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

by Unknown

57. The Cannibal Uncle, His Nephew, and the Nephew’s Invisible Brother

An uncle and his nephew dwelt together in a forest, subsisting by hunting. They lived in a lodge which had a partition through the middle and a door at each end. Neither one ever entered the part occupied by the other, all communication between them being held [[286]]by means of conversation carried on through the partition. Each went in and out of his own part of the lodge whenever he liked, but never dared to cross the threshold of the other’s room.

After a time the nephew, a handsome young man, discovered his uncle’s true nature—he was a man-eater, an Ongwe Ias.

One day a woman came to the nephew’s room. The next morning at dawn the uncle exclaimed, “My nephew has two ways of breathing.” The young man, speaking to himself, said: “My uncle is mistaken. I am only talking to myself.” “Oh!” said the old man, “My nephew can not deceive me. There are two in his room, and I am glad that some wild game has come to visit him.”

The old man then said that he was going out to hunt. When the uncle had gone the young man said to his wife: “My uncle knows that you are here, and now you must heed my words, or he will kill and eat you. Three other women have been here before you. He killed and devoured them all, for they disregarded my warnings. Now, before I go, I will bring water and wood and everything else you want, so you will not need to go out. I will also get a vessel for your use. If you go out you are lost; my uncle will surely kill you. As soon as I leave the lodge, he will come back, for he knows you are here.” After he left the door, the young man turned back and again warned his wife not to disobey him.

The moment the husband was out of sight in the woods the uncle came to the door. Having the power of commanding things to be done which he did not see, the uncle said, “Let it be necessary for the woman to go out.” When he saw that she did not come out he said, “Let the water with which she is cooking boil away.” The water boiled away, but as she had plenty more she did not go out. Seeing this, the uncle became terribly angry, and said, “I will get her out in one way or another.” Now the old uncle was a man-eater, and the nephew had discovered that instead of hunting beasts and birds he hunted human beings, and that every man or woman he met, he killed, and having brought home the body on his shoulders, he cooked and ate the flesh. The nephew hunted game, for the uncle had always made him find his own food.

This day, as the young man was returning, he saw smoke rising from his end of the lodge, whereupon he thought, “All is well; my uncle has not been able to kill my wife.” When he entered he thanked her for her obedience. In the evening about dusk they heard the old man come in and knew that he had brought nothing. He called out: “What luck has my nephew had to-day?” “I have had good luck,” replied the nephew. The uncle said, “I found nothing.” Now he muttered to himself about his nephew, blaming him for hiding his uncle’s game in his part of the lodge, and saying that he [[287]]would have his own. He heard the two breathing and could not be deceived. Determined to have something to eat, the old man pounded bones into small pieces and putting them into a large kettle which he filled with water, he made soup. The husband and wife on the other side of the partition did not talk.

The nephew decided to leave the place. As he had been thinking of doing so for some time, he had his plans well laid. Unobserved by his uncle he had walked in circles around the lodge, going farther and farther each day. When he had made paths three days’ journey in circuit he told his wife what he intended to do. That night the uncle said: “I am going to be absent two or three days. I can find no game in all this country about here.” “Well,” said the nephew, “hunters go where they can find something to kill and are often gone many days. I, too, am going farther. Game is getting scarce in our neighborhood.”

The young man, being possessed of orenda (magic power), had caused a lodge to be built in a place distant six days’ journey. He told his wife that he had an invisible brother in that lodge, to whom he would send her; that this brother was then under the lodge, and that no stranger had ever seen him. Hitherto this invisible brother had always accompanied him, but in the future would assist her. Taking an arrow from his quiver he removed the head. Then, after shaking his wife until she was only a couple of inches long, he put her into the arrow and replaced the point, saying, “In three days I will follow you.” Then sending the arrow toward the east, at the same instant he heard the calling of the Gwenhgwenhonh[128] (the feathers on the arrow were taken from this bird), and all the way the arrow sang with the voice of the Gwenhgwenhonh. He could see the trail of the arrow as it went through the air.

The nephew remained in his part of the lodge, waiting, and in three days the old man appeared without game. When he came in, talking with himself, he said: “What luck has my nephew had?” “Very good. I have plenty to eat,” answered the nephew. The old man continued: “I found nothing; this hunting ground is barren, and my eyes see no more game. But though I have no fresh food, I have plenty of bones here in this pile, which I shall break up and have a soup.” Then the young man heard his uncle breaking up the bones; there was a terrible racket and crushing. At last the young man said, “My uncle makes too much noise.” “My nephew would not find fault if he were in my place. I am trying to get something to eat,” came the retort, and the old man, paying no heed to what his nephew said, kept hard at work. The next morning at daybreak he said, “I am going to hunt, and I shall be away for three days.” “I am glad,” thought the nephew; he was very angry with his uncle and ready to fight. [[288]]

Taking the trail he had made, the nephew followed it for three days before he made a straight line for his new lodge. Glancing up, he saw the arrow’s trail,[129] which looked like a rainbow in the sky. He took a long leap, and as he leaped he ran up in the air, far over the woods and on a level which still kept him in the air. As he was going along, he looked back to see whether he could discover his own trail. The trail of the arrow, which was in the form of a rainbow, seemed to roll up and dissolve in a mist as he passed along, ending in the dooryard, where he had told his wife the arrow would strike. Entering the lodge, there he found his wife.

One day the invisible brother saw an arrow come into the dooryard; striking the ground, it burst asunder and a woman came out. She went into the lodge, where she saw her bother-in-law, who said: “I knew you were coming. I am glad you obeyed your husband, for your obedience has enabled you to accomplish this great journey.” He continued: “You have never seen me before; no one but my brother has ever seen me, and he only two or three times. I know what will come to us from the wrath of our uncle; he will pursue us and if possible will destroy you.” The husband was six days making the journey to the lodge where his brother was, which was situated near a lake.

When uncle got home and was talking to his nephew in the other room he received no answer; at this he grew very angry. Making up his mind that his nephew was not at home, he went out to look for his trail in order to learn which way he had gone. Finally, on striking the trail, he found it was some time since he had left; the footprints looked about as old as his own made three days before. Going back to the lodge he muttered: “I will follow him tomorrow; the world is so small that he can not escape me. I will follow him everywhere.” Now, the invisible brother, though a great way off, heard the uncle talking to himself, heard his threats: “My daughter-in-law will never get out of my reach. I will go to the outskirts of the world very quickly. I do not see why he takes her away, thinking she can escape; he will never succeed, for I will have her flesh.” The invisible brother told his brother what the uncle said.

The next morning the uncle set out. After following the trail until night he determined to go home, trying again the next day. Looking up, he saw his lodge was near. He had been going round and round. At this he was angry, and said, “Tomorrow I will get on the trail again.” As soon as it was daylight he started. As he went on he found the trail was almost extinct, but he continued to follow it. He kept on until midday, when he found that he had not made much progress. He was near his lodge again. “Be it so,” he said; “let my nephew be possessed of the sorcery of all the animals, I will have his wife’s flesh for all that.” The uncle followed the trail three days more [[289]]until at last he reached the end, whereupon he cried out exultingly, “My daughter-in-law’s flesh is mine.” Looking up in the air, he discovered his nephew’s trail. While the trail of the arrow was lost, the footprints of the nephew remained on the clouds.[130]

After the old man had traveled one day, the nephew said to his wife: “Now, we must go; our uncle is on our trail, and he is determined to have your life. Therefore be cautious. Do exactly as I bid you.” As the uncle followed on the ground the trail that he saw in the air, he muttered to himself. The invisible brother heard him. All started for the beach, the woman taking the lead, and the husband stepping in her footprints. As they looked across the lake they could see smoke. The husband said, “We will go yonder to that lodge and stop there for the night.” As they were going along the beach he halted, and, taking a clamshell from his bosom, threw it toward the other side of the lake. At once the banks came so close together that the woman could step over. After they had crossed, on looking back they could scarcely see the other shore. The nephew had crossed to a new lodge in order to delay his uncle, thinking that when the old man came to the water he would be long in crossing and would lose the trail. Telling his wife to say nothing, the young man left her, to hunt.

Soon the uncle appeared on the opposite bank, running back and forth searching everywhere. Feeling sure that they had crossed, he called out, “Daughter-in-law! daughter-in-law! how did you cross the lake?” As he labored up and down the woman stood watching him from the other bank. Taking pity on the weary old man, though knowing he wished to devour her, she said in her mind (she did not speak), “Why does he not throw the shell?”[131] As she thought this, he heard distinctly what she said in her mind. So he stooped, and picking up a shell, threw it. The banks came together, and when she looked to see where he was, she was terrified to find him at her heels. Catching her by the hair, he said: “I knew that I should eat you.[132] My nephew had no right to keep the game from me. He took my game and held it as his wife.” With one blow the old man cut her head off. She had been left alone, as her husband was hunting, and the invisible brother was not near to warn her, so she was lost.

The lake had now expanded to its proper width. Taking off her raiment, the old man threw it into his nephew’s lodge, saying, “Be you a helpmate to my nephew.” He then cut the body open, finding that it contained twins. He hid the children with the head and breast of the mother in a hollow tree, and gave thanks that his nephew had preserved the game so long, for he would have a second [[290]]meal at another time. After washing the bloodstains from the body in the lake he put the body on his back and then threw the shell. When the banks closed together, he stepped over, and as he looked back, he saw the lake spread out again.

On coming home soon after, the nephew expected to see smoke rising from his lodge, but saw none. “There! my word has come true; she has forgotten my warning.” Looking around, he saw his uncle’s tracks, whereupon he said, “Such is my luck. I can not help it.” Then he began to cook his meal. Shortly he discovered his wife’s clothing. Having become accustomed to his uncle’s behavior, he was not much astonished, nor did he feel very badly because his uncle had now killed his fourth wife. While cooking supper he had to go for water. As he stooped down to get it, he heard a voice say, “Your uncle has killed me. Your uncle has killed me, has killed me.” On looking toward the willows out of which the voice came, he saw them bespattered with his wife’s blood, whereupon he knew that she had been murdered. He had two proofs now—his uncle’s tracks and the speaking blood. Becoming disheartened, he decided never to go back to his uncle’s lodge. He continued hunting with two dogs, and being successful, took pleasure in doing this. On returning to camp one day he discovered tracks around his fire—two little trails. For some time he paid no attention to these, though he found them whenever he came home. They looked like children’s tracks, but he could not believe they were such, thinking that perhaps some little animal had gotten into the lodge. At last, looking at his store of meat, he saw that one of the pieces was gone from the row; he thought some animal must have taken it. Things continued in this way until finally the meat was carried away at such a rate that he resolved to find out what was going on at home. The next day still more meat was taken. He found that the stolen piece had struck the ground, and having been dragged out of doors, had been drawn along. He followed the trail until he came to a big hollow log, at the opening in which the trail disappeared. While sure that some animal lived in the tree, he made no further discovery.

The next day the nephew started off to hunt, but after going a short distance into the woods, he stopped to watch his lodge. Looking down from a hill near by, he saw two little children run into the lodge. Thereupon, hurrying back, he continued his watch. He soon saw them come out, dragging a piece of meat. (They used to go to where the meat was hanging, and climbing up as best they could, throw it to the ground.) They had all they could drag, for two pieces were tied together. Going straight to the farther end of the log, they disappeared, dragging the meat after them. He thought, “Tomorrow I will catch them.” He had learned that they could [[291]]talk, for as they pulled the meat along, he heard one say, “Hurry up; father will soon come.”

The next morning, after going a short distance, he hid himself and waited. The time seemed long. At last the children came from the log, and entering the lodge, closed the door. Then the father ran up and went in himself, fastening the door after him. The moment the children saw him, they began to cry. “Why do you cry,” he asked, “I am your father. Do not cry.” At this they stopped crying. Then he said, “You will stay here with me.” As he had overheard them calling him father, he asked, “How do you know that I am your father?” As he questioned them, sitting by the fire, he on one side and the two children together on the other, one of them, who was slightly larger than the other, said: “Your uncle came over here and killed our mother, cutting off her head and her breasts. Then he threw her intestines into a hollow log. We were among the intestines, and as the breasts were there, we drew milk from them and so were able to live. Her head is there with us now. As the boy answered readily, the father asked him what they did with the meat they took from the lodge. “We come,” said the boy, “to get the meat to feed our mother.” The father said, “You must now live with me.” He then made little ball clubs and a ball for them to play with in the dooryard; he was so kind that they were willing to stay.

Whenever their father went hunting they would go and feed their mother. Once when the father came home, one of the boys said to him, “Our mother is very hungry, for we have not fed her today.” The father replied: “Feed her; give her all she will take. I have no objection. As you know, we always have plenty of meat, so you may take as much as you please to feed your mother.” He was very kind to the children, because he loved them, and to keep them from running away, he let them do as they liked with what was in the lodge. He soon discovered, however, that his stock of meat was disappearing very fast, faster than he could bring in more. This continued until he began to feel discouraged and frightened. The boy said to his father when the latter returned one day, “My mother eats all the time,” telling how much she ate, and asked his father to go and see her. The father went to the tree with the boys, and on looking in, saw two great eyes in a skull from which the teeth were projecting and the flesh had disappeared, and the bones of which were somewhat bruised.

The boys asked, “Now, father, what do you think?” “I am afraid,” he answered, “that after she has eaten all our meat she will eat us.”

“Let us go to some other part of the world, so she will have to travel far to overtake us,” said one of the boys; “we can not feed [[292]]her any longer, for she never gets enough now, and we are tired.” The man saw that, do what they might, she would not be satisfied. The boys said, “We will go away first if you like.” The father answered: “You may go. Your mother has become a man-eater. You may escape.” The next morning the boys started westward with the dogs. The father said he would not go just then, but that he would follow. He had to go in another direction and therefore would go southward first. When the children were a short distance from the lodge the dogs looked at them, and thinking how hard it was for them to trudge along, the larger dog said to the larger boy, “Come! get on my back;” and the smaller dog said to the smaller boy, “Come! get on my back.” Both mounting the dogs, away they went. The dogs ran so swiftly that the hair of the boys’ heads streamed backward, and they enjoyed the ride so much that the woods were full of their laughter. After they had gone a long distance, for the dogs went like the wind, they saw traces of human beings. There were places where the trees had been cut down. The dogs said, “Now you would better slip off and go on foot to the settlement.” The boys were unwilling to go, but the dogs were determined, and shaking themselves, as if they had just been in water, the children tumbled off. Telling the children again to go on to the settlement, the dogs went back to their master. He had told them that he would leave in two days, for then the Head would come out of the tree and go into the lodge; then climbing up to the place where the meat was kept, the Head would eat it all.

The boys had told their father that by going southward he would find uncles who might help him escape, for they were just such powerful men as his old uncle was. When the dogs got back to their master they said that he must make every effort he could to escape; that they would remain until the last piece of meat was gone, but that he must go at once. The lives of all were in danger, for when the meat was all eaten the Head would fly in the direction of her people, although they (the dogs) would stay and detain the Head as long as possible. “In three days all the meat will be devoured: flee for your life; go south toward your other uncles, for she will follow you,” the dogs said.

The man did as the dogs advised, starting off southward and going with great speed, for he was a good runner. Two days after he had left home one of the dogs overtook him and said: “The meat is all gone and she is now trying to find the trail of her children. She can follow it as far as they walked, but no farther, for we took them on our backs at a certain distance from the lodge and carried them far away. They are now in the west. Be on your guard. She will soon strike your trail and pursue you. Follow me! The Head is [[293]]very angry.” As the dog looked back he said: “The Head has started and is coming. We have never seen so great witchcraft as she has, although we have seen much, but this we are not able to comprehend. As you have always said, there is no one living who can outrun you; now use all your strength.”

When the Head started, the dogs left behind did all they could to delay her, biting her whenever she turned to pursue them, and dodging into the ground. As the Head went on again they would spring at her; and when she turned on them they would again escape into the ground. Her track could be seen plainly, for the bark was all bitten from the trees, where the dogs kept her back and prevented her from flying ahead.

All at once, one of the little boys, far off in the west, said to his brother, “Our father is to be pitied; our mother has turned into some strange being and is pursuing him.” Soon a second dog came up to the man, saying, “Your wife has changed into a Flying Head and is possessed of such power that we do not know how to detain her any longer. My brother dog and I are doing all we can, but you must hurry; you must keep straight ahead. Go always toward the south.” The man ran with all his might. Seeing a lodge at a distance he ran up to it, and entering, said to an old man sitting there: “Uncle, help me! Something is after me that is going to take my life. Help me!” “All right. Although I do not know what it is, I will help you all I can; but hurry on to the next lodge; there you will find your aunts,” replied the old man. The man had got about halfway between the two lodges when he heard a terrible noise. Looking back, he saw that the Flying Head had reached his uncle’s lodge, and that they were fighting with all their strength. There was a terrible struggle about the lodge. Soon he saw that his uncle was killed, and that a great black cloud rose up into the sky from the spot.[133] The uncle had told his nephew that after the Head had killed him a dark cloud would go up to the very heavens. At that moment the dog came up again, saying, “Your uncle is killed; he was never beaten before in his life.” When she had killed his uncle the Head rushed after the husband, for she had eaten every bit of the uncle’s flesh in a moment. “Hurry!” said the dog; “we are sure to die; we have but two places of refuge left, it is through your uncle who killed her that she has become a witch.”

