Forty Narratives in the Wyandot Language 9780228005155

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Forty Narratives in the Wyandot Language

McGill-Queen’s indigenous and Northern studies (In memory of Bruce G. Trigger) John Borrows, Sarah Carter, and Arthur J. Ray, Editors The McGill-Queen’s Indigenous and Northern Studies series publishes books about Indigenous peoples in all parts of the northern world. It includes original scholarship on their histories, archaeology, laws, cultures, governance, and traditions. Works in the series also explore the history and geography of the North, where travel, the natural environment, and the relationship to land continue to shape life in particular and important ways. Its mandate is to advance understanding of the political, legal, and social relations between Indigenous and non-Indigenous peoples, of the contemporary issues that Indigenous peoples face as a result of environmental and economic change, and of social justice, including the work of reconciliation in Canada. To provide a global perspective, the series welcomes books on regions and communities from across the Arctic and Subarctic circumpolar zones. 1 When the Whalers Were Up North Inuit Memories from the Eastern Arctic Dorothy Harley Eber 2 The Challenge of Arctic Shipping Science, Environmental Assessment, and Human Values Edited by David L. VanderZwaag and Cynthia Lamson 3 Lost Harvests Prairie Indian Reserve Farmers and Government Policy Sarah Carter 4 Native Liberty, Crown Sovereignty The Existing Aboriginal Right of SelfGovernment in Canada Bruce Clark 5 Unravelling the Franklin Mystery Inuit Testimony David C. Woodman 6 Otter Skins, Boston Ships, and China Goods The Maritime Fur Trade of the Northwest Coast, 1785–1841 James R. Gibson 7 From Wooden Ploughs to Welfare The Story of the Western Reserves Helen Buckley 8 In Business for Ourselves Northern Entrepreneurs Wanda A. Wuttunee 9 For an Amerindian Autohistory An Essay on the Foundations of a Social Ethic Georges E. Sioui 10 Strangers Among Us David Woodman

11 When the North Was Red Aboriginal Education in Soviet Siberia Dennis A. Bartels and Alice L. Bartels 12 From Talking Chiefs to a Native Corporate Elite The Birth of Class and Nationalism among Canadian Inuit Marybelle Mitchell 13 Cold Comfort My Love Affair with the Arctic Graham W. Rowley 14 The True Spirit and Original Intent of Treaty 7 Treaty 7 Elders and Tribal Council with Walter Hildebrandt, Dorothy First Rider, and Sarah Carter 15 This Distant and Unsurveyed Country A Woman’s Winter at Baffin Island, 1857–1858 W. Gillies Ross 16 Images of Justice Dorothy Harley Eber 17 Capturing Women The Manipulation of Cultural Imagery in Canada’s Prairie West Sarah Carter 18 Social and Environmental Impacts of the James Bay Hydroelectric Project Edited by James F. Hornig 19 Saqiyuq Stories from the Lives of Three Inuit Women Nancy Wachowich in collaboration with Apphia Agalakti Awa, Rhoda Kaukjak Katsak, and Sandra Pikujak Katsak

20 Justice in Paradise Bruce Clark 21 Aboriginal Rights and Self-Government The Canadian and Mexican Experience in North American Perspective Edited by Curtis Cook and Juan D. Lindau 22 Harvest of Souls The Jesuit Missions and Colonialism in North America, 1632–1650 Carole Blackburn 23 Bounty and Benevolence A History of Saskatchewan Treaties Arthur J. Ray, Jim Miller, and Frank Tough 24 The People of Denendeh Ethnohistory of the Indians of Canada’s Northwest Territories June Helm 25 The Marshall Decision and Native Rights Ken Coates 26 The Flying Tiger Women Shamans and Storytellers of the Amur Kira Van Deusen 27 Alone in Silence European Women in the Canadian North before 1940 Barbara E. Kelcey 28 The Arctic Voyages of Martin Frobisher An Elizabethan Adventure Robert McGhee 29 Northern Experience and the Myths of Canadian Culture Renée Hulan 30 The White Man’s Gonna Getcha The Colonial Challenge to the Crees in Quebec Toby Morantz 31 The Heavens Are Changing Nineteenth-Century Protestant Missions and Tsimshian Christianity Susan Neylan 32 Arctic Migrants/Arctic Villagers The Transformation of Inuit Settlement in the Central Arctic David Damas 33 Arctic Justice On Trial for Murder – Pond Inlet, 1923 Shelagh D. Grant 34 The American Empire and the Fourth World Anthony J. Hall

35 Eighteenth-Century Naturalists of Hudson Bay Stuart Houston, Tim Ball, and Mary Houston 36 Uqalurait An Oral History of Nunavut Compiled and edited by John Bennett and Susan Rowley 37 Living Rhythms Lessons in Aboriginal Economic Resilience and Vision Wanda Wuttunee 38 The Making of an Explorer George Hubert Wilkins and the Canadian Arctic Expedition, 1913–1916 Stuart E. Jenness 39 Chee Chee A Study of Aboriginal Suicide Alvin Evans 40 Strange Things Done Murder in Yukon History Ken S. Coates and William R. Morrison 41 Healing through Art Ritualized Space and Cree Identity Nadia Ferrara 42 Coyote and Raven Go Canoeing Coming Home to the Village Peter Cole 43 Something New in the Air The Story of First Peoples Television Broadcasting in Canada Lorna Roth 44 Listening to Old Woman Speak Natives and Alternatives in Canadian Literature Laura Smyth Groening 45 Robert and Francis Flaherty A Documentary Life, 1883–1922 Robert J. Christopher 46 Talking in Context Language and Identity in Kwakwaka’wakw Society Anne Marie Goodfellow 47 Tecumseh’s Bones Guy St-Denis 48 Constructing Colonial Discourse Captain Cook at Nootka Sound Noel Elizabeth Currie 49 The Hollow Tree Fighting Addiction with Traditional Healing Herb Nabigon

50 The Return of Caribou to Ungava A.T. Bergerud, Stuart Luttich, and Lodewijk Camps 51 Firekeepers of the Twenty-First Century First Nations Women Chiefs Cora J. Voyageur 52 Isuma Inuit Video Art Michael Robert Evans 53 Outside Looking In Viewing First Nations Peoples in Canadian Dramatic Television Series Mary Jane Miller 54 Kiviuq An Inuit Hero and His Siberian Cousins Kira Van Deusen 55 Native Peoples and Water Rights Irrigation, Dams, and the Law in Western Canada Kenichi Matsui 56 The Rediscovered Self Indigenous Identity and Cultural Justice Ronald Niezen 57 As affecting the fate of my absent husband Selected Letters of Lady Franklin Concerning the Search for the Lost Franklin Expedition, 1848–1860 Edited by Erika Behrisch Elce 58 The Language of the Inuit Syntax, Semantics, and Society in the Arctic Louis-Jacques Dorais 59 Inuit Shamanism and Christianity Transitions and Transformations in the Twentieth Century Frédéric B. Laugrand and Jarich G. Oosten 60 No Place for Fairness Indigenous Land Rights and Policy in the Bear Island Case and Beyond David T. McNab 61 Aleut Identities Tradition and Modernity in an Indigenous Fishery Katherine L. Reedy-Maschner 62 Earth into Property Aboriginal History and the Making of Global Capitalism Anthony J. Hall

63 Collections and Objections Aboriginal Material Culture in Southern Ontario, 1791–1914 Michelle A. Hamilton 64 These Mysterious People Shaping History and Archaeology in a Northwest Coast Community, Second Edition Susan Roy 65 Telling It to the Judge Taking Native History to Court Arthur J. Ray 66 Aboriginal Music in Contemporary Canada Echoes and Exchanges Edited by Anna Hoefnagels and Beverley Diamond 67 In Twilight and in Dawn A Biography of Diamond Jenness Barnett Richling 68 Women’s Work, Women’s Art Nineteenth-Century Northern Athapaskan Clothing Judy Thompson 69 Warriors of the Plains The Arts of Plains Indian Warfare Max Carocci 70 Reclaiming Indigenous Planning Edited by Ryan Walker, Ted Jojola, and David Natcher 71 Setting All the Captives Free Capture, Adjustment, and Recollection in Allegheny Country Ian K. Steele 72 Before Ontario The Archaeology of a Province Edited by Marit K. Munson and Susan M. Jamieson 73 Becoming Inummarik Men’s Lives in an Inuit Community Peter Collings 74 Ancient Pathways, Ancestral Knowledge Ethnobotany and Ecological Wisdom of Indigenous Peoples of Northwestern North America Nancy J. Turner 75 Our Ice Is Vanishing/Sikuvut Nunguliqtuq A History of Inuit, Newcomers, and Climate Change Shelley Wright

76 Maps and Memes Redrawing Culture, Place, and Identity in Indigenous Communities Gwilym Lucas Eades 77 Encounters An Anthropological History of Southeastern Labrador John C. Kennedy 78 Keeping Promises The Royal Proclamation of 1763, Aboriginal Rights, and Treaties in Canada Edited by Terry Fenge and Jim Aldridge 79 Together We Survive Ethnographic Intuitions, Friendships, and Conversations Edited by John S. Long and Jennifer S.H. Brown 80 Canada’s Residential Schools The History, Part 1, Origins to 1939 The Final Report of the Truth and Reconciliation Commission of Canada, Volume 1 81 Canada’s Residential Schools: The History, Part 2, 1939 to 2000 The Final Report of the Truth and Reconciliation Commission of Canada, Volume 1 82 Canada’s Residential Schools: The Inuit and Northern Experience The Final Report of the Truth and Reconciliation Commission of Canada, Volume 2 83 Canada’s Residential Schools: The Métis Experience The Final Report of the Truth and Reconciliation Commission of Canada, Volume 3 84 Canada’s Residential Schools: Missing Children and Unmarked Burials The Final Report of the Truth and Reconciliation Commission of Canada, Volume 4 85 Canada’s Residential Schools: The Legacy The Final Report of the Truth and Reconciliation Commission of Canada, Volume 5 86 Canada’s Residential Schools: Reconciliation The Final Report of the Truth and Reconciliation Commission of Canada, Volume 6

87 Aboriginal Rights Claims and the Making and Remaking of History Arthur J. Ray 88 Abenaki Daring The Life and Writings of Noel Annance, 1792–1869 Jean Barman 89 Trickster Chases the Tale of Education Sylvia Moore 90 Secwépemc People, Land, and Laws Yerí7 re Stsq΄ey΄s-kucw Marianne Ignace and Ronald E. Ignace 91 Travellers through Empire Indigenous Voyages from Early Canada Cecilia Morgan 92 Studying Arctic Fields Cultures, Practices, and Environmental Sciences Richard C. Powell 93 Iroquois in the West Jean Barman 94 Leading from Between Indigenous Participation and Leadership in the Public Service Catherine Althaus and Ciaran O’Faircheallaigh 95 Against the Current and Into the Light Performing History and Land in Coast Salish Territories and Vancouver’s Stanley Park Selena Couture 96 Plants, People, and Places The Roles of Ethnobotany and Ethnoecology in Indigenous Peoples’ Land Rights in Canada and Beyond Edited by Nancy J. Turner 97 Fighting for a Hand to Hold Confronting Medical Colonialism against Indigenous Children in Canada Samir Shaheen-Hussain 98 Forty Narratives in the Wyandot Language John L. Steckley

Forty Narratives in the Wyandot Language j oh n l . steck ley

McGill-Queen’s University Press Montreal & Kingston • London • Chicago

© McGill-Queen’s University Press 2020 i s b n 978-0-2280-0361-8 (cloth) i s b n 978-0-2280-0362-5 (paper) i s b n 978-0-2280-0515-5 (ep d f )

Legal deposit fourth quarter 2020 Bibliothèque nationale du Québec Printed in Canada on acid-free paper that is 100% ancient forest free (100% post-consumer recycled), processed chlorine free This book has been published with the help of a grant from the Canadian Federation for the Humanities and Social Sciences, through the Awards to Scholarly Publications Program, using funds provided by the Social Sciences and Humanities Research Council of Canada, and with the help of a grant from the Tribal Council of the Wyandotte Nation of Oklahoma.

We acknowledge the support of the Canada Council for the Arts. Nous remercions le Conseil des arts du Canada de son soutien.

Library and Archives Canada Cataloguing in Publication Title: Forty narratives in the Wyandot language / John L. Steckley. Names: Steckley, John, 1949– author. Description: Series statement: McGill-Queen’s Indigenous and northern studies ; 98 | Includes bibliographical references and index. | Text is in English translation, and in original Wyandot with a line-by-line translation from Wyandot into English. Identifiers: Canadiana (print) 2020028679X | Canadiana (ebook) 20200287028 | i s b n 9780228003625 (softcover) | i s b n 9780228003618 (hardcover) | i s b n 9780228005155 (p d f ) Subjects: l c s h : Wyandot language. | l c s h : Wyandot language—Texts. | l c s h : Wyandot language—Study and teaching. | l c s h : Wyandot language—Translating into English. Classification: lcc pm 1366.z 9 w 937 2020 | ddc 497/.5558—dc23 This book was typeset in 10.5/13 Baskerville.

Contents

Acknowledgments | xiii pa rt o n e

Marius Barbeau and His Informants | 1 Barbeau and the Forty Texts of the Narratives | 4 What Should You Expect from the Narratives? | 5 The Stories in English Based on the Re-Translations 1 The Young Woman Fallen from Above | 9 2 Origin of the Sun Shower | 9 3 The Seven Stars | 11 4 Two Giants and the Old Witch | 11 5 The Big Turtle | 14 6 The Skunks and the Smallpox | 14 7 Phratries Established | 15 8 The Snake Clan | 16 9 The Lion Fraternity | 16 10 The White Otter | 17 11 The Hunter and the Eagle | 17 12 The Wolf and the Young Hunter | 17 13 The Hugnont Charm | 18 14 The Sugar Tree | 20 15 The Hunter and the Dwarf Woman | 20 16 The Beaver Teeth as a Charm | 20 17 The Rabbit Giving the Power to Cure | 21 18 The Porcupine, the Bear, and the Stepson | 21 19 The Bear and the Hunter’s Son | 22 20 The Ground Squirrel and the Lion | 23 21 The Boy and the Pet Snake | 24 22 The Trickster and the Old Witch | 26

x

Contents

23 Tatęriˀa | 28 24 The Deer and the Owl | 31 25 The Rabbit and the Wolf | 33 26 The Old Bear and His Nephew | 33 27 The Steer and the Ill-Treated Stepson | 36 28 Tawidiˀa and His Uncle | 40 29 The Land of Bliss | 44 30 The Wildcat and Its Scalp | 47 31 The Dogs and the Wild Cotton | 47 32 The Pumpkin and the Rabbit | 47 33 How a Famine Was Ended | 48 34 The Medicine Men | 48 35 The Deer Charm | 49 36 An Old Hunter’s Reminiscences | 49 37 The Wyandot at War with the Seneca | 50 38 A War Expedition against the Cherokees | 52 39 War between the Wyandots and the Cherokees | 52 40 How the Whites Fought the Wyandots | 53 pa rt t w o

Introduction to the Editor/Author/Translator | 55 Wyandot and Wendat Dialects | 57 Differences from Barbeau’s Texts | 57 Faulty Morphological Analysis | 59 Lack of Close Editing of the Textual Analysis | 63 Pronunciation Guide | 64 Conventions Used in the Forty Narratives | 65 Translating the Stories 1 The Young Woman Fallen from Above | 69 2 Origin of the Sun Shower | 77 3 The Seven Stars | 100 4 Two Giants and the Old Witch | 107 5 The Big Turtle | 137 6 The Skunks and the Smallpox | 147 7 Phratries Established | 152 8 The Snake Clan | 160 9 The Lion Fraternity | 166 10 The White Otter | 171 11 The Hunter and the Eagle 173 12 The Wolf and the Young Hunter | 183

Contents

13 The Hugnont Charm | 194 14 The Sugar Tree | 208 15 The Hunter and the Dwarf Woman | 212 16 The Beaver Teeth as a Charm | 216 17 The Rabbit Giving the Power to Cure | 228 18 The Porcupine, the Bear, and the Stepson | 232 19 The Bear and the Hunter’s Son | 238 20 The Ground Squirrel and the Lion | 261 21 The Boy and the Pet Snake | 274 22 The Trickster and the Old Witch | 293 23 Tatęriˀa | 317 24 The Deer and the Owl | 350 25 The Rabbit and the Wolf | 374 26 The Old Bear and His Nephew | 382 27 The Steer and the Ill-Treated Stepson | 410 28 Tawidiˀa and His Uncle | 471 29 The Land of Bliss | 517 30 The Wildcat and Its Scalp | 554 31 The Dogs and the Wild Cotton | 556 32 The Pumpkin and the Rabbit | 558 33 How a Famine Was Ended | 564 34 The Medicine Men | 567 35 The Deer Charm | 579 36 An Old Hunter’s Reminiscences | 586 37 The Wyandot at War with the Seneca | 599 38 A War Expedition against the Cherokees | 620 39 War between the Wyandots and the Cherokees | 629 40 How the Whites Fought the Wyandots | 636 Appendix A: Wyandot Verbs | 649 Appendix B: Earlier Work Done with the Narratives | 674 References | 677 Index | 679

xi

Acknowledgments

A work such as this is far from being a solo effort. I would like to first thank Chief Billy Friend and the Tribal Council of the Wyandotte Nation of Oklahoma for their support since the very beginning of this project, and most recently for the financial support for its publication. Also deserving of acknowledgment is the editor Mark Abley, who has guided me through the sometimes complicated and frustrating process of turning a very rough manuscript into the present more polished work. I know that there are others at McGill-Queen’s University Press who assisted in the process as well. I would also acknowledge the efforts of Marius Barbeau and those Wyandot he worked with in 1911–12, especially Catherine Coon Johnson, who was the person most responsible for the stories. Whenever I am in Oklahoma, I visit her grave, and leave flowers there out of my deep respect for her. Here at home, I have to acknowledge all the support I get from my wife Angelika. With all the high and low tides of this project, she was a rock upon which I could claim support.

Part One m a r i u s b a r b e au a n d h i s i n f o r m a n t s

Marius Barbeau (1883–1969) was an early French Canadian folklorist/anthropologist of note, a founding figure in both areas of study in Canada. After receiving a degree in law at Laval University in 1907, he was awarded a Rhodes Scholarship to study anthropology at Oxford University. After graduating in 1910, he got a job in 1911 working for the National Museum of Canada (nmc), under the supervision of the pioneering linguist Edward Sapir. At the time they were the only two professional anthropologists in the country. Barbeau worked for the nmc until 1949. His first fieldwork was in 1911–12 with the Wendat (Huron) of Canada and the Wyandot of the United States, particularly in Oklahoma.

The Wendat and the Wyandot At the time of first contact with the French early in the seventeenth century, the Wendat (named “Huron” by the newcomers) lived in the area of the southern shores of Georgian Bay. At the time, and for hundreds of years prior to that, they were horticultural, growing mainly corn, beans and squash. They were an important trading people in the area, serving an indigenous network that soon extended to the French. A significant part of the Wendat’s relationship with the French was the presence of Jesuit missionaries in Wendat country, culminating in the mission community of Sainte-Marie-among-the-Hurons (1639–49). Perhaps the Jesuits’ greatest gift to the twenty-first-century descendants of the Wendat was their work with the language. The dictionaries and grammars that the Jesuits composed were masterpieces of linguistic art that have taught me most of what I know about the language. At the time of early contact, the Wendat were in conflict with their linguistic and cultural neighbours to the south of Lake Ontario,

2

Forty Narratives in the Wyandot Language

the then five nations of the Iroquois (as the French called them) or Haudenosaunee (“they (m) build or extend a house”). By the mid-seventeenth century this conflict had escalated. The Wendat and their closely related neighbours, called by the French “Petun,” were successful tobacco traders. The Wendat called them Ekhionnontateronnon, “people of where there is a hill,”as they lived near Blue Mountain. They were driven out of their Ontario homeland. The Wendat went east, where they settled just outside of Quebec City. Their community is known as Wendake (“at the Wendat”). Those who became known as the Wyandot or Wyandotte (based on the name “Wendat”) went west, staying for a while at Michilimackinac where Lakes Huron and Michigan meet, then on to the Detroit area in the early eighteenth century. Some stayed, while others went to Ohio. In 1843, they were forced by the Indian Removal Act west to Kansas. Some went in 1867 to what is now Oklahoma, then called Indian Territory. Today four communities exist: the Wendat of Wendake, the Wyandot of Anderdon in Michigan, the Wyandot of Kansas, and the Wyandotte Nation of Oklahoma.

Fieldwork The main published products of Barbeau’s early fieldwork are Huron and Wyandot Mythology (1915), his first book, and, in 1960, Huron-Wyandot Traditional Narratives: In Translations and Native Texts (hereafter termed the Narratives). Interestingly, in his entry in the Canadian Encyclopedia, there is no mention of either work in the list of his writings (http://www.thecanadianencyclopedia.ca/en/article/charles-marius-barbeau). I cannot understand why. Barbeau’s first exposure to the Wendat language was in 1895 in Québec. At twelve years of age, he heard Abbé Prosper Vincent (1842–1915), the first Wendat priest, sing songs in the language at a presentation of songs and stories that the young Barbeau himself participated in. It was one experience that led to his interest in anthropology (Nowry 1995, 32). He would meet Vincent again as an informant sixteen years later in April 1911 in Wendake, where he was able to record seventy-eight songs in Lorette (Wendake), fifty-seven of them from the aging Abbé Vincent (Nowry 1995, 102). These were recorded on primitive Edison-model wax cylinders (Nowry 1995, 33 and 99). He spent six weeks in the field there. Although there existed knowledge of the words of those songs, there were no completely fluent speakers of the language left in Wendake. In June 1911 Barbeau went to Anderdon, near Windsor, Ontario, where he heard the Wyandot dialect spoken for the first time by Mary McKee (1838–1922). By the early fall he had made his way to the home of the Wyandotte Nation of Oklahoma, where the last speakers of the Wyandot dialect lived. It was at the time a rural community of a few hundred, at the northeast corner of the state, close to the border with Missouri.

Marius Barbeau and His Informants

3

The Main Wyandot Contributors to the Narratives Barbeau’s first informant in Oklahoma was Smith Nichols (ca 1826–1916). He had been born in Upper Sandusky, Ohio, once home of the Wyandot before their forced removal. Nichols lived in Oklahoma when Barbeau met him. His Wyandot name was Saˀtsiˀtsuwaˀ (“he repeatedly picks flowers,” a Deer clan name). In November 1911 he provided six of the forty stories that are the subject of this work. Barbeau claimed that he spoke Wyandot “almost exclusively” (Barbeau 1915, x). His interpreters were Eldredge Brown and Mary Kelley (Oklahoma residents) initially, with later revision by Allen C. Johnson, his great nephew. From May to July of 1912, Barbeau returned to Oklahoma and worked with Catherine Coon Johnson (1844/5–1927), the maternal niece of Smith Nichols. She was born in Kansas, and contributed thirty of the forty stories, refreshing her memory with conversations with other speakers in the Wyandotte, Oklahoma, area (Nowry 1995, 115). Her Wyandot name was Yarǫyaˀawiˀ (“she is sailing, canoeing or floating in the sky”). She belonged to the Deer clan. Her son, Allen C. Johnson, Huhšraęwahs (“He often loses his axe”), was the main translator/interpreter of her stories, as in Barbeau’s words she spoke “Wyandot almost exclusively” (Barbeau 1915, ix). Barbeau had great praise for Allen Johnson’s work (Nowry 1995, 118), for which the never-generous National Museum of Canada would pay the thirty-year-old Wyandot $3.00 a day, 50¢ an hour. Barbeau often asked his employer for money, for himself and for the Wyandot working with him. John Kayrahoo, whom Barbeau claimed could “speak only Wyandot” (Barbeau 1915, xi) provided him with two stories, Mary McKee (whom Barbeau asserted was “the only important informant to be found on the Anderdon reservation,” Barbeau 1915, xi), and Hiram Star Young, whose Wyandot name was Harǫhnyuˀ (“he is the sky in water”) and who then lived on the Seneca reservation beside that of the Wyandotte, each with one, completed the forty stories, all in the summer of 1912. As far as I can tell, there is no readily detectable dialect difference exhibited by the various informants. Clan was a factor in one case, but that was in subject matter. Hiram Star Young was Wolf clan. The story he presented, The Wolf and the Young Hunter, involved a wolf giving spiritual hunting ability to a young man. The stories told by Porcupine clan member John Kayrahoo (whose Wyandot name was Hundažu, “his arrow kills”) and Bear clan member Mary McKee (whose Wyandot name was written as Tarema but was probably Ǫtaręmaǫ (“she carries a lake”), do not seem to have a clan aspect to them. For Catherine Johnson and Smith Nichols, responsible for thirty-six of the forty stories, being Deer clan might have had an influence on their choice of stories, but it would be very difficult to detect just what that influence might have been.

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Forty Narratives in the Wyandot Language

Story Contributors Catherine Johnson

1–2, 4–6, 10–11 13–18, 20–32, 34, 37, 39–40

= 30

Smith Nichols

3, 7-9, 19, 38

= 6

John Kayrahoo

35-6

= 2

Mary McKee

33

= 1

Star Young

12

= 1

b a r b e au a n d t h e f o rt y t e x t s o f t h e n a r r at i v e s

The forty texts that are contained here represent the master texts of the Wyandot dialect. Without them we would not have any well-recorded texts in the dialect. In my work since 2015 as the tribal linguist of the Wyandotte Nation of Oklahoma these texts have been my primary source of vocabulary and grammar, with significant assistance from Jesuit Father Pierre Potier’s dictionary and grammar (Potier 1920), and from dictionaries in the sister languages of Mohawk, Oneida, Onondaga, Cayuga, and Tuscarora (Michelson 1973; Michelson and Doxtator 2002; Woodbury 2003; Froman et al. 2002; and Rudes 1999). The vital significance of these master texts required that they be taken a few more steps towards completion from Barbeau’s early unrefined work. Perfection is, unfortunately, impossible. When Barbeau was recording these stories, the situation was difficult. It was his first fieldwork, his first real experience working with informants. It helped in terms of the linguistic work that his boss, Edward Sapir, was a leading anthropological linguist of his time and certainly assisted Barbeau with his work in Wyandot. This was particularly useful when it came to the most difficult part of the language, the pronominal prefixes. Barbeau published with the museum in 1915 a thirty-page comparative Iroquoian study on that subject: Classification of Iroquoian Radicals with Subjective Pronominal Prefixes. However, Barbeau’s primary focus was not so much on the text as language, but as a source for the folktales that he wanted to record and analyze. He seemed to be more interested in the text as a story than as a linguistic source. This was in keeping with what the museum administration wanted. Sapir wrote to him in May of 1912 questioning his linguistic focus and wondering: whether you ought to concentrate more on Wyandot linguistics than is really necessary to understand your text material for ethnological purposes. A thoroughgoing study of an Iroquois language would require many months of uninterrupted labor. I am very eager that you should in this trip round out

What Should You Expect from the Narratives?

5

your ethnological data. It may take some time before you will be able to get back to Oklahoma on a third trip. (Lowry 1995, 119) The third trip never happened. It shows in the texts. Barbeau shifted the primary focus of his work. In January 1912, when back in Ottawa, he recorded songs from a dozen chiefs of Salishan-speaking peoples of British Columbia who were visiting the museum. In 1913, iconic anthropologist Franz Boas suggested that Barbeau study French Canadian folklore, which he did with great success. This was followed in 1914 by fieldwork with the Tsimshian of British Columbia, which would continue in the 1920s (Barbeau 1961). He also collected stories of the Haida (Barbeau 1953), also of that province. The Wyandot work took a back seat. Even though the Narratives were published in 1960, it would have changed little from his initial analysis. In the introduction to Part Two, I discuss specifics of his representation of the Wyandot words. w h at s h o u l d yo u e x p e c t f ro m t h e n a r r at i v e s ?

On the Wyandotte Nation of Oklahoma website (www.wyandot-nation.org), there is featured prominantly the phrase “Preserving the Future of Our Past.” I have found a great interest from the people, when I meet with them in June and September, in knowing their traditional stories, which are not generally known. And one significant reason why I have put this work together, and put the English-only version of the stories first is to present these stories in an accessible way so that they can learn them with pride and fascination. There are several repeating themes in the Narratives. In a number of stories (11–17, 20–1, and 35), hunting charms are obtained from animals or other beings as part of a pact or agreement with a Wyandot. There are three stories (19, 26, and 28) that talk about the relationship between uncles (traditionally mothers’ brothers) and nephews (traditionally sisters’ sons). As the Wyandot were a clan people and clan was reckoned along the mother’s line, this was an important relationship across the generations, more than father to son. Tension and humour are displayed in the stories. In three stories (18, 19, and 27) the stepson position is seen as a precarious one. An important figure in five of the stories (4, 22, 23, 26, and 28) is that of an older woman named Yaaˀtayęhtsih, who is generally portrayed in a negative way. Among the related Wendat people of the seventeenth century, with the name written usually as Yaatayentsik, she is presented in the origin story as being the first woman on earth, having fallen from the sky. She was the grandmother of the twins that would transform the world. She danced with the spirits of the dead in the western sky. In the Narratives, while the origin story is presented (in Narrative 1), she is not named. A further difference is that in one story (22) the character

6

Forty Narratives in the Wyandot Language

by that name refers to a plurality of people known collectively by that name, and translated as “matrons.” There is a mixture of the traditional themes and messages with stories that reflect as well the post-contact history of the Wyandot. One funny story, The Pumpkin and the Rabbit, has some unsophisticated foolish person believing that horses are hatched from eggs, and a pumpkin was sold to him as one of those eggs. The Wyandot were long involved in trade, so a “good deal” such as this would involve traditional humour confronting a post-contact situation, the existence of an animal that first appeared to them in the seventeenth century . In two stories a “steer” or “ox” plays an important role in the life of a boy or young man (“The Steer and the Ill-Treated Stepson” and “The Land of Bliss”). The term used for the animal, kyutǫhskwerǫht, is not the one found in seventeenth-century Wendat dictionaries (Steckley 2010b, 41 or fh1697, 131) but has a Mohawk and an Oneida cognate (Michelson 1973, 115, and Michelson and Doxtator 2002, 746 and 950). Its exact translation is unclear. The nineteenth-century significance of cows to the Wyandot was brought home to me when I was in Oklahoma in 2017. I saw a nineteenth-century painting of a Wyandot and a cow in a boat by the harbour of Cincinnati when the people were forced to travel west from Ohio to Kansas in 1843. The importance in traditional stories of relying on animals (wild or domesticated) when human relationships fail would be carried on, just with a post-contact animal. In the eighteenth century the Wyandot living in the Detroit area had Catholic missionaries in the Jesuits who lived with them, as their seventeenth-century ancestors had as well. With the suppression of the Jesuit order in the last few decades of the eighteenth century, and the American Revolution, the American Wyandot in Ohio, unlike the Wendat in Canada, came under a strong Methodist presence. But at least one of the stories, Medicine Men, shows that elements of their Catholic history remained in their stories. In this story, a young woman is given a communion wafer in church. After she leaves the church, she throws the wafer into a swamp. Then she becomes very sick. The white doctors fail to cure, but a traditional Wyandot healer informed by a vision tells her to retrieve the wafer. This brings about her cure. In the story entitled “The Ground Squirrel and the Lion” the mountain lion or cougar and a Wyandot are fighting a monster. Following the lion’s instructions, when he is about to be defeated, the Wyandot splashes him with water from a nearby lake. The term used for this, combining the noun root -ndehkw- (“water”) with the verb root -ae- (“to strike”) was the same combination used by the Jesuits to express the idea of “baptism.”

What Should You Expect from the Narratives?

7

Kurahkuwah There was a name that I was unable to decipher at first: Kurahkuwah. It just didn’t translate in Wyandot. It appeared in two stories (Narrative 26, “The Steer and the Ill-Treated Stepson,” and Narrative 28, “The Land of Bliss”) as the name of a prominent man who was tricked by a Wyandot. Eventually I realized that it wasn’t Wyandot in origin, but a Wyandotized version of a Mohawk word. The Mohawk word consists of -kowah, “great,” and Korah-, which is the Mohawkization of “Corlaer,” the founder of Schenectady. From there it came to refer to anyone who seemed to be in charge. Attaching the -kowah suffix simply made the individual of even greater importance; hence “governor” or “king.” It is analogous to the Wendat Onnontio (“it is a large hill or mountain,” the name for the governor of New France) and onnontïo-i8oin (“great large hill,” referring to the king of France) (Toupin 1996, 233). Wyandot has -u- where Mohawk has -o-, so the name was converted to Kurahkuwah. A Wyandot thus fooled the king of England, or at least a non-Wyandot of great prominence.

Being Family Poor For a long time I translated the verb root -esa- as “be in a poor state.” But after learning that it could be used to refer to orphans, widows, and widowers, I have added the translation “be family poor”: de the

rumeh r-ume-h MA-be human-st he is human

ahaesahaˀ a-ha-esa-ha-ˀ fa-MA-be in a poor state-inc-pu he is in a family poor state, a widower

He is a man who has become family poor, a widower. (Narrative 19, “The Bear and the Hunter’s Son”) hutižeˀsaˀndi hutiž-eˀsa-ˀnd-i MpP-be in a poor state-inc-st they (m) are in a poor state, are orphans

de the

hiž[a]ˀahah hi-žaˀah-ah MdA-child-ns they two (m) (are) children

The two children are family poor, orphans. (Narrative 21, “The Boy and His Pet Snake”)

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uwehsaˀndih uw-ehsa-ˀnd-ih FZP-be in a poor state-inc-st she is in a poor state, is a widow She is family poor, a widow. (Narrative 27, “The Steer and the Ill-Treated Son”) The Wyandot language is a teacher, and will continue to be in the future. The Narratives provide many useful lessons for those learning the language and wanting to know more about the people.

The Stories in English Based on the Re-Translations 1 t h e yo u n g w o m a n fa l l e n f ro m a b ov e

Two brothers and a sister were living together. Every day they ate cooked corn. Now it was difficult for her to go get what she cooked, so she thought, “It would be easy to take the cornstalks out.” She pulled the cornstalks out. She did it completely. She did this, but it did not please her brothers. They said, “You put in a bad state the food we eat when you finish breaking it into pieces? You put it in a bad state.” So they dropped her into a lake. Swans moved across the water, saying to each other, “Hurry, be quick, someone is coming.” They swam fast to where she was. A male swan said, “After a long time our strength will die holding her up. We need someone to help us.” The turtle offered his body as an object on which she could float. A female toad dove to find some earth. She gave what she found to the woman, telling her to put the grains of sand on the shell of the turtle. In this way the toad and the woman made the earth. The toad provided the seeds of corn, beans and squash, all that grows. The woman wished to have a child. She had two boys. She soon discovered that one of them, the younger one, was not good. He went about destroying all that his older brother made on earth. The older brother made humans, while the younger one made other beings. The older one was God; the younger one was the Devil. 2 origin of the sun shower

She was a young woman, a very beautiful young woman. She had disliked all those young men who for a long time had tried to get her. Then one came to her who was young and very handsome. She fell in love with him. They talked together and decided to get married. He said, “When dawn has broken, I will take you with me.” She told her mother, “I have found someone who lives far away. When the day breaks and it is night, he will come back. Then we two will go along together

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again. He will take me back home with him.” Her mother was agreeable to this. When dawn broke again the young man arrived. He talked with her mother, and said, “I come for your daughter.” She said in return, “Let it be so.” Then he took the young woman back home with him. On his suggestion they cut across the woods to make the trip shorter. They arrived where his mother and his two sisters lived. There the young man and the young woman got married. After a while he went hunting to bring back deer meat. She stayed back at their home. She thought, “I have been here a while and he has made me afraid of him.” She thought of how he laid his head on her lap, and asked her to clean it. She looked closely at his head and saw that it was really a large snake who had his head on her lap. She cried out loudly and stood up. His mother said (to him), “What is it you think concerning the human you married, if you don’t have the ability (to become a human), if your body creates fear?” The young woman came to know then that he was no human. She was now very afraid. She complained to his mother, “This is the young man that I married?” His mother said, “It is likely that he will go out hunting again. It would be good for you to get away. He will kill you one day. One day he will surely kill you. I reprimanded him saying that he does not have the ability to stay a human forever. He is one of our kind, a snake. We are not human.” He had said, “You only married me because for a long time you did not get married. That is why I could marry you. I have the ability to change my body to be like a human.” But it was not true that he had the ability to change for all time the nature of his body to be human. So the young woman ran away. His mother told her to flee to the north, to go straight as far that way as she could. So she fled to the north. When he arrived back from hunting, he knew right away that she had fled back home. He began to chase after her. Where they were running the water began to rise. She lost her ability to run as the water became very deep. He was getting closer to her as he was swimming with his head above the water. Then he saw humans standing on the edge of the water. Their leader said to her, “Stand at my back and I will defend you. For one should not kill one’s spouse.” Then the snake spouse came closer, his head still above the water. Many shot at the large snake that was the young woman’s spouse. They were Hinǫ [heenon], thunderers. It became foggy and dark, and the Old Thunderer, the leader, took the young woman home with him. She did not know where he was taking her. After they arrived, she married the old man’s son. After a long time she gave birth to a son. She greatly wanted to go back to visit her mother. Her husband said, “I am willing to take you back to your mother’s. You must take our child with you, and stay true to your word in taking care of him so he will become a good person.

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He must not threaten people, for he will kill them. If that happens I will take him back to we thunderers.” The chief had three young men as sons. Her brothers made five. Then for four years the boy grew larger, and went playing in many places with other boys. Then another young boy took his bow. He took it back, and used the bow to threaten him. Then a voice made a loud noise as the thunderer searched for her. It was foggy, and the thunderer drove it away. The boy’s father took the boy back with him, because of what he had told his wife. He threatened many of them, but did not strike them. Then he said to the young woman, “I will take him along with me.” When the Wyandot thought about the matter afterwards, it was said that when the sun shines when it rains, you know that the Wyandot named Tsižutǫ ([tseezhoo-ton] the son of the thunderer and the Wyandot woman) is going around making it rain. 3 t h e s e v e n s ta r s

They were small boys playing. In the shade of a tree they were dancing. They became hungry and one of them went to a house to ask for bread. The old woman who lived there was not willing to give him bread, saying “Go away. Play.” He gave up, and went back to join the others playing. Later, he went again to ask the old woman for bread. Again she told him to go away and play. When he returned one of the boys was beating a drum, and the others were dancing in a circle around a tree. Suddenly they were dancing a little bit in the air. As they continued to rise, they were suddenly much higher than the tree. As they continued to dance the old woman watched. She saw them continue to dance higher to the beat of the drum. She went running there, taking what she wanted them to eat. She called to them telling them what she wanted them to eat. They did not pay attention, but continued to dance, now much higher. She gave up hope, and cried. The boys became a small family of stars. The reason for this was because they fasted, no longer ate. They left to become the group of stars, the Pleiades, that we see in the sky. 4 t wo g i a n t s a n d t h e o l d w i tc h

Two cousins were living together. One was a cannibal and the other was a hunter. Elsewhere Yaaˀtayęhtsih [Yah-ah-tah-yen-tseeh] had three young daughters. They pound corn to make a lot of bread to put in a basket. She combed the elder one’s hair, saying, “Go to Yuhšaharęht’s [Yoo-sha-hah-renht – One has a hole in its mouth] cousin.” The pretty young woman went and arrived at his home. He

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had arrived back from hunting, and said, “You should go home, or my cousin will kill you.” She replied, “My mother did not tell me to come back. She only said go to Yuhšaharęht’s cousin.” He said, “Alright, but you must not talk to me. Yuhšaharęht will return. You must not go out.” The next day he went hunting. He put all the necessary items around the house, thinking “She must not go out.“ As she boiled food, she ran out of cold water. She thought that she should go out to draw some water. She thought that Yuhšaharęh would not be near. But he was by the dooerway and he killed her. When his cousin arrived back again, his wife was already dead. It was not long before Yaaˀtayęhtsih again said to the second oldest, “Go to Yuhšaharęht’s cousin.” Again they pounded corn and made several loaves of bread. She took a basket of bread and went to Yuhšaharęht’s cousin. When she arrived, he was nowhere around. Then he returned and said to her, “You are a very pretty woman. My cousin will surely kill you.” She said, “My mother did not tell me to go back. She said to go to Yuhšaharęht’s cousin.” He again said, “Do not talk to me. He killed your sister.” Yuhšaharęht still had not yet arrived. The two of them ate, talking softly with only a few words. Yuhšaharęht returned and says, “I feel like hunting. Are you talking to anyone?” His cousin replied, “No, I am talking to myself. I want to talk this way if ever I get married.” The next day he went back hunting. Meanwhile he had told the second daughter, “Do not go out. He will kill you.” After a while she became tired of being inside and thought, “I will go outside. It has been a short time already.” Yuhšaharęht covered his mouth as he made a sound. She had just arrived back at the door when he killed her. It was already done by the time that his cousin came back. Yuhšaharęht said,“I killed a bear right by the door.” Not long afterwards the time came for the youngest daughter. They again pounded corn and made several loaves of bread. She fixed herself up, and her mother told her to go to Yuhšaharęht’s cousin. She picked up a basket and went to his home, but he was out hunting. When he arrived back he saw that she was the most beautiful one. He told her, “You should leave as you are more beautiful and my cousin will surely kill you.” She replied, “He might not kill me. I am constantly moving, and I won’t be going back.” Yuhšaharęht.arrived back. She picked up a bark tray and said, “I come to give you bread, my brother-in-law.” She pushed the tray outside the wall of the house. Yuhšaharęht replied, “That one is my sister-in-law.” Then he ate the bread. The cousins conversed while it was still night. The hunter said, “Maybe we will go away.” Yuhšaharęht replied, “Well, alright, we will all go away. You two go. In the middle she will turn back. As for me, I will go to this side, this way.”

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They fled. Yuhšaharęht said, “Be attentive you two; something bad will happen to you.” They left, and went far away, and then found a village in which to live. They were happy initially. But the pretty young woman said, “Now something bad will befall us. We might be killed.” Yuhšaharęht said, “Now something bad is going to befall the two of us.” After a little while, Yuhšaharęht made himself present. He killed them all; they did not kill them. Yuhšaharęht said, “Now surely we will flee again.” They again fled and looked back. Again they found a village that was not good for them to stay in. The villagers wished to kill them. Now someone stretched out some bark and said to the wife, “Lie down here young woman.” She yelled, saying,“Yuhšaharęht, something bad befalls us two.” Yuhšaharęht made himself present and killed all of them. They left and arrived back at where the young woman came from, Yaaˀtayęhtsi’s home. When they two arrived. She said, “Now we two have arrived back. I am bringing Yuhšaharęht’s cousin.” Now he became her son-in-law. Yaaˀtayęhtsih had visions for several nights, was a spirit where her home is. She said, “Find my vision for me, the white partridge.” Now her son-in-law went hunting, and killed the partridge. Now in three nights Yaaˀtayęhtsih again had a vision. She said, “This time it is the white bear.” Then he went hunting and killed him. Now he arrived back and it became night again. His spouse said, “Now maybe we two should flee again. She certainly wishes to kill us.” He replied that they should go to another village at night. Yaaˀtayęhtsih again had a vision, and said, “Find the white beaver.” Her son-inlaw went out hunting in the morning and killed the beaver, arriving back at night. Yet again she had a vision, and said, “Find the white deer.” The next morning her son-in-law went hunting and killed the white deer. Next she had a vision of a white turkey. He again went out in the morning and killed it. When night passed, they took Yaaˀtayęhtsih’s red leggings and fled. The daughter said, “I dreamt that for three days she slept.” They two fled far. Then Yaaˀtayęhtsih awoke. Right away, Yaaˀtayęhtsih found out that they had fled, “You can’t go anywhere. It is certain that I will kill you two.” There was a large lake that they two were crossing. The daughter put her mother’s leggings into the water. When she arrived back home, Yaaˀtayęhtsih went into the water. The young woman said, “I dreamt that it boiled.” This lake boiled, Yaaˀtayęhtsih’s body burned. The daughter overcame her in spiritual power, and killed her when the lake boiled. The two then escaped from where they had been held prisoner. There was only so much that the young woman could carry of that which they two would plant. It was one seed only that she carried of corn, beans, squash, watermelon, cucumber, and of pumpkin that was roasted in fire. It was one seed only. Not

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long afterwards the plants grew up. These days, the seeds live that people plant, and which they raise for the next planting. These days, that which Yaaˀtayęhtsih’s daughter planted and raised still exists. 5 t h e b i g t u rt l e

The fox was wise in what he did. Nothing would capture or trap him. He would get away. No trap would seize him. That was why the buffalo picked him out, saying, “You are wiser than me. If one would trap me, it is certain that I would be captured. You are smaller than me. I am much larger. Yet I do not know what to do if anyone captures me.” Then he chose the fox to watch a race. The buffalo said, “We two are about to race to an island, the turtle and I. You will watch for whoever gets there first.” After a long time the turtle arrived. After that the buffalo arrived. The turtle beat him. The one this time, the bear competed with the turtle. A long time passed before the turtle arrived back. Afterwards the bear arrived. Then this time it is the deer. They two competed. Quite a while after the turtle, the deer arrived back. Then this time it is the wolf, who said, “I will leave him behind, as I run much more often.” They two competed, and after a very long time the wolf arrived back. Then this time it was the raccoon. They two competed. After a very long time the turtle arrived back, arriving there before the raccoon. The turkey competed this time. He took a very long time. When he arrived, the turtle was there first. Then the one this time was the prairie chicken. They two competed. It was a very long time when he arrived back. The turtle was already there when the prairie chicken came back. This time the woodcock competed with the turtle. It was a very long time when he arrived back. The turtle was there when he arrived back. Then the quail competed with the turtle. After a great long while the turtle arrived, and was already there when the quail came back. Then the fox said, “We will not have the ability to leave the turtle behind. He is a great swimmer. You who competed with him will pay for it with your flesh. All of you should leave part of your body to him.” They cut small pieces of flesh off of themselves and gave them to him. The fox said, “As long as the turtle exists, it will be that way.” Now when one kills him and puts him in the pot to cook, one finds every kind of meat of wild animals is a small part of the turtle’s body. He takes a high position because he overcame all when he competed. Yihae. 6 t h e s k u n k s a n d t h e s m a l l p ox

A Native American went to where the white people live, as they hired him to introduce smallpox (to other Native Americans). The people assembled there

The Stories in English Based on the Re-Translations

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when he took the plug out from inside the bottle. All of them left to go back home. It seized those gathered there. Many were sick. No one knew the nature of the disease through which a large group died. Only a few of them fled. Inside the woods they went. Then the wild animals gathered together. They knew how to kill the contagious disease smallpox. The skunk said, “I have the ability to kill smallpox.” He cut across the country continuing down the path of smallpox. Then the skunks let out their musk. They killed the smallpox. It was not the same power as in the past, when they (the Europeans) crossed a lake (the Atlantic). There now it came to exist, a medicine that would cure smallpox: a skunk’s musk that one drinks when still one’s body is not covered with pox. Now many were sick in such a way here and there wherever one went. It was not possible that it would seize one if one drank five drops of skunk musk. It was only what one drank at such a time. Yihae. 7 p h r at r i e s 1 e s ta b l i s h e d

The Wyandot, the Potawatomi, and the Delaware met together in their three languages. They held a council to complete the way to marry. They divided society into eight clans. Then they considered the lives of wild animals. One they found was the Deer.2 That one had no problems. It was purely good. They selected it to be a clan. The next one to be selected was the Bear clan. Another one was the Porcupine clan. The next was the Beaver clan. Now they prepared the opposite side of the hearth (another phratry). They were cousins of the ones on the opposite side. It was the nature of the matter that the Wyandot bore the path on its shoulder. Now one leaves to bear the path of being their cousins. There was the Large Turtle, then the Large Field or Prairie Turtle people. The next were those who have little shells (Small or Striped Turtle Clan). Then there was the Hawk clan. The Wolves were cousins to all (that is they were a separate phratry). From the beginning they made it impossible to marry people of a clan on the same side (phratry). The matter was made that it was impossible to marry she who was a Wyandot unless her clan made you cousins. It would only be done that they would marry the same way in their house, Wyandot of the same kind. The Potawatomi and Delaware carry it in their different languages with all that was peaceful in their behaviour. The Wyandot continue to do the same in the matter.

1 Phratries are collections of related clans. 2 The narrator appears to say that the three phratries were Deer (Deer, Bear, Porcupine, and Beaver clans), Turtle (Large Turtle, Prairie Turtle, Striped Turtle, and Hawk clans), and Wolf (made up of just the Wolf clan).

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8 the snake clan

An old woman had a place for herself and her granddaughter that she took care of. Then far in the forest her granddaughter resided. She ate nothing there, fasted, until she found power. For ten days she ate no food. Then a snake found her. It said, “Now you will eat. If you don’t I will take you along with me.” She arrived back at her grandmother‘s and told her story. She said, “Now, I will eat again. If not a snake will take me along with it.” The story did not seem right to her grandmother. The next day dawned, and when it was evening, the grandmother saw that her granddaughter’s legs were mixing together when she was taking a long time crossing a lake. The old woman ran back, going to get that food she eats. She arrived back carrying that food. The young woman said, “There is no longer time.” She was halfway to becoming a snake. The young woman said, “When the day dawns and the sun is halfway up, all of you (the grandmother and her family) come to our house. Then you will see him. He who is a snake also gives. He will give you all that which you depend on when dawn breaks.” Then she finished crossing the lake. They (the granddaughter and the snake) stood by the lake. Then the water rose and they two went outside of it. They were wrapped around each other in many places. He gave to them scales that he was covered with. This strengthened their bodies. Then he told them, it would always be such that they were to hold a ceremony every year. Then he told them that they would have two kinds of songs. They do this when they dance again. That is how it will be peaceful. 9 t h e l i o n f r at e r n i t y

People saw a lion residing at a lake. They held a council meeting of their seven clans there. They completed, decided on the matter. Two people went to a place to fast. They did not obtain power by not eating. They were members of the Deer clan. They did not obtain the power for the lion to come out. Then the Prairie Turtle clan and the Hawk clan tried. Thirty days it took. They did not eat anything. Then the lion came out. It talked to many of them. The lion said, “You overcame me. Now you will make payment to me of your younger clan sister.” They agreed. Then they took her to where the lion resided. At that time the water rose in the lake. The ground was surrounded quickly by very cold water. On the field, where she was, the water went back. It did not dampen her. Then they took the lion’s blood and it told them that they could only do that if they had a ceremony when they arrived each year. There were thirty gourds of dry leaves (producing some kind of alcohol). Then they were to dance, drink, and sing, all gathered together, the Prairie Turtle and the Hawk clan.

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10 t h e w h i t e o t t e r

A woman had a vision in which a spirit challenged her, telling her about having the uhstura [ooh-stoo-rah] ceremony that females were to have for four days at the same time. Then she regained consciousness from what happened. This is the ceremony females have which White Otter, a woman leader, told the woman about. 11 t h e h u n t e r a n d t h e e a g l e

He was adept, a man who often went hunting. He liked to kill deer. When he finished skinning them he called to the eagles, “Come eat.” Then they came to eat. He killed many eagles this way when he went hunting. He killed a deer, then called the eagles to eat the meat. Others noticed and told him, “Do not keep on killing eagles. Some day they will kill you.” He did not pay attention to their warning. He still killed the eagles. Then he killed a deer, skinned it, and said, “Eagles, meat. Eat it.” He only wished to kill eagles. The female eagle chief arrived. He became afraid and ran away. The time was near when she would seize him. He found a log stretched out with a hole in it. The eagle arrived, took the log and carried it to where her nest was, where her two daughters were. She wished that they would eat he who was inside the log. The eagle left to go far to get what her children eat. The hunters went out from inside the log. He alone ate the meat that she went to get. He lived because he tied up the beaks of the eagle’s children. For three days the eagle was afraid, because it was not possible for them to eat food again. Then she said, “Tell me what I should do so that they will be healthy again.” They are sick as it is not possible that they eat again. He said, “It is not difficult. I will lead you back to my residence.” She agreed. She gave to him a charm so that nothing would be difficult for him to wish to have done. He said, “I will not again kill an eagle.” Then she returned him home from where she had taken him. He left behind the eagle children. His family thought that the eagles had killed him, but they had not. They were happy when he arrived back where his home was. Then he hunted again, killed and skinned a deer. He said, “Eat it, eagles. It is not possible that I will kill eagles again.” They had enough to eat. It was an agreement worked out with the female chief of the eagles. 12 t h e w o l f a n d t h e yo u n g h u n t e r

They went along together, a young man who went hunting, his mother, his sister, and his younger sister. Every day he did not kill anything. So they took the meat from those that travelled with them. He travelled one day far away onto the side

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of a hill. He came to a place, and lay down on dry leaves. Suddenly he heard a loud noise in the dry leaves. He saw a wolf coming. He lay his body down again and stayed still. One male wolf saw the man lying down. The wolf said, “Here is a human lying down. We should eat him.” The leader said, “Wait, First copy me.” The man saw the leader of the wolves take something off of around his neck. Then he said, “All right, we will eat the man.” Then they came toward the man. They came to where he was lying down. The man got himself up, and cried out many times. The wolves fled. The man right away went to where the wolf hung it, and he took it down. He left again and took that which the wolf had hung up after it took it from around its neck. Afterwards the wolf caught up with the man. The wolf said to him, “I wish that you would give back to me that which we own. It does we wolves good.” The young man stopped. “If you are willing and give to me that which is mine, I will give to you a little thing. It will not be difficult for you. It has such power that you can kill anything you wish.” The man agreed and then stopped. Then he gave the item to the wolf. Then the two sat down together. The wolf untied a small bag and gave him a very small object. The human took it. The wolf said, “Nothing will be difficult for you. That which you will wish for you can kill. There is only one matter I would tell you about. In the early morning when you begin hunting, your kill belongs to us. Then when you kill another time, you alone will know it. Then, not anything will be difficult for you. That, only, I would tell you. Do not kill any wolves.” Then the man went hunting. It was no longer difficult as the wolf is not in power. He killed as many as he wished. He arrived back, carrying meat to where there was a large village. All of them were staring. Because he did not usually kill, what he had was admired. They had been giving meat to his mother. When he was finished with his food, he said, “Let’s go back to get the meat” because he had hung it up.Then they went back after it. They suspended it again, carried plenty of meat back on their shoulders. They stared. Then even more they admired it. They asked, “How did he do that killing? He did not kill before. Now meat is constantly abundant to him.” 13 t h e h u g n o n t c h a r m 3

A group went to have their camp where there was an island. When they arrived at their camp, a man found a deer charm [hunyǫht – hoo-nyonht]. Then again he went hunting. He who was the leader of those at the camp said, “ We should leave him behind and take from him that which he killed when he went about hunting, and we will take the deer charm.” 3 This story bears a significant resemblance to the ancient European tale of Androcles and the Lion. I suspect that the settler story influenced the telling of an old Wyandot tale.

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They departed, leaving him behind. The leader said, “We will say, when we arrive back that something seized him, so we fled.” When he arrived back, they had left. No longer did a wooden boat lie anywhere. They loaded again, carrying everything away. It became night. He was alone. Only his camp lay there. Those who were dangerous lived there. Animals of all kinds were there. Cougars lived there, and wolves, the big ones. When he became afraid, he climbed up a tree and stayed perched there throughout the night. As day dawned, he had not descended from where he had climbed. Then he saw a very large lion. The lion extended his paw. The lion’s voice was close to being like that of a dog when he cries out repeatedly. The man thought from where he had perched, “He wishes to eat me.” Then, because he was crying out repeatedly, he thought, “I am descending again.” He descended back down. Then the lion went there, and stretched out his paw to the man. He took hold of the lion’s paw in which something was stuck. Then the lion talked to him, saying, “You have the ability to pull it out again.” The man used a stonemaker (bullet mould) to do it, pulling something out of the lion’s paw. Then they became friends. The man took care of the lion and the lion took care of the man. He overcame those animals that wish to eat him. The lion was not agreeable to that. Now, the lion gave him good luck. Nothing would be difficult for him. Whatever he would wish for he would get. The lion gave it to him because the man had helped him by healing him concerning that which was stuck in his paw. The lion gave him many deer charms. He said, “Put away the deer charms for yourself. You know that you will wish to trade. It is a large price that they will give you if you agree to selling.” It was a long time that he went about there. Nothing happened to him. Then those that were travelling together arrived, those that said, “Because of that we left that place.” At this point the others are about to go back to the island. They arrived again at the island, finding him again. Before they arrived, the lion said, “They are going to be coming to look for you. They think, ‘We are making ourselves sure whether it is true what they say that something seized him.’ You will not say anything about our becoming friends. And when you arrive where you live, you must not discuss when they abandoned you and that they took from you, as I gave back to you good fortune.” When they took him back, they arrived back in a peaceful way. Nothing was seized from him. Only the lion took care of him. He was not willing to let all kinds of things be seized from him. It is true that it would happen that he had much good fortune and prospered greatly. He was much more adept at hunting afterwards than he had been in the past.

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14 t h e s u g a r t r e e

When she tapped a maple, she met someone in the treetops of the maple. Then when the maple sap was poured, when the maple was tapped on top of it was sugar as big as a large stone. Then she picked it up, thinking, “I would eat it as sugar on top of a wooden chip.” Then one was standing that she was not familiar with. She said, “I wish to give you good luck. You will not eat it. It will not go bad. You will put everything inside a box. Then you will use it when you make sugar. You know how much you want to pour. Then when it is nearly boiling you will mark it. Use this object I have given to you. There is such a quantity of syrup, as far as this. You will mark when it is boiling in a large pot. Always keep the good luck charm I gave you.” 15 t h e h u n t e r a n d t h e d wa r f w o m a n

He was a human who did not kill any wild animals. He went hunting far away. When it rained, he fled into a hole in a tree to hide from the rain. He heard something perched there. When he stretched out his arm he grabbed a leg. A fairy was perched there. He pulled her out and she descended. He took her little child in the cradleboard. He held the fairy’s cradleboard up high. The two talked together, back and forth. She said, “Give the child back.” He said, “I am going to take it back.” She said, “You must not wait. My spouse will kill me. Give back my child. I will give you good fortune so it won’t be difficult for you to kill wild animals. I will give you a hunting charm.” She gave it to him, and all that she said was true. She began his great fortune. 16 t h e b e av e r t e e t h a s a c h a r m

In the woods an old couple went to hunt. They set up camp. Then the old man left to set his traps in many places far away. The old woman was staying far away. Her one child was there, and an old female dog and her four children. Every time he went to check the traps he had spread out, he slept there. At the same time the dogs stayed away until daybreak. They arrived back again, looking very tired out by something. They were lying around when the old man arrived. The old woman said, “You must not sleep there because I don’t know why every time you sleep there I don’t know where the dogs go. When you go away, suddenly we hear them barking at something when the day dawns. They will bark when they arrive back tired and then lie down there.” Then the old man quit hunting. The dogs got scared when it became night. They left and greatly they barked. Then the old one female dog came back and said, “It is good for you two to flee. A monster is coming here. We will try to delay

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it so it does not seize you two.” Then the two of them fled. Right away, the monster chased after them until the break of day. The female dog came back alone. Then people made their camp again where the spouse had fled from. Now they searched for it. They didn‘t know what kind of thing was chasing them. Shamans failed to find it. Now there was one that was pitiable and scorned by all. They again searched for the monster. Far away, he laid himself down and sought a vision. It was true, he found the monster because when he lay down, a beaver came. It told him where the monster resided. Then he raised himself up and went back to where the people had a big camp. He said, “Let’s go.” He took a group with him. They went where this monster lives. It didn’t lead to anywhere level. He said, “Dig here.” They dug there. They did not dig far. There a man was buried inside the ground. He killed those that a long time ago went to winter and never arrived back. They burned his body inside the ground, he who killed people. It stopped. No one was ever lost again. What happened to he who found it, he who was mistreated and scorned by them? They quit scorning him because of the great matter. He lost this position forever. He did not lose the divination of the beaver. They became friends, and he gave to him a charm in the form of a tooth. That is it only. 17 t h e r a b b i t g i v i n g t h e p o w e r to c u r e

A cat seized a rabbit. An old woman took it, and cooked it in a pot. She wanted the old man to eat it. When the old man returned, she gave to him the rabbit that she had cooked. She said, “Hide yourself when you eat it. The children must not see you when you are eating it.” Far away he went to eat. Then here he saw it. He did not recognize what it was, but it was like what a human would be. He said, “I wish my children were here.” … He heard its voice as it talked about something, “I thank you many times for sharing the rabbit’s meat.” It gave him some medicine to doctor with. Soon people would consult with him to help them get well. Then they would never be hungry. He generated plenty of money. 18 t h e p o rc u p i n e , t h e b e a r , a n d t h e s t e p s o n

A man made a young boy his stepchild. Now he decided to end the matter by killing him. He hated him. Then he found a cave which he took him to. Then he left him behind there and put a plug in the cave. The boy became afraid and cried. Then he repeatedly heard voices saying, “Don’t cry.” He stopped being afraid. He said, “Do not hide behind my back.” He thinks he is talking to a human when he is talking to a porcupine chief.

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Forty Narratives in the Wyandot Language

They eat together there, then, until the two of them finished. He employed him to remove the standing plug. A male bear removed it. He asked, “What does a human eat?” The porcupine removed himself and a female bear took care of the boy for a long time The mother bear lived with him elsewhere. She was mother to him. He got married. There he went hunting, killing the bear. She who had raised him had left him saying, “You must not kill a female swollen with a litter.” When she married him, his spouse wished that he would kill a pregnant one. He told his spouse that it would not be possible for him to kill a pregnant mother. But he killed the bear the raised him, and died far away. 19 t h e b e a r a n d t h e h u n t e r ’ s s o n

He was a widower with only one son. He married again. Inside the forest he took her, as he went hunting. They had a camp far away. The son was not aware that she did not like her stepson. His father also did not know that she did not like the boy. The old man went hunting continually. His spouse often left. He did not know where she went. She was searching for a cave. She found it and took the boy there with her. They two arrived where there was a cave. She said, “Enter here.” The boy went far inside. His stepmother said, “You will look far inside.” She wished, when he went in, to put a barrier of large rocks in the cave. Now she left to return to where they two had a camp. The boy inside did not know that she put a plug in the cave. When he arrived at the entrance of the cave he found out that a barrier stood in the cave. Nothing he did enabled him to get out. He stayed alone inside the rock. His stepmother told her spouse when he arrived back that the boy was lost. She put a barrier in the cave, wishing he would die there. When she told her spouse that the boy was lost, he believed her. The next day they searched for him, but did not find him. After three days he gave up looking for him. Then he said, “Let us two go back to where people live. Maybe the boy went back again.” They two left to go back and arrived where they live. He had not arrived. Right away the father went back where they had camped when the boy was lost. He again searched for him. For three days he looked for him, then he gave up, and left to go back to where the people live. Now it was cold. The wolf had found that the boy was inside in the cave behind the boulders. Right away the wolf ran and went to tell the eagle, saying, “I found a boy, plugged up in the rock. What should we do?” The Eagle said, “Go tell the raven, also the buzzard and the otter.” Now the wolf ran to tell all the wild animals. They all went to where the boy was lost. They had a council there in which they talked a lot about the boy. They asked, “How long have you stayed there?” The boy said, “Thirty days.” The

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eagle said, “Have you not eaten anything?” The boy said, “Not anything.” He did not have the ability to get out. The Eagle said, “Hurry up. Tear down the the plug.” The bear straightened up her body, and they cast away the boulders in the cave. Then he went out. Now the eagle said, “Who will take care of him?” The bear said, “I will take care of him.” The bear took him along. She gave him blackberries as food. She prepared dried bread finished with maple syrup, and gave it to him. Then he became stronger. Now he thought that he was the same as the bear. He still did not know that he was human. He thought, “Bears and I are a kind.” He was constantly going where the bears went. He thought that he was the same as the bears. The bears loved him. Winter came and the bear bore two children. Now the boy thought, “We are siblings, me and the children of the bear.” When winter came they passed the winter on the top of a hole in a large tree. They climbed inside, where they stayed all winter. The boy’s uncle left the place where people live to go hunting. There he had camp where they had camp at the time the boy got lost. The bear said, “Now here your uncle has a camp. He will surely find us. The boy said. “If you would do that he would take me back.” The bear said, “It doesn’t matter if your uncle takes you back.” As day dawned the bear said “Now he is coming here. Surely he will find us.” The boy said, “I will go out first.” The bear said, “I don’t care if he kills me.” The boy said, “I don’t wish that he would kill you. First I would go out and talk to him saying that he must not kill you.” The bear said, “It doesn’t matter that he kills me.” The bear looked and said, “Now he is coming this way.” The uncle looked where the hole was in the tree. He went there and chopped the tree down. It fell. The old female bear came out. He cut her many times, killing her. One at a time the children came out. The last one was the boy. He said, “My uncle, you found me again.” The boy’s uncle said, “Why didn’t you tell me? I would not have killed her.” The boy said, “She, herself, did it.” Now the uncle took his nephew back. Right away they left to go back to where people live. They arrived back, him bringing his nephew back. When his father came to know about it, he broke his spouse’s head many times. She had lied many times when she said that he was lost. She herself had done this. People did not do anything to him for killing his spouse. 20 t h e g ro u n d s q u i r r e l a n d t h e l i o n

Twelve men were returning from being on a war party. The chief said, “We should stop and go hunting.” Then they set up their camp for several days. They left to go hunting in many places. When it became night they returned from their hunting. Others continue to kill. They were all back together when one arrived back. He did not talk. Something was troubling his mind.

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Forty Narratives in the Wyandot Language

The chief said, “What is it? What did you kill this time?” He said, “I did not kill anything. This is only like a bad spirit. I found a claw that is not a bear’s.” The chief said, “We will look at whether it is a bear’s claw he has found.” The hunter said, “Maybe it is not good that we go to disturb it.” The chief said, “It is certain. We will go there.” They arrived where the tree was that it had climbed up. It had taken off the outer bark to a great height. They were nearby, beside the tree. The hunter climbed, thinking “I would make it go outside.” He arrived there and looked into the opening. Suddenly it stood up and went outside. He said, “My friends, run away. It is not a bear.” They fled only as far as the sound of his shot. It went running back to where there was a tree, and climbed up with a human in its mouth. There it descended to again chase after them. In only a short time it had run back carrying a man’s body in its mouth. Then it killed all eleven. Only the hunter remained. He fled. It chased him towards where he was going to run to a lake. He thought, “Maybe that one won’t seize me if I go into the water there.” He arrived where the lake was. There one was standing who was like a human, but was not. It was a cougar. He said, “I will try to fight the one who chased you. If it overpowers me, you will splash me with water from the lake.” The monster arrived running from afar, thinking it would seize this man. Now they two fought, the monster and the cougar. The human forgot his instructions for a long time as the fight was astonishing. With the cougar on the ground, his friend remembered. He dipped for water from the lake and struck him with it. Suddenly, the cougar threw the body of the chief of the chipmunks on the ground. Then he killed it. Then the cougar told the man, “Go back to where you live and all the people are gathered. When you arrive where the chipmunk’s children are assembled inside a tree, we will see each other again there, and I will give to you the rock with which you will kill them.” Then the hunter came back there and they saw each other again. The cougar said, “I, the chief of the lions, wish to defend you. Those you will kill, and burn their bodies. Then if a human wishes to have a charm, take the ashes from the bodies that were burned. Only you must not show such a one that he could do damage. Only do that which brings you good fortune. You will use it when you go hunting.” Yiheh. 21 t h e b oy a n d t h e p e t s n a k e

A boy went far away to a creek with stones stretched out along it. He saw a small, very pretty snake. He liked her. Then he built her a stone shelter. Nothing could get out or through it. When he returned, he did not tell anyone older. Day dawned and he went back to look at where the small snake lived. He made a hole in the stone to pour cold water that the snake could drink. Then he went hunting,

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killing a small bird and plucking its feathers. Then he went again to where the snake lived and cut the bird meat into small pieces. He gave the small, well-made snake what she desired. She ate the meat. The next day he went again to where she lived. Again he poured cold water for her. Again he went hunting, killed a bird, gave her food which she finished. Once again he went hunting, again killed a bird. Once more she finished it. Next day he went again. She was much larger. He again poured something for her. He went hunting again and killed three. Then he gave her food and she finished it. Every day she increased how much she ate. She was much larger. He prepared a new rock shelter for her. Again he hunted. She ate plenty. Again he arrived when day had dawned. It was not a long time and again he prepared it. Now she was much larger when he built the rock shelter. Now he went hunting again. This time he killed plenty of rabbits. All the food he gave her, she finished. He came to know that she still wanted some. Now again he went hunting and again he killed plenty of rabbits. Again he gave her food and she finished it. The next day, the third, he went hunting and she had finished all of it. For a long time he could not provide her with enough rabbits. One by one he put food into her mouth all day long. When he went about hunting, he killed much more and she finished it all. When day dawned again he went there. Again he went to visit his pet, but this time she swallowed him whole. There now she began to live in a place like a peninsula. When day dawned, and people were going to awaken, her body crossed their exit. She surrounded where they lived so it was not possible for them to get out anywhere. She finished them all off where they lived, swallowed them all whole. Meanwhile there are two orphan children, a boy and a girl, who had a small house somewhere else. The boy came to know then that the snake caused the end of the village. When it became night he was afraid. He did not know where they should go to flee. When it became night, he could not sleep as he heard her coming. Suddenly he heard a voice, saying “Make a bow from black locust. At the same time make two arrows. You will use a stick of dogwood. Feather the arrows with an eagle’s tail. There is a spot on the right side of the body. It is painted like a heart. There you will shoot. You will go around where she bends her body. There is the spot where you should shoot her.” There he went. He shot her. He saw the spot that he was told about. Then he shot her. It became a long matter. Then she bent her body in the other way, so he shot her again. That one killed her. With that one the boy killed the large snake. When it was again night, he dreamed. He thought about how it happened that she became large because a boy took care of her. He thought about all that happened, that she only wished to kill when she was only small and beautiful. Close by, then day dawned. He went to tell it. This way was where all the villagers lived.

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They went far to see the large one killed by the boy. At this point they split the snake in two, and it was full of humans. They took all the bodies out again from the inside and buried them, while they burned the body of the snake. This was the last time she influenced them. This time they made up their own minds, and took the charms out of the little bit of bone that did not burn. Meanwhile the boy was satisfied, content. He said, “You must not use it to injure humans, only to protect our good fortune, not anything that kills us. You will only use it for your good luck whatever is easy when you go out hunting.” He heard that they spoke only of not using it to kill each other with. 22 t h e t r i c k s t e r a n d t h e o l d w i t c h

A man was a trickster. He saw Yaaˀtayęhtsih coming from afar. He pulled the hair on his head. Wooh! He had very beautiful long hair. Then they two met, the man and Yaaˀtayęhtsih. She said, “How is it that you have beautiful, long hair?” He said, “It is not difficult. I look for a leaning tree when it is night. I want the hair on my head to be long, so I tied it to the tree and I jumped.” They two passed each other, and right away she began searching for a leaning tree. She climbed it, then tied her hair firmly to the tree and jumped. She experienced losing her mind, then she regained consciousness. A buzzard was flying around. It was very close to detaching her scalp where it was suspended. She wished that it would be made long. Then she climbed up, and detached the scalp again. She said, “Yuat, the trickster, he tricked me!” She spat a little only and spread it around again. Her hair stood again. Then she left there at the same time as he came back. They encountered each other again. This time he made many marks on his body, using red paint. Yaaˀtayęhtsih said, “How have you made the beautiful stripes on your skin? Would you be willing to do it again for me, paint many stripes?” He said, “It is not difficult when one wishes to do it this way. You detach the encircling bark. When you want to be painted with many stripes on your skin, you begin by digging a hole. For something to paint your body, start by searching for dry twigs. Where they are piled up you light a fire and turn over and over in live coals.” Yaaˀtayęhtsih began gathering branches and digging a hole. There she piled up the wood, dug a hole, and lit a fire. Then she detached the bark and circled it around her body. Now she threw herself into the fire, live coals. She lay there and rolled over many times. She took herself back out of the fire. She was burnt. Now she took the bark back off of her body, and large patches of skin peeled off. Her body was greatly burned because she wished to have beautiful stripes. She said “I thought that when I left there and went to where we will present a ceremonial pole and dance, we who are matrons, I will walk beautifully striped.”

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It was not possible that she was beautifully striped. Her body was burned. When the trickster learned about it, he laughed. She said, “Yuwat, the trickster only tricked me!” Now Yaaˀtayęhtsih had left only a short while when he came back from afar, and met again with her. This time he had two very beautiful eyeballs. He put plum pits inside his eye sockets. When they two met again, Yaaˀtayęhtsih again desired it. She said, “How did you do it, having two beautiful eyeballs?” He said, “It is not difficult. I only replace my eyeballs inside.” She said, “Would you be willing to do it to me so that my eyeballs would be beautiful?” She is willing to have her eyeballs taken out, so there he put her eyeballs back in. Then he said, “You should look far.” She looked far and she sees more again. She said, “Yes, I see much more. It is like when I was still a young woman.” Now they two passed each other, and she said, “As for me, when we who are matrons again present the ceremonial pole, I alone will have beautiful eyeballs.” In a little while she did not see anything, and she knocked against a log in water. She did not see it far away, the trickster was going to laugh. Now, she called the mud piercers (birds), saying, “Go take my eyeballs, that he will cast far.” They went to take them and put her eyeballs back inside. There as she left to continue on the path she carried on her back her beautiful clothing. Now he was coming from afar. Then he saw her coming where the path went by a lying log. Two rabbits were staying there. They wished to flee. The trickster said, “Wait you two. Drag this lying log just by the road.” It was like a small sled that they dragged. It is true, it was like a small sled, that the trickster embarked on. Yaaˀtayęhtsih came, again she desired it. She said, “How did you get a very beautiful sled?” He said, “It is not difficult, I will give it to you if you will trade what you are carrying on your back.” She said, “Alright,” and gave him all of her possessions that she bore on her back. She put herself inside, embarking on a sled as if two mules were pulling it. Now, she drove them. Yaaˀtayęhtsih said, “My body feels good, my force no longer diminished when I travel on the path. Only I, when we who are matrons stand the maypole, will have a sled taking me.” Now she slept as on a good bed when on a sled she rode and slept. Now, she heard a small bird saying, “moss hangs.” Yaaˀtayętsih said, “I do not wish that someone says, ‘Moss hangs.’ It is my very good little sled.” She opened her eyes and she was lying on a tree root. When she awakened she thought she was riding. The rabbits fled. Those she thought were mules, were only rabbits. “Wuh.” She left, saying, “The trickster tricked me. He does it all the time, going about tricking me many times.” This time the trickster arrived where people reside. This time he spread a message around. He arrived where they reside with a chief reside and said, “Listen to what has happened on the other side where people live. They are hitting each other many times with pestles.”

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The trickster arrived there. He said, “It is without count, that which has happened on the other side, where they live.” Where an old man stayed, young women were pounding him many times. They hit him many times. He barely got away or they would have killed him by hitting him many times with the pestles. At this same time the trickster laughed when it was seen. 23 tat ę r i ˀa

Two brothers lived in the same home. The older one went about hunting. He brought back nothing though he went hunting every day. Tatęriˀa thought, “What is the reason for him not bringing anything back?” Now, he thought, “I am watching.” At night his brother arrived back bringing nothing. Tatęriˀa slept alongside the hearth. Now as the brother is stirring the hot coals, a hot coal fell on Tatęriˀa. The brother said, “Burn your body.” It was no use. He did not move. It extinguished. The brother said, “It is true. He is sleeping.” Then far away, he took off a nut, and he scraped some of it and put it into the water of a pot he was cooking with. He said, “My little pot, you will grow.” He hit it with a switch three times. Now it is not a long time before the pot became of a size for his cooking. When he finished eating his food he again did good. Meanwhile, Tatęriˀa was watching him. When he took his arrows out of his quiver, Tatęriˀa saw that it was penetrated by blood. He thought that it may be possible that he regularly kills. When the next day dawned his brother went hunting again. When it was evening Tatęriˀa said, “Now it is near the time when he will arrive again. I again cook so that it will be easy for him to eat.” He was in a hurry, hitting the pot repeatedly with a stick. He said, “My little pot, you will grow.” After a long time it was a pot the size of a house. It was not possible for him to enter this time, the same for climbing outside. He was perched upon the smoke hole. Now he is stirring that which he is cooking. The older one arrived back, and said, “What have you done? You might have killed me. The nut will again be missing to me as it only exists far away.” Tatęriˀa said, “I cooked because I thought it would be easy for you right away when you arrive and then eat.” It was a little only, then he mixed in many things. After a time it was again of such a size, that the two together would be satiated when they eat. At that time he put the nut back. It had not gone bad, but was just the same. Now the next day, he watched, looking at him as he went. On a bark tray he put hot ashes. He had a doll there and something that was like a dog only it was stone. Now naked Tatęriˀa tracks his brother. Snow is lying so he became discouraged as he got cold. Then he went into the bark tray of ashes that he brought with him. He did it whenever he felt cold again.

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Suddenly he heard someone chopping. He loaded his gun. Wuh, a female bear came out. He shot and killed it. Still her body was warm when Tatęriˀa sat down for a short time. Just as Yaaˀtayęhtsih’s children came, one of them said, “I found your face.” He turned his body and said, “Go away, or you will get wounded.” Tatęriˀa replied, “My brother killed the bear.” The other said, “I say go away from it.” Far the other threw Tatęriˀa away. Already the other was thinking that he would skin it. Tatęriˀa was staying there. The other said, “You are sitting down here. I say go away.” He took hold of Tatęri’s leg and struck him many times against a tree. Again he took hold of it. Already he wished to skin the bear. Tatęriˀ sat there again. He said, “My domestic animal, we will fight.” The stone dog and the doll grew large. Then they killed all of Yaaˀtayęhtsih’s children.4 Tatęriˀa said, “Now, my brother, come down and skin it.” He descended from a tree and skinned the bear, carrying what he had killed. Now he again went out and he again carried it over his shoulder. When they two arrived back, his brother cooked. He said, ‘When it will be cooked and I will feed you, you must not give thanks.” It was cooked and he drew the soup for him. Tatęriˀa whispered, “My brother, thank you.” As he was about to swallow, Yaaˀtayęhtsih kicked at the door. She said, “Tatęriˀa, I have found your face, and all that you have swallowed.” He vomited it all. She took back all the meat that they had. His brother said, “That is why I said before that you must not give thanks. When I feed you now, it happens again.” He went hunting and brought what he has killed. He arrived back and again cooked the meat. Again he told Tatęriˀa, “This time you must not give thanks when I feed you. Yaaˀtayęhtsih will hear it, as you killed all of her sons. For a long time they continued to follow me far. Every time I again killed, they took it away from me.” The same happened. He fed him,and Tatęriˀa whispered to him “My brother, thank you.” He was about to swallow when Yaaˀtayęhtsih kicked at the door. She said, “Tatęriˀah, I have found your face and all you have swallowed.” He vomited and she took it all back. When day broke he again went hunting, and likewise left when he hunted. Now Tatęriˀa left, saying, “Me this time. You will find my face, Yaaˀtayęhtsih.” He was hiding now as their food became tasty. She fed her children, and they said, “Thank you, my mother.” Now Tatęriˀa kicked at the door, and said, “Yaaˀtayęhtsih, I have found your face, and all of your life.” Yaaˀtayęhtsih picked up a lion’s hammer . She hit at the worm that he changed himself into. From elsewhere he loudly shouted “Yaaˀtayęhtsih, I found your face and all your life.” Again she hit at him with the lion’s hammer. Suddenly, he shouted at her heart. He said, “I say, here it is. I found your face and all your life.” Now 4 There are references to her children later on, so they could not all have been killed.

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he killed Yaaˀtayęhtsih and her three children. She was one only that he did not kill. He said, “My brother, take with you a young woman. Let us transport back the amount that she took from us.” Now they two transported it, and his brother arrived back. He had been killing. Tatęriˀa said, “My brother, we will rest, now I killed she who took from us. I only bring you this beautiful one who cooks.” His brother said, “You have no sense, as Yaaˀtayęhtsih’s one brother, he who throws the bowl, is in the habit of killing.” He said, “He will kill the two of us as you don’t have the ability and he is a spirit. He kills and eats people.” Tatęriˀa said, “I will try it, that we two fight each other. If he overpowers me, it is only me that he will kill.” The remaining daughter and Tatęriˀa’s brother got married. Now Yaaˀtayęhtsih’s brother who throws the bowl came back. For four days Tatęriˀa listened for his coming. Then when he arrived, Tatęriˀa said “I invite you to throw a bowl with me, the next day, when the sun has risen half way, when I throw for my life.” Tatęriˀa got ready. Far he went into the woods, and made medicine, all that the spirit he found had told him. They threw the bowl, he called to the woodcocks, and took their eyeballs out. Now he told the eyeballs what to do. Now when they would throw the bowl, he said, “The white will face upwards, until the next time, when it is at the black.”5 Tatęriˀa called to the eagle, and it perched on his head. Now they threw the bowl. He said, “You, first, throw the bowl.” Tatęriˀa said, “No, you are the one, it is your habit to throw the bowl. There is the custom that when one challenges, one will begin.” He threw the bowl, he whose bowl hangs around his neck, Tatęriˀa said, “He did not kill it. It is true that he did not kill it.” He said, “Well, you are next. Take out your pits. I will do it for myself, as they are my pits.” He threw the bowl and all turned over. It happened that all were white. Now this time the black appears. He beats he who throws the bowl. He who bears a bowl around his neck said, “Wait longer, while I have a smoke.” Tatęriˀa said, “You would not have compassion if you beat me.” Now he cut his head off and threw it far away where there were many trees. It became a knot in a tree. Tatęriˀa said, “Those who become humans will make a bowl out of it afterwards.” Now he left to go back, Tatęriˀa said, “I have killed he who over a very time has abused us. There maybe this time Tatęriˀa has a home. Yiheh.”

5 This game involved three playing pieces traditionally made of plum pits. With each of them one side is painted white, the other black. To win a toss of the pieces, all of them must have the same colour facing upwards.

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24 t h e d e e r a n d t h e o w l

Yaaˀtayęhtsiˀ had two daughters. She said to them, “Go, you two, go come on to He Who Is Soft. You will cross a field where there are woods, and you will cut across where a river flows. It is in that direction that He Who Is Soft resides.” Now they left, and went across the field to the woods. Where a river flows they crossed, and arrived where many people reside. Now they saw a man. One of them said, “Let us go there. It might be that he knows where He Who Is Soft has a home.” Then she asked, “Where does he have a home?” He said, “I do not know anyone who is named the same as I am, He Who Is Soft.” She said, “What are you doing?” While walking by the lake, he said, “I am searching too. Two children have lost the shell that I am looking for.” Really, the owl was only searching for frogs. This was only what He Who Is Soft was saying. He took the two women back along with him to where he has a home. He arrived with them there. They two did not know or think that it was inside a hollow in a tree. They two only resided there. It was like it was their home. Now, someone knocked at the door and he said, “Now, our chief very much loves dancing.” He did not listen to him. It was again night, and a small voice pleaded with him. She said, “Owl, now come sing again for he very much loves dances.” He did not go there. The reason why was that two young women were residing there! The fifth time one knocked at the door, she said, “Owl, come sing.” He said, “Now, let it be that I go there. You two stay here. They invited me to sing again. Once I killed the owl, which is what the people call me.” Now he left to go singing. He blocked the door, making it strong, so that it was not possible for the two young women to go out. It seemed to them that nearby someone was striking a drum, meaning people were dancing. The older one said: “We two will go there.” They two just barely had the ability to get out. Now they went where people were dancing. There the two of them arrived. Wooh, he was lying down there, he whom they lived together with. There people were dancing on his belly as a small drum. Now he saw the two young women. He said (to himself), “They should not think that I just fell down, right over where they danced, treading on me.” It caused him to be angry, and he said, “Now, let us return.” She who cooked said, “Still we won‘t leave until when day comes, when they divide up what has been cooked.” The owl said, “Surely I now must leave to return no more. I have stopped singing there.” She said, “Wait until our chief He Who Is Soft is willing, the deer who is He Who Is Soft.” Until then the owl was the one the two women found when they 6

6 It would be too confusing for modern readers if in this literary translation I used “He Who Is Soft” all the time without further identification. I have used “deer” and “owl” instead. Perhaps the confusion was intentional and thought funny in Wyandot storytelling.

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went looking for He Who Is Soft. The owl said, “That is what I am called. It is not true about the other, who is only similar.” That is what He Who Is Soft (the deer) thought, he who now takes the young women along with him. Now while the owl leaves to go back, he finds a little piece is torn off of the young woman’s skirt. He puts it away for himself. Now he is invited again for dancing. He said, “I am not willing to sing again. Let it be that the deer named He Who Is Soft should sing this time.” The deer said “Fox, you may have the ability to make him sing again.” The owl said, “I do not wish to. The deer should sing.” The deer said, “Wildcat, you invite him this time so we can dance again when he sings.” The owl was not willing. He said, “I will go again there, when he takes with him the two young women that are my spouses.” The wildcat went back. He told the deer, “The owl will sing, when you take with you the two young women.” The deer said, “It would not be possible as he fooled them when he said, “I am called He Who Is Soft.” It continued as ever his not being willing.” This time the beaver sung and they danced again. The deer married the two women. They danced as ever again. The owl was elsewhere, not a great distance away. That one had great singing ability. Now, the horned owl said, “I have the ability to make him come back so, that we again dance.” The deer said, “Alright, go there where the owl is.” The horned owl went there. She was almost identical to the older spouse. She arrived there and said, “Owl, again I invite you.” He straightened up and said, “Is it this time you go and reside somewhere else?” She said, “Yes.” Now again the owl went to sing. Now, again they danced only on his body lying down. They were dancing again on a small drum. Then, day dawned, and they left. The horned owl only arrived back to reside there. The owl thought that it might be that his spouse who had arrived back. He was truly angry. Once more people wished to dance. The deer asked, “Who will invite the owl this time?” Someone said, “Let it be that this time I will go tell him.” Now, he went to tell him, saying, “Now you must sing. Our chief, says.“ The owl said “I will not chase after she who tricked me, the horned owl.” She said, “I am the older one who is deer’s spouse.” The messenger told the deer, “It is not possible that he comes here again because the horned owl outsmarted him.” The deer said, “I will not lead these two young women back because at the beginning when they saw each other, they two asked, ‘Where does He Who Is Soft have his home?’ ‘Here I am already,’ he said, “I am also so named. He fooled the two young women, but I found those who fooled him back.” Yihe.

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25 t h e r a b b i t a n d t h e w o l f

Wolf Rabbit Wolf Rabbit Wolf Rabbit Wolf Rabbit Wolf

“Now, he whose two feet are spread out, ferry me across.” “The reason my feet are spread out is that I used to dance.” “He whose two ears are joined together, ferry me across.” “The reason my ears are joined is in the past I had a standing feather.” “He with eyeballs sticking out, ferry me across.” “The reason that my eyes stick out is that I used to open my eyes in a great crowd.” “He who has a split upper lip, ferry me across.” “The reason I have a split upper lip is because I used to whistle to a large group.” “You truly think it is not possible for me to seize you.”

The wolf jumped into the water. The rabbit had a long time earlier fled. Now he tracked him close to where he was running. Then he entered inside a hole in a tree. The rabbit said, “It is useless now, your ability to seize me.” The wolf only watched where he entered. Already the rabbit had gone out and fled. He goes again to where a hollowed-out boat lies. He goes ferrying across again. At the same time the wolf is still there watching him. He thinks, “When he gets out I will kill him.” It is a long time before he knew that a long time ago he had gone out again. Now he again had tracked him already. There he is again ferrying himself. Now this time he tricked him, at the same time when the rabbit found out. Then he again went there and seized him. The wolf said, “When you were present, you caused me trouble.” He ate him during the time when he was pleading with him. The rabbit said, “Don’t kill me. I am very beautiful with an extremely round face.” He didn’t hear him any longer. Yiheh. 26 t h e o l d b e a r a n d h i s n e p h e w

An uncle and a nephew had a home. In spring, they two planted a field in many places. Then when it sprouted, the old one said, “I only will take care of it. You will go hunting.” He said, “Go north when you go hunting.” He went hunting until night, when he arrived back. The older one was making arrows. He said, “I chased from the field those crows that repeatedly pulled up shoots at night.” He repeatedly made arrows. The next day, the young man left, thinking “Now, they finished up that which we planted!” Now he who hunted came back. He arrived back and his uncle was not there. Now there he went to where they planted a field. There he arrived. His uncle was not coming anywhere to move anyone from the field. Nothing had been disturbed from what they planted. The older one had said “They are eating a field.”

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There the nephew went alongside the fence. He called him by name, he who was perched on the treetops. His chest was naked, and he had no legs. He threw a skin robe down to him, and said, “There lay out the skin robe for when I come down.” There the nephew spread out a skin robe. Then the other came down. He said, “What has your uncle told you?” The young man said, “He says, ‘They are eating from the field.’” He Whose Chest is Affixed said, “It is not true, that which your uncle tells you.” He said, “Here, lay down your head.” There the nephew laid his head down. The other struck him with an awl, making holes in his ears. Then he heard a crowd making noise at Yaaˀtayehtsih’s home where she is having a feast. Her two daughters were going to get married to those who kill the grouse that was perched on top. There at the same time, he said, “Look there, your uncle is running around.” Now, he said, “Next day go there. I will give you what you will use to make arrows: eagle feathers and sinew.” All that he gave to him. He then said “Your uncle will surely say, ‘You have not finished your feathering.’ You will give him this woodcock feather.” It was not long before it is night and the young man and the older man both arrived back. The young man made arrows for himself. The old man also made arrows for himself. The uncle said, “Give it to me, as I am going to feather.” The nephew gave him the woodcock feathers. Now the day dawned when the young man went to Yaaˀtayehtsih’s home. His uncle was there also. There the uncle shot at the grouse, where it was perched. Next, the young man shot and killed the grouse. Now she removed the arrow and said, “Who owns the arrow?” The older one said, “I.” She said, “Where is the one that I would examine to see whether that is the one I hold in my hand?” She examined his arrow. It was not the arrow. That had a woodcock feather, while the arrow feathered with an eagle feather was owned by the young man. Yaaˀtayęhtsiˀ said, “I would examine your arrow.” He gave it to her. She examined it and said, “Here is my son-in-law.” She said, “Back all of you many go, leave.” It is a long time that he stayed there. Now they left to go back to where his uncle had his home. They pounded corn and put bread in the fire. They two carried bread back in baskets hung around their necks. They arrived back. The elder of the two wives lay the basket down in front of the old one. He did not pay attention, and said nothing. She was not his daughter-in-law. Next, the younger one too lay the basket down in front of him, and he said, “Thank you, my daughter-in-law.” His Chest Is Affixed was perched up there and right away he lays the skin robe down. Then they two talked about many things. The spirit said, “It will only be good if you will flee. He will kill you because he wants you to give him the elder of the two, as your uncle loves her.” He advised him that if he were going, he should flee now. He said, “The two young women should leave to go back there and you will now flee. You will cut a

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log into three; the middle one is a long log. Cover it with cloth. Right away, when he sleeps, then you will flee.” Now they two left to go back, and the young man fled. He said, “I have dreamt that for three days my uncle will sleep.” His uncle awakened after three days, lying there just like snow on the ground. His nephew was running. The uncle said, “He is not going anywhere. It is certain that I will kill him.” He chased him until he was very close to overtaking him. The young man said, “I have dreamt that there is burning across the earth, and it is not possible for my uncle to pass it.” When the uncle arrived there, it was not possible for him to pass through it. He lay down there and slept. Day dawned and there was only a small bit of red paint that made him think that the earth was burning. Now, the uncle was angrier. He said, “He is pretending to be a spirit. I will certainly kill him.” Now, when he was close to overtaking him, the nephew threw down a flint. He said, “I dreamt that across the country flint is standing so it is not possible that my uncle would pass.” Day dawned and only a little piece of flint was lying there. Now the older one was much angrier. He said, “It is likely that he is a spirit. It is certain that I will kill him.” Now he was close to overtaking him. This time the nephew threw down a dove’s feather. He said, “I had a dream that doves were on top of the earth so that it was not possible for my uncle to pass it.” Now a day dawned and a dove’s feather only was stretched out. Now the uncle got truly angry, and said, “You don’t go elsewhere. It is certain I will kill you.” Now, the young man did not again know what to do. Then someone called him by name, saying, “Go to that one who may have the power to help you. His home is far. He is your uncle He Sleeps. Now, there he went. He said, “My uncle, I am fleeing.” He Sleeps did not hear. The spirit said, “Hit his skull with a rock at the time he wakes up.” The uncle said, “I will try to delay him. It may be that It Penetrates Flowers has the ability, and will help you.” Now, It Penetrates Flowers flew there. The nephew said, “My uncle, I am fleeing.” Now the uncle said, “I will try to delay him. Go far to where your uncle He Has Fringes Alongside lives.” Now the uncle arrived where It Penetrates Flowers lived. There he was stung, so that he barely escaped. Now he overtook him where He Has Fringes Alongside had his home. The uncle said, “I am testing my nephew‘s speed.” He Has Fringes Alongside said, “‘I am testing his speed’ is what you say, but you don’t mean ‘I tested his speed,’ only that you are overtaking him.” You will continue to do it for as long as the earth exists. You will continue to follow me. Now He Has Fringes Alongside sang and beat against a shell, while the uncle stayed on the ground. There he went about up and down on his butt, following He Has Fringes Alongside. He told the nephew “Go to where your two spouses reside ” Now again he escaped.

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The uncle was a bear, the young man was human, while He Whose Chest Is Affixed, the one who gave him his magic power, is a stormy wind. Let it be this time they have a home. Yihe. 27 t h e s t e e r a n d t h e i l l - t r e at e d s t e p s o n

She had a stepson and truly mistreated him, not providing food for him. She wished that he starved and it killed him. He owned cows, and moved them at night so people could milk them. The boy arrived back after a long time. He did not die although she did not feed him. It was like sorcery that he lived. She never provided food for him She hired someone to watch where the boy went. There, at midday, he approached where the boy stood. Where the boy was resting, two go out of the skull of a steer. They went carrying that which they provided the boy as food. The person who watched told her about it. She said, “His pet steer draws food for him. That is why he lives.” The old woman then began to make herself sick. The old man hired many people to doctor her. She did not get completely well. She slept and pretended that she dreamt and a spirit spoke to her many times. She said, “I will only get well if I prepare a feast once one kills the steer that is the boy’s pet.” Now his father said to him, “Give him up to be killed. I will give you another if you are willing to give it up.” The reason she wished that someone would kill he who provides food for him was that she hated her stepson. The boy cried as the steer came back. The steer said, “You must not cry. You are to be willing. You will say, ‘I will only be willing if she herself will kill my pet steer.’” She said, “Yes, I am able to kill if you will tie him up.” The boy went far to where a stump stood. He stood on the stump. The steer told him, “We two will flee, and I will pass by there and carry you on my back.” Then they tied up the steer. Now she went there, carrying an axe with which she wished to kill it. He killed her, he stuck his horn inside her, while he withdrew when that with which he was tied broke into pieces. Now, far away the boy stood on a stump. Now they two fled far away where a large river flows. There the steer crossed. Now, they two escaped. No one killed him. Every day his pet steer fed him. Now they were continuing down a path. Again a river flowed, and they two arrived there. Again he put his body into the water, and they crossed it by the time day dawned. Now the steer said, “Now we have bad fortune, as Starvation is coming here. We two would fight. When it is past midday, I still will feed you. Now I will tell you what you will do if I would be overpowered when Starvation and I fight. While still my body is warm, you will skin me, beginning at my nose, and continuing down my spine, hide only, with the tail hanging on.”

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Now it began, when midday passed the steer was made angry. There he crossed back and forth while he who is a boy climbed up a nearby tree. Now, they two fought. The boy stared, but he saw nothing of he who was fighting his pet. The steer was defeated. Starvation killed him. The boy remembered what he told him, saying he should skin him completely. Now he left, he did not know where he would go. This was why he and whose hide this was discussed this again. The steer’s hide told him where he should go now. The boy arrived where many people lived. At the first house he found he stopped. An old woman whose home it was said, “Where have you come from?” He said, “I wish to stop here and work.” She said, “What ability do you have?” He said, “I can take care of cows.” She said, “For a long time I have looked for one who has such knowledge.” There he stopped. That one became his mother. Now he looked after the domestic animals of the old woman. She said to him, “You must not lead them beyond that which is mine. Or go beyond to where a rough man lives who carries a spear.” After they finished the grass on a piece of land, he is going to lead them far when day dawned again. Once more he going to lead them to the land owned by he who is rough. The man knew. He said, “You take them back from where my land is. I do not want you to lead them here again.” The boy said, “It could not be so, now that they finished the grass.” He said, “I choose that we will now fight.” He said, “Agreed, when dawn breaks and the sun rises to midday, then we will fight.” The boy wore his hide. The next day, at midday, they two met again. He took off his belt that was his hide and struck him with it, cutting off both of his legs. Now, the man said, “You must not kill me. Have compassion on me. I will give you all of the land.” The boy agreed not to kill him. The boy went back and arrived at the home of the old woman. She said, “Now you have taken them there when I said you must not lead them to where the hard man he resides.” The boy said, “We two fought and I forced him to give me all the land he owned.” There he began to let them loose in the autumn. The old woman said, “Go, sell a cow but you must not lead it close to a village, because of one who is extraordinarily hard on us. Far away from the village is one who will give you a little over a high price when you sell it. You will buy that which warms a body that will serve the two of us when winter comes.” Now he led it for sale halfway from the village when a man came, and said.“Where are you going in town?” The boy said, “I am going to sell that one. I will trade for that which warms the two of us in winter.” He said, “Surely, we two will trade.” He said, “What will you give me?” He said, “This dog.” He said, “My little pet, defecate here.” Now, he drew out of a box containing two beetles. He put them on the ground . They caused the excrement to turn over and over. He put mice there as well. He plays the fiddle and the mice dance.

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The boy agreed, and took that which he traded for with him. He returned to where his mother resided. She said, “Did you sell it?” He said, “Yes.” She asked, “What did one give you?” He said, “This dog.” Now he put the two beetles down that caused the excrement to roll over and over. Now he lay down the mice, played the fiddle and they danced. “Wuh, she said, “It is good. Our minds are amused.” The next day she said, “Once more you take a cow. This time be certain that you have traded for that which warms the body, that we two can use for the winter.” He took it along while he went back to trade. Again, a man came and they two met. He said, “Where are you taking it?” He said, “I am going to trade for that which we two use for the coming winter.” He said, “We will trade with each other.” The boy said, “What will you give?” The man said, said, “It is this.” He drew out a veil, a small woven bag” The boy asked, “What will I use it for?” He said showed him a large tree. There he pitched the veil, and the wood is piled in many cords of sticks. Now the boy trades the steer for it. The man said, “Kurahkuwah always hires. Go there and he will hire you so you will get plenty, enabling you to buy what you two will use .” The boy then went back home again. The old woman said, “Have you bought anything?” He said, “Yes.” She asked, “What were you given?” He said, “This veil.” She laughed, “That veil warms a body?” He said, “I will use it to sustain us.” He went out to where there are many large trees. There he threw the veil so that there were many cords of wood standing as a pile of wood. He said, “Truly, that will warm our bodies.” Day dawned and he left, going to where Kurahkuwah has his home. He stood at the doorway. Now, people saw him, and said “a ‘workman’ is standing here.” Kurahkuwah came to the doorway. He said, “What do you know about?” The boy said, “I cut wood.” Kurahkuwah said, “At this point, I am looking for such a one. Begin on an island that is far away, where you will chop all the wood.” He said, “You will come back by midday when you will eat.” He said to two men, “You go and show him the place where he will cut wood.” They said, “It is here.” They were still walking about. The boy said, “Will you two leave to go back. It is not possible for me to know what to do when somebody is looking at me when I work.” When they had left to go back, he began throwing the veil over many trees. It was not yet midday when he had completed all of the many cords of wood. His walking around was tiring him, so he thought, “I will again go where the house is.” So back he arrived at Kurahkuwah‘s home. Again people saw him, and said, “Here he walks.” Then Kurahkuwah comes there. He said, “Here already you are walking. I said, when it is midday, then you will go.” The boy said, “I have finished.” Kurahkuwah said, “You know that it is a large matter that one tells a lie. You two go look at it to see whether it is true, what he says that ‘Now, I have completed it.’”

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They went to investigate whether he had completed all his work, that many cords of wood stood. Now they told Kurahkuwah, “It is true. He completed it.” Kurahkuwah said, “Inside a house it will smell good. There our two meals are finished. Then I will pay you.” He said, “How did you do so much when you are only such a size?” The boy replied, “I chopped it.” He used a veil for this purpose. They finished their meal, and he gave him plenty. He hardly had the ability to give back the amount that he paid him. He arrived back at the home of his mother. He said, “Go to the village and buy that which serves us.” Day dawned, and she hired someone to take her along, where she bought that which serves to warm the body. While there, they obtained plenty of things. Then he went back to where Kurahkuwah has his home. He hired him again, to cut trees covering a large space. In a short time he finished it, all of a pile of wood. It was more plentiful what they paid him compared with what he received the first time. His great fortune had been his pet steer. He left to go back to where his mother lived. He said, “Here is the amount that we two benefited from the veil.” It is plenty, that which he had been paid. She said, “It is the first time that I ever saw such an amount. I fared well, thank you, with my adopting you.” Later he met someone and they became friends. The friend said, “Someone invited the two of us to a feast for Kurahkuwah’s daughter. That includes all of the village.” Whoever will have the ability to make her laugh will get to marry her. A large group went to the feast. He took along the mice, the beetles, and also the dog. He wore his everyday clothes. Many tried to amuse Kurahkuwah’s daughter, but none had the ability to make her laugh. When they finished and said, “Let it be that he has the ability to make her laugh.” He will not amuse her a little when one laughs at his patches. Kurahkuwah said, “Let it be you this time.” The boy said, “Wait, a little, while I bring my pet dog.” Then he said, “My pet, here defecate.” Then he lay the beetles down, and they two caused the excrement to turn over and over. Now, he lay down the mice and he played the fiddle and they danced. He had made her laugh, and all those there were also made to laugh. Now, Kurahkuwah said, “This one is my son-in-law. Now, leave.” Many left. Now then, he made him his son-in-law. He said, “Dress him in the finest there is in what people use to dress.” Now a lonesome man went there. He said, “If you are willing, I will pay you plenty if I can first sleep with your wife.” He said, “agreed.” Now this one this time hired he who carries a spear. He said, “Throw him where two cougars are together.” There they dropped him. They were fierce and wished to seize him. He took out his veil, and pitched it, seizing the lions. They did not kill him. He did not remove it. They failed to break it into pieces. Many days passed and it was

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Forty Narratives in the Wyandot Language

impossible for them to eat. Now one of them said, “Take it off. Have compassion on us.” He said, “You were thinking that you would kill me. If I take it off you will only do so.” The lion said, “No, we will only help you so that people will know that you are kept here.” Now, the lion roared. Someone saw that he was there, saw that there was where he was kept. They told Kurahkuwah again, “There he resides where the lions are, he who is your son-in-law.” He said, “Why (not) bring him back?” Now they brought him back. At the same time he went back to the place where his wife resided. The next day, he goes to where the one who carries a spear lives. He said, “You were wishing to kill. Now this time is mine.” He threw the veil at his house. He withdrew it and the house only stood in small pieces of wood. He killed him. There afterwards he went back to where his spouse resided. He said, “It is time for me to go back, as my mother is anxious.” The young woman said, “It is not yet possible for you to go back until we two go together and bring your mother with us.” Now they two went back there. He arrived back taking the young woman back with him. Now, much more they were happy. He said, “Now, we arrive for you.” She said, “Agreed, I should sell that which we own, our possessions.” He said, “Only look for one who is worthy of our compassion. That one only give it to.” She had a neighbour who was also a widow. She gave it all to her. Now they led her back, leaving to go back to where Kurahkuwah had his home. He who is a young man then became Kurahkuwah. He had all authority. At this time they may still have a home. Yihe 28 taw i d i ˀ a a n d h i s u n c l e

They were uncle and nephew living in the same home. The uncle told him a story, saying, “I used to go look for the claw when I had as many days as you have.” The nephew went out to look for a claw. He returned to say, “My uncle. I have found a claw.” The old man said, “Let us go back.” And they two went back there. There was only a claw hanging. He said, “My nephew, I said that I found a bear that resides there, that which is seen when she climbs up a tree and hasn’t begun to climb down. That is what “a claw” represents. He turned around and looked for the bear again. He found a tree where there was a claw mark. Then he went back. He talked to his uncle again, saying, “My uncle, I have found it.” His uncle said, “Let us go back there.” They two went back to where there is a tree in which a bear resided. There were two trees together. The old man said, “I will climb and get the bear out.” He drove her out. He said, “Shoot here.” His nephew only shot his finger (the one the uncle pointed with). The same happened when he pointed with his mouth. When she came down, the bear escaped. The old man said, “Shoot here.

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Shoot here (pointing to his heart).” He shot his uncle in his heart. “I did not mean that you shoot me there, but the bear. Now shoot all around the bear. ” At this point Tawidiˀa (the nephew) ran. He overtook the bear. She was lying down. He said, “Wait,” Then he went and stuck arrows around her. His uncle had told him to do that. She got up and escaped. Then he said, “My uncle, let us now go there.” They two went to where she had been lying, and when they arrived she had fled. She was again scattered with arrows. The uncle said, “I did not mean that. I meant to surround with arrows.” “When I overtook her, I shot the bear. On the near side on the body I said two times and the far side. This time I come to kill her.” Now, Tawidiˀa killed her. He returned to his uncle‘s place, saying “My uncle.” Now the old man said. “Let us go back there.” They two went back there and Tawidiˀ arrived, skinned it and then left to go back. The uncle said, “Carry it back. Put a flank in water for me, and cook it. You will put tallow in fire for me, cook it and put balls of corn in and cook them.” The nephew arrived back and only cooked for him his breechcloth and put his axe in the fire, his flint axe.7 He said, “You will fear what might happen.” Tawidi’a only made a hole in the wall and stuck his arm out. He who is old arrived back. At the same time all the cooking he had done is not his flank. That is the cooking he has done. The old man arrived back. He didn’t cook the tallow, only his stone axe. This time they two made a feast. The next day, he cooked the meat of all of the bear. Then the uncle said, “Go stick your face at those who are valuable, those who are tall treetops and those who have two long antlers. Run into He Who Makes Bowls.” He said, “Now, my uncle, I will make the matter complete.” Now, he ran on the trail, sticking his face, saying “I stick my face at you who are difficult.” This time he went to run again, saying, “I stick my face at you who are tall treetops.” Next time he went to run again to those who have tall antlers. He said to them, “I stick my face at you who have two long antlers. Well?” They fled, those who have two long antlers. He said, “Now it is a long matter. They haven’t come, those many that you stuck your face to.” He said, “How will it happen, that they come here from afar if I only raised my voice where the under-growth goes to fall. Also where there are many trees. I know there are tall pines, and the standing elk. There only I raised my voice, and they fled.” Now that is all he told his uncle. He turned around and left to go back, where he would pass by where the home is of another uncle. He saw him sitting outside and ran into him. He arrived back where he had a home and it was a long time. The old man got tired waiting. He said, “Why have they not come?” He said, “How could they come far? I raised 7 The names for these two items sound just like the words for that which the uncle wanted to have cooked.

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my voice to the tall treetops where there are many trees, also where it is difficult I raised my voice. I raised my voice to those who have two long antlers, only they ran away.” Now, he said, “You have no sense. That which I meant was those who are valuable who have a position. The ones I meant were those who are Deer clan elders. Those are the other ones with two long antlers that I meant. You take your uncle along, that is what I meant when I say run against him. He said, “Go and tell.” Now again he ran there and told all of them that they should go to such a place and eat all the meat. Then they would come to a place where he said, “Divide the meat up many times.” They would eat that which the young man spread around himself. Then they ate all the corn soup. “Give it to them,” the uncle said. “My uncle,” the young man said, “Now I will give to them.” His uncle then said “Throw them aside.” So he grabbed their arms and cast them outside. He spilled soup on a woman, and she complained, “He spilt my corn soup.” Now, the old man found out the way he was doing it, throwing them out. “You will have said that was the reason I called for you.” Then his uncle told him, “When I had your number of days, I used to go to where young women live. I hung around, and brought one back when I left to come home.” Now, there he went to where young women live. He loaded himself into a hanging bag where he stayed all night. Day dawned and he took the door off, carried it back when he arrived back at his uncle’s home. The old man said, ‘She should come in.” (He replied) “How would it happen for her to come in, a door against the wall?” “No, that is not what I meant. I meant I would bring along a young woman. That is what I meant.” They became friends, he and another young man. Now they two went to where young women have homes. Tawidiˀa said, “Go there and tell Yaatayęhtsiˀ. Tell Yaatayęhtsiˀ’s older daughter.” Now he told her, “Get married to my friend Tawidiˀa.” She was willing, and said, “In here he should come in.” Now the friend went back. Tawidiˀa said, “Go back there, and tell her she should shell and roast corn for us into a sieve that is a full bark tray. He told her. Now she roasted corn to make a sieve that is a full bark tray. He took it back They two ate, and he finished it all. Tawidi’a was not full. He said, “Go back. Tell her that she should again cook corn in a sieve that is a full bark tray.” Again, he went back and told her “Still some more.” She did not consent to it again. She said, “In a day, only, he will finish my corn. He eats much.” The next oldest daughter, she followed with two full bark trays. Tawidiˀa said, “Go back still again.” She was not willing any longer, saying, “In a day only he will finish my corn.” Tawidiˀa said, “The next one, the youngest one. She should cook corn for us.” There he again went there and told the youngest one. She cooked the corn, with three full bark trays. At that time he by himself finished it. The friend said, “This one is your sister-in-law.”

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Tawidi’a married Yaatayętsih’s daughter. In the woods they went hunting. Tawidiˀa felt sick and his brothers-in-law hated him. Towards the river they arrived, and crossed it on a log. The oldest brother said, “I will help him. I will drown him.” Now he helped him to half way across the river, and then put him into the water. All of them crossed and left. Meanwhile, his wife runs back and forth on the shore, wishing that she could get him out of the water. The youngest brother-in-law helped her. Then they took him out of the water. He was cold. There they two camped. He helped her and they two made a fire. Then Tawidi’a became a little warm again. Then his brother-in-law left and went to where people were camped. He said, “In three days we will see each other.” The next day Tawidiˀa said, “I will leave to go back to where my uncle lives.” His wife said, “You don’t have the ability.” He said, “At night, I will arrive back.” He went and cut a stick and walked with it heading back. Far away he who walked with a cane disappeared, and cast it far away. He ran and arrived back at his uncle’s home. His door is shut, as the old man is mourning. Tawidiˀa said, “My uncle, I have arrived back.” He picked up a shovelful of ashes. He threw the ashes into the old man’s face. He did not believe him. “Fox is only fooling me. A long time ago something happened to my nephew.” Tawidiˀa said, “It is I. I have now arrived back.” He believed him. Now he opened the door. Truly it was his nephew. His uncle was happy. This time he put clothes on him, great ones. He said, “Stand a little way off so I can see whether you have a fine appearance.” Away he stands, and he said, “You do not have a fine appearance.” He took it off again, and he re-clothed him. He said, “With this one you have a nice appearance.” Now, he left to go back, where the camp of the young woman was. When he arrived back he said, “Now, come home.” She said, “It is not you. My spouse became sick.” She did not recognize Tawidiˀa as he was distant. Then she recognized him. Now she was happy. The next morning, he said, “Now, I will go hunting. You do what I will tell you.” She said, “Yes, I will do what is necessary.” Then he said, “Cover yourself with a blanket. You must not peep out.” He went hunting and sang, saying, “Wild animals, come here.” Then he killed many wild animals. Then he said to his spouse, “Take off your cover.” She took her cover off. Now they finished preparing the many animals that he had killed. This time they worked on the skins and dried the plentiful meat. It was not used up throughout the summer in the food they would eat. The youngest of the young woman’s brothers came back to see them. Now when he arrived he felt shame as he only brought a small piece of meat to them. Tawidiˀa said, “The next day, you two go back to give. You go there, where they have camp. “Take to Yaaˀtayęhtsih plenty of the meat that I have killed.” They took it to give to her.

