Chapter XLIX: Part 2 (17)

Dāʹ oʹnĕⁿʻ nāʹeʻ, giʼʹoⁿʻ, wăʼagoyotʹgăʼ neʼʹkhoʻ neʻʹ găsăñnagăʼʹoⁿ So now (then) verily it is said, did she her hair combed that-and the it smell sweet (perfume)

wăʼagaoʻʹgāʼ neʼʹkhoʻ neʻʹ wăʼagonyăʻtchiʼdōʹd&eb reve;ⁿʼ, agwasʹ wăēʹnīäd neʼʹkhoʻ neʻʹ
did she her anoint with that-and the did she her top-knot fix on, very did she it taut make that-and the

wăʼewăhăʹʻcyoñʼ agwasʹ dōʹgĕⁿs deʼdjagogaoʼgwāeʼʹsʻhoñ.
did she it wrap severally very it certain not she eyebrows has just.

Dāʹ ganioʼʹ wăʼoñdyĕñnoʼkʹdĕⁿ&mlapo s; neʻʹ yegĕⁿʹdjĭ neʼʹ neʻʹ goñwayăʼdăsĕñnōñʹnī&tco mma; dāʹ oʹnĕⁿʻ nāʹeʻ So as soon as did she her task finish the she old woman that the she her body adorns thus now verily

wăʼoñdadgeʻʹdāt (for wăʼoñwageʻʹdāt) neʻʹ găʼăsʹʻhäʼ neʼʹ neʻʹ oäʻʹgwăʼ īʹwād, “Hauʼʹ
did she her pack with the forehead band the it basket that the it-bread it it in is, “Come,

oʹnĕⁿʻ saʻdĕñʹdĭʻ,” wăʼāʹgĕⁿʼ neʻʹ yegĕⁿʹdjĭ, “djāʹgoⁿ diqʹ, isʹ waiʻʹ hăʼdegāʹgon now thou, do start,” did she it say the she, old woman, “Take courage moreover, thou truly without fail

ĕⁿsʻhegwēʹnĭʼ, agwasʹ goñyăʼʹdāāʼs sĕⁿʼʹĕⁿ, hăʼdegāʹgon dĕⁿtʻhesʹʻhāwĭʼ neʻʹ
wilt thou him overcome, very I thee trust in fact, without t hence wilt thou him bring the

Dooäʼdanēʹgĕⁿʼ. Djāʹgoⁿ diqʹ.”
‘Two Feathers Together.’ Take courage moreover.”

Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼoⁿdĕñʹdĭʼ neʻʹ yeksăʼʹgōwā neʼʹhoʻ wăʼoñtgonʹdŭk hĕⁿʹoñweʻ So now (then), it is said, did she depart the she maiden (is) there did she herself direct there where

tʻhadinaⁿʹgeʼ neʻʹ Hotkwisdădegĕⁿʼʹăʻ haʻhwădjīʹäʼ. Goʼăsʻhägeʻʹdeʼ neʻʹ oʹnĕⁿʻ there they dwell the &ldq uo;Scorched Paunch” his clan. She basket bore by the forehead the now (then)

hwăʼēʹyoⁿʼ hĕⁿʹoñweʻ tʻhadinaⁿʹgeʼ, oʹnĕⁿʻ nāʹeʻ neʼhoʻʹsʻhoñ godăʻseʻdoñʹdieʼs
there did she arrive there where there they dwell, now verily there just she herself hid from place to place

doskĕñʹoⁿ hĕⁿʹoñweʻ nihodinoⁿʹsot neʼʹ neʻʹ goñwayăʼʹdiʻsăkʹhă&m lapos;. Agwasʹ āʹeʼ, giʼʹoⁿʻ, nearby there where there their lodge stands that the they (fem.) him to seek went. Very again, it is said,

oʼyonisʹʻheʻ āʹeʼ neʼʹhoʻ godăʻseʻdoñʹdieʼs. Dyĕñgwăʹ-se daāyăʹgĕⁿʼt agwasʹ āʹeʼ
it was a long while again there she herself hid from place to place. Suddenly thence he came out very again

oʼtʻhatʹgăʻdoⁿ agwasʹ waādyĕñnoñʹnĭʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, waăʻʹdĕñdĭʼ neʼʹhoʻ nāʹeʻ waātgonʹdŭk
did he look around very did he take pains, now then, it is said, did he start there verily did he himself direct

hĕⁿʹoñweʻ tʻhadoäsʹtʻhăʼ. Oʹnĕⁿʻ khoʻʹ āʹeʼ neʼʹhoʻ wăʼʹĕⁿʼ, oʹnĕⁿʻ waiʻʹ wăʼoñwăsʹʻhēʼ, there where there he it to hunt uses. Now and again there thither did she go, now truly did she him pursue,

neʼʹhoʻ wăʼʹĕⁿʼ, hĕⁿʹoñweʻ heāwēʹnoñ. Dāʹ oʹnĕⁿʻ oʼyoʹnisʻheʼt neʼʹhoʻ nidyagoyĕʹĕⁿ there thither did she go, there where thither did he go. So now did it last a long time there so she continued

oʹnĕⁿʻ dyĕñgwăʻʹsʻhoñ āʹeʼ oʹnĕⁿʻ wăʼoñwāʹgĕⁿʼ heʼʹtkĕⁿ neʼʹhoʻ tʻhäʹdeʼs. Dāʹ oʹnĕⁿʻ nāʹeʻ now suddenly just again now did she him see above there there he is climbing about. So now (then) verily

wăʼoñdeyĕⁿʹoⁿs neʼʹ neʻʹ godăʻseʻdoñʹdieʼs neʼʹhoʻ. Neʼʹ neʻʹ gäʹit gĕⁿsʹ
did she do carefully that the she herself hid from place to place there. That the it tree stands usually

sayoñdäwĕⁿʹdāt, neʼʹhoʻ gĕⁿsʹ wăʼʹĕⁿʼ hĕⁿʹoñweʻ ōʹyăʼ tgäʹit. Dāʹ oʹnĕⁿʻ
again she herself interpolate, there usually did she go there where it other there it tree stands. So now

wăʼäʼtʹʻhē neʼʹhoʻ wăʼeʹyoⁿʼ hĕⁿʹoñweʻ gäʹit, oʼnĕⁿʻ diqʹ neʼʹhoʻ
did she him overtook (overhaul) there did she there arrive there where it tree stands, now moreover there

wăʼoñʹdyĕñʼ; neʼʹhoʻ yenyoʻʹcyot gäoñdākʹʼăʻ neʼʹkhoʻ neʻʹ neʼʹhoʻ wăʼoñdyăʼdăʼʹd&ibreve ;ʻ heʻʹ
did she herself seat; there she sat it tree beside that and the there did she lean where

gäʹit. Dāʹ neʼʹhoʻ khoʻʹ gaʼăsʻhäʹyĕⁿʼ neʼʹ neʻʹ oäʻʹgwăʼ gaäʻgwădāʹnioⁿʼ. Doʼosʹtʻhoñ
it tree stands. So there and it basket lay that the it bread it bread contained were severally. Not in the least

daāninondokʹhăʼ neʻʹ Dooäʼdanēʹgĕⁿʼ, agwasʹ, neʻʹ neʼʹ odyăʼdădeʹnyoñ neʻʹ djoʼäʹgăʼ. Neʼʹhoʻ did he it realize the “Two Feathers Together” very, the that it its body changed the raccoon. There

oʼyoʹnisʻheʻt nāʹeʻ tʼhiyagodyeĕⁿʹsʻhoñ neʻʹ yeksăʼʹgōwā.
did it last a long while verily just she kept quiet just the she maiden (is).

Neʼʹ gwāʹ neʻʹ Dooäʼdanēʹgĕⁿʼ oʹnĕⁿʻ oʼtʻhatgăʻʹdoⁿ khoʻʹ wēĕⁿʻʹsʻhoñ waātʻhwădāʹseʼ eʻdăʼgeʻʹ-khoʻ. That indeed the “Two Feathers Together” now did he look about and far away just did he circle make below-and.

Dyĕñgwăʻʹ-se oʹnĕⁿʻ dondāādyăʼʹdĕn (dondāādjăʼʹdĕn) skeñnoⁿʼʹoñʻ neʼʹkhoʻ neʻʹ hoĕñʼheʼcyoñʹneʼ
Suddenly now thence he descended slowly that and the he stopped betimes moving

tchi-dondaoñdyăʼdĕndoñʹdyeʼ, agwasʹ hăʼdoⁿsaĕñʼdyonʹdă ʼt neʼʹ neʻʹ gäoñdăkʹʼăʻ, sgäoñdăʹdĭʻ gwāʹ while thence he descended came very back again he stopped that the it tree beside, it tree on the other side just

hĕⁿʹoñweʻ niyenyoʻʹcyot. there where just she is seated.

Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, dondayedăsʹdăk agwasʹ oʼdyagoʼsaiʹyĕⁿ wăʼoñtʻhwădāʹseʼ heʻʹ gäʹit So now, it is said, thence she arose quickly very did she move quickly did she go around where it tree stands

neʼʹhoʻ īʹyād neʻʹ Dooäʼdanēʹgĕⁿʼ. Tʻhăʼgwisʹdĕⁿʼ nāʹeʻ noñsāāʹyēʼ neʼʹ neʻʹ haādeʼʹgoʼ neʼʹsʻhoñ there he stood the “Two Feathers Together.” Not Anything verily can he do that the could he escape that only

nāʹeʻ oʼsʻhagotgāʹtʻhoʼ, woōyonʹdĭʼ neʼʹkhoʻ neʻʹ woōiʻwănääʹgoʼ heʻʹ niyeksăʼʹgōwā. verily did he her look at, did he smile that and the did he marvel where so she beautiful maiden (is).

Oʼgowandigweʹnĭʼ neyōʼʹsʻhoⁿʼoⁿ, neʼʹ sēⁿʼʹĕⁿ oiʻwănääʹgwăt hāʹeʼgwăʻ degiksăʼʹgōwā.
Did they him overcome the his wives, that in fact it matter marvelous also they are beautiful.

Dāʹ oʹnĕⁿʻ waiʻʹ neʻʹ yeksăʼʹgōwā oʼgoñwagwēʹnĭʼ neʼʹ khoʻʹ neʻʹ oʹnĕⁿʻ nāʹeʻ wăʼāʹgĕⁿʼ, “Hauʼʹ, So now truly the she, maiden did she him overcome that and the now verily did she say, “Come,

sadoñʹisʻhĕñ desasgēʹyoñ noñʹ dyawĕⁿʼʹoⁿ (djăwĕⁿʼʹoⁿ) heʼtkĕⁿʹsʻhoñ säʹdeʼs, neʹkhoʻ
do thou thyself rest thou weary art perhaps continually above-just thou art climbing, here

ĕⁿsaʹdyĕñʼ neʼʹ neʻʹ ĕⁿgoñiʻsāʹgĕⁿʼ neʹkhoʻ diqʹ ēⁿsatʹgoĕñʼ heʻʹ dekhōʹgĕñʻ
wilt thou thyself seat that the will I thee search here moreover wilt thou recline thy head where between my thighs

neʹkhoʻ diqʹ dekhōʹgĕñʻ dĕⁿsegāʹneʼk. “Hauʼʹ, neʹkhoʻ oʹnēⁿʻ sāʹdyĕñʻ.” here moreover between my thighs shalt thou gaze. “Come, here now do thou thyself seat.”

Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ waāʹdyĕñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ hĕⁿʹoñweʻ niganăʼʹdoⁿʼ neʻʹ So now (then), it is said, there did he himself seat the “Two Feathers Together” there where just she indicated the

yeksăʼʹgōwā neʼʹkhoʻ neʻʹ neʼʹhoʻ waātgoⁿʹhĕñʼ. Oʹnĕⁿʻ nāʹeʻ wăʼoñwāiʻʹsăkĕⁿ&m lapos; she maiden that and the there did he his head recline. Now verily did she him search

oʼyoʹnisʻheʼt, giʼʹoⁿ&tcom ma;, neʼʹhoʻ niyoʼʹdäⁿ. Neʼʹkhoʻ neʻʹ waōʹdăʼ, oʹnĕⁿʻ nāʹeʻ agwasʹ
did it long while last, it is said, there so it continued. That-and the did he sleep, now verily very

noñʹ woeʻsĕⁿdāniʼʹheʼt. Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ wăʼesʹnyeʼt, waiʹĕñʼ, “Gwēʹ, īʹdjeʻ.” perhaps did his sleep become sound. So now it is said, there did she speak did she it say, “Come, do thou awake.”

Dāʹ oʹnĕⁿʻ neʼʹsʻhoñ gagwēʹgoⁿ oʼwadodyāʹnoñʼ neʻʹ hayăʼʹdăʼgeʻ neʼʹ khoʻ neʻʹ oʹnĕⁿʻ goyäʹgoñʻ So now that-just it entire did it move severally the his body on that and the now (then) her pouch in

wăʼoñwăʼnoⁿʻʹdäʻ wăʼagosʹʻhoʼ-khoʻ nāʹeʻ yāʹeʼ neʻʹ oäʻʹgwăʼ iwāʹdăk. Djokʹ oʹnĕⁿʻ did she him enclose did she it empty-and verily first the it bread did it hold. At once now

wăʼoñdăsʻheoʹdĕⁿ&m lapos; wăʼoñtgeʻʹdād, agwasʹ nāʹeʻ osʹdeʼ
did she it attach to a forehead band did she it bear on her back by the forehead band, very verily it heavy (is)

hodăʼʹoⁿ waiʻʹ neʻʹ Dooäʼdanēʹgĕⁿʼ.
he asleep (is) truly the “Two Feathers Together.”

Weʹĕⁿʻ niyuʹweʼ hetcyagawēʹnoñ neʼʹhoʻ gaʻstĕñʹdeʼ neʼʹ neʻʹ oʻstĕnʹñēt gaʹnioʼ Far away so it distant (is) thither she returned has there it-rock projects that the it rock sharp (is) as soon as

neʼʹhoʻ wăʼēʹyoⁿʼ oʹnĕⁿʻ neʼʹhoʻ wăʼoñʹdyĕñʼ wăʼewăhăʻʹsĭʼ neʼʹ neʻʹ gotʻhēʹnaiĕⁿʼ there did she arrive now (then) there did she herself seat did she it unbind that the her bundle lying for her

neʼʹ neʻʹ goñwadigwenyoñʹādieʼ neʼʹkhoʻ neʻʹ oʼtʻhoñwanoⁿʼĕⁿʻʹh ĕñt. Dāʹ oʹnĕⁿʻ khoʻ neʻʹ wăʼāʹgĕⁿʼ, that the she him overcame, returning that and the did she his head shook. So now (then) and the did she it say,

“Hauʼʹ oʹnĕⁿʻ īʹdjeʻ.” Agwasʹ āʹeʼ dayoñdeʼʹhāsdoñʼ, “Hauʼʹ, oʹnĕⁿʻ īʹdjeʻ,” “Come now (then) do thou awake.” Very again thence she force employed, “Come, now (then) do thou awake,”

yoñʹdoⁿʻ.
she it continued to say.

Dyĕñgwăʻʹ-se oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼāʹyeʻ. Dāʹ oʹnĕⁿʻ waiʻ, wăʼāʹgĕⁿʼ, “Cyĕñdeʹi-gĕⁿʻ neʹkhoʻ?”
Suddenly now, it is said, did he awake. So now (then) truly did she it say, “Thou it knowest-dost thou here?”

Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, oʼtʻhatʹgăʻdoⁿ neʼʹkhoʻ neʻʹ waiʹĕñʼ, “Tgayēʹiʼ gyĕñdēʹi. Neʹkhoʻ gĕⁿsʹ So now, it is said, did he his eyes open that-and the did he it say, “It full (is) I it know. Here usually

deyaknĕⁿnisdayĕñdăʻʹgwă ʼ neʻʹ djonaĕñʼʹdăʼ.” two we it snares to set use the elk.”

Oʹnĕⁿʻ neʻʹ yeksăʼʹgōwā dayesʹnyeʼt waiʹĕñʼ, “Cyĕñdeʹi waiʻʹ, oʹnĕⁿʻ gwāʹ noñʹ āʹeʼ Now the she, maiden she replied did she it say, “Thou it dost know truly, now (then) just perhaps again

ĕⁿsgoñiʻsāʹgĕⁿʼ neʼʹhoʻsʻhoñ khoʻʹ āʹeʼ dĕⁿtchegāʹnäʼk hĕⁿʹoñweʻ gĕⁿsʹ deʻsegāʹnēʼ
wil l I thee search for there-just and again again wilt thou keep looking there where usually dost thou keep looking

neʼʹ neʻʹ dekhōʹgĕñʻ.” Dāʹ oʹnĕⁿʻ āʹeʼ neʼʹhoʻ waātgoⁿʹĕñʼ neʼʹhoʻ deyeʻhōʹgĕñʻ. Dāʹ oʹnĕⁿʻ, that the between my thighs.” So now (then) again there did he his head rest (lean) there her lap on. So now,

giʼʹoⁿʻ, āʹeʼ waoñwaiʻsāʹgĕⁿʼ neʼʹhoʻ nāʹeʻ āʹeʼ deāgāʹneʼ, neʻʹ neʼʹ it is said, again did she him search for him there verily again did he keep looking, the that

gaioñʹñĭʻ neʻʹ deowaĕⁿʼgĕñʹnyoñ.
it it makes it it causes the she him overcame.

Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ waōʹdăʼ, neʼʹkhoʻ neʻʹ wăʼoiʻsĕⁿdānī&mlprime ;ʼheʼt. Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ So now, it is said again did he fall asleep, that-and the did his sleep become sound. Suddenly just now

nāʹeʻ āʹeʼ dayesʹnyeʼt wăʼāʹgĕⁿʼ, neʻʹ yeksăʼʹgōwā, “Hauʼʹ, īʹdjeʻ.” Dăʼāʹoⁿ nāʹeʻ dăʼāʹyeʻ. verily again did she reply did she it say, the she, maiden, “Come, do thou awake.” Not can verily could he awake.

Oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ oñsaoñwăʻhăʹcioⁿʼ; gāʹnioʼ wăʼoñdyĕñnoʼkʹdĕⁿ&mlapo s; oʹnĕⁿʻ waiʻʹ Now, it is said, again again did she him bind up repeatedly; as soon as did she her task complete now truly

sayoñtʻhēnaⁿgeʻʹdād-khoʻ, oʹnĕⁿʻ waiʻʹ āʹeʼ sayoⁿʻdĕñʹdĭʼ. Dăʼaonisʻhēʼʹoñʼ oʹnĕⁿʻ
again she her pack bore by the forehead band-and now truly again again she started. Not a long while now (then)

hoñsayēʹyoⁿʼ hĕⁿʹoñweʻ tganyōʹdāeʼ, oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ neʼʹhoʻ sāoñwāʹyēt. “Hauʼʹ,
again she returned home there where there it lake (is), now, it is said, again there again she him awoke. “Come,

oʹnĕⁿʻ īʹdjeʻ,” wăʼāʹgĕⁿʼ. Neʼʹ nāʹeʻ, giʼʹoⁿʻ, agwasʹ oʼyoʹnisʻheʻt oʹnĕⁿʻ wāāʹyeʻ.
now (then) do thou awake,” did she it say. That verily, it is said, very it was a long while now (then) did he awake.

Gănioʼʹ wāāʹyeʻ oʹnĕⁿʻ, giʼʹoⁿʻ, wăʼāʹgĕⁿʻ, “Gwēʹ, cyĕñdēʹi-gĕⁿʻʹ neʹkhoʻ?” As soon as did he awake now (then), it is said, did she it say, Say, dost thou it know dost thou here (this place?)”

Agwasʹ oʼtʻhatgăʻʹdoⁿ yāʹeʼ oʹnĕⁿʻ giʼʹoⁿʻ waiʹĕñʼ, “Gyĕñdēʹi neʹʼhoʻ. Neʹkhoʻ gĕⁿsʹ Very did he look around first now (then) it is said, did he it say, “I it know indeed. Here usually

deyagniʼskodanisʹtʻhăʼ neʻʹ haknoʼʹsĕⁿ.”
he-I-it to cure (meat) use the my uncle.”

“Niyoʻʹ,” wăʼāʹgĕⁿʼ, “Oʹnĕⁿʻ waiʻʹ āʹeʼ sgoñiʻsāʹgĕⁿʻ. ʼĂʻʹsoⁿ-khoʻ āʹeʼ nĕⁿcyeʹäʼ “So be it,” did she it say, “Now truly again again I thee search for thee. yet-and again so will thou it do

neʼʹhoʻ dĕⁿsegāʹnäʼk neʻʹ dekhōʹgĕñ&tcom ma;.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, āʹeʼ there wilt thou keep looking at the between my thighs.” So now (then) it is said, again,

waoñwāiʻsāʹgĕⁿʼ, neʼʹ neʻʹ honoⁿʼʹĕñgeʻ. Dăʼdjiăʻʹsʻhoñ oʹnĕⁿʻ āʹeʼ waōʹdăʼ, dāʹ oʹnĕⁿʻ
did she him search, for him, that the his head on. Soon-just now (then) again did he fall asleep, so now

diqʹ sayewăʻhăʹcyoñʼ, oʹnĕⁿʻ āʹeʼ waiʻʹ sayoñtgeʻʹdād neʼʹ neʻʹ
moreover again she it wraps up repeatedly, now (then) again truly again she her pack bore by the forehead-band that the

goyäʹgoñ hăʼʹnonʻ (hăʼʹnont).
her pouch in he is contained.

Oʹnĕⁿʻ sayoⁿʻdĕñʹdĭʼ. Oʹnēⁿʻ neʼʹ neʻʹ oʹnĕⁿ&tcomma ; hoñsayēʹyoⁿʼ hĕⁿʹoñweʻ dwĕñniʼʹdyoⁿʼ Now again she started. Now that the now (then) there again she arrived there where there they (fem.) dwell

neʻʹ dewäⁿnondäⁿʹnondeʼ goñdinoʼʹĕⁿ-khoʻ, oʼwăⁿnondyĕñgwăʹsʻhoñ dondayēʹyoⁿʼ the they are sisters one with another their mother-and, d id they (fem.) become surprised thence she entered (in lodge)

sgainodăʹdieʼ.
again she as a pack returns.

Dāʹ neʼʹ diqʹ neʻʹ ganesdäʼʹgeʻ wăʼoñtʻheʹnondĭʼ neʼʹkhoʻ neʻʹ wăʼāʹgĕⁿʼ, “Neʼʹhoʻ nāʹeʻ gayäʹgoñ So that moreover the it-floor-on did she her pack cast that and the did she it say, “There verily it-pouch-in-he

hăʼʹnonʻ (hăʼʹnoñt) neʻʹ Dooäʼdanēʹgĕⁿʼ. Hauʼʹ oʹnĕⁿʻ diqʹ seswăʼnoⁿʻdăʻʹgo&tcomma ;
contained (is) the “Two Feathers Together.” Come, now moreover do you him loose from his container

ogondăʹdieʼ.”
at once.”

Oʹnĕⁿʻ diqʹ nāʹeʻ neʻʹ gonoʼʹĕⁿ wăʼāʹgĕⁿʼ neʻʹ oʹnĕⁿʻ dayesʹnyeʼt, “Niyāʹwĕⁿʻ giyĕⁿʼʹ. Oʼgāiʻwăyeʹiʻ Now moreover verily the her mother did she it say the now she answered, “I am thankful my child. It is fulfilled

heʻʹ soʼʹdjĭʹ goñyăʼdāāʼs.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, khoʻʹ yoñʹdoⁿ, “Hauʼʹ, agnĕʹhoñs, īʹdjeʻ.” where so much I thee depend on.” So now it is said, and she kept saying, “Come, my son-in-law, do thou awake.”

Neʼʹ gwāʹ neʻʹ agwasʹ oʼyoʹnisʹʻheʼt oʹnĕⁿʻ waāʹyeʻ waātʹgĕⁿʻ-khoʻ, hōʹgwā-khoʻ waāʹdyĕñʼ. That just the very did it last long now did he awake did he arise-and, aside-and did he himself seat.

Waādyĕñgwăʻdjĭʻʹs ʻhoñ agwasʹ wadiksăʼgōwāʹsʻhoñ neʼʹ neʻʹ ganoⁿsʹgoñ wäⁿniʼdioⁿʼ (wäⁿniʼʹdjoⁿʼ) He surprised was-just very (much) they (fem.) are fine looking just that the it-lodge-in they (fem.) abide

neʼʹkhoʻ neʻʹ godinoʼʹĕⁿ. that-and the their mother.

Dāʹ oʹnĕⁿʻ wăʼoʼʹgäʻ oʹnĕⁿʻ, giʼʹoⁿʻ, nāʹeʻ waayĕñʼʹtʻhoñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ neʼʹ neʻʹ So now it evening became now, it is said, verily did he her lie with the “Two Feathers Together” that the

hoñwĕⁿnoñkhōnʹnoⁿʼ.
she-him to fetch did go.

Dāʹ neʼʹ diqʹ nāʹeʻ neʻʹ oʹnĕⁿʻ wăʼoʹhĕñʼt oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʼʹ neʻʹ nēʹyōʼ neʻʹ gosʹtʻhoⁿ, So that moreover verily the now did it day become now did she it say that the the wife the she youngest is,

“Oʹnĕⁿʻ waiʻʹ oʼdyoñkhiyăʼdăʹgwĕⁿ&mla pos; neʼʹ näⁿʹgäⁿ wēʹĕⁿ dwadinaⁿʹgeʼ. Neʼʹ nāʹeʻ neʼʹ neʼʹhoʻ “Now truly did she us body take from that this, is far away they (fem.) dwell. That verily that there (thus)

wăʼoñwaⁿdīʹyeʼ. Dāʹ oʹnĕⁿʻ diqʹ Iʼʹ waiʻʹ ĕⁿskheʻnoⁿkʹhăʼ. Isʹ diqʹ dĕⁿdjadīʹāk neʻʹ hagĕⁿʹdjĭ,”
did she them do unto. So now moreover I truly will I-him fetch. You moreover two will you be the he, old man,”

neʼʹ neʻʹ honoʼʹsĕⁿ.” that the his uncle.”

Oʹnĕⁿʻ nāʹeʻ waasdāʹĕñʼ neʻʹ hagĕⁿʹdjĭ neʼʹ gayoñʹnĭʻ neʼʹ neʻʹ deʼonoⁿʹdoⁿʼ gaäⁿgwăʹsʻhoñ Now verily did he weep the he, old man that it it makes, that the not he it knows where-just

nīʹeʼs neʻʹ hauñwâⁿʹdĕⁿʼ, dyawĕⁿʼʹoⁿ hāʹdoⁿ, “Hāʹgīʻ, hāʹgĭʻ, hāʹgīʻ, giʼʹ; wăsʹʻhĕⁿ
there he goes to and fro the his nephew, continually he it keeps saying, “Alas, alas, alas, of course, ten

niyosʹʻhägeʻ oʹnĕⁿʻ ĕⁿgadăʻdăgwăʻʹd& ebreve;ⁿʼ. Hāʹgīʻ, giʼʹ.”
so many it-years number now (then) will I it give up. Alas, of course.”

