XI. Kuloskap w'nektemnes W'skitk'mikw.

Neke wetci-matcyiu w'skidcinwuk yaleletwut nekekiu-tetc; medcimiu mimwîp'n; kakesokniu kakes-pemlokiuyil naka kisus'k; kuspem neke nsamakwan tektcekyak. Etudci-pakw'tek Kuloskap katama w'kisi-w'tahapyatmowun w't-ol.W'mikwithaman k'tci sipsul; naptc w'matcahan w'nadci-nimian aptc. Eli-te-neklatp'n ni-te aptc elimuskowat Wutcau‛s'n, ip'dc'l askemauso; w't-ewepelan; w'ponan aptc penapskwuk; w't-apkwetowan pesk'wul w'neskiyil. Neke wetci-matcyiu katama tutlams'nikiu tahalo pi‛tce.XI. Kuloskap w'nektemnes W'skitk'mikw.Tan Kuloskap matcahat, m'sīu matce-paulasp'nihi tcipinakw'soltili-dcihi; neket nahat matcahat m'sikwek; kiwa‛kwiyik katama akwam'k yali-piswapasiwiyik k'tci‛kok; Kullo katama aptc sekpaulakiu, eli-sip'l nut w'neski tahalo alok w'tepaskakon naka kisus; mudcikit Tcinu la‛tokwesnuk kata mohokauwiyil; katama mudcikidcik weyusis'k, wahantowuk naka k'tci athosis'wuk katama-te t'li-m'skauwauyik kwihi ēyit (kesena: wikit).Wut Kuloskap aptc akwam'k w't-elkikima w'skidcino tan w't'li-akwami-w'lithasoltilin; katam-lo w'kisi-w'laswiyawi; medci-mudcha‛tit w'skidcin'wuk weyusisuk, kamatc w't'mithasikhawal Kuloskapyil. Malem katama w'kisi-witcyemawi; etudci wikhopalwat sipayakem Minaskik; m'si-te w'skidcin'wuk naka weyusiswuk w't'lianya; metnokak w'tepesin k'tci ekwitnuk (kwitnok); w'skidcin'wuk naka w't-epinwanya teki-te ekwi-nimiya‛tit. Mali-te kisi-k'sikayapma‛tit, metc-te-lo w'not'-wawal elmi-intolidcil; ahadci elmi-wakw'takw'so elmi-pi‛tcek; kespen-te neke sesmi-te w't-ekwinot'wawau. Nit-a m'si-te tciphodcoltowuk.Naka asekilmokwanya. Weyusis'k nsatw'toltosp'nik peskw'n w't'lat'-wewâk'nowa; nit tan-te wen eli-wewiphauwet, yate nek'm peskw'n elkwiyat aptc k'tuk. Katama aptc mauhewiyik aptcetc yaka Kuloskap apatekwat; aptcetc w'mawema (kesena: wikhopala); netc aptc w'skidcin'wuk w'sankewi-mauyanya. M'si-te ke‛kw w'kiwatceton.Itaso neke wedci-matcahat Akadik, nit nut wapi Ko‛kokhos elkwiyes et'li-m'tcimka‛kwi‛kok; kat-etc aptc apatcyiu, t'ki aptc notasikwat wu-lithasiktowat Kuloskapyil. Ni-te metc-te-ke lamakwitc metetakw'sit "ko‛kohū," kesena titekul sklunskul w'skidcinmat'wewâk'n'k "n'meskēyin,Then after that, the Indians could go out in their canoes all day long; there was always a calm; many days, many weeks and months; (in) the lake(s) then the water became stagnant. It was so thick Kuloskap could not manage his canoe.He remembers the great bird; and he goes to see him again. Where he had left him, there once more he finds (him) Wuchowsen, because he is immortal; he lifts him up; he puts him again on the rock; he loosens one of his wings. Then afterwards it never blew as (it blew) of old.XI. How Kuloskap left the World.When Kuloskap went away, he had got rid of all the terrible monsters; everything had gone then; the Kiwa‛kws no longer wandered wildly in the forests; the Kulloo no longer frightened (man), spreading his wings like a cloud between him and the sun; the evil Cheenoo in the north devours him no longer, nor are evil beasts, demons or great serpents to be found near where he is (lives).This Kuloskap teaches mankind how to be more and more happy; yet they are not grateful; when the Indians (and) animals became bad, they irritated Kuloskap very much. So then, he can live no more with them; so he makes a feast near Lake Minas; all the Indians and beasts go to it; when it is over, he gets into a great canoe; the Indians look after him until they see him no more. Then after they had lost sight of him, they still hear him singing; it gets fainter as he departs; (until) at length it is not heard at all any more. Then all are silent.And a wonder comes upon them. The animals used to use one speech together; but now whenever anyone calls (says anything), he uses first one (language) and then another. No more they shall be together again until Kuloskap returns; then again, he will make feasts for them; then again, the Indians will dwell peacefully together. Everything mourns.It is said, that, after he went away from Akadia, that great white owl went away to the deep woods; he will return no more, until he can come out to welcome Kuloskap. So still in the depths (of the forest) he sounds (his)kookohoo, or the horned owl says in

W'mikwithaman k'tci sipsul; naptc w'matcahan w'nadci-nimian aptc. Eli-te-neklatp'n ni-te aptc elimuskowat Wutcau‛s'n, ip'dc'l askemauso; w't-ewepelan; w'ponan aptc penapskwuk; w't-apkwetowan pesk'wul w'neskiyil. Neke wetci-matcyiu katama tutlams'nikiu tahalo pi‛tce.

Tan Kuloskap matcahat, m'sīu matce-paulasp'nihi tcipinakw'soltili-dcihi; neket nahat matcahat m'sikwek; kiwa‛kwiyik katama akwam'k yali-piswapasiwiyik k'tci‛kok; Kullo katama aptc sekpaulakiu, eli-sip'l nut w'neski tahalo alok w'tepaskakon naka kisus; mudcikit Tcinu la‛tokwesnuk kata mohokauwiyil; katama mudcikidcik weyusis'k, wahantowuk naka k'tci athosis'wuk katama-te t'li-m'skauwauyik kwihi ēyit (kesena: wikit).

Wut Kuloskap aptc akwam'k w't-elkikima w'skidcino tan w't'li-akwami-w'lithasoltilin; katam-lo w'kisi-w'laswiyawi; medci-mudcha‛tit w'skidcin'wuk weyusisuk, kamatc w't'mithasikhawal Kuloskapyil. Malem katama w'kisi-witcyemawi; etudci wikhopalwat sipayakem Minaskik; m'si-te w'skidcin'wuk naka weyusiswuk w't'lianya; metnokak w'tepesin k'tci ekwitnuk (kwitnok); w'skidcin'wuk naka w't-epinwanya teki-te ekwi-nimiya‛tit. Mali-te kisi-k'sikayapma‛tit, metc-te-lo w'not'-wawal elmi-intolidcil; ahadci elmi-wakw'takw'so elmi-pi‛tcek; kespen-te neke sesmi-te w't-ekwinot'wawau. Nit-a m'si-te tciphodcoltowuk.

Naka asekilmokwanya. Weyusis'k nsatw'toltosp'nik peskw'n w't'lat'-wewâk'nowa; nit tan-te wen eli-wewiphauwet, yate nek'm peskw'n elkwiyat aptc k'tuk. Katama aptc mauhewiyik aptcetc yaka Kuloskap apatekwat; aptcetc w'mawema (kesena: wikhopala); netc aptc w'skidcin'wuk w'sankewi-mauyanya. M'si-te ke‛kw w'kiwatceton.

Itaso neke wedci-matcahat Akadik, nit nut wapi Ko‛kokhos elkwiyes et'li-m'tcimka‛kwi‛kok; kat-etc aptc apatcyiu, t'ki aptc notasikwat wu-lithasiktowat Kuloskapyil. Ni-te metc-te-ke lamakwitc metetakw'sit "ko‛kohū," kesena titekul sklunskul w'skidcinmat'wewâk'n'k "n'meskēyin,

Then after that, the Indians could go out in their canoes all day long; there was always a calm; many days, many weeks and months; (in) the lake(s) then the water became stagnant. It was so thick Kuloskap could not manage his canoe.He remembers the great bird; and he goes to see him again. Where he had left him, there once more he finds (him) Wuchowsen, because he is immortal; he lifts him up; he puts him again on the rock; he loosens one of his wings. Then afterwards it never blew as (it blew) of old.XI. How Kuloskap left the World.When Kuloskap went away, he had got rid of all the terrible monsters; everything had gone then; the Kiwa‛kws no longer wandered wildly in the forests; the Kulloo no longer frightened (man), spreading his wings like a cloud between him and the sun; the evil Cheenoo in the north devours him no longer, nor are evil beasts, demons or great serpents to be found near where he is (lives).This Kuloskap teaches mankind how to be more and more happy; yet they are not grateful; when the Indians (and) animals became bad, they irritated Kuloskap very much. So then, he can live no more with them; so he makes a feast near Lake Minas; all the Indians and beasts go to it; when it is over, he gets into a great canoe; the Indians look after him until they see him no more. Then after they had lost sight of him, they still hear him singing; it gets fainter as he departs; (until) at length it is not heard at all any more. Then all are silent.And a wonder comes upon them. The animals used to use one speech together; but now whenever anyone calls (says anything), he uses first one (language) and then another. No more they shall be together again until Kuloskap returns; then again, he will make feasts for them; then again, the Indians will dwell peacefully together. Everything mourns.It is said, that, after he went away from Akadia, that great white owl went away to the deep woods; he will return no more, until he can come out to welcome Kuloskap. So still in the depths (of the forest) he sounds (his)kookohoo, or the horned owl says in

He remembers the great bird; and he goes to see him again. Where he had left him, there once more he finds (him) Wuchowsen, because he is immortal; he lifts him up; he puts him again on the rock; he loosens one of his wings. Then afterwards it never blew as (it blew) of old.

When Kuloskap went away, he had got rid of all the terrible monsters; everything had gone then; the Kiwa‛kws no longer wandered wildly in the forests; the Kulloo no longer frightened (man), spreading his wings like a cloud between him and the sun; the evil Cheenoo in the north devours him no longer, nor are evil beasts, demons or great serpents to be found near where he is (lives).

This Kuloskap teaches mankind how to be more and more happy; yet they are not grateful; when the Indians (and) animals became bad, they irritated Kuloskap very much. So then, he can live no more with them; so he makes a feast near Lake Minas; all the Indians and beasts go to it; when it is over, he gets into a great canoe; the Indians look after him until they see him no more. Then after they had lost sight of him, they still hear him singing; it gets fainter as he departs; (until) at length it is not heard at all any more. Then all are silent.

And a wonder comes upon them. The animals used to use one speech together; but now whenever anyone calls (says anything), he uses first one (language) and then another. No more they shall be together again until Kuloskap returns; then again, he will make feasts for them; then again, the Indians will dwell peacefully together. Everything mourns.

It is said, that, after he went away from Akadia, that great white owl went away to the deep woods; he will return no more, until he can come out to welcome Kuloskap. So still in the depths (of the forest) he sounds (his)kookohoo, or the horned owl says in

n'meskēyin." Naka nikt ekwim'wuk nihit w'ketonketum naka w'tēmis, ali katama sankewik sikauyik sp'm'k naka emekeo sapio w'skitk'mi‛kw, w'ses'mi-kwilwahal w'tutemkowal; tcipkitakw'sowuk; yot et'l-ewetutit (ul'mūs sastemo), kenok-lo Kuloskap wetci-matchehe (matchaha) p'mausowâk'n'k, kesena tcenesso w't'li-pemīyan tahalo w'skitapyik.W'takinwatwasp'ni ekwimo sapi yali-petcitakedcihi, meskw neke madcahakw ke‛kesikt'netc, tan wutc kwilw'hotcil peskwuntc tan eli pawatm'lit w'milantc tan te‛po elipawatik. Teketc ketelkak(?) sikîk'n naka sikikwutc etaso naka pi‛tceyo, nikt-etc atc'wi-litwatmo‛tit tan yokt k'ti-m'skowadcik Kuloskapyil, ketciyawiwusp'nik ekwetcitakwik w'skitapyik. K'notn'nyatc nikt ekwetcitakw'sēp'nik naka eli-t'piya‛tits. (El-ak'notkas Sapa‛tis Gabliel Pestumo‛kat.[2])Tanik m'sīu w'skitapyik not'mo‛tit Kuloskap w'milwan tan wen eli-pawatek (kesena: eli-wiswit), nohowuk w'skidcinwuk ekwetcitakw'sēp'nik; peskw Wulastukw naka niswuk Panawapskewiyik. El-keplasik pi‛tceyo naka sikîk'n sakleyo tco-w'siknemak; elwik-kesikt'n w'kankem'-nya naka petcosamanya.Metcesul nikaniu nowuk kisusuk etutik wikilit, w'not'mowanya mete-kilalidcihi w'tēmis; elmi-te wedcwaukomutit kiskakiwik elmi-kintakw'sowuk w'kiladcik ul'musuk naka, nit kisi k'tci kwetcetasikil, muskowanya sak'mawamat w'skitapi naka weyusis.W'lithaswi-nimiyokowal naka wanyokonya; w't-ekwetcimalkonya ke‛kw-li pawat'muk. Peskw, k'tci w'skidcinwit-li, pawat'm w'nitawi-k'tonkan; sapiko, kenok-lo notothamkweso p'mau‛sowin'wi‛kok, ip'dc'l katama nitawi-k'tonkiu. Nit-li wikw'tum w'n'tau-musenan naka w'nepahan weyusis. Nit Kuloskap milan pipikwate‛sis, m'teaulin'wi pipikwat; m'sī-tetc wen not'k wulsetm'n naka lasnowiu tan te‛po weyusis'l w'nosokakoltc tan wut pitwat'k.Nit niswewei w'skidcin yaha ke‛kw pawatm'n (kesena: wikithatm'n): "n'musalkon etta epidcik." Kuloskap w'tiyal: "keswuk?" Katama-te kinwelauwiyik; "te‛po tepelotitc, kesena-te akwam'k tepelotitc." Nit elsetwat Kuloskap, katekwin w'lithatmowun, kenok-lo w'lemwikwetot'm;Indian speech: "I am sorry, I am sorry." And those loons who hunted for him and were his dogs, they wander without rest up and down through the world, vainly seeking their master; they cry; so they wail (as a dog cries), but Kuloskap goes away from life, or he ceases to wander about like men.He announced through the loons to those who would come to him already, many years before he went away, that it shall be that whoever will seek him out (in his retirement), he will give to him (that seeker) one thing which he may desire, whatever he may want. Now, although(?) it is hard and terrible and far, (and) those will have to suffer (much) who wish to find Kuloskap, yet there are many men who try. You shall hear of those who resolved to try and what happened to them. (This was related by Sabattis Gabriel the Passamaquoddy.[2])2.The preceding matter is given by the Indian narrator as told to him by Sabattis Gabriel. What follows is his own statement.When all men hear that Kuloskap will give whatever is wanted, three Indians resolved to try it; one from St. John River, and two Penobscots. The way is long and hard, (and) difficult which they must suffer; seven years they journey and they arrive.At last, being already three months from where he dwells, they hear his dogs barking; as they draw nearer, day by day, the barking dogs get louder and then, after great trials, they find the ruler of men and beasts.He welcomes and entertains them; he asks them what they want. One, the oldest Indian, wishes to have luck in hunting; he is faithful but he is of small account among the people, because he has no luck in hunting. Therefore, he asks that he may have luck in catching and killing animals. Then Kuloskap gives him a little flute, a wizard pipe; everyone who hears it is pleased and it charms whatever animal it may be, to follow him who plays upon it.Then the second Indian is asked what he wants: "That women may really love me." Kuloskap says to him: "How many?" He does not indicate them: "Only let it be enough, or more than enough." When Kuloskap hears this, he is not at all pleased, but

W'takinwatwasp'ni ekwimo sapi yali-petcitakedcihi, meskw neke madcahakw ke‛kesikt'netc, tan wutc kwilw'hotcil peskwuntc tan eli pawatm'lit w'milantc tan te‛po elipawatik. Teketc ketelkak(?) sikîk'n naka sikikwutc etaso naka pi‛tceyo, nikt-etc atc'wi-litwatmo‛tit tan yokt k'ti-m'skowadcik Kuloskapyil, ketciyawiwusp'nik ekwetcitakwik w'skitapyik. K'notn'nyatc nikt ekwetcitakw'sēp'nik naka eli-t'piya‛tits. (El-ak'notkas Sapa‛tis Gabliel Pestumo‛kat.[2])

Tanik m'sīu w'skitapyik not'mo‛tit Kuloskap w'milwan tan wen eli-pawatek (kesena: eli-wiswit), nohowuk w'skidcinwuk ekwetcitakw'sēp'nik; peskw Wulastukw naka niswuk Panawapskewiyik. El-keplasik pi‛tceyo naka sikîk'n sakleyo tco-w'siknemak; elwik-kesikt'n w'kankem'-nya naka petcosamanya.

