108. The Legend of Hayanowe (“He-the-Fleet-footed”)
Once there dwelt together in a lodge in a village two brothers. The time of the story is autumn.
It so happened that the elder brother said to the younger, “Now, let us go to the forest to hunt deer.” The younger answered, “So be it. We will take our blowguns.” But the elder said: “As for me, I will not take a blowgun. I will make use of a tomahawk and a knife, for the reason that I am very fleet-footed.” The younger brother rejoined, “Let it be so. I am satisfied with what you suggest,” adding, “Come, now! let us start for the forest.”
So they started for their destination in a distant forest. They encamped on the way three nights before they reached the rendezvous where they knew game animals abounded. Then they erected at once a temporary shelter for their camp.
In the morning the elder said, “Now, early in the day we must go out to do our hunting.” But the younger brother replied, “You must follow me around in the forest, and then you will see how fleet I am on the course.” Then the two started out from their camp to hunt. Carrying only a tomahawk and a hunting knife, the younger brother took the lead, while the elder brother followed him, as requested. Just before starting from their lodge the younger brother said to the elder: “Do not take a blowgun with you, for just as soon as I kill anything you must bring it back to our camp.”
Having gone into the forest some distance, they finally saw a large herd of deer, which at once fled from them, whereupon, then, the younger brother said: “Whenever I kill one I will call out in a loud voice, ʻam, ʻam.” So saying, with loud shouts he pursued the deer into the forest, and by the time the sun marked midday he had overtaken and killed six deer, on account of his great fleetness of foot. Then the two brothers rested from hunting for the day.
When they had retired to their camp, the elder, addressing his younger brother, said, “Do not ever say that you are fleet of foot, because that quality is an essential of your character.” But the hot-headed younger brother answered, “I am fleet-footed, anyway.” [[496]]At this the elder brother scolded him, saying, “Do not ever say that again, because something sinister will happen to us owing to that.” But the younger, heedless of the advice, rejoined: “Let it be so then. I shall match myself, however, with anything, be it an animal or a human being; it matters not what it may be.”
When night came they lay down to sleep. In the morning, after their morning meal, the two again went forth to hunt. After a long tramp they reached a place in which they saw many deer. At once the younger brother began to shout loudly in order to frighten the deer, so that they would run away from him, and he would have the opportunity of overtaking them. Hearing his outcries, the deer fled from him, and the youth pursued them. By midday he had overtaken and killed six deer.
As he was returning to his camp, he was surprised to hear the voice of a man speaking to him, saying, “Verily, is it not you who are fleet of foot and swift on the course?” Looking around, the now frightened youth saw at one side an opening—a roadway, as it were, through the forest—and standing in this roadway at some distance he saw a man, or what he took to be a man, gazing at him. Boastingly the youth replied, “It is certainly true that I am fleet-footed.” Then the strange man, or what the youth took to be a man, said: “I will run a race with you. You keep saying at all times and places that there is no one able to outfoot you, so let us make an agreement to run a race with certain conditions tomorrow. At midday we shall meet here in this place; right here. And we will agree to wager our lives on the issue of the race. One of the conditions of the race must be that I shall follow you for two days. When we start let us be as far apart as we are now—the distance from the spot where you are standing to this place where I stand. You shall choose the direction that we shall take in the race, whether we shall camp for the night, or not. When you decide that we shall camp for the night, you must say, ‘We will camp for the night’; and where you stop you shall make a mark from which you shall start in the morning, and then you can go aside to camp for the night. And there you may kindle a fire and prepare any food that you may have with you (said sneeringly).”
Then the youth who was swift of foot answered: “I agree to your proposition, and if at the end of two days you do not overtake me, then I shall pursue you.”
Then the strange man rejoined, “We have now come to an agreement on this matter, and you must tell your elder brother of it.” The fleet-footed youth replied, “Let it be so; I will tell it to my elder brother.” Thereupon the strange man admonished the youth, saying, “You must not fail in the least to be here just at midday tomorrow, and we shall stand here again.” Then the youth, answering, said, “So [[497]]let it be,” and he started for the place where stood the temporary camp of his elder brother and himself.
When he arrived there he found his brother at home. As soon as his elder brother looked at him he said, “You look very dejected; possibly you are ill.” The younger brother said: “I am not at all ill. Perhaps the reason why I am looking as I do is that I saw a strange man, who said to me, ‘Are you the person who keeps on saying “I am swift of foot?” ’ I replied that I am the person. Thereupon the stranger said, ‘I will run you a race just to test your words. So tomorrow when the sun will be at midday here in this very place you and I must again stand, and from this place you and I must start.’ Moreover, he told me that I must inform you, my elder brother. So I have now informed you.” And he continued to sit with his head bowed as if in deep trouble.
Then the elder brother said: “Oh! my younger brother, you and I are brothers, and we are about to die because of your doing that which I have frequently forbidden you doing, namely, your continually saying, ‘I am fleet-footed.’ I kept saying to you that your talking thus would bring us misfortune. Now that form of talking has this day severed our minds one from the other.” Thereupon the elder brother began to shed tears of bitter grief, saying between paroxysms of weeping: “Perhaps that thing with which you have made an agreement to run a foot race with your life as a wager is not at all a human being. Verily, no one knows of what abominable species of monsters it comes.”
Seemingly undismayed, the younger brother replied, “Oh! my elder brother, now you must make me two pairs of moccasins, and I shall take with me also two ears of parched corn, which I shall place in my bosom.” So the elder brother sat up the entire night to make the two pairs of moccasins which his younger brother required in his race on the morrow.
In the morning the two brothers conversed together. The elder said: “When you start away I shall go to notify our friends in their encampment; for perhaps the person with whom you are to run a foot race is not a human being. Perhaps, too, you are about to die, so you and I may be now talking together for the last time.” Then they parted there.
The younger brother went to the place where he had agreed to be at midday for the beginning of the two days’ foot race. In due time he arrived at the spot, and he was surprised to see standing there the strange man who had challenged him to the race, and who now addressing him said, “Now, truly, you have arrived on time.” In reply Hayanowe (“He-the-Fleet-footed”) said, “I have arrived all right, and I am ready for the race.” To this the stranger answered, [[498]]“Come, now, which way shall we go?” The youth then said, “So let it be. We will go toward the east—toward the sunrise.” The strange man replied, “Come on then. Get ready; and when you are ready you must say, ‘Come now; I am ready.’ ”
In a short time the youth said, “Come on now; I am ready.” Then the two started on a run. The youth Hayanowe struck a steady gait. When the sun was at the meridian, and again when it was midway between noon and sunset, the strange man urged his youthful competitor, saying, “Exert yourself, my friend.” These admonitions caused the youth some perturbations of spirit; he even feared for his life; so he put forth his topmost speed and ran swiftly until nearly sunset, when the standing trees gave out loud sounds, which seemed to come as the result of a force which struck them hard. Thereupon the youth heard the strange man shout to him, “Exert yourself, my friend; I will overtake you indeed.”
Then it became night, and the youth, remembering one of the provisions of his agreement with the stranger, although he somewhat doubted the stranger’s sincerity in making it, said in a loud voice, “Let us two camp for the night, as we have agreed to do.” The stranger replied, “So be it. Have you marked the end of your run for the day, too?” The youth answered, “I have marked it, indeed.” To this the stranger rejoined, “So be it. You may eat your food now, and so will I. You also must kindle a fire if you need it.” So the youth kindled a fire, and so the strange man did likewise. The youth could plainly see the fire of the stranger, for it was not far away at all, indicating that his opponent was close at his heels in the race. He then took out his parched corn and ate it, after warming it at the fire. Hayanowe was ill at ease, for he fully realized that he had unexpectedly met his match, perhaps more than his match. While he was eating his parched corn the strange man said to him, “In the morning, just as soon as you are ready to take up the race again, you must say aloud, ‘I have now taken my stand on the scratch.’” The youth, answering him, said, “Let it be as you say.” But he could not sleep during the entire night. He spent the time in devising some plan by which he might win the race from the unknown stranger, whether man or beast. He thought of many things, finally deciding that he would choose deep thickets as the course of the race, to see whether they would not retard the fleetness of his antagonist.
The next morning very early he made his usual preparations and then went to the scratch. Standing there, he shouted to his antagonist, “I am now ready.” The stranger answered, “So be it. And you must also say as you start, ‘Come now.’ ” The young man, giving the required verbal notice of his start, leaped forward with a bound, as did his antagonist and challenger. [[499]]
The youth exerted himself to the utmost, indeed, running at his topmost speed. Finally he came to a dense thicket, which was large in extent, which he entered at once. Stopping for a moment, he listened intently for sounds made by his pursuer. It was not long before he heard the sounds in the distance made by the stranger as he, too, entered the thicket. The crackling of sticks and boughs sounded to him as if the object pursuing him possessed great weight and strength.