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Tawidiˀa said, “Your having gone far away is of no use. Camp here.” Now they came to such a place, where they all have camp again. Because it was plenty, that which he had killed, it was useful to all of them when they arrived back. Then they left to go back to the place where his uncle had a home. He brought his wife with him, because his uncle said, “You will bring her.” Now they two arrived back, Tawidiˀa leading his wife. Tawidiˀa’s old uncle was happy. I guess they have a home there. Hiheh. 29 t h e l a n d o f b l i s s

An old woman was leaving. She called Tawidiˀah by name, telling him to take care of a child that was sleeping. She told him, “The mosquito must not bite her. Drive it away.” Then she left. At that time he was playing. He remembered what she said, “A mosquito must not bite the child.” There on her head a mosquito was perched. It was biting her. Tawidiˀa struck with his hammer the mosquito he wished to kill. He killed the child whom he hit on the head with the hammer. Now he was afraid, and hid himself. A swan was hatching her young. He killed the swan. He gathered feathers and covered himself with gum, spreading the feathers so they were attached to his body. He wished that she would not recognize him. The mother arrived back. Tawidiˀa had killed the child. She called him by name. He replied with a swan’s voice. She said again “Tawidiˀa.” Again he spoke with a voice like that of a swan. Now she went to where the swan was hatching her young. Tawidiˀa was sitting there. She asked, “Why did you kill the child?” He said, “This is why. You said ‘The mosquito must not bite her again.’ He was perched on the head of the child, where I hit it. I wished to only kill the mosquito. I did not wish to kill her.” The old woman said: “Go away elsewhere. Go away. I will not be willing for you to reside here again.” Then he left, going to the woods. His mind was troubled. He went back when it became night to where his mother had a home, and he owned an ox. He killed and skinned him, and attached two horns to a hanging tail. He covered his body with the skin of the ox. Then he left to go part way back. He went to a tree, climbed up to be perched far up. The grass was very good. It was night there. Humans were riding on horseback. They did not see him perched in the treetop not far away. There was a large lying log. One of them came back and pulled out plenty of yellow metal. They counted it. It was plenty that they carried. One person asked, “What would you do if the underground dweller (the devil) came here?” He said “I would surely kill him. What about you?” He said, “I don’t know what I would do if I saw the underground dweller.” Meanwhile, the branch broke off of Tawidiˀa’s perch. He fell where the two horned ones was lying down. There they stood up and fled. They two left behind plenty of metal. Then he took off the skin with which his body was covered. He

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took away the great amount of metal. He went back to his his mother‘s home. He said, “Hurry, help me. We will transport the great deal of metal I found.” Now she forgot that she had driven him out. She was willing to have Tawidiˀa stay. Now they two transported plenty of metal. They were close to Kurahkuwah. She said, “Go there and borrow. I hear that people say that half a barrel is used for measuring things. I would wish that I knew how much I have.” Then he went to borrow it. She said, “You will not say that we are measuring gold. Now we measure plenty of barrels.” Now, he put back that which he borrowed, at the same time making an incision at the dividing point of a board and filled it with gold, making it firm. He wished that Kurahkuwah knew that he measured gold with it. Kurahkuwah said,“You measured metal.” Tawidiˀa said “Yes.” Kurahkuwah said, “You are in a miserable, poor state. How did you measure metal?” Tawidiˀa said, “I have the ability to steal.” Kurahkuwah said, “You do not have the ability to have stolen from me that which I owned. I will believe that when you can unhitch that which the ox uses so he (the plowman) will turn over some earth (i.e., a plow).” The plowman was very close to finishing the plowing of the land. Tawidiˀa saw a group of small quails moving. He said, “Gather here. You will flee to the far side of the fence. Do not greatly go past being close enough that he would grab you.” Now the plowman chased them. Meanwhile, Tawidiˀa unhitched an ox, cut off one of his horns, and afterwards stood it up in the backside of the other ox. Next he inserted his tail in the other ox’s mouth. Now Tawidiˀa went to where one sells meat. There he made the plowman buy the meat from the first ox when he arrived back. Nowhere was the one because his horn was in the behind of another ox. He told Kurahkuwah, “It is not possible to turn over the land as he swallowed him whole.” Then Kurahkuwah went and saw that it was true that he swallowed him whole. He said, “Wait, quite soon I will go to look where one sells meat.” There stood he who had bought from Tawidiˀa. He said, “Was I not able to steal from you?” Kurahkuwah said, “That is half I would believe. Show more ability the next time. Steal the gold ring on my spouse’s finger.” Now at night Tawidiˀa watched at the doorway where Kurahkuwah had his home Now he had made an effigy, like a human being, Tawidiˀa himself. Now, he said, “Kwe.” Kurahkuwah got up, picked up a gun and went out. He stood up and shot. A body fell. Now, he shouted out, calling his servant by name. He said, “We should bury this Tawidiˀa. Inside the house, Tawidiˀa said . “Give it, my ring. Now I have finished the killing.” After that Kurahkuwah arrived back, and spoke to his wife. He said, “Now give me my ring, now that I have killed Tawidiˀa.” She said, “I gave your ring back to you, when you said, ‘Give it at once.’” Kurahkuwah knew. He said, “He is alive

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and surely has a great mind.” The next day dawned, and they two saw each other again. Tawidiˀa already had Kurahkuwah’s ring. Kurahkuwah said, “It is certain that I will drive Tawidiˀa away.” Now they seized him and put him inside a large bag. He said, “There where the lake is, put his bag in water.” Now they packed him inside a wagon. Now, they led him away. Tawidiˀa said, “I am going where the land is beautiful.” They stopped to gather plums, farther and farther they go. Just then someone comes down the path. He is driving a large herd of cows. Meanwhile Tawidiˀa was packed in a large bag in a wagon. He kept on saying, “I am going to a place where the land is beautiful.” Now the cattle herder heard him while he was repeating, “I am going where the land is is beautiful.” (So the cattle herder asked) “Are you agreeable to my going to such a place.” Tawidiˀa said, “Alright, untie the bag.” Tawidiˀa put (the cattle herder’s) body inside, then he left, and he himself drove the cows back. Back they arrived, those who were gathering fruit. He was still packed in a bag inside the wagon. Now they left and arrived at a lake. Now inside a wooden boat they loaded his bag and put him into the water in the middle of the lake. Then they arrived back where Kurahkuwah had his home. One of the men said, “We threw him into the water not long ago.” Tawidiˀa rode back to where Kurahkuwah had his home. Now they two, Tawidiˀa and Kurahkuwah spoke together. He said, “Already you are here.” He said, “Yes.” Kurahkuwah said, “How did you come back out of the water in the lake?” Tawidiˀa said, “It is only a little deep, the water, where they dropped my bag into the water gently. There a bag landed on the earth, and people were standing there when I arrived. They untied the bag where the country was extremely beautiful. There they took me back where there is a large group of cattle that went about in a field. It was tiring for me when I was there. I said, “Now it’s time I left to go back.” They said, concerning where they live, “Drive the cattle in any number you have the ability to handle. You can do this as the horse you ride back on will be good.” “I returned here driving the number of cattle that I wished.” Kurahkuwah said, “This time someone should drop my bag in a lake. A little farther you will put my bag in water. More good land may be there.” Now they put his bag in water. He was going to say what Tawidiˀa said, “I am on my way to where there is a beautiful land.” There they put his bag in water, but Kurahkuwah did not arrive back. It did not happen to him as it happened to Tawidiˀa. He arrived back, while he killed he who said, “You do not know how to steal.” Tawidiˀa truly knew how to steal. He was wise, and Kurahkuwah had him driven away. Kurahkuwah’s spouse.waited He said that it would not be a long time before he would arrive back from the lake where his bag was put in water. He would never arrive back. Yihe

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30 t h e w i l d c at a n d i t s s c a l p

One had its scalp taken. People were going hunting, proceeding down a path. Then he saw the one who had its scalp taken. A wildcat took its own scalp as those did in the past when going on a war party. When they saw one, they scalped it. When one saw him, something was going to happen, inside one’s house. It made something bad happen. He killed him. It was not true that he took his own scalp. Its head was covered with blood and looked like its scalp had been taken. 31 t h e d o g s a n d t h e w i l d c o t to n

A man and wife went hunting and they built a house. She had one child. She had soft material [undaˀwa – cotton] inside a bag. She said, “I should hang it up, so it would dry out. She hung it up. “Here it is,” she said. A female dog said, “Who would be able to unhook the liver [undaˀwa]?” She said, “Let it be me.” She leapt, unhung it, and broke into many pieces a bag that had only soft material [undaˀwa – cotton] in it. 32 t h e p u m p k i n a n d t h e r a b b i t

A man was walking and arrived where people live. As he was transporting a pumpkin, another man asked “What is it called?” He said, “a horse’s egg.” He then asked, “What happens when it hatches?” The reply was, “When you carry it every day it gets heavier as the horse continues to grow.” Now he carried it. It was very heavy. He became tired carrying it, so he set it down. Now it came face upwards. It was leaning on a hill where a stump stood, and struck it, peeling the bark off. A rabbit dwelled along the end of the stump where the pumpkin struck. The man thought that what he had bought was perhaps now hatching. Right away he began saying “kupi kupi kupi.” He was calling the horse, but the rabbit did not listen, just went on running. Now he began going around asking where people live, “Have you seen the horse that flees?” He who had a house there asked, “What is his nature?” He said, “It is not possible for me to say to you. I am not certain of his nature. When it hatched, right away he ran away. I am not familiar with his nature.” He who lived there said. “Horses do not hatch; they give birth.” He replied, “Now he has surely cheated me. Let’s go look at it, see it together, where it hatched. The two went back there. Now he told him, saying, “It is not an egg. This is called a pumpkin. Yihe.”

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33 h o w a fa m i n e wa s e n d e d

Winter had arrived for the Potawatomi, who were starving. There was nothing to eat. Winter had arrived. Far on the crust of the snow the two of them walked. They no longer had anything to eat. They two were old and all they had left was pounded, slippery elm bark. She divided it up with a full ladle. She began by giving one full ladle to the people. Now he prepared himself for the two of them by beating the drum and singing. The old woman got up and danced in circles the length of the night. Again he hit the drum. Again he sang. Again she got up, danced, and circled all night. Then day had run and light had quit. It became mild and the snow became warm. The young men hunted. It was a great height of wild animals that they killed. Again meat was abundant. 34 t h e m e d i c i n e m e n

A young woman went to pray. They gave [communion] bread to her. She did not eat it, but put it inside her glove. She left to go back. At the end of the large path there was a lake. She left the bread there. She arrived back to where her rich parents had a home. It was not long before she began to feel sick. Now they two hired many to doctor her. They did not find any white people who could cure. For a long time she was sick. Would she die, she who was very sick? They did not know. A Native only wished that some Native would have the power to make her well. Now her father went to where the Natives lived. He searched for the customs of how the Natives hired their doctors. They told him where to go to find them. He told them the nature of what he wanted done. He said, “Do you have the ability to cure her? If you do then cure her.” A Native curer was willing. He said, “I will try when day comes. I am telling you again. Whether I have the ability depends on if I make her well.” Then the curer left, went far away, entered the woods, lay down and fasted. Then a spirit went there. It said, “I am going to tell you what to do for the sick young woman to be cured.” Then he went back and said, “It happened once that you carried bread when you went to pray.” He shared his words with the sick young woman. She said, “Yes, a long time ago, I well remember carrying the bread. I cast the bread far away, where there was a lake.” He said, “You will only get well again when you get the bread back. You will eat it to get well again. The chief of the frogs holds the bread.” They took the water out of the lake until it was dry. There they found the chief of the frogs. They right away dried out the lake, then they found him. The chief of the frogs held the bread in his hands. Now they had the bread and gave it to the sick young woman. She ate it and became cured. She had been sick for two years.

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The Native doctor found the cause of what made the young woman sick. Greatly the white people praised the Native doctor as he had the ability. He told a story about how he found out how to enable her to get well again, she who was sick. 35 t h e d e e r c h a r m

My only pursuit was hunting wild animals. Once I killed a deer. When I cut its throat a lot of blood ran out. After I killed it, I split it open in many places, finished skinning it, then hung the meat up high. Plenty of blood flowed out. In the coagulated blood, I found the body of a small deer. I washed it and I left to go back home again. There I dried it. When it had been dried, I made it round, and put it in my powder horn inside the pouch I carried when I went hunting. I became very lucky, regularly killing. That was the reason that it was right for me. That was why it was known that it was not difficult for me to kill. That was the reason I was very lucky. It was easy for me when people asked me for help. Then I could certainly do anything. If they asked me to hunt, that was the reason. They knew it was easy for me to quickly achieve what they wished. That is why I was pleased with hunting. I killed others on the same day. When I killed, I sent a message and one came to carry the meat. The reason that people used to ask me for help was that I wanted to accomplish what they thought was necessary. That I was a good person was the reason, as I wished to do anything that people requested of me. That is what it used to be like, a long time ago. 36 a n o l d h u n t e r ’ s r e m i n i s c e n c e s

Long ago when I was still a child, I put my hand to hunting. At first it was killing turkeys. I liked hunting when the snow was lying because I found it good to track turkeys. Now when I grew up in those days, deer did not live where I came from. Now after I left, one year after arriving here, I came to know the abilities of the deer that live here. Then my killing began. Now the first time the snow lay, I killed another five in a day because I came to know the land. Two times I went back and forth. I did not have this at first because I was still young. Afterwards, I arrived again, this time people looked for me, as the many wild animals I repeatedly killed lived far away. The meat did not have a price. I gave it away. Our customs were such as Wyandot. We found them useful. It does not now live in this time. One pays for it. The reason why we go there is a matter of the nature of we Wyandot. Only myself, I caused to have the thoughts of that which I wish. It is like one goes on one side of the land and

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Forty Narratives in the Wyandot Language

I have picked up a little on the other side. It is no longer possible that which I would say, there on one side. That is the reason why it has changed to be like so on the land. Only at this time we are living a mixed life. It was a custom of such a nature a long time ago. It is not possible to use that which had been good, when we supported ourselves a long time ago. We used to have tanned hide in the past, but it no longer exists at this time. That which I say is that it would not be again as it was like a long time ago when our customs were such. It does not still exist, a custom that existed in the past that would have made useful all kinds of wild animals and those whose voices determined the kinds of wild animals that one eats. It was like so with I who am a Wyandot. At present I work in a good way, because my body does not depend on wild animals. One lived that way such a long time ago. It is nowhere still possible that I pick it up again, what I wished, that again I find it useful. It is lost, all the customs one had as a voice. All of that happened to the Wyandot. It was pointed out to us that we should work. We were told often that it was a custom of such size, the way it was in the past, a long time ago. It is only a matter of such a size. Wild animals are not plentiful, people are told many times. Now if I would wish it, I would tell about it all often, that all is not good now. There are many more stories. Now I would tell it many times, only it is far from being well received. I do not want to tell you it is not good. I do not say much because … when we hunted, we do not live.8 37 t h e w ya n d o t at wa r w i t h t h e s e n e c a

The Wyandot and the Seneca fought. The Seneca wished, “I am the leader of where they are living.” He wished “I seize what the Wyandot own where they live.” That was what caused many years of their fighting. Then the Wyandot fled and the Seneca chased them. They did not capture one Wyandot. The Wyandot captured the Seneca. Then they gave up. The Wyandot let them go. They turned around and fought again. They reassembled in a large group, and pursued the Wyandot. The Wyandot saw that the Seneca were going to a stream with a very steep bank. There they jumped where one Wyandot had fought the Cherokee or Catawba.9 He was a leader named Very Large Forehead. He was wise in what he went about doing. They were not finished. They prepared sticks, drying and sharpening them so they were like fishhooks in water. Now when the Seneca 8 The translation in the last few sentences in Barbeau 1960, 267, is quite different. Barbeau commented that “This narrative consists of Kayrahoo’s personal reminiscences, presented in a rambling manner” (Barbeau 1915, 265). The final few sentences may have included what Kayrahoo said in English, not in Wyandot. 9 Both tribes were given the same name by the Wyandot. The Catawba had that name in the eighteenth century, and the Wyandot fought them then.

The Stories in English Based on the Re-Translations

51

arrived many sticks were standing in the mud, a little bit on top. Now as they arrived, the Wyandot chased them. They jumped far in the creek mud (with their sticks). They were a crowd. The Seneca leader said that they would go through where Great Forehead had passed through. There all of them jumped. They got fastened to the many sticks that had been prepared. They stuck on their two feet. It was not possible that they got unattached. It was not possible because it was like a fish hook in water. They were going to stay in many places, Great Forehead’s group killed them. Only a small number of those who were attached were able to escape. The others of the group now were separated. A group of Seneca went after Great Forehead’s group. Again Great Forehead’s group fled. They fled to far away, camping in many places.. They are very tired as they have fought each other a lot. They had finished their provisions. They didn have anything to eat. They were very far from their nearest large village. When night was near, the leader said, “Now stop, sun.” He said, “Let us arrive back at night where there is a large village because we are hungry.” The sun stopped when it was becoming night until they arrived back to their large village. There they ate again after not eating for four days. Now then, Great Forehead took with him his group. It happened that he took again only his group to meet with those who were chasing them. They knew that the large band of Seneca that they had been watching for were coming nearby. Now they arrived and they killed many Seneca. Only a small number escaped. This happened again and again They eventually went back to their large village. Many years went by with them fighting each other. At this time, Great Forehead said, “Let us pass winter elsewhere as they know where our large village is. They left for a different place far away to winter. The Seneca still did not know where they were. Again Great Forehead’s band went on a raid, and again they overcame the Seneca. Then they come to a large Seneca village along a river. They attacked the Seneca who were eating. Great Forehead talked like a duck. The Seneca said, “It is surely Great Forehead.” When he was talking like a duck, the Seneca threw the joint of that which he was eating. The bone struck him in the mouth and a tooth fell out. Great Forehead’s group followed and again killed many Seneca. A few begged for mercy, of those they had captured. That many they did not kill. They brought them back to where there was a large Wyandot village. It was not a long time when they escaped, those whom they had captured in the past. They will not chase after them again because those Seneca gave their word. When they arrived back they made a large band. There only they would arrive back. Now there, they made a crowd. Then again they fought. They did not kill many Wyandot all the time they were fighting. It was hard on the Wyandot. It caused them to be angry. Great Forehead said “Now, I kill all.” Now they went

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Forty Narratives in the Wyandot Language

to where the Seneca were dancing the “they are disturbing their brains” the Midwinter or Dog Dance. When they arrived, the Wyandot warriors seized the Seneca. The chief of the Seneca fled near a creek where there was a large pot. There he sat. He turned a pot over himself. He who was seventeen years old found the chief with the pot covering him. Then he captured him. Then they asked for mercy. They again prepared a promise The Seneca chief said, “We two are brothers. We will not ever fight again. My word stands.” That is it. 38 a wa r e x p e d i t i o n a g a i n s t t h e c h e ro k e e s

A group of nine Wyandot men went wishing to fight. They wanted to scalp people. They wished, “We would scalp them.” They only went as far as where the Cave People (Cherokee or Catawba) lived. They arrived where the people have their homes. The Wyandot got together at night far from these houses.. Then when it was a little light they ran to where a house was. Into the house they went, struck and killed them. Then they seized a little girl and went out again. Outside he is one washing his hands. They did not kill him because they wished to let him go and tell the story, which he did. Then the Cherokee pursued them; their medicine was the wolf and the quail. They are very close to overtaking the Wyandot with their medicine, the raven. The raven enabled them to know that the Cherokee were close to where they were going. They hid in the bush. To a man who went past, they said, “You will build fire in plenty of hearths. At the same place plenty of rotten wood is burning. You will hide yourself.” Then the Cherokee arrived. They looked at where there is burning in many places and shot at it. They thought that many Wyandot were there. It was a mistake. It was only lots of rotten wood there. The Wyandot shot from behind, along with the other had been sleeping. He also shot there. The Cherokee shot a large group, but they only shot a lot of rotten wood. The Wyandot shot at them. The Wyandot are above them fighting those Cherokee that are only fighting lots of rotten wood. The Cherokee fled and the Wyandot overcame them. Then the Wyandot left to go back. The Cherokee did not search for the little girl. The Wyandot were going to take care of her. Now they arrived back where they started from. There were forty Cherokee and nine Wyandot. 39 wa r b e t w e e n t h e w ya n d o t s a n d t h e c h e ro k e e s

They were going on war parties. Great Forehead was the leader of the Wyandot. He formed a group. They and the Wyandot went on war parties for many years, continually fighting. The Wyandot found that the Cave People fled to a place inside a cave. There now they considered the matter of how to surpass them in power, the very large group of Cave People.

The Stories in English Based on the Re-Translations

53

The leader Great Forehead used all his energy to wish, “I would find that which we would do to kill all of the Cave People.” It was night when he said, “Far away I would lay my body down in the woods. There I will sleep.” His body lay there when it had become night. He heard one making a noise while walking. There he is not sensed when he walks and stands. Now, the spirit said, “You are looking, then, concerning how to bring them out.” He said, “Yes.” The spirit said, “I have the ability to break into many pieces the place of their hiding, where there is a hole in the rock, a cave.” He said, “Then the day will be finished when you bring a group to where there is a cave.” Now Great Forehead went back and told his group again. He said, “We will go there and wait.” Then they waited there. At the end of the day, clouds moved, a loud noise sounded, and they shot many of the Cave People where they hide where a hill stands. The thunderers shot many times, drove out all that were hidden. The thunderer broke all of the place that they hid in when they were fighting. There they killed Cave People. Of the Wyandot, Great Forehead surpassed all in force. And the spirit gave people power, that one we renamed Our Grandfather. 40 h o w t h e w h i t e s f o u g h t t h e w ya n d o t s

The white people and the Wyandot fought. Then the Wyandot fled and the white people chased after them. At the beginning, white people seized two women, and led them away. The soldiers rode, while the two women walked on foot. The two brothers of the young woman followed. At the camp of the soldiers, the two young women cooked. They were making them slaves. Now the brothers and sisters talked together. One young woman said, “Here, we two have sticks that we have laid out. Their legs are put so that their strength is borne away.” One brother said, “When you again make camp, greatly tighten what you tie on their legs while they are stretched out. When you are ready, whistle.” When camp was set up again, she whistled. The two brothers arrived, the ones who were following them. There the soldiers’ legs were stretched out, made firm by being tied in many places. They killed the white soldiers. Only two female Wyandot and their brothers killed them all. Now the siblings took back those that had been seized, as they arrived back where they lived. They fought again. Three Wyandot were captured, parents and their daughter. They took them back to the place where the white people made their fort. They were a long time inside the fort. They escaped, and were pursued. They knew that they were close to being overtaken when they were fleeing. They went into a stretched-out log. The white people arrived there, not knowing that the family was inside a log. They tracked the Wyandot with long-eared dogs. They passed by. The Wyandot were inside the hole in the tree for a day. They went back using

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Forty Narratives in the Wyandot Language

the stars as their guides home. The white people are going to the camp to get together again. The three Wyandot hid again. This time they went into water. Only their open mouths stuck out. The white people stopped, close to where they were hidden. There the soldiers shot many times into the water while the dogs barked. Still they did not find them hidden in the water. The soldiers left again, having given up on the escaping family. Just before they arrived back home, the young woman, her energy falling, stumbled, lay down and died. Now, the two old people were left alone to go back. The people that the Wyandot captured were for always. No one of those captured ever escaped the Wyandot. They only lived right here where we the Wyandot lived, our kind, all those our grandfather seized on the prairie. That is the reason why that place is called “those who built themselves a fort.”10 The Wyandot fought many kinds of people over a long period of time.

10 Allen Johnson claimed that the fort was in Canada, suggesting that it might have been in the Detroit area (Barbeau 1915, 286fn3).

Part Two i n t ro d u c t i o n to t h e e d i to r / au t h o r / t r a n s l ato r

In the academic year 1973–74, I was introduced to the Wendat language, both Wendat and Wyandot dialects. I was a graduate student in anthropology at the University of Toronto, and a research assistant working with Roy Wright on his project of publishing Marius Barbeau’s fieldnotes as a Wyandot dictionary. Following my growing interest in the language, I purchased a copy of Jesuit Father Pierre Potier’s work with both dialects in the 1740s, in the form of a Province of Ontario Archive Report published in 1920. It was made up essentially of three parts: a Wendat grammar, a Wendat-French dictionary, and a collection of religious texts written in Wendat by French Jesuits. This remarkable text would become my most influential teacher for more than four decades. It was an important source of information for my master’s thesis, many an academic article, as well as seven books about the language and translations of texts in the language. These include three dictionary projects, Huron Dictionary: Verb Roots and Noun Roots (2007a), Gabriel Sagard’s Huron Dictionary (2010a), and The First Jesuit Huron Dictionary (2010b), and three books based on my translation of religious texts: De Religione: Telling the Seventeenth Century Jesuit Story in Huron to the Iroquois (2004), Instructions to a Dying Infidel (2015), and The Problem of Translating Catholic Doctrine in the Language of an Indigenous Horticultural Tribe (2017). In Words of the Huron (2007b), I described what I had learned from the language to that point. In 2015, the year that I retired from thirty years as a college professor, I was hired part-time by the Wyandotte Nation of Oklahoma as their tribal linguist. This returned my focus to Barbeau’s recording of the Wyandot dialect.

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Forty Narratives in the Wyandot Language

Tribal Linguist What does a tribal linguist do? It depends on the state of the language. With the Wyandotte Nation of Oklahoma, the language has been sleeping for decades with no speakers. There is so much to be done. Here is what I do. I go down to Oklahoma twice a year, once for the children (the Little Turtles) in June to teach them in three sessions. Then, in September, I teach the adults. I have compiled a dictionary, and a great variety of grammatical and vocabulary resources. Also, if people need words for various reasons, I respond as quickly as I can. This can include words for tribal court and for relating to the state government. Recently, I constructed a Wyandot word for “infrastructure.” It was not easy. One of my favourite tasks is to respond to requests for names in the language for people, their children, grandchildren, and other family members and friends. There are names that survive from the past, but most people want names that suit the person who receives them. Once I have come up with a name (hopefully a not-too-long word), the person receives it in a morning ceremony provided by the chief on the day of the Powwow. It is a beautiful moment.

My Rationale for This Project There are two main reasons for engaging in this project. One, reflected in Part One, is to create an accessible translation of the Forty Narratives so that the Wyandot peoples in Oklahoma, Kansas, and Michigan, and the Wendat people of Wendake in Quebec, would have a better knowledge of this part of their cultural heritage than had existed before. Part One gives them access to the stories as told in English. A second reason is to provide a linguistic analysis of the texts that would make them resources well suited for language learning. As the main written source of the Wyandot dialect, which has no fluent speakers, it must be presented in such a way as to facilitate language learning for the people in Oklahoma, Kansas, and Michigan. This is what Part Two is mainly about. This reason led to several choices on my part as to how the language would be presented. In my five years working as tribal linguist for the Wyandotte Nation of Oklahoma, and my exposure to the other Wyandot groups and the Wendat, I have been learning what I believe they would like to see and hear (I post daily language blogs with mp3 recordings on the Wyandotte Nation of Oklahoma website). There are other audiences for this work. They include speakers and learners of related languages, linguists, particularly those working in Iroquoian linguistics, folklorists (a group that Barbeau was thinking of when he collected this material), anthropologists, and historians.

Wyandot and Wendat Dialects

57

w ya n d o t a n d w e n dat d i a l e c t s

Wyandot and Wendat are dialects of the same language. There are a few key differences between the two. This reflects the influence of a Petun or Ekhionnontateronnon (people where there is a mountain) dialect on the Wyandot as well as the separation of the two peoples from the mid-seventeenth century on. Jesuit missionary Father Pierre Potier, who lived with the Wyandot during much of the eighteenth century, recorded some of these differences by writing a superscript letter following the Wendat letter in the Wendat-based manuscript that he was rewriting. The recording systems are different too. In writing Wyandot in the early twentieth century, Barbeau used symbols much more consistent with then-modern phonetics, while the Jesuits who recorded Wendat in the seventeenth and eighteenth centuries used symbols more in line with their native French and their experience with classical Greek. Three frequently occurring examples of this is the Jesuit use of a vowel plus -n- (i.e., -Vn-; where V represents vowel) to represent a nasal vowel while Barbeau used nasal vowel markers such as -ą-, -ę- and -ǫ-. Another involves the use of the iota subscriptum, which I represent with a comma, in the Jesuit writing, which appears as -y- in Wyandot. Thirdly is the Jesuit use of -8- (actually a -u- written over an -o-) to represent -w- before a vowel and -u- before a consonant Here are five frequently occurring dialect differences between Wyandot and Wendat: Wyandot

Example

Wendat

Example

-ngyV-

ungyąndih

-nniV-

onnianni

It is a long time.

It is a long time.

-ndi-

ungyąndih

-nni-

onnianni

-kyV-

aˀkyaˀtraha

-tyV-

atiatraha

We two met. -ǫmV-

ǫmeh

We two met. -onwV-

She is human. -u-

undurǫˀ It is difficult.

on8e (sometimes on,8e) She is human.

-o-

ondoron It is difficult.

d i f f e r e n c e s f ro m b a r b e au ’ s t e x t s

The primacy of the Wyandot/Wendat audience is reflected in a few changes I have made to Barbeau’s work. These have been made in the name of simplification and consistency. In the area of phonetics, I have not included vowel length

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Forty Narratives in the Wyandot Language

or stress. As stress rules are fairly consistent in Wyandot, with stress being put on the second-last syllable, and as vowel length tends to follow stress, not much is lost with this strategy. I have also eliminated the distinction that he made between -e- and -ε-. My concern is with keeping the language representation as basic, as comprehensible as possible for the people whose language this is. I have learned that too much phonetic distinction can be alienating to language learners. A good number of Wyandot I have spoken to want to learn but are intimidated by the language and by the use of phonetic symbols.. My translations of words often differ from those presented by Barbeau. The general principle I employed was to come up with a translation that was closer to the basic meanings of the verb and noun roots involved, meanings I have learned from the Potier dictionary. In that way, my aim is etymological accuracy. It is important for people who are learning the language from scratch to have a good sense of the basic meaning of each part of words the structure of which can involve (fortunately not often) as many as twelve morphemes or meaningful parts. My years of experience with Barbeau’s unpublished dictionary have taught me that Barbeau did not have a strong sense of the etymology of Wyandot words. Accordingly, that is one area in which I had to refine his work in the Narratives. Barbeau presented his word translations with the Wyandot word on the left side and an English translation on the right. There is no attempt to break the words down into morphemes. And sentence structure is not always presented. Clear sentence structure appears in his “Free Translations“ presented earlier in his work. My sentences resulted from my choices as to when they should end or begin, not necessarily Barbeau’s. The same applies to the paragraphing. The English passages in Part One of this text are different from those of Barbeau. They are written to enhance reader comprehension of what takes place in each story, largely through their following English rather than Wyandot word order. Often parts of the meanings of words, and of the storyline appear to be implied, and would be understood by those raised with the stories, but are not clearly presented in the Wyandot words used. I have in some cases attempted to fill them in to the best of my knowledge so that a reader can better understand what is going on. Before I engage in critical analysis of his work in the Narratives, I should make clear the following point. I respect the work that Barbeau did in enabling the Narratives to be told and recorded in written form. Likewise, I respect the knowledge and work done by the Wyandot, who provided, translated, and explained the texts for him. Without them, we would not have sufficient information to revive the Wyandot dialect. The contemporary Wyandot people of Oklahoma, Kansas, and Michigan are indebted to them, as am I. My work as tribal linguist of the Wyandotte Nation of Oklahoma would not be possible without their dedication, traditional knowledge, and ability. I stand on their shoulders as I take their work to greater heights.

Faulty Morphological Analysis

59

Barbeau was an incredibly prolific scholar in a variety of subjects in French and in English. He did not have time to work with the depth necessary on the Narratives This shows in the 1960 publication. No significant editing appears to have been done since he recorded the stories in 1911–12. Several basic flaws show this. I consider my work as engaging in the necessary analysis and editing that he might have done were he not othewise engaged. fau lt y m o r p h o l o g i c a l a n a ly s i s

In terms of my primary goal of presenting text that makes for relatively smooth and easy language learning, the most significant weakness of Barbeau’s work lies in its lack of clear morphological analysis. It does not show any familiarity with the analysis exhibited in the foundational work in Iroquoian verb morphology, Floyd Lounsbury’s classic Oneida Verb Morphology published in 1953. Neither was it in line with how Iroquoian linguists would later develop dictionaries (i.e., based on the five conjugations of the noun and verb roots earlier identified by Jesuits missionary linguists in the seventeenth and eighteenth centuries). Clear identification of what is a separate verb or noun root is often missing. The entries frequently reproduced morphologically based errors in which morphemes from other words were added in the writing and analysis to whole words (here called “word separation errors”), or taken from them (“sound poaching”). Of course fluent speakers of the Wyandot language, like those of other languages, are not to be criticized in a text such as this for instances in which they join together words when they speak. It is up to linguists who are preparing teaching material for language learners to provide further analysis to facilitate that learning. To be fair to Barbeau, it was not his intent to develop teaching material. His primary focus was on recording the stories in the language. A similar situation exists with folk etymologies. They may reflect the views of fluent speakers and translators, but for language learners something more accurately representing the morphology is helpful and necessary.

Word Separation Errors There are many examples in the Narratives in which a combination of two words is presented as if it were one word. This happens most often with the commonly appearing definite article, which by itself can take the forms de, nde, d, or n, and the translations of “the,” “who,” and “when.” The most frequently appearing example of this occurs when the definite article precedes the word aˀurhęhąˀ. This word can be translated and analyzed as follows:

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Forty Narratives in the Wyandot Language

aˀurhęhąˀ aˀ-u-rhę-hąˀ

day dawns factual feminine-zoic patient – it verb root – dawn inchoative root suffix + punctual aspect

In the Narratives, this word separation error takes the following forms, each one frequently. The grammatically correct form, aˀurhęhąˀ does not appear by itself: daˀurhęhąˀ naˀurhęhąˀ ndaˀurhęhąˀ

Barbeau 1960, 88 #5 Barbeau 1960, 79 #19 Barbeau 1960, 64 #20

Sometimes the factual prefix is dropped, giving us the morphologically incomplete form urhęhąˀ, incomplete as the punctual aspect requires the factual, future. or optative prefix. This can occur by itself or with the definite article attached: durhęhąˀ nurhęhąˀ urhęhąˀ

Barbeau 1960, 63 #9 Barbeau 1960, 88 #38 Barbeau 1960, 88 #22

When the representation urhęhąˀ starts a sentence and does not follow a definite article, it may be a feature of the last speakers of the language. Fragmenting words is not unusual when a language has only a few speakers. The first form just presented also occurred once when the future prefix -e- should have begun the word by itself (Barbeau 1960, 280 #22). In such instances I have put in the factual prefix -aˀ- in square brackets ([]).

Sound-Poaching Errors A similar error involves the first vowel from one word being written or “poached” into the previous word. This typically happens when the first word is the definite article. daˀ naˀ

urhęhąˀ urhęhąˀ

Barbeau 1960, 151 #61 and 62 Barbeau 1960, 127 #38 and 39

Faulty Morphological Analysis

61

One Word Represented as Two Wyandot words can be quite long by the standard of English and related languages. It should not be surprising, then, that sometimes particularly long words were represented by Barbeau as two. The following are two examples: (aya)męnˀdinyehstratsaǫmąˀ a-ya-męnˀdinyehstratsaǫmą-ˀ fa-FZP-cry out loudly-pu she cried out loudly tawakyaˀtawakwaˀ t-aw-ø-aky-aˀt-a-wakwa-ˀ du-fa-FZA-srf-body-jv-bend-pu she bent her body this way In Barbeau 1960, 66 #31 and 32, the first of these examples is presented as two words: “męnˀdinyeh stratsaǫmąˀ.” There is no apparent way to break this word down. In Jesuit Father Pierre Potier’s dictionary of 1744, which represented the culmination of the work by these missionaries from the 1620s to that point, and to date the most authoritative work on the Wendat language, the word is presented as a whole “endienchtratson8an” (Potier 1920, 376). With the second example, we have the following division, which cuts the noun root -aˀt-‘body’ in half: tawakyaˀ towards him

tawakwaˀ her body bent

(Barbeau 1960, 155 #57 and 58)

Folk Etymologies Folk etymologies occur when people come up with etymologies or derivations that seem likely but are not correct, despite their likely popularity. This happens in many language communities when the original or true etymology is forgotten or unknown. For example, English speakers with some knowledge of French may say that the English word “bonfire” employed the French word “bon” meaning “good.” But such is not true. It came from “bonefire,” at a time in which many such fires involved the burning of bones. In the Narratives there are a few such folk etymologies. The most significant one involves translating Wendat, Wandat, or Wyandot as “villagers” (see Barbeau 1960, 302 #11 and 303 #9 and 58). This appears to make sense, as the noun root for “village” is -ndat-. The problem is that there need to be pronominal prefixes

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Forty Narratives in the Wyandot Language

and noun suffixes or verb roots and aspects (at least) to make it a proper grammatical Wyandot word. There is now no generally accepted translation for the word (see Steckley 1992 and 2007a, 24–8) The term for the Potawatomi, hatomątandi, was a long-standing early attempt by Wendat and Wyandot speakers to pronounce Potawatomi (Steckley 2012, 141). Allen Johnson gives it a likely seeming folk etymology that is reported by Barbeau as follows: “‘the-their-self-abode or camp-change, i.e., they move their camp or change their abode.’ This is their descriptive name in Wyandot” (Barbeau 1915, 83fn1). The verb root -tedi- means “change” in Wyandot, and the noun root -ndat- can mean “camp.” For the name for the Delaware, asayąnęh (Barbeau 1960, 98 #36 and 101 #17), Allen Johnson uses a false folk etymology: “that-again-he-licks” (Barbeau 1915, 83fn2). The verb root -yahnęs- means “lick or kiss” (Steckley 2007a, 106). The word actually is an Iroquoian term for Algonquian peoples who live to the east of them (see Steckley 2012, 147–8). In Potier’s dictionary the Wendat term for the Abenaki, who lived to the east of both the Wendat and the Wyandot, was “a,osaannen *abnaquis” (Potier 1920, 154). The first woman on earth, Yaaˀtayętsiˀ, who appears in a number of stories, has a name that involves the very common noun root -aˀt- “body,” but the verb root that follows was difficult to determine as it does not appear elsewhere in the language. I thought it to be a folk etymology before I recently discovered it to be a borrowing from one of the languages of the Seneca-Cayuga neighbours of the Wyandot in Oklahoma. It means “be an old person” in both languages. Barbeau did employ a folk etymology in his narrative telling in 1915 with the translation “her-body-is-wise” (1915, 65fn 16).1 No verb root means “be wise.” Folk etymologies were also often involved with animal names that appear in the Narratives. One example is “feathers stick out” for turkeys (Barbeau 1960, 286 #18). It contains no recognizable noun root for “feather” (e.g., -hǫr- “feather, tube” or -saw- “down feather, soft”). The only possible noun root comes from -ndet“pine,” but the verb root is not apparent. Likewise, a folk etymology is given for prairie chicken. In Barbeau 1960, 94 #35, this is mistranslated as “the he wings spreads.” The Wyandot noun root for “wing,” -ž- isn’t in the word, ukwesęhažah. The -ž- near the end of the word is in the verb root, not the noun root position. For “wildcat” the folk etymology developed for skęˀkwaˀa is “brave although small” (Barbeau 1960, 272 #31). The translation for yęriš, the mountain lion or cougar, is presented in Huron and Wyandot mythology as meaning “she or it-tail-is long”(Barbeau 1915, 95 fn1), which is problematic, as -yęr- does not mean “tail” and the form for the verb root -es- “to be long” in the stative aspect would be -etsih-. 1 There is an apparently cognate term in Seneca given that same meaning (Chafe 2012, 115).

Pronunciation Guide

63

The word for “frog,” tsindeˀskyah, is translated as “it stoops” (Barbeau 1960, 281 #42 and 59). This could be a folk etymology, as there is no pronominal prefix. but it could also be translation using a noun root for “thigh(s).” This is recorded in Wendat in the 1640s, as “andheʻchia” (Steckley 2010b:97). In Barbeau’s manuscript dictionary, there is another word wadeˀskyut, using the verb root -ut- “to stand,” which also takes -ndeˀsky-, with Barbeau giving the meaning of “I stoop” (Barbeau n.d., 188). This may be a version of the noun root -ndes- that in my manuscript dictionary I have translated as “lap.” l a c k o f c l o s e e d i t i n g o f t h e t e x t ua l a n a ly s i s

Of lesser importance, but still significant, is the lack of close editing throughout the textual analysis. Every time Barbeau wrote what he believed to be a word on the left side of the page, the Wyandot side, it would be given a number, such numbers ending with the end of the page. On the English side, the translation of that particular “word” should have an appropriately corresponding number. Mistakes in this pattern are readily detectable even by someone who knows nothing about Wyandot. For example, on thirteen pages, there are English translations and their numbers missing (pages 69, 203, 222, 224–5, 235, 249, 259, 261, 263, 286, 294, and 308). In one case five Wyandot words are missing (page 188). Five times the numbering of the words skips numerals (i.e., going from a number such as 21 straight to 32) or goes back on both sides (i.e., going from 32 straight to 23 – see pages 138, 168, 188, 221, and 240). And on three pages (106, 148 and 189) some handwritten Wyandot words are written beside their English translation on the right side. These examples alone present solid evidence that the often meticulous Barbeau did not have or take ample opportunity to improve the first recording of the information. Four facts about the years leading up the publication of the Narratives in 1960 are important considerations concerning the lack of close editing and general improvement of the analysis. First of all, Barbeau retired from the National Canadian Museum, the publisher, in 1949, so the museum may have initiated the project. Second, in 1954, Barbeau had a stroke. Third, there were no speakers or scholars of the Wendat/Wyandot language at the time to work with him. Fourth, as Barbeau himself admitted, it wasn’t easy for people to read his peculiar “stenography” or writing, including his phonetic symbols (Nowry 1995, 378). I know this from personal experience. My first contact with Wendat and Wyandot was as a graduate student in anthropology at the University of Toronto. In the 1973–74 academic year, I worked both as a teaching assistant and a research assistant for Prof. Roy Wright, who had been hired as a specialist in Indigenous languages, based on his work with Mohawk and Inuktitut. He had a contract to computerize and publish Barbeau’s field notes into a dictionary. I was to enter

64

Forty Narratives in the Wyandot Language

the data through the old-style punch cards. Barbeau claimed in 1963 that he had “completed my Huron-Wyandot Dictionary” (Nowry 1995, 391). Having owned a copy of that manuscript (never published) for over four decades, I can say that it was organized in a very idiosyncratic way, and is nowhere near complete. I suspect, but cannot tell for certain, that Barbeau was not very favourably inclined towards the Narratives being published in 1960. The work represented his past not his present interests, concerns, and competences. I believe Narratives to be more a museum-initiated than a scholar-initiated publication. These texts appear to me to be more like early field notes than anything reflecting serious later learning or editing. p ro n u n c i at i o n g u i d e

Oral Vowels -a-e-i-u-

as in “father” sometimes long as in “eh,” sometimes short a in “letter” sometimes long like the -ee- in “beet,” sometimes short as in “tip” as in “flute”

Nasal Vowels French and Wyandot, unlike English, both share the feature of having a good number of nasal vowels. The Wendat who live in Quebec have an easy time pronouncing these vowels. It is harder for the Wyandotte of Oklahoma, who have limited exposure to the French language. ą ę ǫ

as in French and English “bouffant” (hairstyle) as in French word “chien,” and the English word “entrance” as in French word “bon”

Consonants -d-g-h-

as in English “dog” after an -n- the combined sound is like the -ng- in “sing” word initially and before and after a vowel at the same time like the -h- in “hat” Before or after a consonant it is pre- or post-aspiration like breathing out. In the recording of words in the Narratives, final sounds in essentially the same words are sometimes represented by -h-, sometimes by glottal stops (i.e.,ˀ). The writing is not consistent in this.

Conventions Used in the Forty Narratives

-k-m-n-r-s-š-t-w-y-ž-ˀ-

65

as in English, with -ky- being like the -c- in “cute” as in English “mother” as in English, with -ny- like the -ni- in “onion”1 as in English “rip” as in the English word “sight” like the -sh- in “shut” as in English “tight” as in English “wave” as in English “yell” -zh- as in English “pleasure” (in the French name “Jean”). the glottal stop, as in the expression (where it is said twice) “uh uh” meaning “no”

Key Differences from Barbeau’s Use of Symbols Barbeau made use of more phonetic symbols than are used here. He marks a distinction between long and short vowels, puts stress or emphasis markers and distinguishes between symbols -ε- (as in the word “letter” and -e- (as in “eh”). I do not, for two reasons. One is ease of teaching the language, a distinct priority of mine when working with the people. They have a hard enough time with nasal vowels. Another is that I am not completely sure of the consistency in which these distinctions are marked. Generally I tell language learners that stress tends to fall on the second last syllable. Linguists with a greater need for phonetic purity than I have as a language teacher can find these distinctions in the original Barbeau text. c o n v e n t i o n s u s e d i n t h e f o rt y n a r r at i v e s

The following are the Forty Narratives as I have translated them step by step. A few standard conventions have been employed here. There are four lines representing each verb and noun. The first is the recording of the entire word. The second is a breaking down of each word into morphemes or meaningful parts. The third involves a labelling of those morphemes. The fourth is the translation into English. The following is an example: aˀurhęhąˀ aˀ-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawns

whole word separated morphemes labelled morphemes English translation

1 In the word “Hugnont” for the deer charm, this sound is represented by -gn-. The -on- represents the ǫ.

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Forty Narratives in the Wyandot Language

When a letter or letters are encased in square brackets […] in the entries, this signifies that the content being added is what is needed to make the word etymologically sound. Curved brackets (…) indicate that I am merely suggesting that the content should be there. I am not sure.

Short Forms for the Structural Positions in the Wyandot Verb There are eight structural positions in the Wyandot verb (see Appendix A). The short forms used for each are represented alphabetically in the appropriate structural position.

Pre-Pronominal Prefixes cl co du fa fu imp ng op pa re sj tl

cislocative coincident dualic factual future imperative negative optative partitive repetitive subjunctive translocative

Pronominal Prefixes A d f FZ Ind m/M n p P x

agent dual feminine feminine-zoic indefinite pronominal prefix (“they, one, somebody”) masculine first person inclusive plural patient first person exclusive

Conventions Used in the Forty Narratives

67

Voice rf srf

reflexive semi-reflexive

Nouns dnr elns jv nm ns

dummy noun root (used as a place holder for verbs that require nouns) external locative noun suffix (“at” or “on”) joiner vowel nominalizer noun suffix

Verb Root Suffixes ca ci da dl ds fq inc ins nm pgr tr un

causative causative-instrumental dative dislocative distributive frequentive inchoative instrumental nominalizer progressive transitional undoer

Aspects ha imp pr pu st

habitual imperative purposive punctual stative

Aspect Suffixes dm pl ps

diminutive plural past

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Forty Narratives in the Wyandot Language

Clitics aug el pop

augmentative external locative populative

Translating the Stories 1 t h e yo u n g w o m a n fa l l e n f ro m a b ov e ( b a r b e au 1915 , 50–1; 1960, 59–63 )

hǫteyęˀ-ąhą hǫ -te-yę-ˀ -ąha MpA-srf-be siblings-st-dm they (m) are siblings

hatindareˀ hati-ndare-ˀ MpA-exist-st they (m) live (together)

aˀ temętayeh tuh ąˀ-rąˀ d aˀ -tem-ø-ęt-a-ye-h tl-du-FZA-day-jv-number-st every day there only the skat s-ka-t-ø re-FZA-be one-st it is one

eyanyǫˀ e-yanyǫ -ˀ IndA-cook-st one is cooking (in a pot)

ekyehša de eky-e-hša-ø (fu+cl)-IndA-finish-pu they (ind) will complete it (?) the

d the

unęhaˀ tuh -u-nęh-aˀ FZP-corn-ns corn there

ąˀ rąˀ only

They are siblings who live together. Every day they only eat cooked corn. nęh

uˀ ndurǫˀ de u-ˀ ndurǫ -ˀ FZP-be difficult-st now it is difficult that which yanyǫ hs ya-nyǫ -hs

aˀ wehǫˀ aˀ w-ø-eh-ǫˀ

1 The usual form for “it would be” is ayęˀ.

yawaheˀ s da ya-wa-h-eˀ s FZA-take-dl-ha she goes to get it that which nd

aenǫ 1 a-ø-en-ǫ

70

FZA-cook-ha she cooks

Forty Narratives in the Wyandot Language

fa-FZA-wish-pu she wishes, thinks

ukyesandi d u-ky-esa-nd-i FZP-srf-be easy-inc-st it becomes easy the

the

op-FZA-be-pu it would be

ayeheruwaˀ a-ye-her-u-wa-ˀ op-1A-cornstalk-be in water-un-pu I would take, pull the cornstalks out

ayaheruwaˀ a-ya-her-u-wa-ˀ fa-FZA-cornstalk-be in water-un-pu she pulled the cornstalks out

tawahšah t-aw-a-hš-ah du-fa-FZA+srf-finish-pu she completed it

Now it is difficult for her to go get that which she cooks, so she thinks, “It would be easy to take the cornstalks out.” She pulled the cornstalks out. She did it completely. an

tehunǫ mehskwa[n]dindiˀ 2 d te-hun-ǫ mehskwa-ndind-iˀ ng-MpP-please-da-st not it did not please them (m) the

ayaˀ heruwaˀ a-ya-ˀ her-u-wa-ˀ fa-FZA-cornstalk-be in water-un-p she would take the cornstalks out

It did not please them that she took the cornstalks out. [a]hendihǫˀ a-hend-ihǫ -ˀ fa-MpA-say-pu they (m) said

ahšakyesah[t] a-hš-aky-esa-ht-ø fa-2A-srf-be in a poor state-ca-pu you put it in a poor state

etsikwangyaha d e-tsi-kwa-ngyah-a-ø3 fu-re-1npA-food-eat-pu we (n) will again eat when

utahšešah u-t-a-hše-ša-h fa-du-fa-2A-finish-pu you complete, finish it

ataˀ uˀ something ąhšaˀ kǫˀ ą-hš-aˀ -kǫ -ˀ fa-2A-srf-break-ds-pu you broke it in many pieces

ąšakyesaht ą-š-aky-esa-ht-ø

2 This is presented as two entries in Barbeau 1960, 59 #20 and 21. 3 This combination of noun and verb root can be confusing. The noun root is presented as both consonant and -yen- stem in Potier’s writing (Potier 1920, 449 and 455). In the Narratives, it takes both consonant stem and -e- stem. In this text, I will be representing the verb root with an -a-.

Translating the Stories

71

fa-2A-srf-be in a poor state-ca-pu you put it in a poor state They said, “You put in a bad state the food we will eat when you finished breaking it into pieces. You put it in a bad state.” haˀ yǫ mątęh[a] de haˀ -yǫ m-ąt-ę-ø-ha fa-MpA/FZP-body-fall-inc-pu they (m) dropped her the tekwęndeˀ s te-kw-ęnd-e-ˀ s du-cl-FZpA-come-ha they (f) come again often

kǫ htarateˀ k-ø-ǫ htar-a-te-ˀ cl-FZA-lake-jv-be present-st where there is a lake

yahǫ h ya-hǫ -h FZA-be a swan-st swans

[a]męˀ yeh am-ę-ˀ yęh FZP-water-el on water

They dropped her into a lake, where swans move on the water. iyǫtǫh i-yǫ-tǫ-h pa-FZpA-say-ha they (f) say

tsataˀ t[a]s[t]ureh4 ne ts-at-aˀ t-a-sture-h imp+2pA5-srf-body-jv-be fast-imp be fast, hurry the

yahǫˀ ya-hǫ -ˀ FZA-be a swan-st swans

taeaˀtǫkyeˀ t-a-e-aˀt-ǫ-ky-eˀ du-fa-IndA-body-continue-pr someone is coming The swans say, “Be fast, hurry. Someone is coming.” aˀyǫ-taˀt[a]s[t]ureh tuh aˀ-yǫ-t-aˀt-sture-h fa-FZpA-srf-body-jv-be fast-pu they (f) were fast there

ayaˀ tarahaˀ 606 a-ya-aˀ t-a-ra-ha-ˀ fa-FZA-body-jv-fall on it-inc-pu she fell on it

4 Barbeau presented this as “let us (together) gather close” (Barbeau 1960, 59 #36). The usual “let us” form is not used, and there is, to my knowledge, no such verb. The verb root -sture- (“be fast”) seems to be intended. There is also the awkwardness of the “body” + “be close,” resulting in a -aˀ ts- rather than an -aˀ t “body” plus -sture- “be fast.” 5 The -ts- is produced by the interaction between the imperative prefix and the- skw- of the secondperson plural. 6 Bolded numbers represent the page numbers in Barbeau 1960.

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Forty Narratives in the Wyandot Language

ne

daeˀ ne

the

that whom

kǫ mąˀ tęhtiˀ k-ǫ mą-ˀ t-ę-ht-iˀ cl-MpA/FZP-body-fall-ca-st where they (m) made her fall

They were fast going to where she fell, she whom they made fall. ahęnhaǫˀ a-h-ęnhaǫ -ˀ fa-MA-say-pu he said

hungyendih unęh hu-ngyendi-ˀ FZP-be a long time-st it is a long time then

tsahteˀ 7 tsa-hte-ˀ imp+2pA-be present-imp appear

[aˀ ]awawihšęheˀ aˀ -awa-wihš-ęhe-ˀ fa-1xp-force-die-pu our (x) strength is dying

tuh

nǫ mądeˀ

there

this time, now

He (a swan) said, “After a long while our strength is dying. Appear there now!” ahęhaǫˀ a-h-ęhaǫ -ˀ fa-MA-say-pu he said

nd the

ingyaˀ wiš di i-ø-ngyaˀ wiš-ø pa-ø8-be a turtle-st turtle me

nǫ mąˀ deˀ now

The turtle said, “Me now.” daeˀ

nǫ mąˀ deˀ

that one

this time

tu

sahateˀ s-a-ha-te-ˀ re-fa-MA-be present-pu there he again existed

ušaˀ rahkwat u-š-ø-aˀ ra-hkw-at fa-re-MA-float-ins-pu he was an instrument of floating again

ne the

d the

kǫ maąˀ tętiˀ k-ǫ ma-ąˀ t-ę-t-iˀ cl-MpA/FZP-body-fall-ca-st where they (m) made her fall

That one this time again he existed as a means of floating where they made her fall. 7 Barbeau presented this word together with the next one, and gave the combined meaning as “[Let] someone else.” He often presented the particle tuh as part of a verb. 8 As is the case with probably most animal names, there is no pronominal prefix with this word.

Translating the Stories

nęh ketǫ skwaˀ yeˀ tuh then toad

there

undarǫ nt u-ndar-ǫ nt-ø FZA/FZP-cheek-attach-st it is attached to her cheek

73

aˀ weht aˀ w-ø-e-ht-ø tl+fa-FZA-go-ca-pu she went to a place

yahawiˀ [t] ya-haw-iˀ t FZA-carry-pr she carries it

n

aˀ unǫ ht aˀ -u-nǫ ht-ø fa-FZA/FZP- give-pu she gave it to her

the

ǫ dehk ǫ -dehk-ø FZP- be sand-st it is dirt, sand

nde kǫ maąˀ tętiˀ k-ǫ ma-ąˀ t-ę-t-iˀ cl-MpA/FZP-body-fall-ca-st the where they (m) made her fall

n the

ǫ dehk ketǫ skwaˀ yeˀ ǫ -dehk-ø FZP- be sand-st it is sand, dirt toad

Then the toad went to a place to bring dirt. It is attached to her cheek, the dirt the toad gave to her whom they made fall. ayęhaǫˀ kehše a-y-ęhaǫ -ˀ fa-FZA-say-pu she said (do this way)

eˀ šetsikeˀ traˀ k de eˀ -še-tsikeˀ t-ra-ˀ k-ø fu-2A-grains-put on top-ins-pu you will put grains on top the of it

hšitaraˀ hš-itara-ˀ 2A-lie down-st you are lying down

She said, “You will put grains on top of where you are lying down.” n

ǫ daeˀ

the

that one

iyęh[t]9 i-ø-yęht-ø pa-FZA-mean-st she meant

[eˀ ]šetsikeˀ traˀ eˀ -še-tsikeˀ t-ra-ˀ fu-2A-grains-put on top-pu you will put grains of sand on top

ǫ dehk ǫ -dek-ø FZP-be sand-st dirt, sand

de that which

n

ǫ daeˀ

da

the

that one

that

atǫ h ø-atǫ -h FZA-say-ha she says iyęh[t] 61 i-ø-yęht-ø pa-FZA-mean-st she meant

That one said, “Sand, you will put grains of sand on top.” That is what she said.

9 Barbeau had this complete word joined with the next complete word (Barbeau 1960, 60 #34).

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Forty Narratives in the Wyandot Language

kataˀ yareh kaha k-ø-body-? cl-FZA-body-? (she did it)10 here it is awahtǫˀ aw-ø-ahtǫ -ˀ fa-FZA-become-pu she became

nęh then d the

awatǫ mętsǫ gyaˀ aw-ø-at-ǫ męts-ǫ gy-aˀ fa-FZA-srf-earth-make-pu she made the earth

nęh now

utawahkęˀ u-t-aw-ø-ahk-ę-ˀ fa-du-fa-FZA-srf-raise-pu she was raised

Then she made the earth. She was raised up. n

akwenyǫ mąˀ a-kw-enyǫ -? (fa-du-FZA-take along-(?)) (now) (she went about)11 de

katǫ hskwaˀ yęˀ

d

the

toad

the

daeˀ

wetiˀ

that one

all

aˀ yaękwaˀ aˀ -ya-ękw-aˀ fa-FZA-plant-pu she planted it tiwa

aˀ unǫ t aˀ -u-nǫ t-ø fa-FZA/FZP-give-pu she gave to her

d

unęhąˀ d u-nęnh-ąˀ FZP-corn-ns corn the

the

uyaresaˀ u-yares-aˀ FZP-beans-ns beans

unyǫ hšaˀ u-nyǫ hš-aˀ FZP-squash-ns squash

ne

[ya]ękwahs ya-ękw-ahs FZA-plant-ha she plants

daeˀ wetiˀ aˀ unǫ ht aˀ -u-nǫ ht-ø fa-FZA/FZP-give-pu that all she gave to her

a quantity the

yąndareˀ ya-ndare-ˀ FZA-exist-st it exists

nd that which

n

ketǫ hskwayęh

who

toad

The toad went about giving it all to her. She planted, corn, beans and squash, all that exists that she plants. The toad gave it all to her. nę daeˀ nǫ mądeh nę daeˀ then that now then that

deˀ ka d this the

10 This is Barbeau’s translation (Barbeau 1960, 61 #1). The verb “to do” has the root -er-, but this doesn’t quite work for the construction of this word. The initial -k- might be the cislocative, referring to “when” or “where.” 11 This is the translation given by Barbeau 1960, 61 #7.

Translating the Stories

aˀ wehǫˀ aˀ w-ø-eh-ǫˀ fa-FZA-wish-pu she wished, thought

[ya]ngyaˀ tih [a]yǫ mą harąˀ ay-ǫ m-ą FZP-self-ns a great deal herself only

ahažaˀ turęhąˀ de a-haž-aˀ t-urę-hą-ˀ op-MA/1P-body-find-inc-pu he would find me the

75

awehǫˀ aw-ø-eh-ǫˀ fa-FZA-wish-pu she wished

ˀ ižaˀaha ˀ i-žaˀah-a IndA-child-ns one (is) a child

Then she thought she was by herself and wished this, “He, a child, would find me.” aˀ yatuyęh aˀ -ya-tuy-ęh fa-FZA-be true-pu it became true

ahayumąturęhaˀ de a-hayum-ąt-urę-hą-ˀ fa-MpA/IndP-body-find-inc-pu they (m) found someone the

taˀ kyeˀ tuˀ awahętehaˀ aw-a-hęte-ha-ˀ fa-FZA-be evident-inc-pu suddenly it became evident to her ne the

saaˀ tat ąn s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one not

ti as

hižaˀ ahąh hi-žaˀ ah-ah MdA-child-ns they (m) two children

hunęntuˀ ndihakyeˀ hun-ęntu-ˀ nd-i-haky-eˀ MpA-grow-inc-st-pgr-pr they (m) were growing

terǫ meˀ te-r-ǫ me-ˀ ng-MA-be human-st he is not human

tawastiˀ 62 t-a-wast-iˀ ng-MA-be good-st he is not good

Truly, two male children found her. Suddenly she came to know as they were growing that one of them was not a good human. ndaeˀ

n

ǫ daeˀ

hąˀ ra

de

that one

the

that one

only

the

huhkęnyeˀ hu-hkęnyę-΄ MP-be small-st he is younger

surǫ męhąkyeˀ s s-u-rǫ -mę-ø-hakye-ˀ s re-MA-be with-un-st-pgr-ha he goes about destroying it

deh stęˀ taˀ uh ahahšrǫ gyaˀ de a-ha-hšrǫ gy-aˀ fa-MA-prepare-pu the anything he prepared who

de who

tayuwanęh t-a-yuwanę-h du-MA-be large-st he is larger, older

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Forty Narratives in the Wyandot Language

The younger one goes about destroying everything that was prepared by he who is older. n the

hahšrǫ gyanǫˀ ha-hšrǫ gya-nǫ -ˀ MA-prepare-ds-ha he prepares many things

ǫ mątǫ mętsa ǫ m-ąt-ǫ męts-a 1pP-srf-land-ns our land

[h]aomą12 ha-om-ą MP-self-ns himself

dikaˀ yąndareˀ nęhšaˀ d ya-ndare-ˀ FZA-exist-st this it exists also the

tiwaˀ

de

kuhkyaraˀ n

such a quantity

the

(what there is) that which

[h]ątǫ ngyaˀ nǫ h tiwa h-at-ǫ ngy-aˀ nǫ -h MA-srf-make-ds-st he made many things such a quantity ayǫ męh d ay-ǫ mę-h IndA-be human-st they (ind) are humans the

tayuwanęh13 t-a-yuwanę-h du-MA-be large-st he is the bigger, older of two

He prepares many things that are on earth. The older one made many things that are for humans. ahęhaǫˀ de a-h-ęhaǫ -ˀ fa-MA-say-pu he said who

huhkenyeˀ tudi nyęˀ diˀ hu-hkenye-ˀ MP-be small-st he is the younger also I

akeaˀ tǫ ngyaˀ d a-ke-aˀ t-ǫ ngy-aˀ fa-1A/IndP-body-make-pu I made their (ind) bodies the

ayǫ meh ay-ǫ me-h IndA-be human-st they (ind) are humans

yurǫ sęndih ahayǫ mąˀ tǫ ngyaˀ yu-r-ǫ -sęnd-ih a-hayǫ m-ąˀ t-ǫ ngy-aˀ IndA-be with-ds-da-st fa-MA/FZpP-body-make-pu they (ind) search for lice14 he made their bodies, them (f)

huhkęnyeˀ hu-hkęnye-ˀ MP-be small-st he is younger

daeˀ de that the

tiwaˀ yęˀ ąh tiwa-ˀ yę-ˀ -ah (du-MdA)15-be siblings-st-dm (they (m) are brothers)

de the

ayǫ meh ay-ǫ me-h IndA-be human-st they are humans

12 Barbeau inexplicably joined this complete word, which he wrote as ayomą, with the next complete word (Barbeau 1960, 62 #12). 13 Barbeau wrote this with an initial -u-, which would seem to indicate a factual prefix, which does not go with the stative aspect (Barbeau 1960, 62 #19). 14 In Potier 1920, 330 “aronsenni” involves examples with one searching for lice on another. 15 Barbeau has this meaning “that he thought so,” which has no apparent etymological origin (Barbeau 1960, 62 #29).

Translating the Stories

77

The younger one said, “I also made bodies.” He made monkeys. They are his brother’s humans. dešaˀ teˀ [n]di teˀ -nd-i-ˀ du-MdA-be two-st while they (m) are two

ežaˀ teˀ yęˀ ąhą nde tayuwanęh 63 e-ž-aˀ te-ˀ yę-ˀ -ąhą t-a-yuwanę-h pa-MdA-srf-be siblings-st-dm du-MA-be large-st they two (m) are brothers the he is the elder

ndaeˀ hamęndižuˀ ha-męnd-ižu-ˀ MA-voice-be great-st that he is great in voice

de the

huhkęnyeˀ hu-hkęnye-ˀ MP-be small-st he is the younger one

ndaeˀ [ǫ n]dehšurunǫˀ ø-ǫ nde-hš-u-runǫ -ˀ FZA-have as country-nm-be inside-st-pop that he is the dweller inside the earth. These two are brothers. The elder one is he who is great in voice (God). The younger one is the dweller inside the earth (the Devil). 2 origin of the sun shower 1915, 53–6; 1960, 63–75 )

( b a r b e au ndaeˀ that one

nd

iyawinǫ h ndaeˀ hąˀ rąˀ i-ya-winǫ -h pa-FZA-be a young woman-st who she is a young (beautiful16) woman that only

tikawinǫ h ti-k-a-winǫ -h du-cl-FZA-be a young woman-st she is a very (beautiful) young woman That one is a young woman. She is the only very beautiful young woman. ątehskwahehšǫ nyǫ hs ø-ąte-hskwahe-šǫ nyǫ -hs

ne

kǫ męhtą[n]dih k-ǫ m-ę-ht-ąnd-ih

d

16 The meaning of “beautiful” is implied, as is “handsome,” with the corrresponding verb root meaning “young man.”

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Forty Narratives in the Wyandot Language

FZA-srf-dislike-ds-ha she dislikes many

du-MpA/FZP-have-ca-inc-st those they (m) try to have her who

[h]enǫ męnyęhtiˀ hen-ǫ męnyęhti17-ˀ MpA-be a young man-st they (m) are young (and handsome ) men

taˀ ungya[n]dih taˀ -u-ngyand-ih cl-FZP-be a long time-st it is a long time

She dislikes for a long time those many young men trying to have her. ne

waˀ tuˀ

the

next

tišreˀ ti-š-r-e-ˀ cl-re-MA-come-st when he comes again

nęh [a]huhskyǫ hąˀ a-hu-hsk-yǫ -hą-ˀ fa-FZA/MP-(dnr)-(?)-inc-pu now she fell in love with him18

undeˀ kwęh

ti

very

as

rǫ męnyęhtih r-ǫ męnyęhti-h MA-be a young man-st he is a young, handsome man

The one who came next was a young and very handsome man. She fell in love with him. n

aˀ umęgerih aˀ -u-męg-eri-h fa-FZP-word-be right-pu now she19 is agreeable, willing ne the

n now

a’kyatakyan[ǫ ]nyǫˀ aˀ -ky-ø-ataky-anǫ nyǫ -ˀ fa-du-MA/FZP-talk-ds-pu he talked a lot to her

rǫ męnyehti r-ǫ męnyehti-ø MA-be a young man-st he is a young (handsome)20 man

Now, she is agreeable, as she and the young man talked back and forth. aˀ žatriwihšęˀ aˀ -ž-at-riw-ihš-ęˀ

nęh daeˀ ehutingyakaˀ e-huti-ngya-kaˀ

17 Although an -i- in this position usually marks the stative, it does not in this instance. See on8enientichra in Potier 1920, 417 and 455. 18 This is the translation that Barbeau presented (Barbeau 1960, 63 #24). 19 While this is translated as “he” in Barbeau 1960, 63 #26, the context suggests that it should be “she.” 20 As with the young woman named implying “beautiful,” this term for young man implies “handsome.”

Translating the Stories

79

fa-MdA-srf-matter-finish-pu fu-MpP-marry-pu they two (m) finished a matter, made a decision now that they (m) will get married They made a decision, now they will get married. de the

rǫ męnyehtiˀ r-ǫ męnyehti-ˀ MA-be a young man-st he is a young man

euˀ ra n e-u-ˀ ra-ø fu-FZP-be night-inc+pu it will be night the

ahęhaǫˀ tuh n a-h-ęhaǫ -ˀ fa-MA-say-pu he said there the ęnteke ø-ęt-e-ke FZA-day-(?)-el (at the) day

nęh now

[aˀ ]urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day has dawned

[e]skǫ n[y]ǫ ht 64 e-s-kǫ -nyǫ ht-ø fu-re-1A/2P-take along-pu I will take you back with me

The young man said, “When day has dawned for the next day, I will take you back with me.” nęh utendutǫˀ d u-te-ndutǫ -ˀ FZA/FZP-srf-tell-st then she told her who

u[n]duˀ męˀ u-nduˀ mę-ˀ FZA/FZP-be mother to-st she is mother to her, her mother

mąhąhšanǫˀ ažaˀ turęhaˀ ti deheręh a-ž-aˀ t-urę-ha-ˀ (fa-MA fa-1A/MP-body-find-inc-pu (most so)21 I have found him as far

aˀ yęhaǫˀ aˀ -y-ęhaǫ -ˀ fa-FZA-say-pu she said

irǫ męnyehtiˀ i-r-ǫ męnyehti-ˀ pa-MA-be a young man-st he is a young man

Then she told it to her mother, saying, “I have found a young man who is far away.” d

[a]urhęhąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu when day has dawned teˀ treˀ t-eˀ -t-r-e-ˀ

euˀ rah nęh e-u-ˀ ra-h fu-FZP-be night-inc+pu it will be night then

tuh nęh tsahiwihakyaˀ ts-a-hi22-w[e]-[y]i-haky-aˀ

21 This is the translation presented in Barbeau 1960, 64 #5. 22 Although -hi- is the masculine dual agent form, it makes more sense that this is a distortion of -ayi- which is the first-person exclusive dual agent, which Potier gives as -ayi- (Potier 1920, 7).

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Forty Narratives in the Wyandot Language

du-fu-cl-MA-come-pu re-fa-1xdA-go together-st-pgr-pu he will come back there then we two (x) go along together again esayenyǫ nt e-s-aye-nyǫ nt-ø fu-re-MA/1P-take along-pu he will take me back “When the day breaks and it is night, he will come back. Then we two will go along together again; he will take me back.” umęngyerih u-męngy-eri-h FZP-word-be right-st she is agreeable

d

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu dawn breaks

[a]uˀ rah nęh a-u-ˀ ra-h fa-FZP-be night-inc+pu it is night then

who

u[n]duˀ męh nd u-nduˀ mę-h FZA/FZP-be mother to-st she is mother to her when sahąǫˀ ne s-a-ha-ǫ -ˀ re-fa-MA-arrive-pu back he arrives who

rǫ męnyehtiˀ r-ǫ męnyehti-ˀ MA-be a young man-st he is a young man Her mother is agreeable. When dawn breaks after the night, the young man arrives back. tu there

[u]tahąǫˀ u-t-a-ha-ǫ -ˀ fa-cl-fa-MA-arrive-pu he arrived at a place

tu[n]diˀ

d

also

the

yanǫ hskǫˀ ya-nǫ hs-kǫ -ˀ FZA-house-be inside-st inside a house

u[n]duˀ męh u-nduˀ mę-h FZA/FZP-be mother to-st she is mother to her

ahuyęˀ a-hu-yę-ˀ fa-FZA/MP-see-pu she saw him

hamęndaraˀ šǫ nyǫˀ ha-mend-a-raˀ - šǫ nyǫ -ˀ MA/FZP-word-jv-be with-ds-st he had many words with her

He arrived inside the house, and her mother saw him. He had many words, conversed with her.

Translating the Stories

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

inǫ šeˀ i-nǫ -?-?-ˀ pa-1A/2P-?-(pr) (I come for your )23

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ne the

deh šęˀ ąˀ š-ę-ˀ -ąˀ 2A/FZP-have as child-st-dm the you have her as child, your daughter

yaˀ tǫˀ tuh skanǫ h ya-ˀ tǫ -ˀ FZA-be old-st she is old there let it be so

He said, “I come for your daughter.”

The old woman said, “Let it be so.”

nęh sahanyǫ nt s-a-ha-nyǫ nt-ø re-fa-MA/FZP-take along-pu then he took her back with him

de

yawinǫ h ya-winǫ -h FZA-be a young woman-st who young woman

Then he took back with him the young woman. d the

awahkąˀ hąˀ rąˀ ø-awahk-ąˀ FZA-be short-st it is short only

de the

hatęde hadeh ha-t-ęd-e-ø tl-cl-MpA24-go-pr they (m) are going there (?)

They only are going a short distance. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kaaˀ 65

daeh

kaˀ tu

that

close by (this way)

yaharˀ yǫ 25 daeˀ kaˀ tuh ya-har-ˀ yǫ -ø FZA-woods-be inside-st in the woods that close by haˀ tusažakyaˀ taˀ haˀ -t-u-s-až-ak-ya-ˀ t-aˀ

81

kyekyaˀ tah kye-k-ya-ˀ t-ah du+imp-1ndA-cut-ca-imp let us two (n) cut it in two tuh there

yatuyęh ya-tuyę-h

23 The translation presented by Barbeau is “for her I come” (Barbeau 1960, 64 #32). 24 This masculine plural form is not typical for e-conjugation verbs such as this one. 25 The noun root here is usually -rh- and the verb root usually -ayǫ -.

82

Forty Narratives in the Wyandot Language

fa-du-fa-re-1xdA-srf-cut-ca-pu we (x) two again cut across

FZA-be true-st it is true, certainly

He said, “Let us cross this way, close by, in the woods. There we again cut across, certainly.” teˀ unǫ htoˀ ndiˀ teˀ -u-nǫ ht-oˀ ndi-ˀ ng-FZP-leg-make-st it does not make her leg (i.e., it is not long to her)

ąyęh ti ą-ø-yę-h op-FZA-be-pu it would be as

deheręh far

tihundehtiˀ ti-hund-e-ht-iˀ du-MpP-go-ca-st they two (m) travelled to a place It would not be long to her, how far they two went. nęh husahinyǫˀ hu-s-a-hi-nyǫ -ˀ fa-re-fa-MdA-arrive-pu then they two (m) arrived back

nd the

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has his home

de the

rǫ męnyęhtiˀ r-ǫ męnyęhti-ˀ MA-be a young man-st young man Then they two arrived where the young man has his home. tuh iyęˀ trǫˀ de i-ø-yęˀ trǫ -ˀ pa-FZA-dwell-st there she dwells who nę

šaˀ

hu[n]duˀ męh de hu-nduˀ mę-h FZA/MP-be mother to-st she is mother to him who

[n]diwinǫ h ndi-iwinǫ -h FZdA-be a young woman-st then at the same time they two (f) are young women

rǫ męnyehtiˀ r-ǫ męnyehti-ˀ MA-be a young man-st young man hǫˀ teˀ yęˀ ąhąh hǫ -ˀ teˀ -yę-ˀ -ąhah MpA-srf-be siblings-st-dm they (m) are siblings

Translating the Stories

tųndi atiyerǫˀ ati-yerǫ -ˀ FZpA-assemble-st also they (f) are assembled

83

tuh

deˀ šaˀ ahaaˀ kyǫˀ a-ha-aˀ k-yǫ -ˀ fa-MA/FZP-body-arrive-pu there while he brought her

There she dwells, the mother of the young man. At the same time there are two young women who are his siblings, also gathered there when he brought her. nęh [a]hutingyakaˀ de a-huti-ngya-kaˀ fa-MpP-marry-pu then they (m) got married who

rǫ męnyęhtiˀ de r-ǫ męnyęhti-ˀ MA-be a young man-st he is a young man who

yawinǫ h ya-winǫ -h FZA-be a young woman-st she is a young woman

Then the young man and the young woman got married. ših far

erehtaˀ e-r-e-ht-aˀ (tl)-MA-go-ca-ha he goes to such a place

[h]unęrǫ nkyeˀ s hu-nęronky-eˀ s MP-hunt-ha he goes often hunting

etarhawiˀ s d e-t-a-r-haw-iˀ s fa-cl-fa-MA/FZP-bring-da+pu he brings it to her the

ayęh a-ø-yę-h op-FZA-be-pu it would be

uhskenǫ tǫˀ uh-sken-ǫ tǫ -ˀ FZP-be dead-dl-st it is a deer

uwahtsaˀ u-wahts-aˀ FZP-meat-ns meat

He goes far to go hunting, so he would bring her deer meat. tuh

tižuh26 deˀ kaˀ t-ø-ižu-h du-FZA-be like-st there it is like this

de

tuh

the

there

eyeˀ trǫˀ e-ø-yeˀ trǫ -ˀ fu-FZA-be placed27-pu she will reside

It is such that she will reside there. 66 iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she thinks

ayǫ meh ay-ǫ me-h IndA-be human-st one is human

ayǫ daǫ a-y-ǫ daǫ -ø fa-1A-have as home-pu I had it as my home

nęh now

26 This verb is cognate with the Wendat -ihti- (Potier 1920, 400), but is structured a little differently. 27 The verb root -yęˀ trǫ - can mean “reside,” “be placed,” and for an animal to give birth (Potier 1920, 392). It refers to the placing of a human or animal.

84

Forty Narratives in the Wyandot Language

uˀ ngya[n]dih nęh u-ˀ ngyandi-h FZP-be a long time-st it is a long time now šęęˀ ka

kyuˀ ngętsih

(?)28

it is a snake

n the

ahahkerǫ hkweˀ a-h-akerǫ -hkw-e-ˀ fa-MA/1P-be afraid-ins-inc-pu he has made me afraid of him hayuwanęh ha-yuwanę-h MA-be large-st he is large

hąˀ rˀ ą only

She thinks, she who is human, “I have had this as my home for a long time now. He has made me afraid of him. So it is that he is only a large snake.” d

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr that which she thinks hiwey hi-we-y MdA-be together-st they two (m) are together, her spouse

kaˀ here

rǫ męnyehtiˀ r-ǫ męnyehti-ˀ MA-be a young man-st he is a young man ǫ ndesaˀ yęˀ ǫ -ndes-aˀ -yęˀ FZP-lap-ns-ns on her lap

inęh de in-ø-ę-h pa-FZA-be-st it is the

ahakǫ heˀ a-h-ak-ǫ h29-eˀ fa-MA-srf-put head toward-pu he put his head toward, faced

She thinks this of the young man that is her spouse, who lays his head on her lap. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tarǫ hs t-a-rǫ -ø-hs-ø imp-1A-be with-un-da-imp clean it off of me

[i]waˀ žah iw-ø-a-ˀ ž-ah pa-FZA-be a size-st-dm it is a little

waˀ tsih elsewhere He said, “Clean it off me at little elsewhere.” awakahkwaˀ aw-ø-akahkw-aˀ

tu

sawahkahkwaˀ s-aw-ø-ahkahkw-aˀ

kyuˀ ngęntsih

hąˀ rąˀ

28 Barbeau presents this as meaning “so it is,” but I can see no etymological reason for this conclusion. 29 I am not sure about this construction or meaning.

Translating the Stories

85

fa-FZA-look-pu she looked at it there s

re-fa-FZA-look-pu he looked at it again

[h]ayuwanęh ya-yuwanę-h MA-be large-st he is large

kahayǫ hęˀ k-a-hay-ǫ hę-ˀ cl-fa-MA/FZP-face-pu where he put his face toward her

it is a snake only ǫ ndesaˀ yęˀ ǫ -ndes-aˀ -yęˀ FZP-lap-ns-el on her lap

She looked at it and looked again. It is only a large snake with his head on her lap. (a)męnˀ dinyehstratsaǫ mąˀ am-ęnˀ dinyehstratsaǫ mą-ˀ FZP-cry out loudly-st she cried out loudly

taˀ wakyerihat t-aˀ w-ø-ak-yerih-at-ø du-fa-FZA-srf-be straight-ca-pu she straightened up

She cried out loudly and straightened up. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

de

hu[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st she is mother to him

the

ihšeheˀ i-hš-eh-eˀ pa-2A-wish-pr you think

ayǫ hmeh ay-ǫ hme-h IndA-be human-st one is human

teˀ sąndaˀ urąˀ [n]dih teˀ -są-ndaˀ urą-ˀ nd-ih ng-2P-have power-inc-st you don’t have the ability

hate

nǫ ndaeˀ d

what?

that

awayęngyayh30 d aw-ay-ę-ngya-yh fa-IndP-(srf)-marry-pu one got married if

d

istęˀ ąh

if

not

that which istęˀ ąh not

[a]sakyaˀ takerǫ hkwęˀ a-s-aky-aˀ t-akerǫ -hkw-ęˀ fa-2P-srf-body-be afraid-ins-pu your body creates fear

tuh ahšaˀ 67 there at the same time His mother said (to him), “What is it you think concerning the human who got married, if you don’t have the ability (to become a human), if your body creates fear?”

30 The first nasal vowel here is usually -ǫ - and the punctual -ka-, as in an earlier example.

86

Forty Narratives in the Wyandot Language

n

ąˀ watuh31 ąˀ w-a-tu-h fa-FZA-know-pu then she came to know

de

yawinǫ h ya-winǫ -h FZA-be a young woman-st who she is a young woman

aˀ wehǫˀ daiˀ senyęh aˀ w-ø-eh-ǫˀ fa-FZA-wish-pu she thought (that it is so)

nęnǫ (may be)

d that which

irǫ meh i-r-ǫ me-h pa-MA-be human-st he is human

teˀ yęh teˀ -ø-yę-h ng-FZA-be-st it is not Then the young woman came to know that he is no human. [a]uhkerǫ hąˀ udeˀ kwaˀ kahę trǫ diˀ a-u-hkerǫ -hą-ˀ fa-FZP-be afraid-inc-pu she is afraid very at this point greatly ahukwęndihahtęˀ a-hu-kwęndihat-ę-ˀ fa-FZA/MP-reproach-da-pu she reproached, scolded him irǫ męnyehtiˀ i-r-ǫ menyehti-ˀ pa-MA-be a young man-st he is a young man

de who

hu[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st she is mother to him

šęˀ kaˀ

kyuˀ ngęnts[i]h

hąˀ rąˀ

(there it was)

it is a snake

only

She is very afraid, so she scolded him, the mother of the young man who was only a snake. d that which

iwehe iw-ø-eh-e pa-FZA-wish-pr she thinks

irǫ męnyehtiˀ i-r-ǫ męnyehti-ˀ pa-MA-be a young man-st young man

inęh in-ø-ę-h pa-FZA-be-st it is such

31 The usual form of the consonant conjugation is -ya-, which appears to be shortened here to -a-.

Translating the Stories

87

ayengyaih aye-ngya-ih 1P-marry-st I married She thinks, “He is the young man that I married.” aˀ yęhąǫˀ tuh n[e] waˀ tu usahayęhąˀ aˀ -y-ęhaǫ -ˀ u-s-a-h-ayę-hą-ˀ fa-FZA-say-pu fa-re-fa-MA-go out-inc-pu she said there the again he goes back out tiwa

yęˀ ąh

such an amount (likely) daeˀ no that (should be)

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

yawahtsih d ya-wahst-ih FZA-be good-st it is good the

de who

sahunęhrǫ nti s-a-hu-nęhronti-ø re-fa-MP-hunt-pu he goes hunting again

hu[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st his mother

usahšateˀ waˀ u-s-a-hš-ate-ˀ wa-ˀ fa-re-fa-2A-srf-take-pu you flee, get away again

She (his mother) said, “It will be likely that he goes back out and goes hunting again.” His mother said, “It would be good for you to get away again.” ežažuˀ e-ža-žu-ˀ fu-MA/2P-kill-pu he will kill you

skaˀ męntah[t]32 s-kaˀ m-ęnt-a-t-ø re-FZP-day-jv-be one-st it is one day

ežažuˀ e-ža-žu-ˀ fu-MA/2P-kill-pu he will kill you

ąhteusąndaˀ urahaˀ d ąh-te-u-są-ndaˀ ura-ha-ˀ fa-ng-(?)-2P-have power-inc-pu you do not have the power, ability the

kyuˀ ngęntsih skaˀ [t] s-ka-ˀ t-ø re-FZA-be one-st it is a snake it is one

skaˀ męnta[t] s-kaˀ m-ęt-a-t-ø re-FZP-day-jv-be one-st it is one day

awatutęˀ aw-at-utę-ˀ 1xpA-srf-be such-st we (x) are such a kind

32 I believe that the second identical word here was put in by accident.

aˀ ska surely

herewahtiˀ he-rewaht-iˀ 1A/MP-reprimand-st I reprimanded him ąyǫ me ąy-ǫ me-ø 1xpA-be human-st we (x) are human

88

Forty Narratives in the Wyandot Language

teˀ y[ę]h33 68 teˀ -ø-yę-h ng-FZA-be-st it is not “He will kill you one day. One day he will surely kill you. ‘You do not have the ability.’ I reprimanded him. A snake is one of our kind. We are not human.” dae hąˀ ąr tižuh t-i-žu-h du-FZA-be like-st that only it is like, so

ahehąǫˀ [e]ndi hinǫ a-h-ehąǫ -ˀ fa-MA-say-pu he said me it may be

d

iyawinǫ h ngyaˀ tih i-ya-winǫ -h FZA-be a young woman-st the young woman much

(ǫ )mąntinęh34 -nęh -ps it was a long time

anyǫ ngyakaˀ a-nyǫ -ngya-kaˀ op-1A/2P-marry-pu I would marry you ahteˀ sa[n]gyakaˀ ah-teˀ -sa-ngya-kaˀ fa-ng-2P-marry-pu you were not married

“It is only so,” he said, “that you, young woman, would marry me because it was a very long time that you were not married.” daižuh

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu that is why he said

[ę]dih ęhšęˀ ęh

dae

me

that

hąˀ rąˀ e[y]e[n]daˀ urahaˀ e-ye-ndaˀ ura-ha-ˀ fu-1A-have power-inc-pu only I will have the ability tižuh t-ø-ižu-h du-FZA-be like-st it is like

anyǫˀ [n]gyaka a-nyǫ -ngya-ka op-1A/2P-marry-pu (it has been so) I would marry you

d the

etežaˀ tutę e-te-ž-aˀ -utę-ø fu-du-1A-body-be such-pu my body will be such

d

ayǫ męh ay-ǫ mę-h IndA-be human-st who one is a human

“That is why,” he said, “I could marry you. Only I have the ability to have my body be like that of a human.” 33 This complete word is joined to the next complete word in Barbeau 1960, 67 #49. 34 Potier classifies this as a particle, but here, like a verb, it takes the past form that follows the stative -i(Potier 1920, 100).

Translating the Stories

tąˀ ą atiˀ not

teˀ yatuyeh teˀ -ya-tuye-h ng-FZA-be true-st then it is not true

89

tehundaˀ urąˀ ndi deh ewayǫ t te-hu-ndaˀ urą-ˀ nd-i ew-a-yǫ t-ø ng-MP-have power-inc-st tl-FZA-begin-st he does not have the ability the always, forever

tahaaˀ tuˀ tęˀ t-a-ha-aˀ t-uˀ tę-ˀ du-fa-MA-body-be such-st his body is two, changed

tižuh n t-ø-ižu-h du-FZA-be like-st it is like the

ayǫ meh ay-ǫ me-h IndA-be human-st one is human

It is not true. He does not have the ability to change forever to be a human. nęh sayayęhąˀ s-a-y-aye-hą-ˀ re-fa-FZA-go out-inc-pu then she went back out sawateˀ wah s-aw-ø-ate-ˀ wa-h re-fa-FZA-srf-take-pu she flees back hu[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st his mother ǫ mąh

de

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

the

daižuh

d’

because

that which

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

sažateˀ wah saž-ate-ˀ wa-h imp+2A-srf-take-imp35 flee

nęh now de who

hatuyeh h-atu-ø-yeh MA-be cold-st-el he is cold, the north

haˀ tesakyaˀ taˀ ha-ˀ te-s-akyaˀ t-aˀ fa-du-2P-go straight-pu you went straight somewhere

that way

Then, the young woman went back out. Now she flees back because his mother said, “Flee to the north. You go straight that way.” dehereˀ

tondiˀ

far

also

ekayanyǫ dehtiˀ 69 ek-a-?-nyǫ d-eht-iˀ cl-(?)-take along-ca-st (he took you along)36

trǫ ndi

kyeąndiˀ

much

more

35 The repetitive prefix may be part of this word. It is hard to tell. 36 Barbeau presented the translation as “he thee brought from” (Barbeau 1960, 69 #10).

90

Forty Narratives in the Wyandot Language

esatasah tiwaˀ e-s-at-asa-h fu-2P-srf-(be quick)-pu you will be quick that much d the

iyawieraˀ i-yaw-iera-ˀ pa-FZA-go straight-st it is going straight as

d that which

ti

deheręh

far

that which

ne

isaęˀ i-sa-ę-ˀ pa-2P-have-st you have it [e]šateˀ wah e-š-ate-ˀ wa-h fu-2A-srf-take-pu you will flee

As far as he led you, that much more you will be quick to go straight as far as you will flee. nęh (u)sawateˀ wah u-s-aw-ø-ate-ˀ wa-h fa-re-fa-FZA-srf-take-pu then she fled back

atuˀ yeh ǫ mąˀ ø-atu-ø-ˀ yeh FZA-be cold-st-el at where it is cold, the north that way

atusawakyaˀ ta a-t-u-s-aw-ø-akyaˀ t-a fa-du-fa-re-fa-FZA-go straight-pu she went straight back

d when

usawateˀ wah u-s-aw-ø-ate-ˀ wa-h fa-re-fa-FZA-srf-take-pu she fled back

Then she fled back to the north; she went straight back when she fled back usahąǫˀ n u-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu back he arrived the

etrǫ ndaǫˀ yangyah de et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has his home elsewhere the

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

takyeˀ tuˀ

ahatuh ne a-ha-tu-h fa-MA-know-pu right away he knew the

tsatęˀ męh ts-ø-ate-ˀ m-ęh re-FZA-srf-take-st she had fled back

He arrived back home. The young woman was elsewhere. Right away he knew that she had fled back. nęh ahąngyah[t] a-hą-ngyaht-ø

ti

ndeheręh ndeˀ šaˀ

Translating the Stories

fa-MA/FZP-chase-pu then he chased after her

as

ekyutašatih ti eky-u-t-a-ša-t-ih cl-jv37-du-FZA+srf-finish-ca-st she tried with all her might as utemęhąkyeˀ u-te-m-ę-hąky-eˀ FZP-srf-take-st-pgr-pr she goes running away

de who

far

ndeheręˀ far

91

while aˀ tewarahtahs aˀ -tew-ø-arahta-hs tl-du-FZA-run-ha she runs away

d when

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

Then he chased after her as the young woman tried hard to run far when she was fleeing. tu tehuh

n

(it is so)

the

ǫ taweyahreh ǫ -t-aw-ø-ey-a-hre-h fa-cl-fa-FZA-water-jv-rise-pu water rose

te[w]usayąndaˀ urahaˀ tew-u-s-a-yą-ndaˀ ura-ha-ˀ ng-fa-re-fa-FZA-have power-inc-pu she did not have the ability anymore ungya[n]dih u-ngyandi-h FZP-be a long time-st it is a long time

ąh not

nde

tu

the

there

nęh

trǫ ndih

now

much

[u]sawarahtat u-s-aw-ø-arahtat-ø fa-re-fa-FZA-run-pu she ran back

uˀ nduteˀ 70 u-ˀ ndute-ˀ FZP-be deep-st it is deep

The water rose. She no longer had the ability to run back a long time, as it is now very deep. nęh kyuhskęnyęˀ ky-u-hskęyę-ˀ du-FZP-be near-st now it is close, nearly

ehaˀ [n]deˀ [n]gyaˀ e-ha-ˀ ndeˀ ngya-ˀ fu-MA/FZP-overcome-pu he will overcome, overtake her

37 This is a difficult interpretation, but it is the only one that seems to fit.

de the

92

Forty Narratives in the Wyandot Language

hiweyh hi-we-yh MdA-be together-st they two (m) are together, are spouses, his spouse

ahuyǫ ntutaˀ kyeˀ 38 a-hu-yǫ nt-ut-ø-aˀ ky-eˀ fa-MP-head-stand-st-pgr-pr his head is standing (i.e., above the water)

Now he will nearly overtake his spouse, as his head is standing above the water. nęh

ahayǫ nyęˀ a-hayǫ n-yę-ˀ fa-MA/MpP-see-pu he saw them (m)

then

henǫ meh tu hen-ǫ me-h MpA-be human-st they (m) are human there

tehe[n]dat te-henda-t-ø du-MpA-stand-st they (m) stood

Then he saw humans standing there. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de the

tęseˀ tahaˀ t-ę-se-ˀ t-aha-ˀ du-fu-2A-stand-inc-pu you will stand d

istęˀ ą

if

not

hǫ mąyuwanęh hǫ mą-yuwanę-h MpA/MP-be large-st they (m) have him as large, he is the chief yeˀ nǫ mąyeh endiˀ ye-ˀ nǫ m-ą-yeh 1A-back-ns-el at my back I

taˀ žižuˀ t-aˀ ž-ižu-ˀ ng-2A/FZP-kill-st you do not kill her

de the

kǫˀ mąh the other way

eyǫ mąˀ ntayeˀ taˀ e-yǫ m-ąˀ nt-aye-ˀ t-aˀ 39 fu-1A/2P-body-(defend)-ca-pu I will defend, protect you tsiweyh tsi-we-yh 2dA-be together-st you two are together, are spouses

The chief said, “You will stand at my back and I will defend you, if you do not kill your spouse.” nęh ki

ndeheręˀ

now this far

huyǫ tutahkyeˀ hu-yǫ t-ut-ø-ahky-eˀ MP-head-stand-st-pgr-pr his head is standing above water,

Now this far he is swimming with his head above water. 38 I can find no other reference to this being a noun root for “head” except in examples with this verb. 39 Barbeau presents the translation as “will I thine body defend.” The noun root “body” is usually -aˀ t and the verb root “to defend” is -ntehe- ( Barbeau 1960, 70 #19).

Translating the Stories

n the

ahęhąǫˀ tu a-h-ęhąǫ -ˀ fa-MA-say-pu he said there

tsiˀ žah tuh tsi-ˀ ža-h imp+2pA-shoot-imp shoot (you plural) there

ahǫ mąžuˀ de kyuˀ ngęntsih a-hǫ mą-žu-ˀ fa-MpA/MP-kill-pu they (m) killed him the it is a snake nęh

de

(had been) the

93

[h]ayuwanęh ha-yuwanę-h MA-be large-st he is large

ahatiˀ žakǫ nyǫˀ a-hati-ˀ ža-kǫ nyǫ -ˀ fa-MpA-shoot-ds-pu many of them (m) shot de the

hiwehy hi-we-hy MdA-be together-st her spouse

yawiˀ nǫ h ya-wiˀ nǫ -h FZA-be a young woman-st young woman

Then he said, “Shoot there.” Many of them shot and killed the large snake that was the young woman’s spouse. aˀ kasatęˀ hąˀ aˀ -k-a-sat-ęˀ -hą-ˀ fa-du-FZA-fog/smoke -happen-inc-pu it became foggy, smoky

uˀ tawaˀ rahtah uˀ -t-aw-ø-aˀ ra-ht-ah fa-du-fa-FZA-be night-ca-pu it became dark, night

usahanyǫ nt u-s-a-ha-nyǫ nt-ø fa-re-fa-MA/FZP-take along-pu he took her back with him

de

hiˀ nǫˀ

the

thunderer the

nde 71 the

de

ndaeˀ that one

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

yawihnǫ h ya-wihnǫ -h FZA-be a young woman-st she is a young woman

It became foggy and dark. The old Thunderer took the young woman back with him ąˀ ąh tu[n]diˀ teˀ uˀ tuyęh tundih anǫˀ mąh teˀ -u-ˀ tuy-ęh ng-FZP-know-st not also she does not know also which way

aˀ yomąnyǫ ndeˀ aˀ -yǫ mą-nyǫ n-d-eˀ tl-MpA/FZP-take along-dl-pr they (m) were taking her

94

Forty Narratives in the Wyandot Language

kaˀ ngyandih k-a-ˀ ngyandi-h cl-FZA-be a long time-st (when) it is a long time She does not know for a long time which way they were taking her. daeˀ nǫ mąndeˀ usahutingyakaˀ u-s-a-huti-ngya-kaˀ fa-re-fa-MpP-marry-pu that at this time they (m) got married again

humęˀ ąh ne hum-ę-ˀ -ąh MA/MP-have as child-st-dm he has him as child, his son the

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old At that time they got married, she and the old man’s son. ungyąndih nęh u-ngyąndi-h FZP-be a long time-st it is a long time then

aˀ užaˀah šaˀara ha aˀ -u-žaˀ ah-(?)-a fa-FZP-child-?-pu (she birth gave to)40

[h]ǫ męhtsęhtiˀ ah katu nęh h-ǫ męhtsęti-ˀ -ah MA-be a boy-st-dm he is a young boy near then

After a long time she gave birth to a son. trǫ ndiˀ greatly

iweheˀ teˀ iw-ø-eh-eˀ pa-FZA-wish-pr she wants if

staˀ tares s-taˀ tare-s 2A-visit-ha you visit

u[n]duˀ męh u-nduˀ mę-h FZA/FZP-be mother to-st her mother

ekyǫ daǫˀ eky-ø-ǫ daǫ -ˀ cl-FZA-have as home-st where she has a home

d

d

the

usaya[n]datarah u-s-a-ya-ndatar-ah fa-re-fa-FZA-visit-pu she visited again

the

d the husaweh hu-s-aw-ø-e-h tl-re-tl-FZA-go-pr she goes back

u[n]duˀ męndeh u-nduˀ męn-ø-deh FZA/FZP-be mother to-st-el at her mother’s

40 The translation is the one presented by Barbeau (Barbeau 1960, 71 #18).

Translating the Stories

95

She greatly wants to visit her mother’s home, to go back to visit at her mother’s. an then

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

wayemęngerih waye-męng-eri-h 1P-word-be right-st my word is right; I am willing

eskǫˀ trǫ ndah e-s-kǫ -' trǫ n-d-ah fu-re-1A/2P-be placed-dl-pu I will take you back to a place

saˀ ndumędeh sa-ˀ ndumę-ø-deh FZA/2P-be mother to-st-el at your mother’s

Then he said, “I am willing to take you back to your mother’s.” esehšenyont 72 e-s-ehše-nyont-ø fu-re-2A/MP-take along-pu you will take him back with you

d the

ahažaˀ aha aha-žaˀ ah-a MA-child-ns he (is) a child

You will take him back with you he who is a child. deh [e]šriwaeriht e-š-riw-a-eri-ht-ø fu-2A-matter-jv-complete-ca-pu if you will complete a matter, carry out your word ehehšakarata[t] e-hehš-akaratat-ø fu-2A/MP-take care of-pu you will take care of him

a great deal

[rą]41ǫ męˀ tawastiˀ rą-ǫ mę-ˀ t-a-wasti-ˀ MP-be human-nm-jv-be good-st he is a good person

ehsayatešratǫ nyǫ hs eh-say-atešratǫ -nyǫ -hs fu-MA/IndP-menace-ds-da+pu he will menace many (ind) sayutešratǫ nyǫˀ sayu-tešratǫ -nyǫ -ˀ

trǫ ndiˀ

esayužuˀ e-sayu-žu-ˀ fu-MA/IndP-kill-pu he will kill them (ind)

wehstaˀ tuˀ must not be

deh if

esayužuˀ e-sayu-žu-ˀ

41 The order of the letters for the masculine singular agent is reversed in Barbeau 1960, 72 #6.

96

Forty Narratives in the Wyandot Language

MA/IndP-menace-ds-st he menaces them (ind)

fu-MA/IndP-kill-pu he will kill them (ind)

If you carry out your word, you will take care of him a great deal so he is a good person. He must not menace people. If he menaces them he will kill them . tuh n

ǫ ndaeˀ

de

there the

that one

if

teamęh ndi n ǫ ndaeˀ t-e-am-ę-ø-h cl-fu-FZP-happen-inc-pu it will happen there I the that one

te skyaˀ tahk ęndi de hiˀ nǫˀ t-e-sk-y-aˀ t-a-hk-ø du-fu-re-1A/FZP-body-jv-take away-pu I will take it back we the thunderer

aˀ waˀ tuˀ tęˀ aˀ w-aˀ -uˀ tę-ˀ 1xpA-body-be such-st our (x) kind

If that will happen there, I will take that one back to we thunderers. ahšęhk three

ihenǫ h i-hen-ǫ -h pa-MpA-be together-st they (m) are together

de those

[h]enǫ menyęhtiˀ hen-ǫ menyęhti-ˀ MpA-be a young man-st they (m) are young men

hayǫ męˀ ąˀ de hayǫ m-ę-ˀ -ąˀ MA/MpP-have as child-st-dm he has them (m) as children the

hǫ mayuwanęh hǫ ma-yuwanę-h MpA/MP-be large-st he is the chief

ahenǫ hstaˀ a-hen-ǫ -hst-aˀ fa-MpA-be together-ci-pu they (m) make a number together

n

ęndaeˀ

the

that one

tu

de the

aˀ tiˀ n uwiš

there then the

five

hunduˀ męh nde hu-nduˀ mę-h FZA/MP-be mother to-st his mother who

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman The chief has three young men as his children. The young woman’s mother’s (sons) make five together.

Translating the Stories

ituh

nęh ahayuwataˀ a-ha-yuwa-t-aˀ fa-MA-be large-ca-pu (then too) then he grew large

97

nęh [n]dahk now four

isuˀ ndeˀ nyęh nęh tuh haaˀ tra d uwaˀ de i-s-u-ˀ ndeˀ nyę-h ha-aˀ t-ra-ø pa-re-MA-overcome-st MA-body-be with-st he overcomes again, each year now there he is with the others Then he grew larger each of four years, so now he is with the others. [h]ǫ ntetužaˀ tanǫ h hǫ n-tet-už-aˀ t-anǫ -h MpA-(rf)-move-ca-ds-st they (m) are moving, playing in many places

de

tu nęneˀ

humęhtsehtiˀ ah 73 h-umęhtsehti-ˀ -ah MA-be a boy-st-dm who he is a young boy

[a]endaˀ ø-aend-aˀ FZA-bow-ns there then bow(s)

ehumęˀ ę e-hum-ę-ˀ ę fu-MP-have-pu he will have it

[h]enǫ męhtsęhtiˀ ah hen-ǫ męhtsęhti-ˀ -ah MpA-be a boy-st-dm who they (m) are young boys de

The young boys are playing in many places. The young boy will have a bow. d

uhwaˀ

the

other

[h]ǫ mętsehtiˀ ah h-ǫ mętsehti-ˀ -ah MA-be a boy-st-dm he is a young boy

aˀ tuhkwęˀ aˀ -t-u-hkwę-ø-ˀ fa-du-MA/MP-take away-da-pu he took it from him

tu

[u]tareh[t] u-t-a-r-e-ht-ø fa-cl-fa-MA-come-ca-pu he came to a place

there

d the

aˀ ęndaˀ ø-aˀ ęnd-aˀ FZA-bow-ns bow

Another young boy came there and took the bow from him. kahaˀ tu

tuˀ tahąngyarahaˀ t-u-ˀ t-a-hą-ngy-a-ra-ha-ˀ du-fa-cl-fa-MA-finger-jv-be with-inc-pu

(now) there he puts his fingers, hand on it again

tusahuhkwęˀ t-u-s-a-hu-hkw-ę-ˀ du-fa-re-fa-MA/MP-take away-da-pu he took it back from him

98

Forty Narratives in the Wyandot Language

Now he puts his hand on it again and took it back from him. ǫ ndaeˀ ahaerat a-ha-er-at-ø fa-MA-use-ca-pu

d

aˀ ęndaˀ ø-aˀ end-aˀ FZA-bow-ns

that

the

bow

he used it for a purpose

[ah]utehšratǫ nyǫ kwaˀ a-hu-tehšratǫ n-yǫ-kw-aˀ fa-MA/MP-menace-dsins-pu he menaced him with it many times

He used the bow to menace him with many times. tuh nęh [a]kuˀ kwayareˀ a-k-u-ˀ k-w-a-yare-ˀ fa-du-FZP-srf-voice-jv-make noise-pu there then a voice made a loud noise ne the

aˀ hatihšakǫ nǫˀ aˀ -h-at-ihša-kǫ nǫ -ˀ fa-MA/FZP-body-search fordl-pu he went to search for her

hihnǫˀ thunderer

Then a voice made a loud noise, as the thunderer searched for her. kasatęhǫˀ k-a-sat-(ęhǫ )-ˀ cl-FZA-smoke-(?)-st it was smoky, foggy

kasayasatayaręgya k-a-s-a-ya-sat-a-yaręgy-ah cl-fa-re-fa-FZA-fog-jv-drive away-pu when it drove the fog away again

It was foggy, when it drove the fog away again. angyah

teˀ šreˀ s teˀ -š-r-e-ˀ s ng-re-MA-go-ha anywhere he does not go back again

na the

hǫ mętsęhtiˀ ah h-ǫ mętsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

The young boy does not go back again anywhere. husahunyǫ t de hu-s-a-hu-nyǫ t-ø fa-re-fa-MA/MP-take along-pu he took him back with him who

huˀ istęˀ daižuh hu-ˀ istę-ˀ MA/MP-be father to-st his father because

da that which

Translating the Stories

hatęndutǫ ndih h-atę-ndutǫ -nd-ih MA/FZP-srf-tell-da-st he told her it

de the

99

hiweyh d hi-we-yh MdA-be together-st his spouse that which

endiˀ teskyaˀ tahk t-e-s-(ky42)-aˀ t-a-hk-ø du-fu-re-1A/MP-body-jv-take away-pu I I will take him again

de if

ihamęh i-ham-ę-h pa-MP-say-st he said

hatiiwakyerǫˀ ha-(tiiw)-aky-erǫ -ˀ 43 MA-?-srf-trick-st he damages

deh

sayužuˀ sayu-žu-ˀ MA/IndP-kill-st he kills them (ind) His father took him back with him because of what he told his spouse, “I will take him if he tricks, damages people and kills them.” ahsayužuˀ d ah-sayu-žu-ˀ fa-MA/IndP-fight-pu he fought them (ind) the ąˀ not

ahsayuteˀ šratǫ nyǫˀ ah-sayu-teˀ šratǫ -nyǫ -ˀ fa-MA/IndP-menace-ds-pu he menaced many of them (ind)

hąˀ rą only

tehsayumehtiˀ teh-sayu-m-e-ht-iˀ ng-MA/IndP-dnr-hit-ca-st he did not hit them (ind) (for some reason)

He menaced many of them, only he did not hit them. tuh unę sahatęndutǫˀ 74 waˀ tuˀ s-a-h-atę-ndutǫ -ˀ re-fa-MA/FZP-srf-tell-pu there then he told her again this time d

ahęhąǫˀ a-h-ęhąǫ -ˀ

de

yawinǫ h ya-winǫ -h FZA-be a young woman-st who young woman

nęh ęndiˀ usahinyǫ ht u-s-a-hi-nyǫ ht-ø

42 Barbeau presented the translaton as “will I body take” (Barbeau 1960, 73 #34). This does not fit with what is presented as the Wyandot word. 43 There seems to be no good way in which this form can be translated and analysed. Barbeau presents the translation as “he crime commits” (Barbeau 1960, 73 #360).

100

Forty Narratives in the Wyandot Language

fa-MA-say-pu that which he said

now I

fa-re-fa-1A/MP-take along-pu I took him along with me again

There now, he told the young woman again, saying, “Now I take him along with me again.” daeˀ

atiˀ

d

those ones

then

that which

[a]ˀ ǫ meh aˀ -ǫ me-h IndA-be human-st they (ind) are humans

d

awehskwaˀ

the

afterwards

ǫ tǫ ndeˀ ǫ -tǫ -d-eˀ IndA-become-dl-pr they (ind) are going to becomethe

[eya]rakuta e-ya-ra-k-ut-a fu-FZA-sun to rise-ins-stand-pu sun will stand, shine šeskwęhǫ š-e-skw-eh-ǫ co-fu-2pA-wish-pu you (p) will think

[aw]ayęhǫˀ aw-ay-ęh-ǫˀ fa-IndA-wish-pu they (ind) thought

tu there

n’

(e)onduhskaˀ e-onduhs-kaˀ (fu)-FZA-rain-pu when it will rain

de teuhtiˀ de (it will be) when daeˀ

atiˀ

that one then

haǫ dustihakyeˀ ha-ǫ du-st-i-haky-eˀ MP-rain-ci-st-pgr-pr he is going around making it rain

nde wąndaht who Wyandot

tsižutǫˀ ǫ

haǫ dustihakyeˀ ha-ǫ du-st-i-haky-eˀ MP-rain-ci-st-pgr-pr Tsižutǫˀ ǫ he is going around making it rain Wyandot thought afterwards, saying that when the sun shines when it rains, then you will think that he is going around making it rain. The Wyandot Tsižutǫ is going around making it rain. 3 t h e s e v e n s ta r s 1915, 58–9; 1960 m 74–7 )

( b a r b e au hǫ teˀ ndiyǫ ružahs hǫ -te-ˀ ndiyǫ r-už-ahs

[ha]tižaˀ aha hati-žaˀ ah-a

d’

iyarhiˀ [t] i-ya-rhiˀ t-ø

Translating the Stories

MpA-srf-mind-move-ha MpA-child-ns they (m) move their thoughts, play male children d’ the

ure[h]kwiˀ u-rehkw-iˀ FZP-be shade-st there is shade

hutindramęh huti-ndramę-h MpP-dance-st they (m) are dancing

101

the

pa-FZA-be a tree-st it is a tree

iyarhiˀ [t] i-ya-rhiˀ t-ø pa-FZA-be a tree-st it is a tree

They are boys distracting their minds, playing. In the shade of a tree they are dancing. tu

teh

unęh [a]hǫ tǫ ręš[e]hstaˀ tuh a-hǫ -t-ǫ ręš-ehsta-ˀ fa-MpA-srf-breath-be hard-pu there then then they (m) became hard in breathing, hungry there tusareh44 t-u-s-a-r-e-h cl-fa-re-fa-MA-go-pu where he goes back

kanǫ hšaęˀ k-a-nǫ hš-a-ę-ˀ cl-FZA-house-jv-lie-st where a house lies

Then they become hungry, and he goes back45 to where a house lies. ahatarǫ tǫˀ a-h-at-arǫ tǫ -ˀ fa-MA-srf-ask for-pu he asked for something

[u]ndatara u-ndatar-a FZP-bread-ns bread

ireheˀ i-r-eh-eˀ pa-MA-wish-pr he wishes, wants

ayengyahah a-ye-ngyah-a-h op-1A-food-eat-pu I would eat food

He asked for bread, which he wishes to eat. tąˀ ą not

teˀ umęgyęrihęˀ teˀ -u-męgy-ęri-hęˀ ng-FZP-word-be right-st it is not a right word for her, she is not agreeable

yaˀ tǫˀ ya-ˀ tǫ -ˀ

hędih

aˀ yęhąǫˀ aˀ -ø-yęhąǫ -ˀ fa-FZA-say-pu she said it

de who

sateˀ ndiyǫ ružah 75 s-ate-ˀ ndiyǫ r-už-ah

44 In Wyandot with -u- as in Wendat with -ǫ - (-on- by the Jesuits) there is this extra representation of the factual with the repetitive (see Potier 1920, 25 and 29) and with the cislocative (see Potier 1920, 27). 45 The old woman may have been his mother.

102

Forty Narratives in the Wyandot Language

FZA-be old-st she is old

go away

imp+2A-srf-mind-move-imp move your mind, play

She is not agreeable. She who is old said, “Go away. Play.” [a]hatihtawahtęˀ ne a-h-atihtawaht-ęˀ fa-MA-give up hope-pu he gave up hope who tǫ teˀ ndiyǫ ružahs.46 t-ǫ -teˀ -ndiyǫ r-už-ahs cl-MpA-srf-mind-move-ha where they (m) play

hažaˀ ahąh t ha-žaˀ ah-ah MA-child-ns he (is) a child nęh then

[u]h there, then

usareˀ u-s-a-r-e-ˀ tl-re-tl-MA-come-pr he came back again

sahǫ teˀ ndiyǫ ružahs sa-hǫ -te-ˀ ndiyǫ r-už-ahs re-MpA-srf-mind-move-ha again they (m) are playing

The boy gave up. Then he came back again to where they play. Again they are playing. uwaˀ

hąˀ rąˀ tuh

other only

there

usareˀ u-s-a-r-e-ˀ tl-re-tl-MA-go-pr he goes again

kanǫ hšayęˀ k-a-nǫ hš-a-yęˀ cl-FZA-house-ns-el at a house

Another time he goes to a house. ahatarǫ tǫˀ a-h-at-arǫ tǫ -ˀ fa-MA-srf-ask-pu he asked for it ndaeˀ tu that

there

[uˀ ]ndataraˀ de u-ˀ ndatar-aˀ FZP-bread-ns bread the

sayęhąǫˀ s-a-y-ęhąǫ -ˀ re-fa-FZA-say-pu she again said

de who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

teˀ umęngyerihęˀ teˀ -u-męngy-eri-hęˀ ng-FZP-word-be right-st she is not agreeable

yaˀ tǫˀ hędih ya-ˀ tǫ -ˀ FZA-be old-st she is old go away!

sateˀ ndiyǫ ružah. s-ate-ˀ ndiyǫ r-už-ah imp+2A-srf-mind-move-imp play!

46 There is an -n- at the beginning of this word that does not fit into the analysis (Barbeau 1960, 75 #5)

Translating the Stories

103

He asked the old woman for bread. She is not agreeable. She who is old again said, “Go away and play.” tuh usareht d’ u-s-a-r-e-ht-ø fa-re-fa-MA-go-ca-pu

iyarhiˀ [t] i-ya-rhiˀ t-ø pa-FZA-be a tree-st

then he went back to a place the

it is a tree

sahǫ teˀ ndiyǫ ružaˀ sa-hǫ -te-ˀ ndiyǫ r-už-aˀ re-MpA-srf-mindmove-ha they (m) are still playing

Then he went back to the tree where they are still playing. nęh saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st then he is one

[a]hahšǫ ngyaˀ a-ha-hšǫ ngy-aˀ fa-MA-prepare-pu he prepared it,

ahanˀ dahkurih a-h-nˀ dahk-uri47-h fa-MA-drum-move-pu he moved a drum

Then one of them prepared and moved a drum. nęh nǫ maˀ nde then now

ahatindrawaˀ a-hatindrawa-ˀ fa-MpA-dance-pu they (m) danced

d’ the

iyarhiˀ [t] i-ya-rhiˀ t-ø pa-FZA-be a tree-st it is a tree

ahǫ tetaseˀ a-hǫ -te-tase-ˀ fa-MpA-srf-twist-pu they (m) twisted themselves, formed a circle Now they danced in a circle around a tree. tuteheyuˀ suddenly

hutindramęhakyeˀ nęh waˀ žah 48 huti-ndram-ę-haky-eˀ w-ø-aˀ -ža-h MpP-dance-st-pgr-pr FZA-be a size-st-dm they (m) went about dancing then it is a little

šraˀ wiˀ above

Suddenly they were dancing a little higher.

