40. Hinon and the Seneca Warriors
(A TALE OF THE WARS OF THE SENECA AND THE CHEROKEE)
Once a war party of Seneca while on the warpath against the Cherokee became very hungry. Seeing a bear, they chased it into its den, one of the party following it. When he had gone some distance into the den he could no longer see the bear, but he saw instead a fire burning briskly and three men sitting around it. The eldest asked the Seneca warrior why he had tried to shoot one of his men [[198]]whom he had sent to entice him into the den. He continued, “I want to send word to the eldest man at your camp to tell him that his friend is here and wants some tobacco, and that tomorrow as many of his warriors as wish may come to see me here.” So the warrior went back to the camp of his comrades and reported what he had heard.
The next day, accompanied by five of his companions, each bearing a pouch of native tobacco, he returned to the den of the bears. When they gave the tobacco to the old man, he was very glad, and said to them: “I am thankful to you for this present of tobacco. I shall enjoy it a long time, for it will last me many days.” While in the den one of the warriors remarked, “Oh! I am very tired and sleepy.” Overhearing this remark, the old man said to him, “Lie down, then.”
When the others also had laid themselves down the old man arose, and going over to the spot where the first warrior lay, rubbed his body from his feet to his head. Then setting down a vessel which he held in one hand he proceeded to dismember this warrior’s body joint by joint until he had taken him to pieces. Placing each piece in a mortar, with a pestle he pounded the bones to a jelly, which he poured into a bowl. Then he took the bowl and the other vessel into another part of the den, where he left them. Returning and sitting down, he began to smoke.
After a while he called out: “My nephew, come out now. You have been there long enough.” When the young warrior came out, he appeared as light, fresh, and lithe as a boy. Then another of the Seneca warriors said, “Can you do this for me, too?” The old man answered, “Yes, if you wish me to do so.”
Then the warrior laid himself down, and the old man went through the same process as he had with the other warrior. After he had carried the two vessels into the remote part of the den, the old man, returning, began to smoke. Shortly he called out, “Oh, my nephew, you have now slept long enough!” At once the warrior arose and came forth so fresh and lithe that he felt no weight in his body. Thereupon another Seneca warrior asked the old man to treat him in the same manner. The latter man consented and, after going through the same process as that which renewed the others, this warrior, too, was made young and as light as a feather, and consequently was very happy.
Then a fourth warrior asked the old man to transform him likewise, but the old man refused, saying: “I have now done enough. I will tell you why I have taken the trouble to do this to four of your people. There is a large opening extending from one end of the world to the other. In this opening is a great rock, and in this rock is a man possessed of enormous horns. We have tried to kill him, [[199]]but can not do so. Now, I want two of you to try to crush this rock and so kill him; but first you must go out and try your strength in orenda” (magic power). So, going out, they shot at a rock, which crumbled to pieces when they hit it. Then they shot at an enormous tree; this, too, they brought down when they hit it, leaving nothing but a stump. “Now,” said the old man, “you may go to the opening and see what you can do with that enchanted rock. Your companions may remain here; they will not die, for we never die here. I always help my grandchildren. I cover your trail whenever you need to conceal it. It is I who cause it to rain.”
The two transfigured warriors went to the opening, as directed, and seeing the great enchanted rock, they shot at it; then, returning to the old man, they told him what they had done. He quickly asked them, “Did you use all your orenda?” They replied, “No. We could have struck the rock a harder blow”; whereupon the old man said, “Go back there and employ all your magical strength.” Returning to the opening where the great rock stood, the two warriors shot it with all their orenda. After waiting for some time, they heard a person coming toward them. Soon they saw that it was a man carrying the head of an enormous horned snake securely strapped to his back. This man was the old man who had transformed them. Returning to the den, the two warriors said, “Now our work is done; the great horned snake is dead.” Then they went back to their homes.
41. Hodadeñon and Yenyentʻhwus[56]
There was a little boy, Hodadeñon, who lived with his elder sister, Yenyentʻhwus, in a bark lodge.
When the sister went out to plant, she would fasten the door of the lodge so that nothing might harm her brother. She did not allow him to go out alone. To amuse him she got a raccoon’s foot, and also brought him a bow and some arrows. In playing he tossed up the raccoon’s foot, telling the arrows to strike it, and the arrows always hit the foot before it fell to the ground.
One day while Yenyentʻhwus was at home, a voice was heard in the upper part of the lodge, saying, “Mush, brother! Mush, brother!” Hodadeñon asked, “How is this? I thought we were alone in the lodge?” The sister said, “It is our poor brother; he is only just alive.” “Well, my sister, make him some mush,” said the little boy.
Uncovering a place under her couch, the sister took out a very small pot and a little fragment of a chestnut. Putting the least bit of meal scraped from the chestnut into the pot with water, she boiled it. While doing this she stirred the meal and tapped the pot, which increased in size until it became as large as any pot. When the mush was cooked the sister took it off the fire and put it all into a [[200]]bowl, saying to Hodadeñon, “Go up the ladder and feed your brother.” Climbing the ladder, he found a man lying in the upper room or attic. The little fellow said, “I have brought you mush, my brother.” The brother, whose name was Hadjisgwas,[57] took two or three mouthfuls of the mush and it was all eaten. Then, after exhaling his breath two or three times and rubbing his arms and legs, he began to sing.
Hodadeñon heard the singing and the beating of time overhead. A little later they heard Hadjisgwas call out, “Tobacco!” and the little boy said, “My sister, our brother wants to smoke.” “Oh!” said she, “Our poor brother! he is barely alive; he lives on chestnut meal and tobacco.” Going aside, she got a big pipe, into which she put tobacco. Lighting it with a coal of fire, she gave it to the little boy, saying, “Take this up to your brother.” Hodadeñon went, with the words, “My brother, I have come with a pipe for you.” “Thank you,” said Hadjisgwas, and with one puff he so filled the room with smoke that he nearly smothered the boy, who had to hurry down to escape. Soon they who were below heard a sound as though Hadjisgwas blew through the pipestem and rapped out the ashes from the pipe. After rubbing his arms and legs, he began to sing. They thought his voice was stronger. Then Yenyentʻhwus went out planting, having first fastened the door so as to keep in her little brother.
When his sister had gone, Hodadeñon thought he would like to make some chestnut mush for his brother in the loft and to sing and dance for him. Finding the little pot under his sister’s couch, he took from it the piece of chestnut, every bit of which he scraped into the kettle. As it boiled he tapped the pot, which grew as large as any vessel. When the meal was cooked he poured it out—a great bark bowl full of chestnut mush. This he took up to the loft, saying, “My brother, I have made you another bowl of mush.” “Thank you, brother,” said Hadjisgwas, who ate the mush and, after rubbing himself, began to sing. He was stronger now, so he could sing a regular song. After Hodadeñon had come down and put away the kettle, he thought, “My brother must have a smoke.” Therefore he cut up all the tobacco there was and put it into the pipe, which he carried to the loft, saying, “My brother, I have brought you a pipe.” His brother said, “Thank you.” “After you have smoked, I wish you would sing while I dance,” said Hodadeñon.
Hadjisgwas sent out such a puff of smoke that the little boy had to hurry down the ladder to escape it. He had not been down long before his sister came in. He said to her, “Oh, my sister, I have made our brother some pudding.” “How did you make it?” she asked. “I cut up all the chestnut and boiled it,” he replied. “Oh, now he will die on your account,” she said. “After he ate the mush,” said Hodadeñon, “I gave him a smoke.” “How did you do that?” asked [[201]]Yenyentʻhwus. “I shaved up the piece of tobacco, put it into the pipe, and gave it to him,” said he. “Now we shall surely lose our brother on your account,” said Yenyentʻhwus; “you have done great mischief.” “Well, my sister, where are the chestnuts? I will go and get more of them.”