In resuming his race for life, the youth said in his mind: “So now it is again my turn to flee. I shall go back to the place where abide my kinsfolk and my elder brother.” He then changed his course from the east to the southwest. Running at top speed, he came to a mountain, which he ascended and passed over. Then, not knowing whether his challenger was still on his track, he listened for any sounds which might indicate that he was being pursued. He had not been standing there long when he heard the voice of his pursuer in the distance say, “Exert yourself, my friend.” Again the youth put forth all his power, running as swiftly as it was possible for him to do. He was directing his course for the place where abode his kinsfolk and his elder brother, for he had repassed their temporary camp in the forest, but his brother had already fled. So he kept on thinking, “He has gone back to the place where dwell my kinsfolk.” Having arrived there, he found that they, too, had left their settlement, because his dear elder brother had informed them of the conditions of the foot race, whereupon they decided at once that their kinsman’s antagonist was not a human being. They had fled because the elder brother had said: “We shall all die if we remain here. I really do not know what kind of a being it is that has challenged my younger brother to this foot race. Come, then, let us flee from here.”
The youth, surmising where they had gone in their distress, followed a course which would take him to their asylum. While he was running he was greatly surprised to find a woman lying in his path. Stopping a moment, he asked, “What is the matter with you?” She replied, “I was ill when they decided to flee, so they built a cradle in which to bear me along with them. They bore me along in it. Finally I said, ‘Put me down here in this place, because I am ill in the manner of all women.’[404] I will die here. Not having any women to bear me, I was left by them here. And you must beware for I am still ill in the manner of all women, and I am very, very ill thereby.”
The youth, answering, said, “So be it. Right here you and I are about to die. There is coming behind me an animal, and I do not know what it is or what it looks like. And I do not know whether we shall be aided by what I am about to suggest.” Then he came [[500]]forward from the direction he had come and corpus ejus (mulieris) ille ita convertit ut pedes ad animal appropinquans spectarent; eoque tempore cruribus mulieris expansis omnibusque vestimentis ab ea sublatis corpus ejus sanguine mentruo opertum vidit. Then He-the-Fleet-footed said to her, “Now, you must remain perfectly quiet; do not move under any circumstances.” So saying, he concealed himself behind a large tree near by, behind which he awaited developments.
Looking back to the spot where the woman lay, he heard the sounds, Woqʹ, woqʹ, woqʹ, approaching nearer and nearer and resounding very loud. While looking back to see what was in pursuit of him, he saw at last an animal following his tracks on the run. It was very large, without a tail, and it had no hair on its body; there were only a few bristles, which stood along the center of its back.
It came up to the place where the woman lay and it stopped there [tum se gessit tamquam si aliquid insoliti odoraretur, cruoremque circa corpus mulieris concretum intuitum est. Jam brevi tempore corpus animalis tamquam frigore tremuit, iterumque sanguinem odorans]; its body again quivered violently, and the great creature became nauseated. It vomited a great quantity of blood, and in a short time fell over dead, and its feet resounded on the ground.
The youth, who watched these things from his position behind the great tree, now went to the place where the animal lay; when he placed his foot on the body the entire carcass moved to and fro, showing that the beast was dead. Then the boy removed the woman to a spot some distance from the place where she first lay, saying to her for her comfort, “Lie here a while. I will pursue our kinsfolk to learn whither they have gone.” Thereupon he started on the trail with great fleetness of foot. He had not followed the trail very far when he overtook them; they were in large number, and among them was his elder brother. Coming up to them, he said, “You must all turn back to see what kind of an animal it was against which I ran the foot race.”
So all the people turned back, going directly to the place where they had left the woman who was ill. When they reached the spot the ancients held a council and, after carefully examining the animal, said, “This is what is called Yăʼgwaiʻhē.[405] It is this thing which you overcame in the foot race, the conditions of which have now been fulfilled. You two wagered your heads on the issue of the trial of speed. So, then, we will now kindle a huge fire. Let each one bring a piece of dry fuel.” So, going out into the neighboring forest, each brought back a piece of dry wood; with this wood they kindled a great fire. As soon as the fire had become very large they cast into it the body of this animal, and then they threw [[501]]dry wood on the top of the body, causing the fire to burn fiercely. When the fire died down only a few charred bones were left of the huge animal. Then the eldest man of the assembly said: “Let each one take a portion of these bones and make of it a fetish (otcinăʻkĕⁿʼʹdăʼ) for hunting some kind of game animal, which he must name; this fetish will give him the power to kill easily the animal thus named.” So each of the assembly did as the hochinagen had directed. One would take up a fragment saying, “I will employ this for hunting the bear.” Another would say, “I will make use of this in hunting deer.” A third person, “I will employ this for hunting raccoons.” A fourth, “I will use this for hunting the otter.” A fifth, “I will use this for fishing for sturgeon.” A sixth person, “I will make use of this for trapping minks.” A seventh, “I will employ this for hunting the raven.” An eighth, “I will use this for hunting women (i.e., for winning the favors of the women).” Lastly, some vulgar, worthless persons would say that they would employ the bones for various filthy functions of the body.
Then placing on a pack-cradle for carrying wounded persons the woman who was ill, they started for their homes, where they arrived safe. This is the end of the story of Hayanowe.
109. Oñgweʻ Hañgesʹʻhäʼ and Gajihsondis (Skin-of-Man and Spike-Hitter[406])
In former times an uncle and his nephew dwelt together in a lodge. The name of the old man was Oñgwe Hañgesha and that of his nephew Gajihsondis.
It was the custom of the uncle when he left to be absent some time to fasten his nephew securely in the lodge. He was also in the habit of giving to his nephew the foot of a bear, with these instructions: “You must remain in here quietly, and you must continue to shoot at the bear’s foot. Whenever you hit the foot you shall say aloud, ‘Gajihsondis,’ but if it so happen that you do not hit the foot, you shall not say that name. So you must keep at this business during the entire day, but whenever you become hungry you must eat food which you know is here ready for you to eat. Just as soon as you have finished your meal, then you must again begin to shoot at the bear’s foot; you must not stop in this task, but must continue to shoot at the bear’s foot without ceasing.”
So the little nephew did as his uncle had instructed him to do, and whenever he was fortunate enough to hit the bear’s foot he would exclaim loudly, “Wagajihsondis!”
At last the nephew began to wonder what his uncle ate, for he had never seen him eating anything. So Gajihsondis finally decided [[502]]to watch the old man and to continue doing so during the approaching night, as the young boy had concluded that his uncle ate his meals at night. The boy mused to himself, saying, “Tonight I will watch my uncle during the whole time.”
So in the evening, when Gajihsondis lay down for the night, he wrapped himself up in an old piece of skin; he lay on one side of the fire and his uncle on the other. There was a rent in the skin covering of Gajihsondis, probably a hole which he had made in it for the occasion, and through this he peered as he watched his uncle. This hole in the skin was very, very small. The boy did not sleep, but kept a watch on his uncle to learn on what the latter fed to sustain life, for they two had never taken a meal together.
At midnight, possibly a little past that time, the small boy, who was on the watch, was surprised to see his uncle blow with great force on the fire in the fireplace.[407] At once sparks shot up from the fire, some of which fell on the boy as he lay there. But the little hero kept quite still, although his uncle, in order to see whether the boy was awake, said, “Gwēʹʻ, my nephew, you will burn; look out!” But still the boy kept still. Then, after the lapse of a long time, the uncle arose and while watching the seemingly sleeping boy, drew from beneath his couch a bark case, such as was in use in the early times. He took therefrom a small kettle and from the kettle something which the watching boy did not recognize. The old man hung the kettle over the fire, and then he again blew on the fire and the flames began to burn briskly; and he kept on blowing the fire until it had become hot enough to cook a meal. He had placed water in the kettle when he set it over the fire—just the right amount for his purpose. Then the old man began to scrape some object and permitted the scrapings to fall into the kettle. The old man was acting just as one would have acted while making chestnut mush. All the time he was being watched by his nephew, who was called “Gajihsondis.”
When the mush was cooked the old man removed the kettle from the fire and set it aside, and then he took out what he had cooked in a bark dish and began to eat. When he had finished his meal, he blew on the kettle and it began at once to grow small in size; then, blowing on it a second time, the kettle became as small as it was at first, which was very, very small. When it had returned to its normal size the old man wrapped it up in something which the watching nephew did not recognize, but before doing so he placed in the kettle the something out of which he had made the mush which he had just eaten. Then he again drew out the bark case from beneath his couch and replaced therein the kettle and its contents. Having done this, he pushed the case back into its hiding place. Thereupon the old man lay down again. His nephew had observed him carefully [[503]]in all that he had done—this for the first time since they two had lived together, and while the boy was growing up.
