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I. — HISTORICAL TALES. 

I. A'kepuskawutc^ Meckwa'kihag^^ 

MAnigu nahina a^tcako'katigi me'tusaneniwAgi. Watcit- 
cako'katigi WS,pAsaiy^ icisotug ineniw^ ananesatc^ me'tosa- 
neniwa*^ Wru*tciponinesatc\ "Krirtugimamipen^, W^pa- 
saiy^," ahi'o'watc^ me'tosaneniwAg^ OnakicitcagAnwatci- 
5 watc* me'tosaneniwAg^ a'kAnonetc^ W&pAsaiy^: "Nihutugima- 
mipen^ kiyaw^" 



"Ha^," ahitd. "Mametcina*^ mnawAtcinesawag^ mahAg^ 
pyayatcig^ me'tosaneniwAg^ Tnitca'^ wiwapi'u'gimawiyanS" 
ahitc^ Wapasaiy^. Inimeg atAswipyanitcIn^ me'tosaneniwa'^ 
10 kiweskanitci'\ "Mametcina'^ ninawAtcinesawAg^ mahag^" 
ahitc^ ; **AnemohAgi wIwiseniwAg^" Inahitcape*^. TcAtcawr^ 
negutS tcAtcawi*^ nicw^ a'A'skwinesatd ; a^kickickecacwat- 
cape'^; na'kakickigumacwatcape'^; na'kaklckickene'kacwat- 
cape'^. "AwAsimahitAswi ki'pyapw^/ ahinatcape'*^. 



15 Inip^ mAnimna ameteguci'i'^cAma^tiha*^ a'pyanutaguwatc^ 
A*tcagihawatc^ Me'teno^^ nicw\ mecega'^ nesw^ a'pwawi- 
nesatd; a'kickickecacwatc^ ; a'klckigumacwatc^ ; a'kickicke- 
ne^kacwatc^ " Awaslmahit asw^ kfpyapw^," ahinatci. 

^ This narrative is told to account for the defeat of the Foxes by the allied 
peoples who came against them on account of the reckless conduct of one of their 
leading men, White-Robe by name. He violates the hospitality given to strangers 
by killing them. To restrain him from his violence an attempt is made to induce 
him to be chief, but without success. His conduct brings on an attack bythesur- 



■M^i ^^'i'i ~ .; 



I. — HISTORICAL TALES. 
I. When the Red-Earths were besieged/ 

Now this was the time when all the people were encom- 
passed round about (by their enemies). The cause of their 
all being beset was due to a man whose name must have 
been White-Robe and who was continually slaying people. 
To the end that he might cease from the killing of them, 
"We would have you become our chief, White-Robe," the 
people said. It was after the people were all agreed that 
White-Robe was addressed: "We wish you for our chief" 

"All right," he said. "Only let me kill just these 
people who now have come. And then truly will I begin 
being chief," said White-Robe. And then as many as 
would come of the people that were passing through the 
land, "Let me kill just only these," he said; "that the dogs 
may eat." Thus always would he say. Sometimes one, 
sometimes two he saved from killing; from them would 
he cut off both ears ; and he would cut off their noses ; 
and he would cut off both their hands. "A few more 
of you should come," he would always say to them. 

They say that about this time were they then visited 
by soldiers of the French.^ They slew them all. Yet 
there were two, perhaps three whom he did not slay; he 
sliced off both their ears; he sliced off their noses; and 
he sliced off both their hands. "A few more of you 
should come," he said to them. 

rounding peoples, who are helped by the French. White-Robe is taken prisoner 
by the Peorias, who, when burning him at the stake, are told of the doom to 
come upon them. 

* ameHeguci*"^ or wame'tegucl^a or meHegucP, "French" or "Frenchman;" the 
word refers to something wooden. 



lO 



Na'kona*pyanutaguwatc awasitasw^ ija'ka kutAga'^ Ane- 
notawa'^ tAgw^ A-e-gimeg Ini'^ a'tcsi-gihawatc^ Na'ka 
me'teno'^ nicw\ mecega'^ nesw^ a'pwawinesatc^ Caska'kic- 
kickecacwatc\ na'ka'kickiokigumacwatcS na'ka'kickickene'- 
kacwatd. Na'ka'penohatc ahiiwigeniicioi. " AwasimahitAsw^ 
ki'pyapw^," ahinatci. 



Ka^tenatca Ini watcimawitcago'kawutc^ Meckwa^kihAg^ 
InaskAtc awapipyanitc^ manemeg ame'tegoclha'^ nakAneno- 
tawa'i tcagahinatowanitc^ Ki^ka'poninotagowatc uwitcis- 
10 kwaha'^ 

Nahina awapipyanitci nemecomes ogyan ahiskwasahinitc^ 
A*a''tanig^ me^'tegw^ a'pepigwayanig a'tAcika'kinegutc^ 
KwiyenAmeg uwitciskwahwawa'^ a'pemumyaminitc^ ; nicu- 
gunitca ahAnemipemawAnetiniwa'^ Tna ahawitd nane'kAni- 
15 krkw^ nane'kAnitepe'kwi na'ka. Nane'kAniklcekw^ nane'k- 
Atiitepece'kw' a'pemwawacinitc^ A'kwawAnetlnitcS oni pe'ku- 
tanig osAn a'pyanutagutc ina'*. InatAc ahutcipemamuwatc\ 



Inip a'tAcotawenigawatci Meckwa'kihAg ahawitc^ neguti 
neniw^ anepawawa'kahwatc anAgAmutc^ na'k a'ku'kun 

20 aliAnwawahwatc^ Kigan5wAgipi Meckwa'klhAg^ Ini ruA- 
mlclhAg^ "Penasiwaiy^^ ri^pig iciwene'k". Nyawenw^ klpa- 
sisahapw^," ahinetc^ Ininahiyatug^ namepyag^ pemisaha- 
watc^ pasisahawatci, awapime'pug^ A'penatc Ina neniw^ 
ahanwawahigatc amAneto'kasutc^ winepawawa'kahwatc\ 

25 Uwitclskwawa'^ a'krtcaginepanitc^ wapinuwamuwatc^ me'tu- 

' Meckwa^kihAg', "Red-Earths 5" the tribal name the Koxes call themselves from 
thu belief that their ancestors were created from red earth by the manitou. 



1 1 



And accordingly there came against them a still greater 
number, and with them also were other Indians. Even 
all of them he (and his men) also slev^^. Once again only 
two, perhaps three he did not kill. What he simply 
did to them was to slice off both their ears, and to slice 
off their noses, and to slice off both their hands. And 
then he sent them back on their homeward way. "A few 
more of you should come," he said to them. 

Verily that was the reason why the Red-Earths^ were 
assailed and encompassed about by all (the nations). And 
then after awhile there began to appear ever so many 
French and the Indians of every language. Round about 
on every hand were they beset by the camps of the foes. 

At the time when they began to come, the mother of 
my grandfather was then a little girl. There was a log 
that was hollow and there she was hidden. Along by 
that very place did their enemies make a road ; and for 
the period of two days were they continuously passing 
over. There she remained both by day and by night. 
Continuously by day and continuously by night sounded 
the tramp of them passing over. After they had made 
an end of their passing over, then at night by her father 
was she visited there. It was from that place that they 
took their flight. 

They say that in the camp of the Red-Earths was a 
man who put the foe to sleep by the singing of songs 
and by the beating upon a drum. They say that the 
Red-Earths were celebrating a feast (of the clans). And 
so the attendants, "Take the skin of a small animaP' to 
the water. Four times shall you dip and skim it beneath 
the surface," they were told. Then was the time it must 
have happened that as under the water they dipped and 

2 Penasiwaiy*, an uncommon term referring to the skin of a small animal that is 
kept in one of the big sacred bundles of the clan. Penasi is bird in Ojibwa. 



12 



saneniwAg^ Nenyaskwahinamowatc^ NegutwaiyAg a'kwi- 
ta'klg anAgamuwatd wa'kahigAn ahacitowatci. Tna atAci- 
mAtAnetc^ 



Oni pacitohAg\ "Kata nuwl'kag^," ahinawatc uskinawa- 
5 ha'^ PacitohAgape'^ nwawi'tagawatcinape'^, ayane'kra'pe 
ai'yapAm a'pyawatcini. Ka'geya'^ pacitohAg a'tcagihetci. 
Onitca uskinawahAg anuwinuwi'tagawatcS ayane'kimegape 
aiyapAm a^pyawatcin\ Kageya'^ na'k uskinawahAg a'tca- 
gihetc^ 



10 Na'ka negutwaiyAg ahAneminamuwatc^ Inipi negut^ 
awisAgicigS u'kateg a'pa'tatcig^ on a'te'tcikAnawahinutatc^. 
AskAtc a'pyanemetd kiganawa^^ macenemetc'^ Neguti- 
'kwaw^ amaiyotc awawlta'tc Inin^ neniwAn^ : "A^kinama- 
suta'^ necisa'a nasate'S mAni kiwlte'ka'^!" ahitci. 



15 Ineniw^ a'a-'kwatc^ pa'k^ Caski me'tegwi ahuta'kwAtu- 
mitc^ Ke'tcin^ pyayanitc^ neguti neniwAn a'katcisahanitc 
ucemisAni. "Jna kecisa A^kinamasuta^H Tna pyatclgwa- 
cigai"! ahinetc^ 



"^A'kinamasuta'^' netegop\ aiyo ahawiyanM" ahitc^ Inin^ 
20 katclsahanitcin ucemisAn^ mene't Aniga'pAgisahwatc^ Mane- 

' Said in mockery. 



13 

skimmed it along, then it began to snow. All the while 
the man kept beating upon his drum, conjuring for 
power to put them to sleep. After the enemy had all 
gone to sleep then the people began to go forth from 
their camps and to flee. They went fleeing in every direc- 
tion. One group fled to a hill where they made a halt 
and set up a stockade fort. There they were overtaken. 

Whereupon the old men, "Do not go forth/ they 
said to the youths. Then the old men continually went 
out to fight, and fewer grew their number every time 
they came back home. In the end all the old men were 
slain. Thereupon the youths continually went out and 
advanced to the attack, fewer they kept getting every 
time that they returned. And at last all the youths 
were slain. 

And there was one group that kept straight forward 
on its course of flight. They say that it was then that a 
certain man fell and hurt himself, in the foot he was 
snagged, and some distance off the road he crawled. In 
a little while hither were being fetched the captives that 
had been taken. One woman that was weeping men- 
tioned the man by name: "O that only He-who-makes- 
the-Earth-rise-at-his-Call my uncle .were yet alive, not 
would I be travelling about in this wise!" she said. 

The man then grew highly angered. Yet only a club 
he had for a weapon. As near by they were coming one 
of the men (of the enemy) gave his niece a push (to make 
her quicken her pace). "There is your uncle, He-who- 
makes-the-Earth-rise-at-his-Call ! There he is peeping at us 
from the place where he lies!"^ said he (speaking of her 
uncle). 

"He-who-makes-the-Earth-rise-at-his-Call is the name I 
am called, and here I am !" he said. He who had pushed 



14 



meg cLnesatd neci'k^, tcagimegw kutAga^^ a'pemamunitc^ 
Inahutciklwawenatd macenemetcini. MyawanagAtAmowatd 
pemecihwawatc uwitcime'tosanenihema'^ 



Oni na*ka Wapasaiy'^ kicagwanemutc amigatitd. "Me- 
5 cenenagutc^," ahinatc uwl'kana'^ Apapokuskahwatc ume- 
*tahAn^ On uwrkana'\ "Kata!" ahigutc^. 



" Kuwi, Kimecenekopenameg^," ahinatc^ A'papokuska- 
mawatc uwrkana'^ ume'tahwawa'L 

Inip inina amecenetd. Kicimecenetc^, MaskotawAn^ ^ 
10 macenegutcin^ "Wa^na'^ na'sat^ netogimamenanAn^?'* A^hi- 
nitc^ Wapasaiy*. 

"Kacina'^, inAnatca ni'kan^. Me*totc AnemohahAn inwa- 
watepahwaw^," ahitc^ Wapasaiy^. 

Onakegyana'pinetc^ Wapasaiy*. "Kewicapen^, Wapa- 
15 saiy^?" ahinetc^ 

«o^A^^" a'hitc^ 

UgaskamanyawAn a'pa'kwacamahwutc\ onahaponetci. 
Kicesamawutc^, " Wisenin^\ Wapasaiy^," ahinetc^ KicAca- 
metc\ " Kewlcapen*^, Wapasaiy^?" ahinetci. 

20 "o'A'^^" a'hitci. 

Na'k unanAn a'pa'kwacAmawutc^ a*a*ponetc^ Kicesama- 
wutc\ "Wisenin^, Wapasaiy^," ahinetd. Awiyasiwitcinimeg 
ahAnemipa'kwacutc a'a-ponetc^ Utuwiyasem amitcitc\ Kicit- 

1 Maskotaw", "fire person" or "prairie person;" from mackotciw', "fire" or "prai- 



13 

his niece (to make her hurry) was the first he clubbed 
and sent headlong. Many indeed he slew alone, and all 
the rest took to flight. Such was the way he recovered 
them that had been taken captive. Along a road they 
followed, they kept straight on in the path behind their 
own people. 

And then White-Robe became no longer willing to 
continue fighting. "Let us be taken captive," he said to 
his comrades. (With the help of his foot) he broke every 
bow as fast as he got it. Then by his friends, '^Do not 
(do that)!" he was told. 

"No, I am anxious for them to take us captive," he 
said to them. Then (with his foot) he kept on breaking 
the bows of his fri(^nds. 

They say that then was the time that he was taken 
captive. When he was captured, it was at the hands of 
one of the Fire-Nation.^ "Who was it that slew our 
chief?" White-Robe was told. 

^Why, it was this friend of mine. It was as if he were 
cracking the head of a puppy (to judge) by the sound 
of the blows," said White-Robe, 

Then White-Robe was seized and bound with cords. 
"Are you hungry, White-Robe?" he was told. 
"Yes," he said. 

The flesh on his thigh was sliced away, and then roasted 
on a spit for him. When it was done cooking for him, 
"Eat, White-Robe," he was told. After they had fed him 
it, "Are you hungry, White-Robe?" he was told. 
"Yes," he said. 

And then the flesh on the calves of his legs was sliced 
away (and) roasted on the spit for him. After they had 
finished cooking it for him, "Eat, White-Robe," he was 

Tie:" it is the Fox term for Peoria. 



i6 



cac^itcIstcis^^sutcN utu^kAnemAU aha'kasAtneg^ Katawitca- 
cagitcistcigubULL, , «Wanasaiv« ketotawen^ 

.^Ptaai neVuti Maskotawipacito ^ Wapasaiy , k 



getagS neg 
kiha'pes"," ahitc 



"Klnawana, ketotawen^ niha'peso," ahiyomiga'k^ Wapa- 
5 saiy^ uto^kAnemAn^ 

<,„tc>- nicwahlnaga'k a'tcagatahutc Mackotaw^g' Meckwa 



'kiha''. 

2. WApasaiy*-.^ 



Kacina maiyamaiyohawa kwIyasiihAn aya'kwiyasahitci 

..seslp5w^ ...t^yag. "^^^Z^^^, ..ne- 
wigiyapS tepowawikan' tatAg\ a tAcuepo 

tOWAg'. 

A'kicigitc^ nayap ahatc oseg^. Kl'poniwawaneskahitcS 
Akicigitc yp A -^Qci Meskwa'klwotawen^ 
15 o" amenwawapAmatC. Aiyo iviebKw 

Ona'ke'kya'kimetci ^ihicawitc osahS a'kwitd kiwitanitci-, 
.hScrmuLt wln.n.td kutAga'^ nenUtawa'N nyawen wxna- 
n'S elk a'kwitc^ wlhApitc^ wlwlcikeskAg ^ 5tawen^ 

;, gWen supernatuval origin, -^ - o der h h m^g ^^^ ^^^^ ^^^^^^^ ^^ ^^^ 
was made to be born again. He is as ^^'^ ,^ ^, ,1 i„g visiting 

supernatural father becomes overweemng_ ^^f°^\ ^is conduct brings on an 
strangers and giving their ^"^.^VlplesX- helped by the French. Aeon- 



17 

told. So wherever there was flesh upon him in turn was 
it sliced away and roasted for him. His own flesh (thus) 
he ate. After all his flesh had been carved away from 
him, then his bones were set on fire. When they were 
nearly all burned up, then an old man of the Fire-Nation, 
"White-Robe, you shall burn together with your town," 
he said. 

"Oh, no, it is with your town that I shall burn," came 
forth words from the bones of White-Robe. 

Then was the old man of the Fire- Nation by his people 
nearly clubbed to death; for within the course of two 
years the people of the Fire-Nation were all slain by the 
Red-Earths. 

2. White-Robe.^ 

Well, it was common for him to make the boys cry 
while he was yet a small boy. A supernatural child was 
TcaginAtow^ Off over in this direction was he reared, 
there where the Mississippi joins with another stream. A 
lodge was there, it was a manitou lodge, a sort of council 
house, and there the supernatural beings held council. 

When he was grown, back he went to his father. He 
had done with his evil ways, and what joy his father felt 
at gazing upon him ! In this place w^as a Red-Earth town. 

He then w^as taught by his father how he should do, 
by his father who lived on high ; he was told to go and 
fetch other people, four times he should go after them ; 
that he should sit on high so that he might render the 
town secure from plague or misfortune.^ 

saiy", '^White-Robe;*' the name refers to the fur or robe of the white fox, and is a 
name peculiar to the Fox clan. 

2 WiwTcikeskAg*, "he renders it hard, solid, or firm by tramping or walking or 
stepping upon it;" an idiomatic use of the phrase as here refers to the security which 
a man endued with the power of mystery gives to a place by his presence there; hence 
the translation, "that he might render the town secure from plague and misfortune." 

2 — rUHL. AMER. ETHN. £()C. VOL. I. 



i8 

Initca a'pyatcipenutc^ wlkiyapeg a'pyatd, a'pyatc^ wlgek^ 
ma'kwa^ kepiskwatawahoni. A'pltigatc^ a'kwatameg ina' 
atAcinAnahapitc^ Kayahapa^ mAn^ nameg i'kwawAn uce- 
'keg^ pltigate'^. AskAtc anlgitc^ na'k^. A'ke'kaneUg a'pe- 
5 natc^ kago'i. A'ke'tci\vapametc\ A'ketcitawag^ NAta- 
wapitd, aiyo'\ iya*^ NAga' ahuwipitcitc^ 



O^ ahuwlswihetc^ "Tcagacu^^, wlhicisuw^," ahinetc^ 0° 
a'kwiyasahitc^ pwawima*kAtawItc^ Awawaneskahitcimeg^^ 
Tnakicigitc a'pwawinahiwltcawatc^ natopahAn^ AskAtc iya' 
10 awltamatc^ natupAnmitcini. lya' a'pyawatc amawinAnawatc* 
witcIskwahAni. InatAc anesatc^ wItciskwahAni. A'pyawatd 
nanlmihetiwatd. Ona'ke'kahutc^ na'k* wrixisutc\ "Wa- 
pasaiy% wi'i'cisuw^," ahinetc^ 



O'^, ini pa'kutanig a'ketcineskimegutc osAn\ ke'tci mAne- 
15 towAn\ iyamahan^ penutc a'pemeg^ wawiginitcin^ 

Tnimeg anaciwAnatcitahatci. NAtawatcimeg acike'kya'ki- 
megutciyow^ awapitAnakutc^ A'ponipemanetAg osAn aci- 
megutd. Penatc awltcawatc^ natopAnlnitcinS a'penatcimeg 
anesatd mawinawawatcin^ Manenw^ anesatc^ wltciskwahAn^ 



20 KApotw^ a'kAnonetci wihugimawitc^ " KawAg^'* ahitc\ 
Kapotw^ a'ke'tciananemetc\ amAnetowitc^ 



19 

Then it was that he came back home, to a dwelling 
he came, he came to a lodge made of flag-reed and with 
a bearskin curtain over the entry-way. He went inside, 
and at the rear of the lodge there he seated himself down. 
Then was the time that this one passed into the womb of 
a woman. Later on was he was born again. All the while 
was he conscious of things. He was looked upon with 
much concern. There was a great opening. He looked 
round about, here and there. Even at that time w^as he 
with teeth. 

And then he was given a name. **Tcagacu% shall he 
be called", they said. Indeed while he was yet a boy 
never did he blacken his face and fast. He was a very 
wicked (child). Then he grew up without ever joining the 
company of a party off 'for war. But late in life he went 
along with a party off to a war. At a place off there 
were they come where they rushed to an attack against 
the foe. It was there that he slew an enemy. On their 
return they had a great time dancing. It was then found 
that he should have another name. "White-Robe shall 
his name be," they said. 

Oh, but that night was he bitterly rebuked by his father, 
by the great manitou, by the one yonder who dwells afar 
on high. 

That was how he became demoralized in his heart. He 
went counter to what he had been taught earlier in life 
and began to act quite in another way. Then no longer 
did he heed what he had been told by his father. On 
every occasion he accompanied them that went away to 
war, and he made a killing every time that they went to 
an attack against the enemy. Many a time he slew an 
enemy. 

By and by the word was given him to become chief. 
"Not yet," he said. And in a little while he became the 



20 



Cwacig atAcinitc uwi'kana^i. A'penatcimeg a*kAnonetc 
wru-gimawitci. Kaho', pyayanitcini kiweskanitcinS maha^ 
anesatd. "NihApi-u-gimawi," ahitc^. 

Asagesiwatci Meskwa'kihAgi; a^pwawikaskimawatd ma- 
5 'kwatd wlhawinitc^ Kaho', a'pyatd Ame'tegoci'^^ «Oni 
kasw^ kinemAt^ kepiwAn^?'' ahinetc^ Wapasaiy^. 

"Kinama" krke'ka' tAsw^ winemAtowAnan\" ahinatc 
Ame'tegoclhAn^ "KliiAgutci kemawina'wS" ahinatc^; "kina- 
tcameg^ krke'ka'^." 

10 **Kacina, winyawitca'^." 

"O^'^, hwana InitAsw^? Nina yahap^ cwacig^ ninemAt". 
On^ krke'ka'^ mAn^ nahina wIwapipemotiwAgwani." 

"Kacina, wapAg^ nawa'kwag^." 

Oni wapanig^ nawa^kwanig^ awapipemutlwatc^ Caski- 
15 meg^ negutenw^ paskesikawatc^ Me^tegocihAgi, a^tcagihetc^. 
Neguti amecenetci. " AwasitAsw^ kfpyapw^," ahinetc^ ; 
"kawAg agwimatcagikAskineniwiwatcin uskinawahAg^" Ina- 
hinetc Ame'tegocr^ mecenet^ ^ Kra'tcim^ awasitAswi 
krpyapw^" 



20 _ A-a-tcimutc lya pyayatc^. "Nahe', manepltep^ kihapw^" 
Inahinatc uwi^kana^i. " Nmagawm% kicatcimoyani, inipi- 
meg^^ winepuhiyani." InahitcS inimeg anepuhitci. 



» AmeHcgoci'*, "Frenchman," the singular used for the plural. 



21 



main object of all the talk, and that was because he was 
of supernatural nature. 

Eight was the number of his friends. Continually they 
urged upon him that he should be chief Now at this 
time came some travellers, and these he slew. "I shall 
be chief and do this also," he said. 

And then the Red-Earths became afraid ; they were not 
able to make him a peaceful (man). And then there came 
a Frenchman.^ "Now how many osier stems are you going 
to set up?" he said to White-Robe. 

"It is rather your place to state the number you would 
have set up," he said to the Frenchman. "It is you who 
comes to me with the proposal," he said to the French- 
man; "and it is up to you to make the offer." 

"Very well, then let it be four." 

"Oh, indeed! and so that is the number? I will go it 
better and set up eight. And then I would have you set 
the time as to when we shall begin shooting at each other.'' 

"Well, make it to-morrow at noon." 

And so on the morrow at noon did they begin shooting 
at each other. Only once did the French fire their guns, 
and then they were all slain. One was taken captive. 
"More of you should come," he was told; "for not yet 
have all the young men had the chance to prove them- 
selves warriors." Such was what the captured Frenchman 
was told. "I would have you convey the message that 
more of you should come." 

He delivered the message when he got there. "Behold, 
the word is sent that many of you must go over there." 
Such was what he told his comrades. "As for myself, as 
soon as I have finished my message, then in that same 
instant, so it is said, I shall die." Thus did he speak, 
and then verily did he die. 



22 



Ona'pyawatc^ Wame'tegoclhAo^^ amawina'kawatd. A*ke- 
'kanemetc^ penotc a^pyawatc^ A'penowatc^ Meskwa*k!hAg^ 
wi'pyatcihanitc\ Ina' a^pyehawatc^ Caskimeg awapAma- 
watc ina'^ wi'pyanitc^ 0^, Meskwa'kihAg amawinAnawatcS 
5 a'tcagihawatci, winwaw^ a^pwawuwiyamya'kesutc^ "MahI- 
ma'^ kina wIcawiyAn^,'* ahinetc^ Wapasaiy^. "Cl, ka^ten^, 
ke'tcimyacawiwanan^ Agwitca na'k^ wlmyacawiyanin^ pya- 
nutAHAgwin^ Tnimeg^^ kekicimawinAnapen^." 



Agwitca na'ka pyanitcin Ame'tegoclhAn^ ; caskimeg^ 

10 kutaga^^ me^tusaneniwa' a'klwrkawanitcS paskesigAnAn irkl- 

minanitc^ Kahon a*pyanuta'utc^ mahAg^ kutAgAg' mc^tu- 

saneniwAg^ mahAg ano'kanetcig^ A'pyawatc^ "0^, me'tu- 

saneniwAgi pyawAgl!" ahiowatc^ Meskwa^klhAg^ 

Kegimesimeg^ pyawAg\ tcaganatowatcig^ " Kimahina- 
15 hugopwa ! Kitcakihekopwa ! Ahlgwamlgo!" O^, w^pAnig^ 
caskimeg^ me'tusaneniw^ a'kwapiwatcimeg^ Meskwa*klhag^ 
Tnimeg awapenetlwatc^ Anipeg^ tatAg ininahin awapiml- 
gatlwatci. AgwikAnagwameg^ neguta'^ wlhawatc* Meckwa'- 
klhAg^ Caskimeg amamlgatiwatc uwitcIskwahAn^ "Nvna- 
20 hawigo^! Kltcagihegopwakomego^, pwawinuwIyakweM'' 



Kahoni negiit^ Meskwa'ki ina* ahawitc^ Aniwacowatd. 

A'pemwatcin uwiyahAii anesatc^ UwiyaliAn a*kwakoho- 

tAminitc Ininimeg a'pemwatc^ Mayawi kec^ ahiyamiga'k 

uwip^ AhAnemi'tenawatc A'penatcimeg^^ Onaku'tAmuwa- 

25 tc^ wltcIskwaliAgi wlkwakohotAmuwatci. 



23 

And when the French came, then they went to fighting. 
They were recognized when coming while yet a great way 
off. The Red-Earths withdrew to a place where (the 
French) would come, and there they went in ambush to 
await their coming. All they did was merely to look at 
(the French) from the place towards which they were bound. 
Oh, how the Red-Earths rushed to the attack against 
them, they slew them all without a single one of them- 
selves being wounded. "This is the way you should do," 
White-Robe was told. " Oh, of a truth, I must have 
greatly erred. Never again shall I err, if ever they come 
against us. Our fight against them is now at an end." 

Never again did the French come ; but rather among 
other people did they go, inciting them and furnishing 
them with fire-arms. And then came these other people 
against them, the people that had been enlisted. As they 
came, "Oh, the people are coming!" the Red-Earths said 
among themselves. 

Verily they all came, they of every language. "They 
come to attack you ! They intend to slay you all ! Be 
brave!" And then, oh, on the morrow there was only 
people to be seen as far as the Red-Earths could look. 
Then was when they began fighting with each other. It 
was along about the ripening season when this took place, 
when they began fighting. Nowhere at all was it possible 
for the Red-Earths to go. Their only place of going was 
into the fight against the foe. "Get ready to leave! You 
shall all surely be slain, if you do not go out!" 

Now there was a certain Red-Earth (and) he was a good 
marksman. Every time that he shot, he killed some one. 
Whenever one of the enemy whooped by way of giving 
command, him he shot. In the centre of the forehead did 
the arrow go. He kept right on killing them all the time. 
Then the enemy was afraid to whoop and give commands. 



24 

Inaga WA.pasaiy^ amamawina'kyawatc uwi'kana'^ nanu- 
wi'tagawatd wa'kahigAnegi. Na'kaga mAna kutAg^ me'tu- 
saneniw^ caskimeg^ tcipaiy^ kwapagusutc anemicisawritc^ 
W&pasaiy^ na'k uwi'kana'^ 

5 Kaho^ ini mAna Maskotaw^ ama'kAdawitc^ Ahuskina- 
wahitcitca'^ Onamucihatc^ wikaskimecenatc^ W^pasaiyAn^ 
"Nemucihaw^," ahinatc osAn^ 

"Kacina, klwa,pAtapen%" ahitc^ pacito'^ OnahAno'ka- 
'kyawatc a^ku'kon^ wlhAnahotahonitc^; a'kicawigS "NaheV 
10 ahinetc uskinawa'^. 

( )nahAnepyahutc^ Wapasaiy^ ; klcipyahutc\ a'pAgAmatd 
winrkase^kanitc a*ku*kon^ Na'kameor ahanehonetd ; na*k 
ahAnepyahutc* ; na'k a'pAgAmatc^ Cewan a'pwawinikase- 
*katc^ 

15 "O"^, ketapw^ !" ahinatd pAcito ugwisAn^ Onamlcatane- 
mutc^ W&pAnig^ itepahawatc^ wimecenawatc^ W^pasaiyAnV 

InAga mAna W^pasaiy^, ka^kAmitci ! awapaiyikwitc aml- 
gatitcJ. MAna'kici menwimigatiwAg^ Meskwa'k!hAg\ Apin 
a'pwawikAskiwito^kasonitc^ wltcIskwahAn^ Oni mesotaw^ 

20 a'pe'kicisenigi. Kilgo cawiw^ watcaiyrkwitc\ Mamasatc 
a'kaskimegutc uwl'kana' wra'ylgwamitc amawina^kyawatc\ 
Me*tahAn a*popokeskahwatc acagwanemutc^ wimlgatltc 
ahaiyi^kwitc^ Oni niAni kutAgAn^ me^tahAn aminetcV A'pO- 
'kucka'watc mini aneckimegutd : " Ketana, kecagwanenV^ 

25 wlmigatiyAn^ ! KniAgutc^ watcicikeg^ tcagi mAni. KinA- 
gutc^ mAni kekici't^ m!gatlwen\'' 



A'pwawipesetawatc^ Manemeg apapo'koskahwatc^ me- 
'taha*\ tcagimeg^ mlnegutcin^ 



25 

As for White-Robe, he went to the attack again and 
again with his comrades, and over and over did they sally 
forth from the stronghold. And as for the people of the 
other side, their bodies lay scattered along the path where 
rushed White-Robe and his friends. 

It so happened that a Peoria blackened his face and 
fasted. He was a young man, and he dreamed that he 
could capture White-Robe. "I dreamed about him," he 
said to his father. 

"Very well, let us look into it," said the old man. And 
so they set others to work fixing up a drum ; and when 
the work was done, "Now then," the young man was told. 

Thereupon he drew a picture of White-Robe. And after 
the picture was drawn he dealt it a blow to see if (the 
head of) the drum would burst. Once more was the drum 
tightened ; once more was the picture drawn ; and once 
more was the drum struck. But it did not burst. 

"Why, you are telling the truth!" said the old man to 
his son. Then was he big with the feeling of pride. In 
the morning went they thither to capture White-Robe. 

As for White-Robe himself, lo ! all at once he began 
to grow weary of the fight. Thus far did the fight go 
well with the Red-Earths, so well that the enemy was not 
able to make headway. Then affairs took another turn. 
Something was the matter with him why he was weary. It 
was hard for his friends to persuade him to keep up courage 
as they went to the attack. He broke bow after bow to 
show that he was no longer veiling to fight and that he 
was tired. Then one other bow was given him. When he 
broke that, then was he given a rebuke: "Why do you 
give up the fight now ! You forget that you are the cause 
of all this. You forget that you brought on this war." 

He did not listen to them. Many were the bows he 
broke, all that were given to him. 



26 

Ona'pyatc iniy^ Maskotaw^, uskinawa*^ ma^kAdawitaiyow®. 

Ka*tenAmeg amecenetc^ W^pasaiy^, uwl'kanan^ negut a'tA- 

gwimecenetc\ Asogisowatc^ Inimeg ahawAnetc\ ahAne- 

mimegusogisowatc uwrkanAii^ A'pyawatc^ Mackotawota- 

5 weneg a'kugwatcimegutd, "Kacina, Wclpasaiy^, kewicapen*^?'* 



"Kacina, klwlsen^ Taniyap a*a"'kawanAtc^ mitcipaha'^'*'' 

**Kacina, ukaskaniAnyag^" 

Onitca apa*kwacutc acinAtawanetAg^, a'A'ponetc^ Klce- 
10 sunitc\ a'pyatahutc^ Ona*A*mwatc\ 

"Kacina, inikwiyena?" ahinetci, 

''Inik^," hiw^ WApasaiy^. '^Pa'kimeg^ nemenwikl'putc^." 

Onlya a^pyanetc ananatu'ta'u'tc^ : " Wana'tca nasat^ 
netogimamenanAn iyameg'^?" hiw^ Maskotaw^. Mametci- 
15 nameg amigatiyAgw^, Ina'tcamegona^ aya*kow\ Tnatca' na- 
sagwan^. KAcina, inatca wina ugimawis^." 



'^Kacina, mAnatca nfkan* hasat^. 0", pa'kimeg" men- 
wapataniwM Me'totcimeg pAnemohahAni tAnwawakihaw^ 
a'tahitAnwahitepahwatc^ Mackotawa'i," ahitc^ W^pasaiy^. 

20 "Ka'tena?" ahitc^ Maskotaw^. 
atj^nta^" ahitc^ Wapasaiy^ 

Onamawinahwutc^ Mackotaw^ a'A'samisogenatc^ On^ 

pApAgyahiwinitcin u'pwagAnAn a^pAgametc ina uwiceg^ 

A'pegi'kicig a^pAgAtAmeg^ 

25 Oni pacito'^ Maskotaw^ mawiw&pAmatc^ pagAmemetcini. 

AwapAmatc^, he^'e ! ugwisanitci'M Anase'kawatc^ "KacI- 



27 

Then came the Peoria, the young man that had fasted. 
True enough did he capture White-Robe, and one of 
White-Robe's friends did he also capture. They were 
bound with cords. And then they were carried away, he 
and his friend went bound together. When they were 
come into the town of the Peorias, then was White-Robe 
asked, "Well, White-Robe, are you hungry?" 

'^Yes." 

"All right then, you shall eat. Pray, what part of 
game-food do you prefer?" 

"Why, off the rump." 

And so it was cut off from where he wanted, it was 
taken and roasted for him. When it was done cooking, 
then was it brought to him. Whereupon he ate it. 

"Well, is that a plenty?" he was told. 

"That is enough," said White-Robe. "A very delight- 
ful fill have I inside." 

Thereupon was he fetched to a place farther on, and 
there questions were put to him: "Pray, who was it that 
slew our chief some time ago ?" said a Peoria. " It was in 
the last fight that we had with each other, there in the 
very last one, then was the time that somebody slew him. 
But for that, he would have become the chief." 

"Why, it was my friend here who slew him. Oh, but 
it was a fair sight to behold ! Truly did it seem as if 
he were making puppies yelp as he cracked away upon 
the heads of the Peorias." Sp said White-Robe. 

"Is it true?" said the Peoria. 

"Yes," said White-Robe. 

Then a rush was made upon (the man). A Peoria bound 
him all the tighter. Then with axe-bladed pipes was he 
struck on the head. But the things crumbled at the blow. 

And then the old Peoria went to look at him who was 
being hit. As he looked at the man, alas ! and it was 



28 

nagwa !" ahinatc* Mack5tawa'^ ; "kewIsAginahwapwa neg- 
wis^!" Onahapihwatc ahawAnatc uwigewag^ Pitigawatc^ 
nicwi'kwawa' ahApinitd. "Tcawine'k^ aiyo hApin^," ahi- 
netc^ Onanlco'kwahwatc^ Awutcahetc^ wawanetenig^ wi- 
5 seniwen awutcahetc\ Inimeg acinagusitc^ Maskotawugi- 
mahAni. Oniga ahuwlwitc^ Maskotawi'kwawAn^; anico'kwa- 
wahitc^; ahugimawitd. 



Inaga Wapasaiy^, ahawanetc^ me'teguk\ peskipaheg^ 
AhAgwa'kwapinetc^ *'Caskimeg^ kewicapen^?" ahinetcL 

10 "KAciwatow^" 

Inimeg a'pa'kwacutc*, upwamAni mene't^, a^tcagAt vg^ ; 
ona'k^ unane'k^ Ini na'k a'tcagAtAg* ; on u'tcivvAn ; on 
onepagayAn^ ; on iice'k^ ; on uskawAnek^ ; on onowag^ ; on 
otawAgaiyAn^ ; on ukiwAn^ ; on a'ketanemeg unAgec^ ; on 

15 ayek u'kAn a'a'ponetc^ ; caskimeg unAgec a'ketaskanegi 
mltcitc^; wina meg^ wlyas^; on uta'^ tcagAtAg^ ; on uwinA- 
niw^ tcagAtvg^ on uton* tcagAtAg^ Caskimeg a'kAnAn 
ira'gwakwapitag^ 



Onananetc apa'kwaiyAg^ wiwiwenetc*. Amawatclwatc^ 
20 MaskotawAg aw?tpAmawatc^ WS.pasaiya tcIpaiyAn*. 

"Nahi^ kina kAnoc^" ahinetc^ pAcito'^. 
Amawltepihatc onahitc\ "Kacina, Wapasaiy^." 
"Hwai?" 

"Kacina, kinameg" ketotawen^ klhapes^/ 
25 "Agwitca'\" ahitc^ WApasaiy^ "Kinwawa'tca nanegut^ 
ketotamwawAn^ nihApes^." 

Tniga me'tegw^ a'konepaskag*. 



29 

his son! He went up to where he was. "Hold!" he 
said to the Peorias ; "you are hurting my son!" Then 
they untied him (and) took him home. As they went in, 
two women were seated there. "Here in between sit you 
down," he was told. And so he had two wives. They 
cooked for him, and the food was delicious that they 
cooked for him. His very look was the same as that of 
the Peoria chief. And so he married two Peoria w^omen ; 
he had two wives at the same time; and he became a chief. 

And as for White-Robe, they took him to a tree, to a 
hickory-tree. And they tied him fast to it. "And you 
are only hungry?" he was told. 

"That is all." 

Thereupon (his flesh) was cut from him, first from his 
hip, and he ate it all ; then off the calves of the legs, that 
too did he eat up ; then of the biceps ; then the flesh of 
the elbows to the wrist ; then of the belly -, then of the 
loins ; then of the cheeks ; then the ears ; then the nose ; 
then his entrails were taken out ; so was also the liver 
which was roasted for him ; he simply went on eating 
when his entrails were taken out ; it was his own flesh ; 
then he ate up his heart ; and he ate all his tongue, and 
he ate up the flesh about his mouth. Only the bones 
were left bound to the tree. 

Thereupon they went after mats made of flag-reed that 
they might wrap the bones up in. The Peorias assembled 
together and looked upon White-Robe's skeleton. 

"Speak to it," they said to the old man. 

He went over there and said, "Well, White-Robe." 

"What (is it)?" 

"Why, you shall be burned, and with you your town." 

"Oh, no," said White-Robe. "I shall burn, and with 
me you and your towns one after another." 

Then the tree wheeled round. 



30 

Onina'^ pAcito a^katcisahetc^ ; a'pasegwitc\ na'kAmeg 
a'katcisahetc^ Kakyatameg anesetcL Tniga asa'kahutc^ 
WApasaiy^, a^tcagesutc^ 

3. Ma'kositanimAtawXtcig^^ 

Negutenwlp^ acawaiy^ Meckwa'kihAg uckinawahAg acl- 

5 cawatc\ amawinepawatc^. Ma'kwAn anesawatd. Tnip anet 

a'paga'towatc^ ma'kositAn^ ; kecesAmowAtc\ a'tcagatamo- 

watci. Tnig acenotcig^ pyayawatc\ a'kicitciyatugetcagAtA- 

minite'^ ma'kositan^ 



Inametawawatci, apa^kawatc^ Inigitca inig^ ma kositani- 
10 matawatcig anitcig^ A'tAnatcimetc^ ; ip' ahawiwatc iiha- 
'kw^na^kiseg^ Macisipow^ acowa'kiw^. Inig^ ma'kositAni 
matawatcig^ 



4. A-A'TAWAG^ KaNISIS A'KI." 

Nahina a-A'tawag^ Kanisis^ a'ki WiyAm^ ^ atawaneniw^. 
MAnimeg^ ahinatc ugimawa'^ na'k^ tepuwaneniha'^ iyow^ : 
16 "Kanone'k^ KAmicina^, hatcimuhe'k^ winapisetonagw^ ^ tAs- 
wikiwanlwaiyotc^ Matasopit* * wigiyapyan a'A'ci'tonagw^ ; 
medaswi ke^katw^ wipemi'A'ci^tonagu'^ aiyatAswinatawane- 
tAmagw^ wihAnemihaci^tonaku'^; nahina aci'tot^ wapAci'to- 

' This is only a fragment of a well-known story prevalent among Southern 
Algonkins. 

2 Much of the bitter feeling existing between the Foxes and the Sauks goes back 
to the time when their reservation in Kansas was sold. The Sauks have always 
derived more benefit from the sale, and naturally it has made the Foxes ugly. 
This is the Fox statement of the case told simply, clearly, and to the point. 



N 3' 

And then some one pushed the old man •, he rose to his 
feet, and once more he was pushed. Nearly was he killed. 
And then White-Robe was burned, he was burned all up. 

3. They that sulked on account of the Bear-Foot/ 

It is said that once on a time long ago some youths 
of the Red-Earths went off on a hunt for game, they 
went (to a place) where they were to spend the night out. 
A bear they slew (there). Then it is said that some 
boiled the bear's foot ; and after they had finished cooking 
it, then they ate it up. And when they that were absent 
came back, lo, by that time must the others have eaten 
up all of the bear's foot. 

Then they (that came last) sulked (and) separated (from 
the others). They truly are they who are called Those- 
that-sulked-on-Account-of-the-Bear's-Foot. Stories are told 
about them-, it is said that they are now on the other 
side of the divide which forms the source of the Big- River. 
They are the Bear-Foot-Sulkers. 

4. The Sale of the Land in Kansas.^ 

At the time when the land in Kansas was sold, William^ 
was then the trader. This is what he said to the chiefs 
and councilmen at the time: "Have a talk with the Com- 
missioner and say to him that you would like the Govern- 
ment ^ to replace at your credit as much money as he ^ 
has misspent in the building of houses for you; that the 

3 WTvAm*, "William;" the reference is to William Whistler, who was the post 
trader among the Indians at the time, 

4 Matasopit% literally "ten sitter," probably meant for the President with his 
Cabinet and other advisers; it is the collective term for the (iovernment. 

The Government is referred to in the animate form of the singular. 



32 



nagAv^ nlcwi ke'lcAtwi pemi'A'ci'tow^; manetcamahAiV wigi- 
yapyan^; agwimamya'tc amenwikekini a'k^ aci'tatawAiV wl- 
giyapyani; Initca aiyapAm^ kltepahuguwaw^ Ini coniya^ Ma- 
tasopit^" Igok^ WiyAmAn\ 



5 Tni KAmicinahAn ahinawatc^ : " Wigiyapyan aci'tawiyA- 
metcin^ Matasopit^ agwacinAtawanetAtnag^ ici'tawlyame- 
tcin^ Man^ neconiyahemenan^ new&pAci*tagunan^ Mata- 
sopit^." 

"Ha"!" ahitc^ KAinicina'^. "AiyapAmJ kltepahuguwaw^ 

1 Matasopit^. Cewanagwi, agwi coniya^ wltepahunagwin\ 
Coniya^ tepahunagw^ Adawaneniw^ tcagi mlciyagagu'^. 
Kenwacitca'^ wTmesanetAmagw^ wikiwitanutAmagw^, a'k^ 
kimineguwaw^ koswaw^ Matasopit^. TAswitcagisag^ coniya'^ 
wlgiyapyan^ a'A'ci'tog^ wlhaiyotaw^ CAna'kihi a'k* menwa- 

15 netAtnagw^. NeswasepAn^^ wlhinAgitawP ; kutc! agwiman*^ 
wlkAskita'tagin^ ; wltcAgahenohiw^ MaskohAg^ - nAtawiinc- 
tAmagw^ caski neswibit^^ wihinAgitaw^ negutf ekes' ;'* ini 
wimecaw\" Igogi KAmicinahAn^. 



Inacigek^ akAski'tatag^ AsagiwAg^ oto'kimwaw^ TAgwI- 



1 NeswasepAn", "three raccoon;" the skin of one raccoon fetched twenty-five 
cents at the trader's store, and one raccoon-skin became the term for one 
fourth of a dollar. The name of raccoon took on an inanimate and an adverbial 
ending. 



33 

houses were to have been building during a period of ten 
years, and that they were to have been built for you 
according to the place where and to the time when you 
wanted them ; that the period was but two years between 
the time when the builder began work on the houses for 
you and the time when he had them completed ; that there 
are now a great many of these houses; that the land is 
by no means fertile where the houses were put up ; that 
therefore you want the Government to pay you back that 
money." Thus were they told by William. 

They then told the Commissioner: "The houses which 
the Government built for us were not made according as 
we wanted them. A great deal of our money has been 
wasted by the Government." 

"Very well, then!" said the Commissioner. "The Gov- 
ernment shall pay you back ; not, however, shall he pay 
you back in cash. For if he should pay you cash, you 
might give it all to the trader. Now, to the end that 
you may derive real benefit from it and that you may 
always have it for a home, land shall he given to you 
by your father the Government. The full amount what- 
ever the sum which was expended in the building of houses 
for you shall be used in the purchase of whatsoever Chero- 
kee land you might select. Seventy-five cents ^ will be 
the price (of one acre) ; hence not a great deal (of land) 
can be purchased ; it will be a small tract. But should 
you desire land in the Creek country •, ~ the price there 
will be only three bits * an acre ; * that will be an extensive 
tract. '^ Thus were they told by the Commissioner. 

Such were the facts in the case when the Sauks pur- 



2 Creeks, a curious figure of speech by which the plural form referring to the 
Creeks as a whole is used to express the country they live in. 

3 Neswibit*, "three bits," three shillings; -bif* is taken from English. 
* Ekes', "acre," taken from English. 

3 — Ptrni.. AMER. ETHN. SOC. VOL. I. 



34 

tepanetatawS Meskwa'kihAg^ na'k^ mahAg^ AsaglwAg^ 
Agwi wlnwaw^ neci'k^ tepanetAmowatcin^ 



5. Meckwa'kihag' watcipenuwatc' nagutusigiwag'.^ 

Kanisis^ a'klwitawatc AsaglwAgi - na*k^ Meskwa*k!hAg^ 
Negut otawen^ A'kAninaw^ icite'kataw^ ugimawAga Peci- 
5 cimon^ ^ icisow^ ; Tn^ anepeg^ 

Ini TcIguskAg^* ananetc^ Nimahahinagi^ wlnapicig^ Pe- 
cicimonAn^ A*u*gimawinitci.^ 



Ini AskAtc^ negutenw^ wapimlgatiwatd Mo'kumanAg^ 

Inimegunahina'^ negutenw^ ahucuniyahimig^ ahAnepyahutlg^ 

10 aiyateciwlhutu'kimik^'^ Tn^ MAminwaniga*^ acagwanemutc 

aiyatec^ wlhutu'kiminitc^ me'tosaneniwa'^. In^ a'pwawisA- 

gAna^kenigatc^^ 



" MAminwanig^, ki'poni'u-gimawi," ahinetc\ WayosahAn^^ 
ahigutc^ "TcIguskAgatca aiyo utciwap^ wlmeskwa'kru'gi- 
15 mawiw^. Keconiy^hem^ wlwapiconiyahemiw^, nyaiiAnwa'kw^ 
taswiconiya^" 



1 This brief narrative illustrates the characteristic temper of the Foxes, and shows 
how feeble was the political bond between them and the Sauks. The incident is in 
sharp contrast to what happened among the Sauks when Keokuk was made chief 
by a Government officer under much the same circumstances. In the case of the 
Sauks there was acquiescence, while in that of the Foxes it was just the contrary. 

2 AsaglwAg*, "they that came forth, or out into the open;" the reference is to 
their origin when they came from under the water. 

3 Pecicimon* was one of the leading Foxes to go to the help of Tecumthe with 
a big following of warriors. 

♦ TcIguskAg% "sweep with the foot," referring to the entrance of the den of a 
fox: he was of the Fox Clan. 



chased their land. The land was owned in common, it 
was owned by both the Red-Earths and the Sauks. The 
Sauks do not possess the land themselves alone. 

5. Why tiik Red-Earths wknt away to Iowa.^ 

In Kansas at the time were living the Sauks ^ and Red- 
Earths. There was a town Bone-Place by name, and the 
chief was called Peclcimon^ ; '^ it so happened that he died. 

Whereupon Sweep-with-the-Foot ^ was sent for (to come 
home) from the country of the Missouri Sauks," for he 
was wanted to take the place of Pecicimon^. Then he 
became chief.*^* 

Soon afterwards and of a sudden the white people 
began fighting with one another. It was then about this 
time during the occasion of a payment of money that an 
enrolment was taken of (all those people) who desired to 
hold lands in severalty."^ It so happened that MAminwa- 
niga^ ^ was not willing that the people should take up 
their land in severalty. Therefore he did not touch the 
tip of the quill. ^ 

"MAminwaniga^, you shall no longer be chief," he was 
told, by the Agent ^^ was he told. "Sweep-with-the-Foot 
from this time on shall be the Red-Earth chief. The 
money that was yours shall now begin to be his, four 
hundred dollars is the amount of the money." 

* NimahahAg' is the name applied to the Missouri River Sauks, and Nimahfvhi- 
nag* is the term for Nebraska. 

6 Made chief by the agent because he would likely be an easier man to handle 
than the one who came in by right of tribal custom. 

" As a matter of fact, this was but a ruse on the part of certain white men to 
tret control of the land which the Indians were then holding. 

i^ MAmInwaniga'\ the Fox chief by right of clan (bear) and tribal custom. 

*J A^pwawisAgAna^kenlgatc', "he did not touch the top," referring to the tip of 
the quill pen, and thus letting his name go down on the paper as a sign of his 
approval. 

10 Wayosa% "he who is father," term applied to the Indian Agent. 



36 

"Ha^, iniwri'cigenw^," ahitd MAminwaniga^. 

Inacigek^ watcimeskwa'kru*gimawitc^ Tciguskag^. Ini- 
meg" tagwagigi MAmlnwaniga^ a'penutc^ Nagutusigiwag^.^ 
KAtaw^ tcag^ wltamegw^ Meckwa'kiha'^ 



* Nagutusigiwag', ^'at the place of the one backbone,'* the name given to Iowa 
River, which in turn is a name for all Iowa. 



37 

"All right, so let it be," said MAinlnwanigaa. 

Such was the way that Sweep-with-the-Foot became the 
Red-Earth chief. In that same autumn MAmlnwaniga^ 
went away to the Single-Backbone-Country.^ By nearly 
all the Red-Earths was he accompanied. 



II. — MISCELLANEOUS MYTHS AND 
TRADITIONS. 

I. Pkwaw^ AnemOhan ina'^^ 

lyip acawaiy^ negutenw^ caskesP a'tetcahatc\ penutcimeg*'^ 
abated AhawAtiatc AnemuhAn\ Anemu'^ ma'katawisiw^ 
na'k^ niAgekinw^. Tnah^ neguta'^ ahacigatc^ Ki'kicigatc^ 
ina*a"huwigitc^ AtAcinucatd. KicinucatcS tcAgAnemOhahA- 
nitcl anucanatcH InAga'^ pacito'A'nemu'^ mitcipaha'^ ahA- 
neminesatd, ahAiiemipyanatc^ Tkwaw^ ina'^ kenwiic ahu- 
wigitc^ 



AskAtc^ negutenw* ineniw^ clcat^ wigiyap anatAg^. "Wa- 
na'^ yatug aiyo'^ wawlgit^ ?" a'i'citahatd. OnltepahatcS 
10 a'pltigatc^ wigiyap^ rkwawAnitc! ahuwIginitcM Na'k^ tcA- 
gAnemuhahAn^ anawatc^ Anemuha amawinAnatc ugyanV 
anuwa'katc AnemuhahAni ; amanecitahatc i'kwawa. Ineniw^ 
krpwawikAnonegutc i'kwawAn^, anuwltc a'penutc^ 



Askatc^ pAcito"a*nemu a^pyatc ahapicicatc^ Iniyatug^ 
15 tcAgAnemuha ahatcimuhatc osAnV "Nemiwisahegw^ negy^." 

Ini AnemuhAn amawinAnegutc\ a'kepinawa'putc^ Ina- 
nesegutd. 

^ A maiden lives alone in a secluded spot with a dog, and in time a puppy is 
horn to the pair. The mother betrays her shame of the ofifspring in the presence 
of a visitor, and for this reason is slain by the dog. 



II. _ MISCELLANEOUS MYTHS AND 
TRADITIONS. 

I. The Woman and the Dog.'^ 

They say that once on a time long ago there was a 
maiden who went far away from habitation, a long dis- 
tance away she went. She took with her a dog. The 
dog was black and he was big. Over there in a certain 
spot somewhere she set up a lodge. After she had fin- 
ished the lodge, there in that place she abode. There she 
gave birth. After she had given birth, lo, she beheld a 
little puppy that she had borne ! And as for the old 
dog, the food-animals did he continue to kill, (and) always 
was he fetching them home. The woman was a long 
while abiding there. 

Later on while a man was once on a hunt for game 
he saw the dwelling. "I wonder who might be the dweller 
here?" thus was the thought in his heart. And so thither 
he went, and passed on into the dwelling. A woman he 
beheld living there! And also a little puppy he saw. 
When the puppy tried to run to its mother she flung it 
outside ; for the woman felt shame within her heart. After 
the man got no word from the woman, he then went out 
of the place and made for home. 

After a while the old dog returned home from the 
hunt. Perhaps it was then that the puppy told its father: 
"Away from her did my mother cast me." 

Then by the dog was she attacked, she was bitten at 
the neck and choked. Then she was slain. 



40 



2. UcKINAWA'^ Uwi'U'WlWIT''^.^ 

Ahuwlj>"iwatc^ manawAg\ manemeg^. Negutenw^ a'pyatc^ 

uskinawa'^ ; pe'kinenl'^, aiiAnatucatc^ caskesihAn, a'tacinig- 

wani. Kike'kahAmawutc onakugwatcimetc^ watcinAtawane- 

tAg^ '^O", mAiiigu. Nepyatcihuwihuwiwigu^^ Inima wa- 

5 tcinAnatucayan\" ahitc^ 



Pa^kutanige itepahatc^ caskesihAn ahawinitc^ A^pitigatd, 
atAcawinitc ahatc^ "He\ kepyatcinaneneguh^," ahinatd. 



A'pwawikAnawinitc papegwapasegwinitc awitamegutc^ 
lya a'pyanatc^ wIgiyapegL Na'kakicipyanatc^ na'kameg^ 
10 papegwanOwitc^ 

Itepahatci kutAgAn ahawinltc^ caskesihAn^ Pyatcito'ke- 
natc anepanitci. "He^ kepyatcinanen^/ ahinatc^ 

" Ha"," ahigutc^ ; ahAnwatcitc awitamatc^ Oni na'ka- 
pyawatc^, inig^ niconAmeg a'pyawatc lya'^ Nicwlna' a'pya- 
15 natc^ 

Na'kAmeg anagwatc\ Ttepahatc^ kutAgAn^ caskesihAn 
ahawinitc\ Apltigawatc\ apasegwinitc ina'^ pAcitohAn\ 
Agwi wlgetawatcin^ pacitohAn amawito'kenatc^ caskesihAn^ 



Ma'kwatcawS.pAmegutc^ caskesihAn\ 

1 A youth endued with the mystery makes visit after visit to the people and 
each time carries away by force one or more of the maidens. The girls or their 
parents have no power within themselves to resist. The youth meets with resistance 
by running counter to another youth who is also endued with the mystery but in 



41 



2. The Youth that married Many Wives.^ 

Many were dwelling at the place, they were indeed a 
great many. Once on a time a youth came there ; he 
was a stranger and inquired after the young women, how 
many there were. After he was told the number of them, 
then he was asked why he desired to know. "Why, this 
is the reason. Tve come for the purpose of getting brides 
for myself. That's why I ask," thus he said. 

When night came on he went over to a place where 
a young woman lived. He entered (the lodge), and going 
to where (the maiden) was, "Well, I've come to take you 
away with me,'' he said to her. 

Without a word she speedily rose to her feet and went 
away with him. He fetched her to an abode in a place 
off there at a distance. And after he had fetched her 
there, he immediately went out of the lodge again. 

He went to the place where another young woman 
lived. Coming to where she lay he woke her up. "Hey, 
Tve come to take you away with me," he said. 

"All right," she said to him-, and willingly went she 
away with him. And so when they came, they were the 
second to arrive at that abode over there. He had now 
fetched two at the place. 

Then he went away again. He went over to a place 
where another young woman lived. On his going in to 
where she was, the old man of the place rose to his feet. 
The youth paid no heed to the old man as he went up 
to where the maiden was and woke her from sleep. 

She looked at him in a gentle kind of way. 

a different way. They meet in a contest for the display of their power, and the 
youth who had carried away the maidens yields to the other. But the victor is 
not content with this; on reaching home he conjures up an affliction to fall upon 
his enemy and the beaten youth scratches himself to death. 



42 

"Kepyatcikunanen^," ahinatc^ 

Tya pAcito^, watanesit^, ahinatd pe'kinenlhAn\ "Ci, 
agwi wihawAnAtcini !" 

"O'^j agwitca, nepyatcinanaw^ wihuwlwiyani." 

5 "Agwitca wlhawatiAtcinV ahitc^ pacito^. 

**Nahe^S mametcina^ mAniwri'cikAnawiyan^" 

*^Kacinagw^, agwitca wlhawanAtcin^" 

A'A'da'penatc ina uskinawa otoskwaneg^ Akakanwika- 
canitc\ inutc^ tatAg akuse'kyatc^ pacito^. "Ha*^, kihuwlwi- 
10 haw^. Mo'tc^ ma'kwatc^ kipemenaw^ klmenwitotawaw^ pe- 
natc\" Ahitci pacito^. 

Agwikago inuwatcin uckinawa'^. AhawAnatc^ caskesi- 
hAni, Tna'pyanatc^ inanesocinitc uwlwa'^. 

Tninaga pAcito a'k!watciniohatc\ A'klcinotagawatd me- 
15 'tusaneniwAgS "Ka'tena neciwesiw^ uckinawa%'' ahi-o*watc\ 



Inigana'k a'peminuwitc^ kudAgAn^ caskesihAn ahawinitc 
abated A'pidigatc\ acegicinitc ahatc^ "Nahi', nanahawin", 
kepyatcinanen*^," ahinatc^ 



A'pw^awiwlgetagutc a'i'cimegutc Inacawitc^ A'kicinAiia- 
20 hawinitc ahawAnatc^ A'kicipyawatc ahuwigitc a'pItigAnatc 
uwlwa' acegicinitc^ "Aiyo hawin^," ahinatc^ Na'kanu- 
wltc^ kutAgAn ahawinitc^ caskesihAn^ 



Ina'kicipyatc a'pltigatc^. Acegicinitc abate atcltcipet- 



43 

"I've come to take you away with me,** he said to her. 

The old man of the place, he who was father to the 
girl, said to the stranger, "Hold on, you shall not take 
her away!" 

"Quite the contrary, I've come to take her away with 
me for the purpose of making her my wife." 

"You certainly shall not take her away," said the old man. 

"Now look here. I trust this will be the last time I 
shall need to speak about it." 

"It is quite certain that you shall not take her away." 

Thereupon the youth took hold of him by the elbow. 
The youth had ob a bear-claw necklace, and for some 
such reason the old man became afraid. "Very well, you 
may wed her. Only it is my wish that you cherish her 
and be kind to her always." So said the old man. 

The youth made no reply. He took the maiden away. 
After fetching her to the place his wives were then three 
in all. 

In the mean while the old man went from one place to 
another and told about (the youth). And when the people 
heard his tales, "Verily the youth is a danger to be 
feared," they said among themselves. 

During this time the youth had left his lodge again 
and started off to where another maiden lived. He en- 
tered the lodge, and going to where she lay, "Come, get 
yourself ready, for I've come to take you away with me," 
he said to her. 

She made no reply but did as she was bidden. When 
she got herself ready he then took her away. Arriving 
at the lodge where he lived he took her inside and led 
her where his other wives lay abed. "Abide in this place," 
he told her. Then he went out again, going to where 
another young woman lived. 

On his arrival there he entered the lodge. He went 



44 
canatc^ " Nahi' riAnahawin". Kepyatcinanen^," ahinatc^ 



PapegwAmeg apasegwinitc Inimeg ahawAnatc^ lya a'pya- 
natc a'pItigAnatc^ "Aiyo hawin^/ ahinatci na'k\ Klci- 
nAiiahicinitci na^lcAmeg anuwitc\ kutAgAn ahawinitc^ cas- 
5 kesihAn ahatd. 



A'pltigatc^ na'kameg". Metemo a*to^kitc^, watanesit^ cas- 
keslhAn^ A^to'kenatc^ ina uckinawa^ caskeslhAn. "Nahi^, 
kepyatcikunanen^." MAnahinatc^ "Tci, kata wItcawa'kAni!" 
ahitc^ metemo^. 

10 Kl'klkimeg a^pemawAnemetc udanesAni. Watanesit ame- 
cenatc, **Cl, pAgisenM" ahinatci metemohAn^ Ki'ki'kimeg 
amecenatc udanesAii^ "Nahi", mAnima watcagwinenani 
nihuwlw^ kedanes^ kAciwI'tow^ inuwayAii^." Ahitc ucki- 
nawawa. 

15 Metemo amecenAmawatd napinanitcin uckaca'\ cawan 
a*pAgisenatc\ ^Nahwan^, ma'kwatc^ nagwak*^," ahitc^ me- 
temo^, ahinatc udanesAn^ 

Anagwanitc^; lya a'pyanemetc^ pitigAnemetci. "0^ nan« 
miwitAmawInag^ wawlgitcig\" ahinetci. 
20 TnatcaginuwTwatc^ Inimeg^ na'k anuwitc uskinawa, a'pya- 
nutawatc^ pa'kimeg amananitc uskinawaha'^ mikemanitcin^ 
A'pyatci, "KAcina, kAcitca ketecawipw^?" ahinatci "KAna- 
gw^," ahigutc\ "Kacinagw^, klke'kinaw^pAmipw^." Nepy- 
atcimAnaw^ mAna caskesi'^. 



45 

to where she lay and gave her a nudge in the side. 
"Come, get yourself ready. I've come to take you away," 
he said to her. 

She speedily rose to her feet, and he took her away at 
once. When he had fetched her to the place over there 
he took her inside. "Abide you in this place," he said 
to her also. And as soon as she had fixed for herself a 
place to lie down then out of the lodge he went again, 
to where another young woman lived he went. 

So he entered another (lodge). The old woman was 
awake, she who was mother to the girl. The youth woke 
the maiden. "Up, I've come to take you away." When 
he told her this, "Hold on, don't you go with him!" the 
old woman said. 

But in defiance of the old woman he started off with 
her daughter. And when the mother caught hold of the 
girl, "Come, let her go!" he said to her. But she was 
defiant and she clung to her daughter. "Listen, this is 
why I disregard you. I mean to wed your daughter no 
matter what you may say." So said the youth. 

The old woman had hold of him by the (long) claw 
necklace that hung about his neck, but she let go of him. 
"Very well, but depart in peace," said the old woman, 
speaking to her daughter. 

So (the girl) went away ; she w^as brought to that place 
over there, and led into the lodge. 

Whereupon all of them then went out (of the lodge). 
(When they were gone) the youth then went out again, 
he came to where (a girl) was having love made to her by 
a great throng of young men. As he came up, "Why, 
halloo, how are you making it?" he said to them, "It's 
quite impossible," he was told. "Well now, you just watch 
and catch on to the way I do it. I've come to go in 
unto this maiden." So into the lodpfe he went. 



46 

A'pitigatc^ kwiyenAmeg atAcipe'tawanitcS mamAiy^ awu- 
naginitcape. A'tagenatc upe'kwAneg^ " Nahi^ nAnahl- 
tan^\" ahinatd caskeslhAn^ ; "kepyatcikunanen^." A'pwa- 
wipeHawatc aiiAnahi'tatc^ a'pwawimeguriAnacicagwanemutc^ 
5 Tne'kimeg^ kesapiwatc^ mrkematcig uskinawahAg^ Ona- 
pyatcinuwiwenemetc^ ahawanemetc\ 



A'pyanatc lya'^ ke'tcipe^tawatc^ AwS-pAmatc^ pa'kimeg^ 
wawanesinitcitci Inin^ pyanatcin^ ! AnAiiahicinitc^ numAga'^ 
nawAtciwrpamatc^ A^kutenatc^ wike'kanematc amecikete- 

10 nanitci. AniAnatciga'^ masatc akaskahwatc^ caskeslhAn inin 
uwiwAn^ tatAginug^ *'KinanAmeg" a'penatc^ klhuwlwetl- 
pen^," ahinatc^ "MahAg^ wlnagw^ *, icemeg^^ wihAiiuhAnu- 
'kanAgw^. KinAga agwikago witacrkAmAnini ; caskimeg" 
kln^ niw^, neci'k^ niw«." Tnahinatc^ Tnimeg^^ pa'kawi'pa- 

15 mate pa*kuwIwAn ananematci. A*pyatapAgS "To'kig"!" 
ahinatc^ kutAga'^ uwlwa'^ " Klpe'tawapw^, klwutcahapw^. 
Inahinatci. 



Awunaginitc\ awutcahunitc. Kicisa'kwanitc^ wiseniwatd 
wlna na'k uwiwa'i 
20 Tapimeg^^ mana'klcipyanatcS ** Ha\ acigak^ !" ahinatc^ 
negutenw^ "Acigak^^ a'kenotanig uwlgiyp^ Mene^t^ pa- 
'kwaiyAn^ nane'k^." Inahinatci 



47 

He entered just as she was on the point of kindhng 
the fire, for early of a morning was she in the habit of 
rising. He touched her on the shoulder. "Come, get 
yourself into your clothes," he said to the maiden; "for Fve 
come to take you away with me." She left off kindling 
the fire and made ready herself, doing it with never a 
word of protest. And all the while peeping in from the 
outside were the youths who had been making love to 
her. So she came out (of the lodge) being led by the 
youth who carried her away. 

When he brought her there at the place he kindled a 
great fire. He looked upon the girl he had brought, and, 
lo, she was surpassingly comely ! She made ready a pallet 
to lie on, and he slept with her there for a while. He 
felt of her with his hand for he desired to know how 
big she was at the vulva. And as he lay with her he 
found it hard to render the maiden possible, she who in 
a way was now already his bride. "You and I shall 
always be man and wife," he said to her. "But not so 
with these others ; they will be as servants who shall come 
and go at our bidding. And as for yourself you shall 
have nothing to do ; you are simply my wife, my only 
wife." Thus he spoke to her. He thereupon slept with 
her with the full feeling that she was now his wife. At 
the coming of the dawn of day, "Wake up!" he said 
to his other wives. "I want you to kindle the fire, I want 
you to go to cooking." In such wise he spoke to them. 

They rose, they cooked. When they had finished the 
cooking then they all ate, himself and his wives. 

As soon as (the women) had reached a sufficient num- 
ber, (the women whom he up to this time had brought), 
"Come, go to building a lodge," he once said to them. 
"Go to work on a dwelling that is long. But first go 
and get the flag-reeds." Thus he said to them. 



48 

Onapyanawatc upa'kwaiya'\ manemeg a'pyanawatd. 

Onawapacigawatc^ kanotanig^ pa^kwaigan^ Kicigawatc\ 

" Nahr klmatciwetog^^ gAna*^ wimltciyAgw®, tcagimeg^ 

kutAgi kago acigenig^ kltcagipyatopw^ pitig^" Inahinatc*. 

5 OnawapitAna'kyanitc a'i'cimatc^ 



InAga a'penutc^ caskesihAn ahawinitc. A'pyatc a*piti- 
gatc\ " 'E\ kepyatcinanen®," ahinatc^ Ki'ki'kimeg anu- 
wlwenatc ahawanatc. A'pyanatc^ kenotanig^ ke'kahAma- 
watd wihApinitc^ 



10 Agwimeg ina'^ awitcin^ na'kAmeg" papegwanagwatc^ 
A^pyanutAg uwigiyap^ a'pldigatc^ caskesihAn inahawinitci. 
Caskimeg a'pyatd kepiskwat*^. Anenyamasutc\ " Nahe^ 
kepyatcikunanen^," ahinatc^ ApAsegwinitc anuwlwatc^ 
"Ha\ mahiy^ klhanemihapen^. Napiwan^, klhatcimu'^ aha- 

15 wiwatcin^ caskeslhAg^" Tnahinatc anagwawatc^. 



"Kacina, mAnitca negut ahawitc," ahigutc uwiwAn^ 

"Ha\ nernAsun^^ sagitc^" ahinatc uwiwAni. Onapitigatd. 

Caskimeg^ na'katc amawinemasutc^ kepiskwat^. "Nahi ke- 

pyatcikunanen^," ahinatc^. Apasegwinitc anuwlwatc^. Tca- 

20 wine'k ahAnemitAnusatd. KAbotw^, "lyamAni na'k ahawitc^ 

negiit^ caskesl^^," ahitc^ negut^ caskesi'^. 



**Kacinagw^ pa'ki \vawenetw\ tcagikutc^ kihatcimuhipw^ 
ahawiwatcin^" Tnahinatc uwlwa'^ ^Aiyo/ sagitc hawik^^" 
ahinatc^; "a^pldigayanV" A^pidigatc^. Caskimeg askwata- 



49 

Accordingly they fetched the flag-reeds, a great deal 
they fetched. Then they went to work and built the long 
flag-reed lodge. When they had finished building, "Now 
then, I want you to go and gather together whatsoever 
food we have to eat, and every thing else of its kind, 
and bring it all into the lodge." Thus he said to them. 
Thereupon they set to work to do his bidding. 

As for himself, he went away to where lived a young 
woman. On his arrival (at the lodge) he went inside. 
"Well, Fve come to take you away," he said to her. And 
without further ado he took her at once out (of the lodge) 
and carried her away. He fetched her to the long (lodge), 
and showed her the place where she should sit. 

He did not remain there, but immediately went away. 
He came to a lodge and went within, for a maiden was 
there. He came no farther than the entry-way. As he 
stood there, "Well, I've come to take you away," he said 
to her. She rose, and they went outside. "Now, let us 
go travelling along by this way. I want you to make 
it a point to tell me wherever the young women are." 
Thus he said to her as they started away. 

"Now, for instance, here's a place where one lives," he 
was told by his wife. 

"Now, you stand outside," he said to his wife. And so 
into the lodge he went. Once more he went no farther 
than the entry-way and stood. "Well, Tve come to take 
you away," he said to her. She rose, and they went out 
together. As they journeyed along he walked in between. 
Presently, "In yonder place lives another young woman," 
said one of the maidens. 

"Now that's good, for I surely want you to tell me 
wherever all (the young women) are." Thus he told his 
wives. "Now do you remain here without," he said to 
them, "while I ^o inside." So inside he went. But he 

4— PUBL. AMER. ETHN. SOC, VOL. I. 



50 

meg atapihatci ; anemasutcS "'E', kepyatcinanen^/ ahinatci 
caskesIhAn^ Apasegwinitc, anuwlwatc^ 

Inimegu mAnlnina awapisagesiwatc^ me*tusaneniwAgi 
a'kiwimawetenemetc^ caskesiha'*. Me'totcimeg" wlnwaw^ 
5 kawAg a'a'nawesiwatd. 

Inina*k anagwawatc, uckinawa'^ na*k^ caskeslhAgi. Me- 
cenahina ariAglwatc anemasuwatc^ kegya'kahamawatc aha- 
winitcin* caskesiha*^ Kabotwanagwawatd na'k^. 

Na'kameg apidigatci kudAgegS nemasutc askwatamegS 

10 "Nahe, kepyatcinanen^," ahinatc ina'hawinitcin^ Ananahi- 

nawlnitc^ apasegwinitc^, anuwlwatc^ Koni mAnininameg 

atepiklskusawatci. Inacipamihawatc^ na'kAtd kutAg ana- 

se^kAmuwatc atAcuwIgenitd caskeslhAii^ 



A*pidigatc^ "Kepyatcikunanen%" ahinatc^ caskesihAn\ 
15 Apasegwinitc', anuwlwatc^ Na'kAtc inawapusawatcS atepi- 
klskusawatd. A'pyawatd wlgiyapeg^ caskesihAn ahawinitc, 
inanAgikapawatc\ KutcP, anicinitd caskesiha'*. 



A'pidigatc. Aw&pAmatc ini*^ awinitci anAnatucatc^, 
"Tanigitca caskeslhAg^ ?" 
20 " A^ kAcina, nAtawanetAiriAn^, m Anatca negut\ lyag^ 
na'k^" 

" NepyatcitcananawAg^ tcawlcw^" 

Pa^kimeg^ winwaw^ a'pasegwiwatc anuwiwatc^ 

AhAnemihawatc^ mecenahina'^ tcaganAgigapawatc^ Ona- 



51 

went no farther than the entrance; (and) standing there, 
" Well, I've come to take you away," he said to the 
maiden. She rose, and they went out. 

Now by this time the people began to be alarmed for 
that the carrying away of the maidens continued. But it 
seemed that they were as yet without power to help 
themselves. 

They set forth again on their journey, the youth and 
the maidens. Stopping out there on the road a ways they 
stood and called off to him the places where the young 
women lived. Soon upon their way they started again. 

Once more he entered into another lodge, and standing 
there in the doorway, "Well, Tve come to take you 
away," he said to the maiden who was there. She pre- 
pared herself for the journey, then arose, and they both 
went out. By this time they were marching in line with 
the front extending. In such manner did they move across 
country as they went heading for another place where dwelt 
a young woman. 

He entered into (the lodge). "I've come to take you 
away,'* he said to the maiden (there). She rose, and they 
both went out. So once more they started off on a walk, 
marching in line with the front extending. They arrived 
at a dwelling where lived a young woman, and there they 
came to a standing halt. Rather, there were two young 
women at the place. 

He went inside. Looking at the people there he asked, 
"Pray, which are the young women?" 

"Why, if you wish to know, here is one, and there is 
another." 

"I've come to take both of them away." 
They rose at once to their feet and out of the lodge 
they went. 

They went journeying along, and out on the road yonder 



52 

hitc^ neguti caskesl'^, "Nahe, Inamahiyap^ pa*kamanawatc^ 
caskeslhAgi. Negutwacig^ taciwAg^ Inahiga netogimamenan 
ahuwigitci. Inigameg^ neswutanesa'*, neswinig^ pe*kiwAg\" 



MAna*kicinotagatc itepahatd wigiyapeg^ ; ke'tciwlgiyapi- 
5 tca'^ Pidigatci, nemasutc askwatamig ananatucatd, "Nahi^ 
tanigitca kecaskesihemwawAg^ ?** 

Onakegya*kahamawutc^ OnahitcS "Nahi^, tcagiku'^ ke- 
pyatcinanenepw*." Tcagimeg apasegwinitc anuwiwenatcL 

Pa'kimeg Inug awapimanawatci. AhAnemihawatd na*k^ 
10 kutAgeg^ nase*kamuwatd. A*pyawatd, "Aiyohiyap^ nesi- 
wAg^ caskeslhAgi" ahinetc uskinawa^. 

Onapidigatc^ A*kAnonatc umesotana*^ mAnahinatd, 
"NepyatcikunanawAg^ kecaskeslhemwawag^" 

"Kacina" pena wltcawa^k^,'* ahinetci^ caskesihAg*. A'a*- 
15 nawesiwatcima ka'kyatcig^ wra*gwinenawatc^ uckinawahAni. 

A'klcinAnahinawinitc tcaganuwiwatc Inawitcawawatd, 
Mecenahina pyawatc^, mAnahitc^ neguti caskesP : "Inimahi- 
yap^ nak ahawiwatc^ caskeslhAgV usimetihAgima ; pa'kimeg^ 
sasahasiitcig^" 



20 Omtepahatc apldigatd. A^kAnonatc umesotana'^ mAna- 
hinatd, ** NepyatcikunanawAg* kecaskesihemwawAg^" 

"Kacina, pena witcawa'k^," ahinetc\ 

A*kwitc ahutcinisaslwatc* wltcawawatc anuwiwatcL Ana- 



53 

a ways they all stopped. Thereupon one of the maidens 
said, "Now I am sure that at the place over there are 
very many young women. Six is the number of them. 
It is there our chief lives. Now three of the girls are his 
daughters, and three of them are not of his kin." 

On hearing this he went to the lodge ; and it was a 
great lodge. He passed inside, and standing there in 
the entry- way asked, "I want to know, which are your 
maidens ?" 

Whereupon (the girls) were pointed out to him. There- 
upon he said, "Well, I've come to take you all away." 
And when all had risen he led them out of the lodge. 

By this time the maidens were becoming numerous. As 
they travelled along they went heading for another lodge. 
When they were come, "Verily, there are three maidens 
at this place," the youth was told. 

Accordingly he entered (the lodge). Addressing the 
parents this said he to them, "Verily, Tve come to take 
your maidens away." 

"Very well, you had better go along with him," the 
young women were told. For the old folks had no power 
within themselves to refuse the youth. 

As soon as the girls made themselves ready for the 
journey then all went out of the lodge and went together. 
When they were come a little farther on their way this 
said one of the maidens: "Now, truly, at the place over 
there are two maidens, sisters they are ; but under close 
watch are they kept on top of the booth." 

Whereupon over there he went and entered within. 
Addressing the parents this said he to them : "Verily, 
IVe come to take your maidens away." 

"Well, you had better go along with him," the girls 
were told. 

So they came down off the booth, and joining the youth 



54 

gwawatd caskeslhAg^ pa*kimeg amanawatc^ AhAnemiha- 
watci pacapyanutawawatc aiyo na'k^ kutAgAn^ caskesihAn 
ahawinitcL Inugi sagitcimeg anemasunitc\ krkrkimeg aha- 
wanawatc^ " lyamAn^ na'k ahawiwatc^ neswS" ahinetc^ 
5 "Nahr Itepf," ahitd; oniya a*pyawatd. Ki'pyawatc ina' 
a'kAnonatc umesdtana'^ mAnahitc\ " Nahi^ nepyatcinana- 
wAg^ mahAg^ caskesihAg^ wihuwiwiyan^ nesw^" 



Me'totcimeg^ ka*kyatcig ahanawesiwatc onahinawatc 
udaneswawa*^ : "Kacinagw^ ! agwigAnagw^ ninan*, pena 
10 wltcawa^k^." 

OnawapinAnahinawinitc awitcawanitc\ 
Mametciska kawAgi nicwi caskeslha^ ahawinitci wlhawA- 
nemetc^ A*kiciwitAmagutc\ " Nahi^ itephataw^,"^ ahitc^ 
lya a*krpyawatc^ ahinatc umesotana*S "Nahi^, nepyatcina- 
15 nawAgi wihuwiwiyan* mahAg^ caskeslhAg^'^ 



"Agwi, agwihawAnAtcini," ahitc^ pAcito^. 
"Agwi, nihawAnawAgitca*^," ahitc uskinawa'^. 

" Agwitca wihawanAtcin^," ahitc^ pacito*. " ManawAg^ 
mahAg^ pamiwitamAtcigl," ahitc^ pacito*. 

20 "NlhawanawAgitcameg^," ahitc uskinawa*^. 

"Me'teno'tca neciyAn^, Ini wlhawADAtd nenltcanesAgS" 
ahitc^ pacito'^. 

"'O", agwitca winesenanin'." 

"KAcina, ag-wi wihawAnAtcin^," ahitc^ pAcitcog\ 



25 "Agwi, nlhawanawAgimeg"," ahitci uskinawa'^. Onawa- 
pimAneto'kasutc^ InatcitApitc\ aiyo'tcl akAkanwikacahitc 



55 

went out of the lodge with him. As the young women 
now went starting off they were a great throng. On their 
way did they continue till they came here where another 
girl lived. This time the girl was standing outside, and 
they carried her away without any word or ado. "At 
yonder place are three more," he was told. "Come let 
us thitherward," he said ; and thither they made their way. 
When they were come at the place, he addressed the 
parents and this said he, "Well, Tve come to take these 
girls away for I want to make those three my wives." 

It seemed as if the parents had no power within them- 
selves and so they told their daughters: "What's the use! 
we are of no avail, so you may as well go with him," 

Therefore they made themselves ready and went along. 