“Those chestnuts,” she said, “grow at the eastern end of the world; and on this side of them, where the tobacco grows, are many wizards. Before you come to the lodge of the wizards is a river, over which trees are thrown to walk upon. Just beyond the river are two great rattlesnakes, one on each side of the path, which attack every one who goes that way. If you pass them safely, you will come to a great rocky mountain, so steep that no mere man can climb it. There is but one pass through that mountain, and just beyond the pass stand two Sʻhagodiyoweqgowa, each one half as tall as a tree. If you should succeed in passing these, going farther you would come upon two men at the edge of an opening or clearing, who give the alarm the moment they see anyone, whereupon the wizards run out to attack whomsoever they find approaching. If you should make your way past these men and reach a knoll from which the lodge of the wizards can be seen, you would find there a woman walking back and forth on a platform in front of the lodge, who begins to sing as soon as she sees a stranger; straightaway the wizards, rushing out, kill him who is approaching.”
The next day when Yenyentʻhwus went to plant she fastened the door, shutting in Hodadeñon. While she was gone, hearing some living thing outside, he tried to get out to shoot it. Then he heard a noise on the lodge roof and, looking up, he saw some kind of creature—he did not know what—with its eyes fixed on him. Then he said, “You are Odyaqgweonion,[58] anyhow,” thinking to himself, “I will shoot at the game.” Drawing his bow, he said to the arrow, “I wish you to go straight to the game.” The arrow struck the creature, killing it; thereupon he rushed to bring it in. Not being able to open the door, he dug a hole in the earth close to the door, through which he got out. Bringing in the game, he put it into the corn mortar and covered it. When Yenyentʻhwus, his sister, came, he said, “My sister, I have killed game.” “Well, where is it?” she asked. “Here in the corn mortar,” answered Hodadeñon. Running thither, he brought the game to his sister. “Oh! that is a chickadee,” said she. Having dressed and cooked the bird, Yenyentʻhwus began to eat it. Hodadeñon stood there watching her eat, and asked, “Is it good?” “Yes,” she replied. After looking on a while longer, he asked, “Are you not going to give me some?” “No,” she replied, “this is the first game you have killed, and you must not eat of it; it would not be right.”[59] [[202]]
The next morning the boy said to his sister, “You will have to tie a belt around me now; I am going out.” She had to do what he asked, for she could not help doing it. Putting the belt on him and preparing him for the day, she said, “You must not go north nor far away; stay near the lodge.”
Yenyentʻhwus then went to her work in the field. Soon the boy, seeing a bird on a tree, said, “You must be the bird they call Gwenhdaen nisedosyoden,”[60] whereupon he killed it with his arrow. Carrying in the game, he put it into the corn mortar. When his sister came he said, “I have some game, sister,” showing her the bird. “Oh!” said she, “that is the Gwenhdaen nisedosyoden.” She dressed, cooked, and ate the bird, but did not give him a bite.
The next morning, getting up early and making a fire, he called his sister to get breakfast, so that he might go hunting in good time. After breakfast he said, “My sister, put on my belt and get me ready.” She girded him and made him ready for the day. Both went out, she to her planting and he to his hunting. After he had been out a while, seeing a bird, he said, “I do not know you, but I think you are Djeqgowa.”[61] He hit the bird with his arrow, killing it, and brought it home; putting it into the corn mortar, he covered it. When his sister came he said, “My sister, I have game; here it is.” “Thank you,” said she; “that is what we call a pigeon.” After dressing the bird she cut it into two parts, one of which she put away and the other cut into pieces, saying that she was going to make dumplings. She pounded corn meal and, mixing the meat with it, made dumplings, which both of them ate.
The next morning before daylight Hodadeñon, having made a good fire, called up his sister to cook. After they had eaten she warned him not to go north nor far away. She then went out to plant while he went hunting.
He went farther than before, and seeing a new kind of bird running along, said, “You look pretty well; you must be what they call Dyoyoqgwahacyon.”[62] He drew his bow and hit the bird with his arrow. It ran a while, and he called, “Hold on; do not break my best arrow.” The bird stopped and died.
He had all he could do to carry it home. He put it in the corn mortar. When his sister saw it she said, “This is a partridge.”
She dressed the bird, took half and hung it up on a stick; the other half she cooked for herself and brother.
The next morning Hodadeñon was up early. His sister put on his belt for him, and both went out. She told him to stay near the lodge. Then she went to plant and he to hunt. He went farther than he had gone the day before. He saw a creature coming toward him; after watching it, he said, “I think it is you they call Shanoonsdehon.”[63] Looking again, he said, “I think you are the one they call [[203]]Shadjinoqgyot.”[64] The third time he said, “I think it is you they call Osoont.”[65] At that moment the creature, seeing him, turned to run, but on Hodadeñon calling out, “Stop!” it stopped right there. Drawing his bow, he shot it. As the animal struggled he called, “Look out! do not break my best arrow.” Whereupon it stopped and died. Hodadeñon tried to carry the carcass, but could not lift it. Running to the place where his sister was planting, he said, “My sister, I have shot big game. I can not carry it.” She went with him to the game; when she saw it, she said, “That is what we call Osoont” (i.e., a turkey). She carried home the turkey, and after dressing it put half away and cooked the other half.
The next morning Yenyentʻhwus put the belt on Hodadeñon. She warned him against going north, or far from the lodge. On going a few steps farther than the day before he found tracks, all pointing in the same direction; thereupon he said: “My sister never told me that people lived here and that there was a path.” Putting his feet in the tracks, he found they fitted exactly. Just before him in the trail he saw a game animal coming. He said to himself: “This must be what they call Spotted Face, what they call Dyoyoqgwahacyon, or Striped Tail.” Drawing his bow, he pierced the creature with an arrow. As it went staggering along he called out: “Here! do not break my arrow; that is my best arrow.” Running up to it, he pulled out the arrow. Finding he was not able to carry the game animal, he had to go for his sister. When she came she said, “That is called Djoeaga.”[66] After thanking her brother, she seized the raccoon by one leg and, throwing it over her shoulder, went toward home. She told her brother that she was going to make corn bread to eat with this kind of meat. When they reached home they cooked part of the raccoon and made corn bread. While the meat was cooking she skimmed off the oil, telling her brother that she had wanted oil for a long time. This oil she rubbed into her hair.
The brother and sister had more meat from this Djoeaga than they could eat, and some was left. The next morning, after breakfast, they went out, the sister to plant and the brother to hunt. At parting she warned him, as she had done every day before. Hodadeñon went this time a few steps farther than before. When he saw game coming toward him, he said: “You are the one they call Hustoyowanen.”[67] Then, looking again, he said: “I think that you are the one they call Dodjenendogeni,”[68] and as he looked, the animal, seeing him, turned to run. He called out to it: “Stop!” As it did so, drawing his bow, Hodadeñon pierced it with an arrow. The animal ran off out of sight, whereupon Hodadeñon screamed: “Stop! Stop! You are breaking my arrow!” But the game animal was not to be seen. Still the boy cried: “Stop! Stop! That is my best arrow. Stop!” Then he thought: “I have lost my arrow, but I will follow a little [[204]]farther. If I can not catch the game animal, I shall go for my sister, who will find it.”
Going on a short distance, he found the game animal lying dead. He ran for his sister, who came, and thanking him, said: “This time you have brought me Onogengowa.”[69] She brought a strap braided out of hemp bark, so as to carry the meat home on her shoulders. Having skinned and cut up the deer, she divided it into pieces. Hodadeñon wanted to carry a part, so his sister, cutting off the feet, tied them together, and gave them to him. She carried half the meat home at one time and then went back for the other half.
