XII. The Indian Devil, the Mischief Maker.
Long ago, when it was long ago, behind the islands near a brook, dwell Marten and Moose. They each occupy a wigwam here and their grandmother looks after the house. This (fellow) Moose is clever and he hunts; this (fellow) Marten is lazy just like those who plant corn and are pleased when the sun smiles pleasantly. So that when they call for the preserved meat, he (Marten) is always present.
Now it chances one day that Moose killed a bear; he brings back (only) one load, (as) he does not wish to feed those who do not feed him nor thank him. He says to himself and he says to his grandmother: "Let it be that Marten shall not see it, not smell it, not taste it; let no one tell him of our good luck." "Yes, indeed," replies the old woman, "my son, I understand very well."
"Our kettle is broken. I will take his kettle; when we have cooked in it, I shall wash it and wipe it, so that he may not know what we have cooked in it; then I shall return it." So she does this, but the lazy one, who frequents feasts like a hunter of beasts, knows well from a small indication that it is a large load and that, when one borrows kettles, one cooks food.
He is always a wizard; he just steps into his friend's house; he only peeps in; he sees lying there a bear-skin. Then comes Moose's grandmother to return the kettle. When she enters the wigwam there arises a smell from it of well cooked meat. When she looks in it, it is full of well cooked meat. Abistanooch gently thanks her. She, put to shame, flees to the wigwam. So, on the morrow they go to the woods together. Everything is well.
Nit-li pekesin Apistanutc tahalo-tep aptc k'tuk; neke peskwun pemkiskak petcosan pi‛tcetek naka nekw'tokatek kuspem pem'tenyi‛kok. W't-elmelkin; nokeyu (kesena: noki-w't-elmelketasinen) tahalo pussis. Setayiu pemapskek akhotetol piswimin'l. W'not'm'n metyelmoltin (kesena: siktelmoltin) naka metepe‛kipotekakyotakw'soltowuk pilskwesis'k; w't'li-t'kasmoltowuk kuspem'k naka yoktuk lampe-kwinoskwesis'k w'kasut'wawa w'skitk'mikw'hino. Nimi‛towan w't-elkwet'wâk'nowal el-akwe‛kil sepayakem naka kwilwapman w'linwayik. Apistanutc kikemiu kwuskasin, katama nimiyan, tahalo apistanutcwei, tekiu kisi-kelnek pitinek w't-elkwet'wâk'nowal, ip'dc'l na nek'm pilwapwiu.
Nikt lampekwinoskwesis'k, tan etutci m'senmako‛tit w'skitapyil w't-elkwet'wak'nowal, nit-etc w'tepelmokowal-tetc. Apistanutc w'ketcitciya elmatotilit wunak'messo naka k't'kik piswin'wuk (kesena: pis'wip'mau‛-sowin'wuk), ip'dc'l w't-elkwet'wâk'nikowa, nit ēyik eli-pilwitpusolti‛tit.
Apistanutc nit eli-kisi‛ton; w't-ah'li-s'nodci-kwaskw'hin; tcipkweta-kw'so. Lampekwinoskwesis'k not'wa‛tit w'kayoltowuk; w'nosokwanya kisi-k'matnumkotidcil elsewuti‛tit. Wut Apistanutc wulinwadcil na tem'k tetmikadcil. Ni-te eli-wetcwautekat te‛po kekeskw w'sumat-petahal. Nit nikaniu w'skidcin'wuk eli-sekwa‛tit m'teaulino. Ni-te tekwotc w'kisi-niswinya. Kamatc asekithaso etutci seslaki kiskatek. Ni-te w'metcinewi-wikwiyan. Sankewi madcephan. Nihit-li k't'kihi Apistanutc weswi-milan'l peskemotidcil.
Nit na Tiyum wuli w'skitap-e naka wulimato; petciyat w'nimiyan Apistanutcul kiskat'mal; w'not'm'n kis-eltakwak. W'titm'n; "wulesitc; katama sikiyiu; nit tahalo te kis-kiskat'man." W't'lian kuspemsis'k elm'tni‛kek elm-apsi‛kek pis'wim'ni‛kok; nek'm-te na w'nimia nakskwi yaltekw'holtidcik el-peknamautoltowuk; milipn'ltoltowuk tahalo-te hamwiyat(i)dcik nemessuk nsamakwan'k. Nek'm etudcilwahats neke wikwetowan w't-elwket'wâk'nowa yohot ket'maki lampekwinoskwesis naka w'madce-kwaskw'hin.
Yut'l piyemi-te w'linwadcil nit'e temk tetmikatcil; aptci eli-kisithatik w'pekisi‛ton ketc-elo‛ket; w'pakikatm'n kininakw't epus; w'tukman wunyak'nesis'k. En wahat w'kespi-nepahan (kesena: w'metcimtaha). Nit Mūs (kesena: Tiyum) wedci skat kiskat'muk.
Apistanutc w'niswitidcil k'ti-wesweso; k'ti-nimia w'p'mausowinum. Apistanutc w't'li-opemwiwiyal w'nadciphan w'tsekeswus naka w'niswinya. En nit w'madc'han eliats-te ewedci‛to elm'tni‛kek, elmapski‛kek
So then it befalls Abistanooch as it might any other; one day he comes to a far and lonely lake in the mountains. He steps softly; he treads like a cat. Behind a rock are grape-vines. He hears giggling and young girls are splashing together in the water; they are jumping in the lake, and these are water-sprites who avoid dwellers on the earth. He sees their clothes which lie on the bank and he picks out the one he wants. Marten slyly creeps up--no one sees him--as is Marten's fashion, until he can seize in his hand their clothes, for he is gifted with magic power.
With regard to these female water-sprites, when men take their clothes, then they will be able to subdue them. Marten knows the custom of fairies and other airy beings (or supernatural persons) because in their clothing, there is where their power lies.
Marten does this; he runs along the shore; he whooped. The water-sprites, when they hear him, are angry; they follow him who has stolen their robes. The one Marten desires overtakes him first. Then as she approaches, he taps her very slightly on the head. Thus the ancient Indians conquer witches. So then they are married. She is very much astonished to be married so suddenly. So she faints. Quietly he carries her off. To those others Marten gives back their charmed clothes.