As the man ran on, nearly exhausted, he saw a lodge, and running into it, he called to his aunts, “Help me! Help me! Something is after me to take my life.” “Poor man,” said his aunts, “hurry on; we will do what we can to delay the Head. Go to the next lodge, where your mothers live; if we can not detain her, perhaps they will be able to help you.” He was not out of sight when he heard his aunts call to their children to have courage, and then he heard a [[294]]great tumult. When the Head flew into the lodge, it bit at everything with which it came in contact, tearing it to pieces. The women attacked the Head with clubs, and there came to his ears the sound of the blows of the clubs on the skull. When halfway to the other place, all was still at his aunts’ lodge.

Suddenly he heard his brother calling out, “Run! or we are lost.” The invisible brother who urged him forward pushed him by the neck whenever he was near, and then they seemed to run faster. They were in a great hurry to reach the lodge, and he pushed him on until they were there. Thereupon the man called on his mothers, saying, “Mothers, help me! help me!” “Oh, poor son! you are in trouble; go on—we will do what we can.” He hurried through the lodge. The Head came in as he went out, and the dog, running around the lodge, urged him on. The brother was invisible when they passed through the lodge. The mothers called out to all their children, “Kill the Head if you can!” All got their most deadly and potent weapons, and the two brothers heard the old mothers urge their children to fight with all their strength. The dogs remained outside the door, ready to fly at the Head when she came out. One of the women stumbled and fell, whereupon the Head, after catching and hurling her out, devoured her in an instant.

The old mothers now cautioned their children again to take great care and make no missteps. Now the youngest one thought of some bear’s fat they had in the lodge, and the idea came to her that the only way they could kill the Head was by use of this. After the Head had eaten the first girl and was chasing the others through the lodge the bear’s oil began to boil.[134] As they threw the boiling oil, it singed and burned the Head, killing it (the animated Head was merely the skull with long projecting teeth).

All wishing to give thanks, the mothers said: “We ought to have a game of ball. Your brother is free. It is our duty to give thanks. The ball shall be this Head.” Picking up the Head, she carried it out, calling in a loud voice, “Here, warriors! is a ball you can have to play with.” Soon a great crowd of people came together with their netted clubs and began to play. All the players were wild beasts of the woods. The man stood near and saw the wild beasts playing ball with his wife’s head. All tried to get the ball, and in this way they wore it out.

The dog now came up to his master and told him that his wife was dead; and when it said “Your wife is dead,” his strength seemed to leave him; his arms dropped down, and he was sad. The invisible brother said: “You feel grieved; for my part I am glad. I do not see why you should be sad; she would have devoured you if they had not killed her. Now there is nothing to harm us. Your [[295]]old uncle has gone back to his own home and will not trouble us now that he has eaten your wife’s flesh.” He added: “Your children are living in this direction (pointing westward); be of good courage, and go after them. I shall return. You will continue in one direction with your dogs until you reach the boys. You need never fear to suffer such hardships again.” So saying, he went home, and when the brother looked after him he had disappeared.

The man and his dogs went toward the west. The dogs had left the children in a place near a village where an old woman lived with her granddaughter. While the young girl was in the woods gathering fuel she heard the sound of voices. On listening, as the wind came directly to her, she discovered that they were human voices, and thought, “I will ask grandmother what to do.” When she reached home with her wood she told the old woman that she had heard children crying and asked her to go to the woods to hear for herself. The old woman asked: “In what direction were the voices? It is a pleasure to know that there are children yet alive; they must be for us.” They went to the place. “Now listen!” said the girl. “True,” said the grandmother. “Look everywhere and find these children; they may be sent to us, as we are alone.” The girl followed the sound, which she could hear distinctly as coming from the ground. She kept on until she found the two children, seemingly a year old, one slightly larger than the other. Going up to them she told them to stop crying; that she would be their mother. As she stood there talking her grandmother came, who pitied the children; she found that they were clothed with skins. The grandmother said: “Now stop crying. You shall be our children. I will be your grandmother and my granddaughter will be your mother.” The girl added: “All we have shall be yours. I will love you as a mother.” The boys stopped crying. Each had his little bow and arrows and ball club. The children went home with the women. The old woman said: “We will take care of these children. There are many people in the village, but not a child among them all. I lived here a long time, but have never seen a little child.” The children soon seemed larger and sometimes would go to hunt birds. They were never gone long at a time, and never went out of sight of the lodge. “Grandmother,” called one of the boys one day, “come and see what we have killed; it is all spotted and lies yonder in the weeds.” “Where is it? Where is it?” she asked. The boys led the way, but she could hardly keep in sight of them, as the weeds were tall. On reaching the spot she found a fawn, a few hours old, which they had killed. She carried it home, saying to herself: “I am thankful to have these children; they will be great hunters in time; their game is getting larger. First they kill birds, now a fawn.” [[296]]When they did not feel like hunting they would play out near the lodge and then go in and sit down.

One day one of the boys said, “Our father is coming.” The other said, “I hardly think our father is alive.” The old grandmother overhearing this, told the boys to go out and shoot birds, for she wanted some to roast and eat. The next day while the children were out a man came into the lodge. The invisible brother had told him where he would find his children, and that he must say when he came to the old woman’s lodge, “Grandmother, I am thankful to see you,” and to the girl, “Sister, I am very glad to see you.” As he went in he saw the old woman and saluted her as grandmother; to the girl he said, “Sister.” One of the boys outside said, “Our father has come.” The other replied: “I do not believe this is he, for our father had two dogs. There are no dogs with this man.” As the boy was bound to know, raising the doorflap slightly, he saw his father sitting with his elbows on his knees and his face in his hands. Noticing a red spot on his jaw, the boy said further: “Look for yourself; see, he has a mark on his face; it is really he. Let us go and see which way he came; we can tell his trail, and we will follow it and see whether we can find the dogs.”

They had gone but a short distance when they found that the dogs had gone in another direction, whereupon one of the boys said: “Let us follow their tracks; father loves those dogs; let us find them.” In the evening they found one dog sitting on a fallen tree. The larger boy said: “There sits one of the dogs.” “Let us go and see if it is really father’s dog,” said the other. On hearing the children’s voices the dogs were as much pleased to see them as the boys were to see the dogs. The boys now said, “Let us all go home.” The boys did not know the way, however, so the dogs took the lead. It was late at night and very dark, and the people at home were frightened and very anxious about the children, not knowing where to look for them. When the boys came back, the grandmother asked: “Why were you gone so long? Why did you frighten us so?” “We were looking for our father’s dogs,” said they. Thereupon they went into the lodge, the dogs following. The man was lying down, so all went to sleep. All were now together again.

The young woman was the man’s own sister and the grandmother was his grandmother. They all lived very happily together. And this is the story.

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58. Doonongaes[135] and Tsodiqgwadon

Doonongaes, who lived at one end of Ganyodaes,[136] or Long Lake, had such orenda (magic power) that no one in that region could influence or control him. He claimed the lake and all that lived in its waters. [[297]]

Doonongaes had a servant, Skahnowa,[137] who lived at the other end of Ganyodaes, which was so long that one end of it could not be seen from the other. Skahnowa’s work was to patrol the lake and keep off intruders. One morning early he jumped up, saying, “I must be on my rounds, for if I do not I shall be punished.” So he hurried along the shore; soon he saw some one with a pole, evidently fishing. Skahnowa approached and, seeing him eating a fish, he asked, “What are you doing here?” “Oh! there is a great deal of fungus[138] growing on the hickory trees here,” replied the intruder. “If you are getting fungus from the trees, why do you go to the water?” asked Skahnowa. “You see,” said the man, who was Djidjogwen,[139] “the fungus is sandy and I go to the lake to wash it.” “Well,” said Skahnowa: “I think you have stolen something, and you better give up one of your own people as a gift in payment[140] for what you have taken. The owner of this lake will come soon and he will settle with you. I am going on.” Djidjogwen stood on the bank and kept thinking: “Can this be true? It is very strange if it be true that one person owns this lake.” Going to his master, Skahnowa said: “I have news for you. There is a man yonder at Dediosteniagon[141] who is getting fish out of the water very fast.” “I will stop him. I like to amuse myself in this way,” said Doonongaes, who got his kettle ready at once and, taking his club, started for the place.

Skahnowa continued his journey around the lake. When Doonongaes came in sight of Dediosteniagon, looking around carefully, he saw a man[142] some distance off. “Oh! that is the one,” thought he, and diving under the water he came out right in front of Djidjogwen, who had pulled out a great fish a moment before. “What are you doing?” asked Doonongaes. “What business have you to meddle with my game animals?” “Oh! you are mistaken. I am not meddling with them. I am merely eating the fungus[143] that grows around here,” replied Djidjogwen. “Then how came that fish here?” asked Doonongaes. “As I stood here a small bird flew along above the water, and a fish, leaping up to catch the bird, perhaps, jumped out here on the shore,” said Djidjogwen. “Oh! that is not true; I will punish you,” snapped Doonongaes. Djidjogwen started to run. Doonongaes followed and, striking him on the head with his club, killed him, remarking, “That is the way I treat intruders on Ganyodaes.” He then threw the body of the dead man over his shoulder and, after reaching home, cooked his flesh. When the flesh was cool he ate the meat, which he enjoyed much, and thanked Skahnowa for what he had done.

One morning Doonongaes said to his servant: “I am going on a long journey, and I want you to be faithful in the performance of your duty. If you find a trespasser, kill and eat him.” “Very well,” replied Skahnowa, “it shall be done as you say.” [[298]]

Doonongaes went westward, traveling day and night for a month. He traveled till he came to a broad opening.[144] In the middle of the opening he saw a lodge, which he could not reach without being seen. “Very well,” thought he, “I will go underground.” He went into the ground, and going forward until he thought he was at the right place he came out. Peeping through a crack in the lodge wall, he heard singing, and saw that there were two very old women inside. The words of the song were, Onen waongiʹons ne ganio.[145] “That does not sound well,” thought Doonongaes; “I may get killed here. I will see whether I can not steal this lodge.” So he pushed his horns under the lodge; then lifting it on his head, he rushed away, carrying it on his horns. He came very soon to the edge of the woods and ran into it. Finally he heard a noise in the lodge. “Well,” said a voice, “it seems to me that there is a terrible wind blowing.” (He went at such speed as to give the impression of wind blowing past the lodge.) The other woman said: “You must do all you can to stop it. Let us stand, you in one corner and I in the other and sing our wind song.” Taking their places, they said: “We beg you who have care of us to stop this wind. Our lodge is so small that we are afraid it will blow away.” Then they sang Gaintho, Gaintho.[146] One of them, seeing the lodge moving, called out, “Hwu,[147] our lodge is moving.” “Well,” said the other, “maybe Doonongaes has come; he always troubles poor people; hurry up, go out and see.” So she went out through the smoke-hole, and, looking around, saw that they were far out in the dense woods. On taking an observation to see whither the wind was going, she saw a long black body moving, and she saw that their lodge was on it. Going in, she said, “As I looked down the wind I saw a very black thing, which was so long that I could not see the end of it.” “It is just as I said to you,” said the other woman; “this is Doonongaes, who is making sport of us. Now, do your best to punish him.”

These two old women, who were Gwidogwido[148] people, and sisters, were possessed of such very powerful orenda (magic power) that it was hard to conquer them by sorcery. Taking their clubs, therefore, they went out of the smoke-hole. Then the elder of the two said: “Go to the end of his tail; something is sticking out there. Strike it, and I will try to cut its head off.” While the younger sister went to the tail, the elder went to the neck joint. The younger sister, seeing objects which resembled fins sticking out, began to pound these; soon she saw that she was driving them in. “What shall I do,” thought she; “my sister said these things would crumble to pieces.” She kept on pounding, however, until she saw that something like milk began to come out. She stopped striking them, whereupon the milklike fluid turned into foam and came out stronger and stronger. At last, becoming frightened, she ran to her sister, [[299]]whom she found lying down, doing nothing. She said, “Oh! my sister, what is the matter?” “Oh!” said the elder, “I can not do anything; he has overpowered me by his orenda (magic power); do the best you can.” The younger, driving their flint knife into the neck joint, began to hammer it; finally the knife went out of sight. Then she asked her sister, “What shall we do now?” “Our only safety is to run away,” was the answer. The younger sister, going down the smoke-hole, got a narrow strip of the skin of Djainosgowa. This was the container of their magic power, or fetish. Coming back to her sister, she said, “Now I am ready.” The elder answered: “Take hold of one end of the skin and I will take the other. Then let us run to the end of Doonongaes’ tail, where we will jump off and get away as fast as we can.” It was a good while before they came to the end of the tail. Then jumping off, they hurried along, not on the straight trail but somewhat to one side of it.

Doonongaes, who was running all this time with great speed, said at last, “I do not hear anyone talking.” Then his neck began to feel tired, and he said, “This lodge wearies me,” and jerking his head, off went the lodge, falling some distance away. On going up to it he found it empty. “Very well. We shall soon see about this,” thought he: “No one has ever been able to get away from me. I will put these two out of the way.” Thereupon he ran back as fast as he could, saying, “When could they have escaped? Oh! my neck is sore.” As he went he snuffed the air to find the women. Halting and looking around he saw tracks where they had jumped from his tail, for the earth was torn up. “Ha, ha! you think you are going to escape me,” he said, starting with lightning speed on their track. He ran until night. Toward morning he said: “The pain in my neck is increasing. I wonder if I should better go back. No; I can not give up this chase. I have always thought I could allow no one to overpower me, so I will keep on.” At midday he came to the end of the women’s trail, and could track them no farther. Now, he thought, “What shall I do, for I am determined to put them out of the world?”

Standing up, he became taller and taller until at last he stood on the tip of his tail with his head high in the air. He saw a smoke far off on one side, so he came down and shot off in that direction, reaching the place in a few moments. Halting by the lodge, he thought: “I hear some one inside. Very likely magically powerful people live here.” On peeping in, he saw a very old man sitting down smoking, with his head bowed. Doonongaes watched him for some time; at last the old man, looking up, said: “Hwu, my nephew has come! Well, nephew come in. Why do you stand outside?” “This is my uncle’s lodge; it seems he knows me,” thought Doonongaes; so he [[300]]went in. “Well, nephew,” said the old man, “I am glad to see you. I have been expecting you for a long time.” “Well, I have come. What do you want?” said Doonongaes. “Oh! you and I will fight against each other,” replied the old man. “That suits me exactly,” answered Doonongaes; “it is the very game I amuse myself with.” “We will wait until noon tomorrow, when the fight will begin; you can stay here with me until then,” said the old man. This old man was the grandfather of the two women who were trying to escape. His name was Gwidogwido. The next day the old man said, “Now, let us go.” They went through the woods until they came to an opening, whereupon the old man said, “Here is where I always fight.” Seeing the ground was covered with bones, Doonongaes became greatly frightened and asked, “Is there not some way to annul our pact, for I want to continue my journey?” “No,” replied the old man, “we have agreed to it.” “What would happen if I should refuse to play?” said Doonongaes. “Well, if you do not want to fight, give yourself up to me, and I will do what I like with you,” answered the old man. “If I do that I suppose you will kill me; so we may as well fight,” replied Doonongaes.

Thereupon the fight began. Doonongaes had a basswood club, while the old man had a mallet. As they fought they moved around the opening until they came to the farther end, striking at each other all the time. At the end of the clearing they began to tear up trees, which they hurled at one another. They opened a broad road through the forest, uprooting the trees as they fought. They advanced until they came to another clearing, at the farther end of which they saw a village. Doonongaes now got another basswood club, for they had thrown away their weapons when they began to hurl trees. The old man had to defend himself with his hands and arms until they reached the village. There he picked up a lodge, which he threw at Doonongaes, whereupon Doonongaes threw another lodge at the old man. Thus they continued throwing lodges as they went along, until a great cry was raised by the people as they saw their lodges smashed on the heads of the combatants, and so all attacked the two men.

The people of the village were Djihonsdonqgwen[149] people, who were great fighters. They determined to punish the two men, so with their flint knives they killed the old man Gwidogwido, but Doonongaes ran out of sight, shouting, “I have always said that nobody could conquer me.” He added: “It seems to me that there is something in my neck. Can it be that a limb fell on it, and a splinter stuck into my neck?”