The next day Hodadeñon went a little farther than before. On seeing a game animal walking along, he said to it, “You must be what they call Dasidowanes.”[70] The game animal, seeing him, jumped, but he said, “Keep still.” It stopped, whereupon, drawing his bow, he shot an arrow into the animal, which rushed through the woods and out of sight. Hodadeñon cried, “Look out! that is my best arrow.” Following, he found the animal dead, with the arrow point sticking out of its body. He said to it, “You are Dasidowanes”; then he ran for his sister. When she came, she said, “This is Ganiagwaihe.”[71] She skinned the bear and cut off the feet. She gave her brother the fore feet to carry, while she herself took half the meat home, and then went for the rest. They had a good supper that night, and the sister got more hair oil.
The next day they went out again, as usual, Hodadeñon to hunt and Yenyentʻhwus to plant. The brother went to the spot where he had killed the bear, but could see no game. Then he traveled in a circle, but could see nothing. As he looked toward the north it seemed very pleasant. There was an opening, or clearing, in front of him, and he thought he would go into it, hoping that he would find game there. In the middle of the clearing was a lodge. On peeping through a crack in the wall he saw a crowd of naked men of the Odjineowa[72] people, dancing. Very soon one of these men said, “Some one is looking at us,” and then another said, “Let us kill him.”
Hodadeñon ran back to the woods, the men chasing him to the edge of the opening, where they turned back. Hodadeñon went a short distance toward home; then, taking a long stick of wood from a pile which his sister had made, he carried it to the edge of the opening, where he stuck it into the ground, saying, “When the men in that lodge run after me with their clubs, do you fight against them to help me.” Then he brought another stick, which he put down by the side of the first, with the same words. He kept on in this way until he had a great many sticks standing in the ground. [[205]]
Then, running to the lodge, he looked in again. The Odjineowa men, seeing him, said, “Let us be sure to kill him this time,” and rushed out with their clubs. The boy escaped, however, to the woods, and when the naked men came to the edge of the woods the sticks of Hodadeñon became people and fought, killing all the men. Thereupon Hodadeñon came, and after dragging the men one after another into their lodge, he set fire to it, burning them all up.
Having taken the sticks back to his sister’s woodpile, Hodadeñon went on until he came to the tall stump of a broken tree on which stood a man, who called out “Ogongaqgeni hiwaden, My eyes have outmatched yours, my nephew,” but the boy thought, “He does not see me,” so he passed by. The uncle did not see him. When the boy walked up, the uncle said: “You have come to me. I am an Hodiadatgon, a great wizard. What would you do if it should rain spears upon you?” “Oh,” said the boy, “I think my sister and I would be very glad, for we have no spears to fish with now.” Then he ran home with all his speed. When near the lodge he saw his sister go into it, whereupon he ran around it, saying, “Let our lodge be stone,” and straightway it was stone. Just then he heard a terrible roar, and a great rain of spears came down; some broke on the roof, others fell on the ground. When the shower of spears was over, his sister said, “You have gone toward the north.” “Yes, but I shall not go again,” replied the boy.
After a while he went out to play. While playing he thought, “I will go to my uncle and be the first to say, ‘Ogongaqgeni, My eyes outmatch yours.’ ” So he went on until he came as near his uncle as he could without being seen. Then he called a mole and, entering his body, he traveled underground up to the roots of the stump on which his uncle was standing. Coming out, he cried, “Ogongaqgeni hawknosen, What would you say if a fire should come and burn up that stump and the woods and all else there is about here?” “Oh, nephew, that is too much,” answered the uncle. “I did not say that is too much,” replied Hodadeñon, “when you sent a rain of darts on my sister and me.” At that moment thick smoke was seen coming, and soon the woods were in a blaze on every side. The fire spread to the spot where Hodadeñon’s uncle was. He fell off the stump, and, his head bursting, an owl came out of it and flew away.
Hodadeñon thought, “Now, I will go farther.” He had not traveled far through the woods before he came to another clearing, in which there was a lodge. Peeping through a crack, he saw within an old man with both eyes closed. All at once he called, “Come in, nephew! come in!” When the boy went in the old man said. “I always play a game of dice with people who come here. If I win, I shall have your head; if you win, you shall have mine.” The old man brought out six night owls’ eyes (hihi ogasʻhoon) for dice, saying, [[206]]“If they all turn up the same color, the throw will count five; if not, it will count one.” The uncle wanted the boy to play first, but he refused; the uncle insisted, but the boy would not. At last the old man agreed. Putting the six eyes into a bowl of wood, he shook it, throwing them up; they went out through the smoke-hole into the air. When they returned, they counted but one. “Now,” said the nephew, “take your dice out of the bowl. I have dice of my own.” The uncle did not wish to take out his dice, but the boy insisted, so he had to do so. Then Hodadeñon put in his dice, which were woodcocks’ eyes, and threw them up. They went high in the air and came down, calling out, “I think she is not setting, Nondjoqgwen.”[73] The boy said, “Let them all come one color,” but the uncle said, “No, let them come in different colors.” All came alike in color, so the old man lost. “Now, nephew,” said he, “let me have one smoke more.” “Oh, no!” said Hodadeñon, “I can not do that.” Thereupon he cut off the old man’s head and went on farther.
“This is good sport,” said Hodadeñon, “I shall find another uncle, perhaps.” He traveled through the woods for a while until he came to a third opening. Far ahead in the center of it was a great rock, on which sat a Dagwanoenyent. Near the opposite side of the opening was a lodge. As Hodadeñon went up to the rock, the Dagwanoenyent called out, “Oh! you are my nephew. I have been wishing for a long time that you would come to see me; now we will play hide and seek.” Hodadeñon was to hide first. Dagwanoenyent faced the other way, and at that moment Hodadeñon, making himself into a flea (dewaqsentwus), jumped into the long bushy hair of Dagwanoenyent, where he hid. Then he called out, “You can not find me, uncle; you can not find me.” Dagwanoenyent looked all around—up in the air, in the trees, everywhere. At last, noticing a weed with a knot on its stem, he said, “Nephew, you are in that knot;” but the nephew was not there. Looking around a second time, he saw a knot on one of the trees. “You are in the knot on that tree, nephew.” “I am not,” answered Hodadeñon. When Dagwanoenyent saw that he had not found the boy he was terribly frightened. “There is danger,” said he, flying far away from the rock. Rising above the clouds, he sat on them. Then Hodadeñon called out from the long shaggy hair, “You can not see me, uncle; you can not see me.” “Oh!” said the uncle to himself, “I have come just by accident on the place where he is.” Then, flying off to an island in the sea, the old man stood there. Again Hodadeñon called out, “You can not see me, uncle; you can not see me.” He could not indeed see the boy, so he flew back to his place in the opening in the forest. Once more Hodadeñon cried, “You can not see me, uncle.” Dagwanoenyent replied: “I have [[207]]lost the game, but I did not bet my head. Now, you may have control of these three witches,” pointing to three women who were pounding corn outside the lodge at the edge of the clearing. The women, who were man-eaters, were very angry when they heard the words of Dagwanoenyent, their servant, and ran to strike him with their clubs. They had the clubs raised to give the blow, when Hodadeñon willed their death, and they dropped lifeless. The boy and his uncle cut their heads off and burned their lodge. Now Dagwanoenyent and Hodadeñon became friends, and the uncle said, “Nephew, if ever you get into trouble, all you have to do is to think of me, and I will come and help you.”
The boy thought, “I have had sport enough, and shall now go to my sister.” After he had come in and sat down he began to laugh. His sister asked, “Why do you laugh?” “Oh, I laugh about what I have seen,” he said. “I have put an end to my uncle on the stump and my uncle who played dice; I have beaten my uncle Dagwanoenyent and frightened him terribly; and I have killed the three witches and cut off their heads and burned their lodge. This is why I laugh.” “Now,” said the sister, “I thank you, my brother, for many people have been deceived and killed by these persons.”