Metcesul nikaniu nowuk kisusuk etutik wikilit, w'not'mowanya mete-kilalidcihi w'tēmis; elmi-te wedcwaukomutit kiskakiwik elmi-kintakw'sowuk w'kiladcik ul'musuk naka, nit kisi k'tci kwetcetasikil, muskowanya sak'mawamat w'skitapi naka weyusis.

W'lithaswi-nimiyokowal naka wanyokonya; w't-ekwetcimalkonya ke‛kw-li pawat'muk. Peskw, k'tci w'skidcinwit-li, pawat'm w'nitawi-k'tonkan; sapiko, kenok-lo notothamkweso p'mau‛sowin'wi‛kok, ip'dc'l katama nitawi-k'tonkiu. Nit-li wikw'tum w'n'tau-musenan naka w'nepahan weyusis. Nit Kuloskap milan pipikwate‛sis, m'teaulin'wi pipikwat; m'sī-tetc wen not'k wulsetm'n naka lasnowiu tan te‛po weyusis'l w'nosokakoltc tan wut pitwat'k.

Nit niswewei w'skidcin yaha ke‛kw pawatm'n (kesena: wikithatm'n): "n'musalkon etta epidcik." Kuloskap w'tiyal: "keswuk?" Katama-te kinwelauwiyik; "te‛po tepelotitc, kesena-te akwam'k tepelotitc." Nit elsetwat Kuloskap, katekwin w'lithatmowun, kenok-lo w'lemwikwetot'm;

Indian speech: "I am sorry, I am sorry." And those loons who hunted for him and were his dogs, they wander without rest up and down through the world, vainly seeking their master; they cry; so they wail (as a dog cries), but Kuloskap goes away from life, or he ceases to wander about like men.He announced through the loons to those who would come to him already, many years before he went away, that it shall be that whoever will seek him out (in his retirement), he will give to him (that seeker) one thing which he may desire, whatever he may want. Now, although(?) it is hard and terrible and far, (and) those will have to suffer (much) who wish to find Kuloskap, yet there are many men who try. You shall hear of those who resolved to try and what happened to them. (This was related by Sabattis Gabriel the Passamaquoddy.[2])2.The preceding matter is given by the Indian narrator as told to him by Sabattis Gabriel. What follows is his own statement.When all men hear that Kuloskap will give whatever is wanted, three Indians resolved to try it; one from St. John River, and two Penobscots. The way is long and hard, (and) difficult which they must suffer; seven years they journey and they arrive.At last, being already three months from where he dwells, they hear his dogs barking; as they draw nearer, day by day, the barking dogs get louder and then, after great trials, they find the ruler of men and beasts.He welcomes and entertains them; he asks them what they want. One, the oldest Indian, wishes to have luck in hunting; he is faithful but he is of small account among the people, because he has no luck in hunting. Therefore, he asks that he may have luck in catching and killing animals. Then Kuloskap gives him a little flute, a wizard pipe; everyone who hears it is pleased and it charms whatever animal it may be, to follow him who plays upon it.Then the second Indian is asked what he wants: "That women may really love me." Kuloskap says to him: "How many?" He does not indicate them: "Only let it be enough, or more than enough." When Kuloskap hears this, he is not at all pleased, but

He announced through the loons to those who would come to him already, many years before he went away, that it shall be that whoever will seek him out (in his retirement), he will give to him (that seeker) one thing which he may desire, whatever he may want. Now, although(?) it is hard and terrible and far, (and) those will have to suffer (much) who wish to find Kuloskap, yet there are many men who try. You shall hear of those who resolved to try and what happened to them. (This was related by Sabattis Gabriel the Passamaquoddy.[2])

2.The preceding matter is given by the Indian narrator as told to him by Sabattis Gabriel. What follows is his own statement.

When all men hear that Kuloskap will give whatever is wanted, three Indians resolved to try it; one from St. John River, and two Penobscots. The way is long and hard, (and) difficult which they must suffer; seven years they journey and they arrive.

At last, being already three months from where he dwells, they hear his dogs barking; as they draw nearer, day by day, the barking dogs get louder and then, after great trials, they find the ruler of men and beasts.

He welcomes and entertains them; he asks them what they want. One, the oldest Indian, wishes to have luck in hunting; he is faithful but he is of small account among the people, because he has no luck in hunting. Therefore, he asks that he may have luck in catching and killing animals. Then Kuloskap gives him a little flute, a wizard pipe; everyone who hears it is pleased and it charms whatever animal it may be, to follow him who plays upon it.

Then the second Indian is asked what he wants: "That women may really love me." Kuloskap says to him: "How many?" He does not indicate them: "Only let it be enough, or more than enough." When Kuloskap hears this, he is not at all pleased, but

w'milan m'tekwap sakli-k'posepite; w'tiyal: "mosa apkwetokw'tc teki-yaka kikek petciyayun." W'laswelt'm'n naka w'matcahan (w'matcehan).Nowewei w'skidcin wulapewiu; te‛po eli-wakathema w'skinos; m'sī-te w'mushon εlate tan eli-kisi-siktelmohat w'skidcino; yahan: "ke‛kw-lo kil pawatm'n?" W'titm'n piyemi-tep plisemwiyot(!) tan-up w't'li-kisi-asekw'takw'so. Nit awisiu notaso Wap'na‛kik. Nit, itaso, petci-te teketc notakw't wakesikanketul otcikansul memhawi-setayiu k'tci‛kok w'skidcin'wi‛kok (kesena: w'skitapewi‛kok). Metc-te yo yut naka yot siki m'teaulin kesena asekapyit w'ski‛tap, nit k'tcitci‛takw tan-li p'tcip-taso; tan metcesomit asektakwak tan yokt not'kik tcowi siktelmol-towuk. Nit Kuloskap w't-elkiman nimakw's'weswul k'tci‛kok w'nadci-k'tundon ke‛kw'si wedcpakik nit mi‛tasik el-kuso-asekaso, tahalo nit w'skinos eli-pawatek-li; kinwetowa katama w'sametowun teki-yaka wik'k petciyat. Nit-lo sametakw kat-etc wulilikow'n. Wulasweltum'n naka w'matcahan. Elwik'n'k kesikd'n w'kank'm'nia; nit-lo te‛po elwik'n'k kisuk'niu pawalkwak weswema‛tit el-kiplasik. Peskw te‛po opatc'yat nowi‛tit wik'k aptc.Wut nit ketonkewin; pipikwate‛sis w'pitsnâk'n'k etek, katekwek w't'mitahat'mo w'mushon'k; yalose k'tci‛kok; tan kwenausit metcimiu-tetc w'musi‛ton pekwet wik'k. Kenok-lo nit pawatkus w'musal'kon epilidcihi motch-te-ka katama w'musnawun w'niswitidcil; katama pi‛tceto εlusso etudci-apkwetakw w'm'tekwap. Sakhino‛tit wulitidcik tahalo wapi plesuk; wiunasoktako wulikoltowuk pilskwesisuk k'si-p'sa-kwi-y-alkikaulutwuk naka siselamsowi piyesomwal wiunasi posoltowuk; yut ukuskwenit, ayot wetcimit; pedci-te hahadciu elmi-wiunasi-posoltowuk. Alo-w'mimiw'la katamatakdcik sutmowiyik; w't-ekwetci-pus-kemin; katamatak. Et'li-al-wulatuk; wikwalamosik(e?). Malem-te metcin(ya); yoktuk el-kwapisidcik w'muskowawal. Tan-lo w't'li-t'piy-anya pilskwesis'kuk, katama tan te‛po elikit w'ski‛tap w'ktcitcitcyawi.Nit teketc nowewei w'skidcin elmiyat-wulithaso nekw'tokeyiu. S'lakiu-te seslakiu pekes'n w't'lithaswâk'n'k Kuloskap-lo ke‛kw w'mil'ko-nēp'n. Kata-te w'matce-tepithatmowan yohot: "petcyayin yaka k'midcin." Nit-lo w'li w'musketon wedcpa‛kik; wuli-te-na w'midcin naka meskw'tcul w'li-kisi-nit-li-kisi‛tuk, nit etudci-wewitatuk eli-nek'mtc-kisi-asektakw'sit m'teaulin'wi wedcpa‛kik eliyit. Papahantowuk-te w'kis-kiklot'm'n eli-p'k'takwewiyak elm'tni‛kok elm-tcink'mi‛kok; ayothe smiles; he gives him a bag tightly tied; he says to him: "Do not open it until you arrive at home." He thanks him and departs.The third Indian is handsome; only he is a foolish youth; all his heart is set on how he can make the Indians laugh; he is asked: "What do you want?" He says it would please him most, if he could make a strange noise. This (noise) is seldom heard by the Wabanaki. This, it is said, is heard even now in a few abandoned wigwams in the wild woods among the Indians (or: among men). There is still here and there a hard(!) magician or wonder-working man, he (who) knows how to produce it; the sound is so wonderful in quality that those who hear it must laugh. Then Kuloskap orders the Marten to the woods to fetch a certain root which, when eaten, will cause the miracle as the youth desires it, but he warns him that he shall not touch it until he comes home. This being touched will not be beneficial to him. He thanks him and departs. Seven years they journey (out); now only seven days are needed when they return on the trail. (But) one only of the three returns home again.This is the hunter; his little pipe being in his pocket he does not worry at all in his heart; he goes trough the woods; as long as he lives, it shall always be that he will find venison in his wigwam. But he who wished that women should love him never wins a wife; he does not go far before he opens his bag. Out come beautiful ones like white doves; fair girls surround him with black burning eyes and flowing is their hair; they swarm about him more and more; then, when they kiss him he forbids them; they swarm about him more and more. He orders them not to press him; he tries to escape; it is not possible. So he chokes; he struggles for breath. Then he dies; those passing by find him. What became of the girls no living man knows.Then the third Indian goes merrily along alone. Suddenly, it occurs to him (sticks in his thought) that Kuloskap had given him something. He does not think that he (Kuloskap) said to him: "When you arrive, you may eat it." So he takes out the root; well then, he eats it and scarcely before he has done it, he knows he can make the magic sound from the magic root which he has. It resounds, it wakens the echoes (where it echoes) in the mountains,

w'milan m'tekwap sakli-k'posepite; w'tiyal: "mosa apkwetokw'tc teki-yaka kikek petciyayun." W'laswelt'm'n naka w'matcahan (w'matcehan).

Nowewei w'skidcin wulapewiu; te‛po eli-wakathema w'skinos; m'sī-te w'mushon εlate tan eli-kisi-siktelmohat w'skidcino; yahan: "ke‛kw-lo kil pawatm'n?" W'titm'n piyemi-tep plisemwiyot(!) tan-up w't'li-kisi-asekw'takw'so. Nit awisiu notaso Wap'na‛kik. Nit, itaso, petci-te teketc notakw't wakesikanketul otcikansul memhawi-setayiu k'tci‛kok w'skidcin'wi‛kok (kesena: w'skitapewi‛kok). Metc-te yo yut naka yot siki m'teaulin kesena asekapyit w'ski‛tap, nit k'tcitci‛takw tan-li p'tcip-taso; tan metcesomit asektakwak tan yokt not'kik tcowi siktelmol-towuk. Nit Kuloskap w't-elkiman nimakw's'weswul k'tci‛kok w'nadci-k'tundon ke‛kw'si wedcpakik nit mi‛tasik el-kuso-asekaso, tahalo nit w'skinos eli-pawatek-li; kinwetowa katama w'sametowun teki-yaka wik'k petciyat. Nit-lo sametakw kat-etc wulilikow'n. Wulasweltum'n naka w'matcahan. Elwik'n'k kesikd'n w'kank'm'nia; nit-lo te‛po elwik'n'k kisuk'niu pawalkwak weswema‛tit el-kiplasik. Peskw te‛po opatc'yat nowi‛tit wik'k aptc.

Wut nit ketonkewin; pipikwate‛sis w'pitsnâk'n'k etek, katekwek w't'mitahat'mo w'mushon'k; yalose k'tci‛kok; tan kwenausit metcimiu-tetc w'musi‛ton pekwet wik'k. Kenok-lo nit pawatkus w'musal'kon epilidcihi motch-te-ka katama w'musnawun w'niswitidcil; katama pi‛tceto εlusso etudci-apkwetakw w'm'tekwap. Sakhino‛tit wulitidcik tahalo wapi plesuk; wiunasoktako wulikoltowuk pilskwesisuk k'si-p'sa-kwi-y-alkikaulutwuk naka siselamsowi piyesomwal wiunasi posoltowuk; yut ukuskwenit, ayot wetcimit; pedci-te hahadciu elmi-wiunasi-posoltowuk. Alo-w'mimiw'la katamatakdcik sutmowiyik; w't-ekwetci-pus-kemin; katamatak. Et'li-al-wulatuk; wikwalamosik(e?). Malem-te metcin(ya); yoktuk el-kwapisidcik w'muskowawal. Tan-lo w't'li-t'piy-anya pilskwesis'kuk, katama tan te‛po elikit w'ski‛tap w'ktcitcitcyawi.

Nit teketc nowewei w'skidcin elmiyat-wulithaso nekw'tokeyiu. S'lakiu-te seslakiu pekes'n w't'lithaswâk'n'k Kuloskap-lo ke‛kw w'mil'ko-nēp'n. Kata-te w'matce-tepithatmowan yohot: "petcyayin yaka k'midcin." Nit-lo w'li w'musketon wedcpa‛kik; wuli-te-na w'midcin naka meskw'tcul w'li-kisi-nit-li-kisi‛tuk, nit etudci-wewitatuk eli-nek'mtc-kisi-asektakw'sit m'teaulin'wi wedcpa‛kik eliyit. Papahantowuk-te w'kis-kiklot'm'n eli-p'k'takwewiyak elm'tni‛kok elm-tcink'mi‛kok; ayot

he smiles; he gives him a bag tightly tied; he says to him: "Do not open it until you arrive at home." He thanks him and departs.The third Indian is handsome; only he is a foolish youth; all his heart is set on how he can make the Indians laugh; he is asked: "What do you want?" He says it would please him most, if he could make a strange noise. This (noise) is seldom heard by the Wabanaki. This, it is said, is heard even now in a few abandoned wigwams in the wild woods among the Indians (or: among men). There is still here and there a hard(!) magician or wonder-working man, he (who) knows how to produce it; the sound is so wonderful in quality that those who hear it must laugh. Then Kuloskap orders the Marten to the woods to fetch a certain root which, when eaten, will cause the miracle as the youth desires it, but he warns him that he shall not touch it until he comes home. This being touched will not be beneficial to him. He thanks him and departs. Seven years they journey (out); now only seven days are needed when they return on the trail. (But) one only of the three returns home again.This is the hunter; his little pipe being in his pocket he does not worry at all in his heart; he goes trough the woods; as long as he lives, it shall always be that he will find venison in his wigwam. But he who wished that women should love him never wins a wife; he does not go far before he opens his bag. Out come beautiful ones like white doves; fair girls surround him with black burning eyes and flowing is their hair; they swarm about him more and more; then, when they kiss him he forbids them; they swarm about him more and more. He orders them not to press him; he tries to escape; it is not possible. So he chokes; he struggles for breath. Then he dies; those passing by find him. What became of the girls no living man knows.Then the third Indian goes merrily along alone. Suddenly, it occurs to him (sticks in his thought) that Kuloskap had given him something. He does not think that he (Kuloskap) said to him: "When you arrive, you may eat it." So he takes out the root; well then, he eats it and scarcely before he has done it, he knows he can make the magic sound from the magic root which he has. It resounds, it wakens the echoes (where it echoes) in the mountains,

he smiles; he gives him a bag tightly tied; he says to him: "Do not open it until you arrive at home." He thanks him and departs.

