁿ. -that-and the their mother. - - -Dāʹ oʹnĕⁿʻ wăʼoʼʹgäʻ oʹnĕⁿʻ, giʼʹoⁿʻ, nāʹeʻ waayĕñʼʹtʻhoñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ neʼʹ neʻʹ -So now it evening became now, it is said, verily did he her lie with the “Two Feathers Together” that the - - hoñwĕⁿnoñkhōnʹnoⁿʼ. -she-him to fetch did go. - - -Dāʹ neʼʹ diqʹ nāʹeʻ neʻʹ oʹnĕⁿʻ wăʼoʹhĕñʼt oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʼʹ neʻʹ nēʹyōʼ neʻʹ gosʹtʻhoⁿ, -So that moreover verily the now did it day become now did she it say that the the wife the she youngest is, - -“Oʹnĕⁿʻ waiʻʹ oʼdyoñkhiyăʼdăʹgwĕⁿ&mla pos; neʼʹ näⁿʹgäⁿ wēʹĕⁿ dwadinaⁿʹgeʼ. Neʼʹ nāʹeʻ neʼʹ neʼʹhoʻ - “Now truly did she us body take from that this, is far away they (fem.) dwell. That verily that there (thus) - - wăʼoñwaⁿdīʹyeʼ. Dāʹ oʹnĕⁿʻ diqʹ Iʼʹ waiʻʹ ĕⁿskheʻnoⁿkʹhăʼ. Isʹ diqʹ dĕⁿdjadīʹāk neʻʹ hagĕⁿʹdjĭ,” -did she them do unto. So now moreover I truly will I-him fetch. You moreover two will you be the he, old man,” - -neʼʹ neʻʹ honoʼʹsĕⁿ.” -that the his uncle.” - - -Oʹnĕⁿʻ nāʹeʻ waasdāʹĕñʼ neʻʹ hagĕⁿʹdjĭ neʼʹ gayoñʹnĭʻ neʼʹ neʻʹ deʼonoⁿʹdoⁿʼ gaäⁿgwăʹsʻhoñ - Now verily did he weep the he, old man that it it makes, that the not he it knows where-just - - nīʹeʼs neʻʹ hauñwâⁿʹdĕⁿʼ, dyawĕⁿʼʹoⁿ hāʹdoⁿ, “Hāʹgīʻ, hāʹgĭʻ, hāʹgīʻ, giʼʹ; wăsʹʻhĕⁿ -there he goes to and fro the his nephew, continually he it keeps saying, “Alas, alas, alas, of course, ten - - niyosʹʻhägeʻ oʹnĕⁿʻ ĕⁿgadăʻdăgwăʻʹd& ebreve;ⁿʼ. Hāʹgīʻ, giʼʹ.” -so many it-years number now (then) will I it give up. Alas, of course.” - - -Dāʹ oʹnĕⁿʻ nāʹeʻ neʼʹ neʻʹ gosʹtʻhoⁿ wăʼoⁿʻdĕñʹdĭʼ wăʼāʹgĕⁿʼ-khoʻ, “Ĕⁿsʻhēʹnoⁿkhă&mlapo s; -So now (then) verily that the she youngest one (is) di d she start d id she it-say-and, “Will I him to fetch go - -oʹnĕⁿʻ.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ deniʼʹdyoⁿʼ neʼʹ neʻʹ dyeʹgōwănĕⁿ neʼʹkhoʻ neʻʹ - now.” So now, it is said, there two they abide that the she, elder one, (is) that-and the - - Dooäʼdanēʹgĕⁿʼ honoʼʹsĕⁿ. -“Two Feathers Together” his uncle. - - -Dăʼonisʹʻhēʼoñʼ oʹnĕⁿʻ nāʹeʻ wăʼēʹyoⁿʼ hĕⁿʹoñweʻ tgäʹit neʼʹ neʻʹ hadoäsʹtʻhăʼ neʻʹ -Not long after now verily did she arrive there where there it-tree stands that the he it to hunt uses the - -djoʼäʹgăʼ. Oʹnĕⁿʻ waiʻʹ oʼdyoñtgăʻʹdoⁿ neʼʹhoʻ wăʼēʼgĕⁿʼ tʻhigĕⁿdjīʹwĕⁿʻ heʻʹ tcagawēʹnoñ neʻʹ - raccoon. Now truly did she look around there did she it see it is very plain where again she went the - - heoñwaⁿʹâⁿ neʻʹ Dooäʼdanēʹgĕⁿʼ. Oʹnĕⁿʻ nāʹeʻ wăʼoⁿʻdĕñʹdĭʼ. Oʹnĕⁿʻ aʹeʼ -hence she him carried the “Two Feathers Together.” Now verily d id she start. Now again - - wăʼoñdĕñnōʹdĕⁿʼ, wăʼāʹgĕⁿʼ, gaĕñnăʹgoñ, “Hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, oʹnĕⁿʻ - did she sing (exert her orenda), did she it say it song-in, “Hăʻ&mlpri me;-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, now - -wăʻheyăʼdiʻʹsăkhe&mla pos;, hăʻʹ-ho-wi, hăʻʹ-ho-wi, neʻʹ Dooäʼdanēʹgĕⁿʼ-geʻ, hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, - thither I him to seek go, hăʻʹ-ho-wi, hăʻʹ-ho-wi, the &ldq uo;Two Feathers”-at, hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, - - wăʻheyăʼdiʹsăkheʼ, neʼʹ neʻʹ Hatʻhonʹdās, ēʼ-ĕⁿ-hĕⁿ.” Neʼʹhoʻ nāʹeʻ, giʼʹoⁿʻ, -th ither I him to seek go, that the He, the Listener, ĕʼ -ĕⁿ-hĕⁿ.” Thus (There) verily, it is said, - - niyoʼdäⁿʹaⁿdieʼ. -so it continued on the way. - - -Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ wăʼēʹyoⁿʼ hĕⁿʹoñweʻ niwadinaⁿʹgeʼ neʼʹ neʻʹ gēʹiʻ -So that moreover the now (then) did she arrive there there where there they (fem.) abide that the four - - nigonʹdi neʼʹ neʻʹ wänoñʹgweʻ neʼʹ neʻʹ dewäⁿʹnondäⁿʹnondēʼ khoʻʹ neʻʹ godinoʼʹäⁿ, -so many they are that the they women (are) that the they sisters, one to another, are, and the their (fem.) mother, - -neʻʹ neʼʹ wäⁿnondyăʼdātʹgoⁿʼs, wăʼoñdyĕñʹgwă sīʹ tganoⁿʹsot. Dyĕñgwăʹsʻhoñ neʼʹhoʻ -the that they (fem.) are sorcerers, did she become surprised yonder there it lodge stands. Suddenly just there - - oʼdyēʹdăʼt. Dāʹ oʹnĕⁿʻ diqʹ wăʼondauⁿʻdīʹyos khoʻʹ neʻʹ oʼdyontgăʻʹdoⁿ heʻʹ tganoⁿʹsot. -did she stand. So now moreover did she listen intently and the did she look around where there it lodge stands - -Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ gotʻhonʹdeʼ neʼʹhoʻ tʻhăsĕⁿʹtwăs oʼwoñwäⁿnayĕñʹdēʼ neʻʹ nēʹyōʼ. Ogondăʹdieʼ -Suddenly-just now she it heard there there he weeping was did she his voice recognize the her spouse. Immediately - -oʹnĕⁿʻ neʼʹhoʻ wăʼedākʹheʼ. Wăʼēʹyoⁿʼ ganoⁿsăkʹdăʼ oʹnĕⁿʻ, giʼʹoⁿʻ, hĕⁿʹoñweʻ - now there did she running go. There she arrived it-lodge-beside now, it is said, there where - - deyoʻhagwĕñdeʹnioⁿ, neʼʹhoʻ, giʼʹoⁿʻ, wăʼoñtgăʻʹtʻhoʼ. Dyĕñgwăʻʹ-se neʼʹhoʻ oñʹgyeʻ ītʹʻhāt neʻʹ -it crevice opens many, there, it is said, did she look. Suddenly there indoors there he stood the - - Dooäʼdanēʹgĕⁿʼ neʼʹhoʻ nāʹeʻ goñwayăʼʹdōt neʼʹkhoʻ neʻʹ deoʻsĕⁿʹtwĕⁿ. -“Two Feathers Together” there verily they (fem.) him stood that-and the he weeping was. - - -Neʼʹhoʻ wăʼoñtgǎʻʹtʻhoʼ hĕⁿʹoñweʻ deyoʻhagwĕñʹdeʼ oʹnĕⁿʻ waiʻʹ wăʼēʹgĕⁿʼ heʻʹ nīʹyot. Neʼʹ neʻʹ godinoʼʹĕⁿ - There did she see there where it-crevice opens now truly did she it see where so it was. That the their mother - -neʻʹ sĕⁿʹ năʼdewäⁿnondäⁿʹnondeʼ neʼʹhoʻ īʹyet găʼăsʹhäʼ nāʹeʻ yēʹāʼ. Dāʹ neʼʹ gĕⁿsʹ -the three so many they are sisters there she stood it-basket verily she it held. So that usually - - dondayagoʼgonʹdăgoʼ neʻʹ găhăsʹʻhäʼ neʼʹ gĕⁿsʹ, giʼʹoⁿʻ, wăʼoñʹgăʼt neʻʹ -thence she brand took out of the fire the it-brand that usually, it is said did she it touch the - -hāʻnoⁿʻʹdăkʼă&tco mma; neʼʹ gĕⁿsʹ waiʻʹ gaioñʹnĭʻ oʼtʻhăsĕⁿʹtʻhoʼ neʼʹ neʻʹ gĕⁿsʹ otkoʼʹäʼ daāgăʻsäit. - his arm-pit that usually truly it it makes did he weep that the usually it wampum thence he tears shed. - -Neʼʹhoʻ, giʼʹoⁿʻ, gatgoñwăʼdădĕⁿʻʹd&amacr ;ʼ neʼʹhoʻ gĕⁿsʹ nāʹeʻ oʼgageonʹdăʼt neʻʹ otgoñwăʼdăʼʹgeʻ. Dāʹ - There, it is said, one buckskin spread (has) there usually verily did it in heap fall the it buckskin on. So - -oʹnĕⁿʻ waiʻʹ neʻʹ yegĕⁿʹdjĭ goʼăsʹʻhägoñ wăʼagonʹdäʻ neʻʹ otkoʼʹäʼ. - now truly the she, old woman her basket-in did she it place the it-wampum. - - - Deyegāʹnēʼ nēʹyōʼ neʼhoʻʹsʻhoñ heyoʼʹdĕñ awĕñdoñʹnyăʼt ĕñʼʹ; neʻʹ oʹnĕⁿʻ hwăʼēʹyoⁿʼ neʻʹ -She it looked at her spouse there-just so it was it discouraging I think; the now thither she entered the - -ganoⁿʹsăkoñ tchi-yedākʹheʼsʻhoñ wăʼoñwayeʹnañʼ djokʹ oʹnĕⁿʻ doñdaoñwayăʼditʹgĕⁿʻ neʼʹ neʻʹ ganoⁿʹsăkoñ. -it lodge-in while she running went just did she him seize at once now thence she him brought that the it lodge-in. - -Dāʹ ganioʼʹsʻhoñ doñdāīyāʹgĕⁿʼt oʼdyagōʹēt, wăʼāʹgĕⁿʼ, “Hauʼʹ, gāʹoʼ dondāʹswēt -So as soon as-just thence they two came out did she shout, did she it say, “Come, hither thence do you come - - swadjīʹnaⁿ neʼʹ neʻʹ agadäʼswăʻʹdoⁿ, Isʹ neʻʹ djotʻhoñwandoⁿ,” ganioʼʹ wăʼoñdwĕñnoʼkʹdĕⁿ& mlapos; dāʹ oʹnĕⁿʻ -you, brave ones that my guardian spirits, You the humming-birds,” as soon as did her voice die out so now - - oʼtʻhiĕⁿʻʹdād oʼdyoñtʻhwădāʹseʼ heʻʹ ganoⁿʹsot neʼʹ-khoʻ neʻʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Deʼsoñʹgaʼ -did they two run did they it circled where it lodge stands that-and the now did she it say, “Not any one - - tʻhayeyāʹgĕⁿʼt sīʹgwā heʻʹ niyagotʹgoⁿʼ, neʼʹkhoʻ neʼʹ dĕⁿganĕñyoñʹdĕⁿʼ neʻʹ naⁿʼgoñʹgwā heʼtgĕñʹgwā-khoʻ. -shall one escape more where so one is a sorcerer, that and the wil l it red-hot the under-side upper-side-and. - -Dāʹ djāʹgoⁿ diqʹ agadäʼswăʻʹdoⁿ. Hauʼʹ, djāʹgoⁿ diqʹ.” -So take courage too my guardian spirits. Come, take courage too.” - - - Djokʹ oʹnĕⁿʻ oʼwadīʹyoⁿʼ neʻʹ godäʼswăʻʹdoⁿ, “dauñʻʹ,” oʹdoⁿ heʻʹ odiyoʼʹdeʼ. Dyĕñgwăʹsʻhoñ -At once, now did they arrive the her guardian spirits, “dauñʻʹ,” it sounds where they are at work. Suddenly-just - -oʹnĕⁿʻ oʼdyoʼdoⁿʻʹgwăk heʻʹ ganoⁿʹsot. Oʹnĕⁿʻ neʼʹ neʻʹ oñʹgyeʻ dewĕñnoⁿʻsĕñʹtwăʻso&sup n; - now did it burst into flames where it lodge stands. Now that the indoors they (fem.) were weeping severally - -wäⁿnondatʻhāwăkʹsʻhoⁿ&mlap os;oⁿ, neʼʹhoʻ nāʹeʻ skĕñnoⁿʼoñʹsʻhoñ oʼgāiʻsdaʹgēēʼ, neʼʹhoʻ - they, mothers-daughters, there verily slowly-just did it sound die out, there - - oʼgāiʻwăʻʹdoⁿʼ. Dāʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Oʹnĕⁿʻ waiʻʹ ĕⁿdjidyăʻdĕñʹdĭʼ neʼʹhoʻ -d id it become destroyed. So now did she it say, “Now truly will thou-I depart homeward too there - - hĕⁿdjidʹneʼ hĕⁿʹoñweʻ dyoñgwanoⁿʹsot.” Oʹnĕⁿʻ, giʼʹoⁿʻ, wayăʻdĕñʹdĭʼ. Sĕⁿʻʹgeʻ īʹeʼ -thither will thou I go, there where our lodge stands.” Now, it is said, did they two start. With difficulty he walked - -soʼʹdjĭʻ oʼgoñwaĕⁿyăʹgĕⁿʼt tchi-haʻnĕⁿʻwăsʹʻh ĕⁿʼ neʼʹhoʻ. -too much did they him torment while he abode in his wife’s lodge there. - - -Dāʹ neʼʹhoʻ hoñsăʻhnīʹyoⁿʼ hĕⁿʹoñweʻ ganyodāʹeʼ. Oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʻʹ yeksăʼʹ gōwā, “Hauʼʹ, gāʹoʼ -So there thither they two arrived there where it lake is. Now did she it say the she maiden, “Come, thither - - dāʹset dagiyăʼdageʹʻhă, īsʹ näⁿʹgäⁿ sogwăʻdisʹgōwā syāʹsoⁿ.” -hither do thou come do thou us two aid, thou this, is blood sucker great thou art called.” - - - Neʼʹgwā neʻʹ neʼʹhoʻ dyĕñgwăʻʹ-se ganyodäʹʻhĕⁿ dawadoʼʹdaĕñʼ. Dăʼdjiăʹsʻhoñ neʼʹhoʻ oʼgāʹyoⁿʼ -That just the there suddenly it lake-middle thence (it) waves arose. Soon just there did it arrive - - hĕⁿʹoñweʻ dēʹʻnit. Dāʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Hauʼʹ, dagiyăʼʹdăgeʻhă neʼʹ neʻʹ oñgiʹdĕñstʻheʼt neʼʹ -there where they two stood. So now did she it say, “Come, do thou us two aid that the I poor am made that - -näⁿʹgäⁿ deyagyaʹdĭʻ neʻʹ Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ, hoʻsĕñnăoñʹgăʼt neʼʹhoʻ. Dāʹ oʹnĕⁿʻ diqʹ -this, is one-I are one the “Two Feathers Together” he is called, his name famous (is) indeed. So now too - - ĕⁿyagyadäʹdĕⁿʼ. Dāʹ oʹnĕⁿʻ, oʹnĕⁿʻ neʼʹhoʻ hoʼsadōʹgĕⁿt hĕⁿʹoñweʻ nidyoñgyăʻdĕñʹdyoñ.” -will we two mount. So now, now there hither do thou steer for there where there we two started from.