47 This looks like the stative aspect form of this verb. In four other examples of this verb taking the punctual, the verb form is -už- followed by -aˀ as the punctual. 48 The -w- here does not appear to have a meaning or grammatical function.

104

Forty Narratives in the Wyandot Language

hundatetahkwęhakyeˀ hund-ate-t-ahkw-ę-haky-eˀ MpP-srf-(be present)-ins-da+st-pgr-pr (they (m) continued to be there)49 trǫ dih

šraˀ wi

much

higher

d’ the

iyarhiˀ [t] tuteheyuˀ i-ya-rhiˀ t-ø pa-FZA-be a tree-st it is a tree suddenly

nęh now

hutindramęhakyeˀ 76 huti-ndram-ę-haky-eˀ MpP-dance-st-pgr-pr they (m) continued dancing

They continued to get out, suddenly much higher than the tree. They continued dancing. aˀ wakahkwaˀ aˀ w-ø-akahkw-aˀ fa-FZA-look-pu she looked at it

nde who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

ahayǫ yęˀ ah-ayǫ -yę-ˀ fa-FZA/IndP-see-pu she saw them (ind)

hutindramęhakyeˀ šraˀ wi. huti-ndram-ę-haky-eˀ MpP-dance-st-pgr-pr they (m) continued to dance above, higher. She who is old looked at it. She saw them continue to dance higher. saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one

hahęteˀ ha-hęte-ˀ MA-lead-st he leads, takes the lead

huˀ ndahkwaˀ ehakyeˀ hu-ˀ ndahkw-aˀ e-ø-haky-eˀ MP-drum-beat-st-pgr-pr he goes about beating the drum.

One takes the lead beating the drum. usawakahkwaˀ u-s-aw-ø-akahkw-aˀ fa-re-fa-FZA-look-pu she looked at it again

de the

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

nęh trǫ diˀ

šrawiˀ

now much

higher

She who is old looks at it again. Now it is much higher. 49 This is mistranslated as “they dancing went on” (Barbeau 1960, 75 #42). The verb root for “dance” is not present.

Translating the Stories

tu

aˀ yatakeht aˀ -ya-take-ht-ø fa-FZA-go running-ca-pu there she goes running to a place [i]weheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she wishes, wants

de who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

105

aˀ yawaˀ aˀ -ya-wa-ˀ fa-FZA-take-pu she is taking, took it

ahatingyaha a-hati-ngyah-a-ø op-MpA-food-eat-pu they (m) would eat

She who is old goes running there, taking what she wants them to eat. ąh not

stęˀ taˀ uh teˀ sundatrihuteˀ teˀ -s-und-atrihute-ˀ ng-re-MpP-listen-st anything they (m) no longer listened

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st opshe is old

d’

[i]weheˀ iw-ø-eh-eˀ pa-FZA-wish-pr that which she wishes

de who

ahatingyahaˀ a-hati-ngyah-a-ˀ MpA-food-eat-pu they (m) would eat

They no longer paid attention to anything that the old woman wishes that they would eat. awaˀ kwęndihaˀ 50 aw-ø-aˀ kwęndiha-ˀ fa-FZA-shout out-pu she shouted out

hayǫ [n]gyaˀ tęs hayǫ -ngyaˀ tęs-ø FZA/IndP-call-ha she calls them (ind)

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she wishes

[a]hatingyahah. a-hati-ngyah-a-h op-MpA-food-eat-pu they (m) would eat She shouted out, calling them concerning that she wishes they eat.

50 There is a possibility that the noun root -węnd- (“voice, word”) is part of this word.

106

Forty Narratives in the Wyandot Language

ąˀ teˀ shudatrihuteˀ ąˀ -teˀ -s-hud-atrihute-ˀ fa-ng-re-MpP-listen-pu they (m) still did not listen

ahuti[n]dramęhakyeˀ a-huti-ndram-ę-haky-eˀ fa-MpP-dance-st-pgr-pr they (m) continued dancing

awatihtawahtęˀ de aw-ø-atihtawahtę-ˀ fa-FZA-give up hope-pu she gave up hope the

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

nęh trǫ diˀ

šrawi

now much

higher.

aˀ warętęˀ aˀ w-ø-aręt-ęˀ fa-FZA-cry-pu she cried

She who is old gave up hope, and she cried. daeˀ

nǫ mąˀ deˀ kwayęhs kwa-yę-hs 1npA-see-ha these now we (n) see hudiwatsižah hudi-watsi-ø-ž-ah MpP-lineage-be a size-st-dm they (m) are a small family, lineage

nęh

šrawiˀ

now up above nde the

hatirǫ nyǫˀ hati-r-ǫ nyǫ -ˀ MpA-be distant-ds-st they (m) are a distant group, stars

These are those we now see up above, a small family of stars. dae de these the

tsutareˀ 77 hęnǫ h hęn-ǫ -h MpA-be together-st seven they (m) are a number together

hatirǫ nyǫˀ hati-r-ǫ nyǫ -ˀ MpA-be distant-ds-st they (m) are distant, stars

daeˀ these

kwayęhs kwa-yę-hs 1npA-see-ha we (n) see

de who nǫ mąˀ de this time

They are seven stars together, those we see at this time. daeˀ these

ahatižaˀ atat a-hati-žaˀ a-t-at-ø fa-MpA-child-be present-ca-pu they (m) were children at a place, time

nęh

daeˀ

n

now

these

the

Translating the Stories

hutiwatsižah huti-wats-ø-ža-h MpP-lineage-be a size-st-dm they (m) are a small family, lineage

107

henǫ meh hen-ǫ me-h MpA-be human-st they (m) are humans

They were the children, those who are a small family of humans. daeˀ kyutrihǫ ngyaˀ tiˀ daižuh ky-u-t-rih-ǫ ngy-aˀ t-iˀ cl-FZP-srf-matter-make-ca-st that it is the reason at a time because ahǫ rahskwaˀ a-hǫ -raskwa-ˀ fa-MpA-leave-pu they (m) left

teˀ shatingyahayh. teˀ -s-hati-ngyah-a-yh ng-re-MpA-food-eat-st they (m) no longer ate

ndaeˀ

nǫ mąˀ deˀ

these

at this time

kwayęhs kwa-yę-hs 1npA-see-ha we (n) see

hatiwatsižah51 hati-wats-ø-ža-h MpA-lineage-be a size-st-dm they (m) form a small famiy The reason why is because they no longer ate, but left to form a small family that we see at this time. 4 t wo g i a n t s a n d t h e o l d w i tc h ( b a r b e au 1915, 65–72; 1960, 77–91 )

ežaraˀ seˀ e-ž-araˀ se-ˀ pa-MdA-be cousins-st they two (m) are cousins

[h]enǫ ndaǫˀ hen-ǫ ndaǫ -ˀ MpA-have as home-st they (m) have as a home

eyǫ mihaeˀ kaˀ e-yǫ m-(?)-(?) pa-(MA/FZpP)-eat-(ha) (he eats them (f)) this

dehšaˀ

d

the other

the

skat s-ka-t-ø re-FZA-be one-st it is one

d the

ežaraˀ seˀ e-ž-araˀ se-ˀ pa-MdA-be cousins-st they two (m) are cousins

51 The agent form -hati- is used here while the patient form -huti- is the previous construction of this word.

108

hąˀ

Forty Narratives in the Wyandot Language

n

(no) the

ǫ ndaeˀ

haˀ rąˀ de

that one

only

the

hunęrǫ kyeˀ s hu-nęrǫ ky-eˀ s MP-hunt-ha he goes hunting

They are two cousins who have one home. One is a cannibal. The other only goes hunting. kahęh

tu tehuh

meanwhile (all at once)

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

yaaˀ teyehtsih ya-aˀ -eyehts-ih FZA-body-be old52-st Yaaˀ tayęhtsi

iyayǫ męˀ a de i-yayǫ m-ę-ˀ -a pa-FZA/FZpP-have as child-st-dm she has them (f) as children; her daughters who nęh 78 (a)watiteˀ t nęh aw-ati-te-ˀ t-ø fa-FZpA-pound-ca-pu now they (f) pounded for a reason then nęh now

[a]tatǫ hšrayeh ø-atatǫ hšr--yeh FZA-basket-ns-el in or on a basket

ahšęh[k] three

[a]tiwinǫ h ati-winǫ -h FZpA-be a young woman-st they (f) are young women

aˀ wati[n]daˀ tarǫ htǫ nyǫˀ aˀ w-ati-ndaˀ tar-ǫ ht-ǫ nyǫ -ˀ fa-FZpA-bread-put in fire-ds-pu they (f) baked a lot of bread

aˀ yaręˀ aˀ -ya-r-ęˀ fa-FZA-put on top-pu she puts it on top

d the

undaˀ taraˀ u-ndaˀ tar-aˀ FZP-bread-ns bread

Meanwhile, she said , Yaaˀ tayęhtsi has three daughters who are young women. They pound to bake much bread to put in a basket. nęh unęˀ utih u-nęˀ -uti-h FZP-hair on head-comb-st then she combed the hair on her head

daeˀ

de

that one

the

kwayuwanęh kw-a-yuwanę-h du-FZA-be large-st elder one (female)

Then she combed the hair of the elder one.

52 Barbeau 1960, 77 #37 presents the translation as “her body old (old woman).” The verb used is the Seneca/Cayuga verb root “be old.”

Translating the Stories

ayęhąǫˀ tuh a-y-ęhąǫ -ˀ fa-FZA-say-pu she said there

aˀ seh aˀ -s-e-h tl-imp+2A-go-imp go away

de

yuhšaharęht y-u-hš-a-haręht-ø pa-FZP-mouth-jv-have a hole-st who one has a hole in its mouth

109

hehsehskyǫˀ šrah hehse-hskyǫˀ šra-h imp+2A/MP-(make love)53-imp make love to him

ižaraˀ seh i-ž-araˀ se-h pa-MdA-be cousins-st they two (m) are cousins; his cousin

She said, “Go there and make love to Yuhšaharęht’s cousin. nęh tuh

aˀ weh de aˀ w-e-h tl+fa-FZA-go-pu then there she went the tuh there

aˀ yąǫˀ d aˀ -yą-ǫ -ˀ fa-FZA-arrive-pu she arrived the

yawinǫ h ya-winǫ -h FZA-be a young woman-st she is a (pretty) young woman

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home

Then there the pretty young woman went and arrived where he has a home. ąngyah

te rehs te-r-e-hs ng-MA-go-ha anywhere he is not going

hunęrǫ kyǫˀ hu-nęrǫ ky-ǫˀ MP-hunt-st he is hunting

iyęˀ trǫˀ ndeˀ kwah ti i-ø-yęˀ trǫ -ˀ pa-FZA-dwell-st she is residing, staying very as

husahąǫˀ tuˀ atiˀ hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back there then

yawihnǫ h ya-wihnǫ -h FZA-be a young woman-st she is a pretty young woman

He was not going anywhere. He is hunting and arrived back where the pretty woman is staying. [a]hęhąǫˀ a-h-ęhąǫ -ˀ

de

rǫ męnyęhtiˀ r-ǫ męnyęhti-ˀ

dae nǫ h

yawahstih ya-wahst-ih

53 This does not seem to be a verb root, but a noun root plus verb root combination I cannot figure out.

110

Forty Narratives in the Wyandot Language

fa-MA-say-pu he said d the

the

MA-be a young man-st young man that maybe

usahšarahskwaˀ u-s-a-hš-arahskwa-ˀ fa-re-fa-2A-leave-pu you left to go home

ežažuˀ skaˀ e-ža-žu-ˀ fu-MA/2P-kill-pu he will kill you surely

FZA-be good-st it is good

heh [e]šatakyaˀ tatąndahaht e-š-ataky-aˀ t54-ą-ndahaht-ø fu-2A-rf-body-jv-cause harm to-pu yes it will cause harm to your body ažaraˀ seˀ až-araˀ se-ˀ 1xd-be cousins-st we two (x) are cousins, my cousin

The young man said “Yes, it is good that you leave to go home, or you will be harmed. My cousin will surely kill you.” aˀ yęhąǫˀ hąˀ ą aˀ -y-ęhąǫ -ˀ FZA-say-pu she said not

teˀ amęh te-am-ę-h ng-FZP-say-st she did not say

tesarahskwaˀ te-s-arahskwa-ˀ du-imp+2A-leave-imp come back de the

n the

ęndi anęˀ ę a-nęˀ ę-ø FZA/1P-be mother to-st my she is mother to me, my mother

haˀ yęhąǫˀ 79 hąˀ rąˀ haˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said only

yuhšaharęht y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth

hehskyǫ hšrah he-hskyǫˀ šra-h tl+imp+2A/MP-(make love)-imp go make love to him

ežaraˀ seh e-ž-araˀ se-h pa-MdA-be cousins-st his cousin

She said, “My mother did not say, ‘Come back.” She said only, ‘Go make love to Yuhšaharęht’s cousin.’” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

haoˀ

šęˀ ę

wehstaˀ tuˀ hąˀ rąˀ

all right

(?)

must not

54 There appears to be an extra -at- in this word.

only

Translating the Stories

111

ehskemęndaraˀ šǫ nyǫˀ eh-ske-męnd-a-ra-ˀ šǫ nyǫ -ˀ fu-2A/1P-word-jv-be with-ds-pu you will have many words with, have a conversation with me He said, “All right, only you must not have a conversation with me.” nǫ nęh eshaǫˀ e-s-ha-ǫ -ˀ fu-re-MA-arrive-pu then he will arrive back

de

Yuhšaharęht

wehstaˀ tuˀ tundih

the

Yuhšaharęht

must not

also

ęhšayęhąˀ ę-hš-ayę-hą-ˀ fu-2A-go out-inc-pu you will go out “Then Yuhšaharęht will arrive back. You also must not go out.” n the

aˀ urhęhąˀ nęh deˀ šaˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day breaks, next day now when

[a]harahskwaˀ de a-h-arahskwa-ˀ fa-MA-leave-pu he left the

[a]hunęrǫ tih a-hu-nęrǫ ti-h fa-MP-hunt-pu he went hunting

The next day, he left to go hunting. tuh

wetiˀ aˀ taętǫ nyǫˀ aˀ -t-a-ę-t-ǫ nyǫ -ˀ fa-cl-MA-put-ca-ds-pu there all he put things in several places d the

irehe i-r-eh-e pa-MA-wish-pr he wishes, wants

wehstaˀ taˀ must not

yanǫ hskǫˀ ya-nǫ hs-kǫ -ˀ FZA-house-be inside-st inside a house

eyayęhąˀ e-y-ayę-hą-ˀ fu-FZA-go out-inc-pu she will go out

He put all the things in several places inside the house, wishing, “She must not go out.” nę

tuh iyęˀ trǫˀ i-ø-yęˀ trǫ -ˀ

aˀ wayanyǫˀ aˀ -awa-yanyǫ -ˀ

tutehuh

n

112

Forty Narratives in the Wyandot Language

pa-FZA-be placed-st now there she is residing

fa-FZA-cook-pu she cooked, boiled food

ǫ taya[n]dehkwahšaˀ ǫ -t-a-ya-ndehkw-a55-hša-ˀ fa-du-fa-FZA-water-jv-finish-pu water is finished, used up

de

aˀ wehǫˀ aˀ w-ø-eh-ǫˀ fa-FZA-wish-pu she thought

the

suddenly

tsaˀ [n]duhsti ts-a-ˀ nduhst-i re-FZA-be cold water-st it is very cold water

aˀ yetsehąˀ aˀ -ye-tseh-ąˀ op-1A-draw water-pu I should draw water

n the

the

n the

aˀ yayehąˀ aˀ -y-aye-hą-ˀ fa-FZA-go out-inc-pu she went outside

Now she is residing there. She boiled food, and suddenly the cold water is used up. She thought, “I should go to draw water.” She went outside. aˀ wehǫˀ [s]kanǫ h kaˀ tuˀ aˀ w-ø-eh-ǫˀ fa-FZA-wish-pu she thought let it be near

tereˀ s 80 de Yuhšaharęht tu hąˀ rąˀ te-r-e-ˀ s ng-MA-go-ha he does not go the Yuhšaharęht. there only

She thought, “Let it be that Yuhšaharęht does not go near there only.” teyandayęh te-ya-ndayę-h du-FZA-be a doorway-st it is a porch, doorway

tahaˀ [n]deˀ ngyah t-a-ha-ˀ ndeˀ ngya-h cl-fa-MA/FZP-overcome-pu he overcame her here

hažuˀ ha-žu-ˀ MA/FZP-kill-st he killed her

ne

Yuhšaharęht y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st who one has a hole in its mouth By the doorway Yuhšaharęht overcame and killed her. usahąǫˀ u-s-a-hą-ǫ -ˀ

d

ežaraˀ seh e-ž-araˀ se-h

55 Usually the form of this verb begins with an -i- and there is no joiner vowel.

šęˀ ndar

Translating the Stories

fa-re-fa-MA-arrive-pu he arrived back again the de the

hažuh ha-žu-h MA/FZP-kill-st he had killed her

113

pa-MdA-be cousins-st they two (m) are cousins; his cousin de who

already

hiweyh hi-we-yh MdA-be together-st his spouse

When his cousin arrived back again, he had already killed his spouse. teˀ uˀ ngyandiˀ [n]deˀ nęh t-eˀ -u-ˀ ngyandi-ˀ nd-eˀ ng-fu-FZP-be a long time-dl-pr it will not be a long time now yaaˀ tayęhtsih yaaˀ tayęhtsih hesehskyǫˀ šrah hese-hskyǫˀ šra-h tl+imp+2A/MP(make love)-imp make love to him

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

sa

waˀ tuˀ again

daeˀ

saˀ yęhąǫˀ s-aˀ -y-ęhąǫ -ˀ re-fa-FZA-say-pu that one she said again

nǫ mąndeˀ ne

you this time

the

ne

Yuhšaharęht y-u-hs-a-ręht-ø pa-FZP-mouth-jv-be a hole-st

the

one has a hole in its mouth

tekyunotraˀ te-ky-u-notra-ˀ du-cl-FZP-follow-st she follows, is second ežaraˀ seˀ e-ž-araˀ se-ˀ pa-MdA-be cousins-st his cousin

It will not be a long time before Yaaˀ tayęhtsih again said, “You, this time, she who follows (is the second daughter), make love to Yuhšaharęht’s cousin.” nęh sawatitet s-aw-ati-tet-ˀ re-fa-FZpA-pound-pu then again they (f) pounded

sawati[n]daˀ tarǫ tǫ nyǫˀ s-aw-ati-ndaˀ tar-ǫˀ t-ǫ nyǫ -ˀ re-fa-FZpA-bread-put in fire-ds-pu they again baked several (loaves of) bread

Then, again they pounded and again they baked several loaves of bread. nęh tuh sawataˀ tatǫ hšrah s-aw-at-aˀ tatǫ hšr-ah

n

ahuhskyǫˀ šrah a-hu-hskyǫˀ šra-h

114

Forty Narratives in the Wyandot Language

re-fa-FZA-(?)-basket-ns56 then there (again she basket takes)

tl+fa-FZA/MP-(make love)-pu (now) she went to make love to him

de

ežaraˀ seˀ e-ž-araˀ se-ˀ pa-MdA-be cousins-st his cousin

the

Yuhšaharęht y-u-hs-a-ręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth

Then she takes a basket there and goes to make love to Yuhšaharęht’s cousin. tuh aˀ yąǫˀ ąngyah aˀ -yą-ǫ -ˀ fa-FZA-arrive-pu there she arrived anywhere

tereˀ s te-r-e-ˀ s ng-MA-go-ha he does not go

She arrived there, and he is nowhere around. nęh sahąǫˀ nę trǫ ndiˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu then he arrived back now much de the

tuh

iyętrǫˀ i-ø-yętrǫ -ˀ pa-FZA-be placed-st there she is residing, staying

šǫˀ mąh

iyawinǫ i-ya-winǫ -ø pa-FZA-be a young woman-st much more a (pretty) young woman

nǫ nęˀ when

usahąǫˀ u-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back

Then he arrived back. She is a very pretty young woman staying there when he arrived back. [a]hęhąǫˀ 81 dae nǫ h a-h-ęhąǫ -ˀ fa-MA-say-pu he said that maybe šaˀ kwahstih š-aˀ k-wahst-ih 2A-body-be good-st you are beautiful

yawahstih d ya-wahst-ih FZA-be good-st it is good the

usahšarahskwąh u-s-a-hš-arahskwą-h fa-re-fa-2A-leave-pu you left to go back

ežahžuˀ skaˀ d e-ža-hžu-ˀ fu-MA/2P-kill-pu he will kill you surely the

kengyaˀ more

ažaraˀ seˀ až-araˀ se-ˀ 1xd-be cousins-st we two (x) are cousins

56 There is no apparent verb root in this word, or an explanation for the extra -at-, yet Barbeau presents the translation as “there again she basket takes” (Barbeau 1960, 80 #36).

Translating the Stories

115

He said, “It may be good that you left to go back, as you are more beautiful. My cousin will surely kill you.” aˀ yęhąǫˀ ąˀ ąh aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said not te sarahskwaˀ t te-s-arahskwa-ˀ t du-imp+2A-leave-imp leave to come back

teˀ amęˀ teˀ -am-ę-ˀ ng-FZP-say-st she did not say

d who

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

anęˀ ęh a-nęˀ ę-h FZA/1P-be mother to-st she is my mother

hehsehskyǫˀ šrah hehse-hskyǫˀ šra-h imp+2A/MP-(make love)-imp make love to him

She said, “My mother did not say, ‘Leave to come back.’ She said, “Make love to him.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hohoˀ wehstaˀ uˀ

hęhšęˀ ę

well! must not be (it be so)

n ? ? the

ǫˀ rihkaˀ [n]deˀ (ever at all (never))57

ahskemę[n]darahšǫ nyǫˀ ah-ske-męnd-a-ra-hšǫ nyǫ -ˀ op-2A/1P-word-jv-be with-ds-pu you would share many words, converse with me He said, “Well, you must never converse with me.” daeˀ

skaˀ

ihažuh de i-ha-žu-h pa-MA/FZP-kill-st that one surely he killed her who

tsaˀ teyęˀ ahąˀ ts-aˀ te-yę-ˀ -ahąˀ 2dA-srf-be siblings-st-dm you two are siblings; your sister

“That one surely killed your sister.” ąˀ ą sǫ h teˀ suwǫ teˀ -s-uw-ǫ -ø ng-re-MA-arrive-st not still he has not yet arrived

Yuhšaharęht y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth

57 This translation comes from Barbeau 1960, 81 #22.

116

Forty Narratives in the Wyandot Language

Yuhšaharęht still has not yet arrived. nęh

ahi[n]gyaha a-hi-ngyah-a-ø fa-MdA-food-eat-pu then they two (m) ate

hundatrǫ nyǫ męh hund-at-rǫ ny-ǫ mę-h MpP-srf-sky-be large-st they (m) had light conversation

da

hąˀ rąˀ

da

(just) only

atehimęndaˀ žah a-te-hi-męnd-aˀ -žah fa-du-MdA-word-be a size-pu58+dm they two (m) had few words Then they two ate, had light conversation, with only a few words. nątiˀ now then

sąhąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrived back

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

huhuh huhuh

usawanęˀ raˀ est u-s-aw-a-nęˀ r-aˀ e-st-ø fa-re-fa-FZA/1P-(group)-strike-ci-pu (it strikes me again to hunt)

tehšatakyanǫ hs 82 te-hš-ataky-anǫ -hs du-2A-talk-ds-ha (here it is) are you talking, conversing kaˀ deˀ

Now then, he arrived back, “It strikes me again to hunt,” he said, “Are you conversing?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

d the

ežaraˀ seˀ hąˀ ąh e-ž-araˀ se-ˀ pa-MdA-be cousins-st his cousin not

ayatrǫ nyǫ męh a-y-at-rǫ ny-ǫ mę-h fa-1A-srf-sky-be large-pu I had light conversation

d the

iyeheˀ i-y-eh-eˀ pa-1A-wish-pr I wish

[a]yǫˀ mąh ay-ǫˀ m-ąh 1P-self-ns myself

kaˀ žeha (I do it this way)59

58 This is the only example of the diminiutive following the punctual. 59 This translation is presented in Barbeau 1960, 82 #8.

ąˀ rąˀ only

Translating the Stories

te wayeˀ [n]gyaih tew-aye-ngya-ih sj-1P-marry-st as if I were married

117

tayatakyanǫ nyǫ hǫ h t-ay-ataky-anǫ nyǫ h-ǫ h du-1xdA-talk-ds-st we two (x) are talking a lot

His cousin said, “No, I had light conversation with myself only. I want to do it this way as if I were married, and we two were conversing.” n the

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

nęh now

sahunęrǫ tiˀ s-a-hu-nęrǫ ti-ˀ re-fa-MP-hunt-pu he again went hunting

The next day he went back hunting. deˀ šaˀ

[a]hęhąǫˀ nǫ nęˀ a-h-ęhąǫ -ˀ fa-MA-say-pu meanwhile he said when ehšayęhąˀ e-hš-ayę-hą-ˀ fu-2A-go out-inc-pu you will go out

aharahskwaˀ a-h-araskwa-ˀ fa-MA-leave-pu he went away

wehstaˀ tuˀ

kyaąndiˀ

must not

(at all)

ežažuˀ e-ža-žu-ˀ fu-MA/2P-kill-pu he will kill you

Meanwhile, he said as he went away, “You must not go out at all. He will kill you.” nęh u[n]durǫˀ u-ndurǫ -ˀ FZP-be difficult-st now it was difficult for her (i.e., she was tired) ažayęhąh a-ž-ayę-hą-ˀ op-1A-go out-inc-pu I would go outside

aˀ wehǫˀ aˀ w-ø-eh-ǫˀ fa-FZA-wish-pu she thought

awahka šęndar ø-awahk-a FZA-be short-st it is short already

usahatateh u-s-a-h-(atate)-h fa-re-fa-MA-(?)-pu (again he whooped)60

60 Barbeau presented this as the translation (Barbeau 1960, 82 #28), spelling whooped as “hooped.”

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Forty Narratives in the Wyandot Language

šanęhsǫˀ š-a-nęhsǫ -ˀ co-MA-cover-st at the same time he covered it

Yuhšaharęht. y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth

Now, she was tired, and thought “I would go outside; it is a short time already. Again Yuhšaharęht (whooped), at the same time covering it. tuh

hąˀ rąˀ kweˀ taˀ

there only

scarcely, hardly

sayąǫˀ s-a-yą-ǫ -ˀ re-fa-FZA-arrive-pu she arrived back

teyaˀ ndayę te-ya-ˀ ndayę-ø du-FZA-be a doorway-st at the doorway

kah

šendar

d

here

already

the

ahažuˀ a-ha-žu-ˀ fa-MA/FZP-kill-pu he killed her

She had hardly arrived back at the doorway than he killed her. sahąǫˀ d s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrived back who de who

ežaraˀ sę kah šendar e-ž-araˀ sę-ø pa-MdA-be cousins-st his cousin here already

hažuh ha-žu-h MA/FZP-kill-st he has killed her

hiweyh hi-we-yh MdA-be together-st they (m) two are together; his spouse

When his cousin arrived back, already he had killed his spouse. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Yuhšaharęht tuh kyąndiˀ y-u-hš-a-ręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth there (right)

tesandayęh 83 te-sa-ndayę-h du-2P-be a doorway-st at your doorway

taˀ rižuh t-aˀ -ø-rižuh-h cl-fa-1A/FZP-kill-st where I killed it

d the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

Translating the Stories

119

Yuhšaharęht said, “right there at the doorway is where I killed a bear.” nęh teˀ uˀ ngya[n]diˀ [n]di61 teˀ -u-ˀ ngyandi-ˀ ng-FZP-be a long time-st now it is not a long time

daeˀ nǫ mąndeˀ de that this time

huˀ kenyeˀ hu62-ˀ kenye-ˀ FZP-be small-st who she is the youngest

Now it is not a long time, before this time with the youngest. nęh saiteˀ t s-a-i-teˀ t-ø re-fa-FZdA-pound-pu then again they two (f) pounded

nęh sai[n]daˀ tarǫ tǫ nyǫˀ s-a-i-ndaˀ tar-ǫ t-ǫ nyǫ -ˀ re-fa-FZdA-bread-put in fire-ds-pu now they two (f) made several (loaves) of bread again

Then, again they pound corn. Now they again made several loaves of bread. nęh daeˀ then that one

nǫ mąnde sauwaˀ tuˀ kyastaˀ s-a-uw-aˀ t-uˀ ky-ast-aˀ re-fa-FZP-body-(be of a good nature)-ci-pu next (she her fixes up (dresses))63

Then, the one this time, she fixes up her dress, clothing. (?) aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-st she said

sa

nǫ mąˀ de hehsehskyohšraˀ hehse-hskyohšra-ø imp+2A/MP-(make love)-imp you this time make love to him

Yuhšaharęht y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth

d who

ežaraˀ aseh e-ž-araˀ ase-h pa-MdA-be cousins-st they (m) two are cousins; his cousin

She said, “You, this time, you make love to him, Yuhšaharęht’s cousin.”

61 There is an extra -ndi- in this word as presented in Barbeau 1960, 83 #4. 62 From the context we can say that the pronominal prefix should be the female -u-, not the masculine -hu-. 63 The translation comes from Barbeau 1960, 83 #16.

120

Forty Narratives in the Wyandot Language

nęh kwataˀ tatohšraˀ 64 nęh tuh (-kwa-t)-(ataˀ tohšra-ˀ ) (grab-ca)-(basket) then (she picks it up, basket) then there

aˀ weh aˀ w-ø-e-h fa-FZA-go-pu she went

tuh there

ayąǫˀ a-ya-ǫ -ˀ fa-FZA-arrive-pu she arrived Then she picked up a basket. Then she went and arrived there. ąngyah

teres te-r-e-s ng-MA-go-ha anywhere he does not go

hunęrǫ kyǫ h hu-nęrǫ ky-ǫ h MP-hunt-st he went hunting

He is not around anywhere; he went hunting. sahąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrived back

nę

trǫ diˀ šǫˀ emąˀ

iyawinǫ h i-ya-winǫ -h pa-FZA-be a young woman-st now more much more she is a (beautiful) young woman

He arrived back; she is much more beautiful a young woman. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

dae nǫ h

kęgyaˀ tih

šaˀ kwahstih š-aˀ k-wahsti-h 2A-body-be good-st you are beautiful

(so very much) yežažuh ye-ža-žu-h

yawastih d ya-wasti-h FZA-be good-st that maybe it is good the

skaˀ

d the

usahšarahskwah u-s-a-hš-arahskwa-h op-re-op-2A-leave-pu you should leave again

ehšatakyaˀ tandahah[t] e-hš-ataky-aˀ t-a-ndahaht-ø fu-2A-rf-body-jv-cause harm to-pu it will cause harm to your body

d 84 [a]žaraˀ seh až-araˀ se-h

64 This word appears to have the noun root for basket -atatohšr- come after the verb root -kwa- “to grab,” the reverse of standard Wyandot verb structure with incorporated noun roots.

Translating the Stories

fu-MA/2P-kill-pu he will kill you surely

121

1xdA-be cousins-st who my cousin

He said “Maybe it is good that you should leave again, as you are very beautiful, and it will cause harm to your body. My cousin will kill you, surely. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

hąˀ

nǫˀ

(?)

maybe

žaˀ tayǫ takeˀ skaˀ tą ž-aˀ t-a-yǫ t-ø-ake-skaˀ 1A-body-begin-st-pgr-(ha) (my body is going constantly) not

taharižuh t-a-ha-rižu-h (ng)-(op)-MA/1P-kill-pu he would not kill me teusayarahskwah te-u-s-a-y-arahskwa-h ng-op-re-op-1A-leave-pu I would not leave to go back again

She said, “It may not be so that he would kill me. My body is going constantly and I would not leave to go back again.” sahąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrived back

Yuhšaharęht tu y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth there

tayaˀ ǫ mąk t-a-ya-ˀ ǫ m-a-k-ø du-fa-FZA-bark tray-jv-pick up-pu she picked up a bark tray

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ǫ įndaweˀ t ǫ į -ndaweˀ t-ø 1dP-be siblings-in-law-st we two are siblings-in-law; my brother-in-law

tuh

yǫ ndaˀ tarawiheˀ yǫ -ndaˀ tar-awi-h-eˀ 1A/2P-bread-give-dl-pr I come to give you bread

d who

ąˀ rąˀ

there only

Yuhšaharęht arrived back. She picked up a bark tray and said, “I come to give you bread, my brother-in-law. That only.” haˀ kwahtsaręˀ haˀ kwahts-a-ar

ę-ˀ

de

yanǫ hšateˀ ya-nǫ hš-a-te-ˀ

haˀ yaǫ męngyeh haˀ -ya-ǫ mę-ngye-h

122

Forty Narratives in the Wyandot Language

(FZA-(srf-) (?)-jv-push-st she pushed (?)

FZA-house-jv-be present-st the

a house is

fa-FZA-tray-put outside-pu she put the tray outside

She pushed the tray outside the wall of the house. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

dae

kahęˀ n

that one

here the

Yuhšaharęht ne y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth then

ǫ įndaweˀ t ǫ i-ndaweˀ t-ø 1dP-be siblings-in-law-st my sister-in-law

[a]hą[n]gyaha a-ha-ngyah-a-ø fa-MA-food-eat-pu he ate

d the

u[n]dataraˀ u-ndatar-aˀ FZP-bread-ns bread

Yuhšaharęht said “That one at this point is my sister-in-law.” Then he ate the bread. sǫ h kyuˀ ratih ky-u-ˀ ra-t-ih cl-FZP-be night-ca-st still when night is caused [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

dae that

nǫ

hu[n]datrǫ nyǫ męh hund-at-rǫ ny-ǫ mę-h MpP-srf-sky-be large-st they (m) lightly conversed d

eikyateˀ wah ei-ky-ate-ˀ wa-h (op)-1ndA-srf-take-pu maybe the we two (n) would flee

When it was still night they conversed. He [the cousin] said, “Maybe we should flee.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Yuhšaharęht haǫˀ wetiˀ ekwateˀ waˀ y-u-hš-a-haręht-ø e-kw-ate-ˀ wa-ˀ pa-FZP-mouth-jv-be a hole-st fu-1npA-srf-take-pu one has a hole in its mouth alright! all we (n) will flee

Yuhšaharęht said, “Well, alright, we will all flee.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kadeˀ saˀ

ǫˀ mąh

(this is so)

(this way)

hesteh raˀ tah šęnǫ h hest-e-h imp+2dA-go-imp you two go (right) in the middle

Translating the Stories

tekwahtǫ mąwąˀ kan ęˀ di ǫ mątiˀ t-e-kw-ø-ahtǫ mąwą-ˀ du-fu-cl-FZA-turn to face-pu she will turn to face it (as to) me this side

123

heyeh he-y-e-h fu-1A-go-pu I will go

n the

ahǫˀ tewah a-hǫ -ˀ te-wa-h fa-MpA-srf-take-pu they (m) fled He said, “This way you two go, right in the middle, she will turn to face it, turn back. As for me, I will go to this side, this way.” They fled. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said ehaˀ taˀ ah (that something)65

ehstežarahaˀ 85 n ehst-ežara-ha-ˀ imp+2dA-be attentive-inc-imp be attentive you two the

Yuhšaharęht y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth

te tsatǫ haręrǫˀ t-e-ts-at-ǫ h-a-ęr-ǫ -ˀ du-fu-2dA-srf-life-jv-slant-ds-pu your (d) lives will slant; something bad will happen to you two

Yuhšaharęht said, “Be attentive you two. Something bad will happen to you.” [a]hǫ rąhskwaˀ deheręh a-hǫ -rąhskwa-ˀ fa-MpA-leave-pu they (m) left far

[a]handeht a-hand-e-ht-ø fa-MpA-go-ca-pu they (m) went to a place

hayu[n]daturęhąˀ d hayu-ndat-urę-hą-ˀ fa+IndP-village-find-inc-pu they (ind) found a village the

e[n]dareˀ e-ndare-ˀ IndA-exist-st they (ind) reside,

nęh then

ąˀ ǫ tǫ tareˀ ąˀ -ǫ -t-ǫ t-a-r-eˀ fa-IndA-srf-life-jv-put on top-pu they (ind) are on top of life, happy

They left for far away, and then found a village in which to live, and they are happy. ayęhąǫˀ a-y-ęhąǫ -ˀ

nęh inǫ

saǫ męyatǫ ntahaˀ s-a-ǫ mę-yatǫ ta -ha-ˀ

65 This is the translation presented in Barbeau 1960, 85 #2.

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Forty Narratives in the Wyandot Language

fa-FZA-say-pu she said

now maybe

re-fa-1pP-(?)-inc-pu (again we are glad to partake)66

She said, “Now, may it be that again we are glad to partake.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

yawinǫ h ya-winǫ -h FZA-be a young woman-st a (pretty) young woman

nęh inǫ

aǫ kižuˀ a-ǫ ki-žu-ˀ fa-1dP-kill-pu we two are killed

now maybe

nęh aˀ kyǫ nyatǫ haręrǫˀ aˀ -ky-ǫ ny-at-ǫ h-a-ręr-ǫ -ˀ fa-du-1dP-srf-life-jv-slant-dl-pu now something bad will befall us

The pretty young woman said, “Now something bad will befall us. We might be killed.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Yuhšaharęht nęh y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st Yuhšaharęht now

aˀ kyǫ nyatǫ haręrǫˀ aˀ -ky-ǫ ny-at-ǫ h-a-ręr-ǫ -ˀ fa-du-1ndA-srf-life-jv-slant-dl-pr bad is going to befall the two of us

Yuhšaharęht said, “Now something bad is going to befall the two of us.” d

the

awahka hąˀ rąˀ taˀ ętrǫ tahaˀ Yuhšaharęht ø-awahk-ø-a t-aˀ -ø-ęrǫ -t-aha-ˀ y-u-hš-a-haręht-ø FZA-small-st-dm cl-fa-MA-placed-ca-inc-pu pa-FZP-mouth-jv-be a hole-st a little (while) only he made himself present one has a hole in its mouth

After a little while only, Yuhšaharęht made himself present. dae wetiˀ ahsayuhšęˀ tąˀ a-hsayu-hš-ęˀ fa-MA/IndP-finish-pu that all he finished, killed them (ind) not

te homątižuˀ te-homąti-žu-ˀ ng-MpA/MpP-kill-st they (m) did not kill them (m)

He killed them all. They did not kill them. 66 This is the translation presented in Barbeau 1960, 85 #14.

Translating the Stories

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

125

Yuhšaharęht nęh skaˀ y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth now surely

etsikwateˀ wah e-tsi-kw-ate-ˀ wa-h fu-re-1npA-srf-take-pu we (n) will flee again

tsahǫ teˀ waˀ ts-a-hǫ -te-ˀ wa-ˀ re-fa-MpA-srf-take-pu they (m) fled again Yuhšaharęht said, “Now surely we will flee again.” They again fled. tu

sahǫ ntǫ ma s-a-hǫ n-tǫ ma-ø re-fa-MpA-(turn to face)-pu there they (m) turned to face back There they turned to face back. nęh waˀ tu

sahayu[n]daturęhaˀ tąˀ s-ah-ayu-ndat-urę-ha-ˀ re-fa-IndP-village-find-inc-pu then next time again they (ind) found a village not n

tundiˀ also

teˀ yawahstih teˀ -ya-wahst-ih ng-FZA-be good-st it is not good

etaaˀ 86 deˀ skaˀ 67 ? ? (that they two (should) stay)

Then, again they found a village that is also not good for them to stay in. ayęheˀ ay-ęh-eˀ IndA-wish-pr they (ind) wish, want

tundiˀ also

aharižuh a-ha68-rižu-h op-1A/IndP-kill-pu I would kill them

67 This word is split between two entries (Barbeau 1960, 85 #54 and 86 #1), which is part of a sequence of six entries in which there is no English on the right side of the page. 68 The pronominal prefix form used here is confusing. It appears to be the MA/(FZP), and could possibly be a legitimate short form for MA/1P, yet the translation found in Barbeau 1960, 86 #4 is “he us two kill.” Usually a wish is expressed with a first person form.

126

Forty Narratives in the Wyandot Language

They (the villagers) also wish, “I would kill them.” nęh šaˀ estatęhtrah š-aˀ -e-st-a-tęhtra-h co-fa-IndA-bark-jv-stretch out-pu then at the same time someone stretched out some bark kasakyakyenǫ ka-s-ky-aky-en-ǫ cl-imp+2A-srf-body-lie-imp lie down here

de the

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yawinǫ h ya-winǫ -h FZA-be a young woman-st she is a young woman

Then, at the same time someone stretched out some bark. He said, “Lie down here young woman.” aˀ kuhereh[t] aˀ -k-u-here-ht-ø fa-du-FZP-yell-ca-pu she yelled

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

Yuhšaharęht y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth

kwayatǫ haręrąˀ kw-ay-at-ǫ h-a-ręr-ąˀ du-1xd-srf-life-jv-slant-st our two (x) lives are slanted; something bad befalls us two She yelled, saying, “Yuhšaharęht, something bad befalls us two.” nęh taˀ tęˀ trǫ tahaˀ t-a-t-ø-ęˀ trǫ -t-aha-ˀ cl-fa-du-MA-be placed-ca-inc-pu then he made himself present

Yuhšaharęht wetiˀ ndaeˀ y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth all that

ahsayuhšęˀ a-hsayu-hš-ęˀ fa-MA/IndP-finish-pu he finished, killed them (ind) Then, Yuhšaharęht made himself present, and killed all of them. nęh

sažarahskwaˀ s-a-ž-arahskwa-ˀ

tu

ąˀ rąˀ de

Translating the Stories

127

re-fa-MdA-leave-pu then they two (m) left to go back there only the hu[n]daˀ tǫ mętsatahkwęhakyeˀ hund-aˀ t-ǫ męts-a-tahk-w-ę-haky-eˀ MpA-srf-land-jv-be inside-un-st-pgr-pr they (m) go outside of the country Then they two left to go back, only going outside of the country. tutuˀ (thereat)

husahinyǫˀ hu-s-a-hi-nyǫ -ˀ fa-re-fa-MdA-arrive-pu they two (m) arrived back

yawinǫ h ya-winǫ -h FZA-be a young woman-st a young woman

de the

kyurahskwęˀ ky-u-rahskw-ę-ˀ cl-FZP-leave-da-st where she came from

de

yaaˀ tayęhtsih

the

Yaaˀ tayęhtsih

de the

kyǫ ndaǫˀ ky-ø-ǫ ndaǫ -ˀ cl-FZA-have as home-st she has as her home

They two arrived back at where the young woman came from, Yaaˀ tayęhtsih’s home. nęh sahinyǫˀ s-a-hi-nyǫ -ˀ re-fa-MdA-arrive-pu then they two (m) arrived

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

nęh henyǫ ndeˀ de he-nyǫ n-d-eˀ 1A/MP-take along-dl-pr now I am taking him along who

nę

usainyǫ h u-s-ai-nyǫ -ˀ fa-re-1xdA-arrive-pu now back we two (x) have arrived

Yuhšaharęht y-u-hš-a-haręht-ø pa-FZP-mouth-jv-be a hole-st one has a hole in its mouth

ežaraˀ seˀ nęh hatenęmąh šęˀ e-ž-araˀ se-ˀ h-ate-nęmą-h pa-MdA-be cousins-st MA/FZP-srf-be parents and son-in-law-st his cousin now he is her son-in-law emphasis (!) Then they two arrived. She said, “Now we two have arrived back. Now I am bringing Yuhšaharęht’s cousin. Now he is her son-in-law!”

128

Forty Narratives in the Wyandot Language

de

yaaˀ tayęhtsih

the

Yaaˀ tayęhtsih

ekyǫ ndąoˀ ek-y-ǫ ndąo-ˀ cl-FZA-have as home-st where her home is

ukiˀ yaaˀ tayęhtsih u-ki-ˀ FZP-be a spirit-st she is a spirit Yaaˀ tayęhtsih

Yaaˀ tayęhtsih is a spirit where her home is. uˀ rahǫ nyǫ h u-ˀ ra-hǫ nyǫ -h FZP-be night-ds-st it is several nights

aˀ yęhąǫˀ 87 aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

u[n]dinǫ hs u-ndinǫ -hs FZP-desire-ha she desires, has dream visions

tayemęnduręhąˀ t-aye-męnd-urę-hą-ˀ imp-1A-word-find-inc-imp find my word for me

d

uhkweˀ disęˀ ąh

the

partridge

handinyęhtaˀ tsih ha-ndinyęht-aˀ ts-ih MA-snow-be called-st he is called snow; is white

For several nights she has visions. She said, “Find my word for me, the white partridge.” nęh [a]hunęhrǫ tiˀ a-hu-nęhrǫ ti-ˀ fa-MP-hunt-pu then he went hunting

ahuhžuˀ a-hu-žu-ˀ fa-MA/MP-kill-pu he killed him

nęh

[u]kweˀ disęˀ ąh

now

partridge

Then he went hunting, and killed the partridge. nęh [a]šęhk iskwahsǫ tayeh nęh waˀ tu i-skw-ø-ahsǫ t-a-ye-h pa-re-FZA-night-jv-number-st then three such a number of nights then again

[u]sau[n]dinǫˀ u-s-a-u-ndinǫ -ˀ fa-re-fa-FZP-desire-pu she again dream wishes

yaaˀ tayęhtsih Yaaˀ tayęhtsih Then in three nights, Yaaˀ tayęhtsih again dream wishes. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

daeˀ

nǫ mąˀ deˀ d

that one

this time

the

ahnyǫ nyęˀ ah-nyǫ nyę-ˀ FZA-be a bear-st bear

Translating the Stories

129

handinyęhtaˀ tsih ha-ndinyęht-aˀ ts-ih MA-snow-be called-st he is called snow, is white She said, “This time it is the bear that is white.” nęh

[a]hunęrǫ tiˀ a-hu-nęrǫ ti-ˀ fa-MP-hunt-pu then he went hunting

ahužuˀ a-hu-žu-ˀ fa-MA/MP-kill-pu he killed him

Then he goes hunting and kills him. nęh

sahąǫˀ tu s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu then he arrived back there aˀ yęhąǫˀ aˀ -yę-hąǫ -ˀ fa-FZA-say-pu she said

de the

d the

usauˀ rah n u-s-a-u-ˀ ra-h fa-re-fa-FZP-be night-inc+pu it became night again now

yawinǫ h ya-winǫ -h FZA-be a young woman-st a young woman

hǫ męnyęhtiˀ h-ǫ męyęhti-ˀ MA-be a young man-st he is a young man

aˀ yęhąǫˀ nęnǫ h aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said now maybe

karihwayǫ t k-a-rihw-a-ǫ t-ø du-FZA-matter-jv-begin-st it is certain

dai

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr that she wishes

de

hiwey na hi-we-y MdA-be together-st who his spouse the usekyateˀ waˀ u-s-e-ky-ate-ˀ wa-ˀ op-re-op-1ndA-srf-take-pu we two (n) should flee again anyǫ ižuh a-nyǫ -ižu-h op-1A/2P-kill-pu I would kill you

Then he arrived back. It became night again. Now the young woman who is the young man’s spouse said, “Now maybe we two should flee again. She certainly wishes, “I would kill you.” [a]hęhąǫˀ tuh a-h-ęhąǫ -ˀ

n

ekwakǫ tah e-kw-ø-ak-ǫ t-ah

aˀ ǫ nyęte[n]dataęhąhs aˀ -ǫ nyę-te-ndat-a-(ę-hąs)-ø

130

Forty Narratives in the Wyandot Language

fa-MA-say-pu fu-du-FZA-srf-begin-pu fa-1dP-srf-village-jv-have-(da)-pu he said there the it will begin (the first) we two have a village69 tuh

n

there the

ekyateˀ waˀ e-ky-ate-ˀ wa-ˀ fu-1ndA-srf-take-pu we two (n) will flee

sauˀ rah s-a-u-ˀ ra-h re-fa-FZP-be night-inc+pu again it became night

hąˀ rąˀ only

He said, “There it will begin that we two go to a village there we will flee, again, only at night.” nęh sau[n]dinǫˀ s-a-u-ndinǫ -ˀ re-fa-FZP-desire-pu then she again has a dream wish tayemęndurehąˀ de t-aye-męnd-ure-hą-ˀ imp-1A-word-find-inc-imp find my word for me the

de

ąyęhąǫˀ 88 ą-y-ęhąǫ -ˀ fa-FZA-say-pu she said

yaaˀ tayehtsih

who Yaaˀ tayehtsih tsuˀ tahiˀ ts-u-ˀ tahi-ˀ re-FZP-have thick fur-st beaver (very thick fur)

[y]a[n]dinęhtatsiˀ ya-ndinęht-ats-iˀ FZA-snow-be called-st it is called snow; is white

Then, Yaaˀ tayehtsih again has a dream wish. She said, “Find my word, the beaver that is white.” d the

aˀ urhęhąˀ nęh aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu a day dawns then

tsuˀ tahiˀ nęh ts-u-ˀ tahi-ˀ re-FZP-have thick fur-st beaver now

[a]hunęrǫ tiˀ a-hu-nęrǫ ti-ˀ fa-MP-hunt-pu he went hunting

usahąǫˀ u-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back

ahažuˀ de a-ha-žu-ˀ fa-MA/FZP-kill-pu he killed it the sauˀ raˀ s-a-u-ˀ ra-ˀ re-fa-FZP-be night-inc+pu again at night

hąˀ rąˀ only Then, a day dawns and he goes hunting, killing the beaver. Then he arrived back again at night. 69 The translation presented in Barbeau 1960, 87 #44 is “we two get a chance.”

Translating the Stories

nę

sau[n]dinǫˀ s-a-u-ndinǫ -ˀ re-fa-FZP-desire-pu then again she dream wished uhskenǫ tǫˀ u-sken-ǫ tǫ -ˀ FZP-be dead-dl-st deer

[a]yęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

131

tayemęduręhaˀ d t-aye-męd-urę-hą-ˀ imp-1A-word-find-inc-imp find my word the

ya[n]dinyęhtaˀ tsih ya-ndinyęht-aˀ ts-ih FZA-snow-be called-st it is called snow, is white

Then again she dream wished, saying, “Find my word, the deer that is white.” [a]urhęhąˀ nęh a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned then

[a]hunęrǫ tiˀ a-hu-nęrǫ ti-ˀ fa-MP-hunt-pu he went hunting

ya[n]denyęhtaˀ tsih nęh ya-ndenyęht-aˀ ts-ih FZA-snow-be called-st it is called snow, is white now

ahažuˀ d a-ha-žu-ˀ fa-MA-kill-st he killed it the

uskenǫ tǫˀ u-sken-ǫ tǫ -ˀ FZP-be dead-dl-st deer

ahamęnduręhąˀ de yaaˀ tayęhtsih a-ha-męnd-urę-hą-ˀ fa-MA/FZP-word-find-inc-pu he found her word who Yaaˀ tayęhtsih

Day dawned, then he went hunting, killing the white deer. Now he found Yaaˀ tayęhtsih’s word. usauˀ raˀ hąˀ rąˀ de u-s-a-u-ˀ ra-ˀ fa-re-fa-FZP-be night-inc+pu again at night only the tayemęnduręhąˀ t-aye-męnd-urę-hą-ˀ imp-1A-word-find-inc-imp find my word

d the

sau[n]dinǫˀ s-a-u-ndinǫ -ˀ re-fa-FZP-desire-pu again she dream wished

u[n]dehtǫ taˀ u-ndehtǫ t-aˀ FZP-turkey-ns turkey

ayęhąǫˀ a-y-ęhąǫ -’ fa-FZA-say-pu she said

yandinyęhtaˀ tsih ya-ndinyęht-aˀ ts-ih FZA-snow-be called-st it is called snow; is white

Again only at night, she dream wished, saying “Find my word, the turkey that is white.” [a]urhęhąˀ a-u-rhę-hą-ˀ

n

ahunęrǫ t[i]ˀ a-hu-nęrǫ ti-ˀ

ahažuˀ a-ha-žu-ˀ

d

u[n]dehtǫ taˀ u-ndehtǫ t-aˀ

132

Forty Narratives in the Wyandot Language

fa-FZP-dawn-inc-pu fa-MP-hunt-pu fa-MA/FZP-kill-pu day dawned now he went hunting he killed it the

FZP-turkey-ns turkey

nęh ahamęnduręhąˀ de yaaˀ tayęhtsih a-ha-męnd-urę-hą-ˀ fa-MA/FZP-word-find-inc-pu now he found her word the Yaaˀ tayęhtsih Day dawned, then he goes hunting, killing the turkey. Now he had found Yaaˀ tayęhtsih’s word. tuh

de

sa[u]ˀ rah s-a-u-ˀ ra-h re-fa-FZP-be night-inc+pu there the again night came

nęh then

aˀ kyurišrahkwęh 89 aˀ -ky-u-ri-šr-a-hkwę-h fa-du-FZA/FZP-be leggings-nm-jv-take away-pu she took leggings from her

mętaˀ yeh m-ęt-aˀ -yeh FZP-vermillion-ns-el at vermillion; red

yarihšruˀ tęh de yaaˀ tayęhtsih ya-ri-hšr-uˀ tę-h FZA-be leggings-nm-be such-st leggings of such a nature who Yaaˀ tayęhtsih

urihša nęh u-rih-š-a FZP-be leggings-nm-ns leggings then

ažateˀ waˀ a-ž-ate-ˀ wa-ˀ fa-MdA-srf-take-pu they two (m) fled Night came again and she took Yaaˀ tayęhtsih’s red leggings. Then they fled. aˀ yęhąǫˀ de aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said the

yawihnǫˀ d ya-wihnǫ -h FZA-be a young woman-st a young woman who

ayatraˀ skwahtih d ay-atraˀ skwaht-ih

ahšęhk

imęntayeh i-m-ęnt-a-ye-h

umęˀ ąh um-ę-ˀ -ąh FZA/FZP-have as child-st-dm she has her as child; her child uhtaˀ wih uh-ta-ˀ wi-h

Translating the Stories

1P70-dream-st I dreamt

the

133

pa-FZA-day-jv-number-st such a number of days

three

FZP-sleep-tr-st she slept

The young woman who is her child said, “I dreamt that for three days she slept.” n now

ąˀ žateˀ waˀ ąˀ -ž-ate-ˀ wa-ˀ fa-MdA-srf-take-pu they two (m) fled

deheręˀ far

Then they two fled far. unęh tuh

ahšaˀ

aˀ yaehk aˀ -ya-e-hk fa-FZA-awaken-pu then there at the same time she awoke

de

yaaˀ tayęhtsih

who Yaaˀ tayęhtsih

Then Yaaˀ tayęhtsih awoke. takyeˀ tuh right away

aˀ watuh aˀ w-a-tu-h fa-FZA-know-pu she found out

ne the

hundateˀ męh hund-ate-ˀ m-ęh MpP-srf-take-st they (m) had fled

Right away, she found out that they had fled. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

yaaˀ tayęhtsih Yaaˀ tayęhtsih

kariwayǫ t k-a-riw-a-yǫ t-ø du-FZA-matter-jv-begin-st it is certain

angyah

testeh te-st-e-h ng-2dA-go-st anywhere you two do not go

aˀ kižuˀ aˀ -ki-žu-ˀ fa-1A/2dP-kill-pu I kill you two

Yaaˀ tayęhtsih said, “You can’t go anywhere. It is certain that I will kill you two.”

70 In most other examples, the -y- or first-person singular agent form is used, which fits with Potier 1920, 42.

134

Forty Narratives in the Wyandot Language

yǫ ntareˀ y-ǫ ntar-e-ˀ FZA-lake-be water-st it is a lake de the

uwanęh71 tuh ø-uwanę-h FZA-be large-st it is large there

aˀ tižažaˀ aˀ -ti-ža-ža-ˀ fa-du-MdAcut-pu they two (m) cut across it

hu[n]datemęˀ haˀ kyeˀ hund-ate-m-ęˀ -haˀ ky-eˀ MpP-srf-take-st-pgr-pr they (m) are continually fleeing

There is a large lake that they two are cutting across, continually fleeing along. nęh taˀ uht d t-aˀ -ø-u-ht-ø (cl)-fa-FZA-be in water-ca-pu then she put it in water the

urišaˀ d u-ri-š-aˀ FZP-be leggings-nm-ns leggings the

u[n]duˀ męh u-nduˀ mę-ˀ FZA/FZP-be mother to-st she is mother to her Then she put in water her mother’s leggings. nǫ nęˀ when

tutayaǫˀ de t-u-t-a-ya-ǫ -ˀ du-fa-cl-fa-FZA-arrive-pu she arrived back home the

tateˀ skuh t-ø-ate-ˀ sk-u-h cl-FZA-srf-body-be in water-st she got into the water ayatraˀ skwahtih 90 ay-atraˀ skwaht-ih 1P-dream-st I dreamt

d the

yaaˀ tayęhtsih Yaaˀ tayęhtsih

a]yęhąǫˀ de a-y-ęhąǫ -ˀ fa-FZA-say-pu she said the

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

aˀ užahęh aˀ -u-žhahą-h fa-FZP-boil-pu it boiled

71 The speaker, translator or Barbeau may not have known how to combine the noun root -ǫ ntar“lake”with the verb root -yuwanę- “to be large.”

Translating the Stories

135

When she arrived back home, Yaaˀ tayęhtsih got into the water. The young woman said, “I dream that it boiled.” deka yǫ ntareˀ y-ǫ ntar-e-ˀ FZA-lake-be water-st this it is a lake

užahęh tuh u-žahę-h FZP-boil-st it is boiling there

yaaˀ tayęhtsih

tuh n

Yaaˀ tayęhtsih

there the

aˀ uwišęngyaˀ aˀ -u-wiš-ęngy-aˀ fa-FZA/FZP-force-overcome-pu she overcame her in power

aˀ užuˀ d aˀ -u-žu-ˀ fa-FZA/FZP-kill-pu she killed her when

aˀ užąhęˀ aˀ -u-žąhę-ˀ fa-FZP-boil-pu it boiled

uwaˀ tateh uw-aˀ t-ate-h FZP-body-burn-st her body is burning

de the

de who

aǫ mąˀ ą a-ǫ m-ąˀ ą FZP-self-ns herself

yǫ tareˀ y-ǫ tar-e-ˀ FZA-lake-be water-st it is a lake

This lake is boiling, Yaaˀ tayęhtsih’s body is burning. She overcame her in power, and killed her when the lake boiled. tuh ahšaˀ

nęh sahiˀ ngyayęhąˀ de s-a-hi-ˀ ngy-ayę-hą-ˀ re-fa-MdA-finger-go out-inc-pu there at the same time now they two (m) escaped the

tutižuh (all the time)

[h]ǫ mątindahskwaęˀ hǫ mąti-ndahskw-a-ę-ˀ MpA/MpP-prisoner-jv-have-st they (m) held them (m) prisoner Beginning then they two escaped from where they had been held prisoner. tuh

ąˀ rąˀ iwaˀ iw-ø-a-ˀ pa-FZA-be a size-st there only it so much de

ehinyękwaˀ e-hi-nyękw-aˀ

yahawiˀ de ya-haw-iˀ FZA-carry-pr she carries the

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

136

Forty Narratives in the Wyandot Language

fu-MdA-plant-pu that which they two (m) will plant There is only so much that the young woman carries, that which they two will plant. skat hąˀ rąˀ s-ka-t-ø re-FZA-be one-st it is one only

d the

unęhąˀ indeˀ šaˀ u-nęh-ąˀ FZP-corn-ns corn and

d the

uyareˀ saˀ u-yareˀ s-aˀ FZP-beans-ns beans

It is one only of corn and beans. skat hąˀ rąˀ s-ka-t-ø re-FZA-be one-st it is one only

yahawiˀ n ya-haw-iˀ FZA-carry-pr she carries the

tsunęhstat hąˀ rąˀ n ts-u-nęhst-a-t-ø re-FZP-seed-jv-be one-st it is one seed only the hąˀ rąˀ

d

only

the

unyǫ hšaˀ u-nyǫ hš-aˀ FZP-squash-ns squash

aurihstih a-urihst-ih FZA-be watermelon-st it is watermelon

ihšužeˀ ah

tsunęhstat ts-u-nęhst-a-t-ø pa-(?) re-FZP-seed-be one-st (cucumber) it is one seed

(u)skǫ taˀ u-sk-ǫ t-aˀ (FZP)-body-be in fire-(st) it is a body in fire

unyǫ hšaˀ u-nyǫ hš-aˀ FZP-squash-ns squash, pumpkin

tudiˀ also

skat s-ka-t-ø re-FZA-be one-st it is one

tsunęhstat ts-u-nęhst-a-t-ø re-FZP-seed-jv-be one-st it is one seed hąˀ rąˀ

deˀ

only

the

tsunęhstat hąˀ rąˀ ts-u-nęhst-a-t-ø re-FZP-seed-jv-be one-st it is one seed only

She carried one seed only of squash, watermelon, cucumber, and of pumpkin that is roasted in fire. It is one seed only. ndaeˀ atiˀ that

nǫ mąˀ deˀ amętuhtih nǫ mąˀ deˀ am-ętu-ht-ih FZP-grow-ca-st then this time it has grown up this time

That, then, this time it has grown up

Translating the Stories

kętatǫ nǫˀ k-ø-ęt-a-t-ǫ nǫ -ˀ cl-FZA-day-jv-be-ds-st these days daeˀ that one

yandareˀ ya-ndare-ˀ FZA-exist-st it lives

137

d

eękwahs e-ękwa-hs IndA-plant-ha that which one plants it

[a]mętuhtih nǫ mąˀ deˀ am-ętu-ht-ih FZA-grow-ca-st one is raising it now, presently

These days it lives, that which one plants, that which one raises presently. kętatǫ nǫˀ k-ø-ęt-a-t-ǫ nǫ -ˀ cl-FZA-day-jv-be-ds-st these days

yandareˀ ya-ndare-ˀ FZA-exist-st it lives

d that which

yaaˀ tayǫ htsih

umęˀ ąh um-ę-ˀ -ąh FZA/FZP-have as child-st-dm Yaaˀ tay[ę]htsih she has her as child, her daughter

[e]ękwahs de e-ękwa-hs IndA-plant-ha one plants that which aˀ mętuh aˀ -m-ętu-h fa-FZA-grow-pu she raised it

tuh skanǫ h

nǫ mąˀ deˀ ekyǫ daǫˀ e-k-y-ǫ daǫ -ˀ fu-cl-FZA-have as home-pu there let it be so this time when they, somebody will have a home

yihe yihe

These days, it exists that which Yaaˀ tayęhtsih’s daughter planted and raised. There let it be so that this time someone will have a home. 5 t h e b i g t u rt l e ( b a r b e au 1915, 76–7; 1960, 9–10, 91–7 )

tsinęˀ tǫ tǫ trǫ ndiˀ fox

much

hundiyǫ ruwanę hu-ndiyǫ r-uwanę-ø MP-mind-be large-st he has a great mind, is wise

The fox has a great mind in what he does. d

istęˀ ą tahǫ mae[n]daǫˀ t-a-hǫ ma-endaǫ -ˀ

ti as

iharehaˀ i-ha-re-haˀ pa-MA-do-ha he does it

138

if

Forty Narratives in the Wyandot Language

not

ng-op-MpA/MP-seize-pu when they (m) would not seize him

ahǫ mąre[n]darahahs a-hǫ mą-rend-a-ra-hahs op-MpA/MP-trap-jv-be with-da+pu they would trap him

ahayaręngyaˀ a-ha-yaręngya-ˀ op-MA-get away-pu he would get away

They would not capture him or trap him. He would get away. ąh no

teˀ utǫˀ nd teˀ -u-tǫ -ˀ ng-FZP-be possible-st it is not possible the

ahuwęndaǫˀ di a-huw-ęndaǫ -ˀ op-FZA/MP-seize-pu it would seize him the

yarendaˀ ya-rend-aˀ FZA-trap-ns trap

It is not possible that a trap would seize him. ndaižuh

ndaeˀ

that is why that

ahumaˀ trawaˀ a-hum-aˀ t-ra-wa-ˀ fa-MA/MP-body-be with-un-pu he picked him out, selected him

nde tsaˀ tarižaˀ i the

buffalo

That is why the buffalo picked him out. n the

ahęhąǫˀ sahi trǫ ndiˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said you much

ęˀ diˀ d o I

if

saˀ [n]diyǫ ruwanę sa-ˀ ndiyǫ r-uwanę-ø 2P-mind-be large-st you are wise

anyonyere[n]darahahs a-nyonye-rend-a-ra-hahs p-IndA/1P-trap-jv-be with-da+pu one would trap me

tižuh n t-ø-ižu-h du-FZA-be like-st it is so the

kariwayǫ ht n ęˀ ndiˀ k-a-riw-a-yǫ ht-ø du-FZA-matter-jv-begin-st it is certain the I

awaže[n]daǫˀ 92 aw-až-endaǫ -ˀ op-FZA/1P-seize-pu one would seize me He said, “You are wiser than me. If one would trap me, it is certain that I would be captured.”

Translating the Stories

išehskęˀ nyąˀ ndeˀ sah i-še-hskęˀ nya-ˀ pa-2A-be small-st you are small the you yeyuwahnęh ye-yuwahnę-h 1A-be large-st I am large

an not

tižuh n t-ø-ižu-h du-FZA-be like-st it is so the

ęˀ di teˀ nyęterih te-ˀ ny-ęteri-h ng-1A-know-st I I do not know

139

ęˀ di

trǫ ndiˀ

n

ęˀ ndiˀ

I

much

the

I

taže

d

(what to do) if

istęˀ ą not

tanyǫ nyendaˀ ǫ h t-anyǫ y-endaˀ ǫ -h sj-IndA/1P-seize-st if one seizes, catches me “You are smaller than me. I am much larger, yet I do not know what to do if one captures me.” nęh (a)hawaˀ trawaˀ a-haw-aˀ t-ra-wa-ˀ fa-MA/(MP)-body-be with-un-pu then he selected him Then he selected him. nę

tahakahsaruˀ tę t-a-h-ak-asaruˀ t-ę du-fa-MA-srf-watch72-pu now he watched

tsinęˀ tǫ tǫˀ ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu fox he said

tažata[n]diskwaˀ t-a-ž-atandiskwa-ˀ du-fa-1xdA-compete-pu we two (x) are about to compete

de

gyaˀ wiš

haˀ

the

turtle

(here) the

ehatakeh e-ha-take-h fu-MA-go running-pr he will go running

n

ǫ ndaeˀ that one

[a]męˀ yeh am-ę-ˀ -yeh FZP-be water-st-el on the water

72 It may be that there is a noun root -yasar- that goes with -ut- “to stand”, but I can’t identify it.

140

Forty Narratives in the Wyandot Language

The fox watched. He (the Buffalo) said, “We two are about to compete. The turtle will go running on the water.” kanęˀ here now

ędiˀ eyetakeh e-ye-take-h fu-1A-go running-pr I I will go running

yawe[n]d[u]h ya-wend-u-h FZA-island-be in water-st island in water ngyareˀ

de

first

the

ekatetahkwaˀ e-k-ø-atehkwa-ˀ fu-du-1A-(?)-pu (will I go around)73

dika this

męhtraˀ tu tsinęęh ngyareˀ keska whether

who

ešiˀ trǫ taˀ de e-š-iˀ trǫ -t-aˀ fu-2A-be placed-ca-pu you will be in place the

first

(anybody there gets)

te sakahsarut t-e-s-ak-ahsarut-ø du-fu-2P-srf-watch-pu you will watch

“Here now I will run to this island in water for whoever gets there first. You will be in place, watching.” mąˀ tiˀ

yǫ męˀ

a long time very much

etisuwą[ǫ ]ht74 e-ti-s-uwa-ǫ -ht-ø fa-cl-re-MP-arrive-ca-pu when he arrived back

wehskwah tuh

sahąǫˀ kahęn s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu afterwards there he arrived back now then

de

gyaˀ wiš

the

turtle

ahuwihšengyah a-hu-wihš-engya-h fa-MA/MP-force-pass-pu he passed him in force, beat him

After a long time the turtle arrived back, and afterward he (the buffalo) arrived again. He (the turtle) beat him. nęh daeˀ nǫ mąˀ deˀ d then that this time

the

ahnyǫ nyęˀ a-hnyǫ nyę-ˀ FZA-be a bear-st bear

tusažata[n]diskwaˀ t-u-s-a-ž-atandiskwa-ˀ du-fa-re-fa-MdA-compete-pu they two (m) competed again

73 This translation is presented in Barbeau 1960, 92 #26. 74 I am not sure about the construction of this word, or the versions of it that follow.

Translating the Stories

mąˀ tiˀ

yǫ męh

daeˀ

a long time very much that one

141

gyareˀ 93 [e]tisuw(ą)ǫ ht e-ti-s-uwą-ǫ -ht (fa-cl-re-MP-arrive-ca-pu) first when he arrived back75

Then the next time, the bear competed (with the Turtle); a long time passed before the first arrived back. wehskwaˀ tuh ahšaˀ afterwards there the same time

tusahąǫˀ nd t-u-s-a-hą-ǫ -ˀ cl-fa-re-fa-MA-arrive-pu when he arrived back the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

Afterwards, the bear arrived back. nę

ndaeˀ

nǫ mąˀ de d

then that one

this time

the

uhskenǫ tǫˀ u-hsken-ǫ tǫ -ˀ FZP-be dead-dl-st deer

Then this one is the deer. daeˀ that one

nǫ maˀ de tusahžata[n]diskwaˀ t-u-s-a-hž-atandiskwa-ˀ du-fa-re-fa-MdA-compete-pu this time they two (m) competed again

mąˀ etiˀ

tisuhwǫ ht ti-s-uhw-ǫ h-t-ø cl-re-MA-arrive-ca-pu a long time very much (he had got in) tuh

yahǫ męh

ahšaˀ

there at the same time

de

gyaˀ wiš

wehskwaˀ

the

turtle

afterwards

tusahaǫˀ t d t-u-s-a-ha-ǫ -ˀ t-ø du-fa-re-fa-MA-arrive-ca-pu when he arrived back the

uhskenǫ tǫˀ u-hsken-ǫ tǫ -ˀ FZP-be dead-dl-st deer

They two competed again. Quite a while after the turtle, the deer arrived back.

75 This is how the translation is presented in Barbeau 1960, 93 #1.

142

nendaeˀ

Forty Narratives in the Wyandot Language

nǫ mądeˀ nd

the that one this time the

aˀ nariskwaˀ a-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

76

[aˀ ]nariskwaˀ a-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

diskaˀ

ndiˀ deˀ

trǫ di kyęądiˀ

at me

much more

teyaraht[at]es te-y-arahtat-es du-1A-run-ha I often run

me only

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ežaˀ tǫ tiˀ skaˀ e-ž-aˀ t-ǫ ti-ˀ -skaˀ fu-1A/MP-body-abandon-ha-pu I will leave him behind.

nę now

The one this time, the wolf, said “I will leave him behind, as I run much more often.” nęhdaeˀ

nǫ mąˀ deˀ

that one

this time

aˀ kyaˀ ta[n]dihskwaˀ aˀ -ky-ø-aˀ tandihkwa-ø fa-du-MdA77-compete-pu they two (m) competed again

mąˀ tiˀ

yaǫ męh

a long time very much

[e]tihsuw(ą)ǫ ht e-ti-hs-uwą-ǫ -ht-ø fa-cl-re-MP-arrive-ca-pu when he arrived back The next one, they two compete, and after quite a long time he (the wolf) arrived back. nęh daeˀ nǫ mąˀ de de then that this time yąomęh very much

the

tukwežakweh aˀ kyaˀ ta[n]diskwaˀ ǫ mątiˀ aˀ -ky-ø78-aˀ tandiskwa-ˀ fa-du-MdA-compete-pu raccoon they two (f) competed a long time

[e]tisuw(ą)oht e-ti-s-uwą-ǫ -ht-ø fa-cl-re-MP-arrive-ca-pu when he arrived back

ndeˀ ngyaˀ wiš

tu

ahšaˀ

the

there

first

turtle

76 Although the noun root for “bone” is consonant conjugation, the initial -y- has been removed. 77 Although this is not the usual MdA form, it makes sense as one of the racers is referred to as male. 78 I do not know why there isn’t a sound representing the pronominal prefix here, which is represented by a -ž- in previous examples with the same basic meaning.

Translating the Stories

143

nde tukwežakweh 94 the raccoon Then the one this time was the raccoon. They two competed. After a very long time the turtle arrived back there first (before) the raccoon. nęh daeˀ then that one

nǫ maˀ [n]de this time

taˀ watinyoht t-aˀ w-ati-nyǫ -ht-ø cl-fa-FZpA-arrive-ca-pu when they (f) arrived

tiwa such a number

nd those

nde the

atižuˀ ati-žu-ˀ FZpA-be a wild animal-st wild animals

Then the one this time arrived of those wild animals that arrived. nd the

uˀ [n]dehtotaˀ mąˀ tiˀ yǫ męh u-ˀ ndehtot-aˀ FZP-turkey-ns turkey a long time very much

gyaˀ wiš

tuh

ahšaˀ

turtle

there first

[e]tisuwǫ ht e-ti-s-uw-ǫ -ht-ø fa-cl-re-MP-arrive-ca-pu when he arrived back

tišreˀ d ti-š-r-e-ˀ cl-re-MA-come-st when he has come back the

de the

[uˀ n]detǫ taˀ u-ˀ ndetǫ t-aˀ FZP-turkey-ns turkey

The turkey took a very long time when he arrived back, the turtle was first there when the turkey came back. nęh then

daeˀ that one

nǫ mąde this time

d the

ukwesęhažah prairie chicken

Then the one this time is the prairie chicken. daeˀ

nǫ maˀ [n]de

that one

this time

[e]tisuwǫ ht e-ti-s-uw-ǫ -ht-ø

tusažata[n]dihskwa mąˀ ti yaǫ męh t-u-s-a-ž-atandihskwa-ˀ du-fa-re-fa-MdA-compete-pu they two (m) competed again a long time very much ngyaˀ wiš

tuh

ahšaˀ

tišreˀ ti-š-r-e-ˀ

144

Forty Narratives in the Wyandot Language

fa-cl-re-MP-arrive-ca-pu when he arrived back d the

turtle

cl-re-MA-come-st there at the time when he came back

ukwesęhažah prairie chicken

The next time they two competed, it was a very long time when he arrived back. The turtle was there at the time when the prairie chicken came back. nęh daeˀ nǫ mąndeh d then that this time

ukwehdisęˀ ąh tusažata[n]diskwaˀ d t-u-s-a-ž-atandiskwa-ˀ du-fa-re-fa-MdA-compete-pu the woodcock they two (m) competed again the

ingyaˀ wiš nęh

mąˀ tiˀ

yaǫ męh

turtle

a long time

very much

now

[e]tisuwǫ ht e-ti-s-uw-ǫ -ht-ø fa-cl-re-MP-arrive-ca-pu when he arrived back

d the

ingyaˀ wiš turtle The one this time, the woodcock, competed with the turtle. It was a very long time when he arrived back. The turtle was there when he arrived back. nęh ndaeˀ nǫ maˀ de sašahkwut s-a-šahkw-ut-ø re-MA-bottom-stand-st then that this time quail nde ngyaˀ wiš

mąˀ ti

the

a long time very much

turtle

ngyaˀ wiš turtle

tuh

yaomęh

tusažata[n]diskwaˀ t-u-s-a-ž-atandiskwa-ˀ du-fa-re-fa-MdA-compete-pu they two (m) competed again

[e]tisuwǫ ht e-ti-s-uw-ǫ -ht-ø fa-cl-re-MP-arrive-ca-pu when he arrived back

ahša tišre ti-š-r-e-ø cl-re-MA-come-st there first when he has come back

de the

nde the

hsašahkwut hs-a-šahkw-ut-ø re-MA-bottom-stand-st quail

Then the one this time, the quail competed with the turtle. After a great long while the turtle arrived. He was first there when the quail came back.

Translating the Stories

n

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu then he said

145

tuh nęh nde tsinęˀ tǫ tǫ h 95 ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu there then the fox he said

teˀ kwa[n]daˀ urahaˀ daeˀ t-eˀ -kwa-ndaˀ ura-ha-ˀ ng-fu-1npA-have power-inc-pu we (n) will not have the ability that

tąˀ a not

[e]kwaˀ tǫ tiˀ nde gyaˀ wiš e-kw-aˀ t-ǫ ti-ˀ fu-1npA/FZP-body-leave behind-pu we (n) will leave it behind the turtle

Then the fox said, “We will not have the ability to leave the turtle behind.” daeˀ trǫ ndiˀ huwaˀ takyaweh huw-aˀ tak-yawe-h MP-rf-paddle-st that much he paddles himself, swims

hanyęmih d ha-nyę-mi-h MA-have skill-tr-st he has the ability the

ahatatǫ gyawisaˀ a-h-at-atǫ gyawisa-ˀ fa-MA-srf-swim-pu he swam

He greatly paddles himself, swims, he has the skill; he swam. dae atiˀ that then

eskwayažaˀ taˀ e-skwa-yaža-ˀ ta-ˀ fu-2pA-pay-ca-pu you will pay with it

de the

sǫ mąˀ h s-ǫ m-ąˀ h 2P-self-ns yourself

skwaerǫ yeh skwa-erǫ ye-h 2P-be a body-st your (p) body, flesh

Then you will pay for it with your body, flesh. eheskwanǫ ht de e-heskwa-nǫ ht-ø fu-2pA/MP-give-pu you (p) will give to him the

gyaˀ wiš

nę hi

wetiˀ

turtle

(now then) all

aheskwaˀ tǫ tiˀ a-heskw-aˀ t-ǫ ti-ˀ op-2pA/MP-body-abandon-pu you (p) should leave your (p) body to him You will give to the turtle. All of you should leave your body to him. nę

aˀ waˀ kǫ htęˀ aˀ w-ø-aˀ k-ǫ ht-ęˀ

kiwaˀ s

nd

uwahtsaˀ u-wats-aˀ

146

then nę now

Forty Narratives in the Wyandot Language

fa-FZA-srf-begin-pu it began

(that much small) the

(a)hǫ htateˀ wahtsižaˀ n a-hǫ -htate-ˀ wahts-iža-ˀ (fa)-MpA-rf-meat-cut-pu they (m) cut meat off of themselves now

FZP-meat-ns meat, flesh

ahǫ mąnǫˀ [t] a-hǫ mą-nǫˀ t-ø fa-MpA/MP-give-pu they (m) gave him

Then it began that they cut off small pieces of flesh of themselves and gave to him. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

da

tsinęˀ tǫ tǫˀ

tu

atiˀ

the

fox

there

then

teungya[n]dih te-u-ngyandi-h sj-FZP-be a long time-st if it is long

ngyaˀ wiš turtle

te yęh te-ø-yę-h sj-FZA-be-st if it will be

teuˀ tih te-u-ˀ ti-h sj-FZP-be like-st if (that way)

The fox said, “As long as the turtle exists it will be that way.” nǫ nęˀ

ǫ mažuˀ ǫ ma-žu-ˀ FZpA/MP-kill-st whenever they (f) kill him

etsęntehaˀ nǫ neh e-ts-ø-ęnte-ha-ˀ fu-re-FZA-know-inc-pu (one will know it again) when

etsęntehaˀ e-ts-ęnte-ha-ˀ IndA-body-know-inc-pu (must somebody find it)

d

atižuˀ ati-žu-ˀ FZpA-be a wild animal-st wild animals ngyaˀ awiš endaeˀ 96 ati

the

eyanyǫˀ e-yanyǫ -ˀ IndA-cook-st one cooks it (in a pot)

akyuˀ wahtsuˀ tęˀ ąh a-ky-u-ˀ wahts-uˀ tę-ąh tl-du-FZP-meat-be such-st every kind of meat

tiwa

d

as much

the

teuhtihk de haaˀ tayah de t-e-u-hti-k ha-aˀ t-a-ø-yah (du)-fu-FZP-(?)-pu MA-body-be a size-st-dm (that way (will) be the it is a small part of his body the nǫ nęˀ

aˀ šrawiˀ ahakweˀ tah a-ha-k-weˀ t-ah

daižuh

Translating the Stories

turtle d the

that one

then then

up high

147

fa-MA-srf-(?)-pu (he takes a position)79 because

awetiˀ ahakwihšengyaˀ [t] nde tahata[n]dihskwahs a-h-ak-wihš-engy-aˀ t-ø ta-h-atandihskwa-hs fa-MA-srf-force-pass-ca-pu cl-MA-compete-ha all he overcame the when he competes

yihe Yihae

Now when one kills him and puts him in the pot to cook, one finds every kind of meat of wild animals that will be a small part of the turtle’s body. Then that one takes a high position because he overcame all when he competes. Yihae. 6 t h e s k u n k s a n d t h e s m a l l p ox 1915, 81; 1960,10–11, 96–8 )

( b a r b e au

erǫ meh tuh erehtaˀ de e-r-ǫ me-h e-r-e-ht-aˀ pa-MA-be human-st fu-MA-go-ca-pu he is a human there he will go to a place the hatindareˀ hati-ndare-ˀ MpA-exist-st they (m) live d the

nęh ahǫ mątahaˀ a-hǫ mą-ta-ha-ˀ fa-MpA/MP-(hire)-inc-pu now (they (m) hired him)

d the

[ha]tinyǫ mąhąˀ hati-ny80ǫ mąhą-ˀ MpA-be white people81-st they (m) are white people usahawaˀ u-s-a-ha-wa-ˀ fa-re-fa-MA-take-pu he took it back

uˀ ngyukwaˀ 82 u-ˀ ngyukw-aˀ FZP-smallpox-ns smallpox

He is a human being (Native, Wyandot) who will go to where the white people live, as they hired him to take smallpox back to (his people).83 79 80 81 82 83

This is what is presented as a translation in Barbeau 1960, 96 #4. Here, as elsewhere, what is recorded as -ñ- is written here as -ny-. This is borrowed from a verb for “iron” plus a characterizer in St Lawrence Iroquoian. This word may be derived from the verb root -ngyu- “sprout” plus the instrumental -kw-. Peter D. Clarke wrote in 1870: “This malady was introduced among the Wyandotts by a member of the band, named Scoo-tush to gratify his curiosity he obtained a vial from some white physician containing vaccine matter, and who, on perceiving himself infected with the smallpox, and whilst in a high fever, waded out into Lake Erie, imitating the screams of a loon. He lived but a short time after coming out of the water. (This was on the Canada side of Lake Erie).” (Clarke 1870, 55fn).

148

tuh

Forty Narratives in the Wyandot Language

ayukyehstih tuh ayu-ky-est-ih IndP-srf-assemble-st there the they (ind) are assembling there de the

d

yasˀ etayǫ h ya-sˀ et-ayǫ -h FZA-gourd-be inside-st it is inside a gourd, bottle

šetsirutawaˀ š-e-ø-tsir-ut-awa-ˀ co-fu-(MA)-plug-stand-un-pu at the same time (he) will uncork it

iyar i-ya-r-ø pa-FZA-be inside-st it is inside it

There they are assembling as at the same time he will take out the plug from inside a bottle. yatuˀ yęh ya-tuˀ yę-h FZA-be true-st it is true

tahareh t-a-ha-re-h cl-fa-MA-do-pu he did it then

It is true. He did it then. n the

ǫ nęh tayukyehstih t-ayu-ky-ehst-ih cl-IndP-srf-assemble-st now they (ind) were assembled at such a time

ǫ sąhǫ rąhskwęhǫ nyǫˀ ǫ -s-ą-hǫ -rahskwę-hǫ nyǫ -ˀ fa-re-fa-MpA-leave-ds-pu many of them (m) left to go back

d

awetiˀ

the

all

tahatsirutawaˀ t-a-ha-tsir-ut-awa-ˀ cl-fa-MA-plug-stand-un-pu when he uncorked it

Now they were assembled when he uncorked it. Then all of them left to go back. aˀ yuwędaǫˀ aˀ yuw-ędaǫ -ˀ FZA/IndP-seize-st it seized them (ind) ayuhšaturǫ nyǫˀ ayu-hšatur-ǫ nyǫ -ˀ IndP-be sick-ds-st many (ind) are sick

tiwaˀ such a number

di

tuh

ayukyehstiˀ ayu-ky-ehsti-ˀ IndP-srf-assemble-st those there they (ind) had gathered

Translating the Stories

149

It seized those gathered there. Many are sick. teˀ ęterih d te-ø-ęteri-ˀ ng-(FZA)-know-st no one knows the

aˀ yaˀ truˀ tęˀ aˀ -ya-ˀ tr-uˀ tę-ˀ fa-FZA-disease-be such-pu it is a disease of such a nature

ąˀ ǫ sęˀ ąˀ -ǫ -s-ęˀ fa-IndA-srf+finish-pu they (ind) finished, died

yękyukuwanęh 97 ø-yękyu-k-uwanę-h FZA-be a clan-ins-be large-st it is a large group. No one knows the nature of the disease through which a large group died. nęh t now as

užaˀ a u-ža-ˀ -a FZP-be a size-st-dm it is a little, a few

ąˀ ǫ teˀ wa ąˀ -ǫ -te-ˀ wa-ø fa-IndA-srf-take-pu they (ind) fled

hąˀ rąˀ only

itsayǫˀ n i-ts-ay-ǫ -ˀ pa-re-IndA-number-st (so many persons) now

yahar[a]yǫˀ yǫˀ mąh ya-har-ayǫ -ˀ FZA-forest-be inside-st inside the woods that way

haˀ ęh haˀ -ø-ę-h fa-IndA-go-pu they (ind) went

Only a few of them fled. Inside the woods they went. tuh

deˀ kaˀ nęh

there this

now

aˀ kǫ kyaˀ kyeraˀ aˀ -k-ǫ -ky-aˀ k-yera-ˀ fa-cl-IndA-srf-body-gather-pu they (ind) gathered together then, there

atižuh ati-žu-h FZpA-be a wild animal-st wild animals aˀ yǫ mąžuh d aˀ -yǫ mą-žu-h fa-FZpA/FZP-kill-pu they (f) kill it the

nd the

ahat[i]watiˀ žuh a-hatiw-at-iˀ žu-h fa-MpA-body-kill-pu they (m) killed

etraˀ tarinyǫˀ d e-traˀ tarinyǫ -ˀ IndA-be a contagious disease-st one’s contagious disease the

nd the nd the

uˀ [n]gyuhkwaˀ u-ˀ ngyuhkw-aˀ FZP-smallpox-ns smallpox

150

Forty Narratives in the Wyandot Language

Then the wild animals gathered together. They know how to kill the contagious disease smallpox. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said de that which

di

[uwa]ˀ tatsiˀ ah uw-aˀ t-a-tsiˀ a-h FZP-body-jv-smell bad-st skunk

I

[e]riˀ žuˀ e-ø-rižu-ˀ fu-1A-kill-pu I will kill

d the

ndi I

a[n]daˀ uraˀ ndiˀ a-ndaˀ ura-ˀ nd-iˀ 1P-have power-inc-st I have the ability

u[ˀ n]gyuhkwaˀ u-ˀ ngyukw-aˀ FZP-smallpox-ns smallpox

The skunk said, “I have the ability to kill smallpox.” [a]haˀ tenǫ mętsižaˀ nditu huhahǫ nkyeˀ d a-h-aˀ te-nǫ męts-iža-ˀ hu-hah-ǫ nky-eˀ fa-MA-srf-country-cut-pu MP-path-continue-pr he cut across the country (there) he continues down a path the

u[ˀ n]gyuhkwaˀ u-ˀ ngyuhkw-aˀ FZP-smallpox-ns smallpox

He cut across the country continuing down the path of smallpox. nęh tay[ę]ndiˀ tanyǫ t-ay-ęndiˀ tanyǫ -ø du-IndA-fart-st then they (ind) farted, let musk out aˀ yǫ mąžuˀ aˀ -yǫ mą-žu-ˀ fa-FZpA/FZP-kill-pu they (f) killed it

d the

mąh

di

?

the

[uwaˀ ]tatsiˀ ah nęh uw-aˀ t-atsiˀ a-h FZP-body-smell bad-st skunk(s) then

u[ˀ n]gyuhkwaˀ u-ˀ ngyuhkw-aˀ FZP-smallpox-ns smallpox

Then the skunks let out their musk. Then they killed the smallpox. tąˀ ąh tuh not

teˀ skawihšrat teˀ -s-ka-wihšr-a-t-ø ng-re-FZA-power-jv-be one-st there it is not the same power

dahšˀ tu

nę

tutaǫ tarižaˀ t-u-t-a-ø-ǫ tar-iža-ˀ

tižuhtinęˀ t-ø-ižuhti-ø-nęˀ du-FZA-be like-st-ps it was so in the past

Translating the Stories

(heretofore)

151

du-fa-cl-fa-IndA-lake-cut-pu now they (ind) had crossed a lake

It is not the same power as in the past, when they (Europeans) crossed a lake (the Atlantic). tuh

n

ąˀ ya[n]darehaˀ d ąˀ -ya-ndare-ha-ˀ fa-FZA-exist-inc-pu it came to exist the

there now

etsayutsęˀ skaˀ d e-ts-ayu-tsęˀ -s-kaˀ fu-re-FZA/IndP-cure-ha-pu it will cure them (ind) the

enǫ hkwaˀ [t] ø-enǫ hkwat-ø FZA-be medicine-st it is medicine84

d that which

u[ˀ n]gyuhkwaˀ u-ˀ ngyuhkw-aˀ FZP-smallpox-ns smallpox

There now it came to exist, a medicine that will cure smallpox. daeˀ

de

diˀ

that one

the

(?)

aihraˀ a-ihr-aˀ IndA-drink-ha one drinks it

[uwaˀ ]tatsiˀ ah uw-aˀ t-a-tsiˀ a-h FZP-body-jv-smell bad-st skunk

d

ahsǫ h

tąˀ ą

when

still

not

ndaeˀ 98

uhsendaˀ u-hsend-aˀ FZP-musk-ns musk

that one

teˀ ayuwaˀ turiˀ teˀ -ayuw-aˀ t-uri-ˀ ng-IndP-body-cover-st one’s body is not covered

That is a skunk’s musk that one drinks when still one’s body is not covered with it. n

ǫ nęh daˀ uht

the now

(that kind)

ayuhšaturonyǫˀ ayu-hšatur-onyǫ -ˀ IndP-be sick-ds-st they (ind) many are sick

tu

deˀ kaˀ

there here

dituh thereto

heęˀ t he-ø-ę-ˀ t-ø fu-IndA-go-ca-pu they (ind) will go to a place

84 Wyandot/Wendat is the only Iroquoian language with both a verb and a noun root for medicine.

152

Forty Narratives in the Wyandot Language

Now many are sick in such a way here and there wherever they will go. ąn not di ?

tawatǫ t-aw-ø-atǫ -ø ng-fa-be possible-pu it is not possible

ažayuwe[n]daǫˀ až-ayuw-endaǫ -ˀ op-FZA/IndP-seize-pu it would seize one (ind)

[uwaˀ ]tatsiˀ ah uw-aˀ t-a-tsiˀ a-h FZP-body-jv-smell bad-st skunk

uˀ sęndaˀ u-ˀ sęda-ˀ FZP-musk-ns its musk

daižuh

de

because the

aˀ iraˀ aˀ -ir-aˀ IndA-drink-ha one drinks it

d

uwiš

the

five

ekyu[n]gunyęs eky-u-nguny-ę-s cl-FZP-raindrop-fall-inc+ha where drops fall It is not possible that it would seize one because one drinks five drops of the skunk musk. skat hąˀ rąˀ s-ka-t-ø re-FZA-be one-st it is one only

airaˀ a-ir-aˀ IndA-drink-ha one drinks

taˀ težatreˀ yiheh t-aˀ -tež-ø-atre-ˀ cl-fa-du-IndA-be a distance-pu one is at such a distance, time Yihae

It is only what one drinks at such a time. Yihae. 7 p h r at r i e s 8 5 e s ta b l i s h e d ( b a r b e au 1915, 82–9; 1960, 11–12, 98–101 )

ndaeˀ that one

nde wąndat the Wyandot

nęhšaˀ also

a[yu]sayąneh ayu-sayąne-h IndP-speak a strange language-st a strange language; Delaware

nde hatomąta[n]di the Potawatomi nendaeˀ those

nęhšaˀ also

neˀ the

atǫ kyerah a-t-ǫ -ky-era-h fa-du-IndA-srf-mix-pu speak they (ind) are mixed together

85 A phratry is a collection of clans. In the 1740s the Wyandot had three phratries: Deer, Turtle, and Wolf (Steckley 2014, 112).

Translating the Stories

d

ahšęˀ k

the

three

153

ihatimędayeˀ i-hati-męd-a-ye-ˀ pa-MpA-word-jv-number-st they (m) are such a number of words, languages

The Wyandot, the Potawatomi, and also the Delaware mixed together in their three languages. ǫ ndaeˀ that one, those

ahatihahšętaˀ a-hati-hahš-ę-t-aˀ fa-MpA-flame-put-ca-pu they (m) put a flame, held a council for some reason

ahatiˀ kyerihk a-hati86-ˀ ky-erih-k fa-MpA-srf-be right-pu they (m) made it right

tažuhtiˀ t-a-žu-hti-ˀ du-(FZP)-be like-st it is such (the rules)

de that which

tagyuˀ ngyas (tagy)-u-ˀ ngya-s (?)-FZP-marry-ha (one marries)

They held a council to make the right way to marry. ndaeˀ hati(ri)uwižerih hati-riuw-ižeri-h MpA-matter-be complete-st that they (m) made a matter complete aˀ tereˀ

d

eight

the

ahatikaskaˀ a-hati-k-aska-ˀ fa-MpA-join-un-pu they (m) divided it

[a]ǫ mąˀ a-ǫ m-ąˀ FZP-self-ns itself

ahatikahskaˀ 99 a-hati-ka-hska-ˀ fa-MpA-join-un-pu they (m) divided it

They will make a matter complete, they divided it into eight (clans). nǫ mąˀ deˀ

ndaeˀ

this time

that

hatatižaˀ tureh[t] ndaeˀ ha-t-atiž-aˀ t-ureht-ø fa-du-MpA-body-consider-pu they (m) considered it that

ahatižerat a-hatiž-er-at-ø fa-MpA-do-ca-pu they (m) did it for a reason

86 This appears to take the wrong conjugation, with a consonant conjugation pronominal prefix instead of an a- conjugation, which should be used with the semi-reflexive.

154

de the

Forty Narratives in the Wyandot Language

yašuˀ ya-šu-ˀ FZA-be a wild animal-st wild animal(s)

ndaeˀ

ti

that one

as

inyǫ tuˀ tęˀ de in-y-ǫ t-uˀ tę-ˀ pa-FZA-life-be such-st it is such a life the

yašuˀ ya-šu-ˀ FZA-be a wild animal-st wild animal(s) This time they considered the wild animals, the lives of particular wild animals. ndaeˀ

atiˀ

that one

then

aˀ yǫ maturęhąˀ aˀ -yǫ m-at-urę-hą-ˀ fa-FZpA/MP-body-find-inc-pu they (f) found him

d the

uhskenǫ tǫˀ uh-sken-ǫ tǫ -ˀ FZP-be dead-dl-st deer

One they found is the deer. ndaeˀ that one

estętaˀ uh teˀ uriwaęˀ teˀ -u-riw-a-ę-ˀ ng-FZP-matter-jv-lie-st anything it is no matter, issue

[i]me[a]ˀ tawahstik ndaeˀ im-e-aˀ t-a-wahsti-k pa-IndA-body-jv-be good-st one’s body is good that one ndaeˀ that

atiˀ then

haˀ uskǫˀ haˀ -uskǫ -ˀ FZP-be pure-st it is pure, unmixed aˀ yǫ mąˀ trawaˀ a aˀ -yǫ m-ąˀ t-ra-wa-ˀ a fa-MpA/FZP-body-be with-un-pu they (m) selected it out

ayuˀ taraętah a-yu-ˀ tar-a-ę-t-ah op-FZP-clay-jv-have-ca-pu it would be one’s clay, one’s clan

That one has no issues. It is purely good. They selected it out to be one’s clan. ne

waˀ tuˀ

the

next time

seˀ yǫ mąˀ trawaˀ s-eˀ -yǫ m-ąˀ t-ra-wa-ˀ re-fu-FZpA/MP-body-be with-un-pu they (f) again selected him out

ndaeˀ that one

Translating the Stories

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st it is a bear

155

ayuˀ taraętah a-yu-ˀ tar-a-ę-t-ah op-FZP-clay-jv-have-ca-pu it would be one’s clan

The next one to be selected is the Bear clan. ndaeˀ that one

ayuˀ taraętah ne a-yu-ˀ tar-a-ę-t-ah op-FZP-clay-jv-have-ca-pu it would be one’s clan the

waˀ tuˀ

ǫ daeˀ

de

tsinęnkaˀ

next time

that one

the

porcupine

Another one would be the Porcupine clan. ndaeˀ that one

ayuˀ taraętah a-yu-ˀ tar-a-ę-t-ah op-FZP-clay-jv-have-ca-pu it would be one’s clan

ne

waˀ tuˀ

ǫ daeˀ

de

the

next time

that one

the

tsuˀ taeˀ ts-u-ˀ tae-ˀ re-FZP-have thick fur-st it has very thick fur; beaver The next one would be the Beaver clan. nę

ndaeˀ

then that one de the

nǫ mąˀ ndeh

ndaeˀ

this time

that one

skat s-ka-t-ø re-FZA-be one-st it is one

ahatišǫ gyaˀ a-hati-šǫ gy-aˀ fa-MpA-prepare-pu they (m) prepared it

aˀ watsęhątiˀ aˀ w-a-tsęh-a-ti-ˀ tl-FZA-hearth-jv-be on a side-st it is on the far side of the hearth, fire

Then this time they prepared the far side of the hearth, fire (i.e., a phratry or clan grouping).

156

Forty Narratives in the Wyandot Language

ndaeˀ

de

that one

the

hu[n]daraˀ sęˀ 87 hund-araˀ sę-ˀ MpP-be cousins-st they (m) are cousins

tǫ yarihuˀ tęˀ (tǫ )ya-rih-uˀ tę-ˀ (?)-FZA-matter-be such-st it is a matter of such a nature

hšęh

nde tu

emphasis

the

nde that which

wąndat 100

nę

Wyandot

now that one

ndae

de the

there

harimęmą ha-rim-ęmą-ø MA-matter-carry-st he bears a matter

nde the

wahęhteˀ w-ø-ah-ęhte-ˀ ø-FZA-path-bear-st it bears a path (around its neck, shoulder)

They are cousins with that one. That is the nature of the matter of the path that the Wyandot bear. n

ǫ neh

hataˀ ues

the

now

(?)

de

wahęhte w-ø-ah-ęhte-ø ø-FZA-path-bear-st one bears a path

the

(?)

kya[wa]rahskwat nę ndaeˀ ky-aw-ø-araskwa-t-ø cl-fa-FZA-leave-ca-pu one leaves for a reason now that one d the

ežaraˀ šeh e-ž-araˀ še-h pa-MdA-be cousins-st they two (m) are cousins

šǫˀ emphasis

Now one leaves for a reason, to bear the path of being cousins. ndaeˀ

atiˀ

that one then

n

ǫ ndaeˀ

de

ya[n]gyawiš nde

the

that one

the

turtle

the

hayuwanęˀ ha-yuwanę-ˀ MA-be large-st he is large,

Then there is that one, the Large Turtle.

87 This runs contrary to this verb’s pattern of using the agent as subject. It should be hǫ rase, as is used later on. Also see Potier 1920, 171.

Translating the Stories

nęˀ

waˀ tuˀ

now next

ndaeˀ that one

157

nde yehtižurunǫ ø-yeht-ižu-ø-runǫ FZA-field-be great-st-pop the large field people (Prairie Turtle)

Now, next are the large field or Prairie Turtle people. nę

waˀ tu

then next

de the

hati[n]dušražaˀ hati-ndušr-a-ž-aˀ MpA-turtle shell-be a size-st-dm they (m) are the little turtle shells

Then next are they who have little shells (i.e., the Small or Striped Turtle clan). nęˀ

waˀ tu

ndaeˀ

de

then

next

that one

the

hati[n]desǫˀ hati-ndesǫ -ˀ MpA-be a hawk-st they (m) are hawks

Then next are the Hawks. nendaeˀ

nd

that one

the

anaharihskwaˀ a-nah-a-rih-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf, wolves

daeˀ n

ǫ daeˀ

d

awetiˀ

that the

that one

the

all

hǫ rąˀ seˀ hǫ -rąˀ se-ˀ MpA-be cousins-st they (m) are cousins The Wolves are cousins to all. ndaeˀ

ndeˀ

that one

the

d

istęˀ ąh

tawakǫ tah t-aw-ø-ak-ǫ t-ah du-fa-FZA-srf-begin-pu it is the beginning tawatǫˀ t-aw-ø-atǫ -ˀ

ahatišrǫ ngyaˀ a-hati-šrǫ ngy-aˀ fa-MpA-prepare-pu they (m) prepared it d

ahuti[n]gyakaˀ a-huti-ngya-kaˀ

158

Forty Narratives in the Wyandot Language

ng-fa-FZA-be possible-pu it is not possible

if

not

de

šaˀ wat š-aˀ w-a-t-ø co-fa-FZA-be on a side-pu it is on the same side

the

the

op-MpP-marry-pu they (m) would marry

hutiˀ taraęˀ huti-ˀ tar-a-ę-ˀ MpP-clay-jv-have-st they (m) have a clay, clan

From the beginning they made it impossible to marry people who have a clan on the same side. ndaeˀ

de

that one

the

yarihǫ gyah ya-rih-ǫ gy-ah FZA-matter-make-ha matter is made, the reason why

uhtaraęˀ tąˀ ą u-htar-a-ę-ˀ FZP-clan-jv-have-st she has a clan not tuh

ahšaˀ

there at the same time

n the

taˀ waˀ tǫˀ de t-aˀ w-ø-aˀ tǫ -ˀ ng-fa-FZA-be possible-pu it is not possible the ndaeˀ

d

that one

the

ǫ meh ø-ǫ me-h FZA-be human-st she is human, Wyandot tuˀ š[e][n]gyakaˀ t-u-ˀ še-ngya-kaˀ ng-fa-2A/FZP-marry-pu you do not marry her

ežaraˀ seh šęˀ 101 e-ž-araˀ se-h pa-MdA-be cousins-st they two (m) are cousins truly

The matter is made that it is impossible for one to marry she who is a Wyandot unless her clan makes them cousins. ndaeˀ

hąˀ rąˀ

that one

only

taˀ amęh t-aˀ -am-ę-h du-fa-FZP-?-pu (the same way)88

ewatǫˀ ew-ø-atǫ -ˀ fu-FZA-become-pu it will be done, become te hutinǫ hšaˀ te-huti-nǫ hš-aˀ (?)-MpP-house-ns their (m) house

d

ehutiˀ [n]gyakaˀ awetiˀ e-huti-ˀ ngya-kaˀ fu-MpP-marry-pu the they (m) will marry all

nde wąndat the

ahatižaˀ tuˀ tęˀ a-hatiž-aˀ t-uˀ tę-ˀ fa-MpA-body-be such-pu Wyandot they (m) are of a kind

88 This is the translation presented in Barbeau 1960, 101 #7.

Translating the Stories

159

It will only be done that they will marry the same way in their house, Wyandot of the same kind. nde haˀ tǫ mątendiˀ

hindeˀ šaˀ

the

Potawatomi

the same thing

ati

ne

aˀ yahawiht nd aˀ -ya-haw-iht fa-FZA-carry-pr it is carrying the

then the

kǫ mąˀ (this way)

tiwądah (to all those)89

[hǫ ]dasayanęˀ hǫ da-sayanę-ˀ MpP-speak a strange language-st they (m) speak Delaware

skenǫ nyeˀ s-k-enǫ nye-ˀ re-FZA-be peaceful-st peaceful

ndaeˀ that

akyemęˀ duˀ tęˀ ąh a-ky-e-męˀ d-uˀ tę-ˀ a-h fa-du-(IndA)-word-be such-inc-pu of two different words, languages haǫ dihaˀ kyeˀ ha-ø-ondi-haˀ ky-eˀ fa-FZA-make+st-pgr-pr continuing ((in) their behavior)90

The Potawatomi and the Delaware carry it in their different languages with all that is peaceful in their behaviour. nde wąndat

nd

aweti d

the

the

all

Wyandot

tišuh

the

ahšawaiˀ ukwentahkweˀ nde u-kw-entahkwe-ˀ FZA-(du)-? on top (the highest rank held)91 the

huhtǫ ndehaˀ kyeˀ hu-ht-ǫ nde-haˀ ky-eˀ MP-srf-make+st-pgr-pr (the same) he is continuing to make it ayuwašǫ kyeˀ sendiˀ ayuw-?-send-iˀ IndP-(?)-(continue)-da-st (them all it covers)92

aweti ondaeˀ all

that one

nde huriwaˀ hu-riw-aˀ MP-matter-ns the his matter, law

nde wąndat the

Wyandot

The Wyandot he is continuing to make it all the same in the matter. 89 90 91 92

This is how it is presented in Barbeau 1960, 101 #25. The part in the brackets is presented in Barbeau 1960, 101 #27. This was what was presented in Barbeau 1960, 101 #30, including the preceding particle. This is what was presented in Barbeau 1960, 101 #36.

160

Forty Narratives in the Wyandot Language

8 the snake clan 1915, 90–1; 1960, 12, 101–4 )

( b a r b e au de the

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

ǫ ndaǫˀ ø-ǫ ndaǫ -ˀ FZA-have as home-st she has a place

d’ the

utreˀ a u-treˀ -a FZA/FZP-have as grandchild-st93 she has her as grandchild; her granddaughter

ayǫ mąˀ ay-ǫ m-ąˀ FZP-self-ns herself ukaratahteˀ u-karataht-eˀ fa-FZA/FZP-take care of-st94 she took care of her

She who is old has a place for herself and her granddaughter that she took care of. nę

ših

now far

aˀ yękwarutęˀ 102 tuh aˀ -ø-yękwar-utę-ˀ fa-FZA-cloth/clothing-be such-pu (a forest95 existed) there

aˀ utrǫˀ d aˀ -u-trǫ -ˀ fa-FZP-be placed-pu she resided the

utreˀ ah. u-treˀ -a-h FZA/FZP-be grandparent to-st her granddaughter Now far in the forest her granddaughter resided. ah

stętaˀ u

not

anything

tusaya[n]gyahah tuh de heręh t-u-s-a-ya-ngyah-a-h ng-fa-re-fa-FZA-food-eat-pu she no longer ate food there the far

[a]ˀ uręhaˀ d’ aˀ -ø-urę-ha-ˀ fa-FZA-find-inc-pu she found it when

nd’ when

ešuwihš[r][a]rahaˀ 96 e-š-u-wihšr-a-ra-ha-ˀ fu-co-FZP-force-jv-be with-inc-pu she will at that time be with strength, have power

93 It is possible that the stative aspect has the diminutive aspect suffix added here in cases where the verb roots -atreˀ - and -hšut- are used consistent with other kinship names in which the diminutive is used. 94 The -e- probably should be an -i-. 95 While the noun root -rh- “forest” seems have been intended, -yękwar- “cloth, clothing” was recorded. 96 The coincident should come first in a verb (Steckley 2007b, 5).

Translating the Stories

161

She ate nothing there far away until she found strength, power. ahšęh ø-ahšę-h FZA-be ten-st it is ten

[i]mętayeh im-ø-ęt-a-ye-h pa-FZA-day-jv-number-st it is such a number of days

ah

stętaˀ u

not

anything

tetsu[n]gyahay te-ts-u-ngyah-a-y ng-re-FZP-food-eat-st she no longer ate food For ten days she ate no food. nęh then

[a]yuwaˀ turęhaˀ ay-uw-aˀ t-urę-ha-ˀ fa-FZA/FZP-body-find-inc-pu it discovered her

de

kuˀ ngę[t]seh.

the

snake

Then a snake found her. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu it said

nęh

e[š]e[n]gyah[a] d e-še-ngyah-a-ø fu-2A-food-eat-pu now you will eat if

istęˀ ah eyǫ nyǫ t e-yǫ -nyǫ t-ø fu-1A/2P-take along-pu not I will take you along with me

It said, “Now you will eat. If you don’t I will take you along with me.” tuh sayayǫˀ s-a-ya-yǫ -ˀ re-fa-FZA-arrive-pu there she arrived back

d’

uhšutaˀ u-hšut-aˀ FZA/FZP-be grandparent to-st who she is grandmother to her

aˀ utędutǫˀ d’ aˀ -u-tę-ndutǫ -ˀ fa-FZA/FZP-srf-tell-pu she told her a story who

uhšutaˀ u-hšut-aˀ FZA/FZP-be grandparent to-st her grandmother

She arrived back to her grandmother and told her story to her.

162

Forty Narratives in the Wyandot Language

aˀ yęhąǫˀ nęh eske[n]gyahah. d istęˀ ah aˀ -y-ęhąǫ -ˀ e-s-ke-ngyah-a-h fa-FZA-say-pu fu-re-1A-food-eat-pu she said now I will eat again if not de the

ewayenyǫ t ew-aye-nyǫ t-ø fu-FZA/1P-take along-pu it will take me along

kyuˀ [n]gętsih it is a snake.