Dāʹ oʹnĕⁿʻ nāʹeʻ neʼʹ neʻʹ gosʹtʻhoⁿ wăʼoⁿʻdĕñʹdĭʼ wăʼāʹgĕⁿʼ-khoʻ, “Ĕⁿsʻhēʹnoⁿkhă&mlapo s; So now (then) verily that the she youngest one (is) di d she start d id she it-say-and, “Will I him to fetch go

oʹnĕⁿʻ.” Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, neʼʹhoʻ deniʼʹdyoⁿʼ neʼʹ neʻʹ dyeʹgōwănĕⁿ neʼʹkhoʻ neʻʹ now.” So now, it is said, there two they abide that the she, elder one, (is) that-and the

Dooäʼdanēʹgĕⁿʼ honoʼʹsĕⁿ.
“Two Feathers Together” his uncle.

Dăʼonisʹʻhēʼoñʼ oʹnĕⁿʻ nāʹeʻ wăʼēʹyoⁿʼ hĕⁿʹoñweʻ tgäʹit neʼʹ neʻʹ hadoäsʹtʻhăʼ neʻʹ Not long after now verily did she arrive there where there it-tree stands that the he it to hunt uses the

djoʼäʹgăʼ. Oʹnĕⁿʻ waiʻʹ oʼdyoñtgăʻʹdoⁿ neʼʹhoʻ wăʼēʼgĕⁿʼ tʻhigĕⁿdjīʹwĕⁿʻ heʻʹ tcagawēʹnoñ neʻʹ raccoon. Now truly did she look around there did she it see it is very plain where again she went the

heoñwaⁿʹâⁿ neʻʹ Dooäʼdanēʹgĕⁿʼ. Oʹnĕⁿʻ nāʹeʻ wăʼoⁿʻdĕñʹdĭʼ. Oʹnĕⁿʻ aʹeʼ
hence she him carried the “Two Feathers Together.” Now verily d id she start. Now again

wăʼoñdĕñnōʹdĕⁿʼ, wăʼāʹgĕⁿʼ, gaĕñnăʹgoñ, “Hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, oʹnĕⁿʻ
did she sing (exert her orenda), did she it say it song-in, “Hăʻ&mlpri me;-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, now

wăʻheyăʼdiʻʹsăkhe&mla pos;, hăʻʹ-ho-wi, hăʻʹ-ho-wi, neʻʹ Dooäʼdanēʹgĕⁿʼ-geʻ, hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi, thither I him to seek go, hăʻʹ-ho-wi, hăʻʹ-ho-wi, the &ldq uo;Two Feathers”-at, hăʻʹ-ho-wi, hăʻʹ-ho-wi, hăʻʹ-ho-wi,

wăʻheyăʼdiʹsăkheʼ, neʼʹ neʻʹ Hatʻhonʹdās, ēʼ-ĕⁿ-hĕⁿ.” Neʼʹhoʻ nāʹeʻ, giʼʹoⁿʻ,
th ither I him to seek go, that the He, the Listener, ĕʼ -ĕⁿ-hĕⁿ.” Thus (There) verily, it is said,

niyoʼdäⁿʹaⁿdieʼ.
so it continued on the way.

Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ wăʼēʹyoⁿʼ hĕⁿʹoñweʻ niwadinaⁿʹgeʼ neʼʹ neʻʹ gēʹiʻ So that moreover the now (then) did she arrive there there where there they (fem.) abide that the four

nigonʹdi neʼʹ neʻʹ wänoñʹgweʻ neʼʹ neʻʹ dewäⁿʹnondäⁿʹnondēʼ khoʻʹ neʻʹ godinoʼʹäⁿ,
so many they are that the they women (are) that the they sisters, one to another, are, and the their (fem.) mother,

neʻʹ neʼʹ wäⁿnondyăʼdātʹgoⁿʼs, wăʼoñdyĕñʹgwă sīʹ tganoⁿʹsot. Dyĕñgwăʹsʻhoñ neʼʹhoʻ the that they (fem.) are sorcerers, did she become surprised yonder there it lodge stands. Suddenly just there

oʼdyēʹdăʼt. Dāʹ oʹnĕⁿʻ diqʹ wăʼondauⁿʻdīʹyos khoʻʹ neʻʹ oʼdyontgăʻʹdoⁿ heʻʹ tganoⁿʹsot. did she stand. So now moreover did she listen intently and the did she look around where there it lodge stands

Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ gotʻhonʹdeʼ neʼʹhoʻ tʻhăsĕⁿʹtwăs oʼwoñwäⁿnayĕñʹdēʼ neʻʹ nēʹyōʼ. Ogondăʹdieʼ Suddenly-just now she it heard there there he weeping was did she his voice recognize the her spouse. Immediately

oʹnĕⁿʻ neʼʹhoʻ wăʼedākʹheʼ. Wăʼēʹyoⁿʼ ganoⁿsăkʹdăʼ oʹnĕⁿʻ, giʼʹoⁿʻ, hĕⁿʹoñweʻ now there did she running go. There she arrived it-lodge-beside now, it is said, there where

deyoʻhagwĕñdeʹnioⁿ, neʼʹhoʻ, giʼʹoⁿʻ, wăʼoñtgăʻʹtʻhoʼ. Dyĕñgwăʻʹ-se neʼʹhoʻ oñʹgyeʻ ītʹʻhāt neʻʹ it crevice opens many, there, it is said, did she look. Suddenly there indoors there he stood the

Dooäʼdanēʹgĕⁿʼ neʼʹhoʻ nāʹeʻ goñwayăʼʹdōt neʼʹkhoʻ neʻʹ deoʻsĕⁿʹtwĕⁿ.
“Two Feathers Together” there verily they (fem.) him stood that-and the he weeping was.

Neʼʹhoʻ wăʼoñtgǎʻʹtʻhoʼ hĕⁿʹoñweʻ deyoʻhagwĕñʹdeʼ oʹnĕⁿʻ waiʻʹ wăʼēʹgĕⁿʼ heʻʹ nīʹyot. Neʼʹ neʻʹ godinoʼʹĕⁿ There did she see there where it-crevice opens now truly did she it see where so it was. That the their mother

neʻʹ sĕⁿʹ năʼdewäⁿnondäⁿʹnondeʼ neʼʹhoʻ īʹyet găʼăsʹhäʼ nāʹeʻ yēʹāʼ. Dāʹ neʼʹ gĕⁿsʹ the three so many they are sisters there she stood it-basket verily she it held. So that usually

dondayagoʼgonʹdăgoʼ neʻʹ găhăsʹʻhäʼ neʼʹ gĕⁿsʹ, giʼʹoⁿʻ, wăʼoñʹgăʼt neʻʹ
thence she brand took out of the fire the it-brand that usually, it is said did she it touch the

hāʻnoⁿʻʹdăkʼă&tco mma; neʼʹ gĕⁿsʹ waiʻʹ gaioñʹnĭʻ oʼtʻhăsĕⁿʹtʻhoʼ neʼʹ neʻʹ gĕⁿsʹ otkoʼʹäʼ daāgăʻsäit.
his arm-pit that usually truly it it makes did he weep that the usually it wampum thence he tears shed.

Neʼʹhoʻ, giʼʹoⁿʻ, gatgoñwăʼdădĕⁿʻʹd&amacr ;ʼ neʼʹhoʻ gĕⁿsʹ nāʹeʻ oʼgageonʹdăʼt neʻʹ otgoñwăʼdăʼʹgeʻ. Dāʹ There, it is said, one buckskin spread (has) there usually verily did it in heap fall the it buckskin on. So

oʹnĕⁿʻ waiʻʹ neʻʹ yegĕⁿʹdjĭ goʼăsʹʻhägoñ wăʼagonʹdäʻ neʻʹ otkoʼʹäʼ. now truly the she, old woman her basket-in did she it place the it-wampum.

Deyegāʹnēʼ nēʹyōʼ neʼhoʻʹsʻhoñ heyoʼʹdĕñ awĕñdoñʹnyăʼt ĕñʼʹ; neʻʹ oʹnĕⁿʻ hwăʼēʹyoⁿʼ neʻʹ
She it looked at her spouse there-just so it was it discouraging I think; the now thither she entered the

ganoⁿʹsăkoñ tchi-yedākʹheʼsʻhoñ wăʼoñwayeʹnañʼ djokʹ oʹnĕⁿʻ doñdaoñwayăʼditʹgĕⁿʻ neʼʹ neʻʹ ganoⁿʹsăkoñ. it lodge-in while she running went just did she him seize at once now thence she him brought that the it lodge-in.