Now Moose is a good man and good natured; when he comes and sees Marten married, he hears the tale. He says: "It is well; it is not difficult; it is as if I were married already." So he goes to the pond in the mountains, in the rocks, among the grape-vines; he then sees the maidens, as it were, jumping about and splashing; they are sporting like mad fishes in the water. He, being inflamed at once, takes the clothes of these poor water-sprites and he starts to run off.
The one whom he desires most overtakes him first; so he resolves to finish what he is going to do; he takes a big club; he smites her on her little head. So he kills this one accidentally (or: he kills her suddenly). Then Moose is not married.
Marten's wife wants to return and see her people. Marten suggests that he fetch a sister (and) that they marry. So he goes as he went before to the mountains, to the rocks to the pond behind the grape-vines.
kuspemsis'k setayiu elehotek piswimin'l. Ni-te aptc w't'li-kisitkwenan lampekwinoskwiy'l; w'madcephan, na w'niswinya.
Nit kamatc Tiyum skat w'lithotmowun. W'tiy'n Apistanutcul w'mi-lan'p'nil'p nit'l metcelewey'l (kesena: amsk'wasewey'l) w'niswitidcil. Apistanutc kata w't'li-w'lithotmowun. Tiyum w'h'monsa-ntotmuwan; metc-te Apistanutc w't-esamowal. Tiyum w'tatc'wi-iwal peskowul kesena Apistanutc w'nadciptowan'l. W't'li-asitemal Tiyum madcesokit K'tci Ap'lowew'k nit-li w'lithotmasit. Tiyum etudcilwahat; wikwi‛ton k'tci epus; w'nosokwan Apistanutcul. Nit-te na w'k'ton'ltinya (kesena w'kolnutinya).
Apistanutc w't'li-noki-asitemal w'p'mal-malsapkweyalswan'l; w'tutel-wal Tiyum'l w'sîk'n'k. Nit wetci madcehe-wuli-mat'nti‛tit kakesokniu. Etasi-w'lakwiyikil swankuswuk naka w't'litonya n'sanakwil; wespasa‛kiwik w'p'mutinya.
Yok'k lampekwin'wi nisumodcik kata wewetaunia nit elikwik mat'n-towâk'n. Nit etutci kwilwato‛tit tan w't'li-kisi-semalusinya. Nekw't wespasa‛kiwik Apistanutc na(ka) Tiyum kwinte-k'ti-nepatowuk. Api-stanutci-skwiy'k etutci-madcephowe‛tit pi‛tceto. Nit-li sapiye nekiyak metetakw'sit Tcipila‛kw pis'wi p'mau‛sowin pi‛tceto w'tcestowa; spi-takw'so sakhoset nipauset; n'kwutokeyiu m'siu w'sk'dciu; Apistanutc nikt nisumodcihi olesinya tesakwihi mosikuk wedci-panaptasik k'tci‛kok; alusmo‛tit, w'tesakyanya p'ses'mo naka askowinanya tahalo-tep wasis'k elo‛ke‛tit.
Peskw w'tiyan k't'kil: "teketc-up-lo yokt p'ses'm'k w'skitapewi‛tit-sup'n, tan wut-up-lo kil niswiyekw? Ntetapo mekwát weposesit." "Nil-up-lo ntetumniswinen-up wisawatwet, ip'dc'l nil n'mosadcin k'tci p'ses'm'k." Te‛po nit w't'li-papitya. Nit wespasa‛kiwik tekiya‛tit (to-kia‛tit-li), m'skaswuk aptc kiskat'muk tahalo elnowitasik te‛po kulus-wâk'n. Wut pawatkus seskatwelidcil, eli-apskapit, wutak nisusmatidcil, wulapewiu w'ski‛tap; w'tiyokon: "menakatc, wekitwinetc n'm'kunwo-hosut." Nut-lo k'tuk it'kus: "nolinwa mekwatwesit," tokiat madcesit, w'not'wal wenil metyēwestolidcil: "menakatc, k'sokatekmowintc wusis-kwe-n'pisun." Nit'l nit apsatwelidcil p'ses'm'l, nit'l pawatkesp'nil; kamatc puskelinakw'so k'takw'h'mosis; apsakikwaso naka matciktcepute w'siskol. Ni-te eli-pawatmo‛tits, nit-te-na eli-pedcyamko‛tit.
Then again he captures a water-sprite; he fetches her off, so they marry.
Then Moose is very much dissatisfied. He says to Marten that he should give him this last one (or the first one) as his wife. Marten will not consent. Moose begs him hard; still Marten refuses him. Moose must have one or Marten must get him one. He replies that Moose may go to Hell, if this pleases him. Moose gets very angry; he takes a big club; he chases Marten. So they become foes.
Marten answers him gently, in that he makes flint-headed arrows; he shoots them at Moose's scalp. After this they fight continually for many days. So they spend every evening making weapons; in the morning they shoot them at each other.
These water fairy wives are not used to this sort of fighting. So they try to separate themselves. One morning Marten and Moose are trying to kill each other. So Marten's wives take flight afar. Then it happens at sunset that the voice of Cheebeelakw, the air person, is heard afar off; the moon rises on high; all things above are lonely (alone?); Abistanooch's two brides are lying above an oak opening in the woods; as they lie, they look up at the stars and wait as children do.
One says to the other: "If these stars now were men, which one would you marry? I should take the red twinkling light." "I should take in marriage the yellow one, because I like the big stars." They are only jesting thus. However, in the morning, when they awake, they find themselves married again according to the Indian custom only at a word. She who wanted the shining yellow one, as she opens her eyes, there is her husband, a handsome man; he says to her: "Take care; (you) will upset my warpaint." This other who said "I like the red one," as she wakes and stirs; she hears someone say; "Take care, you will upset my eye medicine." This is the smaller star, the one she wanted; he is a very weak looking old man; little and twinkling are his eyes. Thus as they desire, so they come upon it (get it).
