Part 2 — SENECA FICTION, LEGENDS, AND MYTHS (continued 8)

Oʹnĕⁿʻ Now (then) nāʹeʻ verily wayadeʼnoⁿʻʹdä did-they two get aboard neʼʹ that neʻʹ the yădeʼʹgĕñʼ. they-two-elder-sister-younger-brother. Dāʹ So (then) oʹnĕⁿʻ now (then) neʻʹ the hoñʹgak wild geese oʼwadīʹgaweʼ, did-they (z.)-paddle (-it), “Suʻʹ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ,” suʻʹ,” oʼʹgĕⁿʻ did-it-say neʻʹ the oʻneʹgăʼ, it (n.)-water, wadiʻhoñyoñʹdieʼ they (z.)-canoe-propelling-go agwasʹ very osnōʹweʼ. it (n.)-swift-(is).

Dāʹ So (then) neʼʹ that diqʹ moreover neʻʹ the hăksăʼʹgōwā he-(an.)-child-great (is) waaʻsāʹwĕⁿʼ did-he-it-begin waādĕñnoʹdĕⁿʼ did-he-his-song-utter neʼʹ that neʻʹ the woowatkweʹnĭʼ did-he-him-overcome neʻʹ the hoswāʹĕⁿs, he-him-hates, waiʹĕⁿʼ, did-he-it-say, “Oʹnĕⁿʻ, “Now, (then) oʹnĕⁿʻ now (then) oʹnĕⁿʻ now (then) gīʹ I-it-believe neʻʹ that sagăʻdĕñʹdĭʼ.” again-I-start homeward.”

Dăʼaonisʻheʼʹoñʼ Not-it-lasted (Not-it was long time) oʹnĕⁿʻ now (then) săasʹnyeʼt again-he-it-spoke waiʹĕⁿʼ, did-he-it-say, “Hoñʹgak, “Wild geese, agesʻhenĕⁿʼʹsʻhoⁿʼ, my-servants-several, djidjāʹgoⁿ, be ye brave, djidjāʹgoⁿ, be ye brave, djidjāʹgoⁿ.” be ye brave.”

Tĕⁿʼʹĕⁿ Not (it is) deʼiʹnoⁿ not-far away niyoʹweʼ so it-distant (is) nihoñnăʻdĕñdyoñʹdieʼ so-they-departing-go-along oʹnĕⁿʻ now (then) neʻʹ the deiyasʹʻhē two-they (an.)-persons are neʼʹ that neʻʹ the gahoñwaʹgoñ it (n.) canoe-in deiʼnont two-they contained (are) waininaⁿʹdog did-they-it-notice neʼʹ that neʻʹ the neʼʹhoʻ there gātʹ it-stands neʻʹ the gaʻhoñʹwăʼ. it (n.)-canoe. Dyĕñgwăʹsʻhoñ Suddenly, just-All at once-just āʹyĕñʼ would one think gadōgĕñʹsʻhoñ it (n.)-one-just place dăʼaʹonʻ not-it-able (is) oñsawăʻdĕñʹdĭʼ should it start again neʻʹ the gahoñʹwăʼ it (n.)-canoe odiʹgaweʻ they (z.)-paddle = are paddling neʻʹ the hoñʹgak wild geese nāʹeʻ, verily, “Suʻʹ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ,” suʻʹ,” oʹdoñ. it (n.)-says.

Dāʹ So (then) oʹnĕⁿʻ now (then) wăʼoñtkăʻʹtʻhoʼ did-she-look neʻʹ the eksăʼʹgōwā she (an.)-child-great (is) neʻʹ the yeʻsʻhoñʹneʻ her (n.)-back-at dyĕñgwăʻʹsi, surprised, lo, neʼʹhoʻ there gāʹnyot one-it (n.)-attached neʼʹ that (it is) neʻʹ the ganăʻʹson, one-it-has attached, găʻstoⁿʼsʹʻhäʼ it-(n.)-fish-hook neʼʹhoʻ there găstoⁿʼʹcyot one-it-fish-hook has attached gahoñwăʼʹgeʻ. it (n.)-canoe-on. Dyĕñgwăʻʹsʻhoñ Suddenly-just wăʼoñtkăʻʹtʻhoʼ did-she-look siʹgwā lo, yonder tʻhanyuʻʹcyut there-he (an.)-sits-erect neʼʹkhoʻ that-and nitʻhoyēʹĕⁿʻ so-there-he-it-posed (is) khoʻʹ and neʻʹ the tʻhodyĕñtwĕⁿʻʹadieʼ hence he-it-drawing along (is) neʻʹ the gahoñʹwăʼ. it (n.)-canoe.

Dāʹ So (then) neʼʹ that diqʹ moreover neʻʹ the eksăʼʹgōwā she (an.)-child great (is) dondāʹyek there-she (an.)-it-took up kăʼʹskwāʼ it (n.)-stone aʼskweʻʹsăʼ it (n.)-hatchet neʼʹhoʻ there khoʻʹ and wăʼeʹyĕⁿt did-she-it-strike heʹoñweʻ there where găstoⁿʼʹcyot it (n.)-hook (is) attached agwasʹ very, just as niyosnoʹweʼ so-it (n.)-swift is hoñʹweʻ yonder, far away wăʼoʹdĭʼ did-it-it-cast neʻʹ the gahoñʹwăʼ it (n.)-canoe neʼʹ that diiuiʻʹwăʼ there-it (n.)-reason (is) odiʹgaweʻ they (z.)-paddle = are paddling neʻʹ the hoñʹgak. wild geese. Oʹnĕⁿʻ Now (then) neʻʹ the hăksăʼʹgōwā he (an.)-child-great (is) daāsʹnyeʼt thence-he-it-spoke waiʹĕⁿʼ, did-he-it-say, “Agesʻhenĕⁿʼʹsʻhoⁿʼ, “My-servants-several, hauʼʹ come, go to, oʹnĕⁿʻ now (then) djidjāʹgoⁿ, be ye brave, djidjāʹgoⁿ, be ye brave, djidjāʹgoⁿ.” be ye brave.” Neʼʹsʻhoñ That-just hāʹdoⁿʻ. he-it-kept saying.

Agwasʹ Very dăʼdjīʹăʻ not-long time (soon) oʹnĕⁿʻ now (then) āʹeʼ again, once more, wanigăʼĕñʹyoñʼ did-they-two-it-watch (= examine) neʼʹ that neʻʹ the oʹnĕⁿʻ now (then) āʹeʼ again, once more, sāwaʻʹget again-it-went-backward neʻʹ the gahoñʹwăʼ, it (n.)-canoe, odiʹgaweʻ they (z.)-paddled = are paddling nāʹeʻ verily neʻʹ the hoñʹgak. wild geese. Oʹnĕⁿʻ Now (then) nāʹeʻ verily neʻʹ the eksăʼʹgōwā she (an.)-child-great (is) wăʼontkatʹʻhoʼ did-she-look (= see) neʼʹhoʻ there hoñʹweʻ yonder, far away tʻhāyasʹʻhĕⁿʼ there-he-lies (= lies supine) neʻʹ the deyāʹdi two-they-are one (= her husband) neʼʹhoʻ there tʻhayoskwĕⁿʻʹdāʼ, there-he (an.)-prone lies, khoʻʹ and neʻʹ the tʻhăhnegiʹʻhăʼ thence-he (an.)-water-drinks (is drinking) agwasʹ very aʹyĕñʼ would-one-think oʹnĕⁿʻ now (then) tʻhoʹhăʻ nearly (almost) ĕⁿoⁿsʹʼăʻt will-he-it-consume all neʻʹ the ohneʹgăʼ it (n.)-water he-ganyoʹdaeʼ. there-it (n.)-lake-stands out.

Dāʹ So (then) neʼʹ that diqʹ moreover agwasʹ very osnoʹweʼ it (n.)-rapid (is) neʼʹhoʻ there wăʼowenoñʹoñdieʼ thither it (n.)-goes along neʻʹ the gahoñʹwăʼ it (n.)-canoe heʹoñweʻ there where nitʻhosgäʼʹwĕⁿʻ; so-there-his-mouth-holds open; agwasʹ very hăʻsōʹwănĕñ his (an.)-mouth-large (is) khoʻʹ and neʻʹ the hatkwisdăsʹdĕñʼ his-stomach-enormous (is) neʼʹ that neʻʹ the hanekdjĕⁿʼdōʹwănĕñ his (an.)-paunch large (is) neʼʹ that neʻʹ the diiuiʻʹwăʼ there-it-reason (is) wesoʼʹdjĭʻ much-too hoʼwadiʹyoⁿʼ thither-they (z.)-it-entered neʻʹ the ohneʹgănos, it (n.)-water, gaʹäⁿgwăʻ quite, marked, heʼtʹgĕⁿʻ high up tʻhayăʼdāʹdeʼ, there-his-body-extends, hoʻdăʼʹoⁿʻ he-self-has filled nāʹeʻ verily neʻʹ the ohneʹgănos. it (n.)-water.

Oʹnĕⁿʻ Now (then) nĕñʹsʻhoñ near-just fly detʻhosgäʼʹwĕⁿʻ, there-he-mouth-holds open, neʼʹhoʻ there dehni-gaʹweʼ they (2)-paddle, are paddling neʻʹ the gahoñʹwăʼ it (n.)-canoe odiʹgaweʻ they (z.)-paddle (= are paddling) nāʹeʻ verily neʻʹ the hoñʹgak wild geese heniyogweʹnyoñ. as-so much it is able (just as much as they are able).

Ganioʼʹ Just as soon as oʹnĕⁿʻ now (then) doskĕñʹoⁿʻ near (it is) nitʻhayasʹʻhĕⁿʼ as there-he-supine-lies neʻʹ the Sʻhagowēʹnotʻhăʼ, Sagowenota, dāʹ so then oʹnĕⁿʻ now (then) neʻʹ the hăksăʼʹgōwā he (an.)-child-great (is) oʼtʻhayoⁿʻgwägäʹdat did-he-it-bend (= bend the bow) neʼʹ that neʻʹ the hoĕñʹnoⁿʼ, it (n.)-bow, khoʻʹ and neʻʹ the oʹnĕⁿʻ now (then) neʼʹhoʻ there waādeʼʹsyoñnĭʼ did-he-self-to-aim-make heʹoñweʻ there where tʻhatkwisʹdayĕⁿʼ, there-his-paunch-lies, agwasʹ very nāʹeʻ verily hayăʼdōʹwănĕñ. his-body-great (is).

Dāʹ So (then) neʼʹhoʻ there waaʼʹyak did-he-it-shoot agwasʹ very oyĕñʹdet it (n.)-notable otkaiʼʹni, it (n.)-loud (is), “būʻʹ”, “buʻʹ”, oʼʹgĕⁿʼ. did-it-say. Agwasʹ Very ohneʹganos it (n.)-water osnoʹweʼ it (n.)-rapid (is) dondagayăʹgĕⁿʼt. thence-did-it-come forth.

Dāʹ So then neʼʹ that diqʹ moreover neʻʹ the gahoñʹwăʼ it (n.)-canoe weʹĕⁿʻ far away, yonder, oʹnĕⁿʻ now (then) hoʼʹweʼ. thither-did-it-go.

Dāʹ So (then) oʹnĕⁿʻ now (then) waoʼsaiʹyĕⁿʻ did-he-make haste oʹnĕⁿʻ now (then) hagoeʼdjoñʹnyoⁿ he-(them) urged-on-repeatedly neʻʹ the hoñʹgak, wild geese, hāʹdoⁿ, he-it-kept saying, “Djidjāʹgoⁿ “Be ye brave, djidjāʹgoⁿ, be ye brave, djidjāʹgoⁿ be ye brave, neʻʹ the agesʻhenĕⁿʼʹsʻhoⁿʼ.” my servant (my servants-several).”

Dăʼaonisʻheʼʹoⁿʻ Not-it-(n.)-long-time-(was) oʹnĕⁿʻ now (then) neʼʹhoʻ there waādiʹyoⁿʼ did-they (an.)-arrive heʹoñweʻ there where detʻhiiĕⁿʻdāsʹgwăʼ both there-they (an. masc.) it-to-gamble use neʻʹ the Sʻhagowēʹnotʻhăʼ. Sagowenota. Ganioʼʹ As soon as neʼʹhoʻ there waāiiʹyoⁿʼ did-they (an.) oʹnĕⁿʻ now (then) hăksăʼʹgōwā he (an.)-child-great (is) waiʹĕⁿʼ, did-he-it-say, “Oʹnĕⁿʻ “Now (then) Isʹ You neʻʹ the hoñʹgak, wild geese, oʹnĕⁿʻ now (then) ĕⁿdjiswadadwĕñnīʹyōk. will-again-you-free-continue to be. Neʼʹ That waiʻʹ of course sewanoⁿs­gweoñʹgwĕⁿ one-you-captive has made neʻʹ the neʼʹ that deʼtgāiʻwayēʹiʼ not-there-it (n.)-matter-of right (is) neʻʹ the Sʻhagowēʹnotʻhăʼ Sagowenota nāʹeʻ. verily.

Dāʹ So (then) oʹnĕⁿʻ now (then) diqʹ moreover ĕⁿdjiswadadwĕñnīʹyōk; will-again-you-self-to-control continue; (= continue to be free); hĕⁿʼʹĕⁿʻ not (it is) nāʹeʻ verily deʼaweʼʹoⁿʻ not-he-it-intended neʻʹ the Sʻhoñgwadyĕñnuʼkdăʼʹoⁿʻ, He-our-faculties-completed (= our Creator), neʻʹ the Hawĕñniʹyoʼ, He, the Disposer, neʼʹ that neʻʹ the ayesʻhenoⁿʼgĕñʹoñk should-one-slave-to-be-continue gyēʹ. some (persons).