Dāʹ ganioʼʹsʻhoñ doñdāīyāʹgĕⁿʼt oʼdyagōʹēt, wăʼāʹgĕⁿʼ, “Hauʼʹ, gāʹoʼ dondāʹswēt So as soon as-just thence they two came out did she shout, did she it say, “Come, hither thence do you come

swadjīʹnaⁿ neʼʹ neʻʹ agadäʼswăʻʹdoⁿ, Isʹ neʻʹ djotʻhoñwandoⁿ,” ganioʼʹ wăʼoñdwĕñnoʼkʹdĕⁿ& mlapos; dāʹ oʹnĕⁿʻ
you, brave ones that my guardian spirits, You the humming-birds,” as soon as did her voice die out so now

oʼtʻhiĕⁿʻʹdād oʼdyoñtʻhwădāʹseʼ heʻʹ ganoⁿʹsot neʼʹ-khoʻ neʻʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Deʼsoñʹgaʼ did they two run did they it circled where it lodge stands that-and the now did she it say, “Not any one

tʻhayeyāʹgĕⁿʼt sīʹgwā heʻʹ niyagotʹgoⁿʼ, neʼʹkhoʻ neʼʹ dĕⁿganĕñyoñʹdĕⁿʼ neʻʹ naⁿʼgoñʹgwā heʼtgĕñʹgwā-khoʻ. shall one escape more where so one is a sorcerer, that and the wil l it red-hot the under-side upper-side-and.

Dāʹ djāʹgoⁿ diqʹ agadäʼswăʻʹdoⁿ. Hauʼʹ, djāʹgoⁿ diqʹ.” So take courage too my guardian spirits. Come, take courage too.”

Djokʹ oʹnĕⁿʻ oʼwadīʹyoⁿʼ neʻʹ godäʼswăʻʹdoⁿ, “dauñʻʹ,” oʹdoⁿ heʻʹ odiyoʼʹdeʼ. Dyĕñgwăʹsʻhoñ At once, now did they arrive the her guardian spirits, “dauñʻʹ,” it sounds where they are at work. Suddenly-just

oʹnĕⁿʻ oʼdyoʼdoⁿʻʹgwăk heʻʹ ganoⁿʹsot. Oʹnĕⁿʻ neʼʹ neʻʹ oñʹgyeʻ dewĕñnoⁿʻsĕñʹtwăʻso&sup n; now did it burst into flames where it lodge stands. Now that the indoors they (fem.) were weeping severally

wäⁿnondatʻhāwăkʹsʻhoⁿ&mlap os;oⁿ, neʼʹhoʻ nāʹeʻ skĕñnoⁿʼoñʹsʻhoñ oʼgāiʻsdaʹgēēʼ, neʼʹhoʻ
they, mothers-daughters, there verily slowly-just did it sound die out, there

oʼgāiʻwăʻʹdoⁿʼ. Dāʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Oʹnĕⁿʻ waiʻʹ ĕⁿdjidyăʻdĕñʹdĭʼ neʼʹhoʻ
d id it become destroyed. So now did she it say, “Now truly will thou-I depart homeward too there

hĕⁿdjidʹneʼ hĕⁿʹoñweʻ dyoñgwanoⁿʹsot.” Oʹnĕⁿʻ, giʼʹoⁿʻ, wayăʻdĕñʹdĭʼ. Sĕⁿʻʹgeʻ īʹeʼ
thither will thou I go, there where our lodge stands.” Now, it is said, did they two start. With difficulty he walked

soʼʹdjĭʻ oʼgoñwaĕⁿyăʹgĕⁿʼt tchi-haʻnĕⁿʻwăsʹʻh ĕⁿʼ neʼʹhoʻ. too much did they him torment while he abode in his wife’s lodge there.

Dāʹ neʼʹhoʻ hoñsăʻhnīʹyoⁿʼ hĕⁿʹoñweʻ ganyodāʹeʼ. Oʹnĕⁿʻ wăʼāʹgĕⁿʼ neʻʹ yeksăʼʹ gōwā, “Hauʼʹ, gāʹoʼ So there thither they two arrived there where it lake is. Now did she it say the she maiden, “Come, thither

dāʹset dagiyăʼdageʹʻhă, īsʹ näⁿʹgäⁿ sogwăʻdisʹgōwā syāʹsoⁿ.”
hither do thou come do thou us two aid, thou this, is blood sucker great thou art called.”

Neʼʹgwā neʻʹ neʼʹhoʻ dyĕñgwăʻʹ-se ganyodäʹʻhĕⁿ dawadoʼʹdaĕñʼ. Dăʼdjiăʹsʻhoñ neʼʹhoʻ oʼgāʹyoⁿʼ That just the there suddenly it lake-middle thence (it) waves arose. Soon just there did it arrive

hĕⁿʹoñweʻ dēʹʻnit. Dāʹ oʹnĕⁿʻ wăʼāʹgĕⁿʼ, “Hauʼʹ, dagiyăʼʹdăgeʻhă neʼʹ neʻʹ oñgiʹdĕñstʻheʼt neʼʹ there where they two stood. So now did she it say, “Come, do thou us two aid that the I poor am made that

näⁿʹgäⁿ deyagyaʹdĭʻ neʻʹ Dooäʼdanēʹgĕⁿʼ hayāʹsoⁿ, hoʻsĕñnăoñʹgăʼt neʼʹhoʻ. Dāʹ oʹnĕⁿʻ diqʹ this, is one-I are one the “Two Feathers Together” he is called, his name famous (is) indeed. So now too

ĕⁿyagyadäʹdĕⁿʼ. Dāʹ oʹnĕⁿʻ, oʹnĕⁿʻ neʼʹhoʻ hoʼsadōʹgĕⁿt hĕⁿʹoñweʻ nidyoñgyăʻdĕñʹdyoñ.” will we two mount. So now, now there hither do thou steer for there where there we two started from.”

Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, deʼaonisʹʻheʼoⁿ oʹnĕⁿʻ oʼtgayaʻʹyăʼk. Oʹnĕⁿʻ nāʹeʻ oʼdyoñdĕⁿnoñʹnyoñʼ, “Niyāʹwĕⁿ,” So now, it is said, not long after now did it cross over. Now verily did she thanks give, “I am thankful,”

wăʼāʹgĕⁿʼ, “Oʼtgonoñʹnyoñʼ oʼsgiyăʼdăgeʹʻhă&mlap os;. Dāʹ oʹnĕⁿʻ tchădādwĕñniʹyoʼ.”
did she it say, “Thee-I thank didst thou us two aid. So now again thou art free.”

Dāʹ oʹnĕⁿʻ nāʹeʻ neʻʹ deyāʹdĭʻ oʹnĕⁿʻ neʼʹhoʻ oñsāʹneʼ hĕⁿʹoñweʻ tʼhoñnăʻdĕñʹdyoñ. So now verily the they two one (are) now there again they two went there where there they started.

Doskĕñoⁿʹsʻhoñ oñsāʹneʼ heʻʹ tganoⁿʹsot oʹnĕⁿʻ nāʹeʻ hoñnatʻhonʹdeʼ tʻhasdaʻʹhăʼ neʻʹ Nearby-just again they two were going where there it lodge stands now verily they it heard there he weeps the

honoʼʹsĕⁿ hodĕñʹnot-khoʻ, hāʹdoⁿ, “Hiwâⁿʹdĕⁿʼ, hiwâⁿʹdĕⁿʼ, hiwâⁿʹdĕⁿʼ, wăsʹʻhĕⁿ nĕⁿyogĕnhâⁿʹgek oʹnĕⁿʻ his uncle he sings-and he keeps saying, “Oh, nephew, oh, nephew, oh, nephew, ten will it seasons number now

ĕⁿwagadăʻdăgwăʻʹ dĕⁿʼ, wăsʹʻhĕⁿ nĕⁿyogĕnhâⁿʹgek oʹnĕⁿʻ ĕⁿwagadăʻdăgwăʻʹ dĕⁿʼ, hāʹgīʻ, giʼʹ.” Dāʹ neʼʹhoʻ
will I it cease, ten will it seasons number now will I it cease, alas, indeed.” So there

wanīʹyoⁿʼ neʼʹ neʻʹ hadadedjisdäoñʹtwăs honoĕñʼgĕñʹyat. Daāgawĭsōʹdjĕn gĕⁿsʹ neʼʹhoʻ
they two entered that the he himself coals cast on his head top of. He would dip a paddle-ful usually there

wäoñtʹʻhoʼ honoʼĕñgĕñʹyat. Oʹnĕⁿʻ nāʹeʻ hohĕⁿʻdjiʼädēʹgĕⁿ nāʹeʻ deʼʹdjōʼ neʻʹ honoʼʹsĕⁿ. Agwasʹ
did he it pour his head top of. Now verily he it scorched has verily not it is left the his uncle. Very

hăʼnigoⁿgwĕⁿʹdāʼ.
his mind was downcast.