The morning after this episode the old man made his usual preparations for going out to hunt, and said to his nephew, “You must eat whenever you get hungry.” He repeated this saying often.
Then the boy began to sport, as he had been instructed to do by his uncle. Wherever he threw the bear’s foot he would attempt to hit it by shooting at it. Throwing it here, he would shoot at it, and throwing it there, he would shoot at it. When he hit it he would exclaim loudly “Gajihsondis,” as he had been told to do.
When it was the usual time for the uncle to return from his hunting trip, the boy would say to himself, “My uncle will soon be back now.” So one day the youth said, “I believe I will prepare food for my uncle against the time of his return.” Going at once to his uncle’s couch, he drew from under it the bark case and took therefrom the kettle, which was very small in size, and also an insignificant looking object contained in the latter, which his uncle had scraped down to about one-half its original size.
Next the lad blew on the kettle to increase its size, as he had seen his uncle do, and after it had become sufficiently large he put water into it and set it over the fire, musing to himself, “So be it. I will now prepare food for my uncle, for he soon will return very hungry.” The lad now blew on the kettle the second time, whereupon it increased slightly only in size; so he continued to blow on it until finally it was large enough to suit him, when he said, “It is now large enough.”
Then he began to scrape into the kettle from the small object, but soon he exclaimed, “Oh, pshaw! it is not enough. I will scrape it all into the kettle.” Having done this he said, “Perhaps this food is abundant in the place whence he obtains it, so I have used it all.” As he began to stir it briskly, using a paddle for the purpose, the mush commenced to boil with great violence. At last, realizing that the mush was rapidly increasing in quantity in the kettle, the boy merely kept on stirring it. As soon as he began to blow on it to cool it, the mush increased still more rapidly in bulk. While he continued to stir and blow on the mush, it began to overflow and to fill the room around the fire. Still he kept on as before (not realizing the effect of his blowing), until at last he had to run over the couches at the side of the room in his anxiety to stir the mush, for he was now thoroughly frightened at what he had done. As he again blew on the mush flowing from the kettle it still continued to increase in quantity until finally he was driven from the room by the great mass, and had to climb upon the roof of the lodge. Here he ran around while he vigorously stirred the mush, which, with the kettle, entirely filled the lodge. [[504]]
Suddenly he noticed his uncle approaching in great haste, anxiously looking up at the lodge, for he saw his nephew Gajihsondis running around on the roof. When the uncle reached the doorway, which, as was the custom in those times, was closed by two pieces of bark, he found these ajar, for the inside of the lodge was, as already said, filled with the mush and kettle. The uncle began to blow on the mush, whereupon it at once diminished in quantity, and after he had blown on it many times it was reduced to small bulk.
The nephew still stood on the roof of the lodge, greatly frightened. The uncle said to him, “Come, now, Gajihsondis, get down from there.” At this the nephew descended from the roof and reentered the lodge. Thereupon his uncle said, “Now you have killed me. I did not think that you would do this, although fear that you might is the reason why I never permitted you to see me prepare my food, because you have no sense.” Then covering himself with a skin robe, he lay down, adding: “So I shall die here. I do not know that there is anything left for me to eat. Hunger will kill me, and you have brought this about by your acts.” Having said this he covered himself up completely.
Thereupon the boy arose and standing beside the couch of his uncle, said beseechingly, “Oh, my uncle! my mother’s brother, only have pity on me. But tell me where the place is in which abounds that on which you live?” The old uncle replied commiseratingly: “It is no use for me to tell you. You are not able to go to obtain it, on account of the great difficulties along the path; there are all manner of discouraging perils along the way, for all manner of demoniac creatures lay in ambush along the path.[408] And so for these reasons I think you are unable to undertake the task of trying to get me more of my food.” The boy simply asked, “What is the name of the substance you eat?” “It is called Chestnut. Far from here it is planted by personages, beastlike in appearance, which are full of evil magic power or otkon in their actions.” “Oh, mother’s brother! it is needful for you to tell me the direction that the path takes going to that place,” said the lad. The uncle answered, “It is impossible for you to do anything in that direction; you are powerless. You can not make the attempt and live.” Then after some reflection he added, “The path leads directly west from here.” To this the boy Gajihsondis answered: “I will make the attempt. I will start, and I will get this thing called Chestnut that you are in the habit of eating. So now I go. I have fastened together two limbs. You must look at these from time to time. Whenever they break apart, you will know that I have had ill luck away from here; that probably I shall be killed by them. So only keep a watch on this thing, and if it chance that they do not break apart, you may expect me to return after the [[505]]lapse of some time, bringing chestnuts.” So saying, the boy started on his journey.
After going some distance he found a very narrow path which led directly westward, and remarked, “This is perhaps the path indicated by my uncle.” Finally he started to run, when all at once he heard sounds seemingly made by a rattle. Keeping on, at last he came to the place whence the sounds proceeded. There he found two huge rattlesnakes, one on each side of the path, blocking it in such manner that he could not pass. Going aside, he killed a large number of chipmunks, which he bound into two equal bundles. Returning to the place where the two rattlesnakes were on guard, he said to them, “You two seem to be in need of food, and so I think that you two would like to eat these things.” With these words he threw a bundle of chipmunks to each of the rattlesnakes, which they ate.
After the two rattlesnakes had devoured the chipmunks the boy said to them in a commanding tone: “You two must withdraw from this place, for, you know, you are slaves, indeed; you must go from place to place to hunt for your food, for this is always pleasant; and He who gave faculties to our bodies did not intend that anyone should be held in bondage.” Thereupon the two rattlesnakes withdrew and went aside from that place; thus were they freed from their bondage to sorcerers.
Then the boy left on a very swift run, carrying only his bow and arrows. Again, after having gone a long distance, he heard sounds in the distance. Having reached the place whence came the sounds, he was surprised to find there a great bear just beside the path, and, looking on the other side of the path, he saw another of equal size and ferocity; they were in ambush and barred the passage of the path. The noises that he had heard were made by the tusks of these animals, which projected far from their jaws and could be heard at a long distance, thus—dūʼ, dūʼ, dūʼ, dūʼ.
Then the boy, taking his bow and arrows, went aside to hunt. He killed two fawns, one of which he threw to the one bear, and the other to the other bear, in order to occupy their minds and mouths. He said to these guarding beasts: “It is too bad that you two are barring the way. One might think you would be glad to eat this food which I now offer you.” The bears ate what had been given to them and were quiet for the time being. The youth then gave them this command: “You must withdraw from this place; what you are now eating is abundant, as is well known; and you must eat this kind of food regularly hereafter. You shall be free to go and come as you choose, for He who made our lives did not intend that you should be enslaved by sorcerers and confined to one place.” The two bears at once fled from the spot, one going in one direction and the other in another. [[506]]
Then the boy went on his way. He had not gone very far when he heard other sounds—dūmʻ, dūmʻ, dūmʻ. He soon came to the place where the sounds were made, and he was indeed frightened, for then the sounds were fearful in volume and rapidity. He was astonished to see two great firedragons in ambush, guarding the pathway. Thereupon the boy said, “So let it be; I will make the attempt.” Running aside, he killed a large deer, and having dragged the body back to the place where the two firedragons were, he divided it into two portions. Then saying, “You two are guarding this pathway, and one would think that you might eat what I am offering you.” He threw a piece to each of them. They were pleased to get this food, which they ate ravenously; after doing this they were quiet for the time being. Then the boy again spoke, saying, “You two beings must withdraw from this place. This is food good to eat; it is called deer meat. You now go to some other place. You are indeed slaves, are you not? But He who completed our lives did not intend that anyone should be a slave to a sorcerer.” He ceased speaking, and the two firedragons fled from the spot, as they had obtained their liberty.
Now the boy passed on. After having run a long way from his home, he suddenly saw in the distance openings in the forest, which seemed to indicate that there might be people dwelling in those places. So he went along slowly and craftily, concealing himself as much as possible; he arrived at the edge of the clearing, where he stood for a while. He looked around to learn, if possible, what other antagonists he had to meet. Suddenly he saw hanging up not far away the skin of a dead woman watching the pathway. This woman’s skin[409] was guarding the trees of chestnuts which grew in the clearing into which the boy had come. In performing this duty the skin kept saying, “I espy (out-eye) you. You who are a human being, I suppose.” But the boy kept very still, standing at the edge of the clearing. He saw in the distance a lodge that stood on the farther side of the clearing, and he saw women going in and coming out of it. Most of these were maidens. On looking around the boy saw the chestnut trees that grew there, and he noticed that they bore many burs. He realized at once that within these burs were the chestnuts. And as he watched he saw some of the chestnuts fall from the trees.