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, deʼaonisʹʻheʼoⁿ oʹnĕⁿʻ oʼtgayaʻʹyăʼk. Oʹnĕⁿʻ nāʹeʻ oʼdyoñdĕⁿnoñʹnyoñʼ, “Niyāʹwĕⁿ,” -So now, it is said, not long after now did it cross over. Now verily did she thanks give, “I am thankful,” - - wăʼāʹgĕⁿʼ, “Oʼtgonoñʹnyoñʼ oʼsgiyăʼdăgeʹʻhă&mlap os;. Dāʹ oʹnĕⁿʻ tchădādwĕñniʹyoʼ.” -did she it say, “Thee-I thank didst thou us two aid. So now again thou art free.” - - -Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ deyāʹdĭʻ oʹnĕⁿʻ neʼʹhoʻ oñsāʹneʼ hĕⁿʹoñweʻ tʼhoñnăʻdĕñʹdyoñ. -So now verily the they two one (are) now there again they two went there where there they started. - -Doskĕñoⁿʹsʻhoñ oñsāʹneʼ heʻʹ tganoⁿʹsot oʹnĕⁿʻ nāʹeʻ hoñnatʻhonʹdeʼ tʻhasdaʻʹhăʼ neʻʹ - Nearby-just again they two were going where there it lodge stands now verily they it heard there he weeps the - -honoʼʹsĕⁿ hodĕñʹnot-khoʻ, hāʹdoⁿ, “Hiwâⁿʹdĕⁿʼ, hiwâⁿʹdĕⁿʼ, hiwâⁿʹdĕⁿʼ, wăsʹʻhĕⁿ nĕⁿyogĕnhâⁿʹgek oʹnĕⁿʻ -his uncle he sings-and he keeps saying, “Oh, nephew, oh, nephew, oh, nephew, ten will it seasons number now - -ĕⁿwagadăʻdăgwăʻʹ dĕⁿʼ, wăsʹʻhĕⁿ nĕⁿyogĕnhâⁿʹgek oʹnĕⁿʻ ĕⁿwagadăʻdăgwăʻʹ dĕⁿʼ, hāʹgīʻ, giʼʹ.” Dāʹ neʼʹhoʻ - will I it cease, ten will it seasons number now will I it cease, alas, indeed.” So there - - wanīʹyoⁿʼ neʼʹ neʻʹ hadadedjisdäoñʹtwăs honoĕñʼgĕñʹyat. Daāgawĭsōʹdjĕn gĕⁿsʹ neʼʹhoʻ -they two entered that the he himself coals cast on his head top of. He would dip a paddle-ful usually there - - wäoñtʹʻhoʼ honoʼĕñgĕñʹyat. Oʹnĕⁿʻ nāʹeʻ hohĕⁿʻdjiʼädēʹgĕⁿ nāʹeʻ deʼʹdjōʼ neʻʹ honoʼʹsĕⁿ. Agwasʹ -did he it pour his head top of. Now verily he it scorched has verily not it is left the his uncle. Very - - hăʼnigoⁿgwĕⁿʹdāʼ. -his mind was downcast. - - -Neʼʹgwāʹ neʻʹ oʹnĕⁿʻ saāʹyoⁿʼ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; oʹnĕⁿʻ wāāʹgĕⁿʼ heniyoʼʹdäⁿ. “Oʹnĕⁿʻ -That just the now again he returned the his nephewship now did she it say so it is. “Now - - sāʹgyoⁿʼ hagnoʼʹsĕⁿ,” waiʹĕñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ dăʼaiⁿniʹʻhĕñʼ -again I have returned oh, my uncle,” did she it say the “Two Feathers Together.” So now verily not he it ceased - -neʻʹ hagĕⁿʹdjĭ. Agwasʹ gwāʹ woōyeʹnâⁿʼ, waiʹĕñʼ, “Oʹnĕⁿʻ waiʻʹ sāʹgyoⁿʼ hagnoʼʹsĕⁿ. Iʼʹ -the he old man. Very just did he him seized, did he it say, “Now truly again I have returned oh, my uncle. I - - niʹgĕⁿʼ sāʹgyoⁿʼ neʼʹ neʻʹ Dooäʼdanēʹgĕⁿʼ gyāʹsoⁿ.” -so it is, again I have returned that the “Two Feathers Together.” I am called.” - - -Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, saoyĕñʹdeʼ neʻʹ hauñwâⁿʹdĕⁿʼ oʹnĕⁿ, diqʹ waiʹĕñʼ, “Wuʼʹ, Īsʹ neʼʹ giʼʹ. Dāʹ -So now it is said, again he him knew the his nephew now too did he it say, “Wuʼʹ, Thou that indeed. So - - niyāʹwĕⁿ diqʹ oʹnĕⁿʻ săʹcyoⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ sĕñnoⁿʹ-sʻhoñ oyăʼʹdjĭ hăⁿtcʹheʼ. -I am thankful too now again thou hast returned. So now too thou do not-just other place hence wilt thou go. - -Ĕⁿdwĕñʼdyoñʹdăʼk-s&tcom ma;hoñ. Neʼʹsʻhoñ doskĕñoⁿʻʹsʻhoñ ĕⁿsadowäsʹʻhek. Neʼʹ waiʻʹ gaioñʻniʻ oʹnĕⁿʻ tʻhoʹhă - Will we remain-just. That-only nearby-only wilt thou to hunt use. That truly it it makes now almost - - ĕⁿyoñdeʼʹdoñʼ neʻʹhoʻ, huiʹgĕñ dōʹgĕⁿs yeneʹoⁿ neʼʹ yegowāʹnĕñ.” -will she give birth in fact, that is certain she is enciente that she, elder one.” - - -Dāʹ neʼʹhoʻ niyawĕⁿʼʹoⁿ neʻʹ Dooäʼdanēʹgĕⁿʼ hoiʻwăʼʹgeʻ. -So thus (there) so it came to pass the “Two Feathers” his story. - - -Dāʹ neʼʹhoʻ nigagāʹis. -So (thus) there so it story long (is). - - - - - - - -NOTES - - -1. Son of the Whirlwind. This “Son” married a daughter of man, showing -the belief that the sons of the gods marry the daughters of men. The -Being represents the evil side of the Whirlwind, while Sʻhagodiyowe -represents the beneficent side. - -2. An exclamation of contempt. - -3. A device of cannibalistic personages in myth tales. Compare story of -Sʻhagowenotʻha, p. 705. - -4. It is plain that this story is made up of incidents common to -several other stories; for example, the reference to the robe of eyes, -and this metamorphosis into animals. - -5. These guardians of the pathway to the Lodge of the Seven Sisters -also appear in other recitals; for example, in those describing the -alleged journey of the human soul to the Land of Souls. These obstacles -are, first, the Pine or other variety of tree having leaves or -thorn-like points charged with deadly venom; second, the two -Rattlesnakes or other monsters; third, the two Sʻhagodiyoweqgowa or -Benign Wind Gods (erroneously introduced in this category of malign -creatures); fourth, the two Blue Herons; and fifth, the inflated entire -skin of a human being, usually placed on a platform, to watch for -strangers. These wonder animals, creatures of fear and ignorance, bar -the way to some goal—to success—and test the spirit of him who seeks to -attain some desired end. - -6. The reference to the wampum belt is in all probability a modern -touch, since there is no available evidence that wampum belts are -prehistoric. - -7. The race of Whirlwind Man-Beings. - -8. In the older time it was a common belief that these vermin were -always found in the medicine pouch or chest of a sorcerer. - -9. It is alleged that this was a characteristic device of witches and -wizards for the purpose of rendering themselves immune from death; -sometimes they were concealed under a pet duck’s wing. - -10. It was a common Seneca and Iroquoian belief that the Thunder Man -and his sons fed on the flesh of serpents. - -11. The Skunk. - -12. The Porcupine. - -13. The Buffalo. - -14. The Rattlesnake. - -15. Black Face, a descriptive epithet in mythic lore applied to the -rattlesnake. - -16. The public assembly lodge, or lodge of public meetings or councils. -In the literature relating to the Iroquois, the word “long-house” -generally designates this lodge. It never denoted the League or -Federation. - -17. A dwarf man or pigmy. - -18. The Great Mythic Bear Monster. - -19. The Wind Man-Being. - -19a. The expression, “one rib,” is intended to signify that there was -only a single rib on each side, broad enough to occupy the space -usually filled by the ordinary number of ribs in an animal body, in the -carcass of this mysterious being. The same statement is also made of -the Ganiagwaiʻhegōwa, the Monster Bear. - -19b. This sentence is a very clear statement of the native Seneca -belief that the life of the animal world is something different from -the body of the flesh and blood and bones. The same belief is expressed -in other stories, especially in that of the child adopted by the Bear -Mother. - -20. The Great Crow, or the Man-Being Crow. - -21. The Follower (?). - -22. “Stone Skin,” commonly called Stone Coat. Cf. characterization of -the stories in the Introduction. - -23. Her magic power or potency. - -24. This peculiar finger appears in most stories concerning the -so-called Stone Coats, Stone Giants, or Stone Skinned Beings. - -24a. This is paralleled by the story in the Odyssey about the skins of -the cows of the Sun-god becoming alive. These had been killed by the -sailors of Odysseus, although he had forbade such an act. - -25. This is also a Tuscarora story. - -26. Blackbird, or the Man-Being Blackbird. - -27. The Robin, or the Man-Being of that name. - -28. The Sparrow. - -29. This is in modern usage the Iroquoian name of the Christian devil; -it means “dweller in the soil,” i.e., under the surface of the ground. - -30. Grasshopper. - -31. A similar stratagem is employed in No. 10. Others appear in this -story. - -32. This is the native Iroquoian name of the Meteor or Firedragon and -the Man-Being of this name; it signifies the traveling torch or light. - -33. She who deceives as a habit. - -34. She who thrusts into apertures. - -35. Literally, The Shingled-Haired Female. - -36. This alleged feat of disgorging quantities of wampum was one -essayed by all budding sorcerers while spending their honeymoons in the -lodges of their parents-in-law. Failure to do this task inevitably -stamped the luckless pretender as a fraud and weakling, in so far as -the arts of the wizard are concerned. - -37. The living and inflated human skin, flayed entire, serving as a -guardian or watchman for its owners and the strawberry patch, appears -in a number of other recitals. In this story such a skin of a man bears -the name Hadjoqda. - -38. The circumstances mentioned in this statement are not peculiar to -this story; with a change of names they appear in other stories. In -this paragraph, cannibalism is described as a habit of certain wizards. -Human flesh is preferred to that of elk, which are here a pest. - -39. This is the literal meaning of the Seneca term. The original -personage was probably the Wolf Man-Being. But the hero and Hadjoqda -and the grandmother were Turkey people, while the others were Quail and -Partridge people. - -40. Tradition relates that Hatʻhondas remained at the home of his -sister during the following winter and that during this time he was -visited by a stranger, who advised him to attend the great New Year -festival, at which one or more white dogs are immolated, not as a -sacrifice, as some report, but only as messengers to bear the -thanksgivings of the entire people to the Master of Life for the rich -gifts of life and welfare; he was further advised to walk around the -“new fires,” as ritually prescribed for persons suffering from the evil -effects of enchantment. This advice he followed, but he received no -immediate relief. As spring came, however, his sister was able to draw -out the bark dart from his spine, and Hatʻhondas at once recovered from -the malign influence of the evil spell cast upon him by Tehdoonh Oisʻha -(i.e., Woodchuck Its-Leggings), or, in the meaning of the tale, -The-Little-Old-Man-With-The-Woodchuck-Leggings, who was in collusion -with the notorious Great Witch to destroy this young man. - -Tradition further says that on the first day Hatʻhondas heard the -clarion notes of the blue jay, Cyanocitta cristata (Dihdih); on the -second day the gleeful notes of spring made by the robin, Merula -migratoria (Djoñiaik); on the third day the notes of the chickadee, -Parus atricapillus (?Djidjoñkʹʻhwĕⁿʼ); and, on the fourth day, the -drumming of the partridge, Bonasa umbellus (Djoqkweʹʼiăniʼ). These -facts are interesting because it is said that the women came seeking -Hatʻhondas in the spring of the year; with his friends he followed the -women two days after their departure. - -The people who shot at the eagle perched on the top of the tall hickory -tree went home before the beginning of the following winter. Such tests -of orenda or magic power following the acceptance of the challenge of -some great sorcerer or witch often lasted several months, and sometimes -were renewed in later years. The narrative relates that Hatʻhondas shot -the eagle by shooting through the lodge’s smoke hole. The old woman in -the lodge asked him to desist after he had made two attempts, saying, -“That will do for a while.” It is also said that when Hatʻhondas parted -from his uncle, Dooeʼdanegĕⁿʼ, the uncle told him that in the event -anything evil befell him the uncle would know it by the sky in the west -becoming red. See also Note 44. - -41. This precaution was regarded as necessary in order to avoid being -made the victim of a spell, the “tobacco” used being medicated. - -42. He-who-has-two-feathers-set-side-by-side. This is a man’s name. - -43. It was customary for women who went to make proposals of marriage -to take with them loaves of corn bread of a specified form, prepared -from pounded corn meal and boiled, wrapped in corn husks; the form of -the loaves resembled modern dumb-bells. - -The name Hatʻhondas, in which th do not form a digraph, may be more -correctly written Hatʻhondās; it is a modified form of the combination -Hatʻhonʻdāts, “He holds out his ear customarily.” As a name it -signifies, “The Listener,” and “The Obedient One.” - -The name Dooehdanegen may be more correctly written Dooeʼdănēʹgĕⁿʼ; as -an appellative it signifies, “He who has two feathers placed side by -side,” or as a statement, “He has placed two feathers side by side.” - -Dooehdanegen having a presentiment that a well-known witch, for the -purpose of attempting the destruction of his nephew, was about to make -a proposal of marriage between her youngest daughter and his nephew who -had been under his tutelage and protection since his nephew’s birth for -the purpose of teaching him the family medicines and orenda or magic -power of their fetishes, sent his nephew to the ravine to listen for -any premonitory sounds of the approaching messengers from the great -witch, since it was a custom to chant on the way words declarative of -their mission. - -Dooehdanegen