Kenok-lo wisaweyik kesena mekweyik, pili kesena nikani, wakeswuk nekiwik tekwi-te k'matc w'siwiyinya p'ses'mo‛kik eliphots naka k'matc k'ti-weswesowuk w'skitk'mi‛kw. Naka nit litpetcyewiu akwamu'k-li wiwisak'mok w'kisi-weswesinya. P'ses'mowi nisumatidcihi katamayiwi n'kekiu k'tonkeyik, w'tiyoko: "wa nit sektiyapskek, k'tci penapskw, mosa sesmiu toknetokek;" tekiu ewedcitu tciksutm'k. Wut-lo ewasiswit, etutci-te matcekautilit p'ses'mowi nisumatidcihi, nit kwiltasin sektiyapskek w'panetun; wisk k'ti-nimi‛ton elmalkak lamiu; nit eli-toknetakw asekinakw't eli-nimi‛takw; alik-pemaloktek nit emekiu w'skitk'mi‛kw wetciyowi‛tit wiki‛tit; akwam-tok nim‛itotit wetciyowi‛tits ewasiswi‛tit, kuspemuk, k'tci‛kok naka sip'wul. K'tci epitwit el-apit, elwe-te sekw'-skesowul w'mushon'wal el-ithasi‛tit.
Yokt p'ses'm'k etutci mutc-ithasuski‛tit w'skitapyik, nit el-ithamot; w'nimi‛tonya elkwiu m'teaulinwâk'n'k w'niswititwa kisi‛to-w-aptem'nya elmalkak alokek; w'ktcitci‛tonya ikwewatmo‛tit; yohot w'lithatmowâk'n milan weswekautinya w'skitk'mikwuk. W't-iyokonya nisumatidcihi; "teketc pemlak'wik k'wipetinya naka tan etutci tokiyaye‛kw, mosa w'sami wiwisake‛kw k'tapskapinya; mosa na panakwesike‛kw teki-yaka m'tintakwi Ketckikila‛sis; tcika-te mosak nemdcesike‛kw, kenok-lo medc-te k'sankewusinya tekiu not'we‛kw mekweyit miku m'tintakw; aptc tcika-te nit mosak panakwesike‛kw; medc-te k'piskikweyinya teki not'we‛kw asakwakw t'l-intakw. Nit naka todciu k'nektem'nya k'wotiwa naka wiuniu k't-alapinya."
Ewasiswit sespethaso; etas-metetakw'sit Ketckikila‛sis etas-te amiktekwho; akwontc k'tci-epitwit w'kelhumwan: "skowas nitsekes teki not'wukw Apal'kamutc." En w'sankwusinen tekiu atututetc madce-w'spasloket madce-kwihit (wespastakw'sit naka wespasloket); katama askowasiu. Nit wedci amiktekw'hit; nit-te na k'tci-epitwit, et'li-muskasi‛tit ketul-te w'skitk'mikw, kenok-lo w't'li-m'saknasinasp'nik tesakwiu kinatkwekusit pitceyit k'siw'sk. Nit el-tesmo‛tit katama kisi-penekwesiwiyik, skat widcokemamok.
Nit-lo petciyeyat elkwiu etas-lintowâk'n sipsis'k w't'lintowatm'nya naka mikwiyik-li m'saknawusiyik; hahadciu wedc'wau; w'skitkumikok wedcwauyak, petci k'ti-pesetek kis'k wedcwauyak, kenok-lo katama sipkiklem'nya. Eli-maskelmat.
But yellow or red, young or old, after a few days they are very weary of star land to which they had been taken (one had taken them), and they wish very much to return to earth. And something happened so as make them hurry all the more to be able to return (to earth). The star husbands, being absent all day hunting, say to them: "This flat rock, the big stone, you must not lift it up;" as before, they obey. (But) the younger one, so soon as the star husbands have gone away, seeks the flat rock to open it; she very much wishes to see the hole inside; then, as she raises it, what she sees is wonderful; the sky is there above the earth where they had been (had lived); furthermore, they see where they used to be when they were young, the lakes, woods and rivers. When the older woman sees this,--they almost break their hearts when they look at it.
(Now) these stars are very evil minded men, as thus one may think; they see by means of wizardry that their wives had already looked through the hole in the sky; they know it when they (the wives) deny it; they give them permission to return to earth. They say to their wives: "Now to-night you shall lie together and when you wake, do not hasten too much to open your eyes; do not uncover (your faces) until the Chickadee sings and even then do not get up, but still remain quiet until you hear the Red Squirrel singing; even then again do not uncover your faces; still keep your eyes closed until you hear Chipmunk (Striped Squirrel) sing. Then indeed you may leave your bed and look around."
The younger one was impatient; as soon as the Chickadee sounds, she wanted to jump down; however, the elder one holds her: "Wait, my sister, till we hear the Chipmunk (Striped Squirrel)." Then she lies still until the squirrel begins his morning work, begins to chatter (chatters early and works early); she will not wait. So she leaps down, (and) then also the elder one; they find themselves indeed on earth, but they came down on top of a broad tall hemlock tree. They are situated so that they cannot get down, unless some one assists them.
This now happens, that by each song which the birds sing and the squirrels, they descend (a little); they approach nearer; to the earth they approach, as the sun shines (will shine) they approach, but they do not wait long enough. So they are deserted.
Keskw nit epi‛tit; en pemitcekwut; w'skitapyik pilwitcp'soltidcik pemipilkowa; yohot m'siu sastemwi-kakalom'nya: "widco‛kemine." Eleyo nihit p'ses'mowi nisumatidcihi w'kisi‛takw onias k'wot tesakwiu k'siw'skek. Tcatcakwessi m'siu weyusis'k k'tci‛kokeyak pemipilkowa naka (nuhka?) wskitapyik wikwak tahasik (kesena: tewak-tahasik) wetkwapasidcik, wen-pal-tetc tem'k sakhiyat, kenok-lo Tiyum tem'k!
"N'hesis'n apkweline (kesena penekweline)." W't'li-kinapman spem'k: "kisnil nkiskatmop'n tekwāk." Ni-te w't-elm-iyan. Aptc k'tuk sakhi-yatyakw, mutc'wat mūin; nit-te-na aptc k't'wapema‛tit ankowekhoswuk; te‛po kisi sankewi penekwelot, hoses'wak. Mūin te‛po elimkimit, it'm: "nil nkiskatmop'n sikw'n; peskw niswiyekw, ni-ta na kiyaskwi tan te‛po w'skitap." Ni-te na w't-elm-iyan.