But while he was thus engrossed he was surprised to hear the woman’s skin begin to sing, Giʹ-nu, giʹ-nu, giʹ-nu, giʹ-nu; “I espy a human being,” and then out of the lodge in the distance the boy saw three women and their mother emerge. The mother, addressing her daughters, exclaimed, “Exert yourselves, my children! I suppose, now, that some one has come to rob us of our chestnuts.” The skirts of these women reached to a point just above their knees, and they [[507]]carried war clubs. They ran toward the place where hung the woman’s skin, which was guarding their chestnut trees. When they arrived there they found no human being. Thereupon the old woman angrily said, “Indeed, you have told a falsehood,” and struck the hanging skin with her war club, and each of her daughters, running up, did likewise. Then all the women went back to their lodge, and the boy said to himself, “How may I deceive this woman on the watch?” At last he hit upon a scheme which he thought would accomplish his purpose. Stripping off a piece of basswood bark as wide as his person, he removed the outside rough portion of suitable length. Spreading this out on the ground, he drew thereon with a piece of charcoal the outlines of many kinds of animals, all true to nature. He then filled the outlines with the animals he had drawn—the bear, the deer, the wolf, the fox, and the raccoon; in fact, with the forms of all the animals.
Then the youth returned to the edge of the clearing, where he again took his stand. He found the skin of the dead woman still hanging there, watching, looking this way and that, to detect, if possible, the approach of any stranger. In full readiness to execute his design, he finally started toward the skin, and, running swiftly, reached the spot before she was aware of his approach. Seizing it at once, the skin ceased swinging. Thereupon the boy said to it: “Do not report my taking this pile of chestnuts away with me. I will pay you for this favor; indeed, I will pay you a very high price; it is of the value of a man’s life. I will pay you with what is called a wampum belt, which is made of wampum beads.” Saying this, he gave her what he had made, and she accepted it. She opened her eyes wide in looking at it, exclaiming, “Oh! it is beautiful,” for it looked fine to her, and she laughed with delight. Then she said, “So be it; I will not give the alarm.” Answering, “Do not give the alarm,” he proceeded to take a bark case of chestnuts which had been left there temporarily. Placing this on his back by means of a forehead strap, he departed at once. He had not gone very far when suddenly he heard the voice of the hanging skin of the woman singing, “Giʹ-nuʻ, giʹ-nuʻ, giʹ-nuʻ; one has closed my mouth with a belt of wampum. Giʹ-nuʻ; at the edge of the clearing goes the pack of chestnuts.”
On hearing this, the old woman, the mother of the three women in the distant lodge, said urgently, “Take courage! Bestir yourselves, my children! I suppose some one has now robbed us of our chestnuts.” In a moment they rushed out of the lodge and ran toward the place where the woman’s skin hung swinging to and fro, singing the notes of alarm. They soon arrived there, and, lo! the skin swung to and fro, gazing intently at a wampum belt, and saying, “It is of the value of a human life, and by it one closed my mouth.” The women rushed up, and their mother snatched the so-called belt [[508]]from her hands, exclaiming: “This is not a wampum belt; it is a piece of bark, and still you say it is a belt of wampum. You, indeed, have no sense.” And throwing the piece of bark away she struck the skin of the woman a cruel blow with her war club. Continuing her rebuke, she said, “It is too true that you have no sense. It is entirely your fault that one has robbed us of our chestnuts.” Then the woman, looking far away in the distance, saw the pack, consisting of the case of chestnuts, disappearing in the forest beyond the edge of the clearing. Then the old woman said: “Come! Let us pursue him. It is distressing to think that he has robbed us. On the other hand, it seems that he is a person who has more orenda (magic power) than his uncle Oñgweʻ Hañgesʹʻhäʼ (“Human Skin”), this Gajihsondis. So, therefore, let us pursue him and kill him with blows of our war clubs. If, perchance, we may be able to overtake him, we will surely kill him.”
It so happened that Gajihsondis heard the footsteps of the women as they drew near in pursuit of him, and without further ado, he took his pack from his back and laid it down, and seated himself beside it.
When the women came close to him on the run, he struck the case of chestnuts with his arrow, saying: “It seems that I should sing you a song so that you may dance, because you come in so great anger. It is fine, indeed. The song that I will sing is pleasant to hear. So, now, you must dance.”
Then he sang: “One shall not return from the upper side of the sky. One shall not return from the upper side of the sky. One shall not return from the upper side of the sky. One shall not rob me of my song (the orenda of my song).” He kept on singing this song; and the women, the mother and her daughters, danced without ceasing as they circled around the spot where he was seated; and the mother kept on saying, “Exert yourselves my children; this is a very fine song.” But Gajihsondis kept on singing, “On the upper side of the sky, on the upper side of the sky, on the upper side of the sky, one shall not return thence”; and the women kept on rising in the air. Before long they had ascended half the height of the tallest trees, and they still danced on. Then Gajihsondis suddenly ceased his singing, and taking up his pack and slinging it on his back by the forehead strap, started on homeward leisurely. He had not gone very far when suddenly he saw the body of a woman falling, followed in quick succession by the bodies of three other women, all falling, head foremost, to the earth.
Then the young man started for home, but he stopped along the way to rest at times. Without further adventure he reached his uncle’s lodge, bearing the bark case full of chestnuts. On reaching the lodge he called out, “Oh, my uncle! Are you still living?” [[509]]The old man, who was indeed feeble, replied: “Alas, my nephew, it can still be said I am yet alive, my nephew—you who are called Gajihsondis.” His nephew answered: “I have now returned, and I bring with me what I sought to obtain; I have a large quantity. So now you can eat again, and now I will prepare mush of chestnuts for you, and you will again become satisfied with a sufficiency of food, and will recover your health.” So saying, the young man set to work making a very large quantity of the mush for his poor old uncle. When it was cooked, he removed the kettle containing it from the fire and poured the mush on a piece of bark. Then he went to the side of his uncle, and raising him up and urging him to be of good cheer, fed him the mush, although his uncle could hardly move. The old man ate the mush, for he was nearly famished; his privations had reduced his body to a mere skeleton—just skin and bones. He ate a large quantity before he had enough. He did indeed recover his strength and health.
Later the old man said to his nephew: “My nephew, I am very thankful indeed that you were able to accomplish this great task. The only thing I did was to watch the branch, which was the index of your state and situation. I could only think that you were still alive. I now again thank you for being able to accomplish this great task. On my part, I am much delighted with our fortune.
“Now I am going to ask you by what unheard-of means did you accomplish this great task.” The young man answered: “I, of course, know, but I will tell you only this: That I have destroyed all those women, possessed of great orenda and moved by evil purposes.” The uncle said, “So be it. What a wonderful thing this is. You and I will return to that place.” To this the youth replied: “So let it be,” and then, after making their usual preparations, they departed. They stopped along the route and finally reached the spot where the women dwelt who had planted chestnut trees. The only one who was alive was the skin of the woman which was hung up to swing to and fro and to watch and to give the alarm should any person make his appearance.
When they arrived at the empty lodge of the women they unfastened and uncovered the bark cases containing chestnuts, which the women had stored and guarded from all mankind. Taking up a handful of the chestnuts, the old man exclaimed in a loud voice: “All people shall eat this food. Never shall it again be the possession of a single family, but it shall be for all human beings”; and they scattered the chestnuts in all directions by handfuls. When they had completed their task they went to the place where the skin of the woman was swinging to and fro. Arriving there, they took down the skin, and the old man said to her: “You shall go together with us to our home. You will recover, indeed, from that awful [[510]]thing which the women had done to you, and you shall be restored to the likeness of a living human being.” So saying, he proceeded to rub her entire body with his hands reenforced by his great orenda (magic power). She soon was restored to her normal figure and condition, and she again had the appearance of a human being.