Haweʼʹoⁿʻ He-it-intended sĕⁿʼʹĕⁿʻ in fact nāʹeʻ verily gagweʹgoⁿ it (n.) entire (all) neʻʹ the goñnonʻʹheʼ they (z.)-alive (are) ĕⁿwĕñnoñdadwĕñnīʹyōk will-they-self-to-control-continue neʼʹ that neʻʹ the hăʼdeganyoʼʹdăgeʻ. as many as it (z.) game-animal numbers. Hĕⁿʼʹĕⁿʻ Not (it is) nāʹeʻ verily deʼaweʼʹoⁿʻ not He-it-designed ayagonaⁿskwayĕñʹdăʼk should-one-it-slave-to-possess-continue gĕⁿsʹ usually näⁿʹgĕⁿ this (it is) neʻʹ the gāʹnyoʼ. it (z.)-game animal.

Dāʹ So (then) oʹnĕⁿʻ now (then) diqʹ moreover nāʹeʻ verily ĕⁿdjiswăʻdĕñʹdĭʼ will-again-you-depart (for your homes) oʹnĕⁿʻ. now (then). Dāʹ So (then) neʼʹhoʻ-khoʻʹ there-and nāʹeʻ verily nisʹʼăʻ the-you-only năⁿyoʼdĕñoñʹdieʼ so-will-it (n.)-condition-to-be, -continue, khoʻʹ and neʻʹ the nāʹeʻ verily heniswayeʹhăʼ. as-so-you-it-do-habitually. Nisʹ The-you neʼʹkhoʻ that-and gĕⁿsʹ usually nĕⁿyoʼdĕñoñʹdieʼ so-will-it (n.)-condition-to-be, continue, neʻʹ the oʹnĕⁿʻ now (then) dĕⁿdjoñwĕñdjiăʼkʹhoⁿk. will-you-land-cross-successively as habit.

Dāʹ So (then) neʼʹ that (then) gĕⁿsʹ usually ĕⁿyetcʻhiʹgĕⁿʼ will-one-you-see neʻʹ the oʹyăʼ other, different hĕⁿyagonʻheʹdieʼ there-will-one-alive-to-be, continue neʼʹ that neʻʹ the wĕñdoⁿʻʹgwā at the time-just heʻʹ where nĕⁿyonisʹʻheʼt so-will-it-(n.) continue to be ĕⁿyowĕñdjăʹdek. will-it-earth-to-stand, continue.

Dāʹ So (then) neʼʹhoʻ. there. Dāʹ So (then) oʹnĕⁿʻ now (then) oʼgadwĕñnoʼkʹdĕⁿʼ. did-I-my-word-end. Dāʹ So (then) oʹnĕⁿʻ now (then) diqʹ moreover swăʻdĕñʹdĭʻ you-depart ĕⁿswatʻhäʹdieʼ-khoʻ.” will-you-flying-go and.” Dāʹ So (then) oʹnĕⁿʻ now (then) nāʹeʻ verily oʼwĕñnăʻ­dĕñʹdĭʼ. did they (z.) depart.

Dāʹ So (then) neʼʹ that diqʹ moreover oʹnĕⁿʻ now (then) āʹeʼ again dondahăsʹnyeʼt thence-again-he-spoke waiʹĕⁿʼ, did-he-it-say, “Oʹnĕⁿʻ “Now (then) diqʹ moreover hĕⁿdjidyăʻdĕñʹdĭʼ hence-will-thou-I-depart (homeward) aqʹdjiʹiʼ.” my elder sister.” Wăʼagōgaiʹyĕⁿʻ Did-she-it-consent-to nāʹeʻ. verily.

Oʹnĕⁿʻ Now (then) nāʹeʻ verily dayăʻdĕñʹdĭʼ. thence-they-two-departed. Neʼʹ That neʻʹ the skĕñnoⁿʼʹoñʻ slowly (= peaceably) yatʻhaiʹneʼ. they-two-travel on. Wăhyĕñnoʹhet Did-they-two-stay over night gĕⁿsʹ usually neʻʹ the oʹnĕⁿʻ now (then) wăʼoʼʹgäʻ. did-it (n.)-night-become. Wăʼoʹʻhĕñʼt It-day-became oʹnĕⁿʻ now (then) wăʼoʼʹgäʻ. did it night become. Wăʼoʹhĕñʼt It day became oʹnĕⁿʻ now (then) gĕⁿsʹ usually āʹeʼ again wayăʻdĕñʹdĭʼ. did-they-two-depart.

Wisʹ Five noñsahiyăʻʹgoʼ. so many again-they-two-staid over night. Dāʹ So neʼʹ that diqʹ moreover neʻʹ the oʹnĕⁿʻ now (then) saniʹyoⁿʼ again they two arrived home oʹnĕⁿʻ now (then) daāsʹnyeʼt thence-he (an.)-spoke waiʹĕⁿʼ, did-he-it say, “Aqdjīʹiʼ, “My dear elder sister, oʹnĕⁿʻ now (then) nāʹeʻ verily sedīʹyoⁿʼ. thou-I-have-returned home. Tĕⁿʼʹĕⁿʻ Not (it is) niʼʹăʻ the-I-only deʼgoñyĕñdeʹi, not-I-thee-know, soʼʹdjĭʻ because, (= much-too) noñʹ perhaps tchi-geksāʼʹăʻ while-I-child-small (was) oʹnĕⁿʻ now (then) săʻdĕñʹdyoñ. thou-departedst. Dāʹ So (then) neʼʹkhoʻ that-and nisʹ the-thou sedinoʼʹsĕⁿ he-our-two-uncle (is) neʻʹ the Oktēʹoñdoⁿʼ. Okteondon.

Dāʹ So (then) neʼʹ that neʻʹ the Iʼʹ I waeyanĕñʹhauñʼ did-I-his-track follow sʻhăʼʹgăʻdĕñdĭʼ. when-I-departed. Neʼʹhoʻ There nāʹeʻ verily heʹʻhoyoñ there-he-arrived heʹoñweʻ there where tganyodäʹdeʼ. there-it (n.)-lake-exists. Dāʹ So (then) iʹwi I-it-think neʼʹ that noñʹ perhaps nāʹeʻ verily hōʹnyoʻ he-him-killed hoiʹgĕñ that-one (it is) neʻʹ the hăʻʹsowānĕñ. his-mouth-large (is).

Dāʹ So (then) oʹnĕⁿʻ now (then) diqʹ moreover neʼʹ that neʻʹ the dĕⁿdyatnooⁿʹgwāk, shalt-thou-I-self-love-ever, Iʼʹ we dedyadāⁿʹnondeʼ. thou-I-brother-sister (are). Ĕⁿgoñnooⁿʹgwāk Shall-I-thee-to-love, continue oʹnĕⁿʻ now then nisʹʼăʻ the-thou-(only) Iʼʹkhoʻ I-and ĕⁿs­gnooⁿʹgwāk. shall-thou-me-to-love, continue.

Dāʹ So (then) oʹnĕⁿʻ now (then) diqʹ moreover neʻʹ the Iʼʹ I ĕⁿgadowätʹʻhăʼ.” will-I-to-hunt-go.”

Dāʹ So (then) neʼʹ that diqʹ moreover oʹnĕⁿʻ now (then) waādōʹwät; did-he-it-hunt; agwasʹ very hadjinoⁿʼdīʹyo; he-hunter-fine (is); oʼʹwāʼ it (n.) meat neʼʹsʻhoñ that-just hodīʹgoⁿ; they-it-continue-to-eat; awenoñtgädeʼʹsʻhoñ it (n.)-pleasant-just heʹoñweʻ there where deniʼʹdyoⁿʼ. both-they-two-abide. Dāʹ So (then) neʼʹhoʻ there nigagāʹis. so-it-legend-long (is).

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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.

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138. The Legend of Doäʻdaneʹgĕⁿʼ and Hotkwisdadegĕⁿʼʹă

Hodinoⁿʹsōt Their (an.) lodge stands giʼʹoⁿʻ it is said. neʼʹ That (it is) neʻʹ the Dooäʼdanēʹgĕⁿʼ Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ he is called, is named neʻʹ the hagĕⁿʹdjĭ. he, the old one. Dāʹ So neʼʹ that (it is) nāʹeʻ truly (of course) neʻʹ the haksăʼʹgõwā, he, the youth, large child, neʼʹ that (it is) neʻʹ the hauñwâⁿʹdĕⁿʼ his nephew Tkwisdadegĕⁿʼʹăʻ Tkwisdadegĕⁿʼʹăʻ (i.e., Hotkwisdadegĕⁿʼʹăʻ) (i.e., Hotkwisdadegĕⁿʼʹăʻ) neʻʹ the neʼʹ that hayaʹsoⁿ. he is called. is named. Dāʹ So oʹnĕⁿʻ, now, (then) giʼʹoⁿʻ, it is said, yadōʹwäs they two (n.) kept hunting neʼʹ that (it is) neʻʹ the yadădīʹwâⁿdĕⁿʼ. they two (an.) uncle and nephew. Agwasʹ Verily, Indeed, skĕñʹnoⁿʼ, (it) peace giʼʹoⁿʻ, it is said, yĕñnoⁿʻʹdoñnyoⁿʻ they two (an.) kept on thinking deniʼdyoⁿʼʹsʻhoñ. two they two (an.) dwelt together. Dāʹ So, diawĕⁿʼʹoⁿʻ constantly, oʼʹwāʼ it meat (n.) hodīʹgoⁿ they (masc. pl.) it-ate. neʻʹ the yadădīʹwâⁿdĕⁿʼ they two (an.) uncle-nephew (are). Agwasʹ Verily, awĕñnotgäʹdeʼ it pleasant (is) heʹõñweʻ there where deniʼdyoⁿʼʹsʻhoñ. two they two (an.) lived, dwelt together Neʹ There in that place khoʻ and deʼgatgăʼʹhoʻ not anywhere (nowhere) soñʹgāʼ some one (an.) deʼenâñʹgeʼ. not one (an.) dwells.

Agwasʹ Verily, Indeed, oʼyoʹnisʻheʼt, it remained long, was long time, giʼʹoⁿʻ, it is said, neʼʹhoʻ (there) thus niyoʼʹdĕñ, so it (n.) state was, oʹnĕⁿʻʻ now (then) giʼʹoⁿʻ, it is said, neʻʹ the hagĕⁿʹdjĭ he, the old one wāiʹĕñʼ, he it said, “Hīʹwâⁿdĕⁿʼ, “Oh, my nephew, oʹnĕⁿʻ now, then hEʻʹoñweʻ there where hoʼʹseʻ thither thou go hīʹgĕñ that it-is diyogoñʹwandeʼ. there it-lunate-stream-washed bluff (is). Neʼʹhoʻ There hĕⁿsaʹdyĕñʼ thither thou wilt seat thyself ĕnsadauⁿʻdiʹyos-khoʻ, will-thy ear fine make (it)-and, ăʹdĭʼgwăʻ whatsoever waiʻʹ of course ĕⁿsāʹoñk wilt thou-it hear hăʼʹgwĭs̆dĕⁿʼ.” something.” Gădōʹgĕñ It-certain is hăʼʹgwĭsdĕⁿʼ something ĕⁿsāʹoñk wilt thou-it-hear hᴇʹoñweʻ there where hĕⁿsiʼdyoñʹdāk.” there wilt thou be abiding.”

Dāʹ So oʹnĕⁿʻ, now, (then) giʼʹoⁿʻ, it is said, waaʻʹdĕñdĭʼ he started, departed, neʻʹ the Hotkwisdadegĕⁿʼăʻ Hotkwisdadegĕⁿʼăʻ neʼʹhoʻ there wăʼheʼʹ thither he went hᴇʹoñweʻ there where dyogoñwanʹdeʼ. there it-lunate-stream-washed bluff (is) Dāʹ So deʼaonisʻheʼʹoñʼ not it was a long time oʹnĕⁿʻ, now (then) giʼʹoⁿʻ, it is said, neʼʹhoʻ there wăāʹyoⁿʼ. did he arrive. Dāʹ So oʹnĕⁿʻ, now (then) giʼʹoⁿʻ, it is said, neʼʹ That (it is) gwāʹ, only, waiʻʹ, truly, dăgasʹnyeʼt thence it spoke neʻʹ the oʼōʹwāʼ,” owl,” giʼʹoⁿʻ, it is said, waiʹᴇ̆ñʼ did he-it say neʻʹ the hauñwâⁿʹdĕⁿʼ his-nephew neʻʹ the Hotkwisdadegĕⁿʼʹăʻ. Hotkwisdadegĕⁿʼʹăʻ.