Naka nit aptc-pal wen wakhiyat, petci-te Apistanutc nek'm-te nit'l nek'la‛titp'nil; wulithaswi-kakalomanya; w'n'tutmowania weswepho-konya wikek. Nek'm na w't'li-nepaptowa, tahalop pilwiya; w't'li-asiteman: "nil na nkiskatmop'n kekisik'n." (kesena: sikw'n). Nek'm wedciyawe‛tit elkaha‛tit. Nek'm-te-na madcehe; w'neklan lampe-kwinoskwesis'k nekw'tokeyiu.
Naka metc'slawei Loks sakhiyat, nitel (kesena: nit'l) eli-wiyatidcil w'skidcinwi wahant akwami ket'k'motu katik k't'kik k'tci‛kok t'li-weyusis'k; akwami nekatmatu katik m'si-te kesi‛tit. Tayowe, etutci wikotmowa‛tit widjoketwâk'n, t'liw'tipithasin tan'tc w't'li-kisi-w'sikyan naka wanian, kenok-lo nihit weskoweyawidcihi katama akwami n's'weyiwi tahalote nek'm naka-te-na milskwihiwuk, ip'dc'l wetci-matceyik w'skitk'mikw; w'tlianya spemkami‛kok; w't-eswelanya niso-matidcihi; yokt lampekwinoskwiyik k'sihikawí p'mi-k'tcitcitwuk.
K'tci epitwit lithasiu holamohosin ansak-pa-te wulikmawik tan nek'm eliwulithat'k. Wulit-de w't-apkweton w't-esukepyap naka w'kul-pelm'n epusisi‛kok wetckw'latketun, wedci Loks wiski sipkiu kis-apkwutakw. Loks w'kisi-penekwelan ewasiswilidcil eli-wuleyotasik w'skitkumikw; aptc w'nadciphan k't'kil, nit'lna penekwiwidcokemal; wulasweltumwul Loksowul, kenok-lo aptc w'nototmowan w'natatwu-takon epusi‛kok w't-esukepyap et'li nektuk ewepiu epusik. W't-iyan: "mosak sesmiu pusketokwutc kesena wekitokwut tama elkwiu; te‛po kulapkweni‛ton etasiu k'tcipletîk'n."
A little while they sit there; then dawn comes; men of the different families (clans) pass them; to all these they urgently call: "help us." It happened that these star husbands had made a moss bed on top of the hemlock. Now who of all the animals in the forest should pass by (step along) or of men who dwell in the clearings, who should be first passing but Tiyum (Moose), the first!
"O my elder brother, release us (or: let us down)." He looks up: "I have already been married this autumn." This he says to them. Again another passes them, the fierce bear: then once more what they had implored they repeat; if only he can quietly get them down, they will marry him. Bear only growlingly replies: "I was married this spring; one wife, that is enough for him who is a man." This then he says to them.
Then again someone passes, even Marten whom they had deserted; joyfully they call to him; they beg him that they may return home with him. He lies to them, as if they were strangers; he replies to them: "Really, I was married last spring." Afterwards he goes his way. So he departs; he leaves the water-sprites alone.
And finally, Lox passes along, whom they call the Indian Devil, more cunning than any other beasts in the woods; he is more terrible than all, as many as there are. Then, when they beg him for help, he considers how he may torment them and tease them, but these with whom he is dealing are not more (=less!) resourceful than himself, because they depart(ed) from the earth, they go (went) to the heavens; they chang(ed) their husbands; these watersprites even more thoroughly understand (what they are about than Lox).
The elder woman is thinking out plans, how she may well do what she wished. So then, she loosens her hair-string and entangles it in the twigs tying it in knots, so that Lox will take a very long time to loosen it. Lox brought down the eldest one very politely to the ground; then again he fetches the other one; this one he helps down; she thanks Lox, but she begs him to fetch from the trees her hair-string which she leaves (left) up in the tree. She says: "be sure not to break it or injure it in any way; you have only to loosen thoroughly (well) every knot."
Kweniyotasik lampekwinoskwiyik w'kisi‛tonya meskw nimitasinuk etudci wulatek wikwam meskw-li nimitasiu. Lampekwinoskwiyik wuli-witapetoktinya sipsis; mawetwelutwuk; w'tiyanya: "nadciphok kawisuk, min'yik, pas'k, (h)amwes'k m'siu kikikiki‛tit; k'pedciphanya wikwam'k kisitwa‛tit Loksowul naka (h)amwes'k, anikw'suk naka k't'kik wenuskewidcik wahantusis'k," naka peketamidcik naka w't-ulneme-wulanya kineyidcik malsapskuk pemsukhasik. W'kisnekhanya lusoyil (h)amwes: enikwusikwam w'tukteput.
Neke‛ki w't'li-wikwelokon Loks apkwetakw (e)sukyepap. Penekwa-twet, kis-piskaptaso; nimi‛takw wikwam wulithaso; lithaso: "naletc noli-atlasimin." Nit eli-k'sahat pakakwusinen minosi sapakwit-en wut'n (kesena; wittun) naka malsapsko mesko-wisit-kesidcit; sipkitakw'so. W'not'wal wenil metyēwestolidcil; w'tulsutwal ewasiswit lampekwinoskw. Sastemwi-takw'so; it'm: "n'meskole-li, nit'sekes yut elkwiu;" nit eliat naka (waga?) w'tekw'temelkin enikwusikwam. Nit akwami m'tcîk'n katik minosyik. Aptc k'tuk wen metyēwestakw metc-seselmit: "n'kwitckale; li-nit'sekes; nek'm piyemi wasiswiu katik nil." Nitc seslakiu w't-ulenskiyan elmipiskatek en naka w'temkitekm'n amwesi-kwam. Nit piyemi ak'm'tek naka wewithatm'n malikeyowan naka todciu wiskilwahan. Nitc piyemi kisi-wiskemtakw elkanat. Meskw wen w'todcilwahawun w'skitapyik kesena weyusis'k.