The third Indian is handsome; only he is a foolish youth; all his heart is set on how he can make the Indians laugh; he is asked: "What do you want?" He says it would please him most, if he could make a strange noise. This (noise) is seldom heard by the Wabanaki. This, it is said, is heard even now in a few abandoned wigwams in the wild woods among the Indians (or: among men). There is still here and there a hard(!) magician or wonder-working man, he (who) knows how to produce it; the sound is so wonderful in quality that those who hear it must laugh. Then Kuloskap orders the Marten to the woods to fetch a certain root which, when eaten, will cause the miracle as the youth desires it, but he warns him that he shall not touch it until he comes home. This being touched will not be beneficial to him. He thanks him and departs. Seven years they journey (out); now only seven days are needed when they return on the trail. (But) one only of the three returns home again.

This is the hunter; his little pipe being in his pocket he does not worry at all in his heart; he goes trough the woods; as long as he lives, it shall always be that he will find venison in his wigwam. But he who wished that women should love him never wins a wife; he does not go far before he opens his bag. Out come beautiful ones like white doves; fair girls surround him with black burning eyes and flowing is their hair; they swarm about him more and more; then, when they kiss him he forbids them; they swarm about him more and more. He orders them not to press him; he tries to escape; it is not possible. So he chokes; he struggles for breath. Then he dies; those passing by find him. What became of the girls no living man knows.

Then the third Indian goes merrily along alone. Suddenly, it occurs to him (sticks in his thought) that Kuloskap had given him something. He does not think that he (Kuloskap) said to him: "When you arrive, you may eat it." So he takes out the root; well then, he eats it and scarcely before he has done it, he knows he can make the magic sound from the magic root which he has. It resounds, it wakens the echoes (where it echoes) in the mountains,

walskekikil. Malem-te titukul w't-asitemalwal; el-m'lsu aseki kisitowiu; w'natci-palosan; w'petwan; ekwaposet pem-aki‛kok, tcinkemi‛kok todci wuli(t)haso tahalo-te sipsis. Kenok-lo nanakiu s'lakiu tepedci-naskathamso; w'nimiat atuk'l. W'ktci‛ton w'pakw; w'matce-kim'sko-wan; nahate (kesena: nahhateh) ni-te k'ti-p'matkemtuk; katama kisi-kulnesiu m'teaulin asektakw'sowâk'n nit el-takw'sit. Tahalo mutc'hanto witakw'so. Atuk elm't'kwawa. Nit w'skinos etudci-nipskatwet.Petciyat Panawapskik apasi siktelamo kekeskw lauto-wikwinwan. Nikt'k lo nikani w'skidcin'wuk sapapyoltidcik amskowas; katama w'talwetonya. Nit kekeskw w'lithaskakon w'mushonik. Nit-lo elmok-nekiwik akwami naskathaso. Ni-te na w'si-wau‛sin; matcahan k'tci‛kok w'nadci-nephasin.Ni-te na tcipila‛kw (kesena; Pamole) pekw'solitwan wutci aloki‛kok naka w'madcahan lamkik. Nit milats nit asektakwak; nit eyik et'li-piskatek. Neke w'tci-matcyiu, katama k'tcikwesiw'ya w'skitapewi‛kok.Metekut yut atcmowâk'n.in the valleys; also the swamps. Then Screech Owl answers him; he feels that he does it wonderfully; he goes along proudly; he blows; he walks on through lands (and) valleys as joyful as a little bird. But, by and bye, he begins to get tired; he sees a deer; he takes his bow; he starts to get it (the deer); then he wishes to shoot, (but) he cannot keep the magic wonder song from sounding. Like devils he calls. The deer bounds away. Then the youth curses.When he arrives at Penobscot, half starved, he is of little worth to cause laughter. These people, the ancient Indians, are moved to laughter at first; they fail not. Then he feels a little joy in his heart. But as the days go by, they get more and more tired of him. Then he tires of himself; he goes to the woods to kill himself.Then the air-sprite (or Pamole) swoops down from the clouds and carries him off to the lower world. There it is permitted (given) to him to make the magic sound; that is the place where it is (all) dark. Then afterwards, he is known no more among men.End of this tale.

Petciyat Panawapskik apasi siktelamo kekeskw lauto-wikwinwan. Nikt'k lo nikani w'skidcin'wuk sapapyoltidcik amskowas; katama w'talwetonya. Nit kekeskw w'lithaskakon w'mushonik. Nit-lo elmok-nekiwik akwami naskathaso. Ni-te na w'si-wau‛sin; matcahan k'tci‛kok w'nadci-nephasin.

Ni-te na tcipila‛kw (kesena; Pamole) pekw'solitwan wutci aloki‛kok naka w'madcahan lamkik. Nit milats nit asektakwak; nit eyik et'li-piskatek. Neke w'tci-matcyiu, katama k'tcikwesiw'ya w'skitapewi‛kok.

Metekut yut atcmowâk'n.

in the valleys; also the swamps. Then Screech Owl answers him; he feels that he does it wonderfully; he goes along proudly; he blows; he walks on through lands (and) valleys as joyful as a little bird. But, by and bye, he begins to get tired; he sees a deer; he takes his bow; he starts to get it (the deer); then he wishes to shoot, (but) he cannot keep the magic wonder song from sounding. Like devils he calls. The deer bounds away. Then the youth curses.When he arrives at Penobscot, half starved, he is of little worth to cause laughter. These people, the ancient Indians, are moved to laughter at first; they fail not. Then he feels a little joy in his heart. But as the days go by, they get more and more tired of him. Then he tires of himself; he goes to the woods to kill himself.Then the air-sprite (or Pamole) swoops down from the clouds and carries him off to the lower world. There it is permitted (given) to him to make the magic sound; that is the place where it is (all) dark. Then afterwards, he is known no more among men.End of this tale.

When he arrives at Penobscot, half starved, he is of little worth to cause laughter. These people, the ancient Indians, are moved to laughter at first; they fail not. Then he feels a little joy in his heart. But as the days go by, they get more and more tired of him. Then he tires of himself; he goes to the woods to kill himself.

Then the air-sprite (or Pamole) swoops down from the clouds and carries him off to the lower world. There it is permitted (given) to him to make the magic sound; that is the place where it is (all) dark. Then afterwards, he is known no more among men.

End of this tale.

SERIES 3.XII. W'skidcinwi Wahant Malikapiu.Wisikyik keseyok n'kani eleyiks, setayiu m'ni‛kok (for Ms. mihikook) sepayiu siposis'k, wiki‛tit Apistanutc naka Tiyum; ya-te wikwam yut nadc(i)-epinwuk naka w'k'm'swal nit'l na wiklokotidcil. Wut Tiyum wawapiu ketonkesko; wut-lo Apistanutc maleyo petciu-te yohot ekikatkik piyeskum'n'l ni kalotwal eli-wulihaswi-kwewilit kisos'l. Nit-li sapye tan elewutasik kis-amilkasik wiyus, nitetc medcimiu nek'm et'li-wuskowe‛tit.Nit lit'piye nekw't pemkiskak Tiyum w'nepahan muwin'yil; w'n'ka-yatckwimal nekw't-te elnasit (kesena: elwulet); katama hotmithotmi-wun w't-asman yohot katama esm'kokihi katama-te-na wulasweltemo-tiuyik. W't-iyasin naka-te w'tiy'n w'k'mus'l: "εleyotetc katetc w't'li-nimi‛towun Apistanutc, katetc-na w'pesetmowun, katamatc na w'sami-lowesiw'n; mosa wen w'lak'notetc eli-wulelmokyikw." "Ah-ha-li," asiteut'm kweskwesūs "n'kwus; wiski wuli-nest'm'n.""Wapakosism'n wakesso. N'wikwela wapakosism'l, kisi‛to-wakwes-yi‛kw nil-etc n'kuspala naka n'kasakwahan wedcitc katama wewi-nakw'tonuk ke‛kw kisi‛to-wakwutek; nit-etc na eli-weswiphok." Yut teketc kis'leyo, kenok-lo nit maleyit tcilmetek mauyamkil tahalo ketonlat weyusis, wuli-ketcitonwiu apsi kinweluswâk'n tan etek kitci-yawik p'miptasik naka makwalsim'k skwuswuk naka etlakmitetasik midcwâk'n.Metc-na m'teaulinwiu; te‛po-li puskemelko witapyil wikek; te‛po eli-tēwapit; nimi‛ton elakwik muwinewei. Nit petciyamit w'k'mus'l Tiyum w'tapatcithan skwuswul. Ni-te eli-k'sahat wikwam'k petak-w'heso (w'tci-notyakw'heso) w'lakw'tek wiyus. Eli-k'siyapit, p'sente w'lakw('tek) wiyus. Pokumk (MS. pekemk?) noki-w'lasweltem'n. Eli-ponot w'tekw'sin w'simokan wikwam'k (wikek). Nit sepa‛kiwik k'tci‛kok w'nisusanya; m'si ke‛kw w'leso.SERIES 3.XII. The Indian Devil, the Mischief Maker.Long ago, when it was long ago, behind the islands near a brook, dwell Marten and Moose. They each occupy a wigwam here and their grandmother looks after the house. This (fellow) Moose is clever and he hunts; this (fellow) Marten is lazy just like those who plant corn and are pleased when the sun smiles pleasantly. So that when they call for the preserved meat, he (Marten) is always present.Now it chances one day that Moose killed a bear; he brings back (only) one load, (as) he does not wish to feed those who do not feed him nor thank him. He says to himself and he says to his grandmother: "Let it be that Marten shall not see it, not smell it, not taste it; let no one tell him of our good luck." "Yes, indeed," replies the old woman, "my son, I understand very well.""Our kettle is broken. I will take his kettle; when we have cooked in it, I shall wash it and wipe it, so that he may not know what we have cooked in it; then I shall return it." So she does this, but the lazy one, who frequents feasts like a hunter of beasts, knows well from a small indication that it is a large load and that, when one borrows kettles, one cooks food.He is always a wizard; he just steps into his friend's house; he only peeps in; he sees lying there a bear-skin. Then comes Moose's grandmother to return the kettle. When she enters the wigwam there arises a smell from it of well cooked meat. When she looks in it, it is full of well cooked meat. Abistanooch gently thanks her. She, put to shame, flees to the wigwam. So, on the morrow they go to the woods together. Everything is well.

SERIES 3.

Wisikyik keseyok n'kani eleyiks, setayiu m'ni‛kok (for Ms. mihikook) sepayiu siposis'k, wiki‛tit Apistanutc naka Tiyum; ya-te wikwam yut nadc(i)-epinwuk naka w'k'm'swal nit'l na wiklokotidcil. Wut Tiyum wawapiu ketonkesko; wut-lo Apistanutc maleyo petciu-te yohot ekikatkik piyeskum'n'l ni kalotwal eli-wulihaswi-kwewilit kisos'l. Nit-li sapye tan elewutasik kis-amilkasik wiyus, nitetc medcimiu nek'm et'li-wuskowe‛tit.

Nit lit'piye nekw't pemkiskak Tiyum w'nepahan muwin'yil; w'n'ka-yatckwimal nekw't-te elnasit (kesena: elwulet); katama hotmithotmi-wun w't-asman yohot katama esm'kokihi katama-te-na wulasweltemo-tiuyik. W't-iyasin naka-te w'tiy'n w'k'mus'l: "εleyotetc katetc w't'li-nimi‛towun Apistanutc, katetc-na w'pesetmowun, katamatc na w'sami-lowesiw'n; mosa wen w'lak'notetc eli-wulelmokyikw." "Ah-ha-li," asiteut'm kweskwesūs "n'kwus; wiski wuli-nest'm'n."

"Wapakosism'n wakesso. N'wikwela wapakosism'l, kisi‛to-wakwes-yi‛kw nil-etc n'kuspala naka n'kasakwahan wedcitc katama wewi-nakw'tonuk ke‛kw kisi‛to-wakwutek; nit-etc na eli-weswiphok." Yut teketc kis'leyo, kenok-lo nit maleyit tcilmetek mauyamkil tahalo ketonlat weyusis, wuli-ketcitonwiu apsi kinweluswâk'n tan etek kitci-yawik p'miptasik naka makwalsim'k skwuswuk naka etlakmitetasik midcwâk'n.

Metc-na m'teaulinwiu; te‛po-li puskemelko witapyil wikek; te‛po eli-tēwapit; nimi‛ton elakwik muwinewei. Nit petciyamit w'k'mus'l Tiyum w'tapatcithan skwuswul. Ni-te eli-k'sahat wikwam'k petak-w'heso (w'tci-notyakw'heso) w'lakw'tek wiyus. Eli-k'siyapit, p'sente w'lakw('tek) wiyus. Pokumk (MS. pekemk?) noki-w'lasweltem'n. Eli-ponot w'tekw'sin w'simokan wikwam'k (wikek). Nit sepa‛kiwik k'tci‛kok w'nisusanya; m'si ke‛kw w'leso.

SERIES 3.XII. The Indian Devil, the Mischief Maker.Long ago, when it was long ago, behind the islands near a brook, dwell Marten and Moose. They each occupy a wigwam here and their grandmother looks after the house. This (fellow) Moose is clever and he hunts; this (fellow) Marten is lazy just like those who plant corn and are pleased when the sun smiles pleasantly. So that when they call for the preserved meat, he (Marten) is always present.Now it chances one day that Moose killed a bear; he brings back (only) one load, (as) he does not wish to feed those who do not feed him nor thank him. He says to himself and he says to his grandmother: "Let it be that Marten shall not see it, not smell it, not taste it; let no one tell him of our good luck." "Yes, indeed," replies the old woman, "my son, I understand very well.""Our kettle is broken. I will take his kettle; when we have cooked in it, I shall wash it and wipe it, so that he may not know what we have cooked in it; then I shall return it." So she does this, but the lazy one, who frequents feasts like a hunter of beasts, knows well from a small indication that it is a large load and that, when one borrows kettles, one cooks food.He is always a wizard; he just steps into his friend's house; he only peeps in; he sees lying there a bear-skin. Then comes Moose's grandmother to return the kettle. When she enters the wigwam there arises a smell from it of well cooked meat. When she looks in it, it is full of well cooked meat. Abistanooch gently thanks her. She, put to shame, flees to the wigwam. So, on the morrow they go to the woods together. Everything is well.

SERIES 3.

Long ago, when it was long ago, behind the islands near a brook, dwell Marten and Moose. They each occupy a wigwam here and their grandmother looks after the house. This (fellow) Moose is clever and he hunts; this (fellow) Marten is lazy just like those who plant corn and are pleased when the sun smiles pleasantly. So that when they call for the preserved meat, he (Marten) is always present.

Now it chances one day that Moose killed a bear; he brings back (only) one load, (as) he does not wish to feed those who do not feed him nor thank him. He says to himself and he says to his grandmother: "Let it be that Marten shall not see it, not smell it, not taste it; let no one tell him of our good luck." "Yes, indeed," replies the old woman, "my son, I understand very well."