She said, “Now, I will eat again. If not a snake will take me along with it.” tąˀ ą teˀ yutriže[ri]hasę[n]diˀ teˀ -yu-t-riž-erih-asęnd-iˀ ng-FZP-srf-matter-be right-da-st not a story did not seem right to her sawarahskwa s-aw-ø-araskwa-ø re-fa-FZA-leave-pu she left to go back

d’

d’

uhšutaˀ u-hšut-aˀ FZA/FZP-be grandparent to-st who her grandmother

uhšutaˀ u-hšut-aˀ FZA/FZP-be grandparent to-st her grandmother

who

The story did not seem right to her grandmother, who left to go back. d’ the ahšaˀ

a’uhręhaˀ aˀ -u-hrę-ha-ˀ fa-FZP-dawn-inc-pu day dawned

d’ the

aˀ yarakyeˀ aˀ y-ø-ara-ø-ky-eˀ fa-FZP-be night-st-pgr-pr it was going to be night, evening

tuh there

nęh aˀ tetsukyeraˀ ęh aˀ -te-ts-u-ky-era-ˀ ę-h fa-du-re-FZP-srf-mixdl-pr at the same time at the same time she looked at her then she is going to mix together de the

tsaokahtaˀ [n]daˀ ts-a-o-k-aht-aˀ nd-aˀ re-fa-FZA/FZP-srf-look at-dl-pu

yanǫ tayeh. n’ ya-nǫ t-a-yeh FZA-leg-ns-el on her legs the

uˀ [n]gya[n]dihta[n]dek u-ˀ ngyandi-ht-and-e-k FZP-be a long time-ca-dl-pr-ps she was taking a long time

yatǫ tarǫ gyah y-at-ǫ tar-ǫ gy-ah FZA-srf-lake-make-(ha) she makes a lake

Translating the Stories

163

The next day dawned. When it was evening, she (the grandmother) saw that her (her grand-daughter’s) legs were mixing together when she was taking a long time making a lake). tusawarahtat de t-u-s-aw-ø-arahtat-ø du-fa-re-fa-FZA-run-pu she ran back the ya[n]gyahah ya-ngyah-a-h FZA-food-eat-st she eats food

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

usayawahaˀ 103 u-s-a-ya-wa-h-aˀ fa-re-fa-FZA-take-dl-pu she went again to get, take

tusayayǫˀ t-u-s-a-ya-yǫ -ˀ cl-fa-re-fa-FZA-arrive-pu she arrived back

yahawi ya-haw-i FZA-carry-pr she is going carrying

de the de the

ya[n]gyahah ya-ngyah-a-h FZA-food-eat-st she eats food She who is old ran back, going back to get the food she eats, and arrived back carrying that food. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

de the

yawinǫ h ya-winǫ -h FZA-be a young woman-st she is a (pretty) young woman

teska[n]daˀ taęˀ te-s-ka-ndaˀ t-a-ę-ˀ ng-re-FZA-space-jv-have-st there is no longer a space of time

tąˀ ą not

ahšęnǫ h

(t)i

ndeheręˀ

kyuˀ [n]gętseh

half

(as)

far

snake

The young woman said, “There is no longer time.” (She is) halfway to (being) a snake. aˀ yęhąǫˀ de aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said the

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

[a’uhręhaˀ ]97 kyehk aˀ -u-hrę-ha-ˀ fa-FZP-dawn-inc-pu day dawned halfway, midday

97 The word was presented as “uhęrąˀ ” in Barbeau 1960, 103 #19.

164

Forty Narratives in the Wyandot Language

eyarah e-ya-ra-h

weti yaruˀ

fu-FZA-sun to rise-pu sun will rise all

etiskweht e-ti-skw-e-ht-ø fu-cl-2pA-come-ca-pu

in here you (p) will come there for a reason

tiyǫ manǫ hšaˀ tiy-ǫ ma-nǫ hs-a-ø-ˀ cl-1pP-house-jv(?-st) where our house is

The young woman said, “When the day dawns and the sun is halfway, midday, all of you will come to our house.” unęh

eheskwayęˀ

de

kyuˀ [n]gętseh de hayǫ nǫ ht

then

e-heskwa-yę-ˀ fu-2pA/MP-see-pu you (p) will see him the snake

tu tundiˀ

hayǫ -nǫ ht-ø MA/MpP-give-st the he gives to them (m) there also

“Then you (plural) will see he who is a snake. He also gives to them.” nęh then

(e)heskwanǫ ht de e-heskwa-nǫ ht-ø fu-MA/2pP-give-pu he will give it to you (p) the

skwakyaˀ ta[n]distih skw-aky-aˀ t-a-ndi-st-ih 2pP-srf-body-jv-be firm-ci-st you (p) depend on it

d’ when

aˀ uręhaˀ aˀ -u-rę-ha-ˀ fa-FZP-dawn-inc-pu dawn breaks He will give you that which you (plural) depend on when dawn breaks. nęh

wetiˀ tuh

ąˀ hędeht ąˀ -hęd-e-ht-ø fa-MpA-go-ca-pu there they (m) went to a place

tuh

then

all

there

ahatiyǫˀ a-hati-yǫ -ˀ fa-MpA-arrive-pu they (m) arrived

Then they (i.e., members of the mother’s family) all went and arrived there. unęh utenyędihšaˀ ih u-te-nyęd-ihšaˀ -ih

utǫ tarǫ ndih. u-t-ǫ tar-ǫ ndi-h

Translating the Stories

then

FZP-srf-skill-finish-st she finished it (with ability)

165

FZP-srf-lake-make-st she made a lake

Then she finished making a lake. tuh

aˀ tęndatahaˀ aˀ -t-ęnda-t-aha-ˀ fa-cl-MpA-stand-inc-pu there they (m) stood there

de the

yǫ tareˀ y-ǫ tar-e-ˀ FZA-lake-be water-st it is a lake

There they stood by the lake. nęh then

tawateyęˀ maˀ t-aw-ø-ate-yę-m-aˀ cl-fa-FZA-srf-water-rise-pu at that time water rose

tuh

tahišayęhaˀ t-a-hi-š-ayę-ha-ˀ cl-fa-MdA-(body)-go out-inc-pu they two (m) went outside there

there

Then the water rose, and they two went outside of it. tehu[n]datutanyǫ mih 104 te-hund-atu-t-anyǫ m-ih du-MpP-surround-ca-ds-pu they (m) were wrapped around each other in many places ahayǫ nǫ t ndaeˀ d’ a-hayǫ -nǫ t-ø fa-MA/MpP-give-pu he gave it to them (m) those the

ahǫ maˀ ah-ǫ m-aˀ MP-self-ns himself

tu

n’

there when

ukwistureˀ u-k-wist-ure-ˀ FZP-srf-scales-cover-st it is covered with scales

ndaeˀ de hu[n]dakyaˀ ta[n]distahkwih hund-aky-aˀ t-a-ndi-st-ahkw-ih MpP-srf-body-jv-be firm-ci-ins-st these the it strengthens their (m) bodies They were wrapped around each other in many places when he gave to them scales that he is covered with. This strengthens their bodies. t[u]

unęh n’

there then

ahayumatę[n]dutǫˀ a-hayum-ate-ndutǫ -ˀ fa-MA/MpP-srf-tell-pu the he told them (m)

aˀ yaˀ tutęˀ aˀ -y-aˀ t-utę-ˀ tl-FZA-body-be such-st it is always such

166

Forty Narratives in the Wyandot Language

hutiriwaretih huti-riw-a-re-t-ih MpP-matter-jv-push-ca-st they (m) are to push a matter Then he told them, it is always such that they are to push a matter. ehatišęhšǫ gyahaˀ e-hati-šęhš-ǫ gy-aha-ˀ fu-MpA-ceremony-make-inc-pu they (m) will have, make a ceremony

aˀ teyandeˀ nyǫ hšayeh. aˀ -te-ya-ndeˀ nyǫ -hš-a-ye-h tl-du-FZA-overcome-nm-jv-number-st every year

They will hold a ceremony every year. tu

nęh

there then

[a]ha[y]umatędutǫˀ aˀ -hayum-atę-dutǫ -ˀ fa-MA/MpP-srf-tell-pu he told them (m)

tehutirędutęk t-e-huti-ręd-utę-k du-fu-MpP-song-be such-pu they (m) will have two kinds of songs

Then he told them that they will have two kinds of songs. n the

ǫ nęh eshatiriwareh ne e-s-hati-riw-a-re-h fu-re-MpA-matter-jv-push-pu then they (m) will again push a matter when

daeˀ hąˀ rąˀ ahskęnǫˀ ny that only

peaceful

[e]shati[n]drawaˀ e-s-hati-ndrawa-ˀ fu-re-MpA-dance-pu they (m) will dance again

eyęhk e-ø-yę-hk fu-FZA-be-pu it will be

Then they will again push a matter when they will dance again. That is how peaceful it will be. 9 t h e l i o n f r at e r n i t y ( b a r b e au 1915, 95–7; 1960, 12–13, 104–6 )

hatiyęk hati-yę-k MpA-see-st they (m) saw it

yęriš lion

iyęˀ trǫˀ de i-ø-yęˀ trǫ -ˀ pa-FZA-be placed-st it resides, dwells the

yǫ tareˀ y-ǫ tar-e-ˀ FZA-lake-be water-st it is a lake

Translating the Stories

167

They saw a lion residing at a lake. tuh

n’

there the

ahatihahšęˀ a-hati-hahšę-ˀ fa-MpA-hold council-pu they (m) held a council meeting

de

tsutareˀ

the

seven

hutiˀ tarayęˀ huti-ˀ tar-a-yę-ˀ MpP-clay-jv-number-st they (m) have such a number of clans They held a council meeting of their seven clans there. kahatihatišęˀ [ahatiriwišęˀ ] a-hati-riw-iš-ęˀ fa-MpA-affair-finish-pu they (m) completed the matter (?)

te[hn]di tu te-hn-di-ø du-MdA-be two-st they two (m) are two there

[a]hanˀ deht a-hanˀ d-e-ht-ø fa-MpA-go-ca-pu they (m) went to a place

tehuti[n]daˀ uraˀ [n]di tusahi[n]gyahah 105 te-huti-ndaˀ uraˀ -nd-i t-u-s-a-hi-ngyah-a-h ng-MpP-have power-inc-st ng-fa-re-fa-MdA-foodeat-pu they two (m) are going to quit they (m) did not get power they two (m) did not eat hatežakyęˀ ha-te-ž-aky-ęˀ fa-du-MdA-abandon-pr

They completed the matter. They two went to a place to quit it (i.e., eating). They did not obtain power by not eating. daeˀ tawakǫ ntah t-aw-ø-ak-ǫ nt-ah du-FZA-srf-begin-ha that it begins

d’ the

uskenǫ tǫˀ u-sken-ǫ tǫ -ˀ FZP-be dead-dl-st it is a deer

tąˀ ą tehutindahuraˀ [n]diˀ te-huti-ndahura-nd-iˀ ng-MpP-have power-inc-st not they (m) did not acquire power

hutiˀ taruˀ tęˀ huti-ˀ tar-uˀ tę-ˀ MpP-clay-be such-st their (m) clan was such

d’

utayayęhąˀ de yeriš u-t-a-y-ayę-hą-ˀ fa-cl-fa-FZA-go out-inc-pu the it came out, went out then the lion

It begins with members of the Deer clan. They did not obtain the power for the lion to come out.

168

Forty Narratives in the Wyandot Language

nęh daeˀ yęhtižuˀ runǫˀ nęšaˀ de ø-yęht-ižu-ˀ -runǫˀ FZA-field-be great-st-pop then that Prairie Turtle clan also the [i]wahšęˀ iw-ø-ahšę-ˀ pa-FZA-be ten-st it is a number of tens

[ha]tindehsǫˀ hati-ndehsǫ -ˀ MpA-be a hawk-st they (m) are hawks

[i]męˀ ntayeh im-ø-ęˀ nt-a-ye-h pa-FZA-day-jv-number-st it is a number of days

ahšęhk three

tąˀ ą stęˀ taˀ uh not

anything

teshuti[n]gyahai te-s-huti-ngyah-a-i ng-re-MpP-food-eat-pu they (m) did not eat food Then the Prairie Turtle clan and the Hawk clan spent thirty days not eating anything. nęh tayaˀ yęhaˀ de yęriš tu nęh t-a-y-aˀ yę-ha-ˀ cl-fa-FZA-go out-inc-pu then at that time it came out the lion there then

tǫ takyanǫ nyǫˀ t-ǫ -taky-anǫ nyǫ -ˀ du-IndA-talk-ds-pu it talked to many

Then the lion came out and talked to many. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu it said

de the

yęriš nęh aˀ skiręˀ yęgyaˀ aˀ -ski-r-ęˀ yęgya-ˀ fa-2A/1P-(dnr)-overcome-pu lion then you overcame me

The lion said then, “You overcame me.” ndaeˀ atiˀ

eskiyašaˀ sęˀ de e-ski-yaˀ šaˀ -sęˀ fu-2A/1P-pay-da+pu that then you will pay me who

tsiyęˀ ąhąˀ tsi-yę-ˀ -ąhąˀ 2dA-be siblings-st-dm you two are siblings, your younger sibling.

“You will make payment to me of your younger sibling (i.e., a clan sister ).” ahǫ timęngyer[i]h a-hǫ ti-męng-eri-h fa-MpP-word-be right-pu their (m) word is right, they (m) are agreeable

tu

nęh

there then

Translating the Stories

tuh

aˀ yumahnyǫˀ [n]deht tuh aˀ -yumah-nyǫˀ nd-eht-ø fa-IndA/FZP-take along-ca-pu there they (ind) took her along there

169

hayumęˀ trǫˀ hayum-ęˀ trǫ -ˀ IndP-be placed-st they (ind) reside, one resides

They are agreeable, and took her to where one resides. nęh

taweyareh de t-aw-ey-a-re-h cl-FZA-water-jv-rise-st then at that time water rose the (ǫ )tawatǫˀ de ǫ -t-aw-ø-atǫ -ˀ fa-du-fa-FZA-surround-pu it is surrounded the

yǫ tareˀ y-ǫ tar-e-ˀ FZA-lake-be water-st it is a lake

tsaˀ [n]duhstiˀ ts-a-ˀ nduhsti-ˀ re-FZA-be cold waterit is very cold water

h[ǫ ]98ndaˀ yǫˀ ø-ǫ nd-aˀ yǫ -ˀ FZA-space-be inside-st inside a space tižuh t-ø-ižu-h st du-FZA-be like-st it is so

uhstureˀ 106 u-hsture-ˀ FZP-be fast-st it is quick, fast At that time the water rose in the lake. The ground was surrounded quickly by very cold water. hehtaˀ yeh h-ø-eht-aˀ -yeh ø-FZA-field-ns-ns on, at a field

husaweˀ hu-s-aw-ø-e-ˀ tl-re-tl-FZA-go-pr it goes back

turaˀ iyęˀ trǫˀ i-ø-yęˀ trǫ -ˀ pa-FZA-be placed-st still she is staying

tą’ą not

de the

tsaˀ nduhstiˀ tuh ts-a-ˀ nduhst-iˀ re-FZA-be cold water-st it is very cold water there

teˀ unyǫ nǫˀ 99 teˀ -u-nyǫ -nǫ -ˀ ng-FZA/FZP-be damp-ds-st it does not dampen her

On the field it goes back, where she still stays. It does not dampen her.

98 Barbeau presents the vowel as -a- ( Barbeau 1960, 105 #51). The noun root is usually written as -ǫ nd-. 99 This is translated as “her touched” in Barbeau 1960, 106 #9. That is more a connotation than a direct translation.

170

Forty Narratives in the Wyandot Language

nęh

ayǫ mąˀ [n]gwęˀ yaˀ tahkwah tu nęh a-yǫ mąˀ -ngwęˀ y-a-ˀ t-ahkwa-h fa-MpA/FZP-blood-jv-(take-(ins)-pu now, then they (m) took its blood there now

aˀ yǫ mątęndutǫˀ aˀ -yǫ m-ąte-ndutǫ -ˀ fa-MpA/FZP-srf-tell-pu they (m) told it100

Then they took its blood (i.e., the lion’s) and it told them something. d’

ahąˀ rąˀ

the

only

eyawahtaˀ de e-yaw-ahta-ˀ fu-FZA-(take)–pu it will take it for something (?) the

hutiriwaritiˀ huti-riw-a-ri-t-iˀ MpP-matter-jv-push-ca-st they (m) are to push a matter for such a reason hutišenhšondeh] huti-šen-hš-onde-h MpP-have a ceremony-nm-make-st they (m) make a ceremony, hold a feast hateyǫˀ every time102

ya[aˀ ]tuˀ tęˀ ya-aˀ t-uˀ tę-ˀ FZA-body-be such-st body is such

de the

[haˀ tewayeh haˀ -tew-a-ye-h tl-du-FZA-number -st every time

101

([a]hutišęhšąngyaˀ a-huti-šę-hš-ąng-yaˀ fa-MpP-have a ceremony-nm-make-pu they (m) make a ceremony, hold a feast

undenyǫ hšayęˀ ) u-ndenyǫ -hs-a-ye-ˀ FZP-overcome-nm-jv-number-st it is a year

It will only take it from the body to push that they have a ceremony when they arrive each year. ahšęhk ewahšęˀ iw-ø-ahšę-ˀ

hiyašeˀ tayeh hi-ya-seˀ t-a-ye-h

d’

uˀ raˀ tayęh u-ˀ raˀ t-a-ye-h

100 In Barbeau 1960, 13 and 106 #14, it is the lion that speaks to the people, which may have been the intent of the storyteller, but the pronominal prefix reflects a masculine plural agent with feminine-zoic patient form. 101 The two words within the square brackets were written on the right side of the page, as a substitute for the two words in brackets written in the usual place, the left side They involve two different ways of saying the same thing. 102 Potier has this form crossed out for “each time, every time,” replaced by “dic a te 8a,e.” The “dic” indicates that it is what he heard among the Wyandot, not the Wendat form compiled by his colleagues (Potier 1920, 91).

Translating the Stories

pa-FZA-be ten-st

171

FZP-dry leavesjv-number-st three it is a number of tens such a number of gourds the it is a number of dry leaves There are thirty gourds or bottles of dry leaves.103 n the

ǫ nęh [e]hati[n]drawaˀ e-hati-ndrawa-ˀ fu-MpA-dance-pu then they (m) will dance

awetiˀ tiwaˀ all

pa-FZA-gourd-jv-number-st

de

so many the

[yan]gyaˀ wiš

daeˀ that

[h]endira hend-ir-a MpA-drink-ha they (m) drink

[ha]tiˀ nyęˀ s n’ hati-ˀ nyę-ˀ s MpA-gather together-ha they (m) gather together the

hu[n]datrędut hund-at-ręd-ut-ø MpP-srf-song-stand-st they (m) sing

yętežurunǫ ø-yęt-ežu-ø-runǫ FZA-field-be great-st-pop Prairie Turtle Clan

[ha]ti[n]desǫ h. hati-ndesǫ -h MpA-be a hawk-st they (m) are hawks

turtle

Then they will dance, drink, and sing, all gathered together, the Prairie Turtle and the Hawk Clan 10 t h e w h i t e o t t e r 1915, 97–8; 1960, 13, 106–7 )

( b a r b e au

[a]utuwehtęˀ 107 a-u-t-uweht-ę-ˀ fa-FZA/FZP-srf-be discouraged-da-pu the she challenged her

aˀ undinǫˀ aˀ -u-ndinǫ -ˀ fa-FZP-desire-pu

ka

tu

dekaˀ d

she had a vision wish

this

there

this

d’ the

aˀ utendatǫ hǫ hs aˀ -u-te-nd[u]tǫ -hǫ hs fa-FZA/FZP-srf-tell-da+pu it told it to her

d the

ęndaˀ uh ę-ndaˀ u-h IndA-be a kind-st one is a kind of something

d the

103 This is translated as “quarts (of whisky)” in Barbeau 1960, 106 #26; in Barbeau 1915, 97 as “quarts (of rum).”

172

Forty Narratives in the Wyandot Language

utihšęhšraętaˀ uti-hšęh-šr-a-ę-t-aˀ FZpP-have a ceremony-nm-jv-put-ca-ha they (f) have a ceremony for such a reason ęndahk four

imęntayeh im-ø-ęnt-a-ye-h pa-FZA-day-jv-number-st it is such a number of days

d’ the

uhsturaˀ u-hstur-aˀ FZP-a ceremony-ns uhstura ceremony

tu

hahša

there, then

at the same time

She had a vision in which it (a spirit) challenged her, telling her about having the uhstura ceremony that they (females) were to have for four days at the same time. tu

samęˀ ndiyǫ hteraˀ s-am-ø-ę-ˀ ndiyǫ h-tera-ˀ re-fa-FZA-srf-mind-rise-pu then she regained consciousness

d the

uwa aˀ amęh aˀ -am-ę-ø-h fa-FZA-happen-inc-pu other it happened

d the

iyǫ nteˀ i-y-ǫ nte-ˀ pa-FZA-live-st her living, her life Then she regained consciousness from what happened in another life. kahę

ǫ daeˀ dekaˀ ǫ nęh awatihšehšrǫ ngyaˀ ǫ daeˀ d aw-ati-hšeh-šr-ǫ ngy-aˀ fa-FZpA-have a ceremony-nm-make-pu at this point that this now they (f) have a ceremony, feast that which aˀ utę[n]dutǫ hǫ h[s] aˀ -u-tę-ndutǫ -hǫ hs fa-FZA/FZP-srf-tell-da+pu she told her tawindeh otter

de the

yǫ mayuwanęh yǫ ma-yuwanę-h FZpA/FZP-be large-st they (f) have her as large; she is a leader

yandinyęhtatsih ya-ndinyęht-ats-ih FZA-snow-be called-st it is called snow, white

Now, this is the ceremony they (females) have which White Otter, a woman leader told her about.

Translating the Stories

173

11 t h e h u n t e r a n d t h e e a g l e 1915, 98–100; 1960, 13–14, 107–12 )

( b a r b e au ha[n]diˀ ǫ h de ha-ndiˀ ǫ -h MA-be adept-st he is adept who

rǫ męh daeˀ de r-ǫ mę-h MA-be human-st he is a human that the

haǫˀ meskwa[n]deh ha-ǫˀ meskwan-d-eh MP-be pleased-dl-pr it pleases him to go do it

ahažuˀ a-ha-žu-ˀ op-MA-kill-pu he would kill it

d’ the

hunęrǫ kyeˀ s hu-nęrǫ ky-eˀ s MP-hunt-ha he often goes hunting

uhskenǫ tǫˀ u-hsken-ǫ tǫ -ˀ FZP-be dead-dl-st it is a deer.

He is adept, a man that often goes hunting. It pleases him to kill deer. ahayęˀ šraˀ a-ha-yęˀ šra-ˀ fa-MA-skin-pu he skinned it tsamęhuhiˀ eagle

hatenyęndihšęˀ n’ h-ate-nyęnd-ihš-ęˀ MA-srf-skill-finish-pu he finished it with skill the

ahayungyaˀ tęhs a-hayu-ngyaˀ tęhs-ø fa-MA/FZpP-call-pu he called them (f)

huwaheh

tsi[n]gyahah. tsi-ngyah-a-h imp+2pA-food-eat-imp come here you (p) eat!

He finished skinning it and called to the eagles “Come eat.” nęh tekwęndehtaˀ te-kw-ęnd-e-ht-aˀ cl-du-FZpA-come-ca-ha now they (f) come

awati[n]gyahaˀ 108 aw-ati-ngyah-a-ˀ op-FZpA-food-eat-pu they (f) would eat food

Then they come and would eat. n‘ the

ahayǫ hšęˀ ne a-hayǫ -hš-ˀ fa-MA/FZpP-finish-pu he finished them (f) the

hunęrǫ kyeh hu-nęrǫ ky-eh

tsamęhuhiˀ tutišuhtišuh tiwaˀ eagle(s)

(same way)

de

as many when

174

Forty Narratives in the Wyandot Language

MP-hunt-pr he goes hunting He killed many eagles the same way when he goes hunting. de the

kwahkǫ taˀ kw-ø-ahk-ǫ t-aˀ du-FZA-srf-begin-ha at the beginning

ehayungyaˀ tęhs e-hayu-ngyaˀ tęhs-ø fu-MA/FZpP-call-pu he will call them (f)

ehažuh e-ha-žu-h fu-MA/FZP-kill-pu he will kill it de

tsamęhuhiˀ .

the

eagle(s)

d’ the

uhskenǫ tǫˀ u-hsken-ǫ tǫ -ˀ FZP-be dead-dl-st it is a deer

At the beginning he will kill a deer, then call the eagles. nęh then

[e]wati[n]gyahaˀ d’ ew-ati-ngyah-a-ˀ fu-FZpA-food-eat-pu they (f) will eat food the

uˀ wahtsaˀ uˀ -wahts-aˀ FZP-meat-ns meat, flesh

Then they will eat the meat. tu

nęh

there then

aˀ etuh aˀ -e-tu-h fa-IndA-know-pu they (ind) noticed

d’

uwaˀ deˀ

the

others

n’

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu someone said

Then others noticed. n’ the

ahǫ matęndutǫ hǫ a-hǫ m-atę-ndutǫ -hǫ -ø fa-MpA/MP-srf-tell-da-pu they (m) told him

ešihšeha e-š-ihše-ha-ø fu-2A-(finish)-dl-pu you will be going to finish

de the

the

yahšehšahs de ya-hšehš-ahs FZA-finish-(ha) finishing, killing the

enǫ h do not tsamęhuhi eagles

Translating the Stories

(i)męta(y)eˀ šaˀ im-ø-ęt-a-yeˀ (pa)-FZA-day-ns-el at a day at the same time

175

eyesažuˀ e-yesa-žu-ˀ fu-FZpA/2P-kill-pu they (f) will kill you

They told him “Do not keep on killing eagles. Some day they will kill you.” ąˀ ą tehutrihuˀ teh te-hu-trihute-h ng-MP-pay attention-st not he is not paying attention

n’ that which

ahǫ mąrewah[t]. a-homą-rewaht-ø fa-MpA/MP-oppose-pu they (m) opposed, warned him

He is not paying attention to their warning him. tu

wiˀ tura

there, then still

hayǫ hšaˀ de tsamęhuhiˀ hayǫ -hša-ˀ MA/FZpP-finish-ha he finishes, kills them (f) the eagles

He still kills the eagles. n’

awaˀ tuˀ aw-ø-aˀ tu-ˀ fa-FZA-become-pu when it becomes

sahažuˀ d’ s-a-ha-žu-ˀ re-fa-MA-kill-pu again he kills it the

uskenǫ tǫˀ u-sken-ǫ tǫ -ˀ FZP-be dead-dl-st it is a deer

aha[y]ęˀ šraˀ a-ha-yęˀ šra-ˀ fa-MA/FZP-skin-pu he skinned it

[ah]atenyęndihšęˀ a-ha-te-nyęnd-ihš-ęˀ fa-MA-srf-skill-finish-pu he completed it with skill

Then it happens that he kills a deer, and finishes skinning it. n’ the

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ hąˀ rą d’

tsumęhuhiˀ uˀ watsaˀ uˀ -wast-aˀ FZP-meat-ns eagles meat irehe i-r-eh-e

tsi[n]gyahah. tsi-ngyah-a-h imp+2pA-food-eat-imp eat it

ay[e]rižuh 109 a-ye-rižu-h

de

tsamęhuhi

176

Forty Narratives in the Wyandot Language

that only

the

pa-MA-wish-pr he wishes

op-1A-kill-pu I would kill

the

eagles

Then he said, “Eagles, meat. Eat it.” He only wishes, “I would kill eagles.” kah nęh tayayǫˀ t-a-ya-yǫ -ˀ cl-fa-FZA-arrive-pu here now then she arrived

nęh

ati

now

then

iyǫ mąyuwanęh i-yǫ ma-yuwanę-h pa-FZpA/FZP-be large-st she is a large for them (f), chief

taˀ yayǫˀ t-aˀ -ya-yǫ -ˀ cl-fa-FZA-arrive-pu then she arrived

de

tsamęhuhiˀ .

the

eagle

Here, now the female eagle chief arrived. nęh [a]huhkerǫ haˀ a-hu-hkerǫ -ha-ˀ fa-MP-be afraid-inc-pu then he became afraid

ahateˀ waˀ a-h-ate-ˀ wa-ˀ fa-MA-srf-take-pu he ran away

Then he became afraid and ran away. nęh then

kyuhskęnyeˀ ky-u-hskęnye-ˀ du-FZP-be near-st it is close, near

ehuwęndaǫˀ e-huw-ęndaǫ -ˀ fu-FZA/MP-seize-pu she will seize him

Then the time is near when she will seize him. aruręhaˀ a-r-urę-ha-ˀ fa-MA-find-inc-pu he found it

yarǫ tatęhtraˀ ya-rǫ t-a-tęhtra-a FZA-log-jv-stretch out-st a log is stretched out

(u)skwaˀ raharęt u-skwaˀ r-a-haręt-ø FZP-hole in a tree-jv-have a hole-st it is a hole in a tree

tuh there

ahayǫˀ a-ha-yǫ -ˀ fa-MA-arrive-pu he arrived

d the

Translating the Stories

177

He found a log stretched out with a hole in it as he arrived there. taˀ yayǫˀ t-aˀ -ya-yǫ -ˀ cl-fa-FZA-arrive-pu she arrived then tuh

de

there the de the

tsamęhuhi aˀ karǫ t(aw)ah aˀ -k-a-rǫ t-a-wa-h fa-du-FZA-log-jv-take-pu eagle she took a log

kyu[n]drehkwaęˀ ky-u-ndrehkw-a-ę-ˀ cl-FZP-nest-jv-lie-st it is where her nest lies

aˀ yawa aˀ -ya-wa-ˀ fa-FZA-carry-pu she carried it

tekwatiyerǫˀ te-kwa-ti-yerǫ -ˀ du-cl-FZdA-assemble-st where they two (f) are assembled

yayǫ męˀ ah yayǫ m-ę-ˀ -ah FZA/FZpP-have as child-st-dm she has them (f) as children, her daughters

tę[n]dih tę-nd-i-h du-FZdA-be two-st they two (f) are two

The eagle arrived, took the log and carried it to where her nest is, where her two daughters are. tuh

ayahawihš a-ya-hawi-hš fa-FZA-carry-pu there she carried it

de

yarǫ taˀ ya-rǫ t-aˀ FZA-log-ns log

the

awati[n]gyahaˀ de aw-ati-ngyah-a-ˀ op-FZpA-food-eat-pu they (f) would eat who

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she wishes

tihęˀ trǫˀ ti-h-ęˀ trǫ -ˀ cl-MA-be placed-st he resides in such a place

yarǫ tayǫ h ya-rǫ t-ayǫ -h FZA-log-be inside-st inside a log

There she carried the log. She wishes that they would eat he who resides inside the log. nędeˀ žaˀ

awarahskwaˀ aw-ø-arahskwa-ˀ fa-FZA-leave-pu (now this) she left de

yawaheˀ s ya-wa-he-ˀ s

de

de

tsamęhuhiˀ

ne

ših

the

eagle

the

far

[e]wati[n]gyahaˀ ew-ati-ngyah-a-ˀ

ewehtaˀ ew-ø-e-ht-aˀ fu-FZA-go-ca-pu she will go there de

178

the

Forty Narratives in the Wyandot Language

FZA-take-dl-ha she goes to take, get

[a]ti[ža]ˀ ahah de ati-žaˀ ah-ah FZpA-child-ns they (f) are children who

fu-FZpA-food-eat-pu they (f) will eat food the

that which

yayǫ męˀ ah de yayǫ m-ę-ˀ -ah FZA/FZpP-have as child-st-dm she has them (f) as children the

tsamęhuhiˀ ’ 110 eagle

Now the eagle left to go far to get what her children will eat. n’

ahayęhaˀ a-h-ayę-ha-ˀ fa-MA-go out-inc-pu then he got out

de the

tihęˀ trǫˀ ti-h-ęˀ trǫ -ˀ cl-MA-be placed-st where he is residing

yarǫ tayǫ h ya-rǫ t-ayǫ -h FZA-tree-be inside-st in a log.

Then he got out from inside the log. daeˀ

hąˀ rąˀ ha[n]gyahas de ha-ngyah-a-s MA-food-eat-ha that one only he eats food that daižuh

irǫ teˀ i-r-ǫ te-ˀ pa-MA-live-st he lives

d’ the

ahayǫ mąˀ a-hay-ǫ m-ąˀ (?)-MP-self-ns himself

[a]tižaˀ ahah ati-žaˀ ah-ah FZpA-child-ns they (f) (are) children

de

tsamęhuhih

the

eagle

because de the

yawaheˀ s d’ ya-wa-h-eˀ s FZA-get-dl-ha she goes to get it the

uˀ wahtsaˀ uˀ -wats-aˀ FZP-meat-ns meat

ahayǫ nyǫˀ mahšędreh a-hayǫ -nyǫˀ mahš-ędre-h fa-MA/FZpP-beak-tie-pu he tied up their (f) beaks

He alone eats the meat that she goes to get. He lives because he tied up the beaks of the eagle’s children. [a]šęhk three

imętayeh im-ø-ęt-a-ye-h pa-FZA-day-jv-number-st it is such a number of days

n’ the

aˀ uhkerǫ haˀ aˀ -u-kerǫ -ha-ˀ fa-FZP-be afraid-inc-pu she is afraid

de the

Translating the Stories

tsamęhuhiˀ daižuh eagle

because

tawatǫˀ t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible

179

usawati[n]gyahah u-s-aw-ati-ngyah-a-h fa-re-fa-FZpA-food-eat-pu they (f) eat food again.

For three days the eagle is afraid, because it is not possible for them to eat food again. n’ the

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

hataˀ žeh ha-t-a-ž-e-h op-du-op-1A-(do)-pu I should do

aˀ skatendutǫˀ aˀ -sk-ate-ndutǫ -ˀ op-2A/1P-srf-tell-pu you should tell me d‘ the

usažutižerih u-s-až-utiž-eri-h op-re-op-FZpP-be right-pu they (f) would be right, healthy again

Then she said, “You should tell me what I should do so that they would be healthy again.” utihšatuhanǫ h uti-hšatuh-anǫ -h FZpP-be hurt-ds-st they (f) are sick

tawatǫ d’ t-aw-ø-atǫ -ø ng-fa-FZA-be possible-pu it is not possible the

usawati[n]gyahah u-s-aw-ati-ngyah-a-h fa-re-fa-FZpP-food-eat-pu they (f) eat again.

They are sick as it is not possible that they eat again. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

teyanduronˀ daeˀ te-ya-ndoron-ˀ ng-FZA-be difficult-st it is not difficult. that

hąˀ rąˀ d’ only

the

usayǫ itrǫ daˀ u-s-a-yǫ -itrǫ -d-aˀ fa-re-fa-1A/2P-be placed-dl-pu I lead you back to my residence He said, “It is not difficult. Only I lead you back to my residence.” umęgyerih u-męgy-eri-h

n’

180

Forty Narratives in the Wyandot Language

FZP-word-be right-st the word is right for her, she is agreeable the usažatriwahšǫ gyaˀ d(e) tsamęhuhi nęhša u-s-a-ž-at-riw-a-hšǫ gy-aˀ fa-re-fa-MdA-srf-matter-jv-prepare-pu they two (m) prepared a matter the eagle and

rǫ meh r-ǫ me-h MA-be human-st he is a human

She is agreeable, so the eagle and the human prepared the matter. ahunǫ t a-hu-nǫ t-ø fa-FZA/MP-give-pu she gave to him

de the

ya[n]dutaˀ ya-ndut-aˀ FZA-charm-ns charm

tahutęndurǫ hkwąˀ t-a-hu-te-ndurǫ -hkw-ąˀ ng-fa-MP-srf-be difficult-ins-pu it was not difficult for him

de the

a

stęˀ taˀ uh 111

not

anything

hataˀ uh erehǫˀ e-r-eh-ǫˀ fu-MA-wish-pu whatever he will wish

awarahaˀ aw-a-ra-ha-ˀ fa-FZA-(do)-inc-pu it was done She gave to him a charm so that nothing would be difficult for him to wish to have done. [a]hęhąǫˀ aˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said (not)

(ta)waˀ tuˀ tuh t-aw-ø-aˀ tu-ˀ ng-fa-FZA-be possible-pu it is not possible then

[e]sarižuh tsamęhuhiˀ e-s-a-rižu-h fu-re-1A-kill-pu I will again kill it eagle

He said, “It is not possible that I will again kill an eagle.” nęh

sahǫ męˀ trǫ daˀ s-a-hǫ m-ęʼtrǫ -d-aˀ re-fa-FZA/MP-be placed-dl-pu then she returned him to his home [h]unyǫ ndehtih hu-nyǫ nd-eht-ih

tuh

de the

kyendareˀ ky-e-ndare-ˀ cl-IndA-exist-st where one lived, lives

de

tuh

the

there

Translating the Stories

FZA/MP-take along-ca-st when she had taken him

181

there

Then she returned him home to from where she had taken him. daeˀ that

nde [a]tižaˀ aha ati-žaˀ ah-a FZpA-child-ns the they (f) (are) children

usahǫ mąhkaˀ u-s-a-hǫ mą-hka-ˀ fa-re-fa-MA/MpP-quit-pu he left them (m) again tuh then, there

tuh

tuh

nde tunyǫ ndehtih tuh t-u-nyǫ d-eht-ih cl-FZA/MP-take along-ca-st when the when she led him there

saharahskwaˀ s-a-h-arahskwa-ˀ re-fa-MA-leave-pu there at the same time he left to go back, return

usareh u-s-a-r-e-h tl-re-tl-MA-go-pr he went back

ahšaˀ

nde the

trǫ ndaǫˀ t-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has his home

ndeˀ kaˀ . this

Those that were children when she led him, he left them again to go back where his home was. a[a]yęheˀ nd a-ay-ęh-eˀ fa-IndA-wish-pr they (ind) thought the

ahunǫ mąˀ a-hunǫ -mą-ˀ fa-FZpA/MP-have-pu they (f) had him

umažuh uma-žu-h FZpA/MP-kill-st they (f) killed him

de who

tsamęhuhiˀ eagle They thought, those who had him (as family), that the eagles had killed him. tąˀ ą teˀ hǫ mažuh teˀ -hǫ mą-žu-h ng-FZpA/MP-kill-st not they (f) did not kill him

husahayǫˀ hu-s-a-hąǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back

They did not kill him. He arrived back.

182

Forty Narratives in the Wyandot Language

aˀ ǫ tǫ htaręˀ d aˀ -ǫ -t-ǫ ht-a-r-ęˀ fa-IndA-srf-life-jv-put on top-pu they (ind) are put on top of life, happy when

usahaǫˀ de u-s-a-ha-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back the

trǫ ndaǫˀ t-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where his house is They were happy when he arrived back where his home was. nęh

sahunęrǫ tih s-a-hu-nęrǫ ti-h re-fa-MP-hunt-pu then he hunted again ahąehšraˀ a-hą-ehšra-ˀ fa-MA/FZP-skin-pu he skinned it

nęh then

sahahžuˀ s-a-ha-hžu-ˀ re-fa-MA-kill-pu he killed again

aˀ tenyędihšęˀ aˀ -ø-te-nyęd-ihš-ęˀ fa-FZA-srf-skill-finish-pu it was finished with skill

Then he hunted again. He killed again and finished skinning. tsingyahah tsi-ngyah-a-h imp+2pA-food-eat-imp eat it! sarižuˀ s-a-ø-rižu-ˀ re-fa-1A-kill-pu I did not kill again

de the

tsamęhuhiˀ tąˀ ą waˀ tuˀ

tu

eagle

next time

not

tsamęhuhiˀ 112 aˀ [ay]utahaˀ aˀ -ayu-taha-ˀ fa-IndP-satiate-pu eagles they (ind) had enough to eat

He said, “Eat it, eagles. It is not possible that I will kill eagles again.” They had enough to eat. daeˀ ayarihǫ ngyaˀ dešaˀ de [u]triwahšǫ ndeh a-ya-rih-ǫ ngy-aˀ u-t-riw-a-hšǫ n-d-eh fa-FZA-matter-make-pu FZP-srf-matter-jv-prepare-dl-pr that it is a made matter beginning the it is going to be a prepared matter

Translating the Stories

de the

183

yǫ mąyuwanęˀ de tsamęhuhiˀ yǫ mą-yuwanę-ˀ FZpA/FZP-be large-st she is leader, chief who eagle

It is a matter prepared with the female chief of the eagles. 12 t h e w o l f a n d t h e yo u n g h u n t e r 1915, 103–5; 1960, 14–15, 112–16 )

( b a r b e au

ahatižaˀ kaˀ a-hati-žaˀ -k-aˀ fa-MpA-shoot-dl-pu they (m) went out shooting, hunting hu[n]duˀ męh tudiˀ hu-nduˀ mę-h FZA/MP-be mother to-st she is mother to him also

ahatižątraˀ kyeˀ a-hatiž-ąt-ra-ˀ -kye-ˀ fa-MpA-srf-go together-st-pgr-pu they (m) went along together de who

yawinǫ h ya-winǫ -h FZA-be a young woman-st a young woman

ežateyęˀ ąhą e-ž-ate-yę-ˀ -ąhą pa-MdA-srf-be siblings-st-dm they two (m) are siblings (older and younger)

ahunęrǫ kyeˀ s a-hu-nęrǫ ky-eˀ s tl-MP-hunt-ha he goes hunting

d‘ who

hǫ męnyęhtiˀ h-ǫ męnyęhti-ˀ MA-be a young man-st he is a young man They went along together, a young man who went hunting, his mother and his younger sister. isayǫ hs tutižuh i-s-a-yǫ -hs pa-re-MA-arrive-ha he repeatedly arrives (constantly) tehažuhs. te-ha-žu-hs

aˀ temętayeh ąh aˀ -tem-ø-ęt-a-ye-h tl-du-FZA-day-jv-number-st it is every day not

stęˀ taˀ uh anything

184

Forty Narratives in the Wyandot Language

ng-MA-shoot-ha he does not shoot, kill He arrives every day, and does not kill anything. nęh then

hatiwihakyeˀ hati-wi-ø-haky-eˀ MpA-be together-st-pgr-pr they (m) go travelling together

hǫ matiˀ wahtsakwaˀ hǫ mati-ˀ wahst-a-kwa-ˀ MpA/MpP-meat-jv-take away-ha they (m) take meat from them (m)

So they take the meat from those that travelled with them. daeˀ ižu because

tąˀ ą tehažuhs te-ha-žu-hs ng-MA/FZP-kill-ha not he does not kill

[h]ǫ matiˀ wahtsakwaˀ hǫ mati-ˀ wahst-a-kwa-ˀ MpA/MpP-meat-jv-take away-ha they (m) take meat from them (m)

Because he does not kill, they take meat from them (other people). tetehuh

šu104

suddenly

far away

hahǫ nkyeˀ h-ah-ǫ nky-eˀ MA-path-continue-pr he goes travelling away

unǫ tayaręreˀ u-nǫ t-a-yaręre-ˀ FZP-hill-jv-slant-st a hill is slanted

Suddenly he travels far away onto the side of a hill. etireˀ eti-r-e-ˀ cl-MA-come-st he comes to a place

ahakyaˀ kyen a-h-aky-aˀ k-yen-ø fa-MA-srf-body-lie-pu he lay down on it

ǫ [ˀ n]drahtayeh ǫ -ˀ ndraht-a-yeh FZP-dry leaves-ns-el on the dry leaves

He comes to a place, and lies down on dry leaves. tetehuh suddenly

aˀ harǫ h aˀ -h-arǫ -h fa-MA-hear-pu he heard

uˀ [n]drahtayaǫ teˀ 113 u-ˀ ndraht-a-yaǫ te-ˀ FZP-dry leaves-jv-make a loud noise-st a loud noise in the dry leaves

Suddenly, he heard a loud noise in the dry leaves. 104 The vowel here is usually -i-. Similarly, in the preceding word the first vowel is usually -u- not -e-.

Translating the Stories

ahakahkwaˀ a-h-akahwa-ˀ fa-MA-see-pu he saw it

[aˀ ]nariskwaˀ a-ˀ n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps it used to chew bones, is a wolf

usahakyaˀ kyenǫˀ u-s-a-h-aky-aˀ k-yen-ǫ -ˀ fa-re-fa-MA-srf-body-lie-ds-pu he lay his body down again

185

tamęndeˀ t-am-ø-ę-nd-eˀ cl-fa-FZA-come-dl-pr when it is coming

[a]huręmihaˀ a-hu-ręmi-ha-ˀ fa-MP-be stable+tr-inc-pu he stayed still

He saw a wolf coming. He lay his body down again and stayed still. saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one šah

[aˀ ]nariskwaˀ a-ˀ n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

[h]ęˀ taraˀ h-ęˀ tara-ˀ MA-lie down-st he is lying down

at the same time

huyęˀ hu-yę-ˀ MA/MP-see-st he saw him

rumęh. r-umę-h MA-be human-st he is human

One male wolf saw the man lying down. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[a]ˀ nariskwa ya-ˀ n-a-ri-s-kwa FZA-bone-jv-chew-ha-ps wolf

rumeh r-ume-h MA-be human-st he is human

kasęh (here)

kahętarah ka-h-ętara-h cl-MA-lie down-st where he is lying down

hahekwaaˀ kažah ha-hekwa-aˀ k-a-ža-h op-1npA/MP-body-jv-eat-pu we (n) should eat him

The wolf said, “Here is a man lying down. We should eat him.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

nde the

hǫ mąyuwanęˀ hǫ mą-yuwanę-ˀ MpA/MP-be large-st he is the leader

samęh sa-mę-h imp+2A-wait-imp wait!

gyareh first

186

Forty Narratives in the Wyandot Language

tayęndaˀ erah. tayę-ndaˀ er-ah imp+1A-copy-imp copy me The leader said. “Wait, first copy me.” nde rumeh r-ume-h MA-be human-st who he is a human hǫ mąyuwanęh hǫ mą-yuwanę-h MA/MpP-be large-st he is the leader

ahuyęˀ nd’ a-hu-yę-ˀ fa-MA/MP-see-pu he saw him the

anariskwaˀ a-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

[a]hakehtaskaˀ a-h-ak-ehta-ska-ˀ fa-MA-srf-carry on neck-un-pu he took it off of his neck

šahahkǫ ntęˀ š-a-h-ahkǫ nt-ęˀ co-fa-MA-hang up-pu he hung it up at the same time

The man saw the leader of the wolves take something off of around his neck. nęh ahęhąǫˀ haoˀ a-h-ęhąǫ -ˀ fa-MA-say-pu then he said all right!

[e]hekwaˀ kažaˀ nde e-hekw-aˀ k-a-ž-aˀ fu-1npA/MP-body-jv-eat-pu we (n) will eat him who

rumeh r-ume-h MA-be human-st he is human

Then he said, “All right, we will eat the man.” nęh tuh

tahęndeh nde rumeh tuh t-a-hęnd-e-h r-ume-h cl-fa-MpA-go-pr MA-be human-st then there they (m) come the he is human there

tahęndeˀ t-a-hęnd-e-ˀ cl-fa-MpA-come-pr they (m) come

ne

hęˀ taraˀ h-ęˀ tara-ˀ MA-lying down-st who he is lying down. Then they come toward the man. They come to where he is lying down. tehakęhat[i] te-h-akę-hati-ø

de

rumeh r-ume-h

aˀ tuherehtanǫˀ aˀ -t-u-hereht-anǫ -ˀ

Translating the Stories

du-MA-srf-rise-st MA-be human-st he rises, gets himself up who he is human ahǫ teˀ waˀ a-hǫ -te-ˀ wa-ˀ fa-MpA-srf-take-pu they (m) fled

d’ the

187

fa-du-MP-cry out-ds-pu he cried out many times

anariskwaˀ a-n-a-ri-s-kwa-ˀ FZA-bone-jv-chew-ha-ps wolf, wolves

The man gets himself up, and cried out many times. The wolves fled. nde rumeh r-ume-h MA-be human-st the he is human

takyeˀ tu

tuh hareh ha-r-e-h fa-MA-go-pr right away there he goes

anariskwaˀ a-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

[a]hahkǫˀ tęˀ 114 a-h-ahkǫˀ t-ęˀ fa-MA-hang up-pu he hung it up

d’ the

hahahkǫ tawaˀ ha-h-ahkǫ t-awa-ˀ fa-MA-hang up-un-pu he took it down

The man goes right away to where the wolf hung it up, and he took it down. ne the

rumeh r-ume-h MA-be human-st he is human

saharahskwaˀ s-a-h-arahskwa-ˀ re-fa-MA-leave-pu he left again

ahawaˀ a-ha-wa-ˀ fa-MA-take-pu he took it

nešaˀ also

ahahkǫˀ tęˀ a-h-ahkǫˀ -ęˀ fa-MA-hang up-pu he hung it up The man left again and took that which he hung. wehskwaˀ tareˀ t-a-r-e-ˀ cl-fa-MA-go-pr afterwards he went

ahuˀ ndeˀ ngyaˀ a-hu-ˀ ndeˀ ngy-aˀ fa-MA/MP-overcome-pu he caught up with him

Afterwards, he caught up with the man.

de

rumeh r-umeh-h MA-be human-st who he is human

188

Forty Narratives in the Wyandot Language

ahatriwanyęmistanǫˀ a-h-at-riw-a-nyę-mi-st-anǫ -ˀ fa-MA-srf-matter-jv-ask-tr-ci-ds-pu he he asked frequently about a matter ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

iyeheˀ i-y-eh-eˀ pa-1A-wish-pr I wish, want

ǫ mamęh daeˀ hąˀ rąˀ ǫ mam-ę-h 1pP-have-st we have, own it that only

nd’ anariskwaˀ a-n-a-ri-s-kwa-ˀ FZA-bone-jv-chew-ha-ps the wolf

tutastǫ h[t] n t-u-t-a-st-ǫ ht-ø du-fa-cl-fa-2A/1P-give-pu you gave it back to me that which

ǫ maˀ taraˀ [n]dih ǫ m-aˀ tara-nd-ih FZA/1pP-do good-da-st it does us good

anariskwaˀ a-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf, wolves

huwaˀ taˀ tęˀ huw-aˀ t-a-ˀ tę-ˀ MP-body-jv- stop-st he stopped The wolf asked many times concerning a matter, saying, “I wish that you would give back to me that which we alone own. It does we wolves good.” He stopped. de if

samęngyerih sa-męngy-eri-h 2P-word-be right-st you are agreeable

eyǫ nǫ t e-yǫ -nǫ t-ø fu-1A/2P-give-pu I will give to you [ti] as

tehstǫ t te-hs-tǫ t-ø sj-2A/1P-give-st if you give it to me

waˀ žaˀ ahstętaˀ uh w-ø-a-ža-ˀ ø-FZA-be a size-st-dm it is little nothing

yamęndižuh105 d’ ya-męnd-ižuh-h FZA-word-be great-st it is a great voice, authority the

nd’ that which

ayemęh aye-mę-h 1P-have-st I own it

tesatendurǫ hkwęˀ t-e-s-ate-ndurǫ -hkw-ęˀ ng-fu-2P-srf-be difficult-ins-pu it will not be difficult for you

ahutęh ah-utę-h FZP-be such-st it is of such a nature

105 This is presented as meaning “everything” (Barbeau 1960, 114 #35).

[e]hšehǫˀ d e-hš-eh-ǫˀ fu-2A-wish-pu you will wish it the

Translating the Stories

189

arižuh. a-r-ižu-h op-1A-kill-pu I would kill “If you are agreeable and give to me that which is mine, I will give to you a little thing. It will not be difficult for you; it is a great voice of such a nature that you can kill anything you wish.” n’

ahumęgyerih a-hu-męgy-eri-h fa-MP-word-be right-pu it is right with his word, he is agreeable

the

huwaˀ taˀ tęˀ huw-aˀ -a-ˀ tę-ˀ MP-body-jv-stop-st he stops

nęh

tu

then

there

de who

rumeh r-ume-h MA-be human-st he is human

nę then

tahunǫ ht t-a-hu-nǫ ht-ø du-fa-MA/MP-give-pu he gives it to him

The man is agreeable and then stops. Then he gives it to him. nęh šakyakyęˀ nęh š-a-ky-aky-ę-ˀ co-fa-(Md)A-srf-put-pu then they two (m) sat down together then anarihskwaˀ de a-n-a-ri-hs-kwa FZA-bone-jv-chew-ha-ps wolf the

[a]haˀ hušrǫ tawaˀ d’ a-ha-ˀ hušr-ǫ t-awa-ˀ fa-MA-medicine bag-tie up-un-pu he untied a medicine bag the

tahunǫ ht t-a-hu-nǫ ht-ø du-fa-MA/MP-give-pu he gave it to him

yuskęnyąˀ šah. y-u-skęnyą-š-ah pa-FZP-be-small-st-dm it is a very small object

Then they two sat down together, the wolf untied a small bag and gave him a very small object. [106 daˀ ki here 106 107 108 109

yęˀ 107 ø-yę-ˀ FZA-be-st it is

ahaendaon a-h-endaon-ø fa-MA-seize-st he took it

de the

rume108]109 r-ume-ø MA-be human-st he is human

The text between the brackets was presented on the right of the page, with no numbers. This was printed as yaeˀ in the original, but the -ae- in this word is actually -ę. This was inaccurately presented as deutumae “the he person” (Barbeau 1960, 115) The next two words are ahenhaon “he said” and nde “the,” the last two words in the previous page.

190

Forty Narratives in the Wyandot Language

Here it is. The human took it. ahęhąǫˀ 115 a-h-ęhąǫ -ˀ fa-MA-say-pu he said it

d’

uˀ tęˀ ø-uˀ tę-ˀ FZA-be such-st it is such

tesatendurǫ kwęˀ t-e-s-ate-ndurǫ -kw-ę-ˀ ng-fu-2P-srf-be difficult-ins-da-pu it will not be difficult for you

uhtęˀ ø-uhtę-ˀ FZA-be such-st it is such

arižuh a-ø-rižu-h op-1A-kill-pu I would kill

the

anarihskwaˀ a-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

tąˀ ą

stęˀ taˀ

not

anything

d the

ehšehǫˀ e-hš-eh-ǫˀ fu-2A-wish-pu you will wish

kaˀ this

The wolf said, “Nothing will be difficult for you. That which you will wish for you can kill.” d’

ahąˀ rąˀ

skat s-ka-t-ø re-FZA-be one-st

the

only

it is one

tsuriwat ayǫ matęndutǫˀ ts-u-riw-a-t-ø a-yǫ m-ate-ndutǫ -ˀ re-FZP-matter-jv-be one-st op-1A/2P-srftell-pu it is one matter, affair I would tell you

There is only one matter I would tell you about. nę

d

then the de the

[a]urhęhaˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu it dawned

kwakǫˀ taˀ kw-ø-ak-ǫˀ t-aˀ du-FZA-srf-begin-ha it begins

hǫ mąmęh h-ǫ mą-mę-h

surawe s-u-ra-we-ø re-FZA-be night-tr-st it is again night, morning ešrižuˀ e-š-rižu-ˀ fu-2A-kill-pu you will kill

(e)sanęrǫ tiˀ e-sa-nęrǫ ti-ˀ pa-2P-hunt-pu you are hunting

wehstaˀ tu

d

inǫ daeˀ

must not

the

that

Translating the Stories

191

ø-1pP-have-st it belongs to us “When it dawns in the early morning and you begin hunting, you must not kill; it belongs to us.” tuh

nęh waˀ tu

ešrižuˀ te hahšaˀ e-š-rižu-ˀ fu-2A-kill-pu there then next time you will kill (if) same time

s[a110]hǫ mąˀ sah-ǫ m-ąˀ 2P-self-ns you alone

šęnterih š-ęnteri-h 2A-know-st you know it

“Then when you kill another time, you alone will know it.” nǫ ndaeˀ

nęh

deˀ šaˀ

ąh

the that

then

while

not

stęˀ taˀ uh tesatęndurǫ hkwęˀ t-e-s-atę-ndurǫ -hkw-ę-ˀ ng-fu-2P-srf-be difficult-ins-da-pu anything it will not be difficult for you

ndaeˀ hąˀ rąˀ ayǫ matędutǫˀ op-yǫ m-ate-dutǫ -ø op-1A/2P-srf-tell-pu that only I would tell you “Then nothing will be difficult for you. That, only, I would tell you.” wehstaˀ tuˀ eskwaˀ kažatah e-skw-aˀ k-a-ža-t-ah fu-2A/1P-(body)-jv-(shoot)-ca-pu must not you will kill us by some means awaˀ tuˀ tęˀ ne aw-aˀ t-uˀ tę-ˀ 1xpA-body-be such-st our (x) kind the

de the

kaˀ

uˀ tęˀ ø-uˀ tę-ˀ FZA-be such-st this it is such

nariskwaˀ ø-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolves

“Do not kill any wolves.” nęh hunęrǫ kyeˀ s hu-nęrǫ ky-eˀ s

de

rumęh r-umę-h

110 In the original there is an -ǫ -, which may have been said, but does not fit the pronominal prefix.

192

Forty Narratives in the Wyandot Language

MP-hunt-ha MA-be human-st then he goes hunting who he is a human Then the man goes hunting. nęh116 then

teskandurǫ h te-s-ka-ndurǫ -h ng-re-FZA-be difficult-st it is no longer difficult

teyamęndižuh te-ya-męnd-ižu-h ng-FZA-word-be great-st it is not in power

ne the

nariskwaˀ ø-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf It is no longer difficult as the wolf is not in power. tiwa as many

arehǫˀ kyu harižuh a-r-eh-ǫˀ ha-rižu-h op-MA-wish-pu MA-kill-st he would wish as he kills

He kills as many as he would wish. usahayǫˀ u-s-a-ha-yǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back

suyehteˀ d’ s-u-yehte-ˀ re-MP-bear-st he carries it again, back the

uˀ wahtsaˀ u-ˀ wahts-aˀ FZP-meat-ns meat

He arrived back, again carrying meat. dituh this place

ayundataętǫ nyǫˀ ayu-ndat-a-ę-tǫ nyǫ -ˀ IndP-village-jv-have-ds-st they (ind) have a village of many

tekeyukaringyęmih te-ke-yu-k-ar-ingyę-mi-h du-cl-IndP-srf-eye-go out-tr-st their (ind) eyes are coming out, they are staring

awetiˀ

kyęyadiˀ

all

(completely)

tayundatayętǫ nyǫˀ t-ayu-ndata-a-yę-tǫ nyǫ -ˀ cl-IndP-village-jv-have-ds-st where many of them (ind) have a village

Translating the Stories

193

There they have a village of many. All of them where many people have a village are staring. daižuh because

tąˀ ą tehažuhs te-ha-žu-hs ng-MA-kill-ha not he does not habitually kill

ayu[n]derawaˀ ayu-nderawa-ˀ IndP-admire-st they (ind) admire it

Because he does not usually kill, it is admired. ahǫ matsęhtęˀ ahǫ -mats-ęht-ę-ˀ fa-MpA-meat-bear-da-pu they (m) had been bearing meat

de who

hu[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st she is mother to him, his mother

They had been giving meat to his mother. n’

ahatekwihšęˀ a-h-ate-kw-ihš-ęˀ fa-MA-srf-meal-finish-pu when he finished his meal sekwawah se-kwa-wa-h re-imp+1npA-take-imp let’s go back to get it

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[u]ˀ wahtsaˀ 111 daižuh u-ˀ wahts-aˀ FZP-meat-ns meat because

hažahkǫ h[t]. haž-ahkǫ ht-ø MA-hang up-st he hung it up

When he finished his meal, he said, “Let’s go back to get the meat” because he hung it up. nęh then

hasahatiwahaˀ ha-s-a-hati-wa-h-aˀ fa-re-fa-MpA-take-dl-pu they (m) went back to go after it

shutiyehteˀ s-huti-yehte-ˀ re-MpP-bear-st they (m) carried it back on their shoulders

usahatinyǫ t u-s-a-hati-nyǫ t-ø fa-re-fa-MpA-suspended-pu they (m) suspended again [u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty

111 This complete word is linked with the previous complete word.

uˀ wahtsaˀ u-ˀ wahts-aˀ FZP-meat-ns meat

194

Forty Narratives in the Wyandot Language

Then they went back after it. They suspended it again, carried plenty of meat back on their shoulders. tekyeyukaringyęmih nęh te-ky-eyu-k-aring-yę-m-ih du-cl-IndP-srf-eye-go out-tr-st their (ind) eyes went out, they stared then

trayǫ di ayu[n]derawaˀ ayu-nderawa-ˀ IndP-admire-st (even more) they (ind) admired it

They stared. Then even more they admired it. ahę[n]dihǫˀ a-hęnd-ihǫ -ˀ fa-MpA-say-pu they (m) said

hate

kahareh ne k-a-ha-re-h cl-(fa)-MA-(do)-pu how? he did it in such a place (?) the

hažuhs ha-žu-hs MA-kill-ha he kills

They asked, “How did he do that killing?” ą

deˀ kah

not

this

tehažuhs te-ha-žu-hs ng-MA-kill-ha he does not kill

aˀ waˀ kǫ tęˀ aˀ w-ø-aˀ k-ǫ t-ęˀ fa-FZA-srf-begin-pu it began

It began after his not killing. tutižuh constantly

huˀ wahtsayaˀ tęndih hu-ˀ wahts-a-yaˀ te-nd-ih MP-meat-jv-be abundant-da-st meat is abundant to him

Meat is constantly abundant to him. 13 t h e h u g n o n t c h a r m ( b a r b e au 1915, 106–9 ; t h e l i o n a n d t h e h u n t e r 1960, 15–16 a n d 117–22 )

kaweˀ [n]duˀ k-a-weˀ nd-u-ˀ cl-FZA-island-be in water-st where an island is in water

ahęndeh aˀ -hęnd-e-h fa-MpA-go-pr they (m) have gone

ahu[ti]ndatandaˀ a-huti-ndat-a-n-d-aˀ fa-MpP-camp-jv-have-dl-pu they (m) went to have a camp

They went to have their camp where there is an island.

Translating the Stories

nęh

tuh

ahatiyǫˀ tuh a-hati-yǫ -ˀ fa-MpA-arrive-pu then there they (m) arrived there

195

ehutindataęˀ e-huti-ndat-a-ę-ˀ fu-MpP-village-jv-have-pu they (m) will have a camp

Then they arrived where their camp will lie. kaheh

nęh

at this point then

saatat s-a-at-a-t-ø re-MA-body-jv-be one-st he is one

aruręhaˀ de hunyǫ ht112 a-r-urę-hą-ˀ fa-MP-find-inc-pu he found it the a deer charm

At this point, one man found a deer charm. nęh waˀ tuˀ then next time

sahunęrǫ tiˀ s-a-hu-nęrǫ ti-ˀ re-fa-MP-hunt-pu again he went hunting

hǫ mąyuwanęh hǫ ma-yuwanę-h MpA/MP-be large-st he is the leader

that which

ahažu a-ha-žu fa-MA-kill-pu he killed

de

hunyǫ ht

the

deer charm

ahęhąǫˀ de a-h-ęhąǫ -ˀ fa-MA-say-pu that which he said who

ižuh ndi tuh ihutindata[y]ǫˀ ø-ižu-h i-huti-ndat-ayǫ -ˀ FZA-be like-st pa-MpP-camp-be inside-st it is like the there they (m) are inside a camp

usahekwaˀ tǫ ntiˀ u-s-a-hekw-aˀ t-ǫ nti-ˀ op-re-op-1npA/MP-body-leave behind-pu we should leave him behind nd

n

nde the

tehekwahkwęˀ tiwaˀ t-e-hekwa-hkw-ę-ˀ du-fu-1npA/MP-take away-da-pu we (n) will take from him a quantity

hunęrǫ nkyeˀ s hu-nęrǫ ky-eˀ s MP-hunt-ha he goes about hunting

tudiˀ and

[e]tsikwawaˀ e-tsi-kwa-wa-ˀ fu-re-1npA-take-pu we (n) will take it back

112 This appears to be cognate with the Wendat word onniont referred to in the Jesuit Relations vol. 33:213–15 in 1648 as a powerful charm that they acquired from their Algonquin trading partners.

196

Forty Narratives in the Wyandot Language

Then again he went hunting. He who is the leader of those at the camp said, “We should leave him behind and take from him that which he killed when he went about hunting, and we will take the deer charm.” husahǫ titęˀ hu-s-a-hǫ -ti-t-ęˀ fa-re-fa-MpA-leave behind-ca-pu they (m) left again

usahǫ maaˀ tǫ tiˀ u-s-a-hǫ ma-aˀ t-ǫ ti-ˀ fa-re-fa-MpA/MP-body-abandon-pu they (m) again left him behind

They left again, leaving him behind. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ekwęhąǫˀ de e-kw-ęhąǫ -ˀ fu-1npA-say-pu we (n ) will say when

tatenaˀ uhtęˀ ahuw[ę]dąǫˀ a-huw-ędąǫ -ˀ fa-MA/MP-seize-pu something he seized him

hetsikwayǫˀ he-tsi-kwa-yǫ -ˀ fu-re-1npA-arrive-pu we (n) will arrive back

daižuh so

tutakwateˀ waˀ t-u-t-a-kw-ate-ˀ wa-ˀ du-fa-cl-fa-1npA-srf-take-pu we (n) then fled (back)

He said, “We will say, when we will arrive back that something seized him so we then fled.” de asahayǫˀ a-s-a-ha-yǫ -ˀ fa-re-MA-arrive-pu when he arrived back

su[n]darahskwęˀ a[n]gyah s-und-arahskw-ęˀ re-MpP-leave-st they (m) had left again anywhere

teska[n]gyaruˀ taęˀ te-s-k-a-ngyaruˀ t-a-ę-ˀ ng-re-FZA-wooden boat-jv-lie-st no longer a wooden boat lies When he arrived back, they had left again. No longer does a wooden boat lie anywhere. sundatitrawih s-und-at-it-rawi-h re-MpP-srf-load-tr-st they (m) load again

awetiˀ 118 esutihąǫˀ es-uti-hąǫ -ˀ re-MpP-carry-st all they (m) had carried away again

Translating the Stories

197

They loaded again, carrying everything away. tiwaˀ

nd

a quantity that which

ihažuh i-ha-žu-h pa-MA-kill-st he had killed

hatǫ mąhkwęˀ ha-t-ǫ m-ąhkw-ę-ˀ fa-du-MpA/MP-take away-da-pu they (m) had taken away from him

That which he had killed they had taken away from him. kahęˀ

n

at this point the

ahuˀ raˀ ah-u-ˀ ra-ˀ fa-FZA-be night-inc+pu it became night

[h]aǫ mąˀ hąˀ rąˀ tu ha-ǫ m-ąˀ MP-self-ns himself only there

sundataęˀ s-u-ndat-a-ę-ˀ re-MP-camp-jv-lie-st his camp lies again At this point it became night. He was alone, again only his camp lies there. tu

t-enonyą[n]dihtih t-e-nony-ą-ndi-ht-ih du-IndA-scalp-jv-be firm-ca-st there they (m) make scalp firm, are dangerous

atindareˀ ati-ndare-ˀ FZpA-exist-st they (f) live

There are those who are dangerous that live there. [a]kwatižaˀ tutęhąˀ a-kw-atiž-aˀ t-utę-hą-ˀ tl+fa-du-FZpA-body-be such-inc-pu they (f) are bodies of all kinds nariskwaˀ nd ø-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf, wolves the

yęhriš cougars

yąndareˀ yą-ndare-ˀ FZA-exist-st it lives

atiwanęhs. ati-wanę-h-s FZpA-be large-st-pl they (f) are the big ones

Animals of all kinds are there. Cougars live there, and wolves, the big ones.

198

Forty Narratives in the Wyandot Language

ka

węn ahuhkerǫ hąˀ nęh haratęˀ a-hu-hkerǫ -hą-ˀ ha-ratę-ˀ fa-MP-be afraid-inc-pu MA-climb-st here (?) he became afraid then he climbed [a]sǫ tehaǫˀ ø-asǫ t-ehąǫ -ˀ FZA-night-carry-st throughout the night

tu there

ha[n]gyęhšraˀ ha-ngyęhšra-ˀ MA-perch-st he perched

At this point, when he became afraid, he climbed up and stayed perched there throughout the night. [a]urhęhąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

ą not

tehutahatehstęh tuh te-hu-t-a-h-atehstę-h ng-fa-du-fa-MA-descend-pu he did not descend there

[h]a[n]gyęˀ šraˀ ha-ngyęˀ šra-ˀ MA-perch-st he perched

As day dawned, he had not descended from where he had climbed up and perched. n the

ahuyęˀ ndeˀ kwah a-hu-yę-ˀ fa-MA/MP-see-pu he saw him very

hayuwanęh ha-yuwanę-h MA-be large-st he is large

de

yęriš

the

lion

Then he saw him, a very large lion. nęh tuh then there

ehakǫ resatahs e-h-ak-ǫ res-a-tah-s fu-MA-srf-hand-jv-end-da+pu he will extend his hand out to the end

de

yęriš

the

lion

Then the lion extends his hand, palm out. kyuhskęnyęh ti ky-u-hskęnyę-h du-FZP-be near-st it is close, near as de

tehahsękwahs te-h-ahsękwa-hs

hamęˀ ndutęˀ de ha-męˀ nd-utę-ˀ MA-voice-be such-st his voice is such the de

yęriš

yanyęnyǫ h ya-nyę-nyǫ -h FZA-bark-ds-st it barks many times, is a dog

Translating the Stories

the

du-MA-cry out-ha he cries out repeatedly the

199

lion, cougar

The lion’s voice is close to being like that of a dog when he cries out repeatedly. arehǫˀ nde tuh a-r-eh-ǫ ʼ fa-MA-wish-pu he wished, thought the there

ha[n]gyęˀ šraˀ daeˀ nǫ h d’ irehe ha-ngyęˀ šra-ˀ i-r-eh-e MA-perch-st pa-MA-wish-pr he perched that maybe the he wishes

[e]hažaˀ tayažaˀ e-haž-aˀ t-a-yaža-ˀ fu-MA/1P-body-jv-eat-pu he will eat me He thought from where he had perched, “Maybe he wants to eat me.” nęh daižuh then because

tehahsękwahs te-h-ahsękwa-hs du-MA-cry out-ha he cries out

sayetehstęh s-ay-atehstę-h re-1P-descend-st I am descending again

arehǫˀ a-r-ęh-ǫˀ fa-MA-wish-pu he thought

dituh this place

usahatehstęh 119 u-s-a-h-atehstę-h fa-re-fa-MA-descend-pu he descended back down

Then because he cries out, he thought “I am descending again.” So he descended back down. nęh tuh

tareh t-a-r-e-h cl-fa-MA-go-pr then there he is going to a place tahakǫ resatat nde t-a-h-ak-ǫ res-a-ta-t-ø du-fa-MA-srf-palm-jv-end-ca-pu he stretched out his palm, paw who

de

yęriš

tuh

the

lion

there

tehat de te-ha-t-ø du-MA-stand-st he is standing who

200

Forty Narratives in the Wyandot Language

r[ǫ ]meh r-ǫ me-h MA-be human-st he is human Then the lion goes there, and stretches out his paw to the man who is standing there. kanęh

nęh tahangyarahaˀ t-a-ha-ngy-a-ra-ha-ˀ du-fa-MA/FZP-finger-jv-be with-da-pu

here, then then he grabbed its fingers

ahuyǫ resa[y]ǫ h a-hu-yǫ res-ayǫ -h (fa)-MP-palm-be inside-pu in his paw

tuˀ

de

yęriš

the

lion

atiˀ

tuˀ ehstih t-u-ˀ ehst-ih du-FZP-put together-st there then it is put together

ayǫ resayeh a-yǫ res-a-yeh FZP-palm-ns-el on its paw

Then he took hold of the paw of the lion in which something is stuck. nęh then

ahutrǫ nyuwaˀ de a-hu-t-rǫ ny-uwa-ˀ pa-MA/MP-srf-sky-be large-pu he talked, deliberated on something with him the

yęriš lion

Then the lion talked with him. nę now

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

sandaˀ urandiˀ d sa-ndaˀ ura-nd-iˀ 2P-have power-inc-st you have power, ability the

usahšutawaˀ u-s-a-hš-ut-awa-ˀ fa-re-fa-2A-stand-un-pu you pulled it out again

Then he said, “You have the ability to pull it out again.” naˀ ǫ h ahaeraˀ t a-ha-er-aˀ t-ø fa-MA-do-ca-pu (now) he used it to do it tuehstih t-u-ehsti-h

yarǫ ntǫ gyaˀ ya-rǫ nt-ǫ gy-aˀ FZA-stone-make-ha it makes a stone (e.g., bullet) [y]ayǫ resayeh ya-yǫ res-a-yeh

nęh

usarutawaˀ dituh u-s-a-r-ut-awa-ˀ fa-re-fa-MA-stand-un-pu he pulled it out again there ahundateruhstaˀ a-hund-ateru-hst-aˀ

Translating the Stories

du-FZP-put together-st it is stuck, put together

FZA-palm-ns-el on its palm, hand

then

201

fa-MpP-be friends-ci-pu they (m) became friends

Now he used a bullet-maker, and pulled something out of where it was stuck in its hand. Then they became friends. daeˀ ahukaratat de a-hu-karatat-ø fa-MA/MP-take care of-pu that he took care of him who de the

rǫ meh r-ǫ me-h MA-be human-st he is human

ahukaratat a-hu-karatat-ø fa-MA/MP-take care of-pu he took care of him

yęriš lion

The man took care of him, and the lion took care of him. hayǫ ndeˀ [n]gya[n]dis nde tekwęndehtaˀ hayǫ -ndengya-ndi-s te-kw-ęnd-e-ht-aˀ MA/FZpP-overcome-da-ha du-cl-FZpP-go-ca-ha he overcomes them (f) the they (f) go to a place aˀ kwatižaˀ tutęˀ ah n aˀ -kw-atiž-aˀ t-utę-ˀ -ah tl-du-FZpA-body-be a kind-st-dm every kind of body (i.e., animal) the

ęndeheˀ ęnd-eh-eˀ FZAp-wish-ha they (f) wish for

n who

ahsawaˀ tayaˀ žah a-hsaw-aˀ t-a-yaˀ ž-ah op-1xpA/MP-body-jv-eat-pu we (x) should eat him

He overcomes those animals that wish “We should eat him.” ąh not

tehumęgyerihęˀ te-hu-męgy-eri-hęˀ ng-MA-word-be right-st he is not willing, does not consent

de

yęriš

the

lion

n

atraˀ skwižuˀ [n]diˀ 120 d’ ø-atraˀ skw-ižu-nd-iˀ FZA-fortune-be great-inc-st good luck the

The lion is not agreeable to that. nǫ waˀ now

usahunǫ t u-s-a-hu-nǫ t-ø fa-re-fa-MA/MP-give-pu he gives it (back) to him

the

202

Forty Narratives in the Wyandot Language

ahstęˀ taˀ u tahutę[n]durǫˀ kwaˀ t-a-hu-t ę-ndurǫ -kw-aˀ ng-op-MP-srf-be difficult-ins-pu nothing it would not be difficult for him eręhǫˀ e-r-ęh-ǫˀ fu-MA-wish-pu he will wish

nęh hataˀ uh then whatever

[eh]awarahaˀ e-haw-ara-ha-ˀ fu-MA-(get)-inc-pu he will get

Now he gives him good luck. Nothing would be difficult for him. Whatever he will wish for he will get. daeˀ

de

yęriš d’

that one

the

lion the

ahunǫ t a-hu-nǫ t-ø fa-MA/MP-give-pu he gave to him

ahungyarahs a-hu-ngy-a-ra-hs fa-MA/MP-finger-jv-be with-da+pu he helped him

daižuh

d

because

the

usahutsęˀ [t] u-s-a-hu-tsęˀ t-ø fa-re-fa-MA/MP-cure-pu he healed him

de the

tuyǫ resaˀ ehstih t-u-yǫ res-a-ˀ ehsti-h cl-MP-palm-jv-be stuck-st it was stuck in his paw The lion gave to him as he had helped him by healing him regarding what was stuck in his paw. de

yęriš

the

lion

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty

usahunǫ ht de u-s-a-hu-nǫ ht-ø fa-re-fa-MA/MP-give-pu he gave him again the

hunyǫ ht deer charm

The lion again gave him many deer charms. ahęhąǫˀ a-h-ęhąǫ -ˀ

ehsatarah e-hs-at-ara-h

d’

uwaˀ de

de

Translating the Stories

fa-MA-say-pu he said

tl-imp+2A-srf-put with-imp put it away for yourself that which

hunyǫ ht

sǫ mąˀ ą s-ǫ m-ąˀ ą 2P-self-ns yourself

deer charm(s)

203

others

the

He said, “Put the deer charms away for yourself, away from others.” šęterih š-ęter-ih 2A-know-st you know it

de the

[e]šehonˀ e-š-eh-onˀ fu-2A-wish-pu you will wish

ahšatęndinǫ hst a-hš-atę-ndinǫ h-st-ø op-2A-srf-desire-ci-pu you would trade

“You know that you will wish to trade.” uhšęhšuwanęh u-hšę-hš-uwanę-h FZP-be ten-jv-be large-st it is a large ten, a high price esamęgyerih e-sa-męgy-eri-h fu-2P-word-be right-pu you will be agreeable, willing

ekyesanǫ ht tuh ahšaˀ e-ky-esa-nǫ ht-ø fu-du-IndA/2P-give-pu they (ind) will give you there at the same time ešatę[n]dinǫ hst e-š-atę-ndinǫ h-st-ø fu-2P-srf-desire-ci-pu you will trade, sell it

“It is a high price that they will give you if you are agreeable to selling it.” aˀ uˀ [n]gya[n]dih aˀ -u-ˀ ngyandi-h fa-FZP-be a long time-pu it is a long time

tirehs ti-r-e-hs cl-MA-go-ha he is going there

ahǫ mąh hąˀ rąˀ ah-ǫ m-ah MP-self-ns himself only

tireˀ s ti-r-e-ˀ s cl-MA-go-ha he goes about there

It is a long time that he goes about there, himself only going about there. daeˀ hukaratahtiˀ ąh hu-karataht-iˀ MA/MP-take care of-st that he is taking care of him not

stęˀ taˀ uh anything

tehuwaˀ tamęndih te-huw-aˀ t-am-ęn-di-h ng-MP-body-jv-happen-inc-st it does not happen to him

204

Forty Narratives in the Wyandot Language

taˀ uˀ ngya[n]diˀ t-aˀ -u-ˀ ngyandi-ˀ cl-fa-FZP-be a long time-pu it was a long time

tuh eˀ res. 121 eˀ -r-e-s tl-MA-go-ha there he goes

He took care of him. Nothing happens to him for the long time that he goes there. kahęn

deˀ šaˀ esutinyoˀ e-s-[h]uti-nyo-ˀ tl-re-MpP-arrive-st meanwhile while they (m) have arrived

de

tutiwihakyǫ h t-uti-wi-ø-haky-ǫ h cl-MpP-travel together-st-pgr-st the when they (m) go about travelling together

At this point they have arrived, those who go about travelling together. [a]hęndihǫˀ atiˀ a-hęnd-ihǫ -ˀ fa-MpA-say-pu they (m) said

n

aˀ uh

then the (thing)

ahuwe[n]daǫˀ a-huw-endaǫ -ˀ fa-FZA/MP-seize-pu it seized him

daižuh

tuh

because

there

tawa[wa]rahskwah. t-aw-aw-arahskwa-h cl-fa-1xpA-leave-pu we (x) left a place They said, then, “Something seized him. Because of that we left that place.” kahęˀ

n

uwaˀ

at this point the other

hąˀ rąˀ tuh only

there

usahędeh n u-s-a-hęd-e-h fa-re-fa-MpA-go-pr they (m) are about to go back the

ukawenduˀ u-k-a-wend-u-ˀ (?)-cl-FZA-island-be in water-st island At this point the other ones are about to go back to the island. tuh

esahatinyǫˀ e-s-a-hati-nyǫ -ˀ

usahǫ mąˀ turęhaˀ u-s-a-hǫ m-ąˀ t-urę-hą-ˀ

Translating the Stories

there

fa-re-fa-MpA-arrive-pu they (m) arrived again

205

fa-re-fa-MpA/MP-body-find-inc-pu they (m) found him again

teˀ treˀ s te-ˀ t-r-e-ˀ s du-cl-MA-go-ha where he goes There they arrived again and found him again where he goes. ąh not

stęˀ taˀ uh tehuwaˀ tamęndiˀ te-huw-aˀ t-am-ęn-d-iˀ ng-MP-body-jv-happen-inc-st anything it did not happen to him

Nothing happened to him. kahęˀ

deˀ šaˀ

de

yęriš ąh

sǫ h tuh

at that point

until

the

lion not

still

nde

tehuhsahędeh te-hu-hs-a-hęd-e-h ng-fa-re-fa-MpA-go-pr those they (m) still did not walk

n the

tehutinyǫ h te-huti-nyǫ -h ng-MpP-arrive-st there they (m) have not arrived

ahutęndutǫˀ a-hu-tę-ndutǫ -ˀ fa-(MA)/MP-srf-tell-pu he told (him) a story

At this point the lion, when still they had not arrived and did not walk around, told a story. ahęhąǫˀ nęh a-h-ęhąǫ -ˀ fa-MA-say-pu he said now

tuh

tahęndeˀ t-a-hęnd-e-ˀ cl-fa-MpA-come-pr there they (m) are coming

tahesaˀ atihšakyeˀ t-a-hesa-aˀ t-ihš-ø-aky-eˀ cl-fa-MpA/2P-body-search for-st-pgr-pr they (m) are coming to look for you He said, “Now they are going to be coming to look for you.”

206

Forty Narratives in the Wyandot Language

[h]ęndeheˀ hęnd-eh-eˀ MpA-wish-pr they (m) wish, think ihǫ tǫ h ne i-hǫ -tǫ -h pa-MpA-say-ha they (m) say the

nyǫ maˀ ndiyǫ ratuyęh męhtraˀ tuˀ ny-ǫ ma-ˀ ndiyǫ r-a-tuy-ęh pa-1pP-mind-jv-know-st we are being sure whether hasatižaˀ tat ha-s-atiž-aˀ t-a-t-ø (tl)-re-MpA-body-jv-stand-(st) they (m) are bodies standing

yatuyęh d ya-tuyę-h FZA-be true-st it is true the

hate n’ aˀ uh whatever

ahuwęndaǫˀ a-huw-ęndaǫ -ˀ fa-FZA/MP-seize-pu it seized him “They think, ‘We are making ourselves sure whether it is true what they say that something seized him.’” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

westaˀ tuˀ

ąh

must not

not

stęˀ taˀ uh ehšihǫ h e-hš-ihǫ -h fu-2A-say-pu anything you will say

ąˀ ǫ nyatęruhstaˀ 122 ąˀ -ǫ ny-atęru-hst-aˀ fa-1dP-be friends-ci-pu we two have become friends He said. “You will not say anything about our becoming friends.” nešaˀ this one westaˀ tuˀ must not

de

heˀ tsǫˀ he-ˀ ts-ǫ -ˀ fu-re+2A-arrive-pu when you will arrive back

nde teskwandareˀ te-skwa-ndare-ˀ cl-2pA-exist-st the where you (p) live

dežaˀ daeˀ esatrǫ nyuwaˀ e-s-at-rǫ ny-uwa-ˀ fu-2P-srf-sky-be large-pu ever that you will discuss it

de the

nęndiˀ we

Translating the Stories

sahesaˀ tǫ tiˀ s-a-hes-aˀ t-ǫ ti-ˀ re-fa-MpA/2P-body-abandon-pu they (m) abandoned you again daižuh šǫ miwaˀ because (much more)

nęšaˀ

d

this one

the

[a]sayǫ nǫ t nd a-s-a-yǫ -nǫ t-ø fa-re-fa-1A/2P-give-pu I gave back to you the

207

aˀ tesahkwęˀ aˀ -t-esa-hkwę-ˀ fa-du-MpA/2P-take away-pu they (m) took from you atraˀ skwižuˀ ndiˀ ø-atraˀ skw-ižu-ˀ nd-iˀ FZA-fortune-be great-inc-st good fortune

“Also, when you arrive where you live, you must not ever discuss when they abandoned you again. And that they took from you because, I gave back to you good fortune.” sahǫ manyǫ t s-a-hǫ ma-nyǫ t-ø re-fa-MpA/MP-(take along)-pu they (m) took him back

usahatinyǫˀ tiwah skenǫ nyąh113 u-s-a-hati-nyǫ -ˀ -be peacefulfa-re-fa-MpA-arrive-pu they (m) arrived back more peacefully

When they took him back, they arrived back in a peaceful way. ąhstęˀ taˀ uˀ

tehuwęndaǫˀ daeˀ de hąˀ rąˀ de yęriš ahuhkaratat. te-huw-ęndaǫ -ˀ a-hu-hkaratat-ø ng-MP-seize-st fa-MA-take care-pu many things not seized from him that the only the lion he took care of him Nothing was seized from him. Only the lion took care of him. tehumęgyerihęˀ nęh tetaˀ uh te-hu-męgy-eri-hęˀ ng-MP-word-be right-st he is not willing then all kinds of things

hahuwęndaǫˀ hk ha-huw-ęndaǫ -hk fa-FZA/MP-seize-pu it seized him

He is not willing to let all kinds of things be seized from him. yatuyęh ya-tuyę-h FZA-be true-st it is true

(a)tayamęh a-t-ay-am-ę-ø-h (op)-(du)-op-FZP-happen-inc-pu it would happen

ne

trǫ diˀ

the

much

113 This seems to be an atypical adverb created from the verb root -be peaceful-.

208

Forty Narratives in the Wyandot Language

hutraˀ skwižuh de hu-traˀ skw-ižu-h MP-fortune-be great-st his good fortune the

huraˀ šǫ nyǫ deˀ hu-raˀ š-ǫ ny-ǫ d-e MP-heap-make-dl-pr he is going to make a heap, prosper

trǫ di much

It is true that it would happen that he has much good fortune and is going to prosper greatly. šǫ m(i)aˀ better

he[n]diˀ ǫ h h-endiˀ ǫ -h MA-srf-be adept-st he is adept

tižuhtinęˀ t-ø-ižuht-i-nę-ˀ du-FZA-be like-st-ps it was such in the past

ne

weskwahkeh.

the

at afterwards

He is a much more adept (at hunting) afterwards than in the past. ahuyaˀ tęh n a-hu-yaˀ tę-h fa-MP-be plenty-pu he has acquired plenty the

ahkyuˀ tęˀ ah all kinds of things

He has acquired plenty of everything. 14 t h e s u g a r t r e e ( b a r b e au 1915, 110–11; 1960, 17, 123–6 )

daeˀ nǫ ndaeh d

ayuhkažut ay-u-hk-ažu-t-ø fa-FZP-maple-beat-ca-pu that that which when she beat, tapped a maple for some reason It was when she beat, tapped a maple. ǫ daeˀ tayukerakahs t-ay-u-k-era-k-ahs du-op-FZA/FZP-srf-mix-dl-da+pu that she met with her yaręhąˀ ya-ręh-ąˀ FZA-treetops-ns treetops

aǫ mąˀ a de a-ǫ m-ąˀ a FZP-self-ns itself the

wahtaˀ w-aht-aˀ FZA-maple-ns maple

Translating the Stories

209

She met with her in the treetops of the maple. tuˀ

atih

nǫ nęh ne

[u]šrawahs u-šra-wa-hs FZP-leak-un-ha the it is poured

there then when

a[yuh]kažut ay-u-hk-a-žu-t-ø fa-(FZP)-maple-beat-ca-pu maple is tapped tiwa such a quantity

d the

tiyaraˀ ti-ya-ra-ˀ cl-FZA-put on top-st it is on top of it

nde težahstah tež-ahst-ah (du)-FZA-(pebble)-ns the (pebble)

ura[n]daˀ nd u-rand-aˀ FZP-maple sap-ns maple sap the d

utsikeˀ taˀ u-tsikeˀ t-aˀ FZP-sugar-ns sugar

the

yarižuhtaˀ wanęh ya-rižuht-a-ˀ wanę-h FZA-stone-jv-be large-st it is a large stone

Then when the maple sap is poured, when the maple is tapped on top of it there is sugar as big as a large stone. ka

tuh

ayaˀ kwah a-ya-ˀ kwa-h fa-FZA-pick up-pu this there then the she picked it up d

utsikeˀ taˀ u-tsikeˀ t-aˀ FZP-sugar sugar

the

atih n

tiyaraˀ ti-ya-ra-ˀ cl-FZA-put on top-st where it is on top

awerinęh aw-er-i-nęh FZP-wish-st-ps she had thought

aye[n]gyaha a-ye-ngyah-a-ø op-1A-food-eat-pu I would eat it as food

ukažaˀ yeh u-kaž-aˀ -yeh FZP-wooden chip-ns-el on a wooden chip

There then she picked it up. She thought, “I would eat it as sugar on top of a wooden chip.” n the

ątiˀ

kaˀ

kyayatahaˀ daeˀ ky-a-ya-ta-ha-ˀ du-fa-FZA-stand-inc-pu then here it is standing that

tahayumęnterih t-ah-ayum-ęnteri-h

ąˀ rąˀ ąh only

not

210

Forty Narratives in the Wyandot Language

ng-(?)-FZA/IndP-know-st she is not familiar with someone Then one is standing that she is not familiar with. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ędi I

iyeheˀ i-y-eh-eˀ pa-1A-wish-pr I wish

ayǫ nǫ nt a-yǫ -nǫ nt-ø op-1A/2P-give-pu I would give to you

d that

atraˀ skwižuˀ andiˀ ø-atraˀ skw-ižu-and-iˀ FZA-luck-be great-da-st good luck for someone She said, “I wish to give you good luck.” wehstaˀ tuˀ must not

[e]še[n]gyaha e-š-engyah-a-ø fu-2A-food-eat-pu you will eat

ehša[ka]]tara[t] e-hš-akatarat-ø fu-2A-keep-pu you will keep it, take care of it.

“You will not eat it. You will keep it.” ąˀ ą taˀ watehšat dah stęˀ taˀ u t-aˀ w-ø-ate-hša-t-ø ng-fa-FZA-srf-be bad-ca-pu not it does not go bad that anything de the

ehšrahkwat e-hš-ra-hkwa-t fu-2A-be inside-ins-pu you will put it inside

yaˀ ahšaˀ ya-ˀ ahš-aˀ FZA-box-ns box

“It will not go bad. Everything you will put inside a box.” daeˀ atiˀ

ehšehstahkwaˀ d e-hše-hsta-hkwa-ˀ fu-2A-use-ins-pu that then you will use it for such when

esakyeˀ [n]disą[n]dihi e-s-akye-ndisą-ndi-hi fu-2P-srf-(?)-inc-pu you will (accumulate)114

114 This translation is what is presented in Barbeau 1960, 123 #60 and 61.

Translating the Stories

211

d

ehšetsikeˀ tǫ ngyah e-hše-tsikeˀ t-ǫ ngy-ah fu-2A-sugar-make-pu that which you will make sugar “Then you will use it to make sugar.” sǫ maˀ s-ǫ m-aˀ 2P-self-ns yourself

šęterih š-ęteri-h 2A-know-st you know, are familiar with it

kawa 124

de

it is such a quantity

the

d if

ehšehǫˀ e-hš-eh-ǫˀ fu-2A-wish-pu you will wish

weyarih we-ya-ri-h fu-FZA-pour-pu one will pour it (i.e., syrup)

“You yourself know how much you want of that which you pour, syrup.” tuh

n

ǫ nęh kyuhskęnye ky-u-hskęnye-ø du-FZP-be near-st then the when it is near, it is almost

ewateyastah tuh ew-ø-atey-ast-ah fu-FZA-burn-ci-pu it will be burning then

ešežatǫ ˀ e-še-žatǫ -ˀ fu-2A-mark-pu you will mark it

“Then when it is nearly boiling you will mark it” daeh šeraˀ taˀ š-er-aˀ t-aˀ 2A-use-ca-ha that you use it for some purpose

yǫ nǫ t yǫ -nǫ t-ø 1A/2P-give-st I have given it to you

“Use this object I have given to you.” tuh

euhaˀ e-u-ha-ˀ fu-FZP-be a size -pu there it will be such a quantity hehšežatǫˀ he-hše-žatǫ -ˀ fu-2A-mark-pu you will mark it

de when

de the

weyari ti w-e-ya-ri-ø ø-fu-FZA-pour-st it will pour as

šažahaˀ tahkwih ša-žaha-ˀ t-ahkw-ih 2A-boil-ca-ins-st you boil it by means of it

de the

ndeherę far

yandaˀ tsuwanęh ya-ndaˀ ts-uwanę-h FZA-pot-be large-st it is a large pot

212

Forty Narratives in the Wyandot Language

“There is such a quantity of syrup, as far as this, you will mark when it is boiling in a large pot.” hewayǫ nt hew-a-yǫ nt-ø tl-FZA-begin-st always

es[ak]ataraˀ tih e-s-akataraˀ t-ih fu-2P-keep-pu you will keep it

nd

aˀ yǫ nǫ t aˀ -yǫ -nǫ t-ø fa-1A/2P-give-pu I gave you

that which

atraˀ skwižuˀ ndih tu haˀ araˀ ø-atraˀ skw-ižu-ˀ nd-ih FZA-fortune-be great-inc-st it is good fortune there, that only Always keep the good fortune I gave you. That is it only. 15 t h e h u n t e r a n d t h e d wa r f w o m a n ( b a r b e au 1915, 111–13; 1960, 17–18,124–5 )

ą not

tehažuhs te-ha-žu-hs ng-MA-kill-ha he does not kill

de

rǫ meh r-ǫ me-h MA-be human-st who he is human

He does not kill, he who is a human. an

stęˀ taˀ u

not

anything

tehažuhs te-ha-žu-hs ng-MA-kill-ha he does not kill

nd

atižuˀ ati-žu-ˀ FZpA-be a wild animal-st those who wild animals

He does not kill any wild animals. ahąˀ rą tutižuh only

[h]unęrǫ kyǫˀ hu-nęrǫ ky-ǫˀ MP-hunt-st he goes out hunting

all the time

ką

nderę

here far away

hereˀ s he-r-e-ˀ s tl-MA-go-ha he goes there

He only goes hunting far away. n

aǫ ndut a-ǫ ndut-ø

n

ahateˀ waˀ a-h-ate-ˀ wa-ˀ

uhskwąˀ rahąręnt u-hskwąˀ r-a-hąrent-ø

tuh

Translating the Stories

FZP-rain-st when it is raining ahąǫˀ a-hą-ǫ -ˀ fa-MA-arrive-pu he arrived

now

213

fa-MA-srf-take-pu FZP-hole in a tree-jv-be a hole-st he fled into a hole in a tree there

tahataseˀ [t] t-a-ha-t-aseˀ t-ø cl-fa-MA-srf-hide-pu he hid in such a place

daižuh

d

because

the

inyǫ nduhs iny-ø-ǫ ndu-hs pa-FZA-rain-ha it rains

When it was raining he fled into a hole in a tree. He hid in such a place because it was raining. n

aharǫˀ a-h-arǫ -ˀ fa-MA-hear-pu then he heard ya[n]gęhšraˀ ya-ngęhšra-ˀ FZA-perch-st it is perched upon

de

ataˀ uh

nǫ n tu

the

something (? )

there

hahatežašehstaˀ ha-h-ate-žaš-ehsta-ˀ fa-FZA-srf-arm-be long+ci-pu he stretched out his arm

tahaˀ nǫ tahǫˀ 125 t-a-ha-ˀ nǫ t-a-hǫ -ˀ cl-fa-MA-leg-jv-(grab)-pu he grabbed a leg

He heard something that was perched and when he stretched out his arm he grabbed a leg. kahinyǫ hąˀ k-a-hinyǫ hą-ˀ du-FZA-be a fairy-st she is a fairy

tu

yangęˀ šraˀ ya-ngęˀ šra-ˀ FZA-perch-st there she is perched

A fairy is perched there. ta haaˀ tatirǫˀ tęˀ t-a-ha-aˀ t-atirǫˀ t-ęˀ du-fa-MA/FZP-body-draw-pu he drew, pulled her out

tawatehstęˀ t-aw-ø-atehstę-ˀ du-fa-FZA-descend-pu she descended

He pulled her out and she descended. kanęˀ

ayumęˀ a ayum-ę-ˀ -a

ayutraˀ nęntatih ayu-t-r-a-ˀ nentat-ih

214

Forty Narratives in the Wyandot Language

FZA/IndP-have as child-st-dm at this point she has one as a child, her child

FZA/Ind-srf-dnr-jv-attach-st she is attached to one

Here she has a little child attached to her. haˀ t[r]ahǫ hšrahkwęˀ h-aˀ t-ra hǫ hšr-a-hkwę-ˀ MA/FZP-srf-cradleboard-jv-take away-st he took her cradleboard

d the

ešeˀ aha e-šeˀ ah-a IndA-child-ns one (is a) little one

d the

ayumęˀ ah ayum-ę-ˀ -ah FZA/IndP-have as child-st-dm her small child He took her small child in the cradleboard. kahinyǫˀ ah k-a-hinyǫˀ a-h du-FZA-be a fairy-st she is a fairy

šrawiˀ high

kihuwerę ne ki-huw-erę-ǫ cl-MP-(hold up)-st (he held up) the

hažahšaˀ ha-žahš-aˀ MA-arm-ns his arm

sayu[r]hǫ hšremąh sayu-rhǫ hšr-emą-h MA/IndP-cradleboard-have-st he had one’s cradleboard He held the fairy’s cradleboard up high with his arm. težatakyanǫ nyǫˀ te-ž-ataky-anǫ nyǫ -ˀ du-MdA-talk-ds-st they two (m) talked together

watǫ h w-atǫ -h FZA-say-ha she says

sewah de se-w-ah imp-2A/FZP-give-imp give her the

[ya]žeˀ aha ya-žeˀ ah-a FZA-child-ns she (is) a child

The two talked together, back and forth. She says, “Give the child back.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

usakenyǫ nt u-s-a-ke-nyǫ nt-ø fa-re-fa-1A/IndP-take along-pu I am going to take one, it back

Translating the Stories

215

He said, “I am going to take it back.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

kahinyǫˀ ah wehstaˀ tah k-a-hinyǫˀ a-h du-FZA-be a fairy-st fairy must not

nę

[e]harižuh d e-ha-rižu-h fu-MA/1P-kill-pu now he will kill me who

[sa]męˀ taah ǫ né sa-męˀ -? imp+2A-wait-imp wait now

aˀ yęhąǫˀ aˀ -yęhąǫ -ˀ fa-FZA-say-pu she said

aiweih ai-we-ih 1xd-be together-st we two (x) are together, my spouse

The fairy said, “You must not wait. My spouse will kill me.” aˀ yęhaǫˀ tu ta seaˀ tęmąh d aˀ -y-ęhaǫ -ˀ se-aˀ t-ęmą-h fa-FZA-say-pu imp+2A/FZP-body-carry-imp she said there ? bring her back who

[y]ežaˀ ahah ye-žaˀ aha-h 1A-child-ns my child

She said. “Bring back my child.” aˀ yęhaǫˀ aˀ -y-ęhaǫ -ˀ fa-FZA-say-pu she said

eyǫ nǫ t e-yǫ -nǫ t-ø fu-1A/2P-give-pu I will give it to you

de the

tuh

usasatęndurǫ hkwe[n]ˀ u-s-a-s-atę-ndurǫ -hkw-en-ˀ fa-re-fa-2P-srf-be difficult-ins-da-pu there it will not again be difficult for you ehšehǫˀ e-hš-eh-ǫˀ fu-2A-wish-pu you will wish it

kaˀ uh

arižuh a-rižu-h 1P-kill-st (any kind) I an killing

dae [e]yǫ nǫ nt de e-yǫ -nǫ nt fu-1A/2P-give-pu that I will give you the

satraˀ skwižuh s-atraˀ skw-ižu-h 2P-luck-be great-st your good fortune sǫ maˀ ą s-ǫ m-aˀ ą 2P-self-ns yourself

d the

distęą not

šęterih d š-ęter-ih 2A-know-st you know it when

atižuh ati-žu-h FZpA-be a wild animal-st wild animals

ya[n]dutaˀ ya-ndut-aˀ FZA-hunting charm-ns hunting charm

216

Forty Narratives in the Wyandot Language

She said, “I will give you good fortune so it will not be difficult for you when you wish to kill wild animals. I will give you a hunting charm ahunǫ nt a-hu-nǫ nt-ø fa-FZA/MP-give-pu she gave it to him

wetih 126 yatuyęh ya-tuyę-h FZA-be true-st all it is true

aˀ yęhaǫˀ kaˀ u aˀ -y-ęhaǫ -ˀ fa-FZA-say-pu she said (that thing) ahawaˀ kǫ htęˀ ah-aw-aˀ k-ǫ ht-ęˀ fa-FZA-srf-begin-pu she began it

ehšehstahkwa e-hše-hsta-hkwa-ø fu-2A-use-ins-pu you will make use of it

d the

tiwa

d

a quantity that which tuh

n

there now

ahutraˀ skwižuhaˀ a-hu-traˀ skw-ižu-ha-ˀ fa-MP-fortune-be great-inc-pu he had great dreams, great fortune

She gave it to him, and all that she said was true, that “You will make such a use of it,” as she began his great fortune. 16 t h e b e av e r t e e t h a s a c h a r m 1915, 113–15; 1960, 18–19, 126–31 )

( b a r b e au yahara[ˀ ]yeh ya-har-aˀ -yeh FZA-woods-ns-el in the woods

a[hn]deˀ 115 a-hnd-e-ˀ tl-MdA-go-pr they two (m) go

[e]hiˀ žakaˀ e-hi-ˀ ža-k-aˀ fu-MdA-shoot-dl-pu they two (m) will shoot, hunt

In the woods they two go to hunt. n the

ǫ nę tuh

ehuti[n]dataęˀ ǫ nę e-huti-ndat-a-ę-ˀ tl-MpP-camp-jv-put-st then there they (m) set up camp there now

haˀ tǫˀ ha-ˀ tǫ -ˀ

ne

haręndarǫ nyǫ hs ha-ręnd-a-r-ǫ nyǫ -hs

115 In Barbeau 1960, 126 #13, it is presented as “hadeˀ .”

haraskwahs h-araskwa-hs MA-leave-ha he leaves

de the

deheręh harehtaˀ ha-r-e-ht-aˀ

Translating the Stories

MA-be old-st he is old the

217

MA-trap-jv-be with-ds-ha tl-MA-go-ca-ha he disperses his traps in many places far away he goes to a place

Then they (m) set up camp. Now he who is old leaves to set his traps in many places far away. kande ši

kęˀ trǫˀ k-ęˀ trǫ -ˀ cl+FZA-be placed-st [there] far where she resides

iyętrǫˀ d i-ø-yętrǫ -ˀ pa-FZA-be placed-st she resides who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

She who is old resides far away. skat s-ka-t-ø re-FZA-be one-st it is one yanyęnǫ h ya-nyę-nǫ -h FZA-bark-ds-st it is a dog

ayumęˀ aˀ ayum-ę-ˀ -aˀ FZA/IndP-have as child-st-dm her child yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

ndak kiža four

as many

kahęndeˀ aˀ

de

(and the one)

the

[a]yumęˀ ah ayum-ę-ˀ -ah FZA/IndP-have as child-st-dm she has them (ind) as children

Her one child is there, and an old female dog with four children. haˀ tewayeh haˀ -tew-a-ye-h tl-du-FZA-number-st every time

ǫ nę when

huręndarǫ nyǫˀ hu-ręnd-a-r-ǫ nyǫ -ˀ MP-trap-jv-be with-ds-st traps he has spread out

sahakahtandaˀ s-a-h-ak-ahta-nd-aˀ re-fa-MA-srf-see-dl-pu he goes back to see it

de the

ehutakwaˀ e-hu-ta-kw-aˀ fu-MP-sleep-ins-pu he will sleep in such a place

Every time he goes to check the traps he has spread out, he sleeps there. de the

šayǫ rahskwahs ša-yǫ -rahskwa-hs co-FZpA-leave-ha at the same time they (ind) leave

de the

yanyęnǫ h ya-nyę-nǫ -h FZA-bark-ds-st dogs

tuh there

218

Forty Narratives in the Wyandot Language

ahšendaˀ d until

the

[a]uˀ rhęhaˀ a-u-ˀ rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawns

At the same time the dogs leave until daybreak.

the

ǫ sawatinyǫ t 127 ǫ -s-aw-ati-nyǫ -t-ø fa-re-fa-FZpA-arrive-ca-pu they (f) arrived back again

ne

trǫ ndi

n

the

de the

yanyęnǫ h ya-nyę-nǫ -h FZA-bark-ds-st dogs

d the

ayęh a-ø-yę-h op-FZA-be-pu it would be

undatǫ męhtih und-atǫ mę-ht-ih FZpP-tire of-ca-st very much they (f) are tired out (by something)

The dogs arrived back again, looking very tired out by something. tu

dakyaˀ tu

there (body) there

mędiˀ tarǫ nyǫˀ kanę męd-iˀ tar-ǫ nyǫ -ˀ FZpP-lie down-ds-st they (f) are lying around when

sahaǫˀ de s-a-ha-ǫ -ˀ re-fa-MA-arrive-pu he arrived back who

haˀ tǫ ha-ˀ tǫ -ø MA-be old-st he is old There they are lying around when the old man arrived. aˀ yehąǫˀ aˀ -y-ehąǫ -ˀ fa-FZA-say-pu she said daežuh because

wehstaˀ tuˀ sęh must not

teˀ nyęnterih teˀ -ny-ęter-ih ng-1A-know-st I don’t know it

deha

(certainly) (the)

sataˀ kwaˀ sa-ta-ˀ kwa-ˀ 2P-sleep-ins-ha you sleep in such a place

haˀ tewaye haˀ -tew-a-ye-h tl-du-FZA-number-st every time

dehe

satawiˀ sa-ta-wi-ˀ 2P-sleep-tr-st [that] you sleep

Translating the Stories

tenyęˀ terih te-ny-ęˀ ter-ih ng-1A-know-st I don’t know

de the

hemęndehtaˀ hem-ęnd-e-ht-aˀ pa-FZpP-go-ca-ha they (f) go to such a place

de the

219

yanyęnǫ h ya-nyę-nǫ -h FZA-bark-ds-st a dog, dogs

She said, “You must not sleep there because I don’t know why every time you sleep there I don’t know where the dogs go.” nǫ nęˀ hehsakwaˀ he-hsa-kwa-ˀ fu-2P-take away-pu when you take yourself away d the

utawatingyandeh u-t-aw-ati-ngya-nd-eh fa-du-fa-FZpA-bark-dl-pr they (f) go barking

tutehuh

n

suddenly

that which

kaˀ taˀ yęh n k-ø-aˀ t-aˀ -yęh cl-FZA-body-ns-el at one’s body the

aˀ žarǫ h aˀ -ž-arǫ -h fa-1xdA-hear-pu we two (n) hear aˀ urhęhaˀ aˀ -u-rhę-ha-ˀ fa-FZP-dawn-inc-pu day dawns

“When you go away, suddenly we two hear them go barking at something when the day dawns.” ekwatingyah e-kw-ati-ngya-h fu-du-FZpA-bark-pu they (f) will bark

sawatinyǫˀ s-aw-ati-nyǫ -ˀ re-fa-FZpA-arrive-pu they (f) arrived back

undatǫ mehtiˀ und-atǫ me-ht-iˀ FZpP-be tired-ca-st they (f) are made tired

tuh

sayǫ kyatuwaˀ s-a-yǫ -kya-t-uwa-ˀ re-fa-FZpA-srf-stand-un-pu there they (f) lie down again “They will bark when they arrive back tired and then lie down there again.” tu

nęˀ

n

ahahkaˀ de a-h-ahka-ˀ fa-MA-quit-pu there then the he quit it the

haˀ tǫˀ tąˀ ha-ˀ tǫ -ˀ MA-be old-st he is old not

Then he who is old quit; he does not hunt again.

tesunęrǫ kyǫˀ te-s-u-nęrǫ ky-ǫˀ ng-re-MP-hunt-st he does not hunt again

220

n the

Forty Narratives in the Wyandot Language

ahu[n]dahkerǫ hąˀ a-hund-ahkerǫ -hą-ˀ fa-MpP-be afraid-inc-pu they (m) got scared

sayǫ rahskwaˀ s-a-yǫ -rahskwa-ˀ re-fa-FZpA-leave-pu again they (f) left

usaurahk u-s-a-u-ra-hk fa-re-fa-FZP-be night-inc+pu it again became night

nęh

kaˀ

tuˀ

trǫ ndiˀ

now

this there greatly

nęh now

ne

kwatingyah kw-ati-ngya-h du-FZpA-bark-ha the they (f) bark

They got scared when it again became night. Now again they left and greatly they bark. an then

ǫ sayąǫˀ ǫ -s-a-yą-ǫ -ˀ fa-re-fa-FZA-arrive-pu she again arrived

dae nǫ

de 128 the

yawahstiˀ d ya-wahst-iˀ FZA-be good-st that [be] it is good the

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

uhsetsaˀ teˀ waˀ atęnąˀ u uh-s-e-ts-aˀ te-ˀ wa-ˀ fa-re-fa-2dA-srf-take-pu you two fled back something

When the old one (female dog) came back, she said “It is good for you two to flee.” ka’a (this)

yastiˀ ya-sti-ˀ FZA-be a monster-st it is a monster

utaweˀ u-t-aw-ø-e-ˀ fa-cl-fa-FZA-come-pr it is coming here

d

(e)awaˀ [n]gya[n]dihtęˀ distęˀ a e-awa-ngyandi-ht-ę-ˀ (fu)-1xpA-be a long time-ca-da-pu the we (x) will delay it not

(e)awaterahkaˀ e-aw-aterahka-ˀ (fu)-1xpA-test-pu we (x) will try to do it

tetsihšęndaǫˀ te-tsihš-ęndaǫ -ˀ ng-(FZA/2dP)-seize-st it does not seize you two

“A monster is coming to be here. We will try to delay it so it does not seize you two.” ǫ nęh usažateˀ wah tekyeˀ tuˀ u-s-a-ž-ate-ˀ wa-h fa-re-fa-MdA-srf-take-pu now they (m) two fled again right away

tahayǫ ngyaht nekaˀ t-ah-ayǫ -ngyaht-ø du-fa-(FZA/IndP)-chase-pu it followed them (ind) this

Translating the Stories

yastiˀ tuh ya-sti-ˀ FZA-be a monster-st it is a monster there husahinyǫˀ hu-s-a-hi-nyǫ -ˀ fa-re-fa-MdA-arrive-pu they (m) two arrived back

ahšaˀ

221

ahurhęhaˀ ah-u-rhę-ha-ˀ fa-FZP-dawn-inc-pu at the same time the day dawns de the

d

ǫ nęh then

kyęndareˀ ky-ę-ndare-ˀ cl-IndA-live-st where they (ind) live

They two fled. Right away, the monster chased after them until dawn when they arrived back where people live. tudi de also the

yanyęnǫ h ya-nyę-nǫ -h FZA-bark-ds-st she is a dog

usayaǫˀ u-s-a-ya-ǫ -ˀ fa-re-fa-FZA-arrive-pu she arrived back

aǫ maˀ ahąrą a-ǫ m-aˀ FZP-self-ns herself only

Also, the female dog came back, alone. ąngyah

de

elsewhere the nekaˀ this

yanyǫ meˀ a yanyǫ m-e-ˀ -a FZA/FZpP-have as child-st-dm her children

uwetiˀ all

aˀ yayǫ žuˀ aˀ -yayǫ -žu-ˀ fa-FZA/FZpP-kill-pu it killed them (ind)

yastiˀ ya-sti-ˀ FZA-be a monster-st it is a monster

Elsewhere are her children. This monster killed them all. ǫ nęh now

tu

hasa(y)ęht uwetiˀ tiwa nde ha-s-ay-ę-ht-ø fa-re-IndA-go-ca-pu there they (ind) go back for a reason all such a quantity the

tendareˀ t-e-ndare-ˀ cl-IndA-exist-st where they (ind) lived

222

Forty Narratives in the Wyandot Language

Then they went back there for some reason, all who lived there. tuh

husaęndataętǫ nyǫˀ nde tu d hu-s-a-ę-ndat-a-ę-tǫ yǫ -ˀ fa-re-fa-IndA-camp-jv-put-ds-pu there they made their (ind) camp again the there the ne

the

žateˀ tsinǫ hąˀ ž-ate-ˀ tsinǫ -hą-ˀ MdA-srf-(be spouses)116-inc-st they two (m) are spouses

ǫ nęh now

(ž)ateˀ męh ž-ate-ˀ m-ęh MdA-srf-take-st they two (m) have fled from

aˀ yǫ mąąˀ tihšaˀ aˀ -yǫ mą-ąˀ t-ihša-ˀ fa-FZpA/FZP-body-search for-pu they (f) searched for it

The people made their camp again where the two spouses had fled from. Now they searched for it. tąˀ ą tęˀ nterih da tęˀ -ø-nteri-h ng-(IndA)-know-st no they (ind) did not know what

uhte ø-uhte-ø FZA-be such-st it is a kind

[a]ǫ mą a-ǫ m-ą FZP-self-ns itself

utahayǫ ngya[t] 129 u-t-ah-ayǫ -ngyat-ø fa-du-fa-FZA/IndP-chase-pu it is chasing them (ind) They don’t know what kind of thing is chasing them. [a]hu[n]dahtawaˀ a-hund-ahtawa-ˀ fa-MpP-quit-pu they (m) quit it

de the

huti[n]dišrat d’ huti-ndišr-a-t-ø MpP-sky body-jv-stand-st they (m) are standing sky bodies the

ayǫ mąˀ turęhaˀ a-yǫ m-ąˀ t-urę-hą-ˀ fa-FZpA/FZP-body-find-inc-pu they (f) found it. The standing sky bodies, shamans117 failed to find it. 116 This does not seem to relate to any Wyandot or Wendat verb that I can find. 117 This word is translated as “they are gifted (charmers)” in Barbeau 1960, 3193 #3. In the English version the word “seers” is used (Barbeau 1960, 19). In Barbeau 1915, 114fn2, it is translated as

Translating the Stories

ǫ nęh saˀ tat hąˀ rąˀ s-ø-ˀ -a-t-ø re-MA-body-jv-be one-st now he is one only de he

huta[n]ditęhstandih hu-tand-itę-hst-and-ih MP-rf-have compassion-ci-da-st he is pitiable

223

usahutatęh ǫ ndaeˀ u-s-a-hu-t-a-tę-h fa-re-fa-MP-(body)-jv-(stop)-pu (behind he remains)118 that

uweti hǫ mąnǫ hkǫ taˀ hǫ mą-nǫ hkǫ t-aˀ MpA/MP-scorn-ha all they (m) scorn, mistreat him

Now there is one that is pitiable and everyone scorns him. d

e[n]dareˀ nǫ mąde e-ndare-ˀ they (ind)-exist-st who they exist this time

de the

sahaˀ tihšaˀ sa-h-aˀ t-ihš-aˀ re-MA/FZP-body-search for-ha he searches again for her/it

de the

kayahstiˀ k-a-yahsti-ˀ cl-FZA-be a monster-st where there is a monster They again119 search for the monster. ših far away

ahakyaˀ kyenǫ h n’ a-h-aky-aˀ k-ye-nǫ -h fa-MA-srf-body-lie-dl-pu120 he went to lie himself down the

aˀ tatuhkwaˀ aˀ -t-ø-atuhkwa-ˀ fa-du-MA-divine-pu he divined, sought a vision121

Far away, he laid himself down and sought a vision. yatuyęh ya-tuyę-h

aruręhąˀ a-r-urę-hą-ˀ

nęh ataˀ uh

n

[a]ǫ mąˀ a-ǫ m-ąˀ

de

“their-power or gift-stands.” Connotations, not etymologically grounded meaning, exist in this. 118 This is presented as the translation in Barbeau 1960, 129 #9. 119 This is how it is translated in Barbeau 1960, 129 #20, which fits better into the context. A mistake seems to have been made with the “he” form given. 120 Possibly in this case and the one to follow, the reflexive is used rather than the semi-reflexive and the noun root -aˀ k- for ‘body.’ 121 In Barbeau 1915, 114fn3 Allen Johnson’s interpretation of “both-he foretells” is given. The “both” relates to the use of the dualic, which does not mean “both” in this case, just that this verb takes the dualic pre-prenominal prefix.

