Seneca Fiction, Legends, and Myths / Thirty-Second Annual Report of the Bureau of American Ethnology; 1910-1911

by Unknown

46. The Woman Who Became a Maneater Through the Orenda of Her Husband’s Dogs

There was once a man who, in company with his wife and little daughter, went hunting in a distant region. Having arrived at his destination, the man built a brush lodge in the woods. Every day he went in pursuit of game.

The man had three dogs, who were his brothers, and of whom he was fond. He shared his food with them and felt bad if they were ill-used. When he left them at home he always told his wife to feed them well and to take good care of them, but in spite of this she abused the dogs; no matter how long he was away, she would give them nothing to eat. At last, the smallest of the three dogs told the man how badly they were treated, saying, “Our sister-in-law never gives us anything to eat; whatever she cooks, she herself eats; if you will watch her, you will see how it is.” When her husband was around the woman was kind to the dogs in order to deceive him. The little dog, however, told him all that happened in the lodge while he was away hunting.

Now, the little dog was fond of good things; so one night he said to his brothers, “I will get some food without asking, if only you will help me.” He had noticed that the woman kept food for herself, which she hid under the skins on which she slept, and had seen her hide there a skin bag of roasted corn. He said further to his brothers, “You are large and strong and can get it while she is asleep.” “No,” said the large dog; “we are heavy and awkward, and we would only awaken her; but you are light and small, and so can lie down by her without being noticed.” “Very well; I will try,” was the little dog’s answer to this.

So at midnight, when all were sound asleep, the little dog, making his way to the bag of roasted corn hidden under the woman’s head, pulled it carefully until he got it out. The large dogs had drawn the door flap aside for him, and all three, well pleased, ran off toward the spring, where they could obtain water to wash down the roasted corn. The little dog said to one of his brothers, “You can carry the bag now.” In taking it he tore it open, when they found it was merely a pouch of roots, bark, and leaves instead of a bag of corn; so they had got into trouble for nothing. Then the large dog said, “The safest way for us is to carry this bag back, and you who got it [[232]]must return it.” So, taking it back, the little dog placed it with the torn side down, near the woman’s head. The next morning when the woman shook the skins she found the pouch torn and laid the blame on the mice.

A few days after this the little dog said to the man, “We are going to punish our sister-in-law for the bad treatment she gives us.” The man decided that he would say nothing, and that they might punish her if they wished. The next morning he said to his dogs, “You must stay at home, for I shall be away all night.” After he had gone the woman began cooking, and the little dog watched all her movements. When she took the meat down his mouth watered for a piece of it. The dogs sat around watching her as she cut it up, but she did not give them even a mouthful. It so chanced that she cut her finger badly and was not able to stanch the bleeding. In attempting to do so she even thrust the finger into her mouth and began sucking it. She found that she liked the taste of her own blood, and later even the meat she was cooking did not taste so good. So she sucked all the blood out of that finger; then she cut another finger and sucked that, for she had forgotten all about the cooking. Next she cut one arm and sucked it, then the other; then one leg and then the other. Finally, when she had sucked all the blood out of her body, she cut off her flesh, piece after piece, and ate it. The dogs sat around watching her, and her little girl also was looking on. After she had eaten all her own flesh she seized her daughter and, though the child cried and begged for mercy, the unnatural mother, paying no heed to her pleadings, killed her and ate her.

Then the woman ran off in the direction her husband had taken. Suddenly the hunter heard something behind him. Turning, he saw the little dog, who said to him: “I have come to tell you that your wife has become a man-eater; she has eaten the flesh off her own body and has eaten your child, and is now on your trail. We must run for our lives. We will go to the settlement and you must tell the people to leave the place and run, for one is following us who will devour them all. Those who believe you will escape, but those who do not will die. We must run with all speed, for she is following us fast.”

Now, it was through the orenda of the dogs and their influence that the woman had become a man-eater.

When they reached the settlement, the man told the people of their danger. Some escaped, but the woman quickly ate all who remained. Again she followed on her husband’s trail. The little dog told the man when the woman reached the settlement, and soon after said, “Now do your best, for she is coming with greater speed than before; we are near a large river.” The fugitives reached the river and the man, making a small raft, quickly got on it with his [[233]]dogs. He was in the middle of the stream when the woman reached the bank and called out, “Your flesh is mine. I am going to eat it.” Thereupon she made a great leap with the intention of landing on the raft, but missing it, she was drowned. After the fugitives had crossed the river and had given thanks for their escape, the little dog said, “We shall soon come to a village, and you must do my bidding.”

When they came to an opening or clearing in the forest they saw near by a wretched-looking lodge, and the little dog said, “We are going there; a couple of poor old people live in that lodge.” On entering, the hunter asked the old man of the lodge whether he could stay with him for a short time. The old man answered: “It is difficult to grant your request. We have as much as we can do to live ourselves.” “It is true,” said the man, “you are very poor; so are we. I am not in search of a good home. I am looking for people in my own circumstances.” “Very well,” said the old man, “you can stay with us, but the chief of the place knows already that you have come; he has great magic power and I am afraid that he will take your life.”

Some time passed. Every night the old man would spend a long time in relating the history of the chief and the people. As the visiting man was a good hunter, he brought in much game and soon the old man’s lodge was full of meat. After a while the old man said, “We have decided to adopt you, and you shall be one of our children.”

The chief knew that there was a stranger in the place, and the old man said: “He will be here in two days; he is coming to see who is with us. He will tell you that he is your uncle, and will challenge you to a foot race. You must ask for two days’ time for preparation.” “Very well,” said the man, and as usual he started off to hunt. His dog seemed to know where all the bears were. When he had killed as many as he wanted he went home. The old man said, “The chief has been here, and he challenges you to a foot race.”

When the time came for the race, the old man and his wife and granddaughter started for the race course. The man had said to him, “I will come as soon as I can make my preparations.” The second dog volunteered to take the man’s place in the race, but the little one said, “You stay at home and I will do the hunting”; and to the man he said, “Take off your garments and let me have them.” When the dog had put on the garments, he looked just like the man. The other dog said to the man, “We will go off hunting while he is doing the running.” The hunter and the dog were very happy, for they knew that their little brother would win the race.

When the people had assembled on the race course and the old man saw his supposed son coming, he said, “See how well our son is prepared [[234]]for the race.” They saw no difference whatever between the person before them and their adopted son. There were many people present, for the village seemed to be very large. Meanwhile the hunter who had accepted the challenge was off in the woods. One of the dogs said to him, “They are now ready to start. They have started.” Though far off in the woods, the dogs seemed to see everything. All at once they called out: “Owe! Owe! Our brother has won the race. Did we not tell you that he would never be outrun? Now we may as well go home.” So they started homeward. They had been at the lodge but a short time when the runner came in, and, taking off the garments of the hunter, who then put them on again, the three dogs laid down by the fire.

It is said that during the race the chief, seeing that he was outstripped, threw a horn after the dog-man, which stuck into his foot. While the dog-man was trying to pull out the horn, the chief passed him, calling, “What are you doing there? Get up!” By the time the dog-man had drawn the horn out of his foot, his enemy was near the goal. But, springing up, he threw the horn at his enemy; it stuck into the chief’s foot, causing him to fall to the ground. Then the dog-man ran ahead, calling out, “Why do you not get up? You can not sit there and beat me.” But before the chief could pull out the horn, the dog-man had passed the goal.

When the old man came home he said to his son, “I thank you for outrunning your enemy; there has never been anyone to outrun him; all have been beaten. Since the wager was heads, you can take his life whenever you wish.” Then he asked the man whether he had done his best. “No,” said he, “I used about half my strength.” “Very well,” said the old man; “he has another game to propose; he will never stop proposing trials of strength, skill, or speed until he has taken your life. To be beaten this time makes him very angry; in two days he will challenge you to play ball with him.” “All right,” replied the man, “I am ready to meet him.”

In two days they saw the chief coming, and as he entered the lodge, he said: “I am sick for a game of ball, and I challenge you to play a game against me; you won in one game, so now try another. I will wager all I have, and if you win, you shall be chief in my place.” The man replied: “I also am sick from lack of amusement and I accept your challenge. I have never met the man who could beat me in a game of ball. But give me time. You have come unexpectedly, and I must make a ball club.” “Very well,” said the chief, going away.

The bent ball club the hunter hung up to season, and the old man made strings; the next day they netted the club. They were ready just in time to go to the ball ground. The time appointed for the game was at midday, and the old man and woman said, “We shall [[235]]now start.” “Very well; I shall come soon,” said the adopted son. Then the little dog said, “Let it be our eldest brother who shall take part in this game.” So the man removed his garments, and the dog put them on; there he stood, looking just like the man. The little dog said, “We shall surely win the game.” The hunter and the other dogs went to the woods to hunt, while the dog-man went to the ball ground.

The chief was on the spot watching impatiently for the man. At last he saw him coming, with his long hair tied back; he carried his club well and looked splendid. The old man, supposing it was his son, said: “Now, you must use all your strength and must not be beaten.” The dog-man saw that his antagonist was walking around in the crowd, with a very proud and haughty manner. The dog-man seemed very mild and without strength enough for the game.