"Our kettle is broken. I will take his kettle; when we have cooked in it, I shall wash it and wipe it, so that he may not know what we have cooked in it; then I shall return it." So she does this, but the lazy one, who frequents feasts like a hunter of beasts, knows well from a small indication that it is a large load and that, when one borrows kettles, one cooks food.

He is always a wizard; he just steps into his friend's house; he only peeps in; he sees lying there a bear-skin. Then comes Moose's grandmother to return the kettle. When she enters the wigwam there arises a smell from it of well cooked meat. When she looks in it, it is full of well cooked meat. Abistanooch gently thanks her. She, put to shame, flees to the wigwam. So, on the morrow they go to the woods together. Everything is well.

Nit-li pekesin Apistanutc tahalo-tep aptc k'tuk; neke peskwun pemkiskak petcosan pi‛tcetek naka nekw'tokatek kuspem pem'tenyi‛kok. W't-elmelkin; nokeyu (kesena: noki-w't-elmelketasinen) tahalo pussis. Setayiu pemapskek akhotetol piswimin'l. W'not'm'n metyelmoltin (kesena: siktelmoltin) naka metepe‛kipotekakyotakw'soltowuk pilskwesis'k; w't'li-t'kasmoltowuk kuspem'k naka yoktuk lampe-kwinoskwesis'k w'kasut'wawa w'skitk'mikw'hino. Nimi‛towan w't-elkwet'wâk'nowal el-akwe‛kil sepayakem naka kwilwapman w'linwayik. Apistanutc kikemiu kwuskasin, katama nimiyan, tahalo apistanutcwei, tekiu kisi-kelnek pitinek w't-elkwet'wâk'nowal, ip'dc'l na nek'm pilwapwiu.Nikt lampekwinoskwesis'k, tan etutci m'senmako‛tit w'skitapyil w't-elkwet'wak'nowal, nit-etc w'tepelmokowal-tetc. Apistanutc w'ketcitciya elmatotilit wunak'messo naka k't'kik piswin'wuk (kesena: pis'wip'mau‛-sowin'wuk), ip'dc'l w't-elkwet'wâk'nikowa, nit ēyik eli-pilwitpusolti‛tit.Apistanutc nit eli-kisi‛ton; w't-ah'li-s'nodci-kwaskw'hin; tcipkweta-kw'so. Lampekwinoskwesis'k not'wa‛tit w'kayoltowuk; w'nosokwanya kisi-k'matnumkotidcil elsewuti‛tit. Wut Apistanutc wulinwadcil na tem'k tetmikadcil. Ni-te eli-wetcwautekat te‛po kekeskw w'sumat-petahal. Nit nikaniu w'skidcin'wuk eli-sekwa‛tit m'teaulino. Ni-te tekwotc w'kisi-niswinya. Kamatc asekithaso etutci seslaki kiskatek. Ni-te w'metcinewi-wikwiyan. Sankewi madcephan. Nihit-li k't'kihi Apistanutc weswi-milan'l peskemotidcil.Nit na Tiyum wuli w'skitap-e naka wulimato; petciyat w'nimiyan Apistanutcul kiskat'mal; w'not'm'n kis-eltakwak. W'titm'n; "wulesitc; katama sikiyiu; nit tahalo te kis-kiskat'man." W't'lian kuspemsis'k elm'tni‛kek elm-apsi‛kek pis'wim'ni‛kok; nek'm-te na w'nimia nakskwi yaltekw'holtidcik el-peknamautoltowuk; milipn'ltoltowuk tahalo-te hamwiyat(i)dcik nemessuk nsamakwan'k. Nek'm etudcilwahats neke wikwetowan w't-elwket'wâk'nowa yohot ket'maki lampekwinoskwesis naka w'madce-kwaskw'hin.Yut'l piyemi-te w'linwadcil nit'e temk tetmikatcil; aptci eli-kisithatik w'pekisi‛ton ketc-elo‛ket; w'pakikatm'n kininakw't epus; w'tukman wunyak'nesis'k. En wahat w'kespi-nepahan (kesena: w'metcimtaha). Nit Mūs (kesena: Tiyum) wedci skat kiskat'muk.Apistanutc w'niswitidcil k'ti-wesweso; k'ti-nimia w'p'mausowinum. Apistanutc w't'li-opemwiwiyal w'nadciphan w'tsekeswus naka w'niswinya. En nit w'madc'han eliats-te ewedci‛to elm'tni‛kek, elmapski‛kekSo then it befalls Abistanooch as it might any other; one day he comes to a far and lonely lake in the mountains. He steps softly; he treads like a cat. Behind a rock are grape-vines. He hears giggling and young girls are splashing together in the water; they are jumping in the lake, and these are water-sprites who avoid dwellers on the earth. He sees their clothes which lie on the bank and he picks out the one he wants. Marten slyly creeps up--no one sees him--as is Marten's fashion, until he can seize in his hand their clothes, for he is gifted with magic power.With regard to these female water-sprites, when men take their clothes, then they will be able to subdue them. Marten knows the custom of fairies and other airy beings (or supernatural persons) because in their clothing, there is where their power lies.Marten does this; he runs along the shore; he whooped. The water-sprites, when they hear him, are angry; they follow him who has stolen their robes. The one Marten desires overtakes him first. Then as she approaches, he taps her very slightly on the head. Thus the ancient Indians conquer witches. So then they are married. She is very much astonished to be married so suddenly. So she faints. Quietly he carries her off. To those others Marten gives back their charmed clothes.Now Moose is a good man and good natured; when he comes and sees Marten married, he hears the tale. He says: "It is well; it is not difficult; it is as if I were married already." So he goes to the pond in the mountains, in the rocks, among the grape-vines; he then sees the maidens, as it were, jumping about and splashing; they are sporting like mad fishes in the water. He, being inflamed at once, takes the clothes of these poor water-sprites and he starts to run off.The one whom he desires most overtakes him first; so he resolves to finish what he is going to do; he takes a big club; he smites her on her little head. So he kills this one accidentally (or: he kills her suddenly). Then Moose is not married.Marten's wife wants to return and see her people. Marten suggests that he fetch a sister (and) that they marry. So he goes as he went before to the mountains, to the rocks to the pond behind the grape-vines.

Nikt lampekwinoskwesis'k, tan etutci m'senmako‛tit w'skitapyil w't-elkwet'wak'nowal, nit-etc w'tepelmokowal-tetc. Apistanutc w'ketcitciya elmatotilit wunak'messo naka k't'kik piswin'wuk (kesena: pis'wip'mau‛-sowin'wuk), ip'dc'l w't-elkwet'wâk'nikowa, nit ēyik eli-pilwitpusolti‛tit.

Apistanutc nit eli-kisi‛ton; w't-ah'li-s'nodci-kwaskw'hin; tcipkweta-kw'so. Lampekwinoskwesis'k not'wa‛tit w'kayoltowuk; w'nosokwanya kisi-k'matnumkotidcil elsewuti‛tit. Wut Apistanutc wulinwadcil na tem'k tetmikadcil. Ni-te eli-wetcwautekat te‛po kekeskw w'sumat-petahal. Nit nikaniu w'skidcin'wuk eli-sekwa‛tit m'teaulino. Ni-te tekwotc w'kisi-niswinya. Kamatc asekithaso etutci seslaki kiskatek. Ni-te w'metcinewi-wikwiyan. Sankewi madcephan. Nihit-li k't'kihi Apistanutc weswi-milan'l peskemotidcil.

Nit na Tiyum wuli w'skitap-e naka wulimato; petciyat w'nimiyan Apistanutcul kiskat'mal; w'not'm'n kis-eltakwak. W'titm'n; "wulesitc; katama sikiyiu; nit tahalo te kis-kiskat'man." W't'lian kuspemsis'k elm'tni‛kek elm-apsi‛kek pis'wim'ni‛kok; nek'm-te na w'nimia nakskwi yaltekw'holtidcik el-peknamautoltowuk; milipn'ltoltowuk tahalo-te hamwiyat(i)dcik nemessuk nsamakwan'k. Nek'm etudcilwahats neke wikwetowan w't-elwket'wâk'nowa yohot ket'maki lampekwinoskwesis naka w'madce-kwaskw'hin.

Yut'l piyemi-te w'linwadcil nit'e temk tetmikatcil; aptci eli-kisithatik w'pekisi‛ton ketc-elo‛ket; w'pakikatm'n kininakw't epus; w'tukman wunyak'nesis'k. En wahat w'kespi-nepahan (kesena: w'metcimtaha). Nit Mūs (kesena: Tiyum) wedci skat kiskat'muk.

Apistanutc w'niswitidcil k'ti-wesweso; k'ti-nimia w'p'mausowinum. Apistanutc w't'li-opemwiwiyal w'nadciphan w'tsekeswus naka w'niswinya. En nit w'madc'han eliats-te ewedci‛to elm'tni‛kek, elmapski‛kek

So then it befalls Abistanooch as it might any other; one day he comes to a far and lonely lake in the mountains. He steps softly; he treads like a cat. Behind a rock are grape-vines. He hears giggling and young girls are splashing together in the water; they are jumping in the lake, and these are water-sprites who avoid dwellers on the earth. He sees their clothes which lie on the bank and he picks out the one he wants. Marten slyly creeps up--no one sees him--as is Marten's fashion, until he can seize in his hand their clothes, for he is gifted with magic power.With regard to these female water-sprites, when men take their clothes, then they will be able to subdue them. Marten knows the custom of fairies and other airy beings (or supernatural persons) because in their clothing, there is where their power lies.Marten does this; he runs along the shore; he whooped. The water-sprites, when they hear him, are angry; they follow him who has stolen their robes. The one Marten desires overtakes him first. Then as she approaches, he taps her very slightly on the head. Thus the ancient Indians conquer witches. So then they are married. She is very much astonished to be married so suddenly. So she faints. Quietly he carries her off. To those others Marten gives back their charmed clothes.Now Moose is a good man and good natured; when he comes and sees Marten married, he hears the tale. He says: "It is well; it is not difficult; it is as if I were married already." So he goes to the pond in the mountains, in the rocks, among the grape-vines; he then sees the maidens, as it were, jumping about and splashing; they are sporting like mad fishes in the water. He, being inflamed at once, takes the clothes of these poor water-sprites and he starts to run off.The one whom he desires most overtakes him first; so he resolves to finish what he is going to do; he takes a big club; he smites her on her little head. So he kills this one accidentally (or: he kills her suddenly). Then Moose is not married.Marten's wife wants to return and see her people. Marten suggests that he fetch a sister (and) that they marry. So he goes as he went before to the mountains, to the rocks to the pond behind the grape-vines.

With regard to these female water-sprites, when men take their clothes, then they will be able to subdue them. Marten knows the custom of fairies and other airy beings (or supernatural persons) because in their clothing, there is where their power lies.

Marten does this; he runs along the shore; he whooped. The water-sprites, when they hear him, are angry; they follow him who has stolen their robes. The one Marten desires overtakes him first. Then as she approaches, he taps her very slightly on the head. Thus the ancient Indians conquer witches. So then they are married. She is very much astonished to be married so suddenly. So she faints. Quietly he carries her off. To those others Marten gives back their charmed clothes.

Now Moose is a good man and good natured; when he comes and sees Marten married, he hears the tale. He says: "It is well; it is not difficult; it is as if I were married already." So he goes to the pond in the mountains, in the rocks, among the grape-vines; he then sees the maidens, as it were, jumping about and splashing; they are sporting like mad fishes in the water. He, being inflamed at once, takes the clothes of these poor water-sprites and he starts to run off.

The one whom he desires most overtakes him first; so he resolves to finish what he is going to do; he takes a big club; he smites her on her little head. So he kills this one accidentally (or: he kills her suddenly). Then Moose is not married.

Marten's wife wants to return and see her people. Marten suggests that he fetch a sister (and) that they marry. So he goes as he went before to the mountains, to the rocks to the pond behind the grape-vines.

kuspemsis'k setayiu elehotek piswimin'l. Ni-te aptc w't'li-kisitkwenan lampekwinoskwiy'l; w'madcephan, na w'niswinya.Nit kamatc Tiyum skat w'lithotmowun. W'tiy'n Apistanutcul w'mi-lan'p'nil'p nit'l metcelewey'l (kesena: amsk'wasewey'l) w'niswitidcil. Apistanutc kata w't'li-w'lithotmowun. Tiyum w'h'monsa-ntotmuwan; metc-te Apistanutc w't-esamowal. Tiyum w'tatc'wi-iwal peskowul kesena Apistanutc w'nadciptowan'l. W't'li-asitemal Tiyum madcesokit K'tci Ap'lowew'k nit-li w'lithotmasit. Tiyum etudcilwahat; wikwi‛ton k'tci epus; w'nosokwan Apistanutcul. Nit-te na w'k'ton'ltinya (kesena w'kolnutinya).Apistanutc w't'li-noki-asitemal w'p'mal-malsapkweyalswan'l; w'tutel-wal Tiyum'l w'sîk'n'k. Nit wetci madcehe-wuli-mat'nti‛tit kakesokniu. Etasi-w'lakwiyikil swankuswuk naka w't'litonya n'sanakwil; wespasa‛kiwik w'p'mutinya.Yok'k lampekwin'wi nisumodcik kata wewetaunia nit elikwik mat'n-towâk'n. Nit etutci kwilwato‛tit tan w't'li-kisi-semalusinya. Nekw't wespasa‛kiwik Apistanutc na(ka) Tiyum kwinte-k'ti-nepatowuk. Api-stanutci-skwiy'k etutci-madcephowe‛tit pi‛tceto. Nit-li sapiye nekiyak metetakw'sit Tcipila‛kw pis'wi p'mau‛sowin pi‛tceto w'tcestowa; spi-takw'so sakhoset nipauset; n'kwutokeyiu m'siu w'sk'dciu; Apistanutc nikt nisumodcihi olesinya tesakwihi mosikuk wedci-panaptasik k'tci‛kok; alusmo‛tit, w'tesakyanya p'ses'mo naka askowinanya tahalo-tep wasis'k elo‛ke‛tit.Peskw w'tiyan k't'kil: "teketc-up-lo yokt p'ses'm'k w'skitapewi‛tit-sup'n, tan wut-up-lo kil niswiyekw? Ntetapo mekwát weposesit." "Nil-up-lo ntetumniswinen-up wisawatwet, ip'dc'l nil n'mosadcin k'tci p'ses'm'k." Te‛po nit w't'li-papitya. Nit wespasa‛kiwik tekiya‛tit (to-kia‛tit-li), m'skaswuk aptc kiskat'muk tahalo elnowitasik te‛po kulus-wâk'n. Wut pawatkus seskatwelidcil, eli-apskapit, wutak nisusmatidcil, wulapewiu w'ski‛tap; w'tiyokon: "menakatc, wekitwinetc n'm'kunwo-hosut." Nut-lo k'tuk it'kus: "nolinwa mekwatwesit," tokiat madcesit, w'not'wal wenil metyēwestolidcil: "menakatc, k'sokatekmowintc wusis-kwe-n'pisun." Nit'l nit apsatwelidcil p'ses'm'l, nit'l pawatkesp'nil; kamatc puskelinakw'so k'takw'h'mosis; apsakikwaso naka matciktcepute w'siskol. Ni-te eli-pawatmo‛tits, nit-te-na eli-pedcyamko‛tit.Then again he captures a water-sprite; he fetches her off, so they marry.Then Moose is very much dissatisfied. He says to Marten that he should give him this last one (or the first one) as his wife. Marten will not consent. Moose begs him hard; still Marten refuses him. Moose must have one or Marten must get him one. He replies that Moose may go to Hell, if this pleases him. Moose gets very angry; he takes a big club; he chases Marten. So they become foes.Marten answers him gently, in that he makes flint-headed arrows; he shoots them at Moose's scalp. After this they fight continually for many days. So they spend every evening making weapons; in the morning they shoot them at each other.These water fairy wives are not used to this sort of fighting. So they try to separate themselves. One morning Marten and Moose are trying to kill each other. So Marten's wives take flight afar. Then it happens at sunset that the voice of Cheebeelakw, the air person, is heard afar off; the moon rises on high; all things above are lonely (alone?); Abistanooch's two brides are lying above an oak opening in the woods; as they lie, they look up at the stars and wait as children do.One says to the other: "If these stars now were men, which one would you marry? I should take the red twinkling light." "I should take in marriage the yellow one, because I like the big stars." They are only jesting thus. However, in the morning, when they awake, they find themselves married again according to the Indian custom only at a word. She who wanted the shining yellow one, as she opens her eyes, there is her husband, a handsome man; he says to her: "Take care; (you) will upset my warpaint." This other who said "I like the red one," as she wakes and stirs; she hears someone say; "Take care, you will upset my eye medicine." This is the smaller star, the one she wanted; he is a very weak looking old man; little and twinkling are his eyes. Thus as they desire, so they come upon it (get it).

kuspemsis'k setayiu elehotek piswimin'l. Ni-te aptc w't'li-kisitkwenan lampekwinoskwiy'l; w'madcephan, na w'niswinya.