That night he said to his sister, “Make me parched corn meal and two dumplings with bear’s fat in them. Tomorrow I am going to get the chestnuts.” She did all that he wished. Setting out the next morning, he kept on his way until he came to the river over which the tree was thrown. When halfway across on the tree, two rattlesnakes began to rattle. Thereupon, going back, he caught two Tsohoqgwais.[74] Returning by way of the tree again, when he came to the snakes, he gave a chipmunk to each, saying, “You are free now. I shall kill you unless you leave this place.” The snakes ran away.
Hodadeñon went on until he came to the opening in the forest, at the farther end of which was the mountain wall. When he came to the wall he found the pass. As he was coming out on the other side he heard all at once hoⁿ hoⁿ hoⁿ hoⁿ, and saw the two Sʻhagodiyoweqgowa, half as tall as the highest tree. “Keep still! Keep still!” said Hodadeñon: “I have brought you dumplings. You like dumplings.” So saying, he gave each one. Then he said: “You are free now. You need not guard this place any longer.” Thereupon they ran away.
Hodadeñon went on until he saw two Djoasha.[75] Then, going into the woods, he dug up wild beans, which he brought as near as he could to the herons, calling out, “Pur! Pur! Stop! Stop! Here are beans for you to eat.” So saying, he set them free, with the words, “Go from here and be free,” and they left the place. [[208]]
Hodadeñon went on until he came to the woman’s skin walking along on a platform. Turning back, he peeled bark from a slippery-elm tree. Marked off into small pieces, he made it turn to wampum. Then he called a mole and, getting into it, said, “Carry me to the platform yonder.” The mole took him under the ground to the platform, whereupon he put his head out and gave the woman wampum, saying, “Keep quiet!” Leaving the mole, he went to a tree where there were great piles of chestnuts. Here he took up a nut and, splitting it, put one-half into his bag and hurried back. He had almost reached the woods when the woman on watch cried, “I have seen some one!” One of the three sisters, running out, looked at the woman, who changed her words, calling, “I have lied, Ogenowent.” The three sisters were very angry and had a mind to kill the watch. When the latter called again, “I have seen some one,” then the mother said, “Do your best, my daughters; do your best. It must be Hodadeñon; kill him and finish his family.”
The three sisters saw Hodadeñon far off in the distance. The eldest sister ran ahead. As she raised her club to strike, Hodadeñon disappeared into the ground and the woman, striking her kneepan with the club, fell and could go no farther. The next moment Hodadeñon was up, walking along again slowly. The second sister came up enraged, but as she raised her club to strike he disappeared into the ground. She, too, striking her kneepan, fell. The youngest sister tried, but with the same result, and then the old woman. All four were disabled, while Hodadeñon went back to his sister unharmed. He gave Yenyentʻhwus the half chestnut, saying, “Make plenty of mush for our brother, as much as he wants, and give it to him often.”
One day when Hodadeñon was playing near the lodge, he cried out suddenly and fell to the ground screaming. His sister ran to him, asking, “What is the matter? Where are you hurt?” “Nowhere,” he answered. “Why do you cry then?” she asked. “I heard my brother Hotgoendaqsais[76] sing a song and call on my name; he says I am his brother,” said he. “That is true,” said Yenyentʻhwus; “and he is in the east, at the place where the sun comes up. He is tied to a stake there and people burn him with firebrands and torment him to make him cry, for his tears are wampum, and when they fall the people run to pick them up.” “Well, where does tobacco grow?” asked Hodadeñon. “On the other side of the world, where Deagahgweoses[77] lives. This man stole our tobacco from us and carried it off. No one can conquer him, for he is a great wizard, i.e., Hotgongowa.”
That night Hodadeñon told his sister to pound parched corn and make meal for him. In the morning he got ready for the road. Yenyentʻhwus put the food in a bundle on her brother’s back. It was [[209]]so heavy that at noon he had only reached the edge of the clearing where their lodge was. Sitting down there, he ate his lunch. Yenyentʻhwus, who was watching him all the time, said, “Poor brother, I think he will come back soon.” She looked again, but he was gone.
In the evening Hodadeñon looked for a hollow tree in which to spend the night. Having found one, he crawled in, and was lying there at his ease when in the early part of the night he heard a man coming up. When he reached the tree, the man called out, “Hodadeñon, are you here?” “I am,” answered Hodadeñon. “Well,” asked the stranger, “what would you do if one of the Ganiagwaihe should come to eat you up?” “Oh, I should have fun with him,” said Hodadeñon.
The other went away and soon a very large Ganiagwaihe came. Pointing his arrow at it, Hodadeñon shot the bear in the neck. Then away ran the bear. The boy said, “I will go to sleep now, for there is no use in being troubled by such creatures.” The next morning when Hodadeñon came out he found that the trees had been torn up by the roots all along the track of the bear. At last coming to the place where the bear lay dead he thought, “I shall have nothing to do with such an ugly creature,” and drawing out his arrow, he left the bear’s carcass lying there.
The next evening he found another hollow tree, into which he crawled, prepared to sleep. But early in the night he heard some one come up to the tree and say: “Hodadeñon, you are now here. What would you do if a Sʻhagodiyoweqgowa should come to kill you?” “Oh! I should have sport with him,” replied Hodadeñon. “It is well,” the other returned, going away.
Very soon a Sʻhagodiyoweqgowa, a very large one, came up to the tree. At once Hodadeñon, drawing his bow, shot it with his magic arrow; then, retiring into the hollow tree again, he went to sleep. In the morning he saw a trail along which the trees were broken down and torn up by the roots. Following this trail he soon came to a point where he found the Sʻhagodiyoweqgowa lying dead. This being had a face of most terrifying aspect. Hodadeñon, remarking to himself, “I will not have anything to do with a creature of so malign aspect,” drew out his arrow from the body and went on his way.
During that day Hodadeñon came to a great lake on the farther side of which was a village. He searched until he found an oak puffball, which he placed at the water’s edge. Entering this ball, he caused the wind to blow it across the lake to the village on the opposite shore. Hodadeñon went through this village without stopping until he came to the last lodge on the side farthest from the lake shore, in which lived an old widow and her grandson. Addressing the grandson, [[210]]Hodadeñon said, “Well, little boy, may I remain with you to-night?” The boy answered, “I do not know. I will speak to my grandmother.” Running into the lodge, the boy told his grandmother what the strange man had asked him. The grandmother, whose name was Yeqsinye,[78] directed the little boy to tell the visitor how poor and needy they themselves were. “Tell him that I have nothing to give him to eat except scraps of food, for we are, indeed, unfortunate people.” Going to Hodadeñon, the little grandson repeated to him what his grandmother had said. “Oh!” replied Hodadeñon, “all I want is a place in which to stay. I do not want food.” “Well,” said the little boy, “I will tell my grandmother what you have just told me.” Answering the little boy further, the old woman said, “Let him do as he pleases; he knows, now, our circumstances and what he must endure while with us.” Having received this message from the little boy, Hodadeñon decided to stay there.