Neʼʹgwāʹ neʻʹ oʹnĕⁿʻ saāʹyoⁿʼ neʻʹ hĕⁿwâⁿdĕⁿʼʹsʻhä&mlap os; oʹnĕⁿʻ wāāʹgĕⁿʼ heniyoʼʹdäⁿ. “Oʹnĕⁿʻ That just the now again he returned the his nephewship now did she it say so it is. “Now

sāʹgyoⁿʼ hagnoʼʹsĕⁿ,” waiʹĕñʼ neʻʹ Dooäʼdanēʹgĕⁿʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ dăʼaiⁿniʹʻhĕñʼ
again I have returned oh, my uncle,” did she it say the “Two Feathers Together.” So now verily not he it ceased

neʻʹ hagĕⁿʹdjĭ. Agwasʹ gwāʹ woōyeʹnâⁿʼ, waiʹĕñʼ, “Oʹnĕⁿʻ waiʻʹ sāʹgyoⁿʼ hagnoʼʹsĕⁿ. Iʼʹ the he old man. Very just did he him seized, did he it say, “Now truly again I have returned oh, my uncle. I

niʹgĕⁿʼ sāʹgyoⁿʼ neʼʹ neʻʹ Dooäʼdanēʹgĕⁿʼ gyāʹsoⁿ.” so it is, again I have returned that the “Two Feathers Together.” I am called.”

Dāʹ oʹnĕⁿʻ, giʼʹoⁿʻ, saoyĕñʹdeʼ neʻʹ hauñwâⁿʹdĕⁿʼ oʹnĕⁿ, diqʹ waiʹĕñʼ, “Wuʼʹ, Īsʹ neʼʹ giʼʹ. Dāʹ So now it is said, again he him knew the his nephew now too did he it say, “Wuʼʹ, Thou that indeed. So

niyāʹwĕⁿ diqʹ oʹnĕⁿʻ săʹcyoⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ sĕñnoⁿʹ-sʻhoñ oyăʼʹdjĭ hăⁿtcʹheʼ.
I am thankful too now again thou hast returned. So now too thou do not-just other place hence wilt thou go.

Ĕⁿdwĕñʼdyoñʹdăʼk-s&tcom ma;hoñ. Neʼʹsʻhoñ doskĕñoⁿʻʹsʻhoñ ĕⁿsadowäsʹʻhek. Neʼʹ waiʻʹ gaioñʻniʻ oʹnĕⁿʻ tʻhoʹhă
Will we remain-just. That-only nearby-only wilt thou to hunt use. That truly it it makes now almost

ĕⁿyoñdeʼʹdoñʼ neʻʹhoʻ, huiʹgĕñ dōʹgĕⁿs yeneʹoⁿ neʼʹ yegowāʹnĕñ.”
will she give birth in fact, that is certain she is enciente that she, elder one.”

Dāʹ neʼʹhoʻ niyawĕⁿʼʹoⁿ neʻʹ Dooäʼdanēʹgĕⁿʼ hoiʻwăʼʹgeʻ. So thus (there) so it came to pass the “Two Feathers” his story.

Dāʹ neʼʹhoʻ nigagāʹis. So (thus) there so it story long (is).

NOTES

1. Son of the Whirlwind. This “Son” married a daughter of man, showing the belief that the sons of the gods marry the daughters of men. The Being represents the evil side of the Whirlwind, while Sʻhagodiyowe represents the beneficent side.

2. An exclamation of contempt.

3. A device of cannibalistic personages in myth tales. Compare story of Sʻhagowenotʻha, p. 705.

4. It is plain that this story is made up of incidents common to several other stories; for example, the reference to the robe of eyes, and this metamorphosis into animals.

5. These guardians of the pathway to the Lodge of the Seven Sisters also appear in other recitals; for example, in those describing the alleged journey of the human soul to the Land of Souls. These obstacles are, first, the Pine or other variety of tree having leaves or thorn-like points charged with deadly venom; second, the two Rattlesnakes or other monsters; third, the two Sʻhagodiyoweqgowa or Benign Wind Gods (erroneously introduced in this category of malign creatures); fourth, the two Blue Herons; and fifth, the inflated entire skin of a human being, usually placed on a platform, to watch for strangers. These wonder animals, creatures of fear and ignorance, bar the way to some goal—to success—and test the spirit of him who seeks to attain some desired end.

6. The reference to the wampum belt is in all probability a modern touch, since there is no available evidence that wampum belts are prehistoric.

7. The race of Whirlwind Man-Beings.

8. In the older time it was a common belief that these vermin were always found in the medicine pouch or chest of a sorcerer.

9. It is alleged that this was a characteristic device of witches and wizards for the purpose of rendering themselves immune from death; sometimes they were concealed under a pet duck’s wing.

10. It was a common Seneca and Iroquoian belief that the Thunder Man and his sons fed on the flesh of serpents.

11. The Skunk.

12. The Porcupine.

13. The Buffalo.

14. The Rattlesnake.

15. Black Face, a descriptive epithet in mythic lore applied to the rattlesnake.

16. The public assembly lodge, or lodge of public meetings or councils. In the literature relating to the Iroquois, the word “long-house” generally designates this lodge. It never denoted the League or Federation.

17. A dwarf man or pigmy.

18. The Great Mythic Bear Monster.

19. The Wind Man-Being.

19a. The expression, “one rib,” is intended to signify that there was only a single rib on each side, broad enough to occupy the space usually filled by the ordinary number of ribs in an animal body, in the carcass of this mysterious being. The same statement is also made of the Ganiagwaiʻhegōwa, the Monster Bear.

19b. This sentence is a very clear statement of the native Seneca belief that the life of the animal world is something different from the body of the flesh and blood and bones. The same belief is expressed in other stories, especially in that of the child adopted by the Bear Mother.

20. The Great Crow, or the Man-Being Crow.

21. The Follower (?).

22. “Stone Skin,” commonly called Stone Coat. Cf. characterization of the stories in the Introduction.

23. Her magic power or potency.

24. This peculiar finger appears in most stories concerning the so-called Stone Coats, Stone Giants, or Stone Skinned Beings.

24a. This is paralleled by the story in the Odyssey about the skins of the cows of the Sun-god becoming alive. These had been killed by the sailors of Odysseus, although he had forbade such an act.

25. This is also a Tuscarora story.

26. Blackbird, or the Man-Being Blackbird.

27. The Robin, or the Man-Being of that name.

28. The Sparrow.

29. This is in modern usage the Iroquoian name of the Christian devil; it means “dweller in the soil,” i.e., under the surface of the ground.

30. Grasshopper.

31. A similar stratagem is employed in No. 10. Others appear in this story.

32. This is the native Iroquoian name of the Meteor or Firedragon and the Man-Being of this name; it signifies the traveling torch or light.

33. She who deceives as a habit.

34. She who thrusts into apertures.

35. Literally, The Shingled-Haired Female.

36. This alleged feat of disgorging quantities of wampum was one essayed by all budding sorcerers while spending their honeymoons in the lodges of their parents-in-law. Failure to do this task inevitably stamped the luckless pretender as a fraud and weakling, in so far as the arts of the wizard are concerned.

37. The living and inflated human skin, flayed entire, serving as a guardian or watchman for its owners and the strawberry patch, appears in a number of other recitals. In this story such a skin of a man bears the name Hadjoqda.

38. The circumstances mentioned in this statement are not peculiar to this story; with a change of names they appear in other stories. In this paragraph, cannibalism is described as a habit of certain wizards. Human flesh is preferred to that of elk, which are here a pest.

39. This is the literal meaning of the Seneca term. The original personage was probably the Wolf Man-Being. But the hero and Hadjoqda and the grandmother were Turkey people, while the others were Quail and Partridge people.

40. Tradition relates that Hatʻhondas remained at the home of his sister during the following winter and that during this time he was visited by a stranger, who advised him to attend the great New Year festival, at which one or more white dogs are immolated, not as a sacrifice, as some report, but only as messengers to bear the thanksgivings of the entire people to the Master of Life for the rich gifts of life and welfare; he was further advised to walk around the “new fires,” as ritually prescribed for persons suffering from the evil effects of enchantment. This advice he followed, but he received no immediate relief. As spring came, however, his sister was able to draw out the bark dart from his spine, and Hatʻhondas at once recovered from the malign influence of the evil spell cast upon him by Tehdoonh Oisʻha (i.e., Woodchuck Its-Leggings), or, in the meaning of the tale, The-Little-Old-Man-With-The-Woodchuck-Leggings, who was in collusion with the notorious Great Witch to destroy this young man.

Tradition further says that on the first day Hatʻhondas heard the clarion notes of the blue jay, Cyanocitta cristata (Dihdih); on the second day the gleeful notes of spring made by the robin, Merula migratoria (Djoñiaik); on the third day the notes of the chickadee, Parus atricapillus (?Djidjoñkʹʻhwĕⁿʼ); and, on the fourth day, the drumming of the partridge, Bonasa umbellus (Djoqkweʹʼiăniʼ). These facts are interesting because it is said that the women came seeking Hatʻhondas in the spring of the year; with his friends he followed the women two days after their departure.

The people who shot at the eagle perched on the top of the tall hickory tree went home before the beginning of the following winter. Such tests of orenda or magic power following the acceptance of the challenge of some great sorcerer or witch often lasted several months, and sometimes were renewed in later years. The narrative relates that Hatʻhondas shot the eagle by shooting through the lodge’s smoke hole. The old woman in the lodge asked him to desist after he had made two attempts, saying, “That will do for a while.” It is also said that when Hatʻhondas parted from his uncle, Dooeʼdanegĕⁿʼ, the uncle told him that in the event anything evil befell him the uncle would know it by the sky in the west becoming red. See also Note 44.

41. This precaution was regarded as necessary in order to avoid being made the victim of a spell, the “tobacco” used being medicated.