W'noswaphan lampekwinoskwi eli-madcephauwelit nipaiyu. W't'li-sapkahotinya eli-m'tcimkakwi‛kok. Nit-li sapye k'ti-tc'kowap'k metape-kaw'tinya kesketkwe sip. Katama w'kisi-kweskakaudiw'nya. Kwapeu seket k'tci kaskw (kesena: tumkwolikunatc). Nodci-kwesukhotasit kaskw. Metcimiu hosatm'n welohot naka kinlohot; palayiu na etudci-w'lakw'sit. Pilskwesis'k w't'lintowam'nya: "wewulakwi-skipat kaskw; wewulakwi-skipat kaskw." Nit kamatc holsutm'n nikani nodci-kwesukhotasit. W't-iyanya: "musumi wiwisankw's." Ni-ta nekseyiu w'kisadcin; w'kweskayakwutowan pitakwak wit'n ekamiu sipok, wedci pilskwesis'k kisi-kweskayatwe‛tit. Nit-te nikt'k lampekwinoskwesis'k matcetestikanya elmakwasek.
Nahatc kisi-kasoka‛tit, kaskw na kiskwekapwit Loks na metapahat; wulithaswinakw'so. W'tiy'n kaskwul: "nil na kwuskaphin."--"Kwuskaphol te‛po na kil wulinwiyin etutci wuliki kat yot'l n'katul pekakw'towiyil." "Ah-ha," Loks w't'li-asitemal, "naka wudcite." Eldcitek palapyikakon
Meanwhile the water-sprites make a wigwam so beautiful that the like of it never was seen. The water-sprites are good friends with the birds; they collect them together; they say: "Fetch thorns, briars, burs, hornets of all sorts; do you bring them into the wigwam which they make for Lox, and hornets, ants and other winged stinging and biting things," and they spread out sharp flint rocks on the floor. They make for the bed of the bridegroom hornets (and), an ant-hill for his seat.
Now it takes Lox all day to untie the hair-string. When he comes down, it is already dark; when he sees the wigwam he is glad; he thinks: "Now I shall rest myself well." So when he enters he plunges into the briars which pierce his nose and the flint-stones which cut his feet; he roars long. He hears someone speaking; he thinks that it is the younger water-sprite. She shouts to him and says: "To my elder sister, go to my sister over there." When he goes, he steps on the ant-hill. That is worse than the briars. Again another one speaks laughing: "To my younger sister, go to my sister; she is younger than I." Then at once he runs furiously in the dark and so he stumbles over the hornets nest. This is the extreme and he knows that he is being mocked and then he gets angry. Then he became fierce (and) he goes off. Neither men nor beasts can ever get so angry.
He tracks the water-sprites as they run away in the night. They break through thick woods. Then it happens, when it is about to dawn, that they arrive at a broad river. They cannot cross over. On the bank there passes a great crane. He is the ferryman, is the crane. He is always anxious for good and kind words; he is proud of being well shaped. The girls sing: "Beautiful long neck (has) Crane: beautiful long neck has Crane." Then the old ferryman was much pleased. They say to him: "Grandfather, make haste." Then quickly he makes ready; he stretches out his long nose across the river so that the girls can cross over. Then these water-sprites scamper into the bush.
As soon as they are hidden (and) Crane stands in his place (again), Lox then arrives; he is in good humour. He says to Crane: "Pray set me across."--"I will set you across, only if you will speak well; are not these my legs set fine and straight?"--"Yes," Lox
nidcalkon kaskw. "Kat na ntwowiphon'muk sopeyiwiyik naka wulat-kusinya?" "Ah-ha, wulatkuswuk naka sopeyowuk; kamatc-lo nsokwi-nakw't ekwaukwiya‛tit naka mutceksinya." Naka "nt-epskuk pekakw'so?" "Ah-ha, aseki pekakw'so (ah-ha, asuki pekakwiskip) todci pekakwiskin tahalo yut." Loks w'pakikatm'n epusis pimskwakwak. Naka w't'lintowaman: "mutcakwi-skipat kaskw; mutcakwik'nat kaskw. Kaskw mutcakwi-k'ne; kaskw na mutcakwi-skipe," naka kaskw w'tokakwakwiskipan; kam't, k'wiwiseyin, musumi!"
Kaskw-lo kata ke‛kw it'mo, kenok-lo wikwelal Loksowul. Malem p'tatwelit epasio et'li-piyemi n'sanakwak naka et'li-temek, nit et'li-pewatkit; w'kwulpak'n wit'n. Nit seslakiu Loks kiw'takw'so tahalo piyakw'tihîk'nis et'li-k'sitewuk. Metc-lo makiyewus eyo nek'm elens-kiyat pa‛kakwessin penapskwi‛kok naka na takatessin et'li-ni-ukamikek; siktesina.
Lox tan todci k'tci m'teaulin, kenok-lo w'tels'nwâk'n ankwotc w'nek'lakon. Nit-li sopiyekwak esuk-nekiwik: niswuk w'skinosis'k yali-pipmasi‛tit; w'muskowanya Loxowul elusinlidcil penapskwi‛kok; metcinesp'na et'li-wuli-pektatek. Nikt w's'kinosis'k Mohak wakut'muk. M'si-yakw-te pokess wutci-notyatwul-to w'tunik.
Nit-lo samela‛tit w'minweyusiyan; w'tastokekap witakowal, tahalo palapyit naka siki m'tapekwin, kenok-lo emkwetc pemau‛so metc-lo kwilwa‛tun w't'li-kisi-milip'nulkonya. Wuliko w't-atapiwa; nit mekselat w'tumakan. W'kisi‛ton w'm'tyayewuletelin wa‛sis pi‛dceto nit kwisaweyik k'tak'mikw. W't-iyan-li: "kwaskw'hikw; k‛nadci-witayanya et'li-milayew'ltimuk." Nit miutesino‛tit, w'kisi‛ton eltakwak; hahadciu elmi-na-utakw; yut na etotakwak metetcwuk sip.
Elmi-kauti‛tit; katama w'kesosaunial; nit hahadciu elmi-kwaskauto-wuk. Hodci-k'tcitci‛ton yohot w'skinosis w'tciyawiwuk Kaluk (kesena Culloek; kesena Cullosisek). Nikt Kullowuk k'tci sipsuk; mutcmat'wuk. Nit-lo Loks, nimi‛t'wat kesek wiyus wikwak, nek'm-na w'k'ti-sidcitwa. Loks kisi-mili-pemau‛sit, elwe w'neka-k'tcitci‛ton m'siu wenil elmatolit.
