After taking breath, for he was, indeed, very weak, the man who lay

there a mere pile of bones said: “Yonder in the distance under that

prostrate old rotten log you will find my skin-pouch of fisher skin,

which do you bring me at once.” The young man brought the pouch of

fisher skin to his uncle, who took from it a knife, a flint for

striking fire, and a piece of punk. The knife he gave to the young man.

At once the young man began to fashion the three dolls which his uncle

had advised him to make. He made also the three bows with arrows, to be

held by these dolls or counterfeit men, which he had been counseled to

fix in the crotches of trees to deceive the great man-eater

Sʻhagowenotʻha, when he should come looking for the young man to devour

him.

When the youth had completed this task he began to run over the island

in such manner as to mislead the enemy and his dogs. The elder man

cheered him in his undertaking, saying: “Have courage, my nephew; if

you will perform my instructions with care you shall live, as I have

said.” The young man replied: “So shall it be as you have instructed

me.”

Then, going forth with the three dolls, he selected for each one a

suitable place in which to secure the doll, choosing invariably a tree

standing far from the landing place of the enemy. With some difficulty

he fastened the doll in a fork of the tree in such manner that from the

ground one might be misled into thinking that a person was hiding in

the tree.

When it became dark he started for the spot near the landing place

which he had selected for his own hiding place. Having arrived there he

began to dig a trench large enough to hold and fully conceal his own

body, and in time he had quite effectively concealed himself in the

sand. When night came he lay there quite still, awaiting the return of

his enemy, Sʻhagowenotʻha. He lay in such a way that his mouth was not

entirely covered with the sand, so he was able to breathe without much

difficulty. He thus waited patiently many long hours, knowing from his

uncle’s counsel that he had to contend with a crafty old cannibal, who

was a past master in deluding his victims into a false feeling of

security, the more easily to destroy them at his leisure.

It was some time after midnight when the alert young man heard peculiar

sounds approaching the island. He was not long in recognizing the

voices of the wild geese that had propelled the canoe which had left

him a prisoner on the island. He heard also the then distant yelps of

impatience of the dogs as they hungrily anticipated a bloody meal when

they should reach the island. They were eager to pursue their prey, for

they well knew the habits of their master. Finally the attentive ears

of the young man heard the sounds which told him of the landing of his

pursuers; and it was not long before he heard Sʻhagowenotʻha saying to

his dogs: “Go you to find the person of the man. It may be that he lies

now somewhere a heap of bones.” Then after releasing the dogs the old

man shouted, “çtuäʻʹ, çtuäʻʹ, çtuäʻʹ” signifying, “Go, go, go ye”

(usually applied only to dogs, much like the familiar “sick’em” in

English).

With their keen noses the dogs soon took up the tangled trail of the

young man, and followed it from place to place over the entire island.

Sʻhagowenotʻha was overheard by the young man to say to the wild geese:

“My servants, do you now go to seek for your food,” at which command

they flew away. Thereupon Sʻhagowenotʻha followed his dogs in the

direction they had taken. Just then he heard in the distance the

barking of the dogs, Wau, wau, wau, as they seemed to say. When the old

man arrived near the place where the dogs were barking, he heard one of

them burst out, crying, Kwĕñʻ, kwĕñʻ, kwĕñʻ. Having arrived there, he

found one of the dogs lying dead from the effects of an arrow which had

fallen down its throat. Sʻhagowenotʻha was grieved to lose one of his

dogs, which he highly valued, and he exclaimed: “Oh! it is

discouraging. It would seem that his body is, indeed, in a measure

possessed of orenda.” In a short time he again heard in the distance

the barking of his dogs, and he at once started on the run toward the

place. On drawing near the place he again heard one of the dogs utter

loud cries, Kwĕñʻ, kwĕñʻ, kwĕñʻ. Once more he found one of his dogs

lying there, also with an arrow protruding out of its mouth, into which

it had fallen from the second doll in the tree. Again the old man

loudly exclaimed, “Oh! discouraging, discouraging, is this. He is, I

think, somewhat of a sorcerer.” By that time the last dog was heard

barking in the distance and the old man started on the run for the

place. As he neared the spot, he heard the last dog crying Kwĕñʻ,

kwĕñʻ, kwĕñʻ. Thereupon fear came over the old cannibal, who exclaimed:

“Now I shall flee from this place, for he has now killed them all, my

dogs. He is indeed a great sorcerer.” At once Sʻhagowenotʻha ran toward

the canoe landing, which was some distance away.

In the meanwhile the young man, who was on the alert, saw his

opportunity, and arising from his place of concealment in the sand, he

went to the shore of the lake. Pushing the canoe into the water, he

called loudly, “Do you come hither, my servants, you wild geese.” The

geese with the sound dauñʻʹ all came to the side of the canoe and at

once attached themselves to it. Then the young man, boarding the canoe,

said to the wild geese, his servants: “Let us go back to the place

whence we started, and you start at this time.” Obeying his command,

the wild geese at once began to paddle and the canoe moved swiftly in

the water, the paddling of the wild geese sounding sŭʻ, sŭʻ, sŭʻ, sŭʻ.

When Sʻhagowenotʻha reached the shore and found the canoe moving away

with the young man in it, as its master, he called out to him: “Oh, my

brother! Turn back hither. I had come back here after you, be it known

to you.” To this appeal the young man paid no attention, for he had

been thoroughly informed of the character of his enemy by his uncle. So

he kept on his way. He tauntingly said, for the benefit of his enemy,

to the monsters of the deep: “I devote food to all of you who live on

meat—to you who live in the depths of the lake.” Hearing this, these

watery monsters rejoiced and were happy, for they desired meat, on

which they fed. In their glee they uttered the sounds, Hĭst, hĭst,

hĭst, hĭst, hai, hai, hai. Then Sʻhagowenotʻha again called to the

young man: “Oh, my brother! have mercy on me; take pity on me and turn

back. Is it not possible for you to agree to turn back and come to me?

I am indeed not Sʻhagowenotʻha; I am only a servant to him. He, of

course, is at his home.”

The young man, however, did not answer this appeal of his great enemy,

but said to the wild geese which were propelling his canoe: “Go

directly to the place whence you started.” The young man and his geese

arrived at the landing place, at their home, just as day was dawning.

After landing, he said to the wild geese: “My servants, you may now go

to seek for your food.” Thereupon they flew away with the sound dauñʻʹ.

He had already said to the geese: “Hurry back as soon as I recall you.”

Drawing the canoe ashore, he departed. Climbing the steep bank and

going aside a short distance, he came to a lodge, which he entered.

Within he found a very young woman. As he entered the lodge, without

his garments, the woman arose, and going forward, embraced him, saying:

“You are indeed in a wretched situation here. I am your younger sister,

for verily your uncle is one who is called Okteondon.” The young man

answered her: “He is, indeed, my uncle, as you say.” She continued: “He

is, too, my uncle, this Okteondon is; for this reason you and I are

brother and sister. Very long ago he stole me from our lodge. Now dress

yourself again; your garments hang yonder where he hung them when he

brought them back.” So the young man dressed himself again in his own

garments. Then his sister said: “Here are your bow and your arrows.”

The young man took them, for they indeed belonged to him.

Thereupon the young woman said to her brother: “You and I must now

return home. I will lay down bark in strips, and on these you must step

to conceal your tracks until you reach the canoe; for you and I shall

surely die if my husband should meet us before we reach the canoe. They

carried out faithfully this precautionary device for concealing the

brother’s footprints. When they reached the shore the brother pushed

the canoe into the water and then called out to the wild geese: “Come

hither, my servants.” When they arrived he continued: “You must go

directly to the place where my racing ground is.” Having said this, the

brother and sister boarded the canoe, and the wild geese began to

propel it rapidly through the water, making the sounds sŭʻ, sŭʻ, sŭʻ,

sŭʻ as they propelled it. Then the young man began to sing his song of

triumph: “Now, now, now, I am certain that I am on my way homeward.”

Turning to the wild geese he said: “Have courage [463]; be brave and do

your duty, my servants.”

After going some distance it seemed to the two that the canoe kept the

same position, although the wild geese were paddling with great vigor,

making the sounds sŭʻ, sŭʻ, sŭʻ, sŭʻ. Turning her head, the young woman

saw a fishhook attached to the end of the canoe, and she saw also that

her husband, who sat on the opposite shore, was steadily pulling on the

line, causing the canoe to move backward toward him. Taking up a stone

hatchet from the bottom of the canoe she struck the hook a blow which

broke it. At this the canoe again shot forward very swiftly, and they

went a long distance, while the young man kept saying: “Have courage,

my servants. Exert yourselves to the best of your power.”

But in a very short time thereafter they again noticed that the canoe

was seemingly going backward, although the wild geese were still

paddling with all their might. Turning her head and looking back across

the lake the sister saw her husband lying prone on the shore, rapidly

drinking up the water of the lake, and the canoe was now moving swiftly

toward him. His mouth was enormous and his belly was likewise of

incredible capacity. His whole body had swollen to huge proportions,

owing to the floods of water he was drinking. The canoe and its

occupants were fast being drawn into his open mouth, although the geese

were paddling with all their might.

When they drew quite near to the point where Sʻhagowenotʻha was lying

the young man, stringing his bow, made ready to shoot at the great,

swollen body lying on the shore, which was indeed stupendous in size.

When within bowshot the young man, taking good aim, sent an arrow with

great force into the body, which caused it to give out a loud sound,

b-uʼʻ! as the waters burst forth through the wound. The outrush of the

waters sent the canoe flying back toward the shore whither it was

bound. Then the young man vehemently urged the wild geese to exert

themselves in paddling the canoe onward, and finally he arrived with

his sister at the place whither they were bound—at the racing place of

Sʻhagowenotʻha.

When they arrived there he said: “Now, you wild geese shall be free

henceforth. Sʻhagowenotʻha has made you his slaves and servants—an act

which was indeed, as you know, a great wrong. Now you are again free

and independent. It was not the intention of Sʻhoñgwadiĕñnuʼkdăʼon, our

Creator, that anyone should be a slave or a servant.[464] As is well

known, it was his intention that every one and everything among the

animals and the birds and the fowl should be in all things independent

and free. He did not will that anyone should hold any being in bondage,

even among the animal kingdom. Now you must depart hence and go your

ways. It shall continue to be your custom in advancing across the earth

to go to and fro in the form of a wedge. Thus you shall be seen by

those who shall be born hereafter howsoever long the earth may continue

its existence. This is all. So now depart, and when you go you must

follow one another.” Thereupon the wild geese started away in freedom.

Then, turning to his sister, the brother said: “Now, let us depart

hence.” Started on their way, they went along slowly as they two

traveled homeward. When night overtook them they would encamp; and in

the morning after breaking their fast they would resume the journey.

They camped for five nights before they reached their home. They were

unmolested on their journey by the sorcerers, who commonly infested the

way on such occasions.

When they had reached their home the young man said to his sister: “Oh,

my sister! I do not know you, because, perhaps, I was so small when you

went away. We have now arrived at our home. I know now that Okteondon

is your and my uncle. When I started away from this place I followed

the tracks of our uncle until they led me to the lake. I verily believe

that he was killed by the man with the great mouth. Now you and I must

love and respect one another, as we are brother and sister. I shall

greatly respect you, and you yourself must greatly respect me. Now I,

myself, will go to hunt, and you shall keep the camp.” The brother

proved himself a great hunter, and they had an abundance of meat for

food in their camp.

This is the length of the story.

136. SʻHAGOWEʹNŌTʻHĂʼ, THE SPIRIT OF THE TIDES

Neʼʹ ōʹnĕⁿʻdjiʻ hodiʹnoⁿʻsot neʻʹ yadadīwăʹdĕⁿʼ neʻʹ ganoⁿʻsăʼoñʹweʻ.

That (it is) ancient time-very their (an.)-lodge-stands the they-two-uncle (and), nephew the it-lodge, large-(was).

Neʼ ʹgwā diiutʹgon hayăsʹʻnĕⁿʼ neʻʹ hagĕⁿʹdjiʻ, neʼʹ diiuiʹwăʼ

That-yet (But) always, (ever) he (an.)-lay-supine the he (an.)-ancient-one (was), that it-reason (was)

neʼʹ hoʻ gäʹit gaĕñdăsʹdĕñʼ okdeʹoñdoⁿʼ neʻʹ hayăʼdăʼʹgeʻ, neʼʹ

there (in that place) it (n.)-tree-stands it (n.)-tree-large-(was) it (n.)-root-had-several the his-(an.)-body-on, that

nāʹeʻ dăʼaʹoñʻ wĕñʹdoⁿʻ āatʹkĕⁿʻ.

truly-(verily) not it-able (be) ever (sometime) could he arise.

Neʼʹhoʻsʻhoñ deʻhniʼʹdyoⁿʼ, oʼyonisʻheʼt. Dyĕñgwăʻsʻhoñ neʻʹ hagĕⁿʹdjiʻ neʻʹ

There-only (alone) two-they (masc.) abode, it-long-time-was. Suddenly-just the he (an.)-ancient one (was) the

haoñwāʹdĕⁿʼ, wooʻtʻhāʹhăs waiʹĕñʼ, “Hoñʹweʻ hoʼʹse heoñʹweʻ

his-nephew he-him-talked to he it said “Yonder (over there) thither-thou-go there-where

tgayăʼsāʹoñnyoⁿʼ. Neʼʹhoʻ nāʹeʻ ĕⁿʻsyĕñʹtʻhoʼ neʻʹ oʻsăeʼʹdăʼ, neʼʹkhoʻ

there-it-one- tiered-many (logs) has. There truly wilt-thou -it-plant the it (neut.) bean, that-and (that-too)

onĕñʹoⁿʼ, neʻʹ onyoⁿʻʹsăʼ-khoʻ. Okăʼʹoⁿʻ neʹʻhoʻ, gaʹnyoʼ

it (neut.) corn, the it-squash-and . It savory, delicious (is) indeed (in fact), (if it-rules)

ĕⁿwadoñʹnĭʼ ĕⁿwatchiʻsʻăʼ-khoʻ. Dāʹ neʼʹ ĕⁿʹhnik, neʼʹ

will it grow (will it-itself make) will it itself ripen and. So (there) that (it is) will thou-I-it eat, that

ĕⁿʻniʻnheʻʹgoʹoñk gaʹnyoʼ gowāʹnĕⁿʻ ĕⁿʻsyĕñtʹʻhwakuʼ.&rdquo ; Neʼʹ

will thou-I-it use ever to live if (= if-it rules) much (great amount) thou will it harvest (= unplant).” That (it was)

waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ.

he-it-said the he-old-one (ancient one).

Deʼaonisʻheʼʹoñʼ oʹnĕⁿʻ waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ, “Dāʹ oʹnĕⁿʻ

Not-it-long-tim e-(was) now (then) he-it said the he (an.) ancient-one (was), “So (there) now (then)

hoʼseʹgoʻ hoñʹweʻ ganaⁿktāʹgoñ, neʼʹhoʻ gaʹyĕⁿʼ neʻʹ găʼăsʹʻhāʼ, neʼʹhoʻ

thence do thou-it-fetch (over there) yonder it (n.)-bed-under, there it-lies the it (n.) basket, there

igaāʼʹ nāʹeʻ neʻʹ ganĕñʹgweⁿʼ gayāʹsoⁿʻ.”

it is-contained truly the it (n.) seed-grain one-it-has named.”

Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgowā waāʹgoʼ neʻʹ găʼăʻsäʼ neʼʹhoʹ

So (there) now (then) the he (an.)-youth (= great child) thence-he-it did fetch the it (n.) basket there

waāʹyĕñʼ heoñʹweʻ hayăsʹʻhĕⁿʼ neʼʹ hagĕⁿʹdjiʻ.

did he-it lay there-where he (an.) lay supine the he (an.) ancient one (was).

Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Hauʹʼ”, neʻʹ găʼăsʻhäʼ

So (There) now (then) the he (an.) ancient-one (was) he-it-said “Go to, “Come the it (n.) basket

hoʼseʹgoʻ ganaⁿktaʹgoñ niwăʼsʹʼā, wăsʹʻhĕñʻ niʹyoñ. Dĕⁿ

thence-do-thou-it fetch it (n.) couch-under so it-size-small (is), (it-hand-full) ten so-it-many (are). Wilt

satʹwāʻhāʼ neʻʹ găʼăsʹʻhäʼ. Dewagadoĕñdjoñʹniʻ.”

thou-self-it-gird with the it (n.) basket. I-it-in-need-of-stand. ”

Dāʹ neʼʹhoʻ naāʹyeʼ neʻʹ haksăʼʹgowā. Oʹnĕⁿʻ haoⁿʻhaⁿʼ neʻʹ

So (There) thus (there) thus he-it did the he (an.) youth (= great child). Now (then) he (an.) alone, himself the

hagĕⁿʹdjiʻ neʼʹhoʻ găʼăsʻhäʹgoñ heʹ niʹyoñ neʻʹ onĕñʹoⁿʼ. Gagweʹgoⁿʻ

he (an.) ancient one (is) there it (n.) basket-in thus (where) so many it numbers the it (n.) corn. It-entire (All),

heʹ niʹyoñ waoñʹdäʻ; gagweʹgoⁿʻ neʼʹhoʻ naaʹyeʼ neʼʹ wăsʹʻhĕñʻ

thus so many it numbers did he-it-put in it (n.) entire (is) thus (there) so he-it did that it (n.) handful = ten

niʹyoñʻ neʻʹ găʼăsʹʻhäʼ; oʻsaeʼʹdăʼ-khoʻ neʼʹhoʻ waoñʹdäʻ, gagweʹgoⁿʻ

so many it numbers the it (n.) basket; it (n.) bean-and there there he-it-put in, it (n.) entire

waadyĕñnoʼkʹdĕⁿʼ.

did-he his-task complete.

Oʹnĕⁿʻ waiʹĕñʼ neʻʹ hagĕⁿʹdjiʻ, “Hauʹʼʹ, oʹñĕⁿʻ neʼʹhoʻ heoñʹweʻ

Now (then) he-it-said the he (an.) ancient one (was), “Go to, “Come, now (then) there there-where

tgayăʼsaʹoⁿʼ, neʼʹhoʻ ĕⁿʻcyĕñʹtʻhoʼ gagweʹgoⁿʻ. Dāʹ oʹnĕⁿʻ săaʻdĕñʹdĭʻ.”

there-one-clearings has made, there wilt thou-it plant it (n.) entire (is). So There, now (then) thou (do) start.”

Oʹnĕⁿʻ neʻʹ haksăʼgowā waiʹĕñʼ, “Nyoʻʹ. Neʼʹ gwāʻ noñʹ neʼʹhoʻ

Now (then) the he (an.) youth (= great child) he-it said, “So be it. That still, yet, too, perhaps there

ĕⁿgegeʹoñʼ heoñweʻ neʼʹ syăsʹʻhĕⁿʼ, heʹ niʹyoñ gĕⁿsʹ

will (shall) I it pile there-where that thou lying-supine (art), thus so many it numbers customarily

desadoĕñdjoñʹnĭʻ.”

thou-it-in need of, standest.

Dāʹ oʹnĕⁿʻ neʻʹ haksăʼgowā waoʼsaiʹeⁿʻ. Neʻhoʻ waaksaiʹĕñʼ găʹsnĕⁿʼ neʻʹ

So There now (then) the he (an.) youth (= great child) did he-hasten. There did-he-it-dish lay it (n.) bark the

gakʹsăʼ ononʹdäʼ igāʼʹ, gadjisdoñiăʼsʻhäʻ-khoʻ, gaganʹiăʼsʻhäʼ-khoʻ, oäʻkwăʼ-ʹkhoʻ

it (n.) dish (bowl), it (n.) hominy it-contained (is), it (n.) fire poker-and, it (n.)-knife-and, it (n.) bread-and

gagaisdĕⁿʹdoⁿʼ.

it (n.)-corn-hulled-by-boiling.