Finally there were two girls more left for him yet to 
carry away. On being told about them, "Come, let us 
go over (where they are)," he said. And when they were 
come at the place, he said to the parents, "Well, I've 
come to take these maidens away for I wish to make 
them my wives." 

"No, you shall not take them away," said the old man. 

" On the contrary, but I will take them away," said 
the youth. 

"No, you shall not carry them off," said the old man. 
"There are now already a great many of these whom 
you have in your company," said the old man. 

"I will carry them off, nevertheless," said the youth. 

"Except you slay me, then only will you carry away 
my daughters," said the old man. 

"Oh, I don't mean to kill you." 

"Then, you shall not carry them off," said the poor 
old man. 

"Well, but I will take them away," said the youth. 
Whereupon he began to conjure for manitou power to do 



56 

une'keg^ ! Onapasegwitc anase'kawatc i*kwawa' ini''. Ame- 
cenatc^ nanegut aiyo une'kegS awiskwawagesinitd, "AnoV, 
ponimr ! Nihawanegunana !" ahi-o'watc i'kwawAg^ 



A*ponimatc^ pAcitcog^. Inahawanemetc. Awltcawawatc^ 
5 a^penuwatd. lya AskAtc a*pyawatc wlhuwlgewatc^, iya 
ahawiwatc i'kwawAg aci*totcig^ wigiyap* kanotanig^ nyaiiA- 
nenw^ Askutag'. Pitanetlwatd, a*tetepiisawatci pitig anA- 
nahAbiwatd ; kabatcitcimeg atapApiwatc^. A'tAciwatc^ cegi- 
^kAnawi neswlna i'kwawAg^ neguti neniw^, inimeg uwlwa*^ 
10 kegimes^ Ahinatd : "^E^ mawAtciwetog^ wiseniwen*, kiwi- 
senipen." OnamawAtciwetowatc^ wlseniwen^; tcagimeg^ 
kago inihiga^ 



Wawanesinitc ina'^ ahawinitc^ Mecemeg ahAnemimA- 
natc\ Kusegw^ aniAnetowitd. Maha*^ pwawiplcike*kane- 
15 matc\ "KimT'ketcawlpw%'' ahinatci. CaskesihAni picike*ka- 
nematd, "AgwImi'ketcawiyAnin*," ahinatc^ 



Caskimeg a'a-*pitcima'kwitc caskimeg ahAnohAno*kanatc 

uwiwa*^ kako wlnanatenitc^ Cicanitciga a'a''kawapAmanitd 

kago wrpyatonitd, Pyananitcin* pecegisiwa*^, "Nane'k"," 

20 ahinatcape kutAga*^ Inimeg acawiwatd. Pa'kimeguga 

ketemagihawatc^ me*tusaneniwa**. 



Oni negut uskinawa ahawitcv ahuwiwitd. A'tetc ahuwi- 
gewatc, Negutenwi acicatc anesatc^ pecegesiwAnL Ame- 



57 

a wonder. Then as he sat there, lo, long became the 
nails on his fingers ! Then up he rose, and made for the 
women. As he took hold of each by the arm, they screamed 
out, "O father, speak to him no more! Let him take us 
away!** said the women. 

Accordingly the poor old man spoke to him no more. 
Then were (his daughters) carried off. They joined the 
company and went away. By and by they came to the 
place over there where they were to dwell, there where 
lived the other women who had built the lodge that was 
five fires long. They presented a long line as they went 
filing in, they passed round in a circle and seated them- 
selves; they were just barely able to find sitting room. 
The number of them was fifty and three women and one 
man, and they were all his wives. He said to them, 
"Come, gather together the food, and let us eat!" Ac- 
cordingly they gathered together the food ; and it was of 
all kinds. 

(And the women) there were all beautiful. According 
as his wish he went in first unto one and then unto 
another. He was feared by them because he was by 
nature a manitou. To these about whom he was not the 
first to know, "I want you to do the work," he said. 
And to the maiden whom he was the first to know, "And 
as for you, I don't mean for you to work," he said. 

He spent all his time at coition and with commanding 
his wives to fetch this thing and that. While some went 
hunting for game others kept watch to see that they fetched 
home something. Whenever some came home fetching 
deer, "Go get the deer," he would say to the others. 
Such was the manner of their life. And they sorely 
ill-treated the people. 

Now there was a certain youth and he had a wife. 
They went to live afar off out of the way of people. 



58 

sumatd. Pyatc uwigewagf a'ponomatc* kepiskwat^. ** Pi- 
digAa," ahinatc uwIwaii^ Ona*pidigAnatc^ " WinAnihi," 
ahinatc^; "winAnih* kegimes^" 



Inigi win a'kawapitcg i'kwawAg anawawatc a^pyananitd 
5 pecegisiwAni. "Pyanaw^ pecegisiwAn^," ahinawatc unapam- 
wawAn^ 

"Kacina, natawu'k^\" ahitd neniw^ 

Ananawatc^ Pitigawatd, " Nepyatcinanapen^ man^," ahi'- 
o'watd. 
10 "Agwitca wihawanagwin^" ahitc^ neniw^ 

Nlnan^ mane wihAmwAgetc^ ; ini watcapinAtonahwAg^ 

" PwawinAtonahwatug^ pecegisiwAn'? Ketunapamipwama. 
Nahr, nagwak^!" InacikAnonatd. 

Nagwawatc^ Kicipyawatc uwIgewagS ** Kanagwameg^," 
15 ahi'o'watd. 

**Nahi^ •" ahinetc^ kutAgag^ ; "kinwawa inug* mawina- 
ne*k^ !" 

Kaho^n i*kwawag^ nyanAnw^ anagwawatd. " Krpyana- 

pwameg^," ahinetc^ lya a^pyawatc^ kwTyenAmeg a*kici- 

20 tcagipota*kwatc i'kwaw^ pecegisiwAn^ ke'tcicasketoheg^ 

" K Acina, keke^kanetapw^," ahi'O'watc^ ; " nenanapen* ma- 

hiyow® mAn^/ 

"KAnagwamameg^, Awit^ mlnenAga*^," ahitc^ neniwa. 
^ Ninan^ mane nihAmwapen^. Nagwakumeg^ !" ahinatc 
25 i*kwawa*^ 

"0^ agwitca, nlhawanapenAmeg^," ahitc* i*kwaw^. 

"AgwS" ahitc^ neniw^ ume^tahAn anawAtcisahatd. "Ani- 
ga *aiyahiyak*^ I'' 



59 

Once on a hunt for game he killed a deer. He carried 
the deer whole on his back. On his arrival at home he 
put down the burden at the doorway. "Take it inside," 
he said to his wife. Accordingly she took it inside. "Cut 
up its meat," he said to her; "cut it all up." 

It so happened that the women who kept watch beheld 
the youth fetching home the deer. "He brought home 
a deer," they said to their husband. 

"Then go and take it away (from him)," said the man. 

So they went to fetch (the deer). When they entered the 
lodge, "We have come to take this (deer) away," they said. 

"But I don't want you to take it away," said the man. 

"There is a host of us to eat (the venison); that is why 
we have been away looking for it." 

"Why in the world doesn't he go off on a hunt for 
deer? (He should hunt), for he is your husband. Now, 
leave the place !" Such was the way he spoke to them. 

And they went. On their arrival at the home, "It's 
cjuite impossible," they said. 

"Come," he said to others; "you go this time and fetch 
the deer!" 

Accordingly five women started away. "You must be 
sure to bring it," he said to them. They arrived at the 
place just as the woman was finishing up the venison 
which she had boiling in a great kettle. "You are well 
aware of the fact," they said; "that we have already made 
one trip for this (venison)." 

"It's idle to talk about it, for I would not give it to 
you," said the man. "We ourselves shall need a good 
deal of it to eat. Now, begone!" said he to the women. 

"Nay rather, but we are bound to take (the venison) 
with us," said a woman. 

"No," said the man as he quickly grabbed for his bow. 
"Get moving out of here now!" 



6o 

Inanagwawatd. Pa'kaa* ^kwatd neniw^ inug^, asagiha- 
tciga iniy^ i'kwawa'^ A'pyawatc iya ahuwigewatd, ^'Ka- 
nagw^" ahi-o'watc'. ^'Na'k^ ke'tca'kwaw^" 

" Pa'kinl'k^ nemAtcinagotug^," ahitd neniw^ " Nahi", 
5 mAn^ mawatcimuhe'k" r ahinatc uwiwa'i. "Atcimuhe*k^ 
w&pAg^ nlmigatlpen^ nawa*kwag^; wipAgocawIw^." 



Oni*kwawAg ahapihatcimuhawatc ineniwAn*. Winameg^ 
neniw^ kaciwl^tow^ anotagatc^ InAga aneskimegutd tcina- 
wamatci**. " KAnagwAmeg^. KlhAmwapenama, agwi ku- 
10 tAgAg^/ ahinatd tcinawamatci*^ Na*kAtcimeg utQgiwawa^ 
a'kenahAmagutc'. " KAnagwameg^. KlhAmwapenaku*^'' 
Inahinatc*. Ona'ponimegutd, 



Kicesonitd tcaganAtotlwatc^ ManakicimawAtciwatc ahi- 
natd neniw^: "A^, cegumeg^ a-a'samihenAgw^ watcipwa- 
15 wimInAg\ Tnitca inug^ watcinAtutlyAgw^ kinan^ wlhAtn- 
wagw^. Initcameg^ caskwihutcAmwAgw^ neci*k*." 



InawLseniwatc^ Cawana^penatc asagesiwatc ugimawAg'. 
Kiciwiseniwatc', ** Tanitca wihicawiyAn* ?" ahinawatc Inin^ 
neniwAn^ 
20 ** Agwitcakago'^ Mecemeg atutawigwan^ nihina*pena- 
negw^." 

Inug^ kegimes asagesiwatd me*tusaneniwAg\ A'pe'ku- 
tanig^ kAmaiyatcimeg a'pwawinepawatd ; a*pwawike'kane- 



6i 

Whereupon they went. In great anger was the man 
by this time, and he frightened the women. On their 
arrival at the place where they lived, "It's no use," they 
said. "Besides he is now angry." 

"It quite seems as if he has no fear of me," said the 
man. "Come, convey this message to him!" he said to his 
wives. "Say to him that to-morrow at mid-day he and I 
shall fight against each other ; that it shall be necessary 
for him to get ready in advance," 

Accordingly the women conveyed the message to the 
man. So far as he was concerned, on hearing the news, 
he was not in the least disturbed about it. But yet he got 
a scolding from his relatives. "It's no use. You and I 
are the ones to eat (the venison), but no one else," so he 
said to his kindred. One other attempt was made by the 
chiefs to persuade him from going to the fight. "It's no 
use. You and I are the only ones to eat (the venison)." 
Thus he said to them. Thereupon he was no longer 
bothered with advice. 

As soon as the venison was done cooking then an 
invitation was extended to all, everybody asking every 
one else. And when many were gathered together, the 
youth said to them, "Oh, it was only on account of the 
fact that he used us so ill why I did not give him (the 
venison). And it is that you and I may eat it ourselves 
why we have this day invited one another. My only 
wish is that you and I alone shall eat it." 

Accordingly did they eat. But all the while were the 
chiefs afraid. When they had finished eating, "Verily, 
what are you going to do?" they said to the man, 

" Nothing at all. He can do with me just as he 
pleases." 

Now was when the people really became alarmed. When 
it came night a great many did not sleep ; for they were 



62 

tAmowatc wlhina'penanatan^ WapAnig amamawapAmetc. 
AtcAgeclhitc^ na*katcAgapaheslhitc^ 

Nawe'kwanig a^pyatc' mAnetow^. "Nah^, Iniyapimeg^ 
kekicawlpetug^," ahitc^ mAnetow^. 
5 InAga'\ "Agwitcakago nAnahinawIyanin^" 

A'ponikAnonetlwatc anagwawatc iya atawAskotayawinig^ 
A'pyawatCj, "Tyama'^ kln^," ahinetc^ tcageclhit^. A'pAgici- 
munigutc a*ke*kahAmawutc^ 



"lyamaga nin^, watcimo'kahanigi." 

10 KAbatw^ wawatasAiTiApiwatd. AmAneto*kasutd mxiKv 
tow^ a*kahupaskag*, 

Oni na'kan*'^ kutAg amAneto*kasutc^ me*tegonimeg^^ ka- 
botw^ a"a*dada*penAg^ apApAgwAtciwanAg^ 

Oni kutAg ahatcawitc^; oni na*k^ a'kahupaskag^ Klci- 
15 mAneto*kasutd nicenw* me*tegon ane^pyig ahine^pAbitd. 



Oni na'kana kutAg amAneto'kasutc^ ; kicimAneto'kasutc 
ape*taw* kicegwahine*pAbitc^ 

A*kuse*kyatd mAnetow^ "Nahi^, icegumeg^ wlhike^ka- 
nemenAgw^ me'tusaneniwAg^ watcimAnicawiyAgw^. Agwi- 
20 tcakAnagw^ kutAg^ me*tusaneniw^ mahinahunAgw^: wlkAs- 
ko'penAnenAgwin^ kutAg^ me'tusiineniw^ mahinahunAgw^. 
Kihutuwapen^ ketOgimamenanAg^ Initca menwigenw' wl- 
nagwayagw^ inug*." 



63 

not sure what he might do to them. In the morning (the 
people) made many a visit to take a look at him. He 
was so little, and his bodily build was so small. 

At noon came the manitou. "Well, I should think that 
by this time you would be quite prepared," said the manitou. 

And the other, "I really haven't prepared for anything." 

So with no further words with each other they went 
off to a place where there was a meadow. On coming 
there, "Yonder is your place," the smaller one was told. 
The side chosen for him lay toward the going-down of 
the sun. 

"Over there is where I am, there on the side where- 
the sun rises." 

Soon were they seated facing each other. As soon as 
the manitou got to conjuring for a miracle then was the 
earth rent asunder and up it blew. 

And when the other got to conjuring with his manitou 
power then soon he had hold of trees and was pulling 
them up by the roots. 

Whereupon the manitou did something else; and again 
was the earth rent asunder and it blew into the air. At 
the end of his miracle he went up into the air and sat 
perched twice as high as the trees. 

Then the other again got to conjuring for his super- 
natural power; and at the end of his miracle, up into the 
air he went and sat halfway up in the sky. 

Then the manitou became afraid. "Now, it is only to 
have the people know who we are that we have done 
this thing. It surely is quite impossible that another in 
human form should dare do us injury ; no other in human 
form could prevail over us even though one should make 
the attempt upon us. We shall even interfere with the 
affairs of our chiefs. Verily, it is well that we should 
now depart." 



64 

A'penuwatc uwlgewag^ a'pyawatc^ Uckinawa a'pyatc 

uwIgegS "Nahr," ahinatc uwiwAn^ ; "agwi ponanemAgin*. 

Memya'tcimeg^ ninesaw^. Nahi^ nAtonAmawin^," ahinatc 

uwiwAn^ Ta'tupAgw^ aneneskise'totd, ahitc^ " Aiyo'^ wi- 

5 pAgisenAtd me'kawAt^." 



O", anAtuna'hwatc i*kwaw^ aiyo uwlceg\ "0° niAnatca 
negut^ !" ahitd. 

^'Tna'^ Aci ta*tupAguk\" ahitci. 

"MAnatca na*kM" 
10 "In*i ad." 

"Na'k^ mAna kutAg% na*k^ mAna kutAg^!" 

" Ini wlnepeg^ mAn^ kemAnetomwaw^^," ^ ahitd, Inin 
a'A'da'penatc a'kwa'^ awapa'katci, "UwInwM" ahitc'. 



Tninameg^^ winaniy^ awapikecipesitc^ Kecikeclpenutd, 
15 Kageya anAtumatc uwiwa'^ mahiy^ awapamatci kakAnosi- 
nitc aiyo uskAcig^ Ini'^ a'keclpenegutc a'a'^tawacig^ Uwi- 
wa* ahApe'kwahitd. Nicw^ negutu^kateg ahApi'kahitd, 
Necwacig^ kecipenegutc^ ne'kAnitepe'k^ Kataw^ w&,pAnig^ 
negutatcItApihatc uwinAgag^ Na*kAmeg^ kutAgAn^ kica- 
20 witc a'tcitApihatd. Onawapike'kanetAg inug a'pAnatesitc^ 
Na'kAmeg^ klcawltd kutAgAn^ tcitApihatc\ Na'k^ nanicw^ 
awapitcltApihatd, a'klmeklwenatc^ Oni na^k a'kicawitcS 
"Anigaiyahaiyak"!" ahinatc\ 



A*pemiwunagitc a^kecikecipenutc^ win^ pacatatatunatc 

' Meaning the manitou that has been doing the people so much harm. 



65 

Accordingly they departed and came back to their homes. 
As soon as the youth was come at his home, "I say," 
he said to his wife; "I haven't given him up yet. I surely 
have got to kill him. Come, seek for (the lice) on my 
head/ he said to his wife. Taking a leaf and spreading 
it out, he said, "I would have you let them fall upon 
this in case you happen to find them." 

So the woman looked for (the lice) here on his head. 
"Oh, here's one!" she said. 

"Drop it there on the leaf," he said. 

"And here's another!" 

"Put it there." 

"Here's another, and here's another!" 

"Now's the time when this manitou of yours ^ shall die," 
he said. So taking the lice and giving them a fling, "His 
navel !" he said. 

At that same instant the other began to itch. He 
scratched himself and kept a-scratching. At last he called 
to his wives and examined these that were long at the nails 
(of the fingers). By them was he scratched as he lay on 
his back. He lay with his head supported by two of his 
wives. At each foot were two more of his wives and 
they kept his feet warm. He was scratched by six of 
them all night long. When it was nearly morning he 
seated one upon the end of his penis. As soon as he 
was done with one then he seated another thereon. He 
began to realize by this time that his strength was failing 
him. But yet as fast as he was done with one he seated 
another there. And then he began to put them on two 
at a time, and all the while feeling them over with his 
hands. And when he had finished with them, "Now, go 
and begone!" he said to them. 

As he started to rise from his bed he still kept on 

5 — PUBL. AMER. ETHN. SOC. VOL. I. 



66 

utAsaiyAn^ Kenatcimeg utAsaiyAn* mAna*kawapipAgise- 
natc^ oni anigateputc^ Kageyameg awapitAtatunAg aiyo 
uce'keg^, kageya unAgec apApa'kenAg^ Kageyameg uda^ 
apa'kenAgi • onawapaskatc^ 



5 InAga mAna kutAg^ neniw^. Tniyuga itepahatc^ Aw4- 
pawapAmatc aklyagwasunitc^ mAnetowan*, " KAcitca rtiAn^ 
cawiw^? Uwiya'^ nesagwanM" ahitd. 

"Agwima kago cawitcin\ Winama ne'tow^ iiwiyaw^" 

"Nahi^, pena nuwawatuk" ketahinemwawAn^" 

10 NuwawAtowatc\ KlcinuwawAtowatci, kepiwAn a'pitawa- 
totc Ina neniw^. KicipItawAtotc asa'kahAg* wlgiyap\ Inici 
niAn^ atcakesutc^ mAnetow^, wina na'ka wlgiyap^ tAgw^ 

Tna'kwitcL 

3. Atcipwawa CaskesI^ Tutuwa'^ natutamawawa 

WiNEPENITC InENIWAN^ MYANESINITCIN^^ 

lyep^ Acawaiy^ negutenw^ AtcipwawAg a'te'tc a'kiwi'u' 

15 wlgewatc^ Witcawanitd caskesihAn ahutanesiwatc^ Neni- 

wAn awitciheguwatc amyanesinitc\ otaneswawAn aneskinu- 

wanitd. Watca'te^tciklwi'u'wlkewatc' kageya^^ wimenwane- 



^ The name of the story is attributed to the Ojibwas only in jest. It tells of 
a maiden wooed by a man whom she loathed. She is finally won with the help 
of her parents and through a trick. But she discards ihc man the instant she 
learns that he had deceived her. 



67 

scratching himself, keeping it up till he got to tearing 
off the skin. Slowly he began to let the skin fall from 
his hands, letting it fall now on this side and now on 
that. At last he began now to rip it off from about the 
belly, until in the end he got to pulling out his entrails. 
The last thing he did was to pull out his heart ; where- 
upon he reeled and fell. 

Now about the other man. He happened to go over 
that way. As he looked at the manitou lying there on 
the ground, "Pray, what has happened to this fellow? 
Somebody must have killed him !" he said. 

"There wasn't anything the matter with him. He just 
simply killed his own self." 

"Well, anyhow, you had better carry your possessions 
out of the place." 

So they carried out the things they owned. As soon 
as they had finished carrying them out, then the man took 
in some twigs. When he was done carrying them in, then 
he set the lodge on fire. Thus was the manitou burned 
up, he and the lodge together. 

That is the end (of the story). 

3. An Ojibwa Maiden offered a Prayer to the Bull- Frogs, 

ASKING THAT AN UgLY-LoOKING MaN SHOULD DIE.^ 

It is said that once on a time long ago some Ojibwas 
went to a far-off region, where they spent the time camping, 
first in one place and then in another. A maiden who 
went along with them was their daughter. Living with 
them was a man who had a forbidding look, and their 
daughter loathed him on that account. The reason they 
had for camping about in a far-off place was the hope 
that (the girl) would in time come to love (the man) ; such 
at least was the feelingr in their hearts about their daughter. 



68 

maw^; a*i'citahawatc OtaneswawAn\ Pa'kiyujJ^a a'ke'twa- 
wesinitd. 

Tnip^ negutenw^ "Pena kago'^ nAtawisagi'^" ahinawatc^ 
ka'kyatcig^ neniwaiiL Ahuwigiwatd ke'tcin^ nepis aha'ta- 
5 nigi' ; amawItACAnenwinitcape otaneswawAn^, aneniAnagwi- 
nigin amawanenwitcape'^. 



Inip^ neniw^ ina*^ nepiseg amawika'kisutc^ neplg^ nami- 
ta'tupAgw^ Acegicig^ nepig^ namiwagipeni'pAgw^ caski 
tAgaw^ asagetunahogutc^ Inahawitc^ pacaskAtc a'pyanitd 

10 caskesihAn^ Papegw^ awapime'tcinawanonitd. NoniAga 
aneyamasunitd tclgepyag ame'tcinameskanitc^ Kenatcimeg 
a'pAgayacowInitc', ape^tawetc^ aha^kuminitci. Oni nepi 
a'papagepyahAtninitcS iskwasaheg ahinwanitc^ : " Totuw^, 
Tutuw^, nepetc^ ineniw^, witcihiyamet^. Neneskinawaw^ 

15 pa'kamyaneslhitd." 



Tneniw^ amAgicimutd totoweg ahinwatc^ : "Kina wana 
kinep^ aneskinawAtc^" 

Atclpisahutc^ caskesP, tcawicw^ ununagAnAn ana'ku- 
tcanAg^ 
20 "Kina wana klnep^ aneskinawAtc^" namepyag atAnwa- 
tAminitd magicimunitcin^ mAnetowAn^ 

AhAgwatcisahutd, ^nawAtcisatc utuce'kltagAn', ahAnemi- 
wapamutc^ caskesr^. 

Onahacenunitd ineniw^ a'penutc^ AnawAtcipaskeswatd 

25 pecegesiwAn^ Ina a^pyatc^ ananeglgwa'tagutcitcl caskesl- 

hAn^ O'^ gAna'^, caskeslhAn^ wapamatcin ahApAnaneme- 



69 

For (the man) truly had wonderful knack at easily get- 
ting game. 

So once, as the story goes, '*You had better tell the 
girl something that will give her a scare," said the old 
folks to the man. They were then dwelling where near 
by was a lake ; and in the lake was their daughter often 
in the habit of going to bathe, at evening time was she 
wont to go and swim. 

The story goes on to say that the man went to the 
lake and hid himself under a leaf in the water. He lay 
in the water under a lily-leaf and rested there with only 
his mouth barely above the surface. There he remained 
until by and by along came the maiden. She straight- 
way began to take off all her clothes. For a little while 
she stood at the edge of the water in only her naked 
figure. Slowly she waded out into the water, up to her 
waist she waded. And then she began to pat the water 
with the palms of her hands, saying in a girlish voice : 
**0 bull-frog, O bull-frog! I pray the man may die, the 
man who is stopping with us. I loathe him for that he 
is so ugly to look upon." 

The man made answer with the deep voice of a bull-frog : 
"Nay, rather, but you shall die for that you loathe him." 

The maiden leaped with startled surprise, clasping both 
of her breasts in her hands. 

" Nay rather, but you shall die for that you despise 
him," (again) came the sound of the deep-voiced manitou 
from beneath the water. 

The maiden flew out of the water, snatching up her 
clothes as she ran and took to flight. 

After she was gone then the man went away. On his 
return home he shot and killed a deer. When he was 
come, lo, the maiden greeted him with a smile. For that 
matter, never did he look her way but what she would 



gutcape^^ ! Aketeskesinitd, pa'katapesinitd. A'AXAme- 
gutc a'e'g^ 

Oni caskesi ugyan ahigutc^ : "Neta'*^, pena unapamin^." 

"Ha^, Ana^," ahitc^ caskesr^. 
5 Ineniw^ ahuwiwitci caskeslhAn^ InipAskAtc^ klcwinlcwi- 
hawatc onitcaneswawAn^ ineniw^ negutenw^ ahinatc uwiwAn^- 
"TutuwAg iyow^ kewIcamawAg^ wInepeyanM Ha ha ha!" 

"'Hwana mAna mAtcawahlna !" ahigutc uwIwAn\ Pape- 
gwon apAginegutc\ a'ponunapaminitd. 



4. Ma'kwan^ Pamine'kawatcig^^ 

10 Tnip acawaiy^ negutenw^ a'pepog a*a*skinie'pug ahas- 
kanwig\ neswi neniwAg aclcawatd mamaiy^ kegiceyap^. 
Apata'kig a'pe'kwisasaka'k* ma'kwAn a'pitci'kawanitc^ Ne- 
gutlna neniwAg apitcinagAiiatd ma'kwAn^ Ona'a'ci'ka- 
hwatc'. "Watcikesiyagicisawa !" ahinatc^ witamatcin\ 



15 Watcikesiyagiwase'kag% " Watcinawa'kwagicisawa!" ahitd, 



Ini na'ka watcinawa'kwagiwase'kag% "A'pAgicimugici- 
sawa!" ahitcL 

Aiyaco'k a*kiwinamo'tatiwafcc\ Askatcip' petegipyayat 
a'kigahinapitd. AskipAgame'kwisenigitci! Keyahapaiy^ 

1 This myth attempts to account for some of the stars in the sky, and to explain 
the cause of the change of color of the leaves in autumn. It tells of three Red- 
Earth hunters and a puppy in pursuit of a bear from the earth into the northern 
sky, where they may all be seen in the stars of the Great Dipper. The pursuit is 



71 

smile back at him ! And she grew vivacious, being filled 
with the sense of deep joy. And she gave him food to eat. 

Whereupon the girl was told by her mother: "Oh, 
my dear daughter, do take to yourself a husband." 

"I will, mother," said the maiden. 

So the man married the girl. Story has it that later 
on, after they had had two children, the man once said 
to his wife : "So you once prayed to the bull-frogs, asking 
that I should die! Ha ha ha!" 

"What! was this the old rascal!" said his wife. Where- 
upon she promptly cast him off, and she no longer had 
him for her husband. 

4. They that chase afper the Bear.^ 

It is said that once on a time long ago in the winter, 
at the beginning of the season of snow after the first fall 
of snow, three men went on a hunt for game early on a 
morning. Upon a hillside into a place where the bush 
was thick a bear they trailed. One of the men went in 
following the trail of the bear. And then he started it 
up running. "Towards the place whence comes the cold 
is he speeding away !" he said to his companions. 

He that headed off on the side which lay towards the 
source of the cold, "In the direction of the place of the 
noonday sky is he running!" he said. 

And then again he that stood guard on the side of the 
way towards the noonday sky, "Towards the place of 
the going-down of the sun is he running!" he said. 

Back and forth amongst themselves they kept (the bear) 
fleeing. They say that after a while he that was coming 

never-ending. Every fall the hunters overtake the bear and slay it, and its blood 
reddens the leaves of the oak and sumach boughs upon which it is butchered. 
The oak and the sumach are symbolic of trees and plants on earth. 



72 

a^pemeg a*i*ciweneguwatd ma'kwAn^ ! SasAgAnig a'tetepi- 
ne'kawawatc^ keyahapaiy^ a'pemeg ayawate'^. Tni a'kowe- 
pyayat a^kowatcin a^kwagohomatc^ : "Matapye^ kiwataweM 
A*pemegima keteciwenegonana!" Tnahinatd MatapyahAn^ 
5 Cewan a^pwawipeme'tagutd. 



Kacina mAna Matapyii^ tcawine*k^ pamipahut^, na*ka 
WisagenuhahAn ^hutaihitd. 

Tagwaginig amAtAnawatd ma'kwAni ; anesawatd. Klci- 
nesawatc', me*tegumici'U'*te*kunAn^ a*klckickahAmowatd, 

10 na'ka ma*komicyan^ u*te*kunAn^; ahapackinAnihawatc^ ma- 
'kwAn^ ; kiciwinAnihawatc\ awapinenyaskwa'kawatd wiyasL 
WatapAgic ahina*kawatc uwlc^ ; papogin a'kAtawiwapAg 
AnagwAg^ ketciwAgape*^ ; inipiyow^ ini ma*kowld" Na'k 
uta*tagagwAnS a*e*g^ watapAg ahina'kawatd, A*e*gape*^ 

15 pepog^ nawap^ ; anagwAg asipocigig* ; iniplyow^ Ini uta^ta- 
gagwAn'. 



Tnipi na*k iyow^ wlnwaw^ Inig* nlgan^ nyiiwi anagwAg 

ina ma'kw^, na'ka petegi neswi inigipiyow^' ma'kwAn^ pa- 

mine'kawatcig\ Tcawine'kitca ina'^ tcAg' anago*% acita- 

20 *kwagotcinw^ ; Inapi anemoha^, utaiyan^ Matapya^ WIsa- 

genohAn^ 

Tagwagigin^ me*tegumicyan^ na'ka ma'kumicyan^ watci- 

* MeHegumic, "wood-plant." The idea associated with the name is that the 
oak is typical of trees in general. 



73 

up behind chanced to look down at the ground. Behold, 
green was the surface of the earth lying face up ! Now of 
a truth up (into the sky) were they conveyed by the bear! 
When round about the bush they were chasing it then 
truly was the time that up (into the sky) they went. And 
then he that came up behind cried out to him that was 
next ahead: "O River-that-joins-Another, let us go back! 
We are being carried up (into the sky) !" Thus said he to 
River-that-joins- Another. But by him was he not heeded. 

Now River-that-joins- Another was he who ran in be- 
tween (the two), and little (puppy) Hold-Tight he had 
for a pet. 

In the autumn they overtook the bear; then they slew 
it. After they had slain it, then boughs of the oak^ they 
cut, likewise boughs of the sumach ; ^ then laying the 
bear on top (of the leaves) they flayed and cut up the 
bear ; after they had flayed and cut it up, then they began 
tlin^ing and scattering the meat in every direction. To- 
wards the place of the coming of the morning they flung 
the head ; in the winter-time when the morning is about 
to appear some stars usually rise ; it is said that (they 
came from) the head of the bear. And also his back- 
bone, towards the place of the morning they flung it too. 
They too are commonly seen in the winter-time ; they are 
stars that lie huddled close together ; it is said that (they 
came from) the backbone. 

And they say that these four stars in the lead were the 
bear, and the three stars at the rear were they who were 
chasing after the bear. In between two of them is a tiny 
little star, it hangs near by another; they say that it was 
the puppy, the pet Hold-Tight of River-that-joins-Another. 

Every autumn the oaks and sumachs redden in the 

2 Ma'komic, "bear-plant." The sumach gets its name from the berries which the 
bear is fond of eating. 



74 

meckwipAga*k ahapAskinanicigawatc^ ; ameskowig^ ta'tupA- 
gonK Ini tagwagigin^ watcimeckwipAga'k^ me'tegumicyan^ 
na*ka ma'komicyan^ 

Tna'kwitd. 

5 . WASA*KAMIGOHAG^^ 

5 Negutenw^ a*a*te*tcikiweskatd Meckwa*kP, kageya'^ wa- 
sa*kAmigoha*^ ahututawinenitc a'pyanutawatc^ Manugun 
awitcihiwatcS a'kiwiwabawabamatd kago acawinitc^ ; pa'ki- 
meg^ maiyagi'towAg* kago, a-ixitahatd. KAcina, i*kwa- 
wa'^ nahina'^ wlnucanitcin^ apu*ketcacumetd. rkwawahitca 
10 winucanitcin apo*ketcacumetcape ; inimegacawiwatc a*kete- 
nemahumetcap^ Apenoha'^. 



Neguti wigiyap awltcihiwatc, i*kwawAn a*kAtawinucanitc^ 
KwiyenAmeg acawinitc awapinAtunahumitc^ wlpu*ketcaswa- 
nitcin^ "Nin^ ninAnahfkawaw^," ahinatd. O" pa'kahAnwa- 
15 tclwatd. AriAnahutcigwAnApihatd. Ina*icinOcahatd; anien- 
winucanitc i^kwawAii^ ; awAsimeg" amenwigek^ "MAnigu 
ninan acawiyag^ watclyan^/ iihitd. Tnawapinicawinitc acike- 
kya'kimatc' Meckwa'kr^ ; a'ponipo^ketcacumetc^ i'kwawa*^ 



MahAgimeg" wasa*kamigohAg' tcatcAgime*tusanenihahAg^ 

> This account of the visit of the Red-Earth among the pygmies is only a frag- 
cnt of an interesting tale. Only a bare mention is here given of the use he was 



75 

leaf because it is then that the hunters lay the bear on 
top of the leaves and flay and cut it up ; then red with 
blood become the leaves. Such is the reason why every 
autumn red become the leaves of the oaks and sumachs. 
That is the end (of the story). 

5. The People-of-a-Far-off-Couktry.^ 

Once on a time a Red-Earth went on a distant journey, 
and in time came to a place where the far-away-folk were 
dweUing in a town. Many days tarried he there among 
them, and he went about observing the various things 
they did ; they did things very strange, so it seemed to 
him in his heart. For instance, they cut open their wives 
at the belly when it w^as time for the women to be de- 
livered of child. For it was their custom to cut women 
open at the belly whenever their time was come to be 
delivered ; that was their manner of removing the babes 
from out of the women. 

He was once stopping at an abode where the woman 
was on the point of being delivered, hi accord with the 
strict observance of their custom, the people began to 
make preparations for cutting open her belly. "Let me 
minister to her," he said to them. As a matter of fact 
they were quite willing. So he had her sit in a kneeling 
position. In that way he had her give birth (to her child) ; 
she was delivered with ease; it was a better way. "Such 
is the way we do among ourselves in the place from 
whence I come," he said to them. And so they began to 
follow the custom taught them by the Red-Earth ; and 
they ceased from cutting open their women at the belly. 

Now these people-of-a-distant-land are a wee tiny folk. 

to them, such as how he taught them some natural functions, and how he saved 
them from their enemies, the geese, cranes, and brants. 



76 

Neguta^^ a*kwita^kAmig* tAnatcim aw Agape ahawinitc* ; uwi- 
gew^wAniga^ tcatcAgahenuhiniwAn*. Agwigahip* nahiwise- 
niwatcin^ ayapwawipyanitc^ Meckwa'klhAn*. Agwipi umec- 
kwahiwatciniyow®. Meckwa'kl ana-u'gutc^ negutenvv^ ami- 
sitc^ Tnipahicawinitc^ ; a'pasegwinitc atAcitiyapinitciyow^ 
kago apegwagwatonitc^ A'ixinapamegutc inimeg^ kwiyen 
ahicawinitc^ 



Inipinegutenw^ kawaglna ahawitc a'tAnwa^tamegM "Kitci- 
skwahenanAg^ pyawAge ! Ketcinemeg'' pyawAge !" inahin- 

10 wag^ "Ka'kisun" !" ahigutc^ Wasa'kAmigoha*^ awapiml- 
gatinitc^ AskAtc awapAmatc awiyahinigwan^ uwitclskwaha'\ 
kiwisanitcihitcl ! Me'tegw^ aklskahAg^ amawinAnatd, a'pe- 
mAtahwatd, AskAtc a'kekanemegutc'. ^'Inayape ahAm- 
wuhamwunagwa !" ahitinitd. OnapemAnisanitc Ane^ka'\ 

15 watepiwa'\ ahawa' 



»'i 



Taswi nasatc a'pemimamegenahwatd. Awapimunatd 
apu^ketcaswatc^ " Ninanagu wina mahAg^ netAmwahum- 
wapen^," ahinatd. 



Tna'kwime'kwanemAg acitAnatcimawatd maha'^ wasa^kA- 
20 migoha'^ 



77 

(The people) have always told about them as having a 
home somewhere in a certain place on earth • and that 
their dwellings wherever they may be are tiny little struc- 
tures. It is said that they actually did not know how to 
eat before the travelling Red-Earth came among them. 
It is said that previously they were without ani. The Red- 
Earth was once seen by them easing himself. Where- 
upon, so it is said, they did the same as he ; they rose 
to their feet from a place where they had been squatting, 
and left something lying there on the ground. Whatever 
he was seen doing that very thing to a detail did they. 

It is said that once while the Red-Earth was there 
among them a cry went forth: "Our enemies are coming! 
Oh, they are drawing ever so nigh!" such was the cry. 
"Hide yourself!'' he was told. Thereupon the people- 
of-the-far-off-country started into battle. After awhile the 
man looked to see what manner of enemies they were, 
and behold! they were birds that are ever flying about. 
He then cut a stick and dashed after them, using his club 
upon them as he passed in their midst. Presently he was 
recognized. "Halloo, there is that creature who is in the 
habit of eating us for food !" the (birds) said one to another. 
Thereupon up went flying geese, cranes, swans. 

As many of them as he had killed he began to gather 
up. He started then to plucking out their feathers and 
to cutting open their bodies. "As for me and my people 
we are really in the habit of eating such as these for food,'* 
so he told them. 

That is all I remember of these far-away-folk and the 
story told of them. 



78 



6. ApaiyacIhag ANEGWAPINAWATC^ KICESON^ 

ApaiyaclhAg^ negutenw^ peme'kawatc^ pyanutAmowatc 

owanAgw^ awasayanAgatenig^ " Hwanayatug*^ wawanAgo- 

mit^?" ahi*o*watd. *'Nahe\ kiteso*tawapena !" ahi*o-watc^ 

Oni negutina ApaiyacI ome'tegwap ahapinahAg^, anAnahA- 

5 go*totc ina wanagog*. 



KApotw^ awiyahinigwahin apyatcinuwinitc^ AnAglcagutc 
awasesiganitc^ Apin^ akegyaplgwasowatc ApaiyacihAg^ Oni 
negutina a'a'ta'papyasa'totc ome'tegwap^, awiyahinigwahin 
anigwapinatc^ Kageya'^ me'tcig a*pAgisapinatc\ 



10 Ona'kAnoneguwatd : "Pa'ki'tapiciyagw^^ wra'pitcitepe- 
'kiw^!" 

Keyahapa kiceswa! Krke^kanemawatc a^klceswinitc*, 
a'a'piskunawatc^ A'pemihawatc awapusanitc^ 



7. Madaciwatc^ WasImaiiktItcig^ 

Inipi negutenw^ amedaciwatd wasimetltcig', ini negu- 

15 tenw^ a^kowetcl aclcatd. Nepis a'pyanutag', ahawa' a'a*'kwa- 

waho*konitd; tcawine'kiga negut ameskusinitd. A'pem- 

watc^ meckwahawAn amecwatc\ caskimeg amya'kenawatc^ 

* The Little-Crealures-of-Caprice figure prominently in a class of stories pecul- 
iarly their own, and unfortunately this brief episode of their catching the Sun in 
a snare is all that is taken down in the native text. 

2 An interesting feature in the story of the red swan and the ten brothers is 
the presence of three well-known literary elements; viz., the trials of the youngest- 
born, the rolling skull, and the magic flight. The tale relates how the youngest- 
born, returning from the pursuit of a wounded red swan, brings home ten women, — 4 



79 



6. The Little-Creatures-of-Caprice ensnare the Sun.^ 

The Little-Creatures-of-Caprice were once travelling over 
the country when they came upon a hole that gleamed with 
a sheen of light inside. "Wonder whose hole this might 
be?" they said. **Come, let us set a trap for the crea- 
ture!" they said. Thereupon one of the Little-Creatures-of- 
Caprice untied the cord from his bow, and making a noose 
he set it hanging over the place of the hole. 

All of a sudden something alive was approaching on 
its way out. It was so big on its way out as to light up 
the path so bright that the Little-Creatures-of-Caprice were 
blinded in the eyes. Then one of them fetched the bow- 
string back with a jerk, and he had something alive tangled 
in the snare. At last upon the ground he flung it. 

Whereupon they were addressed by the being; "If you 
choke me to death forever will there be night !" 

Why, lo and behold, it was the Sun ! When they 
found out that he was the Sun, they then set him free 
from the snare. They let him continue forth on the way 
he had set out. 

7. The Ten that were Brothers together.^ 

Now it is said that once on a time there were ten 
brothers, and that once the youngest went forth to hunt 
for game. To a lake he came, and it was full of swans 
that were afloat thereon ; and in the centre was one that 

a wife for each of his brothers and himself; how later a reason is given by 
the eldest-born to put him to death; how the deed is accomplished; how, before 
the eldest-born has time to make the widow his wife, in rolls the skull of the 
murdered brother, which recites the preceding events up to the point where the 
eldest-born visits the couch of the widow, whereupon by the skull is he then 
eaten up ; how the same fate is dealt out to all the rest except the widow, who 
later, by the warning of a Chickadee, has to flee for her life. 



8o 

OnahAnisanitc\ anagAsawapamatc anemicisanitc^ A'penutc^ 
Inapyayatc*, "Meckwahaw^ netawatagw^ nipS" ahinatc use- 
saha'*. On* wabAnig anawAnonahwatc' meckwahawAnL Pa- 
*kutanig a*pyanutAg otawen*, neguti wigiyapiga a*pitigatc\ 
5 "Agwi meckwahaw^ nawagwin^?" ahinatc iya ini'L 



"Aiyo'^ pemisaw^" ahigutc^ "Nyavven aha'kwAna'ka*k 
inina** pamisatc^" 

"Nipiku'' netawAtagw^/ ahinatc'. 

" Aiyohitcameg^^ neban^," ahigutc^ neniwAn* \vawiginitcin\ 
10 "WAtcahe'k"," a-i'ciwanitc*. 

KiciwAtcahetc a*A*cAmetc^ Kiciwisenitc ineniwAn* wawi- 
ginitcin*, "Inatca nete'kwam^, kwiyes^, kihuwiw*," ahigutc*. 



"AiyapAmiyanetca** nInawAtenaw*''," ahinatc^ WabAnig^ 
kiciwisenitc anagwatc'. Na'ka pe'kutanig a^pyanutAg Oda- 
15 wen^ neguti wigiyap apldigatc^ "Agwi meckwahaw^ na- 
wagwin'?" ahinatc ini'*. 

" Aiyo'* pemisaw^, nesenw^ a'a'^kwAna'ka'k awaslma 
inina'' pamisatc'." 

"Nipik" netawatagw^," ahinatc^ 

20 "Aiyo'i kinep%" ahigutc ineniwAn' wawlginitcin". "Wa- 
tcahe'k"," a'i'ciwanitc^ 



8i 

was red. He shot at the red swan and hit it, but he 
only wounded it. And as it flew away, he kept his eye 
upon it, watching the course along which it went a-flying. 
Then he went home. When he was come at the place 
over there, "A red swan has carried away my arrow," 
said he to his elder brothers. So in the morning he fol- 
lowed after the red swan to find it. When it was night 
he came to a town, and into a lodge he entered. "Did 
you not see a red swan ?" he said to them there. 

"By this place it went flying past," he was told. "Four 
times as high as the treetops was how high it went 
flying past." 

"My arrow was it carrying away from me," said he 
to them, 

"Here in this place do you sleep," he was told by the 
man who lived there. "Cook you for him," thus called 
he (to the others). 

After they had finished cooking the food for him then 
they gave it to him to eat. As soon as he was done 
eating, then (was he told) by the man who dwelt there, 
"There is my sister, lad, I would have you take her to wife." 

"When I am on my way back, then will I stop and 
take her away with me," said he to him. In the morning 
when he was done eating, then he set out. On the next 
night came he to a town, and entered into a lodge. "Did 
you not see a red swan?" said he to them there. 

"By this place it went flying past, a little more than 
three times as high as the treetops was how high it went 
flying past." 

"My arrow was it carrying away from me," said he 
to them. 

"In this place I want you to sleep," he was told by 
the man who dwelt there. "Cook you for him," was what 
he said (to the others). 

6 — PUBL, AMER. ETHN, SOC. VOL. I. 



82 

KiciwAtcahetc a'A'cAmetc*. Kiciwlsenitd, "Inatca nete- 
'kwam^, kwiyes^, kihuwiw^," ahigutc^ neniwAn^ wawiginitcin^ 



" AiyapAmlyanetca*^ ninawAtenaw^/ ahinatd. WabAnig^ 
kiciwisenitc anagwatd. Anawanonahwatc ahawAn\ Pa*ku- 
5 danig^ na'ka'pyanutAg odawen^ ; negut^ wigiyap apidigatd. 
"Agwi meckwahaw^ nawagwinV?" ahinatc ini'^ 



"Aiyo'^ pemisaw^, nesenw^ a*a''kwAna*ka'k Inina'^ pa- 

satc^." 

"Nipik^ netawatagw^," ahinatc^ 



misatc^" 



10 "Aiyo*^ kinep^," ahigutc ineniwAn^ wawlginitcin*. "Wa- 
tcahe'k^," a*i'ciwanitci. 

AwapiwAtcahetd. KiciwAtcahetc a'A'cametc^ Kiciwise- 
nitci, ineniwAn\ "Tnatca nete'kwam^, kwiyes^, klhuwiw*," 
ahigutc^ 

15 " AiyapAmiyanetca'^ ninawAtenaw^," ahinatc^ WabAnig^ 
kiciwisenitc anagwatc^, anawanonahwatc ahawAn^. Pa^ku- 
danig^ na'ka*pyanutAg odawen^ ; oni negut^ wigiyap apidi- 
gatc^ "Agw^ meckwahaw^ nawagwin^?" ahinatc ini'*. 



" Aiyo'^ pemisaw^, nicenw^ a'a**kwAnaka*k awasima 
20 inina'^ pamisatc^,'* ahigutc^ 

"Nipik^ netawatagw^," ahinatc^ 

^'Aiyo'^ kinep%" ahigutc ineniwAn^ wawiginitcin\ "Wa- 
tcahe'k^," a'i'ciwanitd. 



83 

After they had finished cooking the food for him, then 
they gave it to him to eat. When he was done eating, 
"There is my sister, lad, I would have you take her to 
wife," was he told by the man who lived there. 

"When I am on my way back, then will I stop and 
get her," said he to him. In the morning after he was 
done eating, started he away. He followed after the swan 
to overtake it. When it was night, to another town he 
came; into a lodge he entered. "A red swan did you 
not see?" said he to them there. 

"By this place it went flying past, three times as high 
as the treetops was how high it went flying by." 

"My arrow was it carrying away from me," said he 
to them (there). 

"In this place I would have you sleep," was he told 
by the man who lived there. "Cook you for him," thus 
called he (to the others). 

They set to work cooking for him. When they had 
finished cooking for him, then they fed him. After he 
was done eating, then by the man was he told, "There 
is my sister, lad, I would have you take her to wife." 

"When I am on my return, then will I stop and take 
her away," said he to him. In the morning when he had 
finished eating, then he set out on his journey, following 
after the swan to overtake it. When it was night, he 
came to another town ; and into a lodge he entered. 
"A red swan did you not see?" said he to them there. 

"By this place it went flying past, a little more than 
twice as high as the treetops was how high it went flying 
by," he was told. 

"My arrow was it carrying away from me," said he to them. 

"In this place would I have you sleep," was he told 
by the man who lived there. "Cook you for him," was 
what he said (to the others). 



84 

KiciwAtcahetc a'AXAmetd. Kiciwisenitc ineniwAn\ "Ina- 
tca nete'kwam* kihuwiw^, kwiyes^," ahigutd. 



"AiyapAmlyanetca'^ ninawAtenaw^" ahinatci. WabAnig^ 
kiciwisenitc anagwatc\ anawanonahwatc ahawAn\ Pa^ku- 
5 danig^ na'ka'pyanutAg odawen^, neguti wigiyapiga apidi- 
gatc^ *' Meckwahaw^ agwinawagwin^ ?" ahinatc ini'*. 



" Aiyo'^ pemisaw%" ahigutc^ " Nicenw* a*a''kwAnaka'k 
inina'^ pamisatc^" ahigutc^ 

"Nlpik^ netawatagw^" ahinatc^ 

10 "Aiyo*^ kinep^'' ahigutc* neniwAn* wawiginitcin^ "Wa- 
tcahe'k"," a'ixiwanitc^ 

KiciwAtcahetc a'A'CAmetc^ Kiciwisenitc^ "Nete'kwam^ 
kihuwiw^, kwlyes^," ahigutc ineniwAn^ 

*'AiyapAmiyanetca'^ nlnawatenaw^," ahinatcL WabAnig^ 
15 kiciwisenitc anagwatc\ anawanonahwatc ahawAn*. Pa*ku- 
danig^ na'ka'pyanutAg odawen\ neguti wigiyap apidigatc*. 
"Meskwahaw^ agwinawagwin^ ?" ahinatc Ini*^ 



"Aiyo'^ pemisaw^" ahigutc^ *'Negutenw^ a'a''kwAnaka*k 
ape'tawlnina'^ pamisatc^" 
20 "Netawatagwaku nlpS" ahinatc^ 

^'Aiyo'^ klnep%'' ahigutc ineniwAn^ wawlginitcin^ "Wa- 
tcahe*k^," ai'ciwanitc^ 



85 

When they had finished cooking for him, then they fed 
him. After he had eaten, then by the man was he told, 
" There is my sister whom I would have you take to 
wife, lad." 

"When I am on my way back, then will I stop and 
get her," said he to him. In the morning after he had 
eaten, he started on his journey, following after the swan 
to overtake it. At night came he to another town, and 
into a lodge he entered. "A red swan have you not 
seen?" said he to them there. 

"By this place it went flying past," he was told. "Twice 
as high as the treetops was how high it went flying by," 
he was told. 

"My arrow was it carrying away from me," he said 
to them. 

"Here would I have you sleep," he was told by the 
man who Hved there. "Cook you for him," was what he 
said (to the others). 

After they had finished cooking for him, they fed him. 
When he had eaten, "My sister would I have you wed, 
lad," was he told by the man. 

"When I am on my way back, then will I stop and get 
her," said he to him. In the morning after he had fin- 
ished eating, then he set out, following after the swan to 
overtake it. At night came he again to another town, 
and into a lodge he entered. "A red swan did you not 
see?" said he to them there. 

"By this place it went flying," he was told. "As high as 
the treetops and half again was how high it went flying by." 

"My arrow was it carrying away from me," said he 
to them. 

"In this place would I have you sleep," he was told 
by the man who lived there. "Cook you for him," was 
what he said (to the others). 



86 

KiciwAtcahetc a* AXAmetc^ Kiciwisenitd, ** Nete*kwam^ 
kihuwiwS kwiyes^," ahigutc ineniwAni wawiginitcini. 

" AiyapAmiyanetca'^ nlnawatenaw^," ahinatc^ WabAnig^ 
kiciwisenitc anagwatc^, anawanonahwatc ahawAn^. Pa'ku- 
5 tiinig^ na'ka*pyanutAg odawenS neguti wlgiyap apldigatc^ 
" Meskwahaw^ agwinawagwin^?" ahinatc ini^^ 



''Aiyo'' pemisaw^ a-a'^kwAnaka^ki." 
"Nipik^ netawAtagw^" ahinatd. 

"Aiyo*' kinep^," ahigutc ineniwAn^ wawiginitcin^ "Wa- 
10 tcahe'k^/ ai'ciwanitc^ 

KiciwAtcahetc a-A*cAmetd. Kiciwisenitc\ " Nete'kwam^ 
kihuwiw\ kwiyese," ahigutc ineniwAn^ wawiginitcin*. 

"AiyapAmiyanetca'^ nlnawatenaw^," ahinatc^ WabAnig^ 
kiciwisenitc anagwatc\ anawAnonahwatc ahawAii^ Pa'ku- 
15 danig^ na'ka'pyanutAg odawen\ neguti wigiyap apldigatc^ 
''Meskwahaw^ agwi nawagwin^?" ahinatc^ 

" Aiyo^i pemisaw%'' ahigutc^ " Ape'tawa^kw^ nahina'^ 
pamisatc^" 

"Nipik" netawatagw^," ahinatc^ 

20 "Aiyo'^ klnep^," ahigutc ineniwAn^ wawlginitcin*. ''Wa- 
tcahe*k^/ a-ixiwanitc^ 

KiciwAtcahetc ii-ACAmetd. KiciwisenitcS ^'Nete'kwam^ 
klhuwIwS kwiyes^," ahigutc\ 

"AiyapAmiyanetca'^ nlnawatenaw^," ahinatc^ W^bAnig^ 
25 kiciwisenitc anagwatc\ anawanonahwatc ahawAn\ Pa'ku- 



87 

When they had finished cooking for him, they fed him. 
After he had eaten, "My sister would I have you wed, 
lad," was he told by the man who lived there. 

^'When I am on my way back, then will I stop and 
get her," said he to him. In the morning after he had 
finished eating, then he set out, following after the swan 
to overtake it. At night he came to another town, and 
into a lodge he entered. "A red swan did you not see?" 
he said to them. 

''By this place it went flying past, as high as the trees." 

''My arrow was it carrying away from me," said he 
to them. 

**In this place would I have you sleep," was he told 
by the man who dwelt there. "Cook you for him," was 
what he said (to the others). 

After they had cooked for him, then they fed him. 
When he was done eating, "My sister would I have you 
wed, lad," he was told. 

"When I am on my way back, then will I stop and 
get her," said he to him. In the morning after he had 
eaten, then he set out, following after the swan to over- 
take it. At night he came to a town, and into a lodge 
he entered. "A red swan did you not see?" said he to them. 

"By this place it went flying," he was told. "Half as 
high as the trees was how high it went flying by." 

"My arrow was it carrying away from me," said he 
to them. 

" Here would I have you sleep," was he told by the man 
who lived there. "Cook for him," called he (to the others). 

When they had cooked for him, then they fed him. 
After he had eaten, "My sister would I have you wed, 
lad," was he told. 

"When I am on my return, then will I stop and get 
her," said he to him. In the morning after he had eaten, 



88 

danig a'pyanutAg oclawen^, neguti wigiyap apldigatc^ 
"Agwi nawagwin' meskwahaw^?" ahinatc ini^^. 

" Aiyo^^ pemisaw^ •, a^kwitapa^kw^ nahina'^ pamisatc^" 
ahigutc^ ''Aiyo*^ kinep^,'' ahigutc^ neniwAn^ wawiginitcin\ 
5 ''WAtcahe^k^," a'ixiwanitc^ 

KiciwAtcahetc a*A'cametc\ KiciwIsenitcS "InaHca nete- 
'kwam^, kwlyes^, kihuwiw^" ahigutd neniwAn^ wawiginitcin^ 

** AiyapAiTiTyanetca** nlnawAtenaw^," ahinatd. W&bAnig 
anagwatcS anawAnonahwatc ahawAn^ Pa'kudanig a*pya- 
10 nutAg odawen\ neguti wigiyap a^pldigatc^ " Meskwahaw^ 
agwinawagwin^ ?" ahinatc ini'^ 

"Aiyo'^ pemisaw^; ape*tawapa*kw^ nahina*^ pamisatd," 

"Nipik^ netawatagw^," ahinatc^ 

**Aiyu** kinep^," ahigutc ineniwAn^ wawlginitcin^. ^Wa- 
15 tcahe'k"," a'l'ciwanitd. 

KiciwAtcahetc a'A*cAmetc\ KiciwIsenitcS "Nete^kwam^, 
kwiyes^, kihuwlw^" ahigutc ineniwAn^ wawlginitcin^ 



" AiyapAmiyanetca'^ nlnawAtenaw^," ahinatc^ WabAnig^ 
kiciwisenitc anagwatc^ ; nawa'kwanig amAdanatc ahawAn^ 
20 Ona*k!watc\ ahAneminawatenatc uwiwa'^ Ape*taw^ ane- 
patc\ Wa.bAnigi na'k ahAneminawatenatc uwiwa^i. Ina- 
pyayatc uwigiwatc a'pyasapAmegutc usesaha'^ a'pyatciga- 
wihatc uwiwa*^ Kicipyayawatc uwiwa*^ " Nesesahetig^," 



89 

then he set out, following after the swan to overtake it. 
At nij^ht he came to a town, and into a lodge he entered. 
"A red swan did you not see?" said he (to them there). 

"By this place it went flying past; as high as the top 
of the lodges was how high it went flying by," he was 
told. "Here would I have you sleep," was he told by the 
man who lived there. "Cook for him," said he (the man 
to the others). 

When they had cooked for him, then they fed him. 
After he was done eating, "There is my sister, lad, I 
would have you wed her." 

"When I am on my way back, then will I stop and 
get her," said he to him. In the morning he set out, 
following after the swan to overtake it. At night he 
came to a town, and into a lodge he entered, "A red 
swan did you not seer" said he to them there. 

"By this place it went flying past; half as high as the 
lod^^es was how high it went flying by." 

" My arrow was it carrying away from me," said he to them. 

"In this place would I have you sleep," was he told 
by the man who lived there. "Cook for him," was what 
he said (to the others). 

When they had cooked for him, then they fed him. 
After he had finished eating, "My sister, lad, would I have 
you wed," was he told by the man who lived there. 

"When I am on my return, then will I stop and get 
her," said he to him. In the morning after he was done 
eating, he then set out ; by mid-day he had overtaken the 
swan. Whereupon he turned back, and along the way 
he stopped, gathering up his wives. At a place halfway 
home he slept. And in the morning he continued stop- 
ping along the way to gather up his wives. From afar 
was he seen approaching, the sight of his return was 
caught by his elder brothers, he was coming at the head 



90 

ahinatc usesaha*^ ; ^'kepyatonepw^ wihuwiwiyagwig^" ^ Ona- 
skiminetcini mAtcike*kiwcs\n a'pyatawatc^ Inimeg^ ic^ aiya- 
ne'kotc aciminetc a-iximlnatc usesaha*^ ; a'kowe minetcin* 
a*a'skonatc^ 



5 InaskAtc acicatc a^kowctci*^. Aye*axenutc\ mAtcike^ki- 
wes Ina, "Nahi', klnesapen^ keslmahenan^ ; kicicigwata- 
hwatc uwiwa' a'pyiitonAgw^ wihutcinesAgw^/ 



Tcaga'A*nwatc!nitd me*teno'^ negiit ane'kotcaprtesini- 

tcin^ ; a'pwawikanawinitc, WabAiiig^ niAtcike^kiwes^, "Ki- 

10 mawiclcapen^'* ahinatc usIma'L "Klmawinepapen^," ahinatc^ 



Aclcawatc\ MAtcike'kiwes ame*kag^ me^tegw^ asepana* 
ahuwigenitd. "MAni wltAcinesAgetc^ neslinahenan^," a*i'ci- 
tahatc\ A^ponlwatc ahatc^ mAtcike*kiwes^. Kicitcagipya- 
nitc usimaha*i, "AsepAriAg^ neme'kawawAg ahuwigiwatc^" 
15 ahinatc usimaha*^ WabAnig Itepahawatc asepAna' ahuwl- 
ginitc^ Inapyayawatc^ mAtcike*kiwes^, "New^wAnas^ nesl- 
mahetig^," ahitc^. Na*ka kutAg^, "New^wAnas\" ahitc^. 
Inimeg aiyane*kotc^, "NewawAnas\" ahi'o'watc^ 



" Nmawayatug^ wihAgosiyan^," ahitc a^kowetci*^. Kici- 

' Kepyatonepw" wlhuwiwiyagwig', literally "I have brought you the wherewith 
that you may wed." 



9* 

of his wives. As soon as he and his wives were come, 
"Oh, my elder brothers!" said he to them; "I have brought 
you women whom you may wed.'*^ So the one that had 
first been given to him, to the first-born did he fetch and 
give. Then one after the other in the order as they were 
given to him, gave he them to his elder brothers ; and 
the last that had been given him did he keep for himself. 

So then in the course of time the youngest-born went 
off on a hunt for game. After he was gone, then the 
eldest-born, " I say, I would that we slay our younger 
brother; for that after indulging himself to full satiety 
with the wives he has brought to us is the reason why 
we should kill him." 

All of them were agreed except one who was next of 
age (to the youngest-born) ; he did not speak. So in the 
morning the first-born, ^'Let us go on a hunt for game," 
said he to his younger brothers. "Let us go and spend 
the night," said he to them. 

So they went hunting. The first-born found a tree 
where raccoons had a home. "This is where we will kill 
our little brother," was the feeling in his heart. Then to 
the place where they were camping went the first-born. 
After the arrival of all his younger brothers, "Raccoons 
have I found and the place where they dwell," said he to 
his younger brothers. So in the morning went they over 
to the place where the raccoons were. When at the place 
they were come, then the first-born, "I am not good at 
cHmbing a tree, oh, my little brothers," said he. And 
another, "Neither am I good at cHmbing a tree," said 
he. And so one after another, " I am not good at 
climbing a tree," said they (among themselves). 

"So then I suppose I shall have to do the climbing," 
said the youngest-born. After he had driven out the 
raccoons, then his elder brothers began shooting in a lively 



92 

nuwine*kawatc asepAna' awapipipemwanitc usesaha* ase- 
pAna'*. "Pe'tenawi'kak^ T ahinatd. 
"Waguna*^ pe*tenaw^!" ahigutc^^ 

Amecugutd, ahutaskatc'. Kicinesawatc usImahwawAn\ 

5 a*kickigwacwawatd, awInAnihawatc', anasa*kuhawatc^ Ta- 

sw^ askwinasa'kuhawatc a'a'*kaswa\vatd, A*penuwatd ; Ina- 

pyayawatc ahuwigiwatc*, " Pyatcicicaw^ neslmahenan^," ahi- 

nawatc uwInemowawAn^ 



Pacape^kudanig a*pwawipyanitc', pacaw^bAnig a'pwawi- 

10 pyanitd. Wanapamit^ wapAtonahwatd. Pa^kudanig ame- 

'kAg a'ponlnite'*^. NasigAnAn ahaiyena'kAtanig^ ; neguta- 

pa'kunAg^; mAnicimltcite*^, a'kAnonegutc unapamAn^, "Ka- 

dAmwi*kAni/ ahigutd. 



" Wana, nesatan^ !" a'i'citahatd. Amaiyotc a*penutc^ 
15 Inapyayatc ahuwigiwatci pa^kudanig^ 



Oni mAtcike'kiwes^, ** Nina nihuwlw^ klnemunan^/ . aht* 
natc uslma^^ Nahinahitcameg^ wimawiwrpamate*^ uwine- 
mon\ uwic apyatcipitaskanig*. "Mesawi*k^, kra'tesokon^," 
ahigutd: — 



20 *'Inipi negutenw^ a^kowetci^ acicatc^ nepis a'pyanutAg 
ahawa' a*a''kwawahogonitci, tcawine*k^ meskwahawAn ana- 
watc^ A'pemwatc amecwatc^, Cawan^ caskimeg amya*ke- 

1 Waguna^' pe'tenaw" ! ^'what matters (if you are) accidentally hit!'' an adver- 
bial phrase. 



93 

fashion at the raccoons. "Be careful lest by chance you 
hit me," said he to them. 

"What does it matter if we do hit you by chance!"^ 
he was told. 

Then was he hit, and down (from the tree) he fell. After 
slaying their little brother, then they cut off his head, cut 
up his body, and roasted his flesh on the spit. As much 
of the flesh as was not roasted on the spit burned they 
up in the fire. Then they set out for home; on their 
arrival at the place over there where they lived, *' Home- 
ward comes our younger brother hunting for game on 
the way," said they to their sister-in-law. 

Time passed on into the night and he was not yet 
come, time went on till the morning and yet he had not 
come. Then the wife went forth to find him. At night 
she found where they had camped. The spits were yet 
standing in place ; one of them she pulled up ; and as 
was thus about to eat, she was addressed by her hus- 
band, "Don't eat of me," she was told. 

"Alas, and they must have slain him!" was the feeHng 
in her heart. Weeping then went she home. By the 
time she was come at the place over there where they 
lived, it was night. 

So then the first-born, "I myself will wed our sister- 
in-law," said he to his younger brothers. Then along 
about the time when he meant to lie in the bed with 
his sister-in-law, a head came whirling into (the lodge). 
"Brother, let me recite you a tale," was he told by the 
head : — 

"Now there is a story that once on a time the youn- 
gest-born, when on a hunt for game, came to a lake where 
swans were afloat everywhere thereon, and in the middle 
a red swan he beheld. He shot (at the swan and) he 
hit it. But he only wounded it; and so with his arrow 



94 

nawatd ; uwlp a'kegAnisanitd. AnawAnonahwatd. A*py- 
anutAg udawen anepa*u*watc^ PkwawAn amlnetciya'^. 
Na*kanagwatc^; ahAnemipyanutAgin udawenAn\ i*kwawAn 
ahAnemiminetc^ ; pacamAdAnatc^ meskwahawAn'. A'kiwatd, 
5 ahAneminawatenatc^ minetci* i'kwawa'\ AiyapAtnipyayatd 
nanegut aminatc usesaha*'. Ini niAtcike^kiwes a'kyawatc\ 
A'A'cenonitc usimahwawAn^, ini niAtcike'kiwes^, 'Klnesapen^ 
kesimahenan%' ahinatc uslma'^ 'Clgwatahwatciniy^^ maha'' 
pyatonAgwin^ keslmahenan^ initca'^ wihutcinesAgw^/ ahitc^ 

10 mAtcike*kiwes'^. 'WabAnig^ klmawinepapen^,' ahinatc usi- 
ma^^ Ini mAtcike'kiwes ame^kAg asepAna' ahuwlginitc^ 
A'poniwatd. Kicitcagipyanitc usima*S *AsepAnAg^ ne- 
me^kawawAg ahuwigiwatcV ahitc^ niAtcike'kiwes^. WabA- 
nig itepa'i'ciwenatc asepAna' ahuwlginitc^ Inapyayawatc^, 

15 *NewawAnasi, neslmahetig^.' Tcagimeg awawAnasiwatcM 
Ini a*kowetcr ahAgosItc anuwine^kawatc asepAna*^ Awa- 
piplpemwanitc^ 'Pe'tenawi'kak^,' ahitc a^kowetci'^ *Wa- 
guna*^ pe*tenaw^ !' ahinetc\ Amecutc^, ina' ahutaskatc^ 
Kicinesawatc usimahwawAn^ awinanihawatcS a^klckigwac- 

20 wawatd, anasa'kuhwawatc\ taswaskwinasa*kuhwawatc a'a*- 
'kaswawatc^ A'penuwatc^ Inapyayawatc ahuwlgiwatc^ 



95 

it then went flying away. Following after, he sought to 
overtake it. He came to a town and put up for the night 
there. A woman was given him there. And then he set 
out again -, to every town along the way he came, a woman 
was given him there ; and it was kept up all the while till he 
overtook the red swan. Then he turned back, stopping 
along the way to get the women that had been given to 
him. When he returned to his home, then one by one 
gave he them to his elder brothers. Now it happened 
that the first-born became jealous. And during the ab- 
sence of their little brother, the first-born then, 'Let us 
slay our younger brother,' said he to his younger brothers; 
'for that our younger brother did indulge himself to full 
satiety with these whom he has fetched to us is truly 
cause enough why we should kill him/ so said the first- 
born. So in the morning, 'Let us go and sleep out over 
night,' said he to his younger brothers. And then the 
fir t born found a place where raccoons were. So then 
iIk) stopped and made a camp. After all his younger 
brothers had come, 4 have found a place where raccoons 
are,' so said the first-born. And in the morning took 
he them to the place where the raccoons were. When 
they were come at the place, it was, 'I am not good at 
climbing a tree, oh, my younger brothers!' All of 
them were not good at climbing a tree. So then the 
youngest-born climbed up the tree and drove out the rac- 
coons. As they began to shoot at the raccoons, 'You 
might accidentally hit me,' said the youngest-born. 'What 
do we care if we do hit you!* he was told. He was hit, 
and down (from the tree) he fell. After killing their youn- 
ger brother, they then cut up his body, cut off his head, 
roasted his flesh on the spit, and what they did not roast 
on the spit they burned up in the fire. Then they went 
home. On their arrival at the place where they lived. 



96 

Tyatcicicaw^ neslmahenan^/ ahinawatc uwinemowawAn*. 
WabAnig a*kowetcr owiwAn anAtunahugfutd ; a'poniwate'^ 
a*pyanutAminitd nasigAriAn ahaiyana*kadanig\ Wimltcite'^ 
uwiyas a^lcAnonegutc unapamAn^ *KadAmwi'kAn'' ahigutc\ 
5 'Wana, nesatanM' a-i-citahatc^ Amaiyotc^ A'penutc^ ahu- 
wlg-iwatd pyayatc^ Pa'kudanig^ mAtcike'kiwes^, *Nina nl- 
huwiw' keslmahenan^ uwiwAn',' ahitd mAtcike'kiwes^. Ina- 
'kwitc^" ahinegwitc uwid. Ona'ka*kawamegwitc^ 



Tnimeg ayane'kAm ahateso^kawatc ^ usesaha'*. Kicate- 

10 sd'kawatcin* ahamwatci. Kicitcagamwatc usesaha*^ inina*ka 

uwinemo'i tcagahAmwatc*. Me*teno*^ uwIwAn agwAmwa- 

tcln^ W&bAnigS ^'Nahi", medem"," ahinatc uwiwAn* ; "Ki- 

hamlpen^," ahinatcL "Keka'kimutaheg* plnahwin^." 



I'kwaw^ awapadahogutc* ka'kimuta'^, uwlc anudAg^ Ina 
15 neguta'^ me'tegw^ anemAdag^ tclgawahin a'peme*katc^ ami- 
nawapatAgi me*tegw» ametcimlne'kenatanig\ "Ya», taiya- 
na*' mahAg asepAriAg AmwAge !" a'i*cidahatc\ 



"Medem^, ponotan^ keka'kimuda'\" ahinatc uwIwAn^ 
Uwic ahAnemi'a-gosipahomiga'k^ AsepanAg a'pa'pyatci- 
20 nanuwaskawatc*. 

I The subject changes from inanimate to animate. 



97 

^On the way home does our little brother come a-hunting,' 
said they to their sister-in-law. In the morning was the 
youngest-born sought for by his wife ; where they had 
camped she came, there at the roasting-spits that were 
yet standing in place. She was on the point of eating 
of the meat when she was addressed by her husband, 
'Do not eat of me,' is what she was told. 'Why, they 
must have killed him!' was the feeling in her heart. She 
then wept. Then she went away, and at the place where 
they lived was she come. When it was night, then the 
first-born, 'I myself will wed the wife of our little brother,' 
so said the first-born. Now that is the end of the story," 
so was he told by the head. And then he was crunched 
and chewed up by it. 

And then one after another he^ told the story to his 
elder brothers. And the one he had finished telling the 
story to, then that one would he eat up. After he had 
finished eating up all his elder brothers, he then next ate 
up all his sisters-in-law. But his own wife he did not eat. 
In the morning, "I say, old woman," said he to his wife; 
"let us move the place of our camp," said he to her. 
"Into your Hnden-bark bag put you me." 

.So the woman set out with the bag on her back, the 
head she carried there on her back. Far away some- 
where in a certain spot a tree was standing, and when 
near by she was passing, she noticed that the tree had 
been scratched by travel made up and down upon it. 
"Oh, dear me! would that I had the raccoons here to 
eat!" So felt she in her heart. 

"Old woman, put the bag down from your back," said 
he to his wife. Then the head cHmbed hurriedly up the 
tree. The raccoons then came out, one after another 
they kept afalling through the air. 

7 — PUBL. AMER. ETHN. SOC. VOL. I. 



98 

A'ponitc i'kwaw^. Asiswatc asepana**. Upiskwag^ aaiya- 
*kwawise'totc asepAnipemitawi. 

Tnipi negutenw^ ke'tcikananahAn a'pyatcipAoicinitd ke- 
'tcin^. '^Tniyap^ kenapam^ winAtawi-a'mwu'k*. Clcat^ Ini- 
5 na** wIwapamoyAn^ PemamoyAne win^ kihawAt*^ upiskwai- 
yAn^ Aiyapl'tcina*^ kisaslga'k^ pemidaw^ A'pyanutAgini- 
tca'a'pe^^ wlnawAtcinuskwa^tamw^. TnamAn^ magwa'klwig^ 
wlhinamoyAn^ Ketawamaw^ Ina^^ awiw^. 'Netawamaw^, 
pa'kenamawin^, inanepeyani !' klhinaw^," ahigutc^ ke^tcika- 
10 nanahAn*. 



W^bAnig unapamAn acIcanitcS inawapamutcS iipiskwai- 
yAn ahawAtotc^ Aiyapi'tcina'^ neguti ici asasiga'kyatc^ 
pemitaw^ PyanutAg* mag'wa'klwinig^ ** Netawamaw^, pa- 
*kenAmawinu, Inanepeyani !" ahitc^ 



1 5 Ka^ten^ a'pa'keskanigi apltamutc^ Na'kakepuskanig^ 
klcipltamutc^ 

Inaga wina Wawlca'^ pyayatc^ wanahAniga uwIwAn^ ? 
"TA^tige mahiy^/ kihamwunetanM'' ahitc^ Apemecihwatc^ 
A'pyanutAg^ pemitaw\ asasiga'kanitc^ "TA^tige mahiy®, 

20 wapaci*tow^ nepemitamM" AnawAtcinoskwa^tAg^ A'peme- 
cihwatc^ na'k^. A'pyanutAgin* pemitaw^ asaslga'kanitd, 
anawAtcapenoskwa'tAgi. TnapyanutAg^ magwa*kiwinig^ 
"Pa'kenAmawinu !'' ahinatc^ mAnetowAti^ ina'^ wawlginitcin^ 
ini magwa^kiwinig*. Pagapaga'kwiseg uwic^ " Pa^kenA- 

25 mawinu, nepenopahegw^ niw^." 



' Mahiy% "this creature" now absent; a vocative referring to the woman. 



99 

There the woman stopped and made camp. She fried 
the raccoons. Into bladders till they were filled she put 
the raccoon-oil. 

Now it is said that once on a time a chickadee came 
and alighted near by. **The time is drawing nigh when 
your husband shall eat you. While he is on the hunt 
for game, then you had better flee for your life. In your 
flight you should take along the bladders. Every now 
and then you should spill and scatter the oil. For every 
time he comes to it he will stop and lap it up. To that 
distant mountain should you flee. Your brother in that 
place abides. 'Oh, my brother, open and let me in, for 
now am I about to die!' should you say to him," so was 
she told by the chickadee. 

In the morning while her husband was away on the 
hunt for game, she fled for her life, the bladders she took 
along. Ever so often from one bladder at a time she 
spilled and scattered the oil. On arriving at the mountain, 
"Oh, my brother, open and let me in, for now am I about 
to die !" she said. 

Sure enough, the place flew open (and) in she fled. And 
it flew to after she was safe inside. 

As for himself, the Little-Skull-Being, when he came 
home, what had become of his wife? "Confound you,^ 
now I will eat you !" he: said. Then he went in pursuit 
of her. He came to the oil which she had spilled and 
scattered. "Confound that creature, she has wasted my 
oil!" Then he stopped and lapped it up. Then he went 
in pursuit of her again. As often as he came to the oil 
which she had spilled and scattered, always would he stop 
and lap it up. Finally he came to the mountain. "Open 
and let me in!" said he to the manitou dwelling there in 
the mountain. Again and again the head bumped against 



lOO 



Ini mAna mAnetow^ utaya'*, "Nuwi'tAniu'k^\ kimltcipw^ 
ini uwicM" 

Anuwisawatc^ Negut amesisa'totc^ umeskwaheg a'pe- 

miketaskanig^ Na'ka kiitAg^ amesisa'totc', ayegimeg" 

5 umeckwaheg' apemiketaskanig^ AtAswimegu kutAmuwa- 

tcin umeskwawag^ pemiketaskanigape'^. Kageya neguti 

a'ka*kawAtAg a^kutag^ TnaponinuwImigAtenig^ 



Inii'kwitci. 



8, Metemo amanewSnatc unegwanan\ ina*U'tct-a-s- 
kyepyanatc udanksan^^ 

Negutenw^ inahawitc^ metemo^ ; ahuwigiwatc unitcanesa^^ 

10 nlcw^ na'k unegwAnAn, utanesAn ugwisAn* kwiyasa ucise- 

mAn Apeno^. Metemo^ negutenw^ amecapAmatc unegwA- 

nAn ; a'tcigitiyagapanitc a*kogenaminitc upaskesigan^ ; ana- 

watc^ pa'kamesonwanitc*. 



A'kiyumatcape ucisemAn\ tcigike'tcikAmlw^ a'pemusa- 

1 5 tcape'^. Inaneguta a'klme'kAg^ cigun a'kickapa'katcitd. 

CowAnAgec ahAgotag a*kwita*k!gutc^ A'kickahAg^ cowa- 

nAgec^ a'A'ci'totc^ wawapison^ Metemo awawapisutc^ ; me- 

can^ nawike^tcikAmlw^ ahinaskatd na^kayapAixi^ "MAniya- 

* This tale is interesting as another version of a similar story obtained by 
Schoolcraft among the Ojibwas. In this tale an elderly woman, becoming enam- 
ored of her son-in-law, causes her daughter to fall from a swing into the sea. There 
the daughter is seized by the son of the Great Lynx, the water-monster, who gives 
warning to let the woman go. The mother is slain by her son for desiring the 



lOI 

it. " Open and let me in, for my wife has run away 
from me!" 

Thereupon the manitou to his pets, "Out and after it, 
I want you to eat that head!" 

Then out they went on the run. One swallowed it 
whole, but out at the anus it passed on through. Then 
the other swallowed it down whole, and also out at its 
anus it passed on through. As often as they swallowed 
it out at the anus would it always pass. At last one 
crunched it up in the mouth and swallowed it. And then 
it no longer came out. 

That is the end (of the story). 

8. An Old Woman falls in love with her Son-in-law, 

AND FOR THAT ReASON DROWNS HER DAUGHTER.^ 

There was once an old woman ; she lived with her two 
children and her son-in-law, with her daughter's son, who 
was her grandchild. The old woman once beheld the 
nakedness of her son-in-law; it was when he stood bent 
over with his back towards her and cleaning his gun with 
water ; she saw that he was very big at the penis. 

Now she was wont to carry her grandchild about on 
her back, and it was her custom to walk along the shore 
of the sea. Over at a certain place she had found where 
a rocky cliff slid straight down (into the sea). A grape- 
vine hung down from the top of the cliff. She cut the 
vine and made (herself) a swing. Thereupon the old woman 
swung herself; verily she swung out over the sea and back 
again. "Now this is just the place where I will kill my 

bed of her son-in-law, and the wife is rescued by the husband, who cuts the tail 
of the sou of the Great Lynx, — the tail that was coiled about her legs. The 
Great Lynx then drives the son out of the sea, and he comes out upon the beach 
in the form of the common lynx. 



I02 



hap^ witAcinesAg^ netanes^,"" a-i'citahatci. Metemu a'pe- 
nutc^ Tyapyayatc ahuwigewatc ahinatc utanesAti^ "Neta^, 
neme^k^ inama'^ ke'tcimamatatcahiw>." 



"Apenoheg^ wina aiAna mAtcimetemo iciwapesiw^ !" 
5 "Neta^^, mamatatcahiwiguhM" 

A'klsatcimatcimeg^ oni wapAnig^ kageya a'kAskimatc 
utanesAn^ itepi wihanitcL Tna a'pyanutAmuwatc ahinatd, 
"Mah^, neta^'^, atacimamatatcahig^" 

"Apenoheg^ wina mAna metemo inAno'kyawa!" ahigutc 
10 udanesAn^ 

"Nahi^, neda^'^, pa'kimamatatcahiwiguh^ W&pAminutca, 
neda'^/ Ini medemo awawapisutc^ ; ka'tenameg^^ penotc^ 
nawike'tcikAmiw^ ahinaskanitc^, aiyapAm a^pyataskatc*. 
^'Nahei, kina na*ka, neda'^/ Ahinatc udanesAn^ Tna 
15 wina na'k udanesemaw^ awawapisutc\ nawike'tcikAmlw^ 
anaskanitc^ Medemo apa'kahAg^ cowanAged. NawAgam* 
a'tcapogisanitc udanesAn^ 

Papegwana pecipeciw^ ^ ana'kunatd. "Nin^ nihuwiw\ 
nesimahetig^!" ahinatc uslmaha'^ 

20 " Negwr\ pAgisen^ !'' ahigutc osAn^ Usimaha'^ aeg 
inahigutc\ 

"Icayu mahAg^ wlhuwiwiwatc^ watcipAgisen iciwatcM" 

" Negwr^ manetowiwAgi, a'kwita'kAmig^ tAcime'tusa- 
neniwAg^" 
25 " Iceyu man^ wihuwiwitc^ watciwicamitd wipAgisena- 
niAgM" Inahinatc osad^ 

1 Initial / in pecipeciw* is a change from m in meci ("large, big"); hence meci 
("big" or "great") and peciwa ("lynx"). 



I03 

daughter," she thought in her heart. Whereupon the old 
woman went back home. When she arrived at the place 
where the family lived, she said to her daughter, "Oh, 
my dear daughter ! I have found something in a certain 
place yonder, (and) it is of great delight." 