Seeing that it was time to begin, the people fell back and gave room to the players. When the word was given the players came forward, and the chief said: “I will take my place on this side.” “No; you shall not,” said the other; “you gave the challenge, and I will choose my place.” The chief had to yield, the dog-man choosing the side the chief wanted. They then began to play. “Now,” said the little dog to the hunter in the woods, “our brother has begun the game, which will be a very close contest.” Soon he said: “The chief’s ball has missed the goal; they play well; our brother has caught and sent the ball back. Oh! now he has won an inning. They will play one more inning.” All at once he called out: “They have begun again. It is a very close game. Our brother is having all he can do. We may be beaten, however.” Then he called out: “Owe! Owe! Our brother has won the game. You are chief, and all the old chief has is ours.”

As the dog-man had won two straight games, he caught the chief by the hair and cut his head off. Many of the people thanked him. They said that the old chief had never spared them; that when he had been the loser he had always given the people up to slaughter and saved his own life. The winner seemed to have won many friends among those who witnessed the game. The little dog said: “Now we shall go home.” They had been there but a short time when the ball player came in; giving back the man’s garments, he immediately became a dog again.

When the old people came into the lodge they thanked their son, saying: “You have done more than anyone else was ever able to do before. You are the chief now.” As they praised their son they did not know that it was a dog that had done the work.

The next morning the little dog said: “Let us go to live in the chief’s lodge.” So the hunter, with the old man and his family, [[236]]moved into the new lodge. All the old chief’s things had been left in their places, as they were part of the wager. Now, as the dogs were so full of orenda, he became a great chief and had much power and influence among the people.

[The narrator of the foregoing story said: “It is true that whenever a person loves a dog he derives great power from it. Dogs still know all we say, only they are not at liberty to speak. If you do not love a dog, he has power to injure you by his orenda.”]

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47. Ganyadjigowa[85]

There was a man named Ganyadjigowa who lived in a lodge on a bay opening into a lake. One morning he went out in a bark canoe to fish, but catching no fish he came home and put the canoe away. Soon after this he said, “Well, I must go somewhere,” so he walked along the shore of the lake until he came to its outlet, where he saw a lodge, which he entered. Finding no one at home and seeing plenty of meat, he ate what he wanted, and was starting off with a supply when he saw somebody with a big load of meat coming up from the lake. This was an old man named Twentgowa. They met and greeted each other, Ganyadjigowa saying, “I came to visit you; I have been in your lodge.” “Well, come back with me,” said Twentgowa.[86] “No, I must go on,” said Ganyadjigowa. “Come again,” said Twentgowa.

Ganyadjigowa did not go back, because he had stolen some of the meat. He swam across the outlet of the lake, and, keeping along the bank, he soon saw another lodge. Peeping into it he saw a large family—two old people and their children; these were Hongak people. After standing a while he thought, “I will go in,” and he did so. The inmates greeted him with, “Where do you come from?” “From the other side of the lake,” answered Ganyadjigowa. “What do you come for?” they asked him. “Oh! to look around; it is so pleasant to-day,” Ganyadjigowa replied. “How far will you go?” he was asked. “Around the lake,” he answered.

The two men became good friends. Then Hongak[87] said, “I must go with you, my friend.” “Very well,” said Ganyadjigowa, and they started along the shore. At midday they came to the mouth of a river and Ganyadjigowa asked, “How can we cross the river?” “Let us swim,” said Hongak; “I suppose you know how to swim.” “Very well, indeed,” said Ganyadjigowa. So they swam across the river and then walked on till they saw a rock, then many rocks. As they went along the path grew narrower and narrower. Hongak was ahead. Ganyadjigowa picked up a stone, and tying a bark string around it hung it on Hongak’s back, so that he could not walk, for he kept slipping back. Ganyadjigowa said to him, “Go on! I am in a hurry. I want to get home before dark.” “Let me go, then,” [[237]]said Hongak; “do not pull me back.” “I am not pulling you back,” replied Ganyadjigowa; “I will go ahead if you like. Wait and I will pass you.”

When Ganyadjigowa got ahead, he said, “Now, come on!” Hongak could not go, for he was unable to walk. Ganyadjigowa went on, leaving him behind. The path grew narrower and narrower until he came to a place where there was not room to walk, and he thought, “How am I to get by these rocks?” The name of this place was Heiosdenoon (“the rocks go to the water”).

Here Ganyadjigowa resolved to go back, but there was not room to turn around. Then he said, “I must go backward.” After a few steps in this way, he fell into the water and went under. When he thought he was past the rocks he came out of the water and walked on again. The sun was near the horizon and he thought, “When shall I get home?” It was soon dark. Finding a hollow tree, he crawled into it.

Not long after this Ganyadjigowa heard footsteps in the leaves outside. The sound stopped at the tree. Ganyadjigowa kept very still. A voice said, “Well, you are sleeping in here?” “Yes; I am,” replied Ganyadjigowa. “I want you to come out and talk with me,” was the challenge. Ganyadjigowa crawled out. There stood Hongak, the man he had left behind. “Well,” Hongak asked, “do you know who I am?” “Why are you angry? I thought you wanted to stay. I urged you to come but you would not,” said Ganyadjigowa. Hongak said: “No. You did something to make me stop. Look at my back.” The feathers were all off where the stone had been secured.

Now Hongak began to fight with Ganyadjigowa, who soon ran away, for he did not want to fight. Speedily overtaking him, Hongak began to fight again. Ganyadjigowa now grew angry. They fought till dark the next day. “Let us rest,” said Ganyadjigowa. “Well, you stay here; I will be back to-morrow,” said Hongak. As soon as Hongak was out of sight Ganyadjigowa ran away. Coming to a river he decided to try to swim, but the water ran too swiftly. He was carried downstream into rough water, where he could not help himself. In the water was a stone against which he was driven; he thought, “Now I am going to die.” He was on the stone all night.

Hongak came back in the morning and, not finding his enemy, tracked him to the water. Then, saying, “I will catch him,” he went into the water and tried to swim. But the water ran so fast that it carried him down to the stone where Ganyadjigowa was. Hongak said, “I am going to die this time.” Ganyadjigowa heard someone talking, and he knew who it was. Now he tried to get [[238]]away. After struggling a long time he freed himself and came to shore. Hongak became filled with water and died. Then his body floated to shore, whereupon Ganyadjigowa said: “Oh! there is my friend. Did he think he could kill me? I have more orenda than he had.” Traveling on, Ganyadjigowa soon got home.

One night he dreamed he was on the way to the west. Coming to a large opening and looking around, he saw a Ganiagwaihe approaching from the southeast. He thought, “I am going to die. That bear will eat me.” It came nearer and nearer. He went back and farther back. Soon from the northwest came a Djainosgowa.[88] Ganyadjigowa continued going backward as fast as he could. At last the two animals met and began to fight. He stood and watched them, wondering which would overcome his antagonist. As they fought they drew near him. He began to go backward again until he fell into a hole in the ground, with the two animals on him. Then he screamed: “Hurry up! Help me! I am going to die under these terrible creatures.” Awaking, he found himself alone with his skin blankets wrapped around him; he had rolled off his couch to the floor. He said, “What a bad dream I have had!”

Falling asleep again, again he dreamed of the same creatures, but thought they were in the woods and belonged to him. He made them stand near each other, and, laying a stick across them, he sat on it. Then he told the animals to go westward; they did so, whereupon he said, “Oh, this is fun.” They reached the end of the earth very quickly. Then he jumped off, saying, “Stay here until I come back.” He went south till he found a lodge; going in, he saw a fine-looking old man. “I have come to see you; I am traveling around the earth,” said Ganyadjigowa. “Where do you come from?” asked the old man. “I came from the Great Lake,” replied Ganyadjigowa. “What do you travel for?” queried the old man. “Oh, just to see how the earth is and what people are living on it,” said Ganyadjigowa. “What is your name?” asked the old man. “My name is Ganyadjigowa,” was the young man’s reply. “What is yours?” “My name is Djothowandon.[89] My master lives not far away. You must see him before you visit me,” was the old man’s reply.

Going in the direction pointed out, Ganyadjigowa came to a lodge standing on a big rock. He stood by the rock, thinking, “How am I going to get up there?” Then he saw a narrow ledge running around and around; following this, he came to the lodge. On looking about he saw an old man sitting by the fire. They greeted each other, the old man saying, “Why did you come here?” “Just to see all the world,” said Ganyadjigowa. “Where do you come from?” said the old man. “I came from the Great Lake,” said Ganyadjigowa. [[239]]“What is your name?” continued the occupant of the lodge. “Ganyadjigowa,” the young man declared. “What is yours?” Ganyadjigowa asked in turn. “I am called Dagwanoenyent,” said the old man. Then Ganyadjigowa said, “Will you let me visit you?” “Oh, yes! you can stay with me as long as you like,” said the old man. “I will stay several days,” said the visitor.

One morning Dagwanoenyent asked, “Would you like to go down to see my servant?” “Yes; I should like to go,” said Ganyadjigowa. They soon came to Djothowandon’s lodge, when Dagwanoenyent said, “This is my servant’s lodge. Let us go in.” On going in Dagwanoenyent said, “My servant is not at home. I believe he has gone to the southern end of the world.” Dagwanoenyent said, “A very cross people live there. My servant is trying to make them peaceful.” “Now you would better go home. Something will come and chase you if you are down here at midday,” said the old man. “Very well,” said Ganyadjigowa, starting after his animals.