The next morning Hodadeñon said to the old woman’s grandson, “Let us go to hunt game.” Agreeing to the proposition, the little boy made suitable preparations to accompany Hodadeñon. After going a long distance into the woods they found a large hollow tree frequented by a bear. Hodadeñon tapped the tree, saying to the occupant, “Thou who dwellest in this tree, come forth.” At once the bear came out, whereupon Hodadeñon shot it with an arrow, and the bear fell to the ground, dead. Together the two carried home the carcass of the bear. When they threw it on the ground in front of the door it made a great noise, causing the old woman to call out in fear, “What is that?” But when she learned what it was she was overjoyed. Having carefully dressed the bear, they cooked enough meat to make a good meal for all. As they gathered around the steaming bark bowl of meat and broth a young girl came in. The old woman asked her to eat with them, and she willingly accepted the invitation. The boys ate together and the girl and the old woman by themselves, as was the custom. When they had eaten their meal the strange girl asked for a piece of the meat to take home, and the old woman gave her a generous portion for her mother. On receiving it, the mother said, “Do you now give them corn bread and get some of the meat in exchange.” The girl did as her mother requested, receiving two good-sized pieces of meat for the corn bread. Feeling that others might like to have meat in exchange for bread, Hodadeñon said, “Let them have the meat for the corn bread, for corn bread is what we want now.”
Toward evening a man came to the doorway, and kicking aside the door flap, said: “I notify you to come to the Long Lodge, where the man sheds wampum instead of tears from his eyes. If you can pick up wampum after it has fallen to the ground, it is yours. If you can [[211]]gather more than other people, it is your good fortune.” The name of the herald was Hadyuswus.[79] He then hurried on to the other lodges.
Toward evening of the next day Hodadeñon, with the old woman and her grandson, went to the Long Lodge, where Hotgoendaqsais, tied to a post, was being tormented with firebrands. Before going into the assembly hall the boys gathered a bundle of dry reeds for the purpose of lighting the pipes of those who desired to smoke. Hodadeñon then said to his young companion, “You go to one of the fires in the Long Lodge and I will go to the other.” Passing into the assembly hall they found that there were already many people inside. When Hotgoendaqsais saw Hodadeñon he smiled as he seemed to recall him to his mind. One of the old women saw this and said: “The bound man smiled when these boys came into the room. It would seem that one of them is Hodadeñon.” After the old woman spoke Hotgoendaqsais turned his face away. At this time one of the chief men present said, “It is well that these boys have come in to bring coals for our pipes.” He said this because all the men who were smoking continually called the boys to bring them fire, and the boys carried the torches to all.
In the Long Lodge were two women who had two firebrands, and it was they who took the lead in torturing the man. First one of these two women would burn Hotgoendaqsais on one side from one of the fires, and then the other would burn him on the other side from the other fire; and each time a brand touched the victim he would cry out, and thereupon wampum fell in showers from his eyes instead of tears. Then all the people would rush forward to gather as much of the wampum as they could; one and all struggled and fought for it. When all had enough for that day they were dismissed by the chief, and then the chief herald would say, “Tomorrow you must all come and we shall have a much better time.”
The boy friends went home together, and on their way Hodadeñon said to his companion, “The young man whom they are torturing is my brother. Tomorrow I shall destroy the place and all the people who are in it.”
The next day, as he had done before, the herald Hadyuswus came with the invitation to the lodgehold (household) to be present in the torture chamber that evening; then he hurried away. Thereupon Hodadeñon told his boy friend to caution his grandmother with these words: “Do you go to the back part of the village to warn all our relations not to go to the Long Lodge this evening, for my good brother is going to destroy all the maneaters and their home this very night.” So, going forth, the old woman informed all her relations to remain at home that night, for her grandson was going to destroy all the maneaters and their home. In the evening [[212]]Hodadeñon said to his little brother, “Do not go into the Long Lodge. I shall go in alone. You must remain outside.”
When Hodadeñon entered the torture chamber he heard the people saying that the two torturing brands would not burn, surmising that they were not dry enough. But the wizards knew well why they would not burn—they themselves were being overmatched by superior orenda (magic power). Finally the chief said: “We might as well take a rest, and in the meantime the firebrands will get dry and burn again. So let us lie down.” Hodadeñon then brought deep sleep on all who were inside the chamber of death. When they were all fast asleep, quickly unbinding his brother from the post where he had been tied, he carried him out to his new brother—the old widow’s grandson; then, closing the door of the Long Lodge, he fastened it securely. Thereupon he ran around the lodge, saying aloud, “I want this Long Lodge to become flint, so strong that the greatest wizard can not escape from it, and then I want it to become red-hot at once.”
Instantly the Long Lodge became flint. When it was red-hot the wizards ran around on the inside in an attempt to escape, but they could not. One said, “I shall go out of the smoke hole,” while another shouted, “I shall get out through the ground,” but not one was able to escape from his doom. After a while the roof fell in upon the devoted wizards, whose heads burst with the intense heat; from out the chief’s head there flew a horned owl; from the heads of others, owls of various kinds; and from those of still others, a red fox, a gray fox, and a nighthawk.
After the annihilation of the wizards Hodadeñon took his brother, Hotgoendaqsais, to the old widow’s lodge. The old woman was very glad and said: “He is my own grandson. I came for him years ago, but I was myself captured by the wizards and I have had to remain here in captivity.”
The next morning Hodadeñon said to his grandmother, “Tell all the prisoners to come here, lest evil befall the innocent.” When they had all come to the lodge of the old woman, Hodadeñon said, “We will now go through the village and kill all the children of the wizards and anyone else who is left of the maneaters, for some of them may not have been present in the Long Lodge last night.” So, going forth they killed all the relations of the maneaters and burned their lodges.
After that they went outside of the village, where they found great piles of bones which once belonged to persons whom the wizards had killed. These they collected near a great hickory tree. When all had been gathered together, Hodadeñon pushed against the tree, crying out to the bones, “Rise, my friends, or this tree will fall on you!” Instantly from the heap of bones living men sprang up. In the confusion [[213]]of the moment sufficient care had not been taken to put together the bones belonging to the same persons, hence one had an arm too short, another a leg; but Hodadeñon went around among them stretching and arranging these defective limbs. Then he said to their possessors: “I have now brought you to life again. You must remain in one place for two days while I go to get meat for you.”
So, selecting a comfortable spot, they patiently waited. Hodadeñon went out to hunt and killed a great quantity of game. He sent men to bring it into the camp. These were gone all day, but they brought in an abundance of meat. When all had returned, Hodadeñon said: “Now, my brother is tired. Stay here and rest. I must go away for a short time, for I have much work to do.”
Thereupon Hodadeñon started away. As he hurried along he heard the sound, “Dum, dum, dum!” This, he knew, was caused by the man whose name was Deagahgweoses, in making tobacco, which he pounded with a mallet. When he arrived at the lodge he found the old man sitting inside hammering tobacco and singing, He yondyengonni goyengwayen gens, signifying “Wherever one makes tobacco, one possesses tobacco customarily.” And when the tobacco rolls were ready he would tie them with bark cords. Addressing him, Hodadeñon said several times, “Well, uncle, I have come to your lodge,” but the old man gave him no recognition. Then Hodadeñon struck the old man a blow on the head with a small mallet which was lying near, saying at the same time, “I have come to visit you, uncle.” But even then Deagahgweoses paid no attention to the visitor. Again Hodadeñon struck him a blow, saying, “Uncle, I have come to visit you.” Then the old man exclaimed, “I do think that the mice have thrown down the stone bowl,” but he kept on at work pounding his tobacco. So Hodadeñon struck him still another severe blow, whereupon the old man raised his upper lids, which hung down over his face to his chin. Carefully tying them back with bark cords, he scraped out the filth from his eyes with a clamshell, saying, “I think that some one has come into the lodge.” Then, looking around and seeing Hodadeñon, he asked him, “For what do you come here? What do you want?” Hodadeñon replied, “I have come for tobacco.” The old man refused tobacco to his visitor, saying, “You will get no tobacco here.” Then starting up, exclaiming, “I will kill you!” he pursued Hodadeñon with a large club out of doors and around the lodge. Hodadeñon outran him and was soon far ahead of him. Finally, turning and facing the old man, he shot two arrows into his body. Thus died Deagahgweoses.