smoked not only tobacco but also potent medicines mixed -therewith, whose orenda or magic power was designed to thwart the -malign influences emanating from the great witch which had for their -object the destruction of Dooehdanegen and Hatʻhondas, for the old -uncle was the sole surviving custodian of the medicines and fetishes of -his ohwachira or blood kin, and was therefore solicitous of the safety -of his nephew until after reaching the age of puberty, when he could -demonstrate his ability to employ them fortified by his own inherent -orenda. - -44. De LaMothe Cadillac (ca. 1703), in speaking of the tribes in the -neighborhood of “Missilimakinak et Pays Situés au dela,” writes that at -the feasts held periodically for the propitiation of the names of the -dead of the entire community they erect a cabin about 120 feet in -length of pieces of bark which are new and which have not been used -before for any other purpose; at either end of the structure they set a -pole, and another, exceeding these in height, in the middle; these -poles are greased, oiled, and painted; and at the top end of each is -fixed a prize, which belongs to the first who can reach and seize it -with the hand. (Margry, Découv., V, 104, 1883.) A similar erection of a -pole, which was greased and which held a prize at its top, is mentioned -in an account of a feast for the dead held by the Nipissings, Hurons, -and the Chippewa in 1642. (Jesuit Relations for 1642, 95, ed. 1858.) It -was on the top of a similar pole that the eagle was perched at which -Hatʻhondas was required to shoot to test his orenda or magic power. - -45. Partridge. - -46. This is a statement of the Iroquoian common law which placed the -value of a woman’s life, in case of murder, at twice that of a man. - -47. This is a ritualistic phrase which is a summary of the statement -that there are grades of beings classified spatially; i.e., some live -and work below the surface of the earth, others on its surface, others -in the waters, others among the grasses and weeds and low shrubs, -others among the bushes and taller shrubs, others among the trees, -others in the air and winds, others in the clouds, and still others in -the sky where stands the lodge of the Master of Life. - -48. In this story the following native words occur: Yegondji, meaning -the eldest woman, or the mother; Awaeh, the Swan; Donyonda, the Eagle; -Doendjowens, the Earth Cleaver; Tagonsowes, He, the Long-faced; and -Ohohwa, the Owl. - -49. The Dwarf Human Being. - -50. This story is an extravaganza. - -51. Ooⁿʻdawiyo is the Seneca word. - -52. This taboo of certain regions, places, directions, and times, is -clearly based on the well-known doctrine of tribal men that the -jurisdiction or sphere of action of the spirits or the nonhuman -beings—daimons, divine messengers, and gods—was limited to specific -places, regions, and times; tribal men habitually do not think in the -universal terms of modern thinking in the more intensively cultured -circles. - -53. The words “nephew” and “uncle” in story-telling do not always -denote real kinship or relationship by affinity or consanguinity, but -rather a male person living in the same neighborhood with another who -is “uncle” or “nephew” according to relative age. The neighborhood -usually includes all accessible territory. This statement is true of -Iroquoian reciters and, perhaps, others. - -54. The dice man, the ball man, and the ice pond man occur in other -stories, just as the use of the horn in the second preceding paragraph -is not unusual. - -55. This is not an uncommon incident which is taken from the myth of -the beginnings and is there represented as the work of a -personification of one of the months, which are presented as 13 -man-beings. - -56. The signification of the two names in the title is respectively, -“He, the last or the remaining one,” and “She, the planter.” - -57. Mush-eater. - -58. Spotted. - -59. A young hunter must not eat the first bird or animal he killed; -this was one of the first taboos learned by the youth. - -60. Redbreast. - -61. The Wild Pigeon. - -62. Striped Rump. - -63. Skin-headed (?). - -64. Pendent Snout. - -65. Having a tassel of pine leaves. - -66. The Raccoon. - -67. He who has a great headdress; i.e., antlers. - -68. The Cloven-hoofed Ones. - -69. The Buck = the Great-Horned-One. - -70. The Large-footed Man, the Bear. - -71. The Bear. - -72. The Angleworm (?). - -73. The Snipe. - -74. The Chipmunk. - -75. The Heron. - -76. Long-snouted One. - -77. Long-Upper-Eyelids. - -78. The Netmaker = the Spider. - -79. This is a proper name. - -80. The nephew of Spider. - -81. In the details of cannibalism in this and the other paragraphs of -this story there is no protest against the eating of human flesh; this -is probably a reflex of the attitude toward this abominable practice. - -82. The three native terms are the descriptive epithet which was -applied to a cruel old wizard who was a cannibal; they signify, -“He-puts-them-on-an-island-habitually Potato-Duck or Tuber-Duck.” This -species of duck was enslaved by him. - -83. The two native words together signify, “He is a man-eater,” hence, -a cannibal. - -84. This deliberation in torturing a victim was characteristic also of -the burning of war prisoners; the latter being fed and cared for and -rested lest they should die too soon and so deprive the ceremony of its -sacrificial character and the company of full satisfaction at seeing an -enemy suffer. - -85. This is the hell-diver, as some say, or the mudhen, as others say. - -86. This term means simply “Great Duck.” - -87. Canada Wild Goose. - -88. The Great Blue Lizard, a mythical animal, which probably arose from -describing an ordinary lizard in terms of the alligator. - -89. The Humming Bird. - -90. This is another mythical animal, which appears under various forms -in different stories. - -91. This is the common name of the meteor, the so-called firedragon; -but as a Man-Being, the meteor endowed with human life and faculties, -it is prominent in many stories. - -92. The original meaning of this term is “He is master or controller or -ruler of it”; i.e., any object of conversation. It is now a name of the -God of the Christian Church, and so is applied here to the one whom the -earlier story-tellers would have called ‘Teʻharoⁿʻhiawăʹʼgoⁿʼ’, the -Master of Life. - -93. This native term at present is applied to the imported idea, -“devil,” which was quite foreign to the thinking of the early Seneca. -It is also the name of the muckworm. - -94. This native term is an epithet applied to a mythical character well -known in story-telling. It signifies “The Trickster,” or, more -literally, “He who abuses people by craft often.” Cf. Note 155. - -95. This long epithet signifies, “He is the ruler” or “the chief -personage.” - -96. The Rattlesnake. - -97. The Large Woodpecker. - -98. The Locust, literally, “Corn-ripener.” - -99. The Crow. - -100. The Large Owl. - -101. The Vulture (?), or other high-flying, large, half-mythical bird. - -102. The Great Bumblebee. - -103. The Winged Ant. - -104. Phebe (?) Bird; some say, the Gull. - -105. The Speaker or Preacher and the Definer or Interpreter. - -106. This paragraph shows that even trees and shrubs were endowed with -human speech. - -107. This is a vague statement of the change held to be needful in the -human body before it can enter the realm of the departed—of those who -have died. - -108. See preceding note. - -109. The Master of Life. - -110. In this and the immediately preceding paragraphs are stated some -ideas concerning the world of the departed—heaven. - -111. There are a number of other tales in which these ideas are set -forth in slightly varied form. - -112. The Speaker and the Interpreter, as already explained in the -title. - -113. This is the Man-Being represented by the husk mask in various -forms. - -114. The Stone Coats are the Genonsgwa, which are a class of beings -developed from the conception of the Winter God, Tawiskaron, of the -Iroquoian genesis myth. - -115. This paragraph shows plainly a reminiscence of the defeat of the -forces of Winter by the powers of the Spring, evidenced in the thawing -and sweating of ice and snow banks. - -116. This description of the Whirlwind applies well to the wooden masks -which represent the Wind Powers. - -117. This statement emphasizes the constant taboo against women seeing -or touching the utensils and implements and medicines which belong -strictly to the activities of the men. - -118. In story-telling the white deer is ever endowed with superior -orenda or magic power. - -119. The devices employed in this and the several following paragraphs -for deceiving pursuing enemies are not peculiar to this story. - -120. The Toad. - -121. The Crow. - -122. The Fox. - -123. These birds were the great ancestral Man-Beings of a mythic past -cosmic age; a study of the language of this paragraph shows this to be -a statement of the action of great nature forces. The next three -paragraphs will bear out this remark. Blood is obtained from a mythic -cornstalk. - -124. Here the singing of the birds is made the sign of the exercise of -the orenda of these animals to bring about Springtime; and this orenda -is declared to be efficacious. - -125. Here again singing is made the evidence that these so-called -animals are exercising their powers, but these powers are the -life-giving activities of nature. - -126. This injunction is still observed among the medicine priests of -the Iroquoian peoples. - -127. This is the name of the Evil Trickster, whose delight is to abuse -and to deceive innocent people. Compare note 94. - -128. The Yellow Hammer or Yaril. - -129. This statement of the leaving of a trail in the air by arrows and -by persons who are aided by such arrows probably refers to the sun’s -rays coming from behind broken clouds in the morning or evening. - -130. See preceding note. - -131. This indicates belief in transmission of thought. - -132. Cannibalism taken for granted. - -133. In this sentence there appears one of the Wind Goddesses. - -134. In many stories this use of boiling oil to destroy monsters -appears; hot oil or grease was probably the hottest common thing known. - -135. Doonongaes for Doonăʼʹgāes signifies “He has two long horns,” or -“His two horns are long,” or, as appellative, “The one whose horns are -long,” but restricted by the pronominal affix to persons of the male -sex. - -One of the most firmly held beliefs of the Seneca and other Iroquoian -peoples was that there is a species of serpent of monstrous size, -having horns like a buck, which dwells in the depths of deep rivers and -lakes and springs of water, and which comes on land for its prey and -also to bask in the sunshine. It may be suggested that such a peculiar -notion may have been derived from noting the hornlike fixtures on which -the eyes of the snail are fixed. The poetic license of legend would, of -course, exaggerate these details. This inference is strengthened by the -circumstances mentioned in this story that Doonongaes stole a lodge by -bearing it away on his horns; the snail in somewhat similar fashion -bears its shell along. The common Iroquoian name for the snail is -onoⁿʻsăgeʹʻteʼ, i.e., “It bears a lodge along by means of the -forehead-strap.” Doonongaes was a reptile that haunted “Long Lake,” and -was probably a water moccasin. - -But this reptile should not be confounded with the so-called -firedragons or meteors which were believed to dwell also in the deepest -portions of lakes and rivers; these were known under the name -Gaasyendietʻha by the Seneca and other northern Iroquoian dialects; the -Tuscarora name is kahăstiʹnĕⁿs, a corrupt form of the Mohawk word, -Kăhăserīʹneʼs, “It-light-goes-about-habitually.” - -These firedragons (i.e., the meteors of nature) were forced by an -inflexible spell or enchantment, exercised by the orenda or magic power -of the God of Life, to remain in these watery depths because the -shedding of sparks of fire and lambent flames by their bodies would -otherwise set the world on fire were they permitted to dwell out of the -water for any great length of time, so they are permitted only to fly -from one deep river or lake to another through the air. - -These mythical horned serpents were reputed to have the power to assume -the human form and faculties and sometimes even to marry among men, and -so they form the burden of many weird tales and stories which are told -around the fires of the lodge during the winter season. This -circumstance, so it is said, gave rise to the custom of telling legends -only during the winter months, for the reason that these reptiles, like -the natural serpent, hibernated during the winter months and so could -not overhear what might be said about them in these legends. Thus -legends become in some measure “sacred,” or what is the same thing, -“tabooed,” within limits. - -These mythical serpents were reputed to have been endowed with most -potent orenda or magical power which was usually inimical to human -welfare. So great was this imputed potency that at times it would even -infect the waters in which these serpents abode, and that water became -an active agent in defense of these serpents when attacked by some -adversary; and so the stories repeat the statement that some hero was -attacked by a flood rising from some body of water in which resided -some such serpent which was the object of the hero’s attack. The flood -usually soon spent itself and did not pursue its adversary far. Such -infected water was reputed to have the power of annihilating whatever -thing it might come in contact with; should it fall upon the leg of an -adversary of its master the leg of the victim would simply disappear. - -The Thunder God, Hiʹʼnoⁿʼ, and his sons were regarded as the active -enemies of these and other reptiles. And so in some of the stories are -found accounts of the rescue of some woman or human being from these -mythical serpents. It is even said that these serpents serve as a part -of the food of the Thunder Man-beings. But the Thunder Man-Beings had -but little power to attack these reputed serpent monsters below the -surface of the water, i.e., outside of their jurisdiction. It is said -that these monsters stood in great fear of the Thunder Man-beings, and -when the serpents were out of the water, i.e., out of their -jurisdiction, basking in the sunshine on the shore, and heard in the -horizon the voice of Hiʹʼnoⁿʼ, the Thunder God, they would lose no time -in seeking safety in the depths of the water. - -The firedragon (i.e., the meteor of nature) was regarded as one of the -most powerful sorcerers known to mankind, but they were not regarded as -persistent foes of the welfare of men. There are tales in which the -firedragon befriended some unfortunate human being from his pursuing -enemies. Like all the fanciful or rather poetic creations of these -legends, the firedragon became multiplied into a large group and some -were reported to have been killed by some very powerful human sorcerer. - -136. Ganyodaes for Skăniōʹdaes or Tkăniōʹdaes is a proper name. The -prefixed s-sound has an intensive force that is characteristic of -descriptive appellatives; it denotes a marked degree of the quality or -property named by the adjective or a noteworthy proficiency in the -action stated by some verbs; with nouns it connotes the meanings, -“large,” “important,” or “noted.” Hence, Skăniōʹdaes signifies, “It is -a very long lake,” or idiomatically, “It is the well-known long lake.” -The prefixed t-sound in Tkăniōʹdaes is the affix t or ti of remote -place, meaning approximately, “there,” “yonder,” and it is applied to -sentence words of the second and third persons. So Tkăniōʹdaes means, -literally, “There it-lake long (is),” or freely, “There where the long -lake (is).” - -137. Skahnowa is correctly written Skăʼnōʹwā, which is not the usual -Seneca form of the name. Hăʼnōʹwā is the customary form of this word -denoting the turtle. But the text form is that employed in proper -names. The initial s-sound is an intensive affix which is explained in -note 136. The following kă is the zoic pronominal affix of the singular -third person, meaning, “it” or “its.” And -ʼnōwā is the noun stem, -denoting “the carapace of the turtle.” The whole means, “Its carapace -(is) very great,” freely, “It is the-great-turtle.” The initial hă of -the customary form is the anthropic pronominal affix of the singular -masculine third person, meaning “he.” - -138. In story and tradition the fungus growing on trees and rocks was a -favorite substance with which those who sought to deceive intended -victims, in the matter of food, prepared dishes inviting to the eye but -deadly when eaten. Puffballs, mushrooms, and lichens, especially -Umbilicaria arctica, or rock tripe (i.e., the tripe de roche of the -French voyageurs) were not infrequently made into stews and soups for -food, and so they readily lent themselves as a means of deception of -the unwary. - -139. Djidjoʹgwen, correctly written Djidjōʹgwĕⁿʼ, or as pronounced by -some, Djidjōñʹkʻhwĕⁿʼ, is the fishhawk or osprey, Pandion haliaetus. -The Seneca term is apparently a compressed form of a sentence word -meaning, “What habitually takes fish out of the water.” - -140. A “gift in payment” is required because the magic power of the -thief has been overcome by the wronged individual and the life of the -culprit is forfeited to him. - -141. Dediosteniagon, correctly written Dediioʻstĕñniăʹʼgoⁿ, is a name -of the Seneca for Wolf Run, New York. The name signifies literally -“There in-two it-it rock has broken,” and is a common descriptive -appellation of rock cliffs or steep precipices or deep chasms of broken -rocks. - -142. The Seneca, like all the other Iroquoian peoples, apply the term -oñʹgweʻ, “man,” “human being,” not only to human beings like themselves -but also to such beings as arise from the personification of the -phenomena of nature and life which assume the form and faculties and -activities of human beings. It was a habit of these languages to -qualify this term oñʹgweʻ by the adjective oñʹweʻ, meaning “native, -original, true, natural,” to distinguish the real human beings from the -creations of their poetic fancy; and upon the advent of trans-Atlantic -peoples the term oñgweʹʻoñweʻ remained to distinguish the Indian man -from the newcomer. - -143. See Note 138. - -144. The word “opening” is a literal rendering of the Seneca for a -“clearing” surrounding a lodge or village; in formal or ceremonial -language it is sometimes used for “village” or “settlement.” - -145. The meaning of the Seneca words of this song is, “Now, the game -animal has come in to visit us”; a cannibalistic reference. - -146. The correct written form of Gaintho is Gāĕñʹtʻhoʻ; it signifies, -“Let the wind cease blowing,” “Let there be a calm.” - -147. The correct form of “Hwu” is hwuʹʼ; it is an exclamation -indicating that the act of a sorcerer is recognized in whatever may -have taken place, expressing surprise at the power exhibited. - -148. The name Gwidogwido, correctly written Gwidōʹgwidoʼ, is an -onomatopoetic word, designating the flicker, highholder, or -golden-winged woodpecker (Colaptes auratus). - -149. The word Djihonsdonqgwen, correctly written Djiʼhoⁿsdoñʹʻgwĕⁿʼ, is -the Seneca name for the ant or emmet. - -150. The word Djoñiaik, correctly written Djoñʹiaik, is the Seneca name -of the robin redbreast (Merula migratoria). In the story it is called -by the epithet of the “Laughing Man,” which refers to a certain series -of notes of this bird, which resemble exultant laughter among men. - -151. This reference to the use of the pipe calls attention to a -well-known habit of reputed sorcerers of smoking in order to gain -immunity from the apprehended spell or enchantment in the presence of -strangers. Every sorcerer of any repute prepared his tobacco with magic -herbs which were supposed to protect him from any malign influence -which might be exercised by a visitor or visitors. Hence the custom of -smoking when about to hear some startling information. - -152. The expression “hindered by the lake” is a veiled reference to the -fact that this lake, or rather its waters, had been charged with magic -power or orenda to defend its owner. The particular method by which -this orenda or magic power accomplished this object was by rendering -its victims unconscious, as the epithet, Ganigonhadontha Ganiodae -(i.e., Găʼnigoⁿʻäʻdoⁿʼʹtʻhăʼ Ganiōʹdaeʼ), meaning, “It it-mind -to-be-lost causes,” or the “delirium-causing” lake, indicates. Thus, -the haunts of the allies of sorcerers were usually made impenetrable to -persons who possessed a lesser measure of orenda or magic power. - -153. The name Ganiagwaihegowa, written Niāʼgwaiʼhegōwā, or correctly -Ganiăʼgwaiʹhegōwa, is the name of a mythic monster which was described -as a huge bear, being vulnerable only in the soles of its forefeet; -keen of scent, it never allowed anything to escape that crossed its -circular track or path; it was represented as hairless except as to its -tail, and that it had over its forequarters a large ridge or fold of -flesh. These characteristics sufficed to make this fanciful creature a -source of abject terror. Its reputed form may have been due to a -confusion of buffalo form and that of a grizzly bear. The meaning of -the sentence here is that this monster was one of the animal fetishes -of the speaker. The final -gōwā, meaning “large, great,” signifies here -“the well-known” or “the noted,” bear monster. - -154. The word Hasʻhonyot, correctly written Hasʻhoñʹʼiot, is an -epithet, meaning “His back stands out, is protuberant,” which is -applied by story-tellers to the crawfish or lobster because its back -ever seems turned toward the observer. The name Odjieqdah, correctly -written Odjiʼeʹʻdăʼ, is the common designation of the lobster or -crawfish and crab; the word signifies “The claw.” - -155. The word Sʻhodieonskon, correctly written Sʻhodieʹoⁿskoⁿʼ, is the -name of a fanciful creature who went about playing tricks on all kinds -of people. He was reputed to be a brother of Death. He was in fact the -God of Mischief. - -156. The word sentence Hasdeaundyetʻha, correctly written -Hăsdeauñdiēʹtʻhăʼ, is an epithet applied to Hiʹʼnoⁿʼ, the Thunderer, -and signifies “He it to rain causes,” or the Rainmaker. But here it may -possibly refer to a species of worm which bears this name. - -157. The expression or epithet, “Complete power,” does not in the least -convey the idea of a single overruling Being, but rather of a Being who -possessed such exceptional power as to require no outside aid in -accomplishing his purposes. In this Bloodsucker episode there is a -touch of the extravaganza in story-telling. - -158. The Seneca words signify “Now, it has returned, that by which he -lives; so now again he shall stand upon the earth.” - -159. The expression “blew into the mouth” indicates how closely life -and breath were connected in the minds of the story-telling ancestors -of the Seneca. - -160. The expression “of stone” is probably an exaggeration of the clay -or mud shelters of the crawfish or lobster. - -161. See Note 149. - -162. The expression “end of the earth” evidently can mean the horizon -only; it could not mean aught else here. This expression perhaps -strengthened the tendency to belief in a limited earth. And this is, -too, a good example of the reification of an illusion. - -163. The word Tsodiqgwadon, correctly written Tsodĭqʹgwãdoⁿʼ, is the -name of a species of copperhead snake. - -164. The question to be decided with all sorcerers is that of the -potency of the orenda or magic power possessed by them. - -165. The reference here is to the implied challenge in the contest just -ended with the life of the loser as the conceded prize of the winner. -So Doonongaes having lost in the test of the power of his orenda must -make, if possible, composition for his life with his vanquisher. - -166. This struggle continuing “day and night for one month” is probably -a reference to the fact that the moon once a month waxes and wanes and -yet is not overcome or destroyed. - -167. The expression “people of orenda, or magic power,” signifies that -these are people who make a business of sorcery, and so the line should -begin, “We sorcerers,” etc. - -168. The word Dagwanoenyent, correctly written Dagwanoʼĕñʹiĕn, is the -name of the Cyclone as a personified thing. The name seems to refer to -the habit of cyclones to hurl things against the heads of people. The -term means apparently, “What habitually hits or knocks our heads.” - -169. This term “Niagwaihe” is evidently an error for the full form -“Ganiagwaihegowa.” See Note 153. - -170. The word Djainosgowa, correctly written Djaiʹnosgōwā, is the name -of a more or less fanciful creature. It probably received its -characteristics from hearsay reports of the alligator which were -transferred to the fence lizard, or swift. The native interpreters -usually translate the word by the words “blue lizard.” In story and -legend it is a most ferocious antagonist, because of its reputed -invulnerability. The final two syllables, gōwā, signify “large, great,” -while the remainder of the word means, “lizard,” so that literally the -combination signifies, “The Great Lizard,” and in legend, “The -Monstrous Lizard.” - -171. The reference here to the power of “becoming alive again” very -probably rests on the hibernating habits of reptiles, shedding their -skins, indicating change of bodies. - -172. The word Hanondon, correctly written Hanonʹdoⁿ, is the ordinary -Seneca name for the water snake, probably the Tropidonotus sipedon. - -173. The word Hawiqson(t), correctly written Hawiqʹson, is the common -Seneca and Iroquoian name of the milk snake, Ophibolus doliatus. - -174. The word Gasaisdowanen, correctly written Gasʻhaisʹdowănĕⁿ, is the -name of a large serpent in Iroquoian mythic lore. The name signifies, -“It-serpent great (is),” or “The Great Serpent.” - -175. Diagoisiowanens, correctly written Diagoiʻcioʹwănĕⁿs, is a -descriptive epithet applied as an appellative to the meadow lark, -signifying, “Her-leggings-large (are),” or “She whose leggings (are) -large.” - -176. Hononeowanen, correctly written Honoⁿʼeʹowanĕⁿ, is the name of a -species of snake, probably the copperhead, and signifies, -“His-head-large (is),” or popularly, “Big Head.” - -177. One of the dominant notes of these stories is that when one of the -great sorcerers, mentioned so often in them, is cornered, stress of -circumstances force them to resume their true natures; so Doonongaes -must do here. - -178. The native word rendered “man” here is the ordinary designation -for “human being.” These deities were classified with the human race of -beings. See note 142. - -179. The word Hostoyowanen, correctly written Hostoiōʹwănĕⁿ, is an -epithet used as an appellative noun, descriptive of the buck of the -deer; it signifies, “His headdress large (is),” referring to the crown -of antlers. - -180. This statement evidently refers in an exaggerated way to the long -periods of fasting which hibernation enforces on snakes and other -reptiles. - -181. The expression Deyenegonsdasden, correctly written -Deyenegoⁿsdăʹsdĕñʼ, is a descriptive appellative which is applied to -the partridge; it signifies, “Her two wings large (are).” - -182. The erection and use of a pole in this manner was quite common at -great feasts or holidays. And the great wizards and sorcerers employed -this means, too, for testing the orenda or magic power of visitors and -guests. The statement that this one reached the clouds shows that it -was an adjunct to the means of amusement and of testing out at the same -time the orenda or magic power of those who came seeking the hand of -the Partridge’s daughter. Shooting at an eagle on such a pole is a -common incident in the stories. - -183. He sent a woman in order to neutralize the malign infection given -his arrow by being touched by alien wizards. - -184. The usual rule among Iroquoian tribes is for the mother or some -other female kin to superintend the marriage of a girl. This may be a -story which has been modified by ideas of father right, or descent in -the male line, possibly adopted from an alien people having this -custom. - -185. This reference is to the chief’s lodge. - -186. The number 16 is unusual in stories of this character. It was -probably a vague estimate of the size of the earth’s surface—16 days in -one direction from the speaker, roughly a half month. - -187. Dedyosdenhon for dedyoʻstĕñʹʼoⁿ was a place name, which signified -“At the place of the fallen rock.” - -188. The Partridge people are here represented as weak in sorcery. - -189. Deienensowanens for Dienĕⁿsoʹwănĕⁿs signifies “Her shoulders (are) -large or broad.” - -190. Deanohdjes for Deanoʹʼdjes is the descriptive name of the walrus; -the term signifies “His two teeth (are) long.” - -191. Geia is the generic name for a walrus. - -192. The time of one year here apparently refers to the period of -hibernation—the absence from his ordinary home. - -193. Nitgendasadieha for Nitgĕñdăʹʼsădieʹʼa signifies “At the narrow -opening or clearing.” - -194. The numeral “10” here and in the fourth line above appears to be -simply a round number indicative of a long time. - -195. Osigweon for Oʻsiʹgweon is the name of the rattlesnake, and -signifies “What has a (?) spear affixed to it.” - -196. The smoke from the pipe would have magically overpowered -Doonongaes, and so it must not arise without protest. - -197. Hinon for Hiʹʼnoⁿʼ, one of the oldest names among Iroquoian -peoples for the Thunder Man-Being, was the uncompromising enemy of all -serpents, and was at the same time the especial guardian of mankind. - -198. Gendagwen(t) for Gĕñdăʹgwĕn is a place name, signifying “At the -broad or flat clearing or field.” The final t-sound of the original is -elided in modern Seneca pronunciation. - -199. The meaning here is not clear, but it would seem to refer to the -fact that a cyclone in a forest embraces in its sweep all manner of -birds. - -200. Ganos for gāʹnoʼs is the name of a species of frog. - -201. This is a reference to a native notion that the earth was a flat -surface not more than 16 days’ journey from the center to the edge. - -202. This number “10” is probably only a round figure denoting a long -time and a difficult journey. Compare Note 194. - -203. This number is probably a reflex of the last number mentioned. -Sixteen days were consumed in the outward journey. The use of definite -numbers for these journeys is perhaps an attempt to make unhistorical -dates seem probable. - -204. Gaisonhe for Gaiʻsoⁿʹʻheʼ is the daddy-long-legs (harvest-man, -carter, and grand-daddy-long-legs are other names for this insect). - -205. Ohohwa ohnoh for Oʼoʹwāʼ Oʹʼnonʼ mean “Owl its arrow.” - -206. Odjiʼeqʹdăʼ is the name of the crab and signifies “It (is) the -claw.” - -207. Sʻhodieonskon for sʻhodiʹoⁿskoⁿʼ is the name of a mythic character -whose chief activities were to play pranks on all persons. In some -tales he is represented as a brother to Death. See note 155. - -208. Odauhdjah for Odauⁿʹdjăʼ is the name of a small white root. - -209. Deiehnies for Deieʹʼnies is a proper name signifying -“Her-two-claws-(or hands) (are) long.” - -210. This was because her magic power or orenda was overcome by that of -Doonongaes. - -211. Dagwennigonhge for Dagwĕⁿʹʼnigoⁿʹʻge is the name of a lizard about -18 inches long; the name signifies “What deceives us,” literally, “What -gives us two minds.” - -212. These were cyclones, and the behavior of such phenomena perhaps -gave rise to the epithet cited in Note 168. - -213. Hahnyusdais for Haʼniuʻsʹdais is a proper name and denotes “His -upper lip (is) long.” - -214. Deagonstwihes for Deagoⁿstwiʹʼes is the name of the lobster, and -signifies “His whiskers (are) long.” - -215. Haunhdji for Hauⁿʹʼdji signifies “He (is) black,” possibly -referring to the blacksnake, but the name of the rattlesnake in -disguise is “His face black (is).” - -216. This was the epithet applied to the robin who had killed -Doonongaes, taken from its note in flight. - -217. Hatkwisʹdowanen for Hatkwisʹdowănĕⁿ is a proper name, signifying -“His belly (is) large.” - -218. Hushewathen for Hosʻhewāʹtʻhĕñ is a proper name, signifying “His -paunch is dry.” - -219. Every reputable sorcerer possessed a pouch of the entire skin of -some rare beast, in which were kept all his charms, fetishes, and -medicines. - -220. Hagondowanen for Hagoⁿʹʼdowănĕⁿ signifies “He whose forehead is -large or high.” - -221. These words signify “Now all those animals which are game have -returned,” which has a seasonal reference—return from hibernation. - -222. Gonyahsgweont for Goniăʹʼsgweon is the descriptive epithet applied -to the toad, signifying “Her throat is swollen.” - -223. Nosgwais for Nosʹgwais is the common name of the toad. - -224. The time of sunrise marked, in the belief of the early Iroquois, a -change in the exertion of orenda or magic power; so the flint knife was -withdrawn because the bewitching power was off guard at this -moment—among wizards. - -225. Yondekhonyatha Ganondayen for Yondekhoñniaʹtʻha Gananʹdayĕⁿʼ -signifies “They use it for eating It-village-(is).” - -226. This expression is not modified or influenced by European thought; -the native conception requires the name of such a power. - -227. Stone Coat is the name of a mythic being commonly called by the -Seneca Gĕⁿnoⁿʹʼsgwāʼ. See the Introduction for an explanation. - -228. Other instances occur in these stories in which basswood is -employed to overcome individuals of the Stone Coat people. - -229. Hinon for Hiʹʼnoⁿʼ is the name of the Thunderer; later in Iroquois -thought there were four who bore this name and who were the foes of all -manner of reptiles and snakes, and the friends of mankind. The word is -singular in form but with a plural implication, according to the -context. - -230. These words, correctly