Dāʹ So oʹnĕⁿʻ now (then) diqʹ besides neʻʹ the honoʼʹsĕⁿ his uncle gondăʹdieʼ at once, (right away) (gondaʹdjieʼ) (modern form) hōʹgwā aside wāāʹyĕñʼ did he-it lay neʻʹ the hoʻsʻhogwăʻʹdă, his-pipe dondāāʹdăʼt-khoʻ thence he arose (and) stood-and găʹsnoⁿʼ it-bark găgăʹwĭsăʼ it-paddle neʼʹ that dondāʹăk-khoʻ thence he-it took up-and oʹnĕⁿʻ now (then) giʼʹsʻhäⁿ it seems heʹoñweʻ there where honadegăʼʹdōⁿʻ they (pl.) fire have kindled neʼʹhoʻ there wāādjisʹdōdjĕnt-khoʻ, did he-it-fire dip up-and dāʹ so neʼʹhoʻ there hogwāʹsʻhoñ aside just iʹyad he stood neʻʹ the hauñʹwâⁿdĕⁿʼ his-nephew neʼʹhoʻ there wauñʹtʻhoʼ did-he-it pour honoʼĕñgĕñʹyăd his-head-top of (on) neʻʹ the odjisdăʼʹsʻhoⁿʼ, it-fire nothing but, dāʹ so oʹnĕⁿʻ now (then) diqʹ besides waiʹĕñʼ, did-he-it say, “Deʼneʼʹ “Not that (it is) deʼgīʹdoⁿ.” not I-it-mean.” Dāʹ So oʹnĕⁿʻ now (then) nāeʻʹ truly neʻʹ the hauñwâⁿʹdĕⁿʼ his nephew oʼtʻhăʻʹsĕⁿʹtʻho did he weep neʼʹ that gaiyoñʹnĭʻ it-matter causes neʼʹ that neʻʹ the odjisdăʼʹsʻhoⁿʼ it-fire nothing but honoʼĕñʼʹgeʻ his-head-on oʼwăʼʹsĕⁿʼt, did it fall, dāʹ So, oʹnĕⁿʻ, now (then) giʼʹoⁿʻ, it is said, honăkdăʼʹgeʻ his-couch-on wāādyăsʹʻhĕñʼ, did-he-self prone lay, neʼʹhoʻ there hoʹgwā aside wāāʹdyĕñʼ did he-self seat hĕⁿʹoñweʻ there where hădyĕñʹdăʻʹgwăʼ, he-self-seats customarily, neʼʹ that (it is) sĕⁿʼʹĕⁿʻ because dōōdidjĕñʹoñt. two-they-fire have between them.

Dāʹ So neʼʹ that diqʹ besides oʹnĕⁿʻ now (then) nāʹeʻ verily waĕⁿniʹʻhĕⁿʼ did he-it stop neʻʹ the hăsdāʻʹhăʼ, he weeping (is), dāʹ so oʹnĕⁿʻ now (then) diqʹ besides waiʹĕñʼ, did he-it-say, “Gĕñʻʹ “Alas, oʹnĕⁿʻ now (then) oñgidĕⁿsʹtʻheʼt; I pitiable have become oʹñĕⁿʻ now (then) waiʻʹ truly wāāknoⁿʹgoñdĕⁿʼ he-me-abused has neʻʹ the āknoʼʹsĕⁿʻ. my uncle. Dewĕñʹdoⁿʻ Not-ever before neʼʹhoʻ thus, so, deoyeʹoⁿʻ.” so he-it has done.” neʼʹhoʻ these (thus) hĕⁿʹoñweʻ there where dyogoñʹwandeʼ it-valley-cliff stands wăāʹdyĕñʼ. did he seat himself. Dāʹ So (then) oʹnĕⁿʻ now then diqʹ too, besides tʻhāʹdyēʼ. so he kept quiet. Agwasʹ Verily, just, oʼyonisʹʻheʼt it lasted a long time, it was a long time neʼʹhoʻ thus (there) niyoʼʹdĕñ. so it was (situated).

Dyĕñgwăʻʹsʻhoñ Suddenly, all at once, oʹnĕⁿʻ then (now) dăgasʹnyeʼt, thence it-spoke “Wuʹ, “Wuʹ, wuʹ, wuʹ, wuʹ, wuʹ, wuʹ, wuʹ, wūʹ,” wūʹ,” oʼʹgĕⁿʼ. it-said. Oʼʹowāʼ, Owl, giʼʹoⁿʻ, it is said, nāʹe indeed, verily dăgasʹnyeʼt. thence it-spoke. Dondāadăsʹdăk Thence he arose suddenly neʻʹ the hăksăʼʹgōwā he-youth (is) waiʹĕñʼ-khoʻ, he-said-and, “Neʼʹ “That noñʹ perhaps hĕñʹdoⁿʻ he-it-means nāāknoʼʹsĕⁿ,” the-he-my-uncle (is),” hăʼdoñsāĕⁿʻʹdāt-khoʻ, hence-he ran (=showed heels) -and wăʼoʹsnowĕⁿ. it-in-haste-was. Dāʹ So oʹnĕⁿʻ now (then) hoñsaāʹyoⁿʼ there again he returned oʹnĕⁿʻ, now (then) giʼʹoⁿʻ, it is said, waiʹĕñʼ did-he-it-say, neʻʹ the haʹgĕⁿdjĭ, he-elder one, (is) neʼʹ that (it is) neʻʹ the Dooäʼdaneʹgĕⁿʼ, Dooädanegen, “Aⁿnaⁿʼoʻʹdäⁿʼäⁿ “What thing is it oʼsāʹoñk? didst thou-it hear? Hauʼʹ, Come, oʹnĕⁿʻ now then satʻhyoʹwĭʻ.” do thou-it-tell.”

“Niyoʻʹ,” “So be it,” waiʹĕñʼ did he-it say neʻʹ the Hotkwisdadegĕⁿʼʹăʻ. Hotkwisdadegĕⁿʼʹăʻ. Dāʹ So oʹnĕⁿʻ, now, (then) giʼʹoⁿʻ, it is said, neʻʹ the hagĕⁿʹdjĭ he-elder one (is) waiʹĕñʼ, did he-it say, “Tcikwasʹ “Just a moment yāʹeʼ. first. Gaʹnyoʼ As soon as yāʹeʼ first ĕⁿwagyĕñʼgwadēʹgĕⁿʼ. will it-my-tobacco burn (light). Agwasʹ At all events ĕⁿwagedjeoʹdăʼk will I smoking be neʻʹ the oʹnĕⁿʻ now (then) ĕⁿsatʻhyoʹwĭʼ wilt thou-it tell neʻʹ the năⁿʼʹot kind of thing oʼsāʹoñk.” didst thou-it hear.” Dāʹ So oʹnĕⁿʻ now (then) nāʹeʻ, verily, indeed, giʼʹoⁿʻ, it is said, wăayĕⁿʼʹgoʻ did he-it-tobacco put in wăādeʹgăʼt-khoʻ did he-it light -and neʻʹ the hoʻsokwaʻtāʹkoñ. his-pipe-in. Dāʹ So neʻʹ the oʹnĕⁿʻ now (then) wăadyĕñnoʼkʹdĕⁿʼ did he-it-task end (finish) oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, dăayĕⁿʼgwă­dyĕñʹtʻhoʼ. thence did-he-it-smoke draw. Dāʹ So oʹnĕⁿʻ now (then) diqʹ besides waiʹĕñʼ, did-he-it say, “Hauʼʹ, “Come, oʹnĕⁿʻ now (then) satʻhyoʹwĭʻ do thou-it tell neʻʹ the naⁿʼʹot kind of thing oʼsāʹoñk.” didst thou it hear.”

Dāʹ So oʹnĕⁿʻ now (then) wooʹnoⁿʼgāāʼ they retired for the night neʼʹkhoʻ that-and neʻʹ the wăʼodiyăʼdaʹĕⁿʼheʼt their bodies came to rest neʼʹkhoʻ that-and neʻʹ the wayadyăsʹʻhĕñʼ they (two) lay supine neʼʹ that neʻʹ the yadădiwâⁿʹdĕⁿʼ. they (two) (are) uncle and nephew. Dāʹ So neʼʹ that diqʹ besides neʻʹ the oʹnĕⁿʻ now (then) wăʼoʹʻhĕñʼt it-day-dawned dāyātʹgĕⁿ, thence they (two) arose neʻʹ the yadădiwâⁿʹdĕⁿʼ, they (two) (are) uncle and nephew, neʼʹkhoʻ that-and neʻʹ the oʹnĕⁿʻ now (then) wāānikhwĕñʹdăʼt they (two) eating food ceased neʻʹ the sedeʹʻtciăʻ early in the morning oʹnĕⁿʻ, now (then) giʼʹoⁿʻ, it is said, khoʻʹ and āʹeʼ again waiʹĕñʼ did he-it say neʻʹ the hăgĕⁿʹdjĭ, he elder one (is), “Hauʼʹ, “Come, hiwâⁿʹdĕⁿʼ my nephew oʹnĕⁿʻ now (then) săsadāoⁿʻdiyosdāʹnoⁿʻ, again thou to listen attentively do go, neʼʹhoʻ there āʹeʼ again giʼʹsʻhĕⁿ perhaps, I think, hĕⁿʻsāʹdyĕñʼ there wilt thou thyself seat heʹoñweʻ there where diyogoñwanʹdeʼ, there valley-cliff stands, heʹoñweʻ there where nisĕñnigodāʹgwĕⁿʻ thence thou didst arise from sitting neʻʹ the tēʹdĕⁿ.” yesterday.”

Deʼaonisʻheʼʹoⁿʻ Not it long time (is) oʹnĕⁿʻ now (then) neʻʹ the hĕⁿwâⁿdĕⁿʼʹsʻhäʼ he nephew-ship (is) oʹnĕⁿʻ now (then) āʹeʼ again wāāʹʻdĕñdĭʼ. did he start. Neʻʹ The oʹnĕⁿʻ now (then) neʼʹhoʻ there wāāʹyoⁿʼ did he arrive oʹnĕⁿʻ now (then) naʹeʻ truly neʼʹhoʻ there wāāʹdyĕñʼ did he self seat heʹoñweʻ there where diyogoñwanʹdeʼ there valley-cliff stands khoʻʹ and neʻʹ the oʹnĕⁿʻ now (then) āʹeʼ again wāādauⁿʻdiʹyos. did he listen attentively. Dyĕñʹgwăʻ-seʹ Suddenly oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, dăgasʹnyeʼt thence it spoke, cried out, gwasaʹ just neʼʹhoʻ there doskĕñʹoⁿʻ, near, “Tcikĭsʹ, “Tcikĭsʹ, tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ, kĭsʹ,” kĭsʹ,” oʼʹgĕⁿʼ. did it-it say. Tcoktcoⁿʹʻkhwĕñʼ, Fish-hawk, giʼʹoⁿʻ, it is said, dăgasʹnyeʼt. thence it spoke, cried out.

Dāʹ So oʹnĕⁿʻ now (then) neʻʹ the hăksăʼʹgōwā he youth (is) dondāādăsʹdăk thence he arose at once hoñsāādakʹhēʼ thence he running went khoʻʹ and hĕⁿʹoñweʻ there where tʻhodinoⁿʹsot there their lodge stands neʻʹ the yadădiwaⁿʹdĕⁿʼ. they (two) (are) uncle and nephew. Hoñsāāʹyoⁿʼ There again he arrived hĕⁿʹoñweʻ there where tʻhonadegăʼʹdoⁿʻ there they fire have kindled oʹnĕⁿʻ now (then) waiʹĕñʼ did he-it say neʻʹ the hagĕⁿʹdji he elder one (is) “Aⁿʹnaⁿʼoʻʹdäⁿʼäⁿ “What kind of thing (is it) saoñgĕñāʹdieʼ? thou it hearing hast returned? Hauʼʹ, Come, oʹnĕⁿʻ now (then) satʻhyuʹwĭʻ.” thou-it tell.” Dāʹ So oʹnĕⁿʻ now (then) dāāsʹnyeʼt thence he spoke neʻʹ the Hotkwisdadegĕⁿʼʹăʻ Hotkwisdadegĕⁿʼʹăʻ waiʹĕñʼ, did he it say, “Niyoʻʹ. “So be it. Oʹnĕⁿʻ Now (then) ĕⁿkatʻhyuʹwĭʼ will I-it tell naⁿʼoʻʹdäⁿʼäⁿ kind of thing agiwaiyĕñdāʹdieʼ.” I-it matter having return.” Dāʹ So neʼʹ that diqʹ too neʻʹ the hagĕⁿʹdjĭ he elder one (is) oʹnĕⁿʻ now (then) dāāsʹnyeʼt thence he spoke waiʹĕñʼ did he it say, khoʻ, -and “Djigwasʹ “Just a moment yāʹeʼ first ĕⁿgyĕñʼʹgoʻ will I-tobacco put in (it) aksokwăʻʹtăkoñ. my pipe-in. Ganioʼʹ Just as soon as ĕⁿwagyĕñʼgwadeʼgĕⁿʼ will it me tobacco kindle for oʹnĕnʻ now (then) ĕⁿsatʻhyuʹwĭʼ wilt thou it tell naⁿʼoʻʹdäⁿʼäⁿ kind of thing wăʼsi­wāʹoñk.” didst thou it matter hear.” Dāʹ So neʼʹ that diqʹ, too, giʼʹoⁿʻ it is said, oʹnĕⁿʻ, now (then) wăayĕⁿʼʹgoʻ did he tobacco put in (it) waādeʹgăʼt-khoʻ, did he it light and, giʼʹoⁿʻ, it is said, neʻʹ the hoʻsokwaʻʹdăʼ, his pipe, dāʹ so oʹnĕⁿʻ, now then, oʹnĕⁿʻ now then nāʹeʻ truly neʼʹhoʻ there hodjāʹod, he-fire holds out, smokes neʼʹkhoʻ that-and neʻʹ the oʹnĕⁿʻ now (then) dāāsʹnyeʼt thence he spoke waiʹĕñʼ did he it say neʻʹ the hagĕⁿʹdjĭ, he elder one (is), “Hauʼʹ, “Come, oʹnĕⁿʻ now (then) satʻhyūʹwĭʻ thou it tell neʻʹ the naⁿʼʹot the thing oʼsāʹoñk.” didst thou it hear.” Dāʹ So oʹnĕⁿʻ, now (then) giʼʹoⁿʻ, it is said neʻʹ the haksăʼʹgōwā he youth (is) dāāsʹnyeʼt thence he spoke waiʹĕñʼ khoʻ did he it say -and “Niyoʻʹ. “So be it. Oʹnĕⁿʻ Now (then) neʼʹhoʻ there nĕⁿyāʹwĕⁿʻ. so will it come to pass. Neʼʹ That gwāʹ only oʼʹgĕⁿʼ, did it say, “Tcikĭsʹ, “Tcikĭsʹ, tcikĭsʹ, tcikĭsʹ, tcikĭsʹ, tcikĭsʹ, kĭsʹ, kĭsʹ, kĭsʹ.” kĭsʹ.”