"How quite like a baby this silly old woman behaves!" 

"But, oh, my dear daughter, it is really so delightful!" 

She kept on pestering her daughter till at last on the 
morrow she succeeded in persuading her to go to the place. 
When they arrived there she said to her, "This is the 
place, oh, my dear daughter, where it is so pleasant." 

"How like a baby this silly old woman behaves!" so 
she was told by her daughter. 

"Now, my dear daughter, I assure you it is very delight- 
ful. Just you watch me, my dear daughter." Whereupon 
the old woman was the first to swing herself; verily she 
sailed far out over the sea, and back again she came. 
"Now then, you next, my dear daughter." (Thus) she 
said to her daughter. Accordingly her daughter then 
swung herself, far out over the sea she went a-swinging. 
The old woman then caused the vine to snap apart. So, 
far out there into the sea fell her daughter. 

All of a sudden a Great Lynx^ caught her (as she fell). 
" I will have her as my own bride, oh, my younger 
brothers !" he said to his younger brothers. 

"Oh, my dear son, let her go !" he was told by his father. 
By his younger brothers was he also told the same thing. 

"Oh, I see! They want her themselves for a wife, 
that's the reason they tell me to let her go !" 

"Oh, my dear son! they are manitous by nature, they 
who dwell as human beings on top of the earth." 

"Oh, it is simply because this old fellow wants her him- 
self for a bride that he is so persistent in urging me to 
let her go!" Such was the way he spoke to his father. 



I04 

Medemo^ packipa akickahAg^ ; awasiklnikumaliAg^ uta- 
peg apada'kahwatc unemaskaiyAn^ Inapyamiskwacaya- 
hutc^ wicipAtcigwaskatc^ kwIyenAmeg udanesAn wri'cina- 
gusinitc^ Tna'penutc\ ina AskAtcIma a'pyatc ahuwigewatc^ 



5 Apeno amaiyutc, a'penatc amaiyutc. "Aciwapesigwan^ 
medemo^ a'pwawipyatc^? Kwinumegw^ ucisemAni; Iniwatci- 
maiyonitd." Tnahinitc unegwAiiAn^ Nawatciyow^ ka^ke- 
nAmw^ wigupyan^ A^pyatotd rtiAnS a'kutcinutatc^ ; Apeno 
a'pwawinuneg^ 



10 Ape'kutanig^ papegw^ anAnahicig^ UnapamAn a^klci- 
wrpamegutd wike'kite'kwanegutd; aha'kuwimiwine*kanatc^ 
Kageya anepatd. Ona'kimutcike*kite'kwanatc ina neniw^; 
me'tegwitci ! ame'kutcanAg utapeg^ AwapAmatc Tkwa- 
wAn', o'kumAnitcI hwan^! Awunagitc, a^pemi'A*da*penatd 

15 unitcanesAn*. Amawito'kenatc uwi'tawAn^ "Ni*ta''\ ke- 
gya hwana mAna^ kago^ na^penAnatug^ kemisahAn^" 



Kwiyasa awunagitd ; ota^kuhun a'A'dapenAg ahatd ace- 

gicinitc ugyan^ ; a'to^kenatc onapapAgamatc ugyan^ Wa- 

pAnig^ kwiyasa awA,pAmatc unegwahAn. A'pemusatc^ tcl- 

20 gike'tcikAmiw^ a'pipemwatc^ wickenoha'*. Wickenuha 

* Mcdemo, "old woman"; a term commonly used by a man when referring to 
his wife: but it here refers to the grandmother of the child. 



I05 

The old woman had cut a hickory-stick; she shar- 
pened it at the point, and then pierced it through the 
skin at the back of her neck. Then she twisted it so as 
to tighten her skin and make her face look smooth ; she 
wanted to look exactly like her daughter. Thereupon 
she started on her way home, and in a little while she 
arrived there where the family lived. 

The babe was crying, and had been doing so for a 
long time. "What must have befallen the old woman ^ 
that she does not return ? The child is lonesome for her ; 
that is the reason why it keeps crying." So spoke the 
son-in-law. She ^ had stopped back there a ways to peel 
off bark. This she fetched, and tried to suckle (the child) 
with it ; but the child refused to suck. 

As soon as night was come, she straightway went and 
fixed her bed. After her husband had got into bed with 
her, he desired to pass his arm around her neck ; but she 
caught hold of him by the wrist and pushed his arm away. 
But after a while she fell asleep. Then the man slipped 
his arm around her neck without her knowing it ; but, lo ! 
he discovered the feel of a stick at her nape. He looked 
at the woman, and was amazed to find that it was his 
mother-in-law! He rose from the bed, and as he rose 
he took up his child. He went to his brother-in-law and 
woke him up. "Oh, my little brother-in-law! I have a sus- 
picion that this mother of yours has done some foul deed 
to your elder sister." 

The boy rose from his bed ; he took a stick of wood 
and went to where his mother lay ; he roused her from 
sleep and then clubbed her to death. In the morning 
the boy took a look at his little nephew. Then he walked 
out along the shore of the sea, shooting at birds. He 
took the brains of the birds that he had killed and gave 

■^ The child's grandmother. 



io6 



amecwatcin uwlnetep a*A*cAmatc unegwahAn\ Tna neguta 
ame'lcAgi cowanAgeci wawapison a^klpa'kahatanig'. Oni 
mAna-i-citahatc^ : " MAniyatug^ atAcihatc^ nemisahAn^" 
Onawapimaiyotc^ kwiyasa^: 



5 "Nemisawe, Nemisawe, Nemisawe! 

MATia kuca nenegwAnasa newicamegwa ! 

CawAno*ki mAna nenegwanesa inakwamowa, nemisawe!" 

AliAtcikuskatc kwlyasa ketcikAmiw^ anenegaposkag^^ 

"Nahi^, negwl^^^, pAgisenM'' ^ 
10 "Agwi, nihuwiwiguhi !" ahitc^ pecipeciw^. 

OsAn ahigutcS "KAnatan Apeno^ nonetd?'' 

"Ha^! mece Apeno^ wlnon^/ 

KAbotwanawatc umisahAn^, a'pyatcisageskanitd. Ke- 
'tcinemeg^ a^pyatcinAgeskanitc^ "Pyac^, nesP ! Winunw^ 
15 kenegwa^." Ahigutc umisahAni. "NesP, ki'taw^ wlklnihaw^ 
mosowiwinAn^ kosenan umlcameg apita. MAnigu ahone- 
gokanayagi sogisoyanM Nahe\ mAna kenegwa!'' Ahigutc 
umisatiAn^ aiyapAm anemine'keskanitc umisahAn^ neplg^ 



AiyapAma'penutc^ kwiyasa^. Ina a'pyatc uhuwigewatc 

20 a'ke'tcinepanitc unegwahAni. **Ke^tcinepaw^ kenegwa^/ 

ahigutc uwr tawAni, " 'A^, ke'tcigana uwinatep^ netACA- 

* The sea is thrown into agitation because of the supernatural power of the song. 
2 The sea-monster speaks. 



I07 

them to his Httle nephew to eat. In a certain place over 
there by the shore of the sea he found (the place) where 
a grapevine swing had been cut away. Then came this 
feeling in his heart : ^ I wonder if this can be the place 
where she made away with my elder sister." So the boy 
began to wail : 

''Oh my elder sister, oh my elder sister, oh my elder sister! 

Oh, how this little nephew of mine pleads with me ! 

Towards the south does he ever keep turning his head, oh my elder sister !" 

The boy gulped as he sobbed, and the waves of the sea 
began to roll.^ 

"Come, oh my dear son, do let her go !" ~ 

"No, I tell you, I will make her my bride!" so said 
the Great Lynx. 

By his father was he then told, "You will at least let 
her suckle her babe?" 

"All right! (I will consent only to) let the baby suck, 
bui U) nothing else." 

Presently (the boy) saw his elder sister, he saw her 
emerge from the water and come towards him. She came 
to meet him, nigh to him she drew. "Give me the child, 
oh my little brother! Let your little nephew suck," so 
he was told by his elder sister. "Now, my little brother, 
I want your brother-in-law to sharpen a moose-antler, 
one that is in our father's sacred bundle. Here at the 
joints (of my legs) is where I am bound! Oh, here is 
your little nephew !" Thus was he told by his elder 
sister as she went back out of sight into the water. 

Back to his home the boy then went. When he arrived 
there, his little nephew was sound asleep. "Your little 
nephew is in deep sleep," he was told by his brother-in- 
law. "Yes, I gave him the brains of the chickadee to 
eat, that is the reason why he sleeps," he thus said to his 



io8 

maw^, iniwatcinepatd," ahinatc uwi'tawan^ "Nosenan ip^ 
umicameg apita klciketenAmAn^ kl'klnihaw^." 

Ne'kanitepe'k a*tAnwawaputcigatc a*kinihatd mosowl- 
wIiiAni. 
5 Kegiceyapatcameg ahAtcimuhatc uwi'tawAni, **Nepigiku 
hawiw^ nemisa^. *MAnahAnegokAnayag atAcisogisoyanV 
netegw^ nemisa^." 

Initca ahAnemiwapusawatc^ tcigike*tcikAm!w^, !na a*pya- 
watc umisahAn ahawinitc^ Ini kwiyasa awapimaiyotc^ : 



10 "Nemisawe, Nemisawe, Nemisawe! 

MAna kuca nenegwAnasa newicamegwa ! 

CawAnoki mAna nenegwanesa ina'kwamovva, nemisawe ! " 

AhAtcikuskatci ke*tcikAmiw^ anenegaposkag\ 

Na*kAmeg" pecipeciw% **Nahe, negwr\ pAgisen^ i^kwa- 
15 w^ ! MAnetowiwAgiku*^ a*kwita*kAniig^ tAcime'tusaneni- 

WAgi." 

''Agwi, nihuwiwikuhi," ahitc^ pecipeciw^. 

"Kageya*^ cask Apeno^ wlnonw^?" ahinatc ugwisAn^ 

'*Ha^ meca Apeno^ winonw^" ' 



20 Na'k^ kwiyasa umisahAn anawatc^ pyatcisageskanitc^ ; 
ketcinemeg^ nepl^s^^ an Ageskanitc^ "^ Pyacu, nesi\ kene- 
gwa^" ahigutc umisahAn^ WapinOneg Apeno^. Anune- 
giga, **Nahe^!" ahinwatc i'kwaw^. Kon ineniw^ amawinA- 



I09 

brother-in-law. "Now it is said that something lies in our 
father's sacred bundle ; that when you have taken it out 
you shall sharpen the same." 

So all night long was heard the rasp of the file as the 
man worked sharpening the antler of the moose. 

Not till in the morning did he say to his brother-in- 
law, "It is in the water where my elder sister is. 'Here 
at the joints (of my legs) is where I am bound/ said my 
elder sister to me." 

Accordingly started they off on a walk along the shore 
of the sea, they went till they came to the place where 
the elder sister was. Whereupon the boy began to wail : 

"Oh my elder sister, oh my elder sister, oh my elder sister ! 

Oh, how this little nephew of mine pleads with me ! 

Towards the south does he ever keep turning his head, oh my elder sister ! " 

He gulped as he sobbed, and the waves of the sea began 
to roll. 

Then again (up spoke) the Great Lynx, "Oh, my dear 
son, do let the woman go! I tell you they are endowed 
with manitou power, they who dwell as human beings on 
top of the earth." 

"No, it is my purpose to make her my own wife," said 
the Great Lynx. 

"You would at least let the babe suck?" so said he to 
his son. 

"Yes, (Fll consent to let) the babe suck (but not to any- 
thing else)." 

So the boy saw his sister again emerge from the 
sea; near the edge of the water she came to meet him. 
"Give me your little nephew, my dear younger brother!" 
he was told by his elder sister. Then the babe began 
to be suckled. And while it was being suckled, "Now 
is the time!" cried the woman. At that, the man 



I lO 



natc uwiwan^ "MAni ahAnegokAnayag^ !" ahitc i'kwaw^. 
Ineniw^ akiskecAgitci osowanow^, i'kwaw^ ahAgwapyasatcV 

Pecipeciw^ a'pyatcipitcimetAg aiyapAm uwigewag*. 

*" 'MAnetowiwAg\ a*kwita'kAmigi tAcime*tosaneniwAgV 
5 keteneyow^. Anigahanuwin", meskowaskAmawiyakAn^ ne- 
nitcanesAg uwigewawM" 

Anuwltc^ pecipeciw^; tcigipyag a'pemipahutc^ skiski- 
tiyatc^ tcAginemaslhAniga animAmatc^ OsAn ahigutc^ : 
" Teciw^/ kihigogS a'kwita'kAmigi tAcime'tosaneniwAg\ 
10 Agwi wlhAmwu'kin^," ahigutc osAni. 



Ina'kwitc^ 

9. AlYANi AMYXNANIMITC awawanetinig 
DSOWANOW^^ 

Aiyanl ahAneme*katc^ negutenw^ anawatcitci cegagwAn^ 
MAnacinagatc inina'^ : 



"lyamahiya cegagwi, 
1 5 KewSwisaganacine !'* 

Cegagw^ anotawatc acinaganitd, inamaiyotc^ 
''Nahr, kinaci'tAnV kAnocin^ kago'S" ahitc^ aiyanl'^. 

Oni na'k^ anAgAmutc^ cegagw^, mAnima acinagatc^ ; 



"Aiyaniha, mAnetowa ketAgSgwa. 
20 Pena wapatAga-sowanowi." 

1 This explanation of how the opossum came by its peculiar kind of tail is 



1 1 1 

ran to his wife. "Here at the joints (of my legs)!" the 
woman said. Lo ! when the man cut off a tail, the woman 
leaped forth from the water. 

Whereupon the Great Lynx returned to the family home 
on the run, groaning with pain he went. 

" *They are possessed of manitou power, they who dwell 
as human beings on top of the earth,' is what I told you 
before. Begone and out from here, and do not smear 
the home of my children with blood !" 

So out went the Great Lynx ; he went running along the 
edge of the shore with his tail cut off and with a little 
fish in his mouth. By his father was he told : " *Lynx/ 
they will call you, they who dwell as human beings on 
top of the earth. And they will not care to eat you for 
food," so he was told by his father. 

That is as far as (the story) goes. 

9. An Opossum becomes disliked because of 
HIS Pretty Tail.^ 

An Opossum was once passing along when, lo ! he 
beheld a Skunk coming from yonder direction. Now this 
is the song he sang on the occasion : 

"Oh, you Skunk over there, 

You smell so strong that it hurts!" 

When the Skunk heard the song of the other, then he wept. 

"Do you now in turn respond by saying something to 
me," said the Opossum. 

Whereupon the Skunk also sang, and this was the 
way he sang : 

"O Opossum! a snake is following after you. 
You had better look behind at your tail." 

the only example of the trivial anecdote taken down in text. 



I 12 



Aiyani'^ w^pAtAmw^ osowanow\ ka'tenatci ! mAnetowA- 

nime^^ osowanowi. Tna*pemipenutcS a*ke^tcAnemipagwitc^. 

PctegioH ahinapitc^, kawAgimeg a'pemine'kagutc^ maneto- 

wAn\ Askatcimeg a*poninawatci. Cewanahina a^klcitca- 

5 gahotanig a'pemipahutcS iniy® coniya anowagAti^ 



Tna'kwihitc^ ateso'kaga'^. 

lo. Kaganwikaca*^^^ na'ka CegSgw^.^ 

Negutenw^ anAgiskatiwatc kaganwikacaw^ na'k^ cega^ 
gw*. Anawutiwatc^ kaganwikacawAn anawatc a^kakanwi- 
kacanltc^ "Kacitca mahAg^ wltotawAtc^ ?" a'kugwatcimatc^ 
10 kAkanwikacahAn^ 

"O", manemanemeg^^ kago*i; pa'k^ mAnetowiwAg^" 

"Oho"! Nina ni'k a-e-g Ina*ixitahayani. Pe'na ki*a-- 
tcitnuhen®." 

"O^ kra'tcim^." 
15 "O^, klwltemonema^/ ahitc^ cegagw^. "Kutcl ninatca 
a'e'g ina*i-cigiyan^ 0^, ninatca a*eg^ mAnetohiw^ ne- 
meckwa'^." 

** Oho^ kiwapatatlpen^/ ahitc^ kakanwikaca'^ ; " wl'ke- 
'kanetAniAgw^ awas^ wri'citapwawAgwan^." 

20 "Ini wayatugemeg^,^ ahitc^ cegagw*; "initca winAnahi- 
nawiyAgw^. NyanAOw^ ApAne'kiwen^ kinemAsupen^, nya- 
wen^ kago*^ ki'kanawipen^." 



^ Kaganwikaca'% "one with long claws.'* 

2 The grizzly bear, holding the skunk with contempt, thinks to frighten it by the 



113 

The Opossum looked at his tail, and lo! sure enough, 
there was the tail of a snake. Thereupon he started to 
run, running away at the top of his speed. And as often 
as he looked back, there was always the snake keeping 
right after him. After a while he no longer saw (the 
snake). But that was after he had worn out his tail in 
the running, the tail that was once as pretty as silver. 

That is as far as the little story goes. 

lo. The Grizzly^ and the Skunk. ^ 

Once on a time a Grizzly and a Skunk met with 
each other. As the one was eyeing the other, the Skunk 
saw that the Grizzly's claws were long. "Pray, what do 
you expect to do with these things?" he asked of the 
Grizzly. 

"Why, many and many a thing; very much endued 
with supernatural power they are." 

"Oh, indeed! You know I myself entertain a feeling 
like that in my heart, too. You might as well let me 
tell you about it." 

"Very well, go on and tell about it." 

"Oh, I will inform you all right enough," said the Skunk. 
"You know the same thing is the matter with me. Why, 
my buttocks are also endued with supernatural power." 

"Ah ! then let us look at what the other can do," 
said the Grizzly; "and thus judge which speaks with more 
of the truth." 

"The occasion is perhaps as fitting now as any other," 
said the Skunk; "so let us now fix ourselves in position. 
At a distance of five paces let us stand off from each 
other, and let us have four trials with something to say." 

mere show of force, but in turn is given an impressive example of what the little 
animal can do, thus causing the grizzly to regard the skunk in very high esteem. 

8 — PUBL. AMER, ETHN. SOC, VOL. I. 



114 

AhAnwatcItc^ kakanwikaca*^, kon anAnahikapawatd. 
Inakicikapawatc\ ''Nahe^ !" ahitc^ cegagw^. ^ Ha^ ! Kina 
me'tAtn^ krkAnaw^" 

"Agwi nin%" ahitc^ kakanwikaca'*'^. 
5 "Agwir'' ahitc^ cegagw^. "Kinak^^ me'tAmiwan^ ki'kA- 
naw»." 

" Agwi," ahitc^ kakanwikaca*^ ; "kinakutca me^tAm^ ki- 
'kAnaw^" 

"Napiwan^, ini nAtawanetAmowAnan^," ahitc^ cegagw^. 
10 "Napiwan^, nina mene't^ nrkAnaw^ Nahe^* ! WlnAnahi- 
gapayAgw^. Kinaiy^ mAnetowiwAg^ ketenawAg^ keska- 
cag^ Nlnaiy^^ niAnetowiw^^ keten^ nemeckwa'^^ Nahe^\ 
iniyatug*^ wrkAnawiyaneyatug^ me'tAin^ initca a'klcawIyA- 
gw^'." Koni mAiia a'tcItApitc^ cegagw^. 



[5 Na'kAtc anAiiahApitc^ kakanwikaca'^. 

" Nahe'^," ahitci cegagw^ ; " NeckAc^, nlnep^ ! Nahe^, 
neckAc^, nlnep^ !" NomAga a'ponikAnawitc\ anAnatu'ta- 
watd kaganwikacahAni : "Kacina, kAcitca ketecaw^? Ke- 
wawinwasekutci keskAcyag^ mAnetowiwatc^" ^ Oni na*k^, 

20 "Nahe*, neckac^, nlnep^ ! Nahe^, neckAc^, inanepeyaneM" 
Agwimeg" kago icikegini. Oni, "Nina mAt%" ahitc^ ce- 
gagw^. "Kewltemon amAnetowitc^ nemeckwa'^,^ kagohitca 
klwapAton^." AnAiiahikapatc^ cegagw^ anAnahise'totc 
upaskesikAn^ 

25 " Meckw^, ninep^ !" ahitd kakanwikaca'^. " Meckw^, 
ninep^! Meckw^, ninep^!" 

"Nahe'M" ahitc^ cegagw^ "WicikApinu! NaheM'' 
A'ku'tAg^ wI^kAnawitc^ kakanwikaca'^. "Meckwa," . . . 

I The sense of the original is best brought out in the form of a question. 
This is due to the enclitic kutc* in kewawlnwas^ ("you boast"). 



115 

The Grizzly was willing, and so they arranged them- 
selves in standing position. When they had secured firm 
footing, "All ready!" said the Skunk. «Go on! I'll let 
you have first say." 

"Not I," said the Grizzly. 

"No?" said the Skunk. "Why, of course, it is up to 
you to have first say." 

"No," said the Grizzly ; "it is really up to you to 
speak first." 

"Very well, if such is your pleasure," said the Skunk. 
"Very well, I will speak first. Get ready! Let us make 
sure of our footing. A little while ago you said that your 
claws were endowed with supernatural power. And at 
the time I told you that my buttocks were also endowed 
with supernatural power. All right, then, I suppose it is 
now time for me to go on with my first say, now that 
we are quite ready." Thereupon the Skunk sat down. 

Once more the Grizzly arranged an easy place to sit in. 

"Now then," said the Skunk; "Oh, my claw, do let me 
die! Now then, oh, my claw, do let me die!" For a 
moment did the Skunk stop his say, and he asked the 
Grizzly: "Why, what is the matter with you? Did you 
not make a brag how that your claws were endued with 
supernatural power?" ^ Then again, "Now then, oh, my 
claw, do let me die! Now then, oh, my claw, now am I 
dying!" But there wasn't anything happening. Whereupon, 
"Just let me have a turn," said the Skunk. "I told you that 
my buttocks were endued with supernatural power, and I 
am going to show you something." Then the Skunk 
made firm his footing and set his explosive in order. 

"O buttocks, do let me die!" said the Grizzly. "O but- 
tocks, do let me die! O buttocks, do let me die!" 

"Now then!" said the Skunk. "Sit tight! Now then!" 

Afraid to speak was the Grizzly. "O buttocks," . . . 



ii6 

ahitc^ kakanwikaca'^. A'pwawa'kwatcimutc a'ku'tAg^ wl- 
nepegK Ma'kwatd kenwac ahApitcina'^ Kahon^ P^P^" 
gw^, "Nlnep^!" ahitc^ kakanwikaca'^. 

Tnimeg ahAnwawaga'k^ paskesikAn\ kakanwikaca a'a*- 
5 tawasatc\ A'pa*kitanawutc\ Ina'kihAnihetc^ 

Cegagw^ ahApihApitc^ w^pawapAmatd kiwagwasunitc 
anepenitc^ Wapusatc^, sipog ahatc^ ; nepanateg^ Pyaya- 
tc^ kawAgimeg^ kiwagwasunitc nepenitc^ AnAnahApitc 
acegicinitc^ Kahon^ wlmrketcihatc aslgenawatc^ pyatotc^ 
1 nepi^ Kwlyenameg^ tcagahwatc^ pyatotc^ nep^ tcameg 
awapinamunitc^ PAsegwitenatci wItcitApinitd. Kacikeya- 
nenatc a'kugwatcimatd, "He\ ke'ke'kanet Inug^?" 



"'A^e" ahitc^ kakanwikaca*^. 

" Kutci kewltemon*^, mAnetowuw^ nemeckwa'^ ketenetca 
ir> iyow^ aya^pwawikutcawiyagw®. Manetca netcaka'^ natawi- 
non ami'ketcihenan^ Pwawimrketcihenane*^ awita na- 
sa'kApa." 

"Tni ka'ten^," ahitc^ Kakanwikaca*^. ^ Ka'ten^, nepAci- 
pAnatci't*^ nlyaw^ Ka'ten awasi ketapw^," ahinetc^ cega- 
20 gw^; '^niAnetowiw^ ahiyAn^ kemeckwa**." 



"Nahe's na'ka kawAg> kiwapAta," ahitc* cegagw^. 
"Ka'tena ketapw*^, 'NepAcinat*^ niyawV ahiyan*. Iceg" 
Ane'ki'^ neplna'^ ma'kadawi. Inugitca klwapAt^ pa*k aiya- 
tAsw^ plnaliAman^ Mitcipaha' a'pemwAg^ pa*k awIcikAna- 



117 

said the Grizzly. He did not finish out the rest for fear 
he would die. In silence for a long time he sat there. 
And then of a sudden, "Let me die!" said the Grizzly. 

At the very instant, off went the sound of the explosive, 
and the Grizzly toppled over backwards. He was shot 
dead. Then was he beaten in the contest. 

The Skunk sat there for a long while, gazing at the 
one who lay stretched on the ground dead. Then he 
started off on a walk, to a river he went; water he went 
to fetch. When he returned (the Grizzly) was still lying 
there dead. (The Skunk) sat down where he lay. Then 
he began giving him treatment by dashing water upon 
him, the water which he had fetched. As soon as he had 
used up all the water he had brought, then (the Grizzly) 
began to breathe. He lifted (the Grizzly) so that he could 
sit up. Bolstering him up with the arms, he asked him, 
"Hey, got your wits yet?" 

**Yes," said the Grizzly. 

"It was just as I told you, that my buttocks were 
charged with supernatural power was what I told you 
before we began the contest. Now I used up a whole lot 
of medicine while ministering to you. Had I not worked 
over you, you would not have come back to life again." 

'^That is the truth," said the Grizzly. "Verily, I came 
near bringing ruin upon myself It is certain that you 
were speaking with more of the truth," he said to the 
Skunk ; "when you told me that your buttocks were endowed 
with manitou power." 

"Now then, I want you to bear further witness of the 
fact," said the Skunk, "Quite correct did you speak when 
you said to me, 'I came near killing myself.* As a matter 
of fact I put in but a small charge of powder. But this 
time I want you to observe how much larger is the charge 
that I am putting in. When I am shooting at the food- 



ii8 

skAnotag^ Inugitca caski nicenwi nihAnwawagi't^. Initca 
wIwapAtAmAn a'pl'tcikeg^ niAni paskesikAn^ Nahi^, mAni 
kenata mAn\ mAn a'tag\ mAni nepis^? Ini wi'pemwutA- 
mani. Neciwesiw^ nemeckwa'^. PemwutAman^ wihace- 
5 nuw^ Kaho^ ! Ini wi'pemwutAman*. Ka'kisunu! Pa'kik^ 
wlliAnwawakAtw^ niAni paskesikAn^ Kicitca hAnwawaga'k\ 
initcameg^ wipa'klgwanayAn^ 'Hwihi^hwi !' kri'citahek^ 
kiciwapatAniAn^ mAni wrpemwutAman* mAni nepis^ Na^- 
he\ Iniyapimegu ! acimenanimeg icawinu. Ka'kisonu- 
10 meg^, kata nAtawapi^kAn*. Kata peseta'kAni ma'kAdaw\ 
niAnetowiwak^^ nemeckwa'^. Xahe^\ Iniyapimegu wiliAn- 
wawaga'k^ mAni paskesikAnM" 



e 



Inimeg ahAnwawaga^k^ nepiseg a'pemwutAmeg^ 
"Kaho^, iniyapeM" ahi'O'watd mAnetowAg*. "Cegagwa- 
15 yapi liAnwawasigawo^^!" ahi'O'watd mAnetowag*. 

O'^, Initca'^ tcameg^ kakanwikaca'^ AskAtcimeg apa'ki- 

gwanig\ Ka^tenameg^^ kawAgimeg^ pegecanig^ ma'kataw^ 

aliAnwawagAtenig^ 0", initca'^ tcameg awapAtAg iniy 

nepis^ Ka'tenAmeg a*A*cenunig^ nepis^, a'tcaketcanAme- 

20 netc^ A^pwawimegu mo'tc ane^ki a^tanig^ nep Ini nepis^ 



Kiciw&pAtAg^ kakanwikaca'^, ahitc^ ^'Ka'ten^ mAneto- 
wiw^ kemeckwa'^." 



^ Nahi^ nicenw^" ahitc^ cegagw^ ; " ketenekutciyow^ 
kiwapAta mAni paskesikAn^ Nahi', inamani initca wipem- 



119 

animals, then the charge is hard and tight. On this oc- 
casion I shall shoot only twice. Then you will observe 
how effective this explosive is. Now, do you see this 
thing here, this that's here, this lake? That is what I 
am going to shoot at. A danger to be feared are my but- 
tocks. What I shoot at will disappear. Now look out ! 
I am now^ going to shoot at it. Hide yourself! A very 
great noise will this explosive make. After the noise has 
passed away, then truly may you open your eyes and 
take a peep. 'What a marvel!' will surely be the feeling 
in your heart after you have looked at this lake at which 
I am going to shoot. Now then, look out! and do as I 
told you. Be sure and hide yourself, and do not try to 
peep. Do not listen to the powder, for truly are my but- 
tocks laden with manitou power. Watch out, now is the 
time for this explosive to go off!" 

And then it went off, and the lake was the target. 

''Ho there, watch out!'' so said the manitous. "The 
Skunk is out a-shooting!" so said the manitous. 

Well, there was a long while passing before the Grizzly 
opened his eyes and looked. Even yet was hanging the 
smoke of the powder over the place where the noise of 
the shooting occurred. So, then it was that he took a 
look at the lake. Sure enough, the lake was gone, its 
whole body of water w^as emptied dry when hit by the 
Skunk. There was not even a faint sign of the water 
left in the lake. 

After the Grizzly was done looking at it, he said, "It is 
true that your buttocks are fraught with supernatural power.*' 

"Now, twice," said the Skunk; "as I told you before, 
is the number of times you shall observe this explosive. 
Now, that thing off yonder is what I am now going to 
shoot at, that great tree over there. Now that is the 
thing that I really w^ant you particularly to observe. I want 



I20 

wutAman, ini ke'tci me'tegw^ Inigameg^ pa'ke^ kiwapAt^. 
Tniyapimegu kiwicikApeM" Inimegu na'k aliAnwawagA'k^ 

"Hwehehwe^ cegagwe ! Ka'tena manetowiwa kemec- 
kwa^^! Kacina, agwikago Iniy^ me'tegw^ Tatepitca 
5 yatug^!'' 

"Nahr, Itepi klwapAtapen^." 

Ina' a'pyawatc^ ahitc^ kakanwikaca'^, " Hwehehwe ! 
Inf cegagwe. Ina'kusAg^ kemeckwa'^ Nahi^ acimiyAni- 
nimeg^, kago'ka ano'kaciyAn*, inimeg^ nlhicaw^ MahAg* 
10 neskacag* wIcikesiwAg^, inigiku'* wimi'ketcawitcig*." 



Ina'kwitc\ 

II. ASEPAN^ Ma'HWAW^ INA'^* 

Ma'hwaw^ a'peme'katc^, aiyotci anAgiskawatc asepA- 
nAn\ "O", neslmahama^^ klyukiyusaw^?" ahinatc^ 

"^A"^," ahitci asepAn^ 
15 "TatepayayAn^ nesl^^?" ahitc^ ma^hwaw^ 

"0"^, InamAn* sipuwi a'pemapyag\" ahitc^ asepAn^. 

"Nesf^, agwiyatugemegu kago'^ nawapuhiyAnin^ ?" 

" 'A^^," ahitc asepAn^. " Inina mu'tc^ wlskupiclnutuga- 
hig^ pApAgenawAg^" 
20 " Kaciwi'tow^ nesP," ahitc^ ma'hwaw^ ; **InametcAnema' 
penayan^" 

> The Raccoon is the rogue among animals, playing tricks even upon men. 
lie is associated with craft and cunning, and by the silent smile upon his face 
disarms suspicion. Many stories that tell of his pranks form a separate group by 



121 



you to get ready now and sit tight!" And then he let 
it go off again with a blast. 

''How very marvellous, O Skunk! Of a truth are your 
buttocks possessed of the manitou ! Why, there is nothing 
left of the tree (that was). (I) wonder where it went to!" 

"Come, let us go over there and look at it." 

When they were come at the place, then said the 
Grizzly, "How wonderful! That is enough, O Skunk. I 
am now in fear of your buttocks. Now, whatsoever you 
say to me, whatsoever the errand you command me, the 
same will I do. These claws of mine are powerful, and 
they are truly the kind fitted for work." 

That is as far as (the story) goes. 

1 1 .* The Raccoon and the Wolf,^ 

A Wolf was passing along when, lo 1 here he met a 
Raccoon. "Ah, and so my younger brother is out for a 
walk over the country?" said he to him. 

"Yes," said the Raccoon. 

"Whither are you going, my dear younger brother?" 
said the Wolf 

"Oh, to yonder place where the river goes flowing 
across country," said the Raccoon. 

"Oh, my dear little brother, wonder if you have with 
you anything in the way of food or drink?" 

"Yes," said the Raccoon. "But it is just possible that by 
this time the green-corn-dumplings may have turned sour."" 

"I don't care, my dear little brother," said the Wolf; 
"for I am now starving." 



themselves, but this tale and the one following are the only examples in this 
collection; both are typical. In the story following, first is an account of how he 
made a victim of the Wolf and made possible his death. 



122 

AsepAn a'pepyasa^kunAg umuwitc^ A'a'CAmatc^ ma'h- 
wawAn awapusatd. AsepAn^ mecenahina aneme'katc\ 
"Ma'hwaweS" ahitd ; " nemuwitciku kemltcH" 

"Hwae'?" ahitd ma'hwaw^ "Waguna'^?" 
5 "'MAniyatug^ pamihawat^ kesimahenariAg^' keten^/ ahitc 
asepan^. 

*" Kepe^cAmam^ A'kAn^ me'kAmutug^, netecitah^." 

Penutcima aneme'katc asepAn^, " Ma'hwawe\ nemuwi- 
tciku kemitcH" 
10 "Hwae^?" ahitci ma*hwaw^ 

"'MAniyatug^ pamihawat® kesImahenanAg^' keten^," ahitc 
asepAn^. 

"Kepe'tcAmam^, nesl\ Kata'kAnahAni me'kAmutug^, 
netecita'e." 
15 Mecenahina aneme'katc\ "Ma'hwawe*, nemuwitciku ke- 
mitci !" 

"Hwae^?" ahitc^ ma'hwaw^. 

"'MAniyatug^ pamihawat^ kesimahenanAgi' keten^," ahitc 
ase])An^. 
20 "Kepe'tcAmam^ nesi*». Kata'kAnahAn^ me'kAmutug^ 
netecitah^" 

Me'tegw^ ke'tcin^ anemAtanig^ nasapatAg asepAn^. 
"Ma*hwawe^/ ahitc^ na*ka; "nemuwitciku kemltceM" 

"HwaeM" ahitc^ ma'hwaw^ 
25 ''Nemuwitciku kemitceM" 

"TAtlga! rq ! rq ! rq!" ase'kwitc^ "TAtiga, klhumwA- 
netani I'' 

AsepAnatca'^ win ahagusisatc^ me^teguk^ 

"NesI^*^," ahitc^ ma^hwaw^* "taninahi wrpenasIyAn*?" 



123 

So the Raccoon patted his dung between his hands. 
When he fed the Wolf, he then started off on a walk. 
After the Raccoon had got some distance on the road, 
"O Wolf," he said; "it is my dung that you have eaten!" 

"What (did you say)?" said the Wolf. "What (is it)?" 

"'It must have been along by this path that our younger 
brothers passed,' is what I said to you," said the Raccoon. 

"You disappoint me. A bone hehas probably found, 
thought I in my heart." 

A little farther on the road was the Raccoon come 
when, "O Wolf, it is my dung that you have eaten!" 

"What (did you say)?" said the Wolf. 

"4t must have been along by this path that our little 
brothers passed,' is what I said to you," said the Raccoon. 

"You disappoint me, my dear little brother. Little old 
dry bones must he have found, thought I in my heart. 

Farther along on the road was he going when, "O Wolf, 
it is my dung that you have eaten!" 

"What (did you say)?" said the Wolf. 

'"It was perhaps along by this path that our younger 
brothers passed,' is what I said to you," said the Raccoon. 

"You disappoint me, my dear younger brother. Little 
old dry bones he has probably found, thought I in my 
heart." 

A tree not far away was standing, and on it the Raccoon 
kept his eye as he headed for it. "O Wolf," said he again; 
"it is my dung that you have eaten!" 

"What (did you say)?" said the Wolf. 

"It is my dung that you have eaten!" 

" Confound it ! rq ! rq ! rq !" he spit. " Oh, but now 
will I eat you !" 

But the Raccoon hastened up the tree. 

"Oh, my dear younger brother," said the Wolf; "when 
do you expect to come down from the tree?" 



124 

"Kawa'kwaciyan^," ahitc asepAn^. 

Ma'hwaw^ a'pe'tawatc^ tclga'kw^ AslcAtc AnAga'kw^ 
anlsa*katc asepAn^, "Agwihina pwawiklpisaiyAnini I''^ ahitc^ 
ma'hwaw^ a'kakawAtAg AnAga'kw^ "Kepe'tcAma'^/ nesl'^"" 
5 ahitc^ ma^hwaw^. 

AskAtcina'ka, "Ininahwan^ nepatug^ ?" a*i*citahatc ase- 
pAH^. Na'katc AnAga*kw^ anisa*katc^ 

"Agwi hina pwawiklpisaiyAtiinM" ahitc^ ma*hwaw^. Na'k 
a'kakawAtAg AnAga'kw\ "Kepe'tcama'S nesi'^," ahitc^ 
10 rna*hwaw^ 

"Acusklgatayaniku'^ neklpesk AnAga^kw^," ahitc ase- 
pAn^. AskAtcina*ka, "Ininawatug^ nepatug^?" a'i'citahatc 
asepAii^. Na*kAtc anisa'katc AnAga'kw\ 



Ini ma^hwaw^, " Agwi hina pwawiklpisaiyAnin^ !" na'k 
15 a'kakawatAg AnAga'kw'. "Kepe'tcAma**, nesr\" ahitc^ 
ma'hwaw^. 



"Acuskikatayaniku*^ neklpesk AnAga'kw\" ahitc ase- 
pAn^ AskAtcina^ka, "Ininahwana nepatug^ ?" a'ixitahatc 
asepAn^. Ma'hwawanitca win a'pwawi'a'manitc^ Na'katci- 
20 meg anisa^katc AnAga'kw^ Na*kAtcimeg anisa'katc AnA- 
ga*kw^ Ma'hwawAn a'pwawi'A'manitc^, a'penasltc asepAn^. 
A'ke*tcinepanitcitcl ! Amitcinatc ucklceguk\ Kicimltcinatc 
Ina anagAnatc^ 

1 Agwihina pwawiklpisaiyAnin"! "And so now you have fallen!" an unusual 
sentence, first, in the use of a double negative with the sense affirmative; and, 
second, in the employment of the negative modal prefix pwawi- in a negative 



125 

"When I am so overcome with sleep as to fall," said 
the Raccoon. 

The Wolf then kindled a fire at the foot of the tree. 
After a little while the Raccoon threw down a piece of 
bark. "And so now you have fallen!"^ said the Wolf as 
he crunched the bark in his mouth. "You deceived me," 
my dear younger brother," said the Wolf. 

Shortly afterwards, "Wonder if he is asleep by this 
time ?" thought the Raccoon in his heart. And then another 
piece of bark he flung down. 

"And so now you have fallen P said the Wolf. And 
again he crunched the bark in his mouth. "You deceived 
me, my dear little brother," said the Wolf. 

"It was when straightening out my legs that I pushed 
off the bark with my feet," said the Raccoon. And then 
a short while after, "Wonder if it is about time for him 
to be asleep?" thought the Raccoon in his heart. Then 
he threw down another piece of bark. 

Then the Wolf, "And so now you have fallen!" And 
again he crunched up the bark in his mouth. "You de- 
ceived me, my dear little brother," said the Wolf. 

"It was when straightening out my legs that I pushed 
off the bark with my feet," said the Raccoon. Shortly 
afterwards, "Wonder if it is ^bout time for him to be 
asleep?" thought the Raccoon in his heart. And so he 
threw down another piece of bark. But the Wolf paid 
no heed. And then he threw down some more bark. 
As the Wolf gave no heed, then the Raccoon came down 
from the tree. Behold, the other was sound asleep! So 
then he dunged upon the other's eyes. After he was 
done with dunging upon him, then he left him there. 

sentence ending with -n*, an ending that, as here, properly goes with a sentence 
preceded by the negative adverb agw^ 

2 KepeHcAtna^* ("you deceived me") is shortened from kepeHcATniim'. 



126 

AslcAtd ma'hwaw^ ato'kltd, uckicegon akaska'kAtanig^ 
"M,^ menisklgwa'kwamowanan^ !" ^ A'pwawikaskipapa'ku- 
nAgi, awapusatd. A'paga^kwicig^ me^tegw\ "Tu! Ketu- 
wana"a''kuwi, neme^c^?" 



5 " Neme'tegumic^'' 

"Tananagwa'k^ sipuwi?" 
"0^, tclgaskut^ neklwit^" 

Na'kawapusatc^ Na'kapaga'kwicig' me'tegw*. "To! Ke- 
tuwana'a'*kuwi, neme^c"?" 

10 "NepAgana^kuw^" 

"Tanina anagwa'k^ slpuw^?" 
"0°, ku'pitci neklwit^ nucP." 

Na^kawapusatc^ Na'ka'paga^kwicig^ me^tegw^ "Tu! Ke- 
tuwanahi*a*'kuw\ nem^c^?" 

15 "O", nepeckipa'S nuci'^" 

"Tananagwa'k^ sTpuw\ nemec^?'* 

"0^, mecemeg^ menwina'^ nekiwit^, nuci^''." 

Na'kawapusatd. Na'ka'paga'kwicig^ me'tegw^ "Tu! Ke- 
tuwana*a"'kuw\ neme^c^?" 

20 "0«, netAnipIwi, nucl'^" 

"Tananagwa'k^ sipuw*, neme'c"?" 
"0°, ini ke'tcin a'pyayAn*." 

Awapusatc^ A'paga^kwicig* me'tegw^ "Tu ! Ketuwa- 
nahi'a-'kuwi, neme^c"?" 

* M, uttered through the nose with the lips closed. 



127 

After a while the Wolf awoke from his sleep, and his 
eyes were shut tight with a dried coating. "M/ how 
my eyes must have run with matter, so dry are they 
caked with it!"^ He was not able to break the crust 
apart, (and) so he started off on a walk. He bumped 
against a tree and stopped. "Tu! What kind of a tree 
are you, oh, my dear grandfather?" 

"I am an oak." 

"How far is it to the river?" 

"Why, on the edge of the prairie is where I live." 

And then he started off again on the walk. Again 
he bumped against a tree and stopped. "Tu! What kind 
of a tree are you, Oh, my dear grandfather?" 

"I am a walnut." 

"How far is it to the river?" 

"Oh, a long way off I dwell, my dear grandchild." 

And he started off walking again. Once more he 
bumped against a tree and stopped. "Tu! What kind 
of a tree are you, my dear grandfather?" 

"Why, I am a hickory, my dear grandchild." 

"How far is it to the river, my dear grandfather?" 

"Why, as a matter of fact some distance away do I 
live, my dear grandchild." 

Again he started off walking. Again he bumped against 
a tree and stopped. "Tu! What kind of a tree are you, 
my dear grandfather?" 

"Why, I am an elrn, my dear grandchild." 

"How far is it to the river, my dear grandfather?" 

"Why, almost there have you come." 

Then he started walking away. He bumped against 
a tree and stopped. "Tu! What kind of a tree are 
you, my dear grandfather?" 

^ This exclamatory sentence Is broken up in the translation to give the sense. 



128 

"Netasenamic^^ nucP." 

''Tananagwa'k^ sipuw^ nemeV^?" 
"A'kwita'klg^ neklwit^, ke'tcinatuhiw^ slpuw^" 

Na'kawapusatc^ A'paga'kwicig^ me'tegw^ "Tu ! Ketu- 
5 wana-a'kuw*, nemeV^?" 

"Nemidwiw^, nucP." 

"Tananagwa^k^ slpuw^ nemec^?'* 

"Ape'tawa'kiw^ nekiwit^, nucP. Ke'tcinatuhiw^ slpuw^" 

Na'kawapusatc^ A'paga'kwicig^ me'tegw\ " Tu ! Ketu- 
10 wanaa-'kuw\ nemec^?" 

** Nekicuwa^kuw^ " 
**Tananagwa'k^ sipuw^ neme'c^?" 
"Natasenw^ apAne^klyAn^, nucP." 

Awapusatc^ A'paga^kwicig^ me^tegw*. "Tu ! Ketuwa- 
15 naa'^kuw^ nemec"^?" 

"Nesasapi'ka'i." 

"Tananagwa'k* sipuw\ nem'c^?" 

" WapikawusayAn^, ini Apane'kiyAn^ nepi, nucP," 

"Tana'kumlyani, ma'hwaw!?"^ 
20 "Kepe'kwikAnaganeg^" 

"Tana'kumiyani, ma'hwawl?" 

"Acitcl ketcIgwAneg^" 

"Tana'kumiyanI, ma'hwawi?" 

**KetclgwAneg^" 
25 "Tana'kumlyani, ma'hwawl?** 

< Netasenamic', "I am a hard maple 5" literally, **I am a stone wood." 



129 

"I am a hard maple,^ my dear grandchild." 

"How far is it to the river, my dear ^grandfather?" 

"On top of the hill do I stay, and not far away is 
the river." 

Again he started off on a walk. He bumped against 
a tree and stopped. *Tu! What kind of a tree are you, 
my dear grandfather?" 

"I am a cottonwood, my dear grandchild." 

"How far is it to the river, my dear grandfather?" 

"Halfway down the hill do I live, my dear grand- 
child. Not far away is the river." 

Again he started off on a walk. He bumped against 
a tree and stopped. "Tu! What kind of a tree are you, 
my dear grandfather?" 

"I am a sycamore." 

"How far is it to the river, my dear grandfather?" 

"Only a few more steps and you are there, my dear 
grandchild." 

Then off he started on a walk. He bumped against 
a tree and stopped. "Tu! What kind of a tree are you, 
my dear grandfather?" 

"I am a willow.** 

"How far is it to the river, my dear grandfather?" 

"Start and take another step, and then you walk into 
the water, my dear grandchild." 

"How deep in the water am I, Wolf that I am?"^ 

"Up to your ankles." 

"How deep in the water am I, Wolf that I am?" 

"Almost up to your knees." 

"How deep in the water am I, Wolf that I am?" 

"Up to your knees." 

"How deep in the water am I, Wolf that I am?" 

* Ma^hwawT (*Woif that I am") is shortened from the form maMiwiivviyanT, 

9 — PUBU AMER. KTHN. SOC. VOL. 1. 



"Kepwamegi.'* 

"Tana'kumiyani, ma'hwawi?" 
" A'kwinasawanAgesiyAn\" 
"Tana'kumiyani, ma'hwawl?" 
5 "Kinwicig^" 

"Tana^kumiyani, ma'hwawi?" 
" KenunagAneg^" 
" Tana'kumiyanI, ma'hwawl ?" 
"KekutagAneg^" 
10 "Tana'kumlyanI, ma'hwawi?'* 
"KetamigAneg^" 
"Tana'kumiyanI, ma^hwawi?" 
"A'kwIneketonAni." 
'^Ta... up!" AnApiskwa a'kutawiwenatc^ 

15 Ina'kwitc^ 

12. AsEPAN ANEPO'KANUTC^ WIHUTCAMWAGWAN 

AcA^kI\VA'^^ 

AsepAn^ negutenw^ a'peme'katc^ tcTginepis anatAg^ na- 
mepyag ahutana'kwanitc aca'kiwa'^ "Taniyatug^ mahAg^ 
wihina'penanAgi ?" a*i-citahatc asepAn^ "0", neme'kwanet^ 
wihicawiyan^ ! Kacina, ninepo'kan*^." 



20 Onamawime'kAg^ piyu'kw^ awapipegi'kenAg^ Awapi-ai'- 
ya^kwawisetotc utawAgagS uskicekugi, u'klwAnegi, umec- 
kwaheg^ Tni tciginepiseg a'tacicegicig^ 

Ini wina mAna tu'tupecapa a*peme'katc\ aiyotcl, win 
asepAnAn a^klwagwasonitc^ ! AwapAmatc\ anepenitcitci ! 

J In this tale it is related how the raccoon played dead to deceive the 
crawfishes, and how it succeeded in enticing them from their holes and killed as 



"Up to your hips." 

''How deep in the water am I, Wolf that I am?" 
"Just up to where you fork at the opening." 
"How deep in the water am I, Wolf that I am?" 
"Up to your navel." 

"How deep in the water am I, Wolf that I am?' 
"Up to your nipples." 

"How deep in the water am I, Wolf that I am?" 
"Up to your throat." 

"How deep in the water am I, Wolf that I am?" 
"Up to your chin." 

"How deep in the water am I, Wolf that I am?" 
"Up to as far as your mouth." 

"How ... up!" A mink then went down into the water 
with him. 

That is the end (of the story). 

12. A Raccoon plays Dead in order that he may 

THUS OBTAIN CRAWFISHES TO EAT.^ 

A Raccoon was once passing along the shore of a lake 
when he saw down in the water (places) where the Craw- 
fishes had been making holes. "Wonder, how am I likely 
to get hold of these creatures?" was the feeling in the 
Raccoon's heart. "Oh, it occurs to me now what I will 
do ! Why, I will simply play I am dead." 

And so he went and found some punk, which he began 
to crumble in his hands. Then he set to work putting 
it into his ears, eyes, nose, anus, filling them up to the 
brim. And then by the edge of the lake there he lay down. 

It so happened that a Crawfish was passing by, when 
lo, here lay the Raccoon stretched out on the ground! 

many as .it wanted to eat. The story contains an incident which reflects the 
custom of giving recognition for an act done for the public good. 



132 

A'penutc\ Otawineg a'pyatc a'kwakohotAg^ "lye penate 
nepugwane." . . . 

"CeS penAnl! KenAtumegw^ ketugimamenan^" 

Onitep utogimameg abated Ina a'pyatc\ "Aiyo*^ tcitA- 
5 pin"," ahigutc ogimawAn^ "Ha^ nahi", AnematutAn^ wlhi- 
nuwawAnanS" ahigutd. 

"Tyemeg^ penate." . . . 

"PenAni!" 

Oni mackwaneg^ pise'ka a'plse'kanitc^ " Ha" nahf," 
10 ahinetc*. 

"lyemeg" panate/ . . . 

"PenAni kawAgl!" 

Ini kaganwikacaw^ ockacya anapi'tahetcV "Ha" nahi^" 
ahinetc^ 
15 "lyemeg" panate." . . . 

"PenAnl kawAgi!'* 

On ogimaw^ ahinatc otanesAn^ : "Tna'^ ^ mawitcItApin"." 
Onina amawitcitApinitc^ 

"lyemeg" panate." . . . 
20 "PenAnl kawAgi!" 

Aminetc ugimaw^ utayan^ nagatokaca'^ wlnumegutc^ 
"Nahr, wapatcimun Ina^^," ahinetci. 

"lyemeg" panAte nepogwan\ ina nahika'kawamenagu'^. 

Apina piyu'kw^ aiya'kwawisenw^ utawagag\ uckiceguk^ 
25 u'kiwAneg^ meckwaheg^" 

"Nahr, kina mAmld, mawipapamwa'tAn"." 

MAmIci a'papamwa'tAg^ : "Tyemeg" panate nepugwane, 

ina nahika'kawamenaguha! Cigatige\ penapenaha^kwago" ! 

Kimicatesipwo" ! Kinlmlpeno" !" 

30 WAnenaw^ cIgawAg atacipa'pyami*kwahuwatc a*penaha- 

^ Beside him who had fetched the good news, thus becoming his wife. 



133 

He looked at him, and behold, he was dead! So away 
he went. On coming into town he cried at the top of 
his voice, "Away last summer must he have died." . . . 

**Hey, hold on! You have been sent for by our chief." 

So over to the chiefs he went. On his arrival there, 
"In this place sit you down," he was told by the chief. 
" Now then, go on with what you have to say," was he told. 

"Away last summer." . . . 

"Hold on!" 

Whereupon with a garment of red cloth was he clothed. 
"Now, go on," was he told. 

"Away last summer." . . . 

"Wait awhile!" 

Then a necklace of the claws of a grizzly was put 
about his neck. "Now, go on," was he told. 

"Away last summer." . . . 

"Wait awhile!" 

And then the chief said to his daughter: "Thither^ go 
and sit you down." And thither she went and sat down. 

"Away last summer," . . . 

"Hold on a while!" 

Then was he given the chief's horse to the end that he 
might have it to ride. "Now then, continue with your 
story from there," was he told. 

"Away last summer must he have died, he who used 
to crunch and eat us up. So dead is he that brimful 
of punk is he at the ears, eyes, nose, anus," 

"Come, you attendant, go forth and cry out the news." 

The attendant went out and cried forth the news : 
"Away last summer must he have died, he who used to 
crunch and eat us up ! Oh, ye widows, comb your hair with 
zeal! Get yourselves in glad dress! And let us dance!" 

Everywhere were the widows busy braiding tight their 
hair and combing it. As soon as they were in gay dress, 



134 

'kwawatc^ Kicimlcatesiwatc anagwawatc asepAn a'kiwa- 
gwasutc^ Tu^ttipecapa ahAnemomegutcS ahAneminlcopitc 
ugimawutanesAn^ Ina'tcagiwapinimiwatc^ anAgAmuwatc^ : 



"lye panate' nepuhigwane', 
5 Ka*kahamanaguha !" 

TAmeg", aca^klwAg atatapAg animihitcig^ ! 

TO'tupecapa a^kusatc asepAnAn^ Ka'tenatcl, atuskl- 
gwanitc' ! Tu'tupecapa anAgamutc^ : 



"Tuskigwa,* 
10 Tusklgwa — tuskigwa; 

Tuskigwa, 
Tusklgwa — tusklgwa." 

AsAgine'kanatc ugimawutanesAn^ paiya'kitciga ahAneme- 
kawatc^ 
15 KApotw^ asepAn ameme^kwenlgwanutc^ "M... newa- 
pahegogimeg^ mahAg\" ahitc a'to'kitc\ Awapika'kawa- 
matc a*tcagAmatc Iniyan^ nlminitcin^ 



Tu'tupecapa'^ kapatcitc a'pyatcihiwatc owanAguk^ 
Ina'kwitc^ 

1 Tusklgwa ("he peeps from an eye") is for Tuskigwaw 



135 

then they set out for the place where the Raccoon lay 
stretched out on the ground. The Crawfish went riding 
on a horse, he and the chiefs daughter went riding double. 
Then they all went to dancing, (and) they sang : 

"Away last summer must he have died, 
He who used to crunch and eat us up." 

Oh, the zeal and grace the Crawfishes displayed as they 
moved through the dance ! 

The Crawfish was afraid of the Raccoon. And lo, sure 
enough, was he peeping out from an eye! The Crawfish 
then sang a song : 

"He peeps from an eye, * 

Peeps from an eye — he peeps from an eye; 

He peeps from an eye, 

Peeps from an eye — he peeps from an eye." 

He held the hand of the chiefs daughter, and backward 
they went dancing. 

Presently the Raccoon began rubbing his eyes. "M . . . 
but these creatures are waking me out of my sleep," said 
he waking up. Then he went to work crunching them 
up in his mouth, he ate up all those that had been 
dancing. 

The Crawfish stood up on coming to his hole. 

That is the end of (the story). 



III. — PARABLES. 

I. UCKINAWA ASIGATCITC^^ 

Negutenwip acawaiy^ nicw^ uckinawahAg^ wawi'kaneti- 

tcig\ Tni negutenw^ negutina, **A'penawig awasi nemen- 

wanet%" ahitc^ Tni kutAg^, "Nlnaga'\ a'pepog awasi 
nemenwanet^," ahitc^ 

5 Tni negutenw^ Ina paponigi manwanetag% *'Krklyusa- 
pen^," ahinatc uwrkanAn^. 
"Ha«," ahigutc^. 
"Kicuwi'tan^, nebatci'kAn\" ahinatd. 

Uskinawa ananahi*tatc^ A'pi'tawacatc^ na'kaacigasutd. 
10 Onanagwawatc^ 

Tna neguta'\ "KenebAtci magwa^®. KinawAtcipe'tawa- 
sopen^," ahinatc uwi'kanAn^ 

OnanawAtcipe'tawasowatci. Ahawasutc^, ina manwane- 
tAg a'penawinig^ Ne'kAniklce'kw^ a'kiyusawatcL Kageya 
15 ahanemita'kyanig\ a'pwawikawAgitcahinepimenutc\ ina ma- 
nwanetag^ penawig\ Tna wina kutag^ nep ahanemime- 
nutd. AiyapAma'i)yawatc'\ ananato'tawatc uwi'kanAn^ : 
"Tanitca awasi manwanetamAn^ ?" ahinatc^ 



^ This story is told as an example of a youth who bantered another and met 
with death at the response of a banter returned. The inference conveyed is, that 



III. _ PARABLES, 

I; Thp: Youth that was frozen to Death .^ 

They say that once on a time there were two youths 
who were friends together. And so once one of them, 
''When it is summer better do I Hke it," he said. And 
then the other, ''As for me, when it is winter better do 
I like it," he said. 

So once he that preferred the winter, ''Let us take a 
walk over the country," he said to his friend. 

"All right," he was told. 

"You had better be warmly clothed, for you might get 
cold," he said to him. 

The youth then prepared himself with clothing. He 
put on an extra blanket, and he also put an extra insole 
into his moccasins. Then they started forth. 

Yonder in a certain place, "You are feeling cold per- 
haps. Let us stop and kindle a fire to warm ourselves," 
he said to his friend. 

So then they stopped and kindled a fire to warm them- 
selves. He warmed himself, he that preferred the sum- 
mer. For a whole day they tramped about over the 
country. At last along towards the cool of the day it 
was getting, and up to this time no water had he yet 
drunk, he who preferred the summer. But the other kept 
drinking water all the while. When they were come back 
home, he then asked of his friend: "Now which do you 
like the better?" he said to him, 

one should not give banter unless prepared to submit gracefully and without mur- 
mur when the tables are turned. 



138 
"O^, penawig awasi nemenwanet^," ahitc a'penawig^ 



manwanetAg^. 



Ini paponig a*a"pe'tawipepog ina manwanetAg a'pena- 
winig\ "Nahi^, ki'kiyusapena negiita'\" ahinatc uwI'kanAn^ 
5 Ini nahina a'ke'tcikesiyanig^ " Wri'cita'kacinAn^ kri-ci't^" 
ahinatc^ 

Ame'kwanetAg atotawatc uwfkanan\ agwikana agw^ 
wlhinatc^ 

Onanagwawatc^ Neguti caskapepyase^kAg^ ame'tcika- 

10 ^kwAg^ Ina'^ neguta a^pe'tawasuwatc^. Ahawasutd, ape- 

nawinig^ manwanetAg^ Na'kanagwawatc^ A*pyanutamo- 

watc^ ta'kep a'pwawikepAtenig\ acapyayanig^ "NawAtci- 

ta'kawicinAn^," ahinatc uwI'kanAn^ 



KicAnenwitc anagwawatc^ Numaga'U'sawatc aslgatcitc^ 
15 KutAgaga a'penutc uwi^kanAn^ kicisigAtcinitc\ 



2. WatciponiwXwaneskahitc^ caskesi*^ wanapamit^/ 

lyepi acawaiy^ negutenw^ watasa ahawitc^ ahasatc owi- 
wAni, uskinawaha^ ahawahawAtagutc uwIwAn\ Awatawu- 
tcinape'® ma'kwatcape ananatc owiwAni. "KAcitca a'teg^ 
mAnicipenopenopaViyAnape'^? Ketepanenekuh^" Inahina- 
20 tcape owIwAn^ A^pwawapeneskimatc^ Agwimeg^ pi'ta- 
netagwa^kin^ niAn^ klcatesiwen^ agwinAnacikAskiwicamatcin^ 
wfponamAnowitahanitc^ 



^ The main point to this story is its explanation of the moral weakness of 
some women. 



139 

"Why, when it Is summer do I like it better," said he 
who preferred the summer. 

When the year had passed half way round, he that 
preferred the summer, "Come, let us go for a walk some- 
where," he said to his friend. At the time it was very 
cold. "To the end that you may be cool, so accordingly 
must you be clothed," he said to him. 

He remembered how he had done to his friend, so not 
at all would he say nay to him. 

So then they set forth on their way. One had on 
nothing but his moccasins, (and) went in bare legs. Over 
there in a certain place they kindled a fire to warm them- 
selves. He warmed himself, he who preferred the sum- 
mer. And then again they started on. They came to 
a spring that was not closed up with ice, the water was 
not yet frozen. "Stop and cool yourself," he said to his 
comrade. 

After he had had a swim, they then started on. They 
had walked but a little way when he was frozen to death. 
And the other then went home after his friend was frozen. 

2. Thk Reason why a Young Married Woman 

CEASED FROM HER EviL CONDUCT.^ 

It is said that once upon a time long ago there was 
a warrior who had a wife, and the youths were frequently 
in the habit of taking her from him and carrying her 
away. Every time that she was taken from him he would 
go in a peaceful manner and bring her back. "Pray, 
why do you thus keep deserting me ? For I am truly 
fond of you." Thus would he always say to his wife. 
It was never his way to scold her. But this quietness 
of nature was of no avail, never could he persuade her 
to have done with the desires of her passion. 



140 

Inip^ negutenw^ a'te'tc aciwenatc^ Ina a'te'tc ape*ta- 

watd. Klcipe^tawatc atAcimAnamAnatc uwiwAn^ "Nahl^, 

na'kAtcl!" ahigutcape a'kicawltc^ Kageya ahanawi'totc^ 

wlmatcilcAnwatc^ ^ Inigu watcineskinunan^ wim AciyAn^ 

5 A'ponanawesiyAn^" Inahigutc owIwAn^ 



" Ketepaneneku^i kawAg^, nlw^," ahinatc^ A'pwawime- 

gupesetAminitc ahinuwagwan\ Kageya asogihatc owIwAn^ 

one'kAn^, o^katAn^ a'pepyategwApinatc\ askutag^ tcIgAs- 

kut^ atAcitiyacimatc^ Ame'tcinawatiyanatc ame'tcitiyanatc^; 

10 atAcikegyanenatc^ 



AskAtci nicwi pa'kwitepanitci'^ a'ketesunitc^ Nisipine- 
tcakAnAn a'konig aha^kwinitc^ Kiciketesunitc a'ponima- 
niasAtesinitc\ 



AskAtc inawapiketemagesitc^ wlma'kwitc^ Mamasatc 
15 atAcikawatd, mamAsatc ahAnwatcInitc^ TcAtcawi apc'*^ 
neguti kicesw^ caski negutenw^ ahAnwatcInitd. 



Tni manetlhAg^ watcimamasAtesiwatc a^penatd ; pa^kwi- 
tepanitcin^ mAnetusaha' a'kenigAmeguwatd nameg^ Ona- 
wlcawesiwatc^ 



HI 

So it happened, as the story goes, that he once took 
her away to a secluded retreat. There in that sequestered 
place he kindled a fire. As soon as he had finished 
kindling the fire, then there he went in unto his wife, 
repeating it over and again. "Oh, once more!" she would 
say to him every time that he was done. At last he was 
no longer able to swell with an erection. "Now that is 
just the reason why I dislike to have you lie with me. 
You are no longer virile.'* Thus he was told by his wife. 

"But I am yet really fond of you, my wife," he said 
to her. She would not listen to any such talk of his. 
Finally he bound his wife with cords, he tied her hands 
and feet together, and held her with the buttocks next 
to the fire. He had drawn the garments away from the 
buttocks and made her naked there ; then he held her in 
place with a firm grip of the hands. 

Presently two flat-headed creatures came forth from her, 
owing to the heat of the fire. They were as long as the 
fingers. As soon as these creatures came out on account 
of the heat, then was she no longer eager to yield to 
bodily desire. 

It was not long before he began to feel the want ot 
satisfying his own physical longing. He teased her with 
a good deal of fuss, and not until after much ado did 
she feel like consenting. It was common after that for 
her to go a whole month and have the yielding desire 
but once. 

Such is the reason why harlots are always eager to 
lust; they become tickled by the little flat-headed worms 
that nibble upon them from the inside. And then they 
get restless for relief. 



142 



3- Tkwawa Anesegutc unapAman^^ 

lye acawaiy^ negutenw^ negut i^kwaw^ a'klmi'katitc^ 
Tnip^ negutenw^ a'ke'kanemegutc unapamAn^ Aclcanitc 
ahinwasunitc\ on a'te'tcaka'kisunitc\ 



Ka'tenatci a^te'tcahatd, na^ka mi^kemegutcin a'pyanuta- 

5 gutcK Tnanawatc unapaniAn^ ke'tcipemitasakatug a'plta- 

mowatc^ mi^kemegutcin^ ; pitamowatc awanAgowig^ pemita- 

sAgatw^ A'kepanwAgwaskakowatc unapamAn^ Ineniw^ 

awapipe'tawatc awanagowinig^ pemitasagAtw^ 



Tni kwlyasaha'^ a'pyanutagutc^ "Kwiyesahetig^, kipe- 
10 swapen^! PitcisawAg aiyo'^ ma^kwAgM" Oni kwiyesaha'^ 
a*a-semihegutc a'pe*tawatc\ 

OnawapimAmatomegutc^ tcawicw^ 

KAgatcitcimeg ahanemipe'tawatci. "Kwiyesahetig^, aiya- 
wi'tclhik^ ! Klw^pAmenepw^ a*ai'yawi'tclhiyagw^ I'' Inahi- 
15 natd kwlyasaha*^ 

Maha'^ wlna paswatci'^ amAmatomegutc\ cawan a'pwa- 
wipeme*tawatc^ Ki*a-*kaswatc^, **Nahi^ kwiyesahetig^, na- 
tug^ kema'kesa'wawAn^ ki'pemAmupen^," Inahinatc^ kwlya- 
saha'^ Krpyatonitc^ ma'kesahAn^ wlpi'tawiwetonitcin^, ana- 
20 gwawatc anAtupAniwatc^ Ame'kawawatc^ wltclskwawawa*^; 
a'klnesawatc anet^, pyayawatc aiyapAm^; mice'kwaiyAn 
a'pyatowatc^ 



* This Is told as an example of the unfaithful wife, and incidentally it offers 
a clear instance of the kind of crime that can be summarily disposed of without 



143 



3- The Woman that was slain by her Husband.^ 

In long past times there was once a woman who delight- 
ed in passionate pleasure (with other men). Now it is said 
that once on a time she was found out by her husband. 
That he went on a hunt for game he made believe, and 
then far from habitation he hid himself. 

Behold, it was true that when she went to a lonely 
distant spot, then again did he who was wooing her come 
to where she was. And when she saw her husband, then 
into a big log she and her lover ran for safety ; they fled 
into the hole of the log. Then the hole was closed and 
they were shut in by her husband. The man then set 
to work kindling a fire in the hollow of the log. 

Thereupon to the place where he was came some boys. 
"O boys, let us smoke them out! There came running 
into this place some bears!" And then by the boys was 
he given help in building the fire. 

And then began he to be besought by both of them. 

Without paying them any heed at all, he went right 
on building the fire. "O boys, now try your skill at 
archery ! Let me see what you can do with the bow and 
arrow!" thus said he to the boys. 

Now by them that were being smoked was he besought, 
but he paid them no heed. After he had burned them 
up, "Now then, boys, go fetch your moccasins (and) let 
us flee away," so said he to the boys. After they had 
fetched the moccasins that they might have extra ones 
to wear, they then set out to go to war. They found 
the enemy; and after they had slain some of them, they 
then returned ; some scalps they fetched home. 

incurring the hostility of the clan of the one punished. 



144 

A'pwawikagohinetc a"a*'kaswatc owiwAn^ na'ka ml'ke- 
tAmakutcin owIwAn\ Kwiyesaha^^ apiwitamegutcin\ a'ta- 
cinitc\ awatasawinitc^ 



4. WANAPAMIT A'PAPAGAMEGUTC UDAWAMAWAN^^ 

lye acawaiy^ negutenw^ i'kwaw^ kimrkatltci. A'petia- 
wig^, ahutawenigawatci me'tusaneniwAg^ Tnina*^ mAn 
i^kwaw^ sagitc ineniwAn a'u*tcimAnegutc\ AnAga^kwAn apo- 
^kecwanitc anrtcimAnegutc^ TcAgAnaga^koliAn a'kepici- 
matc unapamAn^ wrpwawike^kanemegutc^ 



AskAtc ineniw^ a'ke^kanematd pemitopa'kw^ a*u*tcimA- 
10 nametc uwIwAnL Pa'kotanigi, "Nlnacit^ tcapa^kwaneg^ nl- 
•u'tcicin^," iihinatc uwiwAii^ Pkwaw^ cagwanemutd ; ka- 
geya amaiyotc^ iinapamAn acagwanemutc^ tcapa^kwaneg^ 
wi'U'tcicinitd. Kageya'^ neniw^ a'ljonimatc uwiwAn\ Kine- 
panitc amlwahonatc^ Acitawina tcapa'kwaneg a'U'tcicig^ 
15 AskAtc anebatc\ 



Kabotw^ uwiyahAn atcistcipahogutc*. Itepa'i*cine^katc\ 
ame'kutcanAg^ mecimlnAgaiy^ On umates a'ketenAgi, 
a'kiskecAgi minAgaiy^ 

"l!" ahinitc^ neniwAn^ 

1 The main object of the story is to point a warning against being unfaithful 
to a husband. Incidentally it shows the responsibility of the clan for the conduct 
of its members. It is inferred that the woman's brother was her nearest clan 



145 

Nothing was said to him for burning up his wife and 
the man who had made love to his wife. The boys that 
made up his party, as many as there were of them, were 
created warriors. 

4. The Wife that was slain with a Club 
BY HER Brother.^ 

In the long distant past there was once a woman who 
was in the habit of indulging in amorous pleasure with 
(other men). It was in the summer-time, and in the 
village houses were the people then living. It was then 
that this woman with a man from the outside had union, 
by way of a hole that he had cut in the bark was how 
she had union with him. A small piece of bark she had 
placed as a cover over the hole so that by her husband 
she might not be found out. 

After a while the man learned that by way of a place 
in the side of the lodge was access had to his wife. 
When it was night, "I myself this time next to the wall 
will lie," he said to his wife. The woman was not willing; 
and when finally she went to crying, her husband was not 
anxious then to sleep on the side next to the wall. At 
last the man left off speaking to his wife. But after she 
fell asleep he moved her away fi'om the place. Then he 
took a turn at sleeping by the place next to the wall. 
After awhile he fell asleep. 

Presently by some one was he nudged. As in that 
direction he reached out his hand, he took hold of a large 
penis. Then his knife he took out (and) cut off the penis. 

"ir said the other man. 

relative, and it was he who administered the punishment and gave up his other 
sister to take the place of the dead. 

10 — PUBL. AMER. ETHN. SOC, VOL. I. 



146 

A'po'kecAg* watcinemAdanigutc^, inahiga pTcagAn ^sogi- 
'totc^ ; on uke'tciplheg asogi'tawatc\ Mamaiy^ kegiceyap^, 
"To'kln^, kiwutcanut^," ahinatc uwiwAn^ 

Awunagitc rkwaw^, a'pe^tawatc\ Tnlna a'e*g omecomAn 

5 awunaglnitc\ Tcigaskut^ pacito'^ tcItApitd, a'A'dAmatd. 

Awutcanutatc^ na*k atcikakuhigatc umecomAn aminawa- 

bAmegutc^ kago uke'tcipiheg awawapagotaneg^ "Nahaga- 

ni'kw^, maiyagikenw^ kepItcigwanM" 



MAnaciwabAtAgi, ''I !" ^ ahitci. Onanuwisatc amawipA- 
10 gitAg^ mInAgaiyL 

Kekiceyap ineniw^ ame*kawutc ackwadameg anepeg 
uwinAgai a*kiskecatanig^ ; anaganetci pyatciciskwaki*totc^ ; 
na'k ame'kAmeg atacikiskonwacutd. 



Tni na*k i*kwaw^ udawamawAn^ nodaganitd, ahawltc 
15 ahanitc^ Sagitc utc anAtomegutc^ Nwuwawltc a^papA- 
gamegutc udawamawAnL Ineniw^ kicipapAgAmatcS a'pe- 
nutc* ; ahuwigewatc* pyayatc\ " Mawitcigakuhan^ kemisa- 
henan udapinaiy^" ahinatc ute'kwamAn^ iskwasahAn\ "Ki- 
citcIgakuhAmAn^ ina*' kinanahAp^ Kat^ aiyapAmi*ai'yohi- 
20 pya*kAn\" ahinAtc ute*kwamAn^ 



Iskwasa amawitcigakuhAg umisahAO udApinaiy^ Klci- 
tcigakuIiAg^ Ina ananahapitc usesahAn acimegutc^ Ahu- 
napamitc umisahAn unapamAn*. Ne'kima'tusaneniwiwatc 

* Said sliarply with high voice. 



147 

He cut a hole at the corpus cavernosum, and there a 
string he tied to it ; then to her belt he tied it. Early 
in the morning, "Wake up, you should be cooking," he 
said to his wife. 

The woman then rose from her bed (and) started the 
fire. At the same time her father-in-law rose from his 
bed. By the fire was the old man seated, (and) he was 
smoking. As she was cooking, and while she was sweep- 
ing, by her father-in-law was she seen with something 
dangling from her belt. "O daughter-in-law, strange is the 
look of your knife-case !" 

As just so she turned to look at it, "I!"^ she said. 
Then she flew out of the lodge (and) went to throw away 
the penis. 

In the morning the man was found in the doorway of 
the place where he had died on account of having his 
penis cut off; he had been trailed by the path of blood 
he spilled when coming home ; and it was found where 
his penis had been cut off with a knife. 

And when the woman's brother heard of the news, then 
to where she was he went. From outside was she cal- 
led to come forth. When she came out, she was beaten 
to death with a club by her brother. After the man 
had slain her with a club, he then went home; when 
at the place where he and others dwelt he was come, 
**Go sweep the place of the couch of our elder sister," he 
said to his sister, a little girl, "After you have finished 
sweeping it, there I want you to sit. Do not return to 
this place again," he said to his sister. 

The girl then went and swept the sleeping-place of 
her elder sister. After she had finished sweeping it, there 
she seated herself down as she had been commanded by 
her elder brother. Then she took for husband him w^ho 
had been husband to her elder sister. As long as they 



148 

ahunapamitc^ pacanepenitd kipacitohinitc^ WinAga'S ki- 
medemuhitd pa'kimeg a^tepanegutc^ ; wlnaga a-e'g a^tepa- 
natc^ Agwi nAnacimyacitotatiwatcin^ ne^kima'tosaneniwi- 
watcL Na'k ina ineniw^, agwinAnaci kutaga*' i'kwawa'^ 
5 wigwanatcln^ ; a^tepanatc uwIwAn utc\ 



5. UCKINAWA*^ WANIMATC^ MaNITOWI'KWAWAN^^ 

lye acawaiy^ negutenw^ uckinawa ami*kematc^ caske- 

siha**. Manwanematcini kikaskimatc\ a'ke'tcikiciginitcitci ! 

NAtawatc a'pwawi*u*wiwitc\ Oni kutAgAn^ na*k ami'ke- 

matd, waslmahemenetcin\ Ina'klkaskimatc\ ahuwiwitc^ 

10 Keyahapaiy^ wapinigwanite'^! 



Ini wanimatcin awapwagesinitc^ : 

"Wapinuha,- wapinuha*a', 
Wapinuha, wapinuha*a' ; 
Uta'kwanitcIgAnAni wapiwapinlgwanitcini, 
15 Wapinuha*a*." 

MAnaciwapAtnatc uwIwAn\ ka'tenamatcl awapinlgwanitcM 
Ini nAtawatc a*pemecihwatc Inini wanimatcin^ AmAta- 
natc a'kwitcasen a^tacitcItApinitc^, inahiga a^tacimaiyonitd. 
"Kinatca'^ nAtawatc^ kihuwiwemen^," ahinatd. 



^ This example gives warning of what may result from infidelity in love, especially 
unfaithfulness to one of supernatural nature. It tells of a youth who forsook one 
sister for another, and was slain by the forsaken ; and that from the pieces of his 
body came the snow-birds. 



149 

lived she had him for husband, even until he died, which 
was after he had become an aged man. And as for her, 
when she became an old woman was she yet held in 
warm affection by him • and she on her part was also 
fond of him. In no way whatsoever did they ill-treat 
each other during the full length of their lives. And the 
man, not at all in other women had he any interest; it 
was because he loved his wife. 



5. The Youth that forsook a Manitou Woman. ^ 

In the long distant past was once a youth that made 
love to maidens. After he had won the girl whom he 
loved, lo, he marvelled to find that she was an aged 
(woman) ! And so he concluded not to have her for 
wife. Accordingly to another he then made love, one that 
was younger sister (to the other). And after he had won 
her, he made her his wife. But of a truth she was 
white-eyed ! 

Then she whom he had forsaken began to wail : 

"She is white,^ she is white, 
She is white, she is white; 
She whom he loves is white in both eyes, 
She is white." 

As he thus looked upon his wife, lo, in very truth was 
she white in the eyes! And so he concluded to follow 
after her whom he had forsaken. He overtook her at 
a place where on top of a rock she sat, and there she 
was weeping. "It is you whom I have made up my mind 
to make my wife," he said to her. 

2 Wapinulia, for the substantive wdpinu'*, which in turn is used for the verb 
wapinuhiw'', "she is white." 



I50 

"Owiwin^ w^pinlgwat^ tapanAt^," ahigutd. A'a'ta'pene- 
'kanegutcS awapa'kanetc uwiyaw^ A'pegi'kicig^ ; oni pa- 
pegw^ a*pemi'a'nisawatc^ mane wIskenoliAg^ "Wa.pinohAg^ 
kihigog^ me'tusaneniwAg^," ahigutc ^ i^kwawAn^ 

5 Inigitca inig a^pepog^ maskotag^ kiwitawAgS wS.pinohAg 
anetcig^ 

Uckinawa'^ wanimat^ mAnetowi*kwawAn^ A'pAgicimug 
awitcig^ mAnetowi*kwawAg a*tAcimAnetowi^kwahitcL Inape*^ 
watcimeskwana^kwa*k^ pagicimugini, Inigi mAnetowi*kwa- 
10 wAg amecku^kamowatc* kicegw^ ina**. 



6. Caskesihag^ mANETlClG^^ 

lyip^ Acawaiye negutenw^ nlcw^ caskesihAg ahuwrkane- 
tiwatd. Inipa'C'g^ nlcw^ uckinawahAg akutcimrkemawatc 
maha*^ caskeslha'\ cawanapin^ a*pwawikAgAnonetiwatc\ 
Kageya amuswanemawatd. MAninina Tpi a^penawig'. 



]5 Tnipi negutenw' a'penawinig amawiga'kenAminitd wigu- 
pyan\ AnawAnw^pAmawatd. Penutcimeg ahanitd, ina 
atAcika'kenAminitc^ wlgupyan\ A*ka*kenAminitc^ wigupyan^ 
a'kiwiga*kisotawawatd. 



1 Ahigutc\ logically it is the birds that were spoken to, but grammatically the 
addrcbs was to the youth from whose body the birds sprang. 



"Marry the white-eyed one whom you love," he was 
told. Then was he grabbed by the hand, and down was 
flung his body. He broke into pieces when he fell ; and 
straightway there flew up many birds. "White-ones shall 
you be called by the people," they^ were told by the woman. 

They truly are the birds that in the winter-time stay 
about on the open ground, white-ones they are called. 

She whom the youth had betrayed was a manitou woman. 
Of the manitou women dwelling at the place of the setting 
sun was she a manitou woman. Now, the reason why the 
sky is often red during the time of the going-down of 
the sun, is that those manitou women are reddening the 
sky there. 

6. Two Maidens who played the Harlot with 
Each Other.^ 

It is said that once on a time long ago there were 
two young women who were friends together. It is told 
that there were also two youths who tried to woo the 
two maidens, but they were not able even so much as 
to talk with one another. After awhile the youths began 
to suspect something wrong with them. It is reported 
that this took place in the summer. 

So it is said that once during the summer the two maid- 
ens started away to peel off bark. The youths followed 
after, staying just far enough behind to keep within sight 
of them. (The girls) went a long way off, and over there 
is where they stripped off bark. While (the girls) were 
peeling the bark, (the youths) all that time kept themselves 
hidden from them. 

2 Tliis is an account of how two young women had sexual intercourse with 
each other, and how, as a result of the unnatural union, one gave birth to an 
unnatural offspring. 



152 

AslcAtc a'poninutawawatc a'tAnesinitc^ Awapihanawi- 

nawatc ahawinitd. Ke'tcinapyayawatc awapitcipenlnawi- 

nitci ! Mene'ta neguti kicipenlnawinitc acegisahunitc^ 

"' Kasitca mahAg^ wlhicawiwAg^ ?" a'ixitahawatd. Awapi- 

5 tciniAnetlnitc^ ! 



Negut acacugeg uckinawa^ tcawlna anase*kawawatc\ 
A'kwitc^ watcicinitcin^ ahata\yasanitci. Utcigasku atclga- 
'katanig amaiyAgigenig^, meci'ka owinAga^ acigenig a'i'ci- 
genigi. 
10 Inip' amAmatomeguwatc : "Kat^ atcimi'kag^ !" ahigu- 
watc^ '^Agwiku icemegu IcawiyaginL UwiyahAgu watci- 
cawiyag^" 



AskAtcip^ negutina caskesi ahAtci*kwitc^ Askatcitci ! 
anucatc^; unltcanesAn^ papa'kiheg ahiciginitci ! 



7. I'kwaw^ katemaoiiiat uxapknatci'^^ 

15 Ty^ acawaiy^ negutenw' i*kwaw^ anepeg^. A*kinicwihatc 
unitcanesa'\ AskAtcIna unapamAii'^ na'ka kutag i^kwawAn 
ahuwiwinitd. Tna neniw^ wawlnitcin a'ketemahanitc uni- 
tcanesa^^ acenotcin ; a^pwawacamanitcape*^. 

Negutenw^ a^pepog ina'kwaw^ amawi'ketahwatc^^ A'kl- 

20 wanitc^ Ina*^ neguta a'ponitc\ apenya'^ atAciwutcahwutc^ 

Ayaciwutcahutc\ i'kwawAti a'pyanutagutc'. Kicasa'kwatcS 

* This story is a warning to those who are unkind to their step-children. It tells 
of the unhappy experience of a selfish step-mother with the apparition of the 
mother of her step-children. 



153 

After awhile (the youths) no longer heard the sound of 
(the maidens) at work. Whereupon they began to creep 
up to where they were. When they drew nigh, behold, 
the maidens were then in the act of taking off their 
clothes ! The first to disrobe flung herself down on the 
ground and lay there. "Pray, what are these (girls) going 
to do?" wast he feeling in the hearts of (the youths). And 
to their amazement the girls began to lie with each other! 

Thereupon one of the youths whistled, and both together 
ran up to where (the girls) were. One that was lying on 
top instantly fell over backwards. Her clitoris was stand- 
ing out and had a queer shape, it was like a turtle's penis. 

Thereupon (the maidens) began to plead with (the youths) : 
''Oh, don't tell on us!'' they said to them. ''Truly, it 
is not of our own free desire that we have done this 
thing. We have done it under the influence of some 
unknown being." 

It is said that afterwards one of the maidens became 
big with child. In the course of time, strange to relate ! 
she gave birth ; and the child was like a soft-shell turtle ! 

7. The Woman that ill-treated her Step-Children.^ 

In the long distant past was once a woman that died. 
She had had two children of her own. In the course of 
time her husband married another woman. Now, the man's 
wife ill-used the children whenever he was away ; never 
would she feed them. 

Once in the winter-time the woman went out to dig 
for wild potatoes.^' She wandered away and was lost. 
In a certain place she stopped to make camp, and there 
the potatoes she cooked. While she was busy with the 

2 AmawMcetahwatc', "she went out to dig for them," meaning "she went to dig 
for Wild potatoes." 



154 

" Wisenitaw^/ ahinatc^ Ayaciwiseniwatd, " NenitcanesAg^ 
klwatesltugahig^," ahinatc^ pyanutagutcin^ 



"Ketunltcanesiyap^?" ahigutd. 

" Agwl," ahinatc^ pyanutagutcin^ " Cask^ na'penagigi- 
5 ma^^" Inahinatci pyanutagutcin^ 

"Tnama*^ ninan amawagayag\ mAnacinotagayag^ : pa'ki- 
meg apenohAg^ ketemahapS netecinotagapen^." Inahigutc^ 
pyanutagutcin^ 

MAnaciwS.pAmatc\ Ininitci ApenohAg ugiwawAn^ ! Keya- 
10 hapaiy'^ utcipaiyAn^ pyanutagiite'^ ! A*pemiwapamutc\ ahu- 
wigewatcic ahinamutc^ Kiwanlwayu wlnaga'\ ketana 
a'ke'kanetAg ahuwigewatc^. TcIpaiyAn ahanemipemine'ka- 
gutd. Ina ahuwigewatc^ pyatamutd. MAnacipitcisatc^ wl- 
giyapeg\ a'katcisahegutc^ tcIpaiyAn^ *, nawAskut a'pAgicig 
15 aha'kasutc^ "Wana aiyo mAna katemahat^ nenitcane- 
sa'M"^ ahitc^ tcipaiy^. 



8. Pacito'a watcinesatc OCISEMAN'." 

Ahuwlgiwatc^ ka'kyatcig amawaseng^, awitcihawatc oci- 
semwawa*^ Negutenw^ awasayag a'kowetcl aclcatc\ 

^ The words in quotation are used in the third person but the sense is a vocative, 
2 To the Fox mind this is an impressive story. It is meant as an example of 
the evil effect wrought from an improper preparation of holy food. To appreciate 
the tale it needs to be taken with its setting. The old man is a witch, as par- 
tially indicated by the following incidents; the mysterious way in which he causes 



155 

cooking, by a woman was she visited. When she had 
finished with the cooking, "Let us eat," she said to her. 
While they were eating, "My children no doubt are 
lonely," she said to the visitor. 

"And so you are mother of children?" she was told. 

"No," she said to the visitor. "They are only my step- 
children," she thus said to the stranger. 

"Over at yonder place where we are in camp together, 
this is the report that we have heard : that much abuse 
do you heap upon (your) children, such is the rumor that 
we have heard." Thus she was told by the stranger. 

As thus she looked upon her, behold, it was the chil- 
dren's mother! Why, in truth, here she was visited by 
her phantom ! Then she started to flee, towards the place 
where she (and her family) dwelt was the way she fled. 
Although up to now she had been lost, yet she learned 
where her home was. By the phantom was she followed 
along the way. To the place where she (and her family) 
lived did she come fleeing. As she thus entered the 
lodge in full flight, over headlong was she pushed by 
the phantom ; into the centre of the fire she fell (and) was 
burned. "Who are you that you should abuse my chil- 
dren !" ^ said the phantom. 

8. Why an Ot.d Man slew his Grandson/ 

The old folks were then dwelling at the place of the 
winter village, they were then abiding with their grand- 
children. One day the youngest of the boys went off on 

the death of the youth ; his taking on the form of a bear, the most dreadful kind 
of witch; his peculiar exclamation at the grave, and the particular way in which 
he raises the dead; the various invisible forms assumed by those who watch for 
the witch J and the way the witgh is disposed of, 



156 

A'pyatAcitci ma'kwAn a'pyanatd na'k^ asepAnAn^ Ma'kwAn 
aminatc omecomesan^ wimetawesa^kwanitc^.^ "MAna wina 
asepAn^ nln^ nikigAn^^" Inahitc uckinawa'^. 



"Wlmenaskunukeh^!" ahitc^ pacito^ ake'tca'kwatci. 



5 "KihAmwapwakutcM" ahitc uckinawa*^ OnaponikutAgi- 
kagohinwatc a*kiganutc^ Kicikiganutc uckinawa anagwa- 
watc usesaha' acicawatc^ A'pyawatc iya neguta' a'po- 
n!watc\ 



NomAga ina' ahawiwatc^ uskinawa awapa^kwAiriAtAg^ 

10 A*a-*kwAmAtAg^ ne'kAn^ tepe'kw^ pacawS^pAnig^ ^ manawa- 

'kwanig anepeg^ A'pitawawatd wasimahitcig^ A'pwawi- 

papegwapenowatc^ Pa'kutanig a*a**kawapAmawatc usima- 

'wawAn^ 

Initepe^kw^ aguwiyahAni pyanitcin*. Ne*kAnikice*kw^ 
15 ina* ahawiwatd. Pa'kutanig^ na'k a*a**kawapAmawatc usi- 
ma'wawAn^ A'a*'kawapAmawatciga*> negut^ Tepe'kwine- 
niwAn ^ amocihatc ahuwihawitc^ Tepe'kwineniwAn^, wlhutci- 
pwawina'u*gutc\ Na'k^ negut AnemoliAn amocihatc^ Ane- 
mohAn ahuwihawitd. Neguti kutAga na'k^ tcipate'kwAn 
20 amocihatc ahuwihawitc^, wlhutcipwawinawugutc uwiyahAn^ 
pyanit^. 



AskAtc^ ma^kwAn a'pyatcinotagusinitc\ a'pyatcipAgAmi- 
gapanitc^ Anemohit aslslgimatc^ ma'kwAn* ; cewan a'pwa- 

' Wlmetriwesa^kwanitc , "hold a feast of the midewiwin," a feast to which are 
invited only those members who are in the secret society. 



157 

a hunt for game. On his return he fetched home a bear 
and a raccoon. The bear he gave to his grandfather 
for him to cook and hold a feast of the midewiwin.^ "As 
for this raccoon, I will keep it myself and hold a feast 
of the clans with it." Thus spoke the youth. 

"He would eat the fresh meat as he would the common 
food of the usual meal !" said the old man, who was much 
displeased. 

"Why, you and the rest shall have it to eat!" said the 
youth. So with no further words he celebrated a feast of 
the clans. And after the youth had done with the feast, 
then went he off with his elder brothers on a hunt for 
game. Coming to a place off there somewhere, they 
halted and made camp. 

They were not long at the place before the youth fell 
sick. He was ill all night long, even until morning; and 
then in the forenoon he died. His brothers buried him 
in a grave. They did not go home at once. At night 
they kept watch over their younger brother. 

During that night nobody came. They remained there 
all (the next) day. And at night they kept another watch 
over their younger brother. As they watched, one had 
a vision of the Man-ofthe-Night " and of himself becoming 
changed into the person of the Man-of-the-Night, that in 
so doing he might be seen by no one. Another had a 
vision of a dog and of himself becoming transformed into 
the form and nature of a dog. Still one other had a 
vision of a ghost and of himself made into the Hkeness 
of a ghost, that in so doing he might not be seen by one 
that should chance to come. 

After awhile the sound of a bear was heard approach- 
ing, it was coming on a walk and with a slow, measured 
step. He that was changed into a dog whimpered out of 

* Tepe'kwineniw^', "night man,'* a spirit of the night. 



158 

winawugutd. Ma'kw^ atetepusatc^ nyawen* tcIpaiyAn^ 
WatapAnig^ a'tAne'kwahinitc a'pyayatc^ a'tAgeskAg a^k^, 
"Tnwi^ I'* ahitciga'^ 



Papegw^ a'kwitanAg^ tcipaiy^ a'pAgicig^ tcipaiy^. A'ta- 
5 genatc uckinawahAn^ a^pematesinitc aiyapAm^ Otonegitcl 
a'pAgAmatcM 

''Waguna watcihiyAn*, neme^c^? Ici'n^.^ 

"A'katusiyan^ asepAn^ w^pigunAn^ wltAguswAge'^ ; initca 

watcihenan\ nuc!'^" Tnahitc^ pAcito'^. Amecenatc awapi- 

10 wlnAnihatc^ keginas^. KiciwInAnihatd tape'kwineniwitcin 

anase^kagutc^ ^ na^kAtc^ tcIpaiyAn awanitcini, na'k Ane- 

mohAn\ 



Amecenetd pAcito^, mAnahinetc^ : "Nahi^ kinasahawaya- 
pAm^ nesimahenan^." 

15 " Nocisemetig^, Asaminlcugun a'klcinepeg*, agwikAna'^ 
winasahAgi. Tepe'kug^ wina nepege'^ kAskinasahiyaga'^." 
Ahitc^ pAcito*^. 



Onasogihetc^ pAcito*^. Natawinoniga^ acowaneguskAg^ 
apApa^kenAmawutc^ AskAtcima a'a'^kasAmawutc\ Ona- 
20 hitc^ ke^kiwes^: ''Nahi^ pe'tawak^, neslmahetig^/ 



Ona'ketcipe'tawawatc^ Kiciketcipe^tawawatd, anlmanetc^ 



159 

fear of the bear; but he was not seen by (the bear). The 
bear walked four times in a circle round the OTave. Comincr 
to the side of the direction of the morning, to the side 
where rested the head, it stamped upon the ground and 
**Tnwi'!" it said. 

Straightway up to the top of the hole, up from the 
grave came the body of the dead and rested. (The bear) 
touched the youth, and he came back to life again. Lo, 
the bear hit the youth on the mouth ! 

''Why did you kill me, oh, my dear grandfather? Do 
tell me!" 

"I felt grieved that I should have put the raccoon with 
the pumpkin and cooked them together ; that was the main 
reason why I killed you, my little grandchild." So said 
the old man. Then, taking hold of the youth, he began 
to cut him up alive. When he had finished cutting up 
the youth, then he that was changed into the Man-of-the- 
Night walked up to (the old man) •, the same did he that 
had taken the form of a ghost, so also (he that had be- 
come) a dog. 

They laid hold of the old man, (and) this said they to 
him : ** Now then, we would that you bring our younger 
brother back to life." 

"Oh, my grandchildren, it is now more than two days 
since his death took place, it would be quite impossible 
for me to restore him to life again. Yet had he died 
only last night I could have brought him back to life." 
So said the old man. 

Thereupon was the old man taken and bound. The 
medicine that he had over the shoulder and under the 
arm was torn away and taken from him. They deprived 
him of it and later burned it up. Then up spoke the elder 
brother: "Come, kindle a fire, oh, my younger brothers." 

Accordingly built they up a great fire. After they had 



i6o 

pAcito'^ nawaskut^ a^pAgisenetc^ Keginas^ a-a*^kasutd. 
Kicitcao-esutcS aiyapAin a'pitahwawatc usIma'wawAn^ Ki- 
cipltahwawatc usimaVawAn a'penowatc*. Tya pyayawatc^ 
watclwatc^ oni mAnacikAnonawatc o'kumeswawAn^ : **Ne- 
5 nesapen^ nemecomesenan^ nesimahenanAn anesatd. Kl- 
natca a*e"g ini wIpapAgamenag^/ Ahinawatc o'kumes- 
wawAn^ 



"Nocisemetig^, agwi ke'kanemAgin iinasat^ nocisemena- 

nAni. Nahinahiyatug^^ itepi wihatc^ 'NecaposV netegw^ ; 

10 nowinowlw^ kageya' a^pe'td nuwlw^." Inahitd metemo'^, 

a^tapwa'tagutciga ucisema'^ Ina'pwawinesawatc o'kumes- 

wawAn^ 



9. Wanapamit ahamana'kutagutc^ ma*kwan^^ 

Ty® acawaiy^ negutenw' na'k o'wIwAn^ unitcaneswawa*^ 
nlcw^ — kwlyasa'-'^ na^'ka skwa^sa*^ — A'te'tcawigiwatd. 

15 Tni neo-utenw^ i'kwaw^ ame*kawatc^ ma'kwAn awiorinitc^ 
AhamAiia^kutagutc^ ma'kwAii^ kiwayatclnitcinape uiiapa- 
xnAnK Aclcanitc anisetiAgape unapaniAti^ micanV. Mec- 
kwagenw^ awIwenAminitc imapamAn umlcam^ Ahapina- 
hAgape'^ mlcam^ meckwakenw* '' ahAgotapisutc^ Amawl- 

20 'kawatc^ ma'kwAn amanegutc^ 



1 The purpose of tKe story in the form given here is to teach the important 
lesson that the sacred bundle shall not be desecrated. It tells of a secret use made 
of the bundle by a wife to help her fulfil an unnatural relation with a bear. She 
is put to death not only for the sacrilege, but also for her shameful conduct with 
the bear. The same incident appears in another connection, with a much longer 
narrative not contained in this collection of texts. 



i6i 

a big fire going, they lifted the old man and dropped him 
into the middle of the fire. Thus was he burned alive. 
After he was all burned up, then they put their younger 
brother back into the grave. When they had finished 
burying him, then they went back home. On their return 
to the place whence they had come, they then spoke 
thus to their grandmother: "We have slain our grand- 
father because he had killed our younger brother. Truly 
is it now our purpose to club you to death also." So said 
they to their grandmother. 

"Oh, my grandchildren! I did not know that he had 
killed our grandchild. I supposie it was when he wanted 
to go over to the place yonder. 'I am loose in the bow- 
els,' he said to me; and many a time did he go out of 
the lodge until at last he went out for good." Thus spoke 
the old woman, (and) her grandchildren believed what she 
said. That was the reason why they did not kill her. 

9. The Wife that was wooed by a Bear.^ 

Once on a time far in the past there was a man and 
his wife and their two children — a boy and a girl — 
who lived far from other people. Once during that time 
the woman found the place where a bear hved. She was 
wooed by the bear whenever her husband went away. 
After he had left to go on a hunt for game, she then 
would take down from aloft her husband's mystic bundle. 
With red (listed woollen) cloth ^ did her husband use to 
wrap the mystic bundle. She would always untie from 
the mystic bundle the red (woollen) cloth and then wrap 
it about herself for a skirt. Then she would go to the 
bear to tease it (and) have it lie in union with her. 

2 Red woollen cloth with a white stripe at the edge. It was used for witch- 
clouts and leggings, and was obtained at the trader's store, where it was called 
"white list." 
11 — pui;l. amer, ethn. soc. vol. i. 



l62 

Kageya'^ negutenw^ ApenohAg ahatcimohawatc oswa- 
wAn^ : "KlciwayatciyAninape'^ neginan apinahAmw^ keml- 
cam^, meckwagenw^ apinahAmwape*% inapca'Agotapisutd. 
MAnapehe tepinahiciwapusaw^." 

5 Oni w^pAtiig ineniw^ acicatc ahinwasutd. A*a-'kawa- 
pamatc owIwAn^ mecime^tegw^ anenriAdanig^ ma^kwAn ahu- 
wigenitc^ AskAtc^ ka'ten a'pyatciketclnitc owiwAn, mec- 
kwagenw^ a'pyatcAgotahinitci. A'pyanitc* me^tegug^, a'ta- 
ta'kwahAtninitc^ "Ma*kw^, nowln^!" ahinitc owiwAn^ 



10 Ma'kwAn a'peminowinitd. A^pemigawenemetc owiwAn^; 
oni ma'kwAn awapimAnanetc owiwAn^ a'pemwatd. Kici- 
nesatc^ ma'kwAn^ am Atnatomegutc uwIwAn^ " Agwiku 
wlnesenanin^" ahinatc^. "WinAnihi," ahinatc owiwAn^ 



Pkwaw^ awInAnihatc^ ma'kwAn^ KiciwinAnihatd, "Nahi^, 
15 awatom^ kenapam^," ahinatc owIwAn^ 

rkwaw^ ma'kwAD a'a'WAtomatc owigewag^ Kicipyato- 
matd, "Pegi'kecw\ kipAgacimaw^. Niglgan"^," ahinatc 
owiwAn^ 

?kwaw^ apegi'kecwatc^ ma'kwAn\ a^pAgacimatc^ 

20 A'kiganutc^ neniw^, umicam aniAmatotAg^ Kikicesu- 
nitc^ ma*kwAn\ neci'k^ i'kwaw^ awmwatc^ Kra*nusitc^ 
kimutc a*a'WAtenAmawatc unitcanesAn. Ana-u'gutc unapa- 
mAn^ "Kata! KinecitcagAmawakuhi kenapam^!" ahigutc 
unapamAn^ 



i63 

Finally the children once declared to their father : 
"Always as soon as you are gone does our mother untie 
your mystic bundle *, and the red (woollen) cloth does she 
always untie, and then wrap it about herself for a skirt. It 
is always her custom to go walking straight in this direction." 

So in the morning the man made a pretence that he 
was going on a hunt for game. He kept watch for his 
wife where a large tree stood which was where the bear 
lived. After awhile it was true that hither and in sight 
was coming his wife, clothed in a red cloth for a skirt 
she came. When she came to the tree, she tapped upon 
it (with a stick). "O bear, do come out!" said his wife. 

The bear then came on out. It set about at once to 
push over his wife and lay her in place for union ; and when 
the bear was in the act of union with his wife, the man 
then shot it. After he had killed the bear, then his wife 
began to pray for her life, ^l am not going to kill you," 
he said to her. "Flay and cut it up," he said to his wife. 

The woman then flayed and cut up the bear. After 
she had finished flaying and cutting it up, "Now then, 
carry your husband upon your back," he said to his wife. 

The woman then carried the bear upon her back to 
their home. After she had fetched home her burden, 
"Cut it up in small pieces with a knife, for I want you 
to boil it. I am going to give a feast," he said to his wife. 

The woman then cut the bear up into small pieces with 
a knife and boiled it. 

While the man was celebrating the feast, to his mystic 
bundle he made a prayer (with offering). When the bear 
was done, alone did the woman eat of it. When she 
was unable to eat any more, she then stealthily handed 
some over to her child. She was seen in the act by her 
husband. "Don't! By yourself alone shall you eat up 
your husband !" was she told by her husband. 



164 

"Inahanusiyan^" ahinatc unapamAn^ 

Kihanusitc^ unapamAn a'papAgAmegutc^ 

10. Anatupanitc Apaiyas^.^ 

Negutenw^ nAtupAnitc^ awitamatc^ kutAga^^ Apaiyas^. 
MedaswatAciwatc^ neniwag^ Nahina anagwawatc^ kegimes 
5 a'kiciwacihowatc^ Inimeg^ acftawatc^; micaniigiga a*a''tanig* 
nameg^ natAwinon ahaiyowatd. 

MicamAti' tcaga*a*wAdowatc\ Apaiyasatca agwi micAm^ 

awAdotcin^ " Caskimeg^^ meda'kw^ nimiskawes^'' Tna'ixi- 

dahatc inina*\ Iniwatcipwawi'a'wadotc^ micam'. Onina'k^ 

10 udaiyan a'ke'tcAnlwisanitc^ ** Agwitcameg uwiya'^ wimAda- 

citcin\" a'i'cidahatd. Tnitca watcipwawinadawinonayotc^ 



MAna*i*cikicimicatesiwatc^ anagwawatd. A^kAnigicegw\ 
a^peme'kawatc\ a'pAgicimunig^ nahina a'ponlwatc^ A'pe- 
*tawawatc^ Nepanadeg^ win Apaiyas^. MAnacigwapahAg^ 
1 5 konwaskahatcl a'potcisahutc^ ma'ka'koheg^ lya a'pyatc 
a'a'tcirnuhatc udugimwawawAn^ : "Potcisahow^ mAn^ kon- 
waska^ a'A-gwapahAman^ nep^" ahinatc ineniwAn^ 



^ This story is meant to convey the important idea of how feeble man can be 
when relying upon the unaided power of his own individual self, and how neces- 
sary to him is supernatural help, especially in the moment of a great crisis. It 
relates the experience of a warrior M'ho at first entertained an indifferent attitude 



165 

"I am now unable to eat any more," she said to her 
husband. 

After she could not eat any more, by her husband was 
she then clubbed (till she was dead). 

lo. When Apaiyas^^ went to War.^ 

Once Apaiyas^ went to war in company with some 
others. The number of men was ten. At the time when 
they started away all had painted themselves and such 
was their guise ; and underneath inside the sacred bundles 
was the medicine which they used. 

All took along sacred bundles, except Apaiyas^, w^ho 
took none. "I shall go as I am, relying only on the 
feeling of my own ambition to carry me through." Such 
was the feeling in his heart at the time. That was the 
reason why he did not take along a sacred bundle. Be- 
sides, his horse ran with great speed. "Surely nobody 
will ever overtake me," was the way he felt in his heart. 
And that was (also) a reason why he made no use of 
medicine. 

Decked out thus in gay costume they set forth on their 
journey. They travelled across country all day, and along 
about the time when the sun was falling they stopped and 
made camp. There they kindled a fire. Apaiyas^ him- 
self went to fetch water. As he was dipping the water 
up in this fashion, behold, a frog leaped into the little 
pail. On his return to the camp he told their chief 
about it: ''This frog leaped into the pail while I was 
dipping up water," he said to the man. 

toward the power of objects in the sacred bundle, but was shown an impressive 
instance of its wonderful efficacy by the manner in which he was dehvered from 
capture in battle. He celebrates a feast in public recognition of the potency of 
the supernatural mystery. 



1 66 

"Pyacu," Ithigutd. OnahawAdawatc^ Mades a'A'da'pe- 
nag'^ maya'u'sat^, kAbotwega*^ keginas^ konwaska a'klske- 
cutc^ AiyAne^kihimeg^^ atAciwatc ahAmwawatc^ kekAski- 
meg^ Na'ka nep^ inamenowatc^ A^pwawiwutcahuwatc^ 



5 Pa'kudanig^ nlcw^ ahano'kanetc\ ayawatc uta'kw^ anA- 
dawa^towatd. A'kAnitepe'kwimeg^ a^pemumeguwatc^* awa- 
banohinigimegona^^ anAgiwatc^ Kwaskwisahowatd ; mAcis- 
kyan a^tetepiskenAmowatci anlmahAmowatc^ a'ke^kina- 
watci^towatc^ awatciklwawatc^ Maya'u'sat^ wike'kanetAg^ 

10 watciklwanitcS watclnig ici'towatd. 



Iya*a''pyawatc\ tcagimeg^\ katawinawa'kwanig^ Tcagi- 
kicipyawatc iya'S na'kahamiwatc^ ; a'kAniglcegw^ a'aml- 
watd. A'ponlwatc^ na^k^ pa'kutanig^ 

Na^kape'tawawatc^, nepina'kAtc anadeg^ negut\ Awu- 
15 tcahuwatc^ caskimeg" pagusu^. Aiyane^klhimeg ahAmwa- 
watc\ Na'kAtc^ kutAgAg ahAno'kanetc^ na'tawa'totcig^ 
winAtawa'towatd. AhAneminumeguwatc^ KAbutwemeg^ 
penotc^ klcipyawatc^ a'kaske'tawawatc^ ma^hwawa'^; meca- 
yanina a'tAnwa^taminitd anana^kotinitd. "Me^totcimeg^ ka- 
20 'ten^ ma'hwawa's" a'i'cidahawatci. Kutcikakwikawin^ Aca- 
ha'' ama'hwamunitd; a'kaskiheguwatc^ wlnwaw^. 



Inimeg^ a*kiwawatc^ lya a'pyawatc^ watciwatc\ "Ne- 

kaske'tawapen^," ahi'0"watc^ Ona'kaw^biwatc^ a'kAnite- 

pe'kw^ Kwlyenameg*^ wS-bAnig^ a'pagAmeskawutc uwltcis- 

25 kwaha'^ OnaketcimawinAnetlwatc^ AskAtd kAbotwana 



167 

"Hand it here to me," (Apaiyas^) was told. Accordingly 
he handed it over to him. The leader took a knife in 
his hand, and in a little while the frog was cut up alive. 
There was but a little, yet as many as were there did 
eat of it unprepared. And together with it they drank 
water. They did not cook any food. 

In the night two were sent out, they went to recon- 
noitre the region towards which they were bound. All the 
night long they went riding across country ; they halted 
just as the dawn of day was appearing. They dismounted; 
twisting some grass they hung it up, they did it to mark 
the exact spot where they turned and went back. They 
did it also that the leader might know the place where 
they stopped and came back. 

They came to a place farther on, all of them together, 
when it was nearly noon. After all had arrived, they 
then moved on again ; they were all day going. They 
halted to camp when it was night. 

They kindled another fire, and again one of them went 
to get water. This time they cooked only plain dried corn. 
They ate very little corn. After this other scouts were sent 
to make a reconnaissance. Along the country they went 
riding ; and on coming to a distant place they suddenly 
heard the sound of wolves ; everywhere round about they 
cried in reply to one another. "It certainly seems as if 
they might really be wolves,^ was the feeling in their hearts. 
But instead, it was the Sioux who were then mocking the 
cry of the wolf; so (the Red-Earths) were discovered. 

They then turned and went back. On their arrival at 
the place whence they had come, "We discovered them 
by the sound they made," they said. Then were they 
on guard during the whole night. Just at the coming 
of dawn they were assailed by the enemy. Thereupon 
they went for each other in Hvely fashion. Presently, all 



i68 

a'tAnenetlg^ a'pemamuwatc a'ku^kisawatd. Apaiyasa me- 
*tam aniganicinitc udaiyan\ IcAbotwana a'a^^kwimatclnitc^ 
Nanegut a'peme'kanegutc uwrkana'^ Ini ke*tcinemeg^^ 
a'pyanitc Acaha'^ A'kuwi kawAg^ negut uwi'kaiiAn a'ke- 
5 'tcipenutc a'pyanitc^ AmAclAnegutcS "0^o'wa% kedemina- 
wino^!" ahinatc^ 



Natawinon onacacagwAtag^ pAsitiyahigAnitca aseswatAg^ 
Nagatockaca a'kickatahutc^ nyawen^ ; nlganu'kateg^ mene't^ 
watcinematcltc, oni watcimayawitc na'k^ ; na'kAtc u'pwa 
10 megi'kateg^ watcimayawitc^ na'ka watcinematcitc^ Me'to- 
tcimeg a'to'kitc^ ; pa*kimeg a'pemipenutc^ 



A'pwawikaskiniAdanetcS a*irtcipematesitc Inug^ Apai- 
yas^ pwawi'a'yote**^ natawinon nesegus^ Acaha'^ Pa'kime- 
gu sagesiw^ inina'^ 

1 5 A*penuwatc ayapAm* kiciponi'kawutc^ uwltciskwaha'^ 
lya a*pyawatc^ watciwatc\ pa'kimegona a*kag!kanutc 
Apaiyas^ 

A'tepadAg utclwap^ amlskawanig^ mlcamAn^ Me'tAmi- 
tca'^ me'tutcimeg^ neskinAmw^. 



II. WaTCIPYATCIPKNUWSTC^ KIGANAWITCIG^^ 

20 NadupAnitcig anagwawatc^ Inimegona neniwatca ne- 
gut^ pAcito uwlwan unitcanesAO uckinawaha'^ " Witca- 
wa*k^!" ahinatc^ neniw^. Pkwawatca pa'kimegu cagwane- 

' The object of this story is to offer an instance of the wonderful efficacy of 
the mysterious power latent in the sacred bundle. It tells how, by the working- 



169 

of a sudden, in the very thick of the fight, the Red-Earths 
withdrew and beat a hurried retreat. At first Apaiyasa's 
horse was in the lead, then presently the horse began to 
give out. He was overtaken and passed by his comrades, 
one by one. By this time the Sioux were coming close up. 
Behind him was yet one more comrade who came at top 
speed. As he was being overtaken by (his friend), "Alas, 
take pity upon me!" he said to him. 

Thereupon his comrade chewed some medicine and spat 
it out with a shower upon the quirt. Then the horse was 
lashed four times with the quirt ; on the fore-legs, first 
on the left, then on the right ; and on the hind-legs, first 
on the right, and then on the left. It seemed as if (the 
horse) had really been roused from sleep 5 he left there 
with astonishing speed. 

On account of (the Sioux) not being able to overtake 
him is the reason why (Apaiyas^) is living to-day. If he had 
not used the medicine, he (surely) would have been slain 
by the Sioux. He certainly got a good scare that time. 

They went back home after they were no longer har- 
assed by the enemy. When they arrived at the place 
whence they had come, then did Apaiyas^ celebrate a 
feast of the clans, he held it with great solemnity. 

And ever after he regarded the manitou power of holy 
bundles with deep reverence. It actually seemed at first 
as if he really felt contempt for them. 

II. How THE Prisoners of War came to return Home.^ 

They who were bound for war were setting forth upon 
their journey. It was on such an occasion that a man, 
an aged man, said to the youths who were the children 

power of the bundle, two youths who were held captive by the distant Sioux were 
suddenly transported home, thus relieving the anxiety of their distressed mother. 



170 

mow^ wiwltcawanitc\ pa^kimeg^ tepanaw^ ugwisa**. Neni- 
watca ki^krkimegu wiwitcawanitc a'ixitahatc^ " Agwiku- 
gago wikaskicawiwatcin\ mAnetowAnitca'^ wiwItamawAg^" 
Ona'a"da*penAg^ micam^ AhapinahAg^ a'a'da'penAg^ nicwi 
mAnetowi osowanAgon*; asogi'tawatc^ ke*tciplheg^ nanegut\ 
" Klneniwipw^. Klwigwamesipw^ penatc\ Nagwagona." 
Inahinatd. 



Inanagwawatc^ AskAtc aniAda'kyawatc^ natupAninitc'^ 
lya a'pyawatc^ na'ka wabAnig^ amanatenig AcahiganAni. 

10 Amu^kftawawatc amigatiwatc a'kAnigicegwS pacimeg^ 
a'pe'kutahinigi. KAbotwan^ a*penuwatc Meckwa'klhAg^ 
Kahoni mahinahina inig uckinawahAg ameceneguwatc Aca- 
ha'i; wlgiyapeg^ a'i'ciwenetc^ AcahugimawAn^ ahuwlginitc\ 
KAnagwameg^^ wlkaskipenuwatd, amananitc Acaha^^ a*a'- 

15 'kawapAmeguwatc^ Penutciyuga^i watciwatc\ 



Kahon^ maliAg* kutAgAgin^ a'pyawatc^ watclwatc^ ; ma- 
nemeg^ mice'kwaiyAn a'pyadowatci. Inahatcimuwatc ame- 
cenemetc^ nlcw^ uckinawaha'^ 

Pkwawatca wagwisit^ anotagatd, pa^kimeg^ a^ke^tcimai- 
20 yotc^ PApAgya a*a'da'penAg^ uwigewag onahatc\ A'pi- 
digatc^ iinapamAn atcitAbinitc^ Ki'kikimeg^ wipapAgA- 
matc InatAc a'i'citahatc^ 



" Nahr kawAgi," ahigutc^ ; " agwikuma ke'kanemiyAnin^ 
wlhicawiyan^ Caskipen^ wipigun^ naten"," 



171 

of his wife, "Join and go along with them P But the 
woman was by no means wiUing that they should go, for 
she was very fond of her sons. But the feeling in the 
man's heart about it was very decided that they should go. 
"Nothing at all can possibly happen to them, because 
they will go in the company of a manitou." Then he 
reached for the magic roll. After opening it, he took out 
two snake-tails ; he tied one tail to the belt of each (youth). 
"I want you to be brave. I want you to be eager at all 
times. Now go." Thus he said to them. 

Accordingly away they went. In course of time they 
overtook the men that were off for war. The next morn- 
ing they came to a place farther on, where there were 
many lodges of the Sioux. They rushed the Sioux, fighting 
with them there all day, even until night came on. Then 
all of a sudden the Red-Earths withdrew. It was at this 
stage when the youths were taken captive by the Sioux ; 
they were taken to a lodge where lived the Sioux chief. 
It was quite impossible for them to get away, since they 
were kept under close watch by many Sioux. Besides, it 
was a great way off to the place whence they had come. 

But these others returned to the place whence they 
had started ; they had fetched a great many scalps. It 
was then that they made known the news about the cap- 
ture of the two young men. 

Now, the woman who was mother to the sons, on hear- 
ing the news, began then to wail with sore distress. She 
took an axe and went to the place where she and the 
family lived. When she went into the lodge, there was 
her husband sitting down. The feeling was strong within 
her then to beat him to death there on the spot. 

"Just you wait awhile," she was told; "for you surely 
don't know what Tm intending to do. Only go and fetch 
a pumpkin." 



172 



Onanateg i'kwaw^ negut*, Neniwatca nep^ anemAdotc^ 
casketoheg a^pyatotc i^kwaw^ wabigun^. A^pegi^kecAgL 
AhinetcS "Nahi', pota'kwanii." Apota^kwatd casketoheg^ 



A*pAsegwItc^ neniw^. AsaiyAn aneneskicimatc^ A-A*da- 
5 'penAg^ na'k^ umlcamS Ina aA^totc^ "Nadenunahi neswi 
cIcIgwAnAn^, klw^pAmawAgiga kAbotw^ kegwisAgS" ahinatc 
uwiwAn^ 

Anateg^ cicIgwAnAn i'kwaw^. A'klcipyadotc^ aiyo-a*a- 
^totc^ negut\ na'kAtc aiyo^ negut^ watcinematcltc^ 

10 AhapinahAg umlcam\ aneckisetotd. SamawAn^ skota- 
ga'pAginatc\ a'kAnakAnawitc^ KicikAnkAnawitc^ Ina'A'da- 
'penAg^ cIcIgwAn\ AnAgAmutc^ KAbotwemeg^ a*i'cinA- 
gAmutc^ negut a^pyatcipldiganitc ugwiswawAn^ 

AhapiskunenAminitc mAnetowi-o'sowanAgw^ Ina^ a'a-'to- 
15 nitd mIcameg^ AnAnahAbinitc aiyo atcItAbitc^ CicIgwAn 
a-A'da'penAminitc^ anagAmunitc^ Na*kAtcameg" kutAgAn 
a'pyatcipldiganitc ugwiswawAn^ Na*kahabihAminitc^ mAne- 
towi'o-sowanAgw^ Ina' a-a-'tonitc^ AnAnahAbinitc^ na'ka- 
tcitAbitc^ Na'kAtc a'A'ta'penaminitc^ CicIgwAn^. 



20 Ina'tcagipyanitc^ macenemetc ugwiswawa'^ Pa'kimeg^ 
i'kwaw^ amlcadanemutc^ aiyapAm a'pyanitc ugwiswawa'^ 
Pa'kimeg^ sAnAgicinog ina*i*citahatc^ me'tAm^ Tnigu watci- 
kAdawipapAgAmatc unapamAn iyowe. 



X73 

Accordingly the woman went to fetch one. While the 
man hung up the kettle with water, the woman was bring- 
ing the pumpkin. She cut the pumpkin up into small 
pieces. Then she was told, "Now put it into the kettle 
and let it boil." So she put it into the kettle and set it 
to boiling. 

Thereupon the man rose to his feet. He laid a spread 
of buckskins out on the ground. And then, reaching for 
his sacred bundle, he laid it down (on the buckskin). "Now 
this time go and get three rattles, and you shall soon see 
your sons," he said to his wife. 

The woman then went and got the rattles. When she 
had brought them, she put one here, and another there 
on the left. 

Then the man untied his holy bundle and spread it 
open. After dropping some tobacco into the fire, he then 
talked at some length. After he had talked for a long 
while, he then took up a rattle. Then he sang. Suddenly, 
while he sang, into the lodge came one of their sons. 

The youth untied the snake-tail and placed it upon the 
holy bundle. Then, seating himself near by where the old 
man sat, he took a rattle in his hand and sang. And 
verily then into the lodge came the other of their sons. 
He also untied the snake-tail from his belt and put it 
there on the holy bundle. He also seated himself by the 
place where (the old man) sat. He likewise took a rattle 
in his hand. 

Thus had come all their sons that had been taken 
captive. Verily then was the woman ever so buoyant 
with pride for that her sons had come back to her again. 
They were really in a very tight place, for such was the 
feeling of her heart about it at first. That was why she 
was on the point of clubbing her husband to death at 
the time. 



^74 

Inigumegu niAni watciklcike'kanetAgi a^pi'tcimAnetowimi- 
gAtenigi mlcamAn^ Tnigumegu mAnahutcikAskipyanitc ug- 
wisa'^ nakAtci. KAho'n unapamAn^ pakimeg^ a'tebanatc^ 
pa'kimeg^ mAnetug^ ahinanematd. 



5 Ina^kwatc^ 

12. NeNEME*KIW^ A'PYANUTAWATC^ WAWIWETINITCI'^^ 

A'tAgwagik uwIwetihAg a'tAgwageciwatc^ Negutenw^ 

acicatc^ neniw^,^ kapotw^ i'kwaw^ ineniwAn^ pyatcipltiga- 

nitc^ me'tcinaw^ pe'kwiki asogenAminitc^ ; aya'pwawinana- 

hapinitc^ pe*kwiki anagwa'kwisetonitc Agametag^ Tnana- 

10 nahApinitc Agametag^ 



A'pwawinenawatc awiyahineniwigwan\ a'pwawikAnonatc^ 
Pa'kutanig unapamAn a'pyanitc\ Pyayatc^ neniw^ neniwAn 
anawatci. A'pwawinenawatc\ a'pwawikAnonatc\ WapA- 
nig aclcatc^ nak^ neniw^. 



15 rkwaw^, unapamAn* kiwaiyatcinltc\ a*a*tapenAg^ pecege- 
sIwi'u''pe'kwAn on anasa'kuhAg^, awigetesAg\ IneniwAn 
awapawapAmegutc^ Ki'kicesAg^, ahawatenAmawatc^ "MAni 
mitcin^," ahinatc^ 

Amitcinitc^ 



' This story narrates how a man and a woman once entertained a thunder manitou 
and did not fully realize who it was until after the guest had departed. It is 
believed that the nimble and roar of thunder is the noise made by manitou beings 
of the air; that the lightning is fire issuing from their mouths; and that these 



175 

It was through this event that she really learned the truth 
as to what extent holy bundles were laden with manitou 
power. It was through (the means of) this power that her 
sons were able to come back to her. After this she be- 
came ever so fond of her husband, so very much so that 
in her mind she looked upon him like unto a manitou. 

That is the end (of the story). 

12. A Thunderer comes to the Home of a 
Man and Wife.^ 

It was in the fall, and a man and wife went off on an 
autumn hunt. Once while the husband ^ was out hunting 
for game, there suddenly appeared to the woman a man 
who came in naked and with a knob-headed war-club in 
his hand ; before seating himself he leaned the war-club 
against the wall at the rear of the lodge. And then he 
seated himself on the other side of the fire. 

Not knowing what manner of man he was, she did not 
enter into conversation with him. When it was night, 
then the husband came home. When the husband was 
come, then the man he saw. Since he was not acquainted 
with him, he did not talk with him. In the morning 
went the husband again on a hunt. 

The woman, after her husband was gone, took the back- 
bone of a deer and roasted it on the spit, carefully did 
she roast it. By the man was she watched all the while. 
After she had finished cooking it, she then handed it over 
to him. "This do you eat," said she to him. 

Then the other ate. 



beings assume various forms, often those of birds. In the story, the thunder being 
is represented in the form of a warrior, which is another characteristic notion. 
3 Neniw*, "husband;" literally, "man.'* 



176 

Pa'kutanig unapamAn a'pyanitd. Ineniw^ a'pwawime- 
gulcAnonatc^ neniwAn\ WapAnig acicatc^ 

ricwaw^, unapamAn^ kiciwaiyatclnitci, awapinasa^kuhAg 
uwlyas\ TneniwAn awapawapAmegutc^ AskAtc a'kAnone- 
5 gutc^: "KemAnetowipw^," ahigutc^ 

"Agwitcahi mAnetowiyagin^" ahitc i'kwaw^. 

" Agwi, kem Anetowipwaku'^," ahigutc^ ; " au wit u wiya'^ 
kaska*a's^ a'k^ wipo'kahAg^ Kinwaw^ wina mecana kepo- 
'kahapw^ a'ki." 

10 On a-a*tapenAg^ pecegesiwa u'pe'kwAn\ manwigenig 
anAgwimigAtenigi, ahawatenAmawatd neniwAn^ " MAni 
nasa'kuhAn", acimenwanetAmowAnani klhinesa." 

AhAnemipAsegwInitc anuwlnitc\ amawikickahAminitc^ na- 

sa'kuhigAn\ AskAtc a'pyatcipitiganitc\ a'pyatonitc^ nasa- 

15 ^kuhigAn asen Ina'^ Tclgast^ aha'tonitc asen^ Awapipa- 

ta'kahAminitc^ pecegesiw^ upe'kwAn^ Klcipata*kahAminitc^ 

nasigAn^ nanaha'katonitc asinig^ 



"KemAnetow^" ahinatc i'kwaw^ IneniwAn\ 

"Agw\ klnwawAgu'^ kemAnetowipw^," ahigutc^ 

20 Pyayanitcin unapamAn^, ineniw^ a'pwawikAnonatcape 
neniwAn^. Wina wini'kwaw^, a'kakAnonetitc^ neniwAn^ 
Kageyahimeg i'kwaw^ ahAne'kawatc ineniwAn^ 

Katawi meno^kAminig^ negutenw^ i*kwaw^ a'kAndnegutci 



177 

When it was night, then her husband came home. The 
husband had no word at all with the man. In the morn- 
ing he went off on a hunt. 

The woman, after her husband was gone, went to work 
roasting meat on the spit. By the man was she watched 
all the while. After a time was she then addressed by 
him: "You are of the nature of manitous," was she told. 

"Not at all are we of the nature of manitous," said 
the woman. 

"Nay, but you are really of the nature of manitous," 
was she told; "for otherwise one would not be able to 
break open the earth. Now you yourselves, on the other 
hand, do break open the earth." 

And then she took the backbone of a deer, a portion 
that was nice and that yet had the fat on, and handed it 
over to the man. "This roast you on the spit, according 
as it may suit your pleasure would I have you cook it." 

Straightway up then he rose and went out, he went 
and cut a spit. After awhile then back he came and 
entered within, fetching a spit and likewise a stone. Beside 
the fire he placed the stone. Then he set to work pier- 
cing the backbone of the deer. When he had finished 
with the piercing, he then fixed the spit into the stone so 
that it stuck. 

"You are of the nature of a manitou," said the woman 
to the man. 

"Nay, but rather yourselves, you are of the nature of 
manitous," was she told. 

As often as her husband came home, never would he 
converse with the man. But as for the woman herself, 
she and the man talked together a great deal. And 
then after awhile the woman became well acquainted with 
the man. 

Nigh at hand was the season of spring when once the 

T2 — rUBL. AMER. ETHN. SOC. VOL. I. 



178 

nenlwAn^ : "Nahi^, kiwItAmawaw^ kenapam* mahAn^ ke- 
taiyiwawAn AnemOhAn^ wlnesaw^; wlwlgatcrkahwaw^," Ina- 
higutc neniwAn^ "Wana'^ wata'i't^?'' 

"Winatca utaiyan^" 
5 "Kicitcahiwigatcrkahwat^ wipo'ketcacwaw^; wlwlgatciko- 
genaw^; pa^kutagitca^S a^kwitapa'kw^ mAni wigiyapeg^ wl- 
has^w^ ; na'k AnagAn^ kiwa^kAmahapw^ ; wapesklgwat^ 
maskutcls^ ^ kitAgwicimapw^ AnemuhAn^ ; pe'kutageku ini 
wrpyawatc^ mahAg^ papame'katcigi ; Ini winAtawinAgAne- 
10 nAguw^," ahigutc^ neniwAni. "WatcipyanutunAguw^ neme- 
'tcimlwetag^ neniw^. Mahiyatca'^ kenapam^, nlcenw^ wi- 
*kAnawiw^; wlhiketogwanitca'\ Inimegu wl'i'cikeg^" 



Anagwinig^ neniw^ a'pyatc^ i'kwaw^ : " Ini mAna ke- 
taiy^ kinesawap* ; kiwlgatci'kawawap^ • caskipi kipo'ketca- 
15 cwaw^; kiwlgatcikogenaw^ ; a*kwitapa*kw^, ipi, kra*saw^ 
pe*kutag^; a*k!citca*rni'i"cawiyAn\ nicenwipi kfkAnaw^ ; wi- 
hiketowAnanitca inipi wi*i*cigekL Inacitc^ niAna neniw^. 
Pe'kutagep^ kinAgAnegunan^." 



Inipi, Ineniw^ anesatc AnemuhAn* ; awawlswatd ; awl- 

20 gatcikaskaskahwatc^ ; a'po'ketcacwatc^ ; awigatcikogenatc^ 

PkwawAga a'kaskaskahAg AnagAn^-, na'kakogenAg^. Pa- 

1 Wapeskigwat" maskutcis*, "white-eyed beans;" more literally, "white-faced 
bean^" the singular being used in a plural sense. 



179 

woman was addressed by the man: ''Now, I would have 
you tell your husband that this your pet dog he should 
slay, that he should take pains to dress it well," so was 
she told by the man. "To whom does it belong?" 

"Why, the pet is his." 

"After that he has carefully prepared it, then should he 
cut it open and disembowel it ; he should be careful to 
wash it clean ; and then at night, on the roof-top of this 
lodge should he place it ; likewise a bowl should you 
cleanse with care; white-eyed beans ^ should you also put 
together with the dog ; for when night comes on, then 
shall come they who travel across the sky ; it is then that 
I must take leave of you," was she told by the man. 
"The occasion of my visit to you is that we lost a man 
in war. Now as for this your husband, twice would I 
have him speak ; and whatsoever he shall say, that truly 
shall come to pass." 

So in the evening when the husband came home, then 
the woman : " Now this your pet should you slay ac- 
cording to a command (that has been given me) ; you 
should take pains to dress it well according to the com- 
mand ; it is said that you are only to cut it open and 
disembowel it ; you are to cleanse it well with water ; then 
on the roof-top, so it is said, are you to place it at night; 
and as soon as you have finished with that, then twice, 
so it is said, are you to speak ; and truly whatsoever you 
shall say, the same, so it is said, shall come to pass. Such 
is what this man has told me. In the night, so it is said, 
will he take leave of us." 

Whereupon, so they say, the man killed the dog; he 
singed its hair ; he was careful to scrape its skin clean ; 
he cut it open and disembowelled it; he was careful to 
wash it clean. And the woman cleaned the bowl by 
scraping it ; she also washed it. When it was night, then 



i8o 

^kutanig a^kwitapa*kw^ ahasatc Anemohan^ ; na^ka mAsko- 
tcIsAn^ wapisklgwanitcin AnagAneg ahasatc^ a'tAgwicima- 
tciga AnemohAn'. 

rkwaw^ ini, "Nahr, kAnawin"," ahinatc unapamAii^ 
5 "WihiketowAnanipi Ini wrixigek^" 

Tneniw^ ahanawi'totc^ wrkAnawitc^ Kageya ina i*kwa- 
w^, "Kina kAnawin^," ahigutc ineniwAn^ 

I'kwaw^ a*pwawikaskike*kanetAg wihinuwagwani. 
"NatawanetAmowAnan®, nAtutAn^^'' ahigutd neniwAn^ 

10 AskAtc ame'kwitahatd wihinuwatc^ : "Nenegutihaw^ ne- 
tawamaw^. . . ," ahitc i'kwaw^; ina^kwikaski'totc a'kAnawitc\ 

"Nahr, Inimegutca'* winAgAnenAkuw^. Ketapihipwatca 

a'i'cimenwitotawiyagw^^, a'i'cimenwacAmiyagw^. MahAg^^ pa- 

pame*katcig^ pame'kawatcin asamawAii^ klsa'kahAmawapw^. 

15 Na'ka mAni a'ixihuwiwetiyagw^ kenwad krpematesipw^ 

amenwitutawiyagw^ ; InacinAgAtAmonenAgow^." 



MAnika a^pyatclwawasetunuwatc^ neneme'kiwAg^ Aiyohi 
tepina^^ mAnacinotagusiwatc^ neneme^kiwAg^ a^pAnapAma- 
watc IneniwAn^ 

20 Wapanig a-a'cenunitc AnemuhAn^ na'ka maskutcIsAn^ 
Cask AnagAn a'kwitapa*kw^ aha^tanig^ 



> MahAg', "these," meaning the thunderers who are in the storm-clouds now 

approaching in sight. 



i8i 

on the roof-top did he put the dog; and beans that were 
white at the eye he also put into the bowl, and he placed 
them together with the dog. 

The woman then, "Now, speak," said she to her hus- 
band. "Whatsoever you shall say, so it is said, the same 
shall come to pass." 

The husband was not able to speak. At last then the 
woman, "You yourself speak," was she told by the man. 

The woman was not able to think of what to say. 

"Whatsoever be the wish in your mind, ask for that," 
was she told by the man. 

After awhile then was she mindful in her heart of what 
to say: "I have an only brother (older than myself). . . ," 
said the woman ; and that was as far as she could speak. 

"Well, the time is now come for me to leave you. 
Truly have you gladdened my heart by the kindness that 
you have done me, by the way that you have fed me 
well. Now whenever these ^ who travel across the sky go 
journeying past, to them would I have you burn tobacco 
as an offering. And in this union of yourselves as man 
and wife, long shall you live in return for the good that 
you have shown me ; such is the gift that I leave with you." 

At that very moment came the flashing of light from 
the mouths of the thunderers. And when straight over- 
head was heard the roar of the thunderers, then they lost 
sight of the man. 

In the morning were gone the dog and beans. Only 
the bowl was left on top of the roof. 



IV. — STORIES OF FASTING, VISIONS, 
AND DREAMS. 

I. ASAMEGWAMASUT ANAMASITC^^ 

Negutenw^ uckinawa ahawitc ama'kAdawitc^ MAneto- 
wa' a'klketeminagutd. A'pyanutagutc osAn\ "Nahe", Ano'- 
s^, niwiseni?" ahinatc osAn^. Klcinya'O'gunipwawIsenitd. 



" Negwi^'S klma*kAtawi mametcina*^ nicoguni kawAg^" 
5 PAcito a'penutd. Awlcamegutc ugwisAn^ wiwisenitc a'pwa- 
wikAskimegutc^ 

Oni wapAnig^ na'k amawiwapAmatc ugwisAnS ahAcenu- 
nitcitci ahuwiginitcM Ke'tcine slpuhaheg^ ta'kcp aha^tag*. 
Itepahatc' pAcito'^. Amawiketcitd, Ina^tci ! apApAgaskA- 
10 tacTiiitc^ nepamenunitc ugwisAn^ AwapAmatc\ pu'kwitci 
a'kicinAmasiwinitd ! AmawinAnatc^ wlmecenat^, acoskonatc 
awAnihatc^ 



Ta'kep iiinatcigAinlnigS ahutcinepisiwinig a'kehegwitc^ 

ManwipeponAga'k* me'tusaneniwAgS kiwahowatcinS anawa- 

1 5 watcap^ myanAma'kwa'^ namepyag^ Negut^ myanAma- 

*kwan aw&peskesinitc^ ; a'A'sawagecanitc^ ; inayow^ uski- 

nawa asamegwAmasut^. Negut' myanAma'kwAn ama*kA- 

1 This represents a type of narrative which is meant to teach the lesson that 
a person should fast only up to the time of the receiving of blessing and power; 
that it is dangeruus to fast longer, for fear that the power received is liable tu Ik; 



IV. — STORIES OF FASTING, VISIONS, 
AND DREAMS. 

I. One that had fasted overlong became a Fish,^ 

Once upon a time there was a youth who blackened 
(his face) and fasted. He had been blessed by the mani- 
tous. And when he was visited by his father, "Come, 
O father, do let me eat !" he said to his father. Four 
days had passed since he had eaten, 

"My dear son, I want you to fast two days more, but 
no longer." Then the old man went back home. He 
was implored by his son to let him eat, (but) he could 
not be prevailed upon by him. 

So in the morning when the old man went to take 
another look at his son, lo, the youth had disappeared 
from the place where he was staying ! There was a spring 
at the brook near by. There the old man went. He went 
there to look over the bank, and behold ! lying there on 
the flat of his belly, and drinking water, was his son. As 
he looked at him, lo, (his son) changed partly into a fish ! 
He ran to his son to catch him, but he slipped hold of 
him and he lost his son. 

Thereupon was the spring swollen with water, and the 
place where (the youth) escaped became a lake. For many 
a year it was common for the people, as they went 
canoeing about, to see catfishes down in the water. 
One catfish was white ; it wore yellow ear-rings ; that one 
was the youth who had fasted overmuch. One catfish 

of no future service to the recipient, and that more power received may become 
so overwhelming as to cause metamorphosis of the individual. This story is cited 
as an instance of what happened to a youth who had fasted too long. 



i84 

tawesinitd, inin uwiwAn\ Na'k^ nyaw* pApIwimyanAma- 
goha'^ •, awawapeskesinitc\ a'A'sawagecanitc^ Maha'^ ^'p^" 
mitepikickahugunitc\ maha'^ unltcanesa'^ asamegwAmasut^. 



2 . Asa m kgw amasut^.^ 

Negutenw' uckinawa'-^ ama'kAdawItd. MAnetowa** kici- 
5 tcagiketeminagutc^ Ina'pyanutagutc osAn^ wiw^pAmegutc 
acawigwan*. " Nahi^ nlwlsen\ Ano^se !" ahinatc osAn^ ; 
"inigu a'kicitcagiketeminawiwatc^ mAnetowAg^" 

"Kuwi, negwi^'^ Kima'kAdaw^ mametcina*^ nlcugun^ 
kawAg*." Na'k AskAtcIma'^ pAcido^ maw^pAmatc ugwisAn^ 

10 Na'kAmeg^ : " AnoV, nlwlsen^ !" amAmatumegutc ucki- 
nawahAn osAn^ 

"Kuwi, negwf^ kawAgi^" 

Ini mAnahigutc ugwisAn^ : " WlhAnemimeckwa*klwime- 
'tusaneniwitcig^ wrpynutagog^ pe'klnime'tusaneniwa'^, wiw&- 

15 peckinameskanitci^^ wImIcigwaniwAn\ ahuwicinitc^ kago'^ 
wiha'toniwAn^ Mltcinitc^ wiwawanetiniw^ awApatAmeg*. 
Meckwa*kihAg^ wlhACAmegog^ wimitciwatc^ ; a'kicitagAtA- 
mowatc^ mitcinitci wa.peskinAmeskanitci'^ Ini wiwapimAtcai- 
yawicimegowatc^ Na'k^ wimeckwapogAteniw\ onin* wime- 

* The request for food by one coming out of a fast is the formal method of 
confessing that one has passed through the bliss of a communion with the mystery. 
The experience of the transport is a matter of personal secrecy, and its nature 
can seldom be guessed by any one else, except perhaps in the event of a great 
crisis, when the person cries out or sings for his power. The story that follows 
means to bear testimony of a youth whose measure for receiving blessing was full 
to the point of overflowing, and of the revelation of the gift he received, which 
was the gift of prophecy. Furthermore, it means to show how, when he was made 
to fast for more blessing, he lost control of himself by reason of the increased flow 
of blessing upon him, and that his sudden burst into prophetic speech was the 



i85 

was black, and that was his wife. And there were also 
four other tiny little catfishes *, they were (all) white, (and) 
they wore yellow ear-rings. These went swimming past 
side by side, abreast and in line, these the offspring of 
him that had fasted overlong. 

2. Onk that had fasted overlong.^ 

Once upon a time a youth blackened his face and fasted. 
After he had been blessed by all the manitous, then came 
to him his father with desire to see how (his son) was 
faring. "Oh, do let me eat, O father!" he said to his 
father ; "all the manitous have now given me their blessing." 

"Wait yet awhile, my dear son. I want you to fast 
two days more, but no longer." Later the old man went 
and took another look at his son. 

Yet again: "O father, do let me eat!" Thus pleaded 
the youth with his father. 

"No, my dear son, wait yet awhile." 

Thereupon the son then said these things to him: "The 
Red-Earths to come in after-time shall be visited by a 
strange race of men, who shall be white of skin, with hair 
upon the face, and something upon their heads shall they 
wear. What (these strangers) eat shall be pleasing to look 
upon. The Red-Earths shall have the food offered them 
that they may eat ; after they have touched and tasted 
of the food which the White-Skins eat, then shall they 
enter upon a career of having to put up with their con- 
temptible insolence. And there shall also be a red kind 
of liquid, and this shall be given them to drink ; and 

sign that already was his metamorphosis taking place. The story is constantly 
referred to these days, and it is a regret that it appears here in a very much 
shortened form, which indicates only in a ^^-neral way the peculiar qualities that 
are of such moment to the Foxes. 



i86 

nahegog^; kicimenowatciniga wiwawanatesiwag^, me^totcap^ 
winepog^ Agwiponi^kaguwatcini, wihAnemikrkrkiwenegog^ 
Acinawa'kwanigi ina'tca'^ sipow^ wipemapyaw^ ; wikenwite- 
pyaw^ ; wlliAnlwi^tAnw^ ; wlhAskapogAtw^ A'klcacowlwatc* 
5 ini slpow^ a'klcipyawatc Agamaheg^ Ina^pwawike'kanemAg^ 
wihicawigwahigi." 



Ina^penopahatc osAn^ kicatcimohatd wlhAnemicigeg\ 
Kike^tcimanwepeponaga^k^ me'tusaneniwAg anotawawatcap^ 
anAgamunitc^ A^kwitc aseny^ aneniAsunitcape, amAgine- 

10 pAtenig^ Na'k Agamaheg^ Wiskc3s' a'ixi-axowaskanitc. 
Ahvnemaskanitc anotawawatcap^ anvgamunitc^ ; kegiciya- 
pape anotawawatc anAgamunitc^ Anotawawatcap^ ahAne- 
mine'kwa'tAminitc agamahegic^ Kageya a^poninotawawatc 
uckinawahAn\ A'pwawike'kanemawatc ahawinigwan uski- 

15 nawahan^ asamegwamasonitcin\ 



3. UsKiNAWA^ mA'kadawIt anesegutc Acaha'^^ 

Uskinawa ama'kadawitc^ negutenw^ KicimanAgunltc^ 
negutenw^ awapAnig\ " Ano^s^, nlwiseni !" ahinatc osAn^ * 
"inig^^ a'kiciketeminawiwatc^ niAnetowAg^" 

1 There is always a note of pathos in the stories of those who fasted overlong. . 
The importance of this stovy is not so much in what it tells as in what it connotes 
to the Fox mind, la the first place, it is a sacred story, which forms the basis 
of the homage paid by a sister to her brother, who had given her the hope of 
future assistance from divine source before he met with the fate which he foresaw 
with clear visiun. And her homage is such that it approaches and even reaches 



i87 

whenever they have drunk, then shall they become insen- 
sible, as if dead they shall seem. Never shall they be 
left alone, in times to come and against their will shall 
they be moved about from place to place. Towards the 
mid-day sky is a river that shall flow across the land; it 
shall be deep ; its current shall he swift ; and its water 
shall he muddy. When they have crossed over that 
stream and have come to the farther shore, I cease to 
know what is to become of them." 

Then away went the youth from his father after he 
had told him of the things that would come to pass in 
the future. For full many a winter were the people ac- 
customed to hear the sound of his voice as he sang. On 
top of a high rock he used to stand, high up where it 
had frozen. And towards the farther shore of the Wis- 
consin River lay the course of his flight in the air. And 
as he went along through the air they used to hear the 
sound of his voice a-singing; it was in the morning when 
they used to hear him sing. They used to hear his voice 
die away in the distance over beyond the farther shore 
of the River. Then came a time when they no longer 
heard the voice of the youth. So now they know not 
where the youth is, the one that had fasted overlong. 

3. A Youth that was fasting was khxed by the Sioux. ^ 

A youth once blackened his face and fasted. One 
morning after he had been fasting for many days, "O 
father, do let me eat!" he said to his father; "for now 
have the manitous bestowed upon me their pity." 



the devotion or adoration she has for the most sacred objects of her reUgious be- 
lief, as partly shown by her request for delivery from capture. The story is pecul- 
iarly her own, and one which she would never relate until she had first gone 
aloue in aolitude and bpent moments in anguitih and prayer. 



i88 
"Kuwi, negwr\ kawAg^ nlcogun^." Inahinetc osAni. 

Kihanomatc osAn^ amawinAnaheskAg upicagAnr^ Upas- 
kesigAn ahAda'penAg^ anAtumatc iskwasahAn^ ute'kwamAn^ 
Anacitepanatc^ mAnaclkAnonatc^ : "Nesi^'\ ketepanen^. 
5 Kago kiwitAmon^, Ini kihAneminAgAtawanet^. Inugitca 
kawAgi a'tcAgecihiskwasahiyAn\ AskAtcIma wigicigiyAn^, 
kenwac^ wipematesiyAn^ Nahi^, nesf'\ Anemime'tosanem- 
wiyAn^ anemesiyAn^, me'kwanemi'kAn\" NomAga^^ ma- 
'kwatc^ anacitepanatc^ ApAsegwItc anuwitc acicatc^ Ke- 
10 *tcinan^ mecinepis aha'tanig^ Ata'kAmitd nepis^; nepisiga 
kepAtenw^ a^peme'katc^ me'kwAmlg^ 



Agamaheg^ katawipyatc ineniw^ negut apicicat a'pyatci- 
penutd. InAga neniw^ anawatc uskinawaliAn ahaneme^ka- 
nitd. Na^k anawatc Acaha'^ a'pyayanitc uskinawahAn^ 

15 A^pe'kwaskisenig atcItApisahutc^, a'ka'kisutc'. Inutc ana- 
watc Acaha'^ LlmawinAnemitc uskinawahAn'; anawatc uski- 
nawLiliAn aM^Iwanitc a'pemamunitc^ NuniAgaw^ a'ke'tcAni- 
wisanitc^ KApotw^ anAgisanitc a'pemuwanitc^ Klcipe- 
muwanitc^ na*k^ pemamunitc^ Penutcima'^ kicipya'pahonitc 

20 anAgisanitc^ AnAgisanitc^ wihAnAskena'tonitc^ paskesigAn^; 
ta", a'po^konAminitc^ ketcitahigAn^ Na^ka'pemamunitc^ 
Onawapipipemumetc^ Kageya amecumetc^ A'klmAca- 
^kwanemetc aiyapAm ahanitc Acaha'^ 



i89 

"Not yet, my dear son. Wait two days more/ Thus 
he was told by his father. 

After failing to get his father's permission, he then went 
to his buckskin coat and put it on. Taking up his gun, 
he called to a little girl, his sister. And with a caressing 
hand upon her head he spoke to her thus in these words : 
"My dear little sister, I am fond of you. Let me say 
something to you, something which I wish you ever to 
keep in mind. At present are you yet but a little girl. 
After awhile you shall grow up and long shall you Hve. 
Now, my little sister, if ever in the course of your life 
you meet with adversity, think of me then." For a little 
while and in silence his hands played fondly over her head. 
Then rising to his feet he went out of the lodge and 
away on a hunt for game. Now near by was a big lake. 
He started on a short cut across the lake ] for the lake 
was frozen and he passed over on the ice. 

As he drew nigh to the farther shore, there came a 
man who had been off on a hunt for game and was now 
returning home. Now, that man beheld the youth travel- 
ling along his way. Likewise saw he Sioux at the place 
whither the youth was approaching. Where the reeds 
grew^ thick, there he sprang and crouched, hiding himself. 
From that place he saw the Sioux take after the youth ; 
he beheld the youth turn and flee. For a little while he 
ran with great speed. Presently he stopped running and 
did some shooting back. After firing, he then took to 
flight again. He came on the run to a place a little 
farther on, w^here he let up with his flight and stopped. 
He had halted to load his gun ; but as ill luck would have 
it he broke the ramrod. And then he took to flight 
again. Thereupon (the Sioux) began to shoot at him in 
lively fashion. At last they got him. As soon as they 
had taken his scalp, the Sioux turned and went back. 



190 

Kicine'klnitc awapamutc ineniwa ka^kisutayowe, wlgiya- 
pi*kig^ pya'pahutc a^kwagwahotAg^ : ^ Uskinawa Acaha'^ 
nesegwa ! Uskinawa Acaha*^ nesegwa!" 

Me'tosaneniwAg Itepahawatc^ aiyo'tc! ! ka'ten^^ a'kiwa- 
5 gwasutc uskinawa'^; amAca'kwanasutciga. Ketiina pAcito 
amaiyotc ugwisAn anepenitc^ ! " Nina mAn^ netotawaw^ 
negwis^ ahanumitc^ wlwlsenitc^" Inahitc^ pAcito*^. 



Ina ipi AskAtd, uskinawa Acaha'^ nasegut^, ute'kwamAn^ 
krkiciginitd. Klcunapaminitc\ klcunitcanesinitd. Negu- 
10 tenw^ amawAnawiwatc unapamAn^ Penutc^ kfpyawatc 
Acaha' anawawatc ; Inina'^ katawipe*kutanig^ 



Wapamuwatc^ tepe'k asitanig^ AhAnemamuwatd krk^ 

wAnenaw^ a'tAnwa'taminitc^ tcaganahomonitcin^ AskAtc 

a'kwaskwisahowatc^ tciga^kw^ me'teguk a'tcItApiwatc^ Ka- 

15 botw^ ineniw^ ahinatc uwIwAn* : "NetApanem^ kiyaw^ 

Ninaga, agwigAna'^" 



Oni'kwaw^ anutawatc usesahAn^ : "'A"^, nesr\ iniyow^ 
keten^, 'Ketepaneneku, nesi'*. Anemime'tusanenlwiyAn^ 
anemesiyAn^ me^kwanemi'kAn^' Ini ketenegutciyow®. Na- 
20 hi^ nesi^'^, a*kwitcisAhuk^ na'k^. Acigwagapatd nume'k^ 
iciwapusak^^ Kata kuse'kya'kak^\ ina wina nume'k^ wi- 
pecegwinagAtAmw^ wi'i'cikehegwiyagw^." Tnahigutc usesa- 
hAn\ a'pemeg a'tAne'tawatc*. 



191 

After the Sioux had vanished out of sight, then fled 
the man who had been in hiding, into the village he came 
on the run, crying out: "A youth has been killed by 
the Sioux! A youth has been killed by the Sioux!" 

The people went over to the place, and lo! sure enough, 
here lay the youth stretched out on the ground ; and he 
was scalped. Why in the world should the old man 
w^eep, now that his son was dead! "It was I who brought 
this fate upon my son, in that he had failed to gain my 
consent to let him eat," So said the old man. 

Later, as time went on, so they say, the sister came 
to maturity, the sister of him who had been slain by the 
Sioux. She had taken a husband, (and) she had borne a 
child. Once went she with her husband on a distant hunt. 
After they were come afar off, they saw Sioux; it was at 
the coming-on of dusk. 

They took to flight in the night while a drizzling rain 
was falling. Along the course of their flight, all around 
everywhere, sounded the calls of all the creatures that 
cry. After a time they dismounted, and at the base of 
a tree there sat they down. In a little while then said 
the man to his wife: "I put all my trust upon you. As 
for me, I am without any power whatever." 

It was then that the woman heard the voice of her elder 
brother: "Yes, oh, my dear little sister! once did I say 
to you in the past, 'I love you, my little sister. And if 
ever in your life you meet with adversity, think of me 
then.' Such was what I told you at the time. Now, my 
dear sister, mount upon (your horses) again. As (the horse) 
which bears you now stands facing with its neck, so in 
that same direction do you start a-going. Be not afraid, for 
(the horse) that bears you shall follow straight the way by 
which you shall escape." Thus was she told by her elder 
brother, from on high she heard the sound of his voice. 



192 

^ Kl'a'^kwitcisahopenAp^" ahinatc unapamAn^ Casklna- 
hitc\ agwi na^k^ kutAg\ Awapumeguwatc\ Ke^tcinemeg^, 
krka a^tAnwa'tAminitd, A'penamunitc\ anet^ ama*hwamu- 
nitc* na^k awItegOmunitc^ A'kiwAnemumeguwatd wawi- 
5 witcig\ paean AgAiiawatc^ kageya ayaniw^ a*tAnwa'tAminitc^ 
Kageya a^ponikaske'tawawatc^ 



AhAnemumeguwatc^ ne'kAnitepe^k^, kageya^^ pacaw&pA- 

nig a'penuwatc'; katawi nawa'kwanig anAgisawatc^ AmA- 

gipegwAskotawinig a'kwAskutawinig a'poniwatd ; cewan^ 

10 nomAga'^ anawAtciwutcahowatc^ Ayacipeteginapiwatd ; 

aiiAtawapAmawatc Acaha'^ ; nawawat^, wipemamuwatc^ 



KAbotwe paiya'kitcic anawawatd me^tusaneniwa'V Ana- 
wuguwatc a'C'g^ Kwlyen anawuguwatc a'pyatcimawinA- 
neguwatc'. AcaliAg a*i'citahawatc^ Ke^tcin a^pyayanitd 
]5 anenawawatd. UwrkanwawAnitcI ! "InanasayAgwe!" ahi- 
tlwatc^ Uskinawaha'^ kiwiclcanitci'^ Ahatcimuhawatc^ : 
"Tepe'kuk AcaliAg^ nekAtawinesegunanAg^" 



^93 

''You and I are to mount upon (our horses), is the mes- 
sage given," said she to her husband. That was all she 
said, and nothing more. Then off they went a-riding. 
Very nigh at hand, on all sides sounded the cries. They 
were the calls of the turkey, some were the howls of the 
wolf and the hoots of the owl. Through the midst of it 
all the pair rode, keeping straight on till at last they 
left the Sioux so far behind that their cries sounded as 
if from one place. Finally they could no longer hear 
their calls. 

They kept riding on throughout the whole night, and 
even until morning they kept a-going; when nearly noon, 
then they halted (in their flight). By the edge of a great 
open plain they stopped to camp ; but it was only for a 
little while, long enough to cook something to eat. They 
kept watch over the country at their back *, it was their 
object to watch for the Sioux; and should they see them, 
then it was their purpose to flee. 

Presently they saw people from an opposite way. And 
they were also seen by them. The moment they were 
seen, then did the people come Pushing on to attack. In 
their hearts they took them for Sioux. But as they drew 
nigh they recognized who they were. Behold ! they were 
their own friends. "Now we are saved !" said they to 
each other. These others were young men who had been 
off on a hunt. To them they said: "Last night by the 
Sioux were we nearly slain." 



I J — PUBL. AMER. ETHN, SOC. VOt. I. 



194 

4- NlCW^ UCKINAWAHAG' WAWIWIWSTC' MeSDSW^ 

unitcanesa'^^ 

Nicw^ uckinawahAg ama^kadawiwatci ne'lcAnipepon^ 
pacameno'kAminigitca'^ ki'ponima'kadawiwatc^ "NAtune- 
*kwawak^S" ahiguwatc umesotanwawAn^ Initca uskinawa- 
hAg- awapusawatc ariAtuna^wawatc^ me'tusaneniwa^\ Tna'^ 
5 neguta a^pyanutawawatc ahuwiginitc^ me'tusaneniwa'\ ame- 
'kawawatc uckinawa'a*'^ a'ponlnitc^ ke'tcin^. "MahAgi wi- 
nameg^^ caskesihAg^ wawigitcig\"^ ahiguwatc uckinawa'a"*^ 



Tnaponinutawawatd. WapAnig^ tcag uckinawahAg a*kA- 
nonetlwatc ina mene^t^ winagwagwani. "Nahi^, nina ma- 
10 ne'ta !" ahitiwatc ayaco'k^. Kageya'^ neguti uckinawa 
amAmagitenyatc^ atcaga'kusl'i'tc\ mAmagyawatc\ a'pemi- 
nawAtenAg^ me'tegw^ ; amawinase'kawatc ahutatasAninitc^ 
caskesi'a'^ Ina'pyayatc a'taga'kwahAg^ neguti nasawa** ; 
a*pemiku*kisatc\ anatci'i'watc uwitcuckinawa'a'^ 



15 A'kwitc atasan aw^wutcisahuwatc^ caskeslhAg^ ; ke'tcine 
meg a*taciponiwatcS a'tAcipyatcimAtanetc a'pyatcitAnAta 
hutd pe'kwiklhAn^ KicAtahutc aiyapAm ahina^onegutd 
caskeslha*^ ahuwlginitc^ 



Na^ka kutaga uckinawa a^pemiwapusatc^ wlmawitaga- 

1 The essential feature of the narrative is the wonderful power obtained by two 
youths from transcendent sources while undergoing the ordeal of fasting. The 
extent to which they were endowed is made known by the peculiar task they 
accomplished. They were commanded to go seek for themselves each a wife, and 
the women they sought were none other than the dreaded daughters of the dreaded 



195 

4- The Two Youths that married the Daughters 
OF Mesosw^.^ 

Two youths blackened (their faces) and fasted during 
the course of one whole winter, and not till it was spring 
did they cease from fasting in black. "Go seek for women 
to woo them," they were told by their parents. Where- 
upon the youths set out to find (where there were) people. 
Over there in a certain place they came to where there 
were some people living, they found some youths who 
had stopped to camp near by. "In this place is indeed a 
habitation of some maidens,"^ they were told by the youths. 

And so they made their camp with them. In the morn- 
ing all the youths held debate as to which of them would 
be the first (to go visit the maidens). "I say, let me be 
the first!" they said one to another, speaking back and 
forth. At last one youth who was broad at the shoulder, 
slim about the waist, big with muscle, went with a pole 
in his hand ; he started forth to go to the maidens who 
were then upon the booth outside. When at the place 
he was come, he touched (with the pole) the forked sup- 
port of the booth ; then beating a hasty retreat, he sped 
back to the place where his fellow youths were. 

From the top of the booth then quickly leaped the 
maidens ; close indeed to the place where the youths were 
in camp they came, and there (the youth) was overtaken 
and pounded to death with a club knobbed at the end. 
After being pounded till he was dead, then he was dragged 
by the maidens back to the place where they abode. 

And then another youth set out to go touch (with the 

Mesosw'. It is partly stated in the story how baneful were the daughters, but it 
is not told how cruel was the father; that is a matter of familiar knowledge. 
Hence the fact that the youths could prevail over such supernatural beings as the 
daughters is an impressive example of the power that may come from fast and vigil. 
2 The translation of the quotation is not literal, but it gives the sense. 



196 

'kwahAg^ nasawa ahutatasAninitc^ Na'ka win a'pemiku- 
kisatd. 

Na^kAmegu caskeslhAg awS,wutcisahuwatc atasAneg^; ke- 
'tcinemeg" na^k a'pyatcimAtAnetc^ ; wina na'k a'tanata- 
5 hutc^ Klcatahutc^, na'ka win aiyapAm ahinahunAgutc 
ahuwiginitd. 

Initca'^ nanegut ayaco'k anagwawatc anemikicatahutd ; 
kageya inigi nicw^ wawi'kanetitcig^ me^teno ahawiwatc\ 
"Nahf, nina !" ahitlwatc ayaco'k^. Kageya'^ negut a'kas- 
10 kimatc uwi^kanAn amawitaga'kwahAg^ nasawa utasAneg^ 



Inimeg^ na*ka caskesihAg awawutcisahuwatc^ ; katawi- 
megumAtAnetd, "*A^! 'A'M" ahitc^, atcitapisahutc\ Kahon 
iniyag^ pamine'kakatcig a'tAcitcInona'irsuwatc^ ! 



Kahon Inig^ caskesihAg ugiwawAn a*pyatapuwananitc 
15 Ini'^ uckinawa*a'^ ini'^ nasawatci'^ unAgeciwawAn\ usklce- 
guwawAn\ na*k uwInAgawawAn^ kegi'u'neciw^. "Wiseniku, 
uskinawatig^ !" ahiguwatc^ metemohAn^ 

Negut uskinawa ana'kunAg unagan^ ; asigisa*totc^, Ini- 
tca'^ pa'k a'pyatenawAnetc^ wlckupimina'^ kanekanasunitci*^ 
20 maskutcisa'^ Klciwlseniwatc awapiwenawatc uwlw^wa'^ ; 
nanegutly^^ ahuwiwiwatd caskesra*^. 



Tnawapiwenawatc uwiw&wa'^, a*penuwatc ahuwigewatd. 
Ina'^ neguta a'ku'kikihonowatci ; uwlwawa*^ a'e-g ahutane- 
se'kasuwatc\ winwawaka apAcitohigi'towatc uwiyS-waw^ 



197 

pole) the forked support of the booth upon which were 
the (girls). And he too started to retreat back in haste. 

And once more the maidens quickly leaped down from 
the booth ; close indeed again they came, (and the youth) 
was overtaken ; and he too was pounded to death. After 
he was pounded to death, he was also dragged back to 
where (the maidens) dwelt. 

And so one by one in turn the youths went forth, and as 
fast as they went each met his death with a club ; till at 
last there were left only the two that were friends together. 
"I say, let me!" they said each to the other back and 
forth. In the end one prevailed over his friend to let him 
go touch (with the pole) the forked support of the booth. 

And so truly again the maidens leaped down from 
where they were ; and just as soon as he was about to 
be overtaken, "*A^! 'A^!" he said, squatting quickly in 
his flight. And then they who were in pursuit, strange to 
say, were seated there on the spot suckling (their babes) ! 

Whereupon the mother of these maidens fetched for 
food for the youths to eat the youths whom the maidens 
had slain, their entrails, their eyes, and their penises to- 
gether with their testicles. "Eat, O youths!" they were 
told by the old woman. 

One youth received the vessel in his hand ; and when he 
spilled out (the contents), thereupon with all earnestness 
was there fetched for them some sweet corn that had been 
cooked with a mixing of beans. After they had finished 
eating, they then started away with their wives ; one a 
piece each took to wife the maidens. 

So they started away with their wives, they started forth 
on their homeward way. Over there in a certain place 
they changed the form of themselves in a different way ; 
and their wives passed themselves off as their daughters, 
while they on their part made themselves out as aged 



198 

Onitca'^ ke'tigan a*a'*tag Iniga uta'kiwaw^ Ka'tenatcl 
inimeg anawawatc uw!*taw&wAnS a'pemecihuguwatci win^. 
A'pwawinawawatc ahinwasuwatd ; me'totci ka'ten^ kegya- 
pigwawatc^ apAcito'i'watc'. " PAcitohetig^, agwi nawagwin 
5 ayo'^ pemihawatc^ nlcw^ uckinawahAg^ ? AwAnawAg^ nete- 
*kwama*\ NenawAnuna'wawAgS" ahinatc^ pAcitoha'^. 



^'Agwitca*^ nawAgetcin^ mAna nitcipacito'^." A'tAciyu- 
pa'kinesamawawatd. "Agwi mo^tci menwinenwapiyagini." 

"Newlcapen^," ahinatc^ pacitoha*^ 

10 " Ina ahuwikiyag ihan^\" ahigutd pacitoha*^ ** Netane- 
senanAg^ ki'acAmegog^'' ahigutc^ pacitoha'^ 

Wigiyapeg^ pyayatd, "KoswawAg^, 'NetanesenanAg^ ki- 

hacAmegog'/ netegog^ koswawAg^" TAmeg^, amenwane- 

matc^ caskesiha'M Kiciwlsenitc aiyapAmahatc^ pacitoha*^ 

15 a'awinitd. "PAcitohetig^, nemenwanemawAg^ ketaneswa- 

wAg^ wlhuwiwiyan\" ahinatc^ pacitoha'^ 



"'O, klhuwiwS" ahigutc^ tcawicw^ pAcitoha'V 



Pa'kutanig^ negutlna pacito^ kimotc aha^kasAg^ wigupi- 
mic^- kica'kadanigi, anegwipegwahAg^ Klca'tasenig\ ki- 
20 mote anuwitc^ UcigwiwenAn anAganatd ; me'totc ina'^ 
kawAg acegicige'^.^ Penotclma*^ krpyatc aku^kinagwihutc 
ama'kAdawa*kunutc^ Sanawa uga'kigapiheg asogi*totc^ 
KApotw^ sanawa^ pyatwawaseg^, uckinawa^ pAgAmipahutc\ 

* The peculiarity of this sentence is that it is given in the dialect of the 
Kickapoo. 



199 

men. Now there was a field and the land was theirs. 
So it verily came to pass that they beheld their brother- 
in-law, for by him had they been followed. That they 
did not see him was what they made believe ; it seemed 
as if they were truly blind by reason of being aged men. 
"Old men, did you not see passing this way two youths? 
They were carrying away my sisters. I am following after 
them," he said to the old men. 

"We have not seen them, (I and) this old comrade of 
mine." They then were at work plucking tobacco-leaves 
to dry. "Not at all well can we see." 

"I am faint with hunger," (the brother-in-law) said to 
the old men. 

"To the place where we live do you go," he was told 
by the old men. "By our daughters will you be given 
food," he was told by the old men. 

When at the dwelling he was come, "By your fathers 
(was I told), 'By our daughters will you be fed,' I was 
told by your fathers." Oh, and what a fancy he took to 
the maidens! After he had finished eating, back he went 
to where the old men were. "Old men, I am so taken 
with your daughters that I should like to marry (them)," 
he said to the old men. 

"Surely, you may marry them," he was told by both 
of the old men. 

When night came on, one of the old men secretly burned 
(the stick of) a linden ; after it had burned all over, he 
covered it beneath the ashes. After the fire had died 
down, secretly out of the lodge he went. The outside 
shell of his bodily frame he left behind ; it seemed as if 
there (in his couch) he were yet lying.^ When some dis- 
tance away he had come, he underwent (another) change 
and painted himself black. Bells upon his garters he tied. 
Presently there came the sound of jingling bells, (and) a 



200 



" Pacitohetig^, nepyatcinAtumaw^ kenegwAnwaw^ ! Sesasi- 
megu ! TepuwawAg^ Mesosw^ ^ ahuwigitc^ TcatcatApu- 
wawAgi tapuwatcig^" AyapAmi-a*hAnemwawapahutc uc- 
kinawa^. 

"Kago*^ ke'tcitepuw&tapetug^," ahitiwatd pAcitohAg^ 

Kisatc a'i'citahatc ina neniw^ pyatcinAtumet^. Agwiyu- 
ga'^ mawl'pamatcin uwiwa'^ Cewana ki'krk a'peminag- 
watc^ ; a'penotcanigiy^ ahuwlgitc ina Mesosw^. Ina*^ pya- 
yatc* MesoswAn ahuwiginitci, a*pitigatc^ 



10 "'O, kekiyukiyus^!'* ahigutd MesoswAn^ 

"KenAtumigutc a'tepuwagiy^ !" ahinatd MesoswAn^ 

"Agwiwa ke'kanetAmAninM Kl^tawAgigu Inigi pAcitohl- 
^kasowatci ! Kete'kwamAgika hinig^ wawIwiyAnigi. Na- 
*kAtca*\ In uckinawa^ natume^k^ krtaw^ ina negut^ ^Ne- 
15 mAnetowiwi', a*i*citahayAn\ KAgApa me^tusaneniwAg a'ke- 
temagihagw^.^ Agwina'^ ke'kanetAmAnini kl'tawAg a'pe- 
migu^kwakikihonuwatc^ wi'i'ciwAnipahe'k^? Kete'kwamA- 
giku'^ wawIwiyAnig^" ahigutc^ MesoswAn^ 



Ina'pemikiwatc^ Kl^kl'kimeg ayapAmahatc^ Ina a'pya- 
20 tc^ watcipenutc^ a*pwawikagonatAg^, mo'tca'pwawike'kise- 
nig' wigiyap^ ke^tiganiga a*a"'tanige'^. Ayanigwan a*pwa- 
wike'kanematd. 

1 Mesosw* is the Ojibwa Macos (Mashos), the giant lord of the Great Lakes, 
particularly of Lake Superior. 



20I 

youth came speeding up. "O ye old men, I have come 
to summon your son-in-law ! It is urgent business ! They 
are in council at the home of Mesosw^.^ Immediately 
must the councillors declare their judgment." Then back 
again (with bells) a-jingling ran the youth. 

"Over something very important must they be debating 
in council," each to the other said the old men. 

Disturbed in his heart felt the man who had been visited 
and given summons. Not yet indeed had he even lain 
beside his wives. But nevertheless it was imperative that 
he should go ; and long was the way to the place where 
dwelt that (person) Mesosw^. When over there he was 
come at the place where Mesosw^ lived, inside he went. 

"Well, so you are out on a roving tour!" he was told 
by Mesosw^. 

"Why, you summoned me to a council that was in 
session !" he said to Mesosw^ 

"And do you not understand ! Why, they are your 
brothers-in-law who made themselves look like aged men ! 
And they are your sisters whom you have married. Further- 
more, the youth who summoned you is one of your brothers- 
in-law. 'I am endowed with mystic power,' was the feeling 
in your heart. Many were the people whom you (and your 
sisters) have slain.^ Did you not know that your brothers- 
in-law fashioned themselves in a different form on the road 
as they went, that by so doing they might keep out of 
your way and escape you? They truly are your sisters 
whom you have married," he was told by Mesosw^. 

So he turned and went back. It was befitting that back 
to the place he should go. When over there he was come 
at the place whence he started, nothing did he see, not even 
a sign of the dwelling or of the place where there had been 
a garden. Whithersoever they had gone he did not know. 

2 A^keteraagihagw*', "whom you . . . have slain;'* liteially, "whom you have ill-used.'* 



202 



5- Watci Wamigohag' ^ ME^TCIMIWATC a^penatc^^ 

Negutenw^ Meckwa'ki ama'kadawitc'.^ A*tAcima'kAda- 
witc^ nepis ahA'tanig^ Tcigi nepis aslga'kwatenig\ InatA- 
cima'kAdawitc^ ; wiketeminagutc ina wawiginetcin^ maneto- 
wan\ Ina'i'cidahatd. 



5 Negutenw* aw&sayanig amenwigicega'k anawatc inin^ 
mAnetowAn ahAgwayotanitc Asenig ahapasesunitc^ Ini win 
a'pyatc^ mAn^ neneme*kiw^ na'tawatot^. Anawatc a'e-g^ 
mAnetowAni a^kwitc Asenlg acegicinitc ahApasesunitc^ Pe- 
nutciyuga ahutcitc^ "Taniyatug^ wihicawiyan^ wihina'pe- 
10 nanAg^?" a-i'citahatd, "Nahe"^, nAtAwatc nimawinAnaw^/ 



MAna wina neniw^ ma'kadawit anatAg^ nagwana'kwa*k 
a'pyatcipe'kwasenig atCAgahenuhinig^ ke^tci penutc^ Ka- 
gigAbotw^ anAnAma'kwanig^ neneme'kiwAn awIsAguwanitc^ 
Tnici amawina^kyatc ina neneme'kiw^. Amecenanitc Inin^ 
15 mAnetowAn^ ; animawenanitc a'pemeg^, tAgawimeg^ akas- 
ki'i'ciwenanitd ; ona*k aha'kuwiklwawanegunitc\ InacitA- 
nenetiwatc^ ke'tcikenwac*. 



M AnetowAn awapiniAmatumegutc : " PemutAmawinu, 

^ WiimTgohAg', "they of feathers;" the reference is to the Thunder Clan. 

2 The essential element upon which the story rests is not expressed, but it is 
clear to the mind of every Fox who hears the tale. The element is the belief 
that it is not propitious to dream of or to be visited by a water-serpent during 
a fast, and that to seek for supernatui-al guidance without the counteracting effect 
of a more propitious visitation will lead only to an unhappy issue. In this ac- 



203 



5 . The Reason why Men of the Feathered Name ^ 

ALWAYS COME OFF UNSUCCESSFUL IN WaR.^ 

Once on a time a Red-Earth blackened his face and 
fasted.^ At the place where he was fasting was a lake. 
From the edge of the lake rose a steep cliff, and there 
on the cliff was where he fasted ; he fasted in the hope 
of being blessed by the manitou that had an abode there. 
Such was the feeling in his heart. 

Once when the light of day shone bright and the sky 
was fair, he beheld the manitou crawl forth from the water 
and sun itself on a rock. Along about this time came 
a thunderer, one that was then on a reconnaissance. He 
too saw the manitou lying there on the rock and basking 
in the sun. It so happened that he had come from afar. 
"I wonder how I had best do to get him under my power?" 
he thus thought in his heart. "I think I shall rush him 
with an attack." 

Now this man who was then fasting had seen a cloud 
gathering dense and coming with the wind while it was 
yet small and a great way off. Then all at once came the 
Thunderer with a roar and heavy rumble. In such fashion 
went the thunderer to the attack. He took hold of the 
manitou ; he started to lift him into the air, but he had 
barely enough strength to lift him only a little way; and 
then (the manitou) pulled him back down again. In such 
wise they struggled for ever so long. 

Then by the manitou was (the man) besought: "Shoot 

count a man commits several serious infractions: he lends ear to the object of an 
ill omen; he takes sides with that object against the highest idealized object of his 
clan; and he even refuses the blessing offered him by the ideal of his clan. The 
story points out the lasting harm that comes from a disregard of things sacred. 

3 Ama^kadawltc', literally, "he became black;" but the sense is, "he blackened 
his face (with charcoal) and fasted." 



204 

nucf ^ ! Pemw^ napenAni'kitce !" InacimAmatumegutd mA- 
netowAni. 

Neneme'kiwAn^ win a'pwawikAnonegutc, cask ahinane- 

megutc utaheg^ MAnahigutc ananemegutc^ udaheg^: "Ma- 

5 nigu anapataniyan amawina'kyayan\ ini wlhinahinapAta- 

niyan a'pAgAtniskawAtd kewitcIskwahemAg^ ahAnemime^tu- 

sanenlwiyAn^" 

A'kekanematc ananemegutc utahegutc a'keteminagutc^ 
MAnetowAn^ win ahanemimegutc^, "PemutAmawinu, nucfM" 
10 Inahigutd. 



TAgawimeg inakAskikemiyanwi'tonitd neneme'klwAn^ 
Kageya a'pemwatc^ neneme'kiwAn^ me'tegw^Ani, Nepig 
ahAnemikutawiwenemetc. Kicikutawiwenemetc a'pyawatc^ 
kutAgAg*. KicinatAmuwatc atota'utc natawatot^ a'pAgama- 
15 'kiwigi neneme'klwAg^, a'pyatciwisAguwamiga'k awlckwa- 
waga'k. AtAcihanohanohAmuwatc Asen acinegutuwi'kan- 
wawAnimecenemetc^ 



Kicikutawiwenemetc^ mAnacikAnonegutc^ : " Keketema- 
gi't^ kiyanan acisuyAgw^. Tne'ki wime'tusaneniwa'kyawi- 
20 gwan^ agwinAnac acisogw^ wikiwawitagusiyAgwin^" 



Inici niAna ma'kAdawit^ aciwAnimegutc^ nepig^ tAciniA- 
netowAnS acinAnawapena'totc uwiyaw^ Inutciwap^ wami- 

' In the original the first three sentences of the paragraph are passive, the man 
being the subject, and the Thunderer the agent. 



205 

him for me, oh, my dear grandson ! Shoot him lest he pre- 
vail over me !" Thus was he besought by the manitou. 

But the Thunderer did not speak to (the man) by word 
of mouth, he communed with him with thoughts by way of 
the heart. In this wise he spoke with him from the heart: ^ 
"As I now look when I go to the attack, so shall you look 
in days to come when from time to time in the course of 
your life you go to an attack against your enemies." 

(The man) knew that (the Thunderer) was thinking of 
him from the heart and offering blessing to him. But all 
the while by the manitou was he being implored, "Shoot 
him for me, oh, my dear grandchild!" Thus was he told 
(by the manitou). 

The Thunderer by this time had succeeded so far as to 
cause a gentle sprinkle of rain. Finally (the man) shot the 
Thunderer with an arrow. Then down into the water dived 
(the manitou) and took (the Thunderer) along with him. And 
after (the Thunderer) was taken down under the water, then 
came the other (Thunderers). When they saw what had 
befallen the scout, then came the Thunderers a-striking, 
they came with a mighty roar and a heavy rumble. But 
over and again did they fail to crack the rock where one 
of their comrades was held a prisoner of war. 

After (the Thunderer) was taken down under the water, 
he spoke in this wise to (the man): "You have brought 
an ill fate upon both yourself and us who bear the same 
name. As long as the world lasts and people live thereon 
never shall this name of yours and mine pass from mouth 
to mouth and be spoken of with fame.** 

Such was the way this man, who in his fast was de- 
ceived by the manitou that dwelt in the water, [and so] 
obtained no good for himself by the fast. And ever after 
when men of the feathered name assumed command in 
war they always met with loss of warriors. It was on 



206 



gu'i'sutcig^ niganiwatcini a*penatc^ watcime'tcimiwatc^ Ma- 
'kAdawIt a'pemwatc uwitcineneme'kiwAn^ 

WatapAg atAcikikanawitc^ Aw&.w^se'tAgape watapAg^ 
"Wapanuga^," me*tusaneniwAg inwawAgabe anatAmuwatc 
5 awawasacanig^ 



6. Wacihon anX*pawatc^^ 

Nemecomes^ Wacihon^ aya*A*skigitd. Negutenw^ a'tA- 
gwagigi aclcatci. A*pyanutAgi me'tegw^ ahuwigenitc ase- 
pAna'i, on ahAgusi'tahwatc asepAna'^ Tnama'^ penutc 
anemasltc a'peckwasltc^ A'pagicig^ me*tcTg a'pa^kitacig^ 



10 A'penutc ^ a'i'citahatc^ Myaw^ amataskAg^, anagAtAg 
ahAnemapyanigi ; myaw^ amecanig\ a'peguweskatanig^ 
AnagAtAg ini myaw^ ahAneminAginAgiskawatci me'tusane- 
niwa'^ Anetaga a'peme'kanegutc^ Tna amu'kisatd sl- 
puw', pa'kimeg awawanetenig^ sipuw^ Ku'kahigAn ina' 

15 anatAg*. A'ku'kun atape'tawatc Agamaheg^. Agamaheg^ 
na'k^ mAskutaw^ awawanetenig^ AtapapAtAg utawen^ 



Ahacuwasitc ini ku*kahigAn^ Agamaheg a^pyatc ana- 
tAg utawen^ AnapAtAg^ wlgiyapyan^ aneta a*papagaski- 
pe'kwanayanig\ aneta awasikinipe'kwanayanig\ anetAga 

* A man falls from a tree and is knocked unconscious. In his delirium he 
dreams of a visit to the spirit world. The dream takes into brief account only a 
part of the many elements that make up the mass of belief about the life after 
death. But enough is given to indicate what at least the conception of the spirit 
world is like. 



207 

account of the man who, when fasting, shot one of his 
fellow-thunderers. 

At the place whence the dawn of day comes is (the 
Thunderer) now held a prisoner of war. He often gets 
to flashing light in the land of the morning. "It-is-he- 
who-is-busy-with-the-morning," the people are wont to say 
when they behold the play of shooting light. 

6. Painter's Dream.^ 

My grandfather Painter was yet in his youth. One 
autumn he went off on a hunt for game. He came to 
a tree where raccoons made an abode, so up the tree he 
climbed to get them. When far up he was climbing, he 
chanced with an accident and down from the tree he fell. 
He hit the ground and was knocked out of his wits. 

Then he went home,^ as it seemed in his heart. He 
came by a path into a road, and he followed the way it 
led ; the road was big, it was dusty by reason of much 
travel. As he followed that road he kept meeting 
with people all along the way. And by some was he 
overtaken and passed. Farther on he came out upon a 
river in full view, very beautiful in truth was the river. 
He beheld a bridge there. He caught the faint sound 
of a drum on the farther shore. And across the river 
was an open country that was pleasing. He had a feeble 
view of a town in the distance. 

Then he crossed over by way of the bridge. On com- 
ing to the farther bank he saw the town. As he looked 
at the dwellings he perceived that some were flat on top, 
some sharp at the top, some even made of earth, and 

3 A'penutc', "then he went home;'* literally, "then he departed, then he set out, 
then he went away;" idiomatically it also means "then he went home." "Home" 
here means the home in the spirit world. 



208 

*aki wigiyapyani, anetAga Asenyan ape'kwagwAtanig\ Ahu- 
wiginitc acimegupitahutc^ tcIpaiyAg^ wigiyapyan a*i*cina- 
gwAtenig^ 

Me'tusaneniwa' amananitc\ tcagahinAnu'kyanitd. Aneta 
5 ameckwa'pihinitc^ ; ananuwasutihanitc^ nagAtogacaha*^; ane- 
ta ananuwasutlnitc^ ; aneta ahayawitclhinitc^ ; anetaga a*pa- 
gahatuwanitc^ ; aplgihinitc aneta, anetAga amama'kesahi- 
nitc^ ; anetAga akakagiweganitci.^ 



Pkwawahiga tcagahinAnu'kyanitc ; a'kunAnuhinitc^ • ane- 
10 tAga a^kusiganitc^ 

WAninaw^ a'ku^ku' a'tAnwawakesinitc^ n!mihetinitci'\ 
Acinawatc a'pAginemetc^ tcipaiya' ^ acawiwetc Inacinawatc 
aiyo ahicawinitc^ 

A'kwisenig utawen^ nahinahi pyayatc anAgiskagutc 
15 osAn\ ugyanlna'\ na'k ututama'^, "Kacina, kiwanu!" 
ahigutc^ " KeketemagikAnawAg^ kenitcanesAg^ Papegw^ 
ahutcipyayAn^ aiyapAmihanu !" Tnahigutc^ 



A'pwawipeme'tawatc\ A^peme'katcimeg^. AnAgiska- 
watc i'kwawAn Ina'^ neguta'^ ; Inin^ mf kematcin aya*u'ski- 
20 nawahitc^ Acawiga wina nepeniwAn inin i^kwawAn^ 
"Ya^, pa*kickweyow^ mAna Waclhon^ ka^kanemag^! Ma- 
micatesiwap^ ahuskinawahitc\ Ya^, ketemagiceki'tawAtci 
inugM" Tnahinitc inin i^kwawan^ 

MAnaciw4pAtisutc\ ka'ten^ amyacice'kltAgitc!*^ " Ninat^ 

1 The dance of the warriors wearing belts with crow-feathers hanging down at 
the back. 

2 A'paginemetc* tcTpaiya'*, literally, "when they set free the dead;" that is, when 
all the funeral rites have been duly performed, and the souls are then free to go 
to the spirit world. 



209 

some were nothing but stones lying piled in a heap. As 
was the appearance of the graves in which (the people) 
were buried, so now was the look of the dwellings in 
which they lived. 

The people were many, they passed the time engaged 
in every kind of amusement. Some were at play with 
the limber throwing-stick ; they raced horses one with 
another ; and some raced one with another afoot ; some 
practised at archery ; some played at la-crosse ; some gam- 
bled at cards, and some gambled at the moccasin game ; 
and some danced the crow-dance.^ 

And the women also amused themselves in all kinds 
of games : some played at the double-ball game ; some 
were at play with the game of bowl and dice. 

On every hand the drums kept up a boom for them 
that danced. As he had seen (people) do when they set 
free the souls," so he saw them do at this place. 

When he was come at the edge of the town, there was 
he met by his father, and his mother, and by those who 
were his brothers and sisters. "Oh, go you back!'' he was 
told by them. "You inflicted sorrow upon your children 
when you left them. Speedily by the path that you came 
put you about and go home!'' Thus was he told by them. 

Yet he heeded them not. He continued his way (regard- 
less of what they said). He met up with a woman there 
at a certain place ; she was one whom he used to woo 
while he was yet a youth. The woman had long since 
been dead. "Oh, dear me, if here isn't Painter whom 
I used to know in times gone by ! He was then in the 
habit of going in gladsome apparel, that was when he was 
yet a youth. But alas, how hapless is the plight of his 
dress now !" Such was the way the woman spoke of him. 

As he thus looked at himself, lo ! it was true that he 
was in shabby dress. "I will go and get my garments," 

14 — PUBL. AMER. ETHN. SOC. VOL. I. 



2 lO 

netuce^kltagAnAiis" a-ixitahatd. A'pemikiwatc aiyapAm^ 
w!hatc\ ManahAtieminAgiskawatci me'tusaneniwa'\ a'pwa- 
winegutanawatc^ Pu'kitepahuwahAn^ na'k ahawinigwan^ 

Kabotw^ a*to'kltc^ ; mAnacito'kltc\ ugutagAneg^ uwInA- 
5 niw^ aha'kwika'ketanig^ A'pwawikAskimatcItd, a'tcipate- 
sihitc^ Nepiga ahagawatAg^, ahanawi^totc^ wfpemQtatc\ 
WigwakuhotAgiga, ahanawi'totci. Kwlyenameg acawitc 
ame^kawutc^ Nahina apeskwasitc* tAgaw^ a'pacisanitc^ 
Neci'k^ acegicig^ ne'kAniAnagw^, na'k^ ne*kAnitepe*kw^, 

10 na'k^ ne'kAnikice'kw^. Katawiga pAgicimug^ nahina'^ 
mii'kawutc^ Apeskwasitc^ pi*tawi tcAgi me'tego'^ pyatA- 
na'kikapagwan^ ini tatwineciwatcig^ AhAskime'kawutc^ 
ruiawitow^ wrkanawitd. UwinAniw^ a^ka'ketanig^, utuni- 
naga a-egL NepI klmenahetc^ Ina'kAski^totd wi'kAnawitci. 

15 " Nenepapetug^," a'i'citahatc^ 



Keyahapayow^ napege'^. Kicitapinasatc aiyapAm^ Ina- 
hatcimutc ana'pawatd, tclpaya' ayehayanitc ahapihatc^ 



7. Myana'pawat^.^ 

Negutenw^ a'pepog^ Kanisis^ kfpyawatc AsagiwAg^ Mec- 
kwa*klhAgi. Tclgi Plgi^tAnw^ * ahuwlgiwatc^ Ini negu- 

1 The story tells of a man who was warned in a dream of an impending fate 
by drowning; how that he was mocked by his friends, and how the dream was 
unheeded and so came true. 



21 1 



thus he thought in his heart. So he turned and started 
back to go to his home. Many were the people he met 
along the way, but nowhere did he see the One-who- 
cracks-open-the-Skulls or where she lived. 

On a sudden then he awoke ; and as he thus awoke, 
at the throat and tongue was he dry and parched. He 
was not able to move, he was so stiff. And though he 
wished for a drink of water, yet was he without the 
strength to crawl. He tried to raise a cry, but he had 
not the ])ower. Such was the exact state of his condition 
when he was found. The time when he fell from the 
tree was when (the sun) had flown a short way past the 
point of noon. Alone did he lie during the rest of the 
evening, and during all the night, and during the whole 
of the next day. And at the time of the falling of the 
sun then was he found. There was a small tree standing 
beside the one from which he fell, and it must have been 
on that tree that he fell and tore his testicles. When first 
he was found he had not the power to use his voice. His 
tongue was parched dry, so was also his mouth. When they 
had given him water to drink then was he able to speak. 
"I must have been asleep," was the feeling in his heart. 

But instead he really had been dead at the time. As 
soon as he was sufficiently restored to health again, then 
he told of the dream he had, of how he had gone to 
visit the place where the dead go. 

7. He that dreamed of an III Om7^:n.^ 

It was once in the winter-time after the Sauks and the 
Red-Earths had come into Kansas. By the shore of the 
Missouri River ^ were they then dwelling. Once in that 
period three men set out for the farther shore to hunt 

2 Pigi'tAnw', "Muddy River," the name for the Missouri. 



212 



tenw^ neswi neniwAg Agamaheg amawicicawatc^ pecege- 
siwa'^ atAcimananitc^ Natasogun atAcicicawatc^ Kicima- 
nenesawatc^ pecegesiwa*\ negut ina*a*'pawatd. Oni ke- 
kiceyap^, "Nemyana']>aw^ tepe^kug^ Mesi'kw^ kemAtaku- 
5 hugunan^ netAna'paw^." 

" O^^, iceguyatug^ ketcIskagAn^ ! AmAtakwicinAn ame- 
natAniAn^ initca'^ watcina^pawaiyAn^" 

" Kowi^ ! Nemyana'pawema'^" 
" KetcIskagAn' watciniyana'pawaiyAn^ !" 
10 A'pwawimeguponowatc^ "Nemyana'paweku'^" ahitcape'^, 

AhanemiwAtcahuwatc^ ; kicesa*kwawatc\ awlseniwatc\ 
Kiciwlseniwatc^, negut^ tcigepyag ahatd. "Se', pyago^" ! 
Kiw^pAmapwa mesi'kwa!" 

Tnigi nlcw^ Itepahawatc^ Ka'tenatci, mesi'kwAn apin^ 
15 ahAnemwawaskatlnitd. 

Oni negutln% "Nahi^ ki*penopena !" ahitc^ 

"Nemyana'paweyap\" iihitc !na myana'pawat^. "Poni- 
tcahi])emipugut*^ mesi'kw^ klhApwrtopen^," ahitc^ 

Inigitca'* nlcw\ "Kuwr, ki'penopenamegu," ahi'O'watc^ 



20 T^a myana'pawat^ ahanemwatc^ klcitcahiponipemipugut^ 
mesi'kw^. Tnigitca^^ nicw^ ki'ki^ki awapi'a*wAtowatc owi- 
yas' tcigepyag', aposi'towawatc AnAgaweneg^ Kicitcagi- 
posi^towatc^, kenwacimegu na^k akaskAtesitc ina myana- 



213 

for game where the deer were plentiful. Several days 
they spent there hunting for game. After they had killed 
many deer, one then had a dream. So in the morning, 
"I had an unlucky dream last night. That beneath the 
ice were we held covered over, is what I dreamed." 

"Fie, it must have been your wind! While you lay 
wrapped in your blanket you smelled the odor, and that 
was the cause of your dream." 

"No, it was not! I really had a bad dream." 

"Your wind was the cause of your bad dream !^ 

But he would not cease talking. "I really had a bad 
dream," he kept saying. 

They then went on with the cooking of the food; when 
they had it cooked ready to eat, they then ate. When 
they were done eating, one went to the shore of the river. 
"Oh, say, come here! You should look at the ice!" 

The other two then went over there. Behold, it was 
true, there was the ice creaking with a loud roar as it 
moved scraping together. 

Thereupon one of them, "Come, let us go home!" 
he said. 

"I had an unlucky dream you should keep in mind," 
said he who had had the bad dream. "Till after the ice 
has ceased floating past do let us w^ait," he said. 

But the other two, "No, we had better now be going 
home," they said. 

The one who had had the bad dream was ill at ease, 
(for he did not wish to venture across) until the ice had 
ceased floating by. But the other two, in spite of him, set 
to work carrying the meat to the shore of the river, and 
there they loaded it into the bark canoe. After they had 
loaded on all the meat, and for a long while after, was he 
who had had the dream unwilling (to embark). He was 



214 

'pawat^. Ahanemwatd, a'ku'tag* wihacohowatc\ Kaga- 
tcitcimeg^ inig^ nicw^ awapacimawatc'. Kageya apositd. 

Awapahowatc^ Agamahegutci watcuwigewatc aw^pA- 
meguwatc uwrkanwawa^^ Keki'kwawAg^ na*kApenohAg^ 
5 tcigepyag ahusapAmawatc apyatahonitc^ ; ape'tawipyaya- 
nitd apyatcimamihwawanitc^ mesi'kwAn^ ; Ina*^ ape'tawipya- 
yanitd negut^ mecimesi^kwAn^ a^pyatcitcigikapanitci. "Ke- 
kenahogo^ !" ahinawatd tclgepyagutc^ A'pwawikaskipe- 
me'kananitc inini mecimesi^kwAn^; a'ko'kahAnig AnAgaweni. 



1 Ina myana'pawat^ caski negutenw^ asagine*kaskatd. 
Neguti na'k^ apasi'totatc AnAgawen^ upaskesigAn akegya- 
nenAg^ "PAgitAnu kepaskesigAne!" ahinawatc^ tcigepya- 
gutc'. KApotwana aponinawawatc^ 

Inaga*^ negut^, animasahutc^ a'kwitc^ mesi*kw^ a'pAgicigi. 

15 Tcigepyagawitcig ineniwAg apotcisahowatc^ macanig aoa- 

gawenS masatcimeg^ a'pyanutawawatc^ ; sAOAgAtAv^ mesi- 

kwAn a-A'samimananitd pamipAgunitcin' ; na'ka mAsatc 

aiyapAm a'pyawatc^ 

Initca Ina pwawaskepyat^ ahatcimutc acawiwatc^ "Ina 
20 mame^tAm askepyat^ myana^pawaw^ tepe'kug^ Ku'tAmw^ 
kenwad wlpositc^ Cawan^ newapacimapen^. 'Apwrtu- 
^taw^ ponipemipugut^ mesi'kwa/ ahiciyAmetc^ 'Mesi'kw^ 
kemAtakuhokupen^ netena'paw^/ netegunan^ Cewan^ ki- 
*ki'ki newapacimapen^," ahitc ina kaski'ai'yapAmipyat^. 



215 

restless, for he feared to cross over in the canoe. All the 
while were the other two making sport of him. Then at 
last he got into (the canoe). 

Then they set to work paddling. From on the other 
shore where they were living they were w^atched by their 
friends. In throngs gathered the women and children on 
the shore as they w^atched them come paddling home ; 
midway across they came pushing aside the ice ; there 
halfway across a great block of ice came standing out of 
the water. "Paddle fast!" they cried to them from the 
other shore. But they were not able to pass that big 
block of ice ; then over tipped the bark canoe. 

The one who had had the bad dream showed his arm 
only once after he went down. Another scrambled out 
on the bottom of the canoe holding his gun in his hand. 
"Fling away your gun!" the people cried to him from 
the shore. And in a little while they saw him no more. 

And as for that other one, he leaped and upon a cake 
of ice he lit. Some men who were then on the shore 
speedily embarked in a big canoe, and with much labor 
they got to him ; it was hard by reason of so much ice 
that continued floating by ; and they had a hard time 
getting back again. 

So then he who did not drown related what had hap- 
pened to them. "The one who was the first to drown 
had an unlucky dream last night. He was afraid for a 
long while to embark. But we made fun of him. *Let 
us wait till after the ice has ceased floating by,' was what 
he said to us. *That the ice held us covered underneath 
is what I dreamed,' we were told by him. But neverthe- 
less we kept on making fun of him," said he who was 
able to come back home. 



2l6 



8. Watcina'pawatc^^ 

Kanisis ahuwigiyag Inina'^ Negy^ a'a*'pawatc^ negu- 
tenw^ ape'kutag^ ; oni kegiciyap^, "Netawamaw^ PagwA- 
n!w^ pemAtunahwaw^ uwiwAn^, acimitc^ : 'Nete'kwam^, 
nepenopahegw^ nlw^. AgwinawAtcini?' TAgawima*^ kiwA- 
5 skwapyiiw^. *AgwV netenaw^. A'kwawamegu pa*k^," 
hlw^ negy^. 

Katawinawa'kwag^ oni WlckopAnoheg^ net^. Tna'^ pya- 

yayani WickopAnoheg^ ^ mo'komanikan aha^tag^ Myaw^ 

pamiciseg^ mo'komanikaneg^ Askwatameg^ nemasow^ Pa- 

10 to'ka'-'^, tacaniglgwagapaw^ "NeniV^, nepyanaw^ aniy^ 

tepe'kug\ Keke'kanet^ acikiciwayagu'^." 



'*Kiyawami'kAni nl^k^!" 

"Kacina'^: mene't^ wawlwigwan^ uwI^kanAn^ neguti tepe- 
'kw^ "wiwi^paniwAn^" 

15 "Katani'ka ! KiyawAmi'kAn\" 

"Kacinah\ kinayo mene't^ uwIwiyAneh^, negut* tepe'kw^ 
mene't^ wlpa'kah^." 

"Aniga nrka! Kiyawami'kan^," netenaw^ Pato*ka'^ 

AskAtc^ kimanegunAga'k\ negy^ anotagatd Pato'ka 
20 ahuwlwitc^ PagwAnlwAn uwiwAn*. " Hininiy^ watcina'pa- 

1 The essential point of the story is that a woman dreamed of a man who was 
looking for his faithless wife, and the rest of the incidents are told to confirm the 
truth of the dream. Incidentally there is a glimpse of one form of the behavior 
of friends toward each other. The term "friends" as used in this connection is an 
intimate, unselfish, devoted relation existing between two men or two women. It 



217 



8, The Cause of her Dream. ^ 

In Kansas were we living at the time. My mother 
had a dream one night; and so in the morning, "My 
brother Runner passed by this way looking for his wife, 
(and) he said to me : *My sister, my wife has deserted me. 
You have not seen her?' He was then in a feeble state 
of intoxication. *No,* I said to him. So then he grew 
very angry," said my mother. 

When it was getting nearly noon, then to Salt Creek 
I went. There I arrived at Salt Creek " at a place where 
there was a white man's house. A road passed by the 
white man's house. In the doorway (as I passed) stood 
Comanche, there he stood with a smile upon his face. 
"O man! home I fetched that person last night. You 
remember what our agreement was," 

"Oh pshaw, you might become jealous of me!" 

"You remember: he who happens first to marry, his 
friend for the first night shall be the one to lie in the 
couch (with her)." 

"Oh, let us not speak of it! You might become jea- 
lous of me." 

"Why, were it you who had been the first to marry, 
for a night would I first have lain in the couch (with 
her)." 

"Oh, away with you! You might become jealous of 
me," I said to Comanche. 

Later on after many days had passed, my mother heard 
of the news that Comanche had married Runner's wife. 
"He was the one who was the cause of my dream when 

often begins in early childhood, and it remains through joy and sorrow for life. 
It was counted as nothing for such a friend to risk his or her life for the other. 

2 WickupAnoheg', "at Salt Creek;" literally, "at the place of definite or emphatic 
taste;" it might refer to sweet or salty taste, but here it happens to be of salt. 



2l8 

waiyan^ a'pemiiiAtunahwatc uwIwAni. Keyahap^ ininamegu 
tepe'kw^ uwIwAn ahunapaminiteh^" hiw^ negy^ 



9. WiPEGUGIMAW^ AnESETC^-^ 

Acawaiy^ negutenw^ Wlpegugimaw^ a'kiwitAgwahototc^ 
Pigi'tAnogi. Negutenw^ kegiceyap a*tokiwatc\ " Kago-i*pi 
5 klnatapen%" ahinatc owIwAn' Ke'tcikumrkwahAn^ Oni me- 
senahigAn aminatd. " M Ani pemenAn'\ wlgatcipemenAn^. 
AskAtcIma'^ mesanetAmAnegah^" Kiciwiseniwatc\ awapo- 
meguwatc atepa'klwig^ Pigi^tAnw^ Ina neguta'^ wlnepisl- 
wig a'i'cigeg^ asasapi'kahimeci*kiwig^ kapotw^ anawawatc 
10 Acaha'>. "Tnigima kina ! PAgoci"a-gwitcisahonii mAna ani- 
wisat^ ketayinan^!^ ahinAtc owIwAn^ 



A^pyatcinAgiskakuwatc Acaha'^; asAginetcanegutd; a^kA- 
gAnonetitc^ kagigabotw*^ negut AcahAn a'pemogutc\ 



Wlwapamute'^ Ke'tcigami'kwa a'pAnenAg^ picagAii^ sa- 
15 gapyanatc^ nagAtogacahAn^ Papegw^ Aca'^ amecenAgi 
picagAii^, amecenetd Ke'tcikAmrkwa'\ AwApAgatc ama- 
ca'kwanemetc upAcitohemahAn^^ 

Awapiwenetd, watcikesiyanig a'i'ciwenetc^ Ina a'pya- 
netcS Acaha'^ amawaganitc^ Awapinlminitd ; anlmikAmo- 

* This is an account of a woman whose husband was slain by the Sioux, and 
of her experiences as a captive among that people and as a fugitive when on her 
way home again. Therein lies the chief interest of the story. But its most important 
features are the premonition of the husband that something baneful would befall 
him, and the gift he made which proved of so muck service to her afterwards. 

2 UpAcitohemahAn*, "her poor old man;" literally, "her little old man," the 



219 

I dreamed that the other passed this way looking for his 
wife. It must have been on the very same night that the 
other's wife took to herself a husband," so said my mother. 

9. The Killing of Blue-Chief.^ 

Once on a time long ago Blue-Chief was trapping about 
over the country along the Missouri River. One morning 
when (he and his wife) awoke, "I have had a foreboding 
that something we shall see," he said to his wife Woman- 
of-the-Sea. Thereupon a paper he gave to her. "This 
shall you preserve, take good care of it. It might some 
time in the future be a source of help to you." After 
they had eaten, they then went riding away on horse-back 
along the low bottom-land of the Muddy River. Over 
there in a certain place where there was a kind of swamp 
and the growth of willows was dense, all of a sudden they 
beheld some Sioux. "There they are for you ! Make ready 
to mount this swift horse of ours!" he said to his wife. 

Then to where they were came the Sioux who came 
to meet them ; (Blue-Chief) was given a greeting with the 
shake of the hand • then while he was engaged in talk 
with them, suddenly by one of the Sioux was he shot. 

It was the purpose of Woman-of-the-Sea to flee for her 
life, but she let drop the rawhide rope which she had tied 
to the horse. Instantly a Sioux grabbed hold of the raw- 
hide rope, and then Woman-of-the-Sea was taken captive. 
She then looked on at the scalping of her poor old man.-' 

Then they started away with her, in the direction of 
the source of the cold is the way they took her. To 
yonder place they brought her, there where the Sioux were 
in camp for the winter. Then they began to dance-, they 

diminutive conveying the sense of pathos for the fate of the old man; pAcito'*, 
"old man," is a polite term for "husband," which can be used here. 



220 



wetc opAcitohemahAn uwice*kwaiy^. Negut AcahAn a'pya- 
tahometc uwlyaw^ wlhute'kwamemekutc^ ; Ina Aca ute- 
'kwamAn^ Meckwa'klha'^ nesegunigwan\ initca'^ watcipya- 
tahometc owlyaw^ wru'te'kwamemegutc^ 

5 Inip^ negutenw^ a*pe'kutanig^ wlmAnegutc ahawinitc 
amayohegutci. Ini macenegutcin a'pyatcinanegutc^, kutA- 
gAn^ na*k aminemetc uwlyaw\ Pa'kinin amenwitotagutc^ 
A'klwi'a-penAtotasonitd wlwisenitc\ Pa'kiyup^ Acaha'^ ca- 
wesiniwa'^ Mano'kAminig^ negutenw^ " Krpen^," ahigutc 
10 AcahAn^ "TcInawamAtcig ahawiwatc^ ki'%" ahigutc^ 



"Iniyatug^ mahAg^ wineciwatc^," a-i'citahatc^ A^pwawi- 
tabwa'tawatc^ Cawana a^klwitcihinAtotasonitc owiyas^ ki- 
ca^kAdanig\ Kicute'tenAminitc owiyas^ na'ka ma'kasahAn^ 
"Inugi pe'kutagi krpen^," ahigutd. 



15 Acaha'^ win anlminitc^ Pyameskanig^ tepe*kw^, "Nahi^, 
ki^pen^\" ahigutc^ A'kwisenig^ wigiyapyan a'pAgiciwene- 
gutd; inin AcahAn a*kow^ mlnemetcin^ owiyaw\ "MAni 
tepina'i wihayAn^*' ahigutd. "AnagwAn^ pwawinahimatAgo- 
tcinitcin^^ ki'ke'kinos"," ahigutd. "Aw^pAgin klka'kis^," 

20 ahigutci. "Kata peme'ka'kAn awasayag^. MAnitAsw^ tepe- 
'kw^ peme'kaiyAn\ ini wi'pyaiyAn^ mecawisipow^ aniwi'tAg^. 
Mo^koman adawaneniw^ wigiw^ tcigisipow^ ini macagisi- 

* PwawinahimatAgotcinitcin', "that never moves from the place where it hangs 
aloft;" the reference is to the north star. 



22T 

celebrated a dance over the scalp of her poor old man. 
To a Sioux was she then taken to the end that she 
might be a sister to him ; for that the Sioux probably 
had had a sister slain by the Red-Earths was why she 
was given him, that she might be a sister to him. 

And then it is related that one night the one with whom 
she was abiding desired to lie with her and so made her 
cry. Thereupon he who had taken her captive came and 
got her, and to another was she given. Very kindly by 
that other was she cared for. He used to go forth and 
beg for food that she might eat. Sore distressed they 
say were the Sioux for lack of something to eat. Once 
in the spring, "You may now^ go home," she was told 
by (this) Sioux. "Where your kindred are you may go," 
she was told. 

"It seems that now these people are purposing to kill 
me," was the feeling in her heart. She did not believe 
what he had said. But it did seem singular how he went 
about asking for meat, the kind that had been dried. 
After he had secured the meat and also some moccasins, 
"This night shall you depart," was she told by him. 

The Sioux themselves were then dancing. After the 
night had passed half away, '''Now then, you may depart," 
she was told. To the end of the line of lodges was she 
led and there set free •, it was by the Sioux to whom she 
had last been given. "Straight in this direction shall you 
keep," she was told. "By the star that never moves from 
the place where it hangs aloft ^ shall you guide yourself 
on the way," she was told. "When it comes morning, 
then go into hiding," she was told. "Travel not during 
the light of day. After several nights thus spent in travel, 
then you will come to where a great river flows with 
swift current. A white man trader lives by the bank of 
that great river," she was told by him ; a little of the 



222 



pow^** ahigutc^ ; tAgaw^ ameckwa'kra'towanitd. Amenwi- 
neno'tawatc\ tAgawiy" a'kicineno'tawatc Acaha'^; ini watci- 
menwineno'tawatc inin AcahAn^ AnawAtcisAginetcanegutc\ 

Anagwatc amamaskotawinig^ na^k awitawa'kiwinig^ 
5 A'penatc^ wasapAnig awapinAtawapAtAg^ wlka^kisutc^ A- 
'pyanutAg^ tatwa'kiw^ ame^kAg Ane'ki'^ maciskiwAn ahA- 
gwAHAgotanig', ina'^ a'pitotatc\ tAgaw^ kekopyacigi. Ma- 
nacimo'kahAnig a*kaske'tawatc Acaha*^ natonahukutci'*. 
Ne'kAniklce'kwi a'ka^kisutc^ TcAtcawImegape'^ ke*tcin a- 

10 'pemihanitc^ natonahukutci'^. Pa'kutanig^ na'k anagwatc^ 
Ne'kAnitepe^kw^ a'peme*katd. WasapAnig^ na'k a*ka*ki- 
sutc^ Ne'kAnikice'kw^ a*ka'kisutc\ Pa'kutanig^ na'k^ ne- 
'kAnitepe'kw^ a*peme*katd. Neguta'^ neswi tepe'kw^ me- 
cega'^ nyawi tepe*kw^ ina'pyanutAg^ mo^komanAn ahuwl- 

15 genitc*. KwIyenAmeg awabAnig a'pyanutAg^ nalcAtokaca- 
higaneg^^ Tna a*ka'kisutc\ 



Mo'komanAn a'pyatci'Axamanitc^ nagAtokacaha'^ mo'ko- 

maiiAn ana'u'gutc^ Ame*kwanetAg agutc upAcitohema- 

hAn^ MesenahigAn a'ketenAg amlnatc^ mo'komanAn\ 

20 Ogota apeckikwatAg u'ke'tciplheg a*u'tciketenAg aminatc^ 

mo'komanAn^ 



Mo'koman awapAtAg^ mesenahigAn^ Kiciw^pAtAg\ 

"Wigiyapeg ihan^," ahigutc^ Mo'komanAn ahawAnegutc^ 

mo'komani'kwawAn ahawinitc^ a'i*ciwenegutd. Mo'koma- 

25 ni'kwawAn aminegutc uguta'\ a'kAtawiy^ me'tcinawatc^ 

» NakAtokacahiganeg', "at the barn;" literally, "at the place of the enclosure of 
the single-hoofed;" niikAtokaca^*, "single-hoofed," being the name for a horse. 



Red-Earth language he spoke. She understood him well, 
for already a little had she learned to understand the 
Sioux; and that was the reason why she understood that 
Sioux so well. Before she left she was taken by the hand. 

Then she set out over a country of plains and that had 
been burned over with fire. As often as it began to grow 
light, then would she go to look for a place to hide her- 
self. When she came to a creek where she found some 
grass hanging over (and) covering the bank, in there she 
crawled and in a little water she lay. When the sun was 
risen about so high, she then heard the sound of the 
Sioux who were searching for her. All day long she kept 
in hiding. Very often it happened that near by passed 
they who were seeking her. In the night again she set 
forth on her way. All night long she journeyed. When 
it was coming light again she hid herself. All day long 
she then hid herself. When it grew dark again all 
night long she travelled. In about three nights or four 
nights she arrived there at the place where the white man 
lived. The dawn was just breaking when she arrived at 
the barn.^ There she concealed herself. 

When the white man came to feed the horses, then by 
him was she observed. Then she remembered what had 
been told her by her poor old man. A paper then she 
drew forth and gave it to the white man. At the belt 
where her skirt was rolled and sewed was the place 
from which she drew the paper that she gave to the 
white man. 

The white man then looked at the paper. After he 
had looked it over, "Go to the house," she was told. By 
the white man was she then taken, to the place where the 
white woman was she then was taken. By the white 
woman was she given a dress, for by this time was she 
nearly naked. All her own clothes she took off, and then 



224 

Utuce*kltagAn^ tcagiketenAg^, mo'komani^kwawAn uguta 
apise'kAg^ A'e-g a*A'CAmegutd mo'komani^kwawAni. 

Klciwlsenitc^, AdawaneniwAn a'ka'kinegutd. " MAtii 
tasoguneka'k ackotawi Anemyag wihamigAtw^" ahineniga- 
kutc^ Ahayawineniganitc aneno'tawatc^ 



A'prtcipwawi'a'skotawlhipenomiga'k^, a'ka^kinegutc Ada- 
waneniwAn^ wrpwawi"a*cahahike'kanemegutc a'tapipyatc 
AcahAdawaneniwAn ahawinitcL Nahina ackutawi*^ wl'pe- 
numiga*k Anemyagici Plgi'tAnug\ mAtcahlnima*ka'kug ^ 

10 a*a*segutc^; mo*komana'^ asaga'kuhAmuwetd mAtcahlnima- 
'ka'kw^ KicisAga'kuhAmuwetc ^ckotawiheg a'i'ciweto- 
watc^ mo'komanAg^ Kiciposi'tog Ini ma*ka*kw^ a*paskyag 
Ini ma'ka'kwi a'lrtciwapAmatc Acaha'^ a'pemigapanitc^ 
tclgipyag^ Amicatesinitc aw^pAtAminitc ackotaw! a*pe- 

15 nomiga'k^ 



Pagoneg^ ^ pacapyanetc\ Ini na'k^ kutAgackutawi a'po- 
sitd ; Asenimeneseg ayamiga'k^ Masislpog Asenimeneseg 
atAcikwaskwisahutc^ Tna ahutcawAnetc\ witcimeckwa'ki- 
ha'^ awinitc a'i'ciwenetd. KAbotw^ wlnwaw^ Meckwa*kl- 
20 hAgi Ke'tcikumrkwahAn a'pyanitc^ Tcawlc^ nesapetug 
a*i*citahawatciyow^. A'ke*kanetAmowatciyow^ Wlpegugi- 
mawAn AcahAn anesegutc a'klwitAgwahototc\ 



* MAtcahinima'ka'kug', "inside of a dry-goods box;" literally, "inside of the 
good-for-nothing or useless or contemptible box," the name for the cast-away boxes 
used in bringing goods to the store. 



225 

the white woman's dress she put on. And she was also 
fed by the white woman. 

After she had eaten, by the trader was she then con- 
cealed. "In so many days will the steamboat start on 
its way down stream," she was told by signs. By the 
signs that he made with the hand was how she under- 
stood him. 

All the while before the starting of the boat, she was 
kept concealed by the trader, so that it might not be 
known to the Sioux that she had succeeded in reaching 
the place where the Sioux trader continued. At the time 
when the steamboat was ready to start on its way down 
the Muddy River, then inside of a dry-goods box ^ was 
she placed ; and by white men was the dry-goods box 
nailed up. After (the box) was nailed up, then to the 
boat the white men carried it. After the box was put 
aboard, then through a crack in the box she peeped and 
saw the Sioux standing in line along the shore of the 
stream. They were dressed in gay costume and were 
watching the departure of the steamboat. 

When at Shallow- Water ^ she finally was brought, then 
on to another boat she went aboard; to Rock Island it 
went. At Rock Island on the Big River was where she 
went ashore. From thence she was taken, to where her 
native Red-Earths continued was she taken. In a litde 
while the Red-Earths themselves (learned) that Woman- 
of-the-Sea had arrived. That both had perhaps been slain 
was the feeling in their hearts all the while. They had 
already learned that Blue-Chief had been slain by the 
Sioux while he was wandering about over the country 
trapping. 

« Pagoneg*, "at Shallow-Water,'' or, more literally still, »at the place where the 
sand or earth" (is visible in the water), the name given to the trading-post where 
St. Louis now stands. 

15 — PUBL. AMER. ETHN. SOC, VOL. I. 



226 

Ka*ten^ mAtiitca anatcimutc^ Ke'tcikumrkwa a'a'piglga- 
nawitc Acahinag^ Wihatclmutcin^ nawAtcike'tcimayow^. 
Kicimaiyotcin ahatcimutc atota'O'metc unapamAn^ Wipe- 
gukimawAn^ ; wina na*k atotahutc a'kiganawitc^ ; na'ka 
panuhekutcin acimenwitotagiitc\ 



227 

Verily such is the story that Woman-of-the-Sea used to 
tell of the time when she was a captive among the Sioux. 
She was wont when about to tell the story first to stop 
and have a long cry. After she had had her cry, then 
she would tell of what was done to her husband Blue- 
Chief; also how she herself was treated while she was a 
captive -, and how he by whom she was started homeward 
had bestowed kindness upon her. 



V. — STORIES OF THE CULTURE-HERO. 

I. WiSA'KA ANAWIHATC Ame'KWAN^^ 

Wisa'ka ahuwigitc^ "Nahe'', nlnawihaw^ nesima Ame- 
'kw^," ahitc^ Anagwatc^ Tcigisipowi ahAnemihatd. Ina*^ 
neguta ahugwitanig^ me'tegon^ klckAtatatanigin^ "O, niA- 
nahuwigitc^ nesima Ame'kw^!" a*i'citahatc^ Ona'pitigatc^ 



5 "O, ruAna nesesa^ kiyoklyosaw^!" ahitc Ame*kw^. 

"0, icemegu kepyatcinawihen®, nesf\" ahitc^ Wlsa'ka^. 

" Wagunayatug^ wiwAtcahAgw^?" ahitc Ame'kw^. "Nepi 
nemAton^," ahinatc owiwAn^ **Wana'^ wlbAmwugut^ kos- 
wawAn^?" ahinatc unitcanesa'^ Ame'kw^. 

jQ "Nina!" ahitc^ negutina papegw^. 

Ona'papAgAmatc unltcanesAn^, kahon awinAnihatc^. Ame- 
'ki'kwaw^ pAgacimatc^ Kicesunitc^ AnagAneg ahagwa- 
hwatc^ A'A'camatc^ Wisa'kahAn^ 

Wisa'ka a'tcagAmatc'. 

* The stories to follow are typical of that mass of narrative in which the 
culture-hero moves, now as a buffoon doing tricks to others and having them done 
to him, and now as a benefactor and as an altruistic character. Sometimes he is 
peevish and whimpering, like a spoiled child, and stoops to acts most degrading 
for the accomplishment of an end; and again he rises to the dignity of a wise, 
all-powerful deity. He is almost always represented as dwelling with his grand- 
mother, whom the Foxes symbolize as the Earth. The first tale and the seven 
following should consist of two parts, — the first, in which the culture-hero figures 



V. — STORIES OF THE CULTURE-HERO. 
I. Wisa'ka visits the Beaver.^ 

Wisa'ka was then living at home. "I say, I am going 
to visit my little brother the Beaver," he said. Then off 
he started. Along the shore of a river he went. Yonder 
in a certain place floating in the water were some trees 
that had been gnawed and felled. " Why, here is the 
place where dwells my little brother the Beaver!" thus he 
thought in his heart. And so in he went. 

"Well, here is my elder brother out for a walk!" said 
the Beaver. 

"Oh, for no particular reason have I come to visit you, 
my dear little brother," said Wisa^ka. 

"I wonder what there is that we can cook for him?" 
said the Beaver. **Hang up the water," (Beaver) said to 
his wife. "Who now is willing to be eaten by his father?" 
said the Beaver to his children. 

"I (am)!" said one of them in an instant. 

Whereupon he clubbed his child to death, and then 
flayed and cut it up. The Beaver woman boiled (the meat). 
After it was done, into a vessel she dipped some out 
(with a spoon). Then she gave it to Wisa^ka to eat. 

Wisa'ka then ate it up. 

There was a vessel which the Beaver put before Wi- 



as the guest; and the second, in which he tries to play the host, but fails. The 
introductory dialogue is typical of the story of the host and guest. In the first 
part of the first story the Beaver entertains the culture-hero with what he con- 
siders the choicest food in his power to give; viz., the meat of one of his children. 
In the second part the culture-hero is the host, but fails in trying to repeat the 
Beaver's performance. 



230 

AnagAn a*a*'tanig a'a'tawatc Ame*kw^ Wlsa'kahAn^ 
" Aiyo a'lcAnAni kra*'to/ ahinatc Ame'kw^. " Kata 
kwaskwatakAn a'kAnAn^," ahinatc^ Wisa'kahAn*. 

Winatca'^ Wisa^ka a'ka'ki'totc otaskwanetc^^ Ona'kici- 
5 tcagAmatcS ''Nes!^, inatcagAmAg^, Ina'ki'putcayani." 

On Ame*kw^, ''Nahi' mawitcapogisa'ton^ a'kanAn*," 
ahinatc owiwAn^ 

Pkwaw^ amawitcapogisa^totc a'kAnAn\ Initca^* tcAga- 
me*ko a'pyatcitcatcagipahutc^ : "Netaskwanetci ! Netas- 
1 kwanetcl ! Netaskwanetcl !" 

"PAnAtAkAn^," ahinatc Ame'kw^ Wisa^kahAn^ 

"MAnitca*i! Wihawatoyan^" ahitc^ Wisa'ka^ Wisa'ka 
ahawAtenAg^, i'kwaw^ amawitcapogisa'totc^ Initcameg" 
ina'tAgwikenig one*keg^; ini neguti watcimaiyAgine'ka- 
15 watc Ame*kwag^; Wisa'ka a*ka*ki'totc^ watciciseg^ 



*'Nahi^, nesP, Ini wi'penuyan^" ahinatc Ame'kwAn^ 
Ina'penutc^ Wlsa'ka^, Tna'pyayatc ahuwigewatc^, **Ina'a*- 
pinawihAtc* kesima Ame*kw^?" ahigutc o*komesAn^ 



a^A^^" ahitci Wlsa'ka^ 
20 "Initca wihicawiwAg^ kecisahAg^, winawihetlwAg^/ ahi- 
gutc o*komesAn\ 

OnaskAtc Ame'kw^, ** NlmawiwapAmaw^ nesesa*^ Wlsa- 
*ka%" ahitc\ Awapusatc Ame'kw^. Ina a'pyatc^ Wisa- 
'kahAn ahuwigenitc\ a^pitigatc^ 
25 *'0, neslma'^ kiyuklyusaw^!" ahitc^ Wisa^ka^. 

1 Otaskwanetc', '^end claw," is also the little finger. 



231 

sa'ka. "In this place would I have you put the bones," 
said the Beaver to him. "Do not let the bones drop astray 
from your mouth," he said to Wisa'ka. 

Now it chanced that Wisa*ka concealed the end claw.^ So 
after he had finished eating, "My dear little brother, I have 
now eaten up all the (little beaver) and I am filled full inside." 

So then the Beaver, "Now then, go throw the bones 
into the water," he said to his wife. 

The woman then went and threw the bones into the 
water. And then the little beaver that had just been eaten 
up came running back and crying aloud: "Oh, my end 
claw! Oh, my end claw! Oh, my end claw!" 

"You must have let it fall astray from your mouth," 
said the Beaver to Wisa'ka. 

"Here it is! I would have taken it with me," said Wi- 
sa'ka. So Wisa'ka returned it, (and) the woman went 
away to throw it into the water. Now as a matter of 
fact such is the number (of claws) on the paw ; such is 
the reason why beavers have one of their claws of pecul- 
iar form ; that Wisa'ka had concealed it was the cause. 

"Well, my dear Httle brother, I am now going home,"" 
he said to the Beaver. Thereupon Wisa*ka departed. 
When over there he was come at the place of his home, 
"And so you have been to visit your younger brother, 
the Beaver!" he was told by his grandmother. 

"Yes," said Wlsa^ka. 

"That is the way your uncles shall do, they shall visit 
one with another," he was told by his grandmother. 

Then after a while the Beaver, "I am going to visit 
my elder brother Wisa'ka," he said. Then off walking 
went the Beaver. When over there he was come where 
Wisa'ka dwelt, he then went on in. 

"Well, here is my little brother out on a roving tour!" 
said Wisa'ka. 



232 

"O, icemegu kepyatcinawihen^, neses^," ahitc Ame'kw^. 

"0, menwikenw^ a*pyanutawiyAn\ nesP." 

" Wagunayatug^ wlhwatcahAgw^?" ahitc^ Wisa'ka^. "Ne- 
pi nemAton^^" ahinatc uwiwAn^^ Onahinatc unltcanesa^^ : ^ 
5 "Wana wlhAmwAgut^ koswawAn^?" 

A'pwawAmanitc^ " Ici, pwawimahAgi pwawinahiwige- 
cawatcape^^!" ahinatc onitcanesa'^ 

AskAtc^ negutlna, "Nina!" ahitd. 

Oni Wisa'ka a'papAgAmatc^ AwIoAnihatc i^kwaw^ a'pA- 
10 gacimatc^ A'kicesunitc ahacAmatc Ame^kwAn^. 

Kicitcagamatc Ame'kw^, oni Wisa^ka^, "A'kAnAn^ ma- 

witcapogisa^ton^ !" ahinatc uwiwAn^ Pkwaw^ amawitcapo- 

gisa'totc a'kAnAn\ A*pwawipyatcitcatcagipahonitc apeno- 

hAn^ Wisa'ka ahinatc Ame'kwAn^ : ''Nes!^^ agwi nahi'a*- 

15 nawesiyanin lyow^." 



On Ame^kw^, " Mawi*a'gwapyanAn^ a'kAnAn^" ahinatc 
i^kwawAn\ 

I'kwaw^ amawi'A'gwapyanAg a'kAnAn^ 

"Nahi^, mawitcapogisa'ton^ a'kAnAn\" ahinatc i'kwawAn 
20 Ame'kw^ 

rkwaw^ amawitcapogisa'totc a'kAnAn^, apeno a*pyatci- 
tcatcakipahutc^ 

"Nahi^, neses^, ini w!'penuyan\" ahitc Ame^kw*, 



* Probably the only instance in Fox mythology in which Wisa'kii is said to 
have had a wife. 



233 

"For nothing at all special have I come to visit you, 
my elder brother," said the Beaver. 

"Anyhow, it is good to have you come where I am, 
my dear Httle brother." 

"I wonder what there is that we can cook for him?" 
said Wisa'ka. "Hang up the water," he said to his wife.^ 
Then he said to his children : ' "Who is willing to be eaten 
by his father?" 

But they paid no heed to him. "Why, never before 
have you been accustomed to not minding what I said!" 
he said to his children. 

Then after awhile one of them, "I (am)!" it said. 

And then Wisa'ka clubbed it to death. The woman 
flayed and cut it up (and) then boiled it. When it was 
done cooking, she then fed it to the Beaver. 

After the Beaver had finished eating it up, then Wi- 
sa*ka, "Take the bones and throw them into the water," 
he said to his wife. The woman then went and threw the 
bones into the water. And when no child came back 
running and crying out, Wisa'ka then said to the Beaver: 
*'My dear little brother, never before in the past has it 
been my habit to fail in an undertaking." 

So then the Beaver, "Go draw the bones out of the 
water," he said to the woman. 

The woman went and took the bones out of the water. 

"Now then, go throw the bones into the water," said 
the Beaver to the woman. 

When the woman went and flung the bones into the 
water, the child then came running back screaming aloud. 

"Now then, my elder brother, I am now going home," 
said the Beaver. 



2 Probably and the only case mentioned in which Wisa^ka is referred to as 
being the father of children. 



234 



"Ha«," ahitc^ Wisa'ka^. 
Ina'kwitc\ 



2. WiSA'KA' AMAWINAWIPIATC USIMAHAN Ame'KWAN^^ 

"Ano'k^, nawihAgetig^/ 
"Wana^tca inug^?" ahinitc o*komesAn^ 
5 *'Tatepiyatug ahuwigitc^ ?" 

''Wana'^ ketatcimaw^ ?" ahinitc o*komesAn^ 
"Ame'kwatca^^" 

" Kacina'\ mAnikutci slpow^ kinagAt asam^ Kicinaga- 
tAmAn^ ke'kinawatc^ me*tegon^ neplg^ kinat a*A-gwitag^ 
10 AskAmimeg^ wi'A'skigenon agwitagin^ me'tegon^ Iniku- 
meg^ ke'tcin^ wlhuwikitc Ame^kw^." 



Onanagwatc^ Wlsa'ka'^ anagAtAg^ slpow^ asAm^ pac 

a'pyanutAg a'tACAgwitanig^ me'tegon^ Ina'tci! ka'tena- 

meg^^ wlkiyap a*a''tanig^ AnawAtcinemasutc^ wapawctpa- 

15 tAg^ "MAniyatug uwig Ame'kw^" a*i-citahatc^ Awapu- 

satc^, a^pyanutAg^ wigiyap apitigatc^ 



"" Ha« !" ahigutc Ame^kwAn^ ; " Kapotw^ kenakus^ me- 
sawi^ke." 

" 'A^" ahitci Wlsa*ka*^ ; " 'NimawapAmaw^ nes!ma'^\ 
20 netecita*^" 

" NahiV' ahinatc owiwAn Ame^kw^ ; " nepi nemAton". 
Wagunawii wina wiwAtcahawAgwan^?" Anyawinitc unltca- 
nesa^^ OnanAnatucatd, " Nahi^, wana^tca wlhAmwugut^ 
koswawAn^ ?" 
25 "Nina!" ahitc Ame'kw^ onltcanesAn^ 

1 This is another version of the Beaver story; but it tells only the first part 



235 

"Very well,** said Wisa^ka^. 
That is the end (of the story). 

2. WiSA'KA GOES TO VISIT HIS YoUNGER BROTHER 

THE Beaver/ 

"O grandmother! perhaps I ought to go a- visiting.* 

"Who will it be this time?" said his grandmother, 

** I wonder where he lives ?" 

"Of whom are you speaking?" 

"Why, the Beaver." 

" Why, you should follow this very river up stream. 
After you have followed it up to a certain point, then will 
you see some logs lying soaked in the water. In passing 
by the water-soaked logs they will seem as if they had 
been lately felled. Now near to that place is where the 
Beaver will have his home." 

Accordingly Wisa'ka departed and followed the river 
up stream till he came to the place where the logs lay 
in the water. Lo ! there sure enough was the dwelling. 
He stopped and stood a long time gazing at it. "This 
is probably the home of the Beaver," he thought in his 
heart. So he started on, and when he came to the lodge 
he passed inside. 

"Welcome!" he was told by the Beaver. "Of a sudden 
have you turned up, brother." 

"Yes," said Wisa'ka; "*I am going to see my little 
brother/ was the feeling in my heart." 

"I say," said the Beaver to his wife; "put on the water. 
What may we have that we can cook for him?" Now 
he had four children. And so he asked, "Come, what 
one would be eaten by his father?" 

"I!" said one of the Beaver's children. 

with the culture-hero as guest, and leaves untold the account of his doings as host. 



236 

A'A'da^penatc ugwisAn a'pAgAmatc upe^kwAneg*. Ane- 
penitc awlnanihatd. Ame'kw^ kiciwinAnihatcS apota*kwa- 
tc* ; Inakwaskwinasunitc^ 



Awapaw&pAmatc^ Wisa'ka apenohAn awutcahitc^ "Ke- 
5 temagihapi!" a'i'citahatd Wisa'ka^^ 

"Nahi^, ininahwan^ kicesotug^," ahinatc uwIwAn Ame- 
'kw^. "Nahi', AnagAninahi? Nahi^, pa^kun^. Ina'^ siga- 
hAmawin a'kwatameg^ Tna a'taw^ ame'kwa'^'' On^ Wi- 
sa'kahAti ahinatc^ "Hy^, mesawi*k^, kata kago icitaha'kAni. 
10 Agwi mo'tci kagohikin^ cegumegu netecig^ KinawawA- 
giku'^ mAna kegwisenan^. Ini, wlsenin^; cewana kiwikas 
awIseniyAn^ mahAnima a'kAHAn^ ; aiyoka mAniga AnagAn^ 
wlmahatcisetovAn*. Ini me'teno*^ wIwikasiyAn\ Ini watci- 
wltemonan^" 



15 Inawisenitd Wisa'ka^a. A'kicitcagisenyatc\ 

"Nahi'," ahinatc Ame'kw^ ugwisAn^-, "mahAn a^kAnAn^ 

kimawitcapogisa't^. Nayap^ ki'py^. Nahi', mesawi'ks" 

ahinetc^ Wisa'ka'^ ; "ke'kinawatc^ wipyatcimaiyow^ kago 
wlcawit^." 

20 Oni kwiyasa amawitcApogisa^totc a'kAnAn\ 

**Tanitcayatug« ?" a'ixitahatci Wlsa'ka'^. "NetcakAma- 
waiyow^ iniya Apenoha'^." 

Kapotw^ sipokutc ame'kohAn^ pyatwawakesinitc amai- 
yonitci, " Atwi' ! Atwi' ! Atwi' ! Atwi' !" A'pyatcinitd, 



237 

So he took hold of his son and hit him a blow on the 
back. When the creature was dead, then he cut up its 
flesh. When the Beaver was done with the cutting-up 
of its flesh, then he put it into a kettle to boil ; there it 
boiled till it was done cooking. 

For a long time did Wisa'ka gaze upon the child 
undergoing cooking. "How they ill-use it!" felt Wisa'ka 
in his heart. 

"I say, it seems about time for the thing to be done 
cooking," so said the Beaver to his wife. "Come, where 
is the bowl? Now, Hft off the kettle. Pour it out for him 
there at the rear of the lodge. Put a little spoon there 
for him." Then to Wlsa*ka he said, "Now, brother, 
don't entertain anything unpleasant in your heart. This 
means nothing more than following the way I was created. 
You shall surely see this son of ours again. That is 
all, go on and eat. Only I would have you be careful 
with these bones while you eat ; here is this bowl where 
I want you to keep them together. That is the only 
thing in which you are to be careful, and that is why I 
tell you." 

Thereupon Wisa'ka ate. He ate tiU the food was 
all gone. 

"I say," said the Beaver to his son- "take these bones 
and throw them into the water. And then I want you to 
come back again. Now, brother," he said to Wisa'ka; 
"if at the expected moment he comes a-crying, then some- 
thing wrong is the matter with him." 

Accordingly the boy went and threw the bones into 
the water. 

"I wonder what's up?" felt Wisa'ka in his heart. "I ate 
that little child a while ago." 

Suddenly from the river came the little beaver on the 
run and crying out, "Ouch! Ouch! Ouch! Ouch!" As he 



238 

a'pitcisanitc amaiyonitc\ " Neckaci, tanitca ! Neckaci, 
tanitca !" 

Na'k anyawinitd. Anemasunitc anya*o*kapanitc\ Wisa- 
'ka^^ a'pwawike'kanematc amagwahin^, apenemegu tcaga- 
5 cinakusinitc^ 

"Nahr," ahitc Ame'kw^ ahinatc ugwisa'^; "icawina ki- 
meskinetcapw^. Kacina, mesawi'k^, kenawaw^ a'A*mwAt^ 
kegwisenan^ ?" 

"^'A^," ahitci Wlsa'ka*^. Anawatc Iniya kwIyasahAn^ 
10 negut uskacyan a'A'cenonitd. "HeheheM" ahitd Wlsa'ka 
a*ka*kinatc uskacyan uwipiteg\ "Aiyohimeg^ neguta'^ 
negwaskwamapetug^." A*pwawime'kawatc ina kwiyasa 
uskacyan^, " Manatca !" ahitc^ WIsa'ka'^ Ame'kawatc 
inatcimutc^ 
15 "Nahr," ahinetc^ kwiyasa'^ Amawitcapogisahatd, Wl- 
sa*ka'^ ka'kinatcin inin uskacyan^ 

"Tcistca!" a'ixitahatc^ Wlsa'ka'^. "MAnetuwahiwA- 
gi nrk^!'' 
Ina'kwitc^ 

3. Wisa'ka anawihatc^ Cegagwan^^ 

20 Wisa'ka ahuwigewatc o'kumesAn^ Oni negutenw^ Wi- 
sa'ka^, "Ano'k^, nlnawihaw^ nesima'^ Cegagw^" ahitc*. 

"Ka'ten^, nucP. Tnapehacawiwatc kecisahAg^, nawihe- 
tlwAgape*^." 

Oni Wlsa'ka awapusatc^ Ina*a*'pyatc^ CegagwAn ahu- 

25 wiginitci, anawatc Apenoha'^ • ini*i Cegagw^ onitcanesa'^ 

atAci'kanunitc^ Ma'kw^ uwis ahapa'kwanitc^ ; pecegesiw^ 

1 In this tale the Skunk as host entertains his guest with venison, which he 
obtains by a method of his own. And later^ when the culture-hero tries to obtain 
venison for the Skunk in the same way, he meets with failure. 



239 

came, he entered (the lodge) on the run crying, "Oh, my 
claw, where is it! Oh, my claw, where is it!" 

And then were they four again. As they stood up four 
in a row, Wlsa*ka did not know which was the one he 
had eaten, so much ahke did they all really look. 

"Now then," said the Beaver speaking to his sons; "just 
open out your hands. Now, brother, do you recognize 
which one of our sons you ate?" 

"Yes," said Wisa'ka. He saw that a claw was gone 
from one of the little boys. "Well, I declare!" said Wi- 
sa'ka with k claw hid in his teeth. "I think I must have 
dropped one somewhere hereabout while I was eating." 
And when the little boy could not find his claw, "Here 
it is!" said Wisa*ka. He found it, so he said. 

"All right now," the boy was told. So the boy went 
and threw the claw into the water, the claw that Wisa'ka 
had concealed. 

''How very strange!" felt Wisa'ka in his heart. "They 
surely must have the nature of little manitous !" 

That is as far as (the story) goes. 

3. WiSA'KA GOES TO VISIT THE SkUNK.^ 

Wisa*ka and his grandmother were then living at home. 
So once Wisa*ka, "O grandmother! I am going to visit 
my little brother the Skunk," he said. 

"That is good, my dear grandchild. That is the way 
your uncles are in the habit of doing, they are always 
visiting one with another." 

Thereupon Wisa'ka started off walking. When over 
there he was come where the Skunk had his home, he 
saw the children •, the Skunk's children they were, and they 
were there at play. The caul of a bear they used for a 
roof (over their play lodge) ; the backbone of a deer they 



240 

tAtAgakwAn ahuku'kahigAninitci. Wisa'ka^ mahAn anatAg\ 
"O, pa^ki pineskasiw^ neslma^!" A'pitigawatci CegagwAni. 

"O, nesesa^ klyokiyosaw^ !" ahitd Cegagw^. 

"O, icemeg^ kepyatciwapAmen®, nesP," ahitc^ Wlsa'ka^. 

5 "Nepi nemAton^," ^ Cegagw^ ahinatc owIwAn^ "MAgi- 
minAn' pyac^," ahinatc owiwAn^ OwIwAn aminegutc* mA- 
giminAn*, Cegagw^ anuwltc^ na*k anAtumatc^ mitcipaha*\ 
" MAgiminAn^ mauwitAmugo" !" 

A'pyatcitigwag^ mitcipahAg^ Oni Cegagw^ a'pemwatc^ 
10 — bo^ ! Askatc^ Cegagw^ a'pyatcipitahonatc anAgwi- 
nitcin*. 

Oni metemo awAtcahatc' Wlsa*kahAn^ Klcesa'kwatc^ 
Wlsa^ka awisenitd. "NesP, pa'ki nek^putc^. Nahe^, nesP, 
nicwi peskwAt^ kimic^ ma'kAdaw^" 



1 5 Nicw* peskwAt^ aminegutc^ CegagwAni. " Wiyas a*e*g 
auwAtaw^ kenitcanesenanAg*," Cegagw^ ahinatc^ Wisa- 
'kahAHi. 

"0, plnaskyaniw^ mamitciwatd," ahitd Wisa'ka^. Oni 
Wisa'ka anagwatc^ Tna neguta'^ nepisiw^ a-a'tanig^ 

20 "Nahe^, ni'kuta'kuhig^," a*i"citahatG^ Ona'pemwutAgi ne- 
pis^ — bo^ ! AtcagAskatagitci nepis^ AwapusatcV Wisa- 
'ka^ Ina neguta'^ mAgwa'kiwinig^ "Nahe\ nrkuta'ku- 
hig^," a'i'citahatc^ A*pemwutAgi mAgwa'ki-winig^ — bo^ ! 
Atcagetcatanigitci ! 



1 Nepi nemAton", ^haiig Up the water,** the idiom for '^put in the water "and 
hang up the kettle over the fire." 



241 

used for ^ bridge (over the brook). When Wisa*ka saw 
these things, "Oh, what a great plenty has my little 
brother!" He then went inside where the Skunk was. 

"Well, my elder brother is out roaming about!" said 
the Skunk. 

"Oh, I have come only to visit you, my little brother," 
said Wisa*ka. 

"Hang up the water," ^ the Skunk said to his wife. 
"Fetch me some large berries," he said to his wife. When 
by his wife he was given the large berries, the Skunk 
then went outside of the lodge and called out to the 
food-animals: "Come eat some large berries!" 

Then clattering came the food-animals. Whereupon the 
Skunk shot at them — bo^! After awhile the Skunk 
came into the lodge dragging one that was fat. 

And then the old woman cooked a meal for Wisa'ka. 
After she had finished with the cooking, Wisa'ka then 
ate. "My little brother, I am ever so full inside. By 
the way, my little brother, I wish you would give me two 
charges of powder." 

Two charges of powder was he then given by the Skunk. 
"Take also some meat to our children," the Skunk said 
to Wisa^ka. 

"Oh, there is yet enough of the food which they are 
always eating," said Wisa'ka. And then Wisa'ka started 
away. Over there in a certain place was a lake. "Now 
then, I am going to do some practice-shooting," he thought 
in his heart. So then he shot at the lake — bo^! Behold, 
the lake was made completely dry by the shot. Then 
off walking started Wisa'ka. Over there in a certain 
place was a mountain. "Now then, I am going to do 
some practice-shooting," he thought in his heart. He shot 
at the mountain — bo^ ! Behold, it was blown com- 
pletely away ! 

l6 — PUBL. AMER. ETHN. SOC. VOL. I. 



242 

"Iniya wawaneska Anemwawasigaw^ WapAci'totc^ ma- 
'IcAdawS" inahitc^ Cegagw^. 

Tna a^pyatc^ Wisa'ka^, ina ahuwigewatc o'kumesAn^ 
"A*a*pinawihAtc^ kesima^ Cegagw^? NocP, Initca^^ wi'i'- 
5 cauwiwatc^ kecisahAg\ winawihetiwAg^," ahigutc o'ko- 
mesAni. 

Tna'^ AskAtc^ Cegagw^, "Ninawihaw^ nesesa^ Wlsa'ka*^," 
ahinatc owiwAn^ Onanagwatc^ KApotw^ ina a'pyatc^ 
Wisa*kahAn ahuwlginitc^ 

10 "O, nesr, keklyokiyos^ P ahitc^ Wisa'ka^. 

"Icemeg^, neses®, kepyatciwapAmen^," ahitd Cegagw^. 

"Ano'k*^, nepi nemAton^," ahinatc o^komesAn^ "MAgi- 
minAn^ pyatenamawin^," ahinatc o'komesAn^ Onanuwltc^ 
Wisa'ka^ " MAgiminAni mawItAmugo^!" ahitc^ Wisa'ka^. 

15 Oni pecegesiwAgS "Kaciw^ Wlsa'ka^?'' ahitlwatc^ "'Ma- 
giminAni mawitAmugo^\' hiwatca'^" Ona'pyatcitlgwanig^ 
pecegesiwa'\ Inatca'^ Wisa*ka atclgitiyacig^ ; caskimegu 
Wisa'ka ameckwimeckwitiyaskatc\ " Cl ! KAci cawiw^ 
Wisa'ka^? WS,pAme'k^M Meckwimeckwitiyaskaw^!" Ina- 

20 hitlnitc^ pecegesiwa'^ KlcitcagAtAmuwatc^ mAgiminAn\ 
aiyapAm inahAnemit!gwag\ 



KicitcagAtAmowatc\ Wisa'ka ahinatc^ CegagwAn^ : 
"NesP, nema'kAdam* neplwigwan^." 

Cegagw^ a'kugwatawatc^ : ** KawAg^ keta'topw^ niAgi- 
25 minAn^?'' 



243 

"That rogue keeps on shooting all along his way. He 
is wasting the powder," thus said the Skunk. 

Over there then came Wisa^ka, there where he and 
his grandmother lived. "And so you have been to visit 
your little brother the Skunk? My dear grandson, that 
is the way your uncles will do, they will go visiting one 
with another," he was told by his grandmother. 

Some time afterwards the Skunk, "I am going to visit 
my elder brother Wisa'ka," he said to his wife. Where- 
upon he set out. In a little while over there was he come, 
where Wisa'ka lived. 

"Well, my dear little brother, you are out for a walk!" 
said Wisa'ka. 

"For no special reason at all, my elder brother, have 
I come to visit you," said the Skunk. 

"O grandmother, hang up the water!" he said to his 
grandmother. "Hand me over the large berries," he said 
to his grandmother. And then out went Wisa'ka. "Come 
eat some big berries!" said Wisa'ka. 

And then the deer, "What is Wisa'ka saying?" they 
said to one another. "^Come eat some big berries!* is 
surely what he says." So when clattering came the deer, 
there was Wisa'ka down on his hands and knees ; all he 
could do was to wink his anus till it was reddened. 
"Halloo! What is the matter with Wisa'ka? Look at 
him! He keeps winking his anus till he has made it red!" 
Thus said the deer one to another. After they had eaten 
up all the big berries, then back home went the sound 
of their clattering. 

After they had eaten up all (the big berries), Wisa'ka 
then said to the Skunk: "My little brother, my pow^der 
must have been wet." 

The Skunk then asked : " Have you any more of the 
big berries?" 



244 

"*A%'' ahitc^ metemoa. 

Cegagw^ anuwitc*. "MAgiminAni mawTtAmugo^?" ahitc^ 

A'pyatcitigwag^ pecegesiwAg^ 

Cegagw^ a'pemwatc^ pecegesiwa^^ — bo^ ! Atcagetca- 
5 nawatcimeg^. 

Wisa^ka^ amawinAtcigatc^ KlciwInAnihatc^ metemo^, 
awAtcahatc^ CegagwAn^ Kicesa*kwatc^ metemo^, a*A'CA- 
matc^ CegagwAn^ 

" Wi'pomin^, neses^," ahitc^ Cegagw^. Klciwlsenitc^ 
10 Cegagw^ a'penutc\ 
Tna'kwitc^ 

4. WlSA'kA ANAWIHATC USImAHAN^ CeGAGWAN\^ 

"Nahr, nlnawihaw^ nesima'^ Cegagw^" ahitc^ Wisa- 
'ka^^; onanagwatc^. Tya a'pyatc a'tAcuwigenitc^ sipohaheg^ 
Pa'kimeg Apenoha'^ ahAniweskAminitc^ sipohaheg otataga- 
15 kwAHAn ako'ko'kahikaninitc\ "Tcehe^hweM Pa'kinrka 
niAnatesitug^." Inacitahatc anawugutc^ kwiyasaha'^ " Py- 
awa Wisa'kahaP ahigutc^ 



" Koswawaku'i nesesahakohe ! Ma'kwatci klhApipw^," 
ahitc^ Cegagw^. Pitigatc^ Wisa'ka'^, "Ci nesesa'^ mamA- 
20 tagw^ pyawa!" ahitc^ Cegagw^. 

"Tcegumeg a'kiwatesiyani watcipyayan^. AskAtcIma'^ 
kra'tcimohen^ pa'k^ watcipyayani," Inahitd Wisa*ka*^. 

' This is another version of the same story, but it includes the incident of a 
second failure which would have been complete had not the culture-hero's grand- 
mother come to his help. 



245 

"Yes," said the old woman. 

The Skunk then went out of the lodge. "Come eat 
some big berries!" he said. 

Then clattering came the sound of the deer. 

The Skunk then shot at the deer — bo^ ! And all of 
them he killed. 

Wlsa*ka then ran and gathered in the game. After 
the old woman was done with the flaying and with the 
cutting up, she cooked for the Skunk. After she had 
finished with the cooking, she fed the Skunk. 

"Eat with me, my elder brother," said the Skunk. When 
the Skunk was done eating, he then went home. 

That is the end (of the story). 

4. Wisa'ka visits his Younger Brother the Skunk.^ 

"Well, I am going to visit my younger brother the 
Skunk," said Wisa'ka; and off he started. Over there 
he came at the place where lived (the Skunk) by a brook. 
Very solid had the children tramped the ground along by 
the brook over which they had made a bridge with the 
backbones of animals. "What a sight! He surely must 
be very well off." Such was the feeling in his heart when 
he was seen by the little boys. "Wisa'ka is coming!" 
they said of him. 

"Why, he is your father and my elder brother! Now 
be quiet and sit down," said the Skunk. As Wisa'ka 
came inside, "Ho there, how delightful to have my elder 
brother come !" said the Skunk. 

"It is due simply to the fact that I got so very lone- 
some, (that) is why I have come. Later on will I tell 
you for what particular reason I have come." Thus said 
Wisa^ka. 



246 

O", ka'tena menwikenw^ anawutiyAgw^ na*k^. Onahi- 
natc uwIwAn^ : " Nahi^, waguna'tca yatug a*toyAgw^ wi- 
mamAtawimitcitd ?" 
"Kacina, askapow^" 
5 "Nahr, pyac^ iniyani mAginiinAn\" ahinatc uwIwAn^ 
Cegagw^. Aminekutc^ anuwitci. **Hwaha^ho^ ! MAgimi- 
nani mawitamugo^!" a'kwakuhotAg^ 

A'tigwag^ pecegesiwAgi, AskAtc ahAnwawaga'k' paske- 
sikAn^ Ona^pltahonatc* pecegesiwAn^ 

10 "Tclctca!" ahitc^ Wisa'ka'^. ^'Iniku watcipyayans" ahi- 
natd CegagwAn\ "A'tcagahwayani ma'katawi a'toyan\ 
wImlciyAnitca nyawi peckwat^/ 

" KiciwisenlyAn^ kimlnen^." 
" KekasotcanawawAgitca^^ ?" 
15 "Kacina, nuwin^ kiw&pAmawAg^" 

Wisa^ka anuwitc*, ina' a'kwapagwasunitc^ 

PkwawAn a'klcesa'kwanitci, a-A'cemetc^ Wisa'ka'^. Awi- 
senitc^; ona'klciwisenitcS asesasitahatc^ wlhupaskisikatd. 

"Nahi^, tclkitiyacinen^^" ahinatc^ Cegagw^ win a'tclgi- 

20 tiyacig\ Onawawatcitiyacenowatc^ "Nahi^, Ini," ahitd 

Cegagw^. "TcawitAsw^ klhawipen^. Ninana inimeg^ tAsw^ 
askunAman\" 



"Initca wlnagwayani." 

''Kacina, awAtaw^ kenltcanesAg^ \vimitciwatcin\" 
25 "Kawi'a'gw^; mananiwaniku'^ ahAmwahAmwawatcin^ pe- 
cegesiwa'^" 

"O^ho'," ahitc^ Cegagw^. 



247 

"Well, of a truth it is good to see each other again." 
Then he said to his wife: "I say, what can we possibly 
have that would likely be a delicious surprise for him?" 

"Why, some fresh soup." 

"I say, hand me over some of those big berries," said 
the Skunk to his wife. When he was given them, then 
out he went from the lodge. "Hey-yo! Come and eat 
some big berries!" he cried at the top of his voice. 

Thereupon came the deer pit-a-pat over the ground. 
Afterwards sounded the blast of the explosive. And then 
he came home dragging a deer inside the lodge. 

'^How very strange!" said Wisa'ka. "Now that is the 
very reason why I have come," he said to the Skunk. 
*I have used up all the powder I had, and I would like 
you to give me enough for four charges." 

"After you have eaten, then I will give it to you." 

"How many did you actually hit?" 

"Why, only go out and you will see them." 

So Wisa'ka went outside, and there they lay scattered 
about over the ground. 

When the woman was done cooking the food, then she 
gave it to Wisa'ka to eat. So he ate; and when he had 
finished eating, then was he impatient to be off a-shooting. 

"Now then, get you down on your hands and knees," 
the Skunk said to him as he himself went down on his 
own hands and knees. Thereupon they touched buttocks 
together and rubbed. "All right, that's enough," said the 
Skunk. "An equal measure shall you and I have. Any- 
way, that is about the amount I have saved for myself." 
"It is now time that I was going." 

"By the way, take some food for your children to eat." 
"Oh, it is not necessary; they have plenty of venison 
which they are always eating." 
"Oh, indeed!" said the Skunk. 



248 

Tna'penutc^ Wlsa'ka'^. '' Nahi', nfkuta'kuhik^," a-i*cita- 
hatc^ Me'tegw^ a'pemwutAg^ "T3o^ !" ahAnwawaga'k^ 
paskesikAn\ Aw^pAtAg^ piimwutAg a'tcagetcatag\ ''Tcls- 
tca^ !" a*i-citahatc^ "Nahi', na'ka ni'kuta^kuhik^ Asen^ 
5 nrpemwut^." On Asen a^pemwutAg\ "M!"^ aliAnwawa- 
ga'k\ Aw&pAtAg Asen a*A*cenunigitci ! Itepahatci, Ina* 
asen a'pegi'katanig^ "Tclstca ! Pa'k^ mamatatcahiw^ ! 
Nahi', na'ka nl'pemwut^ nepis^'^ PemwutAg a'a'cenunig 
ini. "O"^ mamatatcahiw^ ! Nahi^, mametcina wipaskesi- 
10 kayan\ Inugitca inima nl'pemwut^ magwa'kig^" A^pemwu- 
tAg^ magwa'kig^ a-c*g in Acenunig^ "Nahi^, ini^ inug^ 
Na'kAtca AskAtcIma'^ nipaskesik^. Asami w&pAci^to'ka 
ma^kataw^. Cicayanetca'\ pii^kitca niAni wiwawenetw^ Ki- 
nagwimeg uwiya'^ nrpemwaw^." Ina'i*citahatc^ 



15 MAna wina Cegagw^ MAna'i'citahatci : "TcP! Pa'ki 
ni^ka magwa'^' wawaneskahiw^ nesesa'^ Wisa'ka a'tcaga- 
hwatc^ mlnAg^ ma'kAtaw^ Asami nyawen a'paskesikatc*. 
Nahi", Itepitca nimaw^pAmaw^ a'i'cawigwan^'' Onanagwatc 
ahuwikenitc^ Wisa'kahAn^ A'pyatc a'pitigatci. 



20 "TcP! MamAtagw^ nesima' a^pyatcM" AnAnatu'tawatc 

o'kumesAn\ "Waguna'tca yatug a'toyAgw^ wiwAtcahAgw^? 
"KAcina, Askapuwitca'^" 

''Pyacu, Ano'k^, pyacu mAgiminAn^" Amlnetc anu 

1 "M!" a sudden prolonged nasal sound uttered with the lips closed. 



» 



249 

Thereupon Wisa'ka took his departure. "I say, I am 
going to do some practice-shooting," thought he in his 
heart. So at a tree he shot. "Bo"!" went the sound of 
the explosive. Looking at what he shot, he beheld it 
blown to pieces. "How very marvellous!" he thought in 
his heart. "I say, I am going to shoot at another mark. 
I am going to shoot at a rock." And so at a rock he 
shot. "M!"^ was the sound of its blast. He looked at 
the rock, and behold ! it was gone. Thither he went, and 
there was the rock blown to pieces. "How marvellous! 
It is very great fun ! Now, the next time I am going to 
shoot at a lake." So he shot at the lake, and there was 
nothing left of that. "Oh, what fun! Now, I am going 
to have one more shot, this time I am going to shoot at 
yonder mountain." So he shot at the mountain, and it 
also vanished. " Well, that is enough for now. Some 
other time later on I shall want to shoot again. I might 
waste the powder. In case I should like to go hunting 
for game, then this would truly come in very handily. 
I should have need of it to shoot at something alive." 
Thus was the feeling in his heart. 

Now about the Skunk. This was the feeHng in his 
heart: "Halloo, there! It is very likely that my elder 
brother Wisa^ka is playing the part of a rascal and using 
up all the powder that I gave him. More than four times 
has he shot. Now then, thither am I going to see what 
he is up to." So accordingly he set out for the place 
where Wisa^ka lived. When he arrived, he went inside 
(of the lodge). 

"Halloo! What a pleasure to have my younger brother 
come!" And then he inquired of his grandmother, "I 
wonder what we have that we can cook for him?" 

"Why, some fresh soup, of course." 

"Hand them to me, O grandmother! hand me the big 



250 

wltc^ " A^ha^ !" a'kwakuhotAgi. " MAgiminAn mawitA- 
muko^ !" 

"Kacinagwa ! Kacitca hiw^ Wlsa^ka'^ ? KenAtumegu- 
nanatca!" ahi-o*watd pecegesiwAg^ A'pyatcitlgwag^; ama- 
5 nanitc^ wi'pemwatc\ cewan a'pwawihAnwawagatenig upas- 
kesikAn^ 

" Cr^ ! Kacitca^^ cawiw^ kesesahenan^ ? MAgaiiAgiti- 
yaskaw^. Pena w&pame'k^!" AwapAmegutc\ "Ci, ka'tena!" 
ahi-o'watc^ " Kacitca'^ cawiw^ ?" Ona'kicitcagAtAmowatc^ 
10 mAgiminAn a^penowatc^ 



^'KAnagwa, nesi'^! Neplwigwan® ma'kataw^; agwAnwa- 
waga*kin\ Tcagi kicipenowAg^ pecegesiwAg^" 

^Agwiyapi na'k a'toyAnin^ mAgiminAn^?'* ahitc^ Cegagw^ 

"A'tawAn^ kawAg^" ahitc^ metemuha'^. 
15 "Pyac"," ahitc^ Cegagw^; onanuwItc\ "A^ha^! MAgi- 
minAn! mawitAmogo^!" 

" KAcinagwa ! Na'kayape^ kenAtomekopena !" ahi'o*- 
watc^ pecegesiwAg a^pyawatc\ 

KAbotw^ aiyapAm a'pyatc^ Cegagw^, a'tcaketcanawatc 
20 a'pyanutagunitcin^ "Nahi^ pltigAne^k^," ahinatd mete- 
mohahAn^ 



Anuwltc^ metemu'^, amananitcitci ! pecegesiwa'^ kiwa- 

gwasimitc^ " KAcina, nuci*^, pitigatatisonu. Ketapiheku- 

nana kesima'^," ahitc^ metemu'^. A'tapesitc awAtcahawatc^ 

25 CegagwAn\ "Kinameg^ nAnahrkAmaw^ keslma'^. Pa^ki- 

meg^^ nra*tAmesi wInAnihAgi mahAg^ pecegesiwAg^ KAcina, 



25^ 

berries." When she handed them to him, then out he 
went. "Hey-yo!" he cried at the top of his voice. "Come 
and eat some big berries!" 

"Hark! Pray, what says Wisa*ka? Why, we are called 
by him to come !" said the deer among themselves. Then 
came the clatter of feet over the ground ; there were many 
for him to shoot at, but not would his explosive go off. 

"Why, look ! What is the matter with our elder brother? 
He is working to widen the opening of his anus. Just 
look at him!" When he was looked at, "Why, that is so!" 
they said among themselves. "Pray, what is the matter 
with him?" And as soon as they had eaten up all the 
big berries, they then went away. 

"Hard luck, my little brother! Damp must have been the 
powder-, it would not go off. All the deer have gone away." 

"And have you no more of the big berries?" said the 
Skunk. 

"There are some left yet," said the little old woman. 

"Hand me some," said the Skunk; and then he went 
out. "Hey-yo! Come and eat some big berries!" 

"Hark! Again are we called to come!" so said the 
deer as they came. 

In a little while back came the Skunk, it was after he 
had killed all that happened to come his way. "Well, 
fetch in the game," he said to the little old woman. 

The old woman went out, and lo ! many were the deer 
that lay scattered about over the ground. " Why, my 
dear grandson, do carry the game in yourself. You and 
I have been gladdened by your little brother." So said 
the old woman. She was joyful as she cooked for the 
Skunk. "You must yourself lay the mat and set the 
food for your little brother. For truly very busy shall I 
be in the work of skinning these deer and cutting up the 
meat. Indeed, it is now time for the food to he done 



252 

Initcameg a'klcesutc^ Ini ACAm^ keslma^^." Ahitc^ mete- 
mu'^. Ona'A'camatc^ Wlsa'ka'^ CegagwAn^ 

**KAcina, neses^, kiwrpum^" 

" Cl, ka^ten^, klwrpiimen^." Awrpumatc^ Klciwlseni- 
5 watc\ "Nahe^ pena wi'penuyan^," ahitc^ Cegagw^ 

"KAcina, nesi'^, na'ka ma'kAdaw^ wlmlciyAn^ caskimeg^ 
negutenw^ wipaskesikayan\" 

** Ha", kiminen^. Caskiwinameg Ane'ki a'taw^ nicenw^ 
tatAg^ wlpaskesikag^ Initasw^ a'tag^" 
10 "KAcina, nesi'^, tcagAmaket^, ini me'teno'^ wihayoyan^ 
Nitepat Inug^ InK, nesi'^." 



A'penutd Cegagw^. lya a^pyatc uwlgek ahitc^: "Pa^ki 

nPka Iniy^ wawaneskahiw^ nesesa'^. Tcagahwagwan^ ma- 

*kataw^ minAg^. Na'katcameg" nAtotAmw^. Neminawatca 

15 negutenw^ wihayotd. Caskitcameg^ negut^ netaskun^ wi- 

paskesikayan^." Tnahitc^ Cegagw^. 



AskAtci na'k a'klyusatc^ Wlsa'ka'^ lya na^k anatAg^ 
ke'tcasen^ " NahK, na'ka nlpaskesik^, ni^pemwut^ wi*i'ci- 
kenogwan\" A'pemwutAg Asen^, a'tcaketca'tanigi. "Napi- 
20 wana'k^ nimawinAtutAmawaw^ ma'kAtaw^ KawAgikutc 
a'tutug^." Tna-i'citahatc^ A'penutc\ A*pyatc uwlkewag\ 
ahinatc o'kumesAn^ : ^'Inr, Ano'k*^, nemlnawAgi necisahAg^ 
macumAgin\ TapesiwAgiga'* neklhAg^" 



253 

cooking. Now give the food to your little brother." So 
said the old woman. Accordingly then did Wisa'ka give 
food to the Skunk. 

"Why, my elder brother, but I want you to eat with me." 
"Why, of course, I will eat with you." So he ate with 
him. As soon as they were done eating, "I say, I ought 
to be leaving," said the Skunk. 

"By the way, my little brother, I should Hke you to 
give me some more powder, enough that I may have one 
more shot." 

"Certainly, I'll give it to you. Only a very little is left, 
enough for about two more shots is all that remains." 

"Why, my little brother, when we have nothing more 
to eat, then will be the time when I shall want to use it. 
I shall be careful with it this time. That is enough, my 
little brother." 

Then the Skunk went away. When he was come over 
there at his home, he said: "I tell you what, but that 
elder brother of mine is a rogue. He must have used 
up all the powder that I gave him. And now he has 
asked for some more. I gave him only enough for a 
single trial. Indeed, all that I kept back for myself was 
but for a single shot." Thus said the Skunk. 

In course of time Wisa'ka went for another walk. At 
yonder place he saw a great rock. "I say, I am going to 
take another shot, I am going to shoot at the thing and 
see what will happen to it." So he shot at the rock, (and) 
it was blown to pieces. "I think I had' better go and ask 
him for some more powder. There surely can be no doubt 
about his still having it." Thus he felt in his heart. Then 
he went home. When he was come where he and others 
dwelt, he said to his grandmother: "There now, dear 
grandmother, I gave my uncles the game that I killed. 
And my aunts were delighted." 



254 



a 



Inik^, nucl'^, inacawiwatc^ kecisahAgi," ahitc^ metemu'^. 
MAmlnetlwAgape'^ macumviwatcin^ manemeg^ mamlneti- 
WAgape*^." 

"Nahr, na'ka pyacu niAgiminAn^" Aminetc anuwitc^ 
5 "A"ha"!'' ahinwatc\ "MAgiminAni mawTtAmugo^ !" 

"Kacinagwa, kenAtumegopena I'' 

A^pitagwatotc^ uwlgewag^ A'pyanitc a'pitiganitc^ pece- 
gesiwa'^ WinAga Wisa'ka'% iya a'tclgitiyacig a'kwata- 
meg^ Wi'pemwatc ahana\vi*totc\ 



10 "Kacinagwo^M Kacitca wicawiw^ Wisa'ka'*'^?'' ahi'O'watd 
pecegesiwAg^ 

Kageyameg^^ metemo'^ negut amecenatc^ pecegesiwAn^ 
**Kacina, nuc!^^, kacitcA ketecaw'? NewisAgeskagw^ mAn^! 
PapagAmi !" 
15 " KawAge^ ! Wicigeni^ ! Nimawacihaw^ neme'ta^^ !" Anu- 
wisatd. 

Tnaga wina metemo'*'^ pa'kimeg ame^tcimlhegutc^ Ka- 
gTsyameg ame'kotc^nAg omegiis\ a'pAgAmatc^ pecegesi- 
wAni. Kageyameg a'klcinesatc\ a'pya'pahutc^ Wisa'ka'^ 

20 "Kacina, nesawAtan^! WrpemwAge'^ nina !" 

'^Kacina, nuci'^, pa'kiku netanemihegw^ MAsatcimeg^ 
necakuwihaw^." 
Tna'kwitc^ 



' A^prtagwatotc, literally, ^laying them on the ground, he brought (the In 
ries) inside." 



255 

"That IS the way, my httle grandchild, that is the way 
of your uncles," said the old woman. "It is their custom 
always to give one to another of the game that they kill, 
and bountifully do they always give one to another." 

"I say, give me some more of the big berries." She 
gave them to him, and out he went. "Hey-yo!" he cried. 
"Come and eat some big berries!" 

"Hark! we are called to come!" 

He made a trail (with the berries), sprinkling them up 
to the lodge and then on inside.^ The deer came and 
entered the lodge. And as for Wisa'ka himself, yonder 
he was on his hands and knees at the rear of the lodge. 
He would shoot at them, but he was unable to make it work. 

"Ho, there! What is Wisa^ka up tor" said the deer 
among themselves. 

But after awhile the old woman caught hold of a deer. 
"Why, my dear grandchild, what are you doing? Kicking 
and hurting me is this one ! Do club it to death." 

"Wait! Hold it tight! I want to go and make myself 
a bow!" So out he went on the run. 

As for the old woman, she really got pretty badly used 
up. But after feeling for her awl, she finally found it, and 
she hit the deer with it. At last, after she had slain the 
creature, here came Wisa'ka a-running. 

"Pshaw, you have gone and killed it! I would have 
killed it myself." 

"But, my dear grandchild, it almost overcame me. It 
was all I could do to overpower it." 

That is as (far as the story) goes. 



256 

5- WlSA'kA ANAWIHATC^ ClClPAN^^ 

Negutenw^ Wisa'ka'', " Ninawihaw^ neslma'^^ Ciclp%" 
ahinatc o^komesAn^ 

"Ka'ten^ nocP, nawi'^ kesima'^ Ciclp^." 

Awapusatc^ Wlsa^ka^. Ina a'pyatd CicIpAn ahuwigi- 
5 nitc\ a'pitigatc^ 

"O, mamAtagw* nesesa*^ kiyuklyusaw^ !" ahitc^ Ciclp*. 

"'A^a, icemeg^ kepyatcinawihen^, nesP," ahitd Wisa'ka^. 

" Wagunayatug^ wiwAtcahAgw^ ?" Cicip ahinatc owiwAti^ 

"Nepi nertiAton^," ahinatc^ CicIp awapitetepusatc*. "Kwa"'\ 

10 Kwa^'M** ona'pemislgeslgetltc^ Clcipi'kwaw^ ahAnahAna- 

hAg^ pacahanwiskiwahAg^ mAnomin^ A'klcesa'kwatc\ 

a'kwapahAg onagAneg^ A*a-cAmatc^ Wlsa'kahAn^ 



Wisa'ka awisenitc^ KicitcagAtAgS " Pa'k\ nesP, nekl- 
'putc^," ahitd Wisa'ka. "Nahi', nesP, !ni wi'penuyan^" 

15 "Ha*^!" ahitc^ Ciclp^ 

Ona'penutc^ Wisa^ka^, Ina a'pyatc ahuwigewatc o'ko- 
mesAnS "InahapinawihAtc^ kesima^ Clcip^?" ahigutc^ 

ttt;\^na^" ahitc^ Wlsa'ka^. 

"Tnitca ape'^ wri'cawiwatci kecisahAg\ wInawihetiwA- 
20 gape'^," ahigutc o'komesAn^ 



» In this account the Duck entertains the culture-hero with rice which is pro- 
duced miraculously from mute. Later the culture-hero as host meets with disap- 



257 
5- Wisa'kA goes to visit the Duck.^ 

Once Wisa'ka, "I am f^oing to visit my little brother 
the Duck," he said to his grandmother. 

"Certainly, my dear grandchild, go visit your little 
brother the Duck." 

So off walking started Wisa'ka. When over there he 
was come where the Duck lived, he went inside. 

"Oh, how delightful to see my elder brother strolling 
about for a walk!" said the Duck. 

"Yes, but it is for no special object that I have come 
to visit you, my dear little brother," said Wisa'ka. 

"I wonder what we can cook for him?" the Duck said 
to his wife. "Hang up the water," said the Duck to her 
as he began walking round in a circle. "Kwa'^, Kwa^ !" 
and then he began streaming mute. All the while the 
Duck woman kept stirring with the ladle till at last she 
was hardly able to keep on with the stirring of the rice. 
When she had finished with the cooking, she then dipped 
some out (with a spoon) into a vessel. Then she fed it 
to Wisa'ka. 

So Wisa'ka ate. After he had finished eating it up, 
"Quite full, my dear little brother, am I inside. Well, my 
dear little brother, I am now going home." 

"All right!" said the Duck. 

And so Wisa'ka departed. When over there he was 
come where he and his grandmother lived, "So you have 
been to visit your little brother the Duck?" he was told. 

"Yes," said Wisa'ka. 

"That verily shall always be the way of your uncles, 
they shall always visit one with another," he was told by 
his grandmother. 

pointment in an attempt to do for the Duck the same thing that the Duck has 

done for him. 

17 — rUBL. AMER. ETIIN, SOC. VOL. I. 



258 

AslcAtc^ Cicip^, "Nahi^ ninawihaw^ nesesa'^ Wisa'ka^,'* 
ahitc^ Clcip^. Tna a'pyatc^ Wisa'kahAn ahuwigenitc\ a'pl- 
tigatc^ 

"O, mamAtagw^ nesP, keklyuklyus^,'* ahitc^ Wlsa'ka^ 



5 " 'A"^," icegumeg" kepyatcinawihen^, neses^, ahitc^ 
Ciclp^. 

** Wagunayatug*^ wlhwatcahAgw^ ?" ahitd Wisa'ka^. 
"Nepi nematon^," ahinatc o'komesAn^ A'pemitetepusatc 
a^pemislgesigetitc^ Caskumuwitc a'tcapotcapogisanig^ 
10 "NesP, agwiyow^ nahanawesiyanin^" ahitc^ Wlsa'ka^. 



"Mawisigisa'ton ini nep\" ahinatc^ metemuhAn^ "Kigo- 
kenaw^ keta'ku'kw^. KutAg ina*^ nep^ kinat^," ahinatc^ 
metemuhAn^ Clcip^. 

Metemu a^pyatotd nep^ 
1 5 " NAnahAgaton^\" ahinatd metemuhAn^ Ciclp^. Oni 
Cicip a'pemitetepusatc\ " Kwa'^, Kwa'^ !" ahitci pemipe- 
misigesigetltc^ 

Metemu ahanwiskwiwahAg^ mAnomin^ Kicesa'kwatd, 
"AnagAneg^ sigahAn^ acam^ neslma'%" ahinatc o'komesan^ 
20 Wisa'ka^ 

"Wl'pumin^, neses^, Wisa'k^,'* ahitd Cicip^. 
"Ha^!" ahitc^ Wlsa'ka^ 

Oni Ciclp a'kiciwisenitc\ ^'Nahi^, neses% ini wfpenu- 
yani/ ahitc^ Ciclp^. 
25 "Ha^^!" ahitd Wisa'ka^ 
Tna'kwitc^ 



259 

Then after awhile the Duck, '^Well, I will go visit my 
elder brother Wisa'ka, said the Duck. When over there 
he was come at the place where Wisa'ka dwelt, he 
went on in. 

"Oh, how pleasant, my elder brother, (to see you) roaming 
about for a walk r said Wisa'ka. 

Yes, but for no special purpose have I come to visit 
you, my elder brother," said the Duck. 

"I wonder what we should cook for him?" said Wlsa- 
*ka. "Hang up the water," he said to his grandmother. 
As he began walking round in a circle, he began a stream 
of dung. It simply was nothing but his own dung that 
kept dropping into the water. "My dear little brother, 
never before has it been my custom to fail in an under- 
taking," said Wisa'ka. 

"Go pour out that water," (the Duck) said to the old 
woman. You should wash your kettle clean. Another 
water you should fetch for it," said the Duck to the old 
woman. 

The old woman then fetched the water. 

"Hang up (the kettle) and fix it in place," said the 
Duck to the old woman. Then the Duck began walking 
round in a circle. "Kwa^, Kwa'^!" he said as he began 
streaming mute. 

The old woman had hard work to turn the rice with 
(the ladle). When she had finished with the cooking, 
"Into a vessel pour it (and) feed my litUe brother," said 
Wisa'ka to his grandmother. 

"Eat with me, my elder brother, Wlsa^ka," said the Duck. 

"All right!" said Wisa'kii. 

And when the Duck had finished eating, "Well, my 
elder brother, I am now going home," said the Duck. 

"Very well!" said Wisa'ka. 

That is the end (of the story). 



2 6o 

6. WiSA'KA'^ AMAWINAWIHSTC USIMAHAN* CiCIPAN^^ 

"Ano'k^?" ahitci Wisa'ka'^ 

"Waguna'^?" 

" Na'o'tawayanetig^." 

'^Initca'a'pe'^ acawiwatd kecisahAg^ Wana^tca Inug^ 
5 wlnawihAtc^?" 

"O"^, Ciclpatca nlnawihaw^/ 

" O^, nagwan". Ka'katanihwan^ wikiwAnawAnawu- 
sayAnL" 

Anagwatc^ Wlsa^ka' ahuwikenitc^ Ina'tci ! a'a*'tanig^ 
10 wigiyap\ a'pltigatc^ 

"Ha^!'' ahigutc^ QcipAn^ " MamAtagw^ kekiklyus^/ 

"• ^A*^, kapotw^ keme'kwanemen^. Tena nimawapA- 
maw* neslma^^/ netecita'^." 

"Nahr," ahinatc uwiwAn^; "nepi nematon^. Wagunawa 
15 wina wIwutcahawAgwan^ ?" 

"Tnikutc^ me'tenu'^ mamitcihiyagw^/ 
" MAnominikutciyatug^/ Pemaheg a'i*cisatc a^ketutd. 
Amamlsltc^ casketoheg a*a*'kwahisenig\ " Kekanemapiwa 
wIna pwawinahimitcit^. Taniyatuge winan\ Klwinosa'ka*^ 
20 kago'^ wawAnAtAman^. Inina wana kicitatug^? Nahi', 
pena AnagAneg^ slgahAn^." Ina*i*cimatc uwIwAn^ Onahi- 
natc^ Wisa'kahAn^ "Nahr, cemeg^ wisenin^/ 



Mecanameg a a'tag^ ketcinegutinagAn^ mecana a'tca- 
>;AtAg\ "Pa^ki nl^ka ne'krputcM Nahi'," ahitc^ Wisa^ka'^- 

» This tells the story of the Duck as host, but leaves untold his part as guest. 



26l 
6. WlSA^KA GOES TO VISIT HIS LiTTLE BROTHER THE DUCK,^ 

"O grandmother!" said Wisa'ka. 

"What is it?" 

"I should like to know where I can visit and get some- 
thing to eat." 

**That is just what your uncles are always doing. Whom 
do you wish to visit this time?" 

^^'Why, the Duck is the one I want to visit." 

"Well, go on. I shall he glad if you go, for a walk 
will relieve your mind of care." 

So Wisa^ka set out for the place where (the Duck) 
lived. Behold ! there was the lodge, (and) in he went. 

"Halloo!" he was told by the Duck. "How pleasant 
(to see) you out walking!" 

"Yes, of a sudden did you come into my mind. ^Better 
had I go and visit my little brother,' was the feeling in 
my heart." 

"I say," he said to his wife; "put on the water. I wonder 
what we shall cook for him?" 

"Unless it be that which we always have to eat," 

"Then rice it probably will have to be." Up a' little 
way then he flew as he spoke. He muted into the kettle, 
keeping it up till the kettle was full to the brim. "I doubt 
if he could ever get into the way of eating this. I am 
curious to know how he will make out with it. I would 
not go walking around the country if I were not able to 
eat things. I wonder if it is about time for the thing to 
he done cooking? I say, you had better pour it into a 
bowl." In such wise he spoke to his wife. Then he said 
to Wisa'ka, "Now then, just see if you can eat." 

To tell the truth, there was a large bowl, and he actu- 
ally ate all it contained. "Very full truly am I inside! — 
Well," said Wisa'ka; "it is a long way from whence I 



262 

"penutcahimeg^ watciyan\ Tnina mo^tc^ ko'komesenana ne- 
tAckAtcipwehekotuge. Tni acawitcape'^ neguta* ayayanin^ 
Tnacawitc^ ko'komesenana. Tnitca natawiwapusayanl" Ina- 
'penutc a'pyatc^ wawlgewag*. 

5 " Kacina,*' ahigutc o^komesAn^ ; " kenawawatca'^ Cicip^ 
keslma'^?" 

"*A'^, nenawawaku ahuwikitc\" 
"Waguna'tca^^ watcahe'k^?" 

" MAnominitca'^ Ano'ko, nahi'towakutc ahaci'totc^ wi- 
10 wAtcahitc^ mAnomin^ casketoheg^ Me^tAmi kickwackwina- 
*tag^ nep^ ; Initca tepina'^ pemaheg a'kokon ahAgotcinitc\ 
tepinatca a'pemaheg a^tacisatd; on^ ^Kwa'^! Kwa^! Kwa'^!' 
ahitcitca ahaci'totd mAnomin^ Pa*kitca nahi'tow^ mAno- 
min^ Nekicitcake*kinawapAmaw^ acawitc ahaci^totc awA- 
15 tcahitd." 

"Initca acawiwatd kecisahAg^ kago*^ ke'kinaw^piwAg^" 

" Ano'k°, pa'kini^k^ pecikatcinagusihiwAg^ nenitcanese- 
nanAg^ P 
Ina'kwitc^ 

7. WisA*KA Anawihatc Ataskahan^^ 

20 " Ano*k°, Ataska'^ neslma'^ nlnawihaw^," ahinatc^ Wi- 
sa*ka o'komesAn^ 

"Ka'tena, nuci'," ahigutc o'komesAni. 

Oni Wisa'ka awapusatc\ Ina a'pyatc AtaskahAn ahu- 
wlgenitc^ a'pitigatc^ 



* In this story the Kingfisher provides his guest with a fish which he gets after 
his usual manner, by diving from a perch over the water. Later, when the culture- 



263 

have come. And what is more, I suspect that our grand- 
mother is probably getting tired waiting for me. It is 
always her way whenever I go anywhere. That is how 
our grandmother behaves. Now must I be going." So he 
departed, and came to where he and his grandmother lived. 

"Well," he was told by his grandmother; "did you 
really see the Duck your little brother?" 

"Yes, I actually found him at home." 

"And what did he cook for you?" 

"Some rice. O grandmother! he surely knows how to 
prepare the rice when he wants to cook it in a kettle. 
First the water comes to a boil \ then straight up over 
where the kettle hangs, straight up overhead a little way 
he flies; then, 'Kwa°, Kwa^, Kwa'^/ he says while pre- 
paring the rice. He surely knows how to fix the rice. 
I have already learned the method by observing the way 
he did when he prepared it for cooking." 

"That is the way with your uncles, they learn things 
by observation." 

" O grandmother, how very pretty our little children 
look !" 

That is as far as (the story) goes. 

7. WlSA*KA GOES TO VISIT THE KlNGFISHER,^ 

"O grandmother! the Kingfisher my little brother do I 
wish to go and visit," said Wisa*ka to his grandmother. 

"Certainly, my dear grandson," he was told by his 
grandmother. 

And then Wlsa^ka went walking away. When over 
there he was come at the place where Kingfisher lived, 
he went inside. 

hero tries to dive for a fish in the same way, he strikes a log which he thought 
was a fish, and Is thereby rendered unconscious. 



264 

"0, mamAtagwi nesesa'^ klyuklyusatcM" ahitc Ataska*^. 

"Icegumeg^, nesi^'S kepyatcinawihen^." 

" Wagunayatug^ wihwatcahAgw^?" ahitc Ataska'^. "Nepi 
nemAton^," ahinatc owiwAn\ 
5 Me*tegwitca a'taw^ a'tclgikumasenig^ tclgepyag^, Itep 
Adaska amawipAgicig a'kwitclgikumasenig^ "Qr-r !" ^ 
ahinwatc^ mecinAmasAn anawatc^ ; anesatc apAta'katca- 
hwatc u'kiwAn^ A'pyanatc ahuwigitd. 



AwinAnihatc i'kwaw^ a'puta'kwatc\ a'pAgacimatc^ A'ki- 
10 cesunitcS i*kwaw^ AnagAneg aslgawatci; a'a.cAmatd Wi- 
sa'kahAn^ 

Wisa'ka a'tcagAmatd nemasAnS "Nesf^, ini wrpenu- 
yani," ahitci Wlsa'ka^. 
"Ha«," ahitc Ataska^^ 
15 A'penutc^ Wlsa'ka^. Ina a*pyatc ahuwigewatc o*kome- 
sAn\ ^'A'a'pinawihAtc^ kesima AtaskA^^?" ahigutc\ 



'^^A°%" ahitc^ Wisa^ka^ 

'^Tnitca ape'^ wihicawiwatc^ kecisahAg^, wlnawihetiwAg^," 
ahigutc o'komesAni. 
20 AskAtc Ataska'^, "Nlnawihaw^ nesesa'^ Wisa'ka^," 
ahitd. Onanagwatc Ataska'^. Ina a'pyatc^ Wisa'kahAn 
ahuwlgenitc^ a'pltigatc^ 

"0, mAna neslma Ataska'^ kiyuklyusaw^!" 

^'Icegumeg^ kepyatcinawihen^, neses^," ahitc Ataska'^ 

1 Qr-r uttered with a long trill after the velar stop q. 



265 

''Oh, how pleasant it is (to see) my elder brother out 
for a walk!" said the Kingfisher. 

''For nothing- at all special, my dear little brother, have 
I come to visit you." 

"I wonder what we can cook for him!" said the King- 
fisher. "Hang up the water," he said to his wife. 

Now there was a log that lay with point projecting 
out from the bank (and) on over the water. Thither the 
Kingfisher went and lit upon the end hanging out (over 
the water). "Qr-r!"^ he cried when a big fish he saw- 
he killed it by spearing it in the body with his beak. 
.Then he fetched it home. 

Then did the woman cut it up and put it into the 
kettle to boil, (and) by boiling she cooked it. When it 
was done cooking, then the woman poured it into a bowl ; 
then she gave it to Wisa'ka to eat. 

After Wisa'ka had eaten up all the fish, "My dear 
little brother, I am now going home," said Wisa'ka. 

"All right!" said the Kingfisher. 

Then Wisa'ka went away. When over there he was 
come at the place where he and his grandmother lived, 
"So you have been to visit your little brother the King- 
fisher .f^" he was told. 

"Yes," said Wisa'ka. 

"That is the way it will always be with your uncles, they 
will visit one with another," he was told by his grandmother. 

After a while the Kingfisher, "I am going to visit my 
elder brother Wisa'ka," he said. And so away started 
the Kingfisher. When over there he was come where 
Wisa'ka lived, he went inside. 

"Well, here is my little brother the Kingfisher out for 
a walk!" 

"For no special purpose have I come to visit you, my 
elder brother," said the Kingfisher. 



266 

" Wagunayatug^ wIwAtcahAgw^ ?" ahinatc o*komesAni. 
"Nepi nemAton"," ahinatc o'komesAn^ On u'kiwAneg 
Wisa*ka^ me'tegon aha'totc^ wasiklnikumayanigin^ ; a*pata- 
^kise'totc u'klwAneg^ Ina a'tclgikumasenig^ me'tegw* tcl- 
5 gepyag amawapitc^ "Qr-r !" ahinwatc anatAg^ kago*^ 
namepyag^ Ina* ahutcisahutc^ ; acawinitc AtaskahAn^, ina- 
cawitc^ A^katcitase'totci me'tegon u'kiwaneg^, me'tegw^ 
namepyag a'pema'kwiseg^ NemasAn a'ixitahatc^ 



Onameskuwapo*kagi nepi, a*pa'ki*tacigitca*^ Wlsa'ka^ 
10 AtaskahAn amawi*A*gwapyahonegutd. AskAtc^ Wisa'ka 
ahapesitd, ahinatc AtaskahAn^: "Agwiyow^, nesf^, naha- 
nawesiyanin^" 



Ataska'^ win amawipAgicigi tcigikumaseg^ me'tegw^ 

^ Qr-r !" ahinwatc^ mecinemasAn anawatc^ A*pata*ketca- 

15 hwatc^ mecinemasAn anesatc^ A'pyatohwatc* Wisa^kahAn^ 

Wisa*ka awinAnihatc^ nemasAn^, o'komesAniga a'pAga- 
cimanitc^ A'kicesa'kwanitc\ unagAneg a'pAgisahwanitc 
o^komesAn^ ; a'a'cAmanitc AtaskahAn^ 

"Wi'pumin^, neses^," ahitc Ataska'^. KicitcagAmwa- 
20 watc* nemasAn*, "Nahi^, neses^, ni'peno,'* ahitc Ataska'^ 

"Ha^," ahitci Wisa'ka^. 
Ina'kwitc\ 



267 

"I wonder what we can cook for him?" said he to his 
grandmother. "Hang up the water," he said to his grand- 
mother. And then into his nose Wisa^ka put some 
sticks that were sharp at the end ; he stuck them into 
his nose. Down where a log lay with the end projecting 
out over the water he went and sat. "Qr-r!" he cried 
as he saw something under the water. And from that 
place he leaped ; as did the Kingfisher, the same did he. 
He rammed the sticks into his nose ; for a log under 
the water was lying. That it was a fish he had thought 
in his heart. 

And then the water was red with blood, and Wisa'ka 
was knocked out of his wits. By the Kingfisher who 
came to him was he then dragged out of the water. 
After a time, when Wisa'ka had revived, he said to the 
Kingfisher: "Never before, my dear little brother, have 
I failed in an undertaking." 

Then the Kingfisher himself went and lit upon a log 
that projected out from the bank. "Qr-r!" he cried when 
he saw a big fish. He speared the big fish in the body 
(and) killed it. He then fetched it to Wisa'ka, 

Then Wisa'ka cut up the fish, and his grandmother 
cooked it by boiling. When she had finished with the 
cooking, into a bowl did his grandmother empty it ; then 
she gave it to the Kingfisher to eat. 

"Eat with me, my elder brother," said the Kingfisher. 
After they had eaten up all the fish, "Now, my elder 
brother, I am going home!" said the Kingfisher. 

"All right!" said Wisa'ka. 

That is the end (of the story). 



268 



8. Mamaw^ a-a*camatc^ Wisa*kahan^^ 

"• Ano'k°, tatepiwinayatug^ ahuwlgitc^ nesima^ ?" ahitc^ 
Wlsa'ka^. 

"Wana^?" ahinetc^ o'kumesAni. 

"Kacina^!" ahitc^ Wisa'ka^; ''Mamawatca." 

5 "Ohii, kacina^ !" ahinetc^ o'kumesAni. "Inama neguta^ 
sibow^ atAcipemapyag^ ; ina'tca ke'tca'kwayAmi'kiwiw^; ini- 
tca ahuwlgitc\" 



" Cp," ahitd Wisa'ka^ ; " wana'hin^ ! Inama^ nipApam^ 
Agwitca natAmanin^ Ini wigiyap^. Iniwanayatug ahuwlgi- 
10 tciyatug^, Initca nAtawinawihAg\" 



"Initca," ahinetd o'kumesAn^; "initca acawiwatc^ kecisa- 
hAg na'k^ keglhAg, nawlhetlwAgape'^." 

"IniwanAmeg^," ahitc^ Wisa'ka^ ; wlwapusayan." Anu- 
witc^ wimawinawihatc^ MamawAn^ Ina*tci a'a'^tanig^ wigi- 
15 yap a'plgwa'kwahineg^ penotc anatAmeg^ A'pltigatd, 
a'tcitAbinitc MamawAn\ 



""Ha^!" ahitd Mamaw^. "MamAtagw^ mesawi'k^." 

"Icegomeg^ watcipyayaiV," ahitc^ Wisa*ka^ "KApotw^ 
keme'kwanemen^. Ci, nima,wa.pAmaw^ neslma^ Mamaw^ 
20 netecida^" 



* This tale tells of the visit made by the culture-hero to the Red-headed Wood- 



269 



8. The Woodpecker feeds Wisa'ka.^ 

"O grandmother, I wonder where that younger brother 
of mine dwells?" said Wisa'ka. 

"Who?** his grandmother said to him. 

"Oh, you know !" said Wlsa'ka -, "why, the Wood- 
pecker." 

"Why, yes, of course!" his grandmother said to him. 
"There is a certain point over at yonder place where the 
river starts on its course across country ; in that place 
the trees of the bottom-land run close up to the river ; 
there in that very spot is where he lives." 

"Ah," said Wisa'ka; "and so that's where it is! I shall 
wander out over that way. I don't see that dwelling at 
all from here. I suppose, however, that's where his home 
surely must be. At any rate, I might as well go and pay 
him a visit." 

"That is the way," said his grandmother to him; "that 
is the way of your uncles and your aunts, they are always 
a-visiting one v^^ith another." 

"Verily, then," said Wisa'ka; I shall be a-going." 
Whereupon out of the lodge he went, he went to pay 
a visit to the Woodpecker. Sure enough, there was the 
dwelling, it was in a grove which looked dense when 
viewed from afar. He went inside (the dwelling), and there 
sat the Woodpecker. 

"Halloo!" said the Woodpecker. "What a pleasant sur- 
prise, brother!" 

"For nothing particular at all have I come,** said Wi- 
sa'ka. "I merely happened to think of you of a sudden. 
'Why, ril go and see my younger brother the Wood- 
pecker!' thought I in my heart." 

pecker, who feeds him with honey, but it lacks the episode of his part as the host. 



270 

" Kacinagw^ P ahinatc owIwAn^ Mamaw^ ; " waguna'tca- 
yatug^ wi'A'caniAgw^?" 

"Agwikago a^toyAgwin^ wisenlwen^" 

"Tniwayatug^ winAtunahumawAg^ wimitcitc^ Nahi^, tate- 
5 pitca Iniy^ Asaiy^?" Aminegutc AsaiyAn anAmitc anemA- 
tanig^ ke'tcime^tegw^ Awapasitd a'ketutc^ " Kwa-kwa' ! 
Kwa-kwa'!"* A-A-nemltc^ Mamaw^. Ina'^ ke'tca*pemeg^ 
kukwatowawahAg^ Amow' ina'^ me*teguk a*a'*tanigi awa- 
pipe'kuhag^ 



10 Awawanetenig^ amow^ AsaiyAn ina me'tclg aneneckici- 
matd amow^ wipAgitAg^ Awapinlsa^katc^ Klcimanate- 
nig^ pon^^ "InitAsw^" ahitci Mamaw^. AiyapAm a'pena- 
sitc^ me^tcig^ Kicipyayatc\ acIwAne'katc awiwahutc*. 
Awapotag awapusatc^ 



15 Tna^ a'pyatc owigewag a*pltigatd. Me^tegwinagAneg 
aha'totc amow^ "Nahe", mesawi'k^," ahitc^ Mamaw^; "ice- 
ni'kAmegon^ wisenin^." 

Pa'kimeg^ awigatAg! Mecan^ a^tcagAtAg^ ke'tcineguti- 

nagAn^ Wisa'ka^. "Ohu^hwa^P ahitc^; "pa'kinrka nekl- 

20 'putc^. Nahi", mesawi'k^, ninAtawiwapus^ inina*\ Ku'ku- 

mesenan^ nenAtawanemegotug^. 'Mamay^ ni'py^/ netena- 

waiyow^." Anagwatc\ A'pyatc Ina wigewag a'pitigatc^ 



"A'pyawAnan aiyapAmi!" ahigutc o'kumesAn^ "Kena- 
wawatca keslma^ Mamaw^?" 

» Pon*, literally, "(then) a ceasing^ a pause." 



571 

''Oh, say!" said the Woodpecker to his wife; "I wonder 
what we truly can give him to eat?" 

"We haven't any more food." 

"Then I suppose I had better go and hunt something 
for him to eat. Tell me, where is that skin (spread) ?" 
When he was given the skin, away he went to where 
a great tree stood. Up the tree he went a-climbing with 
a "Kwa-kwa^! Kwa-kwa^!" Right on up he moved. Up 
there at a great way in the air he tested the tree by the 
sound of its thump. There in the tree where the honey 
was he began to peck a hole. 

It was beautiful honey. He had the skin spread down 
there on the ground, upon which to let the honey drop. 
Then he began to let the honey fall. After there was 
an ample supply, he then stopped.^ "That will be enough," 
said the Woodpecker. So back down to the ground he 
went. When he got there, he tied up his bundle and 
put it over the shoulder. Whereupon he started off on 
a walk carrying his burden upon the back. 

When he arrived over there at the place where he and 
his wife lived, he went inside. He put the honey into a 
wooden bowl. "Now, brother," said the Woodpecker ^ 
"pitch right in and eat." 

He was ever so delighted with the taste (of the honey) ! 
To tell the honest truth, Wisa'ka ate up every bit that was 
in one great big bowl. "Oh, mercy me!" he said; "but I am 
ever so full inside. I say, brother, I ought to be starting 
on my way by this time. It is quite likely that our grand- 
mother is expecting me. 'I shall be back early,' I told her 
w^hen I came away." So off he started. When he was come 
over there at the place where they lived, he passed inside. 

"And so you have come back?" he was told by his 
grandmother. "Did you really see your younger brother 
the Woodpecker?" 



272 

"Ha^!" ahitci Wisa'ka^ "Ano'k^ pa^kini'ka neslma^ 
Mamaw^ wlgAnw^ a'A'camitcM" 

"Waguna'tca?" 

" Amowiga'^ ! Mecawi pa'kimeg^ ke'tcime'tegwinagA- 
5 neg^; kwawisenwimeg". Mecanameg^ netcagAt atasegV" 



"Initcameg acawiwatci kecisahAgi na'k^ keglhAg^ anawi- 
hetiwatc^ Manemeg acAmetlwAgape'^ a'towatc^ na'k awa- 
wanetenig a'towatd. KewapAmawAgiwan^ pa'kapecigatci- 
nagusiwatd nenltcanesenanAg^?" inahitc o'kumesAni. 



10 Ina^kwitci. 

9. WiSA^KA'-'^ MiSIMlSlHAN AHAMWATC^^ 

"Nahi", ano*k^, nikiwesk^," ahitci Wisa'ka'^. Onami- 
catesitc^ 

^Nahr, inacawiwatc^ kecisahAg\" ahigutc o*komesAn^ ; 
" klweskawAgape'^." 
15 Anagwatc^ lya aneme*katc^ kApotw^ nekut akaske*ta- 
watc^ " Ci ! Hwanani'k^ ?" A'pesetawatc^ tAnwatAmini- 
gwan^. KwiyenAmeg^ wihAnemihatd tAtiwatAminitd, mA- 
na'i-cinaganitd : 



"Uwiyaha Amwita, 
20 Misimisisa," 

* The Artichoke sings a song with words to entrap the culture-hero, who with 
disdain accepts the challenge, and thereby becomes a victim of his foolishness, 



273 

"Oh, yes!" said Wisa'ka. "But, O grandmother, I tell 
you what, if my younger brother the Woodpecker didn't 
give me something to eat that was delicious!" 

"Pray, what was it?" 

" Honey, that's what it was ! It was in a wooden 
bowl that was ever so big; and it was actually brimful. 
You may not believe it, but really I ate up all that 
was there." 

"Verily, such is the custom of your uncles and your 
aunts when they go to visit one with another. They give 
to eat to one another bountifully of what they have, and 
the good of what they have. Did you observe how very 
cunning was the look of our little children ?" Thus spoke 
his grandmother. 

That's as far as (the story goes). 

9, When Wisa'ka ate Tin: Artichoke.^ 

"I say, dear grandmother, I am going away on a jour- 
ney," said Wisa^ka. And so he got himself into good 
clothes, 

"Now, that is the way your uncles do," he was told by 
his grandmother; "they are always off on a journey." 

And so off he started. Along by yonder way was he 
going when of a sudden he heard the sound of someone. 
"Hark! Who may it be?" Then he listened to catch 
the sound of whoever might be making it. In the very 
path along by which he was going was the sound of the 
creature's voice, and this is the song it sang: 

"If any one should eat me, 

One would ease and keep on easing," 

and learns the truth of the words of the song. 

18 — PUBL, AMER. ETHN. SOC. VOL. I. 



2 74 

"Tcistca! Hwana ni'k^?" Paiya'kitc abated Papegwa- 
megu na*k iya nigan a'tAnwatAminitc^ : 

"Uwiyaha Amwita, 
Misimisisa." 

5 "Ci! Agwina nina wrA'mwtinanin^" Na*ka paiya^kitc 
ahatd, na'kameg a'tAnwatAminitd : 

"Uwiyaha Amwita, 
Misimisisa." 

"NaheS kata na'ka!" ahitci. "Tniyap inug^ wi'A'mwu- 
10 nane na'kan inuwayAne." 
Na'kAmeg^ : 

"Uwiyaha Amwita, 

Misimisisa." 

InanAgAmutd. Ina'tci ! anemasunitc^ Apa'kenatc*, 
15 a*A*mwatd. "Ka'kino nImIsM" ahitc ahAneme'katc\ "Ci, 
nlmls^ r ahitcS cemeg ahinowatc^ Mecenahina ahaneme- 
'katc atciskatc\ "^Bo^M" Na^kAmeg atclskatci. "Tcl! ma- 
gwa ni'k^ witapwaw^." A'a'^pitcitciskatc aneme'katc\ 
"BoM BoM" 



20 Pa^kimeg awawanetenig utahinemAnL Kapotw^ amlsi- 
'o'mAtAg^ Amisitc amecanig umuwitc^ "Ci, pAnatcihi- 
*kitce wlne!"^ Na*kameg amlsltd, awasimeg ahinenegl- 
*kwanig umuwitc^ Na'kameg amisitc^ Mesatcimeg akAs- 
kipasegwitc^ Ona'A*gosItc^ cegwa'kwAn^, a"a''pitciketaho- 

25 tanig umowitc^ 



275 

" How very strange ! Who can it be ?" The other way 
round then he went. All at once again over there on ahead 
did the creature break forth with the sound of its voice : 

"If any one should eat me, 

One would ease and keep on easing." 

"The idea! I surely should not care to eat you." Once 
more he went the other way round. And once more came 
the sound of the creature's voice : 

"If any one should eat me, 

One would ease and keep on easing." 

"See here, no more of that!" he said. "For this time 
will I certainly eat you if you say it again." 
Nevertheless once more : 

"If any one should eat me, 

One would ease and keep on easing." 

So sang the creature. And, behold! there it stood. He 
plucked it, and then ate it. "Now^ see if I really shall ease 
myself!" he said as he continued on his way. "Look out, 
I am about to ease myself!" he said, but he spoke only in 
jest. But farther along on the road was he going when he 
broke wind, "Bo^M" Once more he did it. "Really! may- 
be the thing, after all, was speaking the truth." He kept 
breaking out with wind as he walked along, "Bo^M Bo"!" 

Now very handsome indeed were his garments. Before 
long he was caught with a pain in the bowels and felt 
relief necessary. So he eased himself, and profuse was 
the flow of the dung. "See here, that thing is liable to 
do me ruin !" Once more he eased himself, and much 
greater was its extent. Again was he relieved. With 
much effort was he really able to get up on his feet. 
And then he climbed up a pine-tree, and all the while 
out flowed his dung. 



2/6 

Kageyameg awS.pAtAg umowitd. Ke'tcinemeg a*pya- 
migAtenig\ Na'ka'ki^kitc^ Askatci na'k awS.pAtAg>. Ke- 
*tcinemeg^ na'ka*pyamigAtenig^ Na*ka'ki*kitd *, a'kwane- 
gAtenigimeg^ mAnanapitd. MaiyAgikenig a'kigahinapitc^ 

5 Na'kAmeg a^pyamigAtenig^ pac u'kateg\ kageyameg aiyo 
a*kwi, u'ka'keg anemesutc^ ; aiyohimeg^, ugwagAneg a^pya- 
migAtenig umuwitci. Onawapacowitcimatd. Mesatcimeg 
a'pyatc a'kwisenig umowitc^ A'tcagipAgitAg utahinemAn^ 
AwapAtAgi, me'tutd mAgwa'kiw^ omuwitd. Sipog abate 

10 a'ponimlsitc ahAnenwitd. Tcagimeg owic amOwitciwinig^ 
A'penutc^ me'tcinaw^ Caskimeg ahawAtotc utasiyan^ 



A*p!tigatc uwIgewagS "Kacina, nocr, kacitca ketecawi?" 

" Kacina, Ano'k^, necisahAg^ na*ka negihAgi pya'paho- 
wAg anawiwatci ; pa^kitcameg^ mamanihetlwAg amamahi- 
15 watc^ netahlnemAn^ ; netcagimAnihegog^" 

^'Tnigu acawiwatc^ kecisahag^, mAmatlwAgape nawutl- 
watcinS" ahitd metemo*^. 

"O'^, menwawiwanan^ r ahitc^ W!sa*ka^^ 
"Kacina, nocP, mecewan atepanAtc^ kecisahAg^ Agwi- 
20 ku*a-pe nahatcimohiyAnin^" 

"Inugi wina itepihayan^ na'kameg^ n!m!cates^ Nemen- 
wapAmawAg amAmawiwatc\" ahitc^ Wlsa*ka*^. 

"KitapihawAgS" ahitc^ metemo'^. 
Ina*kwitc^ 



277 

At last he took a look at his dung. Very close it 
came. Then higher up he climbed. Later on he took 
another look at it. Very near at hand was it coming 
again. Then higher up he cHmbed ; from the tree-top 
he looked down. It was a strange sight that he beheld 
down there on the ground. Again it came even up to 
his feet, then finally up so far, up to his chest was he 
standing in it ; then up to here, up to his neck came the 
dung. Then he started to swim out to the shore. With 
much effort he came to the edge of his dung. Then he 
flung away all his garments. He looked at it, like a 
mountain seemed his dung. To a river then he went when 
he was done with easing himself (and) took a bath. All 
over his head was there dung. Then he went home naked. 
All he had with him was his breech-clout. 

When he entered into his home, "Why, my dear grand- 
child, what is the matter with you?" 

"Why, dear grandmother, my uncles and my aunts came 
a-running when they saw me ; and they had a great time 
taking one from another the garments that they took from 
me ; they took every thing I had." 

"That is the way with your uncles, they are always 
taking things from one another whenever they meet to- 
gether," said the old woman. 

"Oh, I fared well enough perhaps!" said Wisa'ka. 

"Well, my dear grandchild, that is what comes from 
your being so fond of your uncles. Never do you tell 
me about it." 

"To-day am I going there, and again am I going in 
fine style. I find pleasure at seeing them take things 
from me," said Wlsa*ka. 

"You will make them happy," said the old woman. 

That is the end (of the story). 



278 



lO. WiSA'KA A'A-SPAGWAPINATC^ CICIPA*^^ 

Wisa*ka a^peme'katc^ kabotw^ anatAg^ nepisaw^ pa^ki- 
meg^ amananitc^ ciclpa^^ Anenyamasutc^ w^pawS^pamatc^ 
AgwikAnagw^ wimawinAnatcin^ ; mawinAnatega^ wltcagAni- 
saniwa'^ *'Tani^kayatugemeg^ wina^penAnagS" a'i'citahatc^ 
5 Pa^kiyuga awlcapenatc^ AnAtunahAgitcameg^ wihina*pe- 
nAnagwani. KAbotw^ ame'kAg^ witotawatd. 



Awapimonaskwatc^ mAcickyan^, asogi*totd, Asipapi'to- 
tciga^ Awiwahutc^ awapusatd. Ki'kahim ahanemihatc^ 
nepisahig^ kAbotw^ ana'u'gutci ciclpa'^. " Wisa'kahago^ !" 
10 ahinitc*. "Waguna*tca pamutAg^?*" 



" Nahe'i, mawinAnatu*tahu'ko^ !" 
"He^, apitci! kegeni!" 
"Penutca Aneme^ka'kitca!" 

«Tce\ Wisa'^kM" 
15 ''NesesahenateM waguna'tca hw pamutAmAn^ ?" 



A*pwawiketawatc a'pwawimegupesetawatc^ Mecana- 
meg nanyawen a^kAnonegutc^ ; na'ka'kAnonegutc^ tcameg^ 



' This tale starts out with the capture of some ducks by the culture-hero, who 
entices them on, partly by deceit, and partly by the charm of a song which he and 
a reed sang together, making them dance ; and it ends with the punishment of that 



279 



lO. WlSA'kA CATCHES DuCKS BY THE NeCK (aND) 
STRANGLES ThEM.^ 

Wlsa*ka was passing across the country when he pres- 
ently came to a pond where the ducks were ever so many. 
He stood (and) watched them for a long time. It was not 
his idea at all to make a rush upon them ; for if he should 
rush them, they would all fly away. "I am very uncer- 
tain about knowing how I shall really get hold of them," 
was the feeling in his heart. And he was exceedingly 
hungry. So he set to work at once to find a way to 
catch them. In a little while he discovered how he would 
do with them. 

He went to work cutting blades of grass, tying them 
up, and binding them into a bundle. Putting (the bundle) 
on his shoulder, he started off on a walk. As he walked 
along by way of the pond, he was suddenly seen by the 
ducks. "Oh, there's Wisa'ka!" they said of him. "What 
has he really got on his back?" 

"Come, go ask him!" 

"Oh, pshaw! hurry, be quick!" 

"And he's moving right along, and he might get a long 
ways off." 

"Ho, there, Wisa'ka!" 

"Oh, our elder brother! pray, what is that you are car- 
rying on your back?" 

He did not give them an answer, nor did he pay them 
any attention. He even had them call to him as often 
as four different times ; and when he was spoken to the 
last time, he then stopped and stood a while. But he 



part of himself which he blames as the cause of letting the ducks be stolen from 
him by the foxes. The account forms but the beginning of a longer narrative con- 
taining a great deal of buffoonery, along with much of what is serious. 



28o 



anAgikapatd. Paiya'kitcimeg a'tanwa'tAiiiinitc ahinapitd. 
"HwaM" ahinatc\ a*pwawitepinapitc\ Na'kAtc awapusatd. 



^^CeM" ahigutcimegu na'k^ 

^^HwaM" ahitci na'k^. Tcameg anawatc a'pwawlnwasutd. 

5 *'Waguna*tca ini pamutahokuyAni?" 

"Kacina^, mAtcinAgAmonahaneM" ahitci Wisa'ka^. 
"Nesesahenate\ nlpesetapen^ kenAgAmonAnM" 
"Pa'ke sAHAgatwM AwitAga ini cawi'kag^," ahitc^ Wi- 
sa*ka^. " KAnagwatcameg^^ Kahoniga na*k^ kekisatcimi- 
10 pw^ ; inina Acitc Aneme^ka'ka penotc ayayan\" 



"Inimego ni'i'cawipen acimiwagan^" 
"SAHAgAtwi, kenawinameg^. Agwiga wikaskiwinicawiya- 
gwin^ wri'ciwItamonAgow^." 

"Agwi! inigumeg^ nrixawipen^ acimiwagan^" 



15 "Napiwane !" ahitc^ Wisa'ka^ " Krkutcawipen^, pa'ki- 
'kenawln^ sAnAgAtw^ Nahe', aiyohe mawatcrko^! Pe'kwi- 
gapago^, asipe'kwagapago^ ! Pa'kimego, nesimahetig^, 
kike'tcinimipw^! Negutiyapimeg nihaiy^^ nagAmon\ Kata 
wina nAtAwapi'kitc uwiya^. Saplgwagwan^ ke^kinawatc^ 

20 wrA'towiniwAn usklcegonL He^, iniyapimeg^. Ayapwawi- 
wapegayagw^ kiwapAtapwega mAn^ mAckota^kwAn'. Ma- 
niga wapAtAmu'k^. Tnigameg^^ icinegut^ wlhaiyoyan^ - Pe- 
notcawi mo*tc ayayan^ Kutcl tcagi maliAni, mahanimeg^ 
nAgAmonAni pa'kwagwatagin^ Iniyapimeg" awapimmihe- 

25 nAgow^. Kata win^ sapigwa'kitci, ketamagi'to'kak^ klya- 



28l 

looked off in another direction (than that) from which the 
sound of voices came. "What (is it)?" he said to them, 
without looking towards where they were. Then he started 
walking away again. 

"Ho, there!" he was told once more. 
"What (is it)?" he called back. This time he saw them 
and did not pretend that he did not. 

"Pray, what is that you have on your back?" 
"Why, it*s naughty little songs!" said Wisa'ka. 
"Oh, our elder brother, do let us listen to your songs!" 
"Oh, it's such a difficult thing to do! Why, you would 
not do it, anyhow." Thus said Wisa'ka. "Anyway, it 
would be impossible. Furthermore, you are delaying me 
too long ; the time is up when I should by now be far 
on my way towards where I am bound," 
"Really, we will do anything you tell us." 
"It is a difficult thing, so very much so. And you 
would not be able to do what I should tell you." 

"No, now! we will do exactly the very thing you tell us." 
"All right, then!" said Wisa*ka. "We will make a try 
at it, even though the thing be ever so difficult. Well, 
bunch up in this spot ! Stand close, stand with your necks 
together. Now with all your might, my little brothers, (I 
want you to) get right down and dance! I am going to 
use but a single song. None of you shall try to look 
and see what's doing. Whosoever peeps, the same shall 
surely be bloodshot at the eyes. Now, then, it's time to 
get ready. But before you begin dancing, I want you to 
look at this stem of grass. Be sure and look at this. 
Verily, it is the only one I shall use. It is yet a long 
distance to where I must go. To be honest with you, 
all these things, these that loom up big in a pile, are 
nothing but songs. Time is up now for me to have you 
dancing. Don't any of you peep, else you will bring 



282 

waw^ Nahe'^, Iniyapimeg^ winimiyagwe ! Pa'kimeg^ kl- 
hAniwigapw^," 

Kahon awapinimiwatc^ Wisa*ka^ mana*i'cinagatc^ : 



"Kata, nesimahetiga, sapigwa*kaku ; 
" Sapigwagwane wimackwa-mackwawitowinigwawa," 

"Kata, nesimahetiga, sapigwa*kaku ; 
Sapigwagwane wlmackwa-mackwawitowinigwawa," 

"Kata, nesimahetiga, sapigwa*kaku ; 
Sapigwagwane wimackwa-mackwawitowinigwawa." 

10 "Kata, nesimahetiga, saplgwa*kaku ; 

Sapigwagwane wimackwa-mack wawitowinlgwawa. ' ' 



InacinAgAmutc Wisa'ka^ animihatd usimaha'^ "Oho*ho^! 
ahitci Wisa*ka^; "pa*kinrka hAniwigawag^ nesImahAgM 



n 

7) 



Inawlna wigigwa amonanAmatc^ Wisa*kahAn^. Ka*ten^ 

15 kimutc awapAmatc^, ka'tenatci me'tegwap^ nAnahapyanAni- 

mitci. Onahitc^ Wisa*ka^, " Pa'kimeg^ asipe'kwagako^ !" 

a*tcItApisanitc ahAnisanitc^ A'pAnApinatc^ wIgigwahAn 

a*pwawinape^kwanatd. 



AhAnisatd wigigwa ina*pAgicig^ nepisegi. " Hwua' !" 
20 ahinatc^ Wisa'ka^ ; Inimeg a-u*pisa*i-tepanitc atAcipAnApi- 
natc^ Ka'tenAmeg a'tawitowinlgwanitc^ 



AcawAnAgatc^ clcipa amawiponitc^ kwayami*kigi. Ina 
a'pe'tawatc^ ahAniwicanig Ackutaw^ Anegu'watc^ ciclpa'', 
cask asasagigacinitc ini'^ cicipa'^ AnAnahicig a'U'pisigi- 



283 

ruin upon yourselves. Ready now, it's time you were 
dancing! I want you to dance as well as you know how." 
Whereupon they began to dance as Wisa'ka sang 
this song : 

"Don't, oh, my little brothers, don't you peep; 
Whosoever peeps, he shall be bloodshot in both eyes." 

"Don't, oh, my little brothers, don't you peep; 
Whosoever peeps, he shall be bloodshot in both eyes." 

"Don't, oh, my little brothers, don't you peep; 
Whosoever peeps, he shall be bloodshot in both eyes," 

"Don't, oh, my little brothers, don't you peep; 
Whosoever peeps, he shall be bloodshot in both eyes." 

Thus sang Wisa*ka as he set his younger brothers to 
dancing. *'Well, well, well!" said Wlsa^ka; "how well my 
little brothers can dance!" 

Now it so happened that the diver suspected Wisa'ka. 
Verily, when it stole a look at Wisa'ka without his know- 
ing it, lo ! it actually caught him getting ready to untie 
the cord from his bow. So, when Wlsa*ka said, "Now 
bunch up with your necks together!" the diver ducked 
and flew away. Wisa'ka failed to catch the diver by not 
dropping the noose over its neck. 

The diver flew away and alighted over there on the 
lake. " Hwua 1" said Wisa'ka to it ; and straightway it 
became ruffed on top of the head at the spot where 
Wisa'ka slipped hold of it. Sure enough, the diver really 
became bloodshot in both its eyes. 

Going with the wings of his ducks spread apart, he 
went to the bottom land of a river (and) stopped to camp. 
There he kindled a fire, (and) the fire blazed up big. He 
covered the ducks over with coals, (and) they lay with only 
their feet sticking out. Fixing himself comfortably, he lay 



284 

wahitc ackutag^ "Na'wa magwa ato*klyan^ wikicesowAg^ 
necicipemAgi," ina*i'cikAnonetisutc. Ona*kAnonatc umec- 
kwahAn^ mAnahinatc^ "Nahe", a*kawapinu, ninepayape." 
Inahinatc umeckw^hAn^ a'kawS.pihatd. " Kineckimaw^ 
5 uwiya^ pyat^, kipagwihaw^." Onanepatc^ Wisa^ka^. 



KAbotw^ wS.gucahAg apyatcimenwiyagwAtenig^ " KacI- 
na^! waguna'tcayatuge?" ahitlwatd wagucahAg^ 

"He\ Itepi, kimawiwS.pAtapen^!" ahitc^ negut^. 

TcagahAnawitAmowatc pyatciya'tag^ A^tababAtAmowatc, 
10 ina'tcl! atAcipegecanig^ ina*tcl acegicinitc anepanitd ; tci- 
gaskut a'u'pisigiwahinitc^ " Wana*tcayatug^ ?" ahitiwatc* 
wagucahAg*. 



"Wisa'kahAguheM" ahitc^ negut^ 
''Waguna'tca In Ackutag^ sasagiseg^ ?" 
15 " Ciclpahiguhi ! negu'hwawatca!" 

"Taniyatug^ wlhina^penanAgw^ ?" 

*'Kacina^, agwini sAnAga'kin^ KikemutemapenatcaM" 

**Cici', to'kitca win^!" 

"Agwf ! pa'kigumeg^ ke^tcinepaw^" 
20 Neguti waguca a'kusatd Wisa'kahan^: ^'Nahr, kin^ 
itepi klh^?" ahinatc uwrkanAn\ 

^^O'^, kAciwatowM" onitepahatc^ ackutag^ w&guca^. Ka- 
tawi'A-da'penatc^ cTcipAn\ "sitc^!" ahigutd. A'pemamutc 
ahawinitc uwrkanan^ "Kacina, agwinepatcinM" ahitd. 



285 

down with his back humped (and) towards the fire. "Well, 
by the time I wake from sleep perhaps my ducks will 
then be done cooking." Thus he said to himself. Then 
addressing his rump, this he said to it: "I say, keep you 
watch over (these ducks), for I now go to sleep." Thus 
he addressed his rump, commanding it to keep watch. "I 
want you to scold at whosoever may come, I want you 
to run him off." Whereupon Wlsa*ka went to sleep. 

In a little while the smell of something savory came 
into the way of the foxes. "How now! I wonder what 
that is?" said the foxes one to another. 

"Come, let us go where it is, let us go look at it!" 
said one. 

So away they all went creeping up to the place from 
whence came the burning smell. When they were come 
in sight of the place, behold ! there was somebody lying- 
down where the smoke was lifting ; he lay by the fire 
with his back toward it, "Wonder who it can be!" said 
the foxes one to another. 

"I declare, it's Wisa'ka!" said one. 

"Pray, what are those things sticking out of the fire?" 

"Ah, they are ducks! (and) he has them roasting in 
the ashes !" 

"I wonder how we can manage to get them?" 

"Why, that's easy. We'll just steal them from him." 

"Be quiet, he might wake up!" 

"Oh, no! Why, he is sound asleep." 

One fox was afraid of Wisa'ka : "I say, you will go 
there, won't you?" he said to his friend. 

"Why, yes, of course I will!" and with that off went 
the fox in the direction of the fire. As he was on the 
point of taking hold of a duck, "Sitc^!" he was told. 
Away he fled back to where his friend was. "Why, he 
is not asleep!" he said. 



286 

*'HeM apitcl! Mawadapenimeg^, katamegu wiketawiya- 
kAn^ UmeckwS-hAnigu a'kaw^pihaw^." 

Kohonltep ahatc^ na'k^. Ki^kAtneg a'A'da'penatc^ cicl- 
pa'S caskimeg^ Wisa'ka umeckw^hAn a'penatd, " citc^, 
5 citc^, citc^, citc^, citc^, citc^!" 

TcagAmwawatc iniya ciclpa'^ Wlsa*ka^ nago^hwatcin 
nomAgahiyow^. AcipwaA'mwatci win^ wagucahAn^ a*ke- 

mutemegutd. 

Ato'kltcitcameg". " O^^hu'hwa P ahitd. **Tnina*hwan^ 
10 kicesotugahigi neclclpemag^" Ini pa'kato'kitd Wisa'ka^. 



Pemamute'^ wanotca'kwaw^ hwan^. 

Ona'A'dapenatc ucIcIpemAn* nakuhwatcin^ Wisa'ka^ 
A"A-da'penAg u*katc^ caskimeg o'katAn ina* a'a''tanig^ 
"Si !" ahitd. " Asamisogwahig^ !" KutAgAni na'k a'A'da- 
15 *penatc^, Inimeg a-e'g^ "Kacina! Uwlya aiyo* pya*kitc'!" 
ahitc^ ahAnemiwaw^pAtAg u'katAni. A'kicitcagiwapAmatci 
ucicipemAn, caskimeg u^katAn anatAg^ sasagisenig^ me*to- 
tcimeg^ pwawikago'ixigenig^ WihAmwate'^ a'pwawikaski- 
hamwatc^ 



20 "Kacina, wagucahAgikuyatug^ ! WanahAgiwa*tcainiy^ ? 
Inigitca me'teno'^ w&waneskahAgi. Inigikameguyatug^ 
kamutemitcig^" Ahitisutc^ On umeckwahAn, " Kacina, 



28; 

" Oh, nonsense ! come, be quick ! Just go and take 
them, and pay no heed to him at alh Anyway, it's only 
his rump keeping watch over the ducks." 

And so he went back over there. He took hold of 
the ducks without stopping for anything, and all the 
while Wisa'ka's rump kept going, "Citc^, citc^, citc^, citc^, 
citc^, citc^!" 

The foxes ate up all the ducks which Wisa'ka had 
roasting in the coals a short while before. So Wisa'ka 
did not have them for himself to eat simply for the reason 
that they were stolen by the foxes. 

Along about that time he awoke from his sleep. "Ho- 
ho-ho!" he said (with a yawn). "I wonder if it isn't about 
time for my ducks to be done cooking." Whereupon he 
plain became wide awake. 

(The foxes) had (by this time) fled, for it was quite 
that he would be in very great anger. 

Accordingly Wisa'ka reached for the ducks he had 
roasting in the coals. On taking hold of the duck by 
the foot, nothing was there but the feet only. "Too bad!" 
he said. "They must have cooked too long!" Then he 
took hold of another duck, and it was the same. "Why, 
what's up! Somebody must have been here!" he said, 
as he looked at the feet one after another. After looking 
for all his ducks, he found nothing of them but the feet, 
which lay sticking out of the ashes as if nothing at all 
had happened to them. Wherefore was he not able to 
eat the ducks which he might have eaten. 

"I have it, it surely must have been the foxes! Who 
else could it be but they? They are the only ones so 
roguish. There can be no doubt whatever but that it 
was they who robbed me." Thus he said to himself. 
And to his rump, "Look here, 'I want you to keep watch' 
is the very thing I told you at the time. I feel almost 



288 

'ki'a'^kawap^' ketenegutciyow^ ! Gwlyatugemeg^, gwiya- 
tug^ kAnonAt^. Mecemeg^ tAnanano'kyagwahigi." 

Skwanahi'ketaw^ a'A'da'peiiAg umeckwahAn aciclcahwatd. 

"Atwi! Atwl! O, Atwl! Atwi!" 
5 ** Wan% keke'kanetAmowAnan^ ! Ketan^ 'Atwi' kes^ ! 
A'kawS,pin^^ ketenegutciydw^. MAtcawahln^ mecetca nenA- 
nawi*tanegw^ wiwiseniyan^ ; ina'i'citahayan^" 



Tna'kwatcimomiga'k\ ina*kwitd. 

II. WiSA'KA ATETEPETCAHITC^ WIHUTCrA'TE'TE- 
NXGWAN^ PENAWA'^^ 

Wlsa'ka^ negutenw^ apeme'katc^ penawa'^ anawatd. 

10 AnAgikapatd- "Taniyatug^ mahAg^ wina'penAtiAg'?" a'i'ci- 

tahatd. Ini ame'kwitahatc uka'kimuta*^ Tnitca a'ketasi- 

td; a'kwita*kig^ pyayatc^, a^pitotatc omAskimutaheg^ A'ke- 

pogwatAg omAskimuta'^, atetepetcasa'totc owiyaw^ 



PenawAg anawawatc^ Wisa^kahAn ahAnemitetepetcasa- 
15 nitd. "KacI cawiw^ Wlsa^ka^?" ahiowatd. 

Tna pase^kig^ a*kwipyatetepetcasatc^, ahapinahAg omas- 
kimuta*\ aiyapAmlmeg^ na'ka*ketasitc\ A*kwita^klg^ na- 
'kapyayatd, na'kAmeg a^pitotatc omAskimutaheg^. A'ke- 
pogwatAg omAskimuta^^, a'tetepetcasa'totc owiyaw^ Pase- 

1 This narrates how, by rolling himself down hill in a linden-hark bag, the culture- 
hero entices some turkeys with the desire to do the same thing. When they are 
inside the bag, he then carries them home, where they all escape but one. In the 
fun of the story, one idea stands out prominently in the mind of the Fox ; it is 
the origin of menstruation. Trivial as the explanation may be, the emphasis given 



289 

certain that you said nothing to them at all. I suppose 
they had things all their own free way." 

Then taking hold of a chunk of wood with fire on it, 
he poked it against his rump, rubbing it back and forth. 

"Ouch! ouch! Oh, ouch! ouch!" 

"Oh, (I was sure that) you knew all about it! What 
a pity that you must say *ouch!' 'Keep watch' is what I 
told you at the time. The confounded thing is the sole 
cause of my losing something to eat ; that is the way I 
feel about it in my heart." 

That is as far as (the story) is told, that is as far as it goes. 

1 1 . Wisa'kA rolls Himself Downhill in order 
that he may catch the turkeys.^ 

Wisa'ka was once w^alking across country when some 
turkeys he saw. He halted and stood. "I wonder how 
I can get hold of these creatures?" thus he thought in his 
heart. Then by chance he came to think of his wallet 
(of linden-bark). Whereupon he went climbing up a hill ; 
when at the top he was come, he then crawled into his 
bag. After he had closed the bag by stitching it with 
cord, he then started himself a-rolling. 

The turkeys beheld Wisa'ka whirling over and over 
along his course. "What is Wisa'ka doing?" they said. 

When yonder at the foot of the hill he was come at 
the end of his whirling, he opened the bag, and then back 
up the hill he climbed. And when on top of the hill 
again he was come, he then once more crawled into th(i 
bag. After closing the bag by stitching it with cord, he 
sent himself a-whirling. When at the foot of the hill he 

to the tale is largely due, no doubt, to the mysterious awe with which the function is 
regarded, and in a measure to the stringent rules with which the custom attending 
it is observed. 

19 — PUBL. AMER. BTHN. SOC. VOL. I. 



290 

'kig a^kwipyatetepetcasatc^, penawAn a'kAnonegutc^ : "Ne- 
sesa^, Wlsa'k^, kAci ketecauw*?" 

A^pwawiwiketawatc\ aiyapAmitca a^kwita^kig ahatc\ 
na'kapltotatc omaskimutaheg^ A^kepogwatAg owlyaw^ 
5 atetepetcasatd pAse'kig^ Penawa'^ a'pyanotagutc^ Pena- 
wAn^ negutina a'kAnonegutd : " Neses^, ninan a'e*g ini 
nri'cauwipena!" 

"SAOAgatw^ nesimahetig^/ AiyapAm a'kwita'kig ahatc*. 
Na*kapItotatc omAskimutaheg^ ; a'kepogwatAg owiyaw\ 
10 atetepetcasatc^ pase'kig^ Penawa'* a'kAnonegutc* : "Nese- 
sahenat^, nInan a'C'g Ini ni'ixauwipenar 



"SAnAgatw^, neslmahetig^/ Kageyatca a'A'nwatcitc|. 
Awapimame'kenawatc anAgwinitcin^ A'kici*a"'kwa'i'cimatc 
omAckimutaheg^ a'kepogwatAg omAckimuta'^ Awlhwa- 
15 hutc anagwatc ahuwigitcic\ 

Oni penawAg^, " Cl, ahuwigitci ketenumegunana !** ahi- 
•o*watc\ 

Ina ahuwlgitc^ pyayatc*, a'ponAmatd. "Ano'k^^" ahinatc 
o*komesAn^; "a'kawapAm^ Nimawi*A*cihaw^ neme*ta^ na- 
20 *ka nlpAn^" 

KiwaiyAtcitc inatAc amawi'A'cihatc ome'tahAn^, penawAg 
ahinawatci : "Ci, metem^, apinahwinag^. KihucAmegwa 
hwana! ^ KiwawapAmipenatca'\ oni negut^ wi'ku'kiciyag^ 
Acenot^ kocisem^ wihAmwiyag^" 

25 Metemo Inapemi-a*pinahwatc^ Kahon^ penawAg inape- 

• KihucAmegwa hwana! may also be translated "He will give you (us) to eat, 
yes, he will!" — a term of sarcasm. 



291 

was come at the end of his whirl, by a turkey was he 
then addressed: "Oh, my elder brother! O Wisa'ka! what 
are you doing?" 

He did not reply to it, but back to the top of the hill 
he went, and again he crawled into his bag. After en- 
closing himself by stitching the bag with cord, he then 
went whirling to the foot of the hill. By the turkeys was 
he then visited. By one of the turkeys was he then ad- 
dressed : "Oh, my elder brother, let us do that too!" 

"It is hard (to do). Oh, my little brothers. Then back 
to the top of the hill he went. Again he crawled into 
his bag; after enclosing himself by stitching it with cord, 
he whirled to the foot of the hill. By the turkeys was 
he then addressed : " Oh, our elder brother, let us do 
that too!" 

"It is hard (to do), oh, my little brothers." But in the 
end he was willing. Then he set to work picking out the 
ones that were fat. After he had filled his bag full, he 
then closed it up by stitching it with cord. He then lifted 
it upon his back and set out in the direction of his home. 

And then the turkeys, "Halloo, to his home is he carry- 
ing us 1" they said (to one another). 

When there at his home he was come, he put down 
his burden. " O grandmother 1" he said to his grand- 
mother; "keep watch of them. I am going to make my- 
self a bow and some arrows." 

After he had gone away to the place where he went 
to make his bow, the turkeys then said to her; "Come, 
old woman, open (the bag) and set us free. You surely 
cannot count on his giving you anything of us to eat ! ^ 
We would have you examine us, and then hide one of us 
away, so that when your grandson is absent you can have 
that one of us to eat." 

The old woman then began to loosen (the bag) to let 



292 

'kwigapawatd. "Nahe^i !" ahitiwatc\ ahunisawatc^ Mete- 
mohatca'^ negut asAgikanatd. Tna atAcihatd Wisa'ka 
ome'taliAn^ penawa'^ a'papamisanitc^ "Cl, Apickuniya'kitd 
no'komesa!" a'ixitahatc^ Ona'penutd; pyayatc ina ahu- 
5 wigitcS ka'tenatci o*komesAn ahapinihwanite ! 



"Nocihi, nekAtawiketeskihegwa!" 

"Wlcigenl!" ahinatc 6'komesAn^; "nlnawAtcihaci^t** nlpA- 
nM" Kici'totc owipAn^, a'pemwatc^ penawAn^ 

Metemo awlnAnihatc^ penawAn\ Awapipota'kwatc^ 

10 ''TAtiga mAna mAtcimetemo'^ ! Negatwihegw^ inug^ 
wimenwiwIseniwAg^." A'taniwAn AtowAn^ Wisa'ka anawa- 
tc^ ; Inata'penatc* kimOtci. O'komesAn atcigitiyakapanitc 
aiiAnahrkawanitc ota'ko'kun^ Ameckwaheg a^pAgAmatc 
AtowAn^ "Cl, kemyanot^/ Ano*ko!" ahinatd. "MAtcime- 

15 temo'^ wlnesiw^. Nuwinu!" 



" Nuci'\ agwike'kanetAmanin^" ahitc^ metemo anuwitd. 
Sagitc a'pe'tawatc^ metemo*^. AwapihAci'totc^ ka^kimuta'^ 



Wlsa*ka^ wina, kicesunitc^ penawAn ahAgwawatc ona- 
gAneg\ Awapisenyatci. KicitcagAmatcS "Ano^k^, kasen- 
20 w^ ina'pemipAniyAn^ keka'kimiita*^?" 

* Kemyanot*, "you are crawling weak,'* the way of saying **you are menstiniating.'* 



293 

them out. Whereupon the turkeys then stood bunched 
together. "Now then!" they said together, and away they 
flew. But the old woman grabbed hold of one by the leg. 
Over there past the place where Wisa'ka was at work 
on his bow flew the turkeys. "Pshaw, it is just as likely 
that my grandmother has now let them loose!" Thus 
was the feehng in his heart. Then he set out for home; 
and when he was come at the place where he lived, it 
was true enough that his grandmother had really untied 
(the bag) and set them free ! 

"Oh, my dear grandchild, it is almost escaping me I" 

"Hold it tight," he said to his grandmother; "while I 
go and make my arrows!" After he had finished his 
arrows, he then shot the turkey. 

The old woman then cut up the turkey. She then set 
to work to put it into the kettle to boil. 

"Confound this good-for-nothing old woman! She is 
now the cause of my having lost the opportunity of good 
eating upon those creatures." There was a clot of blood 
that Wisa'ka saw ; whereupon he reached and took it up 
without her knowing it. While his grandmother with hips 
up stood bent over at work preparing her kettle, at her 
buttocks he threw the clot of blood and struck her. "Why, 
you are crawling weak,^ my grandmother!" he said to her. 
"The useless old woman is filthy! Out of doors with you!" 

"My dear grandchild, I did not know about it," said 
the old woman as she went out. There out of doors the 
old woman kindled a fire. She then set to work making 
a wallet (of Hnden-bark). 

As for Wisa'ka, when the turkey was done cooking, 
he took a ladle and dipped it out into a bowl. Then he 
turned to eating. After he had eaten it up, "O grand- 
mother! how many strands by this time have you woven 
of your wallet (of linden-bark)?" 



294 

" Negutwacig^, nucf^" 

"InitAsw^ Ano'k^. Initca'a-pe tAsogun^ negihAgi sagitci 
wlhauwiwatc^ myanotawatcin^" 

Ini metemo a'pitigatci. 
5 "Ano'k^, mAni nepop Ane^ki'* ketAskwatemon^." 

Ina*kwitc^ 

12. Wisa'kaa na'ka Ma'hwawag^^ 

Wlsa'ka^ pemiwitamatd mahwawa*^ AnemAnagwinigS 
" Anemiclcag^," ahinitc uskinawahAg^ Anesawatc^ pecegi- 
siwAn\ "A'kanipem^ aci'tog^," ahinitc uskinawahAg*. A'tca- 
10 gAmanitc?, a^kAnAnimeg a'e*g^ ka'kawAtaminitc^ 



"TAtige mahAgi, ane*kr^ wihaposOwAge'^ !" a-i*citahatc^ 
Wisa'ka^. 

OnamemenatAminitc* mahwawa'^ Ina^tci'^ pa'pacanAn^ 
kicAtanigini na'ka pemitaw^ 

15 Onawi'pumatc amltciwatc^ 

"Nahi^ aiyo*^ kiponipen a*a'pemyagS" ahinitc^ 

Ame'tasenig^ 

"AsaiyAn Agwihe'k^ kesesahwawa." 

AwatanemAtenig a'pyatcimislnitd ma'hwawa*^; ona'pya- 
20 tcimenagwAtinig, "Pu'pu^^!" ahitc^ Wisa'ka^. Ina*tcr ke- 
gawawaiyAn^ wihagwitcin^ 



1 This story makes brief mention of the culture-hero*s wanderings with a pack 
of wolves, and is but a mere fragment of an extended narrative the variant of 



295 

"Six, my dear grandchild." 

"That is enough, grandmother. That verily shall always 
be the number of days my aunts will stay out of doors 
whenever their time of crawling weak comes round." 

Thereupon the old woman went inside (the lodge). 

"O grandmother! here is a little soup that I have saved 
for you." 

That is the end (of the story). 

12. Wisa'ka and the Wolves.^ 

Wlsa^ka was passing across the country in company 
with some wolves. Along towards evening, "Go on ahead 
and seek for game," said (one of the party) to the youths. 
They then killed a deer. "Some bone-oil should you 
make," said (one of them) to the youths. They then ate 
up everything, even the bones and all they crunched up 
in their mouths. 

"Confound these creatures, a little bit should I like to 
have roasted on the spit!" thought Wisa'ka in his heart. 

Whereupon up vomited the wolves, and, lo, there ap- 
peared some thin slices of meat already cooked and with 
some grease. 

And then (Wlsa'ka) ate with them when they ate. 

"Say, in this place let us sleep, for there is shelter from 
the wind," said (one of them). 

It was (on high ground) exposed to the blasts of the wind. 

"With a robe cover up your elder brother." 

Then on the side where came the wind did the wolves 
ease themselves; and when the smell came, "Phew!" said 
Wisa*ka. And, behold, there appeared an undressed skin 
for him to cover himself. 

which among the Ojibwa leads up to the accounts of the origin of the more prominent 
religious beliefs and practices. 



296 

WabAnigi na'k anagwawatc*. Anemanagwinigi, " Clca- 
g^," ahinitc uskinawahAg^ Anesawatc^ pecegesiwAn^ na- 
'ka*tcagAmawatc\ 

"A*kAnipem acl'tog^'," ahinetc^ 
5 Tcag a'kAnAn a*ka'kawAtAmowatc' ; kicika*kawatamo- 
watc^, amemenatamowatc^ ; kicimemenatamowatd pa*paca- 
nAn' na'ka pemitaw^ a'a^'tanig^ 

Wlsa*ka awrpumatc^ 

"Nahr, ki'ponipen^," ahi'o-watc^ ma*hwawAg^ 
10 Wisa*ka^ wStenig amlsitc\ 



"Pa'pu^!" ahitc^ ma'hwaw^. 

"MAnigu'S nesP nenuswaiyS" ahinatc^ ma'hwawAn^ ; oni 
nenuswaiy^ a*a"'tag^ 
Ina'kwitd. 



13. Wisa'ka adawaneniwan aitaniiiegutc^^ 

15 Ina*^ ka*tadawaneniw^ ahuwigitd nape'kwanAn ahAgwa- 
hagwaseg^ AmAnatesitc^, amanahatc utaiya*^ tcagahici- 
genitc^ mltcipaha'^ Negutenw^ awasayanig\ Wisa^kahAn 
a'pyanutagutc^ "Kl'tAnetlpen^,'* ahigutc^ Wisa'kahAn^ 
"Tcagi mahAg^ ketaiyag^ ke*kanemiyaga'^ acite^kasowatc^ ; 

20 kicitcagike'kya'kawAg^ acite*kasowatc^, Ini winepeyAni. 
WapAg anawa'kwag^ Ini w!'pyayan\^ ahitc^ Wisa^ka^. Ona- 
'penutc^ Wisa'ka^. 



I This tale has not the same place in the oral literature of the people as 
the other trickster tales have. In spite of so much of its foolishness, which fre- 
quently may seem silly and trivial, the usual trickster tale is treasured with more 
or less feeling of awe and reverence. But this story is classed as an outside thing, 
and much fun is made of it largely on account of the presence of certain elements 



297 

On the following morning they started on their way. 
About evening time, "Go seek for game," said (one of 
them) to the youths. They then killed a deer, and they 
again ate it all up. 

"Make some bone-oil," (one of them) said. 

They then crunched up all the bones in their mouths ; 
after they had crunched up the bones in their mouths, 
they vomited ; after they had finished vomiting, then thin 
slices of meat and some grease appeared. 

Wisa'ka then ate with them. 

"Come, let us camp," said the wolves. 

Wisa'ka then eased himself on the side where the wind 
was blowing. 

"Phew!" said a wolf. 

"Here is a buffalo-robe, my little brother," he said to 
the wolf; and a buffalo-robe appeared. 

That is the end (of the story). 

13. Wisa'ka is vanquished in a Contest 
WITH A Trader.^ 

In a place where an old-time trader lived some ships 
were lying moored. He was rich, he had numerous 
pets of all the various kinds of food-folk. Once while 
the light of day was shining, from Wisa'ka he received 
a visit. "Let us make a bet with each other," he was 
told by Wisa'ka. "All these pets of yours I would know 
by what name they are called; if I succeed in calling off 
the names of them all, then you shall die. To-morrow at 
noon I will then come back," said Wisa'ka. And so away 
went Wisa'ka. 

not in keeping with that world of myth in which the culture-hero moves. It tells 
of how the culture-hero tested the ingenuity of a trader, and how, feigning igno- 
rance, he let the trader beat him in a contest. 



298 

Adawaneniw^ awapinAtawanetAgi wi'i'cauwigwani. Ne- 
'kAnigicegw^ pacape'kutanigS na^ka ne*kAnitepe'kw^ paca- 
'katawiwapAnig ame'kAg^ wihicawitc^ " Nahe^" ahinatc 
owIwAn^ ; "wawitep^ klhutaimen®. Acimenan\ ini ki'i'- 
5 caw^" Awapime*tcinawanatc uwIwAn oni kApotw^ a'klme- 
'tcinawanatc^ Awapipekiwlhwatc^ Na*ka w^piganAglha'^ 
a'klmonatc^, awapi'u'piwa'i'tcanatc uwIwAn^ A'klci*u'p!wa- 
•i'wenatd, " Nahe^, kiyuklyusan^,'* ahinatc^ Me'tutcimegu 
ka*ten^ i'kwaw^ amitcipahitd. Adawaneniw^ na*ka ma^ka- 
10 *kw^ ahaci'totc ahasatc uwiwAn^ 



Inimeg a'pyase'kanig^ nawa'kwanigi Wisa'kahAn^ wi'pya- 
nitd. Ka'ten^ Wisa'ka a'pyatc^ ^'Nahi', niwapAmawAg^ 
ketaiyagS" ahinatc AtawaneniwAn*. 

Atawaneniw^ awapiwapAtonatc^ Wisa'kahAn utaiya*^ 
15 Wisa'ka ahAnemike'kahwatc acite*kasonitc^ pacatcagike- 
^kahwatc^ "TnatAswihAtc^ ketaiyag^?" ahitc^ Wisa*ka^. 

"Oni neguti kawAg^" 

"Tanatca'^?" ahitc^ Wlsa'ka^. 

Atawaneniw^ a'pa*kenAg Askwatam uwiwAn ahawinitc^ 

20 Wisa'ka awapAmatc i*kwawAn\ a'pwawike*kanematc 

awiyahinigwahin^ " Waguna*^ mamltcitc* mAna ketaiy^ ?" 
ahinatc AdawaneniwAn*. 

"Nutenw* netacAmaw^/ 

"Keneno'tagw^?" ahitc^ Wisa^ka^. 
25 "'A^e.'^ 

"KAnoc^ wlpasegwiw^," ahitc^ Wisa'ka^, 

" Pasegwln^, netaiy^," ahinatc Adawaneniw^. Onapase- 
gwinitc utaiyan*. 



299 

The trader then set to work searching his mind to find 
what he would do. All the day long until night, and 
then all the night long until nearly morning, (was how 
long he spent in thought before) he found what he would 
do. "Come," he said to his wife; "for a while do I wish 
to make a pet of you. Whatsoever I shall tell you, that 
I want you to do." Then he set to work undressing his 
wife, and in a while he made her nude. Then he began 
putting tar upon her. And after he had plucked the 
feathers off (some) brants, he then began putting feathers 
upon the body of his wife. After he had feathered her, 
"Now, go walking about," he said to her. And it seemed 
as if the woman were really a creature of the food-folk. 
The trader also made a box, into which he put his wife. 

Then truly was it coming noon, the time when Wisa- 
'ka would arrive. It was true that Wlsa^ka came. "Now 
then, let me see your pets," he said to the trader. 

The trader then began showing Wlsa^ka his pets. 

Wisa*ka passed along calling off their names, and did 
not stay until he had called them all off. "Does that 
include all your pets?" said Wisa'ka. 

"There is still one more." 

"Where is it, pray?" said W!sa*ka. 

The trader then opened the door of the place where 
his wife was. 

Wisa'ka looked at the woman, but he did not know 
what manner of being she was. "What is this pet of 
yours in the habit of eating?" he said to the trader. 

"On wind I feed it." 

"Does it understand you?" said Wisa'ka. 

"Yes." 

"Tell it to rise," said Wisa'ka. 

" Rise to your feet, my pet," said the trader to the 
thing. And then up to its feet it rose. 



300 

"KAnod na'ka wrkiyusaw^." 

Adawaneniw^ a*kAnonatc uwiwAnM "Klyusan"," ahinatc^; 
ona^klyusatc^ 

Wisa'ka awapAmatc acinAtneskanigwan^, a^pwawike'ka- 
5 nematc^ wawlyahinigwahin^ Wisa^ka icegumeg ahicawitd. 
Me'tOtc^ ka'ten^. A'ke*kanematc^ win AdawaneniwAn uwi- 
wAti a'pegiwiwanitc^ na*k a-u-piwaiwetcananitc\ A'pwa- 
wike'kanematc ahinwasutd wThapI'tcinepwa'kanigwan Ata- 
waneniwAii^ ''KetAnih^^ ahitc^ Wlsa*ka^. "MAna ketaiy^ 
10 agwike'kanemAgin awiyahigwan*, na'ka watenawAtan^ Ni- 
cwitca*^ mahAn^ mAgwa^kiwAn^ ketAni'*," ahinatc Adawane- 
niwAni. "Pi^tawi na'ka, kenwac^ klme'tusaneniw^, pad 
kiwapeskitep^. TnacitAgwi*A*nihiyAn^" 



Kicipenunitci Wlsa'kahAn^, Atawaneniw^ awapikogenatd ; 
15 sIpyahigAn ahaiyotc a'kogenatc uwiwAn^ 

Na'ka w^pAnig^ Wisa'ka aiyapAma^pyatd. "Tatepitca 
iniy^ ketaiy^?" ahinatc AtawaneniwAn^ 

"Inatca*^ tcitApit^. WapAmi," ahinatc^ Wisa'kahAn Ata- 
waneniw^. 
20 " Ka'ten^, pa'k^ kenepwa'k^'' ahinatc adawaneniwAn^ 
Me'totc a'pwawike'kanematc awiyahinigwahin ahinwasutc^ 
Ina'kwitc\ 

14. Meci'kA aiiawihegutc^ Wisa^kahani NATAWINON^ 
winanawasu'kyatc^ 

"Nahei, i'kwawa ip^ \vlhAnigonap\ winatca ketogima- 
menan otanesAn^ W^pAg anawa^kwag^, nawaso'kya'i-- 
25 gwan^ wihuwlhiw^." 

1 The story tells how the Turtle, by the use of a magic robe which he had 
borrowed from the culture-hero, won the chiefs daughter for a prize in a foot- 
race; and how every night for four nights he went away from the culture-hero's 



30I 

"Tell it also to walk about." 

The trader then said to his wife: "Walk about," he 
said to it* and so about it walked. 

Wisa*ka then looked to see what kind of skin it had, 
but he did not learn what manner of being it was. Wi- 
sa'ka was only playing off. It seemed as if it were really 
true. He knew that the trader had tarred and feathered 
his wife. That he did not know her was but a pretence 
of his to test how crafty the trader could be. "You have 
beaten me," said Wisa'ka. "This pet of yours I do not 
know what kind of creature it is, nor from what place 
you got it. There are two of these mountains that you 
have won from me," he said to the trader. "And, besides, 
you shall live a long time, even till you are white on the 
head. Such is the measure of what you have won from me." 

After Wisa'ka had gone away, the trader then set to 
work bathing her ; soap he used when he bathed his wife. 

And on the next day Wisa'ka came back again. 
"Where is that pet of yours?" he said to the trader. 

"Why, yonder one that is seated. Look at her," said 
the trader to Wisa'ka. 

"Truly, you are very wise," he said to the trader. As 
if he did not know who she was, he made believe. 

That is the end (of the story). 

14. The Turtle is loaned Medicine by Wisa'ka 

TO WIN A FoOT-RaCE.^ 

"Behold, they say that a woman shall be offered up 
as a prize, she is the daughter of our chief. To-morrow 
at noon, whosoever shall win the foot-race, the same shall 
have her to wife." 

lodge with the robe, thinking to steal it, but every morning found himself back 
at the place whence he had started. 



302 

" Ninameg^^ nihuwiwi," ahitc^ Meci*ka'^. " KikAskina- 
wAswipwahwan^/ A'pe'kutanig^, owl'kaneg ahatc\ Wisa- 
'kaheg*. Apitigatd. 



" Ha^ !" ahinetc^ "MAtnatawipyaw^ ni'kan^. Kago 
5 ketutcipy^?" 

***A^^," ahitd Meci'ka*^ •, "kepyatcimAmatomen^ wihawi- 
hiyAn^ natawinoni wlnanawasotiyan^" 

"Kacina, kihawihen^. MAnigutcimeg^ a'tag*," ahitc* 

Wlsa'ka*^. "Ata^penAn^. KlhAnemihaiy^, klke'kinawa- 

10 pAt a^prtog^" Ahagwihetd Meci'ka*^ nenuswaiy^, a*ke*ke- 

ta'kwapinetd cIcigwAn ucIgAneg ahAgotanig^ "Ini wihinA- 

gotoyAn^ ; icawan^ klpyataw^ kicaiyoyAn\" ahitc^ Wlsa*ka'^. 



"Ni'pyat^ klcayoyan*," ahitci Meci'ka'^. 

*'Agowiya'^ wikaskinawaso*kin^ kegimes^ a*kwita'kAmig 
15 aniwisatcig^," ahitc^ Wlsa'ka'^. 

"Tnig^ watcipyayanS ni'kan^," ahitc^ Meci'ka'^ Ana- 
gwatc^ Tya a*pyatc anepatd. "W^pAnig^ kegimesi nAna- 
hi*tagwa, skinawatige^ ! Mu*tciwa 'kinawaswipwa ! NinA- 
gomeg^ nlhuwiwi !" Ahinwatd Meci*ka'^. Nawa'kwanig 
20 anAnahl'tatc a*ketagwapisutd. Anagwatd, lya a'pyatc 
amananitc^ 



"Ina'pyatd Meci^kaho!** 

"Inatca wina wawosa kinawasokuwawa T 

"Agwi winawasu'kyatcinH" 



303 

"I am the one who shall take her to wife," said the 
Turtle. ''That you should succeed in outrunning me is 
quite out of the question." So when night was come, to 
the home of his friend he went, to the home of Wisa'ka. 
He went inside. 

"Halloo!" he was told. "It is pleasant to have my 
friend come. Do you come for something?" 

**Yes," said the Turtle ^ "I have come to beg of you 
that you let me have the use of (your) medicine to the 
end that I may win a foot-race. 

"To be sure, I will lend it to you. In fact, here it is," 
said Wisa*ka. "Take it. You can practise with the thing 
as you go along, (and) catch on to the way it works." 
Then was the Turtle covered with a buffalo-robe, and 
girdled round the waist with a rattle dangling at the back. 
"That is the way you shall let it hang; but you must 
bring it back to me when you have done with it," said 
Wisa'ka. 

"I will fetch it as soon as I am done with it," said 
the Turtle. 

"Nobody shall be able to outrun you, of all on earth 
who are swift of foot," said Wisa'ka. 

"That is the very reason why I have come, my friend," 
said the Turtle. So he started away. Over at yonder 
place was he come, and there he slept. "In the morning 
fit yourselves out in the right kind of dress, O young 
men! In vain will be your efforts to outrace me! I am 
the one who shall have her to wife!" So cried the Turtle. 
At noon he got into the proper costume with a belt round 
his waist. Then he set out, and came over there where 
the crowds were. 

"Yonder comes the Turtle!" 

"Disgraceful will it surely be if he outruns you!" 

"No, he will not win the race!" 



304 

"Kagoma'^ mAna wicawiwa!" Inahi'O'watd me'tusane- 
niwAg^ 

" Nahe^, taninahwana wlnAnasutlg* ? Mametci na'ka, 
ninakumeg^ nihuwiw^ Kikaskiwananawaswipw^. Nahe, 
5 iyama'kutc acowa'kiw* wlhutciyAgw^/ 



Onlya a*pyawatc^ 

" Nahe^, mawS.pAme'ku wina mahiy^ Meci'ka'^. Negu- 
ta'^ cegici'kitd." 

"Kacina, napiwana, wlhatcimap acawigwan^." 

10 AskAtci pyatciketcisatc^ pya'pahutcV 

^'Kacina, kacitca ketecaw^?" 
"NetAniwIsatca." 
A'pyawatd nanawasutitcig^ 
"Kacitca mAna icawiw^ Meci'ka'^ ?" 
15 "KAnagw\ nenawusugunan^ Pa'kimeg^ Aniwisaw^." 

" Kewitemonepwakutciyow^, ninameg^ nihuwiwi ketene- 
pwakutci." Inahitc^ Meci'ka^. "Nahe", pyanu, metem^/ 
krpenopen^." Ona'penowatc\ kapotw^ Ina^pyawatc owl- 
gegK Onahinatc usimahAnS "PitigAc^ klnemw^, mesawi^k^/ 



20 ^'Pitigan^,** ahinatc owinemAni. 

"Nahe", wawltep^ nrkaneg^ ni*%" ahitc^ Meci'ka'^. Ona- 
nagwatc uwrkaneg^ "Cl! kemuteyane wln^ wlke*tciwa- 
wanetw'. Nahi', nikemut^ klcinepat^ nrkan^. Agwiwlke- 
^kanemitcins" au'citahatci. lya a'pyatcS "Nahi', ketahihe- 

25 menan^ ; pa'ki wawanetw^" 

» Metem% «old woman" (vocative), gentle term of address to a wife, whether 
she is old or young. 



305 

"Something is this rascal surely up to !" Thus said 
the people (among themselves). 

"Come, pray, when is the race coming off? Once more 
and for the last time, I am the one who shall have her 
to wife. It is quite out of the question to think that you 
will be able to beat me. Come, it is far away over yonder 
hill whence we shall start." 

So over there were they come. 

"Come, go watch for that rogue of a Turtle. Some- 
where is he likely to lie down." 

"Why, that is a good idea, and let him be reported 
if he does unfair." 

By and by here he came with haste over the hills, he 
was coming on the run. 

"Well, how did you make out?" 

"I won the race, that is all." 

Then came they who ran in the race. 

"Pray, how did this old Turtle behave?" 

"Why, he simply ran clear away from us. A mighty 
swift runner he surely is." 

"As I told you before, I am the one to have her to 
wife, is what I told you." Thus spoke the Turtle. "Well, 
come along, old woman, ^ let us go home." And so they 
went home, and in a little while were they come to the 
lodge. Then he said to his younger brother, "Take your 
sister-in-law within, brother." 

"Come in," he said to his sister-in-law. 

"I say, for a little while am I going to my friend's," 
said the Turtle. And so he set out for his friend's. "How 
now ! if I should steal this thing, it would be all right. 
Now, I am going to steal it when my friend falls asleep. 
He will not find me out," was the feeling in his heart. 
When over there he was come, "Well, here is our common 
possession; it is a mighty good thing." 

20 — PUBL. AMER. ETHN. SOC. VOL. I. 



3o6 

" KenawaswawAg^ ?" 

"E'a^® ; pa'kitcameg^ wawinwasowag ahAnlwisayan'. 
Aiyoni*tcameg^^ wlnepayan^" 

"Ha^, memanawaw^," ahitc^ Wlsa*ka*^. 

5 Onanepawatc^ AskAtc a'to'kltc^ Meci*ka'^. A'kicike- 
muteg anuwltc^ A'pemipenutd, a'pemipaskipaskitcipa- 
hutc^, iyameg^ penutc a'pyatapAnig a^pyatc a'pemagwa- 
tanig^ me'tegoni. "Nahe^, aiyo nina nlnep^." Anepatc^ 



AskAtc a*to^kitc^ metemo anuwltc^ mesahAn^ winateg*. 
10 Aiyo*tc! Meci'kahAn acegicinitd mesaheg*. "Kacina, noci, 
mAnayap^ krkana! Sagitci nepagwan®." 

Anuwltc^ Wlsa'ka*^. "Kacina, nrkan®, kacitca kete- 
caw^ ?" Onato'kenatc^ 

"CehiyeS netcIpanawesM ^ Kageya myacige'kitd kena- 

15 tawinonenan^" Anuwise'totc\ "Tclstca ! maiyAgikenw^ 
Mamatciglga win^ penutc^ ne^pyayow^/ a*icitahatc^ Meci- 
*ka*^ "Kacina, nikemutega wina. Krpenagameg^ kago 
a'i'cltahayan^, inimegu wl'i'cigenw^ Inugiyo pe*kotag^, ini 
wlhawadoyan^" Ina'i'citahatc^ "Agwini'kameg^ ponane- 

20 tAmanin^ ketahihemenan^ Cepa'i'tayatug^ pwawaskutagi- 
pAgise'kAman^ ? Penatcimeg^ nenene'kanet^. Na^katcameg 
aiyo ninep^; mecemeg^ kenwac a*pwawinawutiyagw® wa- 
tcipyatCAneme*konan^" 



* Netcipanawes' ! the translation as given conveys the sense, but not its literal 
meaning. Literally it is "I am in the animate state of a ghost,'^ which is nonsense. 
It is used of one oppressed by a nightmare, or one who walks in one's sleep, or 
one in a hypnotic state. 



307 

"Did you win the foot-race?" 

"Yes; and they had a great time with a lot of big 
talk about how fast I ran. At this place should I really 
like to sleep." 

''All right, there is a great deal of spare room," said 
Wisa'ka. 

And so they went to sleep. After a while the Turtle 
woke up. After making the theft, then he went out. He 
set out in haste, he went bounding away on the run, and 
kept it up till the break of day, coming to a place a great 
way off, where on the ground across his path lay some 
logs. "Now, here is a place where I will sleep." So he 
went to sleep. 

After a while the old woman awoke and went outside 
to get firewood. Behold ! and here lay the Turtle by 
the firewood. "Why, my dear grandchild, here is your 
friend ! Out of doors must he have slept." 

Then out of the lodge went Wisa'ka. "Why, my friend, 
what is the matter with you?" And then he woke him up, 

"Oh, alas! I came here unwittingly by reason of the 
baneful influence of some ghost.^ Some day that medi- 
cine of ours is liable to do me harm." Then he threw 
it outside. "How marvellous! it is so strange. It certainly 
seemed as if I really had come a long away awhile ago," 
felt the Turtle in his heart. "Yet I am surely going to 
steal it. Whenever I decide in my heart to do something, 
that very thing is going to happen. This very night that 
thing will I carry away." Thus he felt in his heart. "Not 
at all can I keep the thought of our common possession 
out of my mind. Wonder how I kept from jamming my 
foot into the fire? All the while was I conscious of what I 
was doing. Just once more do let me sleep here, for that 
it has really been such a long time since we have seen 
each other is why I have come to greet you." 



3o8 

**Kacina, initca icawiyAn^ menwawi'kap^," ahitc^ Wi- 
sa'ka'^. 

Ahatcihatcimowatc^ pac ape^kutanig^. Askatcina ane- 
catci'a'tcimutd Meci'ka'^ "Kacina, ni^kana nepagwan^ r 
5 A'pwato*klnitc^ 

AskAtcIna a*a'ta'penAg ariAnahinuwitd. Anuwltc^ ahA- 
neme'katc^ lyamegu maskutag^ pyayatc awapipahutc^ 
"Agwini pwawawatoyanin\ Kacina, nikemut^ nesikutci- 
yow^. Agwikukago anawi'toyanin^" a'ixitahatc^ Penu- 
10 tcigameg a'pyatc^ "Kinagw^ a'kicotahlnemiyanV agwiga 
uwiya'^ wihawihAgin\ Cewan uwlya'^ kemutemi^kitc^," 
a'i'citahatc^ "Pa'kimegu nlhuwihuwlw^ i^kwawAg^" Ona- 
pAgAmipahutc' me'tegwi'kig^ "NahK, nlnAtawinep^/ Ne- 
nlco'katanig^ kekya*tcime'tegon anAnahicig anepatc^ 



15 A*to*kitc^ metemo'^, "Kacina, noci, mAnayapi na'ka 
krkan^! Skwatameg^ kepicinw^." 

"Kacina, nrkan^, kekepiskawawa sagitc^ wri'hatc^" 

"Tcihiye^, kacitca netecaw^ ! Magwa nekatawiwapes* !" 
ahitd Meci'ka'^. 
20 ** KetesamrkawawAgiku i'kwawAg^ K^potw^ kiwapesl- 
hihegog^" ahitc^ Wlsa'ka^^. 

"Agwima; mAniku kenatawinonenan^ Asamitasw^ ne- 
taiyo magwa'^. Tnitca magwa'^ watcicawiyan^" 
"Agwitca inicigekin^" 
25 " Icetca magwa'*^ netecahicaw^ a-a'samihamwisayan*. 
Na'kakutcimeg aiyo ninep^." 



309 

"Why, should you do that, you would be doing the 
proper thing," said Wlsa'ka, 

They talked on till late in the night. Finally it was 
the Turtle who alone talked. "Why, is it possible that 
my friend has fallen asleep?" The other did not wake. 

Then after that he took the thing and made ready to 
go out. Then he went out, and proceeded on his journey. 
When he came to an open country farther on, he began 
to hasten on the run. "I am taking the thing away. 
Well, I will make the theft, is what I said at the time. 
I never fail to carry out anything," was the feeling in his 
heart. A great way off now had he come. "With con- 
fidence can I rest, now that the thing is all my own, and 
to nobody shall I ever lend it. But it is possible that some- 
body might steal it from me," thus he felt in his heart. 
"A very grand time shall I have making the women my 
wives." Then he set out on the run through the woods. 
"Now, then, I had better take a nap." Where two great 
trees stood together, there he laid himself down and slept. 

When the old woman awoke, "Why, my dear grand- 
child, here is your friend again ! He lies in the doorway, 
blocking the passage." 

"Why, my friend, you block the passage by which she 
goes out." 

"For goodness' sake, what can be the matter with me! 
Perhaps I have almost gone crazy," said the Turtle. 

"You simply spend too much time with the women. In 
a short while they will set you crazy," said Wisa'ka. 

"Oh, no! it is really this medicine of ours. Too much of 
it have I probably used. That, no doubt, is what ails me." 

"That is not the way it works." 

"Then perhaps the cause of my acting thus is that I 
am simply too swift a runner. Really once more should 
I like to sleep here." 



3IO 

"Kacina, wawenetw^ alyo wlnanepayAn^'* 

Atci'a'tcimowatc^ pacimeg ape*kutanig^. NomAgahimeg^ 

klcatcimowatc^ Wisa'kahAn anepanitd. AskAtcina'k a'A'ta- 

'penAg wfkemuteg^ AnAnahi^tatc anuwltc^ A*pemipe- 

6 nutc^ "Penutcimeg inug^ ninep^ Pa'kini'kameg^ mAne- 

tuwahiw^. CawanAmeg agwi na^k aiyapAmi wrpyayanin^ 

Nimamatcikes anAna'i'cinan^" lya na'k a*a'co*kAg^ sipow\ 

"Kacina, mamatcige penOtc a'pyayan^ Tnitca winAtawi- 

nepayan^ nomAga'^ Initca mAn a'klcihutahinemiyan*, klna- 

10 gwimeg" penutcayayanin^ ; kinagwimeg". Initca wina nAta- 

winepayan^" PemitASAgAtw^ a*a*'tanig^ AnawAtciklwite- 

tepusatc^ ; onanAnahicig anepatd. 



MAna wina metemu a'to'kitc^ Awunakltc\ aiyo'tci! 
Meci'kahAni. "Kacina, nocP, mAnayap^ na'ka ki*kana 
15 cagecig^. Kagyat a'kasAmw^ ketahlhemwaw^." 

''Tci, nrka'n^, kagyat^ keta'kas^!" 

«Tci, ka'tena!" 

" Magwa'^ niAna wapeslhiw^." On^ Wisa'ka' anAnahi- 
se'totc^ 
20 Na'k a.a-tci-a*tcimowatc^ ne'kAnikicegwi pacimeg a'pe- 
'kutanig^ Na^k anepawatc^. " Nahe', ka'kam^ kinepa- 
pena !" ahinitc^ Wisa'kahAn^ A'kaskikohinitc^ a*ketcine- 
panitcimeg^. 

Na'kanAnahinawItc^ Mecl'ka'^ Anuwitc a'pemipenutc^ 

25 "Nahe', inug agwinepayanini." MAna'kagahimene^t^, iniye 

mAna'kana a'i'cawenegutc^ ; oni na'k a'pAgicimug^, oniya 



311 

"Why, it is good to have you sleep here all the time/ 

They kept on talking till late in the night. A little 
while after they were done talking, then Wisa*ka fell asleep. 
In course of time he again caught hold of the thing to 
steal it. Then he made ready and went out. He went 
speeding away. "A long way off this time will I sleep. 
Very much endued with mystery is the little creature. 
But it is certain that never again will I return. I will 
make sure where I lie down." And farther on he crossed 
a river. "Well, it is certain that a long way have I now 
come. It is time that I thought of sleeping for a little 
while. It has now come to pass that this thing is now 
all my own, I can even count on it to give me power 
to go a long way off; it is a thing to be relied upon. 
It now really behooves me to go to sleep." Across his 
path was a log. He stopped and went walking round it 
in a circle ; and then he laid himself down and went to sleep. 

Now the old woman awoke. When she rose from her 
bed, behold, here was the Turtle! "Why, my dear grand- 
child, here again is that friend of yours lying down. He 
is nearly setting fire to your possession." 

"Say, my friend, you are on the point of setting fire 
to yourself!" 

"Halloo, that is so!" 

"Perhaps this creature is getting crazy." Whereupon 
Wisa'ka put the thing away. 

Then they got to talking, and kept it up all day even 
until night. Then they went to sleep again. "Come, let 
us hurry and go to sleep !" said Wisa'ka. Then he got 
to snoring, he was sleeping so hard. 

Once more the Turtle got ready for the act. He went 
out and hastened with speed. "Now, then, this time I 
will not sleep." Far out in yonder direction at first, and 
then away off in this other, was he carried by that thing*, 



312 

na'k^ watcikesiyag^ Initca magwa'^ wIw^pAg^. ''Tnitca 
magwa a'pwawicawiyan^ wa*u*tcaiya*a*yapAmipyayan\ Inu- 
gi win agwinepayanin^" Tya na*k a^pyatc\ lya ape'kwa- 
*kwahineg^ ; a^pitcisatc^ pe'kwa*kwaw^ Aiyo'tci ! cowAna- 
5 gee ahAgotanig^ Wigupyan aka'kenAg^ asAgigwapisutc 
atetepipahutd. 



Ina wina Wisa'ka'^, a'to*kitc a^pApamwawasenig^ cicl- 
gwAn^ AwapAmatc^, aiyo'tci ! uwrkanAii a'tetepipahonitd 
tockotamwag^ ** KAcina, ni'ka^n^, ataso'kAn^ ! KAcitca 
10 ketecaw^?" 

** Kagyatakumeg^ newapesihiw^. Initcameg a'kAnociyAn 
a^kekanetAman^ Api*A'mawin^ !" 

A'A'piATnawatc^ 

" Nahe', pa^kinrk asagesiyan*. Mama'tcimeg^ magwa'^ 
15 nlwapeslhiw^, initca watcisagesiyan^ Initca wl'penoyan^" 

"Ci, ka'te'na! Sagihiya'kAn^ ko'kumesenan^ wapesiyAn^." 

Ona'penutc uwigewag^ Inaga wIna mesawi^k, ataswi- 
megu pe'kutanigin ama'kwitc^ Tya a'pyatc uwlgewag 
a*pltigatc^ 
20 "Ina'^!" ahinetc osimahAn ahigutc^ caskesl'^. "Ayahaya- 
wAnan^? Penatcimeg a'taswipe'kutagin^ pyaw^ neguti ne- 
niw^; w&paginemeg^ nagwawape'^." 

"Kaho^! amaiyAgowatc^ mesawi'k^. Pa*ki magwa ama- 
'kwima* kwiy An\ " 



313 

and then again towards the falling-down of the sun, and 
then away in the direction whence comes the cold. 
By that time it perhaps was coming morning. "It may 
be time that I am done with the act of always coming 
back to the place whence I have started. This time 
am I surely not going to sleep." Over there again was 
he come, there at a small grove •, in great haste then he 
passed into the little grove. In this place, lo, a grape- 
vine was hanging ! The bark of a linden-tree then he 
peeled, and then he tied himself by the neck and round 
in a circle he ran. 

As for Wisa'ka, he awoke because of the sound of a 
rattle that filled the air. He looked to see who it was, 
and, lo, here was his friend running round in a circle 
about the fire of their lodge. "Why, my friend, don't 
burn yourself! Pray, what is the matter with you?" 

"It is certain that I have almost gone crazy. It was 
only when you spoke to me that I came to myself. Do 
untie the thing from me." 

He untied the thing and took it off from him. 

"I say, I am getting pretty badly scared. It is quite 
possible that maybe I am going crazy, that is the reason 
I am scared. It is time for me to go home." 

"Why, that is so! You might scare our grandmother, 
if you go crazy." 

And so he went home. And as for the brother himself, 
he had had just so many nights of amorous pleasure. When 
over there the Turtle was come, into his home he went. 

"There he is!" spoke his younger brother of him when 
speaking to the girl. "Where in the world have you 
been ? As often as every night came around there ap- 
peared a man; and in the morning he would go away," 

"Really! but guilty sounds the voice of the brother. 
What a time you must have had at carnal pleasure." 



3H 

"Kegataninrk awItAmonan^ kemaiyAgim^ AwitAmeg^ 
wltAmonenAga'^." 

"InicawiyAn^, mo'tci manawunan\ awita gako inenAga'^. 
Ketepanen^, mesawi'k^." 

5 Ina^kwicig^ 

15. Meci*kA Apanatci*totc uwiyaw'.^ 

Meci'ka' a^tAnetitc^ manetowa'\ Kon anuwitc^ wimawi- 
cegitc^ Meci*ka'^. Onl Wisa'ka' inahawitc a'pemwutAg^ 
Koni mAna Wisa'ka* amanahwutc^, tcagahwutc^ kegimes 
ahAiiihiwanitciyow^ Meci'kahAn*. Koni inugimeg a*pyatc 
10 aiyapAm^ Meci*ka'^ Kon anatAg a'totahutc^ pa*kimeg 
a'ke*tcineckimatc^ Wisa*kahAn uwi'kanAn\ MAnimeg a*i'ci- 
matc^ : "Inina*kameg^ ! Ininahimeg^ nahina hlniy^ lya- 
*pa*ta'^ ^ nahina nasetc\ Inina^tcameg^ wapinAna*pAmAtc^ 
kete*kumAgi." Initca ahinatc uwrkanAn^ Wisa*kahAn\ 



15 Koni'tca me^totc a*a-'kwatc^ Wlsa'ka^^. Kon awaputci- 
nAtunahAgi wihina'penAnatc^ Meci'kahAn^ uwrkanAniyow^. 
AmyananetAg usimAn awawltemagutc lyapa'tahAn*. Kon- 
a*penutd a^pyatc uwigewag^ 

1 This story is of the Turtle at the time when he was prominent among the 
manitous, and its motive is the fall of the Turtle from the state of being a great 
manitou. The cause that started him on his downward career was his incurring 
the anger of the culture-hero who took on the form of a maiden and by her wiles 
lured him on to his destruction; and the cause which completed his fate was the 
sacrilege he committed when he desecrated the sacred bundle. The story as recor- 
ded here has not a complete ending. It should tell of the gift made by the 



3^5 

"I meant only to give you some information, and in 
return you go and blame me. I ought not to have 
told you/ 

**If you had done it, even though I had seen you often 
at it, I should not have said a thing to you. I am fond 
of you, brother." 

That is as far as (the story) goes. 

15. The Turtle brings Ruin upon Himself.^ 

The Turtle was gambling with the manitous. It hap- 
pened that he had to go out to pass water. Whereupon 
Wisa'ka took his place at the gambling. It so happened 
that they beat this (person) Wisa'ka out of a good deal, 
they beat him out of all that the Turtle had previously 
won. It was about this time when back came the Turtle. 
And when he saw what they had done to him, then he 
gave his partner Wisa'ka a thorough scolding. In this 
wise he lectured him: "There it is again! Verily, that 
is the way it has ever been since the time that lyapa'ta^ 
was slain. Verily, that was the time when you began to 
eat the Hce that dropped into your food without your 
helping it." Now that was the very thing he told his 
friend Wisa'ka. 

Whereupon it surely seemed that Wisa'ka was angered. 
And so he began from that time to seek for a way to 
get back at the Turtle, his former friend. He felt indig- 
nant to be taunted with disrespect about his younger 
brother lyapa'ta. And so he went away and came to 
where he and the others lived. 

culture-hero to the Turtle, — the gift of a certain kind of control over the soul 
in its attempt to get to the spirit-world in time of sickness. 

2 Klyapa'ta* is another form of the name, Tcipiyaposu*, lord of the spirit-world, 
is meant. 



3i6 

TnatAcicegicegicig^ ; mecanameg^ nyawugun amyanane- 
tAg acimegutc^ MAnima a'i'citahatd : " Pa'ki'ka wina 
ni'kanayow^ ; Inugitca agw^ Pa'pya'tcitca ananemAg^ ini 
wihicawiw^, kutci'^ pa*ki nl'kanayow^. KAcinagw^, netA- 
naneta ! Pa'kiga hAniwrkawaw^ i'kwawA^\ Apin^ Aniwa- 
nemaw^. Initca*^ wlhina'penAnAg^" 



Ona'kiweskatd Wisa'ka-'^. MecawawAn anawatc anesa- 

tc^ A'ketenAmawatc uteskihAni me'ketenaniga a'acihatc^ 

Ona*i"'kwahitc^ Inacigitc a'pyatc^ ^^g'^Y^P^S^ ] cewan agwi- 

10 na^^ pltigatcin^ kutci' a*pitigatd tCAgiwIgiyapaheg^^ Keya- 

hApa! i^kwawAn^, MAnonahAn acisuniwAn^, a'pitigawatcin\ 



MAna i'kwaw^ ahitc^: "PenAn\ nocr\ metAnaskAtw^" 

A-A-na*kahigutc^ negut asepahayAn^ na*k^ kutAgi ma- 

*kwaiy^ kaginenwasenig^ ; na^k asapahayAn' kaginanwa- 

15 cinitcin iyapa'kwahitd. A*klcawinitc ahigutd caskesih^ : 

"Nahr, inacimatAnaskapin^/ 



A'tcitApitc aca'kApitd. 

Onawutcahegutd MAnonahAn^ tCAgi mackwa'ko'kohAn^ ; 
awutcahunitc Adamina*^ nicwi on^ maskotclsa^ negut\ on^ 
20 Ame'kwanow^ a'tAgwiseHonitc\ Caskesi ayaw&pAgatc\ 
"Kacina, pa'kihwan^ nlwawicapen^!" a'ixitahatc^ "Agw^ 
nucr'\ nahitcagisenyatcin uwiya^^ mAnetowAg^" Inahigutd 
a'klciwAtcahegutd. OnasigahAtnagutc Anagaheg*, tcAga- 

> TcAgiwigiyapaheg', "into the tiny little lodge;" the reference is to the small 
lodge women occupy during the period of menstruation. 



317 

And there he lay for a long while ; for as much as 
four days was he in an ugly mood at what had been said 
to him. In this wise felt he in his heart: "Very much 
indeed was he a friend of mine in times past ; but now 
it is not so. A time of reckoning is yet to come; ac- 
cording as I desire, so shall it happen to him, even if he 
has been such an intimate friend in the past. Ah, a 
thought occurs to me ! Very deeply does he concern 
himself about women, so much so that he yearns after 
them. That is where I shall get back at him." 

Accordingly went Wisa'ka away on a journey. An elk 
he saw, and he killed it. He took from out of it the 
spleen and a vulva he made. So then he became a 
woman. In such guise he came to a lodge ; but he did 
not enter there, instead passed he into the tiny little ^ 
lodge. Lo, to his surprise! it was a woman, MAnona by 
name, whose lodge he had entered. 

This woman said: "Wait an instant, my little grand- 
child, there is nothing for you to sit on." So she made 
a pallet for the girl by laying down one skin of a small 
raccoon and another skin of a bear with the fat still on ; 
one other small raccoon-skin with the fat still on the girl 
was to use as a rest for the head. And when she had 
finished, she said to the girl : " All right, the vacant space 
is now ready for you to sit down on." 

So she sat down, and it was soft where she sat. 

Then MAnona cooked food for her in a small copper 
kettle ; she cooked two grains of corn and a bean, and 
put with them the tail of a beaver. While the girl looked 
on, "Oh, dear me, I shall be quite hungry!" she felt in 
her heart. "Never, my dear grandchild, has there been 
one among the manitous able to eat it all." Thus she 
spoke as she finished cooking the food (for the girl). Then 
she poured it out into a small bowl for (the girl), into a 



3i8 

nagaheg*. PyatAnAmagutc^ caskesl'^, caskesi' awlsenitc^ 
Ananeguto*pwatd taminaha**; apya*kitc\ anapicinitd. OnAs- 
kAtc a'tcagikAskica'kAmutc^ " MatiI ketonagAn\" ahinatc^ 
MAnonahAn^ 



5 "Agwi'wan^, nuci'^' KetcagAmawAgi !" 

"Mece*wan«, a'A-camiyAn^" 

" Agwi, nucr\ uwiya'^ nahitcagisenyatcin^ niAnetowAg 
a'tAciwatd. KemAnetowipetug^, nuci'^" 

"O^, agwitca's" ahinatc^ caskesl'^. 
10 Pa'konawutcahegutc^ MAnonahAn^ Awutcahunitc^ ki- 
mutc awapawS.pAmegutcS pa*k anowani*kwahahitd! Oni 
na'ka'A'CAinetc\ pa^kawisenitc^ caskesr^; a*k!cisenyatc 
amenwikrputcatc^ 



A'kAtawipyatc^ mAna Meci'ka*^. Atcimegute'^ anowa- 

15 ni'kwahahAn ahawinitd wrpyawAgameg" notagate*^. As- 

kAtc^ pyatwawacinitc^ Pitiganitd. " Ha" ! ha" !" ahinitc^ 

AnAnahAbinitc awapipe'kikenanitc asamawAii^ wi'A-tama- 

nitd. U'pwagAnimuta apenohahayAn\ 



** Hwe^hwe^ !** ahitc i*kwaw^ ; " kicagutciga wlna a'pitci- 
20 sAg^ wigiyapyan^ mAnaciginig ^ a'kiwitcatcagetcanetc^" 
Inahitci metemo'^. 

1 Wigiyapyan' mAnaciginig*, "lodges of this sort.'' It is not lawful for a man 
to linger about the little lodge where a woman is menstruating, much less to enter 
it when she is there. 



3^9 

tiny little bowl. She fetched the food to the girl, and 
the girl ate. One by one she nibbled the little grains 
of corn ; and for every one that she took out, there was 
always another to come in its place. But finally she was 
able to get away with them all, eating them up bit by 
bit. **Here is your bowl," she said to MAnona. 

"Oh, no, my dear grandchild! You have eaten them 
all up!" 

"Well, but you gave them to me to eat." 

"My little grandchild, never has any one of the manitous, 
as many as they are, been able to eat them up. Verily, 
you must be a manitou, my dear grandchild." 

"Oh, not at all," said the girl to her. 

Thereupon MAnona cooked food for her in the regular 
way. While she cooked, she stole looks at the girl, and 
what a beautiful little woman she was! So she gave her 
food to eat once more, and heartily the girl ate ; and 
wh(jn she was done eating, she had the feeling of having 
had enough [a satisfied fill inside]. 

Meanwhile it was nearly time for the Turtle to show 
up. Had some one told him that there was a pretty 
little girl, and had he listened, it is certain that he would 
have been on his way there. After a while came the 
sound of his footstep. As he came inside, "Halloo, hal- 
loo!" he said to them there. Seating himself comfortably, 
he began to crumple the tobacco in his hands, that he 
might smoke. The pouch for his pipe was the skin of a 
little baby. 

"Gracious me!" said the woman; "but he surely Is a 
mad kind of lover to come rushing into lodges of this 
sort,^ passing in among them and hugging (the girls) so 
tight as to make them scream aloud." Thus spoke the 
old woman. 



320 

Meci'ka'^ nAnahApitc atahitAnatcimutci. AskAtc aseso- 
'tAg ase*kwitc^ mikes^. Amawrtawatc ina'kwaw^. " Cr, 
kewlnikas^! Winesiw^ maha'\ lyama ahuwigiyan^ manaw^ 
netAgi'kwa^^.' ManahiyakAp^ lya pyayAn^," ahitc^ Meci'ka*^. 



5 A^tahitAnatcimutc aya^pAtianinltc i^kwawAn^ A*pe*kuta- 
nig^ a*a'tcimutcimeg^, a'penatcimeg a'a^'pAnaninitc i'kwa- 
wAn\ Kakeyahimeg^ tAgaw^ awapitcipenatc^ Ona'pwa- 
wike*kanetag^ wihinatcimutd Meci'ka'^. 

Tnaga metemo'^ MAnona, anAnahicig anepatc^. 

10 OnAskAtc^ Meci^ka* ahinatc i'kwawAn* : "KetasamiwTci- 
kQw^, Nahag^." Ona'krkApitc ahawinitd caskesihAn\ 
" NewawAnitca naha'kakanaw*," ahitc caskes!'^. 

MahAgiga uskinawahAg a*kesapiwatc^ sagitcutc^ "Ci, 
magwa*^ wihuwlhiw^ Meci'ka'^r ahi*o*watc^' Ona^penope- 
15 nowatd, paca*a'cenowatc^ 

"Nahi', sagitci/ ahitc^ Meci^ka'^. "Pa*ki kra'tci-a'tci- 
mopen^. Wawenetw^ wlhinatcimoyan*." 

"Kemlcami mAt^ nateyAn®, witapwa'tonan^" 

"KAcina, netapwetca'^ Nlnat^ nemicam^" 

20 "KlclpyatoyAn^, ini winowlyan^" 

Anagwatc^ Meci*ka' a'pyatc ahuwigitc^ Pitigatc uwige- 
wag anase^kAg umicam^ AnisenAg\ 

' The form and color of the cowrie-shell associate it with spittle, and this 
fact explains one reason why the shell is a convenient instrument for conjuring 
for effect to take place within the body. 



321 

The Turtle had an easy place to sit, and he talked away 
at length. After a while he coughed and spat out a cowrie- 
shell. The old woman made a grab for it. " Mercy, 
but you are filthy ! Nasty are these things. At yonder 
place where I dwell is a lot of my spittle.^ You would have 
much of it should you come there," thus said the Turtle. 

He kept on talking until the young woman laughed. 
Into the night he talked on, and all the while the woman 
kept a-laughing. Finally he began to nudge her softly 
with the finger. Then no longer did the Turtle know 
what to talk about. 

As for the old woman MAnona, she made ready her 
pallet to lie down and went to sleep. 

Presently the Turtle said to the woman: "You speak 
in too loud a tone. Speak softly." Thereupon he moved, 
sitting closer to the girl. "I really am not able to speak 
in a low tone," said the girl. 

There were present young men peeping in from the out- 
side. " Ah, maybe the Turtle wants to get himself a 
bride !" they said (among themselves). And then they 
began to leave, going till they were all gone. 

"I say, let us go out of doors," said the Turtle. "Then 
we shall talk as long as we want. It is nice what I have 
to tell about." 

"Unless you go and fetch your sacred bundle, [otherwise] 
I will not believe what you say." 

"Of course, I am telling only the truth. I will go and 
fetch the sacred bundle." 

"When you have brought it here, then I will go 
outside." 

So the Turtle took his departure and came to where 
he lived. He entered into the family dwelling and went 
to the place where his sacred bundle was. He reached 
up and took it down. 

21 PUBL. AMER. ETHN. SOC. VOL. I. 



322 

Oni mesawi'k awapAmatc acawinitc^ ahinatd : "Kacitca 
ketecaw^ ? KinAtupAn^ ?" 

"Ci, ma'kwatcl, mesawi'k^. Cask! wapAmin^. Ketepa- 
tesiwan^." Inahinatc usimahAni. 

5 "Magwa'e kewapesihiw^!'* ahinetc^ Meci'ka'^. 

Anuwitd, ahawAtotc umicam^ lya a^pyatc\ " Ina'pya- 
toyan^" ahinatc^ caskesihAn^ 

Anuwinitd. Pa'kigameg awawanesinitc^ Ina nap^ 
i'kwaw^ anawAtcikotenAmawatd micam\ " 0^, ketapw^ !" 
10 ahinetc^ "Klnameg^ klwawananet^ wlhawAgwan^." 



"Kaciyap^ ketecis", mete'm"?" 

" KAcina, Ma'kosi'kwaw^ netegog^ necisahAg awapAci- 
miwatd." 

"Wana hin acisuyAiiM Pa'kitcameg^ wawenetw* kison\ 
15 mete'm". O^ aiyo'^ kltahitAnatcimopen^!" 

Mamya'tcihwan^ wra'tcimoyAn^ Kekicitapwekiitc\ 

«Cr ka'te'nM" 



AnAnahicenowatc^ OnAskAtd kApotw^ Meci'ka' awapi- 
matcikAnwatci. "Kago'^ klhApa'kwahipen^," ahitc i'kwaw^. 
20 AhApe'kwahicinowatd; micamitca ape*kwacimon\ Inimeg^ 
Meci'ka a'kimenatc ameciketenanitc^ Inimeg ania'kwitc\ 
Masatcimeg a^kAskahwatc^ ; cewan^ watcitAnw^ kicima- 
'kwitc\ Atclpetcipetcanitc^ pad na'kAmeg ama'kwitc^ 



323 

The brother saw what he was doing, and said to him : 
"Pray, what are you doing? Are you going away to war?" 

"Oh, be still, brother. Be content only with watching 
me. You are of no consequence, anyhow." Thus he 
spoke to his younger brother. 

"It would not be strange if you were crazy!" he said 
to the Turtle. 

Out of the lodge he went, carrying with him his sacred 
bundle. When he was come there at the place, "I now 
have the thing," he said to the girl. 

Then she went out. Very beautiful indeed was she. 
To make sure of the thing, the woman took time to feel 
of the sacred bundle with her hand. "After all, you were 
telling the truth!" said she to him. "Now it is [quite] 
for you to decide as to where we shall go." 

"Pray, what is your name, woman?" 

"Why, Doe-Fawn is what I am called by my uncles 
and my aunts when they poke fun at me." 

"And so that is your name! Truly, how very pretty 
your name is, woman. Oh, here is a place where we can 
keep on with our talk!" 

"It is not necessary for you to feel that you must talk. 
You have already shown that you were telling the truth." 

"Why, of course, that is so!" 

So they made for themselves a place to lie down. Then 
after a little while the Turtle began to swell with an 
erection of the penis. "Let us put something under our 
heads for a pillow," said the woman. So they lay with 
a pillow under their heads ; the sacred bundle was the 
pillow. Now was the time when the Turtle let his hand 
steal softly over her to find how big she was at the vulva. 
And then he went in unto her. It was hard work before 
he could make her possible ; yet it was pleasant after he 
was done with her. She tickled him in the loins and 



324 

Kicawiwatc ahinatc^: "Nahi^, nawAtcl! Numagahi, Ma- 
kuc^^kw^ ! Kra•tci•a'tcimupen^" 



"Agwitca nina kago' icahicawiyanin\ agwi kago' atotA- 
manin\ MAnitca awAs acawiyAgw^ mametatcahiw\ Ke- 
5 tana wra'tci*a'tcimoyAgw^!" 

"Cl, ka'tena mAniku awasi mametatcahiw^^ Na'kAmeg 

ama'kwitc^ Iniga'^ pa*k aha'r'kwitc^ AskAtcimeg a'kici- 

ma'kwitc^ Na'k acegicinowatc ina^^, a^kugwatcatcimutc^ ; 

awapatcimutcin^, a'kepetunananitc^ Kageya ahinatc* : 

10 "KAci witotAmAni atcimunAn^? Ketanaga'^ kematci*^" 



**Nahf, poni'kawinu nomAga*^ KawAgi, AskAtcima- 
tca'i na'k^" 

"Kacitca^^ ketecaw'? 'Netagawat^ wItapwayanV kesiku- 
tciyow^. Agwitca'^ mAni kagohikin acegicegicineg^'* 



15 "Kinawanagw^ metatanetAtnAnin^ ? Ninatca pa^ki neme- 
tatanet^," Na'kameg ama'kwitc^, inug^ kenwacimeg ama- 
'kwitc^ AwAsimeg ahicawikutc\ mAsatcimeg a'klcawitd. 
^'Nahi', kinepapena, Ma^kosi'^kw^/ 



Atcipetclpetcanetd. Kageyameg anepatc^ Meci'ka'^. 

20 Awlcigenitciga a'pwawito'kitd. ApemipAsegwitc i'kwaw^. 

AnAtunahAg^ pemitasa*kAtw\ ame'kAg anigunoslwinig^ 



325 

would not let up until he went in unto her again. And 
when they were done he said to her : ^ I say, let us rest ! 
Do, for a short while, little Doe-Fawn ! Let us spin away 
at some yarns," 

"I really am never in the habit of doing any such thing 
as that, so I have nothing to tell about. Now this thing 
which we are doing is surely more delightful. What good 
is to come from the spinning of tales, anyhow!" 

"Ah, it is true that there is more pleasure in this kind 
of thing." And so he went in unto her again. By this 
time he was thoroughly fagged out. After a while he was 
done with lying with her. And as they lay there together, 
he w^as bent on telling stories ; but whenever he began 
a tale, she would close his mouth with her hand. At last 
she said to him: "What do you want with the stories? 
(If you could not keep up this thing,) then you had no 
business to get me started in the first place." 

"I say, let me alone for a little while. Do wait, then 
by and by it will be again." 

"Pray, what is the matter with you? 4 wish to speak 
the truth,' was what you certainly said a while ago. Now 
there is no sense whatever to be merely lying here all 
the time." 

"Why, don't you take any delight at all in it? As for 
me, I am quite pleased with it." So he went in unto 
her again, this time he was a long while at it. She 
teased him more than ever, and he really had a hard time 
getting done. "Now, then, let us go to sleep, Doe-Fawn," 

She tickled him in the loins and would not let him 
rest. But at last the Turtle fell asleep. She shook him 
hard, but he did not wake. Then the woman made ready 
and rose to her feet. She went in search of a log fallen 
to decay, and found one alive with ants. She brought 
it and placed it where he lay. The Turtle slept with it, 



326 

A'pyatotc acegicinig a*A'*totd. Awi'patAg^ Meci'ka a^pe- 
katcanAg^ Onahata'penAg^ micam a'penutd, 

TnAga Meci*ka' a'ke'tcinepatc^ Ato'kito'kihekutc ahi- 

tcape'^: "Nahi", ma'kwatci Ma'koci'^kwM" AskAtci pa- 

5 'kato'kitd. Wiklmenat^ caskesihAn amaiyAgetcanatc*. Wi- 

wapAmatc a-i-citahatc\ me*tegwitci! awapatAg^ Ahacenu- 

nitcitci! i'kwawAn^, umicam ahacenunig a*e'g^ 



ApAsegwItc acacokeg^ "Ma'kosfkweM" ahinwatd. Ka- 

geyameg^ penotc a'kwakuhotAgi. Kageyameg a'penutc 

10 uwigewag^ A^pitigatc a'kugwatcimegutc usimahAn^, "Ka- 

cina, Wawaneska'^, tatepitca iniye awAtoyAniyow^ ? A*a*- 

pipAgitAmAn^ ?" 

"KAnagw^, nesi'^. Nipyatok^, inimeg nInAtuna'*, nime- 
*kagameg^." 
15 "KAcitca icawiwAnan^ a^pAgitAmAn*?" 

"Punimin", nesi'^. Agwima pAgitAinanin^ Pkwaw^ ne- 

ka*ki*tagw\ Ni'pyanawagameg^." A*pinahwatci sarna- 

wAn^ to^pwakAnimutaheg anuwitd, A^penutc^ mAnetowAn 

ahuwigenitc^ A'pltigatc ahitd, "Nahi^, kepyatcinAnatu'ton 

20 uwlya*^ wike*kanemAtd Ma'koci'kwaw^ wri'cisutd?" 



" Agwitcameg^ ke'kanemAkin^" 

Na'ka*penutc^, a*pyatc^ kutAgek^ wigiyapeg^, niAnetowi- 
wlkiyapeg^ Pitigatc ahitc\ "Nahi^, winAnatu*tonan uwiya*^ 
Ma*kosi'kwa*^ wi'ixisutd? Nemicam' netawatagw^." 



327 

and it crumbled when he took hold of it with the hand. 
Then, taking up the sacred bundle, she went away. 

As for the Turtle, he was fast asleep. Something kept 
waking him, and he would always say: "Oh, be quiet, little 
Doe-Fawn !" After a while he grew wide awake. Wishing 
to pass his hand gently over the girl, he began to feel, 
and the touch of the body was strange. Thinking in his 
heart that he would look upon her, lo! it was a chunk 
of wood he was looking at. Behold ! the woman was 
gone, and so was his sacred bundle. 

He rose to his feet and whistled. "O Doe-Fawn!" he 
called. At last he shouted, sending his voice afar. Then 
finally he set out for home. As he entered [within] he 
was asked by his brother, "Well, Mischievous, where is 
that thing you carried off a while ago? Have you gone 
and thrown it away?" 

"Not at all, my little brother. I will surely bring it back, 
I am going on a hunt for it now, and I shall surely find it." 

"Pray, what may have possessed you to have thrown 
it away?" 

*'Do stop talking to me, my little brother. I have not 
thrown it away, I assure you. A woman has hidden it 
from me. And I shall bring her also." So, putting 
tobacco into the pouch which held his pipe, he went out 
of the lodge. He went away to where a manitou dwelt. 
He went inside and said, "I say, I have come to ask 
if you know of anybody who perchance goes by the name 
of Little Doe-Fawn?" 

"I do not know her at all." 

He went away again, and came to another dwelling, 
to a manitou dwelling. He went inside and said, "I say, 
I wish to ask you if there is any one with such a name 
as Doe-Fawn? She took my sacred bundle and carried 
it away with her." 



328 
"KAnagwAmeg agwi ke'kanemAgin uwiya inicisutd." 

Na'kAmeg a'penutd, a'pyatc^ kutAgeg^ wIgiyapegS niA- 
netowiwigiyapeg^ A'pltigatc ahitc\ "Nahi^ kepyatcinA- 
natu'ton uwiya'^ Ma*kosi*kwa'^ wi'ixisutc^ ? Nemicam^ 
5 netawatagw^." 

"KAnagw^ agwi ke'kanemAgin uwIya Inicisutc^ KAcina, 
Inag^ ke'kanematug^ ; ke'tci manetow^. Itepi kl^^, klha- 
tcimuhegw^. Ke'kanematug^. O'^, winagutc^ tcagike'ka- 
netAmw^ kago'S tcagi keklcihegunan^" 

10 Pa'kigameg a-a-'kAnihitc^ Meci'ka'^, kenwacitcameg 
a'pwawlsenitc^ Anagwatc a'pyatc^ ke'tcimAnetowAn ahu- 
wigenitc^ A^pitigatc ahitc^ " Nahi", kepyatcinAnatu'ton^ 
uwiya'^ Ma'kosi'kwa'^ wrixisutd. Ke^kanemAtetca'^ kiwl- 
tAmawitcameg^. Nemlcam^ netawAtagw^." 



15 "KAnagw^. Agw^ ke'kanemAgin uwiya Inicisutc^ KAna- 
gwameg uwiya'^. Tcagi neke'kanemawAgi mAnetowAgi, 
agwitca uwiya inicisutcin^" 

A'penutd. lya ahAneme'katc ame'kwanematc uwi*ka- 
uAn^ Wisa'kahAni, "KAcinagw^ inatca nrkana! Ahawi- 

20 tcitca nr^ KaskiwawAnanemas^ nl'kan^. 'A'^, itepi ni'^ 
ahuwigitci. Nrkanagutc^ niwitAmagwama. Ina-ixitahatc^ 
Itepahatc ahuwigenitc\ A'pyatc a'pitigatc^" 



"Ha^!" ahigulc^ Wisa'kahAn\ "A'kwamAtamowAnanS" 
ahigutc^ Meci'ka'^. 
25 '^ KAnagw^, nrkan^ NekicipAnatcihekop^" 



329 

"Not at all do I know of any one with such a name 
as that." 

He went away again, and came to another dwelling, 
to a manitou dwelling. He went inside and said, "I say, 
I have come to ask you if there is anybody who would 
likely go by such a name as Doe-Fawn? She took my 
sacred bundle and carried it away with her." 

"Not at all do I know of anybody with such a name 
as that. Yet that one over there might know about her, 
he is a great manitou. I would have you go there, and 
he will tell you. He probably knows about her. Why, 
he is the one who knows everything, he created us all." 

In the mean while the Turtle was becoming nothing but 
skin and bones, for it was a long time since he had eaten 
food. So he went away and came to where the great 
manitou lived. He entered [within] and said, "I say, I have 
come to ask you if there is anybody who would likely go 
by such a name as Doe-Fawn. If you know her, I should 
like to have you tell me. She took my sacred bundle and 
carried it away with her." 

"No, not at all. I don't know of anybody who goes 
by that name. No, there is not any one at all. I know 
all the manitous, but there is nobody of that name." 

So he went away. Over there as he went travelling 
along he happened to think of his friend Wisa'ka, "Now 
I have it, it is my friend! To him will I go. Surely 
will my friend not fail to know her. Yes, thither will I 
go, where he lives. Being a friend of mine, of course he 
will tell me." In such wise did he feel in his heart. So 
he went away to the place where (Wisa^ka) lived. When 
he was come, he passed inside. 

"Welcome!" Wisa'ka said to him. "You must have 
been sick," the Turtle was told. 

"Not at all, my friend. They have brought ruin upon me." 



330 

Tkwaw^. Nemicam^ netawAtagw^. Tnitca watcipyayan* 
wInAnatu'tonan uwiya'^ wlke'kanematc^ Ma'kosi'kwa^^ wi'i*- 
cisutci." 

5 ''KAnagw^ ke*kanemagin uwiya inicisutd. MahAg^ wina 
netAsawAg^ netaiyagS Ma'kosesahAg^ netenawAg^ Ke'ka- 
nemapitca Inig^ pAnatcihe*k^. MawapAm^ Wawanes- 
kahiwAg^" 

"He'e'e^i, wana nl'kana! Tnatcameg^ nepAnatciheguya- 
10 hap^ !" Inawapicitahatc^ Onamaw&pamatcS awitamegutc 
uwrkanAn^ 

"Nahi^, mahAgi. NAtawiwapAin^" 

AwapAinatd. Tna'tci umlcam^ A'tcakeskatanig^ AiyA- 
ne'kihimeg anatAg^ Awapimaiyutc^ 



15 Anase'kawutc asAganowanitc*. " Kewanotcinawamiyapi- 
yow^ nesima^ awawitAmawiyAn^" 

"HiyeM Kata, ni'ka^ne, Asamihi'kAnM'' 
"Agwiku wrA'samihenanin^" Awapa'kag*, nepisa' a'pa- 
gatAmegi. InatAcipAgicig^ KApotw^ amu'kltd, ina'» mi- 
20 sa'kun anlmAtAg^ 



"Nahe^ iniku wIcawiyAnj. NecisahAgi na'k^ nekihAg* 
kihAmwahAmwukog^ Anetaka agw^ wIhAmwu'kln^ Kine- 
skinakog amyacinakusiyAn\ Ini', a'kiciwitAmonan\" 



Ina'kwitc^ 



331 

"Who?" 

"A woman. She took my sacred bundle and went away 
with it. For that reason have I come, that I might ask 
you if you know of anybody who would go by such a 
name as Doe-Fawn r'* 

•'Not at all do I know of any one of that name. But 
I have some pet animals here, and I call them Little- 
Fawns. Yet I do not know how they could cause you harm. 
Go look at them. They are naughty little creatures." 

"Alas, it must have been my friend! He is the one 
who must have caused my ruin!" Thus he began to feel 
in his heart. So he went to look at the fawns, and his 
friend came along as company. 

"Well, here they are. Take a look at them." 

So he looked at them. Lo ! and there was his sacred 
bundle. It had been trampled and kicked quite into shreds. 
Only a little bit was left for him to see. Then he began 
to weep, 

(Wlsa*ka) went up to him and took him by the tail. 
"You stung me with insult at the time when you taunted 
me about my younger brother." 

"Woe is me! Don't, my friend, be too cruel with me!" 

"Of course I will not be too cruel with you." Then 
he gave (him) a fling, throwing as if to hit a pond. And 
there was where (the Turtle) landed. In a little while he 
came to the surface of the water, there above the mossy 
scum which lay over the water. 

"Now, that is the way it shall be with you. My uncles 
and my aunts will often use you for food. But some of 
them will not eat of you. They will loathe you because 
of your ugly look. So then, I have nothing more to say 
to you." 

That is the (end of the story). 



332 

1 6. Mkckwa'kihag a'pyanutawawatc' Wisa^kahan^^ 

Negutwacig^ Meckwa'kineniwAg^ negutenw^ amawiw^pA- 
mawatc^ Wisa'kahAn^, watcikesiyanigic^ Mecemeg ahAne- 
mipaponlwatc^. Ina neguta a'pyanotAmowatc Anagwa'^ 
a'klpisanitc^ MAni aciponaskanitc inapapame*kawatc^ 
5 NyanAnw^ kicipeme'kawatc\ ini na'k a*kipisanitc\ Ina- 
'kowi pyayat^ ame'tahokutd, ina'^ ata'penatc^ Ini na'ka 
neguta a'pyanutAmowatc a^k apaskyawAgeskanig^ ; mAni 
a'to'kanoskanig^ mAni acikeposkanig^ Aiyo'^ na'k a'ke- 
pAnoskanig^ nyaw^ a'peme'kawatc^ Na'k apa'kAnoskanig^ 
10 a^kuwi pyayat^ a'pltcini'kisatc^ ; na^k a^keposkanig^, ini 
na'ka negut ata'penatd. Tnitca*^ cask anyawiwatc^ 



Ina a'pyanotAmowatc\ a^kwitc asen atcitApinitc^ Wlsa- 
^kahAn^ ; awapitepanitc^^ " Necisahetig^, kagoh^ ketutci- 
pyapw^!" 
15 "^A^," ahi'O'watd. Oni negutlna, "Wlgakikawineniwi- 
yani watcipyayan*." 

"SAnAgAtw^, necis^, nAtotAmawiyAn\ Inatca'^ cegwa'kw^ 
kutcl, kenwac^ me'tusanenlhiw^ ; ^ cewan^ a'eg^ nepw^. 
Na'ka meckwawa'kw^, kenwac^ me'tusanenihiw^ ; cewan^ 
20 a'e'gi kapotw^ nepw^'' 

Na'kAmeg a^kAnawitc Ina neniw^ : "Initcameg^ watci- 
pyayan\ wigakigame'tusaneniwiyan^" 

* This narrative is but another version of a familiar story known to other Algon- 
kin tribes. It is the account of the visit of four men to the culture-hero at his 
distant home, and of how each obtained what he asked for. The visit is supposed 
to have taken place long after the culture-hero had departed from this world. It 
is not stated in the text, but the place of the home is at the frozen north. 



333 

1 6. The Red-Earths went to where Wisa'ka was.^ 

Six Red-Earth men once went on a visit to see Wisa'ka, 
the way was towards the source of the cold. Many times 
by the way they stopped for camp. Over there in a certain 
place where they arrived, the stars fell from above. It 
was here, after the stars ceased falling (from the sky), that 
they passed over to the other side of a space. After five 
had gotten across, then again (the stars) began to fall. And 
then he who was the last to come was struck by (a star), 
and there he died. And then in another place some- 
where they came to where the earth was cracked apart 
and in motion to and fro ; here it would open apart (and) 
close up again. In this place, when it moved up and 
closed again, four passed over. And when it opened out 
and moved away, then he who came last fell through into 
the space *, and when it moved up and closed again, then 
one more was dead. And so there remained but four 
of them. 

When there they were come, on the top of a rock was 
seated Wisa'ka; his hair was white.^ ''Oh, my uncles, 
for some purpose have you come!'* 

"Yes," they said. Then one of them, "That I may live 
forever is the reason why I have come." 

"It is hard, my uncle, what you have asked of me* 
There is the pine, for example, a long time it lives ;^ and 
then it also dies. Likewise the cedar, for a long while 
it lives ; and then in the course of time it also dies." 

And then again the man spoke: "For that very reason 
have I come, that forever I may live." 

* Aw4pitepanitc', '^he was white-headed," one way of saying he had white haif. 

8 MeHusanenlhiw*, "without covering (for the feet) he walks (upon the earth) 
as a man,'' — a phrase with various meanings, according to the context ; such as, 
"he is alive, is mortal, he lives, he is a person." 



334 

" Klminen^ wigakigame'tosaneniwiyAn^," ahitc^ Wisa'ka^. 
Oni Wisa'kahAn a'tagenAgutd, ina'tci, ku'kusen a'a*tag*. 

Tni na'ka kutAg ineniw^ a'kAnawitc^ : "NinAga, nene- 
gw^, watcipyayan^ wlhineniwiyan^, wimaiyomaiyohAg^ nitci- 
5 me'tosaneniwAg^" 

"Ha^, ini wrixigenw^/ ahigutc^ Wisa'kahAn^ 

Ini na'ka kutAg a'kAnawitc^ : "NinAga, nenegw% watci- 
pyayan^ winu'kihAg^ mitcipahAgi, wl'pwawiklwikisatusayan 
anAtonahwAg* mitcipahAg^ papegw^ nwawiyanin^ wime- 
10 'kawAgi," 



"Ha^," ahigutc^ Wisa'kahAn^ "Ini wrixigenw^" 

O Initca'^ na'ka kutAg^ : " Ninaga, nenegw^, watcipya- 
yan^ winahuwiwiyan^" 

"Initca*^ wri-cigenw^" ahigutd Wisa'kahAn^ 
15 "Kacina, necisahetig^, kegasAgunaskapw^ a'pyanotawi- 
yagw^?'' Wlsa'ka^ ahapihAg Atositap^- ape'taw^ asogi'totc^ 
Askotag a^pAgitAg^; a'A*tci'tanig otositap^ **MAnitca a'i'- 
citca'konohig^ watciyagw^/ 



Wapusawatc a'penuwatd. Cask ape'taw^ anepawatc^ 
20 W^pAnig^ ka'ten ina a'pyawatc^ watciwatd. 

Mana neniw^ wlnesatc^ me*tosaneniwa^\ ka*tenAmegu 
ina'i'cigenig^ 

MAna na'ka neniw^ mitcipaha'^ winu'kihatc^, papegw^ 



335 

" Then I will make you that you live forever," said 
Wlsa*ka. Whereupon by Wisa*ka was he touched with 
the hand, and, lo, a granite rock was there. 

And so then another man spoke: "As for me, oh, my 
nephew, I come because I wish to become a brave, be- 
cause I wish to make the nations of my time weep with 
lamentation (after I have gone against them)." 

"Very well, that is the way it shall be," he was told 
by Wisa'ka. 

And then another spoke: "As for me, oh, my nephew, 
I come because I wish to know an easy way of killing 
game, that I may not tramp aimlessly about over the 
country with toil and effort when I am on the hunt for 
game, that as soon as I have gone out of doors I may 
find the creatures." 

"Very well," he was told by Wisa'ka. "That is the 
way it shall be." 

And so there was yet another: "As for me, oh, my 
nephew, I come because I want to know the power of 
getting a wife." 

"That is the way it shall be," he was told by Wisa'ka. 

"Now, oh, my uncles, how many days did you spend 
on the way while you were coming to me ?" Wisa'ka 
then took the cord from off his moccasin ; and at the 
middle he tied a knot. Then into the fire he threw (the 
cord) ; in the burning was the moccasin-cord shrunk, 
"Truly, so is the distance shortened from (the place) whence 
you came." 

Then off they started on their journey home. Only at a 
place halfway home they slept. Then in the morning truly 
were they come to the place whence they had started. 

Now, for the man who wished that he might slay the 
enemy, verily, it truly turned out that way. 

And also for the man who desired that he might know 



336 

nwawitcin^ pecegesiwa'S ma*kwahiga' tcaga-i'cigenitc* mi- 
tcipaha*^ 

Na'ka mAna ineniw^ i'kwawa'^ wlnahuwiwitc\ kutci, 
amenwanematcin^ caski negutenw^ a'kAnonatc^ ; papegw^ 
5 ana'komegutc^ 



17. WlSA*KA A'A'TESO'KASUTC^^ 

Wlsa^ka na'k usImahAni Kiyapa'ta o'komeswawAn^ Me- 
sa'kAmigo'kwawAn ^ ahuwigewatd. A'peminesawatc^ ma- 
netowa^*. Asagesiwatc^ mAnetowAg^ Inip a*tepowawatc* 
niAnetowAg^ ; ape'tawi kicegwi a'tAcitepowawatc*. Ona'te- 
10 powag ariAtometc^ Mesa'kamigo'kwa^ "WatcinAtome- 
nag^," ahinetc^ Mesa'kamigo'kwaw^, " me'tosaneniwAg ^ 
inasagesiwatc^ MahAg^ kocisemAg nltcagihegonanag^ 
Negutitca'^ kenAtotamonepen^." 



1 The theme of the following story is the struggle of the culture-hero to subdue 
the manitous and make the world ready for the people who are to come after. It 
is the most sacred myth of the Foxes ; and with the Sauks it is the myth on which 
rests the midewiwin^ a religious society which preserves the most sacred forms of 
religious worship. It is in two parts : first, the struggle of the culture-hero with 
the manitous, in which the death of his brother, the flood, and the defeat of the 
manitous, are the leading events ; second, the pacification of the culture-hero by the 
manitous, and the restoration of peace, preliminary to setting the world in order for 
a home of the people. 

The myth is really a form of rhapsody in which is dramatically recited the 
successive incidents leading up to the setting of the world in order, to live in. 
The myth as here recorded is rather faulty in several particulars : in the first place, 
it was told too hurriedly, and consequently is too brief; even though it contains all 
the leading elements and main episodes, it nevertheless lacks in matters of detail 
and in some interesting subordinate incidents; again, the symbolism of which the 
myth is so full is often controlled with so much restraint that it requires more 



337 

an easy way of killing game, just as soon as he would 
go forth from his lodge, behold, there were deer, and 
bears, and all the various kinds of food-animals. 

And for the man who longed to know the power of 
getting women for wives, why, whenever he fell in love 
with them, only once had he to speak to them ; straight- 
way were they captured by him. 

17. The Story of Wisa'ka.^ 

Wisa'ka and his younger brother Klyapa^ta, and their 
grandmother Mother-of-All-the-Earth,^ were then abiding 
at home. (The boys) went wandering about slaying the 
manitous. Then afraid became the manitous. And then 
they say that a council did the manitous hold ; midway 
in the sky was the place where they held the council. 
And to the council was asked Mother-of-AU-the-Earth. 
"The reason why we have asked you to come," was what 
was said to Mother-of-AU-the-Earth, "is that the people^ 
have now become alarmed. These grandsons of yours 
will kill us all off. Now, truly, one do we beg of you to 
give up to us." 

than the mere translation to bring out the interpretation; and, finally, intentional 
omission is made of certain words, meaningless in themselves when standing alone, 
but when used in this myth, in prayers, and in all sacred discourse, render a word 
or phrase or sentence serious and holy. The words are really variations and 
repetitions of a single word, and they are: note, notci, notcl, notcS, notcinotc, 
notcinotci, notcinotce, notcinotcinotci, notcinotcinotce. They come in as refrains 
constantly re-occurring, and produce a rhythmic effect in the recitation of the whole 
myth, — an effect, however, that becomes very monotonous. They are all purposely 
omitted here, mainly on account of the difficulty of rendering them with a corre- 
sponding English equivalent. 

2 Mesa'kAmigo'kwaw", literally "the woman of all the earth," but it has the 
meaning of "the mother of the earth," or "mother-earth," and is the name of this 
earth upon which the people live. 

3 Me'tusiineniwAg*, "people, mortals;" but the reference is to the manitous who 
are referred to as of human form and nature. 

33 — PUBL. AMER. ETHN. SOC. VOL. I. 



338 

"InAga'^ mag-egineg^ agwi kanagw^; ina'kicawitd. Awita 
kacko'penaciyakago^^. Tnayatug^ tcagecihit^ ami kacko- 
'peiiAnagw^." 



Kaclna^ Wlsa*ka a'ki'ke'kanetAg a*tepowanetc^ 

5 Klcitepowawatc^ mAnetowAg^, ini na*k amawAtcimetc 
a'kinAtotlnetc^ Oni Wisa'ka^ na'k osimAn^ Kiyapa'tahAn 
a'tAgwinAtometc^ " Nahe^^, mAnetotig^, ki'kiwiwapAtapen^ 
kosenan KecamAnetow^ ota'kim^ Klnan^ kicigiyAgw^ wa- 
tapAg^ kihapen^, winwaw^ mahAg^ kesImahenanAg* a'pAge- 
10 cimug* wlhawAg^ Nahi^, tcag ahuslmahetiyagwin\ awasi 
klcigit^ watapAg* wri'ciwitcawaw^ ; wasimahemitaga a'pAgi- 
cimug^ wlhiciwltcawaw^." 



Onawapusawatc*, watapAgic ahawatc^ Wlsa*ka^ wata- 
pAg ahiciwitcawatd, Kiyapa'tahaga a'pAgicimug ahiciwi- 
15 tcawatcL 

Wisa*ka*^ wltamatcin^ nanegut ahAnemi*a*skukanitd. 
Peteg ahinapitd, ahAnemitclhi'A'ne'klhinitc^ witamatcin^ ! 
Negutinaga ahitd : " PAgususag^, nlnawAtciwigatApito ne- 
tusitap^" 



20 Na*ka peteg ahinapitc\ a*pwawinawatc^ nawAtcisogi'to- 
nitcin utusitap^ Na'ka peteg ahinapitc^ Wisa'ka'^, caskitci 



339 

"As for the one who is big, it is idle (of you to ask 
him of me) ; for already [now] has he attained to the ful- 
ness of his power. It would not be within your might to 
accomplish anything whatsoever with him. But it is per- 
haps possible that with the one who is small you may 
attain a fulfilment." 

Now, Wisa'ka knew full well that a debate in council 
was going on about (himself and his younger brother). 

After the manitous had ended their council, they then 
assembled [together] in response to another mutual sum- 
mons. And Wisa'ka and his younger brother Kiyapa'ta 
were both asked to be present. "Now, oh, ye manitous, 
we are going to journey about and view the land of our 
father the Great-Manitou. Those of us who are now 
grown to full maturity shall go towards the place 
whence comes the morning, while these our younger 
brothers shall themselves go towards the place of the going- 
down of the sun. Now, as many of you as are brothers 
together, the bigger shall join with them that are going 
toward the source of the morning ; and he who is a 
younger brother shall join the company of them that are 
going towards the going-down of the sun." 

And so off they started walking, towards the source 
of the morning they went. Wisa'ka was with them that 
went towards the place of the dawn, while Kiyapa'ta was 
with them that went towards the going-down of the sun. 

They that Wisa'ka accompanied kept dropping out one 
by one along the course of their way. As rearward he 
looked, lo, how few on the way were they in whose com- 
pany he went! And one of them said: "Walk you on 
ahead. I wish to stop to tie my moccasin-string." 

And when again he looked behind, he did not see him 
that stopped to tie his moccasin-string. And at another 
time when rearward looked Wisa^ka, lo, there were now 



340 

anlcinitc^ wItamatcinM Oni negutinin^: "PAgususag^," ahi- 
guwatc^', " ninawAtciwigatapit^ netositap^" Tnahiguwatc\ 



Na^ka peteg ahinapitc\ caskitci anegutlhinitc^ pamiwita- 
matcin^ " PagOsusan^," ahigutd ; " ninawAtciwIgatapit^ ne- 
5 tositap\" ahigutc^ Inin^ 

Na'ka peteg ahinapitd, a'pwawinawatc^ Inin^ kutAgAn^ 

"Nahe^S mametcina inama amagwa'kiwig* nimawiketd," 

a'i'citahatc^ Aya'pwawipyanutAg^ magwa'kiwinig^, a'kaske- 

'tawatc osimahAni Kiyapa'tahAn^ : ^ Nesesa, Masenapina/ 

10 InanepeyaneM" Inahigutc usImAn^ 



A'pwawike'kanematc a^tAnwatAminigwan\ a'kiwiketcike- 
tcisatc amAgwa^klwinigin. Amawiketcisatcimeg amAgwa*ki- 
winigin^ Na'kAmeg awawltegutc osimAni : " Masenapina, 
nesesa, InanepeyaneM" Oni kutAg amAgwa'kiwinig ama- 

15 wigetcisatc^, a'kaske'tawatc osImahAn awawltegutc^: "Ma- 
senapina, nesesa, inanepeyaneM" Inahigutc^ A'pwawike- 
'kanematc a'tAnwatAminigwan^. Oni na'ka kutAg amA- 
gwa'klwinig amawigetcisatd. Na*kAmeg awawltegutc osi- 
mAn\ tAgawimeg a'kaske'tawatc ahAneminane'kowanitc^ ; 

20 on askAtcima a'poninotagusinitc^ 



Ona^ponikaske'tawatc osimAn\ " E^, kago ina'penaw^ 
nesima'^!" a'ixitahatc^ A'ponikaske'tawatc osImahAn\ Ina- 



' Another name of the culture-hero. 



34^ 

but two of them in whose company he went! And by 
one of them, "Walk you on ahead," he and the other 
were told ; "I wish to stop to tie my moccasin-string," 
Thus he and the other were told. 

And then again when rearward he looked, lo, there 
remained but one other in w^hose company he went. "Walk 
you on ahead," he was told by him; "I want to stop to 
fix my moccasin-string," he was told by this other. 

And then once more when rearward he looked, he did 
not see the other. "And now, I will go only as far as 
yonder mountain and get a look (at the place) over be- 
yond," was the thought he had in his heart. But before 
he came to the mountain, he heard the voice of his 
younger brother Kiyapa'ta : "Oh, my elder brother, Ma- 
senapina,^ now am I dying!" Thus was he told by his 
younger brother. 

But as he knew not whence came the sound of his 
voice, he went running from the top of one hill to the 
top of another to look over beyond them all. And so 
he ran up the mountains and looked over beyond. And 
then once more he was called upon by his younger brother : 
"O Masenapina, my elder brother, now am I dying!" And 
when he went running up another mountain and looked 
over beyond, he then heard the sound of his younger 
brother's voice calling to him: "O Masenapina, my elder 
brother, now am I dying!" Thus was he told. But he 
did not know whence came the sound of his voice. And 
so up another mountain he went running, and looked 
over beyond. Once more he was called upon by his 
younger brother, barely could he hear Klyapa'ta, for the 
sound of his voice was moving away in the distance; and 
by and by it became silent. 

And then he no longer heard the voice of his younger 
brother. "Alas, something baneful has befallen my younger 



342 

'penutc ahuwigitcic^ Inapyayatc ahuwlgewatd, kawAgitcI 
a'pwawipyanitc osimAni ! On apiwitamatcin amawinana- 
tu'tawatc ahuwigenitc^ : " Agwi ke'kanem Atcin* neslma 
acawigwan^ ?" 



5 "Agwimeg^ notagayanin acawigwan\" ahigutc^ 

KutAgAni na'k amawinanatu'tawatc^ : " Agwi ke'kane- 
mAtciiV neslma acawigwan^ ?" ahinatd. 

"Agwimegu notagayanin acawlgwan^," ahigutc^ 

Ini na'ka kutAgAn amawinanatu'tawatc^ witamanitcin 
10 iyow^ : "Agwi ke'kanemAtcin^ neslma acawigwan^?" 
ahinatc^ 

"Agwimeg^," ahigutc^ "Newapipapa'kapenatca mamaiy^ 
mo'tc iyow^ a'kiwapusayag^^ Pa'kanitcin iyow^ witamaw^.'* 



Ini kutAgAn amawinAnatu'tawatc^ witamanitcin iyow^ : 
15 '*Agwi ke'kanemAtcin^ nesima acawigwan*?" 

"Agwi ke'kanemAgini," ahigutc^ "Nepape'kapena ma- 
maiy^ iyow^. Pa'kanitcin iyow^ wltamaw^. NinAga'^, ku- 
tAgAg^ newitamawAg^" 

"*U, kago itotug^ ^ neslma*^!" a*i*citahatc^ Ona'penutc 

20 Ina ahuwlgewatc^ Ina pyayatc ahuwigewatc\ kawAgitci 

a^pwawipyanitc osImAnj ! "E^, mamatcig^ neslma'^ nepo- 

1 The literal sense of the passage is given, but the translation does not follow 
the exact order of the original on account of the modal adverb "moHc*." 

2 Kago itotug% literally "he must have done or caused something;" idiomatically 
it has a passive sense of something harmful being done to one, as in the passage 
in which the phrase occurs. 



343 

brother!" was the feeling in his heart. And when he no 
longer heard the voice of his younger brother, he then 
went his homeward w^ay. When there he was come at 
his home, lo, his younger brother had not yet arrived ! 
And then to them in whose company (Kiyapa'ta) had gone 
he went, and asked of them in their homes: "Do you 
not know what has become of my younger brother?" 

"Truly I did not hear what became of him," he was told. 

And then to another he went, and asked of him: "Do 
you not know what has become of my younger brother?" 
he said to him. 

"Truly, I have not heard w^hat became of him," he 
was told. 

And then again to another he went, and asked of him 
who had been in the same company at the time: "Do 
you not know what has become of my younger brother?" 
he said to him. 

"Not at all," he was told. "Verily, how should I know, 
for we began separating only a little while after we pro- 
ceeded on the way/ With another company he went at 
the time." 

And then he went to another, and asked of him in whose 
company (his younger brother) had gone at the time: "Do 
you not know what has become of my younger brother?" 

"I do not know about him," he was told. "We parted 
company early in the journey. With another company 
then did he go. And I myself, along with others I went." 

" Alas, some baneful thing must have befallen ^ my 
younger brother!" was the feehng in his heart. And then 
he went away to the place where he and others lived. 
When he was come there where he and others lived, lo, 
his younger brother had not yet returned ! " Alas, it now 
is quite certain that my younger brother must have died !" 
Thus was the feeling in his heart. After he had sought 



344 

tug^ !" Ina-i'citahatc^ Ki^pwawime^kwAtomatc us!mahAn\ 
awapikiwimawimatc^ : 

"Neslma, nesima, nesTma ! 
Omaca * capwigAnagi a*tAna*kyahinigwahini, 
5 Papakatamawatahina !" 

''P!"^ ahAtcikoskatc^, a*kiga anenegeskag^ 

Oni niAnetowag asagesiwatc^ " TapAgatamawatahina/ 
hiwayapi!" ahitiwatd. "'MAnetowiw^ Wisa'ka^/ ketenepw^ 
iyow^," ahi'O'watc anet^ mAnetowAg^ " Mecanayap^ kitca- 
10 gatahokonan%" ahitiwatc^, "ane^tAmawAgw® osimAn^" 



Pa'kutanig a^pyatc ahuwigitc^ A*pwawikagohimItcitd, 
W&pAnigi na'k awapwakesitc^ : 

"Nesima, nesima, nesima! 
Omaca capwigAnagi a*tAna'kyahinigwahini, 
1 5 Papakatamawatahina !" 

"P!" ahAtcikoskatd, a'kiga anenegeskag^ 

Oni mAnetowAg asagesiwatc^ "'MAnetowiw^ Wisa^ka^/ 
ketenepw^ iyow^," rriAnetowAg ahitiwatc^ "Mecanayap^ 
kitcagihegonan^/ ahi'O'watc anet^. 

20 Pa'kutanig ahuwigitc aiyapAm a'pyatd. A'pwawikago- 
mitcitc^ WapAnigi, ^g^^k awapwagesitc' : 

"Nesima, nesima, nesima! 

Omaca capwigAnagi a*tAna*kyahinigwahini, 

Papakatamawatahina !" 

25 "P!" ahAtcikoskatc^ a*kiga anenegeskag^ 

* Omaca, a word not used in the language of conversation, and conveying no definite 
sense in itself, but necessary in sacred recitation to lend dignity and the feeling of awe. 



345 

in vain for his younger brother, he then began to wander 
about bewailing him : 

"Oh my younger brother, oh my younger brother, oh my younger brother ! 
If by chance * along the open trail in the forest some one should [there] 

be wandering about, 
Pound that one to death with a club for the sake of him !" 

"P !" ^ he gulped sobbing, and the earth moved and quaked. 

And then the manitous grew afraid. ^'Tound that one 
to death with a club for the sake of him,' is what he 
surely says !" they said one to another. " ' Wisa'ka is 
endowed with mystery,' I declared to you at the time," 
said some of the manitous. "It is certain to come to 
pass that we shall all be slain by him with a club," they 
said one to another, "for the reason that we have killed 
his younger brother." 

In the night (Wisa'ka) came to where he abode. He 
ate no food. In the morning he again began wailing : 

"Oh my younger brother, oh my younger brother, oh my younger brother ! 
If by chance along the open trail in the forest some one should [there] 

be wandering about, 
Pound that one to death with a club for the sake of him !" 

"P!" he gulped sobbing, and the earth moved and quaked. 

And then the manitous became afraid. "^Of mysterious 
power is Wisa'ka,' I declared to you at the time," the 
manitous said one to another. "And he surely will slay 
us all with the club," said some of them. 

When it was night, he came back to where he lived. 
He ate no food. In the morning he began again to wail: 

"Oh my younger brother, oh my younger brother, oh my younger brother ! 
If by chance along the open trail in the forest some one should [there] 

be wandering about. 
Pound that one to death with a club for the sake of him !" 

"P!" he gulped sobbing, and the earth moved and quaked. 

2 F! uttered as if with a hiccough. 



346 

Oni mAnetowAg asagesiwatd. " 'MAnetowiw^ Wlsa'ka^* 
ketenepw^ iyow^," ahiowatc anet^ mAnetowAg\ **Meca- 
nayap^ kltcagihegonan^'* ahi*o*watc anet^. 

Pa'kotanig ina a'pyatc ahuwigitc^ A'pwawikagohimi- 
5 tcitd. W^pAnigi na'k awapwagesitc^ : 



"Nesima, neslma. nesima! 

Omaca capwigAnagi a*tAna'kyahinigwahini, 

Papakatamawatahina !*' 



" P !" ahAtcikoskatc^, a'kiga anenegeskag^ MAnetowAg 
10 asagesiwatd. "'MAnetowiw^' ketenepw^ iyow^," ahi'O'watc 
anet^ mAnetowAg\ 

Oni pa'kotag Ina ahuwigitc apyatc^ A'pwawikagohi- 
mitcitc^ Neci'k ina ahApihApitc^ OnaskAtc a*pyatwawa- 
cinitc uwiyahAn\ sagitc askwatamig anAglnitc^ ; ona'papa- 
15 kahamagutc askwatam^ sagitcutc^ ; *^Masenapina, neseV, 
pa'kiskwatawanAmawin^M" Inahigutc usImahAn^ Kiyapa'ta- 
hAn>. Ka'tenatci usImAn* Kiyapa'tahAn^ kanonegutcM 



Onitca'\ "AgwigAnagw^ wIpa'kiskwatawanAmonanin^, 

nesi'^," ahinatc usImahAni Kiyapa'tahAn\ "Nekicinotagog^ 

20 mAnetowAg amawimenan^ Nahe', nesi'S ina kicesw^ ane- 

'kitc^ kimawitAcime'tosaneniw^ *A'penatd wltacikagiwate- 

siyanV a'ixitahawAnan^ Kata inanetakAn^ Ka'tenatca'^ 



347 

And then the manitous became afraid. "^Endowed with 
the power of mystery is Wisa'ka/ I declared to you at 
the time/ so said some of the manitous. " Surely we 
shall all be slain by him with a club," said some of them. 

When it was night, then to the place where he lived 
he came. He did not eat anything. In the morning 
again he began to wail : 

"Oh my younger brother, oh my younger brother, oh my younger brother ! 
If by chance along the open trail in the forest some one should [there] 

be wandering about, 
Pound that one to death with a club for the sake of him !" 

'^P!" he gulped sobbing, and the earth moved and quaked. 
The manitous became afraid, '''He is endowed with mys- 
terious power,' I declared to you at the time," said some 
of the manitous. 

And when it was night, to the place where he lived he 
came. He ate no food. Alone there he sat for a long 
while. And then by and by he heard the sound of the 
footsteps of somebody approaching, outside by the door- 
way the being halted ; then came a tapping on the door- 
way from the outside, asking him to open : "O Masenapina, 
my elder brother, open the entry-way and let me in!" 
Thus was he told by his younger brother Klyapa*ta^. So 
it was true that it was by his younger brother Kiyapa'ta^ 
he was addressed. 

And then, "I must not open the entry-way and let you 
in, oh, my dear little brother !" he said to his younger 
brother Kiyapa'ta^. " The manitous have already heard 
me mourn for you. Now, oh, my dear little brother ! to 
the place of the going-down of the sun I would have 
you go and there continue Hving the life of man. 'Forever 
shall I be lonely there,' may now perhaps be the feehng 
in your heart. But think not of that. For truly our 



348 

kecisahenanAg ^ Ina'^ kl'pyanutagdg^ KltAciwitcime'tosa- 
nenlmegog^ KegihenanAg ^' a'e*g ina'^ kipyanutagog^. 
Na'ka wlhuce^kitamAn\ Ina'^ klpyatagog^ WlmitciyAn^ 
na^k^; acAmetcin^ klhawatagog Ina'^ Onitca^^ mahAti^ ki- 
minen^ wltAgwi'ai'yoyagw^ kinwaw^ kecisahenanAg^ na'k^ 
keglhenaoAgi pyanutone'kig ina'^ MAnitca'^ ketoskotame- 
nan^ kihawat^." 



On askwanagetaw^ ahawAtenAmawatc usimAn\ 

"^Na'ka mAna keta^ko^konan^ klhawAnaw^." OnahawA- 
10 tenAHiAwatc a'ko'kon^ 

" Na'ka niAni kecIcIgwAnenan klhawAt^." OnahawAte- 

HAmawatc^ cicigwAn^ 

"Na'ka mani kepepigwaskonan' kihawat^." OnahawA- 

tenAmawatc* pepigwaskwf^ 
15 Klyapa'ta^ sagitc ahutcina^koDAg^ mlnegutc usesahAn^ 

Wlsa*kahAn^ Onawapusatc^ Kiyapa*ta^ ; a'putatAg^ pepi- 

gwaskwr^ ; atagyanihwatc a^ko*kon^, papegw^ a'pAsegwI- 

nltc^ wltamatcln^, a*pemiwawagahAminitc a^pAsegwinitd. 

Oni Wisa'ka a'pese'tawatc ahAoeminAgAmunitc^ a'pAgici- 
20 mug ahanitd. Papegw^ a*klcinatAcinitc ucisawawa'^ na^k 

uglhwawa'^ wlwitamanitc^ Klyapa'tahAn a'pAgicimugid. 

PacahAnemine^kwa^tAminitc anAgAmunitci ; a'ku'kuniga ahA- 

nemine'kwa'tAminitc ahAnemihAnwawawanitc^ ; ini pacapo- 

nikaske^tawatcS kageya a^klcikaske'tawatc*. 



' KecisahenanAg', "our uncles" (yours and mine) ; i. e., brothers of our mother. 

2 KegihenanAg', "our aunts" (yours and mine); i.e., sisters to our mother. 
Wisa'ka is said to have created the people, but his relation toward them is that of a 
nephew; he created them in the image of his mother. 



349 

uncles ^ to you in that place shall come. They shall 
continue living the life of men together with you in that 
place. And likewise our aunts ^ shall come to you there. 
And the garments that you shall wear, to that place shall 
they fetch them to you. And the food that you shall 
have to eat; of the kind (that souls of the dead) are fed 
with shall they fetch to you in that place. And now 
these things will I give to you which shall be for the 
use of yourself and our uncles and our aunts who shall 
come to you in after time. So now here is this fire of 
ours I would have you take." 

And so a billet burning with fire at one end he handed 
out to his younger brother. 

"Likewise this drum of ours I would also have you 
take along." And so he handed out to him the drum. 

"Likewise this rattle of ours I would have you take.** 
And so he handed out to him the rattle. 

"And likewise this (bone) fife of ours I would have you 
take." And so he handed out to him the (bone) fife. 

From out of doors Klyapa'ta^ received the things that 
were given him by his elder brother Wisa'ka. And then 
Kiyapa'ta^ started walking away ; he then blew upon the 
(bone) fife ; and when he tapped upon the drum, straight- 
way up rose a company of followers, they began whooping 
as they rose. And Wisa'ka listened to the sound of them 
as they went singing, towards the falling-down of the sun 
they went. Of a sudden was the appearance there of the 
small number of their uncles and their aunts to journey 
with Kiyapa^ta^ to the place of the setting sun. Gradually 
faint grew the sound of their voices as in the distance 
they went singing ; likewise away died the boom of the 
drum upon which they were beating as they went along ; 
and little by little he ceased hearing the sound of them, 
and at last he ceased hearing them altogether. 



350 

Initca Inina*^ Wisa'ka awapinAtona'hwatc^ mAnetowa*^ 
wito*kasunitci'^ anesemetc usimahAni Klyapa'tahAn^ Ame- 
'kawatciniga a'tAiiatahwatd. MAnetowAg asagesiwatc^ "Kl- 
tcagihegunanayapi ane'tAmawAgw« us!niAn\" inahitlwatc^ 



5 Ina'i neguta a'peme'katcS ina'^ tcigike'tcigumiw^, a'pya- 
tcinAgiskagutci Ke'tcikananahAni ^ pyatcinAgAmunitd : 



"Ke'tcikanana, 
Ke*tcikanana, 

Ke^tcikanana." 

10 Ke'tcin a'pemipapAgicinitc^, apin a'katawi-a'pehesagane- 
'kwanegutc^ 

"Ke*tcikanana, 

Ke*tcikanana, 

Ke*tcikanana/' 

15 a^klwinAgamunitd. 

"TAtige mAna, newigawihegw^ ! MAtcawahlna!" ^ 

*'Ty^ napiwan^! WiwitAmawAge'e ^ aci*tonitcin> winese- 
mete usImAn'. Cewana". . . . 

''Nahwana, nesi'^' WltAmawin^. Aci'tAm kiwaclhenetca 
20 awAsi wli'ciwawenesiyAn^ kitciwickenohAg^" 

"Nahwana, waclhln^ tcagimegu kiwitemon^'' ahigutc^ 
Ke'tcikananahAn\ 



' KeHcikanana^*^, "chickadee;'* literally the "great kanSna",'* or «tlie great singer 
of the song kanana," an onomatopoetic term. 



351 

Now then was the time that Wisa*ka began seeking 
for the manitous who took part in bringing about the 
death of his younger brother Klyapa*ta^. And wherever 
he found them, there he fought them with the club and 
slew them. Then the manitous became afraid. "He will 
surely slay us all for that we have brought death upon 
his younger brother," so they said one to another. 

When over there in a certain place he once was pass- 
ing along, there by the shore of the sea he was met by 
the Chickadee ^ that came singing : 

"Ke*tcikanana, 

Ke'tcikanana, 

Ke*tcikanana.'' 

Close by it kept flitting and alighting, so close indeed that 
all the while he was almost caught hold of by the hair. 

"Ke*tcikanana, 

Ke'tcikanana, 

Ke*tcikanana," 

it kept singing all the while. 

"Confound this creature, it annoys me! (You) good-for- 
nothing!" ^ 

"Oh, very well, then! I meant to have told you^ about 
them who devised the plan that brought about the death 
of your younger brother. But" . . . 

"Oh, please do, my dear little brother! Do tell me. 
And in return I will color you so that more beautiful 
shall you be than (all) the birds of your kind." 

"All right, then, color me and I will acquaint you with 
it all," he was told by the Chickadee. 

^ MAtcawahina, litterally "evil creature,^* an imprecation of the second person 
applied with the form of the third person* 

8 WlwItAmawAge^", "I meant to have told him,'* with the third person of the 
objective pronoun referring to the second person as the object of the verb. 



352 

Onama'kAdawinigwanatd ka'kecawL "Nahi^ nesima'^ 
wawanesiw^ klciwaclhutc^" ahinatc^ 

TAmeg^ Ke'tcikanana amlcatanemutcM "Nahi^, inaniA- 

nitca^^ nagawa'kiw^ ke'tcikAmlgL A'pemaheg a'kutcigin^ 

5 kicesw^, inape Inig ahagwayutawatc^ ; inape a*pyatcapasi- 

wasowatc^ NiciwAg Inigima** niganikici^totcig^ winesetc^ 

kesima'^ Kiyapa'ta^." 



Tnitca ipi kutAg awapAnig^ tciglketcikAmiw^ amagwa*kl- 
winig amawitAci*a*^kAmawatd. On a'pemaheg amo'kaha- 

10 minitc anemApinitciga'^ klceson\ ka^tenatcf^ nicwi niAne- 
towa'^ a'pemagwayutanitd !" "Taniyatug^ mahag^ wlhina- 
'penanag^?" a'i'citahatc^ AskAtc ame^kwanetAg^ wlhina'pe- 
nAnatc^ Inina*tca ahAnemiyutAgwagig^, nahina anahinu- 
teg^ Onitca asapi'ka agotcig^ me*tegug\ ke'tcinemeg 

15 agotcig* Wisa'ka a'tcitapitd. AnIsenAg asApI^kahAn aha- 
wAtacimatcS anAnAgwicinitc a'pAgisacimatc^ Papegw^ ne- 
gut acecegunanitc^ 



Ini na'k ahawAtase'tawatc^ kutAgAn asapI'kahAn anAnA- 
gwicinitc\ Tnug^ cask awapAmanitc^ 

20 Na'kAmeg ahawAtase'tawatd kutAgAn\ anAnAgwicinitc 
a*pAgisase^tawatc^ 

Tnitca a'pwawiwigwananitc^ 

"Nahe^\ inimegu,^ ahitc^ Ke'tcikanana^ 

Inin anya-o'nAmegi, ina asapi'kaheg ahAnemApitc^ 



353 

And then he blackened the bird across the eyes with 
charcoal. "Now, then, my little brother is really very pretty 
by having himself colored with paint," he said to (the bird). 

And then the Chickadee was so proud! "Now, it is 
over there on the sand-bar in the sea. Whenever up a 
little way the sun has risen, then is the time that those 
creatures usually come creeping forth from out of the 
water : it is then that they usually come forth to bask 
[themselves] in the sun. Two is the number of them, in 
fact, that took the lead in devising the plan that brought 
about the death of your younger brother Kiyapa'ta^." 

And then, indeed, they say that on the morning of the 
following day, upon a mountain by the shore of the sea 
did he go, and there lie in wait for those creatures. And 
when a little way up (in the sky) the sun had risen and 
was seated there, lo, sure enough, two manitous started 
forth creeping out of the water! "I wonder how I am to 
get these into my power?" was the feeling in his heart. 
By and by he discovered in his mind what he would do 
to get them into his power. The season was then along 
towards the autumn, the time when the wind is ever 
blowing. Now, there was a spider-web hanging from a tree 
near by where Wisa'ka was seated. He took down the 
spider-web from where it was and sent it wafting on the 
wind, in between where the creatures lay he let it fall. Forth- 
with one seized hold of it and completely tore it all apart. 

So then he sent another spider-web wafting on the wind 
to have it fall in the space between where the creatures 
were lying. This time they only gazed upon it. 

He then sent them another wafting on the wind, in the 
space between where they were lying he let it fall. 

But now they no longer heeded it. 

**Now then is your time," said the Chickadee. 

So at the fourth time, into the spider-web he went and 

23 — PUBL. AMER. ETHN. SOC. VOL. I. 



354 

Ahawatasutc a'pwawina-u'gutc uwlyaha'^, anAtiAgwicinitciga 
a'pAgisacig^ Papegw^ awapipemwatci mAnetowa'', me'tAmi 
negutina mAnetowa'' na'kAmegu kutAgAn a'pemwatc\ 

Inimeg^^ niAnetowAgS "Iya^% iya^% iya'^!" ahinwawagesi- 
5 watc a'tcapogamowatd ke^tcikAmiw'. 

Tnitca ateguwAg a\vapimAmakinapaskawatc\ ke*tcikA- 
miw' na'ka tcagianenekepyayag^ A*kiga anenekeskag*. 

Tnip^ pa'k a'tAna*kyacinowatd mAnetowAg^ myanenawa- 
tci'^ Wisa'ka^.^ 
10 Oni Wisa'ka^ awawitepimetemuhitc^ Ka'kimuta anu- 
tag^ Ke^tcin apeme'katc^ wigiyapeg acegicinuwatc* niya- 
'kisuwatcig^ niAnetowAg^ A*kiwanltc a'pwawinenwapitc 
ahinwasutc\ 

Oni mAnetowAg a"a'*kawapAmatcig^ myanenawatcin^ 
15 Wlsa'ka% "Ce\ nane'k^ metemo'^!" ahi'o'watc\ 

Anetaga'S "Ce\ Wisa'kahi'kitce wlno!" ahi*o-\vatc\ 

Cawanatca ananetc^ metemo^. "MAnima*^ wigiyap aha- 
'tag^," ahinetc^ 

" Ya^, agwima nenwapiyanin*, nuclsemetig® !" ^ ahitc^ 

20 metemo'^. Asaga'pyanetc^ metemo ahaskwatamiwinig^ wl- 

giyap\ Pyayatc askwatameg usImahAn^ Kiyapa'tahAii 

utasamAn ahugepiskwatawahoniwetci, MAnacipitigatc^ mA- 

nacitagenatc usImahAn utasamAn\ OnahAtcikwitahaska- 



^ The narrative here passes over the episode of the visit of the manitoas to 
the lodge of the Old-Toad-Woman, the great healer of the manitous, and Wisn^kji's 
meeting with her. 



355 

there sat down. On the wind he went sailing unseen by 
any one, and in the space between where the creatures lay 
he landed. Straightway he began shooting at the manitoiis, 
first at one of the manitous and then at the other he shot. 
And then the manitous, "lya'^, iya'% iya"'^!" they cried 
aloud as they went fleeing for their lives into the water 
of the sea. 

And then the waves began to roll big and break on 
high, and the water of the sea was everywhere set in 
motion. And the earth moved and quaked. 

And then they say that very sick became the manitous 
upon whom Wisa^ka had inflicted wounds.^ 

Whereupon VVlsa'ka forthwith took on the form of an 
old woman. A wallet, (made of linden-bark) he carried 
upon his back. Near by went he past the dwelling where 
lay the wounded manitous. That he had lost the way 
(and) was not able to see, was what he made believe. 

And then the manitous that were watching over them 
who had been wounded by Wisa'ka, "Hist, go fetch the 
old woman!" they said. 

But some of them, *'Be careful, it might turn out to 
be Wisa*ka himself!" they said. 

Yet nevertheless was the old woman led (hither to the 
place). "Here is where the dwelling is," she was told. 

"Ah, me! I really am not able to see, oh, my grand- 
children!"^ said the old woman. Then was the old woman 
led hither to the door of the lodge. And when (Wisa'ka) 
came to the door, there was the skin of Klyapa'ta hanging 
for a flap over the entry-way. As he was thus passing 
in, just so did he touch the skin of his younger brother. 
Whereupon he gulped with a deep sigh from his heart, "P 



w;j 



2 The language of the old woman is slow, with the voice sustained on the 
vowels and the lips drawn tight. 
•* I^!, hiccough. 



356 

Onitca a'k anenekeskag^ 

" Ci, Wisa'kahayapi mAfia !" a'ixitahawatc anet^ iba- 
netowAg^ 

"Nahe\ Ini wimaneto'kasoyan^ nenatawindni wlwlcigyag^ 
5 winasahAg^ mahAg^ ketogimamiwawAg^ M/vnitca'' klwite- 
monepwa : ^Winasahaw^' ananamiwagwan^ ka'ten^ acime- 
riAgow^ Inimeg^ klhicawipw^." 



" Ha^ ! Wii'cimiwagan^ ka'tena nri'cawipen^, no'kome- 
senat^ !" 
10 " Nahe^, nocisemetig^, nyaw^ mamageginegig^ casketo- 
liAg^ kinAnaha'kanapw^. Nepi mec^ klhayatasose^topw^. 
Askotaw^ aiyane*kAm^ kipape'.tawapw^ wihapapotag^ nep^ 
Na'ka piyape^kw^ wasikinikumayag^ ki'pasape*kesapw^/ 



Oni rriAnetowAg atotAmowatc acimeguwatc^ 
15 "Nahe\ nocisemetig^, tcag acowa'kiw^ klhapw*'^. Ke'ki- 
nawatc* kicawTyan^ kinAtomenepw^. Tcagi krpyapw^." 

Onimeg^ tcagi niAnetowAg acowa'kiw^ ahawatc^ Kici- 
tcagi*a'cowa'klwe"i*hanitcS ini metemo'% "Nahe\ Ini wlmA- 
neto'kasoyan*," ahinatc^ mya'kisonitci mAnetowa^^ "Kima- 
20 'kwatcicinepwatca'^" Onimeg^ : 

"Wisa*ka*tcagwa ^ cacapAtanaw^w* ugimawa*"* 

inacinAgAmutc^ 

Inipinina'* maskwanotanig^ piwape'kw^ Onlna'^ watena- 

' Wlsa'kiiHcagw*, one of the few references of the name of Wisa'ka corresponding 
to WisAgetca^k, the name of the culture-hero of the Crees. 



357 

And then the earth moved and quaked. 

"Beware, verily, this is Wlsa'ka!" So felt some of the 
manitous in their hearts. 

"Listen, now am I going to conjure for power, to the 
end that my medicine shall be potent, for it is my desire 
to heal these your chiefs. Now this will I declare to you : 
(If the wish) 'May she heal them' be a wish that you 
truly entertain of me in your thoughts, then whatsoever I 
shall tell you, that must you surely do." 

"Oh, yes! Whatsoever you will tell us, that will we 
truly do, oh, our grandmother I'' 

"Then, oh, my grandchildren, four kettles of the kind 
large of size would I have you arrange and hang up. 
An equal measure of water into each would I have you 
pour. And a fire beneath each of them, one after the 
other, would I also have you kindle, so that the water 
may he made to be hot and be brought to boiling. And 
then a rod of iron made sharp at the point would I also 
have you put into the fire to heat." 

And then the manitous did what they were told. 

"Now, oh, my grandchildren, over the hill would I have 
you all go. As soon as I have finished, then instantly 
will I call for you. Then I want you all to come." 

So then all the manitous went over the hill. And when 
over the hill they had all gone, then the old woman, 
"Now, I will conjure for power to accomplish a wonder," 
she said to the wounded manitous. "And I truly wish 
that you lie still" So then: 

"Wisa*ka*tcagw* ^ pierced the chiefs through and through" 

was the song she sang. 

They say that by this time the iron rod was heated 
red. So into the place where he had shot them he then 
shoved it. " Ya-a^!" cried the first manitou that had (the rod) 



358 

watc anagonAmawatd. " Ya-a^ !" ahinwatc Ina mene'ta 
nagonamagut^ manetow^. Tni na'ka IcutAgAn^ watenawatc 
anagunAmawatc^ maskwanotanig^ p!wape*kw^ Initcameg^ 
pagecanig^ tepina a'pemeg ^ ahamigAtemg^ InawapiriAni- 
5 hate' mAnetowa*^ A'pota'kwatc^ wiyas^ casketoheg acinya- 
winitc^ casketoha'^ Na'k apem^ anasa'kowatd taswi'a*- 
skwipota'kwatd. Kicesonitc\ awapiwisenitc^. 

MAnetowAgitca*^ win InamahAg awitcig^, "Nahe^ matwi- 
tAnekugw^ metemu*^? — Nahe^ kina, Cacag^, mawiwa- 
10 pAm\ Sagitc utc apacig^ klhutciketeskwanotawaw^." 



Cacaga a'penutc\ amawiwapAmatd metemohAn*. Sagitc 
ahutciketeskwanotawatc^, papegwatcl, Wisa'kahAn ahAno- 
hugutc unlsipinetcagAn^f "Pltigan^, nesr\ ke'tciplnaskyawi 
wiseniwen aiyo'^," ahitc^ Wisa'ka^. 



15 Oni Cacaga a'pitigatc awisenitc^ Ini klcikT'putcatc\ 
"NaheS nesl'^ aiyapAmi kr» ano'kane*kig^" Wisa'ka ana- 
wAtcinapitahatc uwlnenon^ Na*kanImAtahatc^ mAnetoha- 
hAn\ "MAni wihinAtc a'tcawine^kihiwatc^ klhutcimo'kl- 
yAn^: 'WapAmigo^/ mAnatotawitcI, nesesa'^ Masenapl'^ aha- 

20 piw^-pAmAgl!" 



Ka'tenatcl uwinenon^ CacagahAn anapinanitc^ ! InatotAg 
acimegutc^ 

"*Cl, Wisa'kahi'kitcS' ketenepw^ iyow^,'* ahi'O'watc anet^ 
m AnetowAg^ " MawinAnego^ ! MawinAnego" ! MawinAne- 
25 go^!" ahitiwatc^ mAnetowAg*. 

' A'pemeg', "upward, above;" it often, as here, means "skyward, in the sky, to the sky." 



359 

shoved into it And then into the other in (the place) 
where he had shot him he shoved the red-hot rod. And 
there was smoke which went shooting skyward.^ So then 
he went to work flaying and cutting up the manitous. 
He then placed meat to boil in each of the four kettles. 
And he roasted on the spit what remained of the residue 
that did not go into the kettles to boil. After (the meat) 
was done cooking, he then began eating. 

Now the manitous that were at yonder place, "Well, 
what makes the old woman so long at her work? — Come, 
you, Garter-Snake, go take a look at her. From out of 
doors by the lodg"e-pole shall you stick out your neck to 
peep at her." 

So the Garter-Snake departed, it went to look at the 
old woman. From on the outside was it sticking out its 
neck peeping- at her, when all at once to its surprise, 
there was the forefinger of Wisa'ka pointing (straight) at 
it! "Come "on in, my httle brother, there is great abun- 
dance of food/ said Wisa'ka. 

Accordingly the Garter-Snake came in (and) ate. So 
after it had had its fill, "Now, my little brother, back to 
them who sent you I want you to go.'* But before it went, 
Wisa'ka coiled (a string of) fat about its neck. And he 
also put some into the mouth for the little snake to hold. 
"Now this I want you to say to them when in their midst 
you come forth out of the ground and appear before them: 
^Behold me, this is what he did to me, my elder brother 
Masenapi'% whom I have been to visit!'" 

So it was true that round about its neck the Garter- 
Snake wore a necklace of fat! And it did what it was told. 

"'Beware, it might turn out to be Wisa'ka,* I declared 
to you at the time!" said some of the manitous. "Go 
pursue him! Go pursue him! Go pursue him!" said the 
manitous one to another. 



36o 

** Ti-I," ^ ahinwag a'ki nep amawin Anegwitc Wisa'ka^. 
Pamiwapamutc anawAtcipa'kisahatc usiniAn^ Kiyapa^tahAn 
utasamAn^ Tni nep a^pemine^kagwitc^ A'klckipena'kwa- 
'kiwig a'i'cikeg^ nepi pamine^kagwitd. 



"Aniga pAgine'k'' ! 
Aniga pAgine^k'' ! 
Aniga pAgine*k" ! 
Aniga pAgine^k"!" 



ahAnemiyumiga'k^ nep\ 
10 "Nemeco, inanepeyane^'" ahinatc^ WigAmosiwAti^ 

"Initca'^ mo'tc ame*tcipagwitahayan\ nocP," ahitc^ WigA- 
mosiw^. "Iss," ^ a'ixitcagAskatAg Iniya nepi pamine^ka- 
gwinite'^ Wisa'kahAn^ " Pe'tawacin" nocP. Me'tci ne'ta- 
'kinawaskakw^ iniye nepi, nocP." Kicipe'tawAnatc*, ahup 
15 mutasunitc^ 



Wisa'ka ayew&pAmatc ahupiskwatcanitc^ ; ina acegicegi- 

cinitc\ a'papAgahlmutacinitc^ ! "TAtig^ mAna ! Ayacipe- 

mimetatcine^kawiwetc^" AwapiwasiklnikumacAg^ peckipa'^ ; 

inaha'kAnikumasAg*.^ Ki'klci'totc^, Inapo'ketcahwatc* Wl- 

20 gAmosiwAn apapAgahimutanitc^ 



Ini na'ka nepi watcipemine'kagwitc^ 



1 Uttered with i long and tremulously sustained. 

2 Uttered as if sucking in. 



36i 

"Ti-i," ^ went the sound of the earth when by the water 
Wlsa^ka was pursued. As he was starting to flee, he 
first stopped to pull off the skin of his younger brother 
Kiyapa'ta^. Then by the water was he started going, and 
was followed after. Like a cliff with steep sides was the 
form of the water by which he was pursued. 

"Fling him headlong! 
Fling him headlong! 
Fling him headlong ! 
Fling him headlong!" 

roared the water in its career. 

"Oh, my grandfather, now am I dying!" he said to 
the Bittern. 

"Truly, indeed am I now so dry at heart for lack of drink, 
my dear grandchild," said the Bittern. "Iss," ^ was the way 
it sucked in all that water which had been chasing after 
Wisa^ka. "Kindle me a fire, my dear grandson. So cold 
am I by the chill of that water, my dear grandson." And 
after (Wisa'ka) had kindled a fire for it, there it then lay 
with its belly next to the fire warming. 

While Wisa*ka was gazing upon it (he beheld it) swell 
big at the belly ; and as it lay there, (the skin of) its 
belly was so thin! "Away with this creature, anyhow! 
I was really having a joyful time when I was being chased." 
So with a knife he set to work sharpening the point of 
a hickory stick ; and then he dipped the point into the fire 
to harden it.^ And when it was finished, he then pricked 
an opening in the belly of the Bittern at the place where 
it was thin. 

And so again from that place by the water was he 
started going and was pursued. 

3 Inaha'kAnikumasAg', literally "and then he made the point hard like bone," 
a phrase for saying "and then he dipped or worked the point in the fire to harden it." 



362 

"Aniga pAgine^k"! 
Aniga pAgine*k" ! 
Aniga pAgine*k" ! 
Aniga pAgine*k'' !" 

5 ahiyumiga'ki nep^ AmAgwa'klwinig a'ketaslne^kawutd, 
a'ketaslpahutci. A'kwita'kig^ cegwa'kw^ anemasutc^ Ce- 
gwa'kug aliAgositc^ ; ahAgusIne'kawutc\ paca'pyanutAg 
a*kwanAgesinitci cegwa'kwAn^ Ina a'tcitApitc^ Wisa*ka^;^ 
ayacitcitApitc^ ke'tcinemeg^ nep anAglmigAtenigi. 



10 TnaskAtc AcaskohAn a'pyatcimoskakwisanitd. Nota'pya- 
tcita'pananltc\ " TAmagicAg^ nesima/ ahitc a'tacinAnace- 
natc^ InaskAtc ahapeslnitc*. 



AskAtci na'k UmimlwAn^ ke'tcin a'pyatcisanitd, a'pyatci- 
cowinegwasanitc\ Ahata^pahwatc ute'kun^ " TAmagicAg^ 
15 nesima'^," ahitc^ Wlsa^ka^ Oni kApotw^ a'kitAcinAnace- 
natc\ win a*e*g ahapesinitc\ 

TnaskAtcS "Nahi", nesP, a*ki naten^\" ahinatc Aca- 
skoliAn^ 

Kahon AcAsko a'kutawitc^ 
20 "Nahr, kin a-e'g\ nes!'^; mAcisklwAn* na'ka kepiwAn 
acipape'keg^ naten^, pyaton a'pemime^kAmAnin^" 

TnahAnisatc^ Mlmiw^. Aiyawasiga'i mAgwa'klwigin asa- 
gahAnigin^ Mlmiw^ anAtonahAg\ 

Askatc AcAsko a'pyatcimoskakwisatd ; notata'penatc*. 
25 "TAmagicAg^ neslma*^," ahitc^ Wisa'ka ahata*penatc Aca- 

^ At this point in the Sauk story, Wisa'-ka slides off the pine into a canoe. 



363 

"Fling him headlong! 
Fling him headlong ! 
Fling him headlong ! 
Fling him headlong!" 

went the sound of the water. U]) a mountain was he 
followed after, up he ran. On the top of the mountain 
stood a pine. Up the pine he climbed ; and he was chased 
when up he climbed, even till he was come at the very 
top of the pine. And there Wisa*ka sat down ; ^ and 
while he sat there, very close indeed the water came and 
stopped. 

And then by and by the Httle Muskrat came hither 
floating on the water. On its way (to Wlsa^ka) it had 
g"iven out and died. "I pity my poor little brother," he 
said as he fondly caressed it. And in a little while it 
came back to life. 

And by and by the Pigeon also came flying close, down 
it came falling with wings apart. He drew it in with a 
branch. "I pity my poor Httle brother," said Wisa'ka. 
And in a Httle while after giving it a fond caress, it too 
came back to life. 

And then after a while, ''Now, my dear little brother, 
some earth fetch for me," he said to the Muskrat. 

So then the little Muskrat dived into the water. 

"Now, you too, my dear Httle brother; blades of grass 
and twigs of various kinds fetch for me, bring them from 
whatsoever place you may chance to find them." 

And so away flew the Pigeon. And hither and thither, 
wherever the tops of the mountains could be seen, the 
Pigeon sought for the things. 

After a while the Httle Muskrat came floating on the 
surface of the water; on its return it had died. "I pity 
my poor little brother," said Wisa'ka as he reached for 
and took up the little Muskrat. He fondly caressed it, 



364 

skohAn'. AnAnacenatc AcaskohAnS anawatciga Acasko- 
hAn^ nametoneg a'pyatonitc aciskiw^ une'keg ina*^ Oni 
Wlsa'ka a'kaskatahamawatc utuneg^ tcag^ a*k^ na'k uwi- 
piteg^ na'ka une'keg uskaciheg* tcag^ Inaskatc Acasko 
5 ahapesitc^ 

Inina'k Umlmlw^ a'pyatcisatc^ a'pyatcicowinegwasatc^ 

A'pigawayl'kwitc a*k!wisatc^ "TAmagicAg^ neslma'^," ahitd 

Wlsa^ka ahata'pahwatc UmlmlwAn ute'kun^ Umlmlw^ 

aiya'kwawinetcatAg^ kepihAn^ mAciskihAni tcag a'i'cikenig^ 

10 AnanacenatcS Ini kApotw^ UmimlwAn ahapes!nitc\ 



Wlsa'ka^ kicipe'konAg a*k\ awapinemAtotci kepihAn^ 
na'ka mAcisklhAn^ Na*k a'tcapogisa'totc a^ki kegimesi- 
meg^ neplg*. Initca^^ nep a'tcagacenAg^ A'kiga Inina 
a'papaskawaketag^ 



1 5 MAnetowAg awapinAtawanetAmowatd wlhutciponesegu- 
kwahig^ Wlsa'kahAn\ Tnamawatcipyawatd, a'pyanutAmo- 
watc^ Ke'tcimanetowAn ahuwiginitc^ Nosenat^, Ke'tcimA- 
netow^, watcipyanAtonag^ wlhicawiwagan Inahanemitaha- 
yag«. Mana Wlsa'ka^ wlnAnotcitcagihaw^ me'tusaneniwa*^ 

20 Wihicawiwaganitca'^ wiwItAmawiyag^ !" Inahi*o*watc^ mA- 
netowAg^ 



^''A^^, nenitcanesitig^, menwikenw^ awapinene*kanetAnia- 
gw^ wri'cimenwinawahagw^ ketutamwaw^ Wisa*ka^. Ka- 
*tenAgu'^ kageya'^ wrponime'tosaneniwi*kyaw^ pwawikagu- 



365 

and he saw that the little Muskrat had fetched up mud 
in its mouth and in its claws. And then Wisa'ka scraped 
out into his hand all the earth that was in its mouth and 
teeth and paws and claws. And in a short while the 
little Muskrat came back to life. 

And then the Pigeon also came flying, down it came 
falling with wings apart. It died from the weariness of 
having flown round about over space. "I pity my poor 
little brother," said Wisa^ka as he drew in the Pigeon 
with a stick. The Pigeon had its claws full of the various 
kinds of twigs and grasses that grew. He fondly caressed 
it, and in a little while the Pigeon came back to life. 

After Wisa*ka had finished with digging out the earth, 
he then set to work sticking into it the twigs and the 
blades of grass. And then he threw the earth and all into 
the water. Whereupon the water fell entirely away. And 
the earth at the time was cracked open in numerous places. 



The manitous then began to search for a way in their 
minds how there should be an end of the killing of them 
by Wisa*ka. Accordingly they came and assembled [to- 
gether], they came to the place where the Great Manitou 
lived. "Oh, our father, Great Manitou, the cause of our 
coming to you is to know^ what to do, now that we have 
grown ill at ease in our hearts. This same Wisa'ka shall 
in the end kill off all the living people. What we should 
do is indeed what we would have you declare to us l"" 
Thus spoke the manitous. 

**Yes, oh, my children, it is good that you are now 
beginning to think and to know of a way how you shall 
pacifiy your brother Wisa^ka. Verily, it is the truth that 
in the end there shall no longer be left alive any more 
manitous, unless perchance you bring it about in some way 



366 

hicimenwinawahagw^ ketOtamwaw^ Wisa'ka^. Mo^tci nina 
nekusavv^; pyanutawitay^ neci'k aiyo awiyan\ aiyo acegice- 
gicinuhiyani — ■ pyanutawitay^, nlwapimiganegw^ paca'kl- 
catahwitc^ rna*i*citahayanape'^- Ka'ten^ kemenwinawahi- 
5 pwatca a'keteminawagw^ me*tusaneniwAg\ awapiwS,pAtA- 
magw^ wi'i'cimenwinawahawagwan^ ketutamwaw*." 



Tni mAnetowAg awapimawAtciwetowatc^ wlseniwen^ na'ka 
natawinon^ Tnimeg^^ mAmiclhAg ' awapiwAtcanutawatc^ 
"Me'tAm ackutaw^ watapAg\ negutwapyag^ kiputa'kwapw^ 

10 uwiyas^" mAmiclhAg ahinetc^ "Na'ka niconAmeg askutaw^ 
niconAmeg a'ku'kw^ agutcig^ nicwapyag^ kiputa'kwa]>w^ 
uwlyas^," ahinetc^ mAmiclhAg*. "Na'ka nasonAmrg asko- 
taw^ nasonAmeg a'ku^kw^^ Ligutcig^ neswapyag uwiyas^ 
kiputa'kwapw^," ahinetc^ mAmiclhAg^ "Na'ka nya*o*nA- 

15 meg askotaw^ agutcig^ nya*d*nAmeg a'ku'kw^ nyawapyag 
tiwiyas^ klputa'kwapw^/ ahinetc^ mAmiclhAg^ 



(Tnaci'a*tcimawatc^ mAnetowa'^ keketesImenanAgiyow^, 
Inacipyatcatcimawatc anemime'tusaneniwa*^) 

"Nahr, kina, mAmIc\ mawinAtum^ Wlsa'ka^" ahinetc^ 
20 negutln^ mAmiclhAg^ 

Ona'pemiwapusatc\ kekicacipit ^'pemiwapusatc^ ; a'ku- 

satc^ wina Wisa^kahAn^ Tna a'pyatc ahuwlginitc^ Wisa'ka- 

hAii^, "Wlsa'k^, kenAtomegop^ kosenan^ Ke^tcimAnetow^ 

ahuwigitc^" ahitc^ A'pwawiwigetagutc\ a'pemAnemikiwatd. 

25 Tna pyayatc^ watcAnu'kanitc^, "Kepyanaw^?'' ahinetc^ 



^ MAmiclhAg', the givers, they that minister; the word is here translated "ser* 
vants," not in a menial sense, but with a dignified meaning. 



367 

to pacify your brother Wisa'ka. Even I myself am in 
fear of him \ should he even come to me here where I 
am alone, here where I spend all my time in repose — 
should he come to me here, he would begin fighting wath 
me (and not cease) till he had slain me with the club. Such 
is the feeling always in my heart. Verily you have given 
me joy in that you are feeling pity for the people, in that 
you are now devising how you shall pacify your brother." 

And then the manitous began bringing together food 
and medicine. And then the servants ^ began cooking. 
"At the first fire towards the coming of dawn, one portion 
of meat shall you put into the kettle to boil," the servants 
were told. "And at the second fire over which the second 
kettle hangs two portions of meat shall you put there to 
boil," the servants were told. "And at the third fire over 
which the third kettle hangs three portions of meat shall 
you put there to boil," the servants were told. "And at 
the fourth fire over which hangs the fourth kettle four 
portions of meat shall you put there to boil," the servants 
were told. 

(Now such is the way our ancestors of old have recited 
the story of the manitous, such is how they have handed 
it down to the generations coming after.) 

"Now, you, O servant! go ask Wisa'ka to come," they 
said to one of the servants. 

Whereupon he set out on his way walking, he who 
went with fear and through no will of his own set forth on 
his way walking; for he was in fear of Wisa'ka. When 
over there he was come at the place where Wisa'ka was 
abiding, " O Wisa'ka ! you are asked to come over to the 
place where our father the Great Manitou dwells," he said. 
And when he got no reply from him, he turned and 
retraced his way. When over there he was come from 
whence he was sent, "Did you bring him?" he was told. 



368 
"Kacinagw^, agwiyap^ wigetawitcin^" aixiwatc^ niAmlcr*. 

"Na'lcAnieg^ mawinAtum^; mAmlc^" ahinetc^ mAmici'^. 

Ona^pemiwapusatd. A*kusatc^ wina Wisa'kahAiV. Tna- 

pyanutawatc\ "Wlsa'k^, keiiAtomegop^ kosenan^ Ke'tcimA- 

5 netow^ ahuwigitc^" ahitc^ A*pwawitcahiwigetagutc\ a*pe- 

mAnemiklwatd. Tna'pyayatc^ watcAnu'kanetc\ "Kepya- 

naw^?" ahinetc^ 



"Agwi wlgetawitcin^ Kutcr^ kiciku'kicimigwanV ahitd 
mAmici'^. 

10 "Na*kAmeg^, mAmIc\ mawinAtum^ Wisa^ka^" inahinetd 

mAmicI^a. 

Ina'pyanutawatc ahuwiginitd, a'kicitciyatugewunaglnite'^ ! 

" Wlsa'k^, kenAtumegop^ kosenan^ Ke'tcimAnetow^ uwi- 

geg^" A'pwawiwigetagutcitca'S a'peniAnemiklwatd ; ahA- 
15 nemi*ai*yawasAne'kltc^ "MAtAci^kitcay^," a'ixitahatc^ Ina- 

'pyayatc^ watcAnu'kanetc\ "Kepyanaw^ Wlsa'ka^?" ahinetc^ 

mAmlcf^. 



" Kiciwunagigwan^ cewan agwi wigetawitcin^ Caski 
new^pAmegw^." 
20 "MAinici, na'kAmeg" mawinAtum^'* ahinetc^ mAmicr^. 

Ina'pyanutawatc^ Wisa'kahAn ahuwiginitc^, "KenAtume- 
gop^ Ke'tcimAnetow^ kosenan ahuwigitd," ahinatc^ 



369 

*Why, he not so much as gave me even a reply," thus 
spoke the servant. 

"Once more go and ask him to come, O servant!" the 
servant was told. 

And then he set forth on his way walking. He was 
himself in fear of Wisa'ka. When yonder where (Wisa'ka) 
was he arrived, " O Wisa'ka ! you are asked to come 
to the place where our father the Great Manitou dwells," 
he said. And when he got no reply from him, he turned 
and retraced his way. When over there he was come from 
whence he was sent, "Did you bring him?" he was told. 

"He gave me no answer. But it seems that he must 
have turned over on his side, for he lay facing me," so 
said the servant. 

"Once more, O servant! go ask Wisa'ka to come," so 
they said to the servant. 

When over there he was come at the place where 
(Wisa'ka) was abiding, lo, by that time must (Wisa'ka) 
have risen up from his couch! "O Wisa'ka! you are 
asked to come to the dwelling of our father the Great 
Manitou." And when he got no reply from him, he turned 
and retraced his way ; on the way he sped with hurried 
stride. "He might overtake me on the way," was the 
feeling in his heart. When over there he was come from 
whence he was sent, "Did you fetch Wisa'ka?" the ser- 
vant was told. 

"Even though he was risen from his couch, yet he did 
not give me answer. All he did was merely to look at me." 

"O servant! go once more and ask him to come," was 
the servant told. 

When over there he was come at the place where 
Wisa'ka was abiding, "O Wisa'ka! you are asked to come 
to the place where our father the Great Manitou dwells," 
he said to him. 

24 — PUBL. AMER. ETHN. SOC. VOL. I. 



370 

^'Ha*^," ahigutc^; "itepi n^^,'* ahigutc^ 

Ina'pyayatc^ watcAnu^kanetd, "Kepyanaw^?" ahinetc^ 

"A'l^ 'Ha^, itepi ni'^,' netegw^," ahitc^ mAmlcI'^. 

Ini Wisa'ka a*pyatc\ 
5 "Pa'kiskwatawanAmawu'ku !" ahinetc^ mAmicihAg*. 

A'pltigatc^ Wisa'ka^ wlgiyapeg^ "Inama a'kwatameg^ 
kltcItAp\" ahinetc^ Wlsa'ka^. Tcigaskwatamitca anAiia- 
hapitd. 

"Inama a'kwatamig^ kltcItAp^," ahinetci na'katd. 

10 "Kuwi, aiyo'^ nenienwAp\" ahitc\ 

"Punime'k"," ahitlwatci niAnetowAg^ "Tna hApitc^, 'Ne- 
menwAp^' ketekuwaw^," ahitlwatd. Anet^, " PagwipahiyA- 
me'kitcay^," a'i'citahawatd. "MAsatcimegu nekaskimapen^. 
Wana'^ wikaskimagwan^ na'ka wrpyanitc^ pagwipahiya- 

15 met^?" Ina'i'citahawatc aneta mAnetowAg^ 



"Nahe\ mAmicihetig^, wapAtcite*kyatuk^ a'pl'tetakwan* 
wiseniwen^ W^patAmu'k^^ mene't^ ina'^ nyawapyaga'k 
uwlyas^" 

"KawAgitca*^ wicigyaw^" ^ ahitc^ niAmici'^ 
20 ** Na'kAmeg^ naswapyaga'k iiwiyas^ wapAtcite^kyatun^^" 
ahinetc^ mAmicI,^. 

"TAgawitca inanu'ketagS" ahitc^ mAmicr^. 

" Na'kAmeg^ nicwapyaga'k uwiyas^ wapAtcite^kyatun^," 
ahinetc^ mAmicr^. 

* Wicigyflw', "it is hard, tough;" applied to food not done. 



371 

"Very well/ he was told; **thither will I go," he was told. 

When over there he was come from whence he was 
sent, "Did you bring him?" he was told. 

"Yes. 'Very well, thither will I go,' he said to me," 
said the servant. 

And so Wisa'ka came. 

"Open the door for him!" the servants were told. 

Then Wlsa*ka passed inside the dwelling. "At yonder 
place at the far end of the lodge you may be seated," 
tli(^y said to Wisa^ka. But by the doorway he seated 
himself 

" At yonder place at the far end of the lodge you may 
be seated," he was told once more. 

"Oh, no! Here am I content to sit," he said. 

"Then cease disturbing him," one to another said the 
manitous. "There let him be seated, for *I have an easy 
place to sit,' he has told you," they said one to another. 
To some, "He might turn away from us and run back 
from this place," was the feeling in their hearts, "It took 
all our power to persuade him to come. Who, then, is 
there who could entice him to come back again if he should 
flee away from us?" Thus felt some of the manitous in 
their hearts. 

"Now, ye servants, ^g [see] and examine the food and 
find how far done it is. Look first at the place of the 
four portions of meat." 

"It is yet undone,"^ said the servant. 
"Then next the place of the three portions of meat go 
[see] and examine," they said to the servant. 

"Somewhat tender is it now beginning to cook," said 
the servant. 

"Then next the place of the two portions of meat go 
[see] and examine," they said to the servant. 



372 

"MAni win Ina'kAtawikicetag\" ahilc^ mAmicl'^. 

" Na'lcAmeg^ watapAg askwayawigapat a'ku'kw^ nagu- 
twapyaga'k uwiyas^ w^pAtcite'kyatun'^ a*pl'tetagwan\" ahi- 
netc^ niAmlci'^. 

5 ^'Ini mAni nagutwai)yaga'k uwiyas anu'ketags" ahitc^ 
niAmlc!'^. 

" Nahr, mAmlclhetig^, AnagAneg^ pAgisahAmug^ nagu- 
twapyaga'k\ NAiiAgutagiga a'tug^ AnagAn'," ahinetc^ niA- 
mlcihAg^ 

10 KlcinAnAgutagipAgisenAmuwatc AnagAni mAmiclhAg^ ne- 
gutlna niAnetuw^ a'kAnawitc' : " Nahr, Wlsa^k^, watciki- 
satcimene'k anAtumene'k^ wrpyatciwIseniyAii anene'kanetA- 
muwatc^ niAnetowAg wi'i'cimenwisenugwani kosenana Ke- 
'tcimAnetuw^ kosenan uta'kim*. Ini watcimawAtcIwatc^ ; 

15 mAnetuwAg Ini watcimawAtciwetowatc^ wlseniwen^; ini 
watciklsatcimene'k aiyo'^ wi'pyayan^ Na^ka mAni ^ nAnA- 
gutag a'tag^, niAciskiw^ ^ na^k utcapi'k^^ witAgwi'ai'wAte- 
nAmone'k^ Ka'kitcinAnin^ wlhAgunAniAn^ mAciskiw^ Na'k 
utcapi'k^ myacipematesiyAnin^ wlliAnaposAmAni wimenuyAn^ 

20 wi'i'cinasayAn^ wi'i'cimenwipematesiyAn^ Ini watcikisatci- 
mene'k^ mahAg^ kitcimAnetowAg anAtume'k^" 



"Nahi^ niAnetotig'^, mAnaciketeminawiyagw^ anene'ka- 
nemiyagw^, Acawaiy^ pwawikaguhimitciyan^ wIseniwenS 
a'kwinesetci nesima'^ Klyapa'ta'^ ; Inine'k^ kiwa'penayan^. 

^ MAni, "this," singular inanimate object used in a plural sense. 

2 MAciskiw', "herb," a singular inanimate noun used in a plural sense. 



373 

"This here is now almost done," said the servant. 

"Then next the kettle that stands farthest away towards 
the coming of the dawn, at the place of the first portion 
of meat, go [see] and examine and see how far done it is," 
they said to the servant. 

"Now this first portion of meat is done [tender]," said 
the servant. 

"Now, ye servants, pour for him into a vessel the meat 
of the first portion. And into the space between the 
lires place the vessel," they said to the servants. 

After the servants had placed the vessel in the space 
between the fires, then one of the manitous spoke: "Now, 
O Wisa'ka ! the reason why you were put to bother when 
you were asked to come here to eat was that it was the 
purpose of the manitous to find out in what way peace 
might come over the land of our father the Great Manitou. 
That explains why they have now assembled [together] ; 
it explains why the manitous brought together the food ; 
it explains why they have put you to the bother of 
coming here. Now these things ^ which are in the space 
between the fires, the herbs ^ and the roots,^ shall both 
he transferred over to you at the same time. If at any 
time you should suffer with wounds, then you are to apply 
the herb as a poultice. And the root is for the time 
when you fall sick with disease, you are to boil it (and) 
drink it, to the end that b\* its means you may recover 
(and) keep well. Such is the reason of the bother which 
the manitous of your time put you to when they asked 
you to come." 

"Now, O manitous! this is the blessing which you have 
now bestowed upon me, that you have taken thought of 
me. Long is the time since I have eaten any food, not 

3 Utcapi'k*, *root," a singular inaniinate noun used in a plural :;cnse. 



374 

Na'ka nahinah^ natumik iniyatug a'kicitepuwacig^ na^ka 
nina wihina*penacik^ •, Ina'i'citahayan^ Ini watcipwawipya- 
tcipenuyan a'tAswi])yawatcin^ natumitcig^ KeyahAp^ kate- 
minawiyagu'^, mAnetotig^. Nahi^, mAni wiseniweni pyate- 
5 nAniawiyagw^, wi'ixi'u'tcipematesInutAmuwatc^ winwaw* 
necisahAg^ na'ka neg!hAg\ inigi wihAnemi'irtcipematesi- 
watc^ ; ine'ki wlme'tusaneniwa*kyawigwan^ wri'ci'u'tcipe- 
matesInutAmowatc^ Na'ka mAni nAnAgutag a'tag\ Inaci- 
na'kaketeminAmawiyagw^ necisahAg^ na^ka negihAg*. Ne- 

10 cisahAg^ na^ka neglhAg* pacitcinuhiwatcin^, Ini mAni mAci- 
sklw^ wlhagunAmuhiwAg^ Na'kAmeg a'e'g^ mAn utcapik^ 
myacipematesiwatcin^, wihAnaposAmog* ; wimenuwAg^ wl'i*- 
cimenwipematesiwatd. Tcagimegu mAni kekicitapihipw^, 
mAnetotig^, a'keteminAmawiyagw^ ^ necisahAg^ na^ka negl- 

15 hAg*. Na'k aiyo'^ tcigiskwat® watcinAnahApiyan a'kwata- 
mig a*ke'kahAmawig^ wihapiyan^; wi^pwawiyiitugekehagwig^ 
niyaw^, Ina'i'citahayan^ Keyahapayu, kateminawiyagu^^, 
mAnetutig^. Initca'^ mAnlnina'^ wlmitciyan^ mxni kicise- 
tawiyagw^ mAni AnagAneg^/ 



20 Inawisenitc^ Wisa'ka^. Kiciwisenitc^ "Nahi', mAnetotig^, 

1 A'-keteminAmawiyagw*, ^in that you have blessed it or done the blessing 
for me," but with the sense of what is given in the translation; in another con- 
nection it could mean "in that you have blessed them for my sake," 



375 

since the time they slew my younger brother Kiyapa*ta^; 
all the while since that time have I wandered in hunger. 
And now [the while] when I was [being] asked to come 
must doubtless have been the time when they had decided 
about me in council as to what they would do with me ; 
for such was the feeling in my heart. That was the 
reason why I did not come in, all the number of times 
when came they who asked me to come. But yet you 
felt compassion upon me, () manitous! Now, as to this 
food which you have brought to me, my uncles and my 
aunts shall have it to use to sustain life in times yet to 
come, they that shall live in the coming generations ; as 
long as the earth shall be a habitation for men shall 
they have it to use to sustain life. And the same with 
these things in the space between the fires, they are but 
another sign of the way you are blessing my uncles and 
my aunts through me. So, if at any time my uncles and 
my aunts suffer from wounds, then of these herbs shall 
they make a poultice to apply. And the same shall it 
be with these roots when they fall sick, they shall put 
them into vessels to boil ; they shall use them for a drink 
to the end that they may live in good health. In all 
this have you gladdened me, O manitous ! in that the 
blessing you have given me shall pass on to ^ my uncles 
and my aunts. And now the reason why here beside 
the entry-way I took my seat when a place at the 
fir end of the lodge was pointed out for me where I 
should sit ; it was the fear that I might not escape with 
my life, such was the feeling in my heart. But instead, 
you were taking pity upon me, O manitous! Truly, now 
is the time for me to eat what you have set for me in 
this vessel." 

Accordingly Wisa'ka ate. After he had eaten, "Now, 
O manitous ! now shall I take away this food which you 



376 

Ini wrawAtoyan^ mAn* wiseniwen^ pyatenAinawiyagw^, na'ka 
mAni nAHAgutag a'tawiyagw^ mAciskiw^ na'k utcapi^k^" 

Ini mAnetowag ahAnu'kanawatc^ klwisanitci'^ ; a^pyatci- 
nisiwetawutc^ Wlsa^ka uwiseniwen^ na'k unatawinunem^ 
5 Tcaga'pyatcinwawaga'k^ tcagacisawit^, a'pyatcinlsiwetawutc^ 
Wisa'ka uwiseniwen^ na'k unatawinunem^ 



Ona'pyanutawatc o'komesAn*, Mesa'kAmigu'kwawAn^ 

" Ano'k^, neketeminagog^ kitcimAnetowAg^ Mahi wlseni- 

wen a'pyatenAmawiwatc^, na'ka mAni natawinon*, winwaw^ 

10 necisahAg^ na'ka negihAg^ wlhAnemicimesanetAmuwatc 

ine'k^ wlnie'tusaneniwa*kyawigwan^" 



*'Nahi^, ano'k*', tetepusan^ P^^^g^ mAni kewlgiyapinan." 

Ini negutenw^ metemu*^ krkawusatc\ a*a*skigihitc^ 

Na'kAmeg" Wisa'ka^, ** Krkawusan^ mAni pitig^ kewi- 
15 giyapinan^ ano'k^," ahinatc o*komesAn^ 

Krkawusatc^ metemu'^ niconAmegS a'ke'tcikicigitc^ 

"Na'kAmeg^, ano'k^, krkawusan"," ahinatc o^komesAni. 

Ini nasonAmeg^ metemu** ki'kawusatcS a'kenegape'kwa- 
hitc^ na'ka tAgaw^ ahusigigwahitc^ 

20 "Nahi', na'kAmegu, ano'k®, kl^kawusan«." 

Ini nyao'nAmeg^ metemu'^ kl'kawusatc ahapAtahutc\ 



377 

have brought and set before me, Hkewise these herbs and 
these roots which you have placed for me in the space 
between the fires." 

And then the manitous called upon the creatures that 
fly about the air ; hither they came fetching down (from 
the sky) Wisa'ka's food and his medicine. From all 
directions and with a roar came every creature of the 
air, down (from the sky) they came bringing for Wisa'ka 
his food and his medicine. 

And then he came to his grandmother, the Mother-of- 
AIl-the-Earth. "O grandmother! they have blessed me, the 
manitous of your time. This food have they brought and 
given to me, and the same likewise with this medicine, 
that my uncles and my aunts who are to come in after 
time may derive benefit from them as long as the earth 
shall last and people dwell thereon." 

"Now, dear grandmother, walk you round in a circle 
inside this our dwelling." 

And once walked the old woman round in a circle, 
and she was then in her youth. 

Once more Wisa'ka, "Walk you round in a circle inside 
this our dwelling, dear grandmother," he said to his grand- 
mother. 

And when the old woman walked round a second time, 
she was then grown to full maturity. 

"Once more, dear ^grandmother, walk you round in a 
circle," he said to his grandmother. 

And when a third time the old woman walked round 
in a circle, she then became somewhat gray at the hair 
and a little wrinkled in the face. 

"Now once more, dear grandmother, walk you round 
in a circle." 

And when a fourth time the old woman walked round 
in a circle, then did she go supported with a cane, hardly 



378 

tAgaw^ a'pemigrkltcS awapeskitepatc^ tAgaw^ anenwapitc^ 
na'ka'pwawlpitcitc^ 

" Nahi", ano'k^, inAnitca'^ necisahAg^ na'ka negihAgi 
wihinapAtaniwatd winwaw^ wipecigwiwetawigwan^ anane- 
5 miwatc^ kitcimAnetowAg^ WihanemicimesanetAmowatciga'\ 
ine'kitca'^ wime'tusaneniwa'kyawigwan^" 



379 

could she walk, white was the hair on her head, barely 
was she able to see, and without teeth was she. 

"Now, dear grandmother, in such form shall my uncles 
and my aunts appear if only they continue faithful in 
carrying out for my sake the things which the manitous 
of your time have given to me. And by such means 
shall they continually reap blessing, even till the end of 
the world and people no longer live on earth." 



VI. — PRAYERS. 

I . KwiYAsA'^ ManetOwan AsAmawan Asa'kahamawatc^^ 

Nemec^, asamaw^ mAn^ kesa'kahAmon^ wiketemina- 

wiyAn^ ; kenwac^ wlme^tusaneniwiyan*. KenAtotAmone na- 

'k^ : nitclskwa'^ pyanutawAg-in^ wlklwawitegwa'k^ niyaw\ 

Na'k^ kenAtotAmon^ menwipematesiwen^ na'k^ hAnemici- 

5 mesanetAmani. Ini wri'ciketeminawiyAn^ ketecinatutamon^. 



2. KWIYASAHAG AsAMAWAN ASA'KAHAMAWAWATC^ 

Xenemk'kIwa'^^ 

Nemecomesetig^, asamaw^ mAn^ kesa'kahAmonepw^ 
wiketeminawiyagw^, Kenwad wipematesiyan^ kenAtotasi- 
konepw^. Na'k^ kutAg^ neriAtutas^. AnahinapAtaniyagw^ 
mc'tusaneniwAg^ mawinAnagwin^ a*e-g^ nln^ wlnahinapAta- 
10 niyan^ amawinAnag^ nltciskwahem^. Ini wl*i*cigiyan^, keriA- 
totasigonepw^. Ini wT*i-cigiyan aklcigiyan\ ine*k^ wihAne- 
mime'tusanenlwiwanan\ 



' The serpent is called a manitou, and is regarded with a feeling of awe, which 
in the case of this prayer shows that it amounts to sacred reverence. 

2 The prayer to the thunder was one of the most fervent appeals that could 
be made by boys down to the time of the men now of middle age. Although the 
prayer still retains a great deal of its old-time sacred association, it nevertheless 
has come to be more or less a conventional thing. This prayer, like that to the 



VI. — PRAYERS. 

I. When a Boy burns an Offering of Tobacco to 

A Snakk.^ 

Oh, my grandfather! I burn this tobacco as an offering 
to you with the prayer that you will take pity upon me-, 
with the prayer that I may live long. I ask of you one 
other thing : that when the time comes for me to go 
against my foe, may rumor noise the fame of my name 
abroad. And I ask of you good health and whatsoever 
I may need in the future to sustain life. Such is the 
blessing I beg you to grant me, such is what I ask of you. 

:. When Boys burn Tobacco as an Offering to the 

Thunderers.^ 

Oh, my grandfathers ! I burn this tobacco to you as an 
offering in the hope that you will grant me your blessing. 
Long may I live, I humbly beseech of you. For one 
other thing do I beg. As [the way] you always look when 
you go to an attack against the enemy, so may I always 
look when I go in pursuit of my foe. Thus may it be 
with me, I humbly beseech of you. Thus may it be with 
me after I have come into manhood, and may it continue 
as long into the future as I shall live. 



serpent, was not a spontaneous utterance of the boy*s own mental creation, but it 
was taught him by his father or some elder. For this reason both of the prayers 
may be very ancient; at any rate, they are both typical of their kind. They were 
uttered in a slow undertone, often in a whisper. 



382 



3- TcipAku'kwAw^. 

Ana*^, ketecAmen^ mAni wlseniwen^ KTwi'pumawAgi- 
tca'i mahAg^ kenltcanesAg^ na'ka ketawamawAg^ kemisa- 
hAg^, kosa na'ka, na'ka kegy^^, tcagi tcInawamAtcig\ 

Kiketeminawipwatca'^ na*ka nenitcanesAg^ wriximenwi- 
5 pematesiyag^. 

Nahr, wlsenig^. 

4. A'KANDNETC^ TclPAIY^.^ 

Nahe, nete'kwam«, Inug a'pAnapAtamatisuyAn^ mAn^ 
wasayag^ Wri'citcama'kwatcAnemicitahawusayAni ; inic 
anase'kawAtc* Tcipaiyaposw^. Katatca*^ peteginapi*kAn^ 
10 Kata nAtawapAmiyakAH* kemesotanAg^ na'k^ ketotamAg^ 
WihinAtcitca'^ Tcipaiyaposw* : " MAnacimetcitcimiwatd ka- 
temagikAnAgigi ; pematesiwen^ keoAtawanetAmagog^" Ki- 
hinaw^ Tclpaiyaposw^ : " Aiya'kwineniwig* wrpematesi- 
watc^, inacinAtutAmu*k^" 

* The Foxes will not partake of the first-fruits of the season until they have 
first made offering of it to supernatural powers. Unfortunately this collection of 
texts IS wanting in an example of the sort of address made in a formal public 
ceremony. The short simple prayer that follows is made on the occasion of the 
offering of the first-fruits to the souls of the dead, and is the utterance of a woman 
in her own lodge and in the presence of the few guests whom she has invited to 
eat of the food, which she has prepared in the best way she knows how. Though 
such prayers are generally brief, the example is rather too much so; yet it is typi- 
cal, and it betrays the character of women's prayers in general. These prayers 
are usually free from the material selfishness which is so frequent in the prayers of 
men; they breathe rather with a spirit of maternal kindliness, in that an appeal is 
made not only for one's own behalf, but for others as well, and for as many as possible. 

2 For at least a generation the method of disposing of the dead has been 
mainly by burial in the ground. At one stage near the close of the burial cere- 
mony the body is made to rest upon a support over the mouth of the grave; and 
before it is lowered, it receives a parting address, usually from an old man who 
has been selected by the relatives of the dead to give it. The farewell is of two 



383 

3- She Cooks Food for the Ghosts.^ 

Oh, my mother! I am giving you this food to eat. I 
would have you eat with these your children, with your 
brothers, with your elder sisters, with your father also, 
and with your mother, with all your kindred. 

And I ask (of you ghosts) that you bless me and my 
children to the end that we may thus have good health, 

Now then, (my guests), eat. 

4. The Words spoken to the Dead.^ 

Behold, oh, my sister! you have been deprived of the 
sight of your bodily self ^ in the light of this day. Verily, 
as you go from this place and walk along the course of 
your way, it shall be with a feeling of peace in your 
heart; so shall it be as you go to Tclpaiyaposw^.* Look 
not back behind you. Strive not to behold your parents 
and those that are your brothers and sisters. Verily, shall 
you say to Tclpaiyaposw^ : *^This is the message I convey 
from those whom I have left disconsolate ; 'Long life is 
what they ask of you." You shall say to Tcipaiyaposw^ : 
"That they may live the full span of life given to man, 
is what they beg of you." 

forms: one is simple and brief, and the other long. The collection does not 
contain an example of the longer kind, but the one that follows is typical of the 
brief farewell. 

3 A'pAnapAtamatisuyAn*, "you have been deprived of the sight of your bodily 
self," is a way of expressing the close of the life here on earth and the entrance 
into the life hereafter. The verb is really reciprocal, and its more literal and 
grammatical rendering would be "you have lost the sight of yourself;" but the 
sense is rather that given by the passive construction. 

* TcTpaiyaposw*, the deity presiding over the spirit-world at the setting of the 
sun. His name while on earth was lyapaHa* or Klyapa'ta*, but in the spirit-world 
it is as here given. The meaning of the word refers to the caring for and the 
ruling over the dead. 



PUBLICATIONS 

of the 

American Ethnological Society 
Edited by FRANZ BOAS 



VOLUME I 



FOX TEXTS 



BY 



WILLIAM JONES 



Late E. J. BRILL 

PUBLISHERS AND PRINTERS 

LEYDEN, 1907
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