Doonongaes went on until he came to a new lodge. “Perhaps,” thought he, “another uncle of mine lives here. I will have a look.” Peeping through a crack, he saw two little boys playing with a [[301]]man’s head, and heads all around the lodge with flesh on them. He wondered where the boys got these for they were too small to go out to hunt. “Perhaps they will be able to cut my head off,” thought he, running away. A few moments later one of the boys said to the other, “Did not you think some game came to the lodge just now?” “Yes,” replied the other. “Well, let us hurry out; we will soon bring it back,” said the other. Taking their knives, they ran out and around the lodge. Seeing the trail, they ran along it until they were at Doonongaes’s heels. When he turned and saw the two boys behind him, each with an uplifted knife ready to strike, he seized the first boy and threw his knife away. Then he did the same with the other boy, and putting a boy under each arm, he hurried on. As he went along, he saw a high precipice, whereupon he said, “Perhaps I had better throw these boys over, for they annoy me.” After throwing them over the precipice, he walked on. Presently he heard “Tcu! Tcu! that man walking over there falls (is about to fall).” Doonongaes turned around to see where the voice came from, with the remark, “This sounds as though they meant me.” He stood looking around; soon he heard some one laughing, and saw a man high up on the cliff. “It is absurd that he should make sport of me,” said Doonongaes; “I will punish him.” Doonongaes hurried toward the man, who was ahead. When he came to the spot where he thought the man was, he could not find him, and could see no one. Soon he saw far ahead the man peep from behind a tree, then dart back and peep out again. Doonongaes ran to the tree, and going around it, said, “Now, I will punish you, you scoundrel”; but he found no one there. He looked everywhere. At last he saw another tree far ahead with the man peeping from behind it. He hurried to the place, saying as he ran after the man around the tree, “I have caught you”; but when he got around, he could see no one. “This is provoking,” said Doonongaes, “he is making sport of me; I must punish him without fail.”

Doonongaes sat down under the tree to rest from the chase and closed his eyes; in a little while he was sound asleep. The man came back and, seeing Doonongaes asleep, said, “I thought this man said he was going to beat me.” As he stood looking at Doonongaes he resolved to kill him. Taking out a flint knife he cut his throat. At first foam came from the cut but no blood; then it seemed as if Doonongaes blew a great breath, whereupon out came the blood streaming in every direction. Then Doonongaes died. “I did not have much trouble,” thought the murderer, who was one of the Djoñiaik[150] people, “though he called himself powerful”; and sitting on the tree above the body he continued to laugh.

When Doonongaes was killed his blood ran down the precipice. The people who lived in the ravine below said they saw it. “This [[302]]looks like the blood of our people, like the blood of our great chief.” They all gathered at the place where the blood was coming, and one of the tallest men said, “I will try to look over.” He stretched himself up, but could see nothing except the bare cliff. Then another man got on his shoulders, a third on the shoulder of the second, another and another doing likewise until in this way they reached the top. Djoñiaik saw men coming, and noticing that they were the same kind of people as Doonongaes, he said, “They are so many I will run away.” So, slipping down from the tree, he was off.

The men looked around—there lay the great chief of their people. One of them, who became chief for the time, said: “Every one of us must do his best (in the exercise of orenda). We will try to make him alive again. Let two of you build a very large fire and two of you go to the end of a lake for a thing that has been of great aid to our people—the white pebble. Go quickly; and two more go to Doonongaes’s lodge at the end of Ganyodaes, to get his fisher-skin pouch and bring it here; and two of you go to the end of the earth and notify our grandfather, who lives there. Tell him what has happened and find out what he thinks about it. Let two go to the place where the rocks are the highest in the world, for in that place lives a man who is master of the thing that has the greatest power in the world. Let two get on the trail of the man who killed our chief, Doonongaes; when they overtake him, let them kill him if necessary, but if not let them bring him here and we will do what we like with him.” In a short time the two appointed to make a fire had an enormous one burning. The two sent for the white pebble reached a lake surrounded by a hemlock forest that seemed to grow on rocks without any earth. On looking around, the two men saw many stones of the kind for which they were sent. Having picked up the right one, they went back immediately, saying on their return, “We have brought what we were sent for.” The new chief thanked them. Now all the people waited.

The two men sent to Doonongaes’s lodge reached the lake, and as they went along the bank, one of them said: “I am getting hungry. Let us have some fish.” “Very well, we will catch some,” replied the other. Soon they had a number of fish, and sitting down on the bank, they began to eat them raw. Skahnowa saw these men eating fish, so he came near and asked: “What are you doing? You are stealing my fish.” “Oh, no!” replied the men; “this lake does not belong to you.” “Well, to whom does it belong?” asked Skahnowa. “It belongs to the Controlling Power,” was the reply. “No, the man who owns this lake has ordered me to watch it,” said Skahnowa. “What is his name?” he was asked. “His name is Doonongaes,” he replied. “Well,” said the two men, “Doonongaes was killed some time ago.” “Are you sure of that,” asked [[303]]Skahnowa. “Yes; we have just come from the spot where his body is,” they said. “Where is that?” asked Skahnowa. “At Broken Land, where the laughing man lives. You know where that is,” they said. “Oh, yes,” answered Skahnowa; “I will go and see. If he is dead, I suppose I shall get possession of this lake and own it myself.” “Take the trail we came on,” said the men. Then they went their way, while Skahnowa took the trail along which they had come.

The two men searched Doonongaes’s lodge, but for a long time they could find nothing. At last they found in the smoke hole the pouch they wanted. They took it out with them, and running very fast, they overtook Skahnowa when he was almost at Broken Land. The three went on together and in time came to the place where Doonongaes lay. Skahnowa, looking at the remains, said, “It is true that he is dead, and yet he thought no man could kill him, so greatly did he esteem himself.” The two men delivered the pouch, and then sat down, waiting for the others to come.

The two men who went to their grandfather arrived at the place they thought was the end of the earth, whereupon one of them said: “We are here. Now how are we to find where our grandfather lives?” The other answered, “I wonder if this is really the place?” They went along the edge of the water, which was only a small lake, not the end of the earth. Keeping on, at length they went around the lake. Seeing their own tracks ahead, they said: “The other two men have passed here. Let us go this way.” After going around again, they said: “Two more men have come up. Now let us hurry and overtake them.” The two had not gone far when one of them fell down with a great cry, saying: “I can not go any farther. There is something in my foot. You finish the journey alone. On the way back you can stop for me.” “Very well,” said the other. On running around the lake still again, he said, “There are six men running; now I will do the best I can. Why! there is a man sitting ahead on the bank. Well, I thought I would overtake those people soon.” The man who was sitting down, on turning to see who was running up, saw his friend. The runner said to himself, “Why, it looks like my friend who hurt his foot.” On coming to him, he asked, “What are you doing here?” “I am resting; my foot is nearly well now, and I will start at once. Did you go around and come back?” he asked. “Oh, no! I was on the trail all the time,” came the reply. They set out together. One said: “This must be a small lake. When we come to the other end we will go on in a straight line.”

They now watched the sun, and when it was at the other end of the lake, they took their course from it, and then traveled a long time straight ahead. Again they reached the limit of the land. Once [[304]]more they said: “It seems that we have come to the end of the earth. Let us look for our grandfather’s lodge.” They saw an opening or clearing, and on the farther side smoke arising. They found a lodge there, and on looking in saw an old man, at which they said one to the other, “I wonder whether that is our grandfather.” While they were looking, the old man, straightening himself up, called out: “Come in, grandsons. Why do you stay outside?” They looked at each other, saying, “How did he see us, for his back is toward us?” Going around the lodge, they entered. The old man said, “You have a message, otherwise you would not have come; but let me get my pipe first.”[151] Taking his pipe and beginning to smoke, he said, “Now I am ready.” “Well,” said the two men, “our people are assembled in an important condoling council, and they said to us: ‘Go to our grandfather; tell him that our chief has fallen and that we want to make him alive again.’ ” “Very well,” replied the old man, who was one of the Ganos (Spring-frog people); “you have come on a very important errand and I will give you something that will be of great use to you, in fact the only thing that can bring your chief to life again.” Going into a hole in the ground, the old man returned with a white flint in the form of a canoe, about as long as a finger. In one end of this white flint canoe was some black paint and in the other end was a powder—a medicine of some mysterious kind. The old man said: “When you go to use what I give you now, color your faces with this paint, then paint your dead chief’s face with it also; and after that, put this powder on the edges of the wound and wash his face with cold water. Then blow on him and he shall come to life. When he opens his eyes, put this powder into water and give it to him to drink.” Hurrying off in the boat, they arrived at Broken Land without delay. They said: “We were hindered by the lake.[152] We kept going around it.” The new chief replied, “People seldom get away from that lake, which is called Ganigonhadontha Ganiodae[152] (the delirium-making lake); it puts men out of their minds.”

The people now waited for the next two men. Those two went ahead till they came to an opening lengthwise in the trail. On looking around, they could see people sitting here and there. One of the men said: “I wonder what they are doing. Are they watching and guarding the opening? We must pass.” They passed by unharmed and traveled till night, when they came to a hollow tree lying on the ground. They crawled into this and had been there only a short time when some one rapped and said, “Well, are you here for the night?” One answered, “Yes; we are.” “What would you do if the Ganiagwaihegowa should come?” was asked them. “Oh! we should like it; we should play tag and have a good time,” they replied. Soon they heard a voice saying: “Come out as quickly as you can. I have come [[305]]to help you, for this is a very dangerous spot. The magic power (orenda) of the man you are looking for extends to this place, and he has a great many other places under his control. You must follow me, or you will not live through the night.” They went with the owner of the voice, seeming to rise in the air as they journeyed. After a while the guide said, “Stop here and see what would have happened to you if you had stayed in the tree.” As they looked back, they saw Ganiagwaihegowa[153] tear the tree into bits, which flew around in every direction. Ganiagwaihegowa looked for the men, saying: “He who notified me said that two men were here. He always disappoints me, but if he does this once more, I will cut his head off.” Then Ganiagwaihegowa went away. The guide said, “Ganiagwaihegowa has gone home, and you are now safe.”

They spent the night in another hollow tree. The next morning they hurried on and at midday came to the place where the rocks were high—the highest rocks in the whole world—on the summit of which lived the old man. As they stood at the foot and looked up, they said, “How is it possible to get up where that old man lives?” but they went. They searched until they found a ledge that seemed to ascend in a spiral; this they began to climb, one ahead of the other. Sometimes they slipped, almost falling off. At length the man ahead slipped on a round stone, and over he went, striking on the rocks as he fell and going down out of sight. “Well,” thought the other man, “my friend is dead;” thereupon he kicked the round stone from the ledge. In falling it struck the fallen man, who was just regaining consciousness, on the top of his head, killing him.

The man above went on until he reached the top of the rocks. At the lodge of the old man, whose name was Hasʻhonyot (i.e., “his back is turned”), of the Odjieqdah[154] (Crayfish or Lobster) people, he stood a while, thinking, “this man is at home, I suppose.” Looking down among the rocks, he said, “See where I would fall if he were to kill me.” Peeping into the lodge, he said: “Sure enough, he is at home; he is looking toward me and must have been looking at me ever since I came up. I wonder where that thing is for which I have come. I wonder whether that is it hanging up there. How shall I manage to get inside? Perhaps I would better turn the lodge over and let it fall among the rocks.” He overturned the lodge—down it went over the precipice, whereupon he thought: “What will happen when it strikes? I will go and see. I have overturned the lodge of the most magically powerful person in the world, and did not have much trouble in doing so.” When the man got halfway down he slipped. The farther he fell the faster he went. At last, slipping over the edge of the rocks, he fell till he [[306]]struck on the topmost limbs of a great hickory tree; the limbs threw him upward, so that he landed on a ledge on the side of the precipice. Not knowing how to get down, he said: “I must die anyhow. I may as well jump.” So jumping off, he came down the same hickory tree, to the branches of which he clung; then he slipped to the ground, where he found his friend’s body with the skull crushed. “I think it was I who killed him by kicking off that round stone,” he said; “well, I could not help it.”

The old man’s lodge stood all right on level land. He peeped into it—there sat the old man. “This is dismal. I will burn the lodge,” said he; so he piled up sticks until he had it covered, whereupon he set fire to it. After the fire was well started, the old man said: “It is getting rather hot here. I wonder what is the matter. Perhaps Sʻhodieonskon[155] is playing tricks with me. It seems there is fire; it feels like that. I wonder whether he is burning my lodge?” After a while, hearing the noise of burning timbers, he was sure that there was fire. “Very well,” said he; “if that is the case, I will call on Hasdeaundyetʻha.”[156] Then, taking native Indian tobacco out of a basket made of corn husks, he began to burn the tobacco and to call on Hasdeaundyetʻha, saying, “I ask you to make it rain so hard that the rain shall put out every spark of fire around my lodge.” The moment he finished speaking rain began to fall. It rained so hard that the man outside had to run for safety. In a few moments the sky cleared off, the fire was out, and no traces of rain were left.

“I wonder how things are where I set the fire,” thought the messenger. On returning to the place he found everything quiet—no fire; all in order. “Pshaw! what can I do?” said he; “I might take the lodge along, as it is not very heavy.” Picking it up and putting it on top of his head, he started for Broken Land. Traveling with great speed, he soon came near to his destination; but before coming in sight of it, taking the lodge off his head, he said, “I will leave it here and let the new chief say what shall be done with it.” After setting it down, he went to Broken Land. “You have come, but where is your companion?” asked the chief. “He fell from the rocks and was killed,” he replied. “Did you bring what you went for?” he was asked. “Yes,” he answered. “Where is it?” was the next question. “Not far from here, and I want you to say what shall be done with it.” The chief replied, “Well, let us all go there.” Thereupon all went to the spot where Hasʻhonyot’s lodge was left. The chief said, “You stay outside while I go into the lodge.” When inside he looked at the old man, who sat there smoking with his head down. The chief thought “He is a very magically powerful man; he could kill me in a moment if he liked;” then he said, “My friend, I have come to your lodge.” The old man kept on smoking, not seeming to hear. The chief called again louder, when the old man [[307]]said, “It seems as though someone is talking.” Then scooping the matter out of one of his eyes with half of a clamshell, he threw it away; then he cleaned the other eye in the same way. Having done this, he looked up, and, seeing the man, said: “What are you standing there for? Go out! I do not want you in my lodge. I live on the top of these rocks so as to be alone,” said the old man. “I came out here,” answered the other, “in a friendly way. Come out, look around, and see where you live.” On going out and looking around, Hasʻhonyot saw that he was in a level country and that many people lived about him, and he wondered how he got there. “Did I bring it,” thought he, “from where the wind blows, or not? I wonder whether my lodge was moving when my head was moving and bumping here and there.” “Well,” he finally said to the chief, “what do you want?” “I came,” replied the chief, “to see whether you would lend us that thing which has so great and wonderful magic power?” “What do you want it for?” the old man asked. “Our chief has been overpowered and killed. We want to bring him to life,” said the chief. “I can bring him to life,” said Hasʻhonyot, “in a very short time.” “How shall we pay you?” the chief asked. “Find two of your best-looking women and send them to me. I ask no more,” he replied. “I will talk with my friends,” answered the chief.

Thereupon the chief went out and told his people what the old man said. They talked together a good while, saying: “The most beautiful women are married; how can they be given away? Perhaps we should never see them again?” At last the people said: “Let them go. If their husbands are angry, we will settle with them.” They told the women that the old man would have control of them thenceforth. The women said: “We all want to have the chief come back to life. We must consent. Perhaps it will turn out to be all right.” The chief went back to Hasʻhonyot and said: “All is settled. The women are willing.” “Bring them here, then,” said the old man. The women were brought to him. Now Hasʻhonyot had five bloodsuckers as attendants, and he said to them: “Tie these women. Do not let them go farther away than your own length.” The old man carried these bloodsuckers under his tail. They fastened on the women at once, but still held to Hasʻhonyot’s back. “All right now,” said Hasʻhonyot; “your chief will be alive tomorrow, but in the meanwhile I do not want any of your people around here.” The people dispersed, but stayed around at a safe distance to see whether the chief would come to life. During the night the old man went to the spot where the body of Doonongaes lay, and as the women were tied to him, they had to accompany him. He said, “There is no need of bringing this terrible-looking man to life.” Nevertheless he went to work, cleaning and washing the wound and putting upon it a certain weed pounded soft. Then [[308]]reaching down for water, he poured it on the mouth of the corpse (there was no water near by, and the women never knew where he got it); then he blew into Doonongaes’s mouth and talked to him (the women could not understand what he said). Having done this, he built a small fire and told one of the women to run to the lodge and get what was under his couch. As she ran along the bloodsucker stretched out, but as soon as she picked up the bark basket of tobacco and started back, the bloodsucker began to contract. Hasʻhonyot took the tobacco and burned it, saying, “I burn this to you, the Complete Power,[157] and ask you to bring this man to life.” Then he sang, “Onen dondaʹwe né diiohegoⁿ (what keeps alive is coming back here).” When he had finished singing he sat a good while watching. Doonongaes did not come to life then. The old man sent the woman again for tobacco, which he burned, repeating the same words. Then he sang, Onen sagaion ne honhehgon, da onen denshadat hehioendjade.[158] When he had finished singing he blew into the mouth of the dead man,[159] who thereupon came to life. “You are well now,” said the old man. Doonongaes did not speak. Again the old man said, “You are well now.” Then Doonongaes answered, “I believe I am well.” Hasʻhonyot said: “I will go home. You stay here until your people come in the morning.” Hasʻhonyot went home, and the women went to bed with him.