Dāʹ So neʼʹ that diqʹ too neʻʹ the Dooäʼdaneʹgĕⁿʼ Dooäʼdaneʹgĕⁿʼ oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, hoʹgwā aside wāāʹyĕñʼ did he it say heʻʹ the hoʻsʻhogwăʻʹdăʼ his pipe dondaadasʹdăk-khoʻ thence he arose instantly-and neʼʹ that neʻʹ the kaʹsnoⁿʼ it-bark gagāʹwĭʻsăʼ it-paddle oʼʹtʻhăk-khoʻ did he it take-and waadjĭsdoʹdjĕn-khoʻ did he fire dip up -and hĕⁿʹ-nieʼt there where oñweʻ niʻhonadegăʼʹdoⁿ so they fire have kindled hogwāʹsʻhoñ aside-just iʹyad he stood neʻʹ the hauñwâⁿʹdĕⁿʼ his nephew neʼʹhoʻ there wauñʹtʻhoʼ-khoʻ did he it pour -and honoʼĕñgĕñʹyad. his head, top of. Dāʹ So neʼʹ that diqʹ too besides neʻʹ the haksăʼʹgōwā he youth (is) oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, nāʹeʻ truly oʼhăsdāʹĕñʼ did he weep oʼtʻhăʹsĕñtʻhoʼ-khoʻ, did he cry out and, neʼʹkhoʻ that-and neʻʹ the hagĕⁿʹdjĭ he elder one (is) oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, waiʹĕñʼ did he it say oʼhasʹnyeʼt, did he speak, “Deʼʹ “Not neʼʹ that deʼgīʹdoⁿ.” not I it mean.”

Dāʹ So neʼʹ that diqʹ too nāʹeʻ truly oʹnĕⁿʻ now (then) neʻʹ the hauñʹwâⁿdĕⁿʼ his nephew hōʹgwā aside wăāʹdyĕñʼ did he self seat heʹoñweʻ there where hadyĕñdăʹʻkhwăʼ he it to sit uses sgadjäⁿonʹdĭʻ one it fire side of wăĕñniʹʻhĕñʼ did he it cease heʻʹ where hăsdāʹʻhăʼ. he weeps, is weeping. Dāʹ So oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, waiʹĕñʼ did he it say, “Gĕñʼʹ, “Alas, oʹnĕⁿʻ now (then) oñgiʹdĕⁿstʻheʼt. it me poor has made. Oʹnĕⁿʻ Now (then) noñʹ perhaps niʼʹăʻ I, poor me, neʼʹ that nāʹeʻ truly otʼhāgĕñʻĕⁿʼgĕñʹnĭʼ did he my orenda (magic power) overmatch waiʻʹ I think neʻʹ the haknoʼʹsĕⁿʻ.” he my uncle (is).”

Dāʹ So neʼʹ that diqʹ too oʹnĕⁿʻ now (then) wĕʼoʼʹgäʻ it might become oʹnĕⁿʻ, now (then), giʼʹoⁿʻ it is said, waodiyăʼdaĕⁿʼʹheʼt did they (their) bodies keep still oʼdhyadyăsʹʻhĕñʼkhoʻ. did they (two) selves lay down. -and. Ganioʼʹ As soon as wăʼoʹʻhĕñʼt did it day dawn oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, wāyāʹdekhoñʹnĭʼ. did they (two) food eat. Agwasʹ Just neʼʹsʻhoñ that only wāānikhwĕñʹdăʼt did they food cease from oʹnĕⁿʹʻkhoʻ now (then) and āʹeʼ again waiʹĕñʼ did he it say neʻʹ the hagĕⁿʹdjĭ, he elder one (is), “Hiwâⁿʹdĕⁿʼ, “My nephew, oʹnĕⁿʻ now (then) āʹeʼ again satʻhoñdatʹʻhăʻ, thou to listen do go neʼʹhoʻ there khoʻʹ and āʹeʼ again hĕⁿsāʹdyĕñʼ there wilt thou self seat hĕⁿʹoñweʻ there where diyogoñwanʹdeʼ.” there it valley-cliff stands.” Oʹnĕⁿʻ Now (then) neʻʹ the hauñʹwâⁿdĕⁿʼ his nephew dāasʹ— there he spoke “Niyoʻʹ, “So be it, neʼʹhoʻ (there) thus nĕⁿyāʹwĕⁿ.” so will it come to pass.” Dāʹ So oʹnĕⁿʻ now (then) diqʹ too wāăʻʹdĕñdĭʼ. did he start. Wāāʹyoⁿʼ There he arrived hĕⁿʹoñweʻ there where diyogoñwanʹdeʼ there it valley-cliff stands hĕⁿʹoñweʻ there where niʻhadyĕñdăkʹhwăʼ, there he self to sit uses, oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, neʼʹhoʻ there wāāʹdyĕñʼ did he self seat wāādauⁿʻdiʹyos-khoʻ, did his ears prick up -and, neʼʹhoʻ-sʻhoñ there-only hanyoʻʹcyot he sat upright tʻhihodyēʹĕⁿʻsʻhoñ, just he still remains-only, dyĕñgwăʹʻsʻhoñ suddenly-just oʹnĕⁿʻ now (then) hotʻhoñʹdeʼ, he it hears, giʼʹoⁿʻ, it is said, dayoñdĕñnōʹdĕⁿʼ thence she her song uttered neʻʹ the agoñʹgweʻ she human being (is) weĕⁿʹ-gwā. far away-toward. Dāʹ So neʼʹ that diqʹ too wooʼnigoⁿäⁿyĕñʹdăʼt did his mind seize it neʼʹ that gwāʹ just neʻʹ the yeʹoⁿʻ she female (is) neʼʹ that neʻʹ the dyāgodĕñnōʼdăʼ, there she singing is, dāʹ so oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said wāʹeʼ did he it think neʼʹ that noñʹ perhaps hĕñʹdoⁿ he it means waiʻʹ I think haʼgiwāʹoñk,” I matter have heard,” oʹnĕⁿʻ now (then) giʼʹoⁿʻ, it is said, daādăsʹdăk thence he jumped up hoñsāādākʹheʼ thence he running went osnoʹweʼ it swift is hĕⁿʹoñweʻ there where tʻhodinoⁿʹsod. there their lodge stands.

Dāʹ So neʼʹ that oʹnĕⁿʻ now (then) hoñsāāʹyoⁿʼ there again he arrived neʻʹ the neʼʹ that hagĕⁿʹtcĭ, he elder one (is) giʼʹoⁿʻ it is said, waiʹĕñʼ, did he it say, “Gwēʹ. “Look here. Dōʹ What hăʼgwĭsʹdĕⁿʼ something sāoñgĕñʹādieʼ?” thou it having heard return?” Neʼʹ That khoʻʹ and neʻʹ the hăksăʼʹgōwā he youth (is) daāsʹnyeʼt thence he spoke waiʹĕñʼ, did he it say, “Ĕⁿʻʹ.” “Yes.” Dāʹ So oʹnĕⁿʻ, now (then) giʼʹoⁿʻ, it is said neʻʹ the honoʼʹsĕⁿ his uncle waiʹĕñʼ, did he it say, “Hauʼʹ, “Come, oʹnĕⁿʻ now (then) satʻhyuʹwĭʻ.” thou it do relate.” Oʹnĕⁿʻ Now (then) neʼʹ that neʻʹ the haksăʼʻgōwā he youth (is) waiʹĕñʼ, did he it say, “Niyoʻʹ. “So be it. Oʹnĕⁿʻ Now (then) diqʹ besides ĕⁿgatʻhyuʹwĭʼ.” will I it relate.” “Hăʼdjigwasʹ “Just a moment yāʹeʼ first ĕⁿgyĕñʼʹgoʻ will I tobacco neʻʹ the aksokwăʻʹtăʼ. my pipe. Agwasʹ Verily ĕⁿwagedjeōʹdăʼk I will be smoking neʻʹ the oʹnĕⁿʻ now (then) ĕⁿʻsei­ʻwădĕⁿʹdāʼ,” wilt thou matter set forth,” waiʹĕñʼ did he it say neʻʹ the hagĕⁿʹtcĭ. he elder one (is).

Dāʹ So oʹnĕⁿʻ, now (then), giʼʹoⁿʻ, it is said, waiʻʹ indeed, waādeʹgăʼt did he it light neʻʹ the (that) hoʻsogwăʻʹtăʻ his pipe neʼʹkhoʻ that and neʻʹ the (that) oʹnĕⁿʻ now (then) waiʹĕñʼ, did he it say, “Hauʼʹ “Come oʹnĕⁿʻ now (then) satʻhyʹwĭʻ thou it do relate neʻʹ the (that) naⁿʼʹot kind of thing saoñgĕñʹādieʼ.” thou it having heard return.”

Oʹnĕⁿʻ Now (then) diqʹ too neʻʹ the haksăʼʹgōwā, he youth, neʻʹ the (that) Hotgwisdagegĕⁿʼʹăʻ, Hotgwisdagegĕⁿʼʹăʻ, daāsʹnyeʼt thence he spoke waiʹĕñʼ, did he it say, “Niyoʻʹ. “So be it. Neʼʹ That gwāʹ just agatʻhoñdeʼ I it hear agoñʹgweʻ she human being (is) wăʼoñdĕñnōʹdĕⁿʼ did she her song uttered neʼʹ that neʻʹ the wăʼāʹgĕⁿʼ, did she it say, “Hă-ho-wi, “Hă-ho-wi, Dooäʼdānegĕⁿʼʹgeʻ, Dooäʼdānegĕⁿʼʹgeʻ, hă-ho-wi, hă-ho-wi, wăʻheyăʼdiʻsakʹheʼ-ă, thither I his person to seek go (lightly) hă-ho-wi.” hă-ho-wi.” Dāʹ So oʹnĕⁿʻ now (then) oʼhaiʻhokʹdĕⁿʼ did he news finished neʻʹ the hĕⁿwâⁿdĕⁿʼʹsʻhäʼ. he (the) nephew-ship.

Neʼʹ That neʻʹhoʼ as a matter of fact hĕⁿʼʹĕⁿ not it is neʹwăʼ in turn deʻtʻhogawesodjĕⁿʹdoⁿ not thence he paddle has dipped up neʻʹ the găgaweʻʹsăʼ it-paddle neʼʹ that (it is) neʻʹ the (that) găʹsnoⁿʼ it-bark năⁿʼʹot; kind of thing; hĕnʼʹĕⁿ not it is neʹwăʼ in turn dooʼ­skoñʹtʻhwĕⁿʻ. did he him burn.

Oʹnĕⁿʻ, Now, (then) giʼʹoⁿʻ, it is said, neʻʹ the hagĕⁿʹdjĭ he elder one (is) daāsʹnyeʼt thence he spoke waiʹĕñʼ, did he it say, “Iʼʹ “I neʻʹhoʻ as a matter of fact dayoñgidōñʹneʼ thence she me meaning comes nāʹeʻ truly neʼʹ that (it is) neʻʹ the agoñʹgweʻ she human being (is) neʼʹ that (it is) waiʻʹ of course gayoñʹnĭʻ it-it causes Dooäʼdaneʹgĕⁿʼ Dooäʼdaneʹgĕⁿʼ dayondoñʹneʼ. thence she it saying comes. Iʼʹ I waiʻʹ of course neʼʹ that (it is) gyāʹsoⁿ. I am named. Dāʹ So oʹnĕⁿʻ now (then) diqʹ also āʹeʼ again neʼʹhoʻ there hoñsāʹseʻ hence again thou do go neʼʹhoʻ there sasatʻhoñdatʹʻhă, again thou thy ear put forth do go, oʹnĕⁿʻ now (then) noñʹ perhaps neʻʹhoʻ as a matter of fact doskĕñʹoⁿ nearby īʹyĕⁿʼ.” she is moving.”

Dāʹ So (then) neʼʹ that (it is) diqʹ too, also neʻʹ the hĕⁿwâⁿdĕⁿʼʹsʻhäʼ, he, the nephew-hood (is) neʻʹ the Hotkwisʹdadegĕⁿʼʹăʻ, Hotkwisʹdadegĕⁿʼʹăʻ, oʹnĕⁿʻ now then waāyăʹgĕⁿʼt did he go out neʻʹkhoʻ that-and neʻʹ the heʻʹ where, at the place, diyogoñʹwandeʼ just it-lunate-bluff stands neʼʹhoʻ there hoñsāʹeʼ again thither he went saātʻhondātʹʻhăʻ-khoʻ. again he to listen-went -and. Wăʼāʹyoⁿʼ There he arrived neʼʹhoʻ there oʹnĕⁿʻ, now then, giʼʹoⁿʻ, it is said, oyĕñʹdet it is evident oʼwāʹdoⁿʼ it became oʹnĕⁿʻ now (then) agwasʹ just dosgĕñʹonʻ nearby dagaäⁿnodaʹdieʼ thence it song standing out comes along hĕⁿʹoñweʻ there where niʻhanyoʻʹcyot where his “spine” stands forth hotʻhoⁿʻdiyosʹdoⁿ-khoʻ. he his ear hath made alert-and. Neʼʹkhoʻ That and neʻʹ the agoñʹgweʻ she human being (is) agwasʹ just nāʹeʻ verily doskĕñʹoⁿʻsʻhoñ near by-just wăʼoĕñʼʹheʼt did-she-halt hĕⁿʹoñweʻ there where hanyoʻʹcyot, his “spine” stands forth dāʹ so neʼʹ that (it is) diqʹ too, also neʻʹ the dyeñgwăʻʹ-seʹ suddenly, unawares wăʼoñdĕñnōʹdĕⁿʼ, did-she her song put forth, doskĕñoⁿʻʹsʻhoñ, near by-just neʼʹ that (it is) neʻʹ the wăʼāʹgĕⁿʼ, did she it say, “Hă-ho-wi, “Hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooäʼdanegăⁿʼʹgeʻ, Dooäʼdanegăⁿʼʹgeʻs (lodge), hă-ho-wi, hă-ho-wi, wăʻheyăʼdĭʻsākʹhăʼ, thither I his person to find do go, hă-ho-wi, hă-ho-wi, hă-ho-wi.” hă-ho-wi.”

