Part 2 (part 2 of 2)

Part 2 (part 2 of 2)

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.