Then the old man, Oñgweʻ Hañgesʹʻhäʼ, said to her and his nephew, “Come now, let us start for home”; and after making suitable preparations, they departed. They stopped to camp many places on the way, but in due time they arrived at their home, whereupon the old man said to his nephew: “We have now returned to our home. You have now also grown to manhood, and it is a custom that when one attains to manhood, he marries. Marriage must take place in your case now. You must start on a 10-days’ journey. There are on the way 10 camping places with fireplaces, which are visible. That is the distance which you must go. To reach this place you must go eastward, and there you will find a valley. You must go along the path leading thither. You must summon all your courage and resolution in undertaking this journey, for along this path there are found all manner of difficulties and dangers. Along this path you will find one who is called Sʻhodieʹoⁿskoⁿʼ (the Abuseful Trickster), who continually haunts this pathway. Come, now! I will dress you for the occasion.” So he anointed him abundantly with sunflower oil over his entire body. He said to him: “You must take along with you this pouch of human skin, in which there is a smoking pipe which was the skull of a human being; and for a lighter there are a flint and a piece of tinder, or punk; and also an awl and a knife. These are the things this pouch contains, and with these you will provide for your needs on the way. You must now start. The trees along the way have been blazed, and you will find the camping places, although it is not certain that they are still easily discovered. But you must find them, and there you must spend the night. This you must do for 10 nights, and then your pathway will lead you to the valley. There you shall find assembled a large concourse of people, and you shall see there also the home of a woman who has a tall tree, on the top of which are perched mysterious Hawks (?), three in number, which are her servants and which obey her thaumaturgic commands; but these are three of her daughters. He who will hit one of these mysterious birds shall be privileged to marry her youngest daughter, who is a “down-fended”[410] virgin; that is to say, a noble virgin. So the fortunate one shall marry her. And so you shall go thither. It is known that in the days that have gone by no one has hit one of these mysterious birds, although those who shoot at them daily are very numerous. You it is who will be able to hit the bird. Come, then, now depart. But perhaps it might be better that another day should break on us together; [[511]]that you and I should again eat together, for we know that it is very doubtful whether you shall return in health and peace. All manner of difficulties and dangers fill the way which you must follow.
“If it be so that you become a son-in-law, then you must say to your mother-in-law, ‘I shall now smoke my pipe.’ And when you have lighted your pipe you shall inhale the smoke twice, and your mother-in-law must spread a buckskin on the ground. Then you shall inhale the smoke only twice and shall expectorate wampum beads thereon. Together in one place you and I shall eat again and also sleep again.”
So they spent the night in the lodge together, and in the morning they ate together. When they had finished their meal the young man said: “I am all ready now. Oh, uncle! I start now. Put forth, therefore, your orenda (magic power = hope, in modern usage) that in peace and health you and I may see each other again.” The old uncle answered, “So let it be as you have said.” The young man replied, “Indeed, you did say that there are 10 camping sites indicated by signs of fireplaces on the way, and that it is 10 days’ journey.” So saying, he started on his journey.
After leaving the lodge the young man ran very swiftly. He had not gone very far, as he judged, when he was surprised to see the ashes and the dead coals of a former fire—the signs of a camping place. At this he exclaimed, “Ah! he did not say that some of the camping places were quite near.” He stopped and thought seriously for some moments, finally deciding to return to the lodge for further information from his old uncle. So he ran homeward, going to the place where lived his uncle, his mother’s brother. On arriving there the uncle said to him, “Well, what has happened to you?” The young man answered, “I have come to ask you again about my journey. You did not say that one of the camping places was near by.” The old uncle exclaimed, “Wuʻʹ! Did you go as far as that?” “I went as far as that,” replied the young man. The uncle answered, “Ho, you are indeed quite immune to the spells of sorcery. These camping places are all like this one along the way.” The young man replied, “So be it. I will stop there again. It does not matter, does it, that you and I see daylight together?” The old man was much discouraged. Daylight came upon them, and they ate their morning meal together. When they had finished eating, the old man, addressing his nephew, said, “You shall hereafter be called Oñgweʻ Hañgesʹʻhäʼ. It shall be your custom when anyone asks you your name to say, Oñgweʻ Hañgesʹʻhäʼ.” The young man answered, “So be it. I now start,” and he left the lodge of his uncle.
The youth came to the place marked for the first camping place, but he passed it and kept on, and thus he did with all the others, until he arrived at the tenth camping place, although the sun was [[512]]low in the west when he had reached the first one. At the tenth camping place he saw that the forest edges were wreathed in long films of dew clouds, and he stopped there for the night. Quickly arising in the morning, he was startled to hear the voices of a number of men, who were laughing as they went eastward, and who passed by on the path.
The young man got ready and went on. When he reached the pathway he saw that all the tracks indicated that these persons were going eastward. He continued his journey along the path in the same direction. Suddenly he saw ahead of him a man, who was very old in appearance and very, very small in size. Just before overtaking him the young man decided that this must be Sʻhodieʹoⁿskoⁿʼ, who was in tatters. When the young man came up with him, the small man exclaimed; “Oh, my nephew! you have overtaken me, so now you and I will go on together. For all are going in pairs. All those who are going to the place where the Hawks (?), perched on the woman’s tree, forthtell for her. I shall follow you, as you can go so much faster than I.” Then Oñgweʻ Hañgesʹʻhäʼ answered: “It is impossible for me to agree to that proposition. You yourself take the lead, because I am fleeter than are you.” The only reply the old man made was, Wuʻʹ, and then they two went on with the old man in the lead. All at once he began to run. Hohoʻʹ, he ran on ahead. He kept on for a long distance, and then suddenly he turned aside into the forest. In a short time he began calling, “Hō! come hither, my nephew. I have treed a fisher here, and you must get its skin for me. Come, come!” he kept on saying; “you must shoot it, too, and this is a good place to stand when you are about to shoot at it. Come on, come on!” he kept on saying. Finally, the young man said, “I will shoot it.” Then he went thither and shot at it, striking it fairly through the heart, and with the arrow still sticking into it the fisher fell dead to the ground. The old man exclaimed, “Come on! Come this way. I forbear touching your arrow.” Then Oñgweʻ Hañgesʹʻhäʼ said, “My arrow has lost its orenda (magic power).” Overhearing this remark, the old man said, “Wuʻʹ. One would think perhaps that he is a sorcerer,” and he then drew out the arrow from the dead fisher, and carried it to his companion, saying, “I am free from (magical) taint, you know, and so I can not de-magic-ize[411] your arrow. Here, take it!”
The young man took the arrow again and they went on to the spot where they would encamp for the night. When they arrived at the place the sun was low in the west. The old man said to his nephew, in order to remove any apprehensions from his mind as to his own good intentions, “I will now skin the fisher and prepare its skin.” At this time they heard in the distance the sounds of persons laughing. And, they say, these persons made their several camps there. [[513]]Then Sʻhodieʹoⁿskoⁿʼ said, “Here let us, for our part, pitch our camp, because when among people I am much abused because I am quite old.” So Sʻhodieʹoⁿskoⁿʼ and his companion kindled a fire with fagots and soon had it burning briskly. Each took opposite sides of the fire and lay down to sleep for the night.
Some time during the night the crafty Sʻhodieʹoⁿskoⁿʼ sat up and blew the fire up in such manner that sparks and coals fell all over Oñgweʻ Hañgesʹʻhäʼ as he lay asleep. But the latter arose suddenly and asked, “Why have you done this unreasonable thing?” The old man dissimulatingly replied, “Oh! that was probably caused by a gust of wind driving the sparks over your body.” Then they lay down again. Again, just before the break of day, the old man once more blew the fire on his seemingly sleeping companion. Thereupon the latter arose, and taking his bow and flint-pointed arrow, crossed over the fireplace to the place where his companion was lying. He was surprised to see him awake, looking at him. The old man deprecatingly said, “Oh, my nephew! you do not seem to know that you were nearly burned up, as the fire was falling on you; and you must not think that it was I who did this to you.” Oñgweʻ Hañgesʹʻhäʼ was greatly astonished at what had happened and said to his companion, “If you do not refrain from what you are doing it is possible for me to destroy you.”
When it was nearly daylight sounds were heard in the camp ahead and the occupants started on their journey; then the two in turn started on their way. They had not gone very far when they heard sounds in the distance which told them that they had arrived at the place in which were congregated all the people who were shooting at the mark.
Sʻhodieʹoⁿskoⁿʼ and Oñgweʻ Hañgesʹʻhäʼ kept right on their way until they reached the spot. The nephew did not fear anything. Once on the ground they were quickly made aware that a tree stood there and that on its top sat a hawk (?) or hawks (?). There was a large number of people who were engaged in shooting at the prize, seemingly fastened to the top of the trees, which stood in the dooryard of the old woman who dwelt in this place; but all failed to hit the mark. A short distance from the place where the people were engaged in shooting at the mark there stood a lodge, in which the old woman, the mother of the family, walked to and fro, murmuring, “He who will hit that thing which is perched on the top of my tree shall marry my youngest daughter.” She kept on saying this as she went from place to place. Without cessation, day after day for many days the marksmen kept on shooting at the hawk (?) perched on the top of the old woman’s tree. Sometimes an arrow would fly very close to the bird, which would merely flap [[514]]its wings; at this the assembly would give a loud shout of encouragement. At once the old woman would come forth on the run and would ask anxiously, “Who is it that hit the mark? Who is it that is my son-in-law?” But the people would reply, “It is not true that one has hit it. No one has done so.” Then she would return to her lodge somewhat disappointed.