Dāʹ So then neʼʹ that (it is) diqʹ too neʻʹ the hĕⁿwâⁿdĕⁿʼʹsʻhäʼ he-nephew-ship (is) oʹnĕⁿʻ now (then) dăādasʹdăk thence he uprose instantly khoʻʹ and neʻʹ the doñdăhăʻʹget thence he returned khoʻʹ and neʻʹ the doñsăäⁿʹdād thence again he ran home heyogoⁿʹsot exceedingly oʻsnowäʹdieʼ. it rapid, swift, is. Hoñsăāʹyoⁿʼ There again he arrived dāʹ so oʹnĕⁿʻ now (then) waiʹĕñʼ, did he it say, “Gwēʹ, “Lo, oʹnĕⁿʻ now then doskĕñʹoⁿʻ, nearby, nĕñʹsʻhoñ close by-just doskĕñoⁿʻʹsʻhoñ nearby-just oʹnĕⁿʻ now īʹyeⁿʼ.” she is moving.” Dāʹ So oʹnĕⁿʻ now (then) neʼʹhoʻ, there giʼʹoⁿʻ, it is said, doñdăāʹdăʼt thence he arose neʻʹ she hagĕⁿʹdjĭ he elder one (is) wăʼĕñsgäʹwāk did he dust shake off hĕⁿʹoñweʻ there where hădyĕñdăkʹʻhwăʼ, he it to sit uses, neʼʹkhoʻ that-and neʻʹ the hauñwâⁿʹdĕⁿʼ his his nephew hăʼdēʹyoñ all kinds otgiʼʹsʻhoⁿʼ it filth-s (are) neʼʹhoʻ there wāʹodĭʼ, did he it cast, oʹnĕⁿʻ now giʼʹoⁿʻ, it is said, waiʹĕñʼ-khoʻ, did he it say-and, “Hauʼʹ, “Come on, oʹnĕⁿʻ now (then) neʼʹhoʻ there hĕⁿsāʹdyĕñʼ.” there wilt thou thyself seat.” Gagweʹgoⁿ It entire (is) neʼʹhoʻ thus, so, niyoʼʹdĕñʻ so it condition (is) honoⁿʼĕñʻʹgeʻ his-head on neʼʹ that (it) neʻʹ the osdăʼʹsʻhoñ, it scab-s, neʻʹ the hĕⁿwâⁿdĕⁿʼʹsʻhäʼ. he nephew-ship (is).

Dyĕñgwăʻʹ-se Suddenly oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, oʼtʻhadadesʹnyeʼ did he self attend to neʻʹ the hagĕⁿʹdjĭ. he elder one (is). Agwasʹ Indeed, oʼtʻhadeʼcyosăʹdoñʼ did he self furs enwrap with găʼcyoʹsădeʼ, it fur(s) stood out (also), neʼʹ that (it is) neʻʹ the yagĕⁿʼʹoⁿ it is pretended deānoäʹdoⁿʼ. he noble one (is).

Neʼʹ-khoʻ That (it is) -and neʻʹ the waānōaiʼʹhoñʼ did he it wash severally neʻʹ the oäʼʹdăʼ it feather neʼʹ that (it is) neʻʹ the hoʻstōäʼʹgeʻ, his feather-headdress-on agwasʹ just oyĕñʼʹgwăʼ it smoke īʹgĕñ it is niyoʼʹdĕñ so it condition (is) sōʼʹdjiʻ too much (because) otgiʼʹsʻhoⁿʼʹoⁿʼ-geʻ it-filths -on gayĕñdăʹdieʼs it lay from place to place oʹnĕⁿʻ now oʼyōʹnisʹʻheʼt. it was a long time. Gagweʹgoⁿ It entire waānōʹaiʼ. did he it wash. Găʹnioʼ As soon as waādyĕñnoʼkʹdĕⁿʼ did he his task finish dāʹ then (so) oʹnĕⁿʻ now oʼtʻhanoʼĕñʼʹ­hoñʼ. did he-it head place on. Dāʹ So oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, neʼʹhoʻ there waānyōʹdĕⁿʼ, did he it set up, oʼtʻhaäʼdāʹ­negĕⁿʼ did he two feathers set side by side oĕñdoñʹgwā. front-toward. Găʹnioʼ As soon as waādyĕñnoʼkʹdĕⁿʼ did he his task finish heʹniyoñ as many as dehĕⁿʼnyaäʻʹgoⁿ two his hands employ dāʹ so oʹnĕⁿʻ now waādjīʹodĕⁿʼ. did he it conceal (shut up). Wăʼdjīʹăʻ Shortly after hodyĕñʹ­noʼkt he his task has finished dyĕñgwăʻ-seʹ suddenly, unawares oʹnĕⁿʻ now doskĕñoⁿʹsʻhoñ nearby just wăʼoñdĕñnōʹdĕⁿʼ did she her song sing neʻʹ the agoñʹgweʻ she human being hĕⁿʹoñweʻ there where niganoⁿʻʹsot, there it-lodge stands iyoñʹdoⁿ she kept saying heʻʹ where godĕñʹnōt, she her song sang “Hă-ho-wi, “Hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, wăʻheyăʼdiʻsăkheʼʹăʹ, thither I his body to find go quietly, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, Dooäʼdanegĕñʼʹgeʻ, Dooäʼdanegĕñ’s lodge, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, neʻʹ the Hatʻhoñʹdās, Hatʻhoñʹdās, neʻʹ the Hatʻhoñʹdās, Hatʻhoñʹdās, neʻʹ the Hatʻhoñʹdās, Hatʻhoñʹdās, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi, hă-ho-wi.” hă-ho-wi.”

Oʹnĕⁿʻ Now neʻʹ the hăgĕⁿʹdjĭ he, the old one wooʻtʻhāʹhăs did he-him talked to neʻʹ the hauñwâⁿʹdĕⁿʼ his nephew (is) waiʹĕñʼ, did he-it say, “Dĕⁿsadyēʹoⁿksʻhoñ “Wilt thou quiet be just nisʹʼăʻ.” the thou exclusively.” Dyĕñgwăʹsʻhoñ Suddenly then oʹnĕⁿʻ now wăʼotʹkāeʻ did it sound emit heʻʹ there where găʹhogain it doorway (is) neʼʹhoʻ, (there) thus giʼʹoⁿʻ, it is said, niyoʼʹdĕñ so it kind of (is) neʼʹ that (it is) neʻʹ the āʹyĕñʼ one it would think ĭʹgĕñ it is degnoñʹgweʻ two they (f.) persons (are) oʼtgniʼdyoñʹdăʼt. did two they (f.) stopped, alighted. Dyĕñgwăʹ-se Suddenly oʼdwadeʻnhoʻhoñʹdĭʼ did two it-door-flap cast aside—(thrown open both ways) neʼʹkhoʻ that-and neʻʹ the dayēʹyoⁿʼ thence she (anthropic) came in neʻʹ the agoñʹgweʻ she (anthropic) person (is) ganoⁿsăʹgoñ it-lodge-in neʼʹhoʻ there khoʻ and oʼdyēʹdăʼt; did she (anth.) stand; oʹnĕⁿʻ now diqʹ, also, giʼʹoⁿʻ, it is said, dyĕñgwăʹse suddenly oʹyăʼ-khoʻ it other-and dondayēʹyoⁿʼ thence she (anthropic) came in oñgyēʹgwā; indoors-side; dāʹ so oʹnĕⁿʻ now waiʻʹ truly oñʹgyeʻ indoors oʼtgīʹdăʼt did two she (anthrop.) stand ganoⁿsăʹgoñ. it-lodge-in.

Dāʹ So oʹnĕⁿʻ now (then) diqʹ too neʻʹ the dyegĕⁿʹdjĭ she (anth.) elder one oʹnĕⁿʻ now wăʼāʹgĕⁿʼ, did she it say, “Gwēʹ, “Lo, gaʹäⁿnigāāʼ whichever (it is) soʼtʹ it may be hōʹgwā aside hĕⁿʼʹdyoⁿʼ he abides deʼgagoñʹdoⁿʼ not it certain (is) khoʹ and nāʹeʻ truly, Dooäʼdanēʹgĕⁿʼ, Dooäʼdanēʹgĕⁿʼ, tĕⁿʼʹĕⁿ not (it is) neʻʹhoʻ as a matter of fact deʼʹneʼ not that neʼʹ that neʻʹhoʻ as a matter of fact näⁿʹgĕñ this it is niʻānyoʻʹcyod so he sits neʻʹ that neʻʹhoʻ as a matter of fact huiʹgĕñ that it is neʼʹ that neʻʹhoʻ as a matter of fact Dooäʼdanēʹgĕⁿʼ Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ, he is named, neʼʹ that waiʻʹ verily näⁿʹgĕñ this it is Hatʻhoñʹdās Hatʻhoñʹdās hayāʹsoⁿ. he is named. Dāʹ So neʹkhoʻ here gwāʹ side nisʹ the thou hoʼʹseʻ thither do thou go hĕⁿʹoñweʻ there where iʹʻsē thou it thinkest neʼʹ that Dooäʼdanēʹgĕⁿʼ, Dooäʼdanēʹgĕⁿʼ, neʹkhoʻ here gwāʹ side niʼʹăʻ the I exclusively hĕⁿʹgeʼ. thither will I go. Dāʹ So neʼʹ that neʻʹ the degyadĕñnonʹdeʼ two they (f.) sister(s) (are) neʼʹ that neʻʹ the gosʹtʻhoⁿ she (anth.) younger īʹyĕñʻ she it thinks nāʹeʻ truly neʹkhoʻ here gwāʹ side hĕⁿʹgeʼ thither will I go neʼʹ that neʻʹ the īʹyĕñʻ she it thinks neʻʹ the djye­yăʼʹdad, she (anth.) other one (is), “Neʹkhoʻ “Here gwāʹ side Iʼʹ I hĕⁿʹgeʼ.” thither will I go.” Oʹnĕⁿʻ Now, then waiʻʹ so neʻʹ the Dooäʼdāʹnegĕⁿʼ Dooäʼdāʹnegĕⁿʼ hotʻhoñʹdeʼ he it hears neʻʹ the năⁿʼʹot kindly thing oditʻʹhāʼ, they (an.) it talk about, dāʹ so oʹnĕⁿʻ now neʼʹhoʻ there hāʹdoⁿ, he it kept saying, “Neʹkhoʻ “Here gwāʹ side nīʹgĕⁿʼ.” but it is.”

Dāʹ So oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, neʻʹ the gosʹtʻhoⁿ she (anth.) younger neʼʹ that neʻʹ the yeʼăsʻhĕⁿauñʼ she (anth.) it basket held neʻʹ he oäʻʹgwăʼ it-bread neʼʹ that neʻʹ the deganăʼhoñsdyăʼʹgoⁿ two one-it loaf cut has īʹwad, it is contained, neʼʹ that neʻʹ the gĕⁿsʹ, customarily, giʼʹoⁿʻ, it is said yeāʹwĭʼ she (anth.) it bears neʼʹ that neʻʹ the yenăʻkwinyoñʹneʼ, she (anth.) wedlock to enter goes, oʹnĕⁿʻ now wăʼoⁿʻdĕñʹdĭʼ did she (anth.) start neʼʹhoʻ there wăʼʹĕⁿʼ, thither she went hĕⁿʹoñweʻ there where tʻhanyoʻʹcyot there his spine sets up neʻʹ the Hatʻhoñʹdas, Hatʻhoñʹdas, neʼʹ that neʻʹ the Hotkwisdadeʹgeⁿʼʹăʻ, Hotkwisdadeʹgeⁿʼʹăʻ, neʼʹhoʻ there wăʼoñʹdyĕñʼ did she herself seat neʼʹhoʻ there hayăʼdăkʹʼăʻ. his body beside.

Dyĕñgwăʻʹ-se Suddenly neʼʹhoʻ there khoʻʹ and āʹeʼ again gwāʹ side yedākʹheʼ she (anth.) ran along neʻʹ the oʹʻdjĭʼ its elder sister neʹkhoʻ here hāʹeʼgwā also in turn wăʼoñʹdyĕñʼ did she herself seat neʼʹhoʻ there hayăʼdăkʹʼăʻ. his body beside. Dāʹ So oʹnĕⁿʻ now waiʻʹ, truly, giʼʹoⁿʻ it is said oʼtʻhoñwayăʼdāʹyĕñʼ, did they two his body have between them, hăʼdewăsĕñʹnoⁿ in the middle neʼʹhoʻ there hanyoʻʹcyot. his spine set upright.