Nit w'nasesowatm'n Kullowul elmatolit; w'nimian wasis'l; matcinton Kullowintawâkn; "agoge-abeol, wetkusan-abeol." Epit w'tiyal Loksowul kat-up kisi-patcoliu; nit not'wat Loks wis'kilwehe; w'pakikatm'n
replies, "And well colored." Uncle Crane is proud of the color. "Are not my feathers smooth and fine?"--"Yes, they are fine and smooth; it is a great pity that they are mouldy and in bad condition;" and, "my neck is straight?"--"Yes wonderfully straight (yes a wonderful straight neck), as straight as this." Lox picks up a little stick which is crooked. And he sings: "Ugly long neck has Crane; ugly long legs has Crane; the Crane has ugly long legs; the Crane has an ugly long neck, and the Crane's neck was hideous; only, do you make haste, grandfather."
The Crane does not say anything, but he takes Lox. Then when he comes to the middle where it is most dangerous and deepest, he shakes himself; he twists his bill. Then at once Lox whirls round like a little chip in the rapids. Still dashing along for a while, he plunges among rocks and is thrown on shore; he dies (is killed).
Lox, however, is a great wizard; his power sometimes leaves him. Several days pass; two boys come upon him; they find Lox lying in the rocks; he was dead in the fair sunshine. These boys are of the Mohawk tribe. Everywhere maggots are crawling out of his mouth.
But when they touch him, they rouse him; he stood up from his sleep (lit. he sleeping) like a proud and fierce warrior, but as soon as he lives again, he seeks to do them a mischief. They have good bows: he gets these (and breaks them). He pretends that children are playing far off there by the point of land. He says: "Run, go and join them where they are playing." Then as they go farther, he makes a sound; nearer it sounds; this then sounds with the roar the stream.
So they go on; he does not accompany them; they run all the more. He learns from these boys that they are of the family of Culloo. These Culloos are great birds; fierce. Then Lox, when he sees a quantity of meat in the wigwam, wants to be a member of the family. Since Lox had seen life, he understands the customs of almost everyone.
So he puts on Culloo style; he sees a child; he begins to sing a Culloo song: "A sealskin strap; a shoulder strap." The woman tells Lox that he cannot deceive her; hearing this Lox is very angry;
w't'm'hîk'n naka w'siktahan. W'nimia skwuswul et'lak'mithak samakwan skwutik; w'tumikwetahan. W'pon'm'n skwusuk wunyak'n naka w'kitwan w'huk. Nit kamatc wiski (wizgi) m'snuloke nek'm w'mus-honuk. Nit kamatc holithaskakon.
Nit nakyiu w'skinosisuk apatkauti‛tit, w'kuskalawau wikwuswau. Yot-tep apma‛tit skwuswul et'li-muskemwa‛tit wunyak'n; holi-wewithatm'nya wenit eloket. Etudci kinapyi‛tit w'nosowanya; katama nsakosiwiyik kata w'tcileyowauwiwal; w'kisilowi (nasiltcaknuk). Yohot apadcip'ha-tidcihi pedcihalina w'skinosisuk w'nidcalkowal ka‛kakus'l. Nek'm na widciphekwe, te‛po kisi-elo‛ke w'ketakewan w't-asoswun. Nit-te na katama w't-ekwesk'tuwun; w'sasakatpahan; w'tiyal: "w'liwun; pi‛tce-al nil alsowiu (n')niniyak'n;" tcipkitakw'sin: "ninyak'n; pemi-k'siphete."
Aptc k'tuk w't-elnapemul pedcihan kitpu (kesena k'tcip'lak'n); na nosokoso. W'kisi-wikwetowan Loksowul w't-epskwuns; metc-te-lo w'laswultum. It'm: "n'palyotidcit n'simis; nek'm'p n'pemiptakon nt-eps-kwuns." "W'liwun," asityiu. Yaka Kullu w'petciyan; nit yaka piyemi sikikit m'sihisit kikitkamodcik p'mau‛soltidcik. Nek'm yaka kwintet-mikwat w'pakhikalan; w'madcephan ewepiu wekw'si‛kok watetesakw alok. Nit yaka et'li-laket; Loks nekekiu w'kwuntekm'n wetckowi pe-nekwiyat sapi alo‛kik, wutci matcyiu-te amskowas sakhiyat kisus teki nekiyak naka w'musaknatesinan Loks k'tak'mikok. Meskw penekwa-kemuk w'malik-inoton metc-te sp'm'k eyit eli-nimi‛takw, yut'l k'los-wâk'n'l: "kumutkenooek telaptumenek stugatc kesenakasikil; yogwa-hîk'n yogwahik'no; telaptumenek kemutkenooik stuga m'kudomoss-koon."
Penekwakem'k, wut malikapyit kinithat Loks, kweni-k'ti-n'paktasit esoketakw w'pitinakw'm'l tahalop w'neski, w'teklotm'n w'tun'k step maliakepusit keskilkunat Kullo. Nahat m'saknasit w'skitk'mikw kekeskw metetakw'so; m'teaulin'wi-takw'so: "mosak ke‛kw lites'nus n'pakam." Kessi-w'temeyowâk'nik m'si-te sipsuk piswiye. M'site na nokdcuktesma; m'si-te sise-pektesun p'kunom naka wilitpan kesi-milidcetc; tceptesitwawîk'n peskweyo. Nit na eyik p'mausowâk'n.
Wakeswuk nekiwik w'simisul pedciyalin: "tan wut elitpiye?" Met'yēwestowik wa wik'n; "n'lokun paho;" w'kwatnas moskesso. Aptc met'yēwestowik: "n'put'nak'm paho." Nit metceslewei eli-pekuwus kisit-kisi-nastesuk w'numtcesin. Nit-te metc kinapyit naka malikapyit
he picks up his tomahawk and slays her. He sees a kettle boiling water on the fire; he cuts off her head. He puts her head in the pot and hides her body. This seems very much like a jest to him in his heart. It pleases him very much.