224

Forty Narratives in the Wyandot Language

FZA-be true-st fa-MA-find-inc-pu it is true he found it then whatever kaˀ yastiˀ k-a-ˀ yasti-ˀ cl-FZA-be a monster-st where is a monster

daižuh

the

FZP-self-ns itself the

žahakyaˀ kyenǫ h ža-h-aky-aˀ k-ye-nǫ -h fa-MA-srf-body-lie-dl-pu because when he went to lie down

taweht ne t-aw-ø-e-ht-ø cl-fa-FZA-come-ca-pu it came at that time the

ne

tsuˀ tahiˀ ts-u-ˀ tahi-ˀ re-FZP-have thick fur-st beaver

It is true, he found the monster because when he lay down, a beaver came. nęh

ahutę[n]dutǫ hs hanęh iyęˀ [n]trǫˀ de kaˀ yastiˀ a-hu-tę-ndutǫ -hs i-ø-yęˀ ntrǫ -ˀ fa-FZA/MP-srf-tell-da+pu pa-FZA-be placed-st now, then it (the beaver) told him where it resides the monster Now it told him where the monster resides. nęh

tutahakyęhęˀ t-u-t-a-h-ak-ęh-ęˀ du-fa-cl-fa-MA-srf-raise-pu now, then he raised himself up then d‘ the

ayu[n]datayętǫ nyǫˀ ayu-ndat-a-yę-tǫ nyǫ -ˀ IndP-camp-jv-lie-ds-st their (ind) camp with many

nęh

tuh

usareh u-s-a-r-e-h fa-re-fa-MA-go-pr then there he went back

yukyuhkuwanęh yu-kyu-hkw-uwanę-h FZP-be a clan-ins-be large-st it was a big grouping

Then he raised himself up and went back to where the people had a big camp. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[yan]gyuhšęˀ (well now, now then)

He said, “Well now, let’s go.”

huˀ waheh uˀ wah-e-h imp+1npA-go-imp let’s go

Translating the Stories

nęh

hękyukwęmąˀ h-ękyu-kw-ęmą-ˀ MA/FZP-be a clan-ins-take-st he took a group with him

then

hahęndeh ha-hęnd-e-h tl+fa-MpA-go-pr they (m) are about to go

de

nęh 130

tuh

then

there

kętrǫˀ k-ø-ętrǫ -ˀ cl-FZA-dwell-st where it lives

the

225

de

kaˀ yastiˀ k-a-ˀ yasti-ˀ du-FZA-be a monster-st the monster

Then he took a group with him. They went where this monster lives. ongyah

tewahęhte tew-ø-ahęhte-ø ng-FZA-lead-st anywhere it didn’t lead

tiža as much

ǫ [n]gyerihęh ø-ǫ ngy-eri-hęh FZA-space-be right-st space, land is right.

It didn’t lead to any place that was right. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ka here

tsi[n]daˀ wat tuh ahati[n]daˀ wat tsi-ndaˀ wat-ø a-hati-ndaˀ wat-ø imp+2pA-dig-imp fa-MpA-dig-pu dig here there they (m) dug

He said, “Dig here.” They dug there. ą

te

ˀ deheręh

not

not

far

tehutiˀ [n]daˀ watih tuˀ atiˀ te-huti-ˀ ndaˀ wat-ih ng-MpP-dig-st they (m) have not dug there then

ihaˀ nǫˀ [t] i-ha-ˀ nǫˀ t-ø pa-MA-be inside-st he is inside, buried

erǫ meh e-r-ǫ me-h pa-MA-be human-st he is a human They had not dug far. There a man is buried. ndaeˀ esayušuhs e-sayu-šu-hs

de

t

ǫ maˀ tiˀ

tuh aˀ

eh aˀ -ø-e-h

226

that ne the

Forty Narratives in the Wyandot Language

pa-MA/IndP-kill-ha he kills them (ind) those haˀ ǫ tuhšǫˀ haˀ -ǫ -t-uhš-ˀ fa-IndA-srf-winter-pu they (ind) had wintered

as

a long time there

a[n]dehšaˀ

fa-IndA-go-pr they (ind) went

tetsayuyǫ h te-ts-ayu-yǫ -h ng-re-IndP-arrive-st they (ind) did not arrive back

never

He killed those that a long time ago went to winter and never arrived back. n the

ahǫ maˀ tahteyaˀ de a-hǫ m-aˀ t-ahteya-ˀ fa-MpA/MP-body-burn-pu they (m) burned his body the

tihaˀ nǫ h[t] ti-ha-ˀ nǫ ht-ø cl-MA-be inside-st where he is inside (the ground)

deh who

sayuhšahs sayu-øhša-hs MA/IndP-kill-ha he kills them (ind), people. They burned his body, where he is inside the ground, he who killed people. aˀ wahkaˀ n’ aˀ w-ø-ahka-ˀ fa-FZA-quit-pu it gave up, quit, stopped the

aˀ [n]dešaˀ

ąh

never

not

tetsayuwaˀ tahtǫˀ te-ts-ayuw-aˀ t-ahtǫ -ˀ ng-re-IndP-body-lose-st they (ind) are not lost again

It stopped; no one was ever lost again de

tǫˀ mah

the

(what way)

de

huta[n]ditęhsta[n]diˀ hu-tand-itę-hst-and-iˀ MP-rf-have compassion, pity-ci-da-st he was pitiable

the

aˀ ęh ndaeˀ aˀ -ę-h IndA-go-pr he goes, walks that one

ahaˀ turęhaˀ a-h-aˀ t-urę-ha-ˀ fa-MA/FZP-body-find-inc-pu he found it nęh then, now

[a]humąnǫ hkǫˀ taˀ a-humą-nǫ hkǫˀ t-aˀ fa-MpA/MP-scorn-pu they (m) scorned him

Translating the Stories

227

What happened to he who found it, he who was pitiable and scorned by them? aˀ hǫ hkaˀ d aˀ -hǫ -hka-ˀ fa-MpA-quit-pu they (m) quit the d the

e[n]dareˀ de e-ndare-ˀ IndA-exist-st they live the

[a]hǫ mąnǫ hkǫˀ taˀ daižuh a-hǫ mą-nǫ hkǫˀ t-aˀ fa-MpA/MP-scorn-pu they (m) scorned him because

urihuwanęh u-rih-uwanę-h FZP-matter-be large-st it is a great matter

They quit scorning him because of the great matter. utaharihǫˀ tawaˀ 131 u-t-a-rih-ǫˀ t-awa-ˀ fa-du-MA-matter-attach-un-pu he lost his position

hewayǫ t hew-a-yǫ t-ø tl-FZA-begin-st it commenced (forever)

d the

aˀ uhtęh aˀ -uhtę-h FZP-be such-st it is a kind

He lost his position forever of this kind. teˀ ahaˀ tǫˀ nde teˀ -a-h-aˀ tǫ -ˀ ng-fa-MA-lose-pu he did not lose it the

tǫ tukwah t-ǫ -tukwa-h du-IndA-divine-ha one divines

ahundatęruhstaˀ a-hund-atęru-hsta-ˀ fa-MpP-be friends-ci-pu they (m) became friends

nd

tiskyakyunęh ti-sk-y-akyunę-h du-re-FZA-(?)-st (in the form of, it is like)

the de the

de

tsuˀ tahiˀ ts-u-ˀ tahi-ˀ re-FZP-have thick fur-st beaver

the

ahunǫ t fa-hu-nǫ t-ø fa-FZA/MP-give-pu it gave it to him yaˀ skǫ šaˀ yęh ya-ˀ skǫ š-aˀ -yeh FZA-tooth-ns-el at a tooth

de the

ya[n]dutaˀ ya-ndut-aˀ FZA-charm-ns charm

tuh

hąˀ rąˀ

that

only

He did not lose the divination (ability) of the beaver. They became friends, and he (the beaver) gave to him a charm in the form of a tooth. That is it only.

228

Forty Narratives in the Wyandot Language

17 t h e r a b b i t g i v i n g t h e p o w e r to c u r e 1915, 115–16 ; [ h o w a p o o r m a n b e c a m e a m e d i c i n e m a n ], 1960, 19–20, 131–2 ) 122

( b a r b e au takuš a cat

huwendaǫ hąˀ kyeˀ huw-endaǫ -ø-hąˀ ky-eˀ MA/MP-seize-st-pgr-pr he went about grabbing, seizing him

tanyǫ nyęha rabbit

A cat went about seizing a rabbit. na now

kyuwaˀ tahkwęˀ ky-uw-aˀ t-a-hkwę-ˀ du-FZA/FZP-body-jv-take away-st she took it

de the

yaaˀ tǫ h yaa123-ˀ tǫ -h FZA-be old-st she is old

ąˀ wayanyǫˀ ąˀ -wa-yanyǫ -ˀ fa-FZA/FZP-cook-pu she cooked it in a pot Then she who is old took it and cooked it in a pot. aˀ wehǫ aˀ w-ø-eh-ǫˀ fa-FZA-wish-pu she wished, wanted

d

aaˀ ha[n]gyaha aaˀ -ha-ngyah-a-ø op-MA-food-eat-pu he should eat it

the

de who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

She wanted that he who is old should eat it. d

usahąǫˀ de u-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu that he arrived back who

utahunǫ nt u-t-a-hu-nǫ nt-ø

d

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old uyunyǫˀ u-yunyǫ -ˀ

n the nde tanyǫ nyęha

122 This is one of the most difficult stories to translate. There may have been some problems with the recording situation. 123 There is an extra -a- here.

Translating the Stories

fa-du-fa-FZA/MP-give-pu she gave it to him that which

229

FZA/FZP-cook-st she had cooked it

the

rabbit

When he who is old returned, she gave to him the rabbit that she had cooked. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

sa[seht]124 sa-seht-ø imp+2A-hide-imp hide

eh[e]sayęˀ eh-esa-yę-ˀ fu-IndA/2P-see-pu they (ind) will see you

de the

šǫˀ maˀ š-ǫˀ m-aˀ 2P-self-ns yourself

[ha]tižaˀ aha hati-žaˀ ah-a MpA-child-ns they (m) children

asengyaha a-se-ngyah-a-ø fa-2A-food-eat-pu you ate, eat it

wehstaˀ tuˀ must not

[e]šingyaha 132 e-ši-ngyah-a-ø fu-2A-food-eat-pu when you will eat it deh

She said, “Hide yourself when you eat it. The children must not see you when you are eating it.” šǫˀ maˀ [(far) somewhere]

haˀ reht haˀ -r-e-ht-ø fa-MA-go-ca-pu he went to a place

tuh there

ahaˀ [n]gyahaˀ a-ha-ngyah-a-ˀ fa-MA-food-eat-pu he ate

Far away he went, where he ate. kanęh [now there] d the

ahayęˀ ąn a-ha-yę-ˀ fa-MA-see-pu he saw it not

ayǫ meh ay-ǫ me-h IndA-be human-st one is a human

tehaęnterih te-ha-ęnteri-h ng-MA-know-st he did not know it

tižuh t-ø-ižu-h du-FZA-be like-st it is like

ayęh a-ø-yę-h op-FZA-be-pu it would be

Then here he saw it. He did not know what it was. It is like what a human would be. ahęhąǫˀ a-h-ęhąǫ -ˀ

endaeˀ

sęnteˀ yęˀ

taˀ teyatǫ hs t-ø-aʼte-yatǫ -hs

de

124 It was recorded as “satahseˀ ” (Barbeau 1960, 131 #41), which reverses the consonants.

230

Forty Narratives in the Wyandot Language

fa-MA-say-pu he said that

re-…-know(?)

du-FZA-srf-mark-da+pu (to eat together) those

kęęˀ ah kę-ę-ˀ -ah 1A/IndP-have as child-st-dm my children (ind) He said, “It … those, my children.” ša

haˀ raˀ iyaaˀ tuˀ tęˀ d i-ya-aˀ t-uˀ tę-ˀ pa-FZA-body-be such-st at the same time only it is such a body the

aˀ kyežatǫˀ aˀ -kye- ? (fa-1ndA-(eat together)-pu we two (n) (eat together)

At the same time, it is only such a body … ahamęndarǫˀ d a-ha-męnd-arǫ -ˀ fa-MA/FZP-word-hear-pu he heard its voice d the

the

aˀ yangyahaˀ aˀ -ya-ngyah-a-ˀ fa-FZA-food-eat-pu it ate

aˀ utrǫ nuwaˀ n aˀ kwatǫˀ mesǫ nyǫˀ aˀ -u-t-rǫ n-uwa-ˀ aˀ -kw-atǫ me-sǫ nyǫ -ˀ fa-FZP-srf-sky-be large-pu fa-(du)+1A/2P-thankds-pu it talked about it the I thank you many times125 tundih

de

also

the

tanyǫ nyęˀ a uwahtsaˀ u-wahts-aˀ FZP-meat-ns rabbit meat

He heard its voice as it talked about something, “I thank you many times for also eating the rabbit’s meat.” dae

nde

ahunǫ nt d a-hu-nǫ nt-ø fa-FZA/MP-give-pu it gave it to him the

that

the

de

hatetsęˀ kaˀ h-ate-tsęˀ -k-aˀ

enǫ hkwaˀ t ø-enǫ hkwaˀ t-ø FZA-be medicine-st it is medicine

dae that

125 The translation is presented in Barbeau 1960, 132 #28 as “it him thanked several.” The pronominal prefix -kw- cannot be interpreted in this way.

Translating the Stories

the

231

MA-srf-cure-dl-ha he goes curing, doctoring

It gave him some medicine to doctor with. ǫ daeˀ de that n the

takyeˀ tuˀ

the suddenly

aˀ wakǫ tęˀ nę aˀ w-ø-ak-ǫ t-ęˀ fa-FZA-srf-begin-pu it began then

asayutsaˀ a-sayu-tsa-ˀ op-MA/IndP-(help)-pu (he would help them (ind))

ahǫ mataha a-hǫ m-ata-ha-?-ha fa-MpA/MP-(consult)-pu (they (m) consulted with him)

sayuwerih s-ayuw-eri-h re-IndP-get well-st they (ind) get well

Suddenly it began that people would (consult with) him to (help them) get well. nę

aˀ wakǫ htę aˀ w-ak-ǫ ht-ę fa-FZA+srf-begin-pu now, then it began

d the

ahutiraˀ šǫ nyǫˀ andešaˀ a-huti-ra-ˀ sǫ nyǫ -ˀ fa-MpP-(fall)-ds-pu they (m) fall into a state (?) never

tehsǫ tǫ ręhšahstaˀ te-hs-ǫ -t-ǫ ręhs-a-sta-ˀ ng-re-IndA-srf-breath-jv-be hard-ha they (ind) are no longer hungry Then it began that they would never fall into a state of being hungry. [u]tǫ rǫ htǫˀ u-tǫ rǫ htǫ -ˀ FZP-be plenty-st it is plenty

ahukwirahaˀ a-hu-kwira-ha-ˀ fa-MP-(to engender)-inc-pu he engendered

He generated plenty of money.

ahukwihstayaˀ tǫˀ 133 a-hu-k-wihst-a-yaˀ t-ǫ -ˀ fa-MP-srf-metal-jv-be plentiful-ds-pu he has metal, money in plenty

232

Forty Narratives in the Wyandot Language

18 t h e p o rc u p i n e , t h e b e a r , a n d t h e s t e p s o n ( b a r b e au 1915, 127–8 ; [ a s t h e m o t h e r - b e a r a n d t h e s t e p s o n ], 1960, 20, 133–5

ahu[n]duˀ astaˀ a-hu-nduˀ a-st-aˀ fa-MA/MP-have as step-child-ci-pu he made him his step-child

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

He made a young boy his step-child. nęh the

n

ędaeˀ [e]huriwihšayęh e-hu-riw-ihša-yęh fu-MP-matter-finish-pu that he will finish a matter, decide the

nd

ahužuˀ a-hu-žu-ˀ op-MA/MP-kill-pu now he would kill him

huskwahę hu-skwah-ę MA/MP-hate-st he hated him Now he decided to finish the matter by killing him. He hated him. tu

nęh

there then

n the

aruręhąˀ nd a-r-urę-hą-ˀ fa-MA-find-inc-pu he found it the

ure[n]daharęht u-rend-a-haręht-ø FZP-rock-jv-have a hole-st it is a hole in the rock, a cave

ahunyǫ ht. a-hu-nyǫ ht-ø fa-MA/MP-take along-pu he took him along Then he found a cave which he took him along to. tuh there

ahuwaˀ kyǫ nt a-huw-aˀ ky-ǫ n-t-ø fa-MA/MP-(body)-(lead)-ca-pu he left him behind in a place

n the

ahatsirutęˀ a-ha-tsir-ut-ęˀ fa-MA-plug-stand-pu he put a plug in it

n the

Translating the Stories

nd the

233

urę[n]daharęht u-ręnd-a-haręht-ø FZP-rock-jv-have a hole-st it is a cave

Then he left him behind there and put a plug in the cave. n the

ahuhkerǫ hǫˀ n a-hu-hkerǫ -hǫ -ˀ fa-MP-be afraid-inc-pu he became afraid the

aharętęˀ a-h-aręt-ęˀ fa-MA-cry-pu he cried

He became afraid and cried. nęh then nǫ h do not

sažumęndarǫˀ s-až-u-męnd-arǫ -ˀ re-fa-MP-voice-hear-pu he again heard a voice [e]šarętęˀ e-š-aręt-ęˀ fu-2A-cry-pu you will cry

hǫ mamęndaraˀ šǫ nyǫˀ hǫ ma-męnd-a-raˀ -šǫ nyǫ -ˀ MpA/MP-voice-jv-be with-ds-st their voices were with him many times

ahahkaˀ a-h-ahka-ˀ fa-MA-quit-pu he quit it

huhkerǫ hdiˀ hu-hkerǫ -hnd-iˀ MP-be afraid-inc-st he was afraid

Then he repeatedly heard their voices, “Don’t cry.” He stopped being afraid. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

nǫ h do not

[e]kǫ m[a]seht126 e-k-ǫ m-aseht-ø fu-cl-1A/2P -hide-pu you will hide on me

yenǫ mąyeh ye-nǫ m-a-yeh 1A-back-ns-el on my back

He said, “Do not hide behind my back.” ireheˀ i-r-eh-eˀ pa-MA-wish-pr he thinks

erǫ meh e-r-ǫ me-h pa-MA-be human-st he is human

težatakyanǫ nyǫ h te-ž-ataky-nǫ nyǫ -h du-MdA-talk-ds-st they two (m) are talking

tsinęˀ kaˀ porcupine

126 This is mistranslated in Barbeau 1960, 133 #32 as “around me thou comest,” one of a number of instances in which archaic English is employed in the Narratives.

234

Forty Narratives in the Wyandot Language

hǫ mąyuwanęh. hǫ ma-yuwanę-h MpA/MP-be large-st they (ind) have him as large, he is large, a chief He thinks he is talking to a human when they two are talking, he and a porcupine chief. teˀ žatǫ hs tuw atiˀ n ǫ nęh teˀ -ža-tǫ h-s du-MdA-(eat together)-ha they two (m) eat together there then the now, then

tahišaht t-a-hi-ša-ht-ø du-fa-MdA-finish-ca-pu they two (m) finished it

de

hi[n]gyahaš hi-ngyah-a-š MdA-food-eat-ha that which they two (m) eat They eat together there, then, until the two of them finished that which the two of them eat. n the

ahatętahaˀ a-ha-tęta-ha-ˀ fa-MA/FZP-(use/employ)-da-pu (he employed someone)

yatsirut 134 ya-tsir-ut-ø FZA-plug-stand-st a standing plug

hanyǫ nyęˀ ha-nyǫ nyę-ˀ MA-be a bear-st he is a bear

[saharǫ maˀ ]127 s-a-ha-r-ǫ ma-ˀ re-fa-MA-be with-un-pu he removed it

de the

[saharǫ maˀ ] s-a-ha-r-ǫ ma-ˀ re-fa-MA-be with-un-pu he removed it

He employed him to remove the standing plug. A male bear removed it. hahęhąǫˀ ha-h-ęhąǫ -ˀ fa-MA-say-pu he said

kugyuh

tsinęh ǫ h

d’

(whatever)

which one the

askyekeręh a-sky-e-k-erę-h fa-re-IndA-srf-resemble-pu one resembles it

d’ the

127 This is presented in Barbeau 1960, 133 #52 as “saerǫ mąˀ .” Barbeau explains the mistakes in the recording of this story: “As this was the first Wyandot text taken down with Mrs. Johnson, some difficulty was experienced in the process of recording it.”

Translating the Stories

ayǫ meˀ ay-ǫ me-ˀ IndA-be human-st one is a human

235

[en]gyahaš e-ngyah-a-š IndA-food-eat-ha one eats it

He said, “Whatever resembles that which a human being eats?” aǫ mąˀ a-ǫ m-ąˀ FZP-self-ns herself

de

tsinękaˀ

the

porcupine

ahukaratat d a-hu-karatat-ø fa-FZA/MP-take care of-pu she took care of him the

ahaˀ trawaˀ a-h-aˀ t-ra-wa-ˀ fa-MA-srf-be with-un-pu he removed himself128 129

d the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st female bear

hahuˀ ngya[n]deh ha-hu-ˀ ngyan-d-eh fa-FZA/MP-be a long time-dl-pr she spends a long time with him The porcupine removed himself and the female bear took care of him for a long time. unęh d’ then

ayuwanęh a-yuwanę-h FZA-be large-st the she is large

sahutrǫˀ daˀ s-a-hu-trǫ -d-aˀ re-fa-FZA/MP-be placed-dl-ha she again resides with him

Then she is large again resides with him. watsih

kyendareˀ de ky-e-ndare-ˀ cl-IndA-exist-st elsewhere where they (ind) reside the

heweˀ s hew-e-ˀ s FZA-go-ha she goes

hu[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st she is mother to him

Elsewhere they reside. She is mother to him.

128 There appears to be some mix-up of gender here, as “herself ” is presented earlier. 129 Although the verb “to be a bear” belongs to the consonant conjugation, the initial -y- was removed.

236

n’ the

Forty Narratives in the Wyandot Language

haǫ mąˀ ha-ǫ m-aˀ MP-self-ns himself

ahu[n]gyakaˀ a-hu-ngya-kaˀ fa-MP-marry-pu he got married

He got married. tuh there

hahunęrǫ tiˀ ha-hu-nęrǫ ti-ˀ fa-MP-hunt-pu he went hunting

hahažuˀ nd130 ha-ha-žu-ˀ fa-MA/FZP-kill-pu he killed it the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

There he went hunting, killing the bear. hamętuhtiˀ ham-ętu-ht-iˀ FZA/MP-grow-ca-st she raised him

d

ahša tuh

the

first

nę

husahuhkaˀ hu-s-a-hu-hka-ˀ fa-re-fa-FZA/MP-abandon-pu there then she abandoned him again

She who had raised him first had abandoned him again. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

westaˀ tuˀ must not

ehšrižuˀ e-hš-rižu-ˀ fu-2A-kill-pu you will kill

d the

ahkwatsiręmąˀ ø-ahk-watsir-ęmą-ˀ FZA-srf-lineage-be swollen-st she is swollen with a litter, pregnant She said, “You must not kill a female swollen with a litter.” tuˀ

atiˀ

n

there

then when

ahu[n]gyakaˀ ne a-hu-ngya-kaˀ fa-FZA/MP-marry-pu she married him the

130 For some unexplained reason, there is an -a- before the -n-.

weheh w-eh-eh FZA-wish-ha she wishes

Translating the Stories

hiweih hi-we-ih MdA-be together-st his spouse ahažuh a-ha-žu-h op-MA/FZP-kill-pu he would kill her

nd

aˀ uh

the

kind

237

ahažuh ondaeˀ a-ha-žu-h op-MA/FZP-kill-pu he killed her that

ahkwatsiręmąˀ ø-ahk-watsir-ęmą-ˀ FZA-srf-lineage-be swollen-st she is pregnant

When she married him, his spouse wishes that he would kill a pregnant one. ahatęndutǫˀ de a-h-atę-ndutǫ -ˀ fa-MA/FZP-srf-tell-pu he told her who

hiwey 135 n hi-wey-ø MdA-be together-st his spouse the

tawatǫˀ nd t-aw-ø-atǫ -ˀ ng-op-FZA-be possible-pu it would not be possible the n which

ahažuˀ a-ha-žu-ˀ op-MA/FZP-kill-pu he would kill her

ǫ ndaeˀ

n

istęˀ ah

that one

the no more

ne

d’

aˀ uh

the

the

kind

ahkwatisręmaˀ ø-ahk-wastir-ęmą-ˀ FZA-srf-lineage-be swollen-st she is pregnant

He told his spouse that it would not be possible for him to kill a pregnant mother. ahažuˀ a-ha-žu -ˀ fa-MA/FZP-kill-pu he killed her

tu

hąˀ rąˀ de

that

only

heręh

when far away

ahęheh a-h-ęhe-h fa-MA-die-pu he died

He killed her, and then far away he died. n

ǫ ndaeˀ

d’

the

that one

the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

It was the bear that raised him.

hamętuhtiˀ ham-ętu-ht-iˀ FZA/MP-grow-ca-st she raised him

238

Forty Narratives in the Wyandot Language

19 t h e b e a r a n d t h e h u n t e r ’ s s o n 1915, 128–31; 1960, 20–2, 135–45 )

( b a r b e au de the

rumeh r-ume-h MA-be human-st he is human

hąˀ rąˀ only

ahaesahaˀ a-ha-esa-ha-ˀ fa-MA-be in a poor state-inc-pu he is in a family poor state, a widower

skat s-ka-t-ø re-FZA-be one-st it is one

humęˀ a hum-ę-ˀ -a MA/MP-have as child-st-dm he has him as child, his son

He is a widower, with only one son. nęh sahu[n]gyakaˀ de s-a-hu-ngya-kaˀ re-fa-MP-marry-pu now he married again who ahanyǫ deht a-ha-nyǫ d-eht-ø fa-MA/FZP-take along-ca-pu he took her to a place

huwesaˀ [n]diˀ huw-esa-ˀ nd-iˀ MP-be in a poor state-inc-st he had become a widower aˀ hunęrǫ htiˀ aˀ -hu-nęrohti-ˀ fa-MP-hunt-pu he went hunting

yaharyǫ h131 ya-har-yǫ -h FZA-forest-be inside-st inside a forest

ndeheręh far

hahati[n]dataęˀ ha-hati-ndat-a-ę-ˀ fa-MpA-camp-jv-have-pu they (m) had a camp Now he married again, he who had become a widower. Inside the forest he took her as he went hunting. Far distant they had a camp. tąˀ ą te[ha]tukaˀ te-ha-tu-kaˀ ng-MA-know-ha not he does not know hunduˀ ah hu-nduˀ a-h

de the

tehunǫ hmeˀ s te-hu-nǫ hme-ˀ s ng-FZA/MP-like-ha she does not like him

de who

hiˀ deˀ šaˀ nde huˀ istęˀ hu-ˀ istę-ˀ

131 In Barbeau 1960, 135 #28, this word and the one to follow are combined.

Translating the Stories

FZA/MP-have as step-child-st she has him as step-child, her stepson

the same

the

239

MA/MP-be father to-st he is father to him

He (the stepson) is not aware that she does not like him, the same with his father. te hatukaˀ te-ha-tu-kaˀ ng-MA-know-ha he does not know

de

tąˀ

the

not

tehunǫ meˀ s de te-hu-nǫ ne-ˀ s ng-FZA/MP-like-ha she does not like him the

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

He does not know that she does not like the boy. ndende (this)

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

hiˀ deˀ šaˀ

de

the same

the

a[h]aˀ tutęˀ a-h-aˀ t-utę-ˀ fa-MA-body-be such-pu he is of such a nature132

hiwe hi-we-ø MdA-be together-st his spouse

hunęrǫ kyǫˀ hu-nęrǫ ky-ǫˀ MP-hunt-st he goes hunting

ayaˀ tutęˀ a-y-aˀ t-utę-ˀ fa-FZA-body-be such-st she is such

urahskwęh u-rahskw-ęh FZP-leave-st she left, leaves He who is old goes hunting, and his spouse always leaves. tąˀ ą te haęterih 136 te-ha-ęter-ih ng-MA-be familiar with-st not he doesn’t know

tewahkyehaˀ t-ew-ø-ahky-e-ha-ˀ cl-(fu)-FZA-srf-(to go)-(inc)-pu where she will go

He doesn’t know where she goes. iwihšas iw-ø-ihša-s

d

ure[n]daharęnt u-rend-a-haręnt-ø

132 The -h- replaces the -y- in the original, which is interpreted as meaning “always.” The second instance of this word is translated the same way.

240

Forty Narratives in the Wyandot Language

pa-FZA-search for-ha she is searching for it the

FZP-rock-jv-be a hole-st it is a hole in rock, a cave

She is searching for a hole in rock, a cave. aˀ urę[n]hąˀ tuh aˀ -ø-uręn-hą-ˀ fa-FZA-find-inc-pu

humęˀ tsęhtiˀ ah h-umęˀ tsęhti-ˀ -ah MA-be a boyst-dm there she took him with her to a place who he is a boy

she found it tuh there

ahunyǫ ndeht a-hu-nyǫ nd-eht-ø fa-FZA/MP-take along-ca-pu

ahinǫˀ t de a-hi-nǫ -ˀ t-ø fa-MdA-arrive-ca-pu they two (m) arrived at a place the

de

kyure[n]daharęht ky-u-rend-a-haręht-ø cl-FZP-rock-jv-be a hole-st where there is a hole in the rock, a cave

She found it and took the boy there with her. They two arrived where there is a cave. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

tuh

aˀ tsǫˀ aˀ -ts-ǫ -ˀ tl-imp+2A-arrive-imp enter there

there

She said, “Enter here.” de the

[h]umęˀ tshtiˀ ah tuh h-umęˀ tsehti-ˀ -ah MA-be a boy-st-dm he is a boy there

ahąǫˀ deherę handaˀ yǫ h a-hą-ǫ -ˀ ha-nd-aˀ yǫ -h fa-MA-arrive-pu MA-dnr-be inside-st he arrived far he is inside it

The boy arrived far inside. aˀ yęhąǫˀ de aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said who

hunduˀ ah deheręh [e]šakahkwaˀ hu-nduˀ a-h e-š-akahkw-aˀ FZA/MP-be step-parent to-st fu-2A-look-pu she is step-parent to him far you will look

His stepmother said, “You will look far inside.” tun

aˀ wehǫˀ aˀ w-ø-eh-ǫˀ

nęnǫ h de

heˀ res he-ˀ t-e-s

nęh

awatsirutęˀ aw-a-tsir-ut-ęˀ

Translating the Stories

fa-FZA-wish-pu (when) she wished, (then) d the

the

ure[n]daharęt u-rend-a-haręt-ø FZP-rock-jv-have a hole-st it is a hole in the rock, a cave

241

tl-MA-go-ha fa-FZA-plug-stand-pu (he goes in) now she puts a plug in it

ya[ri]žutaˀ ya-rižut-aˀ FZA-rock-ns rocks

de

yarižuhtuwanęˀ s ya-rižuht-uwanę-ˀ -s FZA-rock-be large-st-pl those large rocks

She wished, when he goes in, she will put a plug of large rocks in the cave. nęh [a]sawarahskwaˀ a-saw-arahskwa-ˀ fa-2P-leave-pu now she left to return, go back

de the

tu[h]

[h]i[n]dataęˀ hi-ndat-a-ę-ˀ MdA-camp-jv-have-st there they two (m) have a camp

Now she left to return to where they two have a camp. de the

hǫ mętsęhtiˀ a h-ǫ mętsęhti-ˀ -a MA-be a boy-st-dm he is a boy

tu

n

there the

ǫ daha[n]daˀ yǫ h ąn ǫ -d-a-ha-nd-aˀ yǫ -h fa-cl-fa-MA-dnr-be inside-pu where he is inside not

tehaęterih ndae (ae)rehǫˀ nęnǫ te-ha-ęteri-h ae-r-eh-ǫˀ ng-MA-be familiar with-st op-MA-wish-pu he does not know that he would think (at that time) aˀ watsirutęˀ d aˀ w-a-tsir-utę-ˀ fa-FZA-plug-stand-pu she put a plug in the

ure[n]daharęnt u-rend-a-haręnt-ø FZP-rock-jv-have a hole-st it is a cave

The boy inside does not know that she put a plug in the cave. tuh

ahšaˀ t

there

at the same time

utsirut u-tsir-ut-ø

de

d

tu

sahąǫˀ nę s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu the there he arrived back now ure[n]daharęht u-rend-a-haręht-ø

ą

steta

[a]hatuh a-ha-tu-h fa-MA-know-pu he knew, found out hare ha-r-e-ø

242

Forty Narratives in the Wyandot Language

FZP-plug-stand-st FZP-rock-jv-have a hole-st fa-MA-go-pu a plug stands the it is a cave not anything he goes133 nda awaˀ tǫˀ 137 aw-ø-aˀ tǫ -ˀ fa-FZA-be possible-pu that it is possible

d the

uhsahayęhąˀ u-hs-a-h-ayę-hą-ˀ fa-re-fa-MA-get out-inc-pu he got out

There just now, he arrived back and found out a plug stands in the cave. Nothing he does makes it possible to get out. nęh tuh

hąˀ rąˀ

now there

only

hęˀ trǫˀ h-ęˀ trǫ -ˀ MA-be placed-st he stays

yare[n]dayǫ h ya-rend-ayǫ -h FZA-rock-be inside-st inside the rock

Now he stays alone inside the rock. de

hu[n]duˀ ah hu-nduˀ a-h FZA/MP-be step-parent to-st

aˀ yęhąǫˀ d aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu

ahutęndutǫˀ a-hu-te-ndutǫ -ˀ fa-FZA/MP-srftell-pu when she told him

who she is step-parent to him

she said

d

hiwey hi-we-y MdA-be together-st her spouse

when

usahąǫˀ de u-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back who

huwaˀ tahtǫˀ huw-aˀ -ahtǫ -ˀ MP-body-be lost-st he was lost

de who

hǫ męˀ tsęhtiˀ a h-ǫ męˀ tsęhti-ˀ -a MA-be a boy-st-dm he is a boy

His stepmother said, when she told her spouse when he arrived back, “The boy is lost.” nęn deˀ kaˀ utenyęndihšaˀ ih u-te-nyęnd-ihšaˀ -ih

ših

hehutsirut he-hu-tsir-ut-ø

133 In Barbeau 1960, 136 #64, this is presented as meaning “not anything he help.” There is no etymological evidence for that.

Translating the Stories

now this de the

FZP-srf-skill-finish-st she had finished it

at this time

kyure[n]daharęt ky-u-rend-a-haręt-ø cl-FZP-rock-jv-have a hole-st where there is a hole in the rock

243

fu-FZA/MP-plug-stand-pu she will put the plug on him

iwehe iw-ø-eh-e pa-FZA-wish-pr she wishes it

tuh there

ehęheh e-h-ęh-eh fu-MA-die-pu he will die

Now she had finished this, putting a plug on him in the cave. She wishes that he will die there. deˀ kaˀ this

ahamęhąhs a-ham-ęhą-hs fa-FZA/MP-say-da+pu she said to him

d

[h]uwaˀ tahtǫ h huw-aˀ t-ahtǫ -h MP-body-be lost-st he is lost

the

ahutrižerehas a-hu-t-riz-ere-has fa-MA/FZP-srf-matter-be right-da+pu he believed her matter was right

de who

hiwey hi-we-y MdA-be together-st his spouse

This she said to him, that he is lost. He believed his spouse. d the

aˀ uręhąˀ nęh aˀ -urę-hą-ˀ fa-FZP-dawn-inc-pu day dawned now

ahuwaˀ tišaˀ a-huw-aˀ t-iša-ˀ fa-MpA/MP-body-search for-pu they (m) searched for him

tąˀ ą not

tehuwaˀ turęˀ ndiˀ te-huw-aˀ t-urę-ˀ nd-iˀ ng-MpA/MP-body-find-inc-st they (m) did not find him The next day they searched for him; they did not find him. ahšęˀ nk three

imęntayeh im-ø-ęnt-a-ye-h pa-FZA-day-jv-number-st it is such a number of days

nę now

[a]hatihtawahtęˀ a-h-atihtawaht-ęˀ fa-MA-give up-pu he gave up

de the

244

Forty Narratives in the Wyandot Language

huwaˀ tihšas huw-aˀ t-ihša-s MA/MP-body-search for-ha he looks for him After three days he gave up looking for him. n

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu now he said surahkwę s-u-rahkw-ę re-MP-leave-st he went back

usekyarahskwaˀ u-se-ky-arahskwa-ˀ imp-re+imp-1nd-leave-imp let us two (n) go back

seyęh se-ø-yę-h re-FZA-be-st it is again

de who

nde kyendareˀ ky-e-ndare-ˀ cl-IndA-exist-st the where they (ind) live

humętsęhtiˀ ah h-umętsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

Then he said, “Let us two go back where people live. The boy went back again.” usažaraskwaˀ u-s-a-ž-araskwa-ˀ fa-re-fa-MdA-leave-pu they two (m) left to go back ąn not

husahinyǫˀ hu-s-a-hi-nyǫ -ˀ fa-re-fa-MdA-arrive-pu they two (m) arrived back

de

kye[n]dareˀ ky-e-ndare-ˀ cl-IndA-exist-st the where they (ind) live

teˀ soˀ ǫ h teˀ -s-o-ˀ ǫ -h ng-re-MP-arrive-st he had not arrived

They two left to go back and arrived back where they live. He had not arrived. takyeˀ tuˀ

tuh

usaˀ reht u-s-aˀ -r-e-ht-ø fa-re-fa-MA-go-ca-pu right away there back he went to a place

humętsęhtiˀ ah 138 h-umętsęhti-ˀ -ah MA-be a boy-st-dm who he is a young boy de

de who

huˀ istęh hu-ˀ istę-h MA/MP-be father to-st he is father to him

Translating the Stories

245

Right away the father of the boy went back there. tuh

usahąǫˀ dehe u-s-a-hą-ǫ -ˀ fa-re-fa-MA-say-pu he arrived back (where)

there

haˀ tahtǫˀ da h-aˀ t-ahtǫ -ˀ MA-body-be lost-st he was lost

huti[n]dataętahk nǫ nęh huti-ndat-a-ę-t-ah-k MpP-camp-jv-have-ca-ha-ps they (m) had camped whereat

humęˀ tsęhtiˀ ah h-umęˀ tsęhti-ˀ -ah MA-be a boy-st-dm

the he is a young boy

nęh

sahuwaˀ tišah s-a-huw-aˀ t-iš-ah re-fa-MA/MP-body-search for-pu now he again searched for him

He arrived back where they had camped when the boy was lost, and he again searched for him. ahšęhnk three

imęnˀ tayeh im-ø-ęnˀ t-a-ye-h pa-FZA-day-jv-number-st it is such a number of days

huwaˀ tihšes nęh huw-aˀ t-ihš-es MA/MP-body-search for-ha he looks for him then de the

aˀ ungya[n]dehk aˀ -u-ngyan-d-e-hk fa-FZP-be a long time-dl-pr-pu it was gone as a long time

[a]hatihtawahtęˀ nęh a-h-atihtawaht-ęˀ fa-MA-give up-pu he gave up then

de the

saharahskwaˀ s-a-h-arahskwa-ˀ re-fa-MA-leave-pu he left to go back

kye[n]dareˀ ky-e-ndare-ˀ cl-IndA-exist-st where they (ind) live

For three days he looks for him, then he gave up and left to go back to where the people live. tu

deˀ šaˀ

nęˀ

there (mean)while now kyure[n]daharęht ky-u-rend-a-haręht-ø

[u]tureˀ nd anarisk[w]aˀ u-ture-ˀ a-n-a-ri-skwa-ˀ FZP-be cold-st FZA-bone-jv-chew-ha-ps it is cold the wolf n

ahuwaˀ turęhąˀ a-huw-aˀ t-urę-hą-ˀ

da

de the

246

Forty Narratives in the Wyandot Language

cl-FZP-rock-jv-have a hole-st where the hole is in the rock the humęˀ tsęhtiˀ ah tu h-umęˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a boy there

fa-MA/MP-body-find-inc-pu he found him

ure[n]daharęht u-rend-a-haręt-ø FZP-rock-jv-have a hole-st hole in the rock

ha[n]daˀ yǫ h ha-nda-aˀ yǫ -h MA-dnr-be inside-st he is inside it

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy Meanwhile now it is cold. The wolf has found the boy inside the cave. yarižuhtaˀ ya-rižuht-aˀ FZA-rock-ns boulder(s)

yaeraˀ tiˀ ya-era-ˀ t-iˀ FZA-use-ca-st she used it for something

de the

yatsiruth ya-tsir-ut-h FZA-plug-stand-st standing plug

She used boulders as a plug. takyeˀ tuˀ right away

aˀ tarahtat nd aˀ -t-ø-arahtat-ø fa-du-MA-run-pu he ran the

ah[u]134tęndutǫ dihaˀ de a-hu-tę-ndutǫ -di-h-aˀ fa-MA/MP-srf-tell-da-dl-pu he went to tell him the

anarisk[w]aˀ a-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

tsamęhuhiˀ eagle

Right away the wolf ran, he went to tell the eagle. ahatęndutǫˀ a-h-atę-ndutǫ -ˀ fa-MA-srf-tell-st he told it

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

134 In Barbeau 1960, 138 #58.

the

ažaˀ turęhąˀ a-ž-aˀ t-urę-hą-ˀ fa-1A/MP-body-find-inc-pu I found him

Translating the Stories

[h]ǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

hǫ mąˀ tsiruth hǫ mą-ˀ tsir-ut-h MpA/MP-plug-stand-st they (m) plugged him up

247

yare[n]dayǫ h hate ya-rend-ayǫ -h FZA-rock-be inside-st in the rock what?

[e]kwareh e-kwa-re-h op-1npA-(do)-pu we (n) should do He told the story, saying, “I found the boy plugged up in the rock. What should we do?” aˀ yęhąǫˀ 139 de aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said the

tsamęhuhiˀ s-atę-ndutǫ -d-ah imp+2A-srf-tell-dl-imp eagle

satęndutǫ ndah hešatęndutǫˀ heš-atę-ndutǫ -ˀ imp+2A/MP-srf-tell-imp go tell it tell him

deh kǫ rąhkomęˀ hideˀ d esaˀ tsiˀ taˀ hide the raven also the buzzard also

de tawindeh the otter

The eagle said, “Go tell the raven, also the buzzard and the otter.” ną

ątarahtat nd ą-t-a-rahtat-ø fa-du-MA-run-pu now he ran the

anariskwaˀ a-n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

awetiˀ d all

ahayǫ mątęndutǫˀ a-hayǫ m-ąte-ndutǫ -ˀ fa-MA/FZpP-srf-tell-pu he told them (f)

aˀ kwatiž[u135]ˀ awetiˀ tuh aˀ -kwa-ati-žu-ˀ tl-du-FZpA-be a wild animal-st the they (f) are every wild animal all there

tahutǫˀ 136 de t-a-hu-tǫ -ˀ cl-fa-MP-be lost-st where he was lost who

amęndeht de am-ęnd-e-ht-ø fa-FZpA-go-ca-pu they (f) went the

humęˀ tsęhtiˀ ah h-umęˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

Now the wolf ran to tell all the wild animals. They all went to where the boy was lost. 135 In Barbeau 1960, 139 #20 there is an -a- here. 136 In Barbeau 1960, 139 #25 the translation is “he was fastened in.” There is no etymological evidence for this.

248

Forty Narratives in the Wyandot Language

awetiˀ tuh all

there

awatinyǫˀ aw-ati-nyǫ -ˀ fa-FZpA-arrive-pu they (f) arrived

d the

akwatižaˀ tutęˀ ąˀ a-kw-atiž-aˀ t-utę-ˀ -ąˀ tl-du-FZpA-body-be such-st-dm all of them (f) a particular kind

All arrived there of such a kind. tuh

aˀ watihahšęˀ aˀ w-ati-hahš-ę-ˀ fa-FZpA-flame-put-pu there they (f) had a council

aˀ tǫ takyanunyǫˀ da aˀ -t-ǫ -taky-anunyǫ -ˀ fa-du-IndA-talk-ds-pu they (ind) talk many times the

humęˀ tsęhtiˀ ah h-umęˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

There they had a council in which they talked a lot about the boy. aˀ męˀ ndihǫˀ tuh aˀ m-ęˀ ndihǫ -ˀ fa-FZpA-say-pu they (f) said how?

ny

ǫ mąˀ tiˀ

tuh

the

a long time

there

šiˀ trǫˀ š-iˀ trǫ -ˀ 2A-be placed-st you stayed

They said, “How long have you stayed there?” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de the

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

ahšenhk three

iwahš[ęh] iw-ø-ahšę-h pa-FZA-be ten-st it is a number of tens

imęntayeh im-ø-ęnt-a-ye-h pa-FZA-day-jv-number-st it is a number of days The boy said, “Thirty days.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

de

tsamęhuhiˀ

tąˀ

stętaˀ u

the

eagle

not

anything

The eagle said, “Have you not eaten anything?”

teˀ tsisa[n]gyahay teˀ -ts-sa-ngyah-a-y ng-re-2P-food-eat-st you have not yet eaten

Translating the Stories

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

humęˀ tsęhtiˀ ah 140 h-umęˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

de who

yar[i]hungyah tąˀ ya-rih-ungy-ah FZA-matter-make-ha it is a made matter not

249

tąˀ

stęˀ taˀ u

de

not

anything

the

taha[n]dahurahaˀ t-a-ha-ndahura-ha-ˀ ng-fa-MA-have power-inc-pu he did not have the ability

d the

ažayęhąˀ a-ž-ayę-hą-ˀ fa-MA-go out-inc-pu he got out The boy said, “Not anything.” The reason was that he did not have the ability to get out. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

de

tsamęhuhiˀ

the

eagle

tsirǫ mąh tsi-rǫ -mą-h imp+2pA-be with-un-imp tear it down

de the

te tsatatęnyǫ htęh te-ts-atatę-nyǫ ht-ęh du-imp+2pA-rf-take along-imp take each other; hurry up (you plural) yatsirut ya-tsit-ut-ø FZA-plug-stand-st standing plug

The eagle said, “Hurry up. Tear down the plug.” dae nda anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st that the bear d the de

daeˀ that

ahutiˀ ngyandihštęˀ a-huti-ˀ ngyandi-hšt-ę-ˀ fa-MpP-be a long time-ci-inc-pu they (m) went to work yarižuhtaˀ ya-rižuht-aˀ

d’

taotižaˀ kyerih t-a-tiž-aˀ ky-eri-h du-fa-FZP-body-be right-pu she made her body right, straightened it waˀ tsi

aˀ [h]u[n]datiˀ aˀ -hund-ati-ˀ fa-MpP-abandon-pu elsewhere they (m) cast it away

ure[n]daharęnt u-rend-a-haręnt-ø

250

the

Forty Narratives in the Wyandot Language

FZA-rock-ns boulder(s) the

FZP-rock-jv-have a hole-st it is a hole in the rock, cave

The bear straightened up her body, and they went to work casting away the boulders in the cave. nęh then

tahayęhąˀ t-a-h-ayę-hą-ˀ cl-fa-MA-go out-inc-pu at that time he went out

Then he went out. nęh ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu now she said

de

tsamęhuhiˀ tsinęˀ ęh

the

eagle

who (is it)

ehukarataht e-hu-karataht-ø fu-FZA/MP-take care of-pu she will take care of him

Now the eagle said, “Who will take care of him?” aˀ yęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ndiˀ nd I

the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

d the

[e]hakarataht e-h-akarataht-ø fu-1A/MP-take care of-pu I will take care of him

The bear said, “I will take care of him.” ndaeˀ that one

usahonyǫ nt u-s-a-ho-nyǫ nt -ø fa-re-fa-FZA/MP-take along-pu she took him along

nd the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

The bear took him along. daeˀ that

hutsęhta[n]dih hu-tsęhta-nd-ih FZA/MP-feed-da-st she fed him

She gave him blackberries as food.

nąˀ ǫ h tewahteyahkweˀ [n]duwanęˀ ns tew-ø-ahte-yahkweˀ nd-uwanę-ˀ n-s du-FZA-srf-eyeball-be large-st-pl (with) two large eyeballs (i.e., blackberries)

Translating the Stories

undatarahšondeh u-ndatar-a-hšonde-h FZP-bread-jv-prepare-st she prepared bread de that which

yahstataˀ tih dae ya-hstat-aˀ t-ih FZA-be dry-ca-st it was dried out that

251

yaraˀ ndamęhtaˀ ya-raˀ nd-a-męt-aˀ FZA-maple sap-jv-(finish)-ha she finishes with maple sap

[a]hunǫ ntęh a-hu-nǫ nt-ę-h fa-FZA/MP-give-da-pu she gave it to him

She prepared dried bread, finishes with maple syrup, and gave it to him. ąˀ tusahežerih 141 ąˀ -t-u-s-a-hež-eri-h (fa-du-fa-)-re-fa-MA-be right-pu now he became better nęh

de the

hawihšaˀ yeh ha-wihš-aˀ -yeh MA-force-ns-el in his strength, power

Then he became stronger. tuh there

n

ahatuh a-ha-tu-h fa-MA-know-pu (now) (he knows)

ireheˀ i-r-eh-eˀ pa-MA-wish-pr he thinks

šaˀ waˀ tat d šaˀ w-ø-aˀ t-a-t-ø co-FZA-body-jv-be one-st it is the same thing the d the

aˀ rehǫˀ aˀ -r-eh-ǫˀ fa-MA-wish-pu he thought

anyǫ nyęˀ hąˀ ąh a-nyǫ nyę-ˀ FZA-be a bear-st bear not

teˀ satukaˀ teˀ -s-a-tu-kaˀ ng-re-MA-know-ha he still does not know

yǫ męnǫ y-ǫ mę-ø-nǫ 1A-be human-st-ps I was human

Now he thinks that he is the same as the bears. He still does not know that he is human. ireheˀ i-r-eh-eˀ pa-MA-wish-pr he thinks

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

ažatuˀ tęˀ až-at-uˀ tę-ˀ 1xd-body-be such-st we two (x) are of a kind

252

Forty Narratives in the Wyandot Language

He thinks “bears and I are a kind.” tuh haˀ trakyehsǫˀ d h-aˀ t-ra-ø-kye-hsǫ -ˀ MA-body-be with-st-pgr-ds-st there he is going with many the

imęndeˀ s ndaˀ anyǫ nyęˀ im-ęnd-e-ˀ s a-nyǫ nyę-ˀ pa-FZpA-go-ha FZA-be a bear-st they (f) go the bears

He is constantly going where the bears go. irehe tu undinęˀ i-r-eh-e pa-MA-wish-pr he wishes, thinks there (himself)

ndaeˀ

tu[n]dinęˀ daˀ uht

that one

(there)

aˀ šaˀ tuˀ tęh da aˀ -š-ø-aˀ t-uˀ tę-h fa-co-MA-body-be such-pu he is the same in body the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bears

(alike also) hǫ mą[n]durǫ hkwaˀ da hǫ mą-ndurǫ -hkw-aˀ FZpA/MP-value-ins-ha they (f) value, love him the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bears He thinks that he is the same as the bears. The bears love him. d the

aˀ yuhšat nęh aˀ y-ø-uhšat-ø fa-FZA-for winter to come-pu winter came then

nda anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st the bear

aˀ užaˀ hešarahaˀ aˀ -u-žaˀ h-ešara-ha-ˀ fa-FZP-child-?-inc-pu (she young ones bore)137

tendih d te-nd-i-h du-FZdA-be two-st two the

atižaˀ hah ati-žaˀ h-ah FZpA-child-ns they (f) (are) children

Winter came and the bear bore two children. ną

ąti

deˀ kaˀ ireheˀ i-r-eh-eˀ

da

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah

137 This is the translation presented in Barbeau 1960, 141 #37.

di

Translating the Stories

now then this

pa-MA-wish-pr he thinks the

awateˀ yęˀ ąhąˀ aw-ate-ˀ yę-ˀ -ąhą-ˀ 1xpA-srf-be siblings-st-dm we (x) are siblings

253

MA-be a boy-st-dm he is a young boy I

de

[a]tišaˀ aha da ati-šaˀ ah-a FZpA-child-ns those who they (f ) children the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bears

Now the boy thinks this, “We are siblings, me and the children of the bear.” tu

n

ayuhšat nęh ay-ø-uhšat-ø fa-FZA-winter to come-pu there now winter came then ne

yarǫ tuwanęh ya-rǫ t-uwanę-h FZA-tree-be large-st now it is a large tree, log

aˀ waˀ tuhšǫˀ tu aˀ w-ø-aˀ t-uhšǫ -ˀ fa-FZA-srf-pass winter-pu one passed winter there

iyarhiˀ [t] i-ya-rhiˀ t-ø pa-FZA-be a tree-st it is a tree

ahšawiˀ

tu

at the top there

kyuskwaˀ raharęnt 142 ky-u-skwaˀ r-a-haręnt-ø cl-FZP-hole in a tree-jv-be a hole-st where there is a hole in the tree When winter came they passed the winter on the top of a hole in a large tree. tuh

hatiratęˀ tuh hati-ratę-ˀ MpA-climb-st there they (m) climb there tahǫ tuhšǫˀ t-a-hǫ -t-uhšǫ -ˀ cl-fa-MpA-srf-winter-pu they (m) wintered

ahatinyǫˀ a-hati-nyǫ -ˀ fa-MpA-arrive-pu they (m) arrived

[u]skwęˀ ąrayǫ h u-skwęˀ ąr-ayǫ -h FZP-hole in a tree-be inside-st it is inside a hole in a tree

auhšęhąǫˀ a-uhš-ęhąǫ -ˀ FZP-winter-carry-st it bore through the winter, all winter

They climbed inside a hole in a tree, where they stayed all winter. de

hutęnǫ rǫˀ hu-tenǫ rǫ -ˀ

de

humęˀ tsęhtiˀ ah h-umęˀ sęhti-ˀ -ah

nęh

tuh

254

the

Forty Narratives in the Wyandot Language

MA/MP-be uncle to138-st he is uncle to him

harahskwęˀ h-arahskw-ęˀ MA-leave-st he left

de the

MA-be a boy-st-dm he is a young boy

the

kye[n]daręˀ ky-e-ndarę-ˀ cl-IndA-live-st where one lives

to[h] there

now

there

[a]hunęrǫ tiˀ a-hu-nęrǫ ti-ˀ fa-MP-hunt-pu he went hunting

He who is uncle to the boy left where people live to go hunting. tuh there

sahaˀ ndataęˀ s-a-ha-ˀ ndat-a-ę-ˀ re-fa-MA-camp-jv-have-pu he again had camp

nǫ nęh at that time

ahaaˀ tatǫˀ a-ha-aˀ t-atǫ -ˀ fa-MA-body-be lost-pu he got lost

de the

hutindataętah huti-ndat-a-ę-t-ah MpP-camp-jv-have-ca-ha they (m) have camp at a place

de the

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a boy

There he again had camp where they have camp when the boy got lost. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

nda the

anyǫ nyęˀ nęh a-nyǫ nyę-ˀ FZA-be a bear-st bear now

de žat[e139]nǫ rǫˀ ž-atenǫ rǫ -ˀ MA/2P-be uncle to-st the he is uncle to you

kaˀ here

ahandaˀ taęˀ a-ha-ndaˀ t-a-ę-ˀ fa-MA-camp-jv-have-pu he has a camp

kariwayǫ hnt ehsǫ maˀ turęhąˀ k-a-rihw-a-yǫ hnt-ø eh-sǫ m-aˀ t-urę-hą-ˀ du-FZA-matter-jv-begin-st fu-MA/1pP-body-find -inc-pu a matter has begun, surely he will find us

The bear said, “Now here your uncle has a camp. He will surely find us.” ahęhąǫˀ a-h-ęhąǫ -ˀ

de

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah

ahstaˀ rirahaˀ ah-s-?-ˀ

di

138 Given the traditional significance of the mother’s brother, who belonged to the same clan as his sisters’ children, it is possible that this verb is derived from the verb root -ndurǫ - “be valuable.” 139 In Barbeau 1960, 142 #32 the vowel here is -a-, as it is in the next instance of the verb.

Translating the Stories

fa-MA-say-pu he said

MA-be a boy-st-dm he is a young boy

the

stęˀ ąh

t

anything

there

255

op-2A-xxx-pu (you would do140)

if

[u]sahayenyǫ hnt u-s-a-haye-nyǫ hnt-ø op-re-op-MA/1P-take along-pu he would take me back

The boy said. “If you did that he would take me back.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

nda anyǫ nyęˀ nyędiˀ tuˀ 141 a-nyǫ nyę-ˀ FZA-be a bear-st the bear (it doesn’t matter)

usažanyǫ hnt de u-s-a-ža-nyǫ hnt-ø fa-re-fa-MA/2P-take along-pu he took you back who

žat[e]nǫ rǫ ž-atenǫ rǫ -ø MA/2P-be uncle to-st he is your uncle

The bear said, “I don’t care if your uncle takes you back.” d the

aˀ uręhąˀ aˀ -u-rę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

utareˀ u-t-a-r-e-ˀ fa-cl-fa-MA-go-pr he is coming here

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

karihwayǫ hnt k-a-rihw-a-yǫ hnt-ø du-FZA-matter-jv-begin-st surely

da the

anyǫ nyęˀ nęh a-nyǫ nyę-ˀ FZA-be a bear-st bear now ˀ ehsǫ mąˀ turęhąˀ 143 ˀ eh-sǫ m-aˀ t-urę-hą-ˀ fu-MA/1pP-body-find-inc-pu he will find us

As day dawned the bear said, “Now he is coming here. Surely he will find us.” hahęhąǫˀ ha-h-ęhąǫ -ˀ fa-MA-say-pu he said

ndi

ngyare

I

first

ažayęhąˀ a-ž-ayę-hą-ˀ fa-1A-go out-inc-pu I go out

140 In Barbeau 1960, 142 #38, this is presented in the negative, which does not appear to be in the word. 141 This comes from one of Barbeau’s translations of the word, “Never mind (don’t care)” (Barbeau 1960, 143 #7). It may be a combination of particles.

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Forty Narratives in the Wyandot Language

He said, “I go out first.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

nda anyǫ nyęˀ nyędiˀ tuˀ a-nyǫ nyę-ˀ FZA-be a bear-st the bear (it doesn’t matter)

de if

harišuˀ ha-rišu-ˀ MA/1P-kill-st he kills me

te yeheˀ te-y-eh-eˀ ng-1A-wish-pr not I do not wish it

aužašuh a-uža-šu-h op-MA/2P-kill-pu he would kill you

The bear said, “I don’t care if he kills me.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said ndi

ngyareˀ

I

first

wahstaˀ tuˀ must not be

de

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęti-ˀ -ah MA-be a boy-st-dm the he is a young boy ažayęhąh a-ž-ayę-hą-h op-1A-go out-inc-pu I would go out

ą

ahatęndutǫ h a-h-atę-ndutǫ -h op-1A/MP-srf-tell-pu I would tell him

ežažuh e-ža-žu-h fu-MA/2P-kill-pu he will kill you

The boy said, “I don’t wish that he would kill you. First I would go out and talk to him (saying) that he must not kill you.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

nda anyǫ nyęˀ nyędiˀ tuˀ a-nyǫ nyę-ˀ FZA-be a bear-st the bear (does not care)

nde harižuˀ ha-rižu-ˀ MA/1P-kill-st if he kills me

The bear said, “I don’t care if he kills me.” haˀ wakahkwaˀ nd haˀ w-ø-akahkw-aˀ fa-FZA-look-pu she looked the utareˀ u-t-a-r-e-ˀ

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

nęh now

Translating the Stories

257

fa-cl-fa-MA-come-pr he is coming this way The bear looked, and she said, “Now, he is coming this way.” takyehtuˀ suddenly

tuh

ahakahkwaˀ a-h-akahkw-aˀ fa-MA-look-pu there he looked

de the

kyuhskwęˀ araharenht ky-uh-skwęˀ ar-a-harenht-ø cl-FZP-hole in a tree-jv-be a hole-st where there is a hole in a tree

Suddenly, he looked where there is a hole in a tree. takyehtuˀ

tǫ mąh

suddenly

(now)

areht a-r-e-ht-ø fa-MA-go-ca-pu he went to a place

tuh there

ahąǫˀ de a-ha-ǫ -ˀ fa-MA-arrive-pu he arrived the

karhiˀ [t] k-a-rhiˀ t-ø cl-FZA-be a tree-st where there is a tree Suddenly he went there and arrived where there is a tree. takyehtuˀ

tuh

suddenly

there

haˀ ruˀ ha-ˀ ru-ˀ MA-chop-st he chopped it

aharǫ nkyaˀ a-ha-rǫ nk-ya-ˀ fa-MA-tree-cut-pu he cut a tree

aˀ yaenǫ hǫˀ aˀ -ya-enǫ hǫ -ˀ fa-FZA-fall down-pu it fell down

Suddenly, he chopped it, cut it down and it fell. utayaˀ yęhąˀ u-t-a-y-aˀ yę-hą-ˀ fa-cl-fa-FZA-go out-inc-pu she came out then ahanǫˀ mažaˀ kǫ h a-ha-nǫˀ ma-žaˀ -kǫ -h

nda anyǫ nyęˀ de a-nyǫ nyę-ˀ FZA-be a bear-st the bear who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

258

Forty Narratives in the Wyandot Language

fa-MA/FZP-back-cut-ds-pu he cut her back many times142 The old bear came out, and he cut her back many times (killing her). skat s-ka-t-ø re-FZA-be one-st it is one

ahšǫˀ e (at a time)

tawatiˀ žayęˀ hąˀ t-aw-ati-ˀ žayęˀ -hą-ˀ cl-fa-FZpA-go out-inc-pu they (f) came out then

de the

[a]tižaˀ haˀ 144 ati-žaˀ h-aˀ FZpA-child-ns they (f) children One at a time the children came out. daeˀ wehskwaˀ that

tahaˀ ayęhąˀ t-a-ha-ˀ ayę-hą-ˀ cl-fa-MA-go out-inc-pu he went out then

afterwards

de who

hǫ męˀ tsęhtiˀ ah h-ǫ męˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

The last one that went out was the boy. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hawatenǫ rǫˀ hawa-atenǫ rǫ -ˀ (1xpA)-be uncle to-st143 my uncle (form of address)

nęh

sahskyaˀ turęˀ ąh s-a-hsky-aˀ t-urę-ˀ ą-h re-fa-2A/1P-body-find-inc-pu now you found me again

He said, “My uncle, you found me again.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de

n

de

ǫ ndaeˀ

hutęnǫ rǫˀ de hu-tęnǫ rǫ -ˀ MA/MP-be uncle to-st who he is his uncle the tąˀ ą te skatendutǫ ndi te-sk-ate-ndutǫ -nd-i

ą

humęˀ tsęhtiˀ ah h-umęˀ tsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy tarižunęˀ t-a-rižu-ø-nęˀ

142 This is mistranslated as “he her killed” in Barbeau 1960, 143 #54. 143 As this is a form of address, it may not have a completely formed pronominal prefix.

hate why?

Translating the Stories

the

that the

not

ng-2A/1P-srf-tell-da-st you didn’t tell me

not

259

ng-1A/FZP-kill-st-ps I did not kill her

The boy’s uncle said, “Why didn’t you tell me? I would not have killed her.” hahęhąǫˀ ha-h-ęhąǫ -ˀ fa-MA-say-pu he said

de the

humęˀ tsęhtiˀ ah h-umęˀ tsęhti-ˀ -ah MA-be a boy-st-dm boy

ąǫ mąˀ ą ą-ǫ mąˀ -ą FZP-self-ns herself

tayareh t-a-ya-re-h (du)-fa-FZA-do-pu she did it

The boy said, “She, herself, did it.” unęh now

sahunyǫ ht de s-a-hu-nyǫ ht-ø re-fa-MA/MP-take along-pu he took him back the

hamęmątęˀ ą ham-ęmątę-ˀ -ą MA/MP-have as nephew-st-dm he has him as nephew de the

hutęnǫ rǫˀ hu-tęnǫ rǫ -ˀ MA/MP-be uncle to-st he is his uncle

takyeˀ tuˀ right away

de the

sahǫ rahskwaˀ s-a-hǫ -raskwa-ˀ re-fa-MpA-leave-pu they (m) left to go back

kyendareˀ ky-e-ndare-ˀ cl-IndA-exist-st where people live

Now the uncle took his nephew back. Right away they left to go back to where people live. husahatinyǫˀ sunyǫ ndeˀ hamęmątęˀ ą hu-s-a-hati-nyǫ -ˀ s-u-nyǫ n-d-eˀ ham-ęmątę-ˀ -ą fa-re-fa-MpA-arrive-st re-MA/MP-take along-dl-pr MA/MP-have as nephewst-dm they (m) arrived back he is leading him back he has him as nephew They arrived back, him leading his nephew back. nę

[a]huˀ [n]diyǫ rętuyęhs a-hu-ˀ ndiyǫ r-ę-tuy-ęhs

de

huˀ istęˀ hu-ˀ istę-ˀ

takyeˀ tuˀ

260

now

Forty Narratives in the Wyandot Language

fa-MP-mind-jv-know-da+pu he came to know about it who

MA/MP-be father to-st he is father to him

at once

ahanǫ mažaˀ kǫˀ a-ha-nǫ ma-žaˀ k-ǫ -ˀ fa-MA/FZP-head-cut-ds-pu he cut her head many times When his father came to know about it, he cut her head many times. ndaeˀ ayarihǫ ngyeˀ nd a-ya-rih-ǫ ngy-eˀ fa-FZA-matter-make-pr that it came to be the reason the iwatǫˀ iw-ø-atǫ -ˀ pa-FZA-say-ha she says

awaˀ trihǫ ngyaˀ nǫˀ d aw-ø-aˀ t-rih-ǫ ngy-aˀ nǫ -ˀ fa-FZA-srf-matter-make-ds-pu she had made a matter, lied many times when

huwaˀ tahtǫˀ huw-aˀ t-ahtǫ -ˀ MP-body-be lost-st he was lost

The reason was that she had lied many times when she said that he was lost. kah

šęˀ kaˀ aǫ mąˀ

this, here

(?)

FZP-self-ns herself

tišuweręh 145 ti-š-uw-er-ęh cl-(re)-FZP-do-st (she had done it)

She herself had done this. aˀ antiˀ stęˀ taˀ uh tehǫ mąeręˀ te-hǫ mą-er-ęˀ ng-MpA/MP-do-st not anything they (m) did not do to him

nde the

hiweyh hi-we-yh MdA-be together-st his spouse They did not do anything to him for killing his spouse.

hažuˀ ha-žu-ˀ MA/FZP-kill-st he killed her

de the

Translating the Stories

261

20 t h e g ro u n d s q u i r r e l a n d t h e l i o n ( b a r b e au 1915, 137–8; 1960, 22–3, 145–50 )

te[n]di te-nd-i-ø du-FZdA-be two-st two

iskareˀ i-s-ka-re-ˀ pa-re-FZA-add to-st it is added (to 10)

[h]u[n]dahkiˀ wahǫ nęh hund-ahkiˀ wahǫ -ø-nęh MpP-go on a war party-st-ps they (m) had been on a war party

ihęnǫ h i-hęn-ǫ -h pa-MpA-be together-st they (m) are together

su[n]dahahǫ kyeˀ s-und-ahah-ǫ ky-eˀ re-MpP-path-continue-pr they (m) were returning on a path

Twelve men together had been on a war party and were returning on a path. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de who

hǫ mąyuwanęh hǫ mą-yuwanę-h MpA/MP-be large-st he is the leader, chief

uyǫ mąąˀ tatęh uy-ǫ mą-ąt-a-tę-h (op)-1pP-body-jv-stop-pu we should stop

anyǫ manęrǫ tiˀ any-ǫ ma-nęrǫ ti-ˀ op-1pP-hunt-pu we should go hunting The chief said, “We should stop and go hunting.” nęh tehati[n]datayęˀ nęh traˀ te te-hati-ndat-a-yę-ˀ cl-MpA-camp-jv-put-st then where they (m) set up a camp now (several)

[i]mętayeh tuh im-ø-ęt-a-ye-h pa-FZA-day-jv-number-st such a number of days there

huti[n]dataętak huti-ndat-a-ę-tak MpP-camp-jv-have-ha they (m) have their camp Then they set up their camp for several days. nęh ahǫ rahskwahǫ nyǫˀ a-hǫ -rahskwa-hǫ nyǫ -ˀ

nęh hutinęrǫ kyeˀ huti-nęrǫ ky-eˀ

262

Forty Narratives in the Wyandot Language

fa-MpA-leave-ds-pu then they (m) left in many places

MpP-hunt-pr now they (m) go hunting

Then they left in many places to go hunting. d’

ayuˀ rah ay-u-ˀ ra-h fa-FZP-be night-inc+pu when it became night

nęh then

sahatiyǫˀ s-a-hati-yǫ -ˀ re-fa-MpA-arrive-pu they (m) arrived back, returned

hutinęrǫ kyǫˀ nęh. huti-nęrǫ ky-ǫ -ˀ nęh MpP-hunt-st-ps they (m) went hunting (in the past) When it became night they returned from their hunting. nęh

tuh

then there

yǫ mątižuhakyeˀ yǫ mąti-žu-ø-haky-eˀ MpA/(FZpP)-(kill)-st-pgr-pr they (m) continue to kill them (f)

d’

uwaˀ deˀ

the

others

Then others continue to kill. ndaeˀ this one

sawakweˀ taˀ s-aw-ø-ak-we-ˀ t-aˀ re-fa-FZA-srf-be together-ca-pu (it is back together)

usahayǫˀ u-s-a-ha-yǫ -ˀ fa-re-fa-MA-arrive-pu he has arrived back

(They are) entirely back together when he has arrived back. ąˀ ą tižuh t-ø-ižu-h du-FZA-be like-st not it is like ahstęˀ taˀ uh something

tehatakyah te-h-ataky-ah ng-MA-talk-ha he does not talk

huˀ [n]diyǫ rahšęh hu-ˀ ndiyǫ r-a-hšę-h FZA/MP-mind-jv-be bad-st it is troubling his mind

d the

ayęh a-ø-yę-h op-FZA-be-pu it would be

d’ the

de the

Translating the Stories

263

He does not talk. It would be that something is troubling his mind. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de who

hǫ mąyuwanęh 146 hǫ mą-yuwanę-h MpA/MP-be large-st he is the chief

kušuh

hataˀ uh

what is it? whatever

deˀ saˀ you

ahšrižuˀ a-hš-rižu-ˀ fa-2A-kill-pu you killed it The chief said, “What is it? What did you do to kill it?” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tąˀ ąh

stęˀ taˀ uh

not

anything

teˀ rižuˀ teˀ -ø-rižu-ˀ ng-1A-kill-st I did not kill it

He said, “I did not kill anything.” daeˀ

hąˀ rą d

this one

only

the

aˀ yeˀ ehturęhaˀ aˀ -ye-ˀ eht-urę-ha-ˀ fa-1A-claw-find-inc-pu I found a claw

unǫ hkwayehskwa u-nǫ hkwayehskw-ˀ FZP-be a bad spirit-ha it is a bad spirit, sorcerer tąˀ ą nǫ h not

maybe

tižuh d t-ø-ižu-h du-FZA-be like-st it is like the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st it is a bear

teˀ yęh teˀ -ø-yę-h ng-FZA-be-st it is not

“This is only like a bad spirit. I found a claw that is not a bear’s.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said ekwakahkwaˀ e-kw-akahkw-aˀ

nyędiˀ tuˀ

kariwayǫ ht k-a-riw-a-yǫ ht-ø du-FZA-matter-jv-begin-st it doesn’t matter. it is certain mętraˀ tuˀ

anyǫ nyęˀ a-nyǫ nyę-ˀ

de

d the

haˀ ehturędih ha-ˀ eht-urę-d-ih

264

Forty Narratives in the Wyandot Language

fu-1npA-look-pu we (n) will look

whether

FZA-be a bear-st it is a bear the

MA-claw-find-inc-st he found its claw.

He (the chief) said, “It doesn’t matter. It is certain. We will look at whether it is a bear’s claw he has found.” ahęhąǫˀ tąˀ ą nǫ h a-h-ęhąǫ -ˀ fa-MA-say-pu he said no maybe

teyawahstih de kwakažatǫ h te-ya-wahst-ih kwa-(akaža)-tǫ -h ng-FZA-be good-st 1npA/FZP-(disturb)-dl-st it is not good the we (n) go to disturb it

He (the hunter) said, “Maybe it is not good that we go to disturb it.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kariwayǫ ht k-a-riw-ayǫ ht-ø du-FZA-matter-begin-st it is certain

tuh there

ekweh[t]. e-kw-e-ht-ø fu-1npA-go-ca-pu we (n) will go to a place

He (the chief) said, “It is certain. We will go there. tuh there

ahatinyǫˀ de a-hati-nyǫ -ˀ fa-MpA-arrive-pu they (m) arrived the

karhiˀ [t] k-a-rhiˀ t-ø cl-FZA-be a tree-st where there is a tree

d’ the

uratętih u-ratę-t-ih FZP-climb-ca-st it climbed up a place

They arrived where the tree is that it climbed up. uteˀ watsih u-te-ˀ wats-i-h FZP-srf-dried up bark-be full-st it is full of dried up bark kyęyadiˀ more

sturǫ męh s-t-u-rǫ -mę-h re-du-FZP-be with-un-st it has taken it off

tuh there

deheręh far

It has taken off the outer bark to a great distance. de

kyuh

the

nearby

karateˀ k-a-r-a-te-ˀ cl-FZA-woods-jv-be present-st where a forest exists

ahatirǫ trah a-hati-rǫ t-ra-h fa-MpA-tree-(be with)-pu they (m) are with, beside a tree

Translating the Stories

265

Nearby, where there is a forest, they are beside a tree. tuh there

aharatęh d a-ha-ratę-h fa-MA-climb-pu he climbed it the

ireheˀ i-r-eh-eˀ pa-MA-wish-pr he thinks

utažaaˀ ti[n]gyęh u-t-a-ža-aˀ t-ingyę-h op-cl-op-1A/FZP-body-go out-tr+pu I would make it go outside here There he climbed, thinking “I would make it go outside.” tuh there

ahąǫˀ a-hą-ǫ -ˀ fa-MA-arrive-pu he arrived

ahakęnyatǫ h a-ha-(kęnyatǫ )-h fa-MA-(peep) -pu he peeped inside

de the

tušamęteh t-u-š-a-(męte)-h cl-FZP-mouth-jv-(?)-st mouth, opening

He arrived there. He looked into the opening. takyeˀ tuˀ suddenly

tawaˀ kyerihat t-aw-ø-aˀ ky-eri-hat-ø du-fa-FZA-srf-be right-ca-pu it caused itself to be in an erect position

utayayęhaˀ 147 u-t-a-y-ayę-ha-ˀ fa-du-fa-FZA-go out-inc-pu it went outside

Suddenly, it stood up and went outside. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ǫ matęruˀ ǫ m-atęru-ˀ 1pP-be friends-st we are friends

tsateˀ waˀ tąˀ ą ts-ate-ˀ wa-ˀ imp+2pA-srf-take-imp run away not

teˀ yęh teˀ -ø-yę-h ng-FZA-be-st it is not He said, “My friends. Run away. It is not a bear.”

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

266

Forty Narratives in the Wyandot Language

ahǫ teˀ waˀ a-hǫ -te-’ wa-’ fa-MpA-srf-take-pu they (m) fled

kaˀ tuh

hąrąˀ

[n]deheręh

tuh

near

only

far

there

tauyareht n t-a-u-yare-ht-ø cl-fa-FZP-be loud-ca-pu (where it is causes noise) the

ahaˀ žah a-ha-ˀ ža-h fa-MA-shoot-pu he shot

They fled only as far as the sound of his shot. tuh there

skatakeˀ de s-ka-take-ˀ re-FZA-go running-pr it goes running back the

usayaratęˀ u-s-a-ya-ratę-ˀ fa-re-fa-FZA-climb-pu it again climbed

karhiˀ [t] k-a-rhiˀ t-ø cl-FZA-be a tree-st where there is a tree

d that which

huwataˀ tǫ takyeˀ huw-at-a-ˀ tǫ t-ø-aky-eˀ FZA/MP-body-jv-put in mouth-st-pgr-pr she goes about with his body in her mouth

de the

rǫ męh r-ǫ mę-h MA-be human-st he is human It goes running back where there is a tree, and again climbed with a human body in its mouth. tuh

tawatehstęˀ nęh waˀ tuˀ t-aw-ø-atehstę-ˀ cl-fa-FZA-descend-pu there it descended to such a place then next

sahuyǫ [n]gyaht s-a-huyǫ -ngyaht-ø re-fa-FZA/IndP-chase-pu it chased after them (ind) again

There it descended to again chase after them. d’ the

awahka hąrąˀ aw-ø-ahka-ø fa-FZA-be short-pu it is short (time) only

tuh there

skataˀ keˀ s-ka-taˀ ke-ˀ re-FZA-go running-pr it goes running again, back

Translating the Stories

267

suwaˀ atatǫ ntakyeˀ s-uwa-ˀ at-a-tǫ nt-ø-aky-eˀ re-FZA/MP-body-jv-carry in mouth-st-pgr-pr it carries his body again in its mouth In only a short time it runs back carrying his body in its mouth. tuh

n

there

the that

de

skat s-ka-t-ø re-FZA-be one-st one

those

ǫ daeˀ

[h]aǫ mąˀ hąˀ rąˀ hą-ǫ m-ąˀ MP-self-ns himself only

hąˀ arˀ ižuh aweˀ ti ø-žu-h FZA-be like-st only it is like all eskareˀ e-s-ka-re-ˀ pa-re-FZA-add-st it is added (to ten)

ahayǫ hšęˀ ah-ayǫ -hš-ęˀ fa-FZA/IndP-finish-pu it finished, killed them (ind)

ihęnǫ h i-hęn-ǫ -h pa-MpA-be together-st they (m) are together

asahutatęh a-s-a-hu-t-at-ęh fa-re-fa-MP-(be)-(ca)-pu he is still existing in a place

Then it killed all eleven. He (the hunter) alone remains. nęh

tu

then there

nęh

nęh

then now

[a]haˀ teˀ waˀ a-h-aˀ te-ˀ wa-ˀ fa-MA-srf-take-pu he fled

usaharǫ mawaˀ u-s-a-ha-rǫ m-awa-ˀ fa-re-fa-MA-cross-un-pu he goes back

Now then, there now he fled to go back. nęh

utahungya[t] u-t-hu-ngyat-ø fa-du-FZA/MP-chase-pu

yǫ tareˀ tǫˀ mah y-ǫ tar-e-ˀ FZA-lake-be water-st

now

it chases him there

it is a lake

(toward)

ahatakeˀ a-ha-take-ˀ fa-MA-go running-pr he is going to run

Now it chases him towards where he is going to run to a lake. arehǫˀ a-r-eh-ǫˀ

daeˀ

nǫ h

ą

tewažye[n]daǫˀ tew-ažy-endaǫ -ˀ

268

Forty Narratives in the Wyandot Language

fa-MA-wish-pu he wished, thought de the

that one

[a]męˀ yeh am-ę-ˀ -yeh FZP-be water-st-ns-el in, at the water

maybe

not

ng-FZA/1P-seize-st it won’t seize me

ayateˀ skuh 148 a-y-ate-sk-u-h fa-1A-srf-body-be in water-tr+pu I went in the water

tuˀ

ati

there then

He thought, “Maybe that one won’t seize me if I go into the water there.” nde tuh the

there

ahayǫˀ a-ha-yǫ -ˀ fa-MA-arrive-pu he arrived

de the

yǫ tareˀ y-ǫ tar-e-ˀ FZA-lake-be water-st lake is

He arrived there where the lake is. [tuˀ

ati

there then

tehat te-ha-t-ø du-MA-stand-st he is standing

de who

rǫ meh r-ǫ me-h MA-be human-st he is human

ayęh]144 a-ø-yę-h op-FZA-be-pu it would be

There then, he is standing, he who would be human (but is not). ahęhąǫˀ ęndiˀ eyaterahkaˀ a-h-ęhąǫ -ˀ e-y-aterahka-ˀ fa-MA-say-pu fu-1A-try-pu he said I I will try

ažatrižuh a-ž-at-rižu-h op-1xdA-srf-fight, kill-pu we two (x) would fight

utesa[n]gyahteˀ u-t-e-sa-ngyaht-eˀ fa-du-fa-FZA/2P-chase-pr it chased you

ndaeˀ

hąˀ rąˀ

that one

only

d’ the

kyehšeh ? imp-du-2A-(do/go)-imp (do it)145

He said, “I will try to fight with the one that chased you. Do only this.” de

[e]wayewihšingyaˀ ew-aye-wihš-ingya-ˀ

esteskwaˀ ehst e-ste-skw-aˀ e-hst-ø

144 The words between the square brackets are entered in the right side in italics. 145 This word is difficult to decipher. In Barbeau 1960, 148 #16 the translation is “doest thou.”

Translating the Stories

if

fu-FZA/1P-power-surpass-pu it will overpower me

tehšetsęh t-e-hše-tsę-h cl-fu-2A-dip for water-pu you will dip for water there

de the

269

fu-2A/1P-water-hit-ci-pu you will hit me with water kayǫ tareˀ k-ay-ǫ tar-e-ˀ cl-FZP-lake-be water-st where there is a lake

“If it overpowers me, you will hit me with water that you will dip for from a lake.” taˀ yayǫˀ t-aˀ -ya-yǫ -ˀ cl-op-FZA-arrive-pu it would arrive there ndaeˀ

de

this one who

ših far

yatakeˀ ya-take-ˀ FZA-goes runing-pr she goes to run

rǫ meh r-ǫ me-h MA-be human-st he is a human

tuh there

awerinęh aw-er-i-nęh FZP-wish-st-ps she was thinking

aˀ žayędaǫ h aˀ -žay-ędaǫ -h op-(1A/MP)-seize-pu I would seize him

It arrived running from afar, thinking “I would seize this man.” nęh then

ažatrižuh a-ž-at-rižu-h fa-MdA-srf-fight-pu they two (m) fought

hayǫ mąˀ hay-ǫ m-ąˀ MP-self-ns himself

de

yęriš

the

cougar

Then they two fought, it and the cougar. suˀ [n]diyǫ hęndih de s-u-ˀ ndiyǫ h-en-d-ih re-MP-mind-fall-inc-st his mind dropped, he forgot the

rǫ meh r-ǫ me-h MA-be human-st he is human

ti

deręh

as

far away

ihuriwa[n]deramęh i-hu-riw-a-nderamę-h pa-MP-matter-jv-astonish-st it was an astonishing matter to him The human forgot for a long time as it was an astonishing matter to him.

270

Forty Narratives in the Wyandot Language

nęh hǫ makyaˀ yehta(r)ih de hǫ m-aky-a-ˀ yehtar-ih MP-body-jv-lie down-st now his body is lying down who sarežarahaˀ nęh s-a-r-ežar-aha-ˀ re-fa-MA-remember-inc-pu he remembered now yǫ tareˀ y-ǫ tar-e-ˀ FZA-lake-be water-st it is a lake

hutundatęruh t hu-t-und-atęru-h ø146-du-MpP-be friends-st they two (m) are friends as tahatsęh[t] t-a-ha-tsęht-ø cl-fa-MA-dip for water-pu he dipped for water

ahšaˀ the same time

de

tu

the

there

ahu[n]dehkwaˀ ehs147 a-hu-ndehkw-aˀ e-hs fa-MA/MP-water-hit-da+pu he struck him with water

Now, he is lying on the ground, his friend remembered. Now he dipped for water from the lake and struck him with water. takyeˀ tuh ehtaˀ yeh ø-eht-aˀ -eh FZA-field-ns-el suddenly on the ground

sahaˀ tǫ kyehsǫˀ de s-a-h-aˀ t-ǫ kye-hsǫ -ˀ re-fa-MA/FZP-body-throw-(ds)-pr he threw her body away the

užuˀ yę u-žuˀ yę-ø FZP-be a ground squirrel-st it is a ground squirrel, chipmunk

yǫ mąyuwanęh yǫ mą-yuwanę-h FZpA/FZP-be large-st it is large, chief

Suddenly, on the ground he threw its body away, the chief of the ground squirrels, chipmunks. nęh then

ahažuˀ a-ha-žu-ˀ fa-MA/FZP-kill-st he killed it

de

yęriš

the

cougar

Then the cougar killed it. 146 As presented in Barbeau 1960, 148 #45 the word begins with dehu. While the de is clearly the particle meaning “who” here, the hu cannot easily be explained. 147 This noun and verb combination was also used to refer to baptism.

Translating the Stories

kahatuh

n’

(as this point)

the

ahutęndutǫˀ n a-hu-te-ndutǫ -ˀ fa-FZA/MP-srf-tell-pu it told him the

usasarahskwaˀ de usa-s-arahskwa-ˀ re-imp+2A-leave-imp leave to go back the

tiskwandareˀ ti-skwa-ndare-ˀ cl-2pA-exist-st where you (p) live

271

ahęhąǫˀ 149 a-h-ęhąǫ -ˀ fa-MA-say-pu he said utanyęˀ u-t-anyę-ˀ FZP-body-gather-st) (bodies are gathered)

wetiˀ all

At this point it told him, “Leave to go back to where you live and all the people are gathered.” tuh

ne

there the

kwatiyerǫˀ kw-ati-yerǫ -ˀ cl-FZpA-assemble-st where they (f) are assembled

[a]tižaˀ ahaˀ ati-žaˀ ah-aˀ FZpA-child-ns children (f)

n the

yarǫ tayǫ h ya-rǫ t-ayǫ -h FZA-tree-be inside-st inside a tree

de

148

the

ǫ nęh

katsiskwayǫˀ ka-tsi-skwa-yǫ -ˀ cl-re-2pA-arrive-st now, then you (p) are arriving back there.

“You are arriving where the children are assembled inside a tree.” tetsikyatateyęˀ t-e-tsi-ky-atate-yę-ˀ du-fu-re-1ndA-rf-see-pu we two (n) will see each other again yarižuhtaˀ ya-rižuht-aˀ FZA-rock-ns rock(s)

d that which

ituh

ne

there

the

[e]yǫ nǫ ht de e-yǫ -nǫ ht-ø fu-1A/2P-give-pu I will give it to you the

eskwayerat e-skwa-yera-t-ø fu-2pA-use-ca-pu you (p) will use it for such a purpose

d the

eyaeskwažaˀ e-yaeskwa-ža-ˀ fu-2pA/FZpP-kill-pu you (p) will kill them (f) 148 For some unknown reason in Barbeau 1960, 149 #11 there is an -e- before the -de-.

272

Forty Narratives in the Wyandot Language

“We will see each other again there, and I will give you the rock with which you will kill them.” nęh

tuh

now, then there

usareht u-s-a-r-eht-ø fa-re-fa-MA-come-ca+pu he came back to a place

nęh then

tusažatateyęˀ t-u-s-a-ž-atate-yę-ˀ du-fa-re-fa-MdA-rf-see-pu they two (m) saw each other again

Then he came back there and they saw each other again. nęh

ahutę[n]dutǫˀ a-hu-tę-ndutǫ -ˀ fa-MA/MP-srf-tell-pu then he told him

hǫ mąyuwanęh hǫ mą-yuwanę-h MpA/MP-be large-st he is chief

d the

ahęhąǫˀ ęndiˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said I aˀ yehǫˀ aˀ -y-eh-ǫˀ fa-1A-wish-pu I wished

ęndiˀ I

de

yęriš

the

lion

utayǫ teh u-t-a-yǫ -te-h fa-du-fa-1A/2P-defend-pu I protected you (s)

Then he told him, saying, “I, the chief of the lions wished ‘I would defend you.’” daeˀ

atih

n

ǫ nęh eyaeskwažuˀ e-yaeskwa-žu-’ fu-2pA/FZpP-kill-pu those then the now you (p) will kill them (f)

eyaeskwaˀ ahtateyaˀ e-yaeskwa-’ aht-atey-a’ fu-2pA/FZpP-body-burn-pu you (p) will burn their (f) bodies

“Then those that you will kill, you will burn their bodies.” daeˀ atih nd that then if

ayehǫˀ a-y-eh-ǫˀ fa-1A-wish-pu I wished

awa[n]dutaętaˀ aw-a-ndut-a-ę-t-aˀ op-IP-charm-jv-have-ca-pu I would have a charm

ndaeˀ that

nd who

ayǫ meh ay-ǫ me-h IndA-be human-st one is human

akek a-k-e-k-ø op-du-1A-pick up-pu I should pick up

d the

uˀ yęrąˀ u-ˀ yęr-ąˀ FZP-ashes-ns ashes

Translating the Stories

ewatǫˀ ew-atǫ -ˀ fu-FZA-become-pu it will become

d

273

utižaˀ tateh utiž-aˀ t-ate-h FZpP-body-burn-st their (f) bodies were burned

the

Then if a human wishes, “I would have a charm. I should pick up the ashes from the burned bodies.” dae

hąˀ rąˀ

that one only

westaˀ tu ęndaeˀ must not that one

ehskwatsatęh 150 eh-skw-atsat-ęh fu-2pA-show-pu you (p) will will point out

d that which

ažayuwerǫ h a-žayuw-erǫ -h op-MA/IndP-damage-pu he would damage them (ind) “Only you must not show him that which he would do damage.” daeˀ

hąˀ rąˀ d

that one

only

the

eskwatraˀ skwižuˀ e-skw-atraˀ skw-ižu-ˀ fu-2pP-fortune-be great-pu you (p) will have good fortune

Only do that which you will have good fortune. daeˀ that one

[e]skwayerat ne e-skwa-yera-t-ø fu-2pA-use-ca-pu you (p) will use it to do something the

teskwatę[n]daˀ kwaˀ t-e-skw-atę-ndaˀ kwa-ˀ du-fu-2pA-srf-go out hunting-pu you (p) will hunt

You will use it when you go hunting. aˀ yakeh de aˀ -y-ak-eh fa-(IndA)-take-pu they (ind) picked it up, took it up the

yaˀ [n]dutaˀ ya-ˀ ndut-aˀ FZA-charm-ns charm

hǫ tehšrongyah. Yiheh hǫ -te-hšrongy-ah MpA-srf-prepare-ha they (m) prepare yiheh

They picked it, that which they prepare as a charm. Yiheh.

274

Forty Narratives in the Wyandot Language

21 t h e b oy a n d t h e p e t s n a k e 1915, 146–8; 1960, 23–5,150–8 )

( b a r b e au h[ǫ ]mętsęhtiah h-ǫ mętsęhti-a-h MA-be a boy-st-dm he is a boy

nęh

ših

now

far

ereˀ s e-r-e-ˀ s tl-MA-go-ha he goes away often

yakyǫ mąyeh ya-kyǫ m-ą-yeh FZA-creek-ns-el at a creek

yare[n]datęhtraˀ ya-rend-a-tęhtra-ˀ FZA-stone-jv-stretch out-st stones are stretched out A boy often goes far away to a creek with stones stretched out along it. tuh

eˀ reˀ s eˀ -r-e-ˀ s tl-MA-go-ha there he goes away

nę

hayęˀ ha-yę-ˀ MA-see-st now he sees

waskęˀ nyąˀ de kyuˀ ngętseh w-a-skęˀ nyą-ˀ -ą pa-FZA+srf149-be small-st-dm it is small the snake

yaˀ kwahstih y-aˀ k-wahsti-h FZA-body-be good-st she is pretty

ahaaˀ tǫ meskweˀ a-ha-aˀ t-ǫ mesk-eˀ fa-MA/FZP-body-please-da+pu he liked her

He goes away often and then sees a small snake that is pretty. He liked her. nęh ahahšrǫ [n]gyaˀ a-ha-hšrǫ ngy-aˀ fa-MA-prepare-pu then he prepared it

aˀ tarendatǫ hǫ hs distęˀ a aˀ -t-a-rend-atǫ -hǫ hs fa-du-MA-stone-surround-inc+pu he surrounded it with stone not

tayayęhąˀ t-a-y-ayę-hą-ˀ ng-fa-FZA-go out-inc-pu it did not go out

ahautenyęndihšęˀ aha-u-te-nyęnd-ihs-ęˀ fa-FZP-srf-skill-finish-pu one gets through

Then he prepared by surrounding it with stone. No one could get out or through. 149 The form of this verb that takes the diminutive also takes the a- rather than the consonant conjugation usual for this verb. This conjugation change seems to involve the semi-reflexive.

Translating the Stories

nęh

saharah[s]kwaˀ hąˀ ą s-a-h-arahskwa-ˀ re-fa-MA-leave-pu now he left to return not dah sayutendutǫˀ sayu-te-ndutǫ -ˀ MA/IndP-srf-tell-st that he told one

275

te hatendut de te-h-ate-ndut-ø ng-MA-srf-tell-st he did not tell when

de who

husahąǫˀ hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back

eˀ tǫˀ e-ˀ tǫ -ˀ IndA-be old-st one is old

When he returned, he did not tell anyone who is old. [a]urhęhą a-u-rhę-hą-ø fa-FZP-dawn-inc-pu day dawned tuyˀ tura (at the same place)

tuh there

usareˀ u-s-a-r-e-ˀ fa-re-fa-MA-go-pr he goes back

sahakahtąndaˀ s-a-h-ak-aht-and-aˀ re-fa-MA-srf-look at-dl-pu he went back to look at it

iyęˀ trǫˀ kyuˀ ugęntseh i-ø-yęˀ trǫ -ˀ pa-FZA-be placed-st she stays, resides snake

waˀ skęˀ nyąˀ ą 151 w-a-ˀ skęˀ nyą-ˀ -ą pa-FZA+srf-be small-st-dm she is very small

Day dawned and he goes back there to look at it at the same place where the small snake resides. ahaˀ šrǫ [n]gyaˀ a-ha-ˀ šrǫ ngy-aˀ fa-MA-prepare-pu he prepares, builds it

hatǫ saˀ ayęntęˀ de h-at-(ǫ sa)-(ˀ ayente)-ˀ MA-srf-?-?-st (he a hole made)150 the

tsaˀ [n]duhstih de ts-a-ˀ nduhst-ih re-FZA-be cold water-st it is very cold water that which

yarižuhtaˀ tuh ya-rižuht-aˀ FZA-rock-ns stone there

erhar ø-er-har FZA-drink-ha she drinks

de

ahašraˀ a-ha-šra-ˀ fa-MA-leak-pu he leaked it

kyuˀ ngętseh

the snake

He makes a hole in the stone to pour cold water that the snake drinks. n

ahunęrǫ ntiˀ a-hu-nęrǫ nti-ˀ

hažuˀ ha-žu-ˀ

yǫ sahaˀ y-ǫ sah-aˀ

150 This is the translation presented in Barbeau 1960, 151 #3.

n

276

then

Forty Narratives in the Wyandot Language

fa-MP-hunt-pu he went hunting

MA/FZP-kill-st he kills it

FZA-a small bird-ns a small bird

now

ahaˀ saˀ męht a-ha-ˀ s-aˀ mę-ht-ø fa-MA-feather-pick-ca-pu he plucked feathers Then he went hunting, killing a small bird and plucking its feathers. tuh

usareˀ u-s-a-r-e-ˀ fa-re-fa-MA-go-pr there he goes again n the

de

kyuˀ ngęntseh

the

snake

ahaˀ skenyǫ ngyaˀ de a-ha-ˀ skeny-ǫ ngy-aˀ fa-MA-small piece-make-pu he made it into small pieces the

ekętrǫ ek-ø-ętrǫ -ø cl-FZA-be placed-pu where she, it resides

yǫ sahaˀ y-ǫ sah-aˀ FZA-a small bird-ns bird

uˀ wahtsa u-ˀ wats-a FZP-meat-ns meat

There he goes again to where the snake resides and makes into small pieces the bird meat. ahatǫ nkwaˀ de kyuˀ ngęntseˀ a-h-atǫ nkwa-ˀ fa-MA/FZP-desire-pu he gives her what she desires the snake waˀ tanyęhstiˀ w-aˀ t-a-nyęn-st-iˀ FZA-body-jv-have skill-ci-st she is well-made

aˀ ya[n]gyaha aˀ -ya-ngyah-a-ø fa-FZA-food-eat-pu she ate it

waskęnyąˀ ą deˀ kwah w-a-skęnya-ˀ -ą pa-FZA+srf-be small-st-dm she is small very d the

uˀ wahtsaˀ u-ˀ wahst-aˀ FZP-meat-ns meat

He gives the small well-made snake what she desires. She ate the meat. [a]urhęhąˀ nę tuh a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned then there

usareh tuyˀ tura u-s-a-r-e-h fa-re-fa-MA-go-pr he goes again (as usual)151

151 This is the translation given in Barbeau 1960, 151 #40–1.

iyęˀ trǫˀ i-ø-yęˀ trǫ -ˀ pa-FZA-be placed-st she resides

Translating the Stories

277

The next day he goes again to where she resides. nę then

sahašrawahs s-a-ha-šra-wa-hs re-fa-MA/FZP-leak-un-da+pu he again poured it for her

tsaˀ nduhstiˀ ts-a-ˀ nduhst-iˀ re-FZA-be cold water-st very cold water

Then he again poured cold water for her. sahunęrǫ tiˀ s-a-hu-nęrǫ ti-ˀ re-fa-MP-hunt-pu again he went hunting

sahažuˀ s-a-ha-žu-ˀ re-fa-MA/FZP-kill-pu again he killed it

usahatsęhtę u-s-a-ha-tsęhtę fa-re-fa-MA/FZP-give liquid-da+pu he again gave soup, food to her

de the

yǫ saha y-ǫ sah-a FZA-a small bird-ns a bird

aˀ wahšęˀ aˀ -wa-hš-ęˀ fa-FZA+srf-finish-pu she finished it

Again he went hunting, killed a bird, gave her food which she finished. nę

waˀ tuh

now once more kyuskęhnęˀ ky-u-skęhnę-ˀ cl-FZP-be near-st it is nearby

sahunęhrǫ tiˀ s-a-hu-nęhrǫ ti-ˀ re-fa-MP-hunt-pu again he went hunting waˀ tuh once more

sahažuˀ s-a-ha-žu-ˀ re-fa-MA-kill-st again he killed

yǫ saha y-ǫ sah-a FZA-a small bird-ns a bird

uhsažuhšeˀ ihk u-hs-až-u-hšęˀ -i-hk fa-re-fa-FZP-finish-st-pu again she has finished it

Now once again he went hunting, again he killed a bird nearby; once more she has finished it. d the

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

ayuwanęh a-yuwanę-h

nę

tuh

then

there

sahašrawah s-a-ha-šra-wa-h

usare nę trǫ ndiˀ 152 u-s-a-r-e-ø fa-re-fa-MA-go-pr he goes again now much more

278

Forty Narratives in the Wyandot Language

FZA-be large-st re-fa-MA/FZP-leak-un-pu she is large he again poured it for her Next day he goes again, now she is much larger. He again poured something for her . nęh sahunęrǫ ti s-a-hu-nęrǫ ti-ø re-fa-MP-hunt-pu now again he went hunting

ahšęhk imęhnǫ im-ęhn-ǫ -ø pa-FZpA-be together-st three they (f) are such a number

ahažuˀ a-ha-žu-ˀ fa-MA-kill-pu he killed

Now, again he went hunting and killed three. nęh sahatsęhtę s-a-ha-tsęht-ę re-fa-MA/FZP-feed-pu now he fed her again

aˀ wahšęˀ aˀ w-a-hš-ęˀ fa-FZA+srf-finish-pu she finished it

ahšęhk three

imęhnǫ h im-ęhn-ǫ -h pa-FZpA-be together-st they (f) are such a number Then he gave food to her, and she finished the three. aˀ temęntayeh aˀ -tem-ø-ęnt-a-ye-h tl-du-FZA-day-jv-number-st every day

ukyeraˀ tihakyeˀ u-ky-era-ˀ t-i-haky-eˀ FZP-srf-add to-ca-st-pgr-pr she is continuously increasing

ya[n]gyahah nę trǫ di’ ya-ngyah-a-h FZA-food-eat-st she eats now much

[a]yuwahnęh a-yuwahnę-h FZA-be large-st she is large

tiwa that much

Every day, she is continuously increasing how much she eats. Now she is much larger. n

ahahšrǫ ngya a-ha-hšrǫ ngy-a fa-MA-prepare-pu

aˀ taręndatǫˀ tuh aˀ -t-a-ręnd-atǫ -ˀ fa-du-MA-rock-surround-pu

sahęˀ trǫˀ sa-h-ęˀ trǫ -ˀ re-MA-be placed-st there again he resides

the

he prepared, made it

he surrounds it with rock

Translating the Stories

279

He prepared a rock surround where she again resides. nęh

sahunęrǫ tiˀ s-a-hu-nęrǫ ti-ˀ re-fa-MP-hunt-pu then again he went hunting

nę

trǫ ndiˀ [u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st now much there is plenty

ya[n]gyahaš ya-ngyah-a-š FZA-food-eat-ha she eats

Then again he hunts. There is plenty that she eats. tuh

sahąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu there again he arrived

d when

aˀ urhęhą aˀ -u-rhę-hą-ø fa-FZP-dawn-inc-pu day dawned

šęndar already

Again he arrived there when day had dawned already. nęh ąˀ now not

teu[n]gya[n]diˀ te-u-ngyandi-ˀ ng-FZP-be a long time-st it is not a long time

te skęˀ te-s-ø-kę-ˀ ng-re-FZA-be-st it is not still, again

nę152 now

sahahšrǫ gya s-a-ha-hšrǫ gy-a re-fa-MA-prepare-pu again he prepared it It is not a long time and again he prepared it. nę

trǫ ndiˀ

now much

[a]yuwanęh a-yuwanę-h FZA-be large-st she is large

n when

aˀ taręndaˀ tǫˀ aˀ -t-a-ręnd-aˀ tǫ -ˀ fa-du-MA-rock-surround-pu he surrounds it with rocks

Now she is much larger when he surrounds it with rocks. nęh sahunęrǫ tiˀ s-a-hu-nęrǫ ti-ˀ re-fa-MP-hunt-pu now he again went hunting

nę

tanyǫ nyęhąˀ

now rabbit(s)

nǫ maˀ nde [u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st next time plenty

152 This is linked by a line to the preceding word in Barbeau 1960, 152 #41.

280

Forty Narratives in the Wyandot Language

ahažuˀ a-ha-žu-ˀ fa-MA-kill-pu he killed Now he went hunting again, and this time killed plenty of rabbits. nęh wetiˀ ahatsęhtę a-ha-tsę-tę fa-MA/FZP-feed-da+pu then all he gave food to her

aˀ wahšęˀ aˀ w-a-hš-ęˀ fa-FZA+srf-finish-pu she finished it

Then all the food he gave her, she finished. ahęhteˀ a-h-ęhte-ˀ fa-MA-know-pu he came to know it

d

ahsǫ h

the

still

iwehe iw-ø-eh-e pa-FZA-wish-pr she wants it

He came to know that she still wants some. nę

sahunęrǫ tiˀ s-a-hu-nęrǫ ti-ˀ re-fa-MP-hunt-pu now again he went hunting

[u]torǫ t[ǫˀ ]153 u-torǫ tǫ -ˀ FZP-be plenty-st there is plenty

usahažuˀ de u-s-a-ha-žu-ˀ fa-re-fa-MA/FZP-kill-pu again he killed it the

tanyǫ nyęhąˀ rabbit(s) Now again he went hunting and again he killed plenty of rabbits. nę 153 now

sahatsęhtęˀ s-a-ha-tsęht-ęˀ re-fa-MA/FZP-feed-da+pu again he gives her food

aˀ awahšeh aˀ -awa-hš-eh fa-FZA+srf-finish-pu she finished it

Now again he gives her food and she finished it. [aˀ ]urhęhąˀ aˀ -u-rhę-hą-ˀ

n

aˀ šęhk nǫ mąˀ deˀ

153 In Barbeau 1960, 152 #54 the last vowel presented is -i-.

d

ahunęrǫ tiˀ a-hu-nęrǫ ti-ˀ

d

Translating the Stories

fa-FZP-dawn-inc-pu day dawned aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

the

three

awetih all

this time

when

281

fa-MP-hunt-pu he went hunting the

aˀ wahšeˀ aˀ -wa-hš-ęˀ fa-FZA+srf-finish-pu she finished it

The next day, the third time, he went hunting, the next day she had finished all of it. uˀ [n]gya[n]dih nęˀ u-ˀ ngyandi-h FZP-be a long time-st it was a long time now

ahte usahandaˀ urahaˀ a-hte-u-s-a-ha-ndaˀ ura-ha-ˀ (?)-ng-fa-re-fa-MA-have power-inc-pu he did not have the ability to do it

ažuhtahaˀ traˀ ǫ hšę až-u-htaha-ˀ op-FZP-have enough-pu she would have had enough (repeatedly154)

iyaaˀ taih de i-ya-aˀ t-a-ih pa-FZA-body-eat-st she eats bodies the

d the tanyǫ nyęhąˀ rabbits

It was a long time he did not have the capacity to do it so that she would have eaten enough rabbits. nęh skat nę s-ka-t-ø re-FZA-be one-st now one now

[a]haˀ tǫ kwaˀ a-ha-ˀ tǫ -kw-aˀ fa-MA/FZP-put in mouth-ins-pu he put it into her mouth

ne

hunęrǫ kyǫ hakyeˀ hu-nęrǫ kyǫ -ø-haky-eˀ MP-hunt-st-pgr-pr when he went about hunting wetiˀ all

trǫ ndiˀ much more

[i]męntehaǫˀ im-ø-ent-ehaǫ -ˀ pa-FZA-day-carry-st all day long

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st there is plenty

ahažuˀ a-ha-žu-ˀ fa-MA-kill-pu he killed

aˀ wahšęˀ aˀ w-a-hš-ęˀ fa-FZA+srf-finish-pu she finished it

Now one by one he put it into her mouth all day long. When he went about hunting, he killed much more and she finished it all. 154 This is the translation given in Barbeau 1960, 153 #20.

282

d the

Forty Narratives in the Wyandot Language

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

nę

tuh

now

there

usareh u-s-a-r-e-h fa-re-fa-MA-go-pr again he goes

When day dawned again he goes there. sahakahtaˀ [n]da s-a-h-a-kaht-aˀ nd-a re-fa-MA-srf-look at-dl-pu again he went to look at, visit na

haǫ mąˀ a ha-ǫ m-ąˀ a MP-self-ns now himself

ne

husenęˀ ąh hu-senę-ˀ -ąh FZA/MP-be a domestic animal to-st-dm she is his domestic animal

who

nǫ maˀ nde this time

ahukyaˀ tuhkwaht a-hu-ky-aˀ t-uhkwah-t fa-FZA/MP-srf-body-swallow whole-pu she swallowed him whole

Again he went to visit his domestic animal, but this time she swallowed him whole. tuh

ną

there

now

ižuh ø-ižu-h FZA-be like-st It is like de the

awakǫ htęh aw-ø-ak-ǫ ht-ęh fa-FZA-srf-begin-pu she began d the

e[n]dareˀ e-ndare-ˀ IndA-exist-st they (ind) live

auˀ kwaęˀ a-u-ˀ kwa-ę-ˀ fa-FZP-?-lie-pu (a projection of land (peninsula)155 nę

tǫˀ mąˀ

haˀ weh haˀ w-ø-e-h fa-FZA-go-pr now (that way) she goes

kyu[n]gęntseh snake

There now she started for a place like a peninsula where people live. That way the snake goes. tuh

d

there when

aˀ uˀ rah d aˀ -u-ˀ ra-h fa-FZP-be night-inc+pu it became night when

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

155 This is how the word is translated in Barbeau 1960, 153 #51.

nęh now

Translating the Stories

ǫ nkęhąhsǫˀ tuh ǫ n-k-ęh-ahsǫ -ˀ IndA-srf-awaken-dl-st they (ind) are going to awaken

283

teyaaˀ tarǫˀ te-ya-aˀ t-a-rǫ -ˀ du-FZA-body-jv-cross-st there her body crosses (i.e., obstructs their exit)

When it became night, day dawned, and they were going to awaken, her body crosses (their exit). teuwat[ǫ 156]ˀ te-uw-atǫ -ˀ du-FZP-surround-st she surrounds it

d the

tawatǫˀ de 154 t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible the

e[n]dareˀ e-ndare-ˀ IndA-exist-st they (ind) live

gyahtęˀ

hažayęndiˀ haž-ayę-nd-iˀ IndA-go out-inc-st anywhere they (ind) go out She is surrounding where they live so it is not possible for them to get out anywhere. awetiˀ all

aˀ (a)yuhšęh aˀ -ayu-hš-ęh fa-FZA/IndP-finish-pu she finished them (ind)

de the

tęndareˀ t-ę-ndare-ˀ cl-IndA-exist-st where they (ind) lived

awetiˀ all

ayukyaˀ kwaht a157-yu-ky-aˀ k-waht-ø fa-FZA/IndP-srf-body-swallow whole-pu she swallowed them (ind) whole She finished them all off where they lived, and swallowed them all whole. kahęˀ

nę

meanwhile

then

hutižeˀ saˀ [n]dih hutiž-eˀ sa-ˀ nd-ih

tendiˀ te-nd-i-ˀ du-FZdA-be two-st two

skat s-ka-t-ø re-FZA-be one-st one de

yawitsinǫ hąh ya-witsinǫ -h-ąh FZA-be a girl-st-dm she is a girl

hiž[a]ˀ ahah158 hi-žaˀ ah-ah

156 This vowel is incorrectly presented in Barbeau 1960, 153 #68 as -ę-. 157 The -a- of the factual may have cancelled out the initial -a- of the pronominal prefix. 158 In Barbeau 1960, 154 #16 an -e- is put in this place.

284

Forty Narratives in the Wyandot Language

MpP-be in a poor state-inc-st they (m) are in a poor state, are orphans waˀ atsih

n

ǫ ndaeˀ

somewhere else the

that

the

MdA-child-ns they two (m) (are) children

waˀ žah w-aˀ ž-a-h FZA-be a size-st-dm it is small

etǫ ndaǫˀ et-ø-ǫ ndaǫ -ˀ cl-FZA-have as home-st where one has a home

Meanwhile there are two, one a girl, who are orphans, two children who have a small house somewhere else. ahatuh a-ha-tu-h fa-MA-know-pu he came to know

néh then

hǫ mętsętiˀ aˀ h-ǫ mętsęti-ˀ -aˀ MA-be a boy-st-dm he is a young boy

de

kyuˀ ngęntseh

the

snake

aˀ kayuˀ [n]datataˀ aˀ -k-ayu-ˀ ndat-a-ta-ˀ fa-du-FZA/IndP-village-jv-end-pu she caused their (ind) village to end The boy came to know then that the snake caused the village to end. n then

aˀ uˀ raˀ na aˀ -u-ˀ ra-ˀ fa-FZP-be night-inc+pu it became night then

huˀ kerǫˀ [n]diˀ hu-ˀ kerǫˀ -nd-iˀ MP-be afraid-inc-st he was afraid

Then it became night and he was afraid. ąˀ not

tehaęteriˀ aˀ nǫˀ mą te-ha-ęteri-ˀ ng-MA-be familiar with-st he does not know (whereto)

ąhandeht da ą-hand-e-ht-ø op-MpA-go-ca-pu they (m) should go to a place that one

ahžateˀ waˀ ah-ž-ate-ˀ wa-ˀ op-MdA-srf-take-pu they two (m) should flee He does not know to which place they should flee.

Translating the Stories

285

kyuˀ rąndih ąn ky-u-ˀ rą-nd-ih cl-FZP-be night-inc-st when it became night not

tahutaˀ t-a-hu-ta-ˀ ng-op-MP-sleep-inc+pu he would not sleep

de

d

the

harǫ nkaˀ ha-rǫ n-kaˀ MA-hear-ha he repeatedly hears

the

d the

ayęh a-ø-yę-h op-FZA-be-pu it would be

utaweˀ u-t-aw-ø-e-ˀ fa-cl-fa-FZA-go-pr she comes

When it became night, he would not sleep as he repeatedly hears her coming. tutehuh suddenly

now

nęh sayumęndarǫ h sayu-męnd-arǫ -h MA/IndP-word-hear-st he heard one’s voice

sataˀ ęnǫ ngyah naǫˀ s-at-aˀ ęn-ǫ ngy-ah imp+2A-srf-bow-make-imp make yourself a bow from uˀ ndaˀ u-ˀ nd-aˀ FZP-arrow-ns arrow

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ęnǫ meh

deˀ šaˀ

black locust

at the same time the

ehšehšrǫ ngyaˀ h te[n]diˀ e-hše-hšrǫ ngy-ah te-nd-iˀ fu-2A-prepare-pu FZdA-be two-st you will make two

nd

hąrąˀ only

Suddenly he heard a voice, saying, “Make a bow from black locust. At the same time you will make two arrows only.” unˀ gǫ hąrąˀ u-nˀ gǫ hąr-ąˀ FZP-dogwood-ns dogwood de the

uhskwiraˀ u-hskwir-aˀ FZP-branch-ns branch, stick

daeˀ 155 that one

ehšeraˀ t e-hš-era-ˀ t-ø fu-2A-use-ca-pu you will use it for such a reason

ešateraˀ tǫˀ e-š-ate-raˀ tǫ -ˀ fu-2A-srf-fletch-pu you will put a feather in an arrow, fletch

You will use a stick of dogwood upon which to feather the arrows.