Soon, on seeing Dahdahwat[90] approaching, Ganyadjigowa tried to hide, but he could find no place of concealment. Dahdahwat chased him, and, seizing him, threw him down and began to bite him. Ganyadjigowa could not get away. He tried so hard that the sweat came out like rain. Then he awoke. He was all wet and the sun was pouring in on him. He felt sad and worried about his dreams. About noon, becoming hungry, he said, “I must take my canoe and try to catch some fish.” He went far out into the lake, keeping a sharp lookout for fish. Seeing one, he jumped overboard after it, but could not find it. On seeing another he dived again—once more, no fish. He looked down again. Yes; there it was. He looked and looked. Then he found that there was a fish on the right side of his canoe, the shadow of which was visible down in the water. He caught the fish, and after eating it started to go home, but he was far out in the lake and did not know which way he had come. He made way very fast, however, in the right direction, as he thought, and reached the shore, but saw no lodge.

Leaving his canoe, he walked toward home, as he supposed. He walked all day until night. Then he saw a hut in the woods. Going near it, he stood and listened. There was a man talking in the hut, who said: “This is the way to get great magic power. I know all about what to do to get great magic power, and I can show anyone who comes here. I know the whole world and I can give magic power to whomsoever wants it. I wish Ganyadjigowa would come. I could show him how strong magically I am. He thinks he is the strongest man under the Blue Sky.” Ganyadjigowa thought, “Why does he say this? Does he know that I am the strongest? I have been all over the world” (he had only dreamed that he had been). He still listened. Gaasyendietʻha[91] (for this was the name of the old [[240]]man) continued: “I am the greatest runner and the greatest flyer in the world. I can make light go through the world. I have greater strength magically than anyone else. For several years the Duck people tried to chase me. I killed them all. I am the man appointed many, many years ago to be chief of all the people under the Blue Sky.” Ganyadjigowa said: “I would kill that man if he followed me. He must be crazy. He talks to himself all the time.”

Then Ganyadjigowa, entering the lodge, said, “You are talking about me, are you not?” “Oh, no,” replied the strange man. “Well, I will go. I thought you were talking about me,” repeated Ganyadjigowa.

Going outside the hut, Ganyadjigowa picked up two stones and striking them together, said, “I would do that way with that man if he came after me.” Gaasyendietʻha, coming out of the hut, asked, “What are you saying?” “Oh, I was saying this is the best friend I have,” declared Ganyadjigowa. “What did you say about the stone?” asked Gaasyendietʻha. “I said when my friend traveled he had to carry these stones, and if he went into the water he had to throw them away,” declared Ganyadjigowa.

Half believing what was told him, Gaasyendietʻha went back into the lodge. Ganyadjigowa laughed and laughed, thinking, “Oh, what a fool he is! He believes what I say.” Then he went into the hut again. Gaasyendietʻha said, “Why do you come here? Why do you not go home?” “Oh, I want to visit you until to-morrow morning,” said Ganyadjigowa. “No, I do not want such a man as you are around,” declared Gaasyendietʻha. “I will not trouble you. I will not chase you,” said Ganyadjigowa. “Go on home! I do not like you. You are too mean,” Gaasyendietʻha declared. Ganyadjigowa answered, “Oh, no! I am not.” Gaasyendietʻha said, “Well, stay then; but you must not talk to me.” “Very well,” said Ganyadjigowa.

Night came. Sitting down by the fire with his pipe, Gaasyendietʻha put coals into it and began to puff clouds of smoke. Ganyadjigowa said, “How do you get tobacco?” Turning around, Gaasyendietʻha looked at him. “Do not speak to me,” commanded Gaasyendietʻha. Soon Ganyadjigowa asked, “Does it taste good?” Gaasyendietʻha did not answer, but kept on smoking. Soon afterward Ganyadjigowa spoke again, saying, “How strangely the smoke is rolling around the room.” Gaasyendietʻha said, angrily, “Go out of this hut! I tell you I do not want you here.” “But you said I might stay until morning,” pleaded Ganyadjigowa. “I will be quiet now; do not put me out.” “Very well,” said Gaasyendietʻha, and smoked on.

Ganyadjigowa laughed. After a while he said: “I want to ask you a question. What is the world made of?” Gaasyendietʻha turned around, feeling cross, but he did not answer. Then Ganyadjigowa continued, “Do you believe people who say a man lives up in the Blue [[241]]Sky?” Gaasyendietʻha looked at him but did not answer and kept on smoking. Then Ganyadjigowa said, “Do you believe this world stands on the Turtle’s back?” Gaasyendietʻha, now angry, said, “Did I not tell you not to talk to me?” Ganyadjigowa said, “Yes; I am going to be quiet now.” Gaasyendietʻha kept on smoking. Then Ganyadjigowa said, “Do you believe Hawenniyo[92] made the things of the world?” There was no answer. Ganyadjigowa spoke again, saying, “Well, do you believe the old folks who say that Dagwanoenyent is still alive?” Gaasyendietʻha said nothing; he merely turned and looked at him, then he turned back, still smoking. Ganyadjigowa said once more, “Do you believe the old folks who say that wind goes everywhere?” Gaasyendietʻha sprang up, saying, “I will throw you out. I told you not to talk to me.” Ganyadjigowa said, “I am going to be quiet now; do not throw me out.” Believing him, Gaasyendietʻha sat down. But after a while Ganyadjigowa began once more, “Well, do you believe the old people who say that Hinon makes rain?” He received no answer. Soon again he asked, “Do you believe the old folks who say that trouble comes to those who do not answer? Do you believe the old people who say that Hanisheonon[93] is alive?” Picking up a club, Gaasyendietʻha began to strike Ganyadjigowa, who begged off with promises to be quiet. “No! get out! I do not want you here,” said Gaasyendietʻha. Ganyadjigowa begged hard. Gaasyendietʻha became cool and quiet again. Ganyadjigowa, laughing, said, “Whenever I say anything people get cool.” In the middle of the night Ganyadjigowa spoke again. While Gaasyendietʻha was still sitting by the fire smoking, he asked, “Do you believe old folks who say that water runs day and night?” Gaasyendietʻha did not answer. After a while Ganyadjigowa said, “Do you believe that trees grow?” Gaasyendietʻha stood up; he was very mad. Ganyadjigowa said, “Oh, do not be mad. I merely want to know things.” Gaasyendietʻha asked, “Do you believe Hawenniyo is alive?” “No,” replied Ganyadjigowa. “I do,” said Gaasyendietʻha. “Do you not believe he made the woods?” Gaasyendietʻha asked. “No; Hawenniyo does not make anything because he is not alive,” declared Ganyadjigowa. “Do you not believe the wind goes everywhere?” asked Gaasyendietʻha. “He goes only just outside of my person,” said Ganyadjigowa. “Oh! what a fool you are; the wind blows all over the world,” said Gaasyendietʻha. Ganyadjigowa said, “Oh, no; it goes merely around this lake.” Gaasyendietʻha said, “You can go way off there to that high mountain (pointing toward the east). You can not stand there.” “Oh, yes, I can,” said Ganyadjigowa. “Do you not believe water runs all the time?” Gaasyendietʻha persisted in questioning. “Oh, no,” said Ganyadjigowa; “when it is night, water stops.” Gaasyendietʻha said, “Well, what do you believe?” [[242]]

Now, Ganyadjigowa began seemingly to believe just as Gaasyendietʻha did. Then Ganyadjigowa inquired, “Do you believe trouble will come if I tell you something, and you do not mind me?” “How can you make trouble for me? You have to die before I do,” declared Gaasyendietʻha. “I do not want to make trouble for you. Other things will do that,” said Ganyadjigowa. Gaasyendietʻha replied, “Go to sleep. I do not want to talk all night.” Gaasyendietʻha still sat by the fire smoking. Soon Ganyadjigowa said, “Do you know anything when you are asleep?” No answer. Again he asked, “What would you do if Wind should come here?” Flashing up, Gaasyendietʻha said, “Now go! I do not like you.” Ganyadjigowa began to beg, but Gaasyendietʻha, seizing him by the hair, pushed him outside. “Oh! let me go in. I will stop talking now,” pleaded Ganyadjigowa. Gaasyendietʻha would not listen. “Go away! or I will kill you,” he said. Ganyadjigowa started off. Then he thought: “That man did me ill. I wish I had magic power to blow down his lodge”; but he kept on. Gaasyendietʻha began to follow. Ganyadjigowa heard somebody coming. Looking back and seeing Gaasyendietʻha, he went into a hollow tree. Gaasyendietʻha knew where Ganyadjigowa was, but to fool him he went back a short distance and hid himself. Thereupon Ganyadjigowa said: “That is the kind of man I am. He did not see me.” So he started on. Gaasyendietʻha followed again, and seeing Ganyadjigowa, said, “Now I have you, and I am going to kill you.” “Oh, no! I do not want to make trouble for you,” replied Ganyadjigowa. “Yes, you do!”—and they began to dispute. Gaasyendietʻha said: “I will ask you a question. How can you make Wind blow down my lodge?” Ganyadjigowa answered, “Oh! I do not know how.” “Well, why did you ask the question, ‘What will you do if a heavy wind blows away your lodge?’ ” inquired Gaasyendietʻha. “I did not say that,” declared Ganyadjigowa. “What did you say?” demanded Gaasyendietʻha. “I said there was a wind around the lake,” was Ganyadjigowa’s reply.