The next morning the people came to Doonongaes and found him alive. They were very glad. “How did you bring me back to life?” he asked. “We sent a man to Hasʻhonyot’s lodge and he brought back the lodge and the old man, who promised to restore you to life if we would give him the two most beautiful women of our people. Therefore we gave them to him.” “That was not right,” said Doonongaes; “I will kill that old man.” The people said: “Do what you like. You are alive now, and we will go home.”

Going to the old man’s lodge, Doonongaes cried out, “Hallo, old man! what are you going to do with these women—keep them for life?” “Of course I will; they are mine now,” Hasʻhonyot replied. “I wish you would let them go,” said Doonongaes; “why should you keep them?” “I got them as pay for bringing you to life,” was the answer. “No matter; you must give them up,” replied Doonongaes. “Oh, no,” replied Hasʻhonyot. “You must,” said Doonongaes. “Well, then you must get out of my lodge,” retorted the old man. “No, I will not go until you free the women,” answered Doonongaes. Hasʻhonyot rejoined: “You must go at once; if you do not I will kill you. I did not think you would annoy me, if I brought you to life.” “Well, why did you bring me back to life?” asked Doonongaes. “Go out of here,” said Hasʻhonyot. “I will not go. I want those women,” said Doonongaes. The old man, springing up, drew his flint knife. “Now, I say you must go,” said he. Doonongaes, drawing [[309]]back slightly, thought, “Pshaw! what a coward I am! I can play tricks on the old man.” Going outside, he put his horns under the lodge—up it flew in the air and then fell to the ground. (The lodge was of stone.[160]) “Very well,” said the old man, “I will kill you.” So he went out. “What are you doing?” he asked; “I think you are trying to throw my lodge over. Do you want me to cut your head off again? I can do it very easily,” he added. “All I want,” replied Doonongaes, “is that you release the women.” “I will not release them,” declared Hasʻhonyot. “You must,” said Doonongaes, and taking a reed, called owl’s arrow, he hit him on the back; the blow glanced off without hurting the old man a bit. Again Doonongaes asked, “Will you let me have the women?” “No,” exclaimed Hasʻhonyot. “Well, I am going over there a short distance. I will come back soon,” said Doonongaes.

Going into the lodge, Hasʻhonyot asked his attendants, the bloodsuckers: “What shall we do? I think he intends to kill us. Do you think he can do it?” “Yes; we think he has gone for help,” they rejoined. Doonongaes had gone to find the Djihonsdonqgwen[161] people. He came to the place in which they all lived, one great lodge—a mound lodge. Peeping in, he saw a great many people walking around. Immediately one spoke to the others, saying, “Hurry up! we have some game here.” Straightway there were great confusion and crowding and rushing to and fro. There seemed to be rooms all over this immense lodge, above and below and on every side. Entering, Doonongaes said: “Let us have peace. I came here to lead to a work which you will like; I know you will. I have come to hire you to kill a man over there.” They said to one another, “Let us get ready to go.” Their chief lived on a hill near by, but they did not notify him. Doonongaes led them to Hasʻhonyot’s lodge, saying, “I want you to kill this old man, but do not harm the women.” A great many went into the lodge, filling it, and there was a vast crowd outside. Some time passed, and then Doonongaes heard the old man scream and saw him run out. When outside the crowd around the lodge caught him. They released the women. They hurried home, accompanied by Doonongaes, who left the Djihonsdonqgwen to fight with the old man until they thought he was dead. When the women reached home they said, “We are now the wives of our great chief, Doonongaes.” “Thank you, my daughters,” said their mother; “he has saved you, and it is right that you should live with him.” So Doonongaes went to the lodge of the two women and did not return to Ganyodaes.

After a long time had passed both women had children, and he continued to live with them until one day he said, “I am going to the place where my friend, Hasʻhonyot, used to live on the high rocks.” When he reached the foot of the rocks, he saw something [[310]]lying on the ground, whereupon he said, “He looks like some of our people.” It was the man who had fallen over the precipice while climbing up to Hasʻhonyot’s lodge. At last Doonongaes, having found the ledge on which the men had climbed, reached the summit where the lodge had been; there he saw the footprints of the man who had overturned it. On looking around, he could see to the end of the earth,[162] in all directions. He looked toward the west. Seeing far off a man killing people, he exclaimed, “Pshaw, that man is a fool!” Descending the cliff, he hurried to the place, where he found a great many people. To the man who was killing them, he said, “What are you doing?” “Oh! I am guarding the land under my control,” was the reply. “Yes. What is your name?” asked Doonongaes. “My name is Tsodiqgwadon,”[163] was his answer. “You and I belong to the same people, then,” said Doonongaes; “we will therefore decide the matter of supremacy[164] in this way: Whichever one of us has the orenda (magic power) to command the great rocks of the cliff on the south side of this village to fall, shall own this place.” Then Doonongaes said, “Let the rocks fall and fall this way.” He had barely spoken when the rocks began to fall toward him. “Only half the rocks have fallen,” said Tsodiqgwadon. “Now command them to go back to their places.” It was done. Now it was the turn of Tsodiqgwadon. He said, “I command every rock of the cliff to fall,” and every stone fell with a great noise, only a mound of earth remaining where the cliff had just stood. Then Doonongaes said: “You have won. You have more orenda than I have. You are more magically powerful than I. I can do nothing more. Now, tell me what I can do to satisfy you.”[165] Tsodiqgwadon said, “I want you to let women alone. Every woman living is mine.” Going home to his wives, Doonongaes said to them, “You are not mine any longer.” “Why not,” they asked; “have you sold us, or have you been beaten in a game in which you wagered us?” “No; I met a man who claimed you,” he replied. “Who is he?” they persisted. “Tsodiqgwadon!” exclaimed Doonongaes. “We do not know him; how can we be his wives?” they asked. “Well, that is what he said. I did all I could but he magically overpowered me. Now, I will go to my old home, where I shall be better off,” answered Doonongaes.

Thereupon Doonongaes went to Ganyodaes and, after seeing that all was in order, he began to cook. When he had finished he heard footsteps. A man kicked at the door, and in came his servant, Skahnowa, who said: “What are you doing in my lodge?” “How came this lodge to belong to you?” asked Doonongaes. “Get out of here!” said Skahnowa; “I do not want you.” “I wish,” said Doonongaes, “you would tell me by what right you claim this lodge.” “My master, the former owner, was killed, and I took possession of it after his death,” replied Skahnowa. “Ah! that is it. Do you not know me? [[311]]I have come back,” said Doonongaes. “You Doonongaes? No; I am sure my master was killed and that his body has decayed by this time,” said Skahnowa. “No; it is I. I have come to life,” answered Doonongaes. For a time Skahnowa was silent; at last he said: “We will test this matter. Go to my lodge and bring the hind quarter of a bear.” “Very well,” replied Doonongaes, and he started, disappearing in the water of the lake. Coming out at a distance from the lodge, he killed a bear and, without having gone to Skahnowa’s lodge, brought a hind quarter. Skahnowa said: “You went quickly. Did you bring what I sent you for?” “Yes. Here it is,” replied Doonongaes. “This is fresh. All the bear meat I had home was roasted. You are not Doonongaes. Go out of this lodge,” said Skahnowa. Beginning to cry, Doonongaes went out. Skahnowa then started on his round of the lake. Doonongaes had not gone far when he said, “What a coward I am! It would be stupid of me to give up my lodge.” He went back but did not find Skahnowa there, so he took possession. The next day at noon Skahnowa returned just as Doonongaes was ready to eat. “What are you here for?” asked Skahnowa. “I told you to go away.” “Why should I give up my lodge?” asked Doonongaes. “If you do not go away, I will beat you,” said Skahnowa. They began to quarrel, and then, going outside, began to fight, moving along the lake. They fought the rest of the day and all night. The next morning Skahnowa said: “This is a hard task. It may be that he is my master. The only thing that makes me doubt it is that he did not do what I asked him to do. He did not go to my lodge.” Finally he said to Doonongaes: “Let us give up fighting.” “No,” replied Doonongaes, “let us have it out. A man has to be killed, one way or another.” “Very well,” said Skahnowa, so they fought again in good earnest. Being of equal magical strength, they fought day and night for one month.[166] Then Skahnowa said: “We would better stop fighting. I think neither of us can conquer.” “Yes,” replied Doonongaes, “it is useless to fight longer; but I want you to promise not to order me out of my own lodge again.” “Very well,” answered Skahnowa, “you may keep the lodge; the owner of it was killed long ago.” Doonongaes asked: “Do you not really know me?” “I know my master is dead,” said Skahnowa.

Doonongaes now went back to the lodge, thinking: “How can I get possession of my lake? I must manage to control it again.” The next night as he lay thinking, he fell asleep and had a dream, and in the dream a man said: “I have come to say that you have been fighting with your servant Skahnowa. We people of orenda, or magic power,[167] know immediately what is going on. All the people of magic power are stirred up now, and if you wish to live, you must go to Tsodiqgwadon. All these people fear him. You must get up and go now, for these people will be here exactly as the sun [[312]]comes up in the east. Start immediately, and try to be there before daylight.” Doonongaes was astonished at his dream, but said, “I want to live, so I will go.” Starting about midnight, and going to his wives, he slept with them. Then he arose very early in the morning and journeyed on. He found Tsodiqgwadon at the same place where he had seen him killing people. He had barely sat down when a man, kicking aside the door flap, asked: “Have you seen Doonongaes?” “What do you want of him?” asked Tsodiqgwadon. “We want to have a trial of our orenda, or magical strength,” came the answer. “Yes; I have seen him, but it was a good while ago,” said Tsodiqgwadon. “There are fresh tracks coming here. Why do you try to hide him?” said the stranger. “I am not trying to hide him, and do you go out of my lodge,” replied Tsodiqgwadon. “I want to see Doonongaes,” said the other. “Have I not said that I have not seen him? Do you understand me?” declared Tsodiqgwadon. “Well, I did not come with any evil intent,” said the other. “But why do you insist, when I tell you I have not seen him?” retorted Tsodiqgwadon. “But the tracks made by him are fresh,” was the other’s reply. “Pshaw,” said Tsodiqgwadon, “do you not know what kind of man I am?” The visitor, who was a Dagwanoenyent,[168] ran out, screaming: “Oh! do not touch me. I do not want to fight.” “Well, if you do not, then go home,” said Tsodiqgwadon. The man then started for home.

This man was barely out of sight when they heard a second man coming. Kicking aside the door flap and jumping in, he inquired for Doonongaes, saying, “I will eat him should I find him.” This was Niagwaihe.[169] Tsodiqgwadon said, “I have not seen him.” “That is always the way with this man,” muttered the other; “he is always hiding bad people. How comes it otherwise that his tracks are here?” “I have not seen him. What do you come for? I do not want you in my lodge,” declared Tsodiqgwadon. “Why do you hide Doonongaes?” rejoined Niagwaihe. “I told you I have not seen him,” said Tsodiqgwadon. “His fresh trail comes in at your door,” replied the other. “Well, perhaps he came in and went off another way,” said Tsodiqgwadon. The man went out to look; then, coming back, he said, “No; it is as I told you; his trail comes in here.” “Do you want to fight him?” asked Tsodiqgwadon. “No; I merely came to see him,” was the reply. “If you do not go away I will kill you,” said Tsodiqgwadon. “You know what sort of person I am; the best way for you and me is to have it out.” Tsodiqgwadon then went outside, whereupon Niagwaihe screamed: “Do not beat me. I did not come with any ill feeling.” “Well, go home or I will fight you,” said Tsodiqgwadon. Niagwaihe disappeared. “Now,” said Tsodiqgwadon to Doonongaes, who was standing just behind him, “come out of your hiding place.” [[313]]

They had barely sat down in the lodge when footsteps were heard again and Djainosgowa[170] rushed into the lodge, saying, “Yes; this is the man for whom I have come.” Seizing Doonongaes by the hair he pulled him out of doors. Tsodiqgwadon followed them. When outside he saw Djainosgowa walking off with Doonongaes on his shoulder. “He has taken away my friend, who came to live with me. Never mind,” said Tsodiqgwadon to himself, going back into the lodge and beginning to smoke. Then he thought: “Perhaps I would better go to help him. They may kill him.” So, following Djainosgowa’s trail, he found him sitting down talking with Doonongaes, and asking, “How did you come to think that you have orenda? Why did you want to kill your servant?” Tsodiqgwadon listened. Doonongaes answered, “Let us have peace. Why should we fight?” “No,” replied Djainosgowa; “I am going to try your strength in orenda.” Tsodiqgwadon was there, but had made himself invisible to them. All at once Tsodiqgwadon seized Doonongaes and, putting him on his back, said, “Let us go home. What is the use of being here?”

After Tsodiqgwadon had gone a few steps Djainosgowa found, on looking around, that Doonongaes had disappeared. He searched everywhere for him. At last he said, “Pshaw! I think Tsodiqgwadon took him away,” whereupon he started back. When Tsodiqgwadon reached home, he said to Doonongaes, “We will sit right down here. Djainosgowa will be back soon.” Almost immediately Djainosgowa came in and asked, “Have you seen Doonongaes?” “No; you jerked him out of my lodge. That is the last I have seen of him,” declared Tsodiqgwadon. Djainosgowa said, “I believe you are playing tricks on me. Where did you leave him?” “Why do you accuse me? Go home! I am tired of you,” said Tsodiqgwadon. “I want to see Doonongaes,” replied Djainosgowa. “Go out of here!” exclaimed Tsodiqgwadon. “I will not go until I am satisfied,” persisted the visitor. “I tell you to go. Can you not understand?” said Tsodiqgwadon, getting up and going toward Djainosgowa, who jumped out of the lodge, saying, “Oh! do not be angry. I did not come with any bad feelings.” “Go home,” replied Tsodiqgwadon, “or I will beat you.” Djainosgowa had to go, for he was conquered by superior orenda. Then Tsodiqgwadon said to Doonongaes, “What have you done to all these people that they come here after you?” “I had fought with Skahnowa, who had taken my lodge,” replied Doonongaes. “We fought for one month, and because we fought so long all the people having magic power around the world are excited; that is all.” “Let us go to your lodge,” said Tsodiqgwadon. “I should like to see your servant who is so powerful in orenda.” [[314]]

Thereupon they went directly to the place. Skahnowa was on his daily rounds. “Where has he gone?” asked Tsodiqgwadon. “Oh! he has gone around the lake. He will be here soon,” said Doonongaes, who began to cook. Just as they were sitting down to eat, they heard footsteps, and a man sprang into the lodge, calling out, “What are you doing in here? Go out!” “Oh! be quiet,” said Tsodiqgwadon. “Well, what right have you in my lodge?” answered Skahnowa. “Be reasonable,” said Tsodiqgwadon. Skahnowa dropped his head; then, raising it again, he asked: “What are you doing? Are you on some errand of importance?” “We have come to see what you have been doing with your master,” replied Tsodiqgwadon. “It is a great annoyance to have people come to try the strength of Doonongaes since your fight with him took place.” “Is that man there my master?” asked Skahnowa. “Yes; he is,” replied Tsodiqgwadon. “How came he to be alive again?” Skahnowa asked. “That is nothing strange among us people of great magic power—persons who are possessed of potent orenda. We die and become alive again;[171] that is the way it was with Doonongaes,” said Tsodiqgwadon. “Now I understand,” said Skahnowa. “I will not quarrel with him; he can have his own lodge. I will never trouble him again.” Tsodiqgwadon said to Doonongaes, “Let us go.”

So they went along the lake shore and were soon at home. The ground about was covered with tracks. Everything had been eaten; not a scrap was left. “What are you going to do now?” asked Tsodiqgwadon. “The best I can do,” said Doonongaes, “is to go home with you and you can give me a couple of women to live with. Skahnowa will forget his promise and will attack me if I stay here.” “Very well; come along and I will take you to a woman,” Tsodiqgwadon said, so he brought him to a filthy, ugly-looking creature of the Hanondon[172] people. “Here is a woman—I want you to stay with her,” said Tsodiqgwadon. Doonongaes replied, “I want another.” “Well, let us go on a little farther,” declared Tsodiqgwadon. They soon came to a lodge in which was a woman of the Hawiqson(t)[173] people, dirty, and so badly deformed that one of her feet was on her forehead. “Well,” said Doonongaes, “I suppose I shall have to live with these women. You are the ruler here.”