42. He-who-has-two-feathers-set-side-by-side. This is a man’s name.

43. It was customary for women who went to make proposals of marriage to take with them loaves of corn bread of a specified form, prepared from pounded corn meal and boiled, wrapped in corn husks; the form of the loaves resembled modern dumb-bells.

The name Hatʻhondas, in which th do not form a digraph, may be more correctly written Hatʻhondās; it is a modified form of the combination Hatʻhonʻdāts, “He holds out his ear customarily.” As a name it signifies, “The Listener,” and “The Obedient One.”

The name Dooehdanegen may be more correctly written Dooeʼdănēʹgĕⁿʼ; as an appellative it signifies, “He who has two feathers placed side by side,” or as a statement, “He has placed two feathers side by side.”

Dooehdanegen having a presentiment that a well-known witch, for the purpose of attempting the destruction of his nephew, was about to make a proposal of marriage between her youngest daughter and his nephew who had been under his tutelage and protection since his nephew’s birth for the purpose of teaching him the family medicines and orenda or magic power of their fetishes, sent his nephew to the ravine to listen for any premonitory sounds of the approaching messengers from the great witch, since it was a custom to chant on the way words declarative of their mission.

Dooehdanegen smoked not only tobacco but also potent medicines mixed therewith, whose orenda or magic power was designed to thwart the malign influences emanating from the great witch which had for their object the destruction of Dooehdanegen and Hatʻhondas, for the old uncle was the sole surviving custodian of the medicines and fetishes of his ohwachira or blood kin, and was therefore solicitous of the safety of his nephew until after reaching the age of puberty, when he could demonstrate his ability to employ them fortified by his own inherent orenda.

44. De LaMothe Cadillac (ca. 1703), in speaking of the tribes in the neighborhood of “Missilimakinak et Pays Situés au dela,” writes that at the feasts held periodically for the propitiation of the names of the dead of the entire community they erect a cabin about 120 feet in length of pieces of bark which are new and which have not been used before for any other purpose; at either end of the structure they set a pole, and another, exceeding these in height, in the middle; these poles are greased, oiled, and painted; and at the top end of each is fixed a prize, which belongs to the first who can reach and seize it with the hand. (Margry, Découv., V, 104, 1883.) A similar erection of a pole, which was greased and which held a prize at its top, is mentioned in an account of a feast for the dead held by the Nipissings, Hurons, and the Chippewa in 1642. (Jesuit Relations for 1642, 95, ed. 1858.) It was on the top of a similar pole that the eagle was perched at which Hatʻhondas was required to shoot to test his orenda or magic power.

45. Partridge.

46. This is a statement of the Iroquoian common law which placed the value of a woman’s life, in case of murder, at twice that of a man.

47. This is a ritualistic phrase which is a summary of the statement that there are grades of beings classified spatially; i.e., some live and work below the surface of the earth, others on its surface, others in the waters, others among the grasses and weeds and low shrubs, others among the bushes and taller shrubs, others among the trees, others in the air and winds, others in the clouds, and still others in the sky where stands the lodge of the Master of Life.

48. In this story the following native words occur: Yegondji, meaning the eldest woman, or the mother; Awaeh, the Swan; Donyonda, the Eagle; Doendjowens, the Earth Cleaver; Tagonsowes, He, the Long-faced; and Ohohwa, the Owl.

49. The Dwarf Human Being.

50. This story is an extravaganza.

51. Ooⁿʻdawiyo is the Seneca word.

52. This taboo of certain regions, places, directions, and times, is clearly based on the well-known doctrine of tribal men that the jurisdiction or sphere of action of the spirits or the nonhuman beings—daimons, divine messengers, and gods—was limited to specific places, regions, and times; tribal men habitually do not think in the universal terms of modern thinking in the more intensively cultured circles.

53. The words “nephew” and “uncle” in story-telling do not always denote real kinship or relationship by affinity or consanguinity, but rather a male person living in the same neighborhood with another who is “uncle” or “nephew” according to relative age. The neighborhood usually includes all accessible territory. This statement is true of Iroquoian reciters and, perhaps, others.

54. The dice man, the ball man, and the ice pond man occur in other stories, just as the use of the horn in the second preceding paragraph is not unusual.

55. This is not an uncommon incident which is taken from the myth of the beginnings and is there represented as the work of a personification of one of the months, which are presented as 13 man-beings.

56. The signification of the two names in the title is respectively, “He, the last or the remaining one,” and “She, the planter.”

57. Mush-eater.

58. Spotted.

59. A young hunter must not eat the first bird or animal he killed; this was one of the first taboos learned by the youth.

60. Redbreast.

61. The Wild Pigeon.

62. Striped Rump.

63. Skin-headed (?).

64. Pendent Snout.

65. Having a tassel of pine leaves.

66. The Raccoon.

67. He who has a great headdress; i.e., antlers.

68. The Cloven-hoofed Ones.

69. The Buck = the Great-Horned-One.

70. The Large-footed Man, the Bear.

71. The Bear.

72. The Angleworm (?).

73. The Snipe.

74. The Chipmunk.

75. The Heron.

76. Long-snouted One.

77. Long-Upper-Eyelids.

78. The Netmaker = the Spider.

79. This is a proper name.

80. The nephew of Spider.

81. In the details of cannibalism in this and the other paragraphs of this story there is no protest against the eating of human flesh; this is probably a reflex of the attitude toward this abominable practice.

82. The three native terms are the descriptive epithet which was applied to a cruel old wizard who was a cannibal; they signify, “He-puts-them-on-an-island-habitually Potato-Duck or Tuber-Duck.” This species of duck was enslaved by him.

83. The two native words together signify, “He is a man-eater,” hence, a cannibal.

84. This deliberation in torturing a victim was characteristic also of the burning of war prisoners; the latter being fed and cared for and rested lest they should die too soon and so deprive the ceremony of its sacrificial character and the company of full satisfaction at seeing an enemy suffer.

85. This is the hell-diver, as some say, or the mudhen, as others say.

86. This term means simply “Great Duck.”

87. Canada Wild Goose.

88. The Great Blue Lizard, a mythical animal, which probably arose from describing an ordinary lizard in terms of the alligator.

89. The Humming Bird.

90. This is another mythical animal, which appears under various forms in different stories.

91. This is the common name of the meteor, the so-called firedragon; but as a Man-Being, the meteor endowed with human life and faculties, it is prominent in many stories.

92. The original meaning of this term is “He is master or controller or ruler of it”; i.e., any object of conversation. It is now a name of the God of the Christian Church, and so is applied here to the one whom the earlier story-tellers would have called ‘Teʻharoⁿʻhiawăʹʼgoⁿʼ’, the Master of Life.

93. This native term at present is applied to the imported idea, “devil,” which was quite foreign to the thinking of the early Seneca. It is also the name of the muckworm.

94. This native term is an epithet applied to a mythical character well known in story-telling. It signifies “The Trickster,” or, more literally, “He who abuses people by craft often.” Cf. Note 155.

95. This long epithet signifies, “He is the ruler” or “the chief personage.”

96. The Rattlesnake.

97. The Large Woodpecker.

98. The Locust, literally, “Corn-ripener.”

99. The Crow.

100. The Large Owl.

101. The Vulture (?), or other high-flying, large, half-mythical bird.

102. The Great Bumblebee.

103. The Winged Ant.

104. Phebe (?) Bird; some say, the Gull.

105. The Speaker or Preacher and the Definer or Interpreter.

106. This paragraph shows that even trees and shrubs were endowed with human speech.

107. This is a vague statement of the change held to be needful in the human body before it can enter the realm of the departed—of those who have died.

108. See preceding note.

109. The Master of Life.

110. In this and the immediately preceding paragraphs are stated some ideas concerning the world of the departed—heaven.

111. There are a number of other tales in which these ideas are set forth in slightly varied form.

112. The Speaker and the Interpreter, as already explained in the title.

113. This is the Man-Being represented by the husk mask in various forms.

114. The Stone Coats are the Genonsgwa, which are a class of beings developed from the conception of the Winter God, Tawiskaron, of the Iroquoian genesis myth.

115. This paragraph shows plainly a reminiscence of the defeat of the forces of Winter by the powers of the Spring, evidenced in the thawing and sweating of ice and snow banks.

116. This description of the Whirlwind applies well to the wooden masks which represent the Wind Powers.

117. This statement emphasizes the constant taboo against women seeing or touching the utensils and implements and medicines which belong strictly to the activities of the men.

118. In story-telling the white deer is ever endowed with superior orenda or magic power.

119. The devices employed in this and the several following paragraphs for deceiving pursuing enemies are not peculiar to this story.

120. The Toad.

121. The Crow.

122. The Fox.

123. These birds were the great ancestral Man-Beings of a mythic past cosmic age; a study of the language of this paragraph shows this to be a statement of the action of great nature forces. The next three paragraphs will bear out this remark. Blood is obtained from a mythic cornstalk.

124. Here the singing of the birds is made the sign of the exercise of the orenda of these animals to bring about Springtime; and this orenda is declared to be efficacious.

125. Here again singing is made the evidence that these so-called animals are exercising their powers, but these powers are the life-giving activities of nature.