Now the people began to say among themselves, “Oñgweʻ Hañgesʹʻhäʼ has arrived, and he is immune (from the influence of hostile orenda).” Then he said to the assembly, “Now it is my turn to shoot. It is not certain what will take place when I shoot. You will see what happens.” He strung his bow, and all the people became quiet and attentive as they watched him. Assuming a suitable position and taking aim, the young man drew his arrow to the very point and then let it fly. Without a hitch, the arrow struck fairly in the center of the bird’s body, causing the bird to fall over on the opposite of the tree, whence, with wings feebly flapping, it fell to the ground. At this the assembly broke out in a loud shout of applause—so loud that one would think the sound struck the heavens. The old woman came up on the run, anxiously asking, “Who is he that has become my son-in-law?” All the people rushed forward to the place where lay the bird with the arrow still sticking in its body.
It so happened that one of the marksmen would run up and attempt to withdraw the arrow, but would fail,[412] and then another, and then another; but they all failed. Again Godwĕñniăʹʻdănĭʻ, coming up, said, “Who has become my son-in-law?” As the marksmen failed to withdraw the arrow, she continued, “He who shall be able to withdraw the arrow shall be my son-in-law.” Just then Oñgweʻ Hañgesʹʻhäʼ came up, saying, “All stand back. This is my arrow.” The people drew back, and he walked up to the bird and, as he walked along, he drew out the arrow. Then the old woman said, “Oñgweʻ Hañgesʹʻhäʼ has become my son-in-law,” and, taking him by the arm, she led him back to her lodge. Then the people dispersed in all directions. Then the old woman and her companion reached her lodge, in one side of which was a sort of apartment occupied by her daughter, who was born with a caul, and hence was regarded as of noble birth. The epithet applied to such maidens and young men is “down fended.” The old woman, leading the young man into this apartment, said to her daughter, “This man has become my son-in-law. He is called Oñgweʻ Hañgesʹʻhäʼ, and he is immune from enchantment.”
The young man then took up his abode in his wife’s family. Hō! He remained there for a long time. Then he said, “I shall go on a hunt,” and Oñgweʻ Hañgesʹʻhäʼ said to his three brothers-in-law, [[515]]“Come with me to hunt.” Having accepted his invitation, they started on their hunting trip, but they had not gone very far when they were surprised by a small herd of deer, which fled from them. Then the young bridegroom said to his brothers-in-law, “Remain here, and I alone will pursue them from place to place.” In a short time he shot at one and hit it, and it fell. Then, following the remaining deer, he killed them one by one. Thereupon he stopped, and hailing his brothers-in-law, said to them, “Come hither, my brothers-in-law, and let us dress these deer.” So they went to him and took part in the skinning of the deer. When they had finished dressing the carcasses they began at once to pack the pelts and the venison into suitable bundles in such manner as was customary in the early time. When they were all ready they bore these bundles on their backs by means of the forehead strap—the usual and the most convenient method of carrying heavy burdens; and they started for their home with Oñgweʻ Hañgesʹʻhäʼ in the lead.
Having arrived at their lodge, they laid their packs of venison and pelts at the feet of their mother, who wept for the great joy she had in receiving so much venison, saying: “I am very thankful to my son-in-law for this bounty, and on my part I will fulfill my duty in providing the feast of the ‘eat-all-up,’[413] which shall take place tomorrow.” So the next morning they put the kettles over the fire in the early dawn, and the daughters set to work industriously to prepare food for the approaching feast. Suddenly the old woman, Godwĕñniăʹʻdănĭʻ, went out of the lodge and ran through the village, saying to the people: “The feast of eat-all-up is to be held at my lodge. Let all go directly to the place whence I have come, and start at once.” This she said as she went through the village, and then she returned to her own home. Then her daughters and sons removed the kettles from the fire; and they placed the corn-meal mush and the venison, cooked in pieces, in bark trays and bowls which they had ready to receive the prepared food.
Now people began to arrive, and they sat down and became very quiet. At this time the old woman, the mother of the daughters of the lodge, Godwĕñniăʹʻdănĭʻ said, addressing the assembly: “Now, you who have come here this day know that the usual custom for a feast of this kind shall be followed. You who have come in by invitation shall first eat your shares of the food; and it was for this reason that I desired a feast of eat-all-up as my thanks offering; and when you have finished eating, then my children and I will eat. For such is the custom when one marries. Now, then, you must eat. You must eat up all that is apportioned to you, for this is the reason that this feast is called the feast of eat-all-up.”
Thereupon the neighbors began to eat. They ate during the entire day; they ate the venison; they enjoyed also the corn-meal mush; and [[516]]they kept saying as they ate, “I am thankful for this food,” each as he felt satisfied. Thus in time they fulfilled the rites of the feast of eat-up-all, which is usually given when one is married; they ate up all that had been prepared for them—a good omen for the newly married couple. Then each went his way home. But there was one matter which was postponed until the next day.
The day after the feast of eat-all-up there took place what Oñgweʻ Hañgesʹʻhäʼ had said would come to pass. He had said, “I crave a smoke, and so very early tomorrow morning you, my mother-in-law, must again go around and invite your neighbors, telling them as you go from place to place that your son-in-law is about to take a smoke, and that he will then disgorge wampum beads.” Godwĕñniăʹʻdănĭʻ, the mother-in-law, replied with joy, “So let it come to pass,” and she went forth again to issue invitations to her neighbors, represented by small sticks, saying: “I extend to you hereby an invitation to come to my lodge. My son-in-law, Oñgweʻ Hañgesʹʻhäʼ, is going to smoke, and he will then disgorge wampum beads.” So saying, she visited all her neighbors, and then she returned to her own home.
Having reached home, she said to her son-in-law, “In a short time the people will have assembled here.” Shortly after, the people began to come. They seated themselves in the lodge and became very quiet. Then the old woman, Godwĕñniăʹʻdănĭʻ, placing a bench or block of wood in the center of the room, called to her son-in-law, “Oh, my son-in-law, Oñgweʻ Hañgesʹʻhäʼ, come hither.” At this he came forth from the place wherein the “noble” or “down-fended” maiden lived. Seating himself on the block provided by his mother-in-law, he threw over his knee the entire skin of a woman,[414] which still had the head affixed to it; the eyes winked and moved from side to side. Oñgweʻ Hañgesʹʻhäʼ took from his pouch his pipe and filled it with tobacco. The tobacco which he used was a mixture of native tobacco, hemlock gum, spicebush bark, and red willow bark.[414a] When he placed it in his pipe this mixture emitted a very pleasant odor.
Then Oñgweʻ Hañgesʹʻhäʼ said to his mother-in-law, “You must spread out here a tanned buckskin.” So she hastened to obey his instructions and spread a buckskin on the ground in front of him and between his feet as he sat on the block of wood. In explanation of what he was about to do, he said: “Oh, my mother-in-law, all the wampum that shall fall on this buckskin shall belong to you; but the wampum that shall fall away from this skin shall be for prizes to those of the assembly who may be able to seize it, for all will struggle to obtain some. This will take place twice, for I will draw into me the smoke several times. The first time that I draw in the smoke I will disgorge black wampum beads; but the second time I will disgorge white wampum beads. So the people may strive to obtain [[517]]some of the beads which fall away from the buckskin. This is what will take place.” After a moment’s deliberation he said to the woman’s skin, “Do thou, my human skin, light my pipe; the fire is yonder.” Thereupon the woman’s skin brought a coal from the fire and placed it in his pipe while he held it in his mouth. Then he drew in the smoke with the sound huʻkt, and then he disgorged, saying Hwuʹʼw; and the beads in falling made the sound dāʹ. His mother-in-law took up a large quantity of the beads from the buckskin. But for those beads which fell away from the buckskin the people struggled among themselves. In the strife the people created a great noise and uproar, for everyone attempted to get all that he possibly could. He who was quick was able, of course, to lay hold of the greatest quantity, and the slowest could obtain but a few of these wampum beads. Oñgweʻ Hañgesʹʻhäʼ said, “Now this time the wampum beads will be of a black color.” His mother-in-law, as was the custom on such occasions, spread another buckskin on the ground. Then he drew in the smoke a second time and at once disgorged wampum beads which were entirely black in color; some of these fell on the buckskin and some away from it. As before, the people engaged in a lively contest for the beads which fell away from the buckskin, thus creating a great uproar. He who was active secured the most of the beads in these contests. Now Oñgweʻ Hañgesʹʻhäʼ said, “This affair is over entirely, and all people must return to their homes.” At this all the people departed from the lodge of Godwĕñniăʹʻdănĭʼ and went to their several homes.