“Do you believe that the earth can go down into the water?” asked Gaasyendietʻha. “No; the earth is always on top of the water,” said Ganyadjigowa. “Do you believe the earth is on the Turtle’s back?” inquired Gaasyendietʻha. “No; the Turtle is not strong enough to keep it up,” declared Ganyadjigowa. “How is it kept up?” came the question. “Oh! the earth is very thick; nobody knows how thick,” asserted Ganyadjigowa. “I believe the Turtle is strong enough to keep the earth up, and when he gets tired the earth will sink down,” Gaasyendietʻha said. “Why, that is just what I believe,” Ganyadjigowa said. “No; it is different. You do not believe as I do,” declared Gaasyendietʻha. “Well, do you know what I believe?” asked Gaasyendietʻha. “The old folks used to say that you believed the earth never goes into the water,” was Ganyadjigowa’s rejoinder. [[243]]Gaasyendietʻha asked, “Well, do you believe that I can kill you?” “Yes, yes!” said Ganyadjigowa, while he kept backing away. Gaasyendietʻha threatened, “I will kill you now.” “What have I done that you should kill me?” demanded Ganyadjigowa. “You told me that I believe the earth is very thick,” said Gaasyendietʻha, turning to go home. Ganyadjigowa kept on laughing, and said, “That is the kind of a man I am.” Now, Gaasyendietʻha, on hearing this, came back quickly, and shaking him, threw him on the ground, whereupon he cried out: “Oh, my friend! do not kill me. I am always on your side.” “No; I will not stop until I kill you,” said Gaasyendietʻha. Then he thought: “Why do I kill this man? Soon Hanisheonon will come around and punish me for it,” so he let Ganyadjigowa go. Ganyadjigowa, laughing, said, “That is the kind of a man I am.”

Now Gaasyendietʻha grew very angry, and caught him by the neck, saying, “Go far away west.” Going through the air, Ganyadjigowa fell just where the sun sets. As he fell he said: “Oh! what fun to be in the air. Now, where is that man? He does not believe anything.” Gaasyendietʻha heard him, and, flying through the air, came to the spot where he was and asked, “What were you saying?” “Oh! I was saying what a nice place this is,” replied Ganyadjigowa.

Gaasyendietʻha now caused Ganyadjigowa to become Sʻhodieonskon. Then Ganyadjigowa traveled north, saying, “I must go and see where my friend lives.” Seeing a great rock on which stood a lodge, he thought, “This must be the place I dreamed of.” He went to a hut near by. A man sat there, who greeted him with, “Where do you come from?” “I come from the Great Lake,” said Ganyadjigowa. Then the man asked, “Why did you come here?” “Oh! I was lonely at home,” answered Ganyadjigowa. “Very well; what is your name?” he was asked. “Ganyadjigowa,” he replied. “What is your name?” demanded Ganyadjigowa. “Djothowandon,” was the answer. “Can I visit you?” he was asked. “No; you must go to my master first,” said Djothowandon. “Where does he live?” inquired Ganyadjigowa. “You will see his lodge on a great rock not far from here,” was the old man’s answer.

On reaching the rock Ganyadjigowa saw the lodge that stood on it. Looking in he saw an old man sitting by the fire; he thought to himself, “This is the same man who threw me off west.” The man turned, and, looking at Ganyadjigowa, said, “Well, who are you?” “I am Ganyadjigowa,” replied the visitor. “What is your name?” asked Ganyadjigowa. “I am Dagwanoenyent,” replied the man. “Will you let me stay with you a few days?” asked Ganyadjigowa. “Oh, yes! you may stay as long as you like. I am always glad to have somebody with me. I am lonely sometimes,” said the old man.

One morning Dagwanoenyent said, “Do you not want to go to see my servant?” “Oh, yes!” said Ganyadjigowa. They went to [[244]]Djothowandon’s. Dagwanoenyent, looking around, said: “My servant is not at home. I think he has gone to the southern end of the earth. A very churlish people live there. He is going to try to make them good and quiet. If they do not obey him, I must go to eat them all.” “How far is it from here?” asked Ganyadjigowa. “Oh! you would not get there in fifty winters,” declared Dagwanoenyent. “If that is true,” retorted Ganyadjigowa, “it will be a hundred winters before your servant will come back.” “Oh, no!” said Dagwanoenyent; “my servant travels very fast. He will be in a place as soon as he thinks of it.” “I do not believe that,” said Ganyadjigowa. “Get out of here!” said Dagwanoenyent; “some people are coming this morning who will bewitch you if you are around here.”

Ganyadjigowa started off. Soon he saw Dahdahwat coming. When Dahdahwat came near he was going to strike Ganyadjigowa, but the latter said, “Do not kill me. I am not strong enough in orenda to fight you.” Dahdahwat chased him and kept biting him until he was dead. Then said Dahdahwat, “I have killed Sʻhodieonskon,[94] who has great power magically. I will go home now.” While on the way he saw a man coming toward him. When they met Dahdahwat greeted him with, “Where are you going?” “Oh! I am going to see the man who was killed this morning,” said the stranger. “Well, what is your name?” said Dahdahwat. “My name is Djoñiaik,” replied the stranger. “What are you going to do when you get there?” asked Dahdahwat. “Oh, nothing!” and they passed on. When Djoñiaik came to the spot where Ganyadjigowa lay and saw how Dahdahwat had bitten him, he dug many kinds of roots, and, making a powder of them, began to doctor Ganyadjigowa; he rubbed the powder over his body, and soon Ganyadjigowa was alive again. Ganyadjigowa said: “That is the kind of man I am. Where is the Dahdahwat?” Djoñiaik answered: “Do not say that. He must be near by.” Ganyadjigowa would not stop, but kept scolding and scolding, getting more angry all the time. Djoñiaik went off.

“Now, I must go to my friend, Dagwanoenyent,” said Ganyadjigowa. When he got to his friend’s lodge Dagwanoenyent laughed, saying, “A man came here to notify me that I should go to see the spot where you lay dead.” “Oh, pshaw!” said Ganyadjigowa; “I shall never die. Have you never heard the old folks say that if Sʻhodieonskon died he would soon come to life again?” “Yes,” said Dagwanoenyent, “I have heard so. Is that why you came to life?” “Yes,” declared Ganyadjigowa. “Well,” said the old man, “I want you to go where the churlish people live. My servant has come, and he says they will never be quiet. I have heard old men say that Sʻhodieonskon can make churlish people quiet.” “All right, I will go,” answered the young man. When he came down from the rock on which [[245]]Dagwanoenyent’s lodge was built, Sʻhodieonskon, taking hold of the rock, tried to turn it over. Dagwanoenyent, feeling his lodge move, declared, “This must be my friend who disturbs me.” Ganyadjigowa kept at work, and at last over went the rock, breaking the lodge to pieces. The old man, who was wounded on the head, cried, “Oh! my dear friend; I must kill him now”; and, getting up, he tried to run after him, but his head was so dizzy that he soon fell. Ganyadjigowa came around the rock, and seeing the old man with blood flowing from his head, began to laugh, saying: “What does he think? Does he not know that I am stronger magically than he is?” Having rolled the rock over on Dagwanoenyent, he went on.

When he came to the place where the churlish people lived, he stood near the earth lodge in which they all dwelt, thinking, “I will roll this lodge over.” Taking hold of the end, he lifted it up. The people ran out, and, seeing a man standing there holding up the end of their lodge, they began to bite him. Then Ganyadjigowa ran with all his speed to get outside of the crowd. The people pursued him, but he escaped. “That is the kind of a man I am,” Sʻhodieonskon exclaimed.

He walked westward until night, when he came to a cliff. Descending a short distance on one side, he saw a hole in the cliff wall. “Somebody seems to be living here,” thought he; “I will go in and see.” Inside he found a large room in which sat an old man; then another room, and another, until he saw seven. “Well,” asked Ganyadjigowa, “what are you folk doing in the cliff?” “Why do you want to know?” they demanded. “Oh! I go around the world to make all quiet and happy,” said the young man. “We do not believe you, and we do not want you here,” they continued. These were all brothers—seven Sigweont. “Do you believe that Hanisheonon is alive?” asked Ganyadjigowa. “Oh, no!” they said. “What do you believe?” the young man inquired. “We believe that Hanisheonon is Hayadagwennio.”[95] Then Ganyadjigowa said, “Well, do you believe that the earth is thin and stands on a Turtle?” “No; the earth is thick,” they declared. “Do you believe that Hanisheonon made the earth?” asked Ganyadjigowa. “No; we believe that Hayadagwennio made the world,” they replied. “Did you ever hear of anyone living covered up in the earth?” the young man asked. “No,” was the response. “Now we will tell you that we are the fathers of Hanisheonon,” said Sigweont.[96] These old men would not believe Ganyadjigowa, who, becoming discouraged, said, “I am going away.”