286

Forty Narratives in the Wyandot Language

daeˀ d that the

isąęˀ i-są-ę-ˀ pa-2P-have-st you have it

de

tsamęhuhiˀ

the

eagle

yąngeˀ raˀ y-ąngeˀ ra-ˀ FZA-tail feathers-ns its tail feathers

You have an eagle’s tail feathers. tuh there

ehšihǫ hrutawaˀ e-hši-hǫ hr-ut-awa-ˀ fu-2A-feather-stand-un-pu you will pull off the feathers

de

hšraˀ tǫˀ hš-raˀ tǫ -ˀ 2A-fletch-st you fletch

the

d the

uˀ ndaˀ u-ˀ nd-aˀ FZP-arrow-ns arrows

You will take the feathers there to fletch the arrows. uyarendar u-yarend-a-r-ø FZP-spot-jv-represent-st it is a spot ǫˀ mąh

de

kǫˀ mah

the

this direction

yaaˀ tatekwiˀ d ya-at-a-te-kw-iˀ FZA-body-jv-be present-ins-st it is a place on the body the

this direction

yanyęmitih ya-nyę-mi-t-ih FZA-have skill-tr-ca-st she has skill on this side; the right side

utǫ tahšraˀ u-tǫ tahšr-aˀ FZP-heart-ns heart

ahyara-h a-hya-ra-h fa-FZA-represent-pu it is represented, painted

d the

tižuhtih t-ø-ižuht-ih du-FZA-be like-st it is like

d the

uyarędar u-yaręnd-a-r-ø FZP-spot-jv-represent-st it is a spot

It is a spot on the right side of the body. It is painted like a heart. tutrahęˀ (there now it is)159 tesetakeˀ t-e-s-e-t-ø-ak-eˀ

ehšaˀ ah e-hš-aˀ a-h fu-2A-shoot-pu you will shoot nǫ nęˀ

kǫˀ mąˀ

nǫ mąˀ deˀ

the other side

this time

kwakyaˀ tawakwaˀ kw-ø-aky-aˀ t-a-wakw-aˀ

tu

tudi

159 This is the translation in Barbeau 1960, 155 #25. The “there” might come from the initial -tu-.

Translating the Stories

du-fu-2P-go-ca-st-pgr-pr (you will go around)

now

ižuh i-ø-žu-h pa-FZA-be like-st it is like so

uyaręndar u-yaręnd-a-r-ø FZP-spot-jv-represent-st it is a spot

d the

287

du-FZA-srf-body-jv-bend-ha she bends, curves her body there tu

nǫ mąˀ deˀ

there

this time

also

etsaˀ a e-ts-ø-aˀ a-ø tl-imp-2A/FZP-shoot-imp shoot her there There you will shoot the other side this time, you will go around where she bends her body. There is the spot. This time shoot her there. tuh there

aˀ reh aˀ -r-e-h fa-MA-go-pr he goes

nęh then

ahaˀ žaˀ a-ha-ˀ ža-ˀ fa-MA/FZP-shoot-pu he shot her

yatuyęh ya-tuyę-h FZA-be true-st it is true

There he goes; he shot her that is true. ahayęˀ d a-ha-yę-ˀ fa-MA/FZP-see-pu he saw it the daˀ uh

d

(the thing) the

uyaręndar de u-yaręnd-a-r-ø FZP-spot-jv-represent-st it is a spot the

tižuh t-ø-ižu-h du-FZA-be like-st it is like

ahǫ mątendutǫˀ a-hǫ m-ąte-ndutǫ -ˀ fa-MpA/MP-srf-tell-pu they (m) told him

He saw the spot like that which they told him about. nę

ahaˀ žah a-ha-ˀ ža-h fa-MA/FZP-shoot-pu then he shot her

yatuyęh ya-tuyę-h FZA-be true-st truly

aˀ yariwesa aˀ -ya-riw-es-a-ø fa-FZA-matter-be long-inc-pu it became a long matter, affair

288

Forty Narratives in the Wyandot Language

nę

tawakyaˀ tawakwaˀ t-aw-ø-aky-aˀ t-a-wakwa-ˀ du-fa-FZA-srf-body-jv-bend-pu then she bent her body this way

nę

kǫˀ mąˀ nǫ maˀ deˀ

now that way

this time

sahaˀ žah s-a-ha-ˀ ža-h re-fa-MA/FZP-shoot-pu he shot her again Then he shot her, truly. It became a long matter. Then she bent her body that way, so he shot her again. daeˀ 156 ati

daeˀ

that one

that one

aˀ užuˀ aˀ -u-žu-ˀ fa-FZA/FZP-kill-pu then it killed her

kyu[ˀ n]gętseh snake

ayuwanę[h] de a-yuwanę-h FZA-be large-st she is large the

hažuˀ de ha-žu-ˀ MA/FZP-kill-st he killed her the

hǫ mętsęhtiˀ ah h-ǫ męsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

That one then killed her. With that one the boy killed the large snake. d

usauˀ rah u-s-a-u-ˀ ra-h fa-re-fa-FZP-be night-inc+pu then it was again night ahuˀ [n]diyǫ raętahaˀ a-hu-ˀ ndiyǫ r-a-ę-t-aha-ˀ fa-MP-mind-jv-put-ca-inc-pu he put his mind to it aˀ wayuwataˀ aˀ w-a-yuwa-t-aˀ fa-FZA-be large-ca-pu she was caused to be large

ti as

nęh ahatraˀ skwah[t] a-h-atraˀ skwaht-ø fa-MA-dream-pu now he dreamed žamęˀ diˀ žam-ę-d-iˀ FZP-happen-inc-st it happened

daižuh

de

because

the

d

awetiˀ

the all

deˀ ka this

saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one

Translating the Stories

hǫˀ mętsehtiˀ ah h-ǫˀ mętsehti-ˀ -ah MA-be a boy-st-dm he is a young boy

289

ahakaratat a-h-akaratat-ǫ fa-MA/FZP-take care of-pu he took care of her

Then it was again night. He dreamed it all, he put his mind to how it happened like this, that she became large because one boy took care of her. awetiˀ

ahuˀ [n]diyo[n]raętaha a-hu-ˀ ndiyonr-a-ę-t-aha-ø fa-MP-mind-jv-put-ca-inc-pu

all

he was caused to put his mind to it

hąˀ rąˀ

d

only

the

iwehe iw-ø-eh-e pa-FZA-wish-pr she wishes it

ižuh i-ž-u-h pa-FZA-be like-st it is like

tuˀ

amęh nęndaeˀ am-ø-ę-h fa-FZP-happeninc+pu there it happened that

akehšę a-k-e-hš-ę op-du-1A-finish-pu I would kill

iwahskęˀ nyąˀ ą iw-a-hskęˀ ny-ąˀ -ą pa-FZA+srf-be small-st-dm she is very small

daeˀ

hąˀ rą

that one

only

yaaˀ kwaˀ stih ya-aˀ k-waˀ st-ih FZA-body-be beautiful-st she is beautiful

He put his mind to all that happened, that she only wished “I would kill,” that one that was only small and beautiful. kaˀ tuh

atiˀ

n

close by

then

the

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

nęh now

ahatęnduto[n]da a-h-atę-nduton-d-a fa-MA-srf-tell-dl-pu he went to tell it

Close by, day dawned and he went to tell it. dek ǫ mąh

d

this this way

the

tuh

ąˀ ę ąˀ -ę-ø

ekyęndareˀ eky-ę-ndare-ˀ cl-IndA-exist-st where they (ind) live d

aˀ ǫ kyeˀ sehah aˀ -ǫ -kyeˀ se-ha-h

ayundaˀ tawetiˀ ayu-ndaˀ t-a-we-t-iˀ IndP-village-jv-be together-ca-st village of all of them (ind) ti

deherę

290

there

Forty Narratives in the Wyandot Language

IndA-go-pr they (ind) go

iwayuwanęh iw-a-yuwanę-h pa-FZA-be large-st she is large

the de who

fa-IndA-look at-inc-pu they (ind) look at it

as

hažuh de ha-žu-h MA/FZP-kill-st he killed it, her who

hǫ mętsęhtiˀ ah 157 h-ǫ mętsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

far

This way is where all the villagers live. They went far to see the large one killed by the boy. kahęˀ

n

at this point

the

hewi[n]gye d (packed full) the

ąˀ kǫ mąˀ turęˀ ąˀ -k-ǫ m-ąˀ t-urę-ˀ fa-du-FZpA/FZP-body-split in two-pu they (m) split her in two

tuh

wetiˀ

there

all

ayǫ meˀ ay-ǫ me-ˀ IndA-be human-st they (ind) are human

At this point they split her in two. She was full of humans. sahayuwaˀ tatahkwaˀ weti nęh s-a-hayuw-aˀ t-a-t-ahkw-aˀ re-fa-MpA/IndP-body-jv-be inside-un-pu they (m) took bodies out again from inside all then deˀ šaˀ de

kyuˀ ngęˀ tseh

while

snake

the

hayuˀ nǫ htraˀ hayu-ˀ nǫ ht-ra-ˀ IndP-be inside-tr-st they (ind) were buried

aˀ yǫ mąaˀ tateyat aˀ -yǫ mą-aˀ t-atey-at-ø fa-MpA/FZP-body-burn-ca-pu they (m) burned her body

They took all the bodies out again from inside and buried them, while they burned the snake’s body. n

ǫ ndaeˀ tuh

the that

araˀ yęhęˀ tu ø-yę-hę-ˀ FZA-be-ha-ps there only it used to be there

sahayǫ ręˀ yeˀ ngyah s-ah-ayǫ -r-ęyeˀ ngy-ah re-fa-FZA/IndP-dnr-overcome-pu she again overcame them (ind)

Translating the Stories

291

It is the last time she again overcame them. daeˀ nǫ mąˀ deˀ hutiˀ [n]diyǫ ramęh huti-ˀ ndiyǫ r-a-mę-h MpP-mind-jv-have-st that this time they (m) have (their own) minds

atiˀ

that

then

ahatiˀ [n]dutarǫ mąˀ a-hati-ˀ ndut-a-rǫ -mą-ˀ fa-MpA-charm-jv-be with-un-pu they (m) took charms out of it

the

utatęre u-tat-ęre-ø FZP-rf-remain-st it is missing, left over

teˀ uhkwateyęh te-u-hkw-atey-ęh ng-FZP-srf-burn-st it did not burn

de

tąą

the

not

de

daeˀ

[y]anęwaˀ žah ya-nęw-aˀ ž-a-h FZA-bone-be a size-st-dm a little piece of bone d the

uˀ nęąˀ u-ˀ nę-ąˀ FZP-bone-ns bone

This time they made up their own minds, and took the charms out of the little bit of bone that did not burn. kahę

humęˀ ngyerih de hu-męˀ ngy-yeri-h MP-word-be right-st meanwhile he is agreeable the wehstaˀ tuˀ it must not be d the

hǫ mętsęhtiˀ a d h-ǫ mętsęhti-ˀ -a MA-be a boy-st-dm he is a young boy the

n

ǫ ndaeˀ eˀ skwast d eˀ -skwa-st-ø fu-2pA-use-pu the that you (p) will use it the

ayǫ meh dae hąˀ rąˀ d ay-ǫ me-h IndA-be human-st they (ind) are humans that only the

aˀ ǫ matraˀ skwižuˀ aˀ -ǫ m-atraˀ skw-ižu-ˀ

distęˀ a

awetiˀ

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ažayuwerǫˀ a-žayuw-erǫ -ˀ op-2pA/IndP160-trick-pu you would trick, injure them (ind)

utanyǫ manteˀ d u-t-a-nyǫ ma-nte-ˀ fa-du-fa-FZA/1pP-defend-pu she protected, defended us the teˀ ǫ mąhšaˀ i 158 teˀ -ǫ mą-hšaˀ -i

160 The pronominal prefix used here is for the masculine singular agent with the indefinite patient.

292

Forty Narratives in the Wyandot Language

fa-1pP-be lucky-be great-pu we were lucky not

ng-FZA/1pP-finish-st it does not finish, kill us

all

Meanwhile the boy is agreeable. He said, “You must not use it to injure humans, only protect our good fortune, not anything that kills us.” daeˀ ati

hąˀ rąˀ

that then only stęˀ taˀ anything ne when

ehskwaˀ st eh-skwa-ˀ st-ø fu-2pA-use for-pu you will use it for

uhtęˀ ø-uhtę-ˀ FZA-be such-st it is such a kind

d the

de

hskwatraˀ skwižu tiwąndah hskw-atraˀ skw-ižu-ø 2pP-fortune-be great-st your good luck (as many)

the

eskwakyesaˀ skaˀ e-skw-aky-esa-ˀ -skaˀ fu-2pA-srf-be easy-ha-pu it will have been easy

tehskwatędaˀ kwaˀ t-eh-skw-atę-daˀ kw-aˀ du-fu-2pA-srf-go out hunting-pu you will go out hunting

tižuh t-ø-ižu-h du-FZA-be like-st it is like

yatuyęh ya-tuyę-h FZA-be true-st it is true

That then you will only use it for your good luck whatever is easy when you go out hunting, it is true. haˀ kyehkwanǫ h d h-aˀ kye-hkwa-nǫ -h (MA)-srf-take away-ds-st he has taken it, picked it up (many times) the aˀ uhtęˀ aˀ -ø-uhtę-ˀ fa-FZA-be such-pu it became such

hąˀ rąˀ only

anyǫ tatrižuhtaˀ a-nyǫ -tat-riži-ht-aˀ op-IndA-rf-kill-ca-pu they (ind) kill each other with it

utayumęnduh[t] d u-t-a-yu-męnd-uht-ø fa-du-fa-IndA-word-stand-pu they (ind) spoke out the

ehsta e-hst-a IndA-use for-ha one uses it for tuh

ąh

nǫ ndaeˀ

d

not

that

the

hąˀ rąˀ

there only

He picked it up that they spoke out that it became such that they only use it so that they do not kill each other with it. That is it only.

Translating the Stories

293

22 t h e t r i c k s t e r a n d t h e o l d w i t c h ( b a r b e au 1915, 166–74 . t h r e e v e r s i o n s , 1960, 25–6, 158–69 )

erǫ meh e-r-ǫ me-h pa-MA-be human-st he is a human

ireˀ i-r-e-ˀ pa-MA-come-pr he comes

nę

hayeˀ šiˀ ha-ye-ˀ MA/FZP-see-st now he sees her far

sayuwerǫ hs sayuw-erǫ -hs MA/IndP-trick-ha he tricks them (ind), people

utaweˀ u-t-aw-ø-e-ˀ fa-cl-fa-FZA-come-pr she is coming (here)

yaaˀ tayęhtsih Yaaˀ tayęhtsih

He is a man coming, he tricks people, is a trickster. Now he sees Yaaˀ tayęhtsih coming from afar. nę

tahatirǫ tęˀ t-a-h-atirǫ t-ęˀ du-fa-MA-draw-pu now he pulled, drew it

de the

hunęˀ aˀ ye hu-nęˀ -aˀ -ye MP-hair on head-ns-el on the hair on his head.

wuh Wooh!

Now he pulls on the hair on his head. Wooh! undeˀ kwaˀ

ti

very

as

yawahstih ya-wahst-ih FZA-be good-st it is good, beautiful

hutǫ retsih hu-tǫ r-ets-ih MP-(hair)-be long-st he has long hair

He has very beautiful long hair. nę

aˀ kyaˀ traha aˀ -ky-ø-aˀ t-ra-ha-ø fa-du-MdA161-srf-be with-inc-pu now they (m) two met

d that

erǫ meh yaaˀ tayęhtsih e-r-ǫ me-h pa-MA-be human-st he is human Yaaˀ tayętsih

Then they two met, the man and Yaaˀ tayęhtsih.

161 This does not look like the masculine dual agent, but as one of the characters is male, it should be.

294

Forty Narratives in the Wyandot Language

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-MA-say-pu she said

ahteˀ ka

ahši de

(how is it that)

(?)

the

hšisanęˀ awahstih hši-sa-nęˀ -a-wahst-ih co-2P-hair on head-jv-be good-st at the same time you have beautiful hair

saˀ tǫ retsih sa-ˀ tǫ r-ets-ih 2P-(hair)-be long-st your hair is long She said, “How is it that you have beautiful long hair?” ahęhąǫˀ 159 a-h-ęhąǫ -ˀ fa-MA-say-pu he said

teˀ yandurǫ h teˀ -ya-ndurǫ -h ng-FZA-be difficult-st it is not difficult

yarǫ tayaręreˀ uh ya-rǫ t-a-yaręre-ˀ FZA-tree-jv-lean-st it is a leaning tree there ewetsih nd ew-ø-etsi-h fu-FZA-be long-pu it will be long the

aˀ iša aˀ -iš-a 1P-search for-ha I look for it

ekyurah d eky-u-ra-h cl-FZP-be night-inc+st when it is night when anęˀ ąˀ yeh a-nęˀ -ąˀ -yeh FZP-hair on head-ns -el on the hair on my head

de the

ayęhǫˀ kanǫ a-y-ęh-ǫˀ fa-1A-wish-pu I wished for it (that much) tuh there

ayendręh aye-ndrę-h 1P-tie-st I tied it

aˀ kęndaˀ skwą aˀ -k-ę-ndaˀ skwą-ø fa-du-1A-jump-pu I jumped He said, “It is not difficult. I look for a leaning tree when it is night. I wanted the hair on my head to be long so I tied it (to the tree) and I jumped.” nęh then

aˀ tęˀ ndiˀ aˀ -t-ø-ęˀ ndi-ˀ fa-du-MdA-pass-pu they two (m) pass each other

tukyeˀ tuˀ suddenly, right away

aˀ wahkǫˀ tęˀ aˀ w-ø-ahk-ǫˀ t-ęˀ fa-FZA-srf-begin-pu she began

Translating the Stories

nęh awihšah aw-ø-ihša-h fa-FZA-search for-pu now she searched for it

295

nde yarǫ tayaręre ya-rǫ t-a-yaręre-ø FZA-tree-jv-lean-st the it is a leaning tree

Then, they two passed each other, and right away she began searching for a leaning tree. tuh

aˀ yarateh nęh aˀ -ya-rate-h fa-FZA-climb-pu there she climbed it then aˀ yąnditaˀ aˀ -yą-ndi-t-aˀ fa-FZA-be strong-ca-pu she strengthened (i.e., tightened) it

taˀ yąndręh t-aˀ -yą-ndrę-h du-fa-FZA-tie-pu she tied it aˀ kwęndaskwa162 aˀ -kw-ę-ndaskwa-ø fa-du-FZA-jump-pu she jumped

tuh

hąˀ rąˀ

there

only

She climbed it, then tied it (her hair) firmly, and jumped. That is it only. kaęterinęˀ k-a-ęter-i-nęˀ cl-FZA-be familiar-st-ps she knew

uˀ ndiyǫ rahtǫˀ u-ˀ ndiyǫ r-ahtǫ -ˀ FZP-mind-lose-st she lost her mind

tuh there

samęˀ [n]diyǫ hteraˀ s-am-ø-ę-ndiyǫ h-tera-ˀ re-fa-FZA-srf-mind-rise-pu her mind rose again,

She experienced losing her mind, then her mind rose again, she regained consciousness. tuh there

hakyehsǫ h ha-kyehs-ǫ -h MA-fly-ds-st he is flying around

sętsiˀ taˀ ah buzzard

The buzzard is flying around. nęh

tsuhskęnyęˀ ts-u-hskęnyę-ˀ

[a]haˀ kǫ ntawaˀ a-h-aˀ kǫ nt-awa-ˀ

nde kyunǫ ręndinǫ ht ky-u-nǫ r-ę-ndinǫ ht-ø

162 The verb root “jump” appears to have two different forms in the Narratives. Here it seems to be -ndaskwa-.

296

Forty Narratives in the Wyandot Language

re-FZP-be near-st fa-MA-hang up-un-pu then it is very near he unhangs it the d the

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she wishes, wants

usayarateh u-s-a-ya-rate-h fa-re-fa-FZA-climb-pu she climbed up again

cl-FZP-scalp-jv-suspend-st where the scalp is suspended

awayetǫ res[t]i nęh tuh aw-aye-tǫ r-es-t-i op-1P-hair-be long-(ci)-(pu) my hair would be made long then there nęh

sayahkǫ tawaˀ d s-a-y-ahkǫ t-awa-ˀ re-fa-FZA-hang up-un-pu then she detached it again the

unǫ hrąˀ u-nǫ hr-ąˀ FZP-scalp-ns scalp

It very nearly detached it, where the scalp is hanging. She wishes that it would be made long. Then she climbed up, and detached the scalp again. ayęhąǫˀ yuat sayuwerǫˀ s ihsęnęˀ hąˀ rąˀ a-y-ęhąǫ -ˀ sayuw-erǫ -ˀ s fa-FZA-say-pu MA/IndP-trick-ha she said yuat he is a trickster emphasis only

ahahšerǫˀ a-hahš163-erǫ -ˀ fa-MA/1P-trick-pu he tricked me

She said, “Yuat, he is a trickster, he tricked me!” waˀ ža hąˀ rąˀ 160 w-ø-a-ža-ø ø-FZA-be a size-st-dm it is a little only

sawahstruˀ tuhkahǫ nyǫˀ s-aw-a-hstruˀ t-uhka-hǫ nyǫ -ˀ re-fa-FZA-spit-spread-ds-pu she spat and spread it all around (again)

sawatatęˀ ǫ tęˀ s-aw-ø-atat-ęˀ -ǫ t-ęˀ re-fa-FZA-rf-hair-attach-pu her hair was attached again She spat a little only and spread it around again. Her hair was attached again. n then

aˀ warahskwaˀ aˀ w-ø-arahskwa-ˀ fa-FZA-leave-pu she left

daeˀ that

tuˀ

šahaaˀ tat š-a-ha-aˀ t-a-t-ø co-fa-MA-body-jv-be one-pu there at the same time as he is one

163 This is not the usual form for MA/1P. It appears to be taking the second-person singular patient.

Translating the Stories

tutareˀ t-u-t-a-r-e-ˀ du-fa-cl-fa-MA-come-pr he came back

297

tusažatrahaˀ t-u-s-a-ž-at-ra-ha-ˀ du-fa-re-fa-MdA-srf-be with-inc-pu they two (m) encountered each other again

Then she left there at the same time as he came back; they two encountered each other again. nǫˀ mąnˀ de this time

hužatonyǫˀ hu-žato-nyǫ -ˀ MP-mark-ds-st he made many marks

haaˀ tayeh ha-aˀ t-a-yeh MA-body-ns -el on his body

unǫ daˀ u-nǫ d-aˀ FZP-red paint-ns red paint

huweraˀ teˀ huw-era-ˀ t-eˀ MP-use-ca-st he used it for something This time he made many marks on his body using red paint. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said d that which

yaaˀ tayęhtsih

[h]ateˀ ki

Yaaˀ tayęhtsih

(how?)

[y]awahstih ya-wahst-ih FZA-be good-st it is pretty

deh the

saehreˀ [n]d[i] sa-ehre-ˀ nd-i 2P-do-inc-st you have done it

šižuyaže ši-(žuy)-(yaže)-ø 2A-?-stripe-(?) (your stripes)164

šeˀ ešrahyeh še-ˀ ešr-ah-yeh 2A-skin-ns-el on your skin

Yaaˀ tayęhtsih said, “How have you made the pretty stripes on your skin?” kaˀ ndeˀ

tesamęngyerihtah t-e-sa-męngy-erih-t-ah (?)-fu-2P-word-be right-ca-pu (how that) your word will be right, you will be willing nęndiˀ

ahšeyažeh[n]darǫ nyǫˀ a-hše-yažehnd-a-r-ǫ nyǫ -ˀ

164 This is the translation presented in Barbeau 1960, 160 #24.

skaskyeraˀ stu[n]di s-k-a-sky-er-aˀ st-und-i re-du-fa-2A/1P-do-ci-da-st you do it again for me

298

me

Forty Narratives in the Wyandot Language

fa-2A-stripe-jv-represent-ds-pu you paint many stripes

“Would you be willing to do it again for me, paint many stripes?” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

te yąndurǫˀ te-ya-ndurǫ -ˀ ng-FZA-be difficult-st it is not difficult

taˀ ere t-aˀ -ø-ˀ er-e cl-fa-(FZA)-do-(pu) (now to do)165

ayęhǫˀ kaˀ kyeąndiˀ 166 a-y-ęh-ǫˀ fa-FZA-wish-pu one wished (more)

eutiˀ

aˀ eyarurǫ mą aˀ -e-yar-ur-ǫ mą-ø fa-IndA-bark-affix-un-pu one detached bark

akwęndenyǫ hmąˀ ø-kw-(ęndęyǫ hm)-ˀ ą FZA-srf-encircle-ha it encircles

tuh there

d when

(that way) d

uyaraˀ u-yar-aˀ FZP-bark-ns bark

the

He said, “It is not difficult when one wished to do it this way. One detaches the encircling bark.” d when

ayęheˀ a-y-ęh-eˀ fa-FZA-wish-pr one wishes

kaˀ kyeąndiˀ euti (it is like)

uyaže[n]darǫ nyǫˀ u-yažend-a-r-ǫ nyǫ -ˀ FZP-stripe-jv-paint-ds-st one is painted with many stripes

d the

d

(that way) the eˀ ešraˀ ye eˀ -ešr-aˀ -ye IndA-skin-ns-el on someone’s skin

tuh

ahšaˀ

there

beginning

endaˀ wat e-ndaˀ wat-ø IndA-dig-st one digs, is digging

165 This is the translation presented in Barbeau 1960, 160 #36. 166 The word kyeąndiˀ is presented as a particle sometimes, which I suspect it is.

Translating the Stories

299

“When one wishes to be painted with many stripes on one’s skin, one begins by digging a hole.” tuh

waˀ ahšǫ mąˀ

there

(a little that far)

tekeyuwaˀ taraˀ 161 te-k-e-yuw-aˀ t-a-ra-ˀ du-cl-fu-IndA-body-jv-(represent)-pu it will represent one’s body (?)

aˀ aihšaˀ d aˀ -a-ihša-ˀ fa-IndA-search for-pu one searches for it the

uhstahtęh uh-stahtę-h FZP-be dry-st it is dry

tuh

ahšaˀ

there beginning

nd the

utahskwižaˀ u-t-ahskwi-ž-a-ˀ FZP-srf-branch-be a size-st-dm small branches, twigs “For something to paint your body, start by searching for dry twigs.” tu there

(a)eˀ rašruˀ tęh a-e-ˀ rašr-uˀ t-ęh fa-IndA-pile-stand-pu one piled it up

utsista u-tsist-a FZP-fire-ns fire, live coals

n the

aˀ ǫ hteyaˀ t aˀ -ǫ -htey-aˀ t-ø fa-IndA-burn-ca-pu one lights a fire

tuh

d

there

the

hąˀ rąˀ iskahęˀ i-s-ka-hę-ˀ pa-re-FZA-be-st only (it is again)

taˀ kǫ kyaˀ tarahakwahtanǫˀ t-aˀ -ˀ k-ǫ -ky-aˀ t-a-rahkwa-ht-anǫ -ˀ du-fa-du-IndA-srf-body-jv-turn over-ca-ds-st one turns over and over Where it is piled up, one lights a fire and turns over and over in live coals. nęiˀ tuˀ eęˀ

Yaaˀ tayęhtsih

takyeˀ tuˀ

(now at once)

Yaaˀ tayęhtsih

suddenly

aˀ wakǫˀ tęˀ aˀ w-ø-ak-ǫˀ t-ęˀ fa-FZA-srf-begin-pu she began

nę now

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Forty Narratives in the Wyandot Language

tǫ ndiˀ

yaaˀ taˀ skwinyǫˀ mąhs167 ya-aˀ t-a-skwiny-ǫ -mą-ha FZA-body-jv-branches-be in water-un-ha she the limbs gathered

also

nęh then

aˀ yandaˀ wat aˀ -ya-ndaˀ wat-ø fa-FZA-dig-pu she dug a hole

Yaaˀ tayęhtsih suddenly began, gathering branches and digging a hole. tuh there

aˀ yaraˀ šruˀ tęˀ aˀ -ya-raˀ šr-uˀ t-ęˀ fa-FZA-pile-stand-pu she piled it up

nd

uˀ tahtaˀ u-ˀ taht-aˀ FZP-wood-ns wood

the

nd the

u[n]daˀ watih u-ndaˀ wat-ih FZP-dig-st she dug a hole

aˀ wateyat aˀ w-ø-atey-at-ø fa-FZA-burn-ca-pu she lit a fire There she piled up the wood, dug a hole, and lit a fire. tuh

nęh

there now

away[a168]erurǫ mąˀ aw-a-yar-ur-ǫ ma-ˀ fa-FZA-bark-affix-un-pu she detached the bark

kaˀ kwęndenyǫ mąˀ k-ø-aˀ kw-ęndenyǫ mą-ˀ du-FZA-srf-encircle-ha she circles it

yaaˀ tayeh ya-aˀ t-a-yeh FZA-body-ns-el on her body

Then she detached the bark and circled it around her body. nęh tuh now there

aˀ wakyaˀ tǫ tiˀ aˀ w-ø-aky-aˀ t-ǫ ti-ˀ fa-FZA-srf-body-abandon-pu she abandoned, threw herself

d the

utsiˀ staˀ u-tsiˀ st-aˀ FZP-fire-ns fire, live coals

Now she thew herself into the fire, live coals. hąˀ rąˀ ihskaęˀ i-hs-ka-ę-ˀ pa-re-FZA-lie-st only she still lies there

tuh there

kwakyaˀ taharakwahtanęˀ kw-ø-aky-aˀ t-a-rakwa-ht-anę-ˀ du-FZA-srf-body-jv-turn over-ca-ds-st she turns, rolls over many times

167 Generally you cannot have two noun roots incorporated at the same time in one verb. 168 This vowel is incorrectly given as -e- in Barbeau 1960, 161 #36.

Translating the Stories

301

She only lies there and rolls over many times. kweˀ taˀ

kyandi

hardly

(it could be)

sawateˀ skurahs[t] s-aw-ø-ate-ˀ sk-urahst-ø re-fa-FZA-srf-body-take out of a fire-pu she took herself back out of the fire

uwaˀ tateh uw-aˀ t-ate-h FZP-body-burn-st she was burnt She took herself back out of the fire. She was burnt. nęh sayarǫ mąˀ s-a-ya-r-ǫ -mą-ˀ re-fa-FZA-be with-ds-un-pu now she took it back off of herself yaaˀ tayeh ya-a’ t-a-yeh FZA-body-ns-el on her body

d

uyaraˀ u-yar-aˀ FZP-bark-ns bark

the

katuˀ [n]dinyǫ mąˀ 162 (ka-t-u-ˀ ndiyǫ -mą-ˀ ) (cl-fa-du-FZP-?-un-pu) (thereabout)169

kwatęngǫ handerahtanǫ kw-ø-ate-ngǫ h-a-ndera-ht-anǫ du-FZA-srf-large piece of skin-jv-peel-ca-ds+st large patches of her skin peeled off

Now she took the bark back off of her body, and large patches of skin peeled off. tindehiręh (very much)

haˀ uwaˀ tate haˀ -uw-aˀ t-ate-ø fa-FZP-body-burn-pu her body was burnt

awayeyažeh aw-aye-yaž-e-h op-1P-stripe-(have)-pu I would have stripes

d that which

d the

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she wishes

[y]awahstih ya-wahst-ih FZA-be good-st it is beautiful

Her body was greatly burned because she wished, “I would have beautiful stripes.”

169 This is the translation given in Barbeau 1960, 162 #1.

302

Forty Narratives in the Wyandot Language

ayęhąǫˀ d ahša tunęˀ tuh a-y-ęhąǫ -ˀ fa-FZA-say-pu she said the at the same time then there tiwa

ayǫ ma ay-ǫ m-a 1P-self-ns I myself

(all)

hąˀ rąˀ

nǫ

only

(?)

aˀ wakyaˀ tontiˀ aˀ w-ø-aky-aˀ t-onti-ˀ fa-1A-srf-body-abandon-pu I left, quit it

She said it “At the same time when I left, quit it there, I was only (?).” nǫ nęh now then

etsawanyęharąˀ tat e-ts-awa-nyęhar-ąˀ -t-at-ø fu-re-1xpA-ceremonial pole170-jv-be present-ca-pu we (x) will again cause to present a ceremonial pole, dance

d

awaˀ tayętsih171 aw-aˀ t-a-yęts-ih 1xpA-body-jv-(?)-st we (x) are matrons

those who

Now then we who are matrons will again present a ceremonial pole, dance. tu

n

ęnˀ di

there the

I

eyeh e-y-e-h fu-walk-pu I will walk

wayeyaže(n)dawahstih waye-yažend-a-wahsti-h 1P-stripe-jv-be beautiful-st I am beautifully striped

“There I will walk beautifully striped.” ąˀ ąh not dae

teˀ utǫˀ teˀ -u-tǫ -ˀ ng-FZP-be possible-st it is not possible hąˀ rąˀ

d

d the

ažuyažeh[n]dawahstih až-y-yažehnd-a-wahsti-h op-FZP-stripe-jv-be beautiful- pu she would be beautifully striped.

auwaˀ tateˀ a-uw-aˀ t-ate-ˀ

170 Potier wrote: “annenhara espece de mai ou les Algonquins mettoient les prix aux fetes des morts [type of maypole where the Algonquins put the prize at the Feast of the Dead]” (Potier 1920, 450). 171 This story carries the only references to a plurality of Yaatayentsik that I have encountered.

Translating the Stories

that one

only

the

303

fa-FZP-body-burn-pu her body was burned

It is not possible that she would be beautifully striped, as that one only had her body burned. tu

deˀ šaˀ tiwahęhteˀ te tu tiw-a-h-ęhtę-ˀ cl-fa-MA-be familiar with-pu there while when he learned it (?) there takyehskwaˀ ta[n]dih t-ø-aky-ehskwa172-ˀ t-and-ih cl-MA-srf-be light-hearted-ca-da-st he laughed then, there

nde rhe

sayuwerǫ hs sayuw-erǫ -hs MA/IndP-trick-ha he is a trickster

When he learned it, the trickster laughed. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

yuwat yuwat

sayuwerǫ hs sayuw-erǫ -hs MA/IndP-trick-ha he tricks people

isę

nęh

hąˀ ąrąˀ

emphasis

now

only

ahahšerǫˀ a-hahš-erǫ 173-ˀ fa-MA/1P-trick-pu he tricked me She said, “Yuwat, he is a trickster. He just now tricked me!“ nę now

[a]warahskwaˀ aw-ø-arahskwa-ˀ fa-FZA-leave-pu she left

d the

awahka aw-ahka-ø FZA-be short-st it is short, a while

hąˀ rąˀ ših only

far

172 While this looks like it is adding an instrumental to the verb root -es- “be easy,” I believe that this is part of the verb root, as in no instance in the Narratives does the instrumental come before the causative root suffix. 173 The pronominal prefix used here appears to be the second-person singular agent and masculine plural patient.

304

Forty Narratives in the Wyandot Language

tutareˀ t-u-t-a-r-e-ˀ du-fa-cl-fa-MA-come-pr he came back

nd

erǫ meh e-r-ǫ me-h pa-MA-be human-st he is human

who

tu there

sažatrahaˀ 163 yaaˀ tayęhtsih s-a-ž-at-ra-ha-ˀ re-fa-MdA-srf-be with-inc-pu they two (m) meet again Yaaˀ tayęhtsih Now she had left only a short while when the man came back from afar, and met again with Yaaˀ tayęhtsih. nǫ mąˀ ndeˀ

deˀ kwah

taˀ a

this time

much

?

teˀ hayahkwe[n]dawahstih teˀ -ha-yahkwend-a-wahst-ih du-MA-eyeball-jv-be beautiful-st he has beautiful eyeballs

This time he has two very beautiful eyeballs. aˀ tunęhst ø-aˀ tunęhst-ø FZA-be a plum pit-st plum pits

tuh there

ehunyǫ trawaˀ e-huny-ǫ tra-wa-ˀ fu-MP-be inside-tr-pu he will put them inside

ayahkwęˀ ndayǫ h a-yahkwęˀ nd-ayǫ -h FZA-eyeball-be inside-st inside the eyeball

He put plum pits inside his eye sockets. nęh tusažatrahaˀ t-u-s-a-ž-at-ra-ha-ˀ du-fa-re-fa-MdA-srf-be with-pu now they two (m) meet again

yaaˀ tayęhtsih

nę

ituhšęˀ

Yaaˀ tayęhtsih

now

(likewise)

usawahskat u-s-aw-ø-ahskat-ø fa-re-fa-FZA-desire-pu she again desired it Now, they two meet again. Yaaˀ tayęhtsih again desired it. ayęhąǫˀ a-y-ęhąǫ -ˀ

hatiˀ ka

saeręˀ sa-er-ęˀ

ne

tehšeyakweˀ [n]dawahstiˀ te-hše-yakweˀ nd-a-wahst-iˀ

Translating the Stories

fa-FZA-say-pu she said

how?

2P-do-st you did it

the

305

du-2A-eyeballs-jv-be beautiful-st you have two beautiful eyeballs

She said, “How did you do it, having two beautiful eyeballs?” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

teˀ yąndurǫ dae teˀ -yą-ndurǫ -ø ng-FZA-be difficult-st it is not difficult that

hąˀ rąˀ only

sayatateyahkweˀ [n]dǫ trah s-a-y-atate-yahkweˀ nd-ǫ tra-h re-fa-1A-rf-eyeball(s)-be inside-tr+pu I put my eyeballs again inside, replace them He said, “It is not difficult. I only replace my eyeballs inside.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ątesahmęgyerih ne ą-te-sah-męgy-eri-h op-(du)-2P-word-be right-pu would you be willing the

tahskyerahs t-a-hsky-era-hs (sj)-fa-2A-do-da+pu if you do it to me

tayeyahkweˀ [n]dawahstihk t-a-ye-yahkwend-a-wahst-i-hk du-op-1A-eyeballs-jv-be beautiful-st-pu my eyeballs would be beautiful She said, “Would you be willing to do it to me so that my eyeballs would be beautiful?” umęngyerih u-męngy-eri-h FZP-word-be right-st she is willing

ayahkwendatahkwaˀ ndae tuˀ tu a-ø-yahkwend-a-t-ahkw-aˀ op-FZA-eyeballs-jv-be inside-ins-pu her eyeballs would be taken out that (the same) there

sahayahkweˀ nǫ traˀ s-a-ha-yahkweˀ n-ǫ t-ra-ˀ re-fa-MA/FZP-eyeballs-be inside-tr-pu he put her eyeballs back in She is willing to have her eyeballs taken out, so he put her eyeballs back in there.

306

n then

Forty Narratives in the Wyandot Language

ahęhąǫˀ ndehereh aˀ sakahkwaˀ a-h-ęhąǫ -ˀ aˀ -s-akahkw-aˀ fa-MA-say-pu op-2P-look-pu he said far you should look

Then he said, “Far you should look.” deheˀ ręˀ far

haˀ wakahkwaˀ haˀ w-ø-akahkw-aˀ fa-FZA-look-pu she looked

utrǫ diˀ more

iskwayęhs 164 i-skw-a-yę-hs pa-re-FZA-see-ha she sees again

She looked far and she sees more again. kužuh

ahšeyęh a-hše-yę-h fa-2A-see-pu you saw it

yes-no?

de

šeh

the

emphasis

kaharteˀ k-a-har-te-ˀ cl-FZA-woods-be present-st where the woods are

“Did you see where the woods are?” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

he

šǫ mąh kyęadih

yes

much

nd

yuwinǫ h yu174-winǫ -h FZP-be a young woman-st she is a young woman

ahsǫ h

when still

more

hiskeyęhs hi-s-ke-yę-hs pa-re-1A-see-ha I see again

tižuh t-ø-ižu-h du-FZA-be like-st it is like

yęhęˀ ø-yę-h-ęˀ FZA-be-ha-ps it used to be

She said, “Yes, I see much more. It is like when still one was a young woman.” nęh aˀ tęndiˀ aˀ -t-ø-ęndi-ˀ fa-du-MdA-pass-pu now they two (m) passed each other

174 The vowel here is usually -a- and not -u-.

ayęhąǫˀ tiw ayǫ mą hąˀ rąˀ a-y-ęhąǫ -ˀ ay-ǫ m-ą fa-FZA-say-pu 1P-self-ns she said as I, myself only

Translating the Stories

nǫ nęˀ etsawaˀ anyeharątat d e-ts-awa-ˀ anyehar-ą-t-at-ø fu-re-1xpA-ceremonial pole-jv-be-ca-pu then we (x) will again present the ceremonial pole the te (as)

wayǫˀ mą way-ǫˀ m-ą 1P-self-ns I, myself

307

awatayęˀ tsih aw-at-a-yęˀ ts-ih 1xpA-body-jv-?-st we (x) who are matrons

hąˀ rąˀ teyeyahkweˀ [n]dawahstih t-e-ye-yahkweˀ nd-a-wahst-i-h du-fu-1A-eyeballs-jv-be beautiful-st-pu only I will have two beautiful eyeballs

Now, they two passed each other, and she said, “As for me, when we who are matrons again present the ceremonial pole, I alone will have beautiful eyeballs.” d the

awahka hąˀ rąˀ aw-ahka-ø FZA-be short-st it is a little only

teyarǫ tuˀ te-ya-rǫ t-u-ˀ

ąh

stęˀ taˀ uh

not anything

teˀ skwayęh teˀ -skw-a-yę-h du-re-FZA-see-st she does not see again

tuh there

ehstanǫ deˀ s175

cl-FZA-log-be in water-st where there is a log in water (she knocks against) In only a little while she does not see anything again, and she knocks against a log in water. te kwayęs ši te-kw-a-yę-s ng-du-FZA-see-ha she does not see far

tęwahęhteˀ tę-w-ahęhte-ˀ ng-FZA-be visible-st it is not visible

takyehskwaˀ tandeˀ t-ø-aky-eskwa-ˀ t-ande-ˀ cl-MA-srf-be light-hearted-ca-dl-pr he is going to laugh there, then

tuh

tu

there

(there)

sayuwerǫ h[s] sayuw-erǫ -hs MA/IndP-trick-ha he is a trickster

She does not see, it is not visible far away, the trickster is going to laugh.

175 This translation is presented in Barbeau 1960, 164 #31.

308

Forty Narratives in the Wyandot Language

kahe nęh

aˀ yahǫ [n]gyaˀ tǫ hs aˀ -yahǫ 176-ngyaˀ tǫ hs-ø fa-FZA/IndP-call-pu she calls them (ind)

then

now

d what

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

nde

ših

that which

far

taˀ taraˀ estahkaˀ t-a-ˀ tar-aˀ e-st-ahk-aˀ du-FZA-mud-hit-ci-(dl)-(?) one pierces mud (by such a means)

satsiwahaˀ sa-tsi-wa-h-aˀ re-imp+2pA-take-dl-imp go take it out again

de those

yeyahkwenˀ da ye-yahkwenˀ d-a 1A-eyeball-ns my eyeballs

ehukya 165 e-hu-kya-h fu-MP-cast aside-pu he will cast it

Then she calls the mud piercers (birds), saying, “Go take my eyeballs that he will cast far.” sawatiwahaˀ s-aw-ati-wa-h-aˀ re-fa-FZpA-take-dl-pu they (f) went to take it

sayǫ mąhkweˀ nǫ tra s-a-yǫ mą-hkweˀ n-ǫ t-ra-ø re-fa-FZpA/FZP-eyeballs-be inside-tr-pu they (f) put her eyeballs back inside

They went to take it and put her eyeballs back inside. tuh

ahšaˀ

there at the same time uyehteˀ u-yehte-ˀ FZP-bear-st she bore it on her back nd the

sawarahskwaˀ s-aw-ø-arahskwa-ˀ re-fa-FZA-leave-pu again she left tiwaˀ

nde

as much

that which

d the

uhahǫ kyeˀ u-hah-ǫ ky-eˀ FZP-path-continue-pr she continued on the path

šumęˀ š-um-ę-ˀ co-FZP-have-st at the same time she has

ateskyǫ ngyaˀ taˀ ø-ate-sky-ǫ ngya-ˀ t-aˀ FZA-srf-body-(make)-ca-ha (it makes her body) (her clothing to dress with)

de the

yawahstih ya-wahst-ih FZA-be good-st it is beautiful

176 The FZA/IndP should be -ayǫ - or -ayu. The factual -a- may cancel the initial -a. The last vowel should be -ę-.

Translating the Stories

309

There as she left to continue on the path she carried on her back her beautiful clothing. nęh šiˀ

atih

now far

then

utareˀ u-t-a-r-e-ˀ fa-cl-fa-MA-come-pr he is coming (from there)

Now he is coming from afar. n then

ahayęˀ a-ha-yę-ˀ fa-MA/FZP-see-pu he saw her

taweˀ t-aw-ø-e-ˀ cl-fa-FZA-go-pr she is coming here

tuh there

yarǫ ntaęˀ ya-rǫ nt-a-ę-ˀ FZA-tree-jv-lie-st a tree, log lies

wahatakyeˀ ah w-ø-ahah-a-t-ø-akye-ˀ ah ø-FZA-path-jv-be present-st-pgr-(st) path is continuing Then he saw her coming where the path goes by a lying log. tuh

te[n]diˀ trǫˀ te-nd-iˀ trǫ -ˀ du-FZdA-be placed-st there they two (f) reside, are staying u[n]derinęh und-er-i-nęh FZpP-wish-st-ps they (f) had wished it

tendih tanyǫ nyęhąh te-nd-i-h du-FZdA-be two-st they (f) are two rabbits

ažežateˀ wah a-ž-e-ž-ate-ˀ wa-h op-re-op-1xdA-srf-take-pu we two (n) would flee

They two staying there are two rabbits who had wished, “We two should flee again.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said deka

sayuwerǫ h[s] sayuw-erǫ -hs MA/IndP-trick-ha he is a trickster

yarǫ taę ˀ ya-rǫ t-a-ę-ˀ

sumęh su-mę-h imp+2dA-wait-imp wait, you two

wahatakeˀ ah w-ø-aha-take-ˀ -ah

stiˀ ehšrah sti-ˀ ehšr-ah imp+2dA-(drag)-imp drag it you two

310

this

Forty Narratives in the Wyandot Language

FZA-tree-jv-lie-st it is a lying log

FZA-path-jv-go running-dl-pr running down the road

The trickster said, “Wait you two. Drag this lying log just by the road.” teuhtih te-u-hti-h du-FZP-(be so)-st (to be so)

tižuˀ t-ø-ižu-ˀ du-FZA-be like-st it is like

nd that which

yaˀ rušraˀ žah ya-ˀ rušr-aˀ ž-a-h FZA-sled-be a size-st-dm it is a little sled, wagon

andiˀ ešraˀ a-ndi-ˀ ešr-aˀ fa-FZdA-drag-pu they two (f) dragged it It is like a small sled, wagon that they two dragged. [ya177]tuyęh ya-tuyę-h IndA-be true-st it is true

tižuh t-ø-ižu-h du-FZA-be like-st it is like

tahaˀ titrah t-a-ha-ˀ t-it-ra-h du-fa-MA-srf-embark-tr-pu he embarked on it

nęh now

nd the

iyaˀ rušraˀ ž[a]178 i-ya-ˀ rušr-aˀ -ž-a pa-FZA-sled-be a size-st-dm it is a small sled, wagon

sayuwerǫ h[s] sayuw-erǫ -hs MA/IndP-trick-ha he is a trickster

It is true, it is like a small wagon that the trickster embarked on. tiweˀ yaaˀ tayęhtsih tiw-ø-e-ˀ cl-FZA-come-st she comes here Yaaˀ tayęhtsih

nęˀ

tuh

šęˀ usawahskaht u-s-aw-ahskaht-ø fa-re-fa+FZA-desire-pu now there ! again she desired

Yaaˀ tayęhtsih comes, again she desired it. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ

[h]aˀ teˀ

kahše

de 166

ši

177 There is an unlikley -e- at the beginning of this word in Barbeau 1960, 165 #43. 178 There is an unlikely -e- at the end of this word in Barbeau 1960, 165 #45.

Translating the Stories

fa-FZA-say-pu she said

how

(this you did)179

the

311

far

saˀ ružawahstih sa-ˀ ruž-a-wahst-ih 2P-sled-jv-be beautiful-st your sled is beautiful She said, “How did you get a very beautiful sled?” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

teˀ yąndurǫˀ daeˀ teˀ -ya-ndurǫ -ˀ ng-FZA-be difficult-st it is not difficult that

tekyaˀ tatǫˀ de te-ky-aˀ tat-ǫ -ˀ t-ø du-imp+1nd-rf-give-ca-imp let’s trade that which

utahstǫ h[t] ndaeˀ u-t-a-hs-tǫ ht-ø fa-du-fa-1A/2P-give-pu I give it to you that

sayehteˀ sa-yehte-ˀ 2P-carry on back-st you are carrying it on your back

He said, “It is not difficult, I will give it to you so. Let’s trade for that which you are carrying on your back.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

haoˀ

awetiˀ

alright

all

uyehteˀ u-yehte-ˀ FZP-bear-st she bore on her back

d that which

tahunǫ ht t-a-hu-nǫ ht-ø du-fa-FZA/MP-give-pu she gave to him

d that which

ahstęˀ tsižamęˀ a-hstęˀ tsiž-amę-ˀ FZA-?-own-st (she owns, her property)180

She said, “Alright,” and gave him all her possessions that she bore on her back. nęh aǫ mąˀ ą a-ǫ m-ąˀ ą

nomąˀ de

taˀ awatitrah t-aˀ -aw-at-it-r-ah

179 This is presented as the translation in Barbeau 1960, 165 #55. 180 This is the translation given in Barbeau 1960, 166 #18.

n

312

Forty Narratives in the Wyandot Language

FZP-self-ns now herself

this time

aˀ urutsit aˀ -u-ruts-it-ø fa-FZP-sled-embark-pu she embarked on a sled

(du)-fa-(FZA)-srf-be inside-tr-pu she put herself inside it

nd the

ayęhk a-ø-ye-hk op-FZA-be-pu it would be

atežahǫ htetsihs a-te-ž-ahǫ ht-ets-i-hs (tl)-du-MdA-ear-be long-st-pl they two (m) are long-eared, mules

then

nd the

aiˀ rutsi[n]deˀ a-i-ˀ ruts-inde-ˀ fa-MdA-sled-drag,lead-pr they two (m) go dragging the sled

Now, this time she put herself inside it, embarking on a sled as if two mules were dragging it. nęh aˀ yeyǫ mąˀ tužaˀ aˀ -yeyǫ m-ąˀ t-už-aˀ fa-FZA/(IndP)-body-move-pu now she moved, drove them

d

auˀ rutsit a-u-ˀ ruts-it-ø fa-FZP-sled-embark-pu the she embarked on a sled

Now, she drove them, embarking on a sled. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

de

yaaˀ tayętsiˀ

the

Yaaˀ tayęhtsih

tusayehwišęhe t-u-s-a-ye-hwiš-ęhe-ø ng-fa-re-fa-1A-force-die-pu my force is no longer diminished

tayaˀ t[a]wahstaˀ t-a-y-aˀ t-a-wahst-aˀ (?)-fa-1A-body-jv-be good-pu my body feels good

de when

wayahahǫ kyeˀ wa-y-ahah-ǫ ky-eˀ fa-1A-path-continue-pr I am continuing on the path

Yaaˀ tayęhtsih said “My body feels good, my force no longer diminished when I travel the path.” ti

wayǫ mąˀ ą hąˀ rąˀ de way-ǫ m-ąˀ ą

tsawaˀ nyęharąˀ tat181 ts-awa-ˀ nyęhar-ą-ˀ t-ø

181 I do not believe that this extra -at- should be here.

Translating the Stories

as de the

1P-self-ns myself

only

re-1xpA-ceremonial pole-jv-stand-st again we (x) stand the ceremonial pole

when

[a]watayęhtsih aw-at-a-yęhts-ih 1xpA-body-?-st we (x) are matrons

313

tu

n

there

the

endih ewayerutsi[n]deh ew-aye-ruts-ind-eh fu-FZA/1P-sled-drag, lead-pr I a sled will be taking me

When we matrons stand the ceremonial pole I alone will have a sled, wagon taking me. nęh [a]uˀ taˀ wahstaˀ a-u-ˀ ta-w-ahst-aˀ fa-FZP-sleep-tr-ci-pu now she is caused to sleep d when

aˀ urutsit 167 aˀ -u-ruts-it-ø fa-FZP-sled-embark-pu on a sled she embarks

ti

deheręh

as

far (much)

iyandaˀ tawahstih i-ya-ndaˀ t-a-wahst-ih pa-FZA-bed-jv-be good-st her bed is beautiful, good

aˀ uˀ taˀ aˀ -u-ˀ ta-ˀ fa-FZP-sleep-inc+pu she slept

tutehuh suddenly

Now she slept as on a good bed when on a sled she rode and suddenly slept. n

ąˀ waąrǫ h aˀ wa-ø-ąrǫ -h fa-FZA-hear-pu now she heard

yǫ saha ø-yǫ sah-a FZA-small bird-ns a small bird

atakyahs ø-ataky-ahs FZA-talk-ha she, it talks

iwatǫ h iw-ø-atǫ -h pa-FZA-say-h she, it says

[a]męrąndinyoht am-ęr-ą-ndinyoht-ø FZP-moss-jv-be suspended-st moss hangs, is suspended Now, she heard a small bird talking. It says, “moss hangs.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

yaaˀ tayętsih Yaaˀ tayętsih

teˀ yeheh teˀ -y-eh-eh ng-1A-wish-pr I do not wish it

ažayęhąǫˀ až-ay-ęhąǫ -ˀ op-IndA-say-pu someone would say

314

Forty Narratives in the Wyandot Language

[a]męrąndinyoht am-ęr-a-ndinyoht-ø FZP-moss-jv-suspend-st moss hangs, is suspended

skwayeˀ rušrawaˀ stiˀ a sk-waye-ˀ rušr-a-waˀ st-iˀ -a re-1P-sled-jv-be good-st-dm it is my very good little sled

Yaaˀ tayętsih said, “I do not wish that someone would say, ‘Moss hangs.’ It is my very good little sled.” haˀ kwakarengyęh ha-ˀ kw-ø-ak-ar-engy-ęh fa-du-FZA-srf-eye-open-pu she opened her eyes

[u]tsiˀ [n]dehkaraˀ yęˀ u-tsiˀ ndehkar-a-ˀ yę-ˀ FZP-tree root-jv-lie-st she is lying on a tree root

yaaˀ taraˀ d ya-aˀ t-a-ra-ˀ FZA-body-jv-be on-st her body is on it when inęnǫ it may be

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she thinks

hąˀ rąˀ only

ayerutsi[n]deˀ a-ye-ruts-ind-eˀ fa-1A-sled-drag, lead-pr I am going riding on it

tawakęh t-aw-ø-ak-e-h du-fa-FZA-srf-awaken-pu she awakened

She opened her eyes and she is only lying on a tree root as she thought “I am going riding on it” when she awakened. taˀ anyǫ nyęhąh

hąˀ rąˀ

rabbits

only

teyǫ hǫ tehtsihs te-yǫ -hǫ t-ets-i-hs du-FZpA-ear-be long-st-pl they are long ears, mules

tažatewah t-a-ž-ate-wa-h du-fa-MdA-srf-take-pu they two (f) fled

d that which

inęnǫ

tanyǫ nyęhąh

hąˀ rąˀ

it may be

rabbits

only

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she thinks

Rabbits fled. Those she thought were mules were only rabbits. wuh

aˀ waraskwah aˀ w-ø-araskwa-h

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ

sayuwerǫˀ iˀ sęneh sayuw-erǫ -ˀ

Translating the Stories

wuh

fa-FZA-leave-pu she left

fa-FZA-say-pu she said

hąˀ rąˀ ahahžerǫˀ daituˀ a-hahž-erǫ -ˀ fa-MA/1P182-trick-pu only he tricked me (that too) d the

315

MA/IndP-trick-st he is a trickster (thus it is) wetih

šahaaˀ tat š-a-ha-aˀ t-a-t-ø co-fa-MA-body-jv-be one-pu he does it at the same time

all

utaha[y]erǫ nǫ kyeˀ u-t-a-haye-rǫ n-ǫ -ø-ky-eˀ fa-du-fa-MA/1P-trick-ds-st-pgr-pr he is going about tricking me many times

“Wuh.” She left, saying, “He is a trickster, he only tricks me. He does it all the time, going about tricking me many times.” nęh nǫ maˀ deˀ hahąǫˀ nde 168 kęndareˀ nde ha-hą-ǫ -ˀ k-ę-ndare-ˀ fa-MA-arrive-pu cl-IndA-exist-st now this time he arrived the where they (ind) reside the sayuwerǫˀ nęh sayuw-erǫ -ˀ MA/IndP-trick-st he is a trickster now

nǫ maˀ deˀ this time

aˀ taharenǫˀ kyehsǫˀ aˀ -t-a-ha-ren-ǫˀ kye-hsǫ -ˀ fa-du-fa-MA-council sticks-abandon-ds-pu he spreads council sticks, a message around

This time the trickster arrived where people reside. This time he spreads a message around.

183

ahąǫˀ 184 nde tuh a-hą-ǫ -ˀ fa-MA-arrive-pu he arrived the there

endareˀ e-ndare-ˀ IndA-exist-st they (ind) reside

[h]ǫ mayuwanęh hǫ ma-yuwanę-h MpA/MP-be large-st he is a chief

He arrived where people reside with a chief and said.

182 This unusual pronominal prefix is contradicted by the next use of MA/1P with this verb. 183 This seems not to be part of the same story as Yaaˀ tayętsih is not involved. It does not fit with the rest of the story. 184 In Barbeau 1960, 168 #7 this word was written “ahęhąǫˀ ,” which means “he said.”

316

Forty Narratives in the Wyandot Language

tsatrihotat tutaˀ ah ts-atrihot-at-ø imp+2pA-listen-ca-pu listen to it (something)

utamęh de u-t-am-ę-h fa-du-FZP-happen-inc+pu it has happened the

ekyęndareˀ eky-ę-ndare-ˀ cl-IndA-exist-st where they (ind) live

kyǫ taky[aʼ]ętanǫ ky-ǫ -taky-aʼę-t-anǫ -ø du-IndA-rf-hit-ca-ds-st they (ind) are hitting one another many times

[ya]šisah[t] ya-šisaht-ø FZA-grind-st pestle

kǫ mąh other side

“Listen to what has happened on the other side where they live. They are hitting each other many times with pestles.” de

tuh

the

there

d

aˀ rah(ti) ø-aˀ raht-i FZA-count-st it is counted

the

hahąǫˀ deh ha-h-ąǫ -ˀ fa-MA-arrive-pu he arrived who

nde kǫ mąh the other side

tęˀ yęh tęˀ -ø-yę-h ng-FZA-be-st it is not

sayuwerǫ h sayuw- er-ǫ h MA/IndP-trick-st he is a trickster de the

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

taˀ amęh t-aˀ -am-ę-h du-fa-FZP-happen-inc+pu it happened

ekendareˀ ek-e-ndare-ˀ cl-IndA-exist-st where they (ind) live

The trickster arrived there. He said, “It is innumerable, that which has happened on the other side, where they live.” nęh

ndeˀ kaˀ

now

this

tehęˀ trǫˀ te-h-ęˀ trǫ -ˀ cl-MA-be placed-st where he lives, stays

tahuwatiteˀ tanǫ h ne t-a-huwati-te-ˀ t-anǫ -h du-fa-FZpA/MP-pound-ca-ds-pu they (f) are pounding him times the

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

tuh there

[a]tiwinǫ ati-winǫ -ø FZpA-be a young woman-st they (f) are young women

Translating the Stories

317

Now, this is where an old man stays, young women are pounding him many times. ndaeˀ

tuh

that one

there

ahǫ maęhtanǫ 185 a-hǫ m-aę-ht-anǫ -ø fa-FZpA/MP-hit-ca-ds-pu they (f) hit him many times

usahayǫˀ [n]gyęhs u-s-a-hayǫ -ˀ ngyę-hs fa-re-fa-MA/FZpP-go out-inc+pu he got away from them (f), went out from them ahǫ mažunęh a-hǫ ma-žu-n-ęh op-FZpA/MP-kill-st-pu they (f) would have killed him

d

kwetaˀ

kyęądi

hardly

more

kyuhskęnęh ky-u-hskęn-ęh du-FZP-be near-st it is nearly

ašisah ø-ašis-ah FZA-pestle-ns pestle

the

ahǫ maęhtanǫ a-hǫ m-aę-ht-anǫ -ø fa-FZpA/MP-hit-ca-ds-pu they (f) hit him many times

That one there they hit many times, he could hardly get away from them, they were close to killing him by hitting him many times with the pestles. deˀ šaˀ deh sayuwerǫ h sayuw-erǫ -h MA/IndP-trick-st while the he is a trickster

tu there

tiwahęhteˀ tiw-ø-ahęhte-ˀ (cl)-FZA-be visible-st when it is visible

tuh 169 there

tutakyeskwaˀ tandeh t-u-t-ø-aky-eskwa-ˀ t-and-eh cl-fa-du-MA-srf-be light-hearted-ca-dl-pr he is going to laugh At this same time the trickster is going to laugh when it is visible there. 23 tat ę r i ˀ a ( b a r b e au 1915, 175–80; 1960, 27–9, 169–83 [ t h e t w o w i z a r d s a n d t h e w i t c h ])

ežateˀ yęˀ ahą186 e-ž-ate-ˀ yę-ˀ -ahą

[h]enǫ ndaǫˀ hen-ǫ ndaǫ -ˀ

hunęrǫ kyeˀ s hu-nęrǫ ky-eˀ s

185 This entry is given as #20, even though it follows #39. The next number proceeds from #20. 186 Barbeau 1960, 169 divides this into two entries: “they” and “are brothers and sisters” (#2 and #3).

318

Forty Narratives in the Wyandot Language

pa-MdA-srf-be siblings-st-dm they two (m) are brothers de who

MpA-have as home-st they (m) have as home

MP-hunt-ha he goes hunting

tayuwanęh t-a-yuwanę-h du-MA-be large-st he is large, the older one

They two are brothers that live in the same home. The older one goes hunting. ą not

stęˀ taˀ uh teˀ tahuwiˀ s d teˀ -t-a-hu-wi-ˀ s ng-cl-fa-MA/MP-bring-da+pu anything he does not bring back to him the

aˀ temętayeh aˀ -tem-ø-ęt-a-ye-h tl-du-FZA-day-jv-number-st every day

hunęrǫ kyǫˀ hu-nęrǫ ky-ǫˀ MP-hunt-st he goes hunting He does not bring back anything to him though he goes hunting every day. tutehuh

n

suddenly

the

arehǫˀ a-r-eh-ǫˀ fa-MA-wish-pu he thought

yar[i]hǫ ngyah d ya-rih-ǫ ngy-ah FZA-matter-make-ha the reason why the

Tatęriˀ ah hateˀ kaˀ Tatęriˀ ah what this

istęˀ ą

stęˀ taˀ uh

not

anything

teˀ tahawiˀ s teˀ -t-ha-wi-ˀ s ng-du-MA-carry-ha he does not bring it back

Suddenly, Tatęriˀ ah thought, “What is the reason for him not bringing anything back?” nęh now

arehǫˀ 187 a-r-eh-ǫˀ fa-MA-wish-pu he thought

nęh now

aˀ kakahsaruˀ tę aˀ -k-ø-ak-ahsaruˀ t-ę fa-du-1A-srf-watch-pu I watch it

187 The number for this entry jumps from a previous 22 to a 43, which contines throughout the rest of the page.

Translating the Stories

319

Now, he thought, “I am watching it.” d the

aˀ ura aˀ -u-ra-ø fa-FZP-be night-inc+pu it became night

sahąǫˀ de s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrives back the

žateˀ yęˀ ąhą ž-ate-ˀ yę-ˀ -ąhą MdA-srf-be siblings-st-dm they two (m) are brothers, his brother

ąˀ

stęˀ taˀ uˀ

not

anything

teˀ hahawiˀ teˀ -ha-haw-iˀ ng-MA-carry-pr he is not bringing it

At night his brother arrives back, not bringing anything. [a]hutaˀ a-hu-ta-ˀ fa-MP–sleep-inc+pu he slept

atęriˀ ah

w[ah]atsęhątakyeˀ ah a-ø-tsęh-a-ta-ø-kye-ˀ ah (fa)(MA)-hearth-jv-end-st-pgr-pu Tatęriˀ ah he was alongside the hearth

Tatęriˀ ah slept alongside the hearth. nęh

hatsihstarehšrǫˀ ha-tsihst-a-re-hšrǫ -ˀ MA-hot coal, fire-jv-move-ds-st

tuh

now, then he is moving, stirring the hot coals there

haˀ utsihstarahaˀ haˀ -u-tsihst-a-ra-ha-ˀ fa-MP-hot coal-jv-fall on-inc-pu a hot coal fell on him

Now as he (the brother) is stirring the hot coals, a hot coal fell on him (Tatęriˀ ah). [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Tatęriˀ ah tsaaˀ tate ąhraˀ tuˀ tsa-aˀ t-ate-ø imp+2A-body-burn-imp Tatęriˀ ah burn your body no use

katihuweręh 170 ka-ti-huw-er-ęh cl-ng-MP-do-st when he did not move

taˀ wahskwah t-aˀ w-ø-ahskwa-h cl-fa-FZA-extinguish-pu when it extinguished

He said, “Tatęriˀ ah, burn your body.” It is no use; he did not move. It extinguished.

320

Forty Narratives in the Wyandot Language

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yatuyęh ya-tuy-ęh FZA-be true-st it is true

isęnę

nęh

it is so

now

hutaˀ wih hu-taˀ -wi-h MP-sleep-tr-st he is sleeping

He said, “It is true. It is so. Now, he is sleeping.” tuh

ahšaˀ

ši

there

at the same time

far

nęˀ šaˀ

de

while

the

yaˀ nęuˀ ya-ˀ nęu-ˀ FZA-be a pot-st it is a pot

ahanǫ [n]ge[s]t a-ha-nǫ -ngest-ø fa-MA-(?)-scrape-pu he scraped it

aharawaˀ a-ha-ra-wa-ˀ fa-MA-put on top-un-pu he took it off (of a tree) n the

d the

u[n]gyeraˀ u-ngyer-aˀ FZP-nut-ns nut

ahayanyǫˀ a-ha-yanyǫ -ˀ fa-MA-cook-pu he cooked

taruh ka t-a-r-u-h cl-fa-MA-be in water-tr+pu he put it in water here

hąˀ rąˀ de only

yandaˀ tsaˀ ya-ndaˀ ts-aˀ FZA-pot-ns the pot

Then far away, he took off a nut, and he scraped some of it and put it into the water of a pot he was cooking with. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yeˀ nęuˀ ah ye-ˀ nęu-ˀ -ah 1A-be a pot-st-dm my little pot

esęntuhaˀ e-s-ęntu-ha-ˀ fu-2P-grow-inc-pu you will grow

He said, “My little pot, you will grow.” tahawaˀ eh t-a-ha-w-aˀ e-h du-fa-MA-dnr-hit-pu he hit it

uskwiraˀ u-skwir-aˀ FZP-branch-ns branch, switch

He hit it with a switch three times.

šęˀ k three

utǫˀ t(ih) u-tǫˀ t-ih FZP-be numbered-st it is such a number of times

Translating the Stories

nę

taˀ u[n]gya[n]di taˀ 188u-ngyandi-ø ng-FZP-be a long time-st now it is not a long time

321

taˀ yandaˀ tsahaˀ de t-aˀ -ya-ndaˀ ts-a-ha-ˀ du-fa-FZA-pot-be a size-inc-pu a pot became such a size the

hayanyǫˀ ha-yanyǫ -ˀ MA-cook-st he is cooking

Now it is not long before the pot became the size for his cooking. n when

ahąngyaha a-hą-ngyah-a-ø fa-MA-food-eat-pu he ate food

[a]hatekwiˀ šęˀ a-h-ate-kw-iˀ š-ęˀ fa-MA-srf-meal-finish-pu he finished his meal

nęh now

[a]sahatarat a-s-a-h-atarat-ø fa-re-fa-MA-do good-pu he again did good. When he finished eating his food he again did good. tu

deˀ šaˀ

Tatęriˀ ah

there

while

Tatęriˀ ah

tehukasarut te-hu-k-asarut-ø du-MA/MP-srf-watch-st he is watching him

tehuyandraˀ te-hu-yandra-ˀ du-MA/MP-look at-st he looks at him

Meanwhile, Tatęriˀ ah is watching him; he looks at him. nęh

daeˀ

nǫ mąˀ de de

now

that

this time

tiwat de tiw-a-t-ø cl-FZA-be inside-st where it is inside the ahayęˀ a-ha-yę-ˀ

the

hukyatatahšrǫ męh hu-kyata-tahšr-ǫ -mę-h MA/MP-rf-quiver-be in water-un-st he took it out of his quiver

huˀ ndamęh wuh hu-ˀ nd-a-mę-h MP-arrow-jv-own-st his arrow, arrows wuh

teˀ ungwęnyuyuˀ teˀ -u-ngwęny-uyu-ˀ du-FZP-blood-penetrate-st it is penetrated by blood

Tatęriˀ ah

188 The -a- here should be an -e-. Perhaps the -a- from near the beginning of the next word was anticipated.

322

Forty Narratives in the Wyandot Language

fa-MA-see-pu he saw it

Tatęriˀ ah

Next, when he took his arrows out of his quiver, Tatęriˀ ah saw that it was penetrated by blood. nę

ahatuh d a-h-atu-h fa-MA-be possible-pu now it is possible for him the

ireheˀ i-r-eh-eˀ pa-MA-wish-pr he thinks

ihažuˀ s i-ha-žu-ˀ s pa-MA-kill-ha he regularly kills

iˀ senǫ 171 (so it may be) Now he thinks it may be possible that he regularly kills. d when

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

nęˀ

ituh

now (alike)

sahunęrǫ tiˀ s-a-hu-nęrǫ ti-ˀ re-fa-MP-hunt-pu he went hunting again

When the next day dawned he went hunting again. n when

aˀ yarakyeˀ aˀ y-ø-ara-ø-ky-eˀ fa-FZA-be night-st-pgr-pr it is evening

hinǫˀ

kyuhskęnęˀ ky-u-hskęnę-ˀ du-FZP-be near-st (it is time) it is near

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

satęriˀ ah

nę

Tatęriˀ ah

now

eshąǫˀ e-s-hą-ǫ -ˀ fu-re-MA-arrive-pu he will arrive again

When it is evening, Tatęriˀ ah said, “Now it is near the time when he will arrive again.” usayeyanyǫˀ u-s-a-ye-yanyǫ -ˀ fa-re-fa-1A-cook-pu I again cook

nondaeˀ

deˀ

that one

the

ehakyesahaˀ e-h-aky-esa-ha-ˀ fu-MA-srf-be easy-inc-pu it will become easy for him

Translating the Stories

daeˀ hąˀ rąˀ d that only

the

323

eta[n]gyahah e-t-a-ngyah-a-h fu-cl-MA-food-eat-pu then he will eat

“I again cook so that it will be easy for him that only then he will eat.” tuh

utatahsketęh u-t-at-hsket-ęh (fa-du-MA-?-pu) there (he is in a hurry)189

hęˀ tažuhs h-ęˀ t-(ažu)-hs MA-stick-beat-ha he hits it with a stick repeatedly

de the

yaˀ nęuh ya-ˀ nęu-h FZA-be a pot-st it is a pot

There he is in a hurry, hitting the pot repeatedly with a stick. hatǫ h h-atǫ -h MA-say-ha he says nęh then

yenęuˀ ah ye-nęu-ˀ -ah 1A-be a pot-st-dm my little pot

tiyandaˀ tsah ti-ya-ndaˀ ts-a-h (cl)-FZA-pot-be a size-st it is a pot of such a size

esęntuhaˀ e-s-ęntu-ha-ˀ fu-2P-grow-inc-pu you will grow

[te190]uˀ ngya[n]dih te-u-ˀ ngyandi-h ng-FZP-be a long time-st it is not a long time

tiyanǫ hšaˀ ti-ya-nǫ hš-a-ˀ (cl)-FZA-house-be a size-st it is the size of a house

He says, “My little pot, you will grow.” After a short time, it is a pot the size of a house. tawatǫˀ de tu t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible the there hah

sęˀ mąh

(the same)

(outside)

tahąǫˀ nǫ mąˀ ndeˀ t-a-hą-ǫ -ˀ cl-fa-MA-arrive-pu he arrives then this time

taharahtęˀ t-a-ha-rahtę-ˀ cl-fa-MA-climb-pu he climbed such a place

It is not possible for him to enter this time, the same for climbing outside.

189 This is presented as the translation in Barbeau 1960, 171 #23. 190 The negative is added here as the translation given in Barbeau 1960, 171 #30 is “soon after.”

324

tuh

Forty Narratives in the Wyandot Language

de

there the

kyuruhkwaharęht tuh ky-u-ru-hkw-a-haręht-ø cl-FZP-pierce-ins-jv-have holes-st where the hole pierces, the smoke hole there

h[ate]191[n]gyˀ ęšraˀ h-ate-ngyˀ ęšra-ˀ MA-(srf)-perch on-st he is perched upon

He is perched upon the smoke hole. nę

ha[n]gužeˀ s ha-nguže-ˀ s MA-stir soup-ha now he is stirring

de that which

huyanyǫˀ hu-yanyǫ -ˀ MP-cook-st he is cooking

Now he is stirring that which he is cooking. sahąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrived back nęnǫ (now may be)

tayuwanęh t-a-yuwanę-h du-MA-be large-st he is the larger

[a]hęhąǫˀ ateˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said what?

kisakyeręh ki-s-aky-er-ęh cl-2P-srf-do-st have you done

ahskakwaˀ erǫˀ 172 a-hsk-akwaˀ erǫ -ˀ fa-2A/1P-kill-pu you killed me

The older one arrived back, and said, “What have you done? It may be that you have killed me.” tuh

sawanyęta s-aw-any-ę-t-a re-fa-1P-be missing-ca-pu there (it will again be missing to me)

d

u[n]gyeraˀ

the nut

deheręh u-ngyer-aˀ FZP-nut-ns far away

hąˀ rąˀ only

kandareˀ k-a-ndare-ˀ cl-FZA-exist-st where it exists “The nut will again be missing to me as it only exists far away.” 191 This part of the word is given as -eta- in Barbeau 1960, 171 #45, but it does not seem to make grammatical sense.

Translating the Stories

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Tatęriˀ a

daižuh

Tatęriˀ a

because

iyeheh i-y-eh-eh pa-1A-wish-pr I think

ašakyehsahah a-š-aky-ehsa-ha-h op-2A-srf-be easy-inc-pu it would become easy for you

d when

etsǫˀ e-ts-ǫ -ˀ fu-2A-arrive-pu you will arrive

nęh then

aˀ yeyanyǫ h aˀ -ye-yanyǫ -h fa-1A-cook-pu I cooked

325

d that which

taˀ kyeˀ tuˀ

nǫ ndaeˀ

right away

that

[e]še[n]gyaha e-še-ngyah-a-ø fu-2A-food-eat-pu you will eat

Tatęriˀ a said, “I cooked because I think it would be easy for you right away when you arrive and then eat.” waˀ žaˀ w-ø-aˀ ž-a-ˀ ø-FZA-be a size-st-dm it is a little

hąˀ rąˀ only

tu[n]gya[n]dih t-u-ngyand-ih cl-FZP-be a long time-st when a long time hiwey hi-wey-ø MdA-be together-st they two (m) together.

tusahaeraˀ nǫˀ t-u-s-a-ha-era-ˀ nǫ -ˀ du-fa-re-fa-MA-mix in-ds-pu he mixed in many things

hąˀ rąˀ

d

only

that which

tiˀ as

nę now

iskandaˀ tsaˀ de i-s-ka-ndaˀ ts-a-ˀ pa-re-FZA-pot-be a size-st it is again of such a size the

tehundatahaˀ t-e-hund-ata-ha-ˀ du-fu-MpP-be satiated-inc-pu they two (m) will be satiated

nęh now

[a]hingyahaˀ a-hi-ngyah-a-ˀ fa-MdA-food-eat-pu they two (m) eat It is a little only, then he mixed in many things, and after a time it is again of such a size that the two together will be satiated when they eat.

326

Forty Narratives in the Wyandot Language

dešaˀ

d

while

the

u[n]gyeraˀ u-ngyer-aˀ FZP-nut-ns nut

tu

tuh

there

(there)

saharęˀ s-a-ha-r-ęˀ re-fa-MA-put on top-pu he put it back on

At that time he put the nut back. ąh not

teˀ utehšaˀ tih teˀ -u-te-hša-ˀ t-ih ng-FZP-srf-be bad-ca-st it has not gone bad

tuiˀ turaˀ (just the same ever)

tižuh t-ø-ižu-h du-FZA-be like-st it is like

It has not gone bad, but is just the same. nęh

daeˀ

nǫ mąˀ deh d

now

that

this time

aˀ tukahsaruˀ tahs aˀ -t-u-k-ahsaruˀ -ahs fa-du-MP-srf-watch-da+pu he watched him

the

aˀ urhęhaˀ aˀ -u-rhę-ha-ˀ fa-FZP-dawn-inc-pu day dawned

nǫ maˀ that time

tehuya[n]draˀ nǫ maˀ te-hu-yandra-ˀ du-MA/MP-look at-st he is looking at him now

hareh ha-r-e-h fa-MA-go-pr he went

Now the next day, he watched, looking at him as he went. nęh now

yaˀ ǫ mąˀ yeh ya-ˀ ǫ m-ąˀ -yeh FZA-bark tray-ns-el on a bark tray

ahareˀ a-ha-r-eˀ fa-MA-put on top-pu he put it in on top

d’ the

uyęrąˀ tar[i]hęˀ u-yęr-aˀ tarih-ęˀ FZP-ashes-be hot-st ashes are hot

Now on a bark tray he put hot ashes. dešaˀ hungwahiˀ tsamęh 173 hu-ngwahiˀ ts-a-mę-h MP-doll-jv-have-st while he has a doll dae hąˀ rąˀ yarižuhtaˀ ya-rižuht-aˀ

there

tuh tižuh t-ø-ižu-h du-FZA-be like-st it is like

yanyęnǫ h ya-nyęn-ǫ -h FZA-bark-ds-st it is a dog

Translating the Stories

327

FZA-rock-ns stone

that only

He has a doll there and something that is like a dog only it is stone. nęh now

huwahsęmąˀ huw-ahs-ęmą-ˀ MA/MP-tracks-(?)-st he tracks him

huˀ ešruhskǫˀ hu-ˀ ešr-uhskǫ -ˀ MP-skin-be naked-st he is naked

Tatęriˀ a Tatęriˀ a

Now a naked Tatęriˀ a tracks him (his brother) [ǫ n]dinyęhtaęˀ ǫ -ndinyęht-a-ę-ˀ FZP-snow-jv-lie-st snow is lying

[a]hatǫ met a-h-at-ǫ met-ø fa-MA-srf-be discouraged-pu he became discouraged

[a]haaˀ tąnduhst nęh a-ha-aˀ t-ą-nduhst-ø fa-MA-body-jv-be cold-pu he became cold then

[a]tahatihtrah neˀ [a]haˀ ǫ nąˀ ahawiˀ d a-t-a-h-at-iht-ra-h a-ha-ˀ ǫ n-ą-ˀ ahaw-iˀ fa-du-fa-MA-srf-embark-tr-pu fa-MA-bark tray-jv-carry-pr he embarked, went to it the he brought a bark tray the

uyęrą u-yęr-ą FZP-ashes-ns ashes

Snow is lying so he became discouraged as he got cold, then he went into the bark tray of ashes that he brought with him tu

hąˀ rąˀ

there only

ihaerąˀ deˀ i-ha-er-ąˀ d-eˀ pa-MA-do-dl-pr he goes to do it

d when

usahaaˀ ta[n]duhst u-s-a-ha-aˀ t-a-nduhst-ø fa-re-fa-MA-body-jv-be cold-pu he feels cold in his body again

He does it whenever he feels cold again. tutehuh

n

suddenly

now

aharǫ a-h-arǫ -ø fa-MA-hear-pu he heard

aharǫˀ trah a-ha-r-ǫˀ t-ra-h fa-MA-(dnr)-be inside-tr-pu he put it inside, loaded it

akyeˀ ruhs a-ky-e-ˀ ru-hs fa-du-IndA-chop-pu someone chopped

328

Forty Narratives in the Wyandot Language

Suddenly, he heard someone chopping, he loaded it (i.e., his gun). wuh tu

tayayęhąˀ t-a-y-ayą-hą-ˀ cl-fa-FZA-go out-inc-pu wuh there she came out of a place ahaˀ žah a-ha-ˀ ža-h fa-MA/FZP-shoot-pu he shot her

d the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

ahažuˀ a-ha-žu-ˀ fa-MA/FZP-kill-pu he killed her

Wuh, a female bear came out. He shot and killed her. sǫ h kwaˀ tatarihęˀ tuh kw-ø-aˀ t-atarih-ęˀ cl-FZA-body-be hot-st still her body is warm there nutatęriah

d

(?) - Tatęriˀ a

that which

ahakyęˀ a-h-aky-ę-ˀ fa-MA-srf-put-pu he sat down

awahka ø-awahka-ø FZA-be short-st it is short (i.e., a period of time)

hąˀ rąˀ only

Still her body is warm when Tatęriˀ a sat down for a short time only. nąntiˀ (just at)

tihęndeˀ ti-hęnd-e-ˀ cl-MpA-come-st they (m) come

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tahakyaˀ tayaerawaˀ t-a-h-aky-aˀ t-a-yaer-aw-aˀ du-fa-MA-srf-body-jv-(turn)-(un)-pu (he turned his body (to have a look))

aˀ yǫ yǫ hšuręhąˀ aˀ -yǫ -yǫ hš-urę-hą-ˀ fa-1A/2P-face-find-inc-pu I found your face

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

h(s)etaˀ awah męnˀ taa n hse-t-aˀ wa-h imp+2A/IndP-be present-un-imp go way from it (might be) the

esasteˀ rah 174 e-sa-steˀ ra-h fu-2P-wound-pu you (s) will get wounded

Translating the Stories

329

Just as they (Yaaˀ tayęhtsih’s children) came, he (one of them) said, “I found your face.” He turned his body and said “Go away, or you will get wounded.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Tatęriˀ a Tatęriˀ a

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

heˀ yęˀ ąh he-ˀ yę-ˀ -ąh MA/1P-be siblings-st-dm he is my sibling, my brother

d

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kahi

yatǫ h y-atǫ -h 1A-say-ha I say

anǫ dihi (not may be my own)

ahažuh d a-ha-žu-h fa-MA/FZP-kill-pu who he killed it the

here it is

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st a bear

setaˀ wah se-t-aˀ wa-h imp+2A-be present-un-imp go away from it

Tatęriˀ a said, “My brother killed the bear. He said, “I say go away from it.” ši far

haˀ ruwaˀ tǫˀ uˀ haMA(he him threw)

šęnda already

d

ireheˀ i-r-eh-eˀ pa-MA-wish-pr that which he wishes, thinks

anyęšraˀ a-nyęšra-ˀ 1P-skin-st I skin it

Far he threw him (Tatęriˀ a). Already, he thinks, “I am skinning it” šęnda

tuh

already

there

esęˀ trǫ nˀ e-s-ø-ęˀ trǫ n-ˀ fu-re-MA-be placed-pu he will again dwell, sit

Already, he (Tatęriˀ a) will again be sitting. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said kahi

ka

šęndaˀ

here already

setaˀ wah se-t-aˀ wa-h

ketsiˀ trǫˀ ke-ts-iˀ trǫ -ˀ cl-2dA-be placed-st you (two) are sitting down here

yatǫˀ y-atǫ -ˀ 1A-say-ha I say

330

here it is

Forty Narratives in the Wyandot Language

imp+2A-be present-un-imp go away

He said, “Already you are sitting down here; I say go away.” tahuˀ nǫ htaǫˀ t-a-hu-ˀ nǫ ht-aǫ -ˀ du-fa-MA/MP-leg-(take hold)-pu he took hold of his leg

aˀ turǫ taˀ estanǫˀ aˀ -t-u-rǫ t-aˀ e-st-anˀ ǫ -ˀ fa-du-MA/MP-tree-hit-ci-ds-pu he struck him against a tree many times

He took hold of his leg and struck him many times against a tree. sahatihšęˀ s-a-h-at-ihš-ęˀ re-fa-MA-(body)-(finish)-pu (again he takes hold of it)192 šęndaˀ

tuh

already

there

šęndaˀ already

ireh[e] i-r-eh-e pa-MA-wish-pr he wishes, thinks it

esęˀ trǫˀ es-ø-ęˀ trǫ -ˀ re-MA-be placed-st he sits again

aˀ nyęšrah aˀ -nyęšra-h 1P-skin-st I skin it

Tatęriˀ a Tatęriˀ a

Already he thinks “I skin it.” Already there Tatęriˀ a sits again. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[a]yesęneˀ ą[h] aye-sęne-ˀ -ąh FZA/1P-be a domestic animal to-st-dm it is my domestic animal

ekwahtrižuˀ e-kw-aht-rižu-ˀ fu-1npA-srf-fight-pu we (n) will fight

He said, “My domestic animal, we will fight.” [a]watiyuwataˀ aw-ati-yuwa-t-aˀ fa-FZpA-be large-ca-pu they (f) grew large

yanęnǫ ya-nę-ǫ -ø FZA-bark-ds-st it is a dog

aˀ watǫˀ de aˀ w-ø-atǫ -ˀ fa-FZA-become-pu it became the

yarižuhtaˀ ya-rižiht-aˀ FZA-rock-ns stone

hu[n]gwahiˀ tsa hu-ngwahiˀ ts-a 192 This is the translation given in Barbeau 1960, 174 #30. No verb construction I know can give that translation.

Translating the Stories

331

MP-doll-ns his doll They grew large, the stone dog and his doll. nęh wetiˀ then all

[a]hǫ mątihšęˀ a-hǫ mąti-hš-ęˀ fa-MpA/MpP-finish-pu they (m) killed them (m)

Then they killed them all (i.e., Yaaˀ tayęhtsih’s children). [a]hęhąǫˀ nęh a-h-ęhąǫ -ˀ fa-MA-say-pu he said now

keˀ yęˀ ąh tu ke-ˀ yę-ˀ -ąh MA/1P-be siblings-st-dm my brother there

tahsatestęh ta-hs-atestę-h du-imp+2A-descend-imp descend, come down

tsęšra[n]gyuh 175 ts-ęšr-a-ngyu-h imp+2A/FZP-skin-jv-(?)-imp skin it He said, “Now, my brother, come down and skin it.” tahatehstęh na t-a-h-atehstę-h du-fa-MA-descend-pu he descended now

[a]ha[ę]šraˀ a-ha-ęšra-ˀ fa-MA-skin-pu he skinned it

nǫ

d

(now)

sahawaˀ s-a-ha-wa-ˀ re-fa-MA-carry-pu again he carried it

that which

tuh

ahšaˀ

there

at the same time

ihažuhs i-ha-žu-hs pa-MA-kill-ha he kills

He descended. Now he skinned it, carrying that which he killed. nęh tu

sahungyęˀ šręˀ s-a-hu-ngyęˀ -šr-ęˀ re-fa-MP-go out-dl-pr now there he goes out again

d the

332

Forty Narratives in the Wyandot Language

usahakehtat u-s-a-h-ak-eht-at-ø fa-re-fa-MA-srf-bear-ca-pu he again carried over his shoulder Now he went out again and he again carried it over his shoulder. husahinyǫˀ nęh ahayanyǫˀ de hu-s-a-hi-nyǫ -ˀ a-ha-yanyǫ -ˀ fa-re-fa-MdA-arrive-pu fa-MA-cook-pu they two (m) arrived back now he cooked it who

huˀ yęˀ ąh hu-ˀ yę-ˀ -ąh MA/MP-be sibling to-st-dm he is brother to him

When they two arrived back, his brother cooked. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

d the

ey[ǫ ]htsehtęˀ e-yǫ -htseht-ęˀ fu-1A/2P-feed-pu I will feed you

unęh eurih e-u-ri-h fu-FZP-cook-pu now it will be cooked westaˀ tuˀ it must not be

n

ǫ nęˀ

the

then

te šatǫ mesǫ nyǫˀ te-š-atǫ mes-ǫ nyǫ -ˀ ng-2A-give thanks-ds-st you do not give thanks.

He said, ‘When it will be cooked and I will feed, you must not give thanks.” ˀ urih ˀ u-ri-h FZP-cook-st it was cooked

n

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

heˀ yęˀ ąh tižamęh he-ˀ yę-ˀ -ąh MA/1P-be siblings-st-dm my brother thank you

the

ahutsęhtęh a-hu-tsęht-ęh fa-MA/MP-feed-pu he fed him

huhsamęneh hu-hsamęne-h MA/MP-whisper-st he whispered to him

It was cooked and he drew the soup for him, and he whispered,“My brother, thank you.” traˀ anǫ

hąˀ rąˀ

ehundehkwatih e-hu-ndehkw-ati-h

tawarahšękwaˀ t-aw-ø-arahšękw-aˀ

Translating the Stories

fu-MP-liquid-(?)-pu he will swallow liquid

(about to) only

333

du-fa-FZA-kick-pu she kicked

teyandayęh te-ya-ndayę-h du-FZA-be a doorway-st doorway As he was about to swallow, she kicked at the door. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

Tatęriˀ a Tatęriˀ a

hayǫ yǫ šuręhąˀ ha-yǫ -yǫ š-urę-hą-ˀ fa-1A/2P-face-find-inc-pu I have found your face

wetiˀ

nę

all

now

sęndehkwaˀ tih sę-ndehkw-aˀ ti-h 2A-liquid-(?)-st you have swallowed She said, “Tatęriˀ a, I have found your face, and all that you have swallowed.” wetiˀ tu all

there

tahungyaˀ wah t-a-hu-ngyaˀ wa-h du-fa-MP-vomit-pu he vomited

wetiˀ all

sayawaˀ nde s-a-ya-wa-ˀ nd-e re-fa-FZA-take-dl-pr she took it back

de that which

hutiˀ wahtsaęˀ huti-ˀ wahts-a-ę-ˀ MpP-meat-jv-have-st they (m) had the meat He vomited it all. She took back all the meat that they had. [a]hęhąǫˀ de a-h-ęhąǫ -ˀ fa-MA-say-pu he said who

huˀ yęˀ ąh daˀ hi hu-ˀ yę-ˀ -ąh MA/MP-be sibling to-st-dm he is his brother that is why

wehstaˀ tuh 176 tehšatǫ mesǫ nyǫˀ te-hš-atǫ mes-ǫ nyǫ -ˀ

ši

yatǫ h y-atǫ -h 1A-say-ha before I say

334

Forty Narratives in the Wyandot Language

it must not be

ng-2A-thank-ds-st you do not give thanks many times

His brother said, “That is why I said before that you must not give thanks.” nǫ nę when

ey[ǫ ]tsetęˀ e-yǫ -tsetę-ˀ fu-1A/2P-feed-pu I will feed you

nęh

tu

now

(there)

tutamęh t-u-t-am-ę-ø-h du-fa-cl-FZP-happen-inc-pu it happened again

“When I will feed you now, it happens again.” de when

hunęrǫ kyeˀ s hu-nęrǫ ky-eˀ s MP-hunt-ha he goes hunting

de that which

etahawiˀ s et-a-hawi-ˀ s cl-MA-bring-ha when he brings it

nǫ mąˀ ndeˀ tiwa this time

such an amount

hažuˀ ha-žu-ˀ MA-kill-st he kills

He goes hunting and brings this time such an amount of what he kills. sahąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrives back

nǫ (now)

sahayanyǫˀ s-a-ha-yanyǫ -ˀ re-fa-MA-cook-st again he cooked

de the

uwahtsaˀ u-wahts-aˀ FZP-meat-ns meat

He arrives back and again cooked the meat. nęh now

sahutęndutǫˀ s-a-hu-tę-ndutǫ -ˀ re-fa-MA/MP-srf-tell-pu again he told him

tehšatǫ hmesǫ nyǫˀ te-hš-atǫ hmes-ǫ nyǫ -ˀ ng-2A-thank-ds-st you do not give thanks many times

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said nǫ nęˀ when

wehstaˀ tuh

nǫ mąˀ ndeˀ

must not

this time

eyǫ tsehtęˀ e-yǫ -tsehtę-ˀ fu-1A/2P-feed-pu I will feed you

Translating the Stories

335

Now, again he told him “This time you must not give thanks when I feed you.” ekwarǫ hskaˀ e-kw-ø-arǫ h-s-kaˀ fu-(cl)-FZA-hear-st-pu (when) she will have heard it

de

yaaˀ tayęhtsi

daˀ hi

who

Yaaˀ tayęhtsih

that is why all

hayǫ męˀ ąh hayǫ m-ę-ˀ -ąh FZA/MpP-have as child-st-dm she has them (m) as children, her sons

d

wetiˀ

a[h]asehšęˀ a-hase-hš-ęˀ fa-2A/MpP-finish-pu you killed them (m)

the

Yaaˀ tayęhtsih will have heard it, as you killed all of her sons. daeˀ mątiˀ nęh

ši

that a long time in the past

far

[a]tewayeh a-tew-a-ye-h tl-du-FZA-number-st every time

hǫ yęnǫ trakyeˀ s hǫ yę-nǫ tra-ø-kye-ˀ s MpA/1P-follow-st-pgr-ha they (m) continue to follow me

usarižuˀ daeˀ u-s-a-rižu-ˀ fa-re-1P-kill-pu I again kill that

tehǫ yehkwandihaˀ kyeˀ te-hǫ ye-hkwa-nd-ih-aˀ ky-eˀ du-MpA/1P-take away-da-st-pgr-pr they (m) go take it from me

“For a long time they continue to follow me far. Every time I kill, they take it away from me.” tuih

šęšaˀ

n

same

(same time)

the

heˀ yęˀ ąh he-ˀ yę-ˀ -ąh MA/1P-be siblings-st-dm my brother

ahuˀ tsęˀ tęˀ a-hu-ˀ tseˀ tę-ˀ fa-MA/MP-feed-pu he feeds him tižamęh thank you

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

huhsamęnęh hu-hsamęnę-h MA/MP-whisper-st he whispered to him

The same, he feeds him,and he said, whispering to him, “My brother, thank you.” traˀ nǫ

hąˀ rąˀ

ehuˀ [n]dehkwatih e-hu-ˀ ndehkw-ati-h

ka

šęnda

tu

336

Forty Narratives in the Wyandot Language

about to

fu-MP-liquid-(?)-pu he will swallow

only

tawarahšęnkwaˀ t-aw-ø-arahšękw-aˀ du-fa-FZA-kick-pu she kicked

here

already

teyandayęh 177 de te-ya-ndayę-h du-FZA-be a doorway-st doorway who

there

yaaˀ tayęhtsih Yaaˀ tayęhtsih

He was about to swallow when Yaaˀ tayęhtsih kicked at the door. aˀ yęhąǫˀ Tatęriˀ ah aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said Tatęriˀ ah

aˀ yǫ nyǫ hšuręhąˀ wetiˀ nęh esęndehkwatih aˀ -yǫ n-yǫ hš-urę-hą-ˀ e-sę-ndehkw-ati-h fa-1A/2P-face-find-inc-pu fu-2P-liquid-(?)-pu I have found your face all now you will swallow

She said, “Tatęriˀ ah, I have found your face and all you have swallowed.” tu there

tahu[n]gyaˀ wah t-a-hu-ngyaˀ wa-h du-fa-MP-vomit-pu he vomited

wetih all

sayawaˀ s-a-ya-wa-ˀ re-fa-FZA-take-pu she took it back

There he vomited and she took it all back. [a]urhęhąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned hurahskwęh hu-rahskw-ęh MP-leave-st he left

sahunęhrǫ tiˀ s-a-hu-nęhrǫ ti-ˀ re-fa-MP-hunt-pu he again went hunting

ituh

nǫ nęh

(likewise)

now

de

hunęrǫ kyǫˀ hu-nęrǫ ky-ǫˀ MP-hunt-st when he hunted

When day broke he again went hunting, and likewise left when he hunted. neh aharahskwah a-h-arahskwa-h fa-MA-leave-pu now he left

Tatęriˀ a [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu Tatęriˀ a he said

di

skaˀ

me (one)

nǫ mąˀ deˀ this time

Translating the Stories

eskeyǫ hšuręhąˀ e-ske-yǫ hš-urę-hą-ˀ fu-2A/1P-face-find-inc-pu you will find my face

de

yaaˀ tayęhtsih

who

Yaaˀ tayęhtsih

337

Now Tatęriˀ a left, saying, “Me this time. You who find my face, Yaaˀ tayęhtsih. tuh ihutahsehtih i-hu-t-ahseht-ih pa-MP-srf-hide-st there he is hiding aˀ yayǫ htsęhtę aˀ -yayǫ -htsęt-ę fa-FZA/FZpP-feed-pu she feeds them (f)

nęh

n

now the de

yayǫ męˀ ąh yayǫ m-ę-ˀ -ąh FZA/FZpP-have as child-st-dm she has them (f) as children

193

the

aˀ męndihǫˀ tižamęh aˀ m-ęnd-ihǫ -ˀ fa-FZpA-say-pu they (f) said thank you

ąˀ watiyawaˀ nęh ąˀ w-ati-yaw-a-ˀ fa-FZpA-taste good-inc-pu their food became tasty now

[a]nęˀ ę a-nęˀ ę-ø FZA/1P-be mother to-st my mother (term of address)

There he is hiding now as their food became tasty, she feeds her children, and they said, “Thank you, my mother.” nęh tu

ta[h]arahšękwaˀ t-a-h-arahšękw-aˀ du-fa-MA-kick-pu now there he kicked it

teyąndayęh de te-ya-ndaye-h du-FZA-be a doorway-st the doorway who

tatęriˀ a Tatęriˀ a

Now Tatęriˀ a kicked the door. [a]hęhąǫˀ yaaˀ tayęhtsih a-h-ęhąǫ -ˀ fa-MA-say-pu he said Yaaˀ tayęhtsih

aˀ yǫ yǫ hšuręhąˀ awetiˀ d aˀ -yǫ -yǫ hš-urę-hą-ˀ fa-1A/2P-face-find-inc-pu I have found your face all the

išǫ teˀ i-š-ǫ te-ˀ pa-2A-live-st your (s) life

He said, “Yaaˀ tayęhtsih, I have found your face, and all of your life.”

193 The initial -y- in this and the previous word is not usual with this pronominal prefix.

338

Forty Narratives in the Wyandot Language

yęˀ riš 178 hungǫ hšramęh hu-ngǫ hš-a-mę-h MP-hammer-jv-have-st who a lion he owns a hammer

tu

tayaˀ [n]gǫ šrah t-a-ya-ˀ ngǫ šr-a-h du-fa-FZA-hammer-(?)-st there (she a hammer picked up)

de

aaˀ tay[ę]htsih194 Yaaˀ tayęhtsih There Yaaˀ tayęhtsih picked up a lion’s hammer. tuh there

aˀ yawaˀ eh aˀ -ya-w-aˀ e-h fa-FZA-dnr-hit-pu she hit it

tsiˀ nǫ mąˀ tsi-ø-ˀ nǫ m-ąˀ re-ø195-worm-ns worm

ahatatǫ ngyah a-h-atat-ǫ ngy-ah fa-MA-srf-make-pu he made himself

She hit the worm that he changed himself into. waˀ tsiˀ

kaˀ tǫ mąh takwęndihahtaˀ t-a-ø-kwęndihaht-aˀ du-fa-MA-reproach-pu elsewhere (this way) he blamed, reproached ayǫ yǫ hšuręhąˀ a-yǫ -yǫ hš-urę-hą-ˀ fa-1A/2P-face-find-inc-pu I found your face

awetiˀ

d

all

the

ihatǫ h Yaaˀ tayęhtsi. i-h-atǫ -h pa-MA-say-ha he says Yaaˀ tayęhtsih.

išǫ nteˀ i-š-ǫ nte-ˀ pa-2A-live-st you live, your life

Elsewhere he shouts, saying “Yaaˀ tayęhtsih, I found your face and all your life.” tuh sayawaˀ eh s-a-ya-w-aˀ e-h re-fa-FZA-dnr-hit-pu there she again hits

de

yeˀ riš

the

lion

hunˀ gǫ hšramęh hu-nˀ gǫ hšr-a-mę-h MP-hammer-jv-have-st he owns a hammer

There she again hits with the lion’s hammer. tutehuh

utǫ tehšraˀ yeh u-tǫ tehšr-aˀ -yeh

tahakwęndiha[t] t-a-h-akwęndihat-ø

[a]hęhąǫˀ a-h-ęhąǫ -ˀ

194 In Barbeau 1960, 178 #3, the -ę- is incorrectly recorded as -ǫ -. 195 Often with names for animals that begin with tsi- there is no pronominal prefix.

Translating the Stories

suddenly

FZP-heart-ns -el at her heart

iyatǫˀ i-y-atǫ -ˀ pa-1A-say-ha I say

kahi here it is

du-fa-MA-shout-pu he shouted

339

fa-MA-say-pu he said

aˀ yǫ yǫ hšuręhąˀ awetiˀ d aˀ -yǫ -yǫ hš-urę-hą-ˀ fa-1A/2P-face-find-inc-pu I found your face all the

išǫ hteˀ i-š-ǫ hte-ˀ pa-2A-live-st your life

Suddenly, he shouted at her heart. He said, “I say, here it is. I found your face and all your life.” nęh now

arayǫ hšęh a-rayǫ -hš-ęh fa-MA/MpP-finish-pu he finished, killed them (m)

ˀ ahšęhk three

imęnǫ h im-ęn-ǫ -h pa-FZpA-number-st they (f) numbered

hažuˀ d ha-žu-ˀ MA-kill-st he killed her who de those

iyaaˀ tayęhtsi Yaaˀ tayęhtsih

yayǫ męˀ ąh yayǫ m-ę-ˀ -ah FZA/FZpP-have as child-st-dm she has them (ind) as children

Now he killed them, killing Yaaˀ tayęhtsih and her three children. skaaˀ tat hąˀ rąˀ d s-ka-aˀ t-a-t-ø re-FZA-body-jv-be one-st she is one only the

estęˀ ąh not

tihažuˀ ti-ha-žu-ˀ ng-MA/FZP-kill-st he did not kill her

She is one only that he did not kill. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

heˀ yęˀ ąh he-ˀ yę-ˀ -ąh MA/1P-be siblings-st-dm my brother

hesenyǫ ndeˀ s de hese-nyǫ nd-eˀ s imp+2A/FZP-take along-da+imp lead her the

yawinǫ h guhšeˀ usetiyęrist tiwa ya-winǫ -h u-se-ti-yerist-ø FZA-be a young woman-st (?)-re+imp-1ndA/FZP-transport-imp a young woman (!) let us two (n) transport it back an amount

340

de that which

Forty Narratives in the Wyandot Language

tǫ ihkwa[n]dih t-ǫ i-hkwa-nd-ih du-FZA/1dP-take away-da-st she took it from us two

He said, “My brother, take with you a young woman. Let us transport back the amount that she took from us.” nęh usahiyęrihst 179 u-s-a-hi-yerihst-ø fa-re-fa-MdA-transport-pu now they two (m) transported it

sahąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrived back

huˀ yęˀ ąˀ ea hu-ˀ yę-ˀ -ąˀ MA/MP-be sibling to-st-dm he is his sibling, his brother (?)

hąˀ rąˀ only

de who

ihukyeręh tuh i-hu-ky-er-ęh pa-MP-srf-do-st he is doing it that

hąˀ rąˀ only

sayuhšaˀ ih sayu-hšaˀ -ih MA/IndP-finish-st he finished, killed them (ind) Now they two transported it, and his brother arrived back. He is only killing them (animals). [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Tatęriˀ a Tatęriˀ a

heyęąh he-yę-ą-h MdA-be siblings-st-dm my brother

ekwatǫ ręhš[a]ęˀ nęh e-kw-at-ǫ ręhš-a-ę-ˀ fu-1npA-srf-breath-jv-lie-pu we (n) will lay our breath, rest now tǫ ihkwa[n]dihaˀ kyeh t-ǫ i-hkwa-nd-i-haˀ ky-eh du-FZA/1dP-take away-da-st-pgr-pr she took away from us (two)

nęnǫ (now may be)

irižuh i-ø-rižu-h pa-1A/FZP-kill-st I killed her

de the

Translating the Stories

341

Tatęriˀ a said, “My brother, we will rest, now I killed her, she who took away from us.” daeˀ hąˀ rąˀ utanyǫ ndeˀ s dek u-t-a-ny-ǫ nde-ˀ s fa-du-fa-1A/2P-take along-da+pu that only I bring you this

aˀ kwahstih daeˀ a-ˀ k-wahst-ih FZA-body-be good-st she is beautiful that

sǫ h iyanyǫ dihik i-ya-nyǫ di-hi-k pa-FZA-cook-da-st still she cooks “I only bring you this beautiful one that still cooks.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de who

te saˀ [n]diyǫˀ [t] te-sa-ˀ ndiy-ǫˀ t-ø ng-2P-mind-attach-st you have no sense yaaˀ tayęhtsih Yaaˀ tayęhtsih

huˀ yęˀ ąˀ nę hiˀ dekwah hu-ˀ yę-ˀ -ąˀ MA/MP-be siblings-st-dm his brother now greatly sǫ hskaˀ skat -ka-t-ø re-FZA-be one-st [still once] it is one

ehsayuhšahs e-hsayu-hša-hs pa-MA/IndP-finish-ha he is in the habit of killing people

ežateˀ yęˀ ąhą e-ž-ate-ˀ yę-ˀ -ąhą pa-MdA-srf-be siblings-st-dm they two (m) are siblings, her brother de

tehahsǫ kyeˀ s te-ha-hs-ǫ ky-eˀ s du-MA-bowl-throw-ha he throws the bowl

the

His brother said, “You have no sense, as Yaaˀ tayęhtsih’s one brother, he who throws the bowl is in the habit of killing.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said hukih hu-ki-h

ehsǫ ižuˀ e-hsǫ i-žu-ˀ fu-MA/1dP-kill-pu he will kill the two of us de

ą not

žateˀ yęˀ ąhąˀ ž-ate-ˀ yę-ˀ ąhą-ˀ

tahstaˀ urahaˀ t-a-hs-taˀ ura-ha-ˀ ng-fa-2A-have power-inc-pu you don’t have the ability de

Yaaˀ tayęhtsih

342

Forty Narratives in the Wyandot Language

MP-be a spirit-st MdA-srf-be siblings-st-dm he is a spirit, is a witch who they two (m) are siblings the ehsayuhšahs e-hsayu-hša-hs pa-MA/Ind-finish-ha he kills them (ind)

Yaaˀ tayęhtsih

[sa]yǫ mehaš say-ǫ me-ha-š MA/IndP-human-eat-ha he humans eats

He said, “Yaaˀ tayęhtsih’s brother will kill the two of us as you don’t have the ability and he is a spirit. He kills and eats people. [a]hęhąǫˀ Tatęriˀ a e a-h-ęhąǫ -ˀ fa-MA-say-pu he said Tatęriˀ a

yaterahkaˀ e-y-aterahka-ˀ fu-1A-test-pu I will test, try it

[a]hayewiˀ šęgyaˀ dihi 180 a-haye-wiˀ š-ęgy-aˀ fa-MA/1P-force-overcome-pu he overpowers me me it is

ažatrižuˀ a-ž-at-rižu-ˀ fa-1xdA-srf-fight-pu we two (x) fight each other

now

[a]sayuhšeˀ a-sayu-hš-eˀ fa-MA/IndP-finish-pu he killed them (ind)

iwetiˀ

Tatęriˀ a

all

Tatęriˀ a

Now, Tatęriˀ a killed them all. skaaˀ tat hąˀ rąˀ s-ka-aˀ t-a-t-ø re-FZA-body-jv-be one-st she is one only

tąˀ ą not

ahiwehstaˀ a-hi-we-hst-aˀ fa-MdA-be together-ci-pu they two (m) were caused to be together

if

nǫ ndaeˀ hąˀ rąˀ eharižuˀ e-ha-rižu-ˀ fu-MA/1P-kill-pu that one only he will kill me

Tatęriˀ a said, “I will try we two fighting each other. If he overpowers me, it is only me that he will kill.” nęh

de

te hažuˀ te-ha-žu-ˀ ng-MA/FZP-kill-st he did not kill her de the

daeˀ nǫ ndaeˀ that

that it is

žateˀ yęˀ ąhaˀ ž-ate-ˀ yę-ˀ -ąhaˀ MdA-srf-be siblings-st-dm they two (m) are brothers, his brother

Translating the Stories

343

Tatęriˀ a Tatęriˀ a She is the only one that he did not kill. They two were married, her and Tatęriˀ a’s brother. nęh

tutareˀ t-u-t-a-r-e-ˀ du-fa-cl-fa-MA-come-pu now he came back Yaaˀ tayęhtsih Yaaˀ tayęhtsih

de the

tehusǫ hkyeˀ s te-hu-s-ǫ hky-eˀ s du-MP-bowl-throw-ha he throws the bowl

ežateˀ yęˀ ąhąˀ e-ž-ate-ˀ yęˀ -ąhą-ˀ (pa)-MdA-srf-be siblings-st-dm they two (m) are siblings

Now he came back, he who throws the bowl, Yaaˀ tayęhtsih’s brother. endahk four

imętayeh im-ø-ęt-a-ye-h pa-FZA-day-jv-number-st it is such a number of days

hurǫ yęhs hu-rǫ yę-hs MA/MP-listen-ha he listens for him, his

d when

utareˀ u-t-a-r-e-ˀ fa-cl-fa-MA-come-pu when he comes For four days he listens for his coming. nęh then

tuhąǫˀ t-u-hą-ǫ -ˀ cl-fa-MA-arrive-pu when he arrived

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

aˀ yǫ mąkohšutahs aˀ -yǫ m-ąk-ohš-ut-ahs fa-1A/2P-srf-face-stand-da+pu I stick my face at, invite you

Tatęriˀ a Tatęriˀ a

tǫ isǫ teˀ d t-ǫ i-s-ǫ t-eʼ du-1dP-bowl-throw-st we two throw a bowl when

[a]urhęhąˀ a-u-rhę-ha-ˀ fa-FZP-dawn-inc-pu day dawned

344

Forty Narratives in the Wyandot Language

kyehke yara daeˀ tuˀ ya-ra-ø FZA-sun to rise-st half sun has risen that, there

kwayakyeˀ s d kw-ay-aky-eˀ s du-1P-throw-ha I throw the

iyǫ nteˀ i-y-ǫ nte-ˀ pa-1A-live-st I live, my life

Then when he arrived, he said, “Tatęriˀ a, I stick my face at you, invite you to throw a bowl with me, the next day, when the sun has risen half way, when I throw for my life.” nęh

tundiˀ ahatehšrǫ ngyaˀ a-h-ate-hšrǫ gy-aˀ fa-MA-srf-prepare-pu now also he prepared, got ready

de

Tatęriˀ a

who Tatęriˀ a

Now, also, Tatęriˀ a got ready. ši far

hareh ha-r-e-h fa-MA-go-pu he goes

yar[a]ˀ yeh nęh ya-r-aˀ -yeh FZA-woods-ns-el in the woods now

ahatekihšrǫ gyaˀ d awetiˀ a-h-ate-ki-hšr-ǫ gy-aˀ fa-MA-srf-be a spirit-nm-make-pu he made a spirit, medicine that which all ahuwaˀ turęhąˀ a-huw-aˀ t-urę-hą-ˀ fa-MA/MP-body-find-inc-pu he found him

d the

ahutędutǫ hǫ hs a-hu-te-dutǫ -hǫ -hs fa-MA/MP-srf-tell-ds-da+pu he told him

Far he goes into the woods, now makes medicine, all that the one he found told him. nǫ nęˀ 181 now

[a]te hutisǫ tiˀ a-te-huti-s-ǫ ti-ˀ fa-du-MpP-bowl-throw-pu they (m) threw the bowl

utatahayǫ gyaˀ tęhs u-t-a-hayǫ -gyaˀ tęhs-ø

taˀ taraˀ ehstahkaˀ t-a-ˀ tar-aˀ e-hst-ahk-aˀ du-MA-clay-hit-ci-ins-ha woodcocks (he strikes with mud, clay)

(a)tayǫ nyąhkweˀ [n]datakwa a-t-ayǫ n-yąhkweˀ nd-a-t-akw-a

[a]y[a]ǫ mąˀ aya-ǫ m-ąˀ

Translating the Stories

fa-cl-fa-MA/FZpP-call-pu he called to them (f) then

fa-du-MA/FZpP-eyeballs-jv-be present-un-pu he took their (f) eyeballs out

nęh ahayǫ matę[n]dutǫ hǫ hs n a-hayǫ m-atę-ndutǫ -hǫ -hs fa-MA/FZpP-srf-tell-ds-da+pu inow he told them (f) the

ay[u]hkwęndaˀ ayu-hkwęnd-aˀ IndP-eyeballs-ns their eyeballs

345

IndP-self-ns themselves tewatiže tew-ati-že du-FZpA-? (how they must do)196

Now, they threw the bowl, he talked to the woodcocks, called to them, and took their eyeballs out. Now he told the eyeballs what they will do. nǫ hnęˀ now

tehutisǫ ntiˀ t-e-huti-s-ǫ nti-ˀ du-fu-MpP-bowl-throw-pu they (m) will throw the bowl

(e)watrahakwaˀ ew-ø-at-raha-kw-aˀ fu-FZA-srf-face upwards-ins-pu it will face upwards in such a way

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[yąn]dinyęžamęh tuh ahšaˀ yą-ndinyęž-a-mę-h FZA-snow-jv-(have)-st it is white there at the same time

dae nǫ mąˀ nde [ya]tsęhęhstaˀ yeh ya-tsęhęhst-aˀ -yeh FZA-charcoal-ns-el that this time on the charcoal, black Now when they will throw the bowl, he said “the white will face upwards, until the next time, when it is at the black.” [a]hatehskyongyaˀ Tatęriˀ a a-h-ate-hsky-ǫ ngy-aˀ fa-MA-srf-dnr-make-pu (he made himself) Tatęriˀ a tu there

yangyęšra ya-ngyęšra-ø FZA-perch-st she is perched

tsamęhuhiˀ eagle

huˀ skuˀ taˀ yeh hu-ˀ skuˀ t-aˀ -yeh MP-head-ns-el on his head

196 This is how it is translated in Barbeau 1960, 181 #10.

tahangyaˀ tęhs t-a-ha-ngyaˀ tęhs-ø cl-fa-MA/FZP-call-pu he called to it then

346

Forty Narratives in the Wyandot Language

Tatęriˀ a called to the eagle, and it is perched there on his head. nęh now

aˀ tutisǫ ntiˀ aˀ -t-uti-s-ǫ nti-ˀ fa-du-MpA-bowl-throw-pu they (m) throw the bowl

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

są

ngyareh

you first

sasǫ ntih sa-s-ǫ nti-h imp+2A-bowl-throw-imp throw the bowl Now they throw the bowl, he said, “You, first, throw the bowl.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tatęriˀ a

ąˀ

nǫ

Tatęriˀ a

not

(so)

sakyaˀ tarahkwiˀ s-aky-aˀ t-a-ra-hkw-iˀ 2P-srf-body-jv-be with-ins-st it is what your body is with iyarihuˀ tęˀ i-ya-rih-uˀ tę-ˀ pa-FZA-matter-be such-st it is a matter of such a nature ekyǫ hkǫ tah eky-ǫ -hk-ǫ t-ah cl-IndA-srf-begin-ha one begins

n the

de the

saˀ hindeˀ kaˀ sa-ˀ 2P-(?) (you are the one)

tesasǫˀ kyeˀ s te-sa-s-ǫˀ ky-eˀ s du-2P-bowl-throw-ha you often throw the bowl

nǫ nęh when

aˀ erihuyaˀ t aˀ -e-rih-(uyat)-ø fa-IndA-matter-(?)-st (one challenges)197

tuh there ayaǫ mąˀ aya-ǫ m-ąˀ IndP-self-ns oneself

arusǫˀ tih a-ru-s-ǫˀ ti-h fa-MP-bowl-throw-pu he threw the bowl

husayehteˀ 182 hu-s-a-yehte-ˀ MP-bowl-jv-bear-st his bowl hangs around his neck (on a strap)

197 This is an adaptation of what is presented as the translation in Barbeau 1960, 181 #45.

Translating the Stories

347

Tatęriˀ a said, “No, you are the one, it is your habit to throw the bowl. The custom is that when one challenges, that one begin.” He threw the bowl, he whose bowl hangs around his neck. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Tatęriˀ a

yatuyęh ya-tuyę-h FZA-be true-st it is true

hą

Tatęriˀ a

not

sahanǫ ht ą s-a-ha-nǫ ht-ø re-fa-MA-(give)-pu (he it missed)198 not

te hažuˀ te-ha-žu-ˀ ng-MA-kill-st he did not kill

tehažuˀ te-ha-žu-ˀ ng-MA-kill-st he did not kill

Tatęriˀ a said, “He did not kill. It is true that he did not kill.” [a] hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

haoˀ

sa

nǫ mąˀ deˀ

well

you this time

šrawah de š-ra-wa-h imp+2A-be with-un-imp take it out the

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

haoˀ well

sanęhstamęh sa-nęhst-a-mę-h 2P-seeds-jv-have-st you have seeds, your seeds, pits

He said, “Well, you are next.” He said, “Well, take out your pits.” daeˀ nędi that I

ežeraˀ t e-ž-er-aˀ t-ø fu-1A-do-ca-pu I will do it for such a purpose

anęhstamęh a-nęhst-a-mę-h 1P-plum pits-jv-have-st I have as pits, my pits

de the

ahrusǫ ntiˀ a-hru-s-ǫ nti-ˀ fa-MP-bowl-throw-pu he threw the bowl

[a]yǫ mąˀ ay-ǫ m-ąˀ 1P-self-ns myself, mine wetiˀ all

198 This is what is presented in Barbeau 1960, 182 #4. In my analysis it would be “He again gave it.”

348

Forty Narratives in the Wyandot Language

aˀ waˀ trahakwaˀ aˀ w-ø-aˀ t-rahakw-aˀ fa-FZA-srf-turn over-pu it turned over

[ya]ndinyęh[taˀ ] ya-ndinyęhta-ˀ FZA-snow-ns snow, white

wetiˀ

aˀ amęh aˀ -am-ę-h fa-FZP-happen-inc+st it happened

all

I will do it for myself, as they are my pits. He threw the bowl and all turned over. It happened that all were white. nę

daeˀ nǫ mąˀ deˀ de

now that this time de the

the

[ya]ts[i]hęstayeh n ya-tsihęst-a-yeh FZA-charcoal-ns-el charcoal (black) now

aˀ tuhšęˀ aˀ -t-u-hš-ęˀ fa-du-MA/MP-finish-pu he beat him

tehuhsǫ kyeˀ s te-hu-hs-ǫ ky-eˀ s du-MP-bowl-throw-ha he throws the bowl regularly

Now this time the black appears. He beats he who throws the bowl. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said skat s-ka-t-ø re-FZA-be one-st one

husayehteˀ hu-s-a-yehte-ˀ MP-bowl-jv-bear-st he bears a bowl around his neck

samęh šęˀ ę sa-mę-h imp+2A-wait-imp wait (longer)

usayeruˀ kwętahaˀ u-s-a-ye-ruˀ kw-ęta-ha-ˀ fa-re-fa-1A-hole of a chimney-complete-inc-pu again I finish a smoke hole, a smoke

He said, he bears a bowl around his neck, “Wait longer, while I have a smoke.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said ǫ ndiˀ šaˀ

de

instead

if

Tatęriˀ a

tąˀ ą nǫ

Tatęriˀ a

not

(would it)

tahskehšęˀ t-a-hske-hš-ęˀ du-fa-2A/1P-finish-pu you finished, beat me

usahskitęˀ u-s-a-hsk-itę-ˀ fa-re-fa-2A/1P-have compassion-pu you have compassion on me

Translating the Stories

349

Tatęriˀ a said, “You would not have compassion on me if you beat me.” n

aˀ runǫ htsiskyaˀ aˀ -ru-nǫ htsis-kya-ˀ fa-MA/MP-head-cut-pu now he cut his head off yarhiˀ tǫ nǫˀ ya-rhiˀ t-ǫ nǫ -ˀ FZA-be a tree-ds-st there are many trees

ših

arunǫ htsiˀ rǫ tiˀ a-ru-nǫ htsiˀ r-ǫ ti-ˀ fa-MA/MP-head-throw-pu he threw his head

far

de the

aˀ utsihkuhtęˀ 183 aˀ -u-tsihk-uht-ęˀ fa-FZP-knot in a tree-stand-pu it became a knot in a tree

Now he cut his head off and threw it far away where there are many trees. It became a knot in a tree. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said awehskwahkeh at afterwards

Tatęriˀ a Tatęriˀ a

[e]hǫ tesǫ ngyaˀ ta d e-hǫ -te-s-ǫ ngy-aˀ t-a fu-MpA-srf-bowl-make-ca-pu they (m) will make a bowl out of it the

(a)ˀ ǫ meh aˀ -ǫ me-h IndA-be human-st they (ind) are human

ǫ tondeˀ ǫ -ton-d-eˀ IndA-become-dl-pr they (ind) are becoming

Tatęriˀ a said, “Those who are becoming humans will make a bowl out of it afterwards.” nęh saharahskwaˀ Tatęriˀ a s-a-h-arahskwa-ˀ re-fa-MA-leave-pu now he left to go back Tatęriˀ a de

ǫ mątineˀ

dikaˀ

the

it was a very long time

here

[a]hęhąǫˀ awetiˀ aharižuˀ a-h-ęhąǫ -ˀ a-ha-rižu-ˀ fa-MA-say-pu fa-1A/MP-kill-pu he said all I killed him tǫ kinyǫˀ rǫ tǫ hs t-ǫ ki-nyǫˀ rǫ -tǫ -hs cl-FZA/1dP-(?)-dl-da+ha (they us two have abused)199

199 This is what is presented in Barbeau 1960, 183 #17.

tuh there

350

Forty Narratives in the Wyandot Language

skanǫˀ

nǫ mąˀ nde

(may be)

this time

etrǫ ndaǫˀ yiheh et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home yiheh

Now he left to go back. “Tatęriˀ a,” he said, “I have killed he who over a very long time has abused us. There may be this time where he (Tatęriˀ a) has a home. Yiheh.” 24 t h e d e e r a n d t h e o w l 1915, 203–7; 1960, 29–32, 183–94 )

( b a r b e au yaaˀ tayęhtsiˀ

yayǫ męˀ ą yayǫ m-ę-ˀ -ą FZA/FZpP-have as child-st-dm

te[n]diˀ te-nd-i-ˀ du-FZdA-be two-st

Yaaˀ tayęhtsiˀ

she has them (f) as children

they two (f) are two

yaaˀ tayęhtsiˀ

Yaaˀ tayęhtsiˀ

hendih hehtsihskyǫˀ šrah he-htsih-sky-ǫ -šr-ah tl-imp+2dA/MP-body(be in water)-dl-imp go! ((to) him you go to make love)

ąyęhąǫˀ ą-y-ęhąǫ -ˀ fa-FZA-say -pu she said

de

hąndaˀ waˀ hą-ndaˀ w-aˀ MA-soft-ns

the

He (is) Soft

Yaaˀ tayęhtsiˀ has two daughters. Yaaˀ tayęhtsiˀ said, “Go, you two, make love to He Who Is Soft. n

yęhtaˀ yeh ø-yęht-aˀ -yeh FZA-field-ns -ns

the

on a field

tehstihtižaˀ t-eh-st-iht-iža-ˀ du-fu-2dA-field-cut-pu

ekaharteˀ ek-a-har-te-ˀ cl-FZA-woods-be present-st you (two) will cross a field there where there are woods

te kandaǫ kyeˀ te-k-a-nda-ǫ ky-eˀ du-cl-FZA-river-continue-pr where a river continues

tuh

tetsižažaˀ t-e-tsi-ža-ˀ du-fu-2dA-cut-pu you two will cut across it

“You will cross a field where there are woods, and you will cut across where a river flows.”