Gaʹnioʼ waadiĕñnuʹʼkdĕⁿʼ oʹnĕⁿʻ nāʹeʻ waiʹĕñʼ, “Gnoʼʹsĕⁿ, oʹnĕⁿʻ

As soon as did he-his task complete now then truly he-it said “Oh, uncle, “Oh, mother’s brother, now then

ĕⁿgiĕñtʻʹhwăʻsă& mlapos; heʹoñweʻ tgayăʼʹsaoⁿʼ.” Dāʹ oʹnĕⁿʻ waaʻdĕñʹdĭʼ.

shall I-it-(to) plant go there-where there it-one-clearings has made.” So (then) now (then) did-he (an.) start.

Wăʼhāʹioⁿʼ heʹoñweʻ tgayăʼʹsaoⁿʼ, oʹnĕⁿʻ nāʹeʻ wooioʼʹdĕⁿʹ. Waaeoʼdōʹgoʼ,

There he arrived there-where there one-it-made-clearings, now (then) truly did-he-it-work. Did he-it-weeds-remove,

waaeʻdawĕñʹieʼ-khoʻ. Dāʹ oʹnĕⁿʻ nāʹeʻ waayĕñʹtʻhoʼ toʻkaʼʹăʻ niʹ

did he-it-earth-stir up-and. So (then) now (then) truly did he-it-plant numbering few, few so many

ganăʼgĕⁿsʹʻhäge. Dāʹ diĕñgwăsʹʻhoñ oʹnĕⁿʻ hotʻhoñʹdeʼ daʻhadĕñnōʹdĕⁿʼ neʻʹ

it (n.)-hills-number. So (then) all at once, suddenly now (then) he-it-heard thence he his song-uttered the

honoʹʼsĕⁿʻ. Gaĕñnagoñʹwăʻ hotʻhyuʹwi, hāʹdoⁿʻ, “Oʹnĕⁿʻ, oʹnĕⁿʻ,

he-him-uncle. (mother’s brother). (is) It (n.) song-in he-it-tells, he-it-says, repeatedly “Now (then) now (then)

oʹnĕⁿʻ giʹ neʻʹ oʼgatʹkĕⁿʻ, oʹnĕⁿʻ waiʻʹ.”

now (then) I-it think the did I-myself-raise up, now (then) certainly.”

Oʹnĕⁿʻ waiʻʹ neʻʹ haksăʼgōʹwa saaʻdĕñʹdĭʼ

Now (then) certainly, (of course) the he (an.) child-great (is) again-he-departed, (= went home)

waadiănōʹäd. Wăʼdjiʹăʻ oʹnĕⁿʻ saaʹyoⁿʼ neʻʹ heʹoñweʻ

did-he-his-pace-hasten. (While-small) In a short time now (then) again-he-returned the there-where

tʻhodinoⁿʹʻsot. Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa wooyeʹnāʼ neʻʹ

there-they (an.)-it lodges stands. Now (then) the he (an.) child-great (is) did he-him-seize the

honoʼʹsĕⁿʻ waiʹĕñʼ khoʻ, “Ānăʼawĕñʻʹ haknoʼʹsĕⁿʻ?”

he-him-uncle (= mother’s brother) (is). did he-it say. and “What it happened he-me-uncle (= mother’s brother) (is)?”

Daāiʻwăʼsäʹkoʼ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Oʼkhăʼdatʹʻhĕⁿ&t comma; neʼʹ oiʻʹwăʼ

Thence he-it replied the he-ancient-one (is) did he-it-say, “Did my throat become dry that it (n.) reason (is)

oʼgadĕñnōʹdĕⁿʼ.”

d id I song-utter, sing.”

Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waiʹĕñʼ, “Oʹnĕⁿʻ hoʼgeʹgoʼ neʻʹ oʻneʹgănos. Hauʼʹ,

Now (then) the he (an.)-child-great (is) did he-it-say, “Now (then) thence I-it (n.) fetch the it (n.) water. Come,

oʹnĕⁿʻ sneʹgihă.”

now (then) thou-it (n.)-liquid drink (do).”

Gaʹnioʼ waaʻneʹgihăʼ neʻʹ hagĕⁿʹdjiʻ oʹnĕⁿʻ waiʻʹ

As soon as (= it-it-rules) did he-it-liquid-drink the he-ancient-one (is) now (then) certainly (of course)

saādyăsʹʻhĕñʼ. Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa waiʹĕñʼ, “Gnoʼʹsĕñʻ, hauʼʹ oʹnĕⁿʻ

again he-self-laid supine. Now (then) the he-child-great (is) did he-it say, “My uncle, “Oh, my uncle, Come now (then)

dĕⁿsadyeʹĕⁿk-sʻhoñ ĕⁿʻsyasʹʻhĕñdăʼk .”

shall-you quiet-just keep shall you-supine keep-lying.”

Oʹnĕⁿʻ neʻʹ hagĕⁿʹdjiʻ waiʹĕñʼ, “Giwāʹdĕⁿʼ, neʼʹhoʻ hoñsāʹseʻ heʹoñweʻ

Now (then) the he (an.) ancient one (is) did he-it say, “Oh, my nephew, there (where) thither again go thou there where

tgayăʼʹsaoⁿʼ neʼʹhoʻ nāʹeʻ ĕⁿʻsyĕñʹtʻhoʼ neʻʹ onĕñʹoⁿʼ. Tĕⁿʼʹĕⁿʻ ganoⁿsgoñʹwăʻ

there one-it (n.)-clearings-made there truly shalt thou-it-plant the it (n.)-corn. Not (it is) it (n.) lodge-in

deʼsgaʹyĕⁿʼ, gagweʹgoⁿʻ oʼgāʹit waiʻʹ; gagweʹgoⁿʻ

at all again it-lies (is), it (n.) all (= it-(n.) entire) did-it-spill out certainly; it (n.)-all (= it-(n.) entire)

dĕⁿtcʹhek. Dāʹ djaʹgoⁿʻ diqʹ.”

shalt thou it-gather up. So (then) do thou (be) brave = hurry up moreover.”

Gaʹnioʼ neʻʹ haksăʼʹgōwa gagweʹgoⁿʻ săasʹʼăʻt

As soon as (it-it-rules) the he (an.) child-great (is) it (n.)-all (= it (n.) entire) again he-it-finished

saasnoⁿʹkwĕñs neʻʹ oaāʼʹgeʻ oʼgāʹit tchisʻhădăkʹheʼ neʻʹ onĕñʹoⁿʼ. Dāʹ

again he-it-gathered up the it (n.) path-on did-it-spill out as again he ran (homeward) the it-(n.) corn. So (then)

oʹnĕⁿʻ āʹeʼ sāāyĕñtʻhoʹʻsăʼ.

now (then) again again he-it to-plant went.

Agwasʹ āʹeʼ oʹnĕⁿʻ tʻhoʹhăʻ hĕñoⁿsʹʼăʻt aāyĕñtʹʻhoʼ oʹnĕⁿʻ āʹeʼ

Very again (once more) now (then) nearly (close by) will he-it complete (finish) would he-it-plant now (then) again

hotʻhoñʹdeʼ daādĕñnōʹdĕⁿʼ neʻʹ honoʼʹsĕⁿʻ, hādoⁿʼʼ, “Oʹnĕⁿʻ,

he-it-hears (= is hearing) thence he-his song uttered the he-him-uncle of (is), he kept saying, “Now (then),

oʹnĕⁿʻ, oʹnĕⁿʻ giʼʹ oʼgatʹkĕⁿʻ. Oʹnĕⁿʻ waiʻʹ.”

now (then), now (then) I think did I-self-raise (= I arose). Now (then) certainly.” indeed.

Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwa oʹnĕⁿʻ waiʻʹ hăʼdoñsāĕⁿʻʹdāt heʹoñweʻ

So (Then) now (then) the he (an.) child-great (is) now (then) certainly th ence again he ran there (where)

tʻhodinoⁿʻsăgāʹioⁿʻ .

there their (masc.) lodge old (is) (ancient).

Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ hăʼdewăsĕñʹnoⁿ neʼʹhoʻ wăʼhadākʹheʼ oʹnĕⁿʻ

Suddenly, all at once, now (then) just it-half way, middle-(was) there (where) thither he running went now (then)

waiʻʹ hotʻhoñʹdeʼ wăʼotʹkāeʻ otkāeʼʹnī “băʼʹ,” neʼʹ diioīʹwăʼ

truly indeed he-it-hears did-it-make a sound, noise it makes sound loud “băʼ&mlpr ime;,” that there it-it caused

oʼdwadektēʹnyăʼk neʼʹ heʹʼoñweʻ hayăsʹʻhĕⁿʼ neʻʹ honoʼʹsĕⁿ.

did-it (n.) root break that there (where) he (an.) lay supine the he-him-uncle. (his)

Dāʹ neʼʹ nāʹeʻ oʹnĕⁿʻ hoñsaāʹyoⁿʼ heʹoñweʻ tʻhodinoⁿʻʹsot tĕⁿʼʹĕⁿʻ

So (then) that truly now (then) there again he-did arrived there (where) there it-them-lodge stood not

deʼsʻhĕⁿʼʹdyoⁿʼ noōnoʼʹsĕⁿ, oʹnĕⁿʻ deʼsgatgăʼʹhoʻ.

at all again he abides (at home) the-his-uncle (mother’s brother), now (then) not at all again anywhere.

Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waoʹʻsĕⁿs; oʹnĕⁿʻ wāʹēʼ oʹnĕⁿʻ noñʹ

Now (then) the he (an.)-child-great (is) did it-him-grieve; now (then) did he-it-think now (then) probably

ĕⁿwagidĕñsʹtʻheʼt, awĕñdoñʹnyăʼt-khoʻ oʹnĕⁿʻ oʼwāʹdoⁿʼʼ neʼʹ diioīʹwăʼ neʼʹ oʹnĕⁿʻ

will-it-me to be poor-cause, it-it-lonely has made and now (then) it became that there it-it caused that now (then)

deʼsgatgăʼʹhoʻ noōnoʼʹsĕⁿʻ.

at all again anywhere the-he-him uncle (mother’s brother).

Dāʹ oʹnĕⁿʻ nāʹeʻ waăsʹdāĕñʼ hoʼnigoⁿähetʹgĕⁿʼs-khoʻ oʼyoʹnisʻheʼt. Dāʹ oʹnĕⁿʻ nāʹeʻ

So (then) now (then) of course he (an.) wept i t-him-mind-grieves and it-it-to last caused. So (then) now (there) verily

wāĕñniʹʻhĕⁿʼ heʻʹ hasdāʹʻhăʼ hoʼnigoⁿähetʹgĕⁿʼs-khoʻ ganoⁿsăkdăʹdieʼs. Oʹnĕⁿʻ

did he-it-cease where he was weeping i t-him-mind-grieves-and, it (n.) lodge beside (here and there). Now (then)

hoñsaāʹyoⁿʼ ganoⁿsăʹgoñ waĕñnoⁿdoñʹnyoⁿʼ-khoʻ heʻʹ nionăkdōʹdĕⁿʻ.

thither again he entered it (n.) lodge-in did he think repeatedly-and where such-his-situati on-kind of (was).

Dāʹ oʹnĕⁿʻ doñdāăyăʹgĕⁿʼt wāēʹʼq gatgatʹʻhoʻ kāʹweʻ noñʹ heāwēʹnoñ

So (there) now (then) thence he came forth did he-it-think let me look whither probably thither he has gone

noōnoʼʹsĕⁿʻ. Oʹnĕⁿʻ nāʹĕʻ oʼtʻhādawĕñʹnyeʼ ganoⁿsăkdăʹdyeʼ

the he-him-uncle (is). Now (then) verily did he-self-move from place to place it (n.)—lodge beside (around)

hokdoñʹdyeʼ adeyĕñnoñʹniʼʹgeʻ, heʹʻheʼ adiʼʹgwă noñʹ neʼʹhoʻ

he-it-looked-closely along a way careful-in, he-it-thought possibly probably there (where)

hayanāĕñʹnyoⁿʼ neʻʹ honoʼʹsĕⁿʻ.

he-track-appeared-succe ssively the he-him uncle (is).

Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ wāaʹgĕⁿʼ heʹoñweʻ heodakhēʹnoñ, neʼʹ neʻʹ

Suddenly all at once now (then) did-he-it-see there (where) thither he running-has gone, that the

niyoʻcyosʹtoⁿ heʹoñweʻ heodăkhēʹnoñ. Dāʹ oʹnĕⁿʻ waāʹgĕⁿʼ

such it-it-deep-has gone (his tracks) there (where) thither he running-has gone. So (then) now (then) did he-it-see

oʹnĕⁿʻ hegääʻgwĕⁿʼsʹgwā heodăkhēʹnoñ noōnoʼʹsĕⁿʻ.

now then thither-it (n.) Sunsets towards thither he running-has gone the-he-him-uncle.

Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa waiʹĕñʼ, “Niʹyoʻ. Neʼʹ gwāʹ noñʹ neʼʹhoʻ oʹnĕⁿʻ

Now (then) the he (an.)-child-great (is) did-he-it-say, “So be it. That just perhaps there (where) now then

hĕñʹgeʼ nĕñʹ iʼʹăʻ heʹoñweʻ heawēʹnoñ neʻʹ haknoʼʹsĕⁿʻ. Ĕⁿeyanĕñʹauñʼ

thither will-I go this one I (myself) there (where) thither he-has-gone the he-me-uncle. Will-I-him-track take along

nāʹeʻ oʹnĕⁿʻ neʻʹ haknoʼʹseⁿʻ.”

verily now (then) the he-me-uncle (is).”

Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgōwa oʹnĕⁿʻ wăʼhāʹgoʼ neʻʹ hoʼĕñʹnŏⁿʼ găʼnoⁿʹ-khoʻ,

So (then) now (then) the he (an.) child-great (is) now (then) did-he-it get the his-bow it (n.) arrow-and,

dāʹ oʹnĕⁿʻ wooyanĕñʹauñʼ neʻʹ honoʼʹ sĕⁿʻ; dāʹ oʹnĕⁿʻ

so (then) now (then) did-he-him-track take along the he-him-uncle (mother’s brother); so (then) now (then)

waaʻdĕñʹdĭʼ oʼtʻhĕⁿʻʹdāt, oʹnĕⁿʻ wooyanĕñʹauñʼ. Gaʻhădăgoñʹsʻhoñʼ hădakheʼʹsʻhoñ sĕⁿʹ

did he depart did he-run, now (then) did-he-him-track take along. It (n.) forest-in-only he running only goes three

năʼōʹdăʼ oʹnēⁿʻ neʼʹhoʻ waāʹyoⁿʼ ganyodāʹeʼ, neʼʹhoʻ nāʹeʻ

so many it-night-passed now (then) there (where) did he arrive it (n.) lake-stood out there (where) indeed

heʻʹhodyāʹnoʼk noonoʼʹsĕⁿʻ, neʼʹhoʻ wooĕⁿʼʹheʼt oʼtʻhatgăʹdoⁿʻ-khoʻ. Dāʹ oʹnĕⁿʻ

there-his-trail ended the he-him-uncle, there (where) did he stop di d he look around and. So (then) now (then)

oʼtʻhāʹdăʼt ganyadākʹdăʼ.

did he stand still it (n.) lake beside.

Dāʹ neʻhoʹʻ-sʻhoñʹ hadāʹdieʼs dyĕñgwăʻʹsʻhoñ waāʹgĕⁿʼ weʹĕⁿʻ

So (then) there (where)- just, only he stood in different places suddenly just, all at once did he-it-see far away

dăgagăweʼʹ gaʻhoñʹwăʼ oʻstoäʹdieʼ. Neʼʹ oʹnĕⁿʻ dosgĕⁿʹhăgwă dyēñgwăʻʹ siʹ neʼʹ neʻʹ

there it (n.)-paddled it (n.) canoe it (n.) swift went. That now (then) nearby-towards suddenly lo! that the

oñʹgweʻ dăʼnoⁿʻdăkʹheʼ, siʹ niyōʹweʼ neʼʹhoʻ daăʼdīʹheʼt.

human being hither- he-aboard-was coming, lo! so it distant (is) there (where) there did-he-stop.

Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa wāatgatʹʻhoʼ waāʹgĕⁿʼ-khoʻ neʼʹhoʻ gaʻhoñwăkdăʹdieʼ

Now then the he (an.)-child-great (is) did he look did-he-see-and there (where) it (n.) canoe beside along

neʼʹhoʻ neʻʹ hoñgākʹ wadiyăʼdănīʹyoñt, neʼʹ neʻʹ yēʹiʼ niwäñʹnandī neʻʹ hoñgākʹ

there (where) the goose (geese) they (f.) gender-body-attached, that the six so they many (n.) number the geese

neʻʹ sgagäʹdi, hōʹgwā yeʹiʼ-khoʻ niwäñʹnandī wadiyăʼdănīʹyoñt.

the one-it side, other side six-and so they many (n.) number they (f.) gender-body attached.

Oʹnĕⁿʻ neʻʹ haksăʼʹgōwa hotʻhoñʹdeʼ neʻʹ hoñʹgweʻ waiʹĕⁿʼ, “Oʹnĕⁿʻ nāʹeʻ

Now (then) the he (an.) child-great (is) he-it-hears the he (an.) human being did-he-it say, “Now (then) indeed

ĕⁿswadekhwiʻsākʹhăʼ agesʻhenĕⁿʼʹsʻhoⁿʼ .” Dāʹ oʹnĕⁿʻ neʻʹ hoñgākʹ wăʼdwādīʹdĕⁿʼ, “Stūmʻ”

will you-self-food-to seek go my-servants-severally.” So then now then the geese did they (n.) fly up, “Stumʻ”

oʼgiʹ.

it (n.) sounded.

Oʹnĕⁿʻ neʻʹ haksăʼʹgōwā neʼhoʻʹsʻhoñ īʹyadʻ tʻhīodieĕⁿʻʹsʻhoñ. Oʹnĕⁿʻ neʻʹ

Now (then) the he (an.) child-great (is) there (where) just he-stood just- he-remained quiet-only. Now (then) the

găʻhoñʹwăgoñ hăʼʹnonʻ waiʹĕⁿʼ: “Gādjiʻʹ, dediadĕⁿʻnondäʼ.” Oʹnĕⁿʻ neʻʹ

it (n.) canoe-in he (an.)-was in did-he-it say: “Do thou come hither, thou-I-brothers (are).” Now (then) the

hăksăʼʹgōwā waiʹĕñʼ, “Hauʼʹ, nioʻʹ.” Dāʹ oʹnĕⁿʻ diqʹ waaʻʹdĕñdīʼ neʼʹhoʻ

he (an.) child-great (is) did he-it-say, “Come, so be it.” So (then) now (then) moreover did he-start there where

wāʹeʼ heʹoñweʻ tgăʻhoñwāʹiĕⁿʼ, neʼʹhoʻ itʻhädʹ nōñʹgweʻ. Oʹnĕⁿʻ neʻʹ

thither-did-he-go there where there it (n.) canoe was lying, there there-he-was in the he-human being. Now (then) the

hĕñʹgweʻ waiʹĕñ, “Niāʹwĕⁿ, askĕñʹnoⁿʼ tʻhiʹsonʻheʼ. Isʹ waiʻʹ

he (an.)-human being did he-it-say, “May it happen it (n.)-peaceful (and in health) is so-thou-livest. Thou of course

iānoʼʹsĕⁿʻ neʻʹ Okteʹoñdoⁿʼ. Iʼʹ haeʼʹgwăʻ hāknoʼʹsĕⁿʻ. Dāʹ

he-the uncle (is) the Okteondon. I also, at the same time he-me-uncle (mother’s brother) (is). so (then)

niāʹwĕⁿʻ diqʹ Iʼʹ dediadĕⁿnoñʹdeʼ oʹnĕnʻ oʼdidiadădēʹgĕⁿʼ.

may-it-happen moreover we both-thou-I-brothers (are) now (then) did-th ou-I-self-see (see one the other).

Dōʹgĕⁿs-khoʹʻ neʻʹhoʻ dedjidiadieʹĕⁿʻ; neʼʹkhoʻ neʻʹ sʻhăʼdedinĕñʹies.

It-true-and (is) as a matter of fact both-thou-I-self-resemble; that-and the equal-both-thou-I -stature-long (is).

Siʹ niʻhāʹăʻ diadenäⁿʼʹgeäd, neʼʹ neʻʹ niwakʼnigoⁿoʼʹdĕñ. Dāʹ neʼʹ naʹeʻ neʻʹ

Behold, is it not better (let)-thou-I-it-test, that the such-my-mind-kind of (is). So (then) that verily, truly, the

dōʹgĕⁿs neʼʹ neʻʹ tcikāʹtoⁿ neʼʹkhoʻ neʻʹ neʼʹ oñgiăʼäⁿʹnoⁿʼ

(it is) true, certain that the as-I-it-have-kept-saying that-and the that thy-my-bow(s)

sʻhăʼdeʹioʼdäñ neʼʹkhoʻ neʻʹ neʼʹ oñgiăʼʹnoⁿʼ sʻhăʼdeʹioʼdäñ neʼʹkhoʻ neʻʹ

alike-both-it (n.)-in-form (are) that-and the that thy-my-arrow(s) alike-both-it (n.)-in-form (are) that-and the

sʻhăʼdeʹioñs siʹ niʻhāʹăʻ.”

equal-both-it (n.)-in length (are) lo, so-is-it-not better.”

Dāʹ oʹnĕⁿʻ nōñʹgweʻ waādăʻʹgoʼ neʻʹ găʻhoñʹwăgoñ neʻʹ wăʼäñʹnoⁿʼ

So (then) now (then) the-human being (= man) did-he-it-take out the it (n.) canoe-in the it (n.) bow

găʼʹnoⁿʼ-khoʻ. Dāʹ oʹnĕⁿʻ diqʹ oʼtiāäñnoñgäñʹis;

it (n.) arrow-and. So (then) now (then) moreover did-thou-I-bow(s)-compare (bring together)

sʻhăʼdeʹioʼdäñ găʼʹnoⁿʼ-khoʻ sʻhăʼdeʹioʼdäñ, agwăsʹ

alike-both-it (n.)-in form (are) it (n.) arrow-and alike-both-it (n.)-in-form (are), very

sʻhăʼgāʹdăʻ găʻsĕñniăʼʹdĭʻ neʻʹ năʼʹot.

just-one-( they are) (one and the same) one-it-make-used the such kind of thing.

Dāʹ oʹnĕⁿʻ neʻʹ oiăʼʹdjĭʻ tʻhāweʻʹdĭʻ nōñʹgweʻ waiʹĕⁿʼ “Hauʼʹ, oʹnĕⁿʻ

So (then) now (then) the elsewhere thence he has come the human-being did-he-it-say “Come, now (then)

diadenäⁿʼʹgeäd iʹwi sʻhăʼdediiănōʹweʼkho&t comma; neʻʹhoʻ.” Dāʹ oʹnĕⁿʻ

let thou-I-it-attempt test I it-think equal-both-thy-my-pace swift (is) and as a matter of fact.” So (then) now (then)

waiʹĕñʼ, “Dediioⁿgwägäʹdāt; iʼʹkhoʻ dĕⁿgioⁿgwägäʹdāt. Hauʼʹ, gāʹdjĭʻ neʹkhoʻ

did-he-it-say, “Let thou-I-it-bend; I-and will-I-it-bend-bow. Go to, Come, hither do thou come here

dedīʹdăt, neʼʹ neʻʹ dĕⁿdwĕñʹĕⁿʻdād neʻʹ oñgniʼnoⁿʼʹsʻhoⁿʼ. Hauʼʹ, oʹnĕⁿʻ

doth let-thou-I-stand that the will we (pl.) run (a race) the both our arrow-several. Go to, Come, now (then)

ĕnhniʼʹyāk. Ganioʼʹ ĕⁿdidiătʹkăʼ, dāʹ oʹnĕnʻ dĕⁿdiĕⁿʻʹdād oʹnĕⁿʻ.

will thou-I-it shoot. As soon as will-thou-I-it-l et loose, so now (then) both-will-tho u-I-run now (then).

Oʹnĕⁿʻ nāʹeʻ wāniʼʹyāk oʹnĕⁿʻ-sʻhoñʹkhoʻ oʼdiĕⁿʻʹdād. Neʼʹ neʻʹ ăgwăsʹ

Now (then) verily, truly, they two (m.)-it shot now then just-and did they two (m.) run. That the very

sʻhăʼdegadaʹdieʼ; neʼʹ weʹgĕñ neʻʹ otʹkāʻ neʼʹ găʼskwäʼʹsʻhoⁿʼă deiodidĕñʹsʻhoñ

even-both-it-flew along that ?simply the it (n.)-sounds that it (n.)-stone-several-small they (n.)-flying (are)-just

heʹ niioʻsnōʹweʼ neʻʹ deidăkʹheʼ.

where so-it-swift is the both they ran along.

Oʹnĕⁿʻ neʻʹ hăksăʼʹgowā heʼʹtkĕⁿʻ waātgātʹʻhoʼ waāʹgĕⁿʼ neʼʹhoʻ degiʹdieʼ neʻʹ

Now (then) the he (an.) child-great (is) above upward did he look did he-it-see there two they (n. an.) the

hniʼnoⁿʼʹsʻhoⁿʼă sʻhăʼdegadāʹdieʼ. Neʼʹhoʻ heʼʹtkĕⁿʻ oʼtʻhinăⁿʼhoñʹniă&mlapo s;k

b oth-their-arrows-several even-both-i t-flew along. There above on high did-both-they (m.)-it-caught (on the fly)

hniʼnoⁿʼʹsʻhoⁿʼă ăgwăsʹ sʻhăʼdiāʹwĕⁿʻ.

b oth-their-arrow-several very al ike-they-two (n.)-happened.

Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, woōʹwĭʼ neʻʹ hăksăʼʹgowā, “Hauʼʹ, oʹnĕⁿʻ

Now (then) the human being did he-it-say did-he-him-tell the he (an.)-child-great, “Come, now (then)

djidiăʻʹgēt.” Oñsānīʹioⁿʼ heʹoñweʻ tkăʻhoñwāʹiĕⁿʼ.

let us two turn back.” There-again-both-they returned there where there it (n.)-canoe lies.

Dāʹ oʹnĕⁿʻ neʻʹ oñʹgweʻ hāʹdoⁿʻ neʼʹhoʻ Iʹeʼs: “Dāʹ neʼʹ tchigāʹdoⁿʻ. Iʼʹ

So (then) now (then) the human being he kept saying there he walked around: “So (then) that while-I-keep-saying. We

nāʹeʻ dediadĕⁿnoñʹdeʼ. Sʻhăʼdediiănōʹweʼ; sʻhăʼdediiăʼdoʼʹd&ebr eve;ⁿʻ-khoʻ;

verily, truly, both thou-I-brothers-(are). Equ ally both-I-swift of foot (are); alike both-thy-my-body-and shape (is);

sʻhăʼdedinĕñʹies-khoʻ; oñgiăʼäʻnoⁿʼʹsʻhoⁿ ʼ sʻhăʼdeioʼʹdäñ,

alike both thy-my-height and long (is); thy-my-bow-several alike-both-it (n.)-inform (are),

oñgiăʼnoⁿʼsʻhoⁿʼ-kho&tcomm a; sʻhăʼdeioʼʹdäñ. Dāʹ neʼʹ waiʻʹ gayĕndeʹi neʼʹ

they-my-arrow-several-and alike-both-it (n.)-in-form (are). So (then) that of course it-it-knows (shows) that

dōʹgĕⁿs Iʼʹ dedyadäⁿnonʹdēʼ. Isʹ yanoʼʹsĕⁿ neʻʹ Oktēoñʹdoⁿʼ, Iʼʹ-khoʻ

true (it is) we (two) both thou and I brothers (are). Thou he-thy-uncle (is) the Okteondon, I-and

hagnoʼʹsĕⁿ. Dāʹ. Hauʼʹ, oʹnĕⁿʻ ĕⁿdyăʻdĕñʹdĭʼ hōʹgwā

he-my-uncle (is). So (then). Come, now (then) wi ll-both-thou-I-start (go) aside yonder

hĕⁿdyatgāʹniēʼ. Hoñʹweʻ hĕⁿʻʻneʼ neʼʹhoʻ niʼʹăʻ gatgānieʼʹtʻhăʼ.”

there will thou-I amuse ourselves. There (where) hence will thou-I-go there I alone I-sel f-amuse-use-(it).”

Dāʹ oʹnĕⁿʻ neʻʹ haksăʼʹgōwā deʼāʹdokhăʼ neʻʹ năʼʹot hotʻhiuʹwi

So (then) now (then) the he (an.) child-great (is) not-he-it-comprehends the kind of thing he-it-telling (is)

waiʹĕⁿʼ, “Nioʻʹ.” Dāʹ oʹnĕⁿʻ neʼʹ noñʹgweʻ waiʹĕⁿʼ, “Hauʼʹ oʹnĕⁿʻ gāʹsniʻ

did-he-it-say, “So be it.” So (then) now (then) that the-human being did-he-it-say, “Come, now (then) hither come ye

hoñʹgāk neneʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ ăʻ. Gaʹoʼ nondāʹsueʻ.”

wild geese the which it-my-slaves severally (are). Hither again-hither-come ye.”

Ganioʼʹ waādwĕñnoʼkdĕⁿʼ oʹnĕⁿʻ neʻʹ hoñʹgāk neʼʹhoʻ oʹnĕⁿʻ oʼdwĕñniʼdyoñʼdăʼt

As soon as did-he-his-word end now then the wild geese there now (then) did they (n.) alight

gaoñwăⁿkdăʹdie-khoʻ oʼwĕñnäⁿdiăʼdaniioñʹdeⁿ&m lapos;. Oʹnĕⁿ&tcomma ; diqʹ neʻʹ oñʹgweʻ

it (n.)-canoe-side-along-and did-they (n.)-own-body-affix (to it). Now (then) moreover the human being

saādeʼnoⁿʹdā neʻʹ gaoñʹwăkoñ neʼʹhoʻ-khoʻ āʹeʼ waādeʼnoⁿʹdā neʻʹ hăksăʼgōwā. Oʹnĕⁿʻ

again-he-self-embarked the it (n.)-canoe-in there-and again did-he-self- the he (an.)-child-great (is). Now (then)

neʻʹ oñʹgweʻ waiʹĕñʼ woōʹwĭʼ neʻʹ hoñʹgāk, “Hauʼʹ oʹnĕⁿʻ neʼʹhoʻ hoʼʹsweʻ heʹoñweʻ

the human being did-he-it-say did-he-them-tell the wild geese, “Come, now (then) there hence ye-go there where

tgāwēʹnot.”

there it (n.) island (is) protrudes.”

Oʹnĕⁿʻ neʻʹ hoñʹgāk oʼwadīʹgăweʼ osnōäʹdieʼ neʼʹhoʻ wāʹneʼ heʻʹ

Now (then) the wild geese did-they-it-paddle it (n.)-swift went along there thither-both they go there

tgāwēʹnot.

there-it-(n.)-island-protrudes.

Dāʹ, oʹnĕⁿʻ diqʹ waādĕñnoʹdĕⁿʼ neʻʹ oñʹgweʻ, hāʹdoⁿk, “Oʹnĕⁿʻ, oʹnĕⁿʻ,

So (then), now (then) moreover did-he-his-song utter the human being, he-it-saying kept, “Now (then), now (then),

oʹnĕⁿʻ gīʹ neʻʹ oʼgăʻdĕñʹdĭʼ.” Neʼʹsʻhoñ hodĕñnodăʹdieʼ heʹniioweʼ

now (then) it seems the did-I-self-start.” That-only he-own-song uttering went along there-so-it-distant (is)

wāniʹioⁿʼ heʹoñweʻ hotʻhiuʹwi hatganiesʹtʻhăʼ.

there-did-they-two arrive there where he-it-telling-kept he-self-(to) amuse uses.

Oʹnĕⁿʻ nāʹeʻ hoʼgīʹioⁿʼ neʼʹhoʻ, hoʼwăʼdiʻʹheʼt gwăʼʹʻhoʻ. Dāʹ oʹnĕⁿʻ

Now (then) verily, truly, there-did-they (n.) arrive there, there-did-the y (n.)-stop also, too. So (then) now (then)

diqʹ wāyādeʼnoⁿʻdăʻʹgo& mlapos; heʹoñweʻ gawēʹnot. Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ,

moreover did-they-two-disembark there where it (n.) island-projects. Now (then) the human being did-he-it-say,

“Hauʼʹ oʹnĕⁿʻ agesʻhenĕⁿʼʹsʻho& supn;ʼ, hoñʹgāk, swadekhwiʻʹsākhăʻ.” Oʹnĕⁿʻ diqʹ

“Come, now (then) my-slave (-s = several) wild geese, you-self-f ood-seek-go.” Now (then) moreover

oʼwĕñnādeʼʹgoʼ oʼtgoñdīdĕⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ waiʹĕñʼ, “Gănioʼʹ ĕⁿgiʼʹ,

did-they (n.)-flee (disperse) did they (n.) fly. So (then) now (then) moreover did-he-it-say, “Whenever will-I-it-say,

‘Gāʹoʼ nondāʹsweʻ, Iʼʹ nāʹeʻ neʼʹ ĕⁿgiʼʹ,” neʹkhoʻ ĕⁿdjiswāʹyoⁿʼ.”

‘Hither hither-again-(do) ye come, I verily (truly) that will-I-it-say,” there with you (pl.) arrive.

Dāʹ oʹnĕⁿʻ diqʹ waādyĕñʹtʻhoʼ neʻʹ gaoñʹwăʼ neʼʹhoʻ gāniādākʹdăʼ wōoʹeⁿʼʹheʼt. Dāʹ

So (then) now (then) moreover did-he-it-draw the it (n.)-canoe there it (n.) lake-beside did-it-it-stop. So (then)

oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, “Oʹnĕⁿʻ diqʹ neʼʹhoʻ hēʹdneʻ heʹoñweʻ

now (then) the human being did-he-it-say, “Now (then) moreover there thither-thou-I-go (let) there where

gătgāʹnieʼtʻhăʼ.&rdquo ; Oʹnĕⁿʻ waāyăʻdĕñʹdĭʼ.

I-self-(to)-amuse-use.” Now (then) did-the y-two-depart.

Dăʼaonisʻheʼʹoñʻ oʹnĕⁿʻ neʼʹhoʻ wānīʹioⁿʼ. Dāʹ neʻʹ hăksăʹgōwā neʼʹhoʻ

Not-it (n.)-lasted long now (then) there (there)-did-they-two-arrive. So then the he (an.)-child great (is) there

waāʹgĕⁿʼ naⁿʹdăʻ noñʹ nīʹwăʼ neʻʹ kăʼʹskwāʼ ganĕñyăgäⁿʹĕnt neʼʹhoʻ igāʹyĕⁿʼ.

did-he-it-see this (so) perhaps so-it (n.)-large (is) the it (n.) stone it (n.)-stone-white (is) there it (n.) lay.

Dāʹ neʻʹ oñʹgweʻ waiʹĕñʼ neʼʹhoʻ, “Nīʹgĕⁿʼ neʹkhoʻ gătgānieʼtʻhăʼ. Oʹnĕⁿʻ diqʹ

So (then) the human being did-he-it-say there, “But (so it is) here I-self-it-to-a muse-use. Now (then) moreover

deⁿsegāʹneʼk heʻʹ nĕⁿgyeʹäʼ hăʼdjigwăsʹ.”

both-will-thy-eye(s)-on (it) be how (there) so-will-I-it-do shortly.”

Dāʹ oʹnĕⁿʻ waiʻʹ waāgăʼʹtchĭʼ neʻʹ hoʻcioñʹni, waādeʼnostoñʹnĭʼ. Oʹnĕⁿʻ

So (then) now (then) truly verily did-he (an.)-it-undo there he-self-dressed-(has), did he-self-naked make. Now (then)

gwăʼʹhoʻ oʼʹtʻhăk neʻʹ găʼʹskwāʼ neʼneʻʹ ganĕñyăgäⁿʹĕnt neʼʹhoʻ waoʹdĭʼ

next in order did he-it-take up the it (n.) stone that which it (n.) stone-white-(is) there thither-he-it-cast

oneʹgăʼgeʻ gwăʼʹhoʻ, ăgwăsʹ onō‵des, “bubʻ, bubʻ, bubʻ, bubʻ, oʼʹgĕⁿʼ. Oʹnĕⁿʻ-khoʻ

it (n.) water-on next in order very it (n.) depth-long (is), “bubʻ, bubʻ, bubʻ, bubʻ, did-it-it-say. Now-(then) and

neʼʹhoʻ waādyăʼdoʼʹyāk waāʻʹdōʼ oʼyoʹnĭsʻheʼt.

there did-he-his-own- body cast did-he-self- did-it (n.)-last long time.

Dāʹ neʻʹ howăⁿwăⁿʹdĕⁿʼ neʻʹ Oktēʹoñdoⁿʼ neʼʹhoʻ deagāneʼʹsʻhoñ, heʻʹniōdiēʹĕⁿʻ neʻʹ

So (then) the he-his -nephew the Okteondon there both his eyes on it (is)-severally su ch so it-it-has-done the

oñʹgweʻ. Dāʹ dyĕñʹgwăʻ siʹ saaʻʹdōgoʼ neʻʹ deyāʹdī neʹkhoʻ

human being. So (then) suddenly lo! again-he-self-dis-immer ses the both they together (are) here

niōyeōñʹdieʼ neʻʹ găʼʹskwāʼ. Ganioʼʹsʻhoñ saādeʼskōʹgoʼ oʹnĕⁿʻ hōʹgwā

so-he-it-has-done coming back the it (n.)-stone. As-soon-as-just again-he now (then) aside yonder

waōʹdĭʼ neʻʹ găʼʹskwāʼ. Oʹnĕⁿʻ neʻʹ oñʹgweʻ waiʹĕñʼ, “Neʼʹhoʻ oʹnĕⁿʻ nīsʹ

there-he-it-threw the it (n.)-stone. Now (then) the human being did-he-it-say, “There now (then) the-thou

neʼʹhoʻ nĕⁿʹcyeʼ.”

thus (there) so-wilt-thou-it-do.”

Dāʹ oʹnĕⁿʻ diqʹ neʻʹ hăksăʼʹgōwā waiʹĕñʼ, “Hauʼʹ nyoʻʹ. Oʹnĕⁿʻ

So (then) now (then) moreover the he (an.)-child great (is) did-he-it-say, “Come, so let it be. Now (then)

ĕⁿgadeʼnyĕñʹdĕⁿʼ.& rdquo; Oʹnĕⁿʻ nāʹeʻ waāgăʼʹtchĭʼ neʻʹ hoʻcyoñʹnī, ăgwasʹ

will-I-self-it-attempt.” Now (then) verily, truly, did-he-it-undo the he-it-self-dressed-has very

waādeʼnostoñʹnĭʼ, oʼtʻhăk-ʹkhoʻ neʻʹ găʼʹskwāʼ neʻʹ ganĕñyăgäⁿʹĕnt neʼʹhoʻ weʹĕⁿʻ

did-he-self-naked make, did-he-it take up -and the it (n.) stone the it (n.) stone-white (is) there far

oʻnegăʼʹgeʻ waōʹdĭʼ, oʹnĕⁿʻʹ dĭqʹ neʼʹhoʻ-khoʻ haeʼʹgwă waaʻʹdōʼ, waādyăʼdoʼʹyak

it (n.)-water-on did-he-it-throw, now (then) moreover there -and too also, did-he-dive, did-he-own-body-lance d

oʻnegăʼʹgeʻ. Oʹnĕⁿʻ diqʹ neʻʹ găʼʹskwāʼ “bubʻ, bubʻ, bubʻ, bubʻ,” soʼʹgĕⁿʼ.

it (n.) water-on. Now (then) moreover the it (n.) stone “bubʻ, bubʻ, bubʻ, bubʻ,” again-it-it-did say.

Gānyoʼʹsʻhoñ waaʻʹdōʼ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ nāʹeʻ neʻʹ

As-soon-as-just did-he-self-immerse (dive) the he (an.)-child-great (is) now then verily, truly. the

hoñʹgwe, oʼʹtʻhăk neʻʹ hocyoñnyasʹʻhäʼ neʻʹ hăksăʼʹgōwā hōʹwĕⁿʻ,

he (an.) human being did-he-it-take up the his-raiment the he (an.) child great (is) he-it-owns,

waʻʹhāʼ neʻʹ gagwēʹgoⁿ. Neʼʹhoʻ-khoʻ aʹeʼ hoñsaʹeʼ heʹoñweʻ

did-he-it take away the it (n.) entire (all). There-and again thither-again-he-goes there where

tkăʻhoñwāʹyĕⁿʼ. Dāʹ oʹnĕⁿʻ neʼʹhoʻ wăʼhāʹyoⁿʼ oʹnĕⁿʻ haeʼʹgwă wăäⁿʹnoⁿk

there-it (n.) canoe-lies. So (then) now (then) there did-he (an.)-arrive now (then) also did he-it-call

waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ agesʻhenĕⁿʼʹsʻhoⁿʼ gaʹoʼ nondāʹsweʻ.” Dāʹ oʹnĕⁿʻ

did-he-it-say, “Come, now (then) my-slave(s)-severally hither again hither-do-you-come.” So (then) now (then)

oʼtʻhăʻdjaʹĕⁿʼ neʻʹ găhoñʹwăʼ oʻhnegăʼʹgeʻ wăʻʹhoʼ waadeʼnoⁿʻʹdä-khoʻ.

d id-he-it-push the it (n.) canoe it (n.) water-on there-he-it (n.)-put in-to (liquid) did-he-self-put-i nto (it)-and.

“Oʹnĕⁿʻ diqʹ waiʹĕñʼ “Oʹnĕⁿʻ neʼʹhoʻ hoñsaswadōʹgĕⁿnt heʹoñweʻ

“Now (then) moreover did-he-it-say “Now (then) there thither-again-(do)-you-go there where

diyoñgwăʻdĕñʹdyoñ, neʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ neʼʹ neʻʹ hoñʹgāk.” Dāʹ oʹnĕⁿʻ oʼwadīʹgăweʼ

thence-we (incl.) started-have, the my-slave(s)-severally that the wild geese.” So (then) now (then) did-they-paddle

neʻʹ hoñgāk oʻsnoʹädieʼ.

the wild geese it (n.) swift-went along.

Dāʹ neʼʹ-khoʻ neʻʹ hăksăʼʹgōwā neʼneʻʹ Oktēʹoñdoⁿʼ howäⁿwăⁿʹdĕⁿʼ saaʻʹdōʹgoʼ

So (then) that-and the he (an.) child great (is) that-the Okteondon his nephew again he-self came up

hāaʹwĭʼ neʻʹ găʼʹskwāʼ neʼʹneʻʹ ganĕñyăgäⁿʹĕnt-gowānĕ&su pn; hōʹgwā-khoʻ waōʹdĭʼ

he-it-carried the it (n.) stone that-the it (n.)-stone-white-(rock) large aside-yonder-and did-he-it-throw

oʹnĕⁿʻ-khoʻ saādeʼsgōʹgoʼ.

now (then) and again-he-self.

Oʹnĕⁿʻ nāʹeʻ deōtkăʻtoñʹnioⁿʼ deʼgătgăʼʹhoʻ neʻʹ oñʻgweʻ neʼʹ ʹkhoʻ neʻʹ

Now (then) verily both he-his-eyes-casts around successively not-anywhere-a t-all the human being that and the

deʼgătgăʼʹhoʻ neʻʹ hoʻcioñniăsʹʻhäʼ. Dāʹ oʹnĕⁿʻ diqʹ neʼʹhoʻ waādākʹheʼ

not anywhere at all the his-raiment (his garments). So (then) now (then) moreover there thither-he-running-goes

heʼoñweʻ neʼʹ hēʹeʼ tgăhoñwāʹyĕⁿʼ. Dāʹ oʹnĕⁿʻ neʼʹhoʻ waāʹyoⁿʼ waātgātʹʻhoʼ

there where that he-it-thought there-it (n.)-canoe-lies. So (there) now (then) there did-he-arrive did-he-look

oʹnĕⁿʻ nāʹeʻ weʹĕⁿʻ waodigaweāʹdieʼ neʻʹ hoñʹgāk neʻʹ găhoñwăʼ neʼʹhoʻ

now (then) verily, truly, far away thither-they-it-paddling-go-along the wild geese the it (n.) canoe there

hăʼnoⁿʻdākʹheʼ neʻʹ oñʹgweʻ.

he (an.)-aboard-goes the human being.

Ganioʼʹ ganyadākʹtăʼ waāʹyoⁿʹ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ hotʻhoñʹdeʼ dăāsʹnieʼt

As soon as it (n.)-lake-beside there he arrived the he (an.)-child-great (is) now (then) he-it-hears thence-he-it-spoke

neʻʹ oñʹgweʻ, neʼneʻʹ Sʻhagowenōtʻhăʼ hayāʹsoⁿʻ, waiʹĕñʼ, “Oʹnĕⁿʻ oʼgwāʹnonʻ

the human being, that-the Sagowenota he-called (is) did-he-it-say, “Now (then) did I-you-it-give (as food)

henīʹdjoñ neʻʹ oʼʹwāʼ īʹswas, neʼneʻʹ ganyodäʹgoñ swanăñʹgeʼ. Hiheʻʹ.”

there so you many number the it (n.)-meat you-it-eat habitually, that-the it (n.) lake-in you-dwell. Hiheʻʹ (excl.).”

Dāʹ oʹnĕⁿʻ diqʹ neʻʹ oñʹgweʻ oʼʹwāʼ wäñʹneks wăʼōnoʼesʹʻhăʼ neʼʹneʻʹ

So (then) now (then) moreover the human being it (n.)-meat they (g.)-eat-it-habitually did they rejoice that-the

oñʹgweʻ oʼʹwāʼ oʹnĕⁿʻ ĕⁿʹwak. (Neʼʹ neʻʹ oñʹgweʻ hĕñʹdoⁿʻ neʻʹ hăksăʼʹgōwā

human being it (n.)-meat now (then) will you eat. That the human being he-it-means the he (an.) child great (is)

neʼʹhoʻ ĕⁿʻhăʼwĕñʹdă&mla pos;t heʹoñweʻ woōwenōʹdĕⁿʼ.)

there will he (an.) perish there where did-he-him en-island.

Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ hauñwăⁿʹdĕⁿʼ neʻʹ Oktēʹoñdoⁿʼ waaʻdĕñʹdĭʼ

So (then) that moreover now then the his (an.)-nephew the Okteondon did-he-start

oʼtʻhadawĕñʹnieʼ-khoʻ. Wāasdāʹĕⁿʼ oʹnĕⁿʻ. Hăsdāeʹneʼs neʼʹhoʻ īʹeʼs,

did-h e-self-stir-from place to place and. Did-he-lament (weep) now (then) He-weeping goes about there he goes about,

neʻʹ diioīʹwăʼ neʼʹ neʻʹ deʼōʹnoⁿʻdoⁿʼ wĕñʹdoⁿʻ ĕⁿsʻhăʼʹnyăgĕ&su pn;ʼt

the thus-it (n.)-(matter (is)-reason-is) that the not-he-it-kn ows when will-again-he-escape (get out of hand)

heʻʹ woōwēʹnodĕⁿʼ neʻʹ Sʻhagowēʹnotʻhăʼ, wāʹeʼ nāʹeʻ oʹnĕⁿʻ noñʹ niʼʹ oʼgiʹʻheʼ.

where-in did-he-him-island cause to be the Sagowenota, did-he-it-think verily now (then) perhaps I did-I-die.

Dāʹ neʼʹ diqʹ heʹoñweʻ deodawĕñʹnie neʼʹhoʻ waāʹgĕⁿʼ heʹoñweʻ

So (then) that moreover there where he-self-stirs-from place to place there did-he-it-see there where

tʻhăʼdihesʹtʻhăʼ ganĕñyageoñdăʹdieʼ hoʼdwagāyoⁿsdāʹneʼ. Dāʹ neʼʹhoʻ

ther e-he-self-it-(to) stop-uses it (n.)-bone(s)-piled-along every-it-(n.) old (age)-stands to. So (then) there

waāʹgĕⁿʼ neʻʹ oñʹgweʻ hayăsʹʻhĕⁿʼ ʼăʻʹsoⁿ honʹheʼ neʼʹ sĕⁿʹʼĕⁿ hayăʼdiʼgeʻ oʹnĕⁿʻ

did he-it-see the human being he (an.)-supine-lies still he-alive (is) that in fact, indeed his body-on now (then)

ōtʹgĕⁿʻ. Dyĕñgwăʹsʻhoñ oʹnĕⁿʻ woiʻwăneäʹgoʼ neʼʹneʻʹ

it-rotten (is). Suddenly-just (all at once-just) now (then) did-him (it)-matter-skin-to-shake-canoe that-the

hĕñʹgweʻ wooʻtʻhāʹhăs waiʹĕñ,

he (an.) human being (is) did-he-him-talked to did-he-it-say,

“Hiʹwâⁿʹdĕⁿʼ, gāʹdji neʹkhoʻ.” Oʹnĕⁿʻ waiʻʹ neʻʹ hăksăʼʹgōwā neʼʹhoʻ wāʹeʼ,

“M y nephew, hither-do-thou come here.” Now (then) of course the he (an.)-child-great (is) there did-he-go,

neʼʹhoʻ wăkʹʼăʻ oʼtʻhāʹdăʼt heʹoñweʻ hāyăsʹʻhĕⁿʼ neʻʹ hotʹʻhāʼ hēʼʹ

there nearby did-he-stop-(stan ding) there where he (an.)-supine lies the he (an.)-talking (is) he-it-desired

dĕⁿoiʻwăsʹnieʼ neʼneʻʹ honoʼʹsĕⁿʻ.

will-he-his-mat ter-attend to that-the he-his-uncle (is).

Oʹnĕⁿʻ neʻʹ hĕñʹgweʻ waiʹĕñʼ, “Hiwâⁿʹdĕⁿʼ, oʹnĕⁿʻ ĕⁿsĕñdĕⁿsʹtʻheʼt.

Now (then) the he (an.)-human being (is) did-he-it-say, “My nephew, now (then) will, shall-thee-it-poor-to-be-cause.

Oʹnĕⁿʻ nĕñʹ isʹ wāyāwenōʹdĕⁿʼ neʻʹ Sʻhagoweʹnotʻhăʼ. Dāʹ djiaʹgoⁿ diqʹ.

Now (then) this one thou did he-thee-island place on the Sagowenota. So (then) (do) thou be-brave moreover.

Heyogoⁿʹsot neʻʹhoʻ sādyăʼ­datʹkoⁿʼ. Dāʹ djiāʹgoⁿ diqʹ. Dāʹ

There-it (n.)-over-tops verily thy-own-bo dy-potent-magically (is). So then (do)-thou-be-brave moreover. So (then)

oʹnĕⁿʻ diqʹ nĕñʹdă nĕⁿʹsyeʼ dĕⁿseĕñnogĕñʹnĭʼ neʻʹ Sʻhagoweʹnotʻhăʼ. Nĕñʹdă

now then moreover this (thing) so-wilt-thou-it-do shalt- thou-him-orenda-overmatch the Sagowenota. This (thing)

nāʹeʻ nĕⁿʹsyeʼ neʻʹ oʹnĕⁿʻ ĕⁿsāyoʼʹdĕⁿʻ.

indeed so-wilt-thou-it-do the now (then) wilt- thou-it-work.

Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ hegääʻgwāʼʹăʻ oʹnĕⁿʻ waiʻ

So (then) that moreover the now (then) there it (n.)-sun-sets low (= is setting small) now (then) of course

ĕⁿstăkheʻʹsoñʼ henigāʹwenăʼ. Agwasʹ ĕⁿsadyanāʹhoʼ

shalt-throw-run ning-go-repeatedly thus-so-it (n.)-island large (is). Very wilt-thou-self-it-track- put-on

gagweʹgoⁿ henigāʹwenăʼ. Dāʹ neʼʹ diqʹ. Ganyoʼʹ ĕⁿyoʼʹgäʻ, dāʹ

it (n.)-entire (is) thus-so-it (n.)-is-large (is). So (then) that moreover. As soon as will-it-it-darken, so (then)

oʹnĕʻ neʼʹhoʻ hĕⁿtcʹheʼ heʹoñweʻ tʻhatʻoñwayĕñdăʹkwăʼ neʻʹ Sʻhagoweʹnotʻhăʼ.

now (then) there there-again-shalt-thou-go there-where there-he-it-his-canoe-to stop-uses the Sagowenota.

Oʹnĕⁿʻ neʼʹhoʻ hĕⁿʹcyoⁿʼ dāʹ oʹnĕⁿʻ neʼʹhoʻ ĕⁿsnoⁿʼʹgwăt oʼneʻsăʹgoñ

Now (then) there there-wilt-thou-arrive so (then) now (then) there shalt-thou-it-dig-u p it (n.)-sand-in

hăʼdegayeʹiʼ nĕⁿsoⁿʼʹheʼt neʼʹhoʻ hĕⁿsadyasʹʻhĕñʼ,

just-both-it (n.)-fitting so-shalt-thou-it-la rge-to be-cause there there-wilt-th ou-self-supine lay,

oʻstoñʹsʻhoñ tĕⁿwâⁿʼʹhäk neʻʹ seʻsăʹgain. Dĕntʻhyăkdoñʹneʼ neʻʹhoʻ

it (n.)-little-just (is) will it-project the thy-mouth. Hence-will-he-thee -to-visit-come verily

hăʼdewăsoñtʹʻhĕⁿ. Sĕñʹnoⁿʻ ĕⁿsaʹnoʻ­toñʼk neʼʹ neʻʹhoʻ

just- it (n.) night-middle (is). Do-thou-it do-not wilt-thou-fear-(be afraid) that verily

dĕⁿtʻhawiʹnoñdieʼ neʻʹ otcīʹyäʼsʻhoⁿʼ neʻʹ oʹnĕⁿʻ neʹkhoʻ waiʻʹ

will-hither-both-he -it (z.)-bring-severally the the now (then) here of course

ĕⁿsʻhāʹyoⁿʼ. Dāʹ gāʹnyoʼ ĕⁿoñʼdīʹheʼt oʹnĕⁿʻ, dāʹ oʹnĕⁿʻ ĕⁿʹĕñʼ,

will-again-he -return. So (then) as soon as will-they (z.) stop (land) now (then), so (then) now (then) will-he-it-say,

“Hauʼʹ hesesniʹyăʼdiʻsăkhăʻ. Twūʹăʻ, twūʹăʻ, twūʹăʻ.” Oʹnĕⁿʻ naʹeʻ oʹdoⁿʻ.

“Come there-his-you-two-body-to-seek-do go. Twūʹăʻ, twūʹăʻ, twūʹăʻ.&rdquo ; Now verily it sounds.

Oʹnĕⁿʻ neʻʹ djīʹyäʻ ĕⁿsayanĕñʹauⁿʼ hăʼdeʹyoñ sădyāʹ­nāĕñʹnioⁿ&mla pos;,

Now (then) the dog(s) will-thy-(they) track take up just as many as thou-self-it-track put-on-hast,

ĕⁿwĕñnĕñniʼyoʻswā&eb reve;ñʹnioñʼ, dĕⁿwĕñnäⁿʻʹdatʻʹh oñʼ neʼʹhoʻ oʻnoⁿʼgĕⁿʼʹsʻho&su pn;ʼăʻ

will-they (n.)-it-scent-successively, will-they (n.)-run-severally to and fro there behind, just in the rear, just

ĕⁿādăkheʼ neʻʹ Sʻhagowēʹnotʻhăʼ.

will-he-running-go the Sagowenota.

Gāʹnioʼ agwasʹ oʹnĕⁿʻ ĕⁿʻʹseʼ oʹnĕⁿʻ nāʹeʻ wēʹĕⁿʻ hēʼsʹ oʹnĕⁿʻ

Just as soon as very now (then) wilt-thou-it-think now (then) verily far, far away, he-goes-to and fro now (then)

ĕⁿʻsatgoʻhĕñʹkwă&mlapos ;, oʹnĕⁿʻ heʻʹ tgahoñwāʹiĕⁿʼ neʼʹhoʻ hĕⁿʻʹsēʼ.

wilt thou-self-head-uncover, now (then) where there-it (n.)-canoe-lies there thither.

Dāʹ oʹnĕⁿʻ ēⁿʻseʻcioñʹnĭʼ hāʹeʼgwă neʻʹ gayăʼʹdăʼ neʼneʻʹ

So (then) now (then) wilt-thou -it-make also (again-just) the it (n.)-body that-the

gayăʼdoñʹni năʹⁿʼot neʼneʻʹ hăʼdĕⁿsgyadyēʹĕñk neʻʹ oñʹgweʻ

it (n.)-body-made (is) (doll) (figure) such-kind-of-thing that-the just-b oth-it-shall-again-alike-be the human being

heniyeyăʼdoʼʹdĕñ, sĕⁿʻʹ nĕⁿʹyoñk, owāʹdjisdăʼ oʻheʻʹsăʼ khoʻʹ neʻʹ

such-as-one (an.)-body-kind of, shape of, three so many will-it-number it (n.)-rough-bark it (n.)-rotten log and the

năⁿʼʹot ĕⁿʻsoñʹnyăʼt. Gāʹnioʼ ĕⁿʻsadyĕñnoʼkdĕⁿʼ neʼʹhoʻ gĕⁿsʹ

such-kind of thing wilt thou-it-to-make-use. As soon as w ilt-thou-it-task-complete there usually

hăʼ-deyoʼhoñweoʹgĕñ dĕⁿāʹdăʼt neʻʹ gayăʼʹdăʼ găʼʹnoⁿʼ wăʼĕñʹnoⁿʼ-khoʻ gĕⁿsʹ

just where two-it-it-branch (is) divided will-he-stand the it (n.)-body, (figure) it (n.)-arrow it (n.)-bow-and usually

ĕⁿaāʹwăʼk neʼʹhoʻ nĕⁿyoʼʹdĕñʹoñk ayĕñʼʹ ĕⁿʻhăʼāʹgwă&mlapo s;. Gagweʹgoⁿʻ

will-he-it-hold, have in-hand there so will-it-appear would-one-it-think will-he-it-shoot. It (n.)-entire (all)

neʼʹhoʻ nĕⁿʹcyeʼ.”

there (thus) so-wilt-thou-it-do.”

Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā neʼʹhoʻ waiʹĕñʼ, daasʹnyeʼt, “Ganōʹoⁿʼ naʹeʻ.

Now (then) the he (an.)-child-great (is) there did-he-it-say, back-he-it-spoke, “It (n.)-hopeless verily.

Dăʼgwaisʹdĕⁿʼ dăʼāʹgyĕⁿʼ neʼneʻʹ agadyeʹäʼdŭk.” Deʼaoñnisʻheʼʹoñʼ oʹnĕⁿʻ neʻʹ

Not anything not-I-it-have that-the should-I-self-it-employ-with .” Not-it-long-time was now (then) the

hăʼnĕñyadĕⁿʻdāʼ&ml prime;sʻhoñ daasʻnyeʼt, odäⁿäⁿtʹ he-niodonʻhoⁿgāʹnyĕñ, waiʹĕñʼ,

he (an.)-bone-lying flat just thence-he-it-answered, it (n.)-pitiful (is) where-so-he-suff ering (is), did-he-it-say,

“Heʹoñweʻ huiʹgĕñ găʻswĕⁿʼʹdaiyĕⁿ&ml apos; neʼʹhoʻ sĕⁿʼʹĕⁿʻ gāʹyĕⁿʼ neʻʹ agoñʹgesʻhäʼ, skayanănēʹgēⁿʼ

“There where that-it-is it (n.)-rotten lies log there indeed, it-lies the my-skin-pouch, fisher

năⁿʼʹot, goʼʹgeʻ hoʼsēʹgoʻ.”

the-kind-of-thing in-haste thence-thou-it-bring.&rdq uo;

Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā wăaʹgoʼ neʻʹ hoñgesʹʻhäʼ neʼneʻʹ skayanănēʹgĕⁿʼ

So (then) now (then) the he (an.) child-great (is) thence-he-it-brought the his-skin-pouch that-the fisher

năⁿʼʹot. Oʹnĕⁿʻ diqʹ neʻʹ honoʼʹsĕⁿʻ neʼʹhoʻ waāʹdăʻgoʼ neʻʹ gagănyăʼsʻhäʼ, khoʻʹ neʻʹ

the-kind-of-thing. Now (then) moreover the he-his-uncle (is) there did-he it-take out the it (n.)-knife, and the

otʻhäʹʼ­gwĕⁿʼdă&mla pos; yeniĕñkaoʼkʹtʻhăʼ khoʻʹ neʻʹ onäʻʹsăʼ. Daoñwaiʹyĕⁿʼ neʻʹ

it (n.)-flint one-it-to- make-uses a-spark and the it (n.)-spunk He-it-him-gave the

hăksăʼʹgōwā.

he (an.)-child-great (is).

Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā waaʻsāʹwĕⁿʼ waaʻcyoñniaʹnoñʼ neʻʹ

So (then) that moreover now (then) the he (an.)-child-great (is) did-he-it-begin did-he-it-make in succession the

gayăʼʹdăʼs̆ʻhoⁿ&m lapos;ăʻ, sĕⁿʻʹ niʹyoñ, wăʼäʹnoⁿʼ găʼnoⁿʼ-ʹkhoʻ gĕⁿsʹ hāāʼʹ,

it (n.)-body-several, (dolls) three so many it-numbered, it (n.) bow it (n.) arrow and usually he-it-holds,

tgayeʹiʼ heniʹyot wăʼhăsʹnyeʼt neʻʹ honoʼʹsĕⁿ. Oʹnĕⁿʻ waādyĕñnoʼkʹdĕⁿʼ

both-it-alike (is) where-so-it-form is did-he-it-say the he-his-uncle (is). Now (then) did-he- self-task-complete

gagweʹgoⁿ. Dāʹ oʹnĕⁿʻ oʼtʻhĕⁿäʻdātʹʻho& supn;ʼ. Neʼʹ diiuiʹwăʼ waayăʼdoñnyaʹnoñʼ

it (n.)-entire. So (then) now (then) did-he run successively. That so it (n.) reason (is) did-he-dolls-make-severa lly

neʻʹ gayăʼʹdăʼ ĕⁿhoʼnigoⁿʻgĕñʹnĭ& mlapos; neʻʹ oñʹgweʻ iʹyas, neʻʹ Sʻhagowēʹnotʻhăʼ, nōʹnĕⁿʻ

the it (n.)-doll will-it-his-mind-overmatch the human being he-it-eats, the Sagowenota, the now (then) when

ĕⁿsʻhāʹyoⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿyoʼʹgäʻ.

will-again-he- return the now (then) will-it-it-darken (become dark).

Gāʹnioʼ waādyĕñnoʼkʹdĕⁿʼ gagweʹgoⁿ, dāʹ oʹnĕⁿʻ nāʹeʻ oʼtʻhĕⁿäʻdātʹʻho& supn;ʼ

As soon as did-he- self-task-complete it (n.)-entire, so (then) now (then) verily did-he-run-successively

he-nigawēʹnăʼ neʼʹ diiuiʹʻwăʼ neʼneʻʹ ĕⁿhoʼnigoⁿgĕñʹnĭʼ,

where-so-it (n.)-island-large (is) that such-it-season-(is) that-the will-he-his-mind-overmatch,

ĕⁿhoʼnigoⁿhoⁿʼʹdäⁿ&mla pos;, neʼneʻʹ hoʻswāʹĕⁿs neʼʹ khoʻʹ neʻʹ hosʻhenĕⁿʼʹsʻhoⁿʼ& abreve; neʻʹ tcīʹyäʼ.

will-he-his-mind-deceive that-the he-him-hates that and the he-it-slave(s) several the dog(s).

Dāʹ oʹnĕⁿʻ neʻʹ hagĕⁿʹdji waiʹĕñʼ, “Hauʼʹ, djāʹgoⁿ, hiwāʹdĕⁿʼ. Ĕⁿsonʹʻhek

So (then) now (then) the he (an.) ancient-one did-he-it-say, “Come, be brave, my nephew. Shalt-thou-alive-be

neʻʹhoʻ neʼʹ neʻʹ ĕⁿʻsiwayēʹis nĕñʹ năⁿʼʹot oʹnĕⁿʻ oʼʹgiʼ.” Dāʹ

it is a fact that the wilt-thou-it-matter-fulfi ll this (thing) such-kind of thing now (then) did-I-it-say.” So (then)

neʼʹ diqʹ neʻʹ hăksăʼʹgōwā dăasʹnyeʼt waiʹĕñʼ, “Niʹioʻ neʼʹhoʻ

that moreover the he (an.)-child-great (is) thence-he-it answered did-he-it-say, “So (be) it thus (there)

nĕⁿʹgyeʼ, ĕⁿgiwāyeʹis, nĕñʹ năⁿʼʹot oʼʹsiʼ.”

so will I-it-do, will-I-it-matter-fulfill, this (thing) such-kind-of-thing didst-thou-it-say.”

Dāʹ oʹnĕⁿʻ diqʹ waaʻdĕñʹdĭʼ neʻʹ hăksăʼʹgōwā haāwinonʹdieʼ neʻʹ

So (then) now (then) moreover did-he (an.)-start the he (an.)-child-great (is) he-it-carrying goes along the

gayăʼʹdăʼ. Oʹnĕⁿʻ gĕⁿsʹ neʼʹhoʻ heʹoñweʻ deyoʼhoñweōʹgĕñ neʼʹhoʻ gĕⁿsʹ

it (n.)-body (doll). Now (then) usually there there where two-it-it-branch forked (is) there usually

oʼtʻhāʹdăs neʼneʻʹ gayăʼʹdăʼ sĕⁿʻʹ niʹyoñ neʼʹhoʻ gĕⁿsʹ nâⁿʹyeʼ. Weʹsoʼ

did-he-it-cause to stand that-the it (n.)-body three so many it-in number (is) there (thus) usually so-he-it-did. Much

waakʹdoñʼ hegawāʹnot neʼneʻʹ ganăkdiʹio heʹ gäʹit, neʼʹ nāʹeʻ

did-he-it-search where-it (n.)-island-floats that-the it (n.)-place-fine (is) where-it (n.)-tree stands, that verily

gĕⁿsʹ neʻʹ weʹĕⁿʻ heʹ gäʹit neʻʹ heʹoñweʻ watʻhoñwayĕñdăkʹhwăʼ; neʼʹhoʻ nâⁿʹyeʼ

usually the far away where-it-(n.)-tree stands the there where it-sel f-canoe-to-lie-uses; there (thus) so-he-it-did

heʻʹ dĕⁿhoʼnigoⁿgĕñʹnĭʼ neʻʹ hoʻswāʹĕⁿs neʻʹ oʹnĕⁿʻ dĕⁿtʻhoñwayăʼ­diʻsăk ʹhăʼ

where (so that) so-will-he-his-mind-overmatch the he-him-hates the now (then) thence-will-he-his-body-to-seek-come

neʻʹ oʹnĕⁿʻ ĕⁿyoʼʹgäʻ.

the now (then) = when will-it-it-darken.

Dāʹ oʹnĕⁿʻ nāʹeʻ oʼgäsʹʼăʻ oʹnĕⁿʻ neʼʹhoʻ wāʹeʼ neʻʹ hăksăʼʹgōwā

So (then) now (then) verily it-it-darkens a little now (then) there thither-did-he-go the he (an.)-child-great (is)

heʹoñweʻ tʻhatʻhoñwayĕñdăkʹhwă&mlapos ; neʻʹ hoʻswāʹĕⁿs, heʹoñweʻ niōnăkdäʹgwĕñ heʻ

there where there-he his-canoe to-lie uses it the he-him-hates, there where there-he-it-place has selected where

ĕⁿadăʻseʻʹdăʼ. Gāʹnioʼ neʼʹhoʻ waāʹyoⁿʼ oʹnĕⁿʻ waādyoʼʹdat neʼneʻʹ

w ill-he-self-conceal. As soon as there there-he-arrived now (then) did-he-self-set-to work that-the

waāyadoñʹnĭʼ neʼʹhoʻ oʼneʻʹsăgoñ neʼʹhoʻʹdjiʻ nīʹwăʼs. Deʼaonisʻheʼʹoñʼ oʹnĕⁿʻ

did he-it-hole make there it (n.)-sand-in there-just (=just right) so-it-large-is. Not-it-long time-is now (then)

waādyĕñnoʼkʹdĕⁿʼ, dāʹ oʹnĕⁿʻ diqʹ neʼʹhoʻ waādyăsʹʻhĕñʼ oʼneʹʻsăgoñ. Neʻʹ oʹnĕⁿʻ

did-he -his-task-complete, so now (then) moreover there did-he-self-lay it (n.)-sand in. The now (then)

wăʼoʼʹgäʻ neʼʹhoʻ hayăsʻhĕⁿʼʹsʻhoñ, neʼʹhoʻ ostʻhoñʹsʻhoñ dewăʼʹhāʼ neʻʹ hăsăgainʹ,

did-it-it-darken there he supine lay just there it-small-just it-projects the his face-hole = his mouth

tgayēʹiʼ nāʹeʻ ha­doñʹnyeʼs. Neʼʹhoʻ waiʻʹ hăʼnigoⁿʹʻäⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿsʻhāʹyoⁿʼ neʻʹ

it (n.) correct (is) verily he-breathes. There of course his-mind-is -on the now then will-again-he- arrive the

hoʻswāʹĕⁿs, neʻʹ Sʻhagowēʹnotʻhăʼ.

he-him-hates, the Sagowenota.

Oʼyoʹnĭsʻheʼt neʻʹhoʻ hayăsʻʹhĕⁿʼ neʼʹhoʻ hăʼnigoⁿʹʻäⁿʼ neʻʹ oʹnĕⁿʻ ĕⁿsʻhāʼyoⁿʼ neʻʹ

Did-it-delay-long there he-supine lay there his-mind-is -on the now (then) will-again-he-a rrive the

oñʹgweʻ īʹyas. Honoⁿʻʹdoⁿʼ he-nīʹyoñ neʻʹ hotʻhyuʹwi neʻʹ honoⁿʼʹsĕⁿ gagweʹgoⁿ

human being(s) he-it-eats. He-it-knew there-so-it-numbers-many the he-it-him told the his-uncle it (n.) entire (is)

ĕⁿgaiwăyeʹiʻ. Honoⁿʻʹdoⁿʼ waiʻʹ he-niōyăʼdătʹgoⁿʼ neʼneʻʹ dăʼgwisdĕⁿʼ

will-it-matter fulfilled be. He-it-knew of course there- so-his-body ot-kon (is) that-the not-anything

deʼaoⁿ­wĕñdjanăʼgōʹw äs.

not-it-him-earth-affects.

Dāʹ neʼhoʻʹsʻhoñ nīʹyot oʼyoʹnis& tcomma;heʼt. Hăʼdewăʻsoñtʻʹhĕ&supn ; oʹnĕⁿʻ oʼgāʹāt,

So (then) thus-just (there) so it is did-it (n.)-remain. (endure). Just-it (n.)-night-middle now (then) did-it-it-pass

oʹnĕⁿʻ noñʹ tʻhōʹhă dĕⁿdwĕñdōʹdĕⁿʼ oʹnĕⁿʻ dyĕñgwăʻʹsʻhoñ hotʻhoñʹdeʼ neʻʹ

now (then) perhaps nearly will -it-day-project (protrude) now (then) suddenly-just he-it-hears the

hăksăʼʹgōwā tchihogăʼĕñʹyoⁿʼ heʹ-ganyōʹdaeʼ oʹnĕⁿʻ dayodiʼsʹdāʹdieʼ

he (an.)-child-great (is) while-he-it-w as-watching where-it (n.)-lake now (then) hither-it (n.)-noise-arising-comes

adiʼgwāʼ năⁿʼʹot neʼʹhoʻ odogĕⁿʹdĭʻ heʻʹ gawēʹnot.

unknown such-kind-of thing there itself-steers directly where it (n.)-island-floats.

Dăʼaonisʻhēʹʼoñʼ oʹnĕⁿʻ hotʻhoñʹdeʼ dayonadiʼsdāʹdieʼ neʻʹ hoñgakʹ

No t-it-lasts-long now (then) he-it-hears hither-they (n.)-their-noise-arising come the wild geese

odigaweoñʹdieʼ neʻʹ găʻhoñʹwăʼ neʼneʻʹ howēʹnōdĕⁿ neʻʹ hăksăʼʹgōwā, neʼʹkhoʻ

they (z.)-paddling come the it (n.)-canoe that-the he-him-island-put on the he (an.) child-great (is), that-and

hotʻhoñʹdeʼ neʻʹ djīʹyäʻ onadiʼsʹdāʼ, agwasʹ igĕñʹ odigāʹyĕⁿs awadisʹʻhēʼ

he-it-hears the dog(s) their (z.)-self noise very it-is they (z.)-keenly-willing (are) should-they-it-pursue

hăʼgwisʹdĕⁿʼ, neʼʹ diiuiʻʹwăʼ neʻʹ neʼʹ neʼʹhoʻ wāʹdiks gawēʹnăʼgeʻ neʻʹ oñʹgweʻ

whatsoever thing, that there-it (n.) reason (is) the that there they (z.)-it-eat it (n.)-island-on the human being

oʼʹwāʼ; gayĕñdeʹi heʻʹ nihayĕñnoʼʹdĕⁿʻ neʻʹ neʼʹ hoʻsʻhenĕⁿʼʹsʻhoⁿ& mlapos;

it (n.)-meat; flesh; it (z.)-it-knows where such-his-manner-of-doing-kind of (is) the that his (an.)-slaves-several

neʻʹ oñʹgweʻ īʹyas.

the human being he-it-eats.

Dāʹ neʼʹ diqʹ oʹnĕⁿʻ tci-hotʻhoⁿʻdiyosʹdoⁿ hotʻhoñʹdeʼ dāyotkāʹeʻ,

So (then) that moreover now (then) as, while, he his ear(s)-fine-has made he-it-hears there-it-sound-arose

oʹñĕⁿ&tcomm a; waaʼdīʹheʼt neʻʹ neʼʹ haoñwayăʼdiʻsăkʹhăʼ neʻʹ hoñwaʻswāʹĕⁿs. Dāʹ oʹnĕⁿʻ diqʹ

now (then) did-he-land the that t hence-he-his-body-to-seek-comes the he-him-hates. So (then) now (then) moreover

hotʻhoñʹdeʼ oʹnĕⁿʻ neʻʹ

he-it-hears now (then) the

Sʻhagowēʹnotʻhăʼ waiʹĕñʼ, “Hauʼʹ oʹnĕⁿʻ seswayăʼdĭʻsăkʹhă&tco mma; neʻʹ

Sagowenot a did-he-it-say, “Come, “Go to, now (then) his-you (pl.)-body-to-seek do go the

hoñʹgweʻ gaweʻʹ adiʼʹgwă niaʼnĕñyāʹyĕⁿʼ.” Ganioʼʹ diqʹ oʼ­hatʹgăʼ

he (an.)-human being (is) where (in what place) unknown t here-his-bone(s) lie.” As soon as moreover did he-it-let go

neʻʹ honăsʹkwaiyĕⁿʼ neʻʹ djīʹyäʻ oʹnĕⁿʻ waiʹĕñʼ, “Snidjāʹgoⁿ, snidjāʹgoⁿ. Hestuäʻʹ,

the his slave(s)-owned the dog(s) now then did he-it say, “You-two-be brave, you-two-be brave. Hence you-two-go,

hestuäʻʹ, hestuäʻʹ.”

hence you-two-go, hence you-two-go.”

(It is usual to confine the use of this last command only to dogs; it signifies ‘go ye, go ye, hence.’—Ed.)

Dāʹ neʼʹ diqʹ neʻʹ djīʹyäʻ oʹnĕⁿʻ oʼwĕñnĕñniʼyoʻswāʹ&ebr eve;ñʼ heʹoñweʻ hodyānāʹʻhoⁿʼ neʻʹ

So (then) that moreover the dog(s) now (then) did-they (z.)-take scents there where he-his-tracks-has traced the

hăksăʹgōwā oʹnĕⁿʻ diqʹ waoʻʹsēʼ heʹoñweʻ hodākʹheʻsoⁿʼ neʻʹ

he (an.)-child-great (is) now (then) moreover did-they-him pursue where there he-running-went to and fro the

hăksăʼʹgōwā. Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā hotʻhoñʹdeʼ neʻʹ Sʻhagowēʹnotʻhăʼ

he (an.)-child-great (is). So (then) that moreover the he (an.)-child-great (is) he-it-hears the Sagowenota

waāsʹnyeʼt waiʹĕñʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿ&ml apos; oʹnĕⁿʻ swadekhwiʻsăkʹhăʻ.” Neʻʹ

did-he-it-speak did-he-it-say, “Wild geese, my-servants-several now (then) you-own-f ood-to-seek-do go.” The

hăksăʼʹgōwā hotʻhoñdeʻtciʻhwĕⁿ neʻʹ năⁿʼʹot hāʹdoⁿ neʻʹ hagĕⁿʹdjĭ.

he (an.)-child-great (is) he-it-hears-distinc tly the kind of thing he-it-says the he-(an.) ancient one (is).

Oʼdwadīʹdĕⁿʼ oʹnĕⁿʻ neʻʹ hoñʹgak.

Did-they (z.)-fly away now (then) the wild geese.

Dāʹ neʼʹ diqʹ oʹnĕⁿʻ neʻʹ Sʻhagowēʹnotʻhăʼ heʻʹ waādākʹheʼ heʹoñweʻ

So (then) that moreover now (then) the Sagowenota where thither he-running went there where

heyonēʹnoñ neʻʹ hoʻsʻhenĕⁿʻsʻhoⁿʼ neʻʹ djīʹyäʻ. Dāʹ tchihadākʹheʼ

hence-they (z.)-have gone the h is (an.)-slave(s)-several the dog(s). So then as he-running-went

dyĕñgwăʻʹsʻhoñ hotʻhoñdeʼ wēʹĕⁿ tkāʹnĭ, “Wauʻʹ, wauʻʹ, wauʻʹ,” dyoʹdoñ. Agwasʹ

suddenly-just, all at once, he-it-hears far away there-it (z.)-barks, “Wauʻʹ, wauʻʹ, wauʻʹ,” there-it-it-sounds. Very

doskĕñʹăʻ niyaādākʹheʼ oʹnĕⁿʻ hotʻhoñʹdeʼ neʻʹ sgātʹ neʻʹ djīʹyäʻ

nearby, close at hand thither-he-running-goes now (then) he-it-hears the one-it (z.) is the dog

oʼdwăʻsĕntʹʻho, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ. Neʼʹhoʻ waādākʹheʼ, neʼʹhoʻ

did-it (z.)-cry out, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻʹ,&rdqu o; did-it-say. There hence-he-running-goes, there

waāʹyoⁿʼ dyĕñgwăʻʹsʻhoñ waāʹgĕⁿʼ neʼʹhoʻ gayăsʹʻheⁿʼ, neʻʹ hodjīʹyäʼ neʼʹkhoʻ neʻʹ

there-did-he-arrive suddenly- just (surprised) did-he-it-see there it (z.)-supine-lay, the his-dog that and the

neʼʹhoʻ heyoʼʹsĕⁿʼoⁿ neʻʹ găʼʹnoⁿʼ heʻʹ găsāʹgain. Dāʹ neʻʹ diqʹ neʻ Sʻhagowēʹnotʻhăʼ

there there-it (n.)-fallen-has the it (n.)-arrow where it (z.)-mouth-in. So (then) that moreover the Sagowenota

oʹnĕⁿʻ wooʼnigoⁿʻgāʹʻhĕⁿ neʼʹkhoʻ waiʹĕñʼ, “Awĕñdoñʹnyăʼt nāʹeʻ,” oʹnĕⁿʻ waiʻʹ

now (then) d id-it-his-mind-vex, trouble that-and did-he-it-say, “It is discouraging verily,” now (then) of course

wooʻʹdoⁿʼs neʻʹ honaskwanoⁿsʹdeʻk neʻʹ djīʹyäʻ.

did-he-it-lose the he-it-(z.) servant-cherished the dog.

Dāʹ neʼʹ diqʹ näⁿʹgäⁿ neʻʹ hoñʹgweʻ oʹnĕⁿʻ waāsʹnyeʼt waiʹĕñʼ, “Agwasʹ,

So then that moreover this (it) is the he (an.)-human being (is) now (then) did-he-it-speak did-he-it-say, “Very,

ĕñʼʹ noñʹ hodyăʼdatʹkoⁿʼ.”

I-it-think it seems his body is otkon.”

Dăʼdjiăʻʹsʻhoñ oʹnĕⁿʻ āʹeʼ hotʻhoñʹdeʼ wēʹĕⁿʻ tgāʹnĭʻ, “Wauʻʹ, wauʻʹ, wauʻʹ,”

Not long after-just now (then) again he-it-hears far away there-it (z.)-is barking, “Wauʻʹ, wauʻʹ, wauʻʹ,”

dyoʹdoñ, dāʹ oʹnĕⁿʻ nāʹeʻ neʼʹhoʻ waādakʹheʼ heʹgwa. Agwasʹ oʹnĕⁿʻ

there-it-it-sounds, so (then) now (then) verily there did-he-running go towards. Very (just) now (then)

doskĕñʹăʻ niyaādākʹheʼ oʹnĕⁿʻ āʹeʼ nāʹeʻ hotʻhonʹdeʼ oʼdwăʻsĕñtʹʻhoʼ neʻʹ

it is near, nearby, thither-he-running goes now (then) again, once more verily he-it-hears did-i t (z.)-cry out the

djīʹyäʻ, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ.

dog, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻʹ,&rdqu o; did-it-say.

Neʻʹ oʹnĕⁿʻ neʼʹhoʻ waāʹyoⁿʼ oʹnĕⁿʻ āʹeʼ waatkāʹtʻhoʼ neʻʹ skatʹ neʻʹ djīʹyäʻ neʼʹhoʻ

The now (then) there did-he-arrive now (then) again, once more did-he-it-look at the one-it-is the dog there

gayăsʹʻhĕⁿʼ, neʼʹho-khoʻ āʹeʼ gaʻsāʹgain găʼʹnot, neʼʹ

it (z.)-supine lay, there and again, once more it(s)-mouth in it (n.)-arrow protruded from that

diiuiʻʹwăʼ neʼʹhoʻ heyoʼsĕⁿʻʹdoⁿ neʻʹ deknīʹhădoⁿʼt neʼʹ neʻʹ gayăʼdoñni

there-it (n.)-reason (is) there there-it-has dropped the two = in order (second) that the it (n.)-mannikin

gayăʼʹdăʼ. Dāʹ neʼʹ diqʹ neʻʹ hagĕⁿʹdjĭ oʹnĕⁿʻ āʹeʼ waāsʹnyeʼt

it (n.)-doll, body. So that moreover the he (an.) ancient one (is) now (then) again, once more did-he-it-speak

waiʹĕñʼ, “O, awĕndoñʹnyăʼt, awĕndoñʹnyăʼt nāʹeʻ. Agwasʹ ĕñʼʹ noñʹ hodyăʼdātʹkoⁿʼ

did-he-it-say, “Oh, it-is-discouraging, it-is-discouraging verily. Very I-it-it-think seems his (an.)-body-otkon (is)

nāʹeʻ.”

verily.”

Tchi-hotʹʻhāʼ oʹnĕⁿʻ āʹeʼ hotʻhonʹdeʼ hoʹgwā tkāʹnĭʻ neʻʹ

While-he-it-is-uttering now (then) again, once more he-it-hears aside, yonder away there-it-is-barking the

sĕⁿʻʹădoⁿʼt neʻʹ djīʹyäʻ, “Wauʻʹ, wauʻʹ, wauʻʹ,” dyoʹdoñ. Oʹnĕⁿʻ neʻʹ hăgĕⁿʹdjĭʻ

three-in order, (third) the dog, “Wauʻʹ, wauʻʹ, wauʻʹ,” there-it-sounds. Now (then) the he (an.)-ancient one

neʼʹhoʻ waādākʹheʼ. Agwasʹ āʹeʼ oʹnĕⁿʻ doskĕñʹăʻ niyaādākʹheʼ

there did-he-running go. Very again, once more, now (then) nearby close at hand there-thither-he-running-goes

oʹnĕⁿʻ nāʹeʻ hotʻhonʹdeʼ oʼdwăʻsĕñtʹʻhoʼ neʻʹ djīʹyäʻ, “Kwĕñʻʹ, kwĕñʻʹ, kwĕñʻʹ,” oʼʹgĕⁿʼ.

now (then) verily he-it-hears did-i t-cry out the dog, “Kwĕñʻ&mlprime ;, kwĕñʻʹ, kwĕñʻ&m lprime;,” did-it-say.

Oʹnĕⁿʻ nāʹeʻ neʻʹ hăgĕⁿʹdjĭʻ wooʻʹdyoⁿʼ, waiʹĕñʼ-khoʻ, “Oʹnĕⁿʻ nāʹeʻ

Now (then) verily the he (an.)-ancient one (is) did-he-become afraid, did-he-it-say and, “Now (then) verily

ĕⁿsgadeʼgoʼʹsʻhoñ, oʹnĕⁿʻ sĕⁿʼʹĕⁿʻ hoʼwăsʹʼăʻt neʼʹ neʻʹ

shall-again -I-self-absent = just, now (then) in as much as did-it-(them)-us e up that the

gyăʼdäʼskwăʼʹcyoñk neʼʹ neʻʹ agedjīyäʼʹsʻhoⁿʼgĕñ&mlpr ime;oⁿʼ. Agwasʹ nāʹeʻ

I-their-b odies-prized-severally that the my-dog(s) several-were. Very verily

hodyăʼdatkoⁿʼʹsʻhoñ.”

hi s own-body-otkon (is)—just.”

Heʹoñweʻ hăʼdoñsaĕⁿʻʹdāt heʹoñweʻ tgaʻhoñwāʹyĕⁿʼ.

There where thence again he-ran (he ran homeward) there where there-it (n.)-canoe-lies.

Dāʹ neʼʹ diqʹ tchi-watʻhāʹwĭʼ neʻʹ hăksăʼʹgōwā tʻhihodyeʹĕⁿʻ

So (then) that moreover while-it (n.)-self-bore along the he (an.)-child-great (is) just-he-self-kept-still

hăʼnigoⁿʹhäʼ-khoʻ, ganioʼʹ wēʹĕⁿʻ hēʼsʹ neʻʹ hăgĕⁿʻʹdjĭ goʼʹgeʻ

his-mind-wa s on (it), and, just as soon as far away he-goes-to and fro the he (an.)-ancient one (is) quickly

waādeʼnoⁿʻdaʻʹgoʼ neʻʹ oʼneʻʹsăgoñ neʼʹhoʻ ganyadākʹdăʼ heʻhawēʹnoñ, oʼtʻhaʻdjāʹĕⁿʼ-kh oʻ neʻʹ

did-he -self-unbury the it (n.)-sand-in there it (n.)-lake-beside thither-he-went, did-he-it-shove-and the

găʻhoñʹwăʼ oʻnegăʼʹgeʻ oĕⁿʼʹheʼt, oʼtʻhōʹet waiʹĕñʼ, “Gāʹoʼ nondāʹswet

it (n.)-canoe it (n.)-water-on it (n.)-stood, stopped, did-he-call aloud did-he-it-say, “Hither thence-do-you-come

agesʻhenoⁿʼʹsʻhoⁿʼ neʻʹ hoñʹgak.”

my-ser vants-several the wild geese.”

Oʹnĕⁿʻ neʻʹ hoñʹgak onadiʼsʹdāʼ “dauñʻʹ” dyoʹdoñ, gagweʹgoⁿ oʼwādīʹyoⁿʼ

Now (then) the wild geese they (z.)-noise-raised “dauñʻʹ” there-it-sounded, it (n.)-entire did-they (z.)-arrive

gahoñwakʹdăʼ oʼwadyăʼdaniyoñʹdĕⁿʼ. Dāʹ neʻʹ hăksăʼʹgōwā ganioʼʹ

it (n.)-canoe-beside d id-they-own-body-attach. So (then) the he (an.)-child-great (is) as soon as

waādeʼnoⁿʻʹdäʻ oʹnĕⁿʻ waiʹĕñʼ, “Neʼʹhoʻ nāʹeʻ hĕⁿdjiswadōʹgĕⁿt heʹoñweʻ

did-he-self-put- aboard now (then) did-he-it-say, “There verily hence-will-again -you-direct (yourselves) there where

diswaʻdĕñʹdyoñ khoʻʹ neʻʹ dyoñgwăʻdĕñʹdyoñ.”

thence-you-have-departed and the thence-we-you-hav e-started.”

Dāʹ neʼʹ diqʹ neʻʹ hoñʹgak onatʻhonʹdeʼ neʻʹ năⁿʼʹot waāsʹnyeʼt oʹnĕⁿʻ

So (then) that moreover the wild geese they (z.)-it-hear the kind-of-thing did-he-it-speak now (then)

oʼwadīʹgaweʼ oʻsnoäʹdieʼ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ,” ōʹdoⁿʻ.

did-they (z.)-paddle it-swiftly-went along, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ, suʻʹ,” it (n.)-kept saying.

Neʻʹ oʹnĕⁿʻ Sʻhagowēʹnotʻhăʼ waāʹyoⁿʼ heʹoñweʻ hatʻhoñwayĕñdăkʹhwăʼ waāʹgĕⁿʼ neʻʹ

The now (then) Sagowenota did-he-arrive, reach there where he-his- canoe-to-lie-uses (it) did-he-it-see the

găʻhoñʹwăʼ īʹnoⁿ wăʼoʻdĕñdyoñâñʹdieʼ ganyadāeʼʹgeʻ neʼʹhoʻ hăʼnoⁿʻdăʹdieʼ neʻʹ

it (n.)-canoe far away thither- it-moving-went along it (n.)-lake-on thereon he being aboard went along the

hăksăʼ-gōwā, neʼʹ daonooʻdonʹdieʼ, oʹnĕⁿʻ oʼtʻhōʹet neʻʹ

he (an.)-child-great (is) that thence-he-it-controlling came along, now (then) did-he-shout the

hagĕⁿʹdjĭʻ waāsʹnyet waiʹĕñʼ, “Dondasăʻʹget dedyadäⁿnonʹdeʼ.

he (an.)-ancient one (is) did-he-it-speak did-he-it-say, “Thence do-thou-turn back both-thou-I-brothers-are.

Skoⁿʻnonkʹheʼ nīʹgĕⁿʼ.” Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā tĕⁿʼʹĕⁿ, dāogăʹyĕⁿ

Again-I-thee-to-bring-come so-it-is.” Now (then) the he (n.)-child-great (is) not-at all, not-he-consents

ahatʻhonʹdāt. Dāʹ oʹnĕⁿʻ diqʹ neʻʹ hăksăʼʹgōwā dyĕñgwăʻʹsʻhoñ

should-he-it-listen to. So (then) now (then) moreover the he (an.)-child-great (is) suddenly-just (all at once)

daāsʹnyeʼt waiʹĕñʼ, “Oʹnĕⁿʻ nāʹeʻ oʼgwāʹnon he-niʹyoñ oʼwāʼʹ

thence-he-it-spoke did-he-it-say, “Now (then) verily did-I-you-it-give to eat as many-it is as (much) it (n.)-meat

iʹswasʹ neʻʹ ganyodäʹgoñ swĕⁿʼʹdyoⁿʼ deswadawĕnʹnye-khoʻ.” Oʹnĕⁿʻ neʻʹ wĕñnĕndyăʼdatʹkoⁿʼs

you-it-eat the it (n.)-lake-in you-abide you travel-and.” Now (then) then the y (z.)-whose bodies (are)-otkon

oʼwĕñnoñdonʻhāʹĕⁿ&mlapos ; wăʼoñnoⁿʼesʹʻhăʼ -khoʻ. “Histʹ, histʹ, histʹ, histʹ, haiʹ, haiʹ, haiʹ, haiʹ,” oʼʹgĕⁿʼ.

did-they-rejoice did-they have joy-and. “Histʹ, histʹ, histʹ, histʹ, haiʹ, haiʹ, haiʹ, haiʹ,” did-it-say.

Neʼʹhoʻ niyodiʼsʹdāʼ neʻʹ oʼwāʼʹ wāʹdis.

There (Thus) so they (z.)-much noise made the it (n.)-meat they (z.)-it-eat.

Dāʹ neʼʹ diqʹ neʻʹ Sʻhagowēʹnotʻhăʼ oʹnĕⁿʻ doñsāhōʹet, waiʹĕñʼ, “Hōʹ, dagīʹdĕñʻ

So (then) that moreover the Sagowenota now then again-did-he-shout, did-he-it-say, “Hōʹ, thou-me-do-have pity on

dedyadĕñnoñʹdeʼ. Dondasăʻʹget.”

both-thou-I-brothers (are). Thence-do-thou-turn back.”

Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā daāsʹnyeʼt waiʹĕñʼ, “Nisʹ dăʼāʹoⁿʻ aisăgāʹyoⁿʻ

Now (then) the he (n.)-child-great (is) thence-he-it-spoke did-he-it-say, “The-thou not-able did-you-consent

dondasăʻʹget.”

thence-then-wouldst-turn-bac k.”

Dāʹ neʻʹ Sʻhagowēʹnotʻhăʼ dondaāsʹnyeʼt waiʹĕñʼ āʹeʼ. “Hĕⁿʼʹĕⁿ deʼʹiʼ neʻʹ

So (then) the Sagowenota thence again-did-he-it-speak did-he-it-say again, once more “Not at all not-I the

Sʻhagowēʹnotʻhăʼ. Geʻhăʼsʻhäʼ-sʻhoñ niʼʹăʻ. Tʻhĕⁿʼʹdyoⁿʼ nāʹeʻ neʻʹ Sʻhagowēʹnotʻhăʼ.”

Sagowenota. I-servant-j ust (am) the-I-only. There-he-abi des verily the Sago wenota.”

Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā tĕⁿʼʹĕⁿ deʼotʻhondāʹtoⁿ neʻʹ năⁿʼʹot

So (then) that moreover the he (an.)-child-great (is) not (it is) not-did-he-it-obey the kind of thing

woōdoⁿesyoⁿʻʹkwĕⁿʼ neʻʹ hoswāʹĕⁿs. Wăasʹnyeʼt woōʹwĭʼ neʻʹ hoñʹgak waiʹĕñʼ,

di d-he-him-it-pray for the he-him-hates. Did-he-it-speak he-it-told the wild geese did-he-it-say,

“Neʼʹhoʻ heseswadōʹgĕⁿt heʻʹ diswăʻdĕñʹdyoñ.”

“There (to that place) thither, (do)-again you-go directly where thence-you started away.”

Dāʹ oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā khoʻʹ neʻʹ hosʻheʹnĕⁿʼsʻhoⁿʼ neʻʹ hoñʹgak

So (then) now (then) the he (an.)-child-great (is) and the his-servants-several the wild geese

yăʻhoñnădīʹʼheʼt oʻhĕⁿʼoñʹdieʼ; heʹoñweʻ tʻhodinoⁿʻʹsot. Gāʹnioʼ

thith er-they (z.)-arrived (stopped) it (n.)-day-becoming (was); there where there-their (an.)-lodge-stood. As soon as

waoʼdīʹʼheʼt oʹnĕⁿʻ waiʹĕñʼ, “Agesʻhenoⁿʼʹsʻhoⁿʼ neʻʹ hoñʹgak oʹnĕⁿʻ

did-they (z.) stop now (then) did he-it-say, “My-servants-several the wild geese now (then)

swadekhwiʻsăkʹhăʻ.” Dāʹ oʹnĕⁿʻ nāʹeʻ oʼdwadīʹdĕⁿʼ neʻʹ hoñʹgak, “dauñʻʹ,”

you-your- food-to-seek-for (do) go.” So (then) now (then) verily did-they (z.)-fly the wild geese, “dauñʻʹ,&rdqu o;

oʼʹgĕⁿʼ.

did-it-say

Dāʹ neʼʹhoʻ oʼhăsʹnyeʼt waiʹĕñʼ, “Ogondăʹdieʼ dĕⁿdīʹsweʼ neʼʹ neʻʹ gāʹnioʼ neʼʹ

So (then) there did-he-it-speak did-he-it say, “At once, right away, thence-will you-come that the as soon as that

ĕⁿʹgiʼ,” oʹnĕⁿʻ-khoʻ waādyĕñʹtʻhoʼ neʻʹ găhoñʹwăʼ khoʻʹ neʻʹ oʹnĕⁿʻ waāʻdĕñʹdĭʼ, khoʻʹ neʻʹ

will-I-it say,” now (then) -and did-he-it-draw the it (n.)-canoe and the now (then) did-he-depart, and the

oʹnĕⁿʻ waādawĕñʹĕñt heʻʹ gäoⁿʻʹgädeʼ. Waādyĕñgwăʹsʻhoñ neʼʹhoʻ doskĕñʹoⁿʻ

now (then) did-he-it ascend where it (n.)-bank (of the shore). Suddenly (surprised-just he was) there not-far, nearby

neʼʹhoʻ ganoⁿʻʹsot, neʼʹhoʻ nāʹeʻ hwăʼ­hāʹyoⁿʼ. Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ

there it (n.)-lodge stood, there verily thither he-arrived. So (then) that moreover the now (then)

heʹōyoñ waāʹgĕⁿʼ neʼʹhoʻ yeʼʹdyoⁿʼ neʻʹ yeksăʼʹgōwā, neʼʹ neʻʹ

there-he-it-entered did-he-it-see there she (an.)-abode the she (an.)-child-great (is), (young maid) that the

agoñʹgweʻ.

she (an.) woman (is) = (human being).

Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ waāʹyoⁿʼ he-ganoⁿʻʹsot hoʼnosʹtăʼgeʻ. Dāʹ

So (then) that moreover the now (then) did-he-it-enter there-it (n.) lodge stands his (an.)-bare-skin-in. So (then)

oʹnĕⁿʻ nāʹeʻ neʻʹ agoñʹgweʻ dondayeʹdăʼt waoñwayeʹnāʼ neʻʹ

now (then) verily the she (an.)-woman (human being) (is) thence-did-she-arise did-she-him-embrace (seize) the

hăksăʼʹgōwā, “Ĕⁿsĕñdĕⁿstʹʻhe&mla pos;t,” wăʼāʹgĕⁿʼ, “Iʼʹ nīʹgĕⁿʼ goñʼʹgĕñʼ.

he (an.)-child-great (is), “Shalt-thou-to-be-pitied-become,” did-she-it-sa y “I so-it-is I-thy-elder sister (am).

“Neʼʹ waiʻʹ nĕñʹ isʹʼă&tc omma; yanoʼʹsĕⁿ neʻʹ Okteʹoñdoⁿʼ.” “Neʼʹ neʻʹhoʻ,”

“That it certain (is) this (one) thou only he-thy-uncle (is) the Okteondon.” “That (one is) indeed,”

waiʹĕⁿʼ neʻʹ hăksăʼʹgōwā. Dayesʹnyeʼt wăʼāʹgĕⁿʼ, “Iʼʹ-khoʻ haknoʼʹsĕⁿ

did-he-it say the he (an.)-child-great (is). Thence-she-replied (spoke) did-she-it-sa y, “I-and he-my-uncle (is)

neʻʹ Okteʹoñdoⁿʼ. Dāʹ neʼʹ gaioñʹnĭʻ dedyadĕñnoñʹdeʼ. Oʹnĕⁿʻ

the Okteondon. So (then) that it-matter-makes (= it is the cause) both-thou-I-brother-sister (are). Now (then)

ōʹnĕⁿʻtcĭ neʻʹ Iʼʹ de­tʻhongyăʼdăʻʹgw&ebrev e;ⁿ heʹoñweʻ dyoñgwaʹnoⁿʻsot.

long while ago (now the main) the I thence one-my-body-has-taken (= kidnapped me) there where there-our-lodge-stands.

“Oʹnĕⁿʻ diqʹ nāʹeʻ saʻsāʻcyoñʹnĭʻ neʼʹhoʻ hōʹgwa hodăʻkanīʹyoñt neʻʹ

“Now (then) moreover verily again-thou-do- dress-thyself there aside, (yonder) he-it-bundle-attached to hang the

sacyoñnyăsʹʻhäʼ neʻʹ oʹnĕⁿʻ sʻhōʹyoñ.”

thy-garments, thy raiment the now (then) again-he-returned (home).”

Dāʹ oʹnĕⁿʻ saʻāʻcyoñʹnĭʼ gagweʹgoⁿ, oʹnĕⁿʻ gagweʹgoⁿ

So (then) now (then) again-he-self-d ressed it (n.)-entire (is), now (then) it (n.)-entire (is)

saādyăʼʹdăwit. Oʹnĕⁿʻ dayesʹnyeʼt wăʼaʹgĕⁿʼ, “Näⁿʹda nāʹeʻ săʼĕñʹnăʼ

again-he-self-body-en closed (dressed). Now (then) thence-she-spoke did-she-it-say, “Here so then verily thy-bow (it is)

găʼnoⁿʼʹ-khoʻ.”

it (n.)-arrow-and.”

Dāʹ neʼʹ diqʹ nāʹeʻ neʻʹ hăksăʼʹgōwā oʹnĕⁿʻ saāyeʹnāʼ neʻʹ haʹoⁿhaⁿʼ

So (then) that moreover verily the he (an.)-child-great (is) now (then) again-he-it (n.) received the he-self

hōʹwĕⁿ heʹniyoñ deoʼnyuʻʹsyoⁿʼ. Dāʹ neʼʹ diqʹ neʻʹ yeksăʼ&mlprime ;gōwā

he-it-owns as-many-it-numbers one-his-hands-has taken from. So (then) that moreover the she (an.)-child-great (is)

oʹnĕⁿʻ wăʼesʹnyeʼt wāʼāʹgĕⁿʼ, “Dāʹ oʹnĕⁿʻ nāʹeʻ

now (then) did-she-it-speak did-she-it-say , “So (then) now (then) verily

hĕⁿdjidyăʻdĕñʹdĭ&mlapos ; nikʹhuʻ. Dāʹ oʹnĕⁿʻ diqʹ kăʹsnoⁿʼ

hence-will-again-thou-I-depart-(=start-for home) here. So (then) now (then) moreover it (n.)-bark (rough b.)

ĕⁿgyĕñʼʹ heʹoñweʻ oāʹdeʼ neʼʹhoʻ găⁿsʹ hăʼdĕⁿsasʻhĕñʹdă ʼt neʼʹ nāʹeʻ

will I it lay there where it (n.)-path appears there usually just-shalt-thy-steps rest that verily

diiuiʻʹwăʼ heʻʹ ĕⁿsadyanăʻʹseʻt.

there-it (n.)-reason (is) where wilt-thy-trac k-conceal.

Dāʹ neʼʹhoʻ waiʻʹ nĕⁿyoʼdĕñoñʹdieʼ he-niyoʹweʼ neʻʹ tkahoñwaʹyĕⁿʼ.

So (then) there of course so-will-it (n.) way-be-going there-so-it distant is the there, it (n.)-canoe lies.

Oʼdiqniʹeʼ neʻʹhoʻ neʻʹ dyĕñʹgwăʻ gāʹoʼ ĕⁿsʻhoñ­gīʹäʼt neʻʹ

Thou-I-die indeed, in fact, that if it be hither (this side) will-again-h e us overtake the

deyagyāʹdĭʻ. Dyăwäⁿʼʹoⁿʻ kasnoⁿʼʹgeʻ hăʼdĕⁿsasʻhĕñʹdă ʼt heʹ-niyoweʼ

both-we-two-together abide (my husband). Successively it (n.)-bark-on just shalt thy steps rest there-so-it-distant (is)

oadăʹdieʼ neʻʹ tkahoñwaʹyĕⁿʼ.”

it (n.)-path appears along the there-it-(n.) -canoe-lies.”

Dāʹ neʼʹ diqʹ neʼʹhoʻ wanăñdioʼʹdāt neʼʹhoʻ waniiʻoʼkʹdĕⁿʼ heʼniyoñ

So (then) that moreover there did-they carry-out there did-they-two fulfill the matter as-so many it numbers

goʻsnyeʼʹoⁿʻ neʻʹ agoñʹgweʻ neʼʹ diiuiʻʹwăʼ ĕⁿhadyanăʻʹseʻt neʻʹ

she-it-attended to the she (an.)-human being (woman) that there-it (n.) reason (is) will-he-his-tr acks conceal the

agoʼgĕñʼʹsʻhäʼ. Dāʹ oʹnĕⁿʻ nāʹeʻ kaʹsnoⁿʼʹgeʻ hosʻhĕñdăʼoñʹdieʼ

her-younger- brother. So (then) now (then) verily it (n.)-rough-bark-on his-footst eps-fall-successively

he-niyōʹweʼ tkahoñwāʹyĕⁿʼ. Ganioʼʹ neʼʹhoʻ wanīʹyoⁿʼ oʹnĕⁿʻ neʻʹ

as-so it-distant is there it (n.)-canoe-lies. Just as soon as there did-they-two-arrive now (then) the

hăksăʼʹgōwā oʼtʻhoʹet, waāsʹnyeʼt, waiʹĕⁿʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿʼ

he (an.)-child great (is) did-he-call out, did-he-it-speak, did-he-it-say, “Wild geese, my-servants-several

gāʹoʼ nondāʹsweʻ.” Dāʹ neʼʹ diqʹ ganioʼʹ sawadīʹyoⁿʼ oʹnĕⁿʻ

this-way, hither, thence again you come.” So (then) that moreover just as soon as again-did-they (z.)-return now (then)

āʹeʼ saāsʹnyeʼt neʻʹ hăksăʼʹgōwā waiʹĕⁿʼ, “Neʼʹhoʻ hĕⁿdjiswadōʹgĕⁿt

again, once more again-he-spoke the he (an.)-child-great (is) did-he-it-say, “There hence-will-you-g o-directly

heʹoñweʻ degyĕñdăsʹgwăʼ.”

there where I-it-to bet-use.”

Oʹnĕⁿʻ nāʹeʻ wayadeʼnoⁿʻʹdä neʼʹ neʻʹ yădeʼʹgĕñʼ. Dāʹ oʹnĕⁿʻ neʻʹ

Now (then) verily did-they two get aboard that the they-two-elder-sister-y ounger-brother. So (then) now (then) the

hoñʹgak oʼwadīʹgaweʼ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” oʼʹgĕⁿʻ neʻʹ oʻneʹgăʼ,

wild geese did-they (z.)-paddle (-it), “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” did-it-say the it (n.)-water,

wadiʻhoñyoñʹdieʼ agwasʹ osnōʹweʼ.

they (z.)-canoe-propelling-go very it (n.)-swift-(is).

Dāʹ neʼʹ diqʹ neʻʹ hăksăʼʹgōwā waaʻsāʹwĕⁿʼ waādĕñnoʹdĕⁿʼ neʼʹ neʻʹ

So (then) that moreover the he-(an.)- child-great (is) did-he-it-begin did-he-his-song-u tter that the

woowatkweʹnĭʼ neʻʹ hoswāʹĕⁿs, waiʹĕⁿʼ, “Oʹnĕⁿʻ, oʹnĕⁿʻ oʹnĕⁿʻ gīʹ neʻʹ

did-he-him-overcome the he-him-hates, did-he-it-say, “Now, (then) now (then) now (then) I-it-believe that

sagăʻdĕñʹdĭʼ.”

again-I -start homeward.”

Dăʼaonisʻheʼʹoñʼ oʹnĕⁿʻ săasʹnyeʼt waiʹĕⁿʼ, “Hoñʹgak, agesʻhenĕⁿʼʹsʻhoⁿʼ ,

Not-it-l asted (Not-it was long time) now (then) again-he-it-spoke did-he-it-say, “Wild geese, my-servants-several,

djidjāʹgoⁿ, djidjāʹgoⁿ, djidjāʹgoⁿ.”

be ye brave, be ye brave, be ye brave.”

Tĕⁿʼʹĕⁿ deʼiʹnoⁿ niyoʹweʼ nihoñnăʻdĕñdyoñʹdieʼ oʹnĕⁿʻ neʻʹ deiyasʹʻhē neʼʹ

Not (it is) not-far away so it-distant (is) so-they-depart ing-go-along now (then) the two-they (an.)-persons are that

neʻʹ gahoñwaʹgoñ deiʼnont waininaⁿʹdog neʼʹ neʻʹ neʼʹhoʻ gātʹ neʻʹ gaʻhoñʹwăʼ.

the it (n.) canoe-in two-they contained (are) did-they-it-notice that the there it-stands the it (n.)-canoe.

Dyĕñgwăʹsʻhoñ āʹyĕñʼ gadōgĕñʹsʻhoñ dăʼaʹonʻ oñsawăʻdĕñʹdĭʼ neʻʹ

Suddenly, just-All at once-just would one think it (n.)-one-just place not-it-able (is) should it start again the

gahoñʹwăʼ odiʹgaweʻ neʻʹ hoñʹgak nāʹeʻ, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” oʹdoñ.

it (n.)-canoe they (z.)-paddle = are paddling the wild geese verily, “Suʻʹ, suʻʹ, suʻʹ, suʻʹ,” it (n.)-says.

Dāʹ oʹnĕⁿʻ wăʼoñtkăʻʹtʻhoʼ neʻʹ eksăʼʹgōwā neʻʹ yeʻsʻhoñʹneʻ dyĕñgw&abre ve;ʻʹsi, neʼʹhoʻ

So (then) now (then) did-s he-look the she (an.)-child-great (is) the her (n.)-back-at surprised, lo, there

gāʹnyot neʼʹ neʻʹ ganăʻʹson, găʻstoⁿʼsʹʻhäʼ neʼʹhoʻ găstoⁿʼʹcyot

one-it (n.)-attached that (it is) the one-it-has attached, it-( n.)-fish-hook there one-it-fish-hook has attached

gahoñwăʼʹgeʻ. Dyĕñgwăʻʹsʻhoñ wăʼoñtkăʻʹtʻhoʼ siʹgwā tʻhanyuʻʹcyut neʼʹkhoʻ

it (n.)-canoe-on. Suddenly-just did-s he-look lo, yonder there-he (an.)-sits-erect that-and

nitʻhoyēʹĕⁿʻ khoʻʹ neʻʹ tʻhodyĕñtwĕⁿʻʹadieʼ neʻʹ gahoñʹwăʼ.

so-there-he-it-pos ed (is) and the hen ce he-it-drawing along (is) the it (n.)-canoe.

Dāʹ neʼʹ diqʹ neʻʹ eksăʼʹgōwā dondāʹyek kăʼʹskwāʼ aʼskweʻʹsăʼ neʼʹhoʻ

So (then) that moreover the she (an.)-child great (is) there-she (an.)-it-took up it (n.)-stone it (n.)-hatchet there

khoʻʹ wăʼeʹyĕⁿt heʹoñweʻ găstoⁿʼʹcyot agwasʹ niyosnoʹweʼ hoñʹweʻ

and did-she-it-strike there where it (n.)-hook (is) attached very, just as so-it (n.)-swift is yonder, far away

wăʼoʹdĭʼ neʻʹ gahoñʹwăʼ neʼʹ diiuiʻʹwăʼ odiʹgaweʻ neʻʹ hoñʹgak.

did-it-it-cast the it (n.)-canoe that there-it (n.)-reason (is) they (z.)-paddle = are paddling the wild geese.

Oʹnĕⁿʻ neʻʹ hăksăʼʹgōwā daāsʹnyeʼt waiʹĕⁿʼ, “Agesʻhenĕⁿʼʹsʻhoⁿ& mlapos;, hauʼʹ

Now (then) the he (an.)-child-great (is) thence-he-it-spoke did-he-it-say, “My-servants-several, come, go to,

oʹnĕⁿʻ djidjāʹgoⁿ, djidjāʹgoⁿ, djidjāʹgoⁿ.” Neʼʹsʻhoñ hāʹdoⁿʻ.

now (then) be ye brave, be ye brave, be ye brave.” That-just he-it-kept saying.

Agwasʹ dăʼdjīʹăʻ oʹnĕⁿʻ āʹeʼ wanigăʼĕñʹyoñʼ neʼʹ neʻʹ oʹnĕⁿʻ

Very not-long time (soon) now (then) again, once more, did-they-two-it-watc h (= examine) that the now (then)

āʹeʼ sāwaʻʹget neʻʹ gahoñʹwăʼ, odiʹgaweʻ nāʹeʻ neʻʹ hoñʹgak.

again, once more, again-it-went-backward the it (n.)-canoe, they (z.)-paddled = are paddling verily the wild geese.

Oʹnĕⁿʻ nāʹeʻ neʻʹ eksăʼʹgōwā wăʼontkatʹʻhoʼ neʼʹhoʻ hoñʹweʻ

Now (then) verily the she (an.)-child-great (is) did-she-look (= see) there yonder, far away

tʻhāyasʹʻhĕⁿʼ neʻʹ deyāʹdi neʼʹhoʻ tʻhayoskwĕⁿʻʹdāʼ, khoʻʹ neʻʹ

there-he-l ies (= lies supine) the two-they-are one (= her husband) there there- he (an.)-prone lies, and the

tʻhăhnegiʹʻhăʼ agwasʹ aʹyĕñʼ oʹnĕⁿʻ tʻhoʹhăʻ ĕⁿoⁿsʹʼăʻt

thence-he (an.)-water-drinks (is drinking) very would-one-think now (then) nearly (almost) will-he-it-con sume all

neʻʹ ohneʹgăʼ he-ganyoʹdaeʼ.

the it (n.)-water there-it (n.)-lake-stands out.

Dāʹ neʼʹ diqʹ agwasʹ osnoʹweʼ neʼʹhoʻ wăʼowenoñʹoñdieʼ neʻʹ gahoñʹwăʼ heʹoñweʻ

So (then) that moreover very it (n.)-rapid (is) there thither it (n.)-goes along the it (n.)-canoe there where

nitʻhosgäʼʹwĕⁿʻ; agwasʹ hăʻsōʹwănĕñ khoʻʹ neʻʹ hatkwisdăsʹdĕñʼ neʼʹ neʻʹ

so-there-his- mouth-holds open; very his (an.)-mouth-large (is) and the his-stomach-enormous (is) that the

hanekdjĕⁿʼdōʹwănĕñ neʼʹ neʻʹ diiuiʻʹwăʼ wesoʼʹdjĭʻ hoʼwadiʹyoⁿʼ neʻʹ ohneʹgănos,

his (an.)-paunch large (is) that the there-it-reason (is) much-too thither-they (z.)-it-entered the it (n.)-water,

gaʹäⁿgwăʻ heʼtʹgĕⁿʻ tʻhayăʼdāʹdeʼ, hoʻdăʼʹoⁿʻ nāʹeʻ neʻʹ ohneʹgănos.

quite, marked, high up there-his-body -extends, he-self-has filled verily the it (n.)-water.

Oʹnĕⁿʻ nĕñʹsʻhoñ detʻhosgäʼʹwĕⁿʻ, neʼʹhoʻ dehni-gaʹweʼ neʻʹ gahoñʹwăʼ

Now (then) near-just fly there-he-mout h-holds open, there they (2)-paddle, are paddling the it (n.)-canoe

odiʹgaweʻ nāʹeʻ neʻʹ hoñʹgak heniyogweʹnyoñ.

they (z.)-paddle (= are paddling) verily the wild geese as-so much it is able (just as much as they are able).

Ganioʼʹ oʹnĕⁿʻ doskĕñʹoⁿʻ nitʻhayasʹʻhĕⁿʼ neʻʹ Sʻhagowēʹnotʻhăʼ, dāʹ oʹnĕⁿʻ neʻʹ

Just as soon as now (then) near (it is) as there-he-supine-lies the Sagowenota, so then now (then) the

hăksăʼʹgōwā oʼtʻhayoⁿʻgwägäʹdat neʼʹ neʻʹ hoĕñʹnoⁿʼ, khoʻʹ neʻʹ oʹnĕⁿʻ neʼʹhoʻ

he (an.)-child-great (is) did-he-it-bend (= bend the bow) that the it (n.)-bow, and the now (then) there

waādeʼʹsyoñnĭʼ heʹoñweʻ tʻhatkwisʹdayĕⁿʼ, agwasʹ nāʹeʻ hayăʼdōʹwănĕñ.

did-he-self-to-aim-ma ke there where there-his-paunch-li es, very verily his-body-great (is).

Dāʹ neʼʹhoʻ waaʼʹyak agwasʹ oyĕñʹdet otkaiʼʹni, “būʻʹ”, oʼʹgĕⁿʼ. Agwasʹ

So (then) there did-he-it-shoot very it (n.)-notable it (n.)-loud (is), “buʻʹ&rdq uo;, did-it-say. Very

ohneʹganos osnoʹweʼ dondagayăʹgĕⁿʼt.

it (n.)-water it (n.)-rapid (is) thence-did-it-come forth.

Dāʹ neʼʹ diqʹ neʻʹ gahoñʹwăʼ weʹĕⁿʻ oʹnĕⁿʻ hoʼʹweʼ.

So then that moreover the it (n.)-canoe far away, yonder, now (then) thither-did-it-go.

Dāʹ oʹnĕⁿʻ waoʼsaiʹyĕⁿʻ oʹnĕⁿʻ hagoeʼdjoñʹnyoⁿ neʻʹ hoñʹgak, hāʹdoⁿ,

So (then) now (then) did-he-make haste now (then) he-(them) urged-on-repeatedly the wild geese, he-it-kept saying,

“Djidjāʹgoⁿ djidjāʹgoⁿ, djidjāʹgoⁿ neʻʹ agesʻhenĕⁿʼʹsʻhoⁿʼ .”

“Be ye brave, be ye brave, be ye brave, the my servant (my servants-several).”

Dăʼaonisʻheʼʹoⁿʻ oʹnĕⁿʻ neʼʹhoʻ waādiʹyoⁿʼ heʹoñweʻ

Not -it-(n.)-long-time-(was) now (then) there did-they (an.)-arrive there where

detʻhiiĕⁿʻdāsʹgwă&mlapos ; neʻʹ Sʻhagowēʹnotʻhăʼ. Ganioʼʹ neʼʹhoʻ waāiiʹyoⁿʼ oʹnĕⁿʻ

both there-they (an. masc.) it-to-gamble use the Sagowenota. As soon as there did-they (an.) now (then)

hăksăʼʹgōwā waiʹĕⁿʼ, “Oʹnĕⁿʻ Isʹ neʻʹ hoñʹgak, oʹnĕⁿʻ

he (an.)-child-great (is) did-he-it-say, “Now (then) You the wild geese, now (then)

ĕⁿdjiswadadwĕñnīʹyōk. Neʼʹ waiʻʹ sewanoⁿs­gweoñʹgwĕⁿ neʻʹ neʼʹ

will-again -you-free-continue to be. That of course one-you-captive has made the that

deʼtgāiʻwayēʹiʼ neʻʹ Sʻhagowēʹnotʻhăʼ nāʹeʻ.

not-there-it (n.)-matter-of right (is) the Sagowenota verily.

Dāʹ oʹnĕⁿʻ diqʹ ĕⁿdjiswadadwĕñnīʹyōk; hĕⁿʼʹĕⁿʻ nāʹeʻ

So (then) now (then) moreover will-again -you-self-to-control continue; (= continue to be free); not (it is) verily

deʼaweʼʹoⁿʻ neʻʹ Sʻhoñgwadyĕñnuʼkdăʼʹoⁿ& tcomma;, neʻʹ Hawĕñniʹyoʼ, neʼʹ neʻʹ

not-he-it-intended the He-our-faculties-completed (= our Creator), the He, the Disposer, that the

ayesʻhenoⁿʼgĕñʹoñk gyēʹ.

should-one-slave-to-be-continue some (persons).

Haweʼʹoⁿʻ sĕⁿʼʹĕⁿʻ nāʹeʻ gagweʹgoⁿ neʻʹ goñnonʻʹheʼ ĕⁿwĕñnoñdadwĕñnīʹyōk neʼʹ

He-it-intended in fact verily it (n.) entire (all) the they (z.)-alive (are) will -they-self-to-control-continue that

neʻʹ hăʼdeganyoʼʹdăgeʻ. Hĕⁿʼʹĕⁿʻ nāʹeʻ deʼaweʼʹoⁿʻ

the as many as it (z.) game-animal numbers. Not (it is) verily not He-it-designed

ayagonaⁿskwayĕñʹdăʼk gĕⁿsʹ näⁿʹgĕⁿ neʻʹ gāʹnyoʼ.

should-one-it-sl ave-to-possess-continue usually this (it is) the it (z.)-game animal.

Dāʹ oʹnĕⁿʻ diqʹ nāʹeʻ ĕⁿdjiswăʻdĕñʹdĭʼ oʹnĕⁿʻ. Dāʹ neʼʹhoʻ-khoʻʹ nāʹeʻ

So (then) now (then) moreover verily will-again-you-depart (for your homes) now (then). So (then) there-and verily

nisʹʼăʻ năⁿyoʼdĕñoñʹdieʼ khoʻʹ neʻʹ nāʹeʻ heniswayeʹhăʼ. Nisʹ neʼʹkhoʻ

the-you-only so-will-it (n.)-condition-to-be, -continue, and the verily as-so-you-it-do-habitually. The-you that-and

gĕⁿsʹ nĕⁿyoʼdĕñoñʹdieʼ neʻʹ oʹnĕⁿʻ dĕⁿdjoñwĕñdjiăʼkʹhoⁿk.

usually so-will-it (n.)-condition-to-be, continue, the now (then) wi ll-you-land-cross-successively as habit.

Dāʹ neʼʹ gĕⁿsʹ ĕⁿyetcʻhiʹgĕⁿʼ neʻʹ oʹyăʼ hĕⁿyagonʻheʹdieʼ neʼʹ neʻʹ

So (then) that (then) usually will-one-y ou-see the other, different there-will-one-alive -to-be, continue that the

wĕñdoⁿʻʹgwā heʻʹ nĕⁿyonisʹʻheʼt ĕⁿyowĕñdjăʹdek.

at the time-just where so-will-it-(n.) continue to be will-it-earth-to-stan d, continue.

Dāʹ neʼʹhoʻ. Dāʹ oʹnĕⁿʻ oʼgadwĕñnoʼkʹdĕⁿʼ. Dāʹ oʹnĕⁿʻ diqʹ swăʻdĕñʹdĭʻ

So (then) there. So (then) now (then) did- I-my-word-end. So (then) now (then) moreover you-depart

ĕⁿswatʻhäʹdieʼ-khoʻ.” Dāʹ oʹnĕⁿʻ nāʹeʻ oʼwĕñnăʻ­dĕñʹdĭ&m lapos;.

wi ll-you-flying-go and.” So (then) now (then) verily did they (z.) depart.

Dāʹ neʼʹ diqʹ oʹnĕⁿʻ āʹeʼ dondahăsʹnyeʼt waiʹĕⁿʼ, “Oʹnĕⁿʻ diqʹ

So (then) that moreover now (then) again thence-again-he-spoke did-he-it-say, “Now (then) moreover

hĕⁿdjidyăʻdĕñʹdĭ&mlapos ; aqʹdjiʹiʼ.” Wăʼagōgaiʹyĕⁿʻ nāʹeʻ.

hence-will-thou-I-depart (homeward) my elder sister.” Did-she-i t-consent-to verily.

Oʹnĕⁿʻ nāʹeʻ dayăʻdĕñʹdĭʼ. Neʼʹ neʻʹ skĕñnoⁿʼʹoñʻ yatʻhaiʹneʼ.

Now (then) verily thence-they-two-departed. That the slowly (= peaceably) they-two-travel on.

Wăhyĕñnoʹhet gĕⁿsʹ neʻʹ oʹnĕⁿʻ wăʼoʼʹgäʻ. Wăʼoʹʻhĕñʼt oʹnĕⁿʻ

Did-they-two-stay over night usually the now (then) did-it (n.)-night-become. It-day-became now (then)

wăʼoʼʹgäʻ. Wăʼoʹhĕñʼt oʹnĕⁿʻ gĕⁿsʹ āʹeʼ way&abrev e;ʻdĕñʹdĭʼ.

did it night become. It day became now (then) usually again did-they-two-depa rt.

Wisʹ noñsahiyăʻʹgoʼ. Dāʹ neʼʹ diqʹ neʻʹ oʹnĕⁿʻ saniʹyoⁿʼ oʹnĕⁿʻ

Five so many again-they-two-staid over night. So that moreover the now (then) again they two arrived home now (then)

daāsʹnyeʼt waiʹĕⁿʼ, “Aqdjīʹiʼ, oʹnĕⁿʻ nāʹeʻ sedīʹyoⁿʼ. Tĕⁿʼʹĕⁿʻ

thence-he (an.)-spoke did-he-it say, “My dear elder sister, now (then) verily thou-I-have-returned home. Not (it is)

niʼʹăʻ deʼgoñyĕñdeʹi, soʼʹdjĭʻ noñʹ tchi-geksāʼʹăʻ oʹnĕⁿʻ săʻdĕñʹdyoñ.

the-I-only not-I-thee-know, because, (= much-too) perhaps while-I-child-small (was) now (then) thou-departedst.

Dāʹ neʼʹkhoʻ nisʹ sedinoʼʹsĕⁿ neʻʹ Oktēʹoñdoⁿʼ.

So (then) that-and the-thou he-our-two-uncle (is) the Okteondon.

Dāʹ neʼʹ neʻʹ Iʼʹ waeyanĕñʹhauñʼ sʻhăʼʹgăʻdĕñdĭ ʼ. Neʼʹhoʻ nāʹeʻ heʹʻhoyoñ heʹoñweʻ

So (then) that the I did-I-his-track follow when-I-departed. There verily there-he-arrived there where

tganyodäʹdeʼ. Dāʹ iʹwi neʼʹ noñʹ nāʹeʻ hōʹnyoʻ hoiʹgĕñ neʻʹ

there-it (n.)-lake-exists. So (then) I-it-think that perhaps verily he-him-killed that-one (it is) the

hăʻʹsowānĕñ.

his-mouth-large (is).

Dāʹ oʹnĕⁿʻ diqʹ neʼʹ neʻʹ dĕⁿdyatnooⁿʹgwāk, Iʼʹ dedyadāⁿʹnondeʼ.

So (then) now (then) moreover that the shalt-thou-I-self-love -ever, we thou-I-brother-sister (are).

Ĕⁿgoñnooⁿʹgwāk oʹnĕⁿʻ nisʹʼăʻ Iʼʹkhoʻ ĕⁿs­gnooⁿʹgwāk.

Shall-I-thee-to-love, continue now then the-thou-(only) I-and shall-thou-me-to-lov e, continue.

Dāʹ oʹnĕⁿʻ diqʹ neʻʹ Iʼʹ ĕⁿgadowätʹʻhăʼ.”

So (then) now (then) moreover the I will-I- to-hunt-go.”

Dāʹ neʼʹ diqʹ oʹnĕⁿʻ waādōʹwät; agwasʹ hadjinoⁿʼdīʹyo; oʼʹwāʼ neʼʹsʻhoñ

So (then) that moreover now (then) did-he-it-hunt; very he-hunter-fine (is); it (n.) meat that-just

hodīʹgoⁿ; awenoñtgädeʼʹsʻhoñ heʹoñweʻ deniʼʹdyoⁿʼ. Dāʹ neʼʹhoʻ

they-it-continue-to-eat; it (n.)-pleasant-just there where both-they-two-abide. So (then) there

nigagāʹis.

so-it-legend-long (is).

137. THE LEGEND OF DOÄDANEGEÑ AND HOTKWISDADEGEÑA

(TWO FEATHERS TOGETHER AND THE TORTURED BOY)

Two male persons lived together in a lodge. The elder was named

Doädanegeñ, and the younger, his nephew, was called Hotkwisdadegeña.

Uncle and nephew lived by hunting, and they two dwelt in contentment,

for they had meat to eat at all times. They thus spent their lives

pleasantly. There were no other people dwelling in their neighborhood.

After a long time passed in this kind of life the uncle said to his

nephew: “Oh, my nephew! now go yonder to that valley, where you must

seat yourself and listen very intently for whatever sounds that are

peculiar which you may hear. I do not know what sounds you may hear,

but you shall hear something.” So Hotkwisdadegeña set out for the

valley, which he was not long in reaching. Having arrived there, he

seated himself and kept very quiet. He remained in this attitude for a

long time.

Suddenly and without any warning an owl perched in the hollow of a

near-by tree hooted Wu, wu, wu, wu-ūʻ. The youth quickly arose, saying:

“This is perhaps what my uncle means,” and started on the run homeward.

It was not long before he reached the lodge. Then the elder man,

Doädanegeñ, his uncle, said: “What did you hear? Come, now, tell it.”

“So let it be,” replied Hotkwisdadegeña. But the elder said: “Wait just

a moment first. You may commence just as soon as my tobacco begins to

burn, for I want to be smoking when you relate what you have heard.” So

he put tobacco in his pipe and lighted it and immediately drew in the

smoke. Then he exclaimed: “Now, relate what you have heard.” “All that

I heard,” said the nephew to his uncle, “was the hooting of an owl.”

The uncle at once laid aside his pipe, and seizing a bark paddle he

arose quickly, and dipping up a paddleful of hot coals and ashes,

poured them over his nephew, who was standing not far away. The burning

coals fell on the youth’s head. As he did this, the uncle said: “I do

not mean that.” The nephew began to cry because of the hot coals on his

head, and going to his bunk he sat down, for these two persons occupied

each his own side of the fireplace. Finally he stopped his crying and

said: “Very miserable, indeed, has become my state, for now my uncle

has begun to mistreat me, and he has never done this thing before.”

Night came on, and they lay down to sleep, the uncle and his nephew.

The next morning they arose, and when they had eaten their morning meal

the uncle again said to his nephew: “Come, oh, my nephew! do you again

go to listen, and you must again sit in yonder valley where you sat

yesterday.”

The nephew soon started, and having arrived at the valley he again sat

down to listen for mysterious sounds. He listened very attentively. He

was surprised in a short time to hear hard by the place where he sat

the cry of some being: Tcĭkĭs, tcĭkĭskĭskĭs. This was a cry made by

Tcoktcoñʹkhwĕñ. Again the youth arose with a spring and ran toward the

place where stood the lodge occupied by his uncle and himself. On

reaching his home the elder man, his uncle, said: “What thing is it you

have heard, having just returned home? Now, please tell it.” Then his

nephew, Hotkwisdadegeña, replied, “So be it; I shall tell it.” His

uncle answered: “Just a little while, first. I will first fill my pipe,

and just as soon as the tobacco is lighted you may tell me what you

have heard.” So he filled his pipe with tobacco and lighted it, and

when he had taken his pipe into his mouth, he said: “Come, now, tell me

what you have heard.” Hotkwisdadegeña answered: “So let it be. All I

heard were the sounds tcĭkĭskĭskĭs, tcĭkĭskĭskĭs, in whispers.” Then

Doädanegeñ, the uncle, suddenly sprang up, and laying his pipe aside,

seized a bark paddle and dipped up from the fire burning coals and hot

ashes, which he poured on the top of his nephew’s head, who was

standing near by. The nephew began to weep, and the uncle exclaimed:

“That is not what I meant.” The nephew then went away to his own bunk

on his side of the fire and there sat down. He stopped his crying and

said: “Indeed, I am in a miserable state. Poor me! He has now

overmatched my orenda.”

Night coming on, they two retired and lay down to sleep for rest. In

the morning they ate their breakfast. Just as soon as they had finished

eating, the uncle said: “Oh, my nephew! go again to listen. You must

again seat yourself in the valley, and you must listen with great

attention.” The nephew replied, “So let it be,” and started. Having

arrived in the valley where he was accustomed to sit, and there seating

himself, he listened very attentively for strange sounds. Suddenly he

heard a woman begin to sing in the distance. He understood clearly that

it was a woman who was singing, and then saying, “I believe this is

what he wants me to hear,” he started on the run for the lodge very

swiftly. Having arrived there, the elder man said: “Are you returning

after hearing something? Tell what you have heard.” The nephew replied:

“Yes.” The uncle said, “Come, tell it!” The nephew answered: “So be it;

I will tell it”; but the uncle said, “Wait a moment until I fill my

pipe, so that I will be smoking while you are telling me your story.”

Having lighted his pipe, he said: “Come, now, you must relate what you

have heard.” The young man, Hotkwisdadegeña, answered: “So let it be as

you say. The only thing that I heard was a woman singing, and in her

song she used these words, ‘Haʻhowe, at the home of Doädanegeñ,

haʻhowe, I am going to seek a young person, a male, haʻhowe.’” Then the

nephew ceased talking. It so came to pass that this time the uncle did

not use a bark paddle to dip up hot ashes and burning coals to pour on

the head of his nephew. He did not scorch him. “It is a fact, indeed,

the woman comes naming me as the object of her coming, and that is why

she comes saying on the way, ‘Doädanegeñ.’ Verily, as you know, that is

my name. So, now, do you go thither again to listen again for strange

sounds, for she is, perhaps, now nearing this place.”

Then the nephew, Hotkwisdadegeña, returned to the valley to listen

again. He found that the singing was approaching quite near to the

place where he was listening. Suddenly it stopped, and the voice of a

woman began to sing: “Haʻhowe, haʻhowe, haʻhowe, at the home of

Doädanegeñ, haʻhowe, I go to seek the person of a young man, haʻhowe,

haʻhowe.” The nephew sprang up, and turning homeward, ran back there as

swiftly as it was possible for him to run. Arriving there he exclaimed:

“Behold, the singing is, indeed, now close at hand, just a short

distance away.”

Thereupon the uncle arose and began to clean up the lodge, sweeping all

manner of dirt and filth over to the place where his nephew was

accustomed to stay. Then the uncle bade the young man sit down in that

place among the dirt and filth. The entire head of the nephew was

covered with scabs and sores. On the other hand, the old uncle cleaned

himself up as well as he could. He spread furs and skins about his

couch and seat in such wise as to appear to be one who is “downfended,”

one who is a noble in the family. He carefully washed his feather

plumes, which had become smoked and dusty from disuse and from lying

around among his belongings. When they were nicely cleaned he preened

them, and then, taking his headgear, he set these feathers, two in

number, side by side in the front of it. When he had finished this task

he put the headgear back in the bark case containing his various

belongings. In like manner he cleaned and furbished up all his raiment

and arms and ornaments.

He had hardly completed his renovations and cleaning of his belongings

when suddenly they heard a woman sing not far away from the lodge. In

the song the woman said: “Haʻhowe, haʻhowe, haʻhowe, I am seeking the

body of a young male person, haʻhowe, haʻhowe. It is He-who-listens,

He-who-listens, haʻhowe, haʻhowe.” Then the uncle said to his nephew:

“Oh, my nephew! now you must keep very quiet; you must not talk nor

move around.” Suddenly there came sounds at the doorway, which seemed

to be the footsteps of two women. All at once the doorflap was thrust

aside, and a woman stepped into the lodge followed by another woman,

and there the two women stood in the lodge. One of the women said:

“Behold it is not certain on which side of the fire sits Doädanegeñ.

Indeed, this one who is sitting here is verily not the one. That one

sitting in yonder place is, indeed, the one who is called Doädanegeñ.

This one is called Hatʻhondas (i.e., He-who-listens). So, as long as

you think this one is Doädanegeñ, you go to him; but I myself will go

to that one.” The two sisters were not of the same opinion as to the

identity of the two male persons before them. The younger desired to go

to one of the men, while the other sister wished to go to the other.

Now, Doädanegeñ overhearing these remarks of the two sisters, and

meanly seeking to deceive them as to his own identity, kept saying:

“This is the right side of the fire. Come here.”

Finally, the younger sister, who carried the marriage bread in a large

basket (which women customarily carried when they went to the lodges of

men to seek for husbands), going over to the place where Hatʻhondas

sat, took a seat beside him. All at once the elder woman also ran in

that direction and took her seat beside him. So each woman now sat on

one side of him.

Then the uncle, Doädanegeñ, went over to the place where the three were

sitting, and seizing the hand of his nephew, pushed the youth away

across the fire, ordering him to remain there. He himself took the seat

between the two maidens. But they both arose at once and went to the

place where Hatʻhondas was then seated and again sat down on each side

of him. Now the old man again arose, and going over to the place where

the three were seated he seized the young man, his nephew, by the arm

and shoved him across the fireplace to the other side of the fire,

while he once more seated himself between the maidens. But as the

maidens did not come to marry him they again arose quickly and, leaving

the old man, went over to the place where the young man was and sat

down on each side of him.

The old man did not repeat his previous actions, but he sat silent for

a long time. At last the old man, addressing his nephew, said: “Oh, my

nephew! now verily you will marry. I will make the proper arrangements

and will put in order the place where you are accustomed to seat

yourself, because it is so very filthy and dirty, since you are foolish

and do filthy things in the place where you are accustomed to abide.”

But it was he himself who had swept all manner of dirt and filth over

the place and on the things belonging to his young nephew and so had

disgustingly soiled them. The uncle added: “For a while seat yourselves

herein this place while I clean and renovate the place and things

belonging to my nephew.”

Then he proceeded to clean up the things and to make them fine in

appearance, for he carefully swept and dusted everything belonging to

his nephew. A bearskin and a deerskin and a beaver skin he carefully

spread over the couch of his nephew and caused the latter to be covered

entirely with furs and skins.

The two maidens again took their seats beside him as his wives, for he

indeed married them. Then the uncle said to his nephew: “Now you have

married. Come, now, I do not know whether these two women have brought

with them that which confirms customarily the marriage of people one to

another, which usually is 20 loaves of marriage bread, commonly called

by the Seneca deganăʼhoñsdiăʼgoⁿ.” One of the women, replying, said:

“So let it be as you have indicated.” Taking up the basket and going

over to the place where he sat, she said: “These are the things of

which you are telling,” and placed the basket between his feet. He just

kept his eyes on the proceedings while the woman returned to her seat.

The uncle uncovered the basket of marriage bread and took from it the

20 loaves of marriage bread, saying with some warmth: “The matter has

been fulfilled, for she has given me the marriage bread, which has

confirmed the matter. It certainly has been fulfilled according to the

custom of marrying.”

Now the head of Hatʻhondas, his nephew, was literally covered with

sores and scabs, so the uncle said to him: “Oh, my nephew! come hither.

Come!” The nephew went over to where his uncle was sitting, whereupon

the old man said: “I am going to attend to you for the purpose of

dressing you and cleaning you.” Near at hand hung the bladder of a

bear, in which there was a quantity of sunflower oil, or butter. Out of

this receptacle he took a quantity of the sunflower oil, or butter, in

the palm of his hand and anointed the head of his nephew with it. He

repeated this act until he had completely saturated the hair with the

sunflower oil. Further, he poured three handfuls of the sunflower oil

on his nephew’s head. The two young women, who merely looked on, only

marveled at what they saw. All at once they saw the uncle remove a cap

of scabs from the head of his nephew. No more scabs were left on his

head, which now looked clean and handsome.