Nit kamatc Tiyum skat w'lithotmowun. W'tiy'n Apistanutcul w'mi-lan'p'nil'p nit'l metcelewey'l (kesena: amsk'wasewey'l) w'niswitidcil. Apistanutc kata w't'li-w'lithotmowun. Tiyum w'h'monsa-ntotmuwan; metc-te Apistanutc w't-esamowal. Tiyum w'tatc'wi-iwal peskowul kesena Apistanutc w'nadciptowan'l. W't'li-asitemal Tiyum madcesokit K'tci Ap'lowew'k nit-li w'lithotmasit. Tiyum etudcilwahat; wikwi‛ton k'tci epus; w'nosokwan Apistanutcul. Nit-te na w'k'ton'ltinya (kesena w'kolnutinya).

Apistanutc w't'li-noki-asitemal w'p'mal-malsapkweyalswan'l; w'tutel-wal Tiyum'l w'sîk'n'k. Nit wetci madcehe-wuli-mat'nti‛tit kakesokniu. Etasi-w'lakwiyikil swankuswuk naka w't'litonya n'sanakwil; wespasa‛kiwik w'p'mutinya.

Yok'k lampekwin'wi nisumodcik kata wewetaunia nit elikwik mat'n-towâk'n. Nit etutci kwilwato‛tit tan w't'li-kisi-semalusinya. Nekw't wespasa‛kiwik Apistanutc na(ka) Tiyum kwinte-k'ti-nepatowuk. Api-stanutci-skwiy'k etutci-madcephowe‛tit pi‛tceto. Nit-li sapiye nekiyak metetakw'sit Tcipila‛kw pis'wi p'mau‛sowin pi‛tceto w'tcestowa; spi-takw'so sakhoset nipauset; n'kwutokeyiu m'siu w'sk'dciu; Apistanutc nikt nisumodcihi olesinya tesakwihi mosikuk wedci-panaptasik k'tci‛kok; alusmo‛tit, w'tesakyanya p'ses'mo naka askowinanya tahalo-tep wasis'k elo‛ke‛tit.

Peskw w'tiyan k't'kil: "teketc-up-lo yokt p'ses'm'k w'skitapewi‛tit-sup'n, tan wut-up-lo kil niswiyekw? Ntetapo mekwát weposesit." "Nil-up-lo ntetumniswinen-up wisawatwet, ip'dc'l nil n'mosadcin k'tci p'ses'm'k." Te‛po nit w't'li-papitya. Nit wespasa‛kiwik tekiya‛tit (to-kia‛tit-li), m'skaswuk aptc kiskat'muk tahalo elnowitasik te‛po kulus-wâk'n. Wut pawatkus seskatwelidcil, eli-apskapit, wutak nisusmatidcil, wulapewiu w'ski‛tap; w'tiyokon: "menakatc, wekitwinetc n'm'kunwo-hosut." Nut-lo k'tuk it'kus: "nolinwa mekwatwesit," tokiat madcesit, w'not'wal wenil metyēwestolidcil: "menakatc, k'sokatekmowintc wusis-kwe-n'pisun." Nit'l nit apsatwelidcil p'ses'm'l, nit'l pawatkesp'nil; kamatc puskelinakw'so k'takw'h'mosis; apsakikwaso naka matciktcepute w'siskol. Ni-te eli-pawatmo‛tits, nit-te-na eli-pedcyamko‛tit.

Then again he captures a water-sprite; he fetches her off, so they marry.Then Moose is very much dissatisfied. He says to Marten that he should give him this last one (or the first one) as his wife. Marten will not consent. Moose begs him hard; still Marten refuses him. Moose must have one or Marten must get him one. He replies that Moose may go to Hell, if this pleases him. Moose gets very angry; he takes a big club; he chases Marten. So they become foes.Marten answers him gently, in that he makes flint-headed arrows; he shoots them at Moose's scalp. After this they fight continually for many days. So they spend every evening making weapons; in the morning they shoot them at each other.These water fairy wives are not used to this sort of fighting. So they try to separate themselves. One morning Marten and Moose are trying to kill each other. So Marten's wives take flight afar. Then it happens at sunset that the voice of Cheebeelakw, the air person, is heard afar off; the moon rises on high; all things above are lonely (alone?); Abistanooch's two brides are lying above an oak opening in the woods; as they lie, they look up at the stars and wait as children do.One says to the other: "If these stars now were men, which one would you marry? I should take the red twinkling light." "I should take in marriage the yellow one, because I like the big stars." They are only jesting thus. However, in the morning, when they awake, they find themselves married again according to the Indian custom only at a word. She who wanted the shining yellow one, as she opens her eyes, there is her husband, a handsome man; he says to her: "Take care; (you) will upset my warpaint." This other who said "I like the red one," as she wakes and stirs; she hears someone say; "Take care, you will upset my eye medicine." This is the smaller star, the one she wanted; he is a very weak looking old man; little and twinkling are his eyes. Thus as they desire, so they come upon it (get it).

Then again he captures a water-sprite; he fetches her off, so they marry.

Then Moose is very much dissatisfied. He says to Marten that he should give him this last one (or the first one) as his wife. Marten will not consent. Moose begs him hard; still Marten refuses him. Moose must have one or Marten must get him one. He replies that Moose may go to Hell, if this pleases him. Moose gets very angry; he takes a big club; he chases Marten. So they become foes.

Marten answers him gently, in that he makes flint-headed arrows; he shoots them at Moose's scalp. After this they fight continually for many days. So they spend every evening making weapons; in the morning they shoot them at each other.

These water fairy wives are not used to this sort of fighting. So they try to separate themselves. One morning Marten and Moose are trying to kill each other. So Marten's wives take flight afar. Then it happens at sunset that the voice of Cheebeelakw, the air person, is heard afar off; the moon rises on high; all things above are lonely (alone?); Abistanooch's two brides are lying above an oak opening in the woods; as they lie, they look up at the stars and wait as children do.

One says to the other: "If these stars now were men, which one would you marry? I should take the red twinkling light." "I should take in marriage the yellow one, because I like the big stars." They are only jesting thus. However, in the morning, when they awake, they find themselves married again according to the Indian custom only at a word. She who wanted the shining yellow one, as she opens her eyes, there is her husband, a handsome man; he says to her: "Take care; (you) will upset my warpaint." This other who said "I like the red one," as she wakes and stirs; she hears someone say; "Take care, you will upset my eye medicine." This is the smaller star, the one she wanted; he is a very weak looking old man; little and twinkling are his eyes. Thus as they desire, so they come upon it (get it).

Kenok-lo wisaweyik kesena mekweyik, pili kesena nikani, wakeswuk nekiwik tekwi-te k'matc w'siwiyinya p'ses'mo‛kik eliphots naka k'matc k'ti-weswesowuk w'skitk'mi‛kw. Naka nit litpetcyewiu akwamu'k-li wiwisak'mok w'kisi-weswesinya. P'ses'mowi nisumatidcihi katamayiwi n'kekiu k'tonkeyik, w'tiyoko: "wa nit sektiyapskek, k'tci penapskw, mosa sesmiu toknetokek;" tekiu ewedcitu tciksutm'k. Wut-lo ewasiswit, etutci-te matcekautilit p'ses'mowi nisumatidcihi, nit kwiltasin sektiyapskek w'panetun; wisk k'ti-nimi‛ton elmalkak lamiu; nit eli-toknetakw asekinakw't eli-nimi‛takw; alik-pemaloktek nit emekiu w'skitk'mi‛kw wetciyowi‛tit wiki‛tit; akwam-tok nim‛itotit wetciyowi‛tits ewasiswi‛tit, kuspemuk, k'tci‛kok naka sip'wul. K'tci epitwit el-apit, elwe-te sekw'-skesowul w'mushon'wal el-ithasi‛tit.Yokt p'ses'm'k etutci mutc-ithasuski‛tit w'skitapyik, nit el-ithamot; w'nimi‛tonya elkwiu m'teaulinwâk'n'k w'niswititwa kisi‛to-w-aptem'nya elmalkak alokek; w'ktcitci‛tonya ikwewatmo‛tit; yohot w'lithatmowâk'n milan weswekautinya w'skitk'mikwuk. W't-iyokonya nisumatidcihi; "teketc pemlak'wik k'wipetinya naka tan etutci tokiyaye‛kw, mosa w'sami wiwisake‛kw k'tapskapinya; mosa na panakwesike‛kw teki-yaka m'tintakwi Ketckikila‛sis; tcika-te mosak nemdcesike‛kw, kenok-lo medc-te k'sankewusinya tekiu not'we‛kw mekweyit miku m'tintakw; aptc tcika-te nit mosak panakwesike‛kw; medc-te k'piskikweyinya teki not'we‛kw asakwakw t'l-intakw. Nit naka todciu k'nektem'nya k'wotiwa naka wiuniu k't-alapinya."Ewasiswit sespethaso; etas-metetakw'sit Ketckikila‛sis etas-te amiktekwho; akwontc k'tci-epitwit w'kelhumwan: "skowas nitsekes teki not'wukw Apal'kamutc." En w'sankwusinen tekiu atututetc madce-w'spasloket madce-kwihit (wespastakw'sit naka wespasloket); katama askowasiu. Nit wedci amiktekw'hit; nit-te na k'tci-epitwit, et'li-muskasi‛tit ketul-te w'skitk'mikw, kenok-lo w't'li-m'saknasinasp'nik tesakwiu kinatkwekusit pitceyit k'siw'sk. Nit el-tesmo‛tit katama kisi-penekwesiwiyik, skat widcokemamok.Nit-lo petciyeyat elkwiu etas-lintowâk'n sipsis'k w't'lintowatm'nya naka mikwiyik-li m'saknawusiyik; hahadciu wedc'wau; w'skitkumikok wedcwauyak, petci k'ti-pesetek kis'k wedcwauyak, kenok-lo katama sipkiklem'nya. Eli-maskelmat.But yellow or red, young or old, after a few days they are very weary of star land to which they had been taken (one had taken them), and they wish very much to return to earth. And something happened so as make them hurry all the more to be able to return (to earth). The star husbands, being absent all day hunting, say to them: "This flat rock, the big stone, you must not lift it up;" as before, they obey. (But) the younger one, so soon as the star husbands have gone away, seeks the flat rock to open it; she very much wishes to see the hole inside; then, as she raises it, what she sees is wonderful; the sky is there above the earth where they had been (had lived); furthermore, they see where they used to be when they were young, the lakes, woods and rivers. When the older woman sees this,--they almost break their hearts when they look at it.(Now) these stars are very evil minded men, as thus one may think; they see by means of wizardry that their wives had already looked through the hole in the sky; they know it when they (the wives) deny it; they give them permission to return to earth. They say to their wives: "Now to-night you shall lie together and when you wake, do not hasten too much to open your eyes; do not uncover (your faces) until the Chickadee sings and even then do not get up, but still remain quiet until you hear the Red Squirrel singing; even then again do not uncover your faces; still keep your eyes closed until you hear Chipmunk (Striped Squirrel) sing. Then indeed you may leave your bed and look around."The younger one was impatient; as soon as the Chickadee sounds, she wanted to jump down; however, the elder one holds her: "Wait, my sister, till we hear the Chipmunk (Striped Squirrel)." Then she lies still until the squirrel begins his morning work, begins to chatter (chatters early and works early); she will not wait. So she leaps down, (and) then also the elder one; they find themselves indeed on earth, but they came down on top of a broad tall hemlock tree. They are situated so that they cannot get down, unless some one assists them.This now happens, that by each song which the birds sing and the squirrels, they descend (a little); they approach nearer; to the earth they approach, as the sun shines (will shine) they approach, but they do not wait long enough. So they are deserted.

Yokt p'ses'm'k etutci mutc-ithasuski‛tit w'skitapyik, nit el-ithamot; w'nimi‛tonya elkwiu m'teaulinwâk'n'k w'niswititwa kisi‛to-w-aptem'nya elmalkak alokek; w'ktcitci‛tonya ikwewatmo‛tit; yohot w'lithatmowâk'n milan weswekautinya w'skitk'mikwuk. W't-iyokonya nisumatidcihi; "teketc pemlak'wik k'wipetinya naka tan etutci tokiyaye‛kw, mosa w'sami wiwisake‛kw k'tapskapinya; mosa na panakwesike‛kw teki-yaka m'tintakwi Ketckikila‛sis; tcika-te mosak nemdcesike‛kw, kenok-lo medc-te k'sankewusinya tekiu not'we‛kw mekweyit miku m'tintakw; aptc tcika-te nit mosak panakwesike‛kw; medc-te k'piskikweyinya teki not'we‛kw asakwakw t'l-intakw. Nit naka todciu k'nektem'nya k'wotiwa naka wiuniu k't-alapinya."

Ewasiswit sespethaso; etas-metetakw'sit Ketckikila‛sis etas-te amiktekwho; akwontc k'tci-epitwit w'kelhumwan: "skowas nitsekes teki not'wukw Apal'kamutc." En w'sankwusinen tekiu atututetc madce-w'spasloket madce-kwihit (wespastakw'sit naka wespasloket); katama askowasiu. Nit wedci amiktekw'hit; nit-te na k'tci-epitwit, et'li-muskasi‛tit ketul-te w'skitk'mikw, kenok-lo w't'li-m'saknasinasp'nik tesakwiu kinatkwekusit pitceyit k'siw'sk. Nit el-tesmo‛tit katama kisi-penekwesiwiyik, skat widcokemamok.

Nit-lo petciyeyat elkwiu etas-lintowâk'n sipsis'k w't'lintowatm'nya naka mikwiyik-li m'saknawusiyik; hahadciu wedc'wau; w'skitkumikok wedcwauyak, petci k'ti-pesetek kis'k wedcwauyak, kenok-lo katama sipkiklem'nya. Eli-maskelmat.

But yellow or red, young or old, after a few days they are very weary of star land to which they had been taken (one had taken them), and they wish very much to return to earth. And something happened so as make them hurry all the more to be able to return (to earth). The star husbands, being absent all day hunting, say to them: "This flat rock, the big stone, you must not lift it up;" as before, they obey. (But) the younger one, so soon as the star husbands have gone away, seeks the flat rock to open it; she very much wishes to see the hole inside; then, as she raises it, what she sees is wonderful; the sky is there above the earth where they had been (had lived); furthermore, they see where they used to be when they were young, the lakes, woods and rivers. When the older woman sees this,--they almost break their hearts when they look at it.(Now) these stars are very evil minded men, as thus one may think; they see by means of wizardry that their wives had already looked through the hole in the sky; they know it when they (the wives) deny it; they give them permission to return to earth. They say to their wives: "Now to-night you shall lie together and when you wake, do not hasten too much to open your eyes; do not uncover (your faces) until the Chickadee sings and even then do not get up, but still remain quiet until you hear the Red Squirrel singing; even then again do not uncover your faces; still keep your eyes closed until you hear Chipmunk (Striped Squirrel) sing. Then indeed you may leave your bed and look around."The younger one was impatient; as soon as the Chickadee sounds, she wanted to jump down; however, the elder one holds her: "Wait, my sister, till we hear the Chipmunk (Striped Squirrel)." Then she lies still until the squirrel begins his morning work, begins to chatter (chatters early and works early); she will not wait. So she leaps down, (and) then also the elder one; they find themselves indeed on earth, but they came down on top of a broad tall hemlock tree. They are situated so that they cannot get down, unless some one assists them.This now happens, that by each song which the birds sing and the squirrels, they descend (a little); they approach nearer; to the earth they approach, as the sun shines (will shine) they approach, but they do not wait long enough. So they are deserted.