Tsodiqgwadon left him. Night came and Doonongaes hung his head, saying: “I think my friend Tsodiqgwadon has treated me badly. I will not stay with these women. I will go away.” He traveled all that night and the next day; he traveled southward 10 whole days and nights. When 10 days had passed Tsodiqgwadon went to the place where the women, Hanondon and Hawiqson(t), lived, saying, “I will see how my friend Doonongaes is getting on.” He asked the women, “Is Doonongaes at home?” “No,” they replied. [[315]]“Where has he gone?” asked Tsodiqgwadon. “We do not know,” said they, “he did not stay here; he went off the first night you left him.” “Pshaw! let him go,” said he, and Tsodiqgwadon went home.

At the end of 10 days Doonongaes came to a large village in which all the people wore feather headdresses. The chief of the village, Gasaisdowanen,[174] asked Doonongaes, “What did you come here for?” “To make a visit,” replied Doonongaes. “Who will take this man to his lodge?” asked the chief. “He may go with me,” called out one man, so Doonongaes lived with him. After a few days news came to the chief that the people from the far west were going to make war on him; then a challenge came. The chief asked his people to volunteer to fight the western people. In two days he had 500 volunteers, among whom was Doonongaes. They started, women going with them until the night of the first day. The next morning when the warriors went on the women returned to their homes. The warriors continued their journey until they began to see signs of danger and to hear war whoops here and there in the distance. When they stopped for the night the chief said, “Let one man be on guard all night.” Doonongaes volunteered to do this sentinel duty. He kept the fires burning and watched. About midnight he heard a great war whoop and, saying to himself, “I do not want to die,” he ran off. The western people, who were Dagwanoenyents, came to the spot where the people were asleep and killed and scalped every one of them. After getting away to a safe distance Doonongaes lay down and slept. In the morning he said, “I will go and see what has happened to my friends.” He found them all dead and scalped, whereupon he thought, “I will go to the wives of these men and take them all.”

When Doonongaes returned to the village he called the women together, and said, “I wish to tell you that your husbands are killed, and that I will marry all of you.” After talking the matter over all the women except one were finally willing to accept the proposal. Doonongaes said, “Very well; I will settle with the unwilling one.” He stayed one night at each woman’s lodge. When he came to the unwilling one he said, “If you do not marry me, I will cut your head off.” “Well,” she answered, “you will have to overpower me first.” She was a great woman; her name was Diagoisiowanens.[175] Doonongaes continued, “I am magically the most powerful man in the world,” referring to his orenda, or magic power. “Well, you must try me,” said she. Thereupon he went out, saying, “I will be ready in the afternoon,” but he never returned.

Going southward, Doonongaes traveled until evening. That night he spent in a hollow tree. He went on for eight days. The ninth night he said, “Diagoisiowanens thought she could overpower me, but I am too far off now.” He was just going to sleep [[316]]when he heard someone walking on the leaves who, coming to the opening of his camp, said: “Doonongaes, are you here? What would you do if Hononeowanen[176] should come here?” “Oh! I should like it,” answered Doonongaes. The man went off, as it seemed, and soon a great noise of falling trees was heard—a terrible noise—the earth was torn up on every side. When Hononeowanen reached the tree he said, “Come out!” Turning himself into a snake,[177] Doonongaes went out. When the other one saw him, he said, “Why, you are one of my people.” “Yes, I am the chief of our people, the most powerful person on earth,” was the reply of Doonongaes. “I think not,” said Hononeowanen. “Yes, I am. In the west lives a man of our kind, pretending to be the most powerful person magically in the whole world. I met and overpowered him (Doonongaes lied; he meant Tsodiqgwadon). “Well,” said Hononeowanen, “that man has more orenda than I, so if you have more orenda than he, I do not want to meddle with you, so I will go away.” So saying, he went off. Doonongaes stood a while thinking: “Why did Hononeowanen come over here? I suppose he forgot that I am second in magic power among my people. Well, I will go back to my wives, but there is no use in doing that, as Diagoisiowanens might kill me. I will go southward.”

Doonongaes then walked two nights and days without sleep, until he came to a great plain on the eastern side of which there was smoke arising. Thereupon he turned himself into a man.[178] Soon he reached a village, but he saw no one, though smoke was rising from every lodge. Entering a lodge, he found a kettle full of meat over a good fire, but there was no one at home. Going around the village, he waited. Just at noon he thought, “I would better go again and see whether anyone has come back.” He found no one. “This is very mysterious,” said he. “I will go away—perhaps this is a place of the arts of sorcery.”

Doonongaes next went westward. In the evening he saw another “opening” and smoke arising, as before. “If I do not find anyone here,” said he, “I will go back to the two women whom Tsodiqgwadon gave me.” He reached the place, where he had been but a short time when he saw coming toward him a splendid-looking man with great feathers on his head. This was Hostoyowanen,[179] the chief of the village. Doonongaes greeted him with, “Do you know the village off there in the east? Where have all the people gone?” “They are dead,” answered the man. “Niagwaihe has eaten them all. Tomorrow, perhaps, he will come here and destroy us.” “I should like to stay here a few days,” said Doonongaes. “Very well,” replied the chief, “tomorrow I will show you my village.” The next day they went all around. Doonongaes saw that the people had beautiful [[317]]things—wampum, shells, and valuable skins; there were many people and lodges. After they had seen all the village, Hostoyowanen said: “Now, you must not stay any longer. I do not want you to die here. Run southward and you may be saved.” The chief went home and Doonongaes went southward. He ran fast, and when night came he slept in a hollow tree. The next morning he said, “I am going westward. I do not mind what that chief said.” Toward midday he was hungry. He said: “Oh! my neck is sore; it has been sore for a long time and feels as though something were in it. How can I cure it?” Having found a spring, he lay down to drink from it, but saw the reflection of someone in the water. “Oh! that looks like my wife, Hawiqson(t). Why is her face reflected in this water? I am far from her now. This is strange,” mused Doonongaes. Being frightened, he did not drink but, jumping up, he ran toward the south, forgetting which way he was going. He ran all night. Just at daylight he fell down from weakness. “Why,” thought he, “am I getting so heavy and weak? Is it because I am hungry?” He lay there and could not rise; he was too hungry, for he had not eaten anything for a whole year.[180] He thought: “Well, there is no need of my standing up. I am a snake.” Changed from a man into a great snake, he went on, saying, “Well, I am traveling again.” At noon, coming to a village, he went into the last lodge, in which lived an old woman and her granddaughter, who were very poor. “I want to stay with you a few days,” said Doonongaes. “I have nothing to eat,” answered the old woman. “I want merely to sleep; I do not care for eating,” Doonongaes replied. “Then you may stay,” said the old woman. The next morning, before she was out of bed, Doonongaes asked, “Had you a family long ago?” “Yes,” she answered, “a long time ago I was married and had a large family, but only two are living now.” “Well,” said Doonongaes, “you must have kept a bow and arrows.” “Look around,” said the old woman to her granddaughter, “and see whether you can find a bow and arrows.” After hunting for them, at last she found a bow and arrows. Doonongaes straightened the arrows and strung the bow. Then he shot through the smoke hole, saying to the arrow, “Go for a large bear.” Soon they heard the sound of approaching footsteps and then of something falling in front of the door, at which the old woman said: “I think that man Dagadiye has come again, for he is always rushing through the village. He does not kill, but he chases our people.” Doonongaes laughed at her words. “Why do you laugh?” asked the old widow. “I laugh at what you say,” replied Doonongaes. “Well, what do you think the noise was?” she asked. “I do not know,” said Doonongaes. “Go and see.” Going to the door, she exclaimed, “Hwu! Hwu! There is a great bear here!” The old woman made a hole under the jaw of the bear and, putting her [[318]]thumb into the incision, she tore off the skin. Then cutting open the body, she took out the intestines, after which she hung up the meat. Then she began to think: “Why did this bear come? Who sent it?” Finally she asked, “My grandson, can you tell me why this bear came?” Doonongaes said, laughing: “Did you not see me shoot? I told the arrow to bring a bear and the bear came.”

Doonongaes staid there all day, while the grandmother cooked. The next morning he heard a noise. A messenger came in, saying: “I have come to notify you that the daughter of our chief, Deyenegonsdasden,[181] is to be married to the man who can shoot the black eagle perched on the top of a pole that reaches to the clouds; the shooting begins at midday.” Doonongaes said, “I can marry the chief’s daughter, for I can kill any one of the eagles, even when flying high.” He straightened his arrows and strung his bow as he lay by the fire. Looking through the smoke hole, he could see the eagle on the pole.[182] At midday all the people were around the pole, when the chief said, “Now, do you begin.” Doonongaes saw through the smoke-hole how the arrows flew. Each man tried twice, but none of the arrows went near the target. He watched until night, and then the chief said, “Tomorrow we will try again.” The next morning Doonongaes said, “None of these men can kill that eagle.” Stringing his bow, he shot an arrow through the smoke-hole, which he saw go straight to the eagle and pierce it. The eagle fell, while the arrow transfixing it stuck into the ground, taking root so deep that no one was able to pull it out. Every man said, “I did it.” But the chief replied, “Then take the arrow out.” Each tried but could not draw out the arrow. Now Doonongaes said to the old woman’s granddaughter:[183] “Go after my arrow. Somebody may break it.” She went to the place, saying, “A man at our lodge sent me to get his arrow.” Thereupon, taking hold of it, she pulled it out easily.

“My daughter is married now,” said Deyenegonsdasden, so he sent two men for Doonongaes. They found him by the fire at the widow’s lodge. When they told him to come to the chief’s lodge, he asked, “Why does the chief send for me?”[184] “He wants you to marry his daughter, for you killed the black eagle on the top of the pole,” he was told, “Oh! I do not want any more wives. I have more than 100 now,” returned Doonongaes. They insisted, but he refused. On their return this was told to Deyenegonsdasden, who said, “Now let 8 or 10 of you go, and if he won’t come willingly, tie him and bring him here.” Going back, they said, “You must come.” “I will not,” replied Doonongaes; “I am not going there for nothing,” declared Doonongaes. “Well,” answered the men, “it is not for nothing. The chief wants you to marry his daughter.” “Is she good looking?” asked Doonongaes. “Oh, yes! she is very beautiful,” [[319]]the men replied. “Well,” said Doonongaes, “it would be a shame for me to marry her; I am too nasty a man.” They tried hard to persuade him, but he would not go. Then they tried to tie him, but he hurled them away. Even after trying all day they could not bind him. When night came they said, “We might as well give up and go home.” When they went back they told the chief, “We can do nothing with him.” Then the chief said to his daughter, “You must go to him.” As her father told her that she must go, the girl went. She entered the old woman’s hut, but Doonongaes paid no attention to her. After a while she said, “I came to stay with you.” “Where do you live?” asked Doonongaes. “I live in the center[185] of the village,” the girl replied. “Who is your father?” he asked. “The chief,” she said. “Oh! I will not marry you,” said Doonongaes. “Are you sure you will not marry me?” asked the girl. “Yes; I have too many wives,” he replied. “Are you married at home? Where do you live?” she inquired. The reply was: “Sixteen[186] days’ journey from here I have more than a hundred wives. Farther on I have two more.” “Where did you come from?” she continued. “I think you know the place,” he said; it is called Dedyosdenhon.”[187] “Yes,” he replied, “I know where that place is; it is far away, near the end of the earth. I suppose you will not go back there. It is too far, and you will marry me.” “No, I am not looking for a wife here. Such people as you are[188] would not help me.” The beautiful girl began to cry. Doonongaes, looking at her, asked, “What is the matter?” Whereupon she cried harder and harder. Now Doonongaes himself began to cry. The old woman asked: “What is the matter? Why do you cry?” No answer. Then she herself began to cry. Her granddaughter, coming in and seeing that all were crying, began to get lonely and to cry, too. Now all were crying, and they cried louder and louder. Just as it became dark the chief heard the sound of crying, and sent men to find out where it was. They went through the whole village, but found no one crying. At last one said, “Let us go over to the old widow’s hut.” On nearing it they heard the sound of crying, so they returned to the chief and said, “The crying is at the lodge of the old widow, Deienensowanens.”[189] Hearing this, the chief said: “My daughter is at that lodge. I must go over there.” When near, he, too, heard the sound of crying, at which his heart grew weak, and he thought to himself, “I can not go into that poor hut.” So he remained outside, and soon he also began to cry, and he cried until he forgot everything. When he came to his senses he was sitting at the side of the old widow, “Broad-Shoulders.” He did not know where he was. He was not crying, merely thinking why the others were crying. After a while he said, “Let us all be of good cheer and stop crying.” Now the [[320]]old woman thought, “Who said that?” and, on looking up, she saw the chief of the village, whereupon she asked, “Why are you here? I never saw you near me before.” “I came to cheer you up,” he replied. “Very well,” said the widow, “but tell your daughter to stop crying. I thought it was the rule to cry, for when she got here she began to do so.” The chief said to his daughter: “Stop crying! It is not right for you to cry. If you do not stop, I will cut your head off.” Being afraid, she stopped. Doonongaes cried on as before until finally the old woman said, “My grandson, every one has stopped crying; so do not cry.” He paid no heed. The chief tried to stop him, but he cried the more, and continued to cry until morning. He was sitting on a block with his elbows on his knees and his head resting on the palms of his hands. In the morning his companions saw a great pile of wampum in front of him. All his tears were beautiful wampum. The chief asked: “What are those things? Are they not good for something?” “Yes,” replied Doonongaes, “if they are strung together. If a man is sad and cries, and a string of them is given to him, all will be well again.” Doonongaes had now stopped crying. The chief said, “I want you to be the chief of this place, and I will be the second, or vice, chief.” Doonongaes sat with drooping head for a while, after which, looking up, he said: “I do not want to be a chief. I am great enough now. I am known everywhere. I am second in magic power in the entire world—that is enough for me.” The chief asked, “Do you know who is first in magic power in this world?” “I do,” he replied. “Who is he?” was the next question. “Tsodiqgwadon, who lives at Dedyosdenhon,” he answered. “Very well,” said the chief, “I can say no more. I will go home, taking my daughter with me.” “Yes; go! I do not want you here,” Doonongaes added.

The chief and his daughter then returned home, whereupon Doonongaes began to laugh. The old woman asked, “Why do you laugh?” “Oh! I am laughing at the chief, for his daughter very much wants to get married.” The old woman replied, “You would better stop laughing and appoint some one to marry her instead of yourself.” “Well, grandmother, you must go and find some poor man to marry her,” said Doonongaes. “Very well, grandson. I will go to a ‘Shabby Man’ who lives on the other side of the village and speak to him about it.” When she got to the place she said to the “Shabby Man,” “I have come to have you marry?” “Who would marry me? Nobody wants me,” said the man. “Oh, yes! I can find you a wife, a beautiful one, too,” was her answer. The “Shabby Man” said, “All right,” and went home with the old woman. Doonongaes asked: “Are you the man? Do you want to marry?” “Yes. I should like to marry, if anybody would have me,” replied the man. Doonongaes said to the widow’s granddaughter, “Go to the chief and [[321]]say that Doonongaes will marry his daughter now.” So she told the chief what he said. “Very well,” he answered, sending his daughter to the old woman’s hut. Doonongaes asked her, “Do you want to marry me?” “Yes; for you killed the eagle,” she replied. “Would it please you if I should appoint a man to marry you?” Doonongaes added. “Yes,” was the girl’s answer. “This is the man I appoint,” declared Doonongaes. Turning to the “Shabby Man,” the girl said, “Come, we will go home to my father’s lodge.” At this the man laughed for gladness.

Doonongaes spent a whole year with the old woman. One morning he said: “Now, I am going to the southern end of the earth. I want to know how things are there.” “Very well,” replied the grandmother. “Come in on your way back,” she said. “I will,” said Doonongaes. He left all the wampum with the old woman, for if he wanted any he had only to cry in order to get it. After traveling all day and all night, in the morning he came to a great opening in the woods. As he stood looking around the place, he saw some dark object in the west. Looking very sharply, he said: “What is that dark thing? Is some one watching?” He stood there a good while. Just at midday, seeing that the object was lying down, he thought: “What can that be? I must go there and see.” He ran thither as swiftly as he could, and on coming to a piece of smooth ground, there he found one of the Djainosgowa family. The one that had been standing up was the old man who guarded the opening; he was now lying down to sleep, for it was just midday. There were two old Djainosgowa persons and five children. Doonongaes, frightened, ran into the woods, thinking: “I must go home. I do not want these Djainos people to kill me.”