Dāʹ So oʹnĕⁿʻ now neʻʹ the Dooäʼdaneʹgĕⁿʼ Dooäʼdaneʹgĕⁿʼ neʼʹhoʻ there waādyăʼdoʼʹyāk did he his body thrust dăʻhonyatʹgāʼ thence he him drew away waiʹĕñʼ-khoʻ did he it say-and “Hoʹgwā “Aside nisʹ the thou hoʼʹseʻ thither do thou go sgadjĕⁿanʹdĭʻ one it fireside of nāʹeʻ as a matter of fact waodōʹnyăʼt, did he him drive towards giʼʹoⁿʻ. it is said. Dāʹ So oʹnĕⁿʻ now neʼʹ that (it is) neʻʹ the haʹoⁿhaⁿʼ (or haʹoⁿhwaⁿʼ) he himself neʼʹhoʻ there hăʼdewăsĕñʹnoⁿ just between hĕⁿʹoñweʻ there where degniʼʹdyoⁿʼ two they (du.) abide neʻʹ the degiksăʼʹgōwā two they (du.) (maidens are) neʼʹhoʻ there nāʹeʻ indeed waāʹdyĕñʼ. did he himself seat. Dāʹ So neʼʹ that (it is) diqʹ too oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said dondagidăsʹdăk thence they (du. f.) arose quickly neʻʹ the dedjāʹoⁿ both (two they are) neʼʹhoʻ there where oʼʹgneʼ did they (f.) (dual) go hĕⁿʹoñweʻ there where heʻʹsʻhanyoʹcyot where again he sits neʻʹ the hăksăʼʹgōwā he youth (is) neʼʹ that (it is) neʻʹ the Hatʻhonʹdās (The Listener) (Hotkwisdadegĕⁿʼʹăʻ), (His stomach burned little), neʼʹhoʻ there where oʼtʻhoñwayăʼdāʹyĕñʼ did they (f.) his person embrace neʼʹhoʻ there where hăʼdewăsĕñʹnoⁿ just between (in the middle) sʻhanyoʹcyot. again he sits.

Dāʹ So oʹnĕⁿʻ now then āʹeʼ again neʻʹ the hagĕⁿʹdjĭ he old one (is) neʻʹ the Dooäʼdaneʹgĕⁿʼ Dooäʼdaneʹgĕⁿʼ dondaāʹdăʼt thence he arose neʼʹkhoʻ that-and neʻʹ the neʼʹhoʻ there wāʹeʼ thither he went hĕⁿʹoñweʻ there where hăʼdewăsĕñʹnoⁿ just between (in the middle) khoʻʹ and āʹeʼ again yesʻhanyoʹcyot there again he sits neʻʹ the Hatʻhonʹdās, Hatʻhonʹdās, oʹnĕⁿʻ now waiʻʹ of course dăhonĕⁿsʹʻhāʼ thence he his arm seized oʹnĕⁿʻ now āʹeʼkhoʻ again-and sgadjĕⁿanʹdĭʻ one it-fireside of (beyond the fire) oʼtʻhoʻdjāʹĕⁿʼ did he-him pushed dāʹ so oʹnĕⁿʻ now diqʹ too haʹoⁿhaⁿʼ he himself neʼʹhoʻ there āʹeʼ again saāʹdyĕñʼ again did he sit hĕⁿʹoñweʻ there where degniʼʹdyoⁿʼ two they (du. f.) were abiding hăʼdewăsĕñʹnoⁿ just between (in the middle) heʻʹ where năʼdegyāʹdeʼ. so two they (du. f.) far are apart. Dāʹ So neʼʹ that (it is) diqʹ too neʻʹ the hīʹgăⁿ that it is degiksăʼʹgōwā two they maidens hĕⁿʼʹĕⁿ not deʼʹneʼ not that (it is) dagigăʻdāʹdieʼ thence they (du.) to seek came neʼʹ that neʻʹ the hagĕⁿʹdjĭ he old one (is) aodīʹnyāk, should they marry, dāʹ so neʼʹ that waiʻʹ of course gayoñʹnĭʻ it-it causes dăʼāʹoⁿ not it is possible ayodīʹgăyĕⁿ would they (f.) consent neʻʹ the năⁿʼʹot kind of thing hēēʼʹ he it desires neʻʹ the hagĕⁿʹdjĭ; he old one (is); dāʹ so oʹnĕⁿʻ now waiʻʹ of course āʹeʼ again dondagidăsʹdăk thence they (du. f.) arose quickly neʼʹhoʻ there hoñsagyāʹdyĕñʼ hence again they (du.) themselves seated hĕⁿʹoñweʻ there where tʻhanyoʻʹcyot there he sat was sitting neʻʹ the haksăʼʹgōwā he youth (is) neʼʹhoʻ there āʹeʼ again oʼtʻhoñwayăʼdāʹyĕñʼ did they his body embrace hăʼdewăsĕñʹnoⁿ-khoʻ just between (or in the middle)-and āʹeʼ again sʻhanyoʻʹcyot again he sat neʻʹ the Hatʻhoñʹdās. Hatʻhoñʹdās.

Dāʹ So oʹnĕⁿʻ, now then, giʼʹoⁿʻ, it is said, neʻʹ the hagĕⁿʹdjĭ he old one oʹnĕⁿʻ now waĕñnīʻhĕⁿʼʹ did he it cease heʻʹ where niʻhodyēʹĕⁿ. so he is acting. Neʼʹhoʻ Thus (There) oʼyoʹnisʻheʼt it was a long time tʻhiodyeʹĕⁿʻsʻhoñ just he kept still, kept silent, hanyoʻʹcyot. he sat. Dāʹ So oʹnĕⁿʻ, now giʼʹoⁿʻ, it is said, neʻʹ the hagĕⁿʹdjĭ he old one (is) oʹnĕⁿʻ now daāsʹnyeʼt thence he spoke waiʹĕñʼ, did he it say, “Hiwâⁿʹdĕⁿʼ “Oh, my nephew oʹnĕⁿʻ now waiʻʹ of course ĕⁿsāʹnyāk. wilt thou marry. Dāʹ So neʼʹ that diqʹ too nāʹeʻ. truly. Iʼʹ I ĕⁿgeʻcyoñnyāʹnoñʼ will I it prepare severally hĕⁿʹoñweʻ there where niʻsadyĕñdăʻʹgwăʼ, so thou it to sit usest, soʼʹdjĭ because (too much) otʹgĭʼ, it filthy (is), soʼʹdjĭ because waiʻʹ of course deʼsăʼnīʹgoñt, not thou hast mind (sense), soʼʹdjĭ because otʹgĭʼ it filthy (is) niʻsadyēʹhăʼ so thou it doest neʼʹ that waiʻʹ of course gayoñʹnĭʻ it it causes soʼʹdjĭʻ because otʹgĭʼ it filthy (is) hĕⁿʹoñweʻ there where niʻsadyĕñdăʻʹgwăʼ.” so thou it to sit usest.”

Haʹoⁿhaⁿʼ, He himself giʼʹoⁿʻ, it is said, nīʹgĕⁿʼ so it is neʼʹhoʻ there niʻhoyeʹĕⁿ. so he it has done. Dooäʼdaneʹgĕⁿʼ Dooäʼdaneʹgĕⁿʼ haʹoⁿhaⁿʼ he himself waāʹtgit did he-it soil hĕⁿʹoñweʻ there where hadyĕñdăʻʹgwăʼ he (it) self to sit uses neʻʹ the hauñwâⁿʹdĕⁿʼ. his nephew. Oʹnĕⁿʻ Now waiʹĕñʼ, did he it say, “Hauʼʹ “Come neʹkhoʻ here gwāʹ just yāʹeʼ first hĕⁿswāʹdyĕñʼ. there will ye yourselves seat. Ĕⁿgecyoñnyāʹnoñʼ Will I it prepare severally hĕⁿʹoñweʻ there where niʻhadyĕñdăʻʹgwăʼ so he self to sit uses (it) neʻʹ the heyĕñwâⁿʹdĕⁿʼ my nephew soʼʹdjĭʻ because (too much) waiʻʹ of course otʹgĭʼ-sʻhoñ. it filthy just. Dāʹ So neʹkhoʻ here gwāʹ just yāʹeʼ first ĕⁿswāʹdyĕñʼ.” will ye yourselves seat.” Oʹnĕⁿʻ Now waiʻʹ of course dăäⁿnoⁿʻdäⁿʹdĭʼ. thence they departed.

Dāʹ So oʹnĕⁿʻ now neʻʹ the hagĕⁿʹdjĭ he old one (is) waācyoñnyāʹnoñʼ did he it prepare severally agwasʹ very wiʹyo, it fine, (is) waādyĕñnoñʹnĭʼ did he his skill employ waaⁿskäwăkʹhoñnyoⁿʼ did he it rubbish wipe away severally neʼʹkhoʻ that and neʻʹ the găʼcyoʹsăʼ, it skin, neʹogĕⁿʼ deer găʼcyoʹsăʼ it-skin neʼʹkhoʻ that-and neʻʹ the nyāʹgwaiʼ, a bear, gagweʹgoⁿ it-entire waăʼcyoʻsădoñʹnyoñʼ. did he skins spread out severally. Dāʹ So agwasʹ very waadyĕñnoñʹnĭʼ; did he his skill employ; neʼʹkhoʻ that and neʻʹ the waācyoñʹnĭʼ did he it prepare neʻʹ the Daānoäʹdoⁿʼ Noble One gĕⁿsʹ customarily niyagonakdoʼʹdäⁿ, so one’s place kind of (is), neʼʹ that nāʹeʻ verily neʻʹ the gaʼcyoʹsăʼ-sʻhoⁿʼoⁿ it skins-several gagweʹgoⁿ it-entire waādyĕñnoñʹnĭʼ, did he it set in order, heʻʹ where hadyĕñdăʻʹgwăʼ he self it to seat uses neʻʹ the hauñwâⁿʹdĕⁿʼ, his nephew, noⁿʼʹgoñʻ underneath neʼʹhoʻ there hĕⁿʼʹdyoⁿʼ he abode neʻʹ the Hatʻhonʹdās, Hatʻhonʹdās, neʼʹhoʻ-khoʻ there-and āʹeʼ again gwāʹ just oʼtgyāʹ­dyĕñʼ did they (du.) selves seat neʻʹ the degiksăʼʹgōwā, two they (du. f.) maidens, neʼʹ that neʻʹ the neyoʼʹsʻhoⁿʼ, his wives deʹgniʻ two they are nāʹeʻ verily năʻtʻhōʹnyāk. so many times he married.

Dāʹ So oʹnĕʻ now neʻʹ the hagĕʹⁿdjĭ he old one wooʻtʻhāʹhăs did he him talk to neʻʹ the hauñʹwâⁿdĕⁿʼ his nephew waiʹĕñʼ, did he it say, “Oʹnĕⁿʻ “Now waiʻʹ of course, wesāʹnyāk, didst thou marry, hiwâⁿdĕⁿʼ. my nephew. Hauʼʹ, Come, oʹnĕⁿʻ now wadodăʹsĭ let it itself bring forth aʹdiʼʹgwă unknown năⁿʼʹot kind of thing giāʹwĭʼ, they (du. f.) it bring, neʻʹ the gāiwăniäsʹtʻhăʼ it it-matter to be strong makes gĕⁿsʹ customary neʼʹ that waagōʹnyāk, did one marry neʼʹ that (it is) waiʻʹ of course gĕʹⁿsʹ customary neʻʹ the dewăsʹʻhĕⁿ two tens niyoäʻʹgwăge so it many loaves number neʼʹ that neʻʹ the deganăʼhoⁿsdyăʼʹgoⁿ two she it-loaf has divided (-marriage bread) gayāʹsoⁿ. it is called. Dāʹ So āʹdĭʼgwă unknown (it is) diqʹ too giāʹwĭʼ?” they (du. f.) it bring.”

Dāʹ So neʼʹ that (it is) diqʹ too oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, neʻʹ the egoʹwănĕⁿ she (anth.) elder one (-larger one) dayesʹnyeʼt thence she spoke wăʼāʹgĕⁿʼ, did she it say, “Niyoʻʹ, “So be it, oʹnĕⁿʻ now nāʹeʻ verily, ĕⁿgāiwăyeʹiʻ will it fulfill the matter heʻʹ where năⁿʼʹot kind of thing satʻhyuʹwi.” thou it are relating.” Dāʹ So oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, neʻʹ the găʼăsʹʻhäʼ it basket oʹnĕⁿʻ now dondāʹyek thence she it took up oʹnĕⁿʻ now diqʹ too neʼʹhoʻ there wăʼʹĕⁿʼ thither she went hĕⁿʹoñweʻ there where tʻhanyoʹʻcyot there he sits neʻʹ the hagĕⁿʹdjĭ, he old one, “Nĕñʹdă “This here waiʻʹ,” of course,” wăʼāʹgĕⁿʼ, did she it says, “neʻʹ “the neʼʹ that (it is) satʻhyuʹwi,” now it are talking about,” neʼʹkhoʻ that-and neʻʹ the dāāoʹgĕñ between his forked thighs neʼʹhoʻ there wăeʼăsʹʻhäyĕñʹ. did she it basket place.

Dāāganēʼʹsʻhoñ He it viewed only neʻʹ the oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, hōʹgwā aside hoⁿsayoñʹdyĕñʼ. there again she sat down. Dāʹ So oʹnĕⁿʻ now diqʹ too wāāgāʼʹtcĭʼ did he it undo neʻʹ the găʼăsʹʻhäʼ it basket waadăʻʹgoʼ-khoʻ did he it take out and neʻʹ the oäʻʹgwăʼ it bread neʼʹ that neʻʹ the deganăʼhoⁿsdyăʼʹgoⁿ two one loaf has divided (-marriage bread) gayāʹsoⁿ it is called dewăsʹʻhĕⁿ two tens niyoäʻʹgwăge, so it many loaf numbers, neʼʹhoʻ there waiʻ of course gĕⁿsʹ customary nīʹyoñ. so it is in number. Dāʹ So oʹnĕⁿʻ now neʻʹ the hagĕⁿʹdjĭ he old one waiʹĕñʼ, did he it say, “Oʹnĕⁿʻ “Now nāʹeʻ verily oʼgāiwayeʹiʻ it matter is complete wăʼoⁿkhäʻgwäʹoⁿʼ. did one me bread give. Dāʹ So oʹnĕⁿʻ none wăʼgaiʻwăniʹäd did it matter confirm oʼgāiʻwăyēʹiʻ it matter is fulfilled sĕⁿʼʹĕⁿʻ for the reason that heʻʹ where nigayĕñnoʼʹdĕñ so it custom kind of (is) neʻʹ the gĕⁿsʹ customary wăʼagōʹnyāk. one marries. Dāʹ So neʼʹhoʻ.” there (-that is enough).”

