Dāʹ So oʹnĕⁿʻ now nāʹeʻ verily neʻʹ the deyāʹdĭʻ they two one (are) oʹnĕⁿʻ now neʼʹhoʻ there oñsāʹneʼ again they two went hĕⁿʹoñweʻ there where tʼhoñnăʻdĕñʹdyoñ. there they started. Doskĕñoⁿʹsʻhoñ Nearby-just oñsāʹneʼ again they two were going heʻʹ where tganoⁿʹsot there it lodge stands oʹnĕⁿʻ now nāʹeʻ verily hoñnatʻhonʹdeʼ they it heard tʻhasdaʻʹhăʼ there he weeps neʻʹ the honoʼʹsĕⁿ his uncle hodĕñʹnot-khoʻ, he sings-and hāʹdoⁿ, he keeps saying, “Hiwâⁿʹdĕⁿʼ, “Oh, nephew, hiwâⁿʹdĕⁿʼ, oh, nephew, hiwâⁿʹdĕⁿʼ, oh, nephew, wăsʹʻhĕⁿ ten nĕⁿyogĕnhâⁿʹgek will it seasons number oʹnĕⁿʻ now ĕⁿwagadăʻdăgwăʻʹdĕⁿʼ, will I it cease, [[790]] wăsʹʻhĕⁿ ten nĕⁿyogĕnhâⁿʹgek will it seasons number oʹnĕⁿʻ now ĕⁿwagadăʻdăgwăʻʹdĕⁿʼ, will I it cease, hāʹgīʻ, alas, giʼʹ.” indeed.” Dāʹ So neʼʹhoʻ there wanīʹyoⁿʼ they two entered neʼʹ that neʻʹ the hadadedjisdäoñʹtwăs he himself coals cast on honoĕñʼgĕñʹyat. his head top of. Daāgawĭsōʹdjĕn He would dip a paddle-ful gĕⁿsʹ usually neʼʹhoʻ there wäoñtʹʻhoʼ did he it pour honoʼĕñgĕñʹyat. his head top of. Oʹnĕⁿʻ Now nāʹeʻ verily hohĕⁿʻdjiʼädēʹgĕⁿ he it scorched has nāʹeʻ verily deʼʹdjōʼ not it is left neʻʹ the honoʼʹsĕⁿ. his uncle. Agwasʹ Very hăʼnigoⁿgwĕⁿʹdāʼ. his mind was downcast.

Neʼʹgwāʹ That just neʻʹ the oʹnĕⁿʻ now saāʹyoⁿʼ again he returned neʻʹ the hĕⁿwâⁿdĕⁿʼʹsʻhäʼ his nephewship oʹnĕⁿʻ now wāāʹgĕⁿʼ did she it say heniyoʼʹdäⁿ. so it is. “Oʹnĕⁿʻ “Now sāʹgyoⁿʼ again I have returned hagnoʼʹsĕⁿ,” oh, my uncle,” waiʹĕñʼ did she it say neʻʹ the Dooäʼdanēʹgĕⁿʼ. “Two Feathers Together.” Dāʹ So oʹnĕⁿʻ now nāʹeʻ verily dăʼaiⁿniʹʻhĕñʼ not he it ceased neʻʹ the hagĕⁿʹdjĭ. he old man. Agwasʹ Very gwāʹ just woōyeʹnâⁿʼ, did he him seized, waiʹĕñʼ, did he it say, “Oʹnĕⁿʻ “Now waiʻʹ truly sāʹgyoⁿʼ again I have returned hagnoʼʹsĕⁿ. oh, my uncle. Iʼʹ I niʹgĕⁿʼ so it is, sāʹgyoⁿʼ again I have returned neʼʹ that neʻʹ the Dooäʼdanēʹgĕⁿʼ “Two Feathers Together.” gyāʹsoⁿ.” I am called.”

Dāʹ So oʹnĕⁿʻ, now giʼʹoⁿʻ, it is said, saoyĕñʹdeʼ again he him knew neʻʹ the hauñwâⁿʹdĕⁿʼ his nephew oʹnĕⁿ, now diqʹ too waiʹĕñʼ, did he it say, “Wuʼʹ, “Wuʼʹ, Īsʹ Thou neʼʹ that giʼʹ. indeed. Dāʹ So niyāʹwĕⁿ I am thankful diqʹ too oʹnĕⁿʻ now săʹcyoⁿʼ. again thou hast returned. Dāʹ So oʹnĕⁿʻ now diqʹ too sĕñnoⁿʹ-sʻhoñ thou do not-just oyăʼʹdjĭ other place hăⁿtcʹheʼ. hence wilt thou go. Ĕⁿdwĕñʼdyoñʹdăʼk-sʻhoñ. Will we remain-just. Neʼʹsʻhoñ That-only doskĕñoⁿʻʹsʻhoñ nearby-only ĕⁿsado­wäsʹʻhek. wilt thou to hunt use. Neʼʹ That waiʻʹ truly gaioñʻniʻ it it makes oʹnĕⁿʻ now tʻhoʹhă almost ĕⁿyoñdeʼʹdoñʼ will she give birth neʻʹhoʻ, in fact, huiʹgĕñ that is dōʹgĕⁿs certain yeneʹoⁿ she is enciente neʼʹ that yegowāʹnĕñ.” she, elder one.”

Dāʹ So neʼʹhoʻ thus (there) niyawĕⁿʼʹoⁿ so it came to pass neʻʹ the Dooäʼdanēʹgĕⁿʼ “Two Feathers” hoiʻwăʼʹgeʻ. his story.

Dāʹ So neʼʹhoʻ (thus) there nigagāʹis. so it story long (is). [[791]]

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NOTES

[1.] Son of the Whirlwind. This “Son” married a daughter of man, showing the belief that the sons of the gods marry the daughters of men. The Being represents the evil side of the Whirlwind, while Sʻhagodiyowe represents the beneficent side.

[2.] An exclamation of contempt.

[3.] A device of cannibalistic personages in myth tales. Compare story of Sʻhagowenotʻha, p. 705.