126. This injunction is still observed among the medicine priests of the Iroquoian peoples.

127. This is the name of the Evil Trickster, whose delight is to abuse and to deceive innocent people. Compare note 94.

128. The Yellow Hammer or Yaril.

129. This statement of the leaving of a trail in the air by arrows and by persons who are aided by such arrows probably refers to the sun’s rays coming from behind broken clouds in the morning or evening.

130. See preceding note.

131. This indicates belief in transmission of thought.

132. Cannibalism taken for granted.

133. In this sentence there appears one of the Wind Goddesses.

134. In many stories this use of boiling oil to destroy monsters appears; hot oil or grease was probably the hottest common thing known.

135. Doonongaes for Doonăʼʹgāes signifies “He has two long horns,” or “His two horns are long,” or, as appellative, “The one whose horns are long,” but restricted by the pronominal affix to persons of the male sex.

One of the most firmly held beliefs of the Seneca and other Iroquoian peoples was that there is a species of serpent of monstrous size, having horns like a buck, which dwells in the depths of deep rivers and lakes and springs of water, and which comes on land for its prey and also to bask in the sunshine. It may be suggested that such a peculiar notion may have been derived from noting the hornlike fixtures on which the eyes of the snail are fixed. The poetic license of legend would, of course, exaggerate these details. This inference is strengthened by the circumstances mentioned in this story that Doonongaes stole a lodge by bearing it away on his horns; the snail in somewhat similar fashion bears its shell along. The common Iroquoian name for the snail is onoⁿʻsăgeʹʻteʼ, i.e., “It bears a lodge along by means of the forehead-strap.” Doonongaes was a reptile that haunted “Long Lake,” and was probably a water moccasin.

But this reptile should not be confounded with the so-called firedragons or meteors which were believed to dwell also in the deepest portions of lakes and rivers; these were known under the name Gaasyendietʻha by the Seneca and other northern Iroquoian dialects; the Tuscarora name is kahăstiʹnĕⁿs, a corrupt form of the Mohawk word, Kăhăserīʹneʼs, “It-light-goes-about-habitually.”

These firedragons (i.e., the meteors of nature) were forced by an inflexible spell or enchantment, exercised by the orenda or magic power of the God of Life, to remain in these watery depths because the shedding of sparks of fire and lambent flames by their bodies would otherwise set the world on fire were they permitted to dwell out of the water for any great length of time, so they are permitted only to fly from one deep river or lake to another through the air.

These mythical horned serpents were reputed to have the power to assume the human form and faculties and sometimes even to marry among men, and so they form the burden of many weird tales and stories which are told around the fires of the lodge during the winter season. This circumstance, so it is said, gave rise to the custom of telling legends only during the winter months, for the reason that these reptiles, like the natural serpent, hibernated during the winter months and so could not overhear what might be said about them in these legends. Thus legends become in some measure “sacred,” or what is the same thing, “tabooed,” within limits.

These mythical serpents were reputed to have been endowed with most potent orenda or magical power which was usually inimical to human welfare. So great was this imputed potency that at times it would even infect the waters in which these serpents abode, and that water became an active agent in defense of these serpents when attacked by some adversary; and so the stories repeat the statement that some hero was attacked by a flood rising from some body of water in which resided some such serpent which was the object of the hero’s attack. The flood usually soon spent itself and did not pursue its adversary far. Such infected water was reputed to have the power of annihilating whatever thing it might come in contact with; should it fall upon the leg of an adversary of its master the leg of the victim would simply disappear.

The Thunder God, Hiʹʼnoⁿʼ, and his sons were regarded as the active enemies of these and other reptiles. And so in some of the stories are found accounts of the rescue of some woman or human being from these mythical serpents. It is even said that these serpents serve as a part of the food of the Thunder Man-beings. But the Thunder Man-Beings had but little power to attack these reputed serpent monsters below the surface of the water, i.e., outside of their jurisdiction. It is said that these monsters stood in great fear of the Thunder Man-beings, and when the serpents were out of the water, i.e., out of their jurisdiction, basking in the sunshine on the shore, and heard in the horizon the voice of Hiʹʼnoⁿʼ, the Thunder God, they would lose no time in seeking safety in the depths of the water.

The firedragon (i.e., the meteor of nature) was regarded as one of the most powerful sorcerers known to mankind, but they were not regarded as persistent foes of the welfare of men. There are tales in which the firedragon befriended some unfortunate human being from his pursuing enemies. Like all the fanciful or rather poetic creations of these legends, the firedragon became multiplied into a large group and some were reported to have been killed by some very powerful human sorcerer.

136. Ganyodaes for Skăniōʹdaes or Tkăniōʹdaes is a proper name. The prefixed s-sound has an intensive force that is characteristic of descriptive appellatives; it denotes a marked degree of the quality or property named by the adjective or a noteworthy proficiency in the action stated by some verbs; with nouns it connotes the meanings, “large,” “important,” or “noted.” Hence, Skăniōʹdaes signifies, “It is a very long lake,” or idiomatically, “It is the well-known long lake.” The prefixed t-sound in Tkăniōʹdaes is the affix t or ti of remote place, meaning approximately, “there,” “yonder,” and it is applied to sentence words of the second and third persons. So Tkăniōʹdaes means, literally, “There it-lake long (is),” or freely, “There where the long lake (is).”

137. Skahnowa is correctly written Skăʼnōʹwā, which is not the usual Seneca form of the name. Hăʼnōʹwā is the customary form of this word denoting the turtle. But the text form is that employed in proper names. The initial s-sound is an intensive affix which is explained in note 136. The following kă is the zoic pronominal affix of the singular third person, meaning, “it” or “its.” And -ʼnōwā is the noun stem, denoting “the carapace of the turtle.” The whole means, “Its carapace (is) very great,” freely, “It is the-great-turtle.” The initial hă of the customary form is the anthropic pronominal affix of the singular masculine third person, meaning “he.”

138. In story and tradition the fungus growing on trees and rocks was a favorite substance with which those who sought to deceive intended victims, in the matter of food, prepared dishes inviting to the eye but deadly when eaten. Puffballs, mushrooms, and lichens, especially Umbilicaria arctica, or rock tripe (i.e., the tripe de roche of the French voyageurs) were not infrequently made into stews and soups for food, and so they readily lent themselves as a means of deception of the unwary.

139. Djidjoʹgwen, correctly written Djidjōʹgwĕⁿʼ, or as pronounced by some, Djidjōñʹkʻhwĕⁿʼ, is the fishhawk or osprey, Pandion haliaetus. The Seneca term is apparently a compressed form of a sentence word meaning, “What habitually takes fish out of the water.”

140. A “gift in payment” is required because the magic power of the thief has been overcome by the wronged individual and the life of the culprit is forfeited to him.

141. Dediosteniagon, correctly written Dediioʻstĕñniăʹʼgoⁿ, is a name of the Seneca for Wolf Run, New York. The name signifies literally “There in-two it-it rock has broken,” and is a common descriptive appellation of rock cliffs or steep precipices or deep chasms of broken rocks.

142. The Seneca, like all the other Iroquoian peoples, apply the term oñʹgweʻ, “man,” “human being,” not only to human beings like themselves but also to such beings as arise from the personification of the phenomena of nature and life which assume the form and faculties and activities of human beings. It was a habit of these languages to qualify this term oñʹgweʻ by the adjective oñʹweʻ, meaning “native, original, true, natural,” to distinguish the real human beings from the creations of their poetic fancy; and upon the advent of trans-Atlantic peoples the term oñgweʹʻoñweʻ remained to distinguish the Indian man from the newcomer.

143. See Note 138.

144. The word “opening” is a literal rendering of the Seneca for a “clearing” surrounding a lodge or village; in formal or ceremonial language it is sometimes used for “village” or “settlement.”

145. The meaning of the Seneca words of this song is, “Now, the game animal has come in to visit us”; a cannibalistic reference.

146. The correct written form of Gaintho is Gāĕñʹtʻhoʻ; it signifies, “Let the wind cease blowing,” “Let there be a calm.”

147. The correct form of “Hwu” is hwuʹʼ; it is an exclamation indicating that the act of a sorcerer is recognized in whatever may have taken place, expressing surprise at the power exhibited.

148. The name Gwidogwido, correctly written Gwidōʹgwidoʼ, is an onomatopoetic word, designating the flicker, highholder, or golden-winged woodpecker (Colaptes auratus).

149. The word Djihonsdonqgwen, correctly written Djiʼhoⁿsdoñʹʻgwĕⁿʼ, is the Seneca name for the ant or emmet.

150. The word Djoñiaik, correctly written Djoñʹiaik, is the Seneca name of the robin redbreast (Merula migratoria). In the story it is called by the epithet of the “Laughing Man,” which refers to a certain series of notes of this bird, which resemble exultant laughter among men.

151. This reference to the use of the pipe calls attention to a well-known habit of reputed sorcerers of smoking in order to gain immunity from the apprehended spell or enchantment in the presence of strangers. Every sorcerer of any repute prepared his tobacco with magic herbs which were supposed to protect him from any malign influence which might be exercised by a visitor or visitors. Hence the custom of smoking when about to hear some startling information.