Then Hodadeñon cast into the air toward the west a large quantity of tobacco, saying as he did so, “Go ye to the lodge of my sister, Yenyentʻhwus.” Far off in the west Yenyentʻhwus picked up the rolls [[214]]of tobacco which fell on her doorstep, with the words, “I thank you, brother; I am so thankful to you, brother.” When Hodadeñon had sent home all the tobacco he burned up the lodge of Deagahgweoses. Then he went back to the place where he had left his newly recovered brother and the other men whom he had brought to life. Having arrived there, he told the men to go home if they so wished. Those who remembered whence they had come started, but those who did not know said, “You must take us with you.”
The next morning they set out for home. After journeying for some time, Hodadeñon, halting the company, said to them, “You have with you two of my uncles, who can show you the rest of the way, for I must go on by myself.” It was his desire to go on alone and thus to reach home first. When he arrived at the lodge of his sister, he told her that he had brought to life all their relatives who had been captives, and that he had also saved their brother from the tortures of the wizards. He informed her that these were coming with others who were not relatives. “Now,” said he, “we must make preparations to receive them and to welcome them to our place.”
Hodadeñon thought that he would make a number of commodious lodges of equal size and of like appointments; so he marked out certain spaces with his feet, walking sidewise, each area being as large as the lodge he desired to stand therein. Then he wished for the lodge with suitable provisions and whatever else was needed. As soon as he wished it, the lodge came into being with everything in it as he desired. In this peculiar way he made a long row of lodges. He made his own lodge also in the same way, but he caused it to be larger than any of the others. When he had prepared everything he went to meet the people who were coming. Having joined them, he brought them to the place he had made ready, where he gave each one his own home. Hodadeñon gave each of his relations a couch in his own lodge; but there were not people enough to occupy the place, so Hodadeñon said, “All who belong here have not yet come home.” Here he referred to his father, mother, and sister, who had been killed at the chestnut trees, and it was his intention to go after them; but he could not mention this lest he should put those who had killed them on their guard. They would have heard his words and so would have learned exactly what were his intentions.
After being home about a year Hodadeñon began to hear again at frequent intervals the peculiar sound, “Dum, dum, dum!” He thought how strange it was to hear this sound. Then he remembered about the agreement made by Yeqsinye Honwande[80] concerning the use of human flesh for food. He decided to learn this, saying: “I shall go and see whether he keeps his word; see what he is doing.” [[215]]
So he started, and as he went on he heard this same sound from time to time. Directing his course toward the spot whence came the sound, at last he reached the edge of a village. Entering the first lodge he encountered, he met nobody there. He then went to a second lodge, and that, too, was empty. Thus he entered every lodge until he came to the center of the village; there was no one in any of them. He stood looking on every hand, quite discouraged. At last, seeing smoke arising from the opposite side of the village, he directed his way toward it. On reaching it he entered the lodge, where he saw an old man on a couch. Raising himself and throwing off the skin mantles which covered him, the old man said to Hodadeñon: “You must take my life at once, for you have caused all my pain and misery.” Hodadeñon replied: “It is not I who have done this. It may be my companion, who looks exactly like me. I am here to see whether it is he who is making all this trouble.” The old man said: “It is time for him to come now; and on this account I made my niece hide in that room yonder. We are now the only persons left in this place.” Hodadeñon, going to the room indicated, said to the young woman in there: “I have come to see how that man keeps the agreement he made with me. If he has taken to eating human flesh, he must kill me before he eats more, and to aid me you must do just what I tell you to do. So help me all you can. I shall fight with him for 10 days. We shall begin here, and shall continue fighting westward. At the end of 10 days we shall return, fighting as we come. At that time there will be nothing left of us except our heads. You must kill your dog and try out its fat, and when the tenth day comes you must have it ready in a vessel, boiling hot. But you must not mistake me for him, for if you do I shall be lost and you will die.”
At this moment he heard the old man cry out. Running to him at once, he found that the man whom he called friend, the old widow’s grandson, had already taken flesh from the legs and thighs of the old man. There he stood with his flint knife, ready to cut off more flesh, saying, “I do not know where to take off the next piece of flesh,” when Hodadeñon came into the room. The latter at once declared, “My friend, you agreed when we parted last that if you would eat human flesh you would first kill the person before eating him, and you have not kept your word.”[81] The other man defiantly replied, “Let us go out and fight to decide who shall rule.” At once they went out, and they began to fight, going westward as they struggled, and soon disappeared in the woods. The young woman heard their cries and groans for several days. Killing the dog, she tried out its fat, and when the 10 days had passed and she heard them coming back toward the lodge she heated the fat and had it ready. [[216]]
As they came out of the woods into the opening there was nothing left of them but the skeletons and the skulls—frightful to look at as they rushed at each other and then fell back exhausted. When they closed again the skeletons were gone; nothing remained except the skulls, naked and bloody. After the encounter one of the skulls, rolling up to the young woman, said, “Now is the time to do what I told you.” Then the other skull, rolling up immediately, said the same thing; but she kept her eyes on the second skull, on which she poured hot dog fat. “Now you have killed me,” said the other skull. She paid no heed to this charge, but, taking up the skull on which she had poured dog fat, she carried it into the lodge. In a short time Hodadeñon had regained his flesh and he was again in good health. To the young woman he said, “I thank you for what you have done for me, for you have faithfully performed what I asked and have thus saved my life.”
The old man, recognizing an obligation to him, said to Hodadeñon: “I have made up my mind to say that since you have delivered us from a horrible death you should have my niece for a wife if she suits you. What is your pleasure in the matter?” Without hesitation Hodadeñon replied: “It is well. I accept your niece as a wife, but I must cure you first.” So, spitting on his hands to endue them with the healing power of his orenda (magic power), he rubbed the body of the old man where the flesh had been cut away, and immediately it was made whole and well.
“Now,” said Hodadeñon to his two companions, “I want your assistance in what I am about to do.” Then he led them to the edge of the forest, where lay a great quantity of human bones scattered around on the ground. These they proceeded to gather together in some kind of order near a large hickory tree. When they had collected all the bones, Hodadeñon pushed against the tree, shouting, “Oh, you dry bones! Behold, the great hickory is about to fall on those who sleep here. Arise, friends.” At that moment the bones arose as living men, and Hodadeñon said to them: “Be ye alive now, and go back to your several homes. There is now nothing to trouble you.” So each man went his way.
Hodadeñon took the old man’s niece for a wife, and they started for home. But after going some distance Hodadeñon said, “I have one more thing to do. I must go after the chestnuts, so you go on and I will overtake you.”
So starting off, he changed his course and continued his journey until he came to the ridge of a hill, near which was a woman on watch, whose task required her to walk back and forth on a kind of raised platform. Before going up to her and revealing himself Hodadeñon got slippery-elm bark, which he turned into wampum. Then hailing a mole, he said to it, “Take me to that woman on the platform, [[217]]but do not let her see us; so pass beneath the surface of the ground and emerge under the platform.” The mole, obeying, took Hodadeñon, who had reduced his size by magic, into its body and, going underneath the surface, did as it was ordered. It emerged very near the place where the woman was passing to and fro. Coming out of the body of the mole, Hodadeñon said to her, “Friend, I give you this wampum as a reward to you not to give the usual alarm on my account.” She accepted the wampum.