Then later when the lads return, they miss their mother. Then they look in the pot where they find her head; well they know who does this. Then they, being brave, follow, (but) not being armed, they do not hurt him; they (only) take away (his gloves). To them, when they return, comes the lads' uncle, the Crow. He overtakes him; all he can do is to snatch his cap (Lox's hat). Then he (Lox) not feeling (at all) ashamed, calls out loudly; he says: "Thanks, my head is now cool." He cries: "My head; it was getting hot."
Again another one of his relatives comes, the eagle; he follows him (Lox). He is able to snatch away Lox's coat; then he (Lox) thanks him. He says: "I was wishing for my young brother; he could carry my coat for me." "Thanks," he answers. Then Culloo comes; now he is the most fierce, as many as there are, of all living things. Then pursuing him, he picks him (Lox) up; he carries him up in his talons to the top of the heavens. So then he throws him down; Lox falls all day coming down the sky, from the beginning (of the day) when the sun rises until sunset, and Lox comes down to the earth. Just before he is let drop, he sings a mocking song while he is up in the air (on high) about what he sees; these words: "Our country seems as if lost; heigh-ho, heigh-ho; it seems as if our country were blue" (Micmac).
When he is let fall, this mischievous bold Lox, pretending to flap his arms as if they were wings, imitates with his mouth as if he were mocking the strong winged Culloo. Just as he comes down to the earth; he speaks a little; he says a magic spell: "Let not anything happen to my backbone." The trouble (taken) by all the birds is nought. He is all smashed; his blood and brains are all scattered in every direction; (but) his backbone is whole. That indeed is his life.
After several days, his younger brother comes: "What is happening here?" That bone then speaks: "my leg, come here;" his leg appears. Again it speaks: "my arm, come here." Then when the last thing that was broken arrived, he arises. This is just the same
Loks-te; metc w'skitcinwi mutc'hant. "Meskw," it'mok, "n'metcin." Katama na ke‛kw nepohoko; sak'li-na kisi-kwasela.
Nit yokt wesiwestidcik w'madcekautinya. Malem-te pitkau tesakwiu esp'tnesil wutc; nit pon'mo‛tit k'tci penapskw petkwapskek; w'tiyotm'nya: "tceke-enautoltine" naka kwulpikem'nya eweketidcil k'tci epusiyil. Nit madce-tepikwehe tekiu tcentesuk emekyakiu. Nek'ma-lo w'todci-kwaskwinya, metcimiu maliyotm'nya (wikutmu-wanya; w't-enaukakunya).
Katama sipk-askowasiwiyik; epi‛tit et'lakw'si‛tit notm'nya kekw'se wetcko-takwak stepal ke‛kw keskauwiyuk pemakwi‛kok. Kenok nit k'tci penapskw; wekayauwiks makiyewus atlasimwiwus tcikowi; seslaki sapiye pemakwikok; nuktcuktekwa sakli epusi litakwet tahalo petakyik; ansa w't'li-tumitekwa epusi tahalo m'skikwul, wetcyak tahalo-te kisautesk; piyemi et'li-sika-kwaskek sp'm'k. Kisi m'teaulin elitwiye-wik penapskw. Ewasiswit puskekapwesin tahalo athosis, kenok-lo k'tci w'skidcinwit naha-te kisi-m'teaulinwi-k'lusit: "noogoon ooskudes-kuch," yut-li "wawîk'n w'li-p'skweyo tahalo-te metcimiu." Yut-lo k'tci penapskw metci-elmikw'he elmi-piswukiskw tekiu eli-tikeputek elmi-metakwak elmulamsuk.
Nit na ewasiswit w't-iyal wawikn'l: "cagoose weji smooktumun?" Nit not'k keskimataswi k'loswâk'n w'skinis tcipkitakw't: "ntenin paho;" (naka) "nlukon paho; nkatul paho," naka-te m'siu eli-peku wuskat tahalo-te metcimiu tekiu nit matce-wekimetpun aptc kisi-wulesu naka nit metchinetpun aptc p'mau‛so. W't-itm'n tahalop wen tokiyat: "tan nil nkisi-elokhan?"
W'simis'l m'siu w'nkayak-not'makol. Nit kamwiskilwehe. Tan etutci w'kâyit Loks, kat te‛po kekeskw. W't-itm'n w'keyowâk'n'k; "nil-pal w'skitcinwi-mutc'hant nekem-te kisi-pal-nepaku sips naka penakpswul naka katama ikalawi (kesena ikalsiwi?)." W'matcekautinya k'tci‛kok; w'matcyaphuminya elmi-kowaskok pedci-te epusi‛kok; nit elaphumu‛tits meskumu‛tit wiunututwatm'nya; k'tci penapskwul pek-makwetoltidcil teki nokamkitemu‛tit teki-te tewipekw't (kesena:-p'kw't). Yut Loks eli-ap'nkutasit (kesena: ikalsit).
Kenok-lo asekso; nut eli-penlit penapskwul w'k'sikwelpeton tewipkw't mekseweyidcik, amodcalkwesis'k (kesena: petkwapskwusisidcik) peke-lowidcik
brave and mischievous Lox; always the Indian devil. "Not yet," he says, "do I die." Not anything can kill him; it is hard to get rid of him.
Then these brothers go along further. Then they come to the top of a high mountain; here is placed a great rock, a round rock; they say to it: "Let us run a race," and they roll it using great trees (as levers). So it rolls along until it stops at the bottom. They run along with it, always mocking (they beg it; they race with it).
They did not have long to wait; while sitting and cooking they hear something coming like something chasing through the woods. Now that is the big rock; in anger it had rested a little while; then rushing at once through the forest, smashing the mighty trees it acts like the thunder; it cuts down the trees like grass, coming like lightning; more and more strongly it runs up. After the wizards this rock comes along. The younger dodges aside like a snake, but the elder Indian could just say his charm: "noogoon uskudeskooch," that is "My backbone shall remain entire as always." This great rock rolls on through the air until its sound dies out on the wind.