Oʻskoñwăʼʹsʻhoñ It-roasted flesh only neʻʹ the honoʼĕñʼʹgeʻ his head-on neʻʹ the Hatʻhonʹdās. Hatʻhonʹdās. Dāʹ So oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said neʻʹ the hagĕⁿʹdjĭ he old one waiʹĕñʼ, did he it say, “Hauʼʹ, “Come, oʹnĕⁿʻ now hiʹwâⁿdĕⁿʼ my nephew gāʹoʼ hither nondāseʻ. thence do thou come. Gāʹtcĭ.” Do thou come hither.”

Dāʹ So oʹnĕⁿʻ now, giʼʹoⁿʻ it is said, neʻʹ the hĕⁿʹwâⁿdĕⁿʼshäʼ he (-his) nephewship neʼʹhoʻ there wāʹeʼ thither he went hĕⁿʹoñweʻ there where tʻhanyoʻʹcyot there he sits (-his spine stands) neʻʹ the honoʼʹsĕⁿ, his mother’s brother (uncle), dāʹ so oʹnĕⁿʻ now diqʹ too neʻʹ the hagĕⁿʹdjĭ he old one waiʹĕñʼ, did he-it-say, “Niʹyoʻ. “So be it. Oʹnĕʻ Now nāʹeʻ so then dĕⁿgoñsʹnyeʼ will I-thee attend to ĕⁿgoñyăʼdăʻsĕñnoñʹnĭʼ-khoʻ.” will I-thy body dress up -and.”

Dāʹ So neʼʹhoʻ, there, giʼʹoⁿʻ, it is said, hōʹgwā aside ganiʹyonʻ (ganiʹyoñt) it hangs neʻʹ the nyāʹgwaiʼ bear gahäⁿondăʻʹgwăʼ its bladder (= urine-holder) neʼʹhoʻ, there, giʼʹoⁿʻ, it is said, īʹwād it is contained neʻʹ the ōʹnoⁿʼ, it oil, fat, neʼʹ that neʻʹ the awäʼoⁿʹsăʼ sun-flower năⁿʼʹot kind of neʻʹ the ōʹnoⁿʼ. it-oil. Oʹnĕⁿʻ, Now, giʼʹoⁿʻ, it is said, gasʻheʼʹdăgoñ it gourd in waādăʻʹgoʼ did he it take out neʻʹ the ōʹnoⁿʼ, it oil, dāʹ so neʼʹ that diqʹ too hasʼoʻdăʼʹgeʻ his hand on wäuñʹtʻhoʼ did he it pour, (wäʹoñtʻhoʼ), (wäʹʹoñtʻhoʼ), gagweʹgoⁿ it-entire (is) honoⁿʼĕñʼʹgeʻ his head on waāʹnoʻgāʼ; did he it rubs-anoint; ʼăʹsoⁿ, still, giʼʹoⁿʻ, it is said, āʹeʼ again sāoñtʹʻhoʼ again he it poured out neʻʹ the hasʼoʻdăʼʹgeʻ, his hand on, dāʹ so oʹnĕⁿʻ now nāʹeʻ, so then giʼʹoⁿʻ it is said sahoʹʻgāʼ. again he it anoint. Agwasʹ, Very, giʼʹoⁿʻ, it is said oʼtʻhoñʹgot did he it soak through neʼʹ that (it is) neʻʹ the hogeʼäʼʹgeʻ. his hair. Dāʹ So sĕⁿʻʹ, three, giʼʹoⁿʻ, it is said, neʼʹhoʻ thus (there) naāⁿʹyeʼ. so did he it do. Neʼʹhoʻ There degniganeʼʹsʻhoñ two they (du.) looked on-just neʻʹ the neʼʹ that degiksăʼʹgōwā. two they (du.) maidens (are). Dāʹ So neʼʹ that diqʹ, too, giʼʹoⁿʻ, it is said, odiiʻwanäʹgwăʼoⁿ. did they (anim.) it wonder at. Dyĕñgwăʹsʻhoñ Suddenly oʹnĕⁿʻ, now giʼʹoⁿʻ, it is said, ayĕñʼʹsʻhoñ one it would think-just waāʹgoʼ, did he it get, neʼʹ that neʻʹ the woōhigwääʹgoʼ did he him uncap honoⁿʼĕñʼʹgeʻ his head on gagweʹgoⁿ it entire (is) nāʹeʻ so then neʻʹ the osʹdăʼ-sʻhoñ. it-scab-(is) just.

Dyĕñgwăʻʹ-se Suddenly oʹnĕⁿʻ now nāʹeʻ agwasʹ very wīʹyo it fine (is) oʼwāʹdoⁿʼ did it become neʻʹ the honoⁿʼĕñʼʹgeʻ. his head on. Dāʹ So neʼʹ that diqʹ too nāʹeʻ, indeed, giʼʹoⁿʻ, it is said, heʻʹ so niyuʼʹdäⁿ so it is situated, pastured, ayĕñʼʹsʻhoñ would one think just agwasʹ very wīʹyo it good (is) oʼwāʹdoⁿʼ. did it become. Dyĕñgwăʻʹ-se Suddenly hagĕⁿʼdjăʼʹgeʻ his forehead on neʼʹhoʻ there degaāʼʹdăʼhāʼ two it feathers stuck up neʼʹ that neʻʹ the degniʻʹ two nīʹyoñʻ, so many it is, dyĕñgwăʻʹ-se suddenly dooäʼdaneʹgĕⁿ, two he feathers set together neʼʹ that neʻʹ the tkwĕⁿdäʼʹĕñʼ it red (is), giʼʹoⁿʻ, it is said, niyuʼʹdĕñʻ so it is in kind neʼʹkhoʻ that and neʻʹ the sgātʹ one it is oñyăʼʹĕñʼ. it blue (is). Dāʹ So neʼʹ that neʻʹ the degyăʼdäʼneʹgĕñ two they (f. du.) body are joined neʼʹhoʻ there näⁿnʹdăʻ this (it is) noñʹ perhaps niyoñʹsoⁿs. so it long (is) (pl. sign). Dāʹ So neʼʹ that diqʹ too woauñʹhăs did he him address neʻʹ the hauñwâⁿʹdĕⁿʼ his nephew waiʹĕñʼ, did he it say, neʻʹ the hagĕⁿʹdjĭ, he old one, (is) “Hĕⁿʼʹĕⁿ “Not agwasʹ very deʼoyāʹneʼ, not it good, (is) agwasʹ very deʼʹoyĕⁿsdoⁿ, not it seemly, (is) waiʻʹ,” certainly,” dāʹ so oʹnĕⁿʻ now daādyĕñʹtʻhoʼ hence he it pulled neʻʹ the oäʼʹdăʼ it feather neʼʹhoʻ there naⁿnʹdăʻ this (it is) noñʹ perhaps nīʹyoñs, so it long (is) neʼʹkhoʻ that and neʻʹ the sgatʹ one it is daādyĕñʹtʻhoʼ. thence he it pulled. Dāʹ So neʼʹhoʻ there wīʹyo,” it good (is)”. waiʹĕñʼ did he it say neʻʹ the hagĕⁿʹdjĭ, he old one (is), “Hoñʹweʻ “Yonder hoʼʹseʻ. thither do thou go. Hoñʹweʻ Yonder dĕⁿtcʹdăʼt, there wilt thou stand, dāʹ so neʼʹ that diqʹ too gāʹoʼ hither dĕⁿtchatkăʻʹdĕⁿʼ, thence wilt thou turn facing, ĕⁿgoñyat­gatʹʻhoʼ will I thee look upon nāʹeʻ indeed aʹdiʼgwă, unknown nisayăʼdayĕⁿsʹdoⁿ.” so thy body.”

Dāʹ So oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said neʻʹ the haksăʼʹgōwā he you (is) neʼʹhoʻ there wāʹeʼ thither he went hoñ­weʻʹgwā yonder-ward gāoʼʹkhoʻ hither and daātgăʻʹdĕⁿʼ thence he turned facing deogāʹneʼʹsʻhoñ two he him eyed-just neʻʹ the honoʼʹsĕⁿ. his uncle. Dāʹ So oʹnĕⁿʻ now neʻʹ the hagĕⁿʹdjĭ he old one (is) deagāʹneʼ two he eyed (it) neʼʹhoʻ there itʹʻhad there he stood adeyĕñnoñniʼʹgeʻ. “Attention” at. Dyĕñgwăʻʹsʻhoñ Suddenly just neʻʹ the hagĕⁿʹdjĭ he old one (is) oʹnĕⁿʻ now giʼʹoⁿʻ, it is said, waiʹĕñʼ, did he it say, “Hauʼʹ “Come gāʹtcĭ, hither do thou come, gāʹoʼ hither năʼnondāʹseʻ, again hither do thou come, oʹnĕⁿʻ now nāʹeʻ indeed dondagadoʼkʹ­tʻhăs there it me failed (= I am not satisfied) ʼaʹsoⁿ.” yet.”

Gaʹnioʼ Just as soon as oʼʹhāyoⁿʼ did he arrive neʻʹ the haksăʼʹgōwā he youth (is) oʹnĕⁿʻ now neʻʹ the honoʼʹsĕⁿ his uncle neʻʹ the oäʼoⁿʻʹsăʼ it sun-flower ōʹnoⁿʼ it-oil neʻʹ the hasʼoʻdāʼʹgeʻ his hand on wäoñʹtʻhoʼ did he it pour waānoʻʹ­gāʼ-khoʻ did he it anoint-and gagweʹgoⁿ it entire neʻʹ the hagoⁿsăʼʹgeʻ his face on neʻʹ the haksăʼʹgōwā he youth (is) waādyĕñnoñʹnĭʼ. did he it do with care. Dāʹ So oʹnĕⁿʻ now, giʼʹoⁿʻ, it is said waiʹĕñʼ, did he it say, “Hauʼʹ “Come oʹnĕⁿʻ now hoñʹweʻ yonder hoñsāʹseʻ again thither do thou go gāʹoʼ hither diqʹ too dĕⁿtchatkăʻʹdĕⁿʼ.” wilt thou turn facing.” Oʹnĕⁿʻ Now neʻʹ the haksăʼʹgōwā he youth (is) neʼʹhoʻ there wāʹeʼ thither did he go gāʹoʼ hither diqʹ too daātgăʻʹdĕⁿʼ. did he face. Dāʹ So oʹnĕⁿʻ now waiʻʹ certainly neʻʹ the hagĕⁿʹdjĭ he old one (is) deogāʹneʼ two he him eyed agwasʹ very waiʻʹ certainly waādyĕñnõñʹnĭʼ. did he do it with care. Dāʹ So oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, waāsʹnyeʼt did he speak oʹnĕⁿʻ now waiʹĕñʼ, did he it say, “Neʼʹ “That (it is) neʻʹ the heʻʹ wherein niseksāʼʹgōwā so thou youthful (are) deʼgatkăʼʹhoʻ not in any place noñʹ perhaps deʼtʻhĕⁿʹʼdĕñʼ (or deʼtʻhĕⁿʼʹdyoⁿʼ) not he does abide neʼʹhoʻ there neʻʹ the haksăʼʹgōwā he youthful gĕñʹoñk. it was. Dāʹ So oʹnĕⁿʻ now gāʹtcĭ hither do thou come diqʹ. too. Dāʹ So oʹnĕⁿʻ now hoñʹweʻ yonder hoñsăsăʹdyĕⁿ(-dyĕñʻ). thither again do thou sit. Dāʹ So neʼʹ that diqʹ too näⁿndăʻʹ this năʻⁿʹot kind of thing ĕⁿsyasōʹoñk wilt thou be called neʼʹ that neʻʹ the Dooäʼdaneʹgĕⁿʼ. Dooäʼdaneʹgĕⁿʼ. Gagweʹgoⁿ It entire (is) heʻʹ as nīʹyoñ so art many yenagēʹnioⁿʼ they dwell severally (peoples) weĕⁿʹsʻhoñ for just wăʼotʹkāeʻ did it noise make hāoⁿʹʻhoⁿʼ he himself hadjinoⁿʼdīʹyū he hunter fine (is) neʻʹ the hăʼdeganyoʼʹdăge. all game in number. Săsĕñnăoñʹgăʼt Thy name (is) famous sĕⁿʼʹĕⁿ. because. Dāʹ So oʹnĕⁿʻ now hoñʹweʻ yonder sāʹdyĕñ.” thou thyself seat.”