Translating the Stories

tu

kahęˀ tǫ mąˀ

there it is

(in that direction)

etąndareˀ et-ą-ndare-ˀ cl-MA-exist-st where he resides

351

de Who

hąndaˀ waˀ hą-ndaˀ wa-ˀ MA-soft-ns He (Is) Soft

“It is in that direction that He Who Is Soft resides.” nęh hahžarahskwa ha-hž-arahskwa-ø fa-FZdA-leave-pu now they two (f) left

tuh

haˀ [n]deh ha-ˀ nd-e-h fa-FZdA-go-pr there they two (f) go, went

aˀ tiˀ tižaˀ aˀ -t-iˀ t-iža-ˀ fa-du-FZdA+field-cut-pu they two (f) cut across a field

kahar[a]teˀ 184 k-a-har-a-te-ˀ cl-FZA-woods-[ns]-be-st there where there are woods tuh

Now they two left, and went across the field to where there are woods. tuh

kąndaǫ kyeˀ k-a-nda-ǫ ky-eˀ cl-FZA-river-continue-pr there where a river continues

nę now

haˀ inyǫ t de haˀ -iny-ǫ -t-ø fa-FZdA-arrive-ca-pu they two (f) arrived at such a place the

aˀ kižažaˀ aˀ -k-iž-aža-ˀ fa-du-FZdA-cut-pu they two (f) crossed it

tuh there

kyęndarǫ nyǫˀ ky-ę-ndar-ǫ nyǫ -ˀ cl-IndA-reside-ds-st where they (ind) reside, many

Where a river flows they two crossed, and arrived where many people reside. nęh ąhǫ mayęˀ ą-hǫ ma-yę-ˀ fa-FZpA/MP-see-pu now they (f) saw him

erǫ meh e-r-ǫ me-h pa-MA-be human-st he is human

Now they saw a man. ąyęhąǫˀ tu a-y-ęhąǫ -ˀ

heteh he-t-e-h

daenǫ h

haęterih ha-ęter-ih

352

Forty Narratives in the Wyandot Language

fa-1A-say-pu she said there hanęęˀ where

tl-imp+1ndA-go-imp let us two go there

etrǫ ndaǫ ne et-r-ǫ ndaǫ -ø cl-MA-have as home-st where he has a home the

MA-be familiar with-st (that one may be) he knows hąndaˀ wah hą-ndaˀ w-ah MA-soft-ns He (Is) Soft

She said, “Let us go there where it might be that he knows where He Who Is Soft has a home.” nęh then

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

hanę where?

etrǫ ndaǫ et-r-ǫ ndaǫ -ø cl-MA-have as home-st where he has a home

Then she asked, “Where does he have a home?” ahęhąǫˀ hąˀ ą a-h-ęhąǫ -ˀ fa-MA-say-pu he said not

teˀ nyenterih de teˀ -ny-enteri-h ng-1A-be familiar with-st I do not know who

ątsąhšaˀ ta(t) ą-ts-ąhš-aˀ t-a-t-ø fa-re-(?)-body-jv-be one-pu (none the same) ne who

tsihnęę

d

ayahtsih a-y-ahtsi-h (?)-FZA-be called-st who it is who one is named

ižatsih ęndiˀ da i-ž-ats-ih pa-1A-be called-st I am called I (that)

ižatsih i-ž-ats-ih pa-1A-be called-st one is called

hąndaˀ wah hą-ndaˀ wa-h MA-soft-ns He (Is) Soft

He said, “I do not know anyone who is named the same as I am, He Who Is Soft.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

hatiˀ

nęh

(what is it) now

She said, “What are you doing?”

šakye(r)haˀ š-aky-e r-haˀ 2A-srf-(do)-ha you are doing

Translating the Stories

ti as

ireˀ s i-r-e-ˀ s pa-MA-go-ha he goes

daˀ hi (that it is)

de the

yǫ tareˀ y-ǫ tar-e-ˀ FZA-lake-be water-st it is a lake

353

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

iskihšahs i-s-ki-hša-hs pa-re-1A-search for-ha I search for it again

As he goes by the lake, he said, “I am searching for it.” neh ǫ yahtǫ tę (?)-ǫ y-ahtǫ -t-ę fa-(FZdA/FZP)-lose-ca-pu now they two (f) have caused it to be lost yaˀ [n]duhšaˀ ya-ˀ nduhš-aˀ FZA-shell-ns shell

daeˀ that one

[ha]tižaˀ aha hati-žaˀ ah-a MpA-child-ns they (m) children (are)

naˀ ǫ h (the kind)

ihšahs ihša-hs 1A+search for-ha I search for it

“Two children have lost the shell that I am searching for.” [i]šę

k

ąndae

hąˀ rąˀ nde tsi[n]deˀ eskyaˀ hayǫ mąˀ tihš hayǫ m-ąˀ t-ihš MA/FZpP-body-search for+ha really here that one only the frog, frogs he is looking for them (f) de

yuˀ ku

deˀ kaˀ

the

owl

this

ihatǫ diˀ de i-h-atǫ -d-iˀ pa-MA-say-(?)-st200 he is saying who

hąndaˀ wah 185 hą-ndaˀ w-ah MA-soft-ns He (Is) Soft

Really here the owl is only searching for frogs. This is what He Who Is Soft says. kahah

usahayǫ nyǫ h[t] u-s-a-hayǫ -nyǫ ht-ø

[n]diwinǫ ndi-winǫ -ø

200 This verb root meaning “to say” takes only the habitual aspect. This word violates that rule.

354

Forty Narratives in the Wyandot Language

fa-re-fa-MA/FZpP-take along-pu he back took them (f) along with him

here it is de that which

FZdA-be a young woman-st they two (f) are young women

[e]trǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home

He took the two women back along with him to where he has a home. tuh there

ahayǫ mąˀ kyǫˀ a-hayǫ m-ąˀ k-yǫ -ˀ fa-MA/FZpP-srf-arrive-pu he arrived with them (f)

He arrived with them there. tąˀ ą teˀ itukaˀ teˀ -i-tu-kaˀ ng-FZdA-know-ha not they two (f) did not know

n the

a[n]dehǫˀ a-nd-eh-ǫˀ fa-FZdA-wish-pu they two (f) thought

uhskwęarąyǫ h uh-skwęar-ąyǫ -h FZP-hole in a tree-be inside-st it is inside a hole, hollow in a tree They two did not know or think that it is inside a hollow in a tree. nǫ

hąˀ rą

(may be)

only

ta[n]diˀ trǫˀ t-a-nd-iˀ trǫ -ˀ du-fa-FZdA-be placed-st they two (f) resided, stayed

tu

aižuh

there (like)

ayǫ ndaǫˀ ay-ǫ ndąǫ -ˀ IndA-have as home-st they (ind) have, one has it as home They two only resided there, it is like it is one’s home.

tižuh n t-ø-ižu-h du-FZA-be like-st it is like the

Translating the Stories

nęh tu

taituwaˀ e t-ai-tuw-aˀ e-ø du-IndA-door-hit-st now there someone knocked at the door handrawahšranǫ mahš201 ha-ndrawa-hšr-a-nǫ m-ahš MA-dance-nm-jv-love-ha he loves dancing, dances

355

[a]hęhąǫˀ nęh a-h-ęhąǫ -ˀ fa-MA-say-pu he said now

trǫ ndiˀ much

hekwayuwanęh hekwa-yuwanę-h 1npA/MP-be large-st he is great to us; he is our chief

ąˀ ą te hurǫ nyąˀ sęndi te-hu-rǫ nyą-ˀ sęnd-i ng-MA/MP-listen-da-st not he is not listening to him, did not listen to him Now, someone knocked at the door and he said, “Now, our chief very much loves dancing.” He did not listen to him. usaˀ uˀ rah u-s-aˀ -u-ˀ ra-h fa-re-fa-FZP-be night-inc+pu it was again night

[i]wa iw-ø-a-ø pa-FZA-be a size -st it is a (small) quantity

hąˀ rąˀ tu only

there

tutaǫ kwęndihah t-u-t-a-ǫ -kwęndiha-h du-fa-(du)-fa-(FZA/MP)-raise the voice-pu she raised her voice to him It was again night, and a small voice raised her voice to him. ayęhąǫ a-y-ęhąǫ -ø fa-FZA-say-pu she said

yuʻku

nęh

owl

now

nęh

handrawašanǫ maš ha-ndrawa-š-a-nǫ ma-š

trǫ ndiˀ

sasatręndutąˀ [n]dah s-a-s-at-ręnd-ut-ąˀ n-d-ah re-imp-2A-srf-song-stand-inc-dl-imp come sing again

201 In Barbeau 1960, 185 #27 and #28, this one complete word is separated into two incomplete words.

356

now

Forty Narratives in the Wyandot Language

much

MA-dance-nm-jv-love-ha he loves dances, dancing

She said, “Owl, now come sing again for he who very much loves dances.” ąˀ ą tu not

tehawehtih te-haw-e-ht-ih ng-MP-go-ca-st he did not go to a place

there

He did not go there. šęh

ękaˀ de

emphasis

this the

yarehǫ ngyah de ya-reh-ǫ ngy-ah FZA-matter-make-ha it is the reason why the

te[n]diwinǫˀ tuh te-ndi-winǫ -ˀ du-FZdA-be a young woman-st they (f) are two young women there

te[n]diˀ trǫˀ te-nd-iˀ trǫ -ˀ du-FZdA-be placed-st they two (f) reside, resided

The reason why is that two young women were residing there. uwihš five

ekwatǫˀ taˀ ekw-ø-atǫ -ˀ t-aˀ du-FZA-become-ca-ha it is such a number in a series

aˀ yęhaǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

yuˀ kuˀ owl

utaeˀ tuwaˀ e u-t-a-e-ˀ tuw-aˀ e-ø fa-du-fa-IndA-door-knock-st one knocked at the door

sasatręndutąˀ [n]dah 186 sa-s-at-ręnd-ut-ąˀ nd-ah re-imp+2A-srf-song-stand-dl-imp come sing again

The fifth time one knocked at the door. She said, “Owl, come sing again.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

nęh skanǫ h

tuh

now let it be so there

ayeh a-y-e-h op-FZA-go-pu I would go

Translating the Stories

testiˀ trǫ taˀ te-st-iˀ trǫ -t-aˀ du-imp+2dA-be placed-ca-imp you two stay here

357

hundakwęndaęˀ hund-ak-węnd-a-ę-ˀ (MpA)-srf-voice-jv-put-st they (m)put their (m) voiced

d the

usayatrendatą[n]daˀ u-s-a-y-at-rend-a-t-ąnd-aˀ fa-re-fa-1A-srf-song-jv-stand-dl-pu I again sing He said, “Now, let it be that I go there. You two stay here. They invited me to sing again.” skat s-ka-t-ø re-FZA-be one-st one

hąˀ rąˀ only

erižuh e-rižu-h 1A/FZP-kill-st I killed it

de

yuˀ kuˀ kahšęnda

the

owl

dai

(this really is) that

nyǫ nyahs nyǫ ny-ahs IndA/1P-call+ha people call me “One, only, I killed. The owl is really what people call me.” nęh [a]harahskwaˀ nęh a-h-arahskwa-ˀ fa-MA-leave-pu now he left then ahatutǫˀ a-ha-tu-tǫ -ˀ fa-MA-(door)-(?)-pu (he stopped the door) d the

[a]sahatręndutąndaˀ a-s-a-h-at-ręnd-ut-ąnd-aˀ fa-re-fa-MA-srf-song-stand-dl-pu again he went singing

ahąndita a-hą-ndi-t-a fa-MA-be firm-ca-pu he made it firm

aižayęhąˀ ai-ž-ayę-hą-ˀ op-FZdA-go out-inc-pu they two (f) would go out

ą not

tawatǫˀ t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible

[n]diwinǫ h ndi-winǫ -h FZdA-be a young woman-st they two (f) are young women

358

Forty Narratives in the Wyandot Language

Now he left, again he went singing. He stopped up the door, making it firm, so that it was not possible for the two young women to go out. kaˀ tuˀ

kyęandiˀ

close by

more

ąyęh a-ø-yę-h op-FZA-be-pu it would be

kayundramęh k-ayu-ndramę-h cl-IndP-dance-st when they (ind) are dancing kwayuwanęh kw-a-yuwanę-h du-FZA-be large-st she is the larger, older one

n when

ekyuˀ [n]dahkwayaˀ 202 ek-yu-ˀ ndahkw-aya-ˀ cl-IndA-drum-hit-st where someone is striking a drum ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

etižayęhąh e-tiž-ayę-hą-h fu-1ndA-go out-inc-pu we two (n) will go out

de that which tuh there

heteh he-t-e-h fu-1ndA-go-pr we two (n) will go

More closely, it would be where someone is striking a drum, where they are dancing. The older one said, “We two will go out and go there.” nęh kweˀ taˀ

kyęąndiˀ

now barely

more

[a][nd]i[n]daˀ urahaˀ a-ndi-ndaˀ ura-ha-ˀ fa-FZdA-have power-inc-pu they two (f) have the ability

d the

ižayęhąˀ i-ž-ayę-hą-ˀ (fa)-FZdA-go out-inc-pu they two (f) go out Now they two just barely have the ability to go out. nę

tuh ąndeh ą-nd-e-h fa-FZdA-go-pr now there they two (f) go

nę

kayundramęh tuh k-ayu-ndramę-h cl-IndP-dance-st now where they (ind) are dancing there

202 To mean “hit” or “strike,” the verb root should be -aˀ e-.

Translating the Stories

359

aˀ inyǫˀ aˀ -in-yǫ -ˀ fa-FZdA-arrive-pu they two (f) have arrived Now they two go where people are dancing. There the two of them have arrived. wuˀ daeˀ atiˀ

tu

ręntaraˀ de r-ęntara-ˀ MA-lie down-st wooh that then there he is lying down who

hatiweyh hati-we-yh MpA-be together-st they (m) are together

Wooh, he is lying down there, he whom they live together with. tuh huti[n]dramęh huti-ndramę-h MpP-dance-st there they (m) are dancing

[h]usemęnˀ taˀ yeh daeˀ uˀ ndahkwayaˀ hu-semęnˀ t-aˀ -yeh u-ˀ ndahkw-a-y-aˀ MP-belly-ns-el FZP-drum-be a size-st-dm on his belly, stomach that it is a small drum

There they are dancing on his belly as a small drum. n 187 ahayǫ yęh a-hayǫ -yę-h fa-MA/FZpP-see-pu now he saw them

[n]diwinǫ h ndi-winǫ -h FZdA-be a young woman-st they two (f) are young women

kaˀ

ati

here

then

i[n]deˀ s i-nd-e-ˀ s pa-FZdA-walk-ha they two (f) walk Now he saw the two young women here, as they two walk. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said raˀ tatuh

tu

tahęndehǫ t-a-hęnd-eh-ǫ ng-op-MpA-wish-pu they (m) should not think tarati[n]drawaˀ t-a-rati-ndrawa-ˀ

tuh

aˀ e(n)tarahąndeˀ aˀ -ø-entara-hąnd-eˀ fa-1A-lie down-dl-pr I just fell down ǫˀ tǫ nyąˀ tariˀ ǫˀ -t-ǫ ny-ąˀ t-a-ri-ˀ

kanǫ h that much

360

Forty Narratives in the Wyandot Language

cl-fa-MpA-dance-pu fa-cl-IndA/1P-body-jv-tread on-pu (right over) there where they (m) danced there where they (ind) tread on me He said, “They should not think that I just fell down, right over where they danced, treading on me there.” aˀ ratriwahšaˀ [t] aˀ -r-at-riw-a-hša-ˀ t-ø fa-MA-srf-matter-jv-be bad-ca-pu it caused him to be angry

[a]hęhąǫˀ nęh nǫ tunęh a-h-ęhąǫ -ˀ fa-MA-say-pu he said now (it must be enough)

sekwarahskwahǫ nyǫˀ s-e-kw-arahskwa-hǫ nyǫ -ˀ re-imp-1npA-leave-ds-imp let (many of) us leave to return It caused him to be angry, and he said, “Now, let us return.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said d the

d who

[y]ayanyǫ hs ya-yanyǫ -hs FZA-cook-ha she cooks

usakwarahskwah u-s-a-kw-arahskwa-h fa-re-fa-1npA-leave-pu we (n) do not leave to go back

kyurhendihakyeh ky-u-rhen-d-i-haky-eh cl-FZP-dawn-inc-st-pgr-pr when day is coming d that which

n when

tuˀ

sǫˀ

katu

still

here

kah

teˀ yęˀ teˀ -ø-yę-ˀ ng-FZA-be-st it is not

ahšaˀ

de

there here at the same time the [a]ǫ htęrąhąˀ a-ǫ -htera-hą-ˀ fa-IndA-divide up-inc-pu they (ind) divide it up

tiwaˀ that much

ayuyanyǫˀ ayu-yanyǫ -ˀ IndP-cook-st one has cooked

She who cooks said, “Still we do not leave until when day is coming when they divide up what has been cooked.”

Translating the Stories

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

361

de

yuˀ ku ąˀ

skaˀ

nęh

skanęˀ ndiˀ

the

owl

surely

now

(it is me ?)

[a]skarahskwaˀ a-s-k-arahskwa-ˀ fa-re-1A-leave-pu I have left to return

not

anęh

tu

(no more)

there

sayatręndatęˀ s-a-y-at-ręnd-a-tę-ˀ re-fa-1A-srf-song-jv-stop-pu I have stopped singing

The owl said, “Surely I now I have left to return no more. I have stopped singing there.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

samęh sa-mę-h imp+2A-wait-imp wait

ehumęgyerih de e-hu-męgy-eri-h fu-MP-word-be right-pu he will be willing who

skanǫ h

traˀ tuˀ

let it be so whether

hekwayuwanęh ne hąndaˀ wah hekwa-yuwanę-h hą-ndaˀ w-ah 1npA/MP-be large-st MA-soft-ns he is large to us (n), he is our chief the He (is) Soft

She said “Wait, let it be that he will be willing, he who is our chief, He Who Is Soft.” 188 [dae [that one hąndaˀ wah hą-ndaˀ w-ah MA-soft-ns He (Is) Soft [n]diwinǫ h ndi-winǫ -h

nǫ daeˀ

n

the very one

the

uhskenǫ tǫˀ ]203 dae u-hskęn-ǫ tǫ -ˀ FZP-be dead-ds-st deer that one

tuh

ahšaˀ

n

there

coincidently

the

de

de who

[a]hǫ maˀ turęhąˀ a-hǫ m-aˀ -urę-hą-ˀ fa-FZpA/MP-body-find-inc-pu they (f) found him

hǫ mąˀ tihšake hǫ m-ąt-ihša-k-e

ne

203 The words in squared brackets were given in their English translation only. I have added the Wyandot words.

362

Forty Narratives in the Wyandot Language

FZdA-be a young woman-st they two (f) are young women

who

FZpA/Mp-body-search for-dl-pr they (f) go search for him

who

hąndaˀ waˀ hą-ndaˀ w-aˀ MA-soft-ns He (is) Soft That one, the very one, the deer is He Who Is Soft who is coincidently the one they found when they went looking for He Who Is Soft. deˀ šaˀ

de

yuˀ kuh

while

the

owl

ą not

teˀ yatuyęh teˀ -ya-tuyę-h ng-FZA-be true-st it is not true

ihatǫˀ i-h-atǫ -ˀ pa-MA-say-ha he says

ęndiˀ d I

dae

hąˀ rą

that one

only

aižatsih aiž-atsi-h 1A-be called-st that which I am called

ižuh ø-ižu-h FZA-be like-st it is like

While the owl says, “That is what I am called. It is not true about the other, who is only similar.” d that which

arehǫˀ 204 a-r-eh-ǫˀ fa-MA-wish-pu he thought

haǫ mąˀ ą ha-ǫ m-ąˀ ą MP-self-ns himself

[n]diwinǫ h tuh ndi-winǫ -h FZdA-be a young woman-st two young women there ahayǫ nyǫ ht a-hayǫ -nyǫ ht-ø fa-MA/FZpP-take along-pu he takes them along

ahšaˀ 205

usahayǫ nyǫ ht u-s-a-hayǫ -nyǫ ht-ø fa-re-fa-MA/FZpP-take along-pu he takes them (f) along again nęndaeˀ

at the same time that one

[n]diwinǫ h ndi-winǫ -h FZdA-be a young woman-st they two are young women

de who

hąndaˀ wah hą-ndaˀ w-ah MA-soft-ns He (is) Soft

204 This is incorrectly translated as “that he has” in Barbeau 1960, 188 #32. 205 This word is numbered at 37. The next word is number 28, and the numbers go up from there.

Translating the Stories

363

That is what He Who Is Soft thought, he who takes the young women along again. nę206 ndeˀ ša ahatęhęh a-hfa-MA-?-pu now while ? utemęhtǫ h u-tem-ęhtǫ -h FZP-srf-(?)-h (it is torn)207

d

de yuˀ kuˀ husaharahskwaˀ hu-s-a-h-araskwa-ˀ fa-re-fa-MA-leave-pu the owl he leaves to go back

u[n]gyeˀ eramęh de u-ngyeˀ er-a-mę-h FZP-bird’s tail-jv-have-st she has a skirt the

the

waˀ žah w+ø-aˀ ža-h FZA-be short-st it is little

yawinǫ h ya-winǫ -h FZA-be a young woman-st a young woman

Now while the owl leaves to go back, a little piece is torn off the young woman’s skirt. dae

hąˀ rąˀ

that one

only

tuh

tutakyenta[n]dih kahęˀ t-u-t-ø-aky-en-t-andi-h du-fa-cl-MA-srf-put-ca-da-st there he puts away for himself here it is

ne the

waˀ tuˀ once more That one only he puts away for himself; here it is once more. nęh sahǫ makǫ hšuta[n]dihaˀ 189 s-a-hǫ m-ak-ǫ hš-ut-andi-h-aˀ re-fa-MpA/MP-srf-face-stand-da-dl-pu now they again show their faces to him, invite him

d the

usažendrawah u-s-aže-ndrawa-h fa-re-IndA-dance-pu one dances again

Now they again invite him to dance again. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

teˀ wayemęngyerihęh teˀ -waye-męngy-eri-hęh ng-1P-word-be right-st I am not willing

d the

usayatręndutę u-s-a-y-at-ręnd-ut-ę fa-re-fa-1A-srf-song-stand-pu I sing again

He said, “I am not willing to sing again.”

206 The five words from nę to yuˀ ku are not translated on the right side of the page. 207 This is the translation for Barbeau 1960, 188 #35 (the second word with that number).

364

Forty Narratives in the Wyandot Language

hąǫ mąˀ ą skanǫ hą-ǫ m-ąˀ ą MP-self-ns himself

nǫ mąˀ de

esatręndutęˀ e-s-ø-at-ręnd-ut-ęˀ fu-re-MA-srf-song-stand-pu let it be so this time he will again sing

ne the

hąndaˀ wah hą-ndaˀ w-ah MA-soft-ns He (Is) Soft “Let it be that He Who Is Soft [the deer] should this time sing again.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ne

hąndaˀ wah dae208 nǫ mande ne hą-ndaˀ w-ah MA-soft-ns who He (is) Soft that one this time the

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ne the

hąndaˀ wah de hą-ndaˀ w-ah MA-soft-ns He (is) Soft the

ehstaˀ uraha e-hs-taˀ ura-ha- ø fu-2A-have power-inc-pu you will be able

de the

tsinętǫ tǫˀ fox

tsinętǫ tǫˀ sanǫ h fox

(you may be)

humęngyerih hu-męngy-eri-h MP-word-be right-st he is willing

d if

usahatręndutęˀ u-s-a-h-at-ręd-u-tęˀ fa-re-fa-MA-srf-song-stand-pu he sang again He Who Is Soft said, “The fox, this time.” He said, “Fox , you may have the ability to make him willing to sing again.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ

anǫ

teˀ yehe teˀ -y-eh-e

haǫ mąˀ ą ha-ǫ m-ąˀ ą

ne

208 The five words from dae to handaˀ wa are added on the right side of the page, with the translation following.

Translating the Stories

fa-MA-say-pu he said hąndaˀ wah ha-ndaˀ w-ah MA-soft-ns He (Is) Soft

(not so)

ng-1A-wish-pr I don’t wish

365

MP-self-ns himself

the

ahatręndutęˀ a-h-at-ręnd-ut-ęˀ op-MA-srf-song-stand-pu he should sing

He said, “I do not wish to. He Who Is Soft should sing.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ne the

hąndaˀ wah hą-ndaˀ w-ah MA-soft-ns He (is) Soft

sa

nǫ mąˀ deˀ

de

skęˀ kwaˀ a

you

this time

the

wild-cat

sa

nǫ mądeˀ [h]eˀ sakǫ hšuta[n]dihah heˀ s-ak-ǫ hš-ut-andi-hah imp+2A/MP-srf-face-stand-da-imp you this time show your face to him, invite him

usekwandrawah u-s-e-kwa-ndrawa-h fa-re-fa-1npA-dance-pu we dance again

usahatręndutęˀ u-s-a-h-at-ręnd-ut-ęˀ fa-re-fa-MA-srf-song-stand-pu he sings again He Who Is Soft said, “Wildcat, this time you invite him so we dance again when he sings again.” ąˀ ąh not

tehumęngyerihęh 190 te-hu-męngy-eri-hęh ng-MP-word-be right-st he is not willing

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said tayǫ nyǫ ndeh t-ayǫ -nyǫ -d-eh

de

yuˀ ku

the owl

tuh

ahšaˀ

tuh

there

at the same time

eskeh di tuh e-s-k-e-h fu-re-1A-go-pr there I will go again I there

[n]diwinǫ ndi-winǫ -ø

diˀ hi

366

Forty Narratives in the Wyandot Language

cl-MA/FZpP-take along-dl-pr he is going to take them (f) with him

FZdA-be a young woman-st two young women

(me it is)

awaweyh awa-we-hy 1xpA-be together-st we (x) are together, spouses. He (the owl) said, “I will go again there, when he is going to take with him the two young women that are my spouses.” tuh there

usare u-s-a-r-e-ø fa-re-fa-MA-go-pr he is going again

de

skęˀ kwaˀ

the

wildcat

There the wildcat is going again. nęh

usahutęndutǫˀ ne u-s-a-hu-tę-ndutǫ -ˀ fa-re-fa-MP-srf-tell-pu now, then he told him again the tuh

ahšaˀ

hąndaˀ wah hą-ndaˀ w-ah MA-soft-ns He (is) Soft

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

usatręndutęˀ de u-s-ø-at-ręnd-ut-ęˀ fa-re-MA-srf-song-stand-pu there at the same time he sings again the eskahšenyǫ ndeh e-sk-ahše-nyǫ -d-eh fu-re-2A/FZpP-take along-dl-pr you will take them (f) with you again

yuˀ kuˀ

de

tuh

owl

the

there

[n]diwinǫ h ndi-winǫ -h FZdA-be a young woman-st two young women

Now he (the wildcat) told He Who Is Soft again. He said, “The owl will sing again when you take the two young women with you again.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ne who

hąndaˀ wah hą-ndaˀ w-ah MA-soft-ns he (is) soft

anǫ tawatǫˀ dae ižuh anǫ -t-aw-ø-atǫ -ˀ (op)-ng-(op)-FZA-be possible-pu it would not be possible because

Translating the Stories

d the

ahayǫˀ [n]diyǫ hąˀ tęˀ ndi a-hayǫ -ˀ ndiyǫ h-ą-ˀ tęndi-ø fa-MA/FZpP-mind-jv-overcome-pu he fooled them (f)

367

hatǫˀ ędiˀ ne h-atǫ -ˀ MA-say-hs he says I the

hąndaˀ waˀ hą-ndaˀ w-aˀ MA-soft-ns He (Is) Soft

ižatsih i-ž-ats-ih pa-1A-be called-st I am called He Who Is Soft said, “It would not be possible because he fooled them when he says, ‘I am called He Who Is Soft.’” ewayǫ ht ew-a-yǫ ht-ø tl-FZA-begin-st it began

ąˀ not

teˀ sumęngyerihęh teˀ -s-u-męngy-eri-hęh ng-re-MP-word-be right-st his word is not right, he is not willing

It will continue as ever, his not being willing. tuh

ahšaˀ

daeˀ nǫ mąˀ deˀ de

there at the same time skwatręnduˀ taˀ skw-ø-at-ręnd-uˀ t-aˀ re-FZA-srf-song-stand-ha she sings again

that this time nę now

the

tsuˀ tahiˀ ts-u-ˀ tahi-ˀ re-FZP-have thick fur-st beaver

sahatindrawaˀ s-a-hati-ndraw-aˀ re-fa-MpA-dance-pu again they (m) danced

Then until the time when the beaver sings again and now they danced again. ndaeˀ

d

that one

the

uhskenǫ tǫˀ 191 deˀ kaˀ dae u-hsken-ǫ tǫ -ˀ FZP-be dead-dl -st deer this that

ahatiweistaˀ a-hati-wei-st-aˀ fa-MpA-be together-ci-pu it caused them (m) to be

nǫ ndaeˀ that one

[n]diwinǫ h ndi-winǫ -h FZdA-be a young woman-st they are two young women

ewayǫ ht ew-a-yǫ ht-ø tl-FZA-begin-st it began together, spouses

368

Forty Narratives in the Wyandot Language

satindrawah s-ati-ndraw-ah re-FZpA-dance-ha they (f) dance again The deer is here, this one who caused the two women to be his spouses, as they dance again. angyah

de

elsewhere the

yuˀ ku ąˀ owl

not

tutaˀ tetreˀ ta t-u-t-a-ˀ te-tre-ˀ t-a ng-fa-du-srf-MA-be a distance-ca-pu he was not a distance away

The owl was elsewhere, not a distance away. dae that one

trǫ ndiˀ hanyęmih n ha-nyę-m-ih MA-have skill-tr-st much he has the ability that which

ahatręndut[ę209]ˀ a-h-at-ręnd-ut-ęˀ fa-MA-srf-song-stand-pu he sang, sings

That one has great ability in his singing. kaha tutehuh now

n

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu suddenly the she said

aˀ ndaˀ urahaˀ de aˀ -ø-ndaˀ ura-ha-ˀ fa-1A-have power-inc-pu I have the ability, power the

de

hihih

diˀ

skaˀ

who

horned owl

I

surely

tutare d t-u-t-a-r-e-ø du-fa-cl-fa-MA-go-pr he comes back the

usekwandrawaˀ u-s-e-kwa-ndrawa-ˀ fa-re-fa-1npA-dance-pu we again dance

Now, suddenly the horned owl said, “I surely have the ability (to make) him come back, that we again dance.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

haoˀ

ne

hąndaˀ wa hą-ndaˀ w-a MA-soft-ns alright who He (is) Soft

tuh

aˀ seh aˀ -s-e-h tl-imp+2A-go-imp there go there

209 In Barbeau 1960, 191 #18 the vowel -ǫ - is used instead of the usual -ę-.

Translating the Stories

369

He said, “Alright, go where He Who Is Soft is.” nęh

tuh

now there

aˀ weh de hihih tuh aˀ w-ø-eh fa-FZA-go-pu she went the horned owl there

iyaaˀ tuˀ teh de i-ya-aˀ t-uˀ te-h pa-FZA-body-be such-st she is such in body the hiwey hi-we-y MdA-be together-st they two are spouses

kwaya210wanęh kw-a-yawanę-h du-FZA-be large-st she is the older one of two

iyaaˀ tuˀ tęh tuh i-ya-aˀ t-uˀ tę-h pa-FZA-body-be such-st she is such in body there

kęąˀ ndi more de the

hąndaˀ wah hą-ndaˀ w-ah MA-soft-ns He (Is) Soft

aˀ yaǫˀ aˀ -ya-ǫ -ˀ fa-FZA-arrive-pu she arrived

Now there the horned owl went. She is almost the same as the older one, the spouse of He Who Is Soft. She arrived there. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

yuˀ kuˀ skǫ mąkǫ hšuta[n]diheˀ s-kǫ m-ąk-ǫ hš-ut-andi-h-eˀ re-1A/2P-srf-face-stand-da-dl-pr owl again I stick my face at you, invite you

tuh there

tahuwaˀ kyeriha 192 t-a-huw-aˀ ky-eri-h-a cl-fa-MP-body-be right-dl-pa he straightened up at such a place She said, “Owl, again I invite you.” He straightened up there. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said ehšiˀ trǫ taˀ e-hš-iˀ trǫ -t-aˀ

aęnęˀ

nǫ mąˀ nde

gya

(is it)

this time

somewhere

inęh

210 The -a- after the -y- should be a -u-.

ayęhąǫˀ i-n-ę-h

tahšeht t-a-š-e-ht-ø cl-fa-2A-go-ca-pu you go to such a place hęę a-y-ęhąǫ -ˀ

370

Forty Narratives in the Wyandot Language

fu-2A-be placed-ca-pu you will reside in such a place

pa-FZA-be-pu she said

it is

fa-FZA-say-pu yes

He said, “Is it this time you go somewhere else, and reside elsewhere?” She said, “Yes.” nęh now

[a]saˀ ratręndutaˀ daˀ de a-s-a-ˀ r-at-ręnd-ut-aˀ d-aˀ fa-re-fa-MA-srf-song-stand-dl-pu again he went to sing the

yuˀ kuˀ owl

Now again the owl went to sing. nęh now

[a]sahatindrawaˀ a-s-a-hati-ndrawa-ˀ fa-re-fa-MpA-dance-pu again they (m) danced

sahakyaˀ kyenǫˀ s-a-h-aky-aˀ k-yen-ǫ -ˀ re-fa-MA-srf-body-lie-(ds)-pu his body again lies down

tuh

ąˀ rą

there

only

haaˀ taˀ yeˀ ha-aˀ t-aˀ -yeˀ MA-body-ns-el on his body

sutindramęh s-uti-ndramę-h re-MpP-dance-st they (m) dance again

tsuˀ [n]dahkwayah ts-u-ˀ ndahkw-a-ya-h re-FZP-drum-be a size-st-dm again it is a small drum

Now, again they danced only on his body lying down. They dance again on a small drum. tunęh there, then

d

[aˀ urhę]ˀ [n]dihakye ˀ aˀ -u-rhę-ˀ nd-i-haky-eˀ fa-FZP-dawn-inc-st-pgr-pr the day is dawning 211

usahąǫˀ ihih u-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back horned owl

n the

aˀ ǫ hkyaˀ aˀ -ǫ -hky-aˀ fa-IndA-abandon-pu they (ind) abandon it

hąˀ rąˀ only

Then, day is dawning, and they abandon it. The horned owl only arrived back. tiyęˀ trǫˀ ti-ø-yęˀ trǫ -ˀ

d

ireheˀ i-r-eh-eˀ

daeˀ

inęnǫ

n

211 This appears as ihęrˀ dihakyeˀ in Barbeau 1960, 192 #23, which seems jumbled.

Translating the Stories

cl-FZA-be placed-st she resides in a place the ǫ sayąǫˀ ǫ -s-a-ya-ǫ -ˀ fa-re-fa-FZA-arrive-pu she arrived back

pa-MA-wish-pr he thinks that

de who

371

it may be

hiwey hi-wey-ø MdA-be together-st his spouse

nę now

the yat[u212]y[ę]h ya-tuyę-h FZA-be true-st truly

sahatriwahša[t] s-a-h-at-riw-a-hša-t-ø re-fa-MA-srf-matter-jv-be bad-ca-pu he is very bad mattered, angry She resides there, she whom he thinks might be his spouse who arrived back. He is very angry. tunęˀ waˀ tuˀ (then) once more

hendeheˀ hend-eh-eˀ MpA-wish-pr they (m) wished for, wanted

usažendrawah u-sa-ž-e-ndrawa-h fa-re-1xdA-(srf)-dance-pu we two (x) dance again

Once more they wished, “We dance again.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ne who

hąndawaˀ tsinęˀ hą-ndawa-ˀ MA-soft-ns He (is) Soft

esukǫ hšuta[n]diha e-s-u-k-ǫ hš-ut-andi-h-a fu-re-FZA/MP-srf-face-stand-da-dl-pu one will show one’s face again, invite him

tinę

nǫ mąˀ deˀ 193

who? (who now)

this time

de

yuˀ kuˀ

the

owl

He Who Is Soft said, “Who will invite the owl this time?” [a]hęhąǫˀ [ę]di a-h-ęhąǫ -ˀ fa-MA-say-pu he said I

skanǫ

nǫ mąndeˀ n

let it be so

this time

the

212 In Barbeau 1960, 192 #37 this vowel is incorrectly written as -a-.

ahatędutǫˀ dihaˀ a-h-atę-dutǫ -ˀ di-h-aˀ fa-1A/MP-srf-tell-da-dl-pu I am going to tell him

372

Forty Narratives in the Wyandot Language

He said, “Let it be so, that this time I am going to tell him.” nęh [a]hutęndutǫ dihaˀ [a]hęhąǫˀ nęˀ a-hu-tę-ndutǫ -di-h-aˀ a-h-ęhąǫ -ˀ fa-MA/MP-srf-tell-da-dl-pu fa-MA-say-pu then he went to tell him dae hatǫ h h-atǫ -h MA-say-ha that he says

de the

ahšeˀ esatręndutaˀ [n]daˀ e-s-at-ręnd-ut-aˀ nd-aˀ fu-2P-srf-song-standdl-pu now ! you will go to sing

he said hekwayuwanęh hekwa-yuwanę-h 1npA/MP-be large-st he is our chief

ne the

hąndaˀ waˀ hą-ndaˀ wa-ˀ MA-soft-ns He (is) Soft

Then he went to tell him, saying “Now you must sing! This is what our chief He Who Is Soft says.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

anǫ

tu

(no/do not)

tusayehngyaˀ tih t-u-s-a-ye-hngyaˀ t-ih ng-fa-re-fa-1A/FZP-chase-pu213 there I will not again chase after her

awayeˀ [n]diyǫ haˀ tęˀ aw-aye-ˀ ndiyǫ h-a-ˀ tę-ˀ fa-FZA/1P-mind-jv-overcome-pu her mind overcame mine, she tricked me

de

hihih

who

horned owl

He said, “I will not chase after the horned owl who tricked me’.” d the

iwahtǫ h iw-ø-ahtǫ -h pa-FZA-say-ha she says

ęndi

de

I

the

kwayuwanęh kw-a-yuwanę-h du-FZA-be large-st she is the older one

de

hąndaˀ wah hą-ndaˀ wa-h MA-soft-ns who He (is) Soft

hiweyh hi-wey-h MdA-be together-st his spouse She says, “It is I, the older one, who is He Who Is Soft’s spouse. 213 The punctual should be used here rather than the stative.

Translating the Stories

sahutęndutǫ s-a-hu-tę-ndutǫ -ø re-fa-MA/MP-srf-tell-pu he told him again tutareh t-u-t-a-r-e-h du-fa-cl-fa-MA-go-pr he comes here again de who

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daižuh

d

because

the

373

tąˀ ą tawatǫˀ de t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu not it is not possible when ah[u]ndiyǫ hąˀ tęˀ a-hu-ndiyǫ h-ą-ˀ tę-ˀ fa-FZA/MP-mind-jv-overcome-pu she outsmarted him

hihih horned owl

He told him again, saying, “It is not possible that he comes here again because the horned owl outsmarted him.” ahęhąǫˀ ąˀ ąh a-h-ęhąǫ -ˀ fa-MA-say-pu he said not

tusaya[y]iˀ trǫ daˀ t-u-s-a-yay-iˀ trǫ -d-aˀ ng-fa-re-fa-1A/FZpP-be I will not lead them back

te[n]dih te-nd-i-h du-FZdA-be two-st placed-dl-pu two

n the

aˀ [n]dihǫˀ anęhę aˀ -nd-ihǫ -ˀ fa-FZdA-say-pu they two (f) said where

these

[n]diwinǫ h ndi-winǫ -h FZdA-be a young woman-st they two (f) are young women

aˀ tǫ tateyęˀ 194 nąˀ aˀ -t-ǫ -tate-yę-ˀ fa-du-MpA-rf-see-pu (at the beginning) they (m) saw each other now šaˀ tunęh

dikaˀ

daižuh

da

because

(that)

ažatarǫ tǫˀ a-ž-at-arǫ tǫ -ˀ fa-FZdA-srf-ask-pu they two (f) asked about it

hirǫ hdaǫˀ hi-r-ǫ ndaǫ -ˀ pa-MA-have as home-st he has his home

ne the

handaˀ waˀ ha-ndaˀ w-aˀ MA-soft-ns He (is) Soft

He said, “I will not lead these two young women back because at the beginning when they saw each other, they two asked, “Where does He Who Is Soft have his home?”

374

Forty Narratives in the Wyandot Language

ka

šęndar

here

already

ąhęhąǫˀ ęndiˀ d ą-h-ęhąǫ -ˀ fa-MA-say-pu he said I who

aižatsiˀ tundiˀ aiž-ats-iˀ 1A-be called-st I am named also

“Here I am already,” he said, “I who am also so named.” ahayǫ diyǫ haˀ tęˀ a-hayǫ -diyǫ h-a-’ tę-’ fa-MA/FZpP-mind-jv-overcome-pu he fooled them (f) aˀ akeˀ turęhąˀ 214 d aˀ a-ke-ˀ t-urę-ha-ˀ fa-1A/IndP-body-find-inc-pu I found one (ind) the

[n]diwinǫ h ndi-winǫ -h FZdA-be a young woman-st they two (f) are young women usahǫ mąˀ [n]diyǫ hąˀ tęˀ yihe u-s-a-hǫ ma-ˀ ndiyǫ h-ą-ˀ tę-ˀ fa-re-fa-FZpA/MP-mind-jv-overcome-pu they (f) fooled him back Yihe

He fooled the two young women, but I found one who fooled him back. Yihe. 25 t h e r a b b i t a n d t h e w o l f 1915, 207–9; 1960, 32, 194–7 )

( b a r b e au Wolf

nęh tahšikanyęnyeˀ ah t-ø-ahš-kanyęyeˀ -ah du-MA-foot-(spread out)-st now (he two feet are spread out)

tu

taye[n]gyuhah. ta-ye-ngyuha-h imp-1A-cross water-imp there ferry me across

“Now, he whose two feet are spread out, ferry me across.” Rabbit daeˀ that

yarihǫ ngyaˀ ya-rih-ǫ ngy-aˀ FZA-matter-make-ha it is the maker of the matter

teyahšiˀ kanyęnyęˀ te-y-ahšiˀ k-anyęnyę-ˀ du-1A-foot-(spread out)-st (my feet are spread out)

214 The number for the previous word is 19, while this one is given the number 10.

Translating the Stories

ye[n]drawahs ye-ndrawa-hs 1A-dance-ha I often dance

375

kęnęˀ k-ę-ø-nęˀ cl+FZA-be-st-ps when it was in the past

“The reason my feet are spread out is that I used to dance.” Wolf [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tahǫ hwata[n]deyęˀ ah tu t-ø-ahǫ hwat215-a-ndeyę-ˀ -ah du-MA-ear-jv-be joined-st-(dm) his two ears are joined there

taye[n]gyuhah. ta-ye-ngyuha-h imp-1A-cross water-imp ferry me across

He said, “His two ears joined together; ferry me across.” Rabbit daeˀ that

yarihǫ gyaˀ ya-rih-ǫ gy-aˀ FZA-matter-make-ha it makes the matter

yehǫ ratahs ye-hǫ r-a-t-ahs 1A-feather-jv-stand-ha I have a standing feather

teyahǫ hta[n]deyęh tsamęhuhih te-y-ahǫ ht-a-ndey-ęh du-1A-ear-jv-be joined-st my ears are joined eagle

kęnęˀ k-ø-ę-ø-nęˀ cl-FZA-be-st-ps it was in the past

“The reason my ears are joined as in the past I had a standing eagle’s feather.” 195 Wolf tuyahkwękyahkweh t-u-yahkwę-kyahkwe-h du-MP-eyeballs-(stick out)-st he has eye balls that stick out

tu there

taye[n]gyuhah. ta-ye-ngyuh-ah imp-1A-cross water-imp ferry me across

“He with eyeballs sticking out, ferry me across.”

215 This is an unusual construction of the noun root for “ear,” Usually the noun root is -ahǫ t-.

376

Forty Narratives in the Wyandot Language

Rabbit daeˀ that

yarihǫ gyah ya-rih-ǫ gy-ah FZA-matter-make-ha matter is made

yękyuhkwižuˀ yeh ø-yękyu-kw-ižu-ø-ˀ yeh FZA-be a clan-ins-be great-st-el it is at a large group.

tiwah so much

tewayeyahkwęˀ kyahk de tew-aye-yahkwę-ˀ kyahk-ø du-1P-eyeball-(stick out)-st (my eyeballs stick out) the

teyakari[n]ngyęhs te-ya-k-ar-ingyę-hs du-1A-srf-eye-go out-ha my eyes go outside

kęnęˀ k-ø-ę-ø-nęˀ cl-FZA-be-st-ps when it used to be “The reason that my eyes stick out is that I used to open my eyes in a large group.” Wolf tesuˀ ręˀ ąh tu te-ø-s-uˀ rę-ˀ ąh du-MA-upper lip-split-st he has a split upper lip there

taye[n]gyuhah. t-aye-ngyuh-ah imp-1A-cross water-imp ferry me across

“He who has a split upper lip, ferry me across.” Rabbit [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tanyǫ nyęhąˀ

daeˀ

rabbit

that one

tewayesuręh tew-aye-s-urę-h du-1P-upper lip-split-st I have a split upper lip

de the

yarihǫ gyah ya-rih-ǫ gy-ah FZA-matter-make-ha matter, reason is made

yękyuhkwižuˀ yęh ø-yęky-hkw-ižu-ˀ yęh FZA-be a clan-ins-be great+st-el at a large group

Translating the Stories

ye[n]gyawehahs ye-ngyaweh-ahs 1A-whistle-ha I whistle

377

kęnęˀ k-ø-ę-ø-nęˀ cl-FZA-be-st-ps when it used to be

“The reason I have a split upper lip is because I used to whistle to a large group.” Wolf [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[a]ˀ nariskwaˀ a-ˀ n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

nęh

ahuhtawaˀ a-hu-hta-wa-ˀ fa-MP-?-un-pu now it is not possible for him

d’ the

šeheˀ š-eh-eˀ 2A-wish-pr you wish, think

yatuyęh ya-tuy-ęh FZA-be true-st it is true

ayǫ ye[n]daǫˀ a-yǫ y-endaǫ -ˀ fa-1A/2P-seize-pu I seize you

The wolf said, “You think that it is truly not possible for me to seize you.” tahateˀ skuh dešaˀ t-a-h-ate-ˀ sk-u-h du-fa-MA-srf-dnr-be in water-tr+pu he jumped, got into the water meanwhile yǫ męh a great deal

tanyǫ nyęhaˀ maˀ tiˀ rabbit

a long time

huteˀ męh hu-te-ˀ m-ęh MP-srf-take-st he fled

He jumped into the water. The rabbit had a long time earlier fled. nęh now

aruwahsęmah a-ruw-ahsęma-h fa-MA/MP-track-pu he tracked him

kaˀ tuˀ near, close by

tahatakeˀ t-a-ha-take-ˀ cl-fa-MA-go running-pr where he was running.

Now he tracked him close to where he was running.

378

nęh now

Forty Narratives in the Wyandot Language

[u]skwęrayǫ h u-skwęr-ayǫ -h FZP-hole in a tree-be inside-st inside a hole in a tree

ahayǫˀ a-ha-yǫ -ˀ fa-MA-arrive-pu he arrived, entered

Then he entered inside a hole in a tree. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tanyǫ nyęhaˀ traˀ tutiˀ

nęh

rabbit

now

(useless)

sa[n]daˀ uraˀ ndih sa-ndaˀ ura-ˀ nd-ih 2P-have power-inc-st you have the ability

d’ the

askye[n]daǫˀ a-sky-endaǫ -ˀ op-2A/1P-seize-pu you would seize me The rabbit said, “It is useless, now, your ability to seize me.” 196 tuh

ąˀ rąˀ hunęrayęˀ hu-nęrayę-ˀ MA/MP-watch-st there only he watched him

d’ the

a’nariskwah nehe a-ˀ n-a-ri-s-kwah FZA-bone-jv-chew-ha-ps wolf where

huwǫˀ tih. huw-ǫ -ˀ t-ih MP-arrive-ca-st he entered there The wolf only watched where he entered. šędar

tanyǫ nyęhąˀ

already

rabbit

usahayęht u-s-a-h-ayeh-t-ø fa-re-fa-MA-go out-ca-pu again he went out

sahateˀ wah s-a-h-ate-ˀ wa-h re-fa-MA-srf-take-pu again he fled

Already the rabbit had gone out, and fled. šędar

tuh

ešreˀ s eš-r-e-ˀ s

de

ka[n]gyuˀ tayęh k-a-ngyuˀ t-a-yę-h

Translating the Stories

re-MA-go-ha he goes again

already

there

šędar

satęgyuhas. s-ø-ate-gyu-h-as re-MA-srf-cross water-dl-ha he ferries himself across again

already

the

379

cl-FZA-hollowed-out boat-jv-lie-st where a hollowed-out boat lies

He goes again to where a hollowed-out boat lies. He goes ferrying across again. deˀ šaˀ

d

while

the

aˀ nariskwah a-ˀ n-a-ri-s-kwah FZA-bone-jv-chew-ha-ps wolf

tuiˀ

turaˀ

same

(there)

etunęrayęˀ et-u-nęrayę-ˀ cl-MA/MP-watch-st he is seeing him at such a place At the same time the wolf is still there watching him. ireheˀ de i-r-eh-eˀ pa-MA-wish-pr he thinks the

tetayęhaˀ t-e-t-ø-ayę-ha-ˀ du-fu-cl-MA-go out-inc-pu when he will get out

(e)herižuˀ e-he-rižu-ˀ (fu)-1A/MP-kill-pu I will kill him

He thinks, “When he gets out I will kill him.” uˀ ngya[n]dih tu u-ˀ ngyandi-h FZP-be a long time-st it is a long time there ǫ maˀ tiˀ

yǫ męh

a long time

greatly

ahšaˀ at the same time

ahatuh a-ha-tu-h fa-MA-know-pu he knew

n the

suhayęˀ ndih s-u-h-ayę-ˀ nd-ih re-(?)-(MA)-go out-inc-st he had gone out

It is a very long time before he knew that a long time ago he had gone out.

380

nęh now

Forty Narratives in the Wyandot Language

saruwahsęmaˀ s-a-ruw-ahsęma-ˀ re-fa-MA/MP-track-pu he again again tracked him

šędar. already

Now he again had tracked him already. tuh there

ešreˀ s eš-r-e-ˀ s re-MA-go-ha he is again going

šędar already

satengyuhs s-ø-ate-ngyu-hs re-MA-srf-cross water-ha he is again ferrying himself

There he is again ferrying himself. nęh

nǫ mąˀ deˀ

now

this time

aruˀ [n]diyǫ haˀ tęˀ tuh ahšaˀ a-ru-ˀ ndiyǫ h-aˀ tę-ˀ op-MA/MP-mind-(overcome)-pu he would trick, fool him there at the same time

ahatuˀ a-ha-tu-ˀ fa-MA-know-pu he knew, found out

de

tanyǫ yęhaˀ

the

rabbit

Now this time he tricked him, at the same time when the rabbit found out. kaˀ ati

tuh

(exactly) (then) there

sahętrǫ tahaˀ nęh s-a-h-ętrǫ -t-aha-ˀ re-fa-MA-be placed-ca-inc-pu he again became present now

huwe[n]daǫˀ huw-endaǫ -ˀ MA/MP-seize-st he has seized him

Then, he again became present and seized him. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[a]ˀ nariskwaˀ 197 a-ˀ n-a-ri-s-kwaˀ FZA-bone-jv-chew-ha-ps wolf

šekyaˀ trahs še-ky-aˀ t-ra-hs 2A/FZP-srf-body-be with-ha you are with one

Translating the Stories

381

aˀ skǫ rǫ tǫˀ 216 aˀ -sk-ǫ rǫ -tǫ -ˀ fa-2A/1P-be difficult-ds-pu you caused me a lot of trouble The wolf said, “When you are present, you cause me trouble.” taruwaˀ tayažaˀ t-a-ruw-aˀ t-a-yaža-ˀ (du)-fa-MA/MP-body-jv-eat-pu he ate him

hąˀ rąˀ

tutuˀ uh

only

(during)

ahumęndaˀ taˀ a-hum-ęndaˀ t-aˀ fa-MA/MP-ask for-pu he asked for it from him

He ate him during the time when he was pleading with him [a]hęhąǫ a-h-ęhąǫ -ø fa-MA-say-pu he said

tanyǫ yęhaˀ

wehstaˀ ta

sęęh

rabbit

must not

emphasis

ehskrižuˀ e-hsk-rižu-ˀ fu-2A/1P-kill-pu you will kill me

The rabbit said, “Don’t kill me!” de the

kwaheˀ kaˀ žakwahstih ž-ak-wahst-ih 1A-body-be beautiful-st (very) I am beautiful

daaht extremely

ayakǫ hšawenǫ diˀ ay-ak-ǫ hšaw-enǫ -diˀ 1P-srf-face-be round-st my face is round

“I am very beautiful with an extremely round face.” tesutrihutatiˀ te-s-u-trihut-at-iˀ ng-re-MA/MP-hear-ca-st he didn’t hear him anymore

yiheh yiheh

He didn’t hear him any longer. Yiheh.

216 I believe that this word could be based on the verb root -ndorǫ - “to be difficult.”

382

Forty Narratives in the Wyandot Language

26 t h e o l d b e a r a n d h i s n e p h e w 1915, 210–15; 1960, 32–5, 197–210 )

( b a r b e au nęh now

ežiata[n]diwatęˀ e-ži-atand-iwatę-ˀ pa-MdA-rf-have as sister’s child-st they two (m) are uncle and nephew

e[h]nǫ ndaǫˀ e-hn-ǫ ndaǫ -ˀ pa-MdA-have as home-st they two (m) have a home

Now they two are uncle and nephew; they two have a home. nęh now

aˀ wayęrąˀ aˀ w-a-yęr-ą-ˀ fa-FZA-spring-(?)-pu it is spring217

n the

ahinyekwahšǫ nyǫˀ a-hi-nyekwa-hšǫ nyǫ -ˀ fa-MdA-plant-ds-pu they two (m) planted in many places

Now, in spring they two planted a field in many places. tuh

atiˀ

nǫ nęˀ aˀ yąngyuˀ t aˀ -yą-ngyuˀ t-ø fa-FZA-sprout-pu there then when it sprouted diˀ ska[t] hąˀ rąˀ s-ka-t-ø re-FZA-be one-st I one only skaˀ [t] s-ka-t-ø re-FZA-be one-st it is one

deˀ

[a]hęhąǫˀ de a-h-ęhąǫ -ˀ fa-MA-say-pu he said the

eyakaraˀ tah[t] e-y-akaraˀ taht-ø fu-1A-take care of-pu I will take care of it

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

esanęrǫ kyeˀ e-sa-nęrǫ ky-eˀ fu-2P-hunt-pr you will go hunting

saˀ

who you

Then when it sprouted, the old one said, “I only will take care of it, and you will go hunting.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ

kǫˀ mąh

atuˀ yeˀ ø-atu-ˀ -yeˀ

heh

šeh taˀ

d

217 This is translated as “summertime” in Barbeau 1960, 197 #27. It refers to spring.

Translating the Stories

fa-MA-say-pu he said

FZA-be cold-st-el at the cold, north

that way

383

(go)

(you ever) the

esanęhrǫ tiˀ 198 e-sa-nęhrǫ ti-ˀ fu-2P-hunt-pu you will go hunting He said, “Go north when you go hunting.” nęh hunęhrǫ kyeˀ s hu-nęhrǫ ky-eˀ s MP-hunt-ha now he goes hunting

uˀ rah u-ˀ ra-h FZP-be night-st it is night

tuh

ahšaˀ

there

at the same time

eshąǫˀ e-s-hą-ǫ -ˀ fu-re-MA-arrive-pu he will arrive back Now, he goes hunting until night, when he will arrive back. tuˀ diˀ also

de

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st who he is old

auˀ rah a-u-ˀ ra-h fa-FZP-be night-inc+st it became night

de who

skwatingyutawahs skw-ati-ngyut-awa-hs re-FZpA-shoot up-un-ha they (f) repeatedly pull up shoots

hatęnǫ ngyaˀ nǫ hs h-atę-n-ǫ ngy-aˀ nǫ -hs MA-srf-arrows-make-ds-ha he makes himself arrows haˀ tǫˀ h-aˀ tǫ -ˀ MA-say-ha he says yahkaˀ crows

d when

yatehtužeˀ s y-at-eht-už-eˀ s 1A-srf-field-move-ha I move from the field, disturb uˀ rahǫ nyǫ h u-ˀ ra-hǫ nyǫ -h FZP-be night-ds-st many nights

Also he who is old is making arrows. When it became night, he says, “I move from the field the crows that repeatedly pull up the shoots many nights.”

384

Forty Narratives in the Wyandot Language

wa

haˀ rąˀ

another

only

sahatenǫ ngyaˀ s-a-h-ate-n-ǫ ngy-aˀ re-fa-MA-srf-arrow-make-pu he again makes arrows for himself

He again and again makes arrows for himself. [a]urhęhąˀ šęndar a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned, next day already hǫ męnyętiˀ h-ǫ męnyęti-ˀ MA-be a young man-st he is a young man

n

arehǫˀ a-r-eh-ǫˀ fa-MA-wish-pu he thought

the

usawatihšęh u-s-aw-ati-hš-ǫ h fa-re-fa-FZpA-finish-pu they (f) again finished it up

[a]hurahskwah a-hu-rahskwa-h fa-MP-leave-pu he left

d

tutekuh

ne

suddenly

the

nę

isęnę

now emphasis

nǫ it might be

ǫ inyęnkwih ǫ i-nyęnkw-ih 1dP-plant-st we two planted

that which

The next day the young man left suddenly, thinking, “Now, they finished up that which we two planted!” nęh now

tutaharaskwaˀ t-u-t-a-h-araskwa-ˀ du-fa-cl-fa-MA-leave-pu he comes back

ąngyah not here

de the

hunęrǫ kyǫ hu-nęrǫ ky-ǫ MP-hunt-st he hunted

sahąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrived back

hutęnǫ rǫˀ hu-tęnǫ rǫ -ˀ MA/MP-be uncle to-st his uncle

Now he who hunted comes back. He arrived back and his uncle is not there. nę

tuh

now

there

areh a-r-e-h fa-MA-go-pr he goes

de

tu

the

there

tinyękwih t-i-nyękw-ih cl-MdA-plant-st where they two (m) planted a field

Translating the Stories

tuh

385

ahąǫˀ a-hą-ǫ -ˀ fa-MA-arrive-pu he arrived

there

Now there he goes to where they two planted a field. There he arrived. ąngyah not here

te reˀ s te-r-e-ˀ s ng-MA-come-ha he is not coming

de the

hatehtužeˀ s h-at-eht-už-eˀ s MA/FZP-srf-field-move-ha he is moving one (from the field)

ąstętaˀ uh teˀ undakažatahtiˀ 199 nę teˀ -und-ak-aža-t-aht-iˀ ng-FZpP-srf-disturb-ca-(?)-st nothing they (f) have not disturbed now

hutinyehkwi huti-nyehkw-i MpP-plant-st they (m) planted

He (his uncle) is not coming anywhere to move anyone from the field. Nothing have they disturbed from what they planted. d the

ihatǫˀ i-h-atǫ -ˀ pa-MA-say-ha he says

de who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

ęndehkažahs ęnd-ehk-až-ahs FZpA-field-eat-ha they (f) are eating a field

He who is old says, “They are eating a field.” tuh there

ireˀ s i-r-e-ˀ s pa-MA-go-ha he goes

tahǫ mąngyaˀ tęhs t-a-hǫ mą-ngyaˀ tehs-ø cl-fa-MA/MP-call-pu he called him then yarehąˀ yeh ya-reh-ąˀ -yeh FZA-treetops-ns-el on the treetops

waenǫˀ taˀ takyeˀ aˀ wa-enǫˀ t-a-ˀ t-ø-akye-ˀ aˀ FZA-hedge-jv-be present-st-pgr-(ha) alongside the fence, hedge tuˀ

atiˀ

there

then

nątiˀ now

hąngyeˀ šraˀ hą-ngyeˀ sra-ˀ MA-perch-st he is perched

huˀ tuhšruskǫˀ hu-ˀ tuhšr-uskǫ -ˀ MP-chest-be naked-st his chest is naked

ąˀ ątaˀ not

te haˀ nǫ tǫ ht te-ha-ˀ nǫ t-ǫ ht-ø ng-MA-leg-attach-st he has no legs

386

Forty Narratives in the Wyandot Language

There he goes alongside the fence. Then he called him, he who is perched on the treetops. His chest is naked, and he has no legs. tu there

tahutiˀ t-a-hu-ti-ˀ du-fa-MA/MP-throw-pu he threw it to him

ya[n]dušraˀ ya-ndušr-aˀ FZA-skin robe-ns a skin robe

tahstušrawariht t-ahs-tušr-a-wariht-ø du-imp+2A-skin robe-jv-lay out-imp lay out the skin robe, spread it out

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tu there

aˀ yatehstęh[t] aˀ -y-atehstęht-ø fa-1A-descend-pu I descend, come down

There he threw the skin robe down to him, and said, “There lay out the skin robe for when I come down.” tu there

taha[n]dušrawareh[t] t-a-ha-ndušr-a-wareht-ø cl-fa-MA-skin robe-jv-spread out-pu where he spread out a a skin robe

nęh then

tahatehstęh[t] t-a-h-atehstęht-ø du-fa-MA-descend-pu he came down

There he spread out a skin robe; then he came down. [a]hęhąǫˀ aˀ taˀ uh a-h-ęhąǫ -ˀ fa-MA-say-pu he said what is it

ežatęndutǫ ndihs de e-ž-atę-ndutǫ -ndihs fa-MA/2P-srf-tell-da+pu he has told you who

žatenǫ rǫˀ ž-at-enǫ rǫ -ˀ MA/2P-be uncle to-st your uncle

He said, “What is it that your uncle has told you?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

rǫ męnyęhtiˀ r-ǫ męnyęhti-ˀ MA-be a young man-st he is a young man

ihatǫˀ i-h-atǫ -ˀ pa-MA-say-ha he says

ęndehkažah ęnd-ehk-až-ah FZpA-field-eat-ha they (f) are eating a field The young man said, “He says, ‘Here, they are eating a field.’”

kaˀ a here!

Translating the Stories

[a]hęhąǫˀ ne a-h-ęhąǫ -ˀ fa-MA-say-pu he said the

huˀ tuˀ šruraˀ hu-ˀ tuˀ šr-ura-ˀ MP-chest-affix-st His Chest Is Affixed

ežatęndutǫ ndihs 200 e-ž-atę-ndutǫ -ndi-hs fu-MA/2P-srf-tell-inc-da+pu (the thing) he will tell you daˀ uˀ

387

[a]hęhąǫˀ hąˀ ą a-h-ęhąǫ -ˀ fa-MA-say-pu he said not de who

teˀ yatuyęh teˀ -ya-tuyę-h ng-FZA-be true-st it is not true

žatęnǫ rǫˀ ž-atęnǫ rǫ -ˀ MA/2P-be uncle to-st he is uncle to you

He Whose Chest Is Affixed said, “It is not true, that which your uncle will tell you.” [a]hęhąǫˀ ka a-h-ęhąǫ -ˀ fa-MA-say-pu he said here

sakǫ hęh tuh sa-kǫ hę-h imp+2A-lay down the head-imp lay down your head there

ahakǫ heˀ a-ha-kǫ he-ˀ fa-MA-lay head down-pu he laid his head down

He said, “Here, lay down your head.” There he laid his head down nęh taˀ taˀ est t-ø-ø-aˀ t-aˀ e-st-ø du-fa-MA-body-hit-ci-pu now he struck a body

[u]šǫ mątaˀ nęh u-šǫ mąt-aˀ FZP-awl-ns awl218 now

aˀ tuhǫ htayarętę tuh aˀ -t-u-hǫ ht-a-yaręt-ę fa-du-MA/MP-ear-jv-be a hole-pu he made holes in his ears there te[yę]kyu[kwa]triraˀ te-ø-yękyu-kw-a-trir-aˀ du-FZA-crowd-ins-jv-(make noise)-ha crowd is making noise

ahšaˀ until

aharǫ a-h-arǫ -ø fa-MA-hear-pu he heard it

yaaˀ tayehtsih Yaaˀ tayehtsih

uhšęhšrǫ ndih u-hšęhšr-ǫ ndi-h FZP-ceremony-make-st she is having a ceremony

218 This is written as “owl” in Barbeau 1960, 200 #10.

ekyǫ ndaǫˀ ek-y-ǫ ndaǫ -ˀ cl-FZA-have as home-st where she has a home

388

Forty Narratives in the Wyandot Language

He struck him with an awl, making holes in his ears. Then he heard the crowd making noise at Yaaˀ tayehtsih’s home where she is having a ceremony. tęndi tę-nd-i-ø du-FZdA-be two-st they (f) are two

de

yayǫ męˀ ąˀ yayǫ m-ę-ˀ -ąˀ FZA/FZpP-have as child-st-dm she has them (f) as children, her daughters

who

[a]utingyaˀ kaˀ a-uti-ngyaˀ -kaˀ fa-FZpP-marry-pu they (f) are to get married

de

hǫ mažuˀ hǫ ma-žu-ˀ MpA/MP-kill-st they (m) killed him

those

(a)hutręhąˀ taˀ a-hu-t-ręh-a-ˀ ta-ˀ fa-MP-srf-treetop-jv-end-st he was on top of it

tuh there

daeˀ that

kweˀ [n]disęˀ ąˀ

de

grouse

who

taˀ ngyęˀ šraˀ t-a-ˀ ngyęˀ šra-ˀ cl-MA-perch-st where he is perched

Her two daughters are going to get married to those who kill the grouse that is perched on top. tuh

ahšaˀ

n

there

at the same time

the

aˀ sakahkwaˀ tuh aˀ -s-akahkw-aˀ tl-imp+2A-look-imp look there there

ahayęˀ a-ya-yę-ˀ fa-MA-see-pu he saw it

tudiˀ [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu also he said

tatakesǫ h de t-a-take-sǫ -h cl-MA-go running-ds-st he is running around who

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st he is uncle to him; his uncle

There at the same time, he said, “Look there, his uncle is running around.” nęh [a]hęhąǫˀ tudi deˀ hsaˀ d a-h-ęhąǫ -ˀ fa-MA-say-pu now he said also you the diˀ

eyǫ nǫ ht e-yǫ -nǫ ht-ø

de

[a]urhęhąˀ tuh a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned there [e]hšeraˀ t e-hš-er-aˀ t-ø

de

ešeh e-š-eh fu-2A-go-pr you will go

Translating the Stories

I

fu-1A/2P-give-pu I will give you

that which

[e]hšateˀ nǫ ngyaˀ e-hš-ate-ˀ n-ǫ ngy-aˀ fu-2A-srf-arrow-make-pu you will make an arrow, arrows tudiˀ d also the

389

fu-2A-do-ca-pu you will use it to do it

the

naˀ ǫ h

tsamęhuhih

(that kind (with))

eagle

uhǫ rąˀ u-hǫ r-ąˀ FZP-feather-ns its feather

utsiˀ nǫ nyąhtaˀ 201 u-tsiˀ nǫ nyąht-aˀ FZP-sinew-ns sinew

Now, he said, “The next day you go there, I will give you what you will use to make arrows: eagle feathers and sinew.” wetiˀ ahunǫ ht a-hu-nǫ ht-ø fa-MA/MP-give-pu all he gave to him žatenǫ rǫˀ ž-atenǫ rǫ -ˀ MA/2P-be uncle-st your uncle

[a]hęhąǫ h a-h-ęhąǫ -h fa-MA-say-pu he said

teˀ saętaˀ sęndih teˀ -sa-ęta-ˀ sęnd-ih ng-2P-complete-da-st you have not finished

ehęhaǫ e-h-ęhaǫ -ø fu-MA-say-pu he will say d the

skaˀ

de

surely

who

ahšateratǫ kwaht a-hš-ate-ratǫ -kw-aht fa-2A-srf-fletch-ins-pu you feather with it

He gave all to him. He said, “Your uncle will surely say, ‘You have not finished with that with which you feather.’” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said kwęh kwęh kwęh woodcock

dae

nǫ ndaeˀ

that

that one

etehstǫ h[t] e-t-ehst-ǫ ht-ø fu-du-2A/MP-give-pu you will give to him

uhǫ rąˀ u-hǫ r-ąˀ FZP-feather-ns its feather

He said, “You will give to him this woodcock feather.”

dika this

390

Forty Narratives in the Wyandot Language

te[u]hnygyandiˀ nęh te-u-hnygyandi-ˀ ng-FZA-be a long time-st it is not a long time now ne

homęnyęhtiˀ h-omęnyęhti-ˀ MA-be a young man-st who he is a young man

(a)ˀ uˀ rah aˀ -u-ˀ ra-h fa-FZP-be night-inc+pu it is night tudih

ne

also

the

usahąǫˀ u-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

nǫ now

[a]sahąǫˀ a-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back It is not long before it is night and the young man arrived back. Also he who is old arrived back. nęh hateˀ nǫ gyaˀ h-ate-ˀ n-ǫ gy-aˀ MA-srf-arrow-make-ha now he makes arrows for himself tudiˀ

nę

also

now

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

tendih na te-nd-i-h FZdA-be two-st they (f) are two now

homęnyęhtiˀ h-omęnyęhti-ˀ MA-be a young man-st he is a young man

hateˀ nǫ ngyaˀ h-ate-ˀ n-ǫ ngy-aˀ MA-srf-arrow-make-ha he makes arrows for himself

The young man makes arrows for himself, and he who is old makes arrows for himself. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tanǫ ht t-a-nǫ ht-ø imp-1A-give-imp give it to me

tudiˀ

nęndi

also

I

ayateraˀ tǫˀ a-y-ate-raˀ tǫ -ˀ fa-1A-srf-fledge-pu I going to feather

He said, “Give it to me, as I am going to feather.” tahunǫ ht t-a-hu-nǫ ht-ø

daeˀ

d

ukwęh kwęh kwęh

uhǫ rąˀ u-hǫ r-ąˀ

Translating the Stories

du-fa-MA/MP-give-pu he gave it to him

that

the

391

FZP-feather-ns its feather(s)

woodcock

He gave to him the woodcock feathers. nęh now

d

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu the day dawned

homęnyęhtiˀ h-omęnyęhti-ˀ MA-be a young man-st he is a young man

tudiˀ also

hareht ha-r-e-ht-ø fa-MA-go-ca-pu he went to a place

de

yaaˀ tayehtsih

the

Yaaˀ tayęhtsih

[h]utenorǫˀ hu-tenorǫ -ˀ MA/MP-be uncle to-st he is uncle to him; his uncle

ne the

kyǫ ndaǫˀ tudiˀ ne ky-ø-ǫ ndaǫ -ˀ cl-FZA-have as home-st where she has a home also the

kah šęndar 202 here already

Now the day dawned when the young man went to Yaaˀ tayęhtsih’s home. His uncle is here also. tu there

ehahtakyehsǫ h tuh e-ha-ht-ø-akye-hsǫ -h fu-MA-stand-st-pgr-ds-pu he will stand about there

ehaˀ žahs d uhkweˀ [n]disęˀ ą e-ha-ˀ ža-hs (tl)-MA-shoot-ha he shoots the grouse

tangyęˀ šraˀ t-a-ngyęˀ šra-ˀ cl-MA-perch-st where he is perched There he stands about. There he shoots at where the grouse is perched. daeˀ

nǫ mąˀ deˀ

that one this time

de who

homęnyęhtiˀ h-omęnyęhti-ˀ MA-be a young man-st he is a young man

daeˀ

tuh

that one

there

392

Forty Narratives in the Wyandot Language

ahaˀ žah a-ha-ˀ ža-h fa-MA-shoot-pu he shot

ahužuˀ a-hu-žu-ˀ fa-MA/MP-kill-pu he killed him

d

uhkweˀ [n]disęˀ ą

the

grouse

This time, the young man shot and killed the grouse. nęh now

aˀ yaˀ [n]dutawaˀ aˀ -ya-ˀ nd-ut-awa-ˀ fa-FZA-arrow-stand-un-pu she removed an arrow

aˀ yęhąǫˀ tsinęęh aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said who?

huˀ ndamęh hu-ˀ nd-a-mę-h MP-arrow-jv-own-st he owns the arrow

Now she removed the arrow and said, “Who owns the arrow?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

who

ęndiˀ I

He who is old said, “I.” aˀ yęhąǫˀ ha nę teˀ nęh de aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said where is it now the traˀ tuˀ

daeˀ

whether

that one

skat s-ka-t-ø re-FZA-be one-st it is one

šaˀ wat š-aˀ w-a-t-ø co-fa-FZA-stand-pu it is the same

de the

ayakęˀ seˀ a-y-akęˀ se-ˀ op-1A-examine-pu I would examine it

kiyewaˀ ki-ye-wa-ˀ du-1A-hold-ha I hold it

She said, “Where is the one that I would examine to see whether it is the one I hold in my hand?” aˀ wakęˀ seˀ aˀ w-ø-akęˀ se-ˀ fa-FZA-examine-pu she examined it

de that which

She examined his arrow.

huˀ ndamęˀ hu-ˀ nd-a-mę-ˀ MP-arrow-jv-have-st he has an arrow, his arrow

Translating the Stories

ąˀ

daeˀ

not

that

teˀ yęˀ teˀ -ø-yę-ˀ ng-FZA-be-st it is not

deˀ šaˀ

tsamęhuhi

while

eagle

hundamęh hu-nd-a-mę-h MP-arrow-jv-own-st his arrow

393

kwęh kwęh kwęh

nǫ

daeˀ

woodcock

(?)

that

uhǫ rąˀ u-hǫ r-ąˀ FZP-feather-ns its feather de who

uhǫ rąˀ u-hǫ r-ąˀ FZP-feather-ns its feather

yaraˀ tǫ hkwiˀ ya-raˀ tǫ -hkw-iˀ FZA-fledge-ins-st it is feathered with it

de the

hǫ męnyętiˀ h-ǫ męnyęti-ˀ MA-be a young man-st he is a young man

It is not, that is a woodcock feather, while the arrow feathered with an eagle feather is owned by the young man. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

yaaˀ tayęhtsiˀ Yaaˀ tayęhtsiˀ

ayakęˀ seh a-y-akęˀ se-h op-1A-examine-pu I would examine it

de the

skat s-ka-t-ø re-FZA-be one-st one

saˀ [n]damęˀ 203 sa-ˀ nd-a-mę-ˀ 2P-arrow-jv-have-st you have an arrow Yaaˀ tayęhtsiˀ said, “I would examine your arrow.” tahanǫ ht t-a-ha-nǫ ht-ø du-fa-MA/FZP-give-pu he gave it to her

aˀ wakęseˀ aˀ w-ø-akęse-ˀ fa-FZA-examine-pu she examined it

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

hi

kahęˀ

de

(?)

it is here

who

henęmąˀ he-nęmą-ˀ 1A/MP-have as son-in-law-st I have him as son-in-law, my son-in-law

He gave it to her. She examined it and said, “Here is my son-in-law.”

daeˀ that one

394

Forty Narratives in the Wyandot Language

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

satsarahskwahǫ nyǫˀ sa-ts-arahskwa-hǫ nyǫ -ˀ re-imp+2pA-leave-ds-imp back you many leave

awetiˀ all

She said, “Back all of you many go, leave.” uˀ ngya[n]diˀ de u-ˀ ngyandi-ˀ FZP-be a long time-st it is a long time the

tuh there

ehęˀ trǫˀ e-h-ęˀ trǫ -ˀ fu-MA-be placed-pu he will reside, stay

It is a long time that he stays there. nęh now

sahǫ rąˀ skwaˀ tuh s-a-hǫ -rąˀ skwa-ˀ re-fa-MpA-leave-pu they (m) left to go back there

tutenǫ rǫˀ t-u219-tenǫ rǫ -ˀ (cl)-MA/MP-be uncle to-st he is uncle to him

ne the

trǫ ndąǫˀ t-r-ǫ ndąǫ -ˀ cl-MA-have as home-st where he has his home

aˀ watiteˀ t nęh [aˀ ]watindaˀ tarǫ tęˀ aˀ w-ati-teˀ t-ø aˀ w-ati-ndaˀ tar-ǫ t-ęˀ fa-FZpA-pound-pu fa-FZpA-bread-put in fire-pu they (f) pound it then they (f) put bread in the fire

Now they left to go back to his uncle’s home. They pound (corn) and put bread in the fire. weti sažataˀ tatǫ hšrayeht d s-a-ž-at-aˀ tatǫ hšr-a-yeht-aht-ø re-fa-FZdA-srf-basket-jv-bear-ca-pu all they two (f) carry baskets back (on straps around their necks) the

undahtaraˀ u-ndahtar-aˀ FZP-bread-ns bread

They two carry bread back in baskets hung around their necks. nęh usahatinyǫˀ u-s-a-hati-nyǫ -ˀ fa-re-fa-MpA-arrive-pu now they (m) arrived back

daeˀ

nde

that

the

kwayuwanęh kw-a-yuwanę-h du-FZA-be large-st she is large, the elder of two

219 The -h- signifying the masculine is not recorded. This often happened in the earlier literature.

Translating the Stories

395

ahuhtatǫ hsęhas ne a-hu-htatǫ s-ę-has fa-FZA/MP-basket-lie-da+pu she lays the basket down in front of him the

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

taˀ ąhskwaˀ t-aˀ -ą-hskwa-ˀ ng-fa-(MA/FZP)-have as daughter-in-law-pu she is not his daughter-in-law

ąh not

stęˀ taˀ uh te hamęˀ te-ham-ę-ˀ ng-MP-say-st anything he does not say

They arrived back, and she who is the elder of the two lays the basket down in front of he who is old. She is not his daughter-in-law. He says nothing. dae nomaˀ deˀ d that this time

the

uhkęnyeˀ daeˀ u-hkęnye-ˀ FZP-be small-st she is small, the younger that

sahuˀ tatǫˀ sęˀ hąˀ a s-a-hu-ˀ tatǫˀ s-ęˀ -hą-ˀ a re-fa-FZA/MP-basket-lie-da-pu she too lays the basket down for him

ahęhąǫˀ nǫ ndaeˀ tižaˀ męh de a-h-ęhąǫ -ˀ fa-MA-say-pu he said that thank you who

yehskwah ye-hskwa-h 1A/FZP-have as daughter-in-law-st my daughter-in-law This time the younger one too lays the basket down in front of him, and he said, “Thank you, my daughter-in-law.” anęh

tuh

now

there

usaręˀ u-s-a-r-ę-ˀ fa-re-fa-MA-go-pr back he goes

nę 204 now

Now he goes back there. huˀ tušruraˀ hu-ˀ tušr-ura-ˀ

tangyęšraˀ t-a-ngyęšra-ˀ

nę

ituh

šęˀ

396

Forty Narratives in the Wyandot Language

MP-chest-affix-st His Chest Is Affixed t[u]220 there

cl-FZA-perch-st where he is perched

handušręh ha-ndušr-ę-h MA-skin robe-lay down-st he lays the skin robe down

now

there

(it is (right away))

yandušraˀ ya-ndušr-aˀ FZA-skin-robe-ns skin robe

His Chest Is Affixed is perched up there and right away he lays the skin robe down. nęh

tuh

then

there

daeˀ hąˀ rąˀ that only

sažatakyanǫ nyǫˀ s-a-ž-ataky-anǫ nyǫ -ˀ re-fa-MdA-talk-ds-pu they two (m) again talked about many things eyawahstaˀ e-ya-wahst-aˀ fu-FZA-be good-pu it will be good

deh if

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[e]šateˀ waˀ e-š-ate-ˀ wa-ˀ fu-2A-srf-take-pu you will flee

Then there they two talked about many things. He (the spirit) said, “It will only be good if you will flee.” ežažuˀ e-ža-žu-ˀ fu-MA/2P-kill-pu he will kill you

daižuh

d

because

the

ahehšaˀ tǫ h a-hehš-aˀ t-ǫ -h op-2A/MP-body-give-pu you would give him a body hahskyǫˀ s de ha-hskyǫ -ˀ s MA/FZP-(love)-ha he (loves) her who

ireheˀ i-r-eh-eˀ pa-MA-wish-pr he wishes, wants

daeˀ

de

that one

the

skat s-ka-t-ø re-FZA-be one-st one

kwayuwanęh kw-a-yuwanę-h du-FZA-be large-st she is the elder of the two

dai that

žatenǫ rǫˀ ž-atenǫ rǫ -ˀ MA/2P-be uncle to-st he is uncle to you, your uncle

“He will kill you because he wants you to give him the elder of the two, as your uncle loves her.” 220 In Barbeau 1960, 204 #6 this is miswritten as ta. The translation of “there“ points to this.

Translating the Stories

nę

wetiˀ

now all

ahunǫ ht a-hu-nǫ ht-ø fa-MA/MP-give-pu he gave it to him

te (if)

397

hare nǫ nęˀ ha-r-e-ø fa-MA-go-pr he is going now

ehateˀ waˀ e-h-ate-ˀ wa-ˀ fu-MA-srf-take-pu he will flee

He gave all (advice) to him and if he is going, he will flee now. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

usažarakwah u-s-a-ž-arakwa-h op-re-fa-FZdA-leave-pu they two should leave to go back

tu

ndeˀ saˀ

nęh

there

you

now

[n]diwinǫˀ ndi-winǫ -ˀ FZdA-be a young woman-st they two (f) are young women

[e]šateˀ waˀ e-š-ate-ˀ wa-ˀ fu-2A-srf-take-pu you will flee

He said, “The two young women should leave to go back there and you will now flee.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ehšrǫ nkyaˀ e-hš-rǫ nk-ya-ˀ fu-2A-tree-cut-pu you will cut a log

d

ahšęnǫ h

dai

the

middle

that

ahšęhk three

iwayeh iw-a-ye-h pa-FZA-number-st it is such a number

yarǫ ntęˀ tsih tuh ya-rǫ nt-ęˀ ts-ih FZA-log-be long-st it is a long log there

daeˀ that one

etsikwaruri e-ts-kwar-uri-ø tl-imp+2A-cloth-cover-imp cover it with cloth

He said, “You will cut a log into three; the middle one is a long log. Cover it with cloth.” [a]hęhąǫˀ takeˀ tuˀ nǫ nęh a-h-ęhąǫ -ˀ fa-MA-say-pu he said right away

ehutaˀ nęh e-hu-ta-ˀ fu-MP-sleep-inc+pu when he will sleep then

[e]skwateˀ wah e-skw-ate-ˀ wa-h fu-2pA-srf-take-pu you (p) will flee

He said, “Right away, when he will sleep, then you will flee.” nęh sažarahskwaˀ s-a-ž-arahskwa-ˀ

nęh

[a]hateˀ waˀ de 205 a-h-ateˀ -wa-ˀ

hǫ męnyęhtiˀ h-ǫ męnyęhti-ˀ

398

Forty Narratives in the Wyandot Language

re-fa-FZdA-leave-pu

fa-MA-srf-take-pu

now they two (f) left to go back

now he fled

MA-be a young man-st who he is a young man

Now they two left to go back, and the young man fled. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ayatraˀ skwahtih d ay-atraˀ skwaht-ih 1P-dream-st I have dreamt the

[e]hutaˀ awiht e-hu-taˀ a-wi-ht-ø fu-MP-sleep-tr-ca-pu he will be sleeping then

ahšek imęntayeh im-ø-ęnt-a-ye-h pa-FZA-day-jv-number-st three it is such a number of days

awatenǫ rǫˀ aw-atenǫ rǫ -ˀ 1xpA-be uncle to-st we are uncle and nephew, my uncle

He said, “I have dreamt that for three days my uncle will sleep.” ahaeh a-ha-e-h fa-MA-awaken-pu he woke up, awakened

nǫ ndaeˀ nęh

imęntayeh tuh im-ø-ęnt-a-ye-h pa-FZA-day-jv-number-st that one now three it is such a number of days there

šaˀ terih nežuˀ š-a-ˀ teri-h co-(FZA)-(resemble)-st (just the same) like

šęhk

[un]dinyęhtaętah u-ndinyęht-a-ę-t-ah-ø FZP-snow-jv-lie-ca-inc-ha it is snow lying the ground

He woke up, awakened, that one, after three days, lying there just like snow on the ground. de the

hutakehtih hu-take-ht-ih MP-go running-ca-st he was running

tamęmatęąh t-am-ęmatę-ø-ąh du-MA/MP-have as nephew-st-dm he has him as nephew, his nephew

His nephew was running. [a]hęhąǫˀ a-h-ęhąǫ -ˀ

de

haˀ tǫˀ ha-ˀ tǫ -ˀ

ąngyah

te hawehtih te-haw-e-ht-ih

Translating the Stories

fa-MA-say-pu he said

MA-be old-st he is old

who

kariwayǫ nht k-a-riw-a-yǫ nht-ø du-FZA-matter-jv-begin-st it is certain

elsewhere

399

ng-MP-go-ca-st he is not going to a place

erižuˀ e-ø-rižu-ˀ fu-1A/MP-kill-pu 1 will kill him

He who is old said, “He is not going anywhere. It is certain that I will kill him.” n the

ahungyah[t] nęh a-hu-ngyaht-ø fa-MA/MP-chase-pu he chased him now

kyuhskęnyęˀ ky-u-hskęnyę-ˀ du-FZP-be near-st it is close, near

ehuˀ ndeˀ ngyah e-hu-ˀ ndeˀ ngy-ah fu-MA/MP-overcome-pu he will overtake him

He chased him until he was very close to overtaking him. [a]hęhąǫˀ t a-h-ęhąǫ -ˀ fa-MA-say-pu he said (who)

[h]umęnyęhtiˀ h-umęnyęhti-ˀ MA-be a young man-st he is a young man

haˀ taǫˀ męntsižaˀ tih ha-ˀ t-a-ǫˀ męnts-iža-ˀ t-ih tl-du-FZP-earth-cut-ca-st it is across the earth aręndiˀ d a-r-ęndi-ˀ fa-MA-pass-pu he passed it who

ąn not

yatraˀ [s]kwahtih y-atraˀ skwaht-ih 1A-dream-st I have dreamed

tawatǫˀ t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible

aǫ mętsatekaˀ a-ǫ męts-ate-kaˀ FZP-earth-burn-ha earth is burning d the

ahawatenǫ rǫˀ ah-aw-atenǫ rǫ -ˀ (?)-1xpA-be uncle to-st we are uncle and nephew, my uncle

The young man said, “I have dreamt that there is burning across the earth, and it is not possible for my uncle to pass it.” nęh now

tu

tahąǫˀ t-a-hą-ǫ -ˀ cl-fa-MA-arrive-pu there he arrived at a place

ąn

teˀ utǫˀ n teˀ -u-tǫ -ˀ ng-FZP-be possible-st not it is not possible the

400

Forty Narratives in the Wyandot Language

are[n]diˀ a-r-endi-ˀ fa-MA-pass-pu he passed through it Now that he arrived there, it is not possible for him to pass through it. tuh

ekyaˀ kyenǫ h n eky-aˀ ky-en-ǫ -h cl-MA221+srf-lie-(ds)-st there he lies down there the hąˀ rąˀ only

ižuˀ skenyęˀ 206 iž-uˀ -skenyę-ˀ pa-FZP-be small-st it is small

unǫ ndaˀ d u-nǫ nda-ˀ FZP-red paint-ns red paint that which

de the

ahutaˀ a-hu-ta-ˀ fa-MP-sleep-inc+pu he slept

[a]urhęhąˀ ka a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawns here

tatęhtraˀ t-a-tęhtra-ˀ cl-FZA-stretch out-st it is stretched out, lying

ireheˀ i-r-eh-eˀ pa-MA-wish-pr he thinks

d the

aǫ metsat[e]kaˀ a-ǫ mets-ate-kaˀ FZP-earth-burn-ha earth is burning

inęnǫ it may be

He lies down there and slept. Day dawns and there is only a small bit of red paint that made him think that the earth may be burning. nęh trǫ ndiˀ now more

sahatriwahšat s-a-h-at-riw-a-hša-t-ø re-fa-MA-srf-matter-jv-be bad-ca-pu he is made very angry

ne who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

Now, he who is old is made angrier. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hakyaˀ traˀ h-aky-aˀ t-ra-ˀ MA-srf-body-represent-st he represents himself)

221 There should be an -h- signifying the masculine.

kihšęˀ hukiˀ hu-ki-ˀ MP-be a spirit-st (it is) he is, has a spirit

Translating the Stories

iyęh i-ø-yę-h pa-FZA-be-st it is

šah at the same time

401

kariwayǫ ht hąˀ rąˀ k-a-riw-a-yǫ ht-ø du-FZA-matter-jv-begin-st it is certain only

erižuˀ e-ø-rižu-ˀ fu-1A/MP-kill-pu I will kill him He said, “He is representing himself as a spirit. At the same time it is certain that I will kill him.” nęh now

kyuhskęnyęˀ ky-u-hskęnyę-ˀ du-FZP-be near-st it is close, nearly

utawiskaraˀ u-tawiskar-aˀ FZP-flint-ns flint

daeˀ

ehu[n]dengyaˀ daeˀ e-hu-ndengya-ˀ fu-MA/MP-overcome-pu he overtakes him that one

nǫ mąde d this time the

tahuˀ tih t-a-hu-ˀ ti-h cl-fa-MA-throw-pu he threw it down

that

Now, when he is close to overtaking him, this time he throws down a flint. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yatraˀ skwahtih y-atraˀ skwaht-ih 1A-dream-st I had a dream

[u]tawihskarut u-tawihskar-ut-ø FZP-flint-stand-st flint is standing

ąn not

nęh awatenyǫ rǫˀ aw-atenyǫ rǫ -ˀ 1xpA-be uncle to-st now my uncle

haˀ taǫ mętsižaˀ tih ha-ˀ t-a-ǫ męts-iža-ˀ t-ih fa-du-FZP-country-cut in two-ca-st across the country

tawatǫˀ t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible

d the

aare[n]diˀ aa-r-endi-ˀ op-MA-pass-pu he would pass

402

Forty Narratives in the Wyandot Language

He said, “I dreamt that across the country flint is standing so it is not possible that my uncle would pass.” [a]urhęhąˀ ka hąˀ rąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned here only de the ne the

[a]tawihskaraˀ a-tawihskar-aˀ FZA-flint-ns flint

ižuˀ skęnyęˀ de iž-u-ˀ skęnyę-ˀ pa-FZP-be small-st it is a little piece the

nę

trǫ ndi

now

much

tatehtra t-a-tehtra-ø cl-FZA-stretch out-st it is lying there

sahotriwahšaˀ t s-a-ho-t-riw-a-hša-ˀ t-ø re-fa-MP-srf-matter-jv-be bad-ca-pu he became very angry

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

Day dawned and only a little piece of flint is lying there. Now he who is old is much angrier. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said šaˀ at the same time

hakyaˀ trah ha-ky-aˀ t-ra-h MA-srf-body-represent-ha (he is likely)

hukiˀ hu-ki-ˀ MP-be a spirit-st he is a spirit

kariway[ǫ ]222ht skaˀ k-a-riw-a-yǫ ht-ø du-FZA-matter-jv-begin-st it is certain sure

yęh ø-yę-h FZA-be-st it is

erižuˀ 207 e-ø-rižu-ˀ fu-1A/MP-kill-pu I will kill him

He said, “He is likely that he is a spirit. It is certain that I will kill him. nęh kyuhskęnyęˀ ky-u-hskęnyę-ˀ du-FZP-be near-st now it is close, nearly

ehuˀ [n]deˀ ngyaˀ daeˀ e-hu-ˀ ndeˀ ngy-a fu-MA/MP-overcome-pu he will overtake him that one

222 The nasal vowel is atypically represented as -ą-in Barbeau 1960, 206 #58.

nǫ mąndeˀ this time

Translating the Stories

d

eyuˀ

the

dove

uhǫ rąˀ u-hǫ r-ąˀ FZP-feather-ns its feather

403

tahutiˀ t-a-hu-ti-ˀ du-fa-MA-throw-pu he threw it down

Now he is close to overtaking him. This time he throws down a dove’s feather. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yatraˀ skwahtih y-atraˀ skwaht-ih 1A-dream-st I had a dream

haˀ taǫ mętsižaˀ tih ąˀ ha-ˀ t-a-ǫ męts-iža-ˀ t-ih fa-du-FZA-earth-cut-ca-pu one crossed the earth not

eyuˀ doves

utiraˀ uti-ra-ˀ FZpP-put on top-st they (f) are on top (obstruct)

tawatǫˀ n t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible the

aare[n]diˀ aa-r-endi-ˀ op-MA-pass-pu he would pass it

tawatenǫ rǫ h t-aw-atenǫ rǫ -h (du)-1xpA-be uncle to-st my uncle He said, “I had a dream that doves were on top of the earth so that it would not be possible for my uncle to pass it.” nęh

[a]urhęhąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu now day dawns

eyuh hąˀ rąˀ [u]hǫ rąh u-hǫ r-ąh FZP-feather-ns dove only its feather

tatęhtraˀ t-a-tęhtra-ˀ cl-FZA-stretch out-st it is stretched out

Now a day dawns and a dove’s feather only is stretched out. nęh now

yatuyęh ya-tuyę-h FZA-be true-st it is true

angyah

sahatrihwažaˀ [t] s-a-h-at-riw-a-ža-ˀ t-ø re-fa-MA-srf-matter-jv-be bad-ca-pu again he gets angry

teˀ sehtiˀ teˀ -s-e-ht-iˀ ng-2P-go-ca-st elsewhere you don’t go there

kariwayǫ ht k-a-riw-a-yǫ ht-ø du-FZA-matter-jv-begin-st it is certain

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said eyǫ n[riž]uˀ e-yǫ n-rižu-ˀ fu-1A/2P-kill-pu I will kill you

404

Forty Narratives in the Wyandot Language

Now he got truly angry, and said, “You don’t go elsewhere. It is certain I will kill you.” nęh te saęterih te-s-a-ęter-ih ng-re-MA-be familiar with-st now he does not again know

ne the

hǫ męnyęhtiˀ hata h-ǫ męnyęhti-ˀ MA-be a young man-st he is a young man how?

hareˀ ha-r-e-ˀ fa-MA-do-st he does it Now, the young man does not again know what to do. nęh tahǫ mąˀ [n]gyaˀ tęhs t-a-hǫ mą223-ˀ ngyaˀ tęhs-ø cl-fa-FZA/MP-call-pu now someone called him then dae nǫ that

may be

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

aha[n]daˀ urahah a-ha-ndaˀ ura-ha-h op-MA-have power-inc-pu he would have the ability

žaˀ tayetaˀ ših ž-aˀ t-a-yet-aˀ MA/2P-body-jv-bear-ha he carries, helps you far

tuh

aˀ seh aˀ -s-e-h tl+fa-2P-go-pu there you go there

daeˀ that

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where his home is

ežatenǫ rǫˀ e-ž-atenǫ rǫ -ˀ pa-MA/2P-be uncle to-st he is your uncle

hutaˀ wiˀ ah hu-taˀ -wi-ˀ ah MP-sleep-tr-ha He Sleeps (Frequently) Now someone called him by name, saying, “There you go to that one who may have the ability to help you. His home is far. He is your uncle He Sleeps Frequently. nęh

tuh

areh a-r-e-h

[a]hęhąǫˀ a-h-ęhąǫ -ˀ

hawatenǫ rǫˀ 208 haw-atenǫ rǫ -ˀ

223 This appears to be an unusual fom of this pronominal prefix. The usual form is -hu-.

Translating the Stories

now

there

tl+fa-MA-go-pr there he goes

fa-MA-say-pu he said

405

1xpA-be uncle to-st my uncle

yateˀ mehakyeˀ y-ate-ˀ m-e-haky-eˀ 1A-srf-take-st-pgr-pr I am fleeing Now, there he goes. He said, “My uncle, I am fleeing.” ąˀ ą taharǫ h t-a-h-arǫ -h ng-fa-MA-hear-st not he does not hear

[hu]taˀ wiˀ ah hu-taˀ -wi-ˀ ah MP-sleep-tr-ha He Sleeps Frequently

yaęˀ daeˀ

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hešehskuˀ taˀ eh tuh ahšaˀ heše-skuˀ t-aˀ e-h imp+2A/MP-head-hit-imp (it is) that one hit his head, his skull there at the time

yarižuhtaˀ ti ya-rižuht-aˀ FZA-rock-ns rock as

ehaeh e-ha-e-h fu-MA-awaken-pu he will wake up

He Sleeps Frequently did not hear. He [the spirit] said, “Hit his skull with a rock at the time he wakes up.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[e]yaterahkaˀ e-y-aterahka-ˀ fu-1A-try-pu I will try

hundaˀ uranˀ dih hu-ndaˀ ura-nˀ d-ih MP-have power-inc-st he is able to, has the power to d the

eheˀ [n]gya[n]dihtęˀ daenǫ e-heˀ -ngyandi-ht-ę-ˀ fu-1A/MP-be a long time-ca-da-pu I will delay him (it is maybe) de who

(u)tsiˀ tsuˀ yataˀ u-tsiˀ ts-uˀ ya-t-aˀ FZP-flower-penetrate-ca-ha It Penetrates Flowers

ažatayeta a-ž-at-a-yet-a fa-MA/2P-body-jv-bear-pu he will carry you, help you

He [the uncle] said, “I will try to delay him. It may be that It Penetrates Flowers has the ability, and will help you.”

406

Forty Narratives in the Wyandot Language

tunęh

tuh

now then

there

areh ne a-r-e-h fa-MA-go-pr he goes who

tusahaˀ [ky]eˀ t-u-s-aˀ -ha-ˀ ky-eˀ du-fa-re-fa-MA-fly-pr he flies again

(u)tsiˀ tsuˀ yataˀ u-tsiˀ ts-uˀ ya-t-aˀ FZP-flower-penetrate-ca-ha It Penetrates Flowers

hąˀ rąˀ only

Now then, there It Penetrates Flowers goes, he flies again. hatǫˀ h-atǫ -ˀ MA-say-ha he says

hawatenǫ rǫˀ haw-tenǫ rǫ -ˀ 1xpA-be uncle to-st my uncle

[e]yaterahkaˀ e-y-aterahka-ˀ fu-1A-try-pu I will try

de the

haˀ seh šeh ha-ˀ s-e-h tl+fa-2P-go-pr you go there far ne who

yateˀ męhąkyeˀ nęh y-ate-ˀ m-ę-hąky-eˀ 1A-srf-take-st-pgr-pr I am fleeing now

[e]heˀ [n]gya[n]dihtę e-he-ˀ ngyandi-t-ę fu-1A/MP-be a long time-ca-da+pu I will delay him trǫ ndaǫˀ de t-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he lives who

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kǫˀ mąh this way

žatenǫ rǫˀ ž-atenǫ rǫ -ˀ MA/2P-be uncle to-st he is uncle to you, your uncle

te hunyęˀ nhažuˀ kyeˀ te-hu-nyęˀ nhaž-uˀ kye-ˀ du-MP-fringe-be alongside-st He Has Fringes Alongside

He says, “My uncle, I am fleeing.” Now he said, “I will try to delay him. You go far to where he lives, your uncle called He Has Fringes Alongside.” nęh deˀ ka de now this

who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

tu there

tahaǫˀ t-a-ha-ǫ -ˀ cl-fa-MA-arrive-pu he arrived there

de who

Translating the Stories

[u]Tsiˀ tsuˀ yaˀ taˀ u-tsiˀ ts-uˀ ya-ˀ t-aˀ FZP-flower-penetrate-ca-ha It Penetrates Flowers

etrǫ ndaǫˀ 209 et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he lives

tahǫ mąˀ [n]dahkǫ tawaˀ kweˀ ta t-a-hǫ mą-ˀ ndahk-ǫ t-awa-ˀ du-fa-FZpA/MP-(stinger)-(attach)-(un)-pu they (f) stung him barely ne the

407

tuh there

usahąˀ ngyayęhaˀ u-s-a-hą-ˀ ngy-ayę-ha-ˀ fa-re-fa-MA-finger-go out-inc-pu he escaped

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

Now he who is old arrived there, where It Penetrates Flowers lives. There they stung him, so that he barely escaped, he who is old. nęh now

[a]huˀ [n]deˀ ngyaˀ a-hu-ˀ ndeˀ ngya-ˀ fa-MA/MP-overtake-pu he overtook him

tuh

de

there the

tehunyehažuˀ kyeˀ te-hu-nyehaž-uˀ kye-ˀ du-MP-fringes-be alongside-pr He Has Fringes Alongside

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home Now he overtook him, there where He Has Fringes Alongside has his home. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de who

haˀ tǫˀ ha-ˀ ǫ -ˀ MA-be old-st he is old

araˀ tuˀ (useless)

tetiwatęˀ ąh te-t-iwatę-ˀ -ąh du-1ndA-have as nephew-st-dm we two (n) are uncle and nephew; my nephew 224 This is the translation presented in Barbeau 1960, 209 #19.

hakyahsakahkwahs ha-ky-ahsakahkw-ahs 1A/MP-srf-(?) -ha (I his speed am testing)224

408

Forty Narratives in the Wyandot Language

He who is old said, “I am testing my nephew’s speed.” [a]hęhąǫˀ ne a-h-ęhąǫ -ˀ fa-MA-say-pu he said who šatǫ h ąˀ ą š-atǫ -h 2A-say-ha you say it not

tehuˀ nyęhažukyeh te-hu-ˀ nyęhaž-ukye-h du-MP-fringe-be alongside-st He Has Fringes Alongside

te serih te-s-eri-h ng-2P-(mean)-st you do not mean it

hakyahsakahkwahs hatih ha-ky-ahsakahkw-ahs 1A/MP-srf-(?) -ha I am testing his speed how

ahakyahsakahkwaˀ a-ha-ky-ahsakahkw-ahs fa-1A/MP-srf-(?)-pu I tested his speed

hąˀ rąˀ dae only

that

hešeˀ [n]deˀ ngyaˀ heše-ˀ ndeˀ ngya-ˀ 2A/MP-overtake-ha you are overtaking him He Has Fringes Alongside said, “‘I am testing his speed’ is what you say, but you don’t mean ‘I tested his speed,’ only that you are overtaking him.” tu there

atiˀ

hąˀ rąˀ te saaˀ tamęhskaˀ t-e-sa-aˀ t-a-mę-hs-ka du-fu-2P-body-jv-have-ha-pu then only you will continue to have (?)