So Doonongaes ran a whole month, day and night, until he reached the lodge of Tsodiqgwadon, whom he found sitting by the fire with his head hanging down. When he looked up and saw Doonongaes he said, “Oh, my friend! are you alive?” “Yes; I have been traveling,” said Doonongaes. “Why did you leave your two wives?” asked Tsodiqgwadon. “Oh! I do not think those women good enough for me; they are too ugly,” was his answer. “Why did you tell me you wanted them?” he was asked. “I did not want them. I wanted good-looking women,” he said. “Well, you can not have two beautiful women,” declared his questioner. Soon they heard a noise, at which Tsodiqgwadon said, “Sit down behind me.” A stranger, entering, asked, “Have you seen Doonongaes?” “I have not,” answered Tsodiqgwadon. “Well, I have tracked him to this lodge,” came the reply. “What of it? I have not seen him,” was the reply. “You must have hidden him,” persisted the stranger. “No; I tell you I have not seen him.” The stranger, who was Djainosgowa, and [[322]]who had followed Doonongaes from the great opening, now said, “I must go home.” “You would better do so,” replied Tsodiqgwadon. As he started off, Tsodiqgwadon said to Doonongaes: “Come out here. I want you to go to the northern end of the earth and see how my father is getting on. He lives at the edge of the earth. Ask him if he will not come here. Tell him we are to have a great council at Broken Land. All the people of the world are to meet there.” “What is your father’s name?” asked Doonongaes. Tsodiqgwadon said, “Deanohdjes.[190] He is of the Geia[191] people.”

Doonongaes immediately started on the journey. He traveled day and night for a whole year,[192] but could not reach the northern end of the earth. One morning he said, “I do not believe I shall ever get to the place where Deanohdjes lives.” Sitting on a large stone he wondered what he should do. At last he thought, “Well, I must go on; if I do not Tsodiqgwadon may kill me, for he is greater in sorcery than I.” So he traveled on for another whole year. Then he thought again: “How much farther must I go? I am very far away from Hanging Rock.” (Tsodiqgwadon was so magically powerful that he caused Doonongaes to lose his course, and hence to go round and round without ever drawing nearer the place to which he was sent.) One morning Doonongaes heard a voice from some village near by. There sat Tsodiqgwadon, who turned, and, looking at him, asked, “Well, have you come back?” “Yes,” said Doonongaes. “Have you seen my father?” continued his questioner. “No; I could not find his lodge,” replied Doonongaes. “Well, you have been gone a long time. Where have you been?” said Tsodiqgwadon. To this Doonongaes rejoined: “I thought I was on my way north, and that I was a great distance from here, and I wanted to know how far I was from your father’s lodge.” Tsodiqgwadon began to laugh and to make sport of him, saying, “I want you to go straight ahead this time, not in a circle.”

Doonongaes now set out the second time. He traveled northward for 10 days and nights, when he came to a narrow opening which was so long that he could not see the farther end. This was called Nitgendasadieha.[193] He started to cross this opening. At night he slept soundly on the grass. The next morning he traveled on. He was 10[194] days in crossing this opening. Going on farther, he came to a second opening, through which he saw a lodge at the farther end. Peeping through the cracks in the wall, he saw sitting inside by the fire with his head down, smoking, an old man. The old man, who was of the Osigweon[195] people, raising his head, said: “I smell a human being. My nephew must have come. Well, nephew, come in. Why do you stand outside?” Thereupon Doonongaes, thinking, “How did he know I was here?” went in. The old man continued: “I have been wishing for a long time that you would arrive, for I knew [[323]]you were coming. Now, nephew, I have a game which I always play when anyone visits me—it is a foot race. We run from one end to the other of the narrow opening.” “I have nothing to bet,” replied Doonongaes. “Oh!” replied the old man, “bet your head.” “Very well,” said Doonongaes. “Wait a while,” said the old man; “I will tell you when I am ready,” and he went into another room. Doonongaes, making himself invisible, followed him. The old man had a bark canoe there, in which was a living thing that seemed to be without bones, being a mass of flesh about 2 feet long, in the shape of a lizard. As the old man rubbed his hand over it, a fluid resembling milk came out of the living object, with which the old man rubbed his hands and his whole body. Doonongaes also rubbed himself with the juice before going out. Then the contestants placed themselves at the end of the opening, whereupon the old man said, “I will start just as the sun comes to the middle of the sky.” They stood watching until the sun was exactly in the middle of the sky. Then they started. The old man, throwing out his arms, pushed Doonongaes far back. The latter, springing up, however, soon overtook the old man, and catching him by the neck, threw him back, saying, “That is what I do when I want to win.” They ran on until the middle of the afternoon, when they reached the other end of the opening. At sunset Doonongaes was back at the starting place, where he staid all night. In the morning the old man came, and Doonongaes said: “I have won. Now I will take off your head.” “Well,” said the old man, “I will have a smoke first.”[196] “Oh, no,” said Doonongaes, cutting off the old man’s head at once.

Then Doonongaes continued his journey northward, traveling for two days and nights. When he tired of walking he turned into a long horned snake. Soon, seeing a great black cloud coming with rain and thunder, he thought, “Hinon[197] wants to kill me”; hence he went down into the earth so far that Hinon could not reach him. After staying there a good while, he said, “I must go on”; so he changed himself into a man again on account of his dread of Hinon. He soon came to a river, on the bank of which he stood, wondering how he was to cross. He went along the bank to the point where the river entered a lake. There he thought, “I must change myself into a snake and go into the water.” After crossing he became a man again so Hinon would not pursue him.

Doonongaes journeyed on a whole month. One morning he came to an opening called Gendagwen(t),[198] where he saw nothing. Having passed through this he saw a woman. He ran forward swiftly, but could not overtake her. She went with such speed that they were the same distance apart at night, when he thought, “I can not catch her, so I may as well camp.” Picking up some dry sticks, he made a fire. On looking around he saw that the woman had camped just [[324]]ahead. “Oh, pshaw!” thought he, “I will go there.” He started, but as he advanced so did she. When he came to her fire there was no one there, so he said, “I will stay here.” Soon he saw another fire ahead, which he knew to be the fire of the woman whom he was following, whereupon he said: “I am ashamed to stop here, so I will go on.” He reached the second fire, but no one was there. Then he said, “I will go back to my own fire and stay there.” When he reached his camping place the woman was back again at her first fire. He followed her all the next day, always at the same distance. On reaching an opening she went into a lodge. Following, he found her sitting on one side of the fire, and an old man on the other side with his head bowed. Seating himself near the woman, Doonongaes asked her, “Do you not want to marry me?” She made no reply. He asked again, “Will you marry me?” He asked three times, but received no reply. Then the old man, who was a Dagwanoenyent (i.e., Cyclone), raising his head, said to the girl: “You have brought home game. Wash my big kettle, granddaughter, and boil some water, and I will kill the game.” At this he began to sharpen his flint knife, whereupon Doonongaes ran out, with the old man following him. Doonongaes mused: “What trouble comes to me: I shall die now. This is because I tried to catch the girl.” The old man was close upon him now, and as he lifted his knife to strike, Doonongaes stepped aside, so the old man cut his own knee. He fell down on account of the pain, but spitting on his hands, he rubbed the wound, thus curing it instantly. Then springing up, he ran on. All day he followed Doonongaes. Many times he cut himself as he did the first time, but always healed the wound with spittle. At sunset Doonongaes said, “What a shame! I ought to kill that man.” Turning himself into a snake, he tore him to pieces. As he threw off the legs, he said, “I want you to become owls,” and away they flew, owls. He made the old man’s flesh into all kinds of birds.[199]

Then he said, “Now, I will go back to the girl; it may be that she will marry me.” Reaching the lodge just at midnight, he went in and said to the girl, “Your grandfather is dead.” “Is that true?” she asked. “Yes, I have killed him,” said Doonongaes. “Well, what do you want?” she demanded. “I want to live with you,” said Doonongaes. “Very well,” she replied; “I was afraid of the old man—this is why I did not answer your questions at first.” Doonongaes stayed with Ganos,[200] for that was the girl’s name, a whole month. Then he said one morning, “I must continue my journey.”

So Doonongaes set out, and after traveling northward for 16 days and nights, he came to the edge[201] of the earth. It was very cold there. As he looked around, he saw a lodge in which he found a very old man with white hair reaching to the ground all around him as he [[325]]sat there. Doonongaes said, “I have come to visit you.” The old man did not hear. Thrice Doonongaes spoke but received no answer. Then he looked for a club. Finding one, he hit the old man on the top of the head, saying, “Do you not hear me?” The old man never moved, but muttered, “Mice must have fallen from above my head. No matter.” Doonongaes, thinking what kind of man is this, struck him again. Thereupon the old man, lifting up his hair and tying it back so that he could see, asked, “What are you here for?” “I came to visit you,” said Doonongaes. “I do not want a visit from you. Be off!” he commanded. Doonongaes, who was nearly freezing to death from the extreme cold, retorted: “Be quiet! do not get excited.” “Oh! I do not care for other people,” said the old man. “What did you come here for?” “I came to ask a question. Do you know where Deanohdjes lives?” asked Doonongaes. “Yes; he lives in the middle of the ice lake over yonder,” said the old man. “Do you know whether he is at home today?” said Doonongaes. “Oh, you could not go to him today; it used to take me 10[202] days and nights to go to his place,” said the old man. “Is there a trail?” inquired Doonongaes. “Yes, you will find my tracks,” said the old man, who was a white bear.

Now it grew colder and colder while Doonongaes traveled half a day before he reached the place where Tsodiqgwadon’s father lived. He found an open space in the ice. After standing there a while he saw a man with great teeth rising from the water. The man said to Doonongaes, “What do you come here for?” “Your son sent me. There is to be a great council at Broken Land. All the people of the world will be there,” answered Doonongaes. “What is the council for?” asked Deanohdjes. “I do not know; your son has not told me,” replied Doonongaes. “Well, I will start in 20 days from now,” rejoined the elder man.

Trembling with cold, Doonongaes turned back without delay. In 10[203] days he was at Hanging Rock. Tsodiqgwadon asked, “Have you seen my father?” “Yes,” replied Doonongaes. “Well, what did he say?” was the next question. “He said that he would start in 20 days,” answered Doonongaes. “Let us go to Broken Land,” said Tsodiqgwadon. They started, but as they had 10 days’ time and it was only one day’s journey to Broken Land, they went southward to look around. The next day near sunset they saw a man coming toward them. “Who is that coming?” asked Tsodiqgwadon; “he looks like a chief. What a great headdress he has! [He had long feathers and much wampum.] He looks like a great man, for his face is painted red and black.” Doonongaes said, “Let us chase him.” “What shall we do with him if we catch him?” asked Tsodiqgwadon. “I will take hold of his head and you of his feet, and thus we will stretch him,” answered Doonongaes. “Very well,” [[326]]said Tsodiqgwadon. When they met, Doonongaes asked the stranger, “Where are you going?” “To the north, to see the place where White Hair lives,” was the reply. “What would you do if I should wrestle with you?” inquired Doonongaes. “Oh! I should like that,” he said. So they began to wrestle. Doonongaes threw his adversary; and then, taking hold of his head and Tsodiqgwadon of his feet, the two began to pull, and they pulled until his legs and arms were stretched out to a great length. Thereupon Doonongaes said, “We will call you Gaisonhe.”[204]

Leaving him, the two traveled on. The second morning they saw some one ahead, an ugly-looking man who had a great deal of wampum wound around his body. He was shooting arrows as he sat on a stone. Doonongaes and Tsodiqgwadon looked in the direction his arrows were going and saw many deer standing there, but they noted that his arrows never struck one of them. Going up to the man, Doonongaes asked, “What are you doing?” “I am trying to kill deer. I have tried all the morning, but I can not kill one,” said he. “Such a shot as you are can never hit anything even if he were to shoot 10 days,” said Tsodiqgwadon, adding, “I will help you.” As the man shot, Tsodiqgwadon blew on the arrow, which went into the ground, at which Tsodiqgwadon said, “You will never see that arrow again.” Immediately it took root and turned to Ohohwa Ohnoh.[205] Tsodiqgwadon changed the man into an owl, after which they went on.

Just at midday the two came to a cliff. As they stood on the edge, looking down, Doonongaes said, “It seems as if some people live down there.” Tsodiqgwadon replied: “I think so. Let us go down.” When they reached the bottom, they saw that under the cliff was a plain, or opening, with the cliff hanging over one side of it. The plain had three points—a northern, a southern, and an eastern. At each point there was a lodge. Doonongaes went south and Tsodiqgwadon went north. Looking into the lodge that stood on the southern point, Doonongaes saw an old man working at something. “What is he doing making such a noise?” thought Doonongaes. The old man, looking up, said: “This odor is like that of a man. How could anyone get in here, for my master guards the entrance to the cliff?” The old man, who was of the Odjieqda[206] people, was making a wooden bowl. He went to work again, saying, “I will not waste time smelling.” Doonongaes heard him, and, saying “I will make him waste his time,” he thrust his horns under the lodge, and, lifting it into the air, threw it down so that it broke into pieces. The old man, however, still sat on the ground in the same place. Doonongaes laughed. The old man thought to himself, “Who is that laughing?” and, looking up, he said: “Oh! that is Sʻhodieonskon.[207] Well, I will not do anything. I will go and tell my [[327]]master”; with this remark he started toward the entrance, while Doonongaes hurried off to the lodge at the eastern point of the opening. There he heard the sound of pounding, and peeping into the lodge, he saw four Odjieqda women pounding Odauhdjah[208] in stone mortars. The eldest asked, “Do you not smell the flesh of man?” “Yes,” replied the others. “Well, hurry up, take your clubs and try to kill him,” she continued. Doonongaes ran off, frightened. The women came out, but could see nothing but tracks. The old woman, whose name was Deiehnies,[209] said, “Never mind; he will come back.” “That is a strange place,” thought Doonongaes; “I will go back and see what they will do”; so saying, he returned to the lodge. The women immediately knew of his return, and old Deiehnies said, “Make haste, my daughter, and kill the game.” When they came out they saw a man standing near the lodge. Then the old woman changed her mind, saying: “Do not bother him. It must be that he wants to marry—that is why he comes.” One of the girls added, “Yes; let him alone,” but the eldest said, “No; let us kill him.” The two younger girls returned to the lodge, but the eldest, running up to Doonongaes, lifted her club to hit him; he dodged, however, with the result that she struck herself[210] on the knee, whereupon she fell down crying. At this the old woman came out, and taking hold of her by the hair, shook her, saying: “What are you doing? If you want to kill the game, run after it.” Then the old woman ran up to and struck at Doonongaes, likewise hitting her own knee and falling down crying. Doonongaes now went to the lodge where the two younger girls were and they stood up near him, for they liked him. As old Deiehnies and the eldest girl came in, the women began to fight. Going outside, Doonongaes watched the fight. They fought long and hard, but had not finished when Doonongaes set fire to the lodge; before the women knew it, the flames were so fierce that they could not escape, so all were burned to death. Thereupon Doonongaes said to himself: “Why did they try to kill me? They did not know what kind of a man I am. Everyone ought to be kind when I come. I will go to find Tsodiqgwadon.”