Things remained thus for a long time and the couple lived quietly together as husband and wife. One day Oñgweʻ Hañgesʹʻhäʼ said to his mother-in-law: “I am now thinking that she who lives with me and I will return to the place where my uncle, my mother’s brother, dwells. I do not know whether or not he is still alive, and for this reason we two will go back there. Now, my mother-in-law, I am going to tell you what I am thinking. I am not certain in my mind that you would be willing for me to suggest that you and my old uncle should mutually care for each other. You two are fine-looking and are about the same in age and bodily condition. How is it? Will you be willing to undertake this condition?” To this the mother-in-law answered, “Oh, my son! indeed your mind and thought suit me well. What you have suggested shall come to pass as you have said, provided your uncle is still in good health and alive when we shall arrive at the place where he lives. I will accompany you two home, my daughters will remain here with my sons and they will not want for anything.” So the next morning she was fully prepared with food for the journey to the former home of her son-in-law, and Oñgweʻ Hañgesʹʻhäʼ said to his former companions [[518]]on his journey homeward, “Let us now return to my home; and we bid you good-by.” So saying, he bade farewell to his brothers-in-law and sisters-in-law.
Then they departed on their long journey, and the bridegroom took his wife and his mother-in-law with him. They encamped on their way homeward many times. As soon as they arrived near the lodge of the young man’s uncle, Oñgweʻ Hañgesʹʻhäʼ said to his two companions: “Stop here until I visit the lodge of my home to make a reconnoissance, for I do not know whether my uncle is yet alive or not. I will return soon.”
Thereupon he started on the run to his home. Arriving there, he found his uncle eating his midday meal. The old man quickly arose and seized the young man, saying, “Now hast thou returned? Is it thou, my nephew? Art thou Oñgweʻ Hañgesʹʻhäʼ?” The nephew replied, “I it is, Uncle.” “Where is my daughter-in-law?” asked the old man. The nephew answered, “Oh, my uncle! she and another halted at a place not far from here, while I came here to make a reconnoissance to learn whether you were still alive or not. I am married in fact, and what is more than this, I have brought with me my mother-in-law. They two are very fine-looking women. I have thought very seriously of your age and also of the age of my mother-in-law, and you two seem suitable in this respect one for the other. I have already told her that I have thought well of having you two abide together as husband and wife. Oh, my uncle! I have now said to you what I intended to say. My mother-in-law is very thankful to me for my kindness in this matter and for my desire to make you and her happy and contented. Thus have I thought about this matter. Now will you agree to what I have proposed for your welfare?” Greatly pleased, the uncle exclaimed, “Oh, my nephew! how thankful I am for your kind effort in my behalf. Let me dress myself, and you may now bring the woman.” Delighted with the reception his uncle gave the marital proposal, Oñgweʻ Hañgesʹʻhäʼ ran back to the place where the two women were anxiously awaiting his return. On arriving there, he exclaimed: “He lives! He lives and is in the best of health. He is eating. Let us go to him.” Thereupon they started for the lodge.
When they reached there they found the old man dressed and ready to receive them. As they entered the lodge the old man, tapping his couch several times, said gently to the mother-in-law, “Here you may abide.” She came forward and took her seat beside him, and Oñgweʻ Hañgesʹʻhäʼ and his wife seated themselves opposite, putting the fireplace between them as was the custom for families to do in the ancient time. Then the old man said to his nephew: “I am indeed thankful that you have been able to overcome difficulties of all kinds along your path to and fro. You have heroically [[519]]braved all. Now, you must hunt, and mother and daughter shall live in contentment and peace.”
So Oñgweʻ Hañgesʹʻhäʼ spent his time in hunting. Day after day he hunted. He knew well what animals to kill. Thus it came to pass in the ancient time that they dwelt together in peace and harmony and great contentment.
This is the end of the tale.
110. Gajihsondis, the Amulet-hitter[415]
(A LEGEND OF THE CONTROL OF THE GAME ANIMALS)
An old man and his grandson, who was very small, lived together in a lodge for a long time, during which they occupied opposite sides of the fire, as was customary among their people. The little grandson played by himself on his side of the fire, rolling about in the dust and ashes. The old man was quite anxious at times about the future of the boy.
There came a time when the old man saw the child sitting about in different places on his side of the fire. Finally the child was surprised to hear the old man say in no kindly voice: “You will become a pitiable object if you continue in this way, for you are very small. It is necessary that you should do something to help yourself and provide yourself what you may need. A bow and arrows are perhaps the first of your needs.” So saying, the old man started making these for the boy, and when he had completed this task he went over to the place where the child was rolling about in the dust. Taking him in his arms, he said, “You must use these in this way,” and then standing the child on the ground, he said, “You must learn to shoot with these.” Then, grasping one of the hands of the child, the grandfather placed it on the bow in the usual position for shooting; then in the other hand he placed an arrow, at the same time instructing the child how to fit the two together in proper positions for shooting. Then the old man himself drew the bowstring, telling the little grandson, “This is the way you must ordinarily do.” In this manner he instructed his grandson in the art of shooting with a bow and arrow, and the child was not long in learning how to do it. Again he told him: “That is the way you must continue to do it.”
Afterward the old man drew forth his bundle of trinkets and treasures, and taking therefrom the foot of a raccoon he fastened it to a staff, which he set upright a long distance away, saying to his grandson: “You must shoot at this continually, and whenever you hit it you must say ‘Gajihsondis.’ This you must say, and I shall then learn what a good shot you are.” Now the child did indeed follow his grandfather’s instructions. [[520]]
Finally the time came when the old man said to his grandson: “I will now free you from my tutelage and now you must depend on yourself. No matter where you may be you must keep saying ‘Gajihsondis’ whenever you may hit any object—even this foot of the raccoon.” Therefore the old man paid no more attention to the welfare of his grandson. The latter ran around at pleasure for a long time. At last he asked his grandfather this question: “My grandfather, where are our kinsmen?” In answering him the old man told his grandson a number of things. Pointing off a long distance he replied: “They have gone far away to a place where lives a great beast. It is impossible for anyone to reach this place in seven years.” Without replying the youth kept on playing, as was his custom. Some time after while at play he arose and, going to his old grandfather, asked “What is the exact direction of that place whither our kinsmen have gone?” Going out of the lodge and standing beside the doorway the old man pointed far away straight toward the place where their relations had gone. He said: “There in that distant place is a spring of water in which lives the great beast, and in that place all our former kinsfolk perished.”
The youth answered, “Now, my grandfather, I will go to that place.” Very early the next morning, it is said, the youth, taking his bow and arrows, started on his long journey, saying, “Oh, my grandfather! I start now.” After a while the old man went out of the lodge, and, standing beside the doorway, said, “Kuʹ; he is indeed going a very long way off. It may be that he will be able to go there.” With these words the old man reentered the lodge.
How now with regard to the youth? Starting at a slow running gait, finally he reached a place which his grandfather had indicated to him, and after going over a mountain which was on his way he came to a lake, in the middle of which he was surprised to see floating about a white waterfowl. Taking aim, the youth at once shot at this strange fowl; the shot went so true that the fowl merely fell on its side dead. Pulling hairs from his head, the youth spliced them together until he had produced a cord sufficiently long for his purpose. This he cast out on the lake, and by this means was enabled to draw the body of the waterfowl to shore. At once he rushed up to the body and fell upon it. Soon he had prepared it so it could be borne on his back by means of the forehead strap. Then the youth started for home, and when he arrived at his grandfather’s lodge he said, “There now. I bring a very large animal.”
After looking at the body, his grandfather said, in reply: “Oh! this is not the right thing on which to be avenged.” The youth answered, “So be it, then. I will take it back to its home, as it seems proper to do.” Having packed the body by means of the forehead strap, he started for the place whence he had brought the [[521]]great animal. On arriving at the shore of the lake he cast the animal down on the ground, saying, “As to you, I shall leave you here, and, furthermore, you must come to life again.” Then, starting for home, the youth was not long in reaching the lodge of his grandfather, to whom he said: “I have now released the animal.” He did not delay in resuming his sports around the lodge, and continued them for a time.
One day when weary with playing he went up to his old grandfather, with the words, “Come now, just tell me the exact direction to take to go to the lair of the great animal of which you have told me such awful things.” The old man replied, “So be it.” Going out of the lodge he stood there. As soon as he had taken a suitable position he said to the youth: “Here it is; it is just here. As soon as you start and have gone quite a distance, then verily you will see that this pathway has the habit of shrinking back.[416] This will be taking place continually, and this is the reason that it will require seven years to reach the place where is the spring which you are seeking. This path is one, too, of great danger and difficulty, for in that place dwell female beings which feed on human flesh, and it is they who devoured all the kinsfolk we had.”