While turning around Ganyadjigowa saw a lodge in the woods. Disdis[97] lived here. Hearing a thumping noise from within, Ganyadjigowa, looking through a crack, saw an old man who had a thin piece of wood into which he was pounding something. Then he would [[246]]put the wooden object into his face. “Well, I have never seen such a man as that. He is making a mask,” thought Ganyadjigowa. “I will take the roof off his lodge and afterward make it rain.” Getting into the lodge he threw off the roof. The old man did not know the roof was off. Then going into the spring near by, Ganyadjigowa shook his wings so that the water flew high and came back just to the spot where the old man’s lodge was. “My lodge is getting old,” said the old man; “the rain comes into it. I must go to sit where it is dry;” but he could find no dry place. “Well, what is the reason of this?” thought he. Then he left his work, saying, “I will go to find somebody to make a new cover for my lodge.” He heard a noise at the spring and saw somebody standing in the water. Going to the spring, he asked, “Well, what are you doing?” “Oh! I am trying to fish,” replied Ganyadjigowa; “when I get the water away it will be easy.” “Get out!” said the old man; “that is my spring. If you do not go I will kill you.” “Oh! I am not afraid of you. You are too old. You are not strong magically now,” was the young man’s answer. “Well, I can kill you quickly,” retorted the old man. “No; you are too old,” Ganyadjigowa declared. “Say, old man, I want to ask you a question. Do you believe Hanisheonon is alive?” “Oh, no! I am Hanisheonon myself,” said the old man. “Oh, no! you are not. Do you believe the earth is resting on the back of a Turtle?” inquired Ganyadjigowa. “No; I am holding up this earth myself,” said Disdis. “Do you believe water always runs?” demanded the young man. “That is not true; when it gets to the lake it stops,” said the old man. “If that is what water does, the lake would be more than full,” asserted the young man. “Oh! the water goes into the ground again and comes out in the springs,” replied the old man. “Oh!” said Ganyadjigowa, “I told you the water was always going.” The old man held his head down. Ganyadjigowa asked again, “If mud goes into swamps will it stay there?” “No; I do not think so,” said the old man. Then Ganyadjigowa said: “I will give you another question: Do you believe what the old folk say—that they went all over the world?” “Oh, no!” answered the old man; “I do not think so.” “Well, I must go away,” said Ganyadjigowa; “I do not think I can do anything with you.”

After traveling a long while, one morning Ganyadjigowa came to a lodge. Looking in, he saw an old man, Ganenaitha,[98] sitting by the fire. Soon the old man said: “It seems to me that my nephew is around here. Yes, I think my nephew is around here somewhere. Well, my nephew, come in. Why do you stay outside? I suppose you have come to visit me. Come in.” “Well,” answered Ganyadjigowa, “this is the first time I have found my uncle. I will go in, for my uncle wants me to do so.” Entering the lodge, he asked. “Well, uncle, what do you want?” “Oh! I just want to see you to [[247]]have a very amusing game which I always play when anyone comes to visit me. We wager our necks. I have splendid canoes made of white flint with which to race on the waters.” “Very well,” said Ganyadjigowa, “that is what I used to play with.” The old man started to get the canoes, and bringing them all out, said, “Now, take your choice.” Looking carefully and seeing a poor old canoe, Ganyadjigowa said, “This will do for me.” “Oh, pshaw!” answered the old man; “that is the worst one I have; you ought to take something better. That canoe can not help you. It will tip over when you sail it.” This was, however, the boat possessed of the greatest power, which the old man wanted to use himself. “Well,” said the old man, “let us go there.” Now the lake was a little way inland. When at the edge of the lake, they put the boats on the water, the old man saying, Hau onen. The two canoes started. Ganyadjigowa’s canoe having the greater magic power, the old man was left behind. When Ganyadjigowa got to the other end of the lake he said, “Where is my uncle,” and sat waiting. After a great while he saw the old man coming, away behind. When the latter came up, he said, “Let us rest until to-morrow.” After a while Ganyadjigowa pretended to go to sleep. The old man looking at him, said, “He is asleep now;” so getting into Ganyadjigowa’s boat, he said to it, “I want you to go where the sun goes down.” Ganyadjigowa heard all. The boat rushed off through the air. Ganyadjigowa, getting up, looked at his uncle’s boat. “What a mean boat my uncle has,” he said, then exclaiming, “I want you to go where my uncle has gone.” Thereupon with a white flint stone he struck the bow of the boat. The canoe, becoming alive, went very fast, faster than his uncle in the old boat. While flying Ganyadjigowa commenced his song, “Now we are in the race of my uncle—Onen daon­diyentadon nhaknosen.”

In a little while he saw a small speck ahead. As he drew nearer, the speck became larger and larger. At last they arrived at the place where the sun goes down, and the old man reaching there first, Ganyadjigowa said: “You cheated me. I am going to cut your head off.” The old man answered: “Oh! I have not cheated you. I tried to wake you, but I could not, so I let it go.” “Why did you come so far? You live way back at the other end of the earth,” declared the young man. “Oh, that is nothing; I came to see how the sun goes down,” was the reply. “No; I think you tried to get away from me,” said Ganyadjigowa. “No; I was going back soon,” retorted the old man. “Well, let us go,” said Ganyadjigowa. “Very well,” said the old man. Soon they went back, whereupon Ganenaitha said: “Now go to sleep. I want you to stay until morning.” But Ganyadjigowa did not sleep, but watched the old man until morning. Then he said, “Now, let us start. Wait until I say ‘Go.’ ” Having [[248]]gotten into their canoes, the old man said “Go!” They both went very fast—the new boat faster than the other. Getting back to the starting place first, Ganyadjigowa looked back—away off was a speck; this was the old man returning. When he came in the latter asked, “Do you know what this lake is called?” “No,” said Ganyadjigowa. “Its name is Ganyodaigowane, ‘Great Lake.’ ” Taking out a basswood knife, Ganyadjigowa thereupon cut off the old man’s head.

Then Ganyadjigowa went northwestward in his own boat until he came to the edge of some rocks, where he saw a lodge. Soon a man came out and greeted him. “Well, what are you living around here for?” asked Ganyadjigowa. “Oh! so I can see down the valley where people live. When they kill game I go and steal some of it,” came the reply. “I will give you a name,” said Ganyadjigowa; “I will call you Gaga.”[99] “Very well. I like that. I can steal better now,” replied the man.

As Ganyadjigowa walked along the edge of the rock he saw a great hemlock forest. While standing among the trees he heard some one saying Hihi. “Well, who is Hihi?”[100] he wondered. Soon he saw someone in a tree. “Oh! what an evil-looking man you are,” said Ganyadjigowa; “shall I give you a good name?” “What can you call me? My name is good enough,” said the man. “I will call you Hihi.” Hihi laughed, for he was glad he had a name. Ganyadjigowa came to a brook with rocky banks, and, going down to the water, he saw an ugly-looking old man, who said: “I am glad you are here. I am very hungry, so I will eat you.” “Oh! I am not good eating. I taste very insipid. Do not kill me,” replied Ganyadjigowa. “Why do you come here, then?” he demanded. Ganyadjigowa answered, “What would you do if the rocks should fall upon you?” “Oh! I should be glad. I have wanted for a long time to be covered up,” was the rejoinder. “Do you believe that Hanisheonon is alive?” asked Ganyadjigowa. “Yes,” he responded. Ganyadjigowa’s next question was, “Do you believe the earth rests on the Turtle’s back?” “Yes; I am standing on the Turtle,” the man answered. “I did not ask you where you were standing,” said Ganyadjigowa. “Well, then, what did you ask me?” said the man. “Nothing. I tell you that Hanisheonon was killed last night,” said Ganyadjigowa. The man began to cry. He cried louder and louder until many of his people, hearing him, came and asked, “Did that man make you cry?” “Oh! I heard that Hanisheonon was dead,” he replied. Now all began to cry. Ganyadjigowa said: “Why do you cry? You are free now. I should be glad.” “Well, I am not glad,” said the man. “I will give you a name,” said Ganyadjigowa; “I will call you Genonsgwa (“Stone Giant”).” [[249]]

Ganyadjigowa started off, after saying to Genonsgwa and to his people, “I should be glad if you caught me.” The Genonsgwa, who were angry, followed him. They ran hard but they could not catch him. Ganyadjigowa began to fly, going up, up, up, until he reached the clouds. There he saw people. “Well, who are living here? I never before heard that people were living here,” he mused. Soon a man came near him who wore beautiful, downy clothes. He greeted Ganyadjigowa with, “Where are you from?” “From below,” was the answer. “How did you come?” was the next question. “Through the air,” was the response. “I suppose you bring news?” “No; I came for amusement,” said Ganyadjigowa. “What is your name?” he was asked. “Ganyadjigowa,” he replied. “I will give you a name.” “Very well,” said the man. “I will call you Sʻhadahgeah. This place where you live is strange,” declared Ganyadjigowa. “Yes; I can see all over the world,” came the answer. “Well, how can I see?” said Ganyadjigowa. “Look right straight down,” the man said. Ganyadjigowa, looking straight down, saw all over the world. It did not seem far down. Ganyadjigowa asked, “Do you know the man who lives by the side of the lake down there? He is a very mean man.” “You must not do anything to that man,” responded Sʻhadahgeah;[101] “he has great orenda (magic power). He is chief of all gods. We are afraid of him. You must go now. The Wind is coming. It will kill you if you stay here.”