Doonongaes now went to the lodge in the north, but he found no one. He heard, however, a sound as of ball-playing. Following the sound he came to an opening, where he saw his friend playing ball with two old men of the Dagwennigonhge[211] people. It was a close game, and Doonongaes stood watching it. Soon they ran past him, and Tsodiqgwadon called out, “Why do you not help me? There are two against me”; so Doonongaes joined in. The old men played well, but Doonongaes and Tsodiqgwadon won. Then Tsodiqgwadon said, “Take the wager. Cut their heads off.” “Very well,” replied Doonongaes, “that is what I like.” So he cut off their heads, and throwing them into the lodge, then burned it up. The heads burst and [[328]]Dagwanoenyents[212] rushed forth. Now the cliff began to crumble, at which Doonongaes exclaimed: “Let us go quickly! This cliff may fall and bury us under it.” Doonongaes and Tsodiqgwadon ran out as quickly as possible and were barely outside when down came the cliff. Doonongaes said, “The man from the first lodge ran out at this opening.” As they stood there looking carefully around they saw a lodge, in the doorway of which sat a man, whereupon Tsodiqgwadon said: “That man’s name is Hahnyusdais.[213] He is the master of the dwellers under the cliff, and he kept them as prisoners.” “Let us go up and see the fellow,” answered Doonongaes. When they went to the lodge, Hahnyusdais asked, “What did you come here for?” “I came to ask you a question,” retorted Doonongaes. “Well, wait until I smoke,” Hahnyusdais replied, and taking out a stone pipe, he began to smoke. Doonongaes continued, “I came to ask you what has become of the men you had under the cliff which has just fallen in?” “I will go and see,” replied Hahnyusdais. As the place was full of earth he could not look in, and he said to Doonongaes, “Do you not belong to the Dagwennigonhge people?” “No, I do not,” was the answer. The old man then inquired: “Why is this place full of earth? I went in some time ago, but I can not go in now. A man named Deagonstwihes[214] came out of here a little while ago and then went back. I suppose he was buried in there.” Doonongaes began to laugh at what he had done, saying to Tsodiqgwadon, “Let us chase and catch Hahnyusdais.” “What shall we do with him?” asked Tsodiqgwadon. “Oh! stretch him,” came the reply. Thereupon they caught him, and Doonongaes taking him by the head and Tsodiqgwadon by the feet, they pulled in order to stretch him out. Hahnyusdais screamed: “Oh, stop! I do not want long legs. I want to be as I am.” But they only pulled the harder, Hahnyusdais growing longer and longer, until Doonongaes said, “This man now belongs to our people; he will be Haunhdji.”[215]

Leaving their victim, the two then went toward the east. At midday they met the two men who had been sent to track the Laughing Man[216] after he had killed Doonongaes. “What are you doing?” asked Doonongaes. They replied: “We are tracking the Laughing Man, who killed our chief. We were sent to track and to kill him. We shall never stop until we catch him. Here are his tracks.” “Who was your chief?” said Doonongaes. “Doonongaes,” they replied. Doonongaes, laughing, said, “Do you not know that when Sʻhodieonskon dies he comes to life again in a short time?” “No,” replied the men, whose names were, respectively, Hatkwisdowanen[217] and Hushewathen.[218] “We do not know that. We never heard the old people say that,” they answered. “Well, two days after I died I came to life. It is no use to pursue the Laughing Man any longer. You will not catch him, but he will never kill me again. You would better [[329]]go home,” added Doonongaes. The two men said, “Thank you for our freedom; we are at liberty now to go where we please.” “I should like to take a smoke,” said Doonongaes; “I used to have a pouch,[219] but I do not know now where it is.” “Well,” said Hatkwisdowanen, “when you died two men were sent to your lodge to get your pouch. I think that the chief, Hagondowanen,[220] has it now.” “I will be at his place tomorrow,” replied Doonongaes. “We are going to have a great time at Broken Land. Will you not be there?” “It may be that I shall, if I do not get killed. I suppose my wife is enraged because I have been away so long,” answered Hatkwisdowanen.

Hatkwisdowanen and his friend now started for home, while Doonongaes and Tsodiqgwadon went on eastward. At nightfall the latter came to a lodge, within which they heard some one singing, Onen gagwégon sawadiyon heníyon ganyoh.[221] “Why does that old woman sing so?” asked Doonongaes. “Let us run through this hut,” he added. “Oh, pshaw!” answered Tsodiqgwadon; “what is the use of chasing people all the time?” “I will tell you why I like to do it,” answered Doonongaes. “All people get angry when they see me and try to kill me, so now I am going to kill all the people I can.” Tsodiqgwadon remained outside while Doonongaes went into the lodge, crying out, “Now I have come back.” The old woman, whose name was Gonyahsgweont[222] and who belonged to the Nosgwais[223] people, raising her head, said, “It seems as if some game creature was talking in my lodge.” Looking around and seeing Doonongaes, she said: “What are you doing in here? There is no use troubling me, for I have never chased you.” She knew he was Sʻhodieonskon, and that he always chased and killed people. She began to beg, but, going behind her, he held her by the shoulders when she tried to turn around. Then catching her by the feet, he pulled her out of the lodge. “Do not make sport of and trouble me,” cried the old woman; “I am poor, but I have never harmed anyone.” “Why do you sing in that way, then?” asked Doonongaes; “I thought you were the woman who killed all kinds of game.” “I was feeling happy, that is why I sang,” answered the old woman. At this Tsodiqgwadon said, “You would better let that old woman alone.”

So Doonongaes left the old woman and the two went on. When they met people they changed themselves to resemble those people. They were magically the most powerful persons living. Tsodiqgwadon was greatly superior to his friend in this respect, possessing the greatest orenda in this world. All were afraid of him because he could do anything he liked. All at once Doonongaes said: “My neck feels bad. It has been sore for a long time.” “When did it become sore?” asked Tsodiqgwadon. Then Doonongaes told about the two old sisters Gwidogwido, and said that ever since he had lifted and carried away their lodge his neck had troubled him. “You must [[330]]have been bewitched by their lodge,” replied Tsodiqgwadon; “let me feel your neck?” When Doonongaes held his head down Tsodiqgwadon saw the end of a flint knife. He tried to pull it out; he continued to try all night long, and just as the sun[224] arose he drew it out. “There! I have it,” said he. “The wizards bewitched you. There are many more wizards than you know of. I have cured you now for life.” Taking up the knife, Doonongaes looked at it and said, “How strong I am to carry so long a knife in my neck so many years.”

Continuing their journey, Doonongaes and his companion soon came to a village where no one was found, although smoke arose from every lodge’s smoke-hole. “This must be the place I visited once before,” said Doonongaes; “there is something very mysterious about it.” “No, there is nothing mysterious here,” replied Tsodiqgwadon. “The place is always kept this way. It is kept for people who are traveling around the world, so that when they come to this village they can eat whatever they like. It is called Yondekhonyatha Ganondayen.”[225] “Who has arranged all this?” asked Doonongaes. “A Great Power[226] in the Blue Sky made this village, so every man could eat here,” answered Tsodiqgwadon. “Very well, let us eat, then,” said Doonongaes. So, going into one of the lodges, they took meat in a bowl. When they were ready to eat, Tsodiqgwadon began to laugh. “Why do you laugh?” asked Doonongaes; “you said this belonged to all people who are on the trail.” Tsodiqgwadon had now become what Doonongaes was—that is, Sʻhodieonskon—and he said, “I will go outside for a moment.” While Tsodiqgwadon went out, Doonongaes began to eat. At that moment he felt that someone was there. On turning around, he saw a Stone Coat[227] sharpening his chert knife—yes, he saw several sitting around, all sharpening their chert knives. “What are you sharpening your knives for?” asked Doonongaes. “We are going to kill you,” came the reply. “Wait until I am ready. Give me fair play,” said Doonongaes. “All right,” was the reply, “but you must hurry up.” He went to the woods where he found Tsodiqgwadon, who, laughing, asked, “Did you see anything to frighten you?” “Yes; I have a fight on my hands,” answered Doonongaes. “Well, I am going on,” said Tsodiqgwadon; “all the help I will give you is to tell you what kind of a weapon these people are afraid of. It is a basswood[228] knife.” “Should I not make a flint club?” asked Doonongaes. “No; that would not hurt them a bit. Make a basswood club,” came the answer. Doonongaes made, therefore, both a basswood knife and a club, and then, going back to the Stone Coats, he said, “I am ready.” When they saw his basswood knife and club they were terribly frightened, and ran off as fast as they could toward the north, chased by Doonongaes. The first one he overtook he hit on the head [[331]]with his club, whereupon the Stone Coat crumbled down to the ground, dead, with his body and coat smashed to pieces. Doonongaes treated the next one in a like manner and so on until he had overtaken and killed them all—men, women, and children. Then he said: “This is the kind of man I am. Why did Tsodiqgwadon leave me? I can chase him, too, when I find him.” At that moment, hearing someone behind him, he looked around only to see Tsodiqgwadon, who asked, “What are you talking about?” Doonongaes replied, “Oh! I was saying that you are the best friend I have in the world.”

Once more the two went on together, and the next morning they came to a rock which was so high that they could not see the top of it. Doonongaes now changed himself into a buck, and rubbing his horns on the rock said, “I can kill Hinon[229] if I see him.” At that moment Hinon came out of the rock, and standing before him, asked, “What were you saying?” “Oh! I said that the man who lives in here is the best friend I have,” answered Doonongaes. Tsodiqgwadon stood on one side, laughing. Believing Doonongaes, Hinon went back into the rock.

The two friends now continued journeying toward the north. Tsodiqgwadon said to his companion, “I want you to stop fooling everybody, for you do not know what orenda other persons have; you may get into trouble some time.” Toward night they came to a lodge in which many old men lived. These were singing a war song, Ogwenion denkenoonk ganyohshon enkhegen heyoendjadeh.[230] All sang the same song. Assuming the form of this people, who were Gendagahadenyatha,[231] Doonongaes, going into the lodge, began singing a war song, too, but with different words. He sang, Deaun ni daegwanoenk Onen neho agyon heonwe niswaiiyon.[232] Thereupon the old men began to talk, and the chief of them said: “What does this man sing? He is an enemy. Let us scalp him.” Springing up and seizing their flint knives, they ran after him. Tsodiqgwadon stood outside, laughing. Doonongaes became a snake, and when they saw this the old people ran back, for they were too small to fight such a man. Tsodiqgwadon said to Doonongaes, “Let them alone.” “No; I will settle this people,” answered Doonongaes. “You would better let them alone. It is not right to act in this way all the time,” replied Tsodiqgwadon. “Let us go on then; there is no use in standing here if you will not harass these people with me,” said Doonongaes.

Traveling toward the east, the two companions soon saw a large man coming in their direction. When they met him they spoke to him, and the man said to Doonongaes: “I have come to tell you that you are not doing right in attacking people. You may strike your friend.” At this Doonongaes struck Tsodiqgwadon, knocking [[332]]him down. The large man laughed, saying, “That is what I like.” Tsodiqgwadon jumped up, whereupon the stranger said: “You must strike back,” so Tsodiqgwadon struck Doonongaes. “Now, you must say bad words to each other and scold,” said he. They began to scold, and threaten, and talk fiercely. “That is enough,” said the large man. “You can go now, and whatever people you see as you go around the world, pursue them; that is what I like. I am always near you as you go along.” Then the large man, whose name was Nanisheonon,[233] went off toward the west.

Tsodiqgwadon and Doonongaes now started for Broken Land. The former said: “That is why I always tell you to stop chasing people. You see now. We met this large man on account of your hurting people. He likes such things. Stop your fooling and be like me. Tomorrow is the day of our council meeting.” When they reached Broken Land Doonongaes said: “Here is where I was killed, and I will show you where the man lived who brought me to life, and to whose lodge I went and killed him.” “Is that what you do to people who help you?” said Tsodiqgwadon. “That is what I did to him because he was trying to keep our two most beautiful women,” Doonongaes replied. “What did you do with the women?” asked Tsodiqgwadon. “I lived with them until you told me to go with you, and that all women belonged to you,” was the reply. “Did I tell you that?” said Tsodiqgwadon. “Yes, you did,” retorted Doonongaes. At this Tsodiqgwadon laughed. “What are you laughing at?” asked Doonongaes. “I am laughing because I fooled you so when I said that to you,” rejoined Tsodiqgwadon. “You will not be angry, then, if I go to them?” said Doonongaes. “Oh! you can go if you like,” was the reply. “Very well, I will go now,” declared Doonongaes. “May I visit you until tomorrow?” asked Tsodiqgwadon. “No; I think you would better not,” was the answer. “All right; I can stay here until the time comes for the council,” said Tsodiqgwadon. Going to his mother-in-law’s lodge, Doonongaes asked, “Where are your daughters?” “Oh! they have gone back to their first husbands,” said the old woman. “Have they forgotten me?” asked Doonongaes. “You know,” answered the old woman, “that you have been gone a long time. They waited two years for you.” “Well, I have been all over the world. I thought they would wait until my return,” declared Doonongaes. “Stay here and I will go for them,” said the old woman. She went to her elder daughter, to whom she said, “Your husband, the great chief, has come back.” “I will go to him,” replied the woman. Then going to her second daughter, she said, “I have come for you; your husband has returned.” The daughter said, “My husband is here.” “Not that one,” replied her mother; “I mean the great chief.” “I know; but I waited a long time for [[333]]him. I should be ashamed to go from this husband now,” she added. “Oh!” said the old woman, “this man you have now is not worth anything; he has not a bit of wampum.” “I will go, then,” said the girl, “but do not tell my husband.” So she dressed up and made a bundle of her things in preparation to go away. “Where are you going?” asked her husband. “To my mother’s lodge.” “Very well,” said he, and off she went.

When the two girls reached their mother’s lodge, after greeting Doonongaes, they began to talk to him. One asked, “Where have you been for so long a time?” “Oh! I have been to the northern, southern, and western ends of this earth,” replied Doonongaes. “Do you know what there is going to be tomorrow?” she asked. “No; what is it?” asked Doonongaes. “They are going to have a great council,” she replied. “What kind of council?” he inquired. “Oh! to appoint another chief. They will take the chieftaincy away from Tsodiqgwadon and put somebody else in your place as second chief,” was the answer. “Why so?” demanded Doonongaes. “Because you chase all the people living in the world,” she replied. Now Doonongaes began to feel sad; he sat there with his head down, thinking until night. Then he made up his mind, saying, “Well, if they do put me out I will always be Sʻhodieonskon.” The next morning he felt better, because his mind was made up. As soon as they were through eating, all the people went to Broken Land.

When they had assembled Doonongaes arose, saying, “I believe all are now present.” Thereupon Tsodiqgwadon arose. He told them what the council was for, and said to the people, “You now have to choose a head chief and a second chief for the whole world, and every village is to choose a chief for itself.” But Deanohdjes had not yet come. Then one man, arising, said, “I should like to make Deanohdjes[234] head chief.” They talked the question over; one-half were for Deanohdjes and the other half against him. Only one man remained silent. Remarking, “Well, I can say nothing until tomorrow,” Tsodiqgwadon then adjourned the meeting. The next morning Deanohdjes arrived. When the council assembled Tsodiqgwadon arose and said: “All are now present. Now, my father, are you willing to be the head chief of the whole world?” Deanohdjes hung his head, while the people all were silent. Then, raising his head, he said, “I can say nothing for 10 days.” So the council adjourned and met again in 10 days. Thereupon Deanohdjes said: “I will tell you my mind. Put this duty on Doonongaes; make him head chief of all the world.” Doonongaes was delighted, but Tsodiqgwadon said, “He is too mean a man for that; he is Sʻhodieonskon.” “If he is made head chief of the world he will change,” replied Deanohdjes. “He who is most powerful in orenda should be head chief,” said Tsodiqgwadon; “Doonongaes has not much power.” [[334]]“Well, you have more orenda than anyone else in the world,” said Deanohdjes, to which Tsodiqgwadon retorted: “I do what the people wish. They said they were going to appoint another chief, and I supposed they had found some one who is magically more powerful than I am.” Then Tsodiqgwadon, addressing the meeting, said, “Take the person who you think has the greatest orenda.” Some one then said: “Let us adjourn for 10 days, for only our own people are present now, while others who are coming should be here. Let Haiwanenqgwi[235] be sent to all the people of every kind in the world to notify them of the council.” Accordingly he was sent, and the council was adjourned. After going all over the world, as he thought, he came back. “Have you been everywhere?” asked Tsodiqgwadon. “Yes; the world is not so large that I had need of many days to visit all its parts,” replied Haiwanenqgwi. “Have you found every known people?” was asked him. “Yes, excepting one; I have not seen these,” he answered. “Who are they?” asked Tsodiqgwadon. “The Dagwanoenyents,” Haiwanenqgwi said. “Oh! did you not go to Gaha Gastende,[236] where the high rocks are in the east?” inquired Tsodiqgwadon. “No; I thought no one lived there,” he replied. “Well, you must go there, for that is the place where the Dagwanoenyents live,” declared Tsodiqgwadon.

Haiwanenqgwi started again. On reaching the foot of the mountain he met some of the Dagwanoenyents, who roam all over the region of Wind Cliff, and to them he said, “I have come to notify your people that a council is to be held at Broken Land in 10 days from now.” The chief answered, “You stay here until I call a meeting, so you can tell all the people, for if I should deliver the message they might not believe me.” So saying, he went on the mountain to a place where these people always held their meetings; it was a smooth place without trees or grass. Soon the people began to appear, and when all had come, there were hundreds and hundreds of them. Haiwanenqgwi, rising, said, “I have come to notify your people that a council will be held at Broken Land 10 days hence and that you must all be present.” In response all said, “We will be there at the appointed time.” Then the meeting adjourned and all went home. When Haiwanenqgwi returned to his home Tsodiqgwadon asked him, “Have you now notified all kinds of people?” He replied, “Yes; all those whom I have ever seen.” Thereupon he was asked, “Have you notified the Stone Coats?” To which he answered, “No; where do they live?” Tsodiqgwadon told him, saying: “They live on Gahsgwaa Tgawenot,[237] far off in the west. After you have been there go to an island in a southerly direction therefrom called Othegwenhdah Tgawenot;[238] there you will find other people. Thence you must go in a southeasterly direction until you come to Oosah Tgawenot.[239] The people of this island are called [[335]]Gaisonhe.[240] Thence go southward again and you will come to Nitgawenosatieha,[241] where the Djinonhsanon[242] people live. Just beyond Nitgawenosatieha you will find Tgawenogwen,[243] where the Onowehda[244] people dwell. Be sure to notify all the people on these islands. Then go toward the east and you will reach a large island, on which you will find the Djisdaah people; this island is called Djisdaah Tgawenot.[245] Thence go northward and then return here as soon as possible. Do not delay on the way.” These were the instructions of Tsodiqgwadon. Haiwanenqgwi, answering, “Very well,” started westward.