(Now) these stars are very evil minded men, as thus one may think; they see by means of wizardry that their wives had already looked through the hole in the sky; they know it when they (the wives) deny it; they give them permission to return to earth. They say to their wives: "Now to-night you shall lie together and when you wake, do not hasten too much to open your eyes; do not uncover (your faces) until the Chickadee sings and even then do not get up, but still remain quiet until you hear the Red Squirrel singing; even then again do not uncover your faces; still keep your eyes closed until you hear Chipmunk (Striped Squirrel) sing. Then indeed you may leave your bed and look around."

The younger one was impatient; as soon as the Chickadee sounds, she wanted to jump down; however, the elder one holds her: "Wait, my sister, till we hear the Chipmunk (Striped Squirrel)." Then she lies still until the squirrel begins his morning work, begins to chatter (chatters early and works early); she will not wait. So she leaps down, (and) then also the elder one; they find themselves indeed on earth, but they came down on top of a broad tall hemlock tree. They are situated so that they cannot get down, unless some one assists them.

This now happens, that by each song which the birds sing and the squirrels, they descend (a little); they approach nearer; to the earth they approach, as the sun shines (will shine) they approach, but they do not wait long enough. So they are deserted.

Keskw nit epi‛tit; en pemitcekwut; w'skitapyik pilwitcp'soltidcik pemipilkowa; yohot m'siu sastemwi-kakalom'nya: "widco‛kemine." Eleyo nihit p'ses'mowi nisumatidcihi w'kisi‛takw onias k'wot tesakwiu k'siw'skek. Tcatcakwessi m'siu weyusis'k k'tci‛kokeyak pemipilkowa naka (nuhka?) wskitapyik wikwak tahasik (kesena: tewak-tahasik) wetkwapasidcik, wen-pal-tetc tem'k sakhiyat, kenok-lo Tiyum tem'k!"N'hesis'n apkweline (kesena penekweline)." W't'li-kinapman spem'k: "kisnil nkiskatmop'n tekwāk." Ni-te w't-elm-iyan. Aptc k'tuk sakhi-yatyakw, mutc'wat mūin; nit-te-na aptc k't'wapema‛tit ankowekhoswuk; te‛po kisi sankewi penekwelot, hoses'wak. Mūin te‛po elimkimit, it'm: "nil nkiskatmop'n sikw'n; peskw niswiyekw, ni-ta na kiyaskwi tan te‛po w'skitap." Ni-te na w't-elm-iyan.Naka nit aptc-pal wen wakhiyat, petci-te Apistanutc nek'm-te nit'l nek'la‛titp'nil; wulithaswi-kakalomanya; w'n'tutmowania weswepho-konya wikek. Nek'm na w't'li-nepaptowa, tahalop pilwiya; w't'li-asiteman: "nil na nkiskatmop'n kekisik'n." (kesena: sikw'n). Nek'm wedciyawe‛tit elkaha‛tit. Nek'm-te-na madcehe; w'neklan lampe-kwinoskwesis'k nekw'tokeyiu.Naka metc'slawei Loks sakhiyat, nitel (kesena: nit'l) eli-wiyatidcil w'skidcinwi wahant akwami ket'k'motu katik k't'kik k'tci‛kok t'li-weyusis'k; akwami nekatmatu katik m'si-te kesi‛tit. Tayowe, etutci wikotmowa‛tit widjoketwâk'n, t'liw'tipithasin tan'tc w't'li-kisi-w'sikyan naka wanian, kenok-lo nihit weskoweyawidcihi katama akwami n's'weyiwi tahalote nek'm naka-te-na milskwihiwuk, ip'dc'l wetci-matceyik w'skitk'mikw; w'tlianya spemkami‛kok; w't-eswelanya niso-matidcihi; yokt lampekwinoskwiyik k'sihikawí p'mi-k'tcitcitwuk.K'tci epitwit lithasiu holamohosin ansak-pa-te wulikmawik tan nek'm eliwulithat'k. Wulit-de w't-apkweton w't-esukepyap naka w'kul-pelm'n epusisi‛kok wetckw'latketun, wedci Loks wiski sipkiu kis-apkwutakw. Loks w'kisi-penekwelan ewasiswilidcil eli-wuleyotasik w'skitkumikw; aptc w'nadciphan k't'kil, nit'lna penekwiwidcokemal; wulasweltumwul Loksowul, kenok-lo aptc w'nototmowan w'natatwu-takon epusi‛kok w't-esukepyap et'li nektuk ewepiu epusik. W't-iyan: "mosak sesmiu pusketokwutc kesena wekitokwut tama elkwiu; te‛po kulapkweni‛ton etasiu k'tcipletîk'n."A little while they sit there; then dawn comes; men of the different families (clans) pass them; to all these they urgently call: "help us." It happened that these star husbands had made a moss bed on top of the hemlock. Now who of all the animals in the forest should pass by (step along) or of men who dwell in the clearings, who should be first passing but Tiyum (Moose), the first!"O my elder brother, release us (or: let us down)." He looks up: "I have already been married this autumn." This he says to them. Again another passes them, the fierce bear: then once more what they had implored they repeat; if only he can quietly get them down, they will marry him. Bear only growlingly replies: "I was married this spring; one wife, that is enough for him who is a man." This then he says to them.Then again someone passes, even Marten whom they had deserted; joyfully they call to him; they beg him that they may return home with him. He lies to them, as if they were strangers; he replies to them: "Really, I was married last spring." Afterwards he goes his way. So he departs; he leaves the water-sprites alone.And finally, Lox passes along, whom they call the Indian Devil, more cunning than any other beasts in the woods; he is more terrible than all, as many as there are. Then, when they beg him for help, he considers how he may torment them and tease them, but these with whom he is dealing are not more (=less!) resourceful than himself, because they depart(ed) from the earth, they go (went) to the heavens; they chang(ed) their husbands; these watersprites even more thoroughly understand (what they are about than Lox).The elder woman is thinking out plans, how she may well do what she wished. So then, she loosens her hair-string and entangles it in the twigs tying it in knots, so that Lox will take a very long time to loosen it. Lox brought down the eldest one very politely to the ground; then again he fetches the other one; this one he helps down; she thanks Lox, but she begs him to fetch from the trees her hair-string which she leaves (left) up in the tree. She says: "be sure not to break it or injure it in any way; you have only to loosen thoroughly (well) every knot."

"N'hesis'n apkweline (kesena penekweline)." W't'li-kinapman spem'k: "kisnil nkiskatmop'n tekwāk." Ni-te w't-elm-iyan. Aptc k'tuk sakhi-yatyakw, mutc'wat mūin; nit-te-na aptc k't'wapema‛tit ankowekhoswuk; te‛po kisi sankewi penekwelot, hoses'wak. Mūin te‛po elimkimit, it'm: "nil nkiskatmop'n sikw'n; peskw niswiyekw, ni-ta na kiyaskwi tan te‛po w'skitap." Ni-te na w't-elm-iyan.

Naka nit aptc-pal wen wakhiyat, petci-te Apistanutc nek'm-te nit'l nek'la‛titp'nil; wulithaswi-kakalomanya; w'n'tutmowania weswepho-konya wikek. Nek'm na w't'li-nepaptowa, tahalop pilwiya; w't'li-asiteman: "nil na nkiskatmop'n kekisik'n." (kesena: sikw'n). Nek'm wedciyawe‛tit elkaha‛tit. Nek'm-te-na madcehe; w'neklan lampe-kwinoskwesis'k nekw'tokeyiu.

Naka metc'slawei Loks sakhiyat, nitel (kesena: nit'l) eli-wiyatidcil w'skidcinwi wahant akwami ket'k'motu katik k't'kik k'tci‛kok t'li-weyusis'k; akwami nekatmatu katik m'si-te kesi‛tit. Tayowe, etutci wikotmowa‛tit widjoketwâk'n, t'liw'tipithasin tan'tc w't'li-kisi-w'sikyan naka wanian, kenok-lo nihit weskoweyawidcihi katama akwami n's'weyiwi tahalote nek'm naka-te-na milskwihiwuk, ip'dc'l wetci-matceyik w'skitk'mikw; w'tlianya spemkami‛kok; w't-eswelanya niso-matidcihi; yokt lampekwinoskwiyik k'sihikawí p'mi-k'tcitcitwuk.

K'tci epitwit lithasiu holamohosin ansak-pa-te wulikmawik tan nek'm eliwulithat'k. Wulit-de w't-apkweton w't-esukepyap naka w'kul-pelm'n epusisi‛kok wetckw'latketun, wedci Loks wiski sipkiu kis-apkwutakw. Loks w'kisi-penekwelan ewasiswilidcil eli-wuleyotasik w'skitkumikw; aptc w'nadciphan k't'kil, nit'lna penekwiwidcokemal; wulasweltumwul Loksowul, kenok-lo aptc w'nototmowan w'natatwu-takon epusi‛kok w't-esukepyap et'li nektuk ewepiu epusik. W't-iyan: "mosak sesmiu pusketokwutc kesena wekitokwut tama elkwiu; te‛po kulapkweni‛ton etasiu k'tcipletîk'n."

A little while they sit there; then dawn comes; men of the different families (clans) pass them; to all these they urgently call: "help us." It happened that these star husbands had made a moss bed on top of the hemlock. Now who of all the animals in the forest should pass by (step along) or of men who dwell in the clearings, who should be first passing but Tiyum (Moose), the first!"O my elder brother, release us (or: let us down)." He looks up: "I have already been married this autumn." This he says to them. Again another passes them, the fierce bear: then once more what they had implored they repeat; if only he can quietly get them down, they will marry him. Bear only growlingly replies: "I was married this spring; one wife, that is enough for him who is a man." This then he says to them.Then again someone passes, even Marten whom they had deserted; joyfully they call to him; they beg him that they may return home with him. He lies to them, as if they were strangers; he replies to them: "Really, I was married last spring." Afterwards he goes his way. So he departs; he leaves the water-sprites alone.And finally, Lox passes along, whom they call the Indian Devil, more cunning than any other beasts in the woods; he is more terrible than all, as many as there are. Then, when they beg him for help, he considers how he may torment them and tease them, but these with whom he is dealing are not more (=less!) resourceful than himself, because they depart(ed) from the earth, they go (went) to the heavens; they chang(ed) their husbands; these watersprites even more thoroughly understand (what they are about than Lox).The elder woman is thinking out plans, how she may well do what she wished. So then, she loosens her hair-string and entangles it in the twigs tying it in knots, so that Lox will take a very long time to loosen it. Lox brought down the eldest one very politely to the ground; then again he fetches the other one; this one he helps down; she thanks Lox, but she begs him to fetch from the trees her hair-string which she leaves (left) up in the tree. She says: "be sure not to break it or injure it in any way; you have only to loosen thoroughly (well) every knot."

"O my elder brother, release us (or: let us down)." He looks up: "I have already been married this autumn." This he says to them. Again another passes them, the fierce bear: then once more what they had implored they repeat; if only he can quietly get them down, they will marry him. Bear only growlingly replies: "I was married this spring; one wife, that is enough for him who is a man." This then he says to them.

Then again someone passes, even Marten whom they had deserted; joyfully they call to him; they beg him that they may return home with him. He lies to them, as if they were strangers; he replies to them: "Really, I was married last spring." Afterwards he goes his way. So he departs; he leaves the water-sprites alone.

And finally, Lox passes along, whom they call the Indian Devil, more cunning than any other beasts in the woods; he is more terrible than all, as many as there are. Then, when they beg him for help, he considers how he may torment them and tease them, but these with whom he is dealing are not more (=less!) resourceful than himself, because they depart(ed) from the earth, they go (went) to the heavens; they chang(ed) their husbands; these watersprites even more thoroughly understand (what they are about than Lox).

The elder woman is thinking out plans, how she may well do what she wished. So then, she loosens her hair-string and entangles it in the twigs tying it in knots, so that Lox will take a very long time to loosen it. Lox brought down the eldest one very politely to the ground; then again he fetches the other one; this one he helps down; she thanks Lox, but she begs him to fetch from the trees her hair-string which she leaves (left) up in the tree. She says: "be sure not to break it or injure it in any way; you have only to loosen thoroughly (well) every knot."

Kweniyotasik lampekwinoskwiyik w'kisi‛tonya meskw nimitasinuk etudci wulatek wikwam meskw-li nimitasiu. Lampekwinoskwiyik wuli-witapetoktinya sipsis; mawetwelutwuk; w'tiyanya: "nadciphok kawisuk, min'yik, pas'k, (h)amwes'k m'siu kikikiki‛tit; k'pedciphanya wikwam'k kisitwa‛tit Loksowul naka (h)amwes'k, anikw'suk naka k't'kik wenuskewidcik wahantusis'k," naka peketamidcik naka w't-ulneme-wulanya kineyidcik malsapskuk pemsukhasik. W'kisnekhanya lusoyil (h)amwes: enikwusikwam w'tukteput.Neke‛ki w't'li-wikwelokon Loks apkwetakw (e)sukyepap. Penekwa-twet, kis-piskaptaso; nimi‛takw wikwam wulithaso; lithaso: "naletc noli-atlasimin." Nit eli-k'sahat pakakwusinen minosi sapakwit-en wut'n (kesena; wittun) naka malsapsko mesko-wisit-kesidcit; sipkitakw'so. W'not'wal wenil metyēwestolidcil; w'tulsutwal ewasiswit lampekwinoskw. Sastemwi-takw'so; it'm: "n'meskole-li, nit'sekes yut elkwiu;" nit eliat naka (waga?) w'tekw'temelkin enikwusikwam. Nit akwami m'tcîk'n katik minosyik. Aptc k'tuk wen metyēwestakw metc-seselmit: "n'kwitckale; li-nit'sekes; nek'm piyemi wasiswiu katik nil." Nitc seslakiu w't-ulenskiyan elmipiskatek en naka w'temkitekm'n amwesi-kwam. Nit piyemi ak'm'tek naka wewithatm'n malikeyowan naka todciu wiskilwahan. Nitc piyemi kisi-wiskemtakw elkanat. Meskw wen w'todcilwahawun w'skitapyik kesena weyusis'k.W'noswaphan lampekwinoskwi eli-madcephauwelit nipaiyu. W't'li-sapkahotinya eli-m'tcimkakwi‛kok. Nit-li sapye k'ti-tc'kowap'k metape-kaw'tinya kesketkwe sip. Katama w'kisi-kweskakaudiw'nya. Kwapeu seket k'tci kaskw (kesena: tumkwolikunatc). Nodci-kwesukhotasit kaskw. Metcimiu hosatm'n welohot naka kinlohot; palayiu na etudci-w'lakw'sit. Pilskwesis'k w't'lintowam'nya: "wewulakwi-skipat kaskw; wewulakwi-skipat kaskw." Nit kamatc holsutm'n nikani nodci-kwesukhotasit. W't-iyanya: "musumi wiwisankw's." Ni-ta nekseyiu w'kisadcin; w'kweskayakwutowan pitakwak wit'n ekamiu sipok, wedci pilskwesis'k kisi-kweskayatwe‛tit. Nit-te nikt'k lampekwinoskwesis'k matcetestikanya elmakwasek.Nahatc kisi-kasoka‛tit, kaskw na kiskwekapwit Loks na metapahat; wulithaswinakw'so. W'tiy'n kaskwul: "nil na kwuskaphin."--"Kwuskaphol te‛po na kil wulinwiyin etutci wuliki kat yot'l n'katul pekakw'towiyil." "Ah-ha," Loks w't'li-asitemal, "naka wudcite." Eldcitek palapyikakonMeanwhile the water-sprites make a wigwam so beautiful that the like of it never was seen. The water-sprites are good friends with the birds; they collect them together; they say: "Fetch thorns, briars, burs, hornets of all sorts; do you bring them into the wigwam which they make for Lox, and hornets, ants and other winged stinging and biting things," and they spread out sharp flint rocks on the floor. They make for the bed of the bridegroom hornets (and), an ant-hill for his seat.Now it takes Lox all day to untie the hair-string. When he comes down, it is already dark; when he sees the wigwam he is glad; he thinks: "Now I shall rest myself well." So when he enters he plunges into the briars which pierce his nose and the flint-stones which cut his feet; he roars long. He hears someone speaking; he thinks that it is the younger water-sprite. She shouts to him and says: "To my elder sister, go to my sister over there." When he goes, he steps on the ant-hill. That is worse than the briars. Again another one speaks laughing: "To my younger sister, go to my sister; she is younger than I." Then at once he runs furiously in the dark and so he stumbles over the hornets nest. This is the extreme and he knows that he is being mocked and then he gets angry. Then he became fierce (and) he goes off. Neither men nor beasts can ever get so angry.He tracks the water-sprites as they run away in the night. They break through thick woods. Then it happens, when it is about to dawn, that they arrive at a broad river. They cannot cross over. On the bank there passes a great crane. He is the ferryman, is the crane. He is always anxious for good and kind words; he is proud of being well shaped. The girls sing: "Beautiful long neck (has) Crane: beautiful long neck has Crane." Then the old ferryman was much pleased. They say to him: "Grandfather, make haste." Then quickly he makes ready; he stretches out his long nose across the river so that the girls can cross over. Then these water-sprites scamper into the bush.As soon as they are hidden (and) Crane stands in his place (again), Lox then arrives; he is in good humour. He says to Crane: "Pray set me across."--"I will set you across, only if you will speak well; are not these my legs set fine and straight?"--"Yes," Lox