Thereupon Ganyadjigowa went straight down. Then looking around, he saw somebody coming out of the ground. Going to the spot, he said: “What are you doing? Why do you live in the ground?” “Oh! I have always lived there. You need not bother me,” came the reply. “I will not bother you,” said Ganyadjigowa; “I came merely to ask you a question: Is Hanisheonon alive?” “No; Hanisheonon is, I think, not alive. I believe Hanisheonon is magically a great power,” said the man. “Well, do you know where Hanisheonon lives?” inquired Ganyadjigowa. “Yes,” was the reply. “Where is the place?” continued Ganyadjigowa. “Right in the ground. That is why I live in the ground,” said the man. “Well, do you think you have the same power as Hanisheonon?” he was asked. “Oh, no!” he replied. “Can you kill the people?” again queried Ganyadjigowa. He answered, “Yes.” “Have you a name?” asked Ganyadjigowa. “I do not want a name,” he said. “Well, I will give you a name anyhow. I will call you Onoqgontgowa,”[102] said the young man. The man hung down his head; then, raising it again, he said, “Can you call me another name?” “No; that is the name that suits you best. You are bad-looking,” said Ganyadjigowa. The man cried (i.e., buzzed)—he was a winged Djihonsdonqgwen.[103] “Well,” said Onoqgontgowa, “when they talk about me, they shall say Onoqgontgowa.” [[250]]

Traveling on, Ganyadjigowa came to the lodge of Gaasyendietʻha, in which he saw an old man asleep. Ganyadjigowa went in. The old man, waking up, began to sing, “Now he has come.” Ganyadjigowa thought, “Why does he sing about me?” Gaasyendietʻha said to himself: “Oh! I have the backache. Why have I got it? Where is my friend, Ganyadjigowa? I would like to see him—he is such a strange fellow.” Ganyadjigowa looked around the room, and seeing a mallet, began to hit the old man on the head with it. The latter said, “I believe mosquitoes are biting my head,” whereupon Ganyadjigowa hit him again. “Well, it seems to me I hear Ganyadjigowa talking,” said the man. He turned over—sure enough there was Ganyadjigowa. The old man said: “What are you doing to my head? Why did you hit me? Do you suppose I will let you pound me?” “Oh, no! I did not strike you. I will call you my grandfather, and we will be good friends,” said Ganyadjigowa. “Very well; sit at the other end of the fire and be quiet,” replied Gaasyendietʻha. Ganyadjigowa sat down. After a while he asked, “Do you know who planted the trees?” “Yes; the man in the blue sky,” was the reply. “Oh, no! I planted them all,” said Ganyadjigowa. The men talked along as they had done the first time at Gaasyendietʻha’s house. At length Ganyadjigowa asked, “What can kill you?” “Oh! a flag stalk that grows in swamps. If you strike me with that it will kill me,” answered the old man. Ganyadjigowa went out to hunt for the flag and found a stalk. When he came back, the old man was eating wild cranberries. Ganyadjigowa hit him with the flag, which he thought went into his body, for the old man’s face was all red from the cranberries. Turning, Gaasyendietʻha asked: “Why do you strike me? You hurt me.” Ganyadjigowa, laughing, said, “The old man’s mouth is all bloody.” Thereupon he ran away because he thought the old man was going to die.

Soon Ganyadjigowa saw a lodge in the side of a high rock. He stood before it, thinking, “How can I throw that lodge down?” Soon the man living there came down and they greeted each other. Ganyadjigowa asked, “Why do you live in the rock? Will it not fall?” “No,” the man replied. “What would you do if a hard rain should come? Can you live on the level land?” was Ganyadjigowa’s next query. “No; I always live on the rocks. When I talk everybody hears me,” said the old man. “Go up and let me hear you talk,” commanded Ganyadjigowa. Going up, the man said, Wiahah. Ganyadjigowa replied: “That will do. Come down. I am traveling and giving names. I will give you one, so whosoever speaks of you hereafter will call you Gwiyee.[104] Now I want you to be quiet and not chase the people.” This is why Gwiyee never chases others. [[251]]

Ganyadjigowa now went home. He was proud and said: “I killed the old man who was called so powerful magically. I must go to-morrow to see him.” The next morning he went to Gaasyendietʻha’s lodge, where he heard singing. “What kind of man is he? I thought I killed him,” mused Ganyadjigowa. The song ran, “I shall kill Ganyadjigowa as soon as I see him.” In a little while the old man, ceasing his song, began to talk. “Now I will go to see Ganyadjigowa and kill him.” Thereupon Ganyadjigowa said, “My grandfather means to kill me, but I will burn his lodge,” and piling up a great quantity of brush, he set the lodge on fire. The blaze mounted very high. Gaasyendietʻha said: “I believe the lodge is burning. I think Ganyadjigowa is doing this.” He was very angry, and sprang through the fire. The first thing Ganyadjigowa knew there was the old man, who asked, “Why did you make this fire?” “Oh! I did not make it. I came to blow it out,” he answered. Gaasyendietʻha continued, “Who made it?” “I do not know. I have just come,” said Ganyadjigowa. They kept on talking, but the old man did not believe Ganyadjigowa and pounded him to death. Thereupon Gaasyendietʻha whooped: “That is the kind of a man I am. I am the most powerful man under the blue sky because I have the most powerful orenda.” The people all over the world, hearing his outcry, exclaimed, “Ganyadjigowa is dead!”

[[Contents]]

48. Hadentʻheni and Hanigongendatʻha[105]

In old times two young men living in a village were great friends, and on this account everybody disliked and shunned them. They could find no lodge in which to live, hence they said to each other: “Since everyone dislikes us, the sooner we get out of this place the better.” So at last they went toward the south.

On the way, whenever night overtook them they looked around for some place where dry leaves had fallen, so that there they might rest comfortably. All they had to eat at first was evergreens and lichens. Having made bows and arrows, they killed small birds. The young men were at this time about 20 years old. After they got out of the thick woods they came to marshy ground, but they still kept on. Occasionally one would say to the other, “I am afraid we shall never get through this rough place,” but his companion would encourage him, and on they would go.

One day about noon they came to a large hemlock tree. “Climb up and look around,” said one; “see if there are any people in sight.” The limbs of the tree came almost to the ground, hence he climbed it easily. From the top he saw a beautiful trail leading from the tree through the air. He called to his companion, “Throw down your bow and arrows and come up to see what a splendid trail I [[252]]have found.” The latter went up, and looking at the trail, said, “Let us try it and see where it leads.” They looked in every direction but saw no woods in any direction. It had been necessary that in whatever they undertook to do they should be of one mind. As they were now of one mind, they started off. The trail proceeding from the tree seemed as solid as if on the earth, and it extended as far away as they could see.

The young men traveled on without knowing that they were going up until they had reached another world, which seemed very pleasant. The leader said, however: “Do not stop. Let us go on and see where the trail will take us.” On the road there was plenty of game, but they gave no heed to it. After a while they came to a bark lodge out of which smoke was rising. One of the young men said, “It is customary for travelers to call at a lodge on the road and find who is living there; let us look in here.” The elder went in first. The lodge was of bark with a piece of bark suspended for a door. Pulling this aside, they saw an old man sitting within, who saluted them with: “I know the trouble you have had to undergo and how people disliked you; it is I who have called you. You shall stay with me a short time. You have come from the lower world. When there, you often spoke of the higher world, and I influenced you to follow the trail that leads up here. Now, come into my lodge and make a short stay, for I have promised to go elsewhere. As soon as you are gone, I shall go.” The young men went into the lodge. The speaker, who seemed about middle-aged, continued: “You people down there often speak of an Elder Brother in the sky. I am he who makes light for you. I am Kaahkwa, the Sun. Hawenniyo commands me, saying that I must give you light. This is my resting place, but I can stay here only a short time. Whenever you come this way, you must stop. I am always here at midday.” Thereupon he started toward the west, saying, “I go under the earth and come out in the east, and when you reach the next lodge you must stop.”

They parted, and the two men soon came to the second lodge. One said to the other, “We must call at this lodge, as the Sun told us to do.” The lodge looked exactly like the other. Entering, the young men saw an old woman, to whom they said, “How do you do, grandmother?” “I am thankful that you have come,” said she; “it was your brother who sent you here. It is now time for you to eat. You have been long without food.” In one part of the room they saw a bark bowl containing boiled squash, which was evidently just out of the pot. They sat down, and the old woman gave each of them half a squash and a quarter of a loaf of corn bread, saying, “This will be enough for both.” “No,” answered one of the young men; “there is not more here than I can eat.” The old woman replied: “It is enough; when you return, [[253]]stop and I will give you more. It is I whom people down below call the Moon.” When they entered her lodge, she was sewing skins. She continued: “It is the order of Hawenniyo that I make light for people on the earth, so that they can see at night. It is only at certain times that you see me completely. I tell you now that you must be on your guard, for the path before you is full of danger and difficulties. You must be brave and must never look at anything not in your path, for your enemy is outside of it; never heed anything you see or hear, for if you do, you are lost. You will soon pass this dangerous path, but remember my advice.”

As the young men traveled on they saw all kinds of fruit and game. The first would call out,[106] “Stop! come and eat; this is very good.” But keeping in mind the old woman’s words, they paid no heed. Each fruit had a phrase of its own, with which it begged the young men to come and eat it. After they had passed this place, they said, “Perhaps we are out of trouble now; we shall soon come to the lodge where the old woman told us to stop.”