When he came to the end of the earth at the west he remarked to himself, “What shall I do to reach Gahsgwaa Tgawenot?”[246] Then he quickly assumed the form of a snake, and, going into the water, swam about half way to the island, when loud thunder and vivid lightnings made him halt, whereupon he said, “I think that Hinon wants to kill me, so I will change myself into a Hahnowa.” As soon as he had become a Hahnowa, Hinon stopped his threatenings, and the sky cleared off, and everything became as bright as ever. He reached the Gahsgwaa Tgawenot, or Stone Island, when he again assumed the form of a man. Going on, he met a person to whom he said, “I have come to notify your people that we are going to have a great council at Broken Land 10 days from now.” “Well, where is your wampum?” he was asked. “I have none,” said Haiwanenqgwi, who asked in turn, “Where is your chief?” “Go westward,” he was told, “and you will come to a large opening in the rocks—there you will find our chief.” He came to this opening, and on looking in, saw a very old man sitting there. As soon as he stopped at the edge of the opening, the old man, looking up, said, “What do you want here?” Haiwanenqgwi replied, “I have come to notify you that our people will hold a great council at Broken Land, and that our head chief sends for you to come there in 10 days from now.” “Very well, I will come with all my people,” answered the old man.

Assuming the form of a Hahnowa, Haiwanenqgwi now went over the water until he came to the next island, which was called Othegwenhdah Tgawenot. Here he assumed the form of a man, and going to the chief, whose name was Hoonkgowanen,[247] he said, “I have come to invite you to a great council, which is to be held at Broken Land in 10 days.” The chief replied, “Very well; we will be there on time.”

Then Haiwanenqgwi, again assuming the form of a Hahnowa, went over the water to Oosah Tgawenot.[248] At this place he found Shayades,[249] the chief of the people who dwelt there. To him Haiwanenqgwi gave the invitation to be at the great council at Broken Land in 10 days, and then he went on to Nitgawenosatieha. Soon he met some men who took him to their chief, whose name was Deanohsgwis.[250] [[336]]Having given him the invitation, the chief accepted it, saying, “We will go to the council.”

Haiwanenqgwi next went to Tgawenogwen.[251] Changing himself into Onowehda,[252] he stood around for a time, but, not seeing anyone, mused to himself: “When shall I be able to see these people? It must be that I have missed the place.” But as he stood waiting, some of the people appeared. He learned that they dwelt in the ground, and that their chief’s name was Hononhengwen.[253] On receiving the invitation, the chief promised in the name of his people to go to the great council at Broken Land.

Then Haiwanenqgwi went to Ganehdaiikhon Tgahadayen[254] Tgawenot, where the Degatengowa[255] people lived. There he saw one of the men standing in the air, at which he wondered what he was standing there for, concluding at last that this man must be possessed of the most powerful orenda to be found on the island. Soon a person came to him and conducted him to the chief, to whom he announced the invitation to the great council at Broken Land. The name of this chief was Henhgadji.[256] The invitation was willingly accepted.

Haiwanenqgwi now went to Djisdaah Tgawenot,[257] where the Djisdaah people lived. There he assumed the form of one of these people. Having met a man, he said to him, “I have come to notify you of a great council to be held in 10 days at Broken Land.” But the man told him that he must go to the chief. “Well, take me to him, then,” he replied. “Go straight ahead,” was the answer; “you will find the lodge yourself, for I can not go with you.” So Haiwanenqgwi went along farther and soon came to a lodge in which sat an old man, large and solemn in appearance; this was the Djisdaah chief. When he drew near, the old man, raising his head, said “Well, what news do you bring?” “I bring an important message to you and your people,” he answered. “Oh! wait then. Let me get some tobacco and light my pipe.”[258] So saying, he took a large bunch of oak leaves—these were his tobacco—and beginning to chew them, he said, “Now, I am ready to listen to your message.” Thereupon Haiwanenqgwi gave him the invitation to the great council. The chief, whose name was Hodehondasiowanen,[259] said, “We will be there at the appointed time.”

Haiwanenqgwi then ran homeward all night, reaching Broken Land in the morning. Once there he declared, “I have now visited all the peoples on the earth.” But Tsodiqgwadon asked, “Have you visited Gaasyendietʻha[260] yet?” “No, I do not know where he lives,” he replied. “You must, however, go to him. Bring me an arrow,” said Tsodiqgwadon. The arrow having been brought, Tsodiqgwadon split the head, and after making Haiwanenqgwi small, placed him in the head and closed it, fastening it securely. Then Tsodiqgwadon said to the arrow: “I want you to go to the place where Gaasyendietʻha dwells. There you will find a Great Rock of white chert or flint, [[337]]which is red-hot; under this stone is a cavern in which Gaasyendietʻha lives. This rock is on the edge of the Blue Sky, where it meets the waters, just where the sun sets. Gaasyendietʻha carries this stone with him when he travels in winter so that he can break the ice as he goes; it is called Gaonhiahge Tgastendeh.[261] There is no earth there; only stone. I want you to go directly to the Rock in the Blue Sky.” Then stringing the bow, he shot the arrow westward. The arrow, now alive, went flying through the air until it came to the end of the sky, where it saw the Rock in the Blue Sky. On coming down it struck the hot rock. The man who lived under the rock said, “Something has come down on my ball,” and pushing off the hot rock, he came forth. Thereupon Haiwanenqgwi, coming out of the arrowhead, said to Gaasyendietʻha, “Tsodiqgwadon sent me to ask you to be present at a council to be held in nine days from now at Broken Land.” “What is the council for?” asked the host. “To appoint a new chief for all the people under the Blue Sky,” came the reply. “Very well,” said he, “I will go.” Gaasyendietʻha asked, “How did you come, for I have never known any man to be able to come up to the Rock in the Blue Sky before?” “Oh! I came in the arrow,” answered his visitor. “Well, then, I must send you back in the same manner,” replied Gaasyendietʻha. “All right; I will have to return that way,” said Haiwanenqgwi. In picking up the arrow Gaasyendietʻha found that its head was split, so seizing Haiwanenqgwi and shaking him to reduce his size, he was finally able to reinsert him in the arrowhead, wherein he carefully secured him. Having done this, he cast the arrow eastward and it flew away. In a short time it came down at the feet of Tsodiqgwadon, who had not moved from that place since he had shot the arrow westward. When Haiwanenqgwi came forth he was asked, “Have you notified all the people now?” He replied, “Yes; I have, so far as I know, notified all the peoples under the Blue Sky.” But Tsodiqgwadon declared: “No; you have not; there are a large number yet who have not been notified of the great council. You must now go eastward to the place where Tkwendahen Niohsiowesiohden[262] lives. This place is situated on an island called Gaahgwa Tgawenot,[263] which is located just where the sun rises. The chief of this place is called Djahgwiyu.[264] When you have performed your errand here you must go northward until you find another island, which is called Ohnonqgon(t)[265] Tgawenot. The name of the chief of the people who dwell here is called Djihtkwahen Niothwahasyohden.[266] When you have finished your errand here you must go northeastward, and you will reach an island which is called Gainhdoya[267] Tgawenot; and the name of the chief who lives on this island is Djihtkwahen[268] Haos. After you have notified him, take a westerly course, visiting an island which is called Hahnowa[269] [[338]]Tgawenot, and on which all kinds of Hahnowa people live. The name of their chief is Honohtsagagiyit.[270] After giving him your message you must go northward to Ohneqsah[271] Tgawenot, where all kinds of Sowekshohon[272] people live, the name of whose chief is Hahnyahses,[273] who is of the Awaeh[274] people; and when you have delivered your message to all these people, thence start southwestward and return home.”

Haiwanenqgwi then set out for Sun Island. There he saw after a while one of the Djahgwiyu[275] people coming toward him, whereupon he thought: “What can this mean? Is the world going to burn up?” But soon he saw that it was Tkwendahen[276] Niohsiowesiohden himself, who said, “What have you come for?” Haiwanenqgwi replied, “Oh! Tsodiqgwadon, the chief of the world, has sent me to notify you and your people of a council to be held at Broken Land in eight days from now.” “Very well; we will be there,” declared Tkwendahen Niohsiowesiohden.

Then Haiwanenqgwi went to Ohnonqgon(t) Tgawenot, and after that he reached Gainhdoya Tgawenot. When he arrived there he saw five men fishing. For a while he stood watching them, thinking, “What beautiful belts these men have.” When they saw him coming they threw reeds[277] at him to bewitch him, to make him sore, and to cause him to swell up. When the reeds pierced his body, at once he began to swell and to suffer great pain. At last, to escape from them, he leaped into the water, where he remained until the pain was gone, and then, coming out, he said to these men: “Be quiet! I have not come to harm you, but I have been sent to you to notify you that there will be a great council at Broken Land eight days from now, and that Tsodiqgwadon wishes to have you come.” In reply these men said, “Well, we must first go to tell our chief before we can give you an answer.” When the chief was told of Haiwanenqgwi’s mission he promised faithfully to be present with his advisers.

Haiwanenqgwi went next to Hahnowa Tgawenot, where he delivered his message, and then he retraced his steps homeward. Having arrived there, Tsodiqgwadon asked him, “Have you now notified all the peoples of the world?” “Yes; I have notified all,” was his reply. “No; you have notified only half of the tribes of men. You must now go up to the Land in the Blue Sky, called Gaonyahge[278] Diyoendjadeh, and you must go in a southerly direction. This land is very high, and you can not get there until orenda for that purpose is given you. The Sʻhadahgeah[279] people dwell in that land, the name of whose chief is Odahnoqgwiyah[280] Haos. You will tell him first, and then go westward, where you will find seven[281] men living on the clouds; these seven men are Hinon people. The elder one and chief of these people we call Shedwaqsot.[282] After you have [[339]]given your message to these seven men, you must go straight up until you reach the central part of the Blue Sky, and directly above the Blue Sky you will find a man whose name is Hahasdensyowanen.[283] And when you have told him your message come straight down to the ground. Directly under the door in the center of the Blue Sky you will find an opening in the earth. In this opening you will find an Odonseh[284] man, whose name is Shagoewatha;[285] notify him also. A short distance from this opening you will see a high rock, on which you will find the tallest of men, whose name is Sʻhagodiyoweqgowa.[286] You must summon him, too. Thence go farther along the rocks, and you will reach the dwelling place of the chief Ganiagwaihegowa.[287] You must notify him also, and then you must return here.” Tsodiqgwadon gave Haiwanenqgwi a small piece of a substance which resembled flesh, and which possessed great orenda. In giving it to him, Tsodiqgwadon said, “When you desire to use this, you must chew it,” adding further directions as to the manner of its use.

Placing this mysterious substance in his mouth, Haiwanenqgwi at once mounted higher and higher. In a very short time he had reached the Land in the Blue Sky. When he arrived there he looked around, and while doing this Sʻhadahgeah saw him, and an Oqtcihgah[288] Ongwe asked him whence he came. “Oh! I came from below,” was the answer of Haiwanenqgwi. “How did you get up here?” was asked him. “I walked on the air,” he answered; “and I have come to notify you that there will be a great council at Broken Land to be held seven days from now. You must all come.”

Thence Haiwanenqgwi went westward, passing through the air, and soon came to a lodge situated on a cloud. Entering the lodge, he saw therein seven men of the Hinon people, who were all smoking, so the lodge was filled with smoke. He gave his message to the elder man, whose title was Shedwaqsot, and who assured him that they would all go to the council.

From that place Haiwanenqgwi went straight to the middle of the Blue Sky, where there was a door. Passing through this, he saw an old man sitting there, whose name was Sadjawiski;[289] he also was smoking. Haiwanenqgwi said to him, “I came to notify you of a great council to be held at Broken Land seven days from now.” “Very well; I will go,” said the old man. “I have been waiting a long time for you, because I knew that you were coming and knew what your message would be. My brother, Shagoewatha,[290] knows that you are coming to see him, too. Wait a few moments; a man[291] will pass here soon; tell him too of the council.” Soon a man came on the run from the east; when he arrived where the old man was he stopped. This man was Odjisdanohgwah,[292] but the people whence Haiwanenqgwi came call him Gaaqgwaah,[293] for he gives light to the [[340]]world. In reply to the invitation to attend the council he said, “It is well; I will attend,” and continued on his journey; he did not seem to care for Haiwanenqgwi or for Sadjawiski.

Now Haiwanenqgwi came to an opening directly under the door in the Blue Sky, far down into which he went. There he saw an old man called Shagoewatha, to whom he said, “I have come to notify you of the great council to be held at Broken Land in seven days from now.” The old man replied, “It is well; I will attend it.”

Next Haiwanenqgwi went up and notified Sʻhagodiyoweqgowa, who said in reply, “I have been wishing for a long time to meet all kinds of people, so I will surely go.” Later Niagwaihegowa[294] also promised to be at the great council at the appointed time.

Now Haiwanenqgwi went home feeling quite happy, thinking that he had completed his task. But when he reached home, Tsodiqgwadon asked him, “Have you now notified everybody?” He replied, “Yes; so far as I know.” “No; you have not. You must go to another country, situated directly east of this, which is a great island on which are many people,” declared Tsodiqgwadon. “It is well,” said Haiwanenqgwi (who did not desire to go, although he could not help doing as he was commanded); “I will rest tonight and start in the morning.” “You may do so,” added Tsodiqgwadon.

Early the next morning Haiwanenqgwi started, walking on the ground, but when he came to the water at the end of the earth he walked on the air until he arrived at Tgawenosdenh,[295] where he saw many kinds of people, whom he notified, and then returned home. On his arrival there, Tsodiqgwadon asked him, “Are you now through with your task?” “Yes,” replied the messenger. “No; you have not yet finished your work,” declared his questioner. “You must go to Othowege,[296] where the chief Hathogowa[297] dwells, in the far regions of the north. You will have to travel on the air in order to go there and return in one day.”

So Haiwanenqgwi went on the air until he reached Othowege, which was a very cold place, for the wind was blowing and the snow was falling all the time. Hathogowa, the chief, was naked (he looked like a human being), and there were a great number of the Otho[298] people. Haiwanenqgwi delivered his message to all. In reply to the invitation they said, “It is well; we will go to Broken Land.”

Haiwanenqgwi thence returned home. When he arrived there Tsodiqgwadon said to him, “You are not yet through with your task.” “Well,” replied the messenger, “I will wait until tomorrow, for I am so tired that I can not start today.” So then next morning Tsodiqgwadon gave him further instructions, saying to him: “I want you to go to Onenonhge,[299] where Dedioshwineqdon[300] lives. To get there you must go directly to the southern end of the earth.” [[341]]

The messenger started, following the course indicated. At last he found a beautiful country, which was very warm and full of flowers, and he saw there a large number of people who looked like Ongwe Honwe.[301] He gave them his message. “It is well,” they said; “we will attend the council.”

When Haiwanenqgwi reached home he declared that he was not able to go anywhere else. Thereupon Tsodiqgwadon, laughing, said to him, “Now, my friend, your work is done.”

When the 10 days were expired all the people from all parts of the world came in great numbers—from the four quarters and from above and from below—from the east and west, north and south. They gathered about their several stations around the great council fire. At noon, when the sun was high in the blue sky, Tsodiqgwadon arose and asked, “Are you, the peoples of all the world, now present?” They answered him in chorus, “We are present.” Thereupon Tsodiqgwadon said: “I will tell you what this council is called for. A chief of all the peoples dwelling above and below is to be chosen, and it is for you to select one.” Now the tribes of people talked among themselves and one with another; but Tsodiqgwadon sat still, listening to what was said. They talked until night and then they talked all night. They remained a whole year, talking day and night. At the end of the year they chose Gaasyendietʻha[302] as chief of all the people of the world above and below. All agreed to this choice, and Gaasyendietʻha himself was willing. When this was done they had to select a second chief. Another year was passed in talking. Tsodiqgwadon sat in the midst of the vast throng, listening all the time. At last Hinon was chosen as the second chief. Then Tsodiqgwadon said, “Who shall be chief of each locality?” Then each tribe sat together, talking among themselves. The first to complete their deliberations were the Stone Coats,[303] who chose Ongwe Hanyos,[304] one of their own people. The Ongwehonwe were the next; they chose one of their principal men, and the other peoples chose the same chiefs as they had before. Tsodiqgwadon was chosen chief of the Snake People only. The council then closed and all went to their homes.

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[1] The superior figures refer to notes on pages 791–812. [↑]

[2] Woodworker and Long-Tooth. [↑]

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