Neke‛ki w't'li-wikwelokon Loks apkwetakw (e)sukyepap. Penekwa-twet, kis-piskaptaso; nimi‛takw wikwam wulithaso; lithaso: "naletc noli-atlasimin." Nit eli-k'sahat pakakwusinen minosi sapakwit-en wut'n (kesena; wittun) naka malsapsko mesko-wisit-kesidcit; sipkitakw'so. W'not'wal wenil metyēwestolidcil; w'tulsutwal ewasiswit lampekwinoskw. Sastemwi-takw'so; it'm: "n'meskole-li, nit'sekes yut elkwiu;" nit eliat naka (waga?) w'tekw'temelkin enikwusikwam. Nit akwami m'tcîk'n katik minosyik. Aptc k'tuk wen metyēwestakw metc-seselmit: "n'kwitckale; li-nit'sekes; nek'm piyemi wasiswiu katik nil." Nitc seslakiu w't-ulenskiyan elmipiskatek en naka w'temkitekm'n amwesi-kwam. Nit piyemi ak'm'tek naka wewithatm'n malikeyowan naka todciu wiskilwahan. Nitc piyemi kisi-wiskemtakw elkanat. Meskw wen w'todcilwahawun w'skitapyik kesena weyusis'k.

W'noswaphan lampekwinoskwi eli-madcephauwelit nipaiyu. W't'li-sapkahotinya eli-m'tcimkakwi‛kok. Nit-li sapye k'ti-tc'kowap'k metape-kaw'tinya kesketkwe sip. Katama w'kisi-kweskakaudiw'nya. Kwapeu seket k'tci kaskw (kesena: tumkwolikunatc). Nodci-kwesukhotasit kaskw. Metcimiu hosatm'n welohot naka kinlohot; palayiu na etudci-w'lakw'sit. Pilskwesis'k w't'lintowam'nya: "wewulakwi-skipat kaskw; wewulakwi-skipat kaskw." Nit kamatc holsutm'n nikani nodci-kwesukhotasit. W't-iyanya: "musumi wiwisankw's." Ni-ta nekseyiu w'kisadcin; w'kweskayakwutowan pitakwak wit'n ekamiu sipok, wedci pilskwesis'k kisi-kweskayatwe‛tit. Nit-te nikt'k lampekwinoskwesis'k matcetestikanya elmakwasek.

Nahatc kisi-kasoka‛tit, kaskw na kiskwekapwit Loks na metapahat; wulithaswinakw'so. W'tiy'n kaskwul: "nil na kwuskaphin."--"Kwuskaphol te‛po na kil wulinwiyin etutci wuliki kat yot'l n'katul pekakw'towiyil." "Ah-ha," Loks w't'li-asitemal, "naka wudcite." Eldcitek palapyikakon

Meanwhile the water-sprites make a wigwam so beautiful that the like of it never was seen. The water-sprites are good friends with the birds; they collect them together; they say: "Fetch thorns, briars, burs, hornets of all sorts; do you bring them into the wigwam which they make for Lox, and hornets, ants and other winged stinging and biting things," and they spread out sharp flint rocks on the floor. They make for the bed of the bridegroom hornets (and), an ant-hill for his seat.Now it takes Lox all day to untie the hair-string. When he comes down, it is already dark; when he sees the wigwam he is glad; he thinks: "Now I shall rest myself well." So when he enters he plunges into the briars which pierce his nose and the flint-stones which cut his feet; he roars long. He hears someone speaking; he thinks that it is the younger water-sprite. She shouts to him and says: "To my elder sister, go to my sister over there." When he goes, he steps on the ant-hill. That is worse than the briars. Again another one speaks laughing: "To my younger sister, go to my sister; she is younger than I." Then at once he runs furiously in the dark and so he stumbles over the hornets nest. This is the extreme and he knows that he is being mocked and then he gets angry. Then he became fierce (and) he goes off. Neither men nor beasts can ever get so angry.He tracks the water-sprites as they run away in the night. They break through thick woods. Then it happens, when it is about to dawn, that they arrive at a broad river. They cannot cross over. On the bank there passes a great crane. He is the ferryman, is the crane. He is always anxious for good and kind words; he is proud of being well shaped. The girls sing: "Beautiful long neck (has) Crane: beautiful long neck has Crane." Then the old ferryman was much pleased. They say to him: "Grandfather, make haste." Then quickly he makes ready; he stretches out his long nose across the river so that the girls can cross over. Then these water-sprites scamper into the bush.As soon as they are hidden (and) Crane stands in his place (again), Lox then arrives; he is in good humour. He says to Crane: "Pray set me across."--"I will set you across, only if you will speak well; are not these my legs set fine and straight?"--"Yes," Lox

Now it takes Lox all day to untie the hair-string. When he comes down, it is already dark; when he sees the wigwam he is glad; he thinks: "Now I shall rest myself well." So when he enters he plunges into the briars which pierce his nose and the flint-stones which cut his feet; he roars long. He hears someone speaking; he thinks that it is the younger water-sprite. She shouts to him and says: "To my elder sister, go to my sister over there." When he goes, he steps on the ant-hill. That is worse than the briars. Again another one speaks laughing: "To my younger sister, go to my sister; she is younger than I." Then at once he runs furiously in the dark and so he stumbles over the hornets nest. This is the extreme and he knows that he is being mocked and then he gets angry. Then he became fierce (and) he goes off. Neither men nor beasts can ever get so angry.

He tracks the water-sprites as they run away in the night. They break through thick woods. Then it happens, when it is about to dawn, that they arrive at a broad river. They cannot cross over. On the bank there passes a great crane. He is the ferryman, is the crane. He is always anxious for good and kind words; he is proud of being well shaped. The girls sing: "Beautiful long neck (has) Crane: beautiful long neck has Crane." Then the old ferryman was much pleased. They say to him: "Grandfather, make haste." Then quickly he makes ready; he stretches out his long nose across the river so that the girls can cross over. Then these water-sprites scamper into the bush.

As soon as they are hidden (and) Crane stands in his place (again), Lox then arrives; he is in good humour. He says to Crane: "Pray set me across."--"I will set you across, only if you will speak well; are not these my legs set fine and straight?"--"Yes," Lox

nidcalkon kaskw. "Kat na ntwowiphon'muk sopeyiwiyik naka wulat-kusinya?" "Ah-ha, wulatkuswuk naka sopeyowuk; kamatc-lo nsokwi-nakw't ekwaukwiya‛tit naka mutceksinya." Naka "nt-epskuk pekakw'so?" "Ah-ha, aseki pekakw'so (ah-ha, asuki pekakwiskip) todci pekakwiskin tahalo yut." Loks w'pakikatm'n epusis pimskwakwak. Naka w't'lintowaman: "mutcakwi-skipat kaskw; mutcakwik'nat kaskw. Kaskw mutcakwi-k'ne; kaskw na mutcakwi-skipe," naka kaskw w'tokakwakwiskipan; kam't, k'wiwiseyin, musumi!"Kaskw-lo kata ke‛kw it'mo, kenok-lo wikwelal Loksowul. Malem p'tatwelit epasio et'li-piyemi n'sanakwak naka et'li-temek, nit et'li-pewatkit; w'kwulpak'n wit'n. Nit seslakiu Loks kiw'takw'so tahalo piyakw'tihîk'nis et'li-k'sitewuk. Metc-lo makiyewus eyo nek'm elens-kiyat pa‛kakwessin penapskwi‛kok naka na takatessin et'li-ni-ukamikek; siktesina.Lox tan todci k'tci m'teaulin, kenok-lo w'tels'nwâk'n ankwotc w'nek'lakon. Nit-li sopiyekwak esuk-nekiwik: niswuk w'skinosis'k yali-pipmasi‛tit; w'muskowanya Loxowul elusinlidcil penapskwi‛kok; metcinesp'na et'li-wuli-pektatek. Nikt w's'kinosis'k Mohak wakut'muk. M'si-yakw-te pokess wutci-notyatwul-to w'tunik.Nit-lo samela‛tit w'minweyusiyan; w'tastokekap witakowal, tahalo palapyit naka siki m'tapekwin, kenok-lo emkwetc pemau‛so metc-lo kwilwa‛tun w't'li-kisi-milip'nulkonya. Wuliko w't-atapiwa; nit mekselat w'tumakan. W'kisi‛ton w'm'tyayewuletelin wa‛sis pi‛dceto nit kwisaweyik k'tak'mikw. W't-iyan-li: "kwaskw'hikw; k‛nadci-witayanya et'li-milayew'ltimuk." Nit miutesino‛tit, w'kisi‛ton eltakwak; hahadciu elmi-na-utakw; yut na etotakwak metetcwuk sip.Elmi-kauti‛tit; katama w'kesosaunial; nit hahadciu elmi-kwaskauto-wuk. Hodci-k'tcitci‛ton yohot w'skinosis w'tciyawiwuk Kaluk (kesena Culloek; kesena Cullosisek). Nikt Kullowuk k'tci sipsuk; mutcmat'wuk. Nit-lo Loks, nimi‛t'wat kesek wiyus wikwak, nek'm-na w'k'ti-sidcitwa. Loks kisi-mili-pemau‛sit, elwe w'neka-k'tcitci‛ton m'siu wenil elmatolit.Nit w'nasesowatm'n Kullowul elmatolit; w'nimian wasis'l; matcinton Kullowintawâkn; "agoge-abeol, wetkusan-abeol." Epit w'tiyal Loksowul kat-up kisi-patcoliu; nit not'wat Loks wis'kilwehe; w'pakikatm'nreplies, "And well colored." Uncle Crane is proud of the color. "Are not my feathers smooth and fine?"--"Yes, they are fine and smooth; it is a great pity that they are mouldy and in bad condition;" and, "my neck is straight?"--"Yes wonderfully straight (yes a wonderful straight neck), as straight as this." Lox picks up a little stick which is crooked. And he sings: "Ugly long neck has Crane; ugly long legs has Crane; the Crane has ugly long legs; the Crane has an ugly long neck, and the Crane's neck was hideous; only, do you make haste, grandfather."The Crane does not say anything, but he takes Lox. Then when he comes to the middle where it is most dangerous and deepest, he shakes himself; he twists his bill. Then at once Lox whirls round like a little chip in the rapids. Still dashing along for a while, he plunges among rocks and is thrown on shore; he dies (is killed).Lox, however, is a great wizard; his power sometimes leaves him. Several days pass; two boys come upon him; they find Lox lying in the rocks; he was dead in the fair sunshine. These boys are of the Mohawk tribe. Everywhere maggots are crawling out of his mouth.But when they touch him, they rouse him; he stood up from his sleep (lit. he sleeping) like a proud and fierce warrior, but as soon as he lives again, he seeks to do them a mischief. They have good bows: he gets these (and breaks them). He pretends that children are playing far off there by the point of land. He says: "Run, go and join them where they are playing." Then as they go farther, he makes a sound; nearer it sounds; this then sounds with the roar the stream.So they go on; he does not accompany them; they run all the more. He learns from these boys that they are of the family of Culloo. These Culloos are great birds; fierce. Then Lox, when he sees a quantity of meat in the wigwam, wants to be a member of the family. Since Lox had seen life, he understands the customs of almost everyone.So he puts on Culloo style; he sees a child; he begins to sing a Culloo song: "A sealskin strap; a shoulder strap." The woman tells Lox that he cannot deceive her; hearing this Lox is very angry;

Kaskw-lo kata ke‛kw it'mo, kenok-lo wikwelal Loksowul. Malem p'tatwelit epasio et'li-piyemi n'sanakwak naka et'li-temek, nit et'li-pewatkit; w'kwulpak'n wit'n. Nit seslakiu Loks kiw'takw'so tahalo piyakw'tihîk'nis et'li-k'sitewuk. Metc-lo makiyewus eyo nek'm elens-kiyat pa‛kakwessin penapskwi‛kok naka na takatessin et'li-ni-ukamikek; siktesina.

Lox tan todci k'tci m'teaulin, kenok-lo w'tels'nwâk'n ankwotc w'nek'lakon. Nit-li sopiyekwak esuk-nekiwik: niswuk w'skinosis'k yali-pipmasi‛tit; w'muskowanya Loxowul elusinlidcil penapskwi‛kok; metcinesp'na et'li-wuli-pektatek. Nikt w's'kinosis'k Mohak wakut'muk. M'si-yakw-te pokess wutci-notyatwul-to w'tunik.

Nit-lo samela‛tit w'minweyusiyan; w'tastokekap witakowal, tahalo palapyit naka siki m'tapekwin, kenok-lo emkwetc pemau‛so metc-lo kwilwa‛tun w't'li-kisi-milip'nulkonya. Wuliko w't-atapiwa; nit mekselat w'tumakan. W'kisi‛ton w'm'tyayewuletelin wa‛sis pi‛dceto nit kwisaweyik k'tak'mikw. W't-iyan-li: "kwaskw'hikw; k‛nadci-witayanya et'li-milayew'ltimuk." Nit miutesino‛tit, w'kisi‛ton eltakwak; hahadciu elmi-na-utakw; yut na etotakwak metetcwuk sip.

Elmi-kauti‛tit; katama w'kesosaunial; nit hahadciu elmi-kwaskauto-wuk. Hodci-k'tcitci‛ton yohot w'skinosis w'tciyawiwuk Kaluk (kesena Culloek; kesena Cullosisek). Nikt Kullowuk k'tci sipsuk; mutcmat'wuk. Nit-lo Loks, nimi‛t'wat kesek wiyus wikwak, nek'm-na w'k'ti-sidcitwa. Loks kisi-mili-pemau‛sit, elwe w'neka-k'tcitci‛ton m'siu wenil elmatolit.