After passing the first place they came to another. The first fruit was full of witchcraft or enchantment; if they had eaten of it, they would have become bewitched. At the second place, however, after eating plums and huckleberries they felt refreshed. The old woman had told them that animals were numerous along their path, but they passed these without harm.

After a while they saw another lodge in the distance, whereupon one of the young men said: “We are now in the place where we shall meet the greatest difficulty. We have no idea of our own except to follow the advice given; since we have set out to come and are here, we must endure what we meet.” They talked in this way until they came to the lodge. Finding a man who called himself their uncle, they saluted him. He said: “I am glad that your brother has sent you. You are going to a large assembly, but you can not join it unless I transform you.”[107] One of the young men responded: “How so? We are men. Why should we be transformed? We have come here in our proper forms. Why should we change?” “You have come here as you are, but it is my duty to prepare you to enter the assembly of this upper world,” replied the man.

The other young man, looking steadfastly at his uncle, was not frightened nor discouraged. The old man, going to another part of the lodge, brought a long strip of bark, which he laid out lengthwise, saying, “The first that came shall be transformed first.” Thereupon he called him to come and lie on the bark. When the latter had done so, the man asked, “Are you ready?” “Yes,” was the young man’s reply. At that moment the uncle blew through his hand on the young man’s head, separating the bones and flesh, which fell in two heaps. The other nephew, who stood looking on, saw that the [[254]]uncle separated the parts of every bone, and after wiping them, put them aside, cleaned; and he thought, “My luck is hard. I am alone here; my friend is gone. That must have been very painful.” After every bone had been wiped and put in place, the old man said to the one yet unchanged, “Now, be ready.” Then he blew through his hands on the head of the skeleton with force sufficient to send the skeleton a long distance. Thereupon the skeleton again became a man, ready for the assembly. This was the way in which each man had to be purified.

The second nephew, not wishing to be treated in that manner, did not go forward willingly. But when the uncle was ready he gave the word, when it seemed that the nephew could not hold back. Lying on the bark, he was treated as his friend had been, while the latter in turn looked on. Because he was not so willing to submit, the body of the second youth was more difficult to clean. The old man washed and wiped each bone. The flesh remained in a heap by itself. The uncle took more uncleanness from this nephew than from the first. After he had finished the cleaning, he put the bones in place again, and saying, “Take care,” blew on the skull with such force that the skeleton was shot off a long distance, becoming a beautiful young man. The uncle said: “Sit down. You are now transformed. Now let us go outdoors and I will try you.”

Going outside the lodge, the three stood in the clearing. At that time a deer was feeding on the grass, and the uncle told one of the young men to catch it, while to the deer he called out, “Be on your guard; my nephew is going to kill you.” The deer sprang off, but had made only a few bounds when the young man seized it. Seeing how he caught the deer, and knowing that if he could catch a deer he was fit for any race, the uncle said, “You are now ready to join the people of this world.” Then he told the second nephew to catch the deer, at the same time calling to the deer, “Look out! if you are caught, you will lose your life.” The deer sprang off, but the young man, soon overtaking it, brought the animal to the old man, who said: “You also are ready. You can now go to this great assembly and see what you can do.”

They started but had not gone far when they saw a man approaching. They saw him go down into a little hollow ahead and come up, walking very fast. As they met he said to them: “You have come, brothers, and the object of your mission shall be accomplished. Your Elder Brother wished you to come, so now you shall go with me to this great assembly. He who has charge of it is the same person who made the lower world, from which you have come. As you can not well go alone, I have been sent to conduct you.” They went at what seemed to the young men incredible speed. Soon they could hear a noise as of a great many voices, which increased continually. The [[255]]man said: “It is the sound of mirth from the assembly.” When they drew near there seemed to be a large settlement. The man said: “Your sister has her lodge off at one end of the settlement, and your brothers are there, too; but you can not go into their lodge. You have not died[108] yet, so you must pass through the same change as they have done in order to enter their dwellings.” As they went along they felt a great desire to go in but knew they would not be admitted. They inhaled the odor of every flower on their path. After a while their guide pointed to a Long Lodge, saying: “That is the lodge of Hawenniyo,[109] who made the world below and who allowed you to come here. We will sit on the threshold, and afterward we will go in.” The Long Lodge, which was built with very low walls, was hung inside with boughs, which gave out a delightful odor. As the air moved a perfume came from the flowers and herbs within. On entering they saw a great many people who had come to praise Hawenniyo and to have part in the Green Corn dance. These people never noticed that two beings of human flesh and form were present, because the young men had been purified. A man came out of the assembly and proclaimed from a high place what things were to be done. The guide said: “This is the one whom you call Hawenniyo.” The young men looked on with great wonder to see so many dancing together. During an interval in the dance the guide said: “You understand, probably, why you have been allowed to visit this place. It is here that those who are good in the other world come when they die. Now, I will go back with you. When you reach home you shall tell your people what you have seen since I first met you.”[110] The guide then turned back, and the young men went on alone.

The youths traveled very swiftly, calling at each place at which they had stopped when coming, but only to return thanks, as they were now on the way home. On reaching the Sun’s lodge, the Sun said: “You are going home now. It is I who caused you to come hither. You have been traveling 10 days. What we call one day here is a year in the other world. Ten years ago you started from your home below.” When they got back to the lower world they were 30 years old. The 10 years seemed no longer than the interval between going in the morning and coming in the evening. The Sun took them as far as the hemlock tree from which the trail began, where they found their bows and arrows sticking in the ground, covered with moss. As the Sun took them in his hand he wiped off the moss, and immediately they were as new as if just made. He said that the people of the place where these travelers lived had moved away, adding: “I will direct you to them.” In those times a mile was as far as a man could see, and it was 12 “looks” from the hemlock tree to the site of the settlement. When they came to the end of 12 “looks” the Sun said, “This is where you started.” Here [[256]]clearings and little hillocks where corn had grown were still to be seen where formerly grass was growing everywhere. The Sun said: “You will find your people 12 ‘looks’ farther on; when you come to the first lodge you must ask the old man whether he had heard years ago of two boys who were lost, and learn the number of years from that time until the settlement moved. If he gives you no information, go to the next lodge, where you will find an old woman; ask her the same questions. Now we must part.”

The Sun turned back and the boys went forward. After a time they came to a clearing, in which they saw a village. As the Sun had commanded, they entered the first lodge. They called the old man sitting there grandfather and talked with him about many things. At last one asked, “Do you remember that in times past two young men went from your village and were lost?” The old man held his head down for a long time as if thinking; finally, raising it, he said: “For what reason you ask me this question I do not know, but two young men did disappear. It was said that they were lost, but it was never known in what way.” “How long ago did this happen?” the young men asked. “At the time they were lost the settlement was forsaken; it is 10 years ago,” said the old man. The old chief told the young men that they must not stay any longer in that place because their grandchildren might suffer the same kind of loss. The old man continued, “There is a woman in the next lodge who can tell you more than I can.” The young men went there. “How do you do, grandmother? We have come on a visit,” said one of them. Their first question was, “Why did the people leave the old village?” “Two young men did not die, but they disappeared,” replied the old woman; “the country was blamed for it; the people thought it must be inhabited by some evil thing, which took off their children.” The young men listened, thinking they could perform what had been given them to do. Then they said, “We are the two whom you lost then, and now we have returned.” “How far did you go, and where?” asked the old woman. “It is against our orders to tell you alone, but let an assembly be called, and we will tell there all that we have seen. Let the people know this, and that there will be dancing; then they will be sure to come. There was nothing but mirth where we went.” The old woman said: “It is the duty of the man who lives in that lodge yonder to notify the people of such gatherings. I will go and tell him.” “Very well,” replied the young men; “the account of our journey is very important, for none of our people will ever see what we have seen and return to tell the tale.”[111] Thereupon the woman told the old man that two men had entered their village with important news, and that a meeting of the people must be called. The old man [[257]]started out, and on coming to a certain spot he called, Goʹwe! Goʹwe! and continued to call thus until he reached the end of the village.

Soon all the people assembled, whereupon the chief went to the two strangers. Entering the old woman’s lodge, he said, “Let the work be done.” As they came to the place of the gathering, the people looked upon the young men, who seemed to them a different kind of people. They did not recognize them. The chief said: “These men are here with messages. Whence they have come no one knows, for we are not aware of any people living in the world but ourselves” (this was true, for they did not know that other people existed, and therefore were surprised). The chief having sat down, one of the men rising, said, “Listen all.” (He was the one first transformed, had been first in all things, afterward, and so was now first to speak.) After thanking the people for assembling, he said: “I wish to ask you a question. Did you, while living in the old village, lose two young men?” Then he sat down. An old woman, rising, replied: “I will answer that question. Two young men, despised and shunned by all, disappeared and have not been seen since,” and she took her seat. Then the old man whom they had visited rose, but he could not say much. The young man last transformed, standing up, said: “We are the two who disappeared. No one cared for us; we felt grieved and we departed. We have been to the other world, and also in the southern world, and we have now returned. A guide came with us to our starting place. It was through your wickedness that you left your old homes. You are like animals of the forest; when their young are old enough they are left to themselves. As soon as we were large enough, we were left alone and desolate. The birds build homes for their children but soon leave them; you will see that whenever the young bird meets the mother it will flutter its wings, but the mother passes it by. We, like the young bird, were happy to meet you, but you did not want to see us. At the time we went away we were young, but we are now men. What is your opinion of what has happened? Will it be customary hereafter to desert homeless children?” (It appeared that the two wanted to be received into the gens.) His companion, having listened to his speech, said: “Let this be the starting point. Whenever a poor family are rearing children and the parents die, never forsake them.” The men then told all their adventures to the great assembly; that they had visited the Long Lodge and had seen Hawenniyo; that they had been directed to describe to their friends in the lower world all that they had seen. Then they told the people that they must learn the dances which Hawenniyo wishes his children to know, namely, the Green Corn dances. One young man was to sing the songs he had heard in the upper world, while the other was to teach the people [[258]]how to dance to the songs. The second one to be transformed became Hadentʻheni, the Speaker, and the first, Hanigongendatʻha,[112] he who was to explain the meaning of everything touching Hawenniyo. The transformed said further, “Let it be that whatever was done in the upper world shall be done down here.” So they danced, and the people adopted the rules laid down for them at this time. Thus their religion was formed and the people grew prosperous.