written Ogwēʹnioñ dĕⁿkēʹnooñk ganioʹʼsʻhoñ -ĕⁿkeʹgĕⁿʼheioĕñʹdjădeⁿʼ, signify, “It is permitted to scalp a person if -it be so that I will see him here on earth.” - -231. Gendagahadenyatha for Gĕⁿʼdagaādeniăʹʼtʻhăʼ is the name of the -common scarabæid beetle, usually called the tumblebug. - -232. These Seneca words signify, “It is not possible that I should -scalp you, although I have now, indeed, entered the place where you -abide.” - -233. Nanisheʹonon for Neʹ hanisʻheʹonoⁿʼ signifies “He who dwells in -the earth, or in the ground,” and it is the name of the muckworm, the -larva of the scarabæid beetle (Ligyrus relictus). The name being that -applied to the Christian concept of Satan, the story-teller here endows -the larva with the character of Satan, based solely on the etymology of -the term. - -234. Deanoʹʼdjes, “He who has two long teeth,” is the name of the -walrus. - -235. Haiwanenqgwi for Hāiwăʼnĕⁿʻqʹgwĭʻ is the name of the council -messenger, meaning, “He who sweeps away the affairs.” - -236. Gaha Gastende for Gäʹʻhăʼ Tgaʻstĕñʹdeʼ signifies, “Wind Cliff,” -literally, “It-Wind There-It-Rock-Stands.” - -237. Gahsgwaa Tgawenot for Gaʼsgwāʹāʼ Tgawēʼnot signifies “It-Rock -There-It-Island-Stands,” or Rock Island. - -238. Othegwenhdah Tgawenot for Otʻhägwĕⁿʹʼdăʼ Tgawēʹnot signifies -“It-Chert or Flint It-Island-Stands,” or Flint Island. - -239. Oosah Tgawenot for Oōʹsäʼ Tgawēʹnot signifies “It-Basswood -It-Island-Stands,” or Basswood Island. - -240. Gaiⁿsoⁿʹheʼ is the name of the daddy-long-legs. - -241. Nitgawenosatieha for Nitgawenoⁿʼ satiēʹă signifies “There at the -Narrow Island.” - -242. Djinonhsanon for Djinoⁿʹsănoⁿ is the name of the cricket, meaning -literally “Lodge watch or guard.” The name was given because this -insect cries when the lodge or house becomes silent. - -243. Tgawenogwen for Tgaweʼnōʹgwĕn is a place name signifying “There, -at the Broad Island.” - -244. Onowehda for Oʼnoweʹʻdăʼ is the name of the angleworm. - -245. Djisdaah for djisdāʹa is the name of the grasshopper. So that -Djisdaah Tgawenot means “Grasshopper Island.” - -246. See note 237. - -247. Hoonkgowanen for Hooⁿʼkgowāʹnĕⁿ is the name of the Pelican (?) and -signifies, “His throat or gullet is large.” - -248. See note 239. - -249. Shayades for Sʻhayăʹʼdes is the name of the blacksnake, meaning -“His body (is) notedly long.” - -250. Deanohsgwis for Deanoⁿʼsʹgwis is the name of a kind of grasshopper -(?), meaning “His jump (trajectory) (is) long.” - -251. See note 243. - -252. See note 244. - -253. Hononhengwen for Honoⁿʼĕⁿʹʼgwĕn is a proper name, meaning, “His -head (is) broad.” - -254. Ganehdaiikhon Tgahadayen Tgawenot for Ganeʻdaiikʹhoⁿʼ Tgahādāʹiēⁿʼ -Tgawēʹnot is a place name, meaning, “It is green It-forest-is -there-it-island-is,” or “The Island of the Green Forest.” - -255. Degatengowa for Degatĕⁿʹʻgōwa is the name of the large -dust-colored grasshopper, about 2 inches long. Its habit of leaping up -in the air 3 or 4 feet and remaining almost stationary by a fluttering -of the wings is referred to in the next line in the story. - -256. Henhgadji for Hĕⁿʹʻgädji signifies, “His tail (is) black,” -referring to the marking of the tail. - -257. See note 245. - -258. The use of the pipe was to fortify himself against any evil -influence that might be employed by the stranger. - -259. Hodehondasiowanen for Hodeʻon dăsiōʹwănĕⁿ signifies “His quid (is) -large.” - -260. Gaasyendietʻha for Gaăʻsioñdieʹtʻhăʼ is the name of the meteor or -so-called firedragon, and signifies, “He emits or casts out flames of -fire.” - -261. Gaonhiahge Tgastendeh for Gäoⁿʻiăʹʼgeʻ Tgaʻstĕñʹdeʼ signify “On -the Sky, or in the Sky, there It-Rock-Island Stands forth,” or freely, -“The Rock Cliff or Peak in the Sky.” - -262. Tkwendahen Niohsiowesiohden for Tkwĕⁿʻdäʼʹĕñʼ Nioʻciowecioʹʼdĕñ -signify “His jacket (is) red.” - -263. Gaahgwa Tgawenot for Gääʹʻgwāʼ Tgawēʼnot signify, “Sun -there-it-island,” or “Island of the Sun.” - -264. Djahgwiyu for Djăʹʼgwiyu is the name of the tanager. - -265. Ohnonqgon(t) Tgawenot for Oʼnoⁿʹʻgon Tgawēʹnot signify, “Bumblebee -There-It-Island,” or “Bumblebee Island.” - -266. Djihtkwahen Niothwahasyohʹden for Djiʼtkwäʹʼĕñʼ -Niʻotʻwahăʻcioʹʼdĕⁿ signify, “His belt is yellow”, which is the name of -a kind of bee. - -267. Gainhdoya Tgawenot for Gaiⁿʼdoʹʼiăʼ Tgawēʹnot signify “At Blanket -(or perhaps better Robe) Island,” i.e., “It-Robe There-It-Island.” - -268. Djihtkwahen Haos for Djiʼtwăʹʼĕñʼ Hāós signify “His robe or -blanket is yellow,” the name of a kind of bee. - -269. Hahnowa Tgawenot for Haʼnōʹwa Tgawēʹnot signify “At the Turtle -Island.” - -270. Honoʼtsăgagiʹyĭt, the correct form, signifies “His teeth (are) -sharp;” but it may signify “His tooth (is) sharp.” - -271. Ohneqsah Tgawenot for Oʼneʹʻsăʼ Tgawēʹnot signify “At Sand -Island,” or “It-Sand There-It-Island.” - -272. Sowek-shohon for Sōʹwĕk-sʻhoʼoⁿ, the plural form of Sōʹwĕk, -signifies “Ducks,” but sometimes meaning “All kinds of ducks.” - -273. Hahnyahses for Hāniăʹʼses signifies “His neck (is) long.” - -274. Awaeh for Awäʹʼeʼ denotes “the Swan.” - -275. See note 264. - -276. See note 262. - -277. This was done by means of sorcery. A reed was a usual means for -“shooting” a person by sorcery. - -278. Goanyahge Diyoendjadeh for Gäoⁿiăʹʼgeʻ Diioʻĕñʹdjădeʼ signify “It -Sky-On There-it-Land-Stands.” - -279. Sʻhadahgeah for Oʻsʻhāʹdăʼgeāʼ signifies “Pertaining to the region -of the clouds,” or, perhaps, “On or against the clouds.” - -280. Odahnoqgwiyah Haos for Odäʼnoⁿʻgwiʹiäʼ Hāʹos signify “His Robe -(is) of down.” - -281. The number “7” is sometimes used, while at other times the number -“4” is latterly used, to represent the number of people who are called -Hinon or the Thunder People. See note 229. - -282. Shedwaqsot for Shedwăʹʻsot signifies “Our grandfather.” - -283. Hahasdensyowanen for Hăʼsʻhasdĕⁿsʹiowanĕⁿ signifies “He whose -power (is) great.” - -284. Odonseh for Odoⁿʹseʼ is the name of a kind of worm. - -285. Shagoewatha for Sʻhagoewatʹʻhăʼ signifies “He punishes them -(mankind)” and is the name of the muckworm. This peculiar office is -probably due to the identification of this worm with Satan. - -286. Sʻhagodiyoweqgowa for Shagadiioweq gowa is the name of the Wind, -or Whirlwind. - -287. Ganiagwaihegowa for Ganăiʼgwaihēʼgōwā is explained in Note 153. - -288. Oqtchihgah Ongwe for Oqtciʹʼgäʼ Oñʹgweʻ signify “It-Cloud Human -Being”, or “Cloud Man”, i.e., a personified cloud. - -289. Sadjāʹwĭskĭ is the name of the thousand-legged worm. - -290. See note 285. - -291. The word “man” here signifies “human beings” of the “first -people.” - -292. Odjisdanohgwah for Odjisdanoʹʻgwăʼ is the name of a star. - -293. Gaaqgwaah for Gääʹʻgwāā is the name of the orb of the sun. But as -its derivation shows that it is the name of anything that is present to -view, the word is also applied to the orb of the moon. Strictly used, -it requires the limiting term, “daytime,” to denote the sun, and -“nighttime,” to denote the moon. So the expressions, “day sun” and -“night sun,” which are sometimes heard or seen, are inaccurate, as the -word simply means “What is present to view.” - -294. See note 169. Niagwaihegowa of this line differs from that cited -in Note 169 by having the adjective gōwā “great, large, monstrous,” -suffixed to it. - -295. Tgawenosdenh for Tgawēnōsʹdĕñʼ signifies “At the broad island,” or -“At the great island.” - -296. Othowege for Otʻhowēʹgeʻ signifies “At or in the north,” literally -“At or in the place of cold.” - -297. Hathogowa for Hatʻhoʹʼgōwā signifies “He is the Great Cold,” which -is evidently the name of the Winter Power (God). - -298. Otho for Otʹʻhoʼ signifies “It is cold.” - -299. Onenonhge for Onēʹnaⁿʼgeʻ signifies “At the place of sunshine.” - -300. Dedioshwineqdon for Dedioʻsʻhwineqʹdoⁿ is the name of the “Warm -spring wind.” - -301. Ongwe Honwe for Oñgweʹ-ʻHoñweʻ signifies “real, or native, -people,” people in contrast with pseudohuman beings, or beings that -assume or have had the human form and attributes belonging to the -myth-making epoch. In modern times, the name was applied to the native -Indian person in contrast with the European person. - -302. Gaasyendietʻha for Gaăʻsioñdieʹtʻhăʼ is the name of the -firedragon, or the meteor. See note 260. - -303. Stone Coats is the legendary name of the sons of the Winter God. -This brood of harmful fictitious creatures owe their being to an -erroneous folk-etymology of the word Tawiskaroⁿʼ, the name of the -Winter God. Cf. Introduction. - -304. Ongwe Hanyos for Oñʹgweʻ Hāʹnioʻs signify “He is in the habit of -killing human beings,” sometimes meaning a cannibal. - -305. There is a well-known Wyandot tradition that in some former -country of their ancestors the winters were very severe and the snows -fell excessively deep—so deep sometimes that the poor people had to dig -their way out of their wigwams in quest of sustenance. Consequently, -food was often scarce and famine rife, because the hunters were unable -to go out on account of the great depth of the snow. And, in some -instances, it is said, the pangs of hunger were so pressing that some -famishing persons were driven to kill and devour some of their own -neighbors and friends. Others, more fortunate, learning of these -cannibalistic acts, decided to leave the country at once. So, digging -their way out through the drifted snows, they finally reached, -southward from their former homes, a river which they crossed and, -continuing their journey some time, they at last reached a land in -which they found a much milder climate. But those who remained became -monsters—man-eaters, giants, stone coats, stone giants—and were very -strong in body. This is the popular explanation of a lost myth -incident—the activity of the Winter God. - -In later times, it is said, one of these Stone Coats found his way to -the river which the fugitives had crossed and stood on the farther -bank, where he was seen by one of the fugitive hunters. The Stone Coat -would not attempt to cross the river for he was afraid of water, but he -called out across the river to the hunter, who had escaped from the -northern country, saying, “Cousin, come over here.” It is held that he -wanted to eat the hunter, who, however, did not obey his summons. But, -in a canoe, he went close to the opposite shore of the river, carrying -with him a quantity of hot deer fat, which he gave to the Stone Coat, -telling him to drink it. When the Stone Coat drank it his coat or skin -of stone fell off from him, and he ceased being a man-eater, and he -then was willing to cross the river with the hunter, whom he called his -cousin. In the course of time the shows melted in that northern country -and the Stone Coats dispersed in various directions. - -Afterwards, an old Stone Coat woman came to the village of the -fugitives on the south side of the river (which is said to be the St. -Lawrence River), and the people dwelling there at once surmised that -she came there with the desire of eating some one of its inhabitants. -But a young man and his wife took a basswood paddle (basswood is -reputed in legendary lore as having the power of depriving a Stone Coat -of strength and life) and they beat the old Stone Coat woman until she -fell, exclaiming, “The Little Turtles are killing me.” Then the Stone -Coat woman arose and fled northward and escaped. The