Nit w'nasesowatm'n Kullowul elmatolit; w'nimian wasis'l; matcinton Kullowintawâkn; "agoge-abeol, wetkusan-abeol." Epit w'tiyal Loksowul kat-up kisi-patcoliu; nit not'wat Loks wis'kilwehe; w'pakikatm'n

replies, "And well colored." Uncle Crane is proud of the color. "Are not my feathers smooth and fine?"--"Yes, they are fine and smooth; it is a great pity that they are mouldy and in bad condition;" and, "my neck is straight?"--"Yes wonderfully straight (yes a wonderful straight neck), as straight as this." Lox picks up a little stick which is crooked. And he sings: "Ugly long neck has Crane; ugly long legs has Crane; the Crane has ugly long legs; the Crane has an ugly long neck, and the Crane's neck was hideous; only, do you make haste, grandfather."The Crane does not say anything, but he takes Lox. Then when he comes to the middle where it is most dangerous and deepest, he shakes himself; he twists his bill. Then at once Lox whirls round like a little chip in the rapids. Still dashing along for a while, he plunges among rocks and is thrown on shore; he dies (is killed).Lox, however, is a great wizard; his power sometimes leaves him. Several days pass; two boys come upon him; they find Lox lying in the rocks; he was dead in the fair sunshine. These boys are of the Mohawk tribe. Everywhere maggots are crawling out of his mouth.But when they touch him, they rouse him; he stood up from his sleep (lit. he sleeping) like a proud and fierce warrior, but as soon as he lives again, he seeks to do them a mischief. They have good bows: he gets these (and breaks them). He pretends that children are playing far off there by the point of land. He says: "Run, go and join them where they are playing." Then as they go farther, he makes a sound; nearer it sounds; this then sounds with the roar the stream.So they go on; he does not accompany them; they run all the more. He learns from these boys that they are of the family of Culloo. These Culloos are great birds; fierce. Then Lox, when he sees a quantity of meat in the wigwam, wants to be a member of the family. Since Lox had seen life, he understands the customs of almost everyone.So he puts on Culloo style; he sees a child; he begins to sing a Culloo song: "A sealskin strap; a shoulder strap." The woman tells Lox that he cannot deceive her; hearing this Lox is very angry;

The Crane does not say anything, but he takes Lox. Then when he comes to the middle where it is most dangerous and deepest, he shakes himself; he twists his bill. Then at once Lox whirls round like a little chip in the rapids. Still dashing along for a while, he plunges among rocks and is thrown on shore; he dies (is killed).

Lox, however, is a great wizard; his power sometimes leaves him. Several days pass; two boys come upon him; they find Lox lying in the rocks; he was dead in the fair sunshine. These boys are of the Mohawk tribe. Everywhere maggots are crawling out of his mouth.

But when they touch him, they rouse him; he stood up from his sleep (lit. he sleeping) like a proud and fierce warrior, but as soon as he lives again, he seeks to do them a mischief. They have good bows: he gets these (and breaks them). He pretends that children are playing far off there by the point of land. He says: "Run, go and join them where they are playing." Then as they go farther, he makes a sound; nearer it sounds; this then sounds with the roar the stream.

So they go on; he does not accompany them; they run all the more. He learns from these boys that they are of the family of Culloo. These Culloos are great birds; fierce. Then Lox, when he sees a quantity of meat in the wigwam, wants to be a member of the family. Since Lox had seen life, he understands the customs of almost everyone.

So he puts on Culloo style; he sees a child; he begins to sing a Culloo song: "A sealskin strap; a shoulder strap." The woman tells Lox that he cannot deceive her; hearing this Lox is very angry;

w't'm'hîk'n naka w'siktahan. W'nimia skwuswul et'lak'mithak samakwan skwutik; w'tumikwetahan. W'pon'm'n skwusuk wunyak'n naka w'kitwan w'huk. Nit kamatc wiski (wizgi) m'snuloke nek'm w'mus-honuk. Nit kamatc holithaskakon.Nit nakyiu w'skinosisuk apatkauti‛tit, w'kuskalawau wikwuswau. Yot-tep apma‛tit skwuswul et'li-muskemwa‛tit wunyak'n; holi-wewithatm'nya wenit eloket. Etudci kinapyi‛tit w'nosowanya; katama nsakosiwiyik kata w'tcileyowauwiwal; w'kisilowi (nasiltcaknuk). Yohot apadcip'ha-tidcihi pedcihalina w'skinosisuk w'nidcalkowal ka‛kakus'l. Nek'm na widciphekwe, te‛po kisi-elo‛ke w'ketakewan w't-asoswun. Nit-te na katama w't-ekwesk'tuwun; w'sasakatpahan; w'tiyal: "w'liwun; pi‛tce-al nil alsowiu (n')niniyak'n;" tcipkitakw'sin: "ninyak'n; pemi-k'siphete."Aptc k'tuk w't-elnapemul pedcihan kitpu (kesena k'tcip'lak'n); na nosokoso. W'kisi-wikwetowan Loksowul w't-epskwuns; metc-te-lo w'laswultum. It'm: "n'palyotidcit n'simis; nek'm'p n'pemiptakon nt-eps-kwuns." "W'liwun," asityiu. Yaka Kullu w'petciyan; nit yaka piyemi sikikit m'sihisit kikitkamodcik p'mau‛soltidcik. Nek'm yaka kwintet-mikwat w'pakhikalan; w'madcephan ewepiu wekw'si‛kok watetesakw alok. Nit yaka et'li-laket; Loks nekekiu w'kwuntekm'n wetckowi pe-nekwiyat sapi alo‛kik, wutci matcyiu-te amskowas sakhiyat kisus teki nekiyak naka w'musaknatesinan Loks k'tak'mikok. Meskw penekwa-kemuk w'malik-inoton metc-te sp'm'k eyit eli-nimi‛takw, yut'l k'los-wâk'n'l: "kumutkenooek telaptumenek stugatc kesenakasikil; yogwa-hîk'n yogwahik'no; telaptumenek kemutkenooik stuga m'kudomoss-koon."Penekwakem'k, wut malikapyit kinithat Loks, kweni-k'ti-n'paktasit esoketakw w'pitinakw'm'l tahalop w'neski, w'teklotm'n w'tun'k step maliakepusit keskilkunat Kullo. Nahat m'saknasit w'skitk'mikw kekeskw metetakw'so; m'teaulin'wi-takw'so: "mosak ke‛kw lites'nus n'pakam." Kessi-w'temeyowâk'nik m'si-te sipsuk piswiye. M'site na nokdcuktesma; m'si-te sise-pektesun p'kunom naka wilitpan kesi-milidcetc; tceptesitwawîk'n peskweyo. Nit na eyik p'mausowâk'n.Wakeswuk nekiwik w'simisul pedciyalin: "tan wut elitpiye?" Met'yēwestowik wa wik'n; "n'lokun paho;" w'kwatnas moskesso. Aptc met'yēwestowik: "n'put'nak'm paho." Nit metceslewei eli-pekuwus kisit-kisi-nastesuk w'numtcesin. Nit-te metc kinapyit naka malikapyithe picks up his tomahawk and slays her. He sees a kettle boiling water on the fire; he cuts off her head. He puts her head in the pot and hides her body. This seems very much like a jest to him in his heart. It pleases him very much.Then later when the lads return, they miss their mother. Then they look in the pot where they find her head; well they know who does this. Then they, being brave, follow, (but) not being armed, they do not hurt him; they (only) take away (his gloves). To them, when they return, comes the lads' uncle, the Crow. He overtakes him; all he can do is to snatch his cap (Lox's hat). Then he (Lox) not feeling (at all) ashamed, calls out loudly; he says: "Thanks, my head is now cool." He cries: "My head; it was getting hot."Again another one of his relatives comes, the eagle; he follows him (Lox). He is able to snatch away Lox's coat; then he (Lox) thanks him. He says: "I was wishing for my young brother; he could carry my coat for me." "Thanks," he answers. Then Culloo comes; now he is the most fierce, as many as there are, of all living things. Then pursuing him, he picks him (Lox) up; he carries him up in his talons to the top of the heavens. So then he throws him down; Lox falls all day coming down the sky, from the beginning (of the day) when the sun rises until sunset, and Lox comes down to the earth. Just before he is let drop, he sings a mocking song while he is up in the air (on high) about what he sees; these words: "Our country seems as if lost; heigh-ho, heigh-ho; it seems as if our country were blue" (Micmac).When he is let fall, this mischievous bold Lox, pretending to flap his arms as if they were wings, imitates with his mouth as if he were mocking the strong winged Culloo. Just as he comes down to the earth; he speaks a little; he says a magic spell: "Let not anything happen to my backbone." The trouble (taken) by all the birds is nought. He is all smashed; his blood and brains are all scattered in every direction; (but) his backbone is whole. That indeed is his life.After several days, his younger brother comes: "What is happening here?" That bone then speaks: "my leg, come here;" his leg appears. Again it speaks: "my arm, come here." Then when the last thing that was broken arrived, he arises. This is just the same

Nit nakyiu w'skinosisuk apatkauti‛tit, w'kuskalawau wikwuswau. Yot-tep apma‛tit skwuswul et'li-muskemwa‛tit wunyak'n; holi-wewithatm'nya wenit eloket. Etudci kinapyi‛tit w'nosowanya; katama nsakosiwiyik kata w'tcileyowauwiwal; w'kisilowi (nasiltcaknuk). Yohot apadcip'ha-tidcihi pedcihalina w'skinosisuk w'nidcalkowal ka‛kakus'l. Nek'm na widciphekwe, te‛po kisi-elo‛ke w'ketakewan w't-asoswun. Nit-te na katama w't-ekwesk'tuwun; w'sasakatpahan; w'tiyal: "w'liwun; pi‛tce-al nil alsowiu (n')niniyak'n;" tcipkitakw'sin: "ninyak'n; pemi-k'siphete."

Aptc k'tuk w't-elnapemul pedcihan kitpu (kesena k'tcip'lak'n); na nosokoso. W'kisi-wikwetowan Loksowul w't-epskwuns; metc-te-lo w'laswultum. It'm: "n'palyotidcit n'simis; nek'm'p n'pemiptakon nt-eps-kwuns." "W'liwun," asityiu. Yaka Kullu w'petciyan; nit yaka piyemi sikikit m'sihisit kikitkamodcik p'mau‛soltidcik. Nek'm yaka kwintet-mikwat w'pakhikalan; w'madcephan ewepiu wekw'si‛kok watetesakw alok. Nit yaka et'li-laket; Loks nekekiu w'kwuntekm'n wetckowi pe-nekwiyat sapi alo‛kik, wutci matcyiu-te amskowas sakhiyat kisus teki nekiyak naka w'musaknatesinan Loks k'tak'mikok. Meskw penekwa-kemuk w'malik-inoton metc-te sp'm'k eyit eli-nimi‛takw, yut'l k'los-wâk'n'l: "kumutkenooek telaptumenek stugatc kesenakasikil; yogwa-hîk'n yogwahik'no; telaptumenek kemutkenooik stuga m'kudomoss-koon."

Penekwakem'k, wut malikapyit kinithat Loks, kweni-k'ti-n'paktasit esoketakw w'pitinakw'm'l tahalop w'neski, w'teklotm'n w'tun'k step maliakepusit keskilkunat Kullo. Nahat m'saknasit w'skitk'mikw kekeskw metetakw'so; m'teaulin'wi-takw'so: "mosak ke‛kw lites'nus n'pakam." Kessi-w'temeyowâk'nik m'si-te sipsuk piswiye. M'site na nokdcuktesma; m'si-te sise-pektesun p'kunom naka wilitpan kesi-milidcetc; tceptesitwawîk'n peskweyo. Nit na eyik p'mausowâk'n.

Wakeswuk nekiwik w'simisul pedciyalin: "tan wut elitpiye?" Met'yēwestowik wa wik'n; "n'lokun paho;" w'kwatnas moskesso. Aptc met'yēwestowik: "n'put'nak'm paho." Nit metceslewei eli-pekuwus kisit-kisi-nastesuk w'numtcesin. Nit-te metc kinapyit naka malikapyit

he picks up his tomahawk and slays her. He sees a kettle boiling water on the fire; he cuts off her head. He puts her head in the pot and hides her body. This seems very much like a jest to him in his heart. It pleases him very much.Then later when the lads return, they miss their mother. Then they look in the pot where they find her head; well they know who does this. Then they, being brave, follow, (but) not being armed, they do not hurt him; they (only) take away (his gloves). To them, when they return, comes the lads' uncle, the Crow. He overtakes him; all he can do is to snatch his cap (Lox's hat). Then he (Lox) not feeling (at all) ashamed, calls out loudly; he says: "Thanks, my head is now cool." He cries: "My head; it was getting hot."Again another one of his relatives comes, the eagle; he follows him (Lox). He is able to snatch away Lox's coat; then he (Lox) thanks him. He says: "I was wishing for my young brother; he could carry my coat for me." "Thanks," he answers. Then Culloo comes; now he is the most fierce, as many as there are, of all living things. Then pursuing him, he picks him (Lox) up; he carries him up in his talons to the top of the heavens. So then he throws him down; Lox falls all day coming down the sky, from the beginning (of the day) when the sun rises until sunset, and Lox comes down to the earth. Just before he is let drop, he sings a mocking song while he is up in the air (on high) about what he sees; these words: "Our country seems as if lost; heigh-ho, heigh-ho; it seems as if our country were blue" (Micmac).When he is let fall, this mischievous bold Lox, pretending to flap his arms as if they were wings, imitates with his mouth as if he were mocking the strong winged Culloo. Just as he comes down to the earth; he speaks a little; he says a magic spell: "Let not anything happen to my backbone." The trouble (taken) by all the birds is nought. He is all smashed; his blood and brains are all scattered in every direction; (but) his backbone is whole. That indeed is his life.After several days, his younger brother comes: "What is happening here?" That bone then speaks: "my leg, come here;" his leg appears. Again it speaks: "my arm, come here." Then when the last thing that was broken arrived, he arises. This is just the same

Then later when the lads return, they miss their mother. Then they look in the pot where they find her head; well they know who does this. Then they, being brave, follow, (but) not being armed, they do not hurt him; they (only) take away (his gloves). To them, when they return, comes the lads' uncle, the Crow. He overtakes him; all he can do is to snatch his cap (Lox's hat). Then he (Lox) not feeling (at all) ashamed, calls out loudly; he says: "Thanks, my head is now cool." He cries: "My head; it was getting hot."

Again another one of his relatives comes, the eagle; he follows him (Lox). He is able to snatch away Lox's coat; then he (Lox) thanks him. He says: "I was wishing for my young brother; he could carry my coat for me." "Thanks," he answers. Then Culloo comes; now he is the most fierce, as many as there are, of all living things. Then pursuing him, he picks him (Lox) up; he carries him up in his talons to the top of the heavens. So then he throws him down; Lox falls all day coming down the sky, from the beginning (of the day) when the sun rises until sunset, and Lox comes down to the earth. Just before he is let drop, he sings a mocking song while he is up in the air (on high) about what he sees; these words: "Our country seems as if lost; heigh-ho, heigh-ho; it seems as if our country were blue" (Micmac).

When he is let fall, this mischievous bold Lox, pretending to flap his arms as if they were wings, imitates with his mouth as if he were mocking the strong winged Culloo. Just as he comes down to the earth; he speaks a little; he says a magic spell: "Let not anything happen to my backbone." The trouble (taken) by all the birds is nought. He is all smashed; his blood and brains are all scattered in every direction; (but) his backbone is whole. That indeed is his life.

After several days, his younger brother comes: "What is happening here?" That bone then speaks: "my leg, come here;" his leg appears. Again it speaks: "my arm, come here." Then when the last thing that was broken arrived, he arises. This is just the same

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