Then Hodadeñon called on the moles to go into the lodge of the four women to discover their hearts, and he accompanied them in the search. It so chanced that he was able to discover the hearts fastened to a string under a couch on which slept the elder of the four women. Seizing them at once he fled out of the lodge. At that moment the woman on watch gave the alarm, shouting, “Hodadeñon has come! Ho, there!” The mother of the witches screamed to her daughters: “Hurry after him my children! Kill him! for he is the last of the family.” The eldest daughter outfooted the others and, as she was overtaking Hodadeñon, he bruised one of the hearts on the string and she fell dead. When the second daughter came up, he bruised another heart, and she also fell dead; and a like fate befell the youngest daughter. Now the old mother alone was left of the brood of witches. She hurried up to him, whereupon he bruised the fourth heart, and she, too, fell lifeless. When the four were dead, Hodadeñon ground their hearts to powder; then dragging the bodies to the lodge, he burned lodge, bodies, and powdered hearts.
Now, the woman watch, who was walking to and fro on the platform continually, was the own sister of Hodadeñon. At this time she was a mere pouch of human skin for her bones and flesh were wanting. Near this platform was a large heap of bones of dead persons. Hodadeñon carried these bones to the foot of a very large hickory tree, and upon the pile he placed the skin of his sister. He then pushed against the tree shouting, “Ho! friends and sister, arise, for the tree is about to fall on you now.” Instantly all leaped up alive, among them his sister.
Then Hodadeñon went to the chestnut trees and taking a nut, he threw it to his other sister in the west, telling the rest of the nuts to follow. They did so, and as they entered the end of the lodge his sister Yenyentʻhwus collected and stored them away.
Hodadeñon now went home with his parents and sister and friends. When they had all taken their places it was seen that one of their number was missing, that there was still a vacant place.
The next morning they found that they were living in a chestnut grove, for the trees were standing all around the lodge. [[218]]
Later two men came to get some chestnuts for a person who was in danger of death. Replying to their request Hodadeñon said: “It is well. I will give you a chestnut, but you must be very careful not to lose it. Give me your arrow and I will hide the chestnut in the arrow. Be very careful of a man whom you will meet not far from this place. He will say to you, ‘Stop, nephew!’ and then he will come toward you. At that moment you must say, ‘Let us see who can shoot the farther,’ and before he can come near you, do you shoot away your arrows as far as you can, and you will thus save the chestnut. If you lose this one I will not give any more.”
The two men went their way. Soon they saw a man who said to them, “Oh, nephews! I have waited long to see you.” Thereupon he started toward them, but they at once said, “Let us see who can shoot the farther.” Rushing forward the stranger tried to grasp their arrows, and nearly succeeded in doing so. On failing in this attempt, he was very angry, and said, “You are not my nephews at all. Go your way at once.” Willingly they hurried away from him, and after finding their arrows, made their way home.
The next day Hodadeñon said: “There is still one more labor for me to perform. There is yet one empty seat in our lodge. I shall go west this time. Now I go.” He had not gone very far on his journey before he saw an opening, or clearing, in the forest ahead of him. When he came out of the forest into this clearing, he saw a large lake before him, the opposite shore of which he could not see. Between him and this lake was a lodge from which smoke was issuing. Walking up to this and pushing aside the doorflap, he entered; within he found an old man mending moccasins.
Raising his head, the old man said: “Well, nephew, I have been looking for you a long time. I knew that you would come. I am ready to go home. I am from the same place from which you come. The first thing for us to do now will be to eat together.” The old man had a pot of corn and beans with plenty of bear’s meat for seasoning. After they had eaten, the old man said, “Now is our time. We will now go hunting on the little island.”
Going to a canoe, they got aboard of it. The old man, whose name was Shagowenotha Onononda Sowek,[82] began to paddle the canoe, but he finally called the Onononda Sowek to come and do so. At once small white ducks with black heads came and paddled the canoe over to the island. During all this time the old man sang. When they landed the old man said, “Let us land.”
Then Shagowenotha said to his companion, “Now you go to the lower end and I will go to the upper end of this island. Then we shall meet in the middle of the island, and shall see how much game each of us will have.” Hodadeñon started for the lower end of the island, but in a short time he heard the song of the old man. Turning [[219]]around, he saw him sailing back to the mainland. Hodadeñon called to him, but received no reply. The old man, however, called out to the creatures in the lake, “If the man on the island tries to swim, eat him at once,” and great hoarse voices out of the water answered, “We will.”
While standing and watching the canoe going over the lake, Hodadeñon heard a voice near him, saying, “Oh, my nephew! come to me.” Hodadeñon went toward the spot whence came the sound of the voice; when he drew near it, he found nothing but a pile of bones covered with moss. The bones asked, “Do you think, nephew, that you are going to die?” “I do,” answered Hodadeñon. The bones, answering, said: “There is a maneater, a cannibal, coming to-night to kill you, but do me a favor, and I will tell you how to save yourself. Go to that great tree and bring me my pouch, and let me smoke, and I will explain all to you.” Going after the pouch, as directed, Hodadeñon brought it to his uncle; then cutting up tobacco, he filled the pipe and lighted it for his uncle. When the latter began to use the pipe, smoke issued from all the orifices in his skull—from the eyeless sockets, the nostrils, the ear openings, and the sutures. When the uncle had finished he asked Hodadeñon to take the pouch back to the place whence he had brought it, whereupon Hodadeñon returned it to the pile of bones. Then the voice from the bones said: “You must go now to cut red willows for material for making manikins and bows and arrows. Run from here to various places on the island; put the manikins in crotches high up in the trees far from one another. Give each manikin a bow and arrow, and when you place each one, say to it, ‘Shoot the dog when it comes.’ When you have put up a number of these come back to me. Then you must go out with manikins a second time; and when you have set these up you must return to me; and you must go out a third time with manikins. When putting up these you must instruct them to shoot the dogs; after doing this, you must return to me. From here you must go to the end of the island, where you must step into the water and walk along in it until you come to an overhanging cliff, which is opposite the landing place. There they can not find you.”
Hodadeñon did as his uncle, the bones, advised him to do. When the manikins were all completed and placed in their places he went to the overhanging bank and there hid himself.
At evening came the Ongwe Ias[83] in a canoe; he landed on the island. He was accompanied by three dogs, which he urged at once to find the game, Hodadeñon, who now heard the hue and cry of the pursuit. Starting from the bones, they went to the tree where the pouch was hidden and thence returned. Then they went on farther until they came to the tree on which was placed the first manikin. [[220]]The Ongwe Ias followed his dogs closely, singing as he ran, “There are no dogs like mine; there are no dogs like mine.” Suddenly the dogs stopped, and the Ongwe Ias saw a boy in the tree pointing an arrow at one of them. At once shooting an arrow at the supposed boy, he brought him down. As the dogs sprang forward to seize the falling manikin, the Ongwe Ias shouted at them, “Do not eat the body! Do not eat the body!” But when he was able to see what he had killed, he found that the dogs were tearing nothing but red willow twigs. Then he was very angry and, calling off his dogs, he urged them to follow the tracks elsewhere.
It was not long before the dogs found another tree on which there was a manikin with drawn bow and arrow. When Ongwe Ias saw it, he exclaimed, “Oh! he will kill one of my dogs;” thereupon he shot an arrow, which brought down the manikin. The dogs, rushing at the falling body, seized it, but the Ongwe Ias shouted at them, “Do not eat the flesh! Do not eat the flesh!” as he hurried forward to take it from the dogs. When he saw that they were throwing only bits of red willow from their mouths he was indeed very angry; but he set the dogs on the trail again.
They ran on with Ongwe Ias following them closely. After a while he heard them growling fiercely and found that they had stopped at a pile of bones. Seizing his club, Ongwe Ias pounded the bones, saying, “I have eaten your flesh long ago and still you try to deceive me.” Then, calling his dogs, he set them on the trail made by Hodadeñon when he went to put up the second lot of manikins. The dogs ran around with Ongwe Ias closely following them and singing, “There are no dogs like mine; there are no dogs like mine.” It was not long before they came to a manikin in the crotch of a tree. Seeing the drawn bow and arrow Ongwe Ias said, “Oh, he will kill one of my dogs.” At that instant the manikin shot an arrow and one of the dogs dropped dead. Then Ongwe Ias shot an arrow into the manikin, which fell to the ground. He shouted at the dogs, “Do not eat the flesh! Do not eat the flesh!” Thereupon they let the body go, but he found that it was made merely of bits of red willow.