ǫ mętsateh tuh ø-ǫ męts-a-te-h FZA-earth-jv-be present-st earth exists there

ąˀ rąˀ

deh

only

the

teuˀ ngya[n]dih te-u-ˀ ngyandi-h cl-FZP-be a long time-st when it is a long time

skenǫ trakyehskaˀ ske-nǫ tra-ø-kye-hs-kaˀ 2A/1P-follow-st-pgr-ha-pu you will continue to follow me

“You will only continue to do it for as long as the earth exists, you will continue to follow me.” nęh ahatręndutęˀ a-h-at-ręnd-ut-ęˀ fa-MA-srf-song-stand-pu now he sang tehuˀ nyęhažukyeh te-hu-ˀ nyęhaž-ukye-h

haˀ [n]dušrisah ha-ˀ ndušr-isa-h MA-shell-press against-ha he beats against a shell deˀ šaˀ

ti

hęˀ trǫˀ h-ęˀ trǫ -ˀ

de who heˀ taˀ yeh ø-heˀ t-aˀ -yeh

Translating the Stories

du-MP-fringe-be alongside-st He Has Fringes Alongside while ne who

as

409

MA-be placed-st he stays

FZA-field-ns-el on the ground

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

Now He Has Fringes Alongside sang and beat against a shell, while he who is old stays on the ground. tuh

tahuhkesisahtihakyeˀ t-a-hu-kes-isa-ht-i-haky-eˀ du-fa-MA-butt-beat-ca-st-pgr-pr he goes about beating his butt

there

ahunǫ trakyeˀ 210 a-hu-nǫ tra-ø-aky-eˀ fa-MA/MP-follow-st-pgr-pr he goes about following him

de who

tehuˀ nyęhažukyeh te-hu-ˀ nyęhaž-ukye-h du-MP-fringe-be alongside-st He Has Fringes Alongside There he goes about beating his butt, and He Has Fringes Alongside goes about following him. tu[n]dih also

hutędutǫˀ hu-tę-dutǫ -ˀ MA/MP-srf-tell-st he told him

sarahskwaˀ de s-arahskwa-ˀ imp+2A-leave-imp leave! the nęh now

n

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu the he said

n

ąˀ hęndiˀ

sa

now

go

you

tetiˀ trǫˀ te-t-(?)-iˀ trǫ -ˀ du-cl-(FZdA)-be placed-st where they two (f) reside stay

skwaweih skwa-wei-h 2pA-be together-st you (p) are spouses

sahaˀ ngyayęhąˀ s-a-ha-ˀ ngy-ayę-hą-ˀ re-fa-MA-finger-go out-inc-pu he escaped

Also, he said to him, “Leave to where they two reside, your spouses.” Now he escaped.

410

Forty Narratives in the Wyandot Language

anyǫ nyęˀ ąˀ a-nyǫ nyę-ˀ -ąˀ FZA-be a bear-st-dm it is a bear

še

nǫ daeˀ

ne

far

that one

who

erǫ meh e-r-ǫ me-h pa-MA-be human-st he is human

de

huˀ tuhšuraˀ hu-ˀ tuhš-ura-ˀ MP-chest-affix-st His Chest is Affixed

taskuręˀ s t-a-skurę-ˀ s cl-(MA)-be a stormy wind-ha he is a stormy wind

who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

hǫ męnyęhtiˀ h-ǫ męnyęhti-ˀ MA-be a young man-st he is a young man

deˀ šaˀ while

deˀ šaˀ

de

while

who

The old one is a bear, the young man is human, and He with Chest Affixed is a stormy wind. nǫ ndaeˀ that one

ahunǫ ht n a-hu-nǫ ht-ø fa-MA/MP-give-pu he gave to him that which

hǫ męnyęhtiˀ h-ǫ męnyęhti-ˀ MA-be a young man-st he is a young man

tuh

atraˀ skwižuˀ [n]di nęh ø-atraˀ skw-ižu-ˀ nd-i FZA-fortune-be great-inc-st it is magic power now

skanǫ

nǫ mąˀ nde etęnǫ ndaǫˀ et-ęn-ǫ ndǫ -ˀ cl-MpA-have as home-st there let it be this time where they (m) have a home

yihe Yihe That one gave to the young man his magic power. Let it be this time they have a home. Yihe. 27 t h e s t e e r a n d t h e i l l - t r e at e d s t e p s o n ( b a r b e au 1915, 215–24; 1960, 35–40, 210–35 )

hu[n]duˀ ah hu-nduˀ a-h FZA/MP-have as stepchild-st she has him as stepchild, stepson

ahšęˀ truly

hunǫ tǫ ntaˀ hu-nǫ tǫ nt-aˀ FZA/MP-scorn-ha she scorns, mistreats him

ąn not

Translating the Stories

411

te hutsęhta[n]dis t-e-hu-tsęhta-ndis ng-fu-FZA/MP-draw liquid-da+pu she will not draw food for him She has him as a stepson and truly mistreats him, not drawing food for him. iwehe iw-ø-eh-e fa-FZA-wish-pr she wishes

haǫ re[n]dihš ha-ǫ rendi-hš MA-starve-ha he starves

ahužuh a-hu-žu-h fa-FZA/MP-kill-pu it kills him

She wishes, “He starves and it kills him.” hu[n]dahskwaęh hu-ndahskw-a-ę-h MP-domestic animal-jv-have-st he has domestic animals

kyutǫ hskwerǫ h[t] ky-u-tǫ hskwer-ǫ ht-ø du-FZP-(?)-attach-st it is a cow, cows

yǫ mątinǫ rąhšatahkwa yǫ mąti-nǫ rąhš-a-t-ahkw-a FZpA/FZpP-breast-jv-dry-ins-ha they (f) dry their breasts (f) by such a means

d when

hayǫ mątužeˀ s 211 hayǫ m-ąt-už-eˀ s MA/FZpP-body-move-ha he moves them (f)

euˀ rahk e-u-ˀ ra-hk fu-FZP-be night-inc+pu it will be night

He owns domestic cows, and moves them as people dry their breasts, milk them, at night. tuh there

ahšaˀ hesąǫˀ ne he-s-ą-ǫ -ˀ fu-re-MA-arrive-pu while he will arrive back the

tižuh ąh t-ø-ižu-h du-FZA-be like-st it is so not

tahęhe t-a-h-ęhe-ø ng-fa-MA-die-pu he did not die

hažaˀ aha ha-žaˀ ah-a MA-child-ns he (is a ) boy ąh not

uˀ ngya[n]diˀ u-ˀ ngyandi-ˀ FZP-be a long time-st it is a long time

tehutsęhta[n]di h te-hu-tsęht-and-ih ng-FZA/MP-feed-da-st she did not feed him

katutehu at once The boy will arrive back after a long time. He did not die although she did not provide food for him.

412

nęh now

Forty Narratives in the Wyandot Language

[a]unǫ hkwaehskwęˀ ati a-u-nǫ hkwaehskw-ę-ˀ fa-FZP-be a sorcerer-da-pu it is like a sorcerer’s work then

[a]hareha a-ha-re-ha fa-MA-do-pu he did it

d the

irǫ teˀ i-r-ǫ te-ˀ pa-MA-live-st he lives

Now, it is like sorcery that he lives. ,andeˀ kaˀ

dežaˀ ah

(not it is so)

never

tehutsęhta[n]dih te-hu-tsęhta-nd-ih ng-FZA/MP-feed-da-st she is not feeding him

aˀ kyǫ kahsaruˀ tęˀ de aˀ -ky-ǫ -ka-hsar-uˀ t-ęˀ fa-du-IndA-srf-eye-stand-pu one watches the

unęh awaˀ tęhtahaˀ d aw-a-ˀ tęhta-ha-ˀ fa-FZA-hire-inc-pu now she hired the

herehtaˀ de he-r-e-ht-aˀ fu-MA-go-ca-pu he will go to a place who

homętsehtiˀ ah h-omętsehti-ˀ -ah MA-be a boy-st-dm he is a young boy

She never feeds him. Now she hired someone to watch where the boy goes. tu atiˀ de there

then

kyehkiyar kye-hki-y-ar-ø du-cl-FZA-sun to rise-st sun to rise in two, midday

ahuˀ resta[n]de d a-hu-ˀ re-st-and-e fa-MA/MP-push-ci-dl-pr he is approaching him the

nę

tǫˀ ǫ mą

now ((in) that way)

etreˀ s et-r-e-ˀ s cl-MA-go-ha where he goes

tuh there

aˀ tatahaˀ aˀ -t-a-t-aha-ˀ fa-du-MA-stand-inc-pu he stood

When the sun rose half way, midday, he approaches where he stood. de tęˀ trǫˀ de t-ø-ęˀ trǫ -ˀ cl-MA-be placed-st the he is resting who k

hažaˀ ahaˀ ha-žaˀ ah-aˀ MA-child-ns he (is) a child

utahižayęhą u-t-a-hiž-ayę-hą fa-du-fa-MdA-go out-inc+pu here they two (m) go out

tendih te-nd-i-h du-FZdA-be two-st they (f) are two

huhskuˀ tayeh de hu-hskuˀ t-a-yeh MP-skull-ns-el at his skull the

ayęh a-ø-yę-h op-FZA-be-pu it would be

kyutǫ hskwerǫ h[t] ky-u-tǫ hskwer-ǫ ht-ø du-FZP-(?)-attach-st cow, bull, steer

Translating the Stories

413

Where the boy is resting, two go out of the skull of the steer . d 212 ahǫ mątsęhtęˀ de a-hǫ mą-tsęhtę-ˀ fa-MpA/MP-feed-pu the they (m) feed him who

daeˀ hihawi hi-haw-i MdA-carry-pr that they two (m) go carrying

hažaˀ aha ha-žaˀ a-ha MA-child-ns he (is) a child

They go carrying that which they provide for the boy as food. kaha this one

sayǫ matęndutǫ de s-a-yǫ m225-atę-ndutǫ -ø re-fa-IndA/FZP-srf-tell-pu one tells her (again) who

tayukahsarut t-ayu-k-ahsar-ut-ø du-fa+IndP-srf-eye-stand-pu someone who watched

This one tells her again, the one who watched. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

eˀ ndaęˀ

de

that one

the

ky[u]226tǫ hskwerǫ ht ky-u-tǫ hskwer-ǫ ht-ø du-FZP-(?)-attach-st steer

huseˀ nęˀ ąˀ daeˀ hu-seˀ nęˀ -ą-ˀ MA/MP-be a domestic animal to-st-dm he is his domestic animal that one daižuh

d

reason why

the

hutsęhta[n]dis hu-tsęhta-ndi-s FZA/MP-feed-da-ha it draws food for him

irǫ teˀ i-r-ǫ te-ˀ pa-MA-live-st he lives

She said, “The steer he has as a pet provides food for him. That is why he lives.” kahę

deˀ šaˀ

ne

here it is

beginning

who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

nęˀ then

awakǫ tęˀ aw-ø-ak-ǫ t-ęˀ fa-FZA-srf-begin-pu she began

225 This appears to be the form for the feminine-zoic plural agent, not for the indefinite agent. 226 This is presented with -a- as the vowel here rather than the usual -u- (Barbeau 1960, 212 #11).

414

Forty Narratives in the Wyandot Language

aˀ watatehšaturaht aˀ w-ø-atate-hšatura-ht-ø fa-FZA-rf-feel pain-ca-pu she was made to feel pain, be sick She who is old then began to be made to feel sick. hatętaˀ šǫ nyǫ hs ha-tęta-ˀ šǫ nyǫ -hs MA-hire-ds-ha he hired many times

de

hąˀ ą

kyandiˀ

d

not

completely

the

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

who

de the

yǫ mąˀ tsęˀ s yǫ mą-ˀ tsę-ˀ s MpA/FZP-cure-ha they (m) doctor her

usažuwerih u-s-a-žuw-eri-h fa-re-fa-FZA-get well-pu she gets well

He who is old many times hired people to doctor her, and she did not get completely well. kahęn this is d the

aˀ utaˀ aˀ -u-ta-ˀ fa-FZP-sleep-inc+pu she slept

ti as

waˀ yęˀ ąh waˀ -ø-(yę)-ˀ -ąh fa-FZA-(see)-(?)-pu (she pretended)227

awatraˀ skwah[t] aw-ø-atraˀ skwaht-ø fa-FZA-dream-pu she dreamt

aˀ utęndutǫ hǫ hs aˀ -u-tę-ndutǫ -hǫ -hs fa-FZA/FZP-srf-tell-ds-da+pu it spoke to her (many times)

She slept and pretended that she dreamt and it spoke to her many times. aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

daeˀ

ati

hąˀ rąˀ

that

then

only

eskwažerih e-s-kw-až-eri-h fu-re-1P-get well-pu I will get well

de that which

227 This is the translation presented in Barbeau 1960, 212 #35. I have been unable to determine the word’s structure.

Translating the Stories

eyehšęšrǫ ngyaˀ endaeˀ e-ye-hšęšr-ǫ ngy-aˀ fu-1A-ceremony-make-pu I will prepare a ceremony, feast that one

415

ehǫ mažuˀ e-hǫ ma-žu-ˀ fu-FZA/MP-kill-pu one will kill him

de the

husenęˀ ąh de ky[u]tǫ hskwerǫ [t] de hǫ mętsęhtiˀ ah hu-senę-ˀ -ąh ky-u-tǫ hskwer-ǫ t-ø h-ǫ mętsęhti-ˀ -ah MA/MP-be a domestic animal du-FZP-(?)-attach-st MA-be a boy-st-dm to-st-dm he is his domestic animal, pet the steer the he is a young boy She said, “I will only get well if I prepare a feast once one kills the steer that is the boy’s pet.” nęh ahutędutǫˀ de a-hu-tę-dutǫ -ˀ fa-MA/MP-srf-tell-pu now he told him who hesakwęnteˀ hesa-kwęnte-ˀ imp+2A/MP-(give up)-imp give him up de if

samęngyerih sa-męngy-eri-h 2P-word-be right-st you are willing

huˀ istęh n hu-ˀ istę-h MA/MP-be father to-st he is father to him the

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ahǫ mažuh uwaˀ eskǫ mąˀ tǫˀ 213 a-hǫ ma-žu-h e-s-kǫ mą-ąˀ t-ǫ -ˀ fa-MpA/MP-kill-pu fu-re-1A/2P-body-give-pu they (m) killed him other I will give you a body back de the

hehšakwęteh he-hša-kwęte-h fu-2A/FZP-(give up)-pu you will give it up

Now, his father said to him, “Give him up to be killed. I will give you another if you are willing to give it up.” hąˀ ąh not

te humęngyerihęˀ te-hu-męngy-eri-hęˀ ng-MP-word-be right-st he is not willing

ahahukwęteˀ a-ha-hu-kwęte-ˀ fa-(?)-MA/MP-(give up)-pu he gives it up

de the

de who

hǫ mętsehtiˀ a d h-ǫ mętsehti-ˀ -a MA-be a boy-st-dm he is a young boy the

husęnęˀ ąh hu-sęnę-ˀ -ąh MA/MP-be a domestic animal to-st-dm he is his domestic animal

416

Forty Narratives in the Wyandot Language

The boy is not willing to give up his pet. daeˀ hąˀ rąˀ yarihǫ gyaˀ ya-rih-ǫ gy-aˀ FZA-matter-make-ha that only it is the reason for nendaeˀ now that

h[u]228tsęnhta[n]dis hu-tsęnht-andi-s MA/MP-feed-da-ha he draws food for him

[a]huhskwahęh a-hu-hskwahę-h fa-FZA/MP-hate-pu she hates him

de the

iwehe iw-ø-eh-e pa-FZA-wish-pr she wishes it daižuh

de

because

the

ahǫ mąžuh a-hǫ mą-žu-h op-FZA/MP-kill-pu someone would kill him

hu[n]duˀ ah hu-nduˀ a-h FZA/MP-have as stepchild-st she has him as stepchild, her stepson

The reason she wishes that someone would kill he who provides food for him, is that she hates her stepson. ahar[ę]t[ę]ˀ a-ha-ręt-ęˀ fa-MA-cry-pu he cried

de

hažaˀ aha ha-žaˀ ah-a MA-child-ns who he (is) a child

tutare de t-u-t-a-r-e-ø du-fa-cl-fa-MA-come-pr he came back the

kyutǫ hskwerǫ h[t] ky-u-tǫ hskwer-ǫ t-ø du-FZP-?-attach-st steer The boy cried as the steer came back. ahęhąǫˀ wehstaˀ tuˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said must not

ehšarętęh229 e-hš-aręt-ęh fu-2A-cry-pu you will cry

samęngyerih sa-męng-yeri-h 2P-word-be right-st you are willing

ehšihǫˀ e-hš-ihǫ -ˀ fu-2A-say-pu you will say

228 This vowel is presented in Barbeau 1960, 213 #21 as -a- , the MA/FZP form, which doesn’t seem to fit the context. 229 This is #36; after this the next number is 27, and the numbers continue from there.

Translating the Stories

daeˀ hąˀ rąˀ ewayemęngyerih ew-aye-męngy-eri-h fu-1P-word-be right-pu that only I will be willing de the

kyutǫ hskwerǫ h[t] ky-u-tǫ hskwer-ǫ ht-ø du-FZP-?-attach-st steer

d the

417

aǫ mąˀ ą a-ǫ m-ąˀ ą FZP-self-ns herself

ehužuˀ e-hu-žu-ˀ fu-FZA/MP-kill-pu she will kill him

hayesenęˀ ąh haye-senę-ˀ -ąh MA/1P-be a domestic animal to-st-dm he is my pet

He (the steer) said, “You must not cry. You are willing. You will say “I only will be willing if she herself will kill he who is my pet steer.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

he yes

e[n]daˀ urahaˀ e-ø-ndaˀ ura-ha-ˀ fu-1A-have power-inc-pu I will have the power, be able

erižuˀ e-ø-rižu-ˀ fu-1A/FZP-kill-pu I will kill it

de if

[e]heskwaˀ tǫ tę e-heskw-aˀ t-ǫ t-ę fu-2A/MP-body-tie up-pu you will tie up his body She said, “Yes, I am able to kill if you will tie him up.” deˀ šaˀ

aharaskwa de a-h-araskwa-ø fa-MA-leave-pu beginning he left who

hǫ męhtsęhtiˀ a še kyuhšidut h-ǫ męhtsęhti-ˀ -a ky-u-hšid-ut-ø MA-be a boy-st-dm cl-FZP-stump-stand-st he is a young boy far where a stump stands

tuh

aˀ tatahaˀ 214 aˀ -t-a-t-aha-ˀ fa-du-MA-stand-inc-pu he came to stand

there

are tuh a-r-e-ø tl+fa-MA-go-pr he went there there

uhšindayeh u-hšind-a-yeh FZP-stump-ns-el on the stump

Beginning when he left, the boy went far to where a stump stands. He stood on the stump. daeˀ de

kyutǫ hskwerǫˀ [t] ky-u-tǫ hskwer-ǫˀ t-ø

daeˀ hutędutǫ ndiˀ hu-tę-dutǫ -nd-iˀ

418

Forty Narratives in the Wyandot Language

that the

du-FZP-?-attach-st steer

te hare te-ha-re-ø (?)-MA-(do)-st (that he does)230 de the

MA/MP-srf-tell-da-st that he told him

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ekyateˀ waˀ tuh e-ky-ate-ˀ wa-ˀ fu-1ndA-srf-take-pu we two (n) will flee there

eyęndiˀ e-y-ęndi-ˀ fu-1A-pass-pu I will pass by

[e]yǫ šatęˀ e-yǫ -šatę-ˀ fu-1A/2P-carry on back-pu I will carry you on my back

The steer told him, “We two will flee and I will pass by there and carry you on my back.” nę

[a]hǫ mąˀ tǫ tęh de a-hǫ m-ąˀ t-ǫ t-ęh fa-MpA/MP-body-tie up-pu now they (m) tied him up the

kyutǫ hskwerǫˀ [t] ky-u-tǫ hskwer-ǫˀ t-ø du-FZP-?-attach-st steer

Then they tied up the steer. nęh

tuh

now

there

aˀ weh aˀ w-ø-e-h fa-FZA-go-pr she went

aˀ waˀ šręmąˀ d aˀ w-ø-aˀ sr-ęmą-ˀ fa-FZA-axe-carry-pu she carried an axe that which

iweheˀ iw-ø-eh-eˀ pa-FZA-wish-pr she wishes

arižuh a-r-ižu-h op-1A/FZP-kill-pu I would kill it Now she went there, carrying an axe with which she wishes, “I would kill it.” haǫ mąˀ a ha-ǫ m-ąˀ ą MP-self-ns he, himself

ahažuˀ a-ha-žu-ˀ fa-MA/FZp-kill-pu he killed her

[a]ha[n]daˀ rutsęh tuh aˀ šaˀ a-ha-ndaˀ r-uts-ęh fa-MA/FZP-horn-stick inside-da+pu he stuck his horn inside her there while

230 This is the translation presented in Barbeau 1960, 214 #7.

Translating the Stories

tahakyaˀ tatirǫ tęˀ t-a-h-aky-aˀ t-atirǫ t-ęˀ du-fa-MA-srf-body-draw-pu he withdrew his body

kwakyaˀ tǫ nyǫˀ kw-ø-ak-yaˀ -tǫ nyǫ -ˀ du-FZA-srf-break-ds-st it broke into many pieces

419

de that which

haaˀ tǫ ht ha-aˀ t-ǫ ht-ø MA-body-tie up-st his body is tied up He killed her, he stuck his horn inside her, while he withdrew when that to which he was tied broke into pieces. nęh ših now far

aˀ tehat aˀ -te-ha-t-ø fa-du-MA-stand-pu he stood

uhšindayeh de u-hšind-a-yeh FZP-stump-ns-el on a stump who

hǫ mętsęhtiˀ a h-ǫ mętsęhti-ˀ -a MA-be a boy-st-dm he is a young boy

Now, far away the boy stood on a stump. tuh there

are[n]diˀ nęh a-r-endi-ˀ fa-MA-pass-pu he passed by now

huhšatęˀ hu-hšatę-ˀ MA/MP-have on back-st he has him on his back

de who

husenęˀ ąˀ hu-senę-ˀ -ąˀ MA/MP-be a domestic animal to-st-dm he is his pet He passed by, and now his pet has him on his back. nęh ažateˀ wah a-ž-ate-ˀ wa-h fa-MdA-srf-take-pu now they two (m) fled yandaˀ uwanęh ya-ndaˀ -uwanę-h FZA-river-be large-st it is a large river

deheręh far

tuh there

kandaǫ kyeˀ k-a-nda-ǫ ky-eˀ cl-FZA-river-continue-pr where a river continues, flows

aˀ taažah de aˀ -t-a-aža-h fa-du-MA-cross-pu he crossed who

kyutǫ hskwerǫ h[t] ky-u-tǫ hskwer-ǫ ht-ø du-FZP-?-attach-st steer

420

Forty Narratives in the Wyandot Language

Now they two fled, far away where a large river flows. There the steer crossed. nęh sahiˀ ngyayęhąˀ s-a-hi-ˀ ngy-ayę-ha-ˀ re-fa-MdA-finger-go out-inc-pu now they two (m) escaped ižuh d 215 i-ø-žu-h pa-FZA-be like-st it is like the de the

tąˀ ą not

te hǫ mažuh te-hǫ ma-žu-h ng-FZA/MP-kill-st one did not kill him

aˀ temętayeh daeˀ aˀ -tem-ø-ęt-a-ye-h tl-du-FZA-day-jv-number-st every day that

kyutǫ skwerǫ h[t] ky-u-tǫ skwer-ǫ ht-ø du-FZP-?-attach-st steer

tuh

ąˀ rąˀ

that

only

hutsęhta[n]dih hu-tęht-and-ih MA/MP-feed-da-st he feeds him

husenęˀ ąh hu-senę-ˀ -ąh MA/MP-be a domestic animal to-st-dm he is his pet

Now, they two escaped. No one killed him. Every day his pet steer feeds him. nęh hu[n]dahahǫ kyeˀ hund-ahah-ǫ ky-eˀ MpP-path-continue-pr

ska[n]daǫ kyeˀ s-ka-nda-ǫ ky-eˀ re-FZA-rivercontinue-pr now they (m) are continuing down a path now it happened again a river flows tu there tuh there

nęh [a]watuˀ

sahinyǫ h s-a-hi-nyǫ -h re-fa-MdA-arrive-pu they two (d) arrived again sahižažaˀ s-a-hi-žaža-ˀ re-fa-MdA-cut-pu again they (m) two crossed it

tuh there

sahateˀ skuh s-a-h-ate-ˀ sk-u-h re-fa-MA-srf-body-be in water-tr+pu again he puts his body into the water

tuh

d

there

the

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawns

Now they are continuing down a path. Again a river flows, and they two arrived there. Again he puts his body into the water, and they cross it by the time day dawns. nęh

ahęhąǫˀ a-h-ęhąǫ -ˀ

de

kyutǫ skwerǫ h[t] ky-u-tǫ skwer-ǫ ht-ø

nęh

isęneh

Translating the Stories

fa-MA-say-pu now he said

du-FZP-?-attach-st steer

who

aˀ ǫ nyątraˀ skwaˀ [t] aˀ -ǫ ny-atraˀ skwaˀ t-ø fa-1pP-dream-pu we have a dream, fortune

421

now

hekyęhąˀ

ǫ re[n]diš ø-ǫ rendi-š FZA-starve-ha (bad luck) It Starves

(so it is)

utaweˀ u-t-aw-e-ˀ fa-cl-FZP-come-pr it is coming here

Now the steer said, “Now we have bad fortune, as Starvation is coming here.” ndaeˀ that one

ažatrižuˀ de a-ž-at-rižu-ˀ op-1xdA-srf-fight-pu we two (x) would fight when

dae hąˀ rąˀ sǫ h that only

still

eskǫ tsęhtęˀ e-s-kǫ -tsęht-ęˀ fu-re-1A/2P-feed-pu I will feed you

we[n]diˀ w-ø-endi-ˀ ø-FZA-pass-st it has passed kyehke middle

de

kyehk

the

middle, midday

yaraˀ ya-ra-ˀ FZA-sun to rise-st sun rises

“We two would fight. When it is past midday, I still will feed you.” nęˀ

ątiˀ

mąˀ tu

now

then

(it happened)

ewažewihtsatih ew-až-e-wihts-ati-h sj-op-1A-power-(?)-pu if I would be overpowered

eyǫ mąte[n]dutǫˀ e-yǫ m-ąte-ndutǫ -ˀ fu-1A/2P-srf-tell-pu I will tell you

teˀ šehnǫ nęˀ teˀ -še(?)-fu--2A (what you must do)231

n

ažatrižuˀ až-at-rižu-ˀ 1xdA-srf-fight-st we two (x) fight

the

ǫ reˀ [n]dihš ø-ǫ reˀ ndi-hš FZA-starve-ha Starvation

“Now I will tell you what you will do if I would be overpowered when Starvation and I fight.” kaˀ atiˀ ehšeˀ

sǫ h

ewažaˀ tatarihęh ew-až-aˀ t-a-tarih-ęh

231 This is presented in Barbeau 1960, 215 #48 and 49.

ehskyęhšraˀ e-hsky-ęhšra-ˀ

422

Forty Narratives in the Wyandot Language

(this doest thou) still kesakǫ tęh k-e-s-ak-ǫ t-ęh cl-fu-2P-srf-begin-pu you will begin here

fu-1P-body-jv-be warm-pu my body will still be warm yeyǫ gyaˀ yeh ye-yǫ gy-aˀ -yeh 1A-nose-ns-el on my nose

ka

hąˀ rąˀ iyąngyǫ hąˀ tutu iyą-ngyǫ h-ąˀ FZA-skin-ns here only skin thereto

tuh

de

there

the

fu-2A/1P-skin-pu you will skin me wayehaęˀ šǫ kyehtih 216 ew-aye-haęˀ š-ǫ kye-ht-ih tl-1P-spine-continue-ca-st it is continuing down my spine

eya[n]gyara[n]dinyǫ h[t] e-ya-ngyar-a-ndinyǫ ht-ø pa-FZA-tail-jv-suspend-st tail is suspended, hanging on

While still my body is warm, you will skin me, beginning at my nose, and continuing down my spine, hide only, with the tail hanging on. nęh aˀ wakǫ htę aˀ w-ø-ak-ǫ ht-ę fa-FZA-srf-begin-pu now it began

de

kyeˀ k

when

midday

aˀ węndiˀ aˀ w-ø-ęndi-ˀ fa-FZA-pass-pu it passed

d the

ahaˀ triw[a232]hšaˀ [t] a-h-aˀ t-riw-a-hša-ˀ t-ø fa-MA-srf-matter-jv-be bad-ca-pu he was made angry Now it began, when midday passed he was made angry. tuh there ǫ ndaeˀ that

rǫ ndarǫ manyǫ h r-ǫ nd-a-rǫ m-anyǫ -h MA-space-jv-cross-ds-st he crossed back and forth aharaˀ tęˀ a-ha-raˀ tę-ˀ fa-MA-climb-pu he climbed

deˀ ša de while the

tu taaˀ (close (to that spot))

hǫ mętsehtsiˀ ah tuh n h-ǫ mętsehtsi-ˀ -ah MA-be a boy-st-dm he is a young boy there the iyarhiˀ [t] i-ya-rhiˀ t-ø pa-FZA-be a tree-st it is a tree

232 In Barbeau 1960, 216 #11 there is an -e- here, which is incorrect.

Translating the Stories

423

There he crossed back and forth while the boy climbed up a nearby tree. nęh now

aˀ žatrižuh aˀ -ž-at-rižu-h fa-MdA-srf-fight-pu they two (m) fought

tuh

tehukaringyęmih te-hu-k-ar-ingyę-m-ih du-MP-srf-eye-go out-tr-st there his eyes go out, he stares

de who

hǫ mętsehtsiˀ ah hąˀ ąˀ h-ǫ mętsehtsi-ˀ -ah MA-be a boy-st-dm he is a boy not

stęˀ taˀ uh tehayęhs te-ha-yę-hs ng-MA-see-ha anything he does not see

hutrižuˀ hu-t-rižu-ˀ MA/MP-srf-fight-st he is fighting him

husenęˀ ąˀ hu-senę-ˀ -ąˀ MA/MP-be a domestic animal to-st-dm he is his pet

de who

de the

Now they two fought. The boy stares, but sees nothing of he who is fighting his pet. nęh now d the

ahuwehtsatih de a-hu-wets-ati-h fa-MA/MP-force-(?)-pu (he is defeated) who

kyutǫ skwerǫˀ [t] kyutǫ skwer-ǫˀ t-ø du-FZP-?-attach-st steer

ahužuˀ a-hu-žu-ˀ fa-MA/MP-kill-pu he killed him

ǫ re[n]dih[š] ø-ǫ rendi-hš FZA-starve-ha Starvation

Now he who is a steer is defeated. Starvation killed him. nęh sarežarahaˀ daˀ uh s-a-r-ežara-ha-ˀ re-fa-MA-remember-inc-pu now he remembered (what) kehše

d

(?)

the

ahumęhšraˀ a-hum-ęhšra-ˀ op-MA/MP-skin-pu he would skin him

hutęndutǫ dih d hu-tę-ndutǫ -d-ih MA/MP-srf-tell-da-st he told him the

[a]hatenyęndihšeˀ a-h-ate-nyend-ihš-eˀ (fa)-MA-srf-skill-finish-pu he completed it

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

424

Forty Narratives in the Wyandot Language

Now, he remembered what he told him, saying he should skin him completely. nęh [a]harahskwaˀ hąˀ ą a-h-arahskwa-ˀ fa-MA-leave-pu now he left not

te haęnterih kaˀ te-ha-ęnter-ih ng-MA-be familiar with-st he does not know here

nǫ mąh now

hereht he-r-e-ht-ǫ fu-MA-go-ca-pu he will go to a place Now he left, he does not know where he will go. kaha

nęh 217 daeˀ de

here

now

that the

hu[n]gǫ hamęh hu-ngǫ h-a-mę-h MA/MP-hide-jv-have-st he has his hide

dae

nǫ mąˀ deˀ

that

this time

teskyatakyaˀ nǫ nyǫˀ dae ahutęˀ dutǫˀ de ǫ mąh te-s-ky-ataky-aˀ nǫ nyǫ -ˀ a-hu-tę-ˀ dutǫ -ˀ du-re-MdA-talk-ds-st fa-MA/MP-srf-tell-pu they (m) two discussed again that he told him the now

heret he-r-e-t-ø fu-MA-go-ca-pu he will go to a place

This is why he and he whose hide this was discussed this again. He told him where to go. nęh ahąǫˀ de a-hą-ǫ -ˀ fa-MA-arrive-pu now he arrived the

kyendareˀ ky-e-ndare-ˀ cl-IndA-exist-st where they (ind) live, reside

Now he arrived where many people live. daeˀ de that the tuh

tawakǫ htah d t-aw-ø-ak-ǫ ht-ah du-fa-FZA-srf-begin-pu it began, it is the first he

ąˀ rąˀ ahuwaˀ tatęˀ a-huw-aˀ t-a-tę-ˀ

ahsayunǫ hšuręˀ hąˀ ah-sayu-nǫ hš-urę-ˀ hą-ˀ fa-MA/IndP-house-find-inc-pu he found one’s house ayęhąǫˀ a-y-ęhąǫ -ˀ

de

yaˀ tǫˀ ya-ˀ tǫ -ˀ

Translating the Stories

there de the

425

fa-MP-body-jv-stop-pu fa-FZA-say-pu only he stops his body she said etǫ ndaǫˀ hanęęˀ et-ø-ǫ ndaǫ -ˀ cl-FZA-have as home-st she has it as a home where

ǫˀ mąh now

FZA-be old-st who she is old

utahšeht u-t-a-hš-e-ht-ø fa-cl-fa-2A-come-ca-pu you came from such a place

At the first house he found he stopped. She who is old whose home it is said, “Where have you come from?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yeheˀ y-eh-eˀ 1A-wish-pr I wish, want

kawažaˀ tatęˀ k-aw-až-aˀ t-a-tę-ˀ cl-op-1P-body-jv-stop-pu I would stop here

d the

awayeˀ [n]gya[n]dihtęˀ aw-aye-ˀ ngyandi-t-ęˀ op-1P-be a long time-ca-pu I would be a long time, work He said, “I wish to stop here and work.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ataˀ uh

šenyęmih še-nyę-mi-h 2A-have ability-tr-st (anything) you have ability

ihšęˀ

de

emphasis

the

kyutǫ skwerǫˀ [t] ky-u-tǫ skwer-ǫˀ t-ø du-FZP-(?)-attach-st cow(s)

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ that

ayayakarataˀ [t] ay-ay-akarataˀ t-ø op-1P-take care of-pu I would take care of it

She said, “What ability do you have?” He said, “I could take care of cows!” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

daeˀ kahęˀ

ǫ mąˀ tiˀ

that

a long time

at this time

šekeaˀ tihšahs š-e-k-e-aˀ t-ihša-hs co-fu-cl-1A-body-search for-pu I will have looked for it

426

nęndaeˀ that one

Forty Narratives in the Wyandot Language

uhteˀ ø-uhte-ˀ FZA-be such-st it is such a kind

enyęhmih e-nyę-hmi-h IndA-have ability-tr-st one having such knowledge

She said, “For a long time I have looked for one with such knowledge.” tuh there

ahawaˀ tatęˀ a-haw-aˀ t-a-tę-ˀ fa-MP-body-jv-stop-pu he stopped

ndaeˀ that one

hu[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st she is mother to him

aˀ watǫˀ aˀ w-ø-atǫ -ˀ fa-FZA-become-pu she became There he stopped. That one became his mother. nęh hayǫ makaratahtiˀ d 218 hayǫ m-akarataht-iˀ MA/FZpP-take care of-st now he looked after them (f) the

usenę[ˀ ]ą[h] de u-senę-ˀ -ąh FZA/FZP-be a domestic animal to-st-dm it is her domestic animal who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old Now he looked after the domestic animals of she who is old. ahutęndutǫˀ a-hu-tę-ndutǫ -ˀ fa-FZA/MP-srf-tell-pu she told him hiyahšenyǫ deh hiy-a-hše-nyǫ -d-eh pa-fa-2A-take along-dl-pr you go along

ayęhąǫˀ westaˀ tuˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said must not be

šǫˀ mąh (beyond)

tuh

ąˀ rąˀ

tiwaˀ taˀ

nęndiˀ

there

only

(that far)

me

ayemęh aye-mę-h 1P-have-st I own it

Translating the Stories

427

She said to him, “You must not go beyond that which is mine.” de

šǫˀ mąh

the

beyond

heyahšenyǫ ndehk tuh nǫ ndaeˀ he-(ya)-hše-nyǫ n-d-ehk fu-?-2A-take along-dl-pr (you will lead) there that one

hungarǫˀ de hu-ngarǫ -ˀ MP-be rough-st he is hard, rough (in manner) the

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-pu where he has his home

huˀ teˀ [n]darawih hu-ˀ te-ˀ ndar-a-wi-h MP-srf-spear-jv-carry-ha he carries a spear

Or go beyond to there where he who is hard and carries a spear has his home. tutehu

nęh wetiˀ aˀ watihšeˀ aˀ w-ati-hš-eˀ fa-FZpA-finish-pu now all they (f) finish it

at once de the

[ę]ruˀ taˀ ø-ęruˀ t-aˀ FZA-grass-ns grass

tižaǫ mętsaˀ tiž-a-ǫ męts-a-ˀ cl-FZP-earth-be a size-st where it is such a piece of land

n

ąˀ watihšęˀ nęh ąˀ w-ati-hš-ęˀ fa-FZpA-finish-pu the they (f) finished it now

ahayǫ nyǫ deh de a-hayǫ -nyǫ -d-eh fa-MA/FZpP-take along-dl-pr he is going to lead them (f) the

šǫˀ mąˀ far

sahurhęhąˀ s-ah-u-rhę-hą-ˀ re-fa-FZP-dawn-inc-pu day dawned again

After they finished the grass on a certain piece of land, he was going to lead them far when day dawned again. nę

iˀ tu

waˀ tu

now

(it is like) once more there

hungarǫˀ hu-ngarǫ -ˀ MP-be hard rough-st he is hard, rough

tuh

usahayanyǫ ndeh u-s-a-haya-nyǫ -d-eh fa-re-fa-MA/FZpP-take along-dl-pr he again goes to lead them (f)

taǫ mętsąhę nęh t-a-ǫ męts-ąh-ę-ø cl-MP-earth-jv-own-st where he owns the earth now

ahatuh a-ha-tu-h fa-MA-know-pu he knows

de who

428

Forty Narratives in the Wyandot Language

Now once more he goes to lead them to the land owned by he who is hard. Now he knows. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

waˀ tsih

sayahšenyǫ deh s-a-yahše-nyǫ -d-eh re-fa-2A/FZpP-take along-dl-pr somewhere else you take them (f) back

kayǫˀ metsaˀ yeh ąˀ k-ay-ǫ mets-aˀ -yeh cl-1P-earth-ns-el on my earth not

teˀ yeheˀ te’-y-eh-e’ ng-1A-wish-pr I do not wish, want it

diˀ mine

kutayahšenyǫ ndeˀ k-u-t-a-yahše-nyon-d-eˀ du-fa-cl-fa-2A/FZpP-take along-dl-pr you take them (f) here again

He said, “You take them back from where my land is. I do not want you to lead them here again.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hǫ mętsęhtiˀ ah 219 h-ǫ mętsęhti-ˀ -ah MA-be a boy-st-dm who he is a young boy

de

nęh hi

aˀ watihšęˀ aˀ w-ati-hš-ęˀ fa-FZpA-finish-pu now (that) they (f) finish, complete it

de the

anǫ taˀ watǫˀ nęh t-aˀ w-ø-atǫ -ˀ ng-fa-FZP-be possible-pu (?) it is not possible now [ę]ruˀ taˀ ø-ęruˀ t-aˀ FZA-grass-ns grass

The boy said, “It could not be so, now that they finished the grass.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ǫ ndaeˀ that

erawaˀ nęˀ e-ra-wa-ˀ 1A-be with-un-ha I choose it now

ekyaˀ trižuˀ e-ky-aˀ t-rižu-ˀ fu-1ndA-srf-fight-pu we two (n) will fight

He said, “I choose that we will now fight.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

haoˀ

d

agreed!

when

[aˀ ]urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawns

kyehk middle

Translating the Stories

eyaraˀ nęh e-ya-ra-ˀ fu-FZA-sun to rise-pu sun will rise then

429

[e]kyaˀ trižuh e-ky-aˀ t-rižu-h fu-1nd-srf-kill-pu we (n) two will fight

He said, “Agreed, when dawn breaks and the sun rises to midday, we will fight.” deˀ ka this

tukyaˀ tat[ǫ ]hšǫˀ t-u-ky-aˀ t-atǫ -hšǫ -ˀ du-MP-srf-body-surround-dl-st his body is surrounded (by a belt)

de the

hu[n]gǫ h[ą]męh hu-ngǫ h-ą-mę-h MP-hide-jv-have-st his hide, he has hide

de who

hǫ mętsęhtiˀ ah h-ǫ mętsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy The boy has his body surrounded by his hide. d when

aˀ urhęhąh aˀ -u-rhę-hą-h fa-FZP-dawn-inc-pu day dawns

kyek midday

iyar i-ya-r-ø pa-FZA-sun to rise-st sun rises

tuh there

tusažakyerah t-u-s-a-ž-aky-era-h du-fa-re-fa-MdA-srf-mix-pu they two (m) mixed, met again The next day, at midday, they two met again. dae that

hąˀ rąˀ harǫ mąh ha-rǫ -ma-h MA-be with-un-st only he took it off

hu[n]gǫ hamęh daeˀ hu-ngǫ h-a-mę-h MP-hide-jv-have-st he has his hide, that one

tukyatatašǫ de t-u-ky-aˀ t-at[ǫ ]-ašǫ -ø du-MP-srf-body-surround-dl-st his belt that which

ahungwaˀ es de a-hu-ngw-aˀ e-s fa-MA/MP-dnr-hit-da+pu he struck, hit him the

yąngǫ haˀ ya-ngǫ h-aˀ FZA-hide-ns hide

430

Forty Narratives in the Wyandot Language

tuhnǫˀ kyaˀ kǫ h t-u-hnǫˀ k-yaˀ -kǫ -h du-MA/MP-leg-cut-ds-st he cut both his legs off He took off his hide belt and struck him with it, cutting off both of his legs. nęh humęˀ dat hu-męˀ d-a-t-ø MP-word-jv-(to stand)-st now (he gives up)233

[a]hęhąǫˀ westaˀ tuˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said must not

sa

taitę[r]h awetiˀ t-a-itęr-h imp-1A-have compassion-imp you have compassion on me all kahi [at this point ?]

ehstrihžuˀ e-hst-rihžu-ˀ fu-2A/1P-kill-pu you will kill me

eyǫ nǫ ht de e-yǫ -nǫ ht-ø fu-1A/2P-give-pu I will give to you the

nyǫ mętsah ny-ǫ męts-a-h FZA-earth-be a size -st it is such a quantity of earth

Now, he said, “You must not kill me. Have compassion on me. I will give you all of the land.” nęh humęngyerih de hu-męngy-eri-h MA/MP-word-be right-st now he agrees with him who

hǫ męhtsęhtiˀ ah h-ǫ męhtsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

d

istęˀ ąh

if

not

tahužuˀ t-a-hu-žu-ˀ ng-fa-MA/MP-kill-pu he will not kill him Now the boy agrees not to kill him. nęh

tuh

hayǫ makaratahtiˀ hayǫ m-akarat-aht-iˀ

233 This is the translation presented in Barbeau 1960, 219 #44.

nęh

saharahskwaˀ s-a-h-arahskwa-ˀ

Translating the Stories

now

there

431

MA/FZpP-take care of-ca-st he is taking care of them (f) at a place now

husahąǫˀ de 220 hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

re-fa-MA-leave-pu he went back

kǫ ndaǫˀ k-ø-ǫ ndaǫ -ˀ cl-FZA-have as home-st where she has a home

Now he is taking care of them, he went back and arrived at the home of she who is old. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

nęh

nǫ

tuh

now

(it is)

there

iwayęh westaˀ tu tuh iw-ay-ę-h pa-1P-say-st I have said must not be there tuh there

eyahšenyǫ ndeˀ skwah e-yahše-nyǫ nd-eˀ s-kwah (pa)-2A/FZpP-take along-ha-ps you have taken them (f)

eyahšenyǫ nde e-yahše-nyǫ n-d-e fu-2A/FZpP-take along-dl-pr you will lead them (f)

d when

hungarǫˀ udi hu-ngarǫ -ˀ MP-be hard-st he is hard (?)

etandareˀ et-a-ndare-ˀ cl-MA-exist-st where he resides

She said, “Now you have taken them there when I said you must not lead them to where he who is hard resides.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de who

hǫ męhtsęhtiˀ ah nęh skaˀ a h-ǫ męhtsęhti-ˀ -ah MA-be a boy-st-dm he is a boy now (it is)

ǫ nyatrižuˀ ǫ ny-at-rižu-ˀ 1dP-srf-fight-st we two fought

[h]endi[n]gya[n]diˀ [n]dih awetiˀ ahanǫ ht de he-ndingyandi-nd-ih a-ha-nǫ ht-ø 1A/MP-be a long time-da-st fa-MA/1P-give-pu (I him have forced) all he gave me the

nęh now

haǫ mętsameh ha-ǫ męts-a-me-h MP-earth-jv-own-st he owns land

The boy said, “Now we two fought and I forced him to give me all the land he owns.”

432

Forty Narratives in the Wyandot Language

tuh

inǫ ndaeˀ ahakǫ tę de a-h-ak-ǫ t-ę fa-MA-srf-begin-pu there (this one) he began the nęh now

tuh

ehayǫ mąhkaˀ kwaˀ e-hayǫ mą-hka-ˀ kw-aˀ fu-MA/FZpP-take away-un-pu there he will let them (f) loose

yanendaˀ yehaˀ ya-nendaˀ yeh-aˀ FZA-be autumn-st it is autumn234

There he began to let them loose in the autumn. ayęhąǫˀ de a-y-ęhąǫ -ˀ fa-MA-say-pu she said who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

sate[n]dinǫ hs[t]235 s-atę-ndinǫ -hst-ø imp+2A-srf-desire-ci-imp sell it!

de the

go!

skat s-ka-t-ø re-FZA-be one-st one

kyutǫ hskwerǫ ht weˀ staˀ tuˀ ky-u-tǫ hskwer-ǫ ht-ø du-FZP-?-attach-st it is a cow must not be

ehšenyǫ ndeht de e-hše-nyǫ nd-eht-ø fu-2A/FZP-take along-ca-pu you will lead it to a place the [u]kęngyaˀ tiˀ u-k-ęngya-ˀ t-iˀ FZP-srf-surpass-ca-st it is extraordinary

hendih

kaˀ tuˀ close

ǫ kižahstęˀ ǫ kiž-ahst-ęˀ IndA/1pP-be hard-st one is hard on us

tuh there

ya[n]dataęˀ ya-ndat-a-ę-’ FZA-village-jv-have-st one has a village enyahstaˀ en-yahst-aˀ IndA-be hard-ha one is hard

She who is old said, “Go, sell a cow but you must not lead it close to where one has a village, because of one who is extraordinarily hard on us.” daeˀ de

deheręh

kandataęˀ k-a-ndat-a-ę-ˀ

nǫ daeˀ

de

234 This is presented in Barbeau 1960, 220 #36 as meaning “the red paint (the fall).” It does not. That translation is a folk etymology. The term is cognate with terms meaning just “autumn” in the related languages of Mohawk, Oneida, and Cayuga (Steckley 2007, 183). 235 For the sake of consistency of language use, and following Potier’s dictionary (Potier 1920, 292), adding the letters so that there is a causative-instrumental (ci) form -st- will be used with this verb.

Translating the Stories

that the

far away

433

cl-FZA-village-jv-have-st where one has a village that one

waˀ ž[a] w-ø-a-ˀ ž-a ø-FZA-be a size-st-dm it is a little

uhsęhšruwanęh u-hsęh-šr-uwanę-h FZP-be ten-nm-be large-st it is a large ten, amount, price

the

ekyesanǫ h[t] e-ky-esa-nǫ ht-ø fu-du-IndA/2P-give-st one will give to you

Far away from the village is one who will give to you a little over a high price when you sell it. daeˀ ehšatęndinǫ h[s]t d e-hš-atę-ndinǫ -hst-ø fu-2A/FZP-srf-desire-ci-pu that you will trade for, buy it the

uhtaˀ [n]damęh uh-t-a-ˀ ndamę-h FZP-body-jv-be warm-st it warms a body

[e]kyakyeraˀ t de e-ky-aky-era-ˀ t-ø fu-1ndA-srf-do-ca-pu it will serve the two of us (n) for some purpose when

de 221 that which

[e]yuhšrat e-y-uhšrat-ø fu-FZA-for winter to come-pu winter will come

“You will buy that which warms a body that will serve the two of us when winter will come.” nęh

now

ahanyǫ ht a-ha-nyonht-ø fa-MA/FZP-take along-pu he led it

eka[n]dataęˀ ek-a-ndat-a-ę-ˀ cl-FZA-village-jv-lie-st where a village lies

[a]hatę[n]dinǫ hsta[n]daˀ a-h-atę-ndinǫ-hst-and-aˀ fa-MA-srf-desire-ci-da-pu

raˀ tah šénǫ h tideheręh

he went to sell it

(right)

tutareh d t-u-t-a-r-e-h du-fa-cl-fa-MA-come-pr he comes back who

half

far

irǫ meh i-r-ǫ me-h pa-MA-be human-st he is a human

Now he led it to sell it half far away from where a village lies when the man comes. ahęhąǫˀ a-h-ęhąǫ -ˀ

hanęę

šinyǫ ndetaˀ ndeˀ ši-ny-ǫ ndet-aˀ nd-eˀ

[a]hęhąǫˀ a-h-ęhąǫ -ˀ

434

Forty Narratives in the Wyandot Language

fa-MA-say-pu he said

where

[hǫ ]238mętsęhtsiˀ a h-ǫ mętsęhtsi-ˀ -a MA-be a boy-st-dm he is a young boy d that which de the

2A-(?)-(?236)-(dl)-pr (art thou it taking town )237

ayatęndinohstandeˀ a-y-atę-ndino-hst-and-eˀ fa-1A-srf-desire-ci-dl-pr I am going to trade, sell

uhtaˀ [n]damęh u-ht-a-ˀ ndamę-h FZP-body-jv-be warm-st it warms the body

d the

daeˀ that

fa-MA-say-pu he said katahtawiheˀ k-a-taht-awi-h-e du-1A-rf-give-dl-pr I will trade

ažeˀ keraˀ t a-ž-eˀ -er-aˀ t-ø op-1xdA-srf-use-ca-pu it would serve the two of us (x)

yuhšrat y-uhšrat-st FZA-winter-st in winter

He said, “Where are you going in town?” The boy said, “I am going to sell that one. I will trade for that which would serve to warm the two of us in winter.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

diˀ

ihšęˀ

we

emphasis

(h)atiˀ naˀ uh

estǫ ht e-st-ǫ ht-ø fu-2A/1P-give-pu you will give to me

whatever

tekyataˀ tǫ h[t] t-e-ky-ataˀ t-ǫ ht-ø du-fu-1nd-rf-give-pu we two (n) will trade

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

He said, “We two will trade!” He said, “What will you give me?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ

ihšęˀ

that

surely

dekaˀ yanyęnǫˀ ya-nyę-nǫ -ˀ FZA-bark-ds-st this it is a dog

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

236 For this word to refer to “village, town” there should be an -a- between the -d- and the -t-. 237 This is what is presented in Barbeau 1960, 221 #17. 238 In Barbeau 1960, 221 #19 an incorrect -ta- is put at the beginning of the word, rather than -hǫ -.

Translating the Stories

[a]yesenęˀ ąh aye-senę-ˀ -ąh FZA/1P-be a domestic animal to-st-dm my little domestic animal, pet

435

kasęndisǫ h ka-s-ęndisǫ -h cl-imp+2A-defecate-imp defecate here

He said, “This dog.” He said, “My little domestic animal, defecate here.” nęh [a]haˀ šratirǫ htęˀ a-ha-ˀ šr-atirǫ ht-ęˀ fa-MA-box-draw-pu now he drew out of a box

tsiˀ nduhšruyęh tsi-ø-nduhšr-uye-h re-ø-shell-split-st it has a split shell, (dung) beetles

tęndiˀ trǫˀ tuh tę-nd-iˀ trǫ -ˀ du-FZdA-be placed-st they two (f) reside there

tuh there

aˀ tayǫˀ trǫˀ aˀ -t-ayǫ -trǫ -ˀ fa-cl-MA/FZpP-be placed-pu he them put on (the ground)

Now, he drew out of a box of beetles, where they two reside. There he put them on (the ground). nęh now

ahamęndiˀ tarahaˀ tęngyaht nęndaeˀ aham-ęnd-iˀ t-a-raha-aˀ t-ęngya-ht fa-FZpA-excrement-jv-turn over-ca-da-pu theyˀ (f) caused the excrement to turn over and over now that one

nǫ mąˀ dęˀ de at present the

tsuˀ [n]gyatęˀ ąh ts-u-ˀ ngy-a-tę-ˀ -ąh re-FZP-finger-jv-(?)-st-dm239 mice

aˀ šaˀ

daeˀ

at the same time

that

taˀ tayǫ trǫˀ tuh t-a-ˀ t-ayǫ -trǫ -ˀ du-fa-cl-MA/IndP-be placed-pu he placed them there

nǫ mąˀ dęˀ yaręhsuyaˀ taˀ 222 ya-ręhs-uyaˀ t-aˀ FZA-string-rub-ha at present one rubs a string, plays a fiddle

Now they two caused the excrement to turn over and over. Now the mice he puts there at the same time, and plays the fiddle.

239 The translation in Barbeau 1960, 221 #56 as “her finger on (ring) (i.e. mice)” is unlikely.

436

Forty Narratives in the Wyandot Language

nęh aharehsuyat n a-ha-rehs-uyat-ø fa-MA-string-rub-pu then he rubbed a string now

aˀ watindrawa240 aˀ w-ati-ndrawa-ø fa-FZpA-dance-pu they (f) danced

tsuˀ ngyatęˀ ą ts-u-ngy-a-tę-ˀ -ą re-FZP-finger-jv-(?)-st-dm mice

Then he played the fiddle and the mice danced. nęh now

humęngyerih hu-męngy-eri-h MP-word-be right-st he is right in word, agreeable

daeˀ ahatęndinǫ -h[st] d a-h-atę-ndinǫ -ht-ø fa-MA-srf-desire-ca-pu that he traded when

tuh

ąˀ rąˀ

there

only

saharomawaˀ s-a-ha-rom-awa-ˀ re-fa-MA-be with-un-pu he withdrew (back he went)

aˀ kyatrahaˀ de aˀ -ky-ø-at-ra-ha-ˀ fa-du-(MdA)-srf-be with-inc-pu they two (m) met the

kyutǫ hskwerǫ ht ky-u-tǫ hskwer-ǫ ht-ø du-FZP-(?)-attach-st cow Now he is agreeable, so he withdrew with that which he traded for the cow when they two met. usahąǫˀ de u-s-a-h-ąǫ -ˀ fu-re-fa-MA-arrive-pu he returned the ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

kęˀ trǫˀ de k-ø-ęˀ trǫ -ˀ cl-FZA-be placed-st where she resided who

kwižuh yes-no question

hu[n]dumęhstih hu-ndumę-hst-ih FZA/MP-be mother to-ci-st she was made mother to him

ahšatęndinǫ hs[t] a-hš-ate-ndinǫ h-st-ø fa-2A-srf-desire-ci-pu you sold, traded it

He returned to where his mother resided. She said, “Did you sell it?”

240 The interpretation in Barbeau 1960, 222 #3 is “they two.” The pronominal prefix -ati- refers to the plural.

Translating the Stories

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hę yes

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ataˀ uh what thing (?)

437

tae sanǫ h[t] sa-nǫ ht-ø FZA/2P-give-st one gave you

He said, “Yes.” She said, “What did one give you?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ ihšęˀ

diˀ kaˀ

de

that surely

this here

the

yanyęnǫ h ya-nyę-nǫ -h FZA-bark-ds-st it is a dog

He said, “This dog.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[a]yesenęˀ ą[h] ka aye-senę-ˀ -ah FZA/1P-be a domestic animal to-st-dm she is my pet, domestic animal here

sęndiˀ sǫ h s-ęndiˀ sǫ -h imp+ 2a-defecate-imp defecate

He said, “My pet. Defecate here.” nęh

taˀ tayǫˀ trǫˀ t-aˀ -t-ayǫ -ˀ trǫ -ˀ du-fa-cl-MA/IndP-be placed-pu now there he puts them (ind) down

de the

tsiˀ nduhšruyę tsi-ø241-ˀ nduhšr-uyę-ø re-ø-shell-split in two-st beetles

[a]męndiˀ tarahatate[n]gyaˀ am-ę-ndi-ˀ t-a-rahat-at-engya-ˀ fa-?-FZdA-excrement-jv-turn over-ca-da-pu they two (f) cause the excrement to roll over and over Now he puts the beetles down, the two that cause the excrement to roll over and over. nęh daeˀ nǫ maˀ de tsuˀ ngyatęˀ ąh ts-u-ˀ ngy-a-tę-ˀ -ąh re-FZP-finger-jv-?-st-dm now that this time mouse, mice

taˀ atayǫˀ trǫˀ t-a-ˀ t-ayǫ -trǫ -ˀ du-fa-cl-MA/FZpP-be placed-pu there he puts them (f) down

241 It is common in Wyandot for the names of insects in particular, but some other animals as well, not to have pronominal prefixes, and to have the repetitive prefix begin the word.

438

nęh now

Forty Narratives in the Wyandot Language

[a]haręhsuyaˀ [t] a-ha-ręhs-uyaˀ t-ø fa-MA-string-rub-pu he rubbed the string

awatiˀ ndrawaˀ awa-ati-ˀ ndrawa-ˀ fa-FZpA-dance-pu they (f) danced

Now at present the mice he lays down, he played the fiddle and they danced. wuh ayęhąǫˀ tuh a-y-ęhąǫ -ˀ fa-FZA-say-pu wuh she said there

i[ǫ ]ngya[n]diˀ i-ǫ -ngyandi-ˀ pa-FZP-be good-st it is good

[a]ǫ i[n]diyǫ ružaha a-ǫ i-ndiyǫ r-uža-ha-ø fa-1dP-mind-move-inc-pu our two minds were moved, amused

“Wuh,” she said, “There it is good. Our minds are amused.” d’ the

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned, next day

ayęhąǫˀ waˀ tuˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said once more

usasenyǫ h[t] manęh u-s-a-se-nyǫ ht-ø fa-re-fa-2A/FZP-take along-pu you again took it along (this time) daeˀ tehšataˀ tǫˀ 223 te-hš-ataˀ t-ǫ -ˀ du-2A-rf-give-st that you have traded

d that which

kariwayǫ ht k-a-riw-a-yǫ ht-ø du-FZA-matter-jv-begin-st it is certain

uhtaˀ [n]damęh u-ht-a-ˀ ndamę-h FZP-(body)-jv-be warm-st it is warm (to the body)

usekyakyerat d u-s-e-ky-era-t-ø fa-re-fa-1ndA-do-ca-pu we two (n) again use it for some purpose the

d the

iyuhšrat[i] iy-uhšrat-i pa-FZA-winter-(st) one winters

The next day she said, “Once more you took it along. This time it is certain that you have traded for that which warms the body, something that we two can use for the winter.” nęh hanyǫ t ha-nyǫ t-ø

sahatę[n]dinǫ hstaˀ ndaˀ s-a-h-atę-ndinǫ -hst-aˀ nd-aˀ

tu

ihšęˀ šaˀ

Translating the Stories

MA/FZP-take along-st now he takes it along

439

re-fa-MA-srf-desire-ci-dl-pu he goes back to trade

šątareˀ de š-ą-t-a-r-e-ˀ co-fa-du-fa-MA-come-pr at the same time he is coming who

rǫ meh r-ǫ me-h MA-be a human-st he is a human being

there

(it is again)

ekyatrahaˀ e-ky-at-ra-ha-ˀ fu-(MdA)-srf-be with-inc-pu they two (m) will meet

Now he takes it along while he goes back to trade. Again at the same time the man is coming, and they two meet. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hanęˀ ę where is it

šen[y]ǫ ndehtaˀ [n]deˀ še-nyǫ nde-t-aˀ nd-eˀ 2A/FZP-take along-ca-dl-pr you will take it along to a place

He said, “Where is it that which you will take along?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ that

aˀ kataˀ tawiheˀ aˀ -k-atat-awi-h-eˀ fa-du+1A-rf-give-dl-pr I am going to trade

ažakyerat a-ž-aky-er-at-ø fa-1xd-srf-do-ca-pu we two (x) use it for a reason

d that which

de

[e]yušrat e-y-ušrat-ø fu-FZA-winter-pu that which one will winter

He said, “I am going to trade for that which we two use for the coming winter.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

diˀ we

tekyatatǫˀ t-e-ky-atat-ǫ -ˀ du-fu-1ndA-rf-give-pu we two (n) will trade with each other

He said, “We will trade with each other.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

atiˀ

naˀ uh

then

(what thing)

ehstǫˀ [t] e-hst-ǫˀ t-ø fu-2A-give-pu you will give

440

Forty Narratives in the Wyandot Language

He said, “Then what thing will you give?” [a]hęhąǫˀ daeˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said that

ihšęˀ

dikaˀ

surely

this

[a]haˀ aratirǫ tęˀ ka hąˀ rąˀ a-ha-ˀ ar-atirǫ t-ęˀ fa-MA-veil242-draw-pu he drew a veil out here only

iwaˀ iw-ø-a-ˀ pa-FZA-be a size-st it is a small quantity. He said, “Surely it is this,“ and he drew out only a small veil.” [a]hęhąǫˀ e-y-ehst-ø fa-MA-say-pu he said

hatiˀ nęh

eyehst a-h-ęhąǫ -ˀ

what is it (for)?

fu-1A-use for-pu I will use it for some purpose

He said, “What will I use it for?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kaˀ

ihšęˀ

tiarhiˀ [t] ti-a-rhiˀ t-ø cl-FZA-be a tree-st here surely where there is a tree

yarǫ t[u]wanęh ya-rǫ t-uwanę-h FZA-tree-be large-st it is a large tree

He said, “Here surely, where there is a large tree.” tuh there

ahuˀ arǫ tiˀ a-hu-ˀ ar-ǫ ti-ˀ fa-MP-veil-throw-pu he pitched the veil

d the

sauskenyaraˀ s-a-u-skeny-a-ra-ˀ re-fa-FZP-small piece-jv-put on top-pu it is piled in very small pieces

iyarhiˀ [t] i-ya-rhit-ø pa-FZA-be a tree-st it is a tree erutahaˀ d e-r-ut-ha-ˀ fu-MA-stand-inc-pu he will have it stand the

utahtaˀ u-taht-aˀ FZP-wood-ns wood

242 This noun root refers to objects that are woven, such as a veil, a woven bag, and a spider’s web. It is regularly translated as “veil” in Barbeau.

Translating the Stories

atenyendihšahih ø-ate-nyend-išah-ih FZA-srf-skill-finish-st it has been finished

441

yarendutǫ nyǫˀ ya-rend-ut-ǫ nyǫ -ˀ FZA-pile of sticks-stand-ds-st it is several, many piles of sticks

There he pitched the veil at a tree, and the wood is piled in many cords of sticks. nęh now

humęngyerih hu-męngy-eri-h MP-word-be right-st he is willing, gives consent

aˀ kyatatǫˀ aˀ -ky-atat-ǫ -ˀ op-1ndA-rf-give-pu they two would traded

kyutǫ hskwerǫˀ [t] 224 ky-u-tǫ hskwer-ǫˀ t-ø du-FZP-?-attach-st it is a cow Now he is willing for the two of them to trade for the cow. ahęhąǫˀ daeˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said that kurahkuwa

de the

[e]saˀ tayetaˀ e-s-aˀ t-a-yet-aˀ fu-2P-body-jv-bear-pu your body will be carried

kyameˀ ndih

Kurahkuwah244 (the way it is (always))

de the

hatęntaˀ s243 ha-tęnt-aˀ -s MA/FZP-hire-da-ha he hires one

He said, “Your body will be carried, Kurahkuwah always hires.” tuh

ehšeht e-hš-e-ht-ø fu-2A-go-ca-pu there you will go to a place

utǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ

daeˀ that

ežata[ta]ha daeˀ kahǫˀ d e-ža-tata-ha-ø fu-MA/2P-hire-inc-pu he will hire you that (here it is) the

[e]satęˀ ndinǫ h[s]t e-s-atę-ˀ ndinǫ -hst-ø

de

[e]tsakyeraˀ t e-ts-aky-er-aˀ t-ø

243 The origin and ultimate meaning of this verb root are unclear. 244 The translation present in Barbeau 1960, 224 #6 is “man big.” For a discussion of how this term is borrowed from a Mohawk word referring to the British king, see the Introduction.

442

Forty Narratives in the Wyandot Language

FZP-be plenty-st fu-2A-srf-desire-ci-pu there is plenty you will trade for, buy

fu-2dA-srf-do-ca-pu that which you will use it for some purpose

“You will go there and he will hire you so you will get plenty, enabling you to buy what you two will use.” saharahskwaˀ s-a-h-arashskwa-ˀ re-fa-MA-leave-pu he went back

husahąǫˀ hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived again

He went back and arrived back again. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

de

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hę

who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

kužuh

ahšatęndinǫ h[s]t a-hš-atę-ndinǫ -hst-ø fa-2A-srf-desire-ci-pu you traded for, bought

yes-no?

yes

The old woman said, “Have you bought anything?” He said, “Yes.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

hataˀ uh

utae

whatever

(one)

sanǫ h[t] sa-nǫ ht-ø FZA/2P-give-st one gave you

She said, “What has one given you?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ

išęˀ

dikaˀ 245

that

surely this

d’ the

uˀ araˀ u-ˀ ar-aˀ FZP-veil-ns veil, woven bag

He said, “This veil.” 245 While the number on the left side for this word is 36, on the right side it is 30. Both sides then continue until there is 63 on the left side and 54 on the right side.

Translating the Stories

aˀ weskwahtęˀ aˀ -w-eskwa-ht-ęˀ fa-FZP-be light-hearted-ca-da+pu she laughed d the

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

uhtaˀ [n]damęh d’ u-ht-a-ˀ ndamę-h FZA/FZP-body-jv-warm-st it warms a body the

443

daeˀ that one

inęh in-ø-ę-h pa-FZA-be-st it is

uˀ araˀ u-ˀ ar-aˀ FZP-veil-ns veil

She laughed and said, “That one warms a body, the veil.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said nǫ (so) that

daeˀ

kaˀ hi

that

at this point, meanwhile

eyehst daeˀ e-y-ehst-ø fu-1A-use-pu I will use it that

ižaˀ tayehtaˀ i-ž-aˀ t-a-yeht-aˀ pa-1xdA-body-jv-bear-ha it bears our (x) two bodies

He said, “At this point I will use it so that it bears our two bodies, sustains us.” [a]haayęhah a-ha-ayęh-ah fa-MA-go out-pu he went out

tuh

yarhiˀ tǫ nyǫˀ ya-rhiˀ -tǫ nyǫ -ˀ FZA-be a tree-ds-st there there are many trees

yarǫ tuwanęh ya-rǫ t-uwanę-h FZA-tree-be large-st it is a large tree

He went out to where there are many large trees. tuh there d the

ahuˀ arǫ tiˀ a-hu-ˀ ar-ǫ ti-ˀ fa-MP-veil-throw-pu he threw the veil uˀ tahtaˀ u-ˀ taht-aˀ FZP-wood-ns (pile of) wood

daeˀ hąˀ rąˀ that

only

skare[n]dutǫ nyǫˀ s-ka-rend-ut-ǫ nyǫ -ˀ re-FZA-cord of wood-stand-ds-st many cords of wood stand again

444

Forty Narratives in the Wyandot Language

There he threw the veil so that there were many cords of wood standing, a pile of wood. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yatuyęh ya-tuyę-h FZA-be true-st it is true, truly

ǫ ižaˀ tandąmęh 225 ǫ iž-aˀ t-a-ndąmę-h FZA/1dP-body-jv-warm-st our bodies are warm, warmed

daeˀ that

He said, “Truly, that will warm out bodies.” [a]urhęhąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned, next day kurahkuwaˀ Kurahkuwah

[a]harahskwaˀ tuh a-h-arahskwa-ˀ fa-MA-leave-pu he left there

etrǫ daǫˀ et-r-ǫ daǫ -ˀ cl-MA-have as home-st where he has his home

areht de a-r-e-ht-ǫ fa-MA-come-ca-pu he came who

tuh

aˀ tehat aˀ -te-ha-t-ø fa-du-MA-stand-pu there he stood

teyandayęh te-ya-ndayę-h du-FZA-be a doorway-st it is a porch, doorway Day dawned and he left, coming to where Kurahkuwah has his home. He stood at the doorway. nęh [a]hǫ mayęˀ a-hǫ ma-yę-ˀ fa-MpA/MP-see-pu now they (m) saw him

[a]męndihǫˀ am-ęnd-ihǫ -ˀ fa-FZpA-say-pu they (f) said

sakutaˀ s ka s-a-kut-aˀ s re-MA-(?)-ha (a workman) here

tehat te-ha-t-ø du-MA-stand-st he is standing

Now, they saw him, they said a “workman” he is standing here. nęh now

tuh

areht a-r-e-ht-ø fa-MA-come-ca-pu there he came to a place

kurahkuwah [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu Kurahkuwah he said

246 This is what is presented as the translation in Barbeau 1960, 225 #23.

atižuˀ kyeręh atiž-u-ˀ ky-er-ęh (?)-FZP-srf-do-st (what is it for?)246

Translating the Stories

445

Kurahkuwah came there. He said, “What is it for?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yetahéšrišak[y]eˀ ye-tahesr-iša-ø-ky-eˀ 1A-(work)-search for-st-pgr-pr (I am work looking for)

He said, “I am looking for work.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kurahkuwah

haˀ taˀ uh

Kurahkuwah

what?

šinyęmih ši-nyę-mi-h 2A-have skill-tr-st you have skill in it

Kurahkuwah said, “What do you have skill in?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ ihšęˀ

d

that surely

the

yeˀ tahtaˀ e ye-ˀ taht-aˀ e-ø 1A-wood-hit-st I strike, cut wood

He said, “Surely I cut wood.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ kahęh that at this point

keaˀ tihšahs k-e-aˀ t-ihš-ahs cl-1A/FZP-body-search for-ha I am looking for one

eyǫ tahaˀ e-ø-yǫ nt-aha-ˀ fu-1A-begin-inc-pu I will begin247

de

ši

kawęnduˀ k-a-węnd-u-ˀ cl-FZA-island-be in water-st where there is an island in water

the

far

ehšeˀ taˀ eh e-hš-eˀ t-aˀ e-h fu-2A-wood-hit-pu you will chop wood

yawe[n]duwanęh ya-wend-uwanę-h FZA-island-be large-st it is a large island

aweti all

247 In Barbeau 1960, 225 #39 the translation is given as “will I employ.” The structure of the word is confusing.

446

Forty Narratives in the Wyandot Language

He said, “At this point, I am looking for one. I will begin, on the island that is far away, where you will chop all the wood on the large island.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

teseˀ e t-e-se-ˀ e-ø cl-fu-2P-come-pu you will come back

de

kyehk

the middle

ewatręˀ ew-ø-at-r-ęˀ fu-FZA-srf-sun to rise-pu sun will rise

te se[n]gyahaˀ ke t-e-s-e-ngyah-a-ˀ k-e cl-fu-2P-srf-food-eat-dl-pr you will eat He said, “You will come back by midday when you will eat.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said ny the

stęndih 248 st-ęndi-h imp+2pA-pass-imp you (p) pass

ǫ ndaˀ ø-ǫ nd-aˀ FZA-space-ns place

n the

hehtsatsatahs hehts-atsat-a-hs imp+2pA/MP-show-da-imp show it to him

ti of

ehaˀ tahtaˀ e e-ha-ˀ taht-aˀ e-ø fu-MA-wood-hit-pu he will cut wood

He said, “You go and show to him the place where he will cut wood.” nęh [a][h]ǫ mąn[y]ǫ h[t] a-hǫ mą-nyǫ ht-ø fa-MpA/MP-take along-pu now they (m) led him

yawęnduwanęh ya-węnd-uwanę-h FZA-island-be large-st it is a large island

kawe[n]duˀ k-a-wend-u-ˀ cl-FZA-island-be in water-st where an island is in water Now, they led him to a large island in water. 248 This is numbered 53 on the left side and 54 on the right side, with the next being 54 and 55 respectively

Translating the Stories

[a]hę[n]dihǫˀ a-hęnd-ihǫ -ˀ fa-MpA-say-pu they (m) said

daeˀ

dika

tuyˀ

that

here

there

447

turaˀ 226 iręndeˀ s i-ręnd-e-ˀ s pa-MpA-walk-ha (it is still) they (m) are walking about

They said, “It is here.” They are still walking about. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[h]249ǫ mętsęhtiˀ ah h-ǫ mętsęhti-ˀ -ah MA-be a boy-st-dm he is a young boy

satsarah[s]kwah sa-ts-arahskwa-h re-imp+2dA-leave-imp leave to go back teˀ yenyęmih teˀ -ye-nyę-mi-h ng-1A-have skill-tr-st I do not know how

ąę

aˀ stęndigyuh aˀ -st-(ęndigyu)-h fa-2dA-(change)-pu (will you two turn (go on))250

ša

nęˀ ndiˀ

(not) (at the same time) tanyǫ yeya[n]drah t-anyǫ ye-yandra-h du-IndA/1P-look at-st somebody is looking at me

I n when

aˀ wayengya[n]ditę aˀ w-aye-ngyandi-t-ę fa-FZP-be a long time-ca-pu I worked The boy said, “Will you two leave to go back, as it is not possible for me to know what to do when somebody is looking at me when I work.” nęh sahǫ rahskwa n s-a-hǫ -rahskwa-ø re-fa-MpA-leave-pu now they (m) left to go back then ehuˀ arǫ nkyeˀ s (e)-hu-ˀ ar-ǫ nky-eˀ s

de

ahahkǫ tęˀ tuh a-h-ahk-ǫ t-ęˀ fa-MA-srf-begin-pu he began there

yarhitǫ nyǫˀ ya-rhit-ǫ nyǫ -ˀ

aǫ skawaˀ ah kyeh[k]

249 There was a -t- mistakenly put here instead of an -h- (Barbeau 1960, 226 #3). 250 This is the translation presented in Barbeau 1960, 226 #4.

448

Forty Narratives in the Wyandot Language

(tl)-MP-veil-throw-ha he throws the veil teˀ yęˀ teˀ -ø-yę-ˀ ng-FZA-be-st it is not

the

šendar

FZA-be a tree-ds-st many trees (not yet)251 ahatenyendihšęˀ a-h-ate-nyend-ihš-ęˀ fa-MA-srf-skill-finish-pu he has completed, finished it

already

middle awetiˀ all

yare[n]dutǫ nyǫˀ ya-rend-ut-ǫ nyǫ -ˀ FZA-cord of wood-stand-ds-st many cords of wood stand Now they have left to go back, then he began throwing the veil over many trees, and it is not yet midday and he has already completed all of the many cords of wood. nęh hu[n]durǫˀ de hu-ndurǫ -ˀ MP-be difficult-st now it was difficult for him, it is tiring him the arehǫˀ a-r-eh-ǫˀ fa-MA-wish-pu he wished

tuh there

usayeh u-s-a-y-e-h tl-re-tl-FZA-go-pu I go again, return

husahąǫˀ de hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu back he arrived the

kurahkuwah Kurahkuwah

tereˀ s te-r-e-ˀ s cl-MA-go-ha he is walking

de

kanǫ hšaˀ ęh k-a-nǫ hš-a-ˀ ę-h cl-FZA-house-jv-lie-st where a house lies

the

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home

Now, it is tiring him, he walking around. He wished, “I again go there where a house lies,” so back he arrived where Kurahkuwah has a home. nęh sahǫ mąyęˀ s-a-hǫ mą-yę-ˀ re-fa-MpA/MP-see-pu now again they (m) see him

[a]hęndihǫˀ a-hęnd-ihǫ -ˀ fa-MpA-say-pu they (m) said

ki

šreˀ s š-r-e-ˀ s co-MA-go-ha here at the same time he walks

251 This is the translation presented in Barbeau 1960, 226 #21 and 22.

Translating the Stories

449

Now again they see him, and said, “Here he walks.” tuh areht Kurahkuwaˀ a-r-e-ht-ø fa-MA-go-ca-pu there he came to a place Kurahkuwah

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kah

šendar

nę

here

already

now

kiseˀ ki-s-e-ˀ cl-2P-come-st when you are coming Then Kurahkuwah came to such a place. He said, “Here already you are coming.” iwayęn iw-ay-ę-ø pa-1P-say-st I said

dęˀ ka

tuh

de

kyęhk[e]

this

there

when midway

[e]watręˀ ew-ø-at-r-ęˀ fu-FZA-srf-sun to rise-pu sun will rise

ęteseh ę-te-s-e-h fu-cl-2P-go-pu you will then go “I said, when it is midday you will go.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

nęh

skaˀ

now

surely

ayaˀ tenyęndihšęˀ a-y-aˀ t-nyęnd-ihš-ęˀ fa-1A-srf-skill-finish-pu I have finished it

He (the young man) said, “Now, surely, I have finished it.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said urihwanęh u-rih-wanę-h

kaˀ ndeˀ 227 here the d

šęnteriˀ š-ęnteri-ˀ 2A-be familiar with-st you know, are familiar with it aˀ ǫ trihǫ ngyianǫ h aˀ -ǫ -t-rih-ǫ ngyi-anǫ -h

d the

450

Forty Narratives in the Wyandot Language

FZP-matter-be large-st it is a large matter

the

fa-IndA-srf-matter-make-ds-pu one makes a matter many, tells a lie

He said, “You know that it is a large matter that one tells a lie.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

stędih st-ędi-h imp+2dA-pass-imp you two go, pass

yatuyęh d ya-tuyę-h FZA-be true-st it is true that which

tsakahtaˀ ndah traˀ tuˀ ts-ak-aht-aˀ nd-ah imp+2dA-srf-look at-dl-imp you two go look at it whether

ihatǫ h nęh i-h-atǫ -h pa-MA-say-ha he says now

ayatenyęndihšęh a-y-ate-nyęnd-ihš-ęh fa-1A-srf-skill-finish-pu I have completed it

He said, “You two go look at it to see whether it is true, that which he says, ‘Now, I have completed it.’” [a]hǫ kahtaˀ [n]daˀ a-hǫ -k-aht-aˀ nd-aˀ fa-MpA-srf-look at-dl-pu they (m) went to look at it hąˀ rąˀ

d

only

the

awetiˀ all

hutenyędihšaˀ ih hu-te-nyęd-ihša-ˀ ih MP-srf-skill-finish-st he completed the work

uskareˀ [n]dutǫ nyǫˀ u-s-ka-reˀ nd-u-ǫ nyǫ -ˀ fa-re-FZA-pile of wood-stand-ds-pu very many piles of wood stood

d’ the

dae that

uˀ tahtaˀ u-ˀ taht-aˀ FZP-wood-ns wood

They went to investigate whether he had completed all of his work, that very many cords of wood stood. nęh now tuh there

sahǫ matęnduˀ tǫˀ s-a-hǫ m-atę-nduˀ tǫ -ˀ re-fa-MpA/MP-srf-tell-pu again they (m) told him ahšaˀ at the same time

yatuyęh ya-tuyę-h FZA-be true-st it is true

huten[y]ęndihšaˀ ih hu-te-nyęnd-ihša-ih MP-srf-skill-finish-st he completed it

unęh now

Now again they told him, “It is true. He completed it by now.”

Translating the Stories

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yanǫ hskǫˀ ya-nǫ hs-kǫ -ˀ FZA-house-be inside-st inside a house

e[ya]yawaˀ e-ya-yaw-a-ˀ fu-FZA-smell good-inc-pu it will smell good253

tuh

de

there

the

451

męˀ tahinǫ (soon it shall be)252 [a]kyatekwihšęˀ a-ky-ate-kw-ihš-ęˀ fa-1ndA-srf-meal-finish-pu our (n) two meals are finished

nę then

[e]yǫ nyažaˀ sęˀ e-yǫ -yaža-ˀ s-ęˀ fu-1A/2P-pay-dl-pr I will pay you He said, “Inside a house it will smell good. There our two meals are finished.Then I will pay you.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hateˀ kahše

d

how

the

(did you do)

aˀ a aˀ -a-ø FZA-be a size-st it is of such a size

hąˀ rąˀ only

ihšaˀ i-hš-a-ˀ pa-2A-be a size-st you are such a size He said, “How did you do so much when you are only such a size?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

aˀ yeˀ ruˀ aˀ -ye-ˀ ru-ˀ fa-1A-chop-pu I chopped

deˀ kaˀ

huweraˀ tih huw-er-aˀ t-ih

dae

ihšęˀ

ka

šęnˀ kaˀ

surely

here (it is) de

huˀ araęˀ hu-ˀ ar-a-ę-ˀ

252 This is the translation given in Barbeau 1960, 227 #32. 253 In Barbeau 1960, 227 #33, the translation is given as “onebody has finished cooking.” This does not work with the assumed verb root of -yangyǫ -.

452

this

Forty Narratives in the Wyandot Language

that

MP-use-ca-st he used it for such a purpose

the

MP-veil-jv-have-st he has a veil, his veil

He said, “I chopped it, surely.” He used a veil for this purpose. [a]hǫ tekwihšęˀ a-hǫ -te-kw-ihš-ęˀ fa-MpA-srf-meal-finish-pu they (m) finished their meal

nęh now

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st there is plenty

nęh [a]huyažaˀ sę kweˀ taˀ a-hu-yaža-ˀ s-ę fa-MA/MP-pay-dl-pr then he paid him barely d the

usahawaˀ u-s-a-h-aw-aˀ fa-re-fa-MP-give-pu he gave (it) back

utahunǫ ht u-t-a-hu-nǫ ht-ø fa-du-fa-MA/MP-give-pu he gave to him

[a]hąndaˀ urahaˀ 228 a-hą-ndaˀ ur-aha-ˀ fa-MA-have power-inc-pu he had the power, ability

tiwa it is such a quantity

ahuyažaˀ sęˀ a-hu-yaža-ˀ s-ęˀ fa-MA/MP-pay-dl-pr he paid him

They finished their meal, and he gave him plenty, he hardly had the ability to give back the amount he paid him. husahąǫˀ de hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back the

hu[n]daˀ męh hu-ndaˀ mę-h FZA/MP-be mother to-st she is mother to him

te kyǫ ndaǫˀ te-ky-ø-ǫ ndaǫ -ˀ du-cl-FZA-have as home-st back at her home

He arrived back at the home of his mother. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

guhšęˀ (that is it)254

ka[n]dataęˀ k-a-ndat-a-ę-ˀ cl-FZA-village-jv-lie-st where a village lies

sǫ mąˀ ą s-ǫ m-ąˀ 2P-self-ns yourself

tuh

aˀ seh de aˀ -s-e-h fa-2P-go-pu where you went the

satęndinǫ h[st] s-atę-ndinǫ -hst imp+2A-srf-desire-ci+imp go trade for, buy it

254 This is the translation in Barbeau 1960, 228 #11.

[a]kyakyerat a-ky-ak-er-at-ø fa-1ndA-srf-do-ca-pu it serves us two (n)

Translating the Stories

453

He said, “Go to where a village lies and go buy that which serves us.” takyeˀ tu

d

at once

when

dituh

aˀ yǫ manyǫ deh aˀ -yǫ ma-nyǫ -d-eh fa-MpA/FZP-take along-dl-pr they (m) take her along

this place d that which

aˀ urhehąˀ nęh aˀ -u-rhe-hą-ˀ fa-FZP-dawn-inc-pu day dawned, the next day now

uhtaˀ [n]damęˀ u-ht-a-ˀ ndamę-ˀ FZP-body-jv-warm-st it warms the body

de the

[a]watęntahaˀ aw-ø-atęnt-aha-ˀ fa-FZA-hire-inc-pu she hired

awatęndinǫˀ [st] aw-ø-ate-ndinǫ -ˀ st-ø fa-FZA-srf-desire-ci-pu she traded for, bought it [e]žakyeraˀ [t] e-ž-aky-er-aˀ t-ø fu-MdA-srf-do-ca-pu it will serve them two (m) to do it

At once, day dawned, and she hired people to take her along, where she bought that which serves to warm the body. tuh there

ahšaˀ n

ahutirahaˀ a-huti-ra-ha-ˀ fa-MpP-be with-inc-pu while the they obtained

d the

utǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st plenty

While they were there, they obtained plenty of things. nęh waˀ tsih

nǫ mąˀ ndeˀ

then elsewhere at this time kurahkuwah

tuh

Kurahkuwah

there

tetrǫ daǫˀ t-et-r-ǫ daǫ -ˀ (du)-cl-MA-have as home-st where he has his home

de who

nǫ mąˀ ndeˀ husareht hu-s-a-r-e-ht-ø fa-re-fa-MA-come-ca-pu at this time he comes back to a place

Then elsewhere at this time where Kurahkuwah has his home, he comes back to this place then.

454

nęh

Forty Narratives in the Wyandot Language

dae

nǫ mąˀ ndeˀ

now that

at that time

sahutahaˀ s-a-hu-ta-ha-ˀ re-fa-MA/MP-hire-inc-pu he hired him again

tu

išęhšaˀ

there surely

ǫ nduwanęh ø-ǫ nd-uwanę-h FZA-space-be large-st it is large space Now at that time he hired him again, and surely it is a large space. d the

awakaˀ šęndar ø-awaka-ˀ FZA-be short-st in a short time already

ahatenyęndihšęˀ a-h-ate-nyęd-ihš-ęˀ fa-MA-srf-skill-finish-pu he finished it (with skill)

n

awetiˀ

the

all

awetiˀ

yare[n]dut ya-rend-ut-ø FZA-pile of wood-stand-st it is a pile of wood

all

In a short time he had already finished it, all of a pile of wood. nę

trǫ ndiˀ [u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st now more it is plenty ąˀ rąˀ

nę

daeˀ

only

now that

n the

ahǫ mayažaˀ indihs dai tuh a-hǫ ma-yaža-ˀ ind-ihs fa-MpA/MP-pay-da-pu they paid him that there

[a]hunǫ tęh a-hu-nǫ t-ę-h fa-MA/MP-give-da-pu he gave him

Now, it is more plentiful what they paid him compared with what he only gave him. nę 229 [hu]traˀ skwižuˀ ndih hu-traˀ skw-ižu-ˀ nd-ih MP-luck-be great-da-st now he has good fortune

de the

husęnęˀ hu-sęnę-ˀ MA/MP-be a domestic animal to-st he is his domestic animal

Translating the Stories

ayęhęˀ ay-ę-hęˀ IndA-own-st one owned it

de the

455

kyutǫ hskwerǫˀ [t] ky-u-tǫ hskwer-ǫˀ t-ø du-FZP-?-attach-st cow

Now his great fortune was his domestic animal, the cow. saharahskwah s-a-h-arahskwa-h re-fa-MA-depart-pu he left for going back, returning ikęˀ trǫˀ de i-k-ø-ęˀ trǫ -ˀ pa-cl-FZA-be placed-st where she resides who

husahąǫˀ d hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back the hu[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st she is mother to him, his mother

He left to go back, arriving back at where his mother resides. [a]hęhąǫˀ kahęh a-h-ęhąǫ -ˀ fa-MA-say-st he said now it is d that which

šiwaˀ šiw-ø-a-ˀ co-FZA-be a size-st it is the same amount

aˀ ǫ ižaˀ tayetaˀ aˀ -ǫ iž-aˀ t-a-yet-aˀ fa-FZA/1dP-body-jv-bear-pu it bore we two, benefited us two

uˀ arah u-ˀ ar-ah FZP-veil-ns veil

He said, “Here is the amount that we two benefited from the veil.” [u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty

ahawiˀ a-ha-wi-ˀ fa-MA-carry-pu he carried, bore

d that which

ahuteyažaˀ sęˀ a-hu-te-yaža-ˀ sę-ˀ fa-MA/MP-srf-pay-da-pu he paid him

It is plenty, that which he bore that he paid him. ayęhąǫˀ a-y-ęhąǫ -ˀ

ǫ mąhąh

šanyǫ

tiwaˀ

aˀ yeyęˀ aˀ -ye-yę-ˀ

456

Forty Narratives in the Wyandot Language

fa-FZA-say-pu she said

(it is the first time)255

(ever)

d

aˀ yakwastaˀ tižamęh de aˀ -y-ak-wast-aˀ fa-1A-body-be beautiful-pu the I fared well, beautifully thank you the

fa-1A-see-pu I saw

such an amount

yǫ męˀ ąhstih yǫ m-ęˀ -ąhst-ih 1A/2P-have as child-ci-st I made you my child, adopted you

She said, “It is the first time that I ever saw such an amount. I fared well, thank you, with my adopting you.” nęh nǫ maˀ ndeˀ

aˀ kyatateyęh aˀ -ky-atate-yę-h fa-1ndA-rf-see-pu we two (n) saw each other

now at this time

nęh now

[a]hu[n]datęruhstaˀ a-hund-ateruh-hst-aˀ fa-MpP-be friends-ci-pu they (m) became friends

Now, at this time, when [they] saw each other, they became friends. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ǫ nyąkǫ hšuta[n]dih tuh ǫ ny-ąk-ǫ hš-ut-and-ih IndA/1P-srf-face-stand-da-st someone stuck a face at me, invited me there

de

kurahkuwah

who

Kurahkuwah

eteh e-t-e-h fu-2dA-go-pu you two will come

haęˀ ąˀ ha-ę-ˀ -ąˀ MA/FZP-have as child-st-dm he has her as child, his daughter

uhšęšrǫ ndih u-hšęšr-ǫ ndi-h FZP-feast-make-st she is making, has made a feast

daeˀ

atiˀ

that

then

yandatawetiˀ ya-ndat-a-we-t-iˀ FZA-village-jv-be together-ca-st all of the village

He said, “Someone invited me, saying ‘you two will come,’ to the feast being made by Kurahkuwah’s daughter. That includes all of the village.” tsinęˀ ę

[e]yandaˀ urahaˀ e-ya-ndaˀ ura-ha-ˀ

d

255 This translation is in Barbeau 1960, 229 #27. The etymological origin of the word is unclear.

Translating the Stories

fu-FZA-have power-inc-pu one will have the ability

whoever

457

that which

[e]uwehskwaˀ tęˀ de kurahkuwah e-uw-ehskwa-ˀ t-ęˀ fu-FZA/FZP-be light-hearted-ca-da+pu one will make her laugh who Kurahkuwah

haęˀ ąh ha-ę-ˀ -ąh MA/FZP-have as child-st-dm his daughter

Whoever will have the ability to make Kurahkuwah’s daughter laugh? nęh

tuh

haˀ ndeh haˀ nd-e-h MpA-go-pr now there they (m) go

yękyuhkuwanęh ø-yękyu-hk-uwanę-h FZA-be a clan-ins-be large-st it is a large group

Now they go there, a large group. nęh

dehšaˀ

now while, the other one

daeˀ

nǫ ndaeˀ

de

that

that one

the

ahayǫ nyǫ t de a-hayǫ -nyǫ t-ø fa-MA/FZpP-take along-pu he took them (f) along the

tsuˀ ngyatęˀ ąh ts-u-ˀ ngy-a-tę-ˀ -ąh re-FZP-finger-jv-?-st-dm mouse, mice

tsiˀ [n]duhšr[u256]yęˀ 230 nešąˀ tsi-ø-ˀ nduhšr-uyę-ˀ re-ø-shell-split-st split shells, beetles also

yanyęnhǫˀ ya-nyęn-hǫ -ˀ FZA-bark-ds-st it is a dog

Now he took along the mice, the beetles, and also a dog. tuh

tuh

ąˀ rąˀ

there

there

only

tižuh t-ø-ižu-h du-FZA-be like-st it is like

[a]tamęntayeh a-t-am-ęnt-a-ye-h tl-du-FZP-day-jv-number-st every day

hukyeraˀ tih hu-ky-era-ˀ t-ih MP-srf-do-ca-st he uses it to do it

256 In Barbeau 1960, 230 #1, the vowel was written atypically as -a-.

458

Forty Narratives in the Wyandot Language

There only it is like that which he uses every day, his clothes. nęh aˀ wakǫˀ tęˀ aˀ w-ø-ak-ǫˀ t-ęˀ fa-FZA-srf-begin-pu now it began

wataˀ (every way)

hǫ kyerǫ nǫ nyǫ hs hǫ -ky-erǫ n-ǫ nyǫ -hs MpA-srf-trick-ds-ha they (m) trick, amuse many times d the

tehatižerihęˀ te-hatiž-eri-hęˀ du-MpA-be right-st they (m) are right

taˀ hati[n]daˀ urahaˀ t-aˀ -hati-ndaˀ ura-ha-ˀ ng-fa-MpA-have power-inc-pu they (m) did not have the power, ability

ažuweskwaˀ tęˀ kurahkuwah až-uw-eskwa-ˀ t-ęʼ op-FZP-be light-hearted-ca-da+pu she would laugh Kurahkuwah

hąęˀ ąh hą-ę-ˀ -ąh MA/FZP-have as child-st-dm his daughter

It began, they tried to amuse many times, but they did not have the ability to make Kurahkuwah’s daughter laugh. ahǫ sah a-hǫ -sa-h fa-MpA-srf+to finish-pu they (m) finished, ended they (m) said d

aˀ hinǫ

the

(it may be so)258

[e]hęndihǫˀ hǫˀ guh daeˀ nǫ mąndeˀ e-hęnd-ihǫ -ˀ fu-MpA-say-pu (be it so)257 that this time

[a]hąˀ ndaˀ urahaˀ a-hą-ˀ ndaˀ ura-ha-ˀ fa-MA-have power-inc-pu he is able, has the power

d the

[až]uwehskwaˀ tęˀ až-uw-ehskwa-ˀ t-ę-ˀ op-FZP-be light-hearted-ca-da-pu she would laugh They finished and said, “Let it be that he has the ability to make her laugh.”

257 This is the translation presented in Barbeau 1960, 230 #22. 258 This is the translation presented in Barbeau 1960, 230 #26.

Translating the Stories

waža hąˀ rąˀ w-ø-až-a-ø ø-FZA-be a size-st-dm it is a little only uwehskwat(i) uw-ehskwa-t-i FZP-be light-hearted-ca-st one laughs at it

459

tehakyerǫ nǫ nyǫˀ t-e-ha-ky-erǫ n-ǫ nyǫ -ˀ ng-fu-MA/FZP-srf-trick-ds-pu he will not trick, amuse her

daižu

de

because

the

gyaˀ nǫ h (uttermost)259

haˀ [n]dikažaˀ ha-ˀ ndik-až-a-ˀ MA-leather-be a size-st-dm he has small leather (i.e., patches)

He will not amuse her a little when one laughs at his patches. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-st he said

kurakuwah

hǫˀ ngyah sa

nǫ mąndeˀ

Kurahkuwah

(be it so)260 you this time

Kurahkuwah said, “Let it be you this time.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

samęh šęˀ ęh sa-mę-h imp+2A-wait-imp wait (a little)

utažaˀ kyǫˀ de u-t-až-aˀ ky-ǫ -ˀ fa-du-fa-1A-?-pu (will I bring in)261 the

yanyęnǫ h ya-nyęn-ǫ -h FZA-bark-ds-st it is a dog

[a]yesenęˀ ąh aye-senę-ˀ -ąh FZA/1P-be a domestic animal to-st-dm my domestic animal, my pet

He said, “Wait, a little while I bring my pet dog.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

[a]yesenęˀ ąh aye-senę-ˀ -ą-h FZA/1P-be domestic animal to-st-dm my pet

sęndiˀ sǫ h s-ęndiˀ sǫ -h 259 This is the translation presented in Barbeau 1960, 230 #33. 260 This is the translation presented in Barbeau 1960, 230 #40. 261 This is the translation presented in Barbeau 1960, 230 #46

ka here

460

Forty Narratives in the Wyandot Language

imp+2A-defecate-imp defecate He said, “My pet, here defecate.” tuh there

ahayǫˀ trǫˀ de a-hayǫ -ˀ trǫ -ˀ fa-MA/FZpP-be placed-pu he put them (f) to earth the

tsinduhšruyęh tsi-ø-nduhšr-uyę-h re-ø-shell-split-st split-shells, beetles

nę now

[a]mendiˀ tarahatęngyaˀ am-end-iˀ t-a-rahat-ęngy-aˀ fa-FZpA-excrement-jv-turn over-da-pu they (f) caused the excrement to turn over and over There he lays the beetles down, and they caused the excrement to turn over and over. nęh dae nǫ mąˀ deˀ

de 231

now that the next time the taˀ tayǫ htrǫˀ nęh t-a-ˀ t-ayǫ -htrǫ -ˀ du-fa-cl-MA/FZpP-be placed-pu he places them (f) down there then

tsuˀ ngyatęˀ ąh ts-u-ngy-atę-ˀ -ąh re-FZP-finger-?-st-dm mice [a]haręsuyat nęh a-ha-ręs-utat-ø fa-MA-string-rub-pu he rubbed the string now

[a]watindrawaˀ aw-ati-ndrawa-ˀ fa-FZpA-dance-pu they (f) danced

Now, he lays down the mice and he played the fiddle and they danced. ahąndaˀ urahaˀ a-hą-ndaˀ ura-ha-ˀ fa-MA-have power-inc-pu he had the power, ability tiwa

d the

[a]uwehskwatęˀ weti tiwaˀ a-uw-ehskwa-t-ę-ˀ fa-FZP-be light-hearted-ca-da-pu she was made to laugh all that many

de

tinyęˀ s wetiˀ ayuweh[s]kwaˀ tęˀ ti-ny-ę-ˀ s ayuw-ehskwa-ˀ t-ę-ˀ cl-IndA-walk-ha fa+IndP-be light-hearted-ca-da-pu that many those they (ind) walk about all they (ind) were made to laugh He had the ability to make her laugh, and all those who walk about were made to laugh.

Translating the Stories

nę now

[a]hęhąǫˀ de kurahkuwah a-h-ęhąǫ -ˀ fa-MA-say-pu he said who Kurahkuwah

461

daeˀ

atiˀ

de

that

therefore

who

henęmąˀ he-nęmą-ˀ 1A/MP-have as son-in-law-st I have him as son-in-law Now Kurahkuwah said, “This one is my son-in-law.” nę now

satsarah[s]kwęhǫ nyǫ h sa-ts-arahskw-ęhǫ nyǫ -h re-imp+2p-leave-ds-imp leave to go back

saǫ rahskwęhǫ nyǫˀ s-a-ǫ -rahskw-ęhǫ nyǫ -ˀ re-fa-IndA-leave-ds-pu they (ind) went back, many

“Now, leave to go back,” and many left to go back. kahęˀ

dišaˀ

daeˀ

now, then while

that one

ahunęmąhstaˀ a-hu-nęmąh-st-aˀ fa-MA/MP-have as son-in-law-ci-pu he caused him to become his son-in-law

Now then, he caused that one to become his son-in-law. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said iyaęˀ

d

(there is)

the

daeˀ that

hetsižeraˀ tęˀ de hetsiž-er-aˀ t-ęˀ imp+2pA/MP-do-ca-imp dress him the

ǫ kyeraˀ taˀ ǫ -ky-er-aˀ t-aˀ IndA-srf-do-ca-ha one uses it for a purpose, wears it

kyu[n]deˀ kwah d very best

the

daeˀ [a]hǫ maeraˀ tęˀ a-hǫ ma-er-aˀ t-ęˀ fa-MpA-do-ca-pu that they (m) use

He said, “Dress him in the ‘best’ there is on what people use to dress.” unęh

[a]haˀ ndiyǫ hsatǫ hąˀ a-ha-ˀ ndiyǫ -hsaǫ -hą-ˀ

nęh ahayęhąˀ a-h-ayę-hą-ˀ

tireˀ s ti-r-e-ˀ s

462

now

Forty Narratives in the Wyandot Language

fa-MA-mind-(?262)-inc-pu fa-MA-go out-inc-pu he is lonesome now he went out

cl-MA-go-ha he comes here

erǫ meh e-r-ǫ me-h pa-MA-be human-st he is human Now a man is lonesome, then he went out, coming here. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

te samęngyerih te-sa-męngy-eri-h sj-2P-word-be right-st if you are willing

[e]yonyažaˀ sęˀ e-yon-yažaˀ -sę-ˀ fu-1A/2P-pay-da-pu I will pay you

n the

[u]tǫ rǫ tǫ h u-tǫ rǫ tǫ -h FZP-be plenty-st it is plenty

ęndi gyareˀ tanyǫ nditaˀ de t-a-nyǫ nd-ita-ˀ du-op-1dP-sleep-inc+pu I first we two would sleep together who

tsiweih tsi-we-ih 2dA-be together-st you two are together; your spouse He said, “If you are willing, I will pay you plenty that I first sleep with your spouse.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said de

d

the

who

haoˀ nęndaeˀ

nǫ mąˀ ndeˀ

yes! now this one

this time

[a]hatętahaˀ a-ha-tęt-aha-ˀ fa-MA-hire-inc-pu he hired

[h]ateˀ [n]darawih h-ate-ˀ ndar-a-w-ih MA-srf-spear-jv-carry-ha he who carries a spear

He said, “agreed.” Now this one hired he who carries a spear. 262 This combination is presented in Potier 1920, 371 #3, as an addition to the dictionary made by Father Daniel Richer. The verb involved is not given.

Translating the Stories

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

463

tu 232 ahehtsižaˀ tęh de a-hehtsiž-aˀ t-ęh fa-MA/2dP-(?)-pu there he your two bodies throw in the

kwatiyerǫˀ kwa-ti-yerǫ -ˀ du-FZdA-assemble-st they two (f) are assembled together

yęriš lion

tuh

ahǫ maˀ tęh a-hǫ m-aˀ t-ę-h fa-MpA/MP-body-fall-inch+pu there they (m) dropped his body, him

He said, “There you throw your two bodies, where two lions are together.” There they dropped him.” tayǫ triwahšat t-a-yǫ -t-riw-a-hša-t-ø du-fa-FZpA-srf-matter-jv-be bad-ca-pu they (f) are a bad matter, fierce, angry

u[n]derinęh und-er-i-nęh FZpP-wish-st-ps they (f) wished

ahǫ mae[n]daǫˀ a-hǫ ma-endaǫ -ˀ op-FZpA/MP-seize-pu they (f) would seize him

They are fierce and they wished to seize him. daeˀ that one

hąˀ rąˀ [a]hatahkwaˀ a-ha-tahkw-aˀ fa-MA-be inside-un+pu only he took it out

ahuˀ arǫ tiˀ awetiˀ a-hu-ˀ ar-ǫ ti-ˀ fa-MP-veil-throw-pu he threw, pitched the veil all

de the

huˀ aramęh tuh hu-ˀ ar-a-mę-h MP-veil-jv-have-st his veil there

ahayǫ męndaǫˀ yeriš a-hayǫ m-ęndaǫ -ˀ fa-MA/FZpP-seize-pu he seized them (f) lion(s)

He only took out his veil, pitched it, and seized all of the lions. tąˀ ąh not

te hǫ mažuh te-hǫ ma-žu-h ng-FZpA/MP-kill-st they (f) did not kill him

aˀ u[n]dahtawaˀ aˀ -u-ndahtawa-ˀ fa-FZpP-fail-pu they (f) failed

d the

ąˀ ą not

tusaharǫ mąh t-u-s-a-ha-rǫ -mą-h ng-fa-re-fa-MA-be with-un-pu he does not remove it

awatižaˀ kǫ h aw-ati-ža-ˀ kǫ -h op-FZpA-break-ds-pu they (f) would break it into many pieces

464

Forty Narratives in the Wyandot Language

They did not kill him. He did not remove it. They failed to break it into many pieces. tižuh t-ø-ižu-h du-FZA-be like-st it is like

[u]tǫ rǫ t[ǫ ] u-tǫ rǫ tǫ -ø FZP-be plenty-st it is plenty

tusawatǫ h d t-u-s-aw-ø-atǫ -h ng-fa-re-fa-FZA-be possible-pu it is not again possible the

imęntayeh im-ø-ęnt-a-ye-h pa-FZA-day-jv-number-st it is such a number of days usawati[n]gyaha de u-s-aw-ati-ngyah-a-ø fa-re-fa-FZpA-food-eat-pu they (f) ate again when

kǫ mątitsęta[n]diheˀ s k-ǫ mąti-tsęt-andi-h-eˀ s cl-MAp/FZpP-feed-da-dl-ha when they (m) come to feed them (f) There are many days that it is not possible that they would eat again when they come to feed them. nęh saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st now he is one

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

usahšrǫ mąh u-s-a-hš-rǫ -mą-h op-re-op-2A-be with-un-pu you should take it off

tamętę[r]ˀ t-am-ętęr-ˀ imp-1xpA-have compassion-imp have compassion on us (x) Now one said, “You should take it off. Have compassion on us.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hanǫ h (not yet)

ahskwažuˀ ah-skwa-žu-ˀ op-2pA/1P-kill-pu you (p) would kill me

skwerinęh skw-er-i-nęh 2pP-wish-st-ps you (p) were thinking

hiˀ deˀ sa you

de strǫ mąˀ tuh ąˀ rąˀ s-t-r-ǫ -mą-ˀ re-(1A)-srf-put on-un-st if I take it off there only

etsihskware e-tsi-skwa-re-ø fu-re-2pA-(do)-pu you will do it again.

Translating the Stories

465

He said, “You were thinking that you would kill me. If I take it off you will only do it again.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de

yeriš tąˀ ą dae hąˀ rąˀ de

the

lion no

that only

[e]esaˀ ngyarahs d e-esa-ˀ ngy-a-ra-hs fu-1dA/2P-finger-jv-be with-da+pu we (two) will help you the

the

ažetuh až-e-tu-h op-IndA-know-pu one would know

dika šiˀ trǫˀ 233 š-iˀ trǫ -ˀ 2A-be placed-st here you are residing

The lion said “No, we will only help you so that one would know that you are residing here.” nęh aˀ tuhereht aˀ -t-u-hereht-ø fa-du-MP-yell-pu now he yelled

de

yeriš

nęh

the

lion

now

[a]težaˀ tamęˀ a-te-ž-aˀ t-a-mę-ˀ fa-du-FZA-body-jv-happen-inc+pu it happened to a body

tuh there

[a]ǫ kahkwaˀ a-ǫ -kakw-aˀ fa-IndA-look-pu someone looked

hati

žuˀ

how it is

aˀ ęˀ aˀ -ę-ˀ IndA-go-st one went

Now, the lion yelled out and someone looked at how it happened a body had gone there. nęh aˀ etuh de aˀ -e-tu-h fa-IndA-know-pu now one comes to know, find out the

tuh there

ehęˀ trǫˀ e-h-ęˀ trǫ -ˀ tl-MA-be placed-st he resides there

Now one comes to know that there he resides. sahąmatę[n]dutǫˀ s-a-hąm-atę-ndutǫ -ˀ

de

kurahkuwah

[a]hęhąǫˀ a-h-ęhąǫ -ˀ

tuh

466

Forty Narratives in the Wyandot Language

re-fa-FZpA/MP-srf-tell-pu fa-MA-say-pu they (f) told him again263 the Kurahkuwah he said there ehęˀ trǫˀ e-h-ęˀ trǫ -ˀ pa-MA-be placed-st he resides

de

yeriš

the lion

kwatiyerǫˀ de kw-ati-yerǫ -ˀ cl-FZpA-assemble-st where they (f) assemble the

hehšenęhmąh hehše-nęhmą-h 2A/MP-have as son-in-law-st you have him as son-in-law He again told Kurahkuwah, “There he resides where the lions are, he who is your son-in-law.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hatę

nǫ daeˀ

why?

this is that

sahęhstinǫ šaˀ nęh s-a-hęhst-inǫ ša-ˀ re-fa-2A/MP-(bring)-pu you brought him back now

sahǫ menǫ šaˀ s-a-hǫ m-enǫ ša-ˀ re-fa-MpA/MP-(bring)-pu they (m) him brought back He said, “Why did you bring him back?” Now they brought him back. tuh there

hahšaˀ

tuh

usareht d u-s-a-r-e-ht-ø fa-re-fa-MA-go-ca-pu at the same time there he went back to a place the

iyęˀ trǫˀ i-ø-yęˀ trǫ -ˀ pa-FZA-be placed-st she resides

de

hiwey hi-wey-ø MdA-be together-st who his spouse, his wife

263 There appears to be a contradiction here between the agent in this verb and the one with the verb meaning “to say.”

Translating the Stories

467

There at the same time he went back to the place where his wife resides. d the

aˀ urhęhąˀ nęh aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned, next day now

atęˀ [n]darawih ø-ate-ˀ ndar-a-wi-h FZA-srf-spear-jv-carry-ha one carries a spear

tuh

areh a-r-e-h tl-MA-go-pr there he goes

de

d

the

the

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he lives

The next day, he goes to where the one who carries a spear has a home. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

serinęˀ s-er-i-nęˀ 2P-wish-st-ps you were wishing

nǫ mąˀ deˀ tuh this time

there

arižuh a-ø-rižu-h op-1A-kill-pu I would kill

ahuˀ arǫ tiˀ a-hu-ˀ ar-ǫ ti-ˀ fa-MP-veil-throw-pu he threw the veil

de the

nątiˀ

di

(now then)

I

rǫˀ [n]daǫˀ r-ǫˀ ndaǫ -ˀ MA-have as home-st his home

He said, “You were wishing ‘I would kill’ so now this time is mine.” He threw the veil at his house. tahatirǫ tęˀ tuh ąˀ rąˀ tu t-a-h-atirǫ t-ęˀ du-fa-MA-draw-pu he withdrew it there only there

sauˀ skenąrąšrutahaˀ 264 s-a-u-ˀ skenąrą-šr-ut-aha-ˀ re-fa-FZP-small-nm-stand-inc-pu it stood in very small pieces

He withdrew it and it (the house) only stood in small pieces of wood. ahužuˀ a-hu-žu-ˀ fa-MA/MP-kill-pu he killed him

tuh

ahšaˀ

there afterwards

tuh there

usaˀ reˀ u-s-aˀ -r-e-ˀ fa-re-fa-MA-go-pr he goes back

d the

264 This appears to be some kind of extended version of the verb root -skenyi- “to be small.”

468

Forty Narratives in the Wyandot Language

ikęˀ trǫˀ i-k-ø-ęˀ trǫ -ˀ pa-cl-FZA-be placed-st where she resides

hiweyh 234 hi-we-yh MdA-be together-st his spouse

de who

He killed him. There afterwards he goes back to where his spouse resides. n now

ahęhąǫˀ nęnǫ a-h-ęhąǫ -ˀ fa-MA-say-pu he said (now it is time)

te kwatǫ rǫ tǫ h t-e-(?)-(?)-h du-fu-FZA-be anxious-pu she will be anxious265

d who

uhsayarahskwah u-hs-a-y-arahskwa-h fa-re-fa-1A-leave-pu I am going back

nęnǫ (it is time)

anęhęh a-nęhę-h FZA/1P-be mother to-st my mother (term of address)

Now, he said, “It is time for me to go back as my mother is anxious.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

de the

yawinǫ h ya-winǫ -h FZA-be a young woman-st a young woman

tawatǫˀ t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible

ąnǫ h not yet

usahšarahskwaˀ tuh ahšaˀ u-s-a-hš-arahskwa-ˀ fa-re-fa-2A-leave-pu you leave to go back there at the same time

[e]tsitiwehakya e-tsi-ti-we-ø-haky-a fu-re-1ndA-be together-st-pgr-pu we two (n) will go about together again

de when

utetinyǫ ht hąˀ rąˀ de u-te-ti-nyǫ ht-ø fa-du-1ndA/FZP-take to-pu we take it to her only the

sanduˀ męh sa-nduˀ mę-h FZA/2P-be mother to-st she is mother to you, your mother

265 The translation in Barbeau 1960, 234 #7 and #8 is “she is anxious.”

Translating the Stories

469

The young woman said, “It is not yet possible for you to leave to go back at the time when we two will go about together again and take it to her only, your mother.” nęh

tuh

usąndeh u-s-ąnd-e-h fa-re-FZdA-go-pu they two (f) went back

now there

yawinǫˀ atiˀ ya-winǫ -h FZA-be a young woman--st she is a young woman then

husahąǫˀ hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back hanyǫ ndeˀ ha-nyǫ n-d-eˀ MA/FZP-take along-dl-pr he goes to take her with him

Now they two went back there. He arrived back taking a young woman with him. nę

trǫ ndiˀ

sawatǫ taręˀ s-aw-ø-at-ǫ t-a-r-ęˀ re-fa-(FZdA)-srf-life-jv-put on top-pu they (f) two were on top of life, happy

now much more

Now, much more, they were happy. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

nęh now

tsesęnǫ šeˀ ts-e-sęn-ǫ -š-eˀ re-(fu)-1ndA/2P-(arrive)-dl-pr we two (n) will arrive (again) for you

He said, “Now, we will arrive for you.” ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

haoˀ

dae

agreed that

tiwa

d

that much

that which

nǫ

d

(it must be)

the

ayