kills you but I my land does not kill me!” Then the ducks
nnoda´wαnα̨` kedwi·tci·ba´gətces·i·`t toləbε´· nega´t·e
heard him his noise of screeching turtle. Then at once
ugwi·ldasoldi·nα̨´ yu´gik nope´usewi·`n·owak ni· məgəna´n owa´
they rushed for him these warriors Then they chose that
aweni·´ netα̨wikα̨mogwi`t` nimskawa´n məde´wełê` ni·uga´mkolitawα`n
one who was expert diver they found. The loon dove down for him
yulil` ni·´səda eli·gamogwi´t nsəde´waiyε·´ ni·uməskawα´n
this one second time as he dove the third time then he found
toləba´l` ni·wədji·´kpana`sehi·di`t malami·´ ki·k
the turtle. Thereupon they threw him ashore at last upon the ground
nega´ wa´ səgwαsk`taha´n toləbε´ ni·ume´tα̨begəs·i`n
then that one they knocked him dead turtle. Then here ends
ndatlo´kα̨ga`n.
my story.
[51] Given as “eagle” by Neptune, but, in Penobscot, Newell Lyon
identified this with the extinct “auk.”
[52] A secondary chief, from English “captain.”
[53] In a monotonous singsong tone.
[54] This accounts for the mountain ridges and valleys of to-day.
C
ni·gawa Gluskα̨bε´ wedji·mαdjełα´nt sobegu´k ni·wuno´sotəg-
And then that Gluskabe went away to the ocean then he followed
wetekamə´n malαmi·´ ktci·dαba´kwαni·ganα´k[55] ni·wedji·´
a river up at last to the great divide. Thence
kalapα̨´welα`nt mozu´l` ni·wa´ mu·s mα̨djełα´nt man·´i·wi·
he started up a moose and that moose started off among
si´·bui·ku`k teka´ Pan·awᴐ̹·´mp`skao`k lagwewi·´ ni·wewᴐ̹la´n
the rivers in direction of Penobscot River Valley toward. Then she knew
Pukədji´nskwes´u`[56] ni·gi·zi·we´dolamα`k[57] owa´ a´ida
Pukedjinskwessu and she could sense it. That one well
məde´olənuskwe´ ni·ugadawi·´gak`hi·`ki·hα`n Gluskα̨ba´l` ni·
sorceress. Then she wanted to tease Gluskabe. Then
ugadawi·´kəlapα̨´wəla`n mozu´l` wadji·´ndagi·zi·nlα`ŋk`ᵂ˙ ni·wa´
she wanted to start up the moose so that not he could kill it. That
Gluskα̨bε´ wε·wedəhamα´n yuli´l Pukədji´nskwes·uwal`
Gluskabe knew her this Pudedjisdwessu
e´li·gak`hi·ki·hogo`t ni·udli·´dəhamα`n “e´begwatcinatci.`
how she was teasing him, then he thought “on account of it not also
kəna´mi·hi·` yu pemi·łα´” ni·geła´ ni·wa´ uba´bmi·gwil-
you will see me here passing by.” Accordingly that searched all
awᴐ̹bi`n Pukədji´nskwes·u´ tani·ba´weni·` udli·nami·hα´n
about to see him Pudedjinskessu how if anybody she could see.
ni·ge´nəwαnda` wi·´bi·wi· unami·tu´n eli·´dji·lakwəs·inli·`t
But not except she saw how the tracks
udαŋəma´ pemsege´k niα̨lawi·´ uno´sawα̨p`tasi`n
of his snowshoes on the ledge. For a long time she followed the tracks
neganowa´ Gluskα̨ba´l` wəsε·´smi·wαni·halα̨·l` wzami·´wi·tc wudli·´dəhamgun
then that Gluskabe she lost his tracks because it was willed
ni·´ wedjinda´ p`skαŋgo´k ni·wa´ Gluskα̨bε´ madα̨bełα´nt
that not she could find him. Then that Gluskabe went down
si·bu´k ni·wanami·hα´n mozu´l` yu´lil noso´kawα`nt
to the river. Then he saw the moose this he was following.
ni·ubi·bmα´n ni·a´ida ni·ugi·bi·łα´n mozu´l` ni·gi·zi·´
Then he shot it well then it fell moose then after
eləmi·giptes·i´k ni·udlo´s·α`n ne´ga ubəs·i·halα´n
he fell and lay down then he went and he skinned it
ni·gi·zi·´p`si·halα´nt gi·zi·´p`kwedji·łα´nt ni·u-
and after he had skinned it when he had taken out then
la´gəzi·α`l`. uge´dnəmə`n ni·udla´kewαn ude´miza`l` ni·´yu
his intestines he took then he threw them to his dog and here
edeli·`nłamα`k mu·s ni· muzi·´kətci·` lewi·tα̨zu´ si·bi·wi·´
where he was killed moose that moose buttocks is called and
yu el`ta´gi·hazi`k wula´gəzi·a`l` wa mu·s nit·e
here as it stretched out his intestines that moose right away
li·wᴐ̹·bi·gα`k tet·atci·dji·´ eska´mi· wᴐ̹·bi·gα´n tagagi·wi`·
became white and now forever white until
metka´mi·gegε`. ndatlokαŋga´n tagα´gα̨begəsi`·t nimsi·wi·´.
at the end. My story as far as it goes all.
[55] Said by the informant to have been the ridge dividing the waters
flowing into the St. Lawrence from those flowing southward into the
Atlantic.
[56] A mythical character common to the Malecite, Passamaquoddy,
Penobscot, and Wawenock. She is described as having a figure like a
“jug,” who lives alone in the remote forests.
[57] A common concept among the Wabanaki, “to know a thing by
intuition.”
D
GLUSKABE BECOMES ANGRY AT THE BIRCH TREE AND MARKS IT FOR LIFE
wᴐ̹·´wi·git notlo`´kαŋga`n wa Gluskα̨bε´ ni·gani·yu´
Here camps my story that Gluskabe also here
babmi·zobe´k`ᵂke`t ni·metcełε·´ uda´lnola`k`ᵂ[58]
wandering by the ocean then started out with his man’s boat
ni·gizi·´yume`t`- kak ·wudu·´l` ni·udli·´dəhα̨zi`n
and when he had worn it out his canoe then he thought
pla nda´təwoli`n ni·geła´ ni·ugwi·lauhα´n maskwe´muzi·a`l`
for awhile, I will build a canoe and so he searched for a birch tree
wela´k`ᵂəseli·´t ni·ugi´ptahα´n ni·gi·zi·´gi·bi·lα´nt
straight one then he cut it down and when he had felled it
waba·´zi´· ne´ləwε·´ uzəli·gi·`tahogu´l` awαkα̨dji·´
that tree almost it nearly fell on him hardly
ugi·zi·´wədji·´bulowα´n ni·udli·dəhαmα´n “nda´tci·mi·na`
he could escape. Then he thought “Never again
kəni·l`ke´u!” nip`skα̨´təgwα`n wikwənəmə´n ni·uses·əm`hα´n
you will kill!” (anybody) That branch he took and he switched it
yuli´l maskwε´muzi·a´l` ni´t·e eli·dji·la´kwus·i`k wəs·əse´mhiga`n
this birch tree at once over its entire length it was switched
tet·a´tci·dji·` eska´mi· wewi´nαŋgwa`t kweni·´ pmauzwi·´n·owi·`kek
and now forever it is known while people are living
ski·tkami´k`ᵂ ni·umetα̨begəzi´n notlo`kαŋga´n.
on the earth. And there ends my story.
[58] Some kind of a hollowed-out canoe.
GLUSKΑ̨BΕ THE TRANSFORMER
FREE TRANSLATION
A
Here begins Gluskabe. When the Owner made the first man then when
the first man was made Gluskabe created himself out of the left-over
material, out of this earth left over, this earth sprinkled.[59] That
is why Gluskabe was so strong. Well, this Gluskabe was able to create
himself. Then he moved about in a sitting position. Upon seeing this
the Owner was astonished and he said, “How happened you to be here?”
and Gluskabe told him, “Well, because I formed myself from the waste
pieces of earth out of which you made the first man.” Then the Owner
told him, “You are indeed a very wonderful man.” And Gluskabe answered,
“I am a wonderful man, because you sprinkled me, and on account of
being so near to you.” Then Owner said to him, “So, then, you and I
shall roam about from now on.” Accordingly, they started out. They went
up a hill, they went up a mountain, and when they got on top of the
mountain, when they began to gaze all around with open eyes, so great
a distance around could they see the lakes, the rivers, and the trees,
and all the lay of the land of the country. Then the Owner said, “Look
at this; behold such is my wonderful work, all created by my wish of
mine. The earth, the water, the ocean, the rivers, the basins, the
lakes.” Then he said to Gluskabe, “What might you have brought into
existence?” Then he answered him, this Gluskabe. “I can not bring a
thing into existence, but, then, one thing maybe I can accomplish.”
Then he said, “Well, I could perhaps do one thing, make the wind.” Then
said the Owner, “Well, then, make it; whatever you can do, according to
how powerful you are.” Then, accordingly, he made the wind. It began to
blow. Then it increased so strong, the rising wind, and then it blew
harder until those trees were torn out by the roots and blown over.
Then said the Owner to Gluskabe, “That is enough; I have seen your
power, even what you can do.” Then said the Owner, “Now, I for my part.
I will make a wind.” Then, accordingly, it commenced to blow in return.
Then it blew so hard that they could not hold on where they were
standing(?); and it blew so hard that the hair on the head of Gluskabe
became all tangled up. Then when he tried to smooth it out, the hair of
his head, all of it blew off and the head of hair that he had was all
blown off by the wind. That is the end of this story.
[59] The Owner here corresponds to the Creator. The sprinkling
evidently refers to the Roman Catholic idea of holy water.
B
Well, then, as he wandered along the shore of the ocean, Gluskabe
killed a whale and when he had killed the whale he went to inform his
uncle, the Turtle. Then he said to him, “Great luck! Killed a whale.”
So he told his uncle, “And also we will go and get it, the whale meat.”
So accordingly they went, went to the ocean; and when they arrived
there where the whale lay they took as much of it as they wanted; and
when they had taken it they placed it to one side for a while and that
Turtle called together the birds, as many kinds as there were in all
the world, and they came along flying in droves. On account of their
number the ground fairly shook and, moreover, they fairly covered up
the sun by their numbers. Then they all came flying together and ate
because they were invited to the feast. Then the Eagle was the chief
of the birds, and close by here where he sat was the Turtle. Then that
Turtle took out his knife and he cut the buttocks off from the Eagle,
this chief. Even then the chief did not feel that his buttocks had
been cut off. Then this man, the second chief, a captain, said to his
chief, “Who then has done such a deed to you, belittling you? We are
all insulted.” Then they all became angry and they laid a plan what
to do to the Turtle so as to kill him. Thereupon, immediately they
(prepared to) attack him. Then the Turtle took the feathers of the bird
and fanned himself, for which he said, “Wing is his fan, wing is his
fan,” because he was using a wing as a fan. Then Gluskabe said to his
uncle, “By so doing you have done wrong, indeed, cutting the buttocks
of the chief. For soon they will attack us.” Then he said, “On account
of it, what shall we do?” So he said, “In the meanwhile I will build
a nest in this tree.” Then Gluskabe built a nest and he said to his
uncle, “You shin up the tree.” Then the Turtle tried to shin up, but he
was not able to do it; not able to shin up; so he said, “Dull are my
heel claws.” Then Gluskabe took hold of him, the Turtle, and he tossed
him up into the nest. And when they were in the nest they sat down to
pass off water. Then the Turtle said, “How am I going to urinate up
here?” Then Gluskabe said to him, “Extend your buttocks over the edge
of the nest.” Then, accordingly, Turtle urinated water, which ran down
below. Now the warriors discovered it (where Gluskabe and his uncle
were hiding) and their captain looked up and he saw Turtle in the
nest. Thereupon, he shot an arrow at him and brought him down. Then he
said, “Bad stooping coward, bad stooping coward.” But where the Turtle
fell on the ground there he disappeared, and they made a search for
him but could not find him. And the captain hunted all about. Soon he
saw a bark vessel upside down. Then he kicked it over, and found the
Turtle. Thereupon they held a council over him and it was decided that
he should die. Then said the captain, “What, then, shall we do with
you?” The second chief spoke and said, “We shall have to cut him up in
pieces.” Then said the Turtle, “Not me; that will not kill me.” Then
he said (the captain), “Then we shall burn him up.” Then again said
the Turtle, “Not me; that will not kill me.” Then they all said, “Then
we shall drown him.” Then that Turtle said again, “That will kill me.”
Immediately they grabbed him to kill him. Well, in a little lake they
were going to throw him. From the place where they dragged him the
earth was torn up and furrowed, where they hauled him. But at last,
here in the lake, they threw him into the water, that Turtle; then he
sank, his back down and belly up, like a dead animal. But he riled up
the water with his paws, and then when it was all muddy he poked his
head out of his shell from the water and then he cried out, “Oh ho!
as for you all, your earth kills you, but as for me my land does not
kill me.” Then the birds heard him, that Turtle, by the noise of his
screeching, and they rushed upon him, these warriors, and they chose
one that was an expert diver. They selected the loon. Then this one
dove down for him. When he had done this the second and the third time
he found the Turtle. And thereupon they threw him ashore out upon the
ground, and they knocked him dead, the Turtle, and that is the end of
my story.
C
Then Gluskabe went away from there to the ocean. And he followed a
river up as far as the great divide (the frontier between New England
and Canada). There he started up a moose and this moose started to
make away among the rivers in the direction of Penobscot Valley.
Pukdjinskwessu knew that he was coming, for she could sense it, being
a magic woman. Then she wanted to plague Gluskabe, for she wanted to
scare away from him the moose so that he could not kill him. But that
Gluskabe knew it, that Pukdjinskwessu, how she wanted to plague him.
So he thought, “On account of this, you will not see me passing by.”
Accordingly, that Pukdjinskwessu wandered all about to see if she could
find out whether anyone had gone by. But she could see nothing except
how the tracks of his snowshoes were left on the bare ledge. For a
long time she followed the tracks, but at last she lost the tracks of
Gluskabe, because he commanded, in his mind, that she could not find
him. Then Gluskabe went down to a river, and he saw the very moose
he was following; and he shot at it, and there it fell, the moose.
And while he was falling he went up and skinned it, and after he had
skinned it he took out its intestines. Then he threw them to his dog.
He threw them where the moose was killed. That is now called “moose
buttocks” by the people. And as the intestines of that moose were
stretched out there they showed white underneath the water. And even,
now and forever until the end of the world, they will be white.[60]
That is as far as my story goes.
[60] Neptune stated that Gluskabe threw the moose’s head to a place
which became known as “Musα̨dáp,” “Moosehead,” but he did not know
where this was. This is also the native name of Moosehead Lake, which
may have been the place indicated in the story. (Cf. Jos. Laurent, New
Familiar Abenakis and English Dialogues, Quebec, 1884, p. 216, and
Maurault, op. cit. p. IV.) Gov. Newell Lyon, of the Penobscot tribe,
added that this is probably the upper end of Islesboro (formerly Long
Island) in Penobscot Bay. This still has the name We·ni·α̨ŋgánik “Has
a head” in the Malecite language, probably having been named by some
Malecite. At Castine Head, where the lighthouse is now, is a place
called Madə´ŋgαmαs, “Old homely snowshoe.” The Indians claim that this
is where Pukdjinskwessu gave up her chase, the same story occurring
in the Penobscot. In several large crevices in the ledge here are the
marks of two snowshoes, one a regular one, the other a woman’s shoe,
short and round.
D
Here comes my story of that Gluskabe. Then wandering about the ocean he
started in a canoe and when he had worn this out, his canoe, he thought
“I shall stop until I build another canoe.” And accordingly he looked
for a birch tree, a straight one. Then he cut it down, and when it fell
down, that tree, apparently it nearly fell upon him. He had difficulty
in being able to run away from under it. So he thought, “Never again
will you fall on and kill anybody.” That big branch he took hold of
it and switched this birch tree right away along its whole length. He
kept on switching it and now it will forever be marked while there are
people living in the world. This is the end of my story.[61]
[61] The “eyes” in the bark of the white birch are the blisters caused
by Gluskabe’s switching. Such an explanation is very common in northern
and northeastern Algonkian mythology. (_Cf._ S. T. Rand, Legends of the
Micmacs, p. 67, and F. G. Speck, Myths and Folk-Lore of the Temiskaming
Algonquin and Timagami Ojibwa, Memoir Anth., Series No. 8, Geological
Survey of Canada, p. 83.)
HOW A HUNTER ENCOUNTERED BMULE´, VISITED HIS COUNTRY, AND OBTAINED A
BOON
Ni·ga´ be·səgwəda´ alnα̨bα´ ki·wadi·eli´n nda´tαmα ke´gwi
And once a man went hunting not anything
nami·təwi´ ni·gayu´ pe´mose`t si·bu´k` ni´obe´dji·gada`dusəmi`n
he could see and soon he came to a river then he grew thirsty
nspi·wi.´ bawadji·´ α̨dabi´t ni·yu·´ gi·zi·´ abi·´t`
at the same time because of it he sat down and here after he sat
ni·yu·´ ugada´wəs·əmi`n ni·gełα´ ni·´yu. udli·´dαpsidoda`mən
here he was going to drink and so here here stooped down
yunəbi´k lagwi·wi·` ni·yu·´ nəbi·´k wəda´li·na`mi·hαn
here water toward and here in the water there he saw
aweni´li´l` eləwe´gwi·na` pmauzəwi·´n´u`k li·´nαŋgᵂzu` ndaganowa´
somebody like really a human being resembling but not that
wᴐ·we´lmα̨wi·a`l` aweni·wa´ ke´nəwagi·zi·` una´ nodaməna`l
he knew him who that but that he had heard of him
ni·aweni·´ eli·gi´t` sak`hi·wa´ bmulε·´ negani·´ wudji·am`ki´n
that one was like behold Bmule´. Then he got up
ni· wənα̨´djigαntłα̨zin u`wa alnα̨be´ ni·gi·zi·´gα̨tłα̨zi`t`
then he went and hid himself that man and after he hid
ni·yu·´ dα̨´dəbi·nawα`n yuli´l wi·dα̨ba`l`[62] dαni·dji·´wədla`dake`n
then as he noticed him this his friend what was he going to do
ni·gewa´ bmulε´ ni·wədji·´pənα̨dawe`n i·yu·´ abazi·´k ni·gat·e·´
then that. Bmule´ Then he climbed here in a tree at once
eli·nawα´nt` yuli´l` alnα̨ba´l` eli·taləs·əmi·´t` yu· si·bu´k
it appeared like this man as he saw lying here in the river
ni·agəma´ egəmα´t·atci·` α̨si·dai·wi´ ogado´`səmi`n ni·yu´
that one where he also in his turn he was going to drink, then
wi·zα̨wi·´mani·`m[63] ge·´lada`k ni·wikwənəmə´n ni·yu´k·i·`k
his gold in his mouth and he took it out and here on the ground
ubᴐ´nəmən ni·wa´lnα̨bε`´ gi·zi·ne´mitα̨ŋk`ᵂ ei·gadənə´k
he lay it then that man when he saw it where he hid it
i·yuwədo´nαk ni·yuwədli·dəhα̨zi´n nα̨dji·´kəmodənα´n ni·geła´
here in his mouth and he thought to go and steal it. So accordingly
ni·yu´ mα̨djegᵂzi`n walnα̨bε´ abαk·skadai·wi·` wadji·nda´
then he started to crawl that man flat on his belly so that not
wewᴐ̹·lα´ŋk`ᵂ yuli´l` wi·dα̨ba´l` ni·gαn·i·´ gi·zi·be´sudji·wi·`
he would know it this his friend then when he had come near
pedji·gwəzi·´t ni·gi·gi·mi·wi·´ uwikwənəmə´n wi·zα̨wi´mani·`
coming crawling slyly he took it the gold.
ni·wa´gizəs·əmi·`t wabmulε·´ elα̨bi´t ni· ndα`tαmα̨` unami·´towα`n
Then when he had drunk that Bmule´ looking there not, he saw it
wi·zα̨´wimani·`m ni·yu´ ga´dagi`dəhα̨zi´n ni·wədli·´dəhŋzi`n
his gold. Then he began to think about it and he concluded.
“eli·kəmo´dənamα`k`.” ni·ganəwowa´ bmulε´ məde´oləno ogwa´
“So it is stolen from me.” And then that Bmule´ was a magician it was said
ni·gan·i·´. yu´t·e ni· no´ləmi·wi·` udli·´gelosi`n ni·udi·damə´n
and then right there that abroad he spoke aloud and he said,
“ni·dα̨bε´ kmi·´li·n·əba ni· nəwi·zα̨wi·´mani·`m ki·yandaba´ ke´gwi·
“My friend, give me, do, that my gold you can not anything
kdla´wakek·towα´n ni· ni·a´ pma´uzowαŋa`n. ni`· si·bi·wi·
you make use of it that mine life. Now also
ndaba´ nzi´p`ki·ngi·zi·tcani·ła`n`tamα̨`. a´yagα`ntedji·´ nabi·´wi·
can not I very long can stop anywhere. Pray unless that soon
mi·li·ane´ ni·mi·li·ane´ kule´ləməgwawi`n nəwedji·´
you give it to me and if you give it to me you will have good luck for that
kəməs·e´ltodji·` mani·´ medji·mi·wi·´ αnda´ nadi·e´ləwαŋga`n
you will have an abundance money always not hunting
kəne`´nodahαmə`.” ni·udi·łəgu´n yuli´l` a´lnα̨ba`l` “ni·
you will lack.” Then he was told this man “Now
gədα̨´ badji·`mi·l·α`n kəwi·zawi·´mani·`m ni·genowa´ moza´k
I will give you back your gold but then don’t
pa´tcwuli·k·a`tc” ni·udi·łəgu´n “nda`ba´ keba´tcwəl·o`
cheat me.” And he was told “Can not cheat you
ni·gα̨de´kse´gəzi·yanε` ni·ga´ a´ida tes·α̨dewα npəs·kwanə`k`
if not you are afraid of me and well mount upon my back
ni·gəzα̨´ŋgəlα̨badji`n pi·´t·adji· kəse´łα̨bənα`.” ni·geła´ walnαbε´
and hold tight for exceedingly we will go fast.” Forthwith that man
udes·α̨dawa´n ubə´s·kwanə`k yuli´l` bmula´l` ni´·wa
mounted his back of this Bmule´. Then
umα̨´djełα`n ktci·´mədeolənu` ni·gα̨da´k e´dudji·ełα`nt`
he went away the great magician even so traveling
wabmulε·´ pek·i·´lα̨begwa`si·məgi·` ni·gi·´zi· met`ki·wi´k wa´
that Bmule´ could rise in the air. Then when to the end there
obe´djiłα`n i·yu´ ede´li·bezwo`got bmulaiki·´ li·wi·tα̨zu´.
he came here there he brought him to Bmule´’s country as it is called.
ktaha´n·dwi· mədeolənowa`k ai·yi·di·´t ma´ǫwi· baskwε·´
Great magic shamans are there together just at noon.
payα̨di·´t yugi´k mədeolənowa´k ma´ǫwi· gau´ldowak
They came these shamans together they slept.
ni·yuli´l` bmula´l` pεzwogo´t ni´t·e yuk·i´k
Then this Bmule´ bringing him right there to this country
ubu´nəgu`n ni·ude´łəgu`l “yudala´di·eli·` təmakwa´k
he was put down and it was said to him, “Here hunt beavers
si·bi·wi·´ wunəgi·gwa´k ni·kwi·wi·zα̨dji´n wi·biwi·´
also otters so hurry and get ready just
ngedα´mkip·o`de[64] kda´tcwi· ayi·´n ni·gi·za´di·eli·ane`
at one o’clock you must stay and after you have hunted
ni·gəbəs·i·ha´dasi`n nabawi·´ ni·t·atci·´ ko´lα̨bekhα̨da`mən
you skin them quickly and then at once bundle them up well
kəmade´gənoma`k ni·ni·ebla´ tek·a´ ndatcwi·´l·os·e` nda´ba
your hides until then there I must go it will not be
sipki·wi·´ ni·dji·nəbaya´n esmadji·´ to`k·u´ldewi·a`k ktci·mədeolənowa´k
long time and I will come before will they wake up great shamans
nədji·´kəmαdja`ləlα´n mi·na´ wa´dənαla`n” ni·geła´ ni·gat·e´
so I will carry you back again (to) where I got you.” Accordingly at once
wa yuli´l`. wi·dα̨ba´l` ela´gəki·mgo`t ni·wi· hwi·zα̨dji´n
that this his friend as he was told then he hurried
ni·gat·e´ nunadi·e´ləwα̨mα`n wunəgi·gwa´ si·bi·wi·´ təma`kwa´
and at once then he hunted and packed them otters also beavers.
ni·gi·zi·ni·łα̨ni·´ kipke´`tαhα`nt ni·yu´ bə´s·i·hada`s·i·łαn
After he had killed he cut off some meat and then he skinned them
nabi·nαŋgwa´t ki·ni·´ eli·wi·za`ke´k ni·ga´ wᴐ̹·lαbek·hα̨da´mən
quickly it seemed very much he hurried and then he bundled them up well
umadegənoma´ ni·gi·zi·´ ki·zα̨dji·´t eli·dəhαzi·´t “ki·zi·ε´t·o´
his hides and after he was ready he thought, “It is after
nahən´i·´ nəgwədα´mki·p·ode·` α̨gełαt·e´.” ni·ga´nowa
now about one o’clock surely.” And then he
wədli·dəhα̨zi´n “ni·dα̨bε´ nowa´neləmu`k`ᵂ” ni·ganowanda´
thought, “my friend said what was true.” And then not
tαnetu´l`. la´k`ᵂhε·ki·` wedji·bayα`nt yuli´l` wi·dα̨ba´l`
did not know how far he came from this his friend
wəs·a´mi·wi·`tc nd´at·egəne` ki·zi·djanabi·wi·` wa ayagαnt·e´
because also not he could stop that since
we´dji·wi·` mε·łαntde´ spəmə´k` sala´k·i·wi·` ni· unodamə´n
always traveling in the air. Suddenly then he heard
saŋkhi·mαmα´ntkami·`gip·ode`k eli·dəhα̨zit ebəgwatcε·t·o´
coming out earth trembling, thinking on account of it
gadi·me´t`kami·ge` e´dudji·sαk·pa`tαŋgwa`k saki·´yulil`
the world was about to end so much it was noisy, but behold this
wi·dα̨ba´l` sαŋkhe´łα̨li`t ni·ga´t·e pedji·´gədahi·t wa bmulε·´
his friend coming along out and then came jumping that Bmule´.
ni·udi·´damən wa a´ida bmulε·´ “nabawi·´ tes·i·´gədahi`n nbə´skwanα`k
Then said that well Bmule´ “Quickly jump upon my back
gi·zi·na`´ni mədeolənowa´k amku´ldowa`k.” ni·geła´ ni·wa´
it is already time the shamans wake up.” Accordingly then he
udes·i·´gədahi´n pə´s·kwanα`k. yuli´l wi·dα̨ba´l` sε·wi·yu´
jumped upon his back this his friend with here
umadegənoma´ tαnławe´i· ki·za´di·eli·`t ni·wa´ omα̨´djełαn
his hides as much as he had hunted. Then he started off
bmulε·´ ni·t·atci·´ tα̨ławe´i· e´dudji·łα`nt pek·i·wi·´bi·wi·`
Bmule´ and then like so fast going only just
lαmbi·gwa´hasi·de` ni·gi·zi·´ obesogu´n wa´də nogo`tα`p ntami·´
he imagined it then after he warmed up his belly and his head first
neni·gan·i·´ gi·zi·be´swogo´t ni·udi·´łəgun “nd´atci. mi·na´
there as formerly when he brought him then he was told “Not ever again