Then the younger brother says to the backbone: "Why lie you there?" When it hears these charmed words, the bone calls out: "My body, come here," (and) "My leg, come here," and to all the broken members as always, until he who began to decompose is again completely restored (Mitchell: recomposed) and he who was dead lives again. He says like one waking: "what have I been doing?"
The younger brother causes him to hear (tells him) everything. Then he is very angry. (When Lox is angry), it is not only a little. He says in his wrath: "Shall I, the Indian devil himself, be able to be slain by birds and stones and not be revenged?" They go on in the woods; they trace it (the rock) by logs and also by trees; when they find it they burn round about it; with great rocks they hammer it until they smash it in pieces, until it is dust. Thus Lox is avenged.
But now a wonder (occurs); he who is the spirit of the rocks turns the dust into black flies, into the stinging things and other
naka k't'kik mutcitcidcik wiskilwahadcik w'skitapi naka weyusis. Nit eli-muskwithamsit metcimi sapitaso teki met'nokak. W't-iyinya eli-muskwithama‛tit (kesena: muskwithatma‛tit) penapskw; nimiyat mekseweyilidcihi amodcalwes, yokt niswuk saposanya elma-kwi‛kok tekiu petcusi‛tit otenesis'k wuli p'mausowin'wuk; w'k'tcitcyaka elmatolit w'skitapi. Loks w'kisithatm'n ke‛kw w't'li-mili-wap'li-mali-keyowan. Tan-te m'si eli-pemau‛sit katama ke‛kw w'todci-wikwa-dcolkowun malikloket; akwam'k eloket akwamitc w'lithaso. Yut teketc wunyak'n'k petciye.
Wut-li kwulpelisit welikit pilskwesis naka olasewanwetciwanya; nekseyi k'tci-kwuswuk eli-petkauti‛tit naka w'skauwimanya etudci wulikit nakskw. Sak'masis otenek wuli-te pawatm'n'l. Katama-te-na sipki w'temeyasiu wep'than (kesena: m'senan). Wu-snal kata w'natmeyasiu. Loks w'ktci‛ton et-uknut-kwasontok meskw-te matcya-t'kenamuk; lithaso kamatc kistapauye nek'm na w'pitin pon'm'n. Asekithaswâk'n otenesis'k; nekw't welakwik eltakwak sakmaskw nekseyiu wikwuswiu.
Tepnaskoyak Loks w'tiyan w'niswitidcil eleyik nek'm pemausowinum tcewitc nekw'tokana k'ti-n'makw'sit wa‛sis. Tepnaskoyak not'wan lami wikwam'k metetemit wasisis; epidcik askowasoltidcik w'kisi-kwaskoltinya; w't-asitekakonya; wikwuswilidcil mil'konya wasisul wul-kwaknaso; w't'liptowanya sakmasisul. Wedci-asekithasit eli-apkwetakw lapikaknesis peskwun matik'n; aptc k'tuk saklepit-te; metc aptc k'tuk; aptc ket saklikwaso; eli-apkwetakw muskowal lam-te niswul kispaswul musisul.
Etudcilwahat sak'masis pakakwisinan skwutik. Nit-te na wikwipton w't'm'hîk'n; w'nadci-siktahan wikwam'k w'niswitidcil, kenok-lo Loks teke aptc w'skitape-wiu; w'petcithatm'n nit katama w'powatmowun wenil w't'meyowan nisi-w'siwesul w'matcephowanya k'tci‛kok, elmi-wiwisanakw'si‛tit m'tapekautinya sipok.
Loks elithasit wulsup kisip-li-elkunok nosokwidcik, etudci-litutit k'pihîk'n epusi naka k'tak'mikw; waka-te esitcwun nsamakwan papkiu. Nit et'li-kalsit lam'kumikwikan'k; Loks w'teklot metekwuk "bu-u-u;" nit elusino‛tit katama w'skitap w'tcitci‛towun. Loks nek'm-te puthoso. Samakwan nul'muk makwespahak (kesena: makwespewusewik) mal'm-te tahalo kuspem. Nit k'pihîk'n paskesik; nsamakwan w'tumkiteka‛kon naka w'pisdcepan. Katama wen w'sikeltumo. Ni-te-na Loks w'metapeksin;
evil creatures which irritate men and beasts. Thus his hatred always remains until the end (of time). When they have vented their ill will on the rock, when they see the blackflies, these two pass through the forest, until they come to a village of good people; he knows what manner of men they are. So Lox thinks what evil trick he will play. For in all his life nothing pleases him like mischief; the more he does, the more he will be pleased. So this comes into his head.
He turns himself into a beautiful girl and they are pleased with him; as soon as the older sons arrive, they welcome so fair a virgin. The young chief in the village wants her very much. It does not indeed take long before she comes to him (before he gets her). He does not delay at all. Lox knows this skein before it is spun; he thinks that it is high time for him to show his hand (lit. put his hand to it). Wonder is in the village, when it is reported one evening that the chief's wife will soon be a mother.
When it is time, Lox says to "her" husband that, according to the custom of his people, he must be alone until the child is born. When it is time they hear in the wigwam a small child crying; the women who wait run in; they receive it; they are given the child by the mother, well wrapped up; they fetch it to the young chief. He is much astonished when he loosens the package one roll; again another tied up hard; still again another; again another sewed up strong; when he opens it, he finds inside two dried up young moose.
The young chief is so angry that he dashes it in the fire. Then he seizes his tomahawk; he rushes to the wigwam to his wife, but Lox is a man once more; he thinks that he does not wish anyone to disturb him, so, with his brother, he goes into the woods, they rushing down to a river.
Lox thinks it would be well, if he can elude the pursuers, so he makes a dam of trees and earth; the water scarcely trickles(?) down. Then he hides in a cave; Lox imitates the noise (of the water) "boo-oo-oo;" but where he lies no man knows. Lox himself is snared. The water above (him) is gathered like a lake. Then the dam bursts; the water overwhelms him and he drowns. No one mourns him. Then Lox is finished; not again is anything related about him, but
katama aptc athokalau, kenok-lo metapekso kesena skat katama pekithamkweto; tcip'tu-te aptc muskowa pemau‛sin. K'tciyawiwul athokâk'n'l wulikil nit pedcili k'tcitci‛kwut Loks kat-etc metcineu.