Dāʹ So neʼʹ that diqʹ too neʻʹ the djeyăʼʹdad one she person (is) neʼʹ that (it is) neʻʹ the dyegowaʹnĕⁿ there she elder (is) neʼʹ that (it is) neʻʹ the wăʼāʹgĕⁿʼ, did she it say, giʼʹoⁿʻ, it is said, “Gĕⁿʼʹ “How nyāʹwĕⁿ thankful (we are) heʻʹ so much niāksăʼʹgōwā so he handsome (is) neʼʹ that (it is) neʻʹ the oñgwanyāʹgoⁿ.” we have married.” Dāʹ So neʼʹ that (it is) diqʹ too neʻʹ the gosʹtʻhoⁿ she younger (is) neʻʹ that nāʹeʻ truly neʻʹ that wăʼāʹgĕⁿʼ, did-she-it-say giʼʹoⁿʻ, it is said, “Neʼʹ “That it is neʻʹ the Iʼʹ I ĕⁿwagnoⁿsʹdek, will I it cherish, neʼʹ that it is neʻʹ the Iʼʹ I neʻʹ the ĕⁿgnooⁿʹgwak, will I it hold it dear (love) neʼhoʻʹsʻhoñ thus only nĕⁿdwagyeanʹdieʼ so will I it continue to do neʻʹ the aʹdiʼgwa any năⁿʼʹot kind of thing ĕñʼʹ it may be neʼʹhoʻ there năʼʹdjeʻ so do thou it do waiʻʹ. of course. Dāʹ So nyāʹwĕⁿ it is to be thankful diqʹ.” too.”

Neʼʹ That (it is) neʻʹ the oʹnĕⁿʻ now wăʼoʼʹgäʻ did it become oʹnĕⁿʻ now waiʻʹ of course waiĕnondyăʼdagēʹoñʼ, did they their bodies lay down hăʼdewăsĕñʹnoⁿ just between năʼdegyāʹdeʼ the distance between them neʻʹ the degiksăʼʹgōwā two they (f.) maidens (are) neʼʹhoʻ there waādyasʹʻhĕñʼ did he himself lay recumbent neʻʹ the Hatʻhonʹdas Hatʻhonʹdas neʼʹ that (it is) neʻʹ the Dooäʼdaneʹgĕⁿʼ. Dooäʼdaneʹgĕⁿʼ.

Dāʹ So oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, nāʹeʻ truly neʻʹ the dyegōʹwănĕⁿ thence she is elder one dăʼāʹoⁿʻ not it is able ayagōʹdăʼ. should she fall asleep. Oʹnĕⁿʻ Now nāʹeʻ truly neʻʹ the Hatʻhonʹdas Hatʻhonʹdas neʼʹ that (it is) neʻʹ the Dooäʼdaneʹgĕⁿʼ Dooäʼdaneʹgĕⁿʼ hodăʼʹoⁿ, he has fallen asleep, dyawĕⁿʼoⁿʹsʻhoñ did all the time just nāʹeʻ truly dañwăgāʹneʼ two her him eyes were on heʻʹ where hayasʹʻhĕⁿʼ he lay recumbent hodăʼʹoⁿ. he has fallen asleep. Dāʹ So neʼʹ that (it is) neʻʹ the djeyăʼʹdād she the other one godăʼʹoⁿ she has fallen asleep nāʹeʻ truly neʻʹ the neʼʹ. that one.

Wăʼoʹʻhĕñʼt, Did it day become giʼʹoⁿʻ, it is said nāʹeʻ truly neʼʹ that neʻʹ the dyegōʹwănĕⁿ she elder one (is) deʼagodăʼʹoⁿ she has fallen asleep, nāʹeʻ truly heʻʹ as niwăʹʻsondis. so it night long (is). Oʹnĕⁿʻ Now diqʹ, too, also, dāyatʹgĕⁿ thence two (f.) they arose neʻʹ the degiksăʼʹgōwā two they (f.) maidens (are) oʹnĕⁿʻ now diqʹ, too, giʼʹoⁿʻ, it is said, oʼgikhoñʹnĭʼ did they two (f.) food prepare neʼʹ that it is neʻʹ the gyadeʼʹgĕñʼ. they two (f.) elder and younger sisters are. Dāʹ So gāʹnioʼ as soon as oʼgakʹhwaiʻ did it food cook oʹnĕⁿʻ, now giʼʹoⁿʻ it is said wainondekhoñʹnīʼ. they food ate. Neʼʹ That (it is) nāʹeʻ truly neʻʹ the hagĕⁿʹdjĭ he elder one (is) waoñwäʹgwăs, did she him take a portion for, giʼʹoⁿʻ, it is said, oʹnĕⁿʻ now waⁿwănonʻ did she it him give sgadjĕⁿonʹdīʻ one it fireside of waiʻ of course neʻʹ the neʼʹ that it is tʻhanyoʹʻcyot. there he sits. Dāʹ So oʹnĕⁿʻ now nāʹeʻ truly neʻʹ the haʹoⁿhaⁿʼ he himself (haʹoⁿhwaⁿʼ) he himself [for honoⁿʹhaⁿʼ-geaʻ] he alone nekhoʹgwā here-ward nāʹeʻ truly naʼgadjĕⁿonʹdĭʻ such it fireside of oʹnĕⁿʻ now wainondekhoñʹnĭʼ did they food eat oʼtʻhĕñnonʹdon did they themselves eat together nāʹeʻ truly neʹyoʼsʻhoⁿʼ husband and wives-just neʻʹ the Dooäʼdaneʹgĕⁿʼ. Dooädaneʹgĕⁿʼ.

Waādikhwĕñʹdăʼt Did they food cease from dāʹ so oʹnĕⁿʻ, now, giʼʹoⁿʻ, it is said, waiʹĕñʼ did they it say neʻʹ the hagĕⁿʹdjĭ, he old one (is) “Hiwaⁿdĕⁿʼ “My nephew ĕⁿʻʹsăsăwĕⁿʼ wilt thou it begin nāʹeʻ truly dĕⁿsădawĕñʹnyeʼ wilt thou self travel heʻʹ where yoĕñʹdjădeʼ. it earth is present. Dāʹ So neʼʹ that it is diqʹ too ĕⁿseʼnigoⁿʹʻhäʼk wilt thou careful be neʼʹ that (it is) neʻʹ the doōnondawĕñnyeʹ­ʻhoⁿʼ they travel about in numbers sgāʹse unmatched heʻʹ where nionondyăʼdatʹgoⁿʼs. so much they are wizards severally. Oʹnĕⁿʻ Now diqʹ too nāʹeʻ truly ĕⁿsadōʹwäd. wilt thou hunt. Ganioʼʹsʻhoñ Any kind-just nāʹeʻ truly năʼgayăʼdoʼʹdĕⁿʼ such it body kind of ogwēʹnyoñ it possible (is) ĕⁿʻsīʹyoʼ wilt thou it kill sĕⁿʼʹĕⁿ because nāʹeʻ truly deʼsanoⁿʼgōʹwäs.” not it thou affects.” (thou art immune.”)

Dāʹ So oʹnĕⁿʻ now neʻʹ the hĕⁿwâⁿdĕⁿʼʹsʻhäʼ he the nephewship waaʻʹdĕñdĭʼ, did he start, oʹnĕⁿʻ now nāʹeʻ truly waādoätʹʻhăʼ-khoʻ did he it to hunt go and waiʹĕñʼ-khoʻ, did he it say and, “Aʹdĭʼgwă I do not know dōʹgĕⁿs it is certain neʻʹ the năⁿʼʹot kind of thing waiʹĕñʼ did he it say neʻʹ the hāknoʼʹsĕⁿ. he my uncle. Neʼʹ That diqʹ too neʻʹ the ĕⁿdgadyeʹĕⁿt will I it begin (= do first) neʻʹ the djoʼäʹgăʼ.” raccoon.”

Dāʹ So oʹnĕⁿʻ now diqʹ too waāyăʹgĕⁿʼt hence he went out waaʻdĕñʹdĭʼ. did he start. Tchi-iʻʹheʼ While he walked along waāʹgĕⁿʼ did he it see neʼʹhoʻ there gäʹit it (tree) stands agwasʹ very oʼeʻʹdāʼ it clawed (is) aʹdiʼgwăʻ uncertain (it is) năʼgayăʼdoʼʹdäⁿ what it body kind of (is) neʼʹhoʻ there gĕⁿʼʹdyoⁿʼ. it abides. Dāʹ So oʹnĕⁿʻ now nāʹeʻ truly wāäʼʹtʻhĕⁿʼ did he it climb heʻʹ where gäʹit it (tree) stands dāʹ so neʼʹhoʻ there waāʹgĕⁿʼ did he it see djoʼäʹgăʼ raccoon dyunandeʻsändonʻnioⁿʼ. they are in array. Dāʹ So oʹnĕⁿʻ now waayăʼdădăʻʹgoʼ did he its body take out oʻsoñwăʹgoñ it hollow-in neʼʹkhoʻ that and neʻʼ the eʻdăʼʹgeʻ, earth-on, giʼʹoⁿʻ, it is said, wooyăʼdoñʹdĭʼ; did he its body cast; oʹyăʼʹkhoʻ it-other and waayăʼdădăʻʹgoʼ did he its body take out neʼʹ-khoʻ that-and neʻʹ the eʻdăʼʹgeʻ earth-on wooyăʼdoñʹdĭʼ; did he its body cast; oʹyăʼʹkhoʻ it-other-and waayăʼdădăʻʹgoʼ did he its body take out neʼʹkhoʻ that-and neʻʹ the eʻdăʼʹgeʻ earth-on wooyăʼdoñʹdĭʼ; did he its body cast; oʹyăʼʹkhoʻ it-other-and waayăʼdădăʻʹgoʼ did he its body take out neʼʹkhoʻ that-and neʻʹ the eʻdăʼʹgeʻ earth-on wooyăʼdoñʹdĭʼ. did he its body cast. Dāʹ So oʹnĕⁿʻ now waiʹĕñʼ did he it say wăʼasʹnyeʼt, did he speak, “Neʼʹhoʻ-sʻhoñ “Enough-just oʹnĕⁿʻ now waiʻʹ,” of course,” oʹnĕⁿʻ now diqʹ too dondaadyăʼʹdĕn. thence he his body caused to descend.

Gāʹnioʼ As soon as eʻdăʼʹgeʻ earth-on oʼtʻhāʹdăʼt did he stand oʹnĕⁿʻ now wăʼasʹnyeʼt, did he speak, giʼʹoⁿʻ, it is said, waiʹĕñʼ, did he it say, “Neʼʹhoʻ “Enough, noñʹ perhaps, hăʼdegayeʹiʼ just it is sufficient heʻʹ where nigeʼhasʹdeʼ so I am strong hĕⁿsgatgeʻʹdāt.” hence will I body bear away.”

Dāʹ So oʹnĕⁿʻ now waiʻʹ of course waātʻheʻnoñʹnĭʼ, did he it bundle make of, neʼʹ that neʻʹ the hōʹyĕⁿʼ he it has neʻʹ the găsʹʻhāʼ it forehead-strap neʻʹ the neʼʹ that waăsʻhädĕⁿʻʹdāĕⁿʼ. did he it strap lay out. Oʹnĕⁿʻ, Now giʼʹoⁿʻ, it is said, neʼʹhoʻ there waāyăʼdageʹoñʼ did he its body lay severally neʻʹ the djoʼäʹgăʼ-sʻhoⁿʼoⁿ, raccoon-s, waadeyĕñnoñʹnĭʼ did he it do with care waā­wăhăsʹyoñʼ. did he it wrap with care severally. Gāʼnioʼʹ As soon as waadyĕñnoʼkʹdĕⁿʼ did he it task complete dāʹ so oʹnĕⁿʻ now oʼtʻhatʻhēʹ­naⁿk did he his bundle take up agwasʹ very, indeed, waātʻgeʻʹdāt did he it bear with the forehead-strap neʼʹkhoʻ that and neʻʹ the oʹnĕⁿʻ now saāʻdĕñʹdĭʼ. again he started (= went home).

Neʼʹhoʻ Thus niyuʼʹdäⁿ so it was in form gaʻhenodāʹdieʼ it bundle stood out moving hoñsaāʹyoⁿʼ thither he returned home hĕⁿʹoñweʻ there where tʻhonadegăʼʹdoⁿ, there they it fire have kindled, neʼʹhoʻ there oñʹgyeʻ indoors waātʻhenoñʹdĭʼ did he his bundle cast waiʹĕñʼ did he it say khoʻ, and, “Hauʼʹ, “Come, hagnoʼʹsĕⁿ, my uncle, nĕⁿʻʹ here igāʹyĕⁿʼ it lies desesʹnyeʻ, two they hands put to (it), dĕⁿsĕⁿʼnyāʹĕⁿʼ-khoʻ.” wilt thou it care -and.”

Oʹnĕⁿʻ, Now, giʼʹoⁿʻ, it is said neʻʹ the hagĕⁿʹdjĭ he old one oʹnĕⁿʻ now nāʹeʻ truly oʼtʻhăsʹnyeʼ. did he it attend to. “Hōʹ, “Hō, niyāʹwĕⁿ so it is in-gratitude hiʹwâⁿdĕⁿʼ,” my nephew,” waiʹĕñʼ did he it say neʻʹ the honoʼʹsĕⁿ, his uncle, “Oʹnĕⁿʻ “Now waiʻʹ indeed oʼgāiʻwayeʹiʻ did it matter fulfill tchi-săʼāʻʹsʻhoñ while thou small-just sʻhăʼdegoñsʹnyeʼ I thee attended to dăsadodyĕñʹaⁿdieʼ thence thou grew apace dyawĕⁿʼʹoⁿ always degoñsʹnyeʼ I thee cared for neʼʹkhoʻ that and neʻʹ the goñdäñʹäs. I thee pitied customarily. Oʹnĕⁿʻ Now nĕʹwăʼ in turn oʼsadodiʹāk, didst thou grow up, dāʹ so neʼʹkhoʻ that and gĕⁿsʹ customarily tchiʹ-wi while I it thought oʹnĕⁿʻ now nĕʹwăʼ in turn naⁿʹdă this gayăʼdăgēʹoñʼ. it body lie severally. Dāʹ So niyāʹwĕⁿ let it happen (I am thankful) diqʹ.” too.”