After hearing this and following with his eyes the direction shown by his old grandfather, the youth started. After the lapse of some time the old man again said, “Let me see where he is.” Going out of the lodge, he stood looking around for his grandson, whom he finally saw disappearing in the distance. He mused with himself, saying: “It is certain, I believe, that he will be able to accomplish the feat of reaching the place where are the pitfalls set by the eaters of human flesh.”
When the youth arrived at the spring, he was indeed very thirsty. At once he decided to inspect the place in order to see how true was the saying of his grandfather that there lived in the spring a number of female beings (women?) possessed of great orenda (magic power). Thereupon the youth deliberately put his feet into the water. As soon as he did so the hideous being covered with scales quickly darted forward and snapped off his leg far above the knee. The youth merely laughed, saying, Hăʻhăʻ, and wondered what would happen if he placed his other leg in the water. On doing so, the being at once snapped off this leg also; but the youth merely laughed and said nothing. Finally he said, “Let it be so. Now perhaps I will fish with a line.” This he proceeded to do. For the purpose of carrying out his design he removed portions of flesh from his thighs, which he fastened on his hook. Just as soon as he cast the hook into the water the great being seized it, whereupon the youth pulled his adversary out of the water and cast its body aside. It is said that now the great being began to whimper, “My grandson, [[522]]put me back into the water again.” But the youth, paying no attention to what it was asking him to do, again baited his hook and cast it into the waters. At once it was seized in the mouth of another one of the great wizard beings, which appeared in assumed shapes, and immediately the youth began to pull on his line, soon landing another of his adversaries. This, too, like the other, began to whimper, saying, “My grandson, will you please put me back into the water?” The youth replied: “I have no legs. You have broken off my legs.” At this the two beings came forward and began to work on his body. And the youth said to them in turn: “Do you two reset my legs. You see that I can not do it myself.” So the two beings, which were possessed of great orenda, obeying his instructions, put back his legs. Next the youth kindled a great fire, and just as soon as this was burning fiercely, seizing the hair of the male being, he cast him into the flames, and he did likewise with the body of the female being. When the bodies were consumed the heads of these beings exploded and out of them flew owls.[417]
Continuing a short distance, the youth found the lair of panthers which were fierce in aspect, for they were fighting. Raising his bow and arrow, he said to them, “Stop your anger, you two, for the place where you are belongs to me.”
Going on a short distance farther, he found a number of elk fighting in their turn. He said to them also, “Stop fighting, you two;” and they did stop fighting and separated. The youth told them, too, “This region belongs to me.”
Then there arose a great tumult and noise among the animals of all kinds. The youth saw there what seemed to be a long lodge, on the top of which owls were seated; these, too, were making outcries, saying “Hiʻ, hiʻ, hiʻ, hiʻ, hiʻ. Awake! a male human being is coming.” The youth now watched them, and he was surprised to find there lying down the body of some one who much resembled his grandfather, and he saw also everything that was inside the lodge. Among the things he saw was a kettle of corn mush, which was boiling over the fire. “I have found something which is perhaps good to the taste.”
Entering the lodge, he went to the farther side of the fire, whereupon from the opposite side of the fire a white deer came forth and entered the bosom of the old man. At this the youth started out of the lodge, and at once everything in the lodge began to leave. The breechclout of the old man went out, and the boiling mush, too, started out. The youth had gone a long distance before the old man awoke, exclaiming, “Pshaw! I think that he still has a grandson, that old man.” Straightening himself up, he said: “So let it be. I now believe that I also will start.” [[523]]
Then the old man took his club from its usual resting place, the one with which he was accustomed to fight, and pursuing the youth, soon overtook him, as was to be expected. Addressing the youth, he said, “For what reason did you rob me as you have done?” So saying, he struck the youth a heavy blow, causing the young man to fall over in an unconscious condition; and he lay where he fell.
Thereupon the old man turned back homeward, and all the things that had started out also returned homeward. As he walked along the old man restored the body of the great beast and all other things which had been disturbed by the youth during his visit to him.
Meanwhile the youth regained consciousness, and, realizing his condition, exclaimed, “Wŭʻʹ, my head does certainly pain me; I believe that the old man has really killed me. So let it be. I think I will go back, perhaps, to the lodge of the old man.” When he reached the lodge, ho-wŭʻ, the owls were making a great outcry: “Awake you! Now, indeed, the male human being is again coming.” At this the youth exclaimed, “Do you keep quiet! these things, here.” Entering again the lodge by stealth, he saw there the war club resting in its place, the club with which the old man did his fighting; it was full of nicks from hard usage in combat. Thereupon the youth said, “Keep thyself still; and indeed, you must give me assistance at this time. We will awaken the old man to his death.” Again entering the lodge, the youth went to the back part of the lodge, where he took a seat. Again the very small white deer came forth and entered his bosom. Then he arose and stood there, and all the things on the inside of the lodge started to follow him out of it. Even the breechclout of the old man he took from him.
The youth had gone a long distance before the old man again awoke. Realizing what had taken place, the latter exclaimed, “Gwăʻʹ. He is alive again, I believe. Now, indeed, he shall suffer for this. I will do him harm in many places.” Then the old man started, after which he exclaimed, “Kwŭʻʹ! I have forgotten that, I have not painted my face, as is the custom, for I believe that I shall have to fight with one who is, it seems, a brave man, this youth.” Having poured dead coals into a basket, he carried them to a mortar standing near by, in which he began to pound the charred coals. He made a great noise in doing this, the blows with the pestle sounding “dum, dum, dum.” This action of the old man caused the youth to grow weak and faint as he walked along.
When the old man had finished pounding the coals he painted his face. Then he started in pursuit of the youth, saying, “I am following you.” The old man finally overtook the youth, whereupon he said to him, “Look here, my grandson! I am going to kill you.” The youth replied, “So let it be,” at the same time striking the old man a blow with the war club. Then they fought, and being evenly [[524]]matched, the struggle was fierce. Thus the battle went on for some time until at last the youth succeeded in killing his grandfather. Then he started for home, followed by all the things that were in the lodge of the old man.
The youth did not realize the time it took him to arrive at the lodge of his living grandfather, who exclaimed: “You certainly have brought back home our great beast. How did you accomplish it? Was the old man willing for you to bring it home? Was he willing, too, for you to take all the things which you have brought back with you?” The youth replied, “I killed the old wizard.” At this his grandfather began to weep, saying, “Now, indeed, you have killed him who, when living, was my brother.” Without making any reply, the youth prepared to lie down for the night. The two occupied the same side of the fire.
As soon as the youth fell asleep, the old man, his grandfather, arose and, addressing the sleeping youth, said, “I suppose that I must now kill you, wicked man, in your turn.” Taking up his bow and three arrows and, going over to the opposite side of the fire, he shot three arrows into the back of the youth, his grandson, who was asleep. Then the old man returned to his bed and laid himself down again. Some time after this the youth awoke and said, “Kwŭʻʹ! indeed my back does give me much pain.” On examining it with his hands, he was surprised to find three arrows sticking in it. At this discovery he exclaimed, “Gūʻ! now, I suppose, I must depart from this place, for it seems that my grandfather has killed me. So be it then. I will now go far away.” He started at once on his journey, and all the things which he had taken from his dead grandfather went with him—his grandfather’s breechclout and also the mush—these all went along. As soon as the old man saw that these things started to leave, he began to weep. So the youth left his grandfather.
When the youth had gone a long distance from his home, he was surprised to find a village of people. Leaving his slaves and domestics near the village, he went to the first lodge, where he visited. He found in this lodge a young man who resembled himself very closely in age, size, and manners. It was soon customary for them to go around together. It is said that they two kept company with each other wherever they went. Finally the youth from the village said, “Kūʻ, game is indeed very scarce. Where may be the game animals? Perhaps they have gone far away to seek subsistence. Possibly they have gone to the place where dwells the great beast.” In reply, the visiting youth said to his friend, “I am, it is known, called the great beast.” The other youth answered, “Aā, it is true. So be it. I will now show you where abide my domestic (game) animals.” [[525]]
Then the two youths departed from the place and at last came to the spot where dwelt the great beast, the prototype of all others.
The youth from the village now said to his friend: “I will now give up all the animals over which I have control, that they may go over the whole earth and dwell in freedom; that they may increase and multiply at their will and go and come as seems good to them. Then the noises made by all the animals became great in the world.
This is the story.