Starting again on the trail, the dogs ran around for a long time in every direction over the island. Finally Ongwe Ias heard the two surviving dogs barking fiercely; they were at the bones again. Coming up, he shouted: “Why do you deceive me? Long ago I ate your flesh. Why do you trouble me now?” and, seizing his club, he pounded the bones savagely.
A third time he set out with his two dogs on a trail. The dogs followed this until they came to a tree in which was a manikin. This figure shot one of the dogs, killing it. Then Ongwe Ias shot the manikin, which fell to the ground a mass of rotten wood. [[221]]
At this time day began to dawn. The Ongwe Ias said to himself, “I shall go home now. When it is night again I shall return and I shall be sure of the game.” So bringing his dead dogs to life and taking them into his canoe he sailed away.
Hodadeñon in his hiding place heard the chasing during the entire night, the barking of the dogs and the shouting of the Ongwe Ias; also the sounds made by the club striking his uncle, the bones. When daylight had come and all was quiet Hodadeñon, emerging from his hiding place, returned to his uncle, who welcomed him with the words: “Well, my nephew, you are alive yet. So will you now go to bring my pouch to me, and let me have a smoke, and I will tell you then what to do next.” Hodadeñon quickly fetched the pouch and filled the pipe with tobacco and, lighting it, he placed it in the mouth of his uncle, who smoked with great pleasure, letting the smoke come out of every suture in his skull and through its eye sockets and nose and ear openings. The uncle said to his nephew, “I thank you for this smoke. Now take the pouch back, and when you return we will talk over our troubles.” Hodadeñon carefully concealed the pouch, and when he returned to his uncle he was ready to hear what he must do next.
The uncle then said to him, “Now go to the place where the canoe of Ongwe Ias usually makes a landing; there dig a hole in the shore and bury yourself in the sand, leaving only the tip of your nose out. When Shagowenotha lands and hurries away to the opposite side of the island, you must get up quickly and board the canoe and have the ducks paddle you back to the mainland. So, nephew, take courage and you will win.”
While Hodadeñon was covering himself he heard Shagowenotha singing to the ducks as they paddled him over the water. Soon he heard the canoe ground on the sandy shore and a voice saying, “I shall now go to the place where my nephew has spilled his blood.” Paying strict attention to the advice of his uncle, the bones, Hodadeñon knew exactly what to do next. As soon as Shagowenotha was out of sight Hodadeñon arose quickly, and, calling the ducks, he pushed the canoe back into the water; then he began to sing, “Now we paddle, my ducks; now we paddle, my ducks.” The ducks paddled so swiftly that the canoe fairly flew over the water. The canoe was far out on the lake when Ongwe Ias saw it. At once he rushed to the beach and called out, “Let me get aboard! Let me get aboard!”
Hodadeñon heard but paid no attention to this entreaty; on the contrary, turning to the monsters dwelling in the depths of the lake, he said, “If Shagowenotha should try to swim after me, do you devour him.” Then from the water came a confusion of voices saying hoarsely, “It shall be done; it shall be done.” [[222]]
Shagowenotha ran up and down the shore, but he could not make his escape. When night came he climbed a tall tree. With the coming of thick darkness the Ongwe Ias came with his three dogs—he had restored to life the two that had been killed by the manikins—and he began at once to chase around with them to find traces of Hodadeñon, for he thought that he was still on the island. At last the dogs led him to the tree in which Shagowenotha had sought shelter. The dogs barked furiously at Shagowenotha in the tree. When Ongwe Ias came up Shagowenotha cried out, “Oh, do not shoot me! I am Shagowenotha.” Ongwe Ias tauntingly replied, “You may call yourself Shagowenotha, but you can not fool me,” and let fly an arrow at the Shagowenotha, who tumbled to the ground dead. Then Ongwe Ias carried off the body and cast it into the canoe, after which he paddled away.
The next morning Hodadeñon said, “Now I shall go to the lodge of Ongwe Ias.” Pushing the canoe out from the shore, he began to sing for the ducks, which came and paddled the canoe until almost evening, when Hodadeñon saw woods on the shore and a lodge standing near the water. Bringing the canoe to the beach, he hid it under the water; then he said to the ducks, “You may go your way until I call for you.” A woman came out of the lodge carrying two pieces of bark, and called to Hodadeñon to remain in the water, where he had sunk the canoe. Going to him, she placed a piece of bark at the water’s edge, telling Hodadeñon to step on it; then putting down the next piece of bark, she asked him to step on that. Then she put the first piece before the second, and then the second before the first, and Hodadeñon kept stepping on bark until at last he reached the lodge without leaving a single track on the ground. When they were in the lodge Hodadeñon said to the woman: “I have come after you. I am your brother. What will you do?” She replied, “I will go with you, but you must remain here until midday to-morrow.” Under her couch was a smaller one, in which she put her brother; then replacing her own over it, she sat on the top.
Soon the yelping of the dogs told of the arrival of Ongwe Ias, and his footsteps were heard. When the first dog came in, with his mouth open, the woman threw a bone into it, and afterward hit him on the head. The Ongwe Ias at once shouted at her, “Oh, you have killed my dog.” In reply she asked, “Why do they run at me as they do? I have done nothing to them.” Calling them off, he said, “I have had bad luck to-day. I have found nothing but a small cub.” Thereupon he prepared his game, which he cooked with pounded corn. When he had finished eating it he said, “My food was very tender and good, and now I shall take a smoke.” Soon he added, “It seems to me, my niece, that you have two breaths.” She answered sharply: [[223]]“That is too much to say. You might as well kill me. You should not talk that way.”
The next morning Ongwe Ias said: “I shall not go hunting on that island again. I shall go to the other side of the country.” Then he went away, much to the relief of his prisoners.
After he had been gone some time the woman said, “He must be at his destination by this time, so you may come out.” Hodadeñon came out from under the couch and went with the woman to the lake. There he raised the canoe; getting aboard, the two paddled away as quickly as possible. When they had reached the middle of the lake they suddenly heard Ongwe Ias shouting to them, “You can not escape from me! You can not escape from me!” Running into the lodge, he seized a hook and line, which he hurled at Hodadeñon, at the same time saying, “Catch the canoe!” At once the hook did so and Ongwe Ias was pulling the canoe swiftly back to shore. Suddenly the woman saw that the forest on the shore seemed to be coming nearer and nearer, and then she saw the hook and line and Ongwe Ias at the other end of the line. She screamed to Hodadeñon to break the hook. This he quickly did and they were again free; thereupon they speedily paddled back to the middle of the lake. Then Ongwe Ias, in a great rage, screaming, “You shall not escape from me,” started to run along the bottom of the lake toward his intended victims; but at the moment he was at the bottom Hodadeñon said, “Let there be ice all over the lake so thick that nothing can break through it, and let our canoe be on the top of the ice.”
When Ongwe Ias thought that he was under the canoe he sprang upward toward the surface with all his might, striking the ice with such force that it cracked all over the lake. The force of the blow crushed the head of Ongwe Ias, so that he died.
At once Hodadeñon willed that the ice melt away as rapidly as it had formed. When the ice was gone he and his sister paddled to the shore. On landing, they traveled on homeward. When they reached home they entered the lodge by the western doorway; then going around by the way of the south to the eastern side, Hodadeñon took his sister to the last couch, which was at the northwestern corner, where he seated her. The family was now complete and happy.