After a time the two young men said, “Let us continue our journey.” Going on, they found many villages, and spoke to their people. This is why the people are religious today. These men were good, doing right in all things that the people might follow their example. At length they said: “We have finished our work, for we have been over the entire land. We have spoken righteousness and justice to all the tribes.”

After returning to their birthplace they said: “Let us go southward—south of the hemlock tree. All the people north of it have been visited.” On the journey they said, “Our food must be game.” They built a fire after deciding to camp and to go out to hunt. Then they hunted in many places. On one of these expeditions the speaker saw among the trees a strange being dodging around somewhat like a man. As he approached, the stranger stopped, saying, “I am glad to see you, grandson; let us sit down. (The stranger was very youthful in looks, though he thus indicated himself as grandfather.) I have been sent to tell you that you and the other people are in great danger. This is all I am permitted to tell you; but come!—we will visit an old man, who will answer all questions.” The speaker, arising, followed the stranger, for he was curious to know whether there were really people so near. On coming to a cliff, the stranger said, “We live down there.” Looking closely, the man saw an almost invisible trail, which they followed to the bottom of the ravine, where they came to an opening in the rocks. When about to enter, the stranger said, “Leave your bows and arrows as you do when you go into other lodges.” They went through the first opening, then through a second. In the second room they found sitting an old man and woman, to whom the stranger said, “I have brought your grandson.” The old man answered: “We have met several times, but you have never been able to know it. I wish now to caution you, for you and your people are in great danger. The danger comes from your companion, who has gone far into the forest. The Ganiagwaihegowa is on his trail, and is coming to devour you. You are in my lodge now, so I may tell you to defend yourselves. Tomorrow at noon the enemy will be at your camp. He is filled with powerful orenda (magic power), and we shall have to suffer on your account. If you do not act as I tell you, we shall all die. We have tried many [[259]]times to destroy this Ganiagwaihegowa, but he is so filled with magic power that we can not kill him. My advice is this: ‘Go home and make some basswood manikins; your friend has returned to camp and will help you. When the manikins are finished, put them at the door in front of your brush lodge, each holding a bow and arrows. When Ganiagwaihegowa approaches you will know the creature by his roar. Be ready with your bows and arrows; you must have trees felled in the path in front of the manikins. Ganiagwaihegowa’s life is assailable only in the soles of his feet. When he comes near, he will be raving with anger. As he raises his foot in crossing the log piles, you will see a white spot in the sole; there is his heart. Strike it, if you can, for there only will a shot take effect.’ ”

Going back to camp, the man cut down a basswood tree, from which, with the aid of his friend, he made two manikins, obeying the old man in everything. They sat in their brush lodge until noon the next day. Then they heard Ganiagwaihegowa roaring far off in the ravine, whereupon they grew weak. Gadjiqsa[113] had told them to keep on the leeward of Ganiagwaihegowa so that he might not scent them. They were frightened but said: “We can not run away; we can not escape, as the only chance we have for our lives is to kill the bear. If he overcomes us, he will scent the way to our village and kill everybody.” As the bear came in sight, he looked frightful. Whenever he came to a tree, he would jump at it, tearing it to pieces. The smaller trees fell merely at his touch. Every time Ganiagwaihegowa roared the men, losing their strength, were ready to drop to the ground. When, however, he passed their hiding place on his way toward the manikins, in a terrible rage, and raised his feet in crossing the logs, one of the men shot at the white spot, and as he was going over the second log, the other man shot him through the other foot. The pain made Ganiagwaihegowa rage fearfully. He bit the manikins through the body; then, turning, he went through the lodge, tearing it to fragments, but a little farther on he fell dead. Coming out from their hiding place, the men cut off his hind legs. Gadjiqsa had said that if they failed to do this, Ganiagwaihegowa would come to life again. As they cut off the feet, they saw that the whole body was quivering. The ribs were not like those in other animals but formed one solid bone. After skinning the bear, the men cut his hind quarters into pieces, which they burned to ashes together with all the bones, for the old man Gadjiqsa had said, “If even one particle of bone is left, Ganiagwaihegowa will come to life again.” He had said also, “The hide must be smoked thoroughly over a fire, otherwise it will retain life and become Ganiagwaihegowa himself again.” The youths did exactly as they had been told. [[260]]

After this adventure the young men continued to hunt. While one of them was out he met a man, who said to him, “Come with me.” Going with him, he found that the stranger was one of the Gadjiqsa people. The old man who had told him how to kill the great bear had said: “You have saved all the people; after killing you the bear would have killed us and would have gone to your village and destroyed everybody. Hawenniyo has given us power to aid men; it is my wish that you and your people should prosper. If this bear had destroyed you, he would have destroyed all the people in the world. If I had not told you, we should all be dead now. It is for you to thank us, as well as for us to thank you.” He added: “But there is another enemy to conquer. When you leave your present camp you will go on until you come to a river. There you will camp again, but be on your guard as you travel.”

The young men soon set out again. When they reached the river they put up a little lodge. As one was building a fire the other went to look for game. The man making the fire could hear someone talking very loud, as though making a speech. Going in the direction of the sound, when he came near he saw the speaker in a valley below the hill. He looked cautiously, so as not to be seen by those below. There were many people. In the center on an elevated place stood the speaker, who said: “Tomorrow we start on the trail leading to the place from which the two men have come. At the journey’s end we shall have a great feast.” The man on the hill listening understood that these people were Stone Coats[114] and that they were going to his village to eat all the inhabitants; he drew back, frightened at the great number of them. Scattering the brands of the fire, he put it out. When his friend, on coming back, asked why he had no fire he said: “Do not talk so loud. There are many people down under the hill; they are Stone Coats, who intend to destroy us. We must get out of their way.” Peeping over the hills, the hunter was so frightened that he said, “We must hurry home,” whereupon, making a start, they went as far as they could that night. Soon they heard the sound of the approach of the Stone Coats—the noise was like thunder. It was evident that they traveled faster than the two men, for when they camped that night the men were but a short distance ahead of them. The chief of the Stone Coats said, “Tomorrow we must be at the village.” One of the men said, “Run with all speed and tell the people what is coming.” The other, hastening to the village, said, “The Stone Coats are coming and you shall surely die, but do not die without a struggle.” Returning, he reached his comrade that day, so fast could he run. The comrade said, “I shall stay near the Stone Coats, stopping when they stop. They have but one more halting place, and at each place they hunt.” That night the Stone Coats’ chief said, “No one must go far; if he does and is away, he will lose his share of the feast.” The two men were listening and [[261]]heard what the chief said. They could devise no way of saving themselves or their people. The people in the settlement, bewildered with fright, ran from place to place, not knowing what to do. The Stone Coats were near the village, when the chief said, “Let us halt and rest a little.”

The two friends sat on the bank of the river, on the leeward side so that they could not be scented. All at once they saw a man with a smiling face. When he came up, he said: “I will help you; I will save your people. I will conquer the Stone Coats, for Hawenniyo has sent me to aid you. I will go alone and fight for your people.” Telling the people who were running for their lives not to be afraid if they heard a frightful noise, with a smiling face he went down the bank into the valley where the Stone Coat army had halted to rest. Soon a terrible noise was heard, as of a desperate battle, and the two men, who had been commanded not to move, but to sit and listen, could see steam rising above the hill from the sweat of the Stone Coats.[115] Then the sounds came only at intervals and were not so loud, and finally they ceased altogether. The watchers saw the stranger with the smiling face coming up the hill. He said: “I am thankful that I have destroyed them. The Stone Coats are all dead, and the people now alive will live in peace. I am appointed by Hawenniyo to open the way and the paths to his people on earth. Wherever there is sorcery among your people, I am always sent against it. We are sure to kill all we pursue. If a witch crawls into a tree, we shoot the tree until it opens and the witchcraft comes out. It is I whom you always hear called Lightning or Hinon,” i.e., Thunder.

He left them, whereupon the two men went to the place where the Stone Coat army had been. Only piles of stone remained. The stones found all over the earth are remains of this battle and the killing of the Stone Coats. Thus, it was through the two transformed young men that our forefathers were saved from death and enabled to live to a great age. They foretold what was to be as it is today, and at the present time we hold to the teaching of these men, who had their religion from the upper world.

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