other Stone Coats -also departed northward, going to their native home, which was in the -far northland. - -306. In addition to these striking characteristics this peculiar -monster was said to have only a single rib on either rib, which filled -the space occupied by the normal number. - -307. It is said that this monster was vulnerable only in the soles of -its feet. - -308. This statement that a warrior’s courage was in inverse ratio to -the size of the shield he carried is true to-day among the -shield-bearing tribes of the United States. - -309. The notion expressed here that the members of the human or other -animate body, possessing marked orenda or magic power, have the uncanny -potency to fly back into place when dismembered, unless prevented from -doing so until cold, is not uncommon among people having strong faith -in sorcery. - -310. Protest is here made against the abuse or mutilation of the dead. - -311. See Note 52. - -312. Turkey. - -313. This use of a horn to pierce the foot of a competitor is not -uncommon in these stories. - -314. This statement is probably only a waggish addition of some relator -rather than the expression of a belief that the sun may be pushed back -by any means. - -315. This is another instance of the use of the eyes of living birds -instead of the usual plum pits in this game. - -316. This incident occurs in another story of this collection. See Note -118. - -317. This statement gives this incident a cosmical implication. - -318. This implies plainly that the so-called “naked dance” was a fetish -of this person. - -319. This term signifies, “He, the Cold One.” It is a name of Winter. - -320. This is a story of the Wind-Beings or Gods. - -321. The number 10 is connected with certain rites pertaining to the -lifting of the period of mourning. - -322. This is not the historical origin of the “Mask” societies among -the Iroquois. - -323. There is here also a vague cosmical implication. - -324. This shows that the Iroquois and the Seneca believed that the -personality was different from the flesh of the body. - -325. This term with the suffix -gowa signifies, “Great Whirlwind or -Cyclone,” and is here used to awe the Genonsgwa or Stone Coat kidnaper. - -326. This is the plural, or rather distributive plural, form that is -added to the noun Genonsgwa, making it signify “all kinds of Stone -Coats.” - -327. The meaning of this title is “Thunder, His Son and his -Grandmother.” - -328. This title means “He, the Chief, and Flint.” - -329. These two words signify “At the high rock.” - -330. He spears fish. - -331. Turtle. - -332. The meanings of the names of these ten sons of the Chief who -married Hongak, the Wild Goose woman, are, in their order, as follows: -(a) Red-headed; (b) Long-headed; (c) Long-billed; (d) Long-mandibled; -(e) Long-footed; (f) Bow-legged; (g) Long-clawed; (h) Large-clawed; (i) -Fat-headed; and (j) Flint. With the possible exception of the last, -these names are not inappropriate for goslings. - -333. The Dagwanoenyent is the Cyclone or Whirlwind which is here -represented as striking the vault of the sky with a crash, as the sky -was regarded as a solid body. - -334. This whirlwind of snakes is a weird conception, like some other -incidents of the story. - -335. These two native terms signify, respectively, “At the deep lake” -and “There where it has passed through the earth.” The last meaning is -that the water is so deep that it protrudes on the other side of the -earth. - -336. Blue Jay people. - -337. “At the Mountains.” - -338. Partridge. - -339. This is not a Seneca word. - -340. Mosquito. - -341. “Having roots” and “He who plants.” - -341a. In the Odyssey Odysseus constructed his dwelling place in a -similar way and place. - -342. This is a name of Winter = “He, the Cold.” - -342a. This name signifies, “They (fem.) are clouds going about from -place to place.” - -343. This trail is the dramatizing of the sun’s rays in the morning or -in the evening passing through broken clouds and casting rays and -shadows across the sky. An illusion arising from regarding what is -visible as having a solid surface. - -344. One of Okteondon’s men had just paid the penalty of disobedience -of his leader’s order. - -345. This name seems to mean “He has lost his leggings.” -Hoisʻhäʻtoñʹniʻ is the correct form. - -346. This is the name of a large bird which soars so high that it has -won the name “pertaining to the clouds.” - -347. This is evidently reminiscent of an earlier age when human pelts -were regarded as trophies of cannibal hunters. - -348. The Seneca terms signify, “Human beings, they, both men and women, -eat,” i.e., both men and women were cannibals. - -349. This method of bringing dry bones to life again, so frequent in -these stories, is not, of course, peculiar to the Seneca. - -350. Blood and the color red appear to be signs of ill omen in the -belief of the early story-tellers. - -351. The method of the dream testing is virtually identical with that -in legend No. 70, even to the words used. - -352. This method of destroying the lodges of vanquished sorcerers is -frequently employed in these tales. - -353. “He whose body is bright” and “Thousand-legged worm.” - -354. This word signifies “He who tortures them.” According to the -following line he belonged to the Toad people. - -355. Here there is implied a mythic reference in the use of the number -7. - -356. Blue Jay. - -357. Crow. - -358. The superheated flint lodge to destroy evil-minded wizards by some -hero is a common device in these stories. - -359. This native term is very broad in its extension, as it includes -the Man-Beings of the first cosmic period, the first people, the -ancients, as well as mankind of the last cosmic period of these tales. - -360. This statement that blood and pain were given the body for its -protection is singular, to say the least. - -361. This story resembles No. 11, “The Snake with Two Heads,” in some -of its details. - -362. Raccoon. - -363. Deer. - -364. The Great Heads were the Dagwanoenyent. - -365. The Arrow. - -366. This term signifies “People of the Land of Reeds.” It Is not at -all certain that the name applied to any place in the southland, for -the modern Iroquois apply it to certain people coming from -Ononʻhoʻgwaʹʼgeʻ near Binghamton, N. Y. - -367. The Roué. - -368. These two words signify “‘Cherokee’; there they dwell.” That is, -it was the country of the Cherokee. - -369. The words “Ne Hononhsot” signify “the lodge tenant,” but “Endekha -Gaahgwa” signify “the sun,” i.e., “Diurnal It-Orb-of-Light.” - -370. This is an official title; it denotes “the chiefess”; that is, the -woman chief, who is such by election, and not by being a wife of a -chief. - -371. This conception of a river of land is picturesque, to say the -least. - -372. This is a protest against prevalent cannibalism. - -373. Hăʼdegaunʹdăgeʻ, i.e., “All kinds of trees,” and the Dwarf Man, -respectively. - -374. “She, the Proud One.” - -375. This story is identical with one published by Lafitau in his -“Moeurs, etc.” - -376. Thunder or the Thunder Man-Being. - -377. This is the statement of an early form of anthropic -parthenogenesis; its enduring implication is that air (wind)—that is, -breath—is the source of life. In later development it becomes an -immaculate conception. - -378. The Wind Man-Being and Winter Man-Being. - -379. The use of the epithet “cannibal” is justified only by the thought -that persons are killed to be eaten; a natural inference to -cannibalistic peoples. - -380. The name is not easily translatable; it was probably partly -misunderstood. - -381. A Fishhawk. - -382. Flint-worker or Flint-maker, i.e., Arrow-head-maker. - -383. Net-Maker. - -384. He, the Eunuch. - -385. Corn soup. - -386. The Thunderers = They whose voices go about. - -387. Crow and “The Other Side,” sometimes Left-handed. - -388. Cyclone and Meteor. - -389. This is the descriptive epithet applied to a dark or black -cyclonic wind cloud. - -390. A Hawk. - -391. A cloud or fog. - -392. The Great Blue Lizard, a mythic being. - -393. The Mother or Eldest Woman of the Whirlwind People and She, the -Stone Coat. - -394. This is a very good definition of faith. - -395. “The Lake Where the Stone Giants Lie Buried.” - -396. This is the usual description. - -397. The Great Head is only another name of Dagwanoenyent, who is the -Tornado or Cyclone. - -398. This particular method of raising the dead is common to a large -number of other stories. They differ only in minor details; in this a -number of trees is mentioned, while in other stories only a single tree -is mentioned. - -399. These two words together signify “He eats human beings as a -habit;” i.e., he is a cannibal. - -400. This name is sometimes applied to a person who after being in a -long swoon regains consciousness. - -401. This refers to the grinding of the rocks and stones by the force -of cyclonic winds. - -402. This signifies “the small dose.” It is the name of a famous -medicine, and it is so called because only a very small dose is -required. Erroneously it has been commonly rendered “the small water.” - -403. The term hochinagen is the name commonly applied to the native -healer and exorcist. - -404. A maid or woman during the period of her catamenia became sacred -or taboo to all men and ill persons; it was therefore dangerous to have -her around; her sacredness or taboo was infectious. - -405. This is an abbreviated form of the name Ganyăʼgwaiʻheʹgōwā, the -great monster-bear. - -406. This denotes the spike of a flowering plant. - -407. This was an underhanded method of ascertaining whether a person -lying near a fire was sound asleep or not; it was practiced chiefly by -wicked persons in order to injure other persons. - -408. These perils barring a path are employed in a number of other -stories. The same monsters are not always mentioned, but their common -provenance seems to be indicated, nevertheless. - -409. This human skin flayed off whole is an example of the methods of -torture practiced by the ancestors of the story tellers. It was -believed that wizards and sorcerers could remove the flesh-body from -the skin without destroying the life of the victim, which then was -supposed to animate the empty skin. These skins retained the powers of -the body and were usually called “a pouch.” This retaining of life by -these skins, flayed whole, is mentioned in the Odyssey of Homer, where -he speaks of the slaughter of the cows of the Sun. In the native -conception this was regarded as a refined species of slavery. - -410. It was customary in some families making pretensions to sorcery to -conceal the child who had been born with a caul. This was done in such -manner that no one other than one of the nearest of the child’s kin -should be charged with the wardship of the hidden child, and so should -have access exclusively to the initiate. One of the means employed in -shielding the initiate from the view of other persons was to strew -carefully about the place of concealment cat-tail flag down in such -wise that any displacement of it would indicate intrusion by some -unauthorized person. Thus is derived the epithet “down-fended,” or -“warded by down.” Secondarily, it may have meant “mat-warded,” because -mats were in some instances made from this kind of flag. (See 21st Ann. -Rept. Bur. Amer. Ethn., p. 127.) - -411. This is literally what the native term signifies. - -412. It was believed, and so reported traditionally, that usually the -arrow of a sorcerer could not be removed from a wound except by its -owner without injuring the arrow. - -413. This is the literal meaning of the native term, and was the name -of a ceremonial feast, the virtues of which were believed to be rooted -in the fact of the complete consumption of the food offered by those -who had been invited to eat up what was set before them. It was -permissible for such a guest, however, to pay another to eat up what he -himself or herself was not able to devour, for if anything of the feast -should be left over the purpose of the feast would be defeated—by the -malign influence of hostile sorcerers. - -414. See note 409. - -414a. This is one form of what is commonly called kinnikinic, a term -which signifies “a mixture,” although it is also applied to the several -plants which commonly form the ingredients in the mixture. - -415. The native term here rendered “amulet” has a number of meanings, -another being the dried spike of a plant—that of the mullein, for -example. So this might be translated “The Spike-Hitter.” It also is -applied to any black object or toy. - -416. This feature of the shrinking path is interesting. - -417. The rendering of the native term by “owls” is literal, but the -word “owl” is taken in the sense of any nondescript bird of ill omen. - -418. The Seneca for this name is Hotkwĕⁿʼdadegĕⁿʼʹăʻ, i.e., “He, the -Burnt Belly, Small.” Otherwise, “Small Mr. Burnt Belly.” - -419. It was a common belief among the Seneca and the other Iroquoian -people that a sorcerer was usually aware of what another was doing, -even though they might dwell far apart. - -420. This returning of human life to the body of a simulated animal is -also quite common in stories recounting the fanciful exploits of -sorcerers. - -421. This is the name of a woman who belonged to a class of ferocious -women who gained notoriety by seeking to destroy their sons-in-law on -their wedding nights. This name denotes the habit of these women of -casting themselves into the fire as a challenge. The name signifies, -“She who is burned in many places.” - -422. See note 410. This is the masculine form of the Seneca expression. - -423. This is the indefinite form of the expression cited in the -preceding note. - -424. This is the Seneca form of the name for a human skin, flayed off -whole, which was made to serve as a warder for some noted sorcerer or -sorceress. See note 409. - -425. This method of heating and hardening wooden instruments was -employed by Ulysses. See Homer’s Odyssey. - -426. This expression is the nearest approximation in sense to the -native term which signifies, literally, “He who has achieved or -perfected our faculties.” - -427. This description recalls the Homeric contests for prizes between -the Greek warriors before Troy. - -428. The following recital of the obstacles along this mysterious path, -occurring in slightly varying versions elsewhere, reminds one of the -seven guarded passageways along the path of Ishtar’s descent to the -regions of the dead. - -429. The term rendered “mother” denotes in the vernacular the “matron” -or head woman, although “mother” is better. - -430. The Partridge. - -431. The Seneca name is Oʻsoʹon(t). The “t” sound is obsolescent. - -432. These are offerings to the genii of the place. - -433. He is the last remaining person. - -434. This is the method formerly used to “guess” the meaning of one’s -dream. - -435. It will be noted that most of the proper names in this story -indicate reference to some process or object of nature. - -436. This rising and falling of the sky appears as an incident in a -number of other tales of this character. - -437. This term is used as both noun and adjective; here it is used as a -noun; it signifies, “What customarily uses its orenda or magic power -destructively.” - -438. This term refers to the Wind God whose activities earned for him -the epithet, “Evil-minded.” - -439. This form of the generic noun oñʹgweʻ signifies “The male -Man-Being.” - -440. This address is made as a part of the ceremonies at the harvest -festival, commonly called the “Green Corn dance.” In this expression -the word “green” stands for “new,” i.e., newly harvested corn. - -441. This woman in the original story is Mother Earth. Here she has -become the representative of the expression of Mother Earth—the -offspring of her life-giving powers. - -442. This appears to be a sort of parable teaching the virtue of -gratefulness for what one receives of the bounties of nature on earth. - -443. The evil of one man is visited on the members of the community to -which he belongs; this represents the method of avenging a wrong by the -early Iroquoian people. - -444. This old woman was the matron of the family, or ohwachira. - -445. This is the Winter God, but here he is called “He who is robed in -flint.” - -446. This has reference to the dances of the women and maids in which -they dramatize the waving of the stalks of standing corn. - -447. The expression “You two cousins” denotes the two symbolic sides of -the tribe—the two phratries, or, rather, sisterhoods, of clans. - -448. It will be noted that the framework of this story is in some -respects exactly like that of the next preceding. - -449. This is a fine example of the native regard for all living things; -even the plants find a place in their sympathy. - -450. This story has a number of interesting weather signs. - -450a. This is a very interesting statement, because it connects this -mythic porcupine with Sunlight. The porcupine, the mythic being, is -usually connected with sunlight in American myths, especially the -quivering or dancing spring sunlight. - -451. This is the act of exorcism by blowing up the evil persons. - -452. The native word literally means, “One—it one’s word uses to make,” -i.e., “One uses it to make one’s word”; briefly, it is one’s pledge, -the token of a vow. - -453. The imitative sounds or utterances which certain activities were -thought to emit are no small part of the interest these stories have -for the students of the origin of words and sentences. The recorder was -at all times careful to write down these very naïve but most expressive -sounds. - -454. The remainder of this incident belongs to the story of -Sʻhodieonskon; this version, however, is much longer. - -455. This circumstance gave rise to the name of this hero, -Hahadodagwatʻha, i.e., “He who pulls out the branch customarily.” - -456. This name signifies “Standing Rock” or “Projecting Rock.” - -457. This native word is usually rendered variously in popular -translations as “Stone Coat,” “Stone Shirt,” “Stone Giant,” “Giant,” -“Monster Man.” Its real significance and correct translation has been -given in the introduction to these stories. - -458. As explained in the introduction, this represents poetic license, -i.e., the use of the word for flint or chert for ice. - -459. The foregoing recital details certain customs pertaining to -ambassadors to hostile tribes, which are of marked interest. - -460. The matter of this symbol is fully carried out in the dedicatory -language of the League or Federation of the Iroquois. - -461. The following incident on the island is found in other stories, -especially in that of Hayanoweh. - -462. This incident shows that the story-tellers believed that the -so-called dead were really not dead, and that these well knew what was -transpiring on earth among mankind. - -463. This is the psychological counterpart of the familiar “Fear not” -of the Sacred Scriptures. - -464. This is the slavery or servitude imposed by the evil use of orenda -(or magic power) by a hostile person; in its original sense the English -“spellbound” had this signification. - - - - - - - -FOOT-NOTES - - -[1] The manuscript of this Journal was discovered in Amsterdam in 1895 -by the late Gen. James Grant Wilson, who published it in the Annual -Report of the American Historical Association for the year 1895, under -the caption “Arent Van Curler And His Journal of 1634–35.” But the Van -Rensselaer Bowier Manuscripts, edited by the learned Mr. A. J. F. van -Laer, show that van Curler could not have made the journey, as he did -not reach Rensselaerswyck until 1637, then a youth of only eighteen. It -seems probable that Marmen Meyndertsz van den Bogaert, the surgeon of -the fort, was the author of the Journal. Consult the Introduction to -this same Journal as published in “Narratives of New Netherland, -1609–1664,” ed. by J. Franklin Jameson, in Original Narratives of Early -American History (Charles Scribner’s Sons, New York, 1909). - -[2] This village of Ongniaahra (Ongiara, Onguiaara, and Ondgiara are -other forms found in the literature of the Jesuit Fathers) was situated -very probably on or near the site of the village of Youngstown, New -York. It is the present Iroquoian name of this village, but not of the -river nor of the Falls of Niagara. - -[3] The Aondironnon probably dwelt at or near the present Moraviantown, -Ontario, Canada, although some Iroquois apply the name to St. Thomas, -some distance eastward. Another form of the name is Ahondihronnon. The -nominal part that is distinctive is thus Aondi or Ahondin, as written -in the Jesuit Relations. The modern Iroquoian form is ĕⁿʻ.tiʹhĕⁿ, ‘The -middle or center of the peninsula.’ - -[4] Curtin, Jeremiah, Myths and Folk-Tales of the Russians, Western -Slavs, and Magyars, p. vii, Boston, 1890. - -[5] Ibid., p. x. - -[6] Ibid., pp. x–xi. - -[7] Curtin, Jeremiah, Myths and Folk-Tales of the Russians, Western -Slavs, and Magyars, p. ix, Boston, 1890. - -[8] Ibid., p. xvii. - -[9] Curtin, Jeremiah, Hero-Tales of Ireland, pp. ix, x, Boston, 1894. - -[10] Curtin, Jeremiah, Hero-Tales of Ireland, pp. x, xi, Boston, 1894. - -[11] Ibid., p. xi. - -[12] Ibid., pp. xii, xiii. - -[13] Ibid., p. xiii. - -[14] Curtin, Jeremiah, Hero-Tales of Ireland, p. xiv, Boston, 1894. - -[15] Ibid., p. xv. - -[16] Ibid., p. xvi. - -[17] Ibid., pp. xlix-l. - -[18] Curtin, Jeremiah, Hero-Tales of Ireland, p. xlviii, Boston, 1894. - -[19] Ibid., pp. xlvi, xlvii. - -[20] Curtin, Jeremiah, Creation Myths of Primitive America, pp. -xxxi–xxxii, Boston, 1898. - -[21] Ibid., p. xxxii. - -[22] Curtin, Jeremiah, Creation Myths of Primitive America, pp. -xxxvii–xxxviii, Boston, 1898. - -[23] Ibid., pp. xxxviii–xxxix. - -[24] Curtin, Jeremiah Myths and Folk-Lore of Ireland, pp. 22–27, -Boston, 1890. - -[25] Ibid., p. 22. - -[26] For an extended etymologic demonstration of the facts stated in -the text, consult articles Tawiskaron and Nanabozho by the editor in -the Handbook of American Indians (Bulletin 30 of the Bureau of American -Ethnology). - -[27] Handbook of American Indians, pt. 2, p. 720. - -[28] The superior figures refer to notes on pages 791–812. - -[29] Woodworker and Long-Tooth. - -[30] Small-dose medicine. - -*** END OF THE PROJECT GUTENBERG EBOOK SENECA FICTION, LEGENDS, AND -MYTHS *** - -***** This file should be named 64176-0.txt or 64176-0.zip ***** -This and all associated files of various formats will be found in: - https://www.gutenberg.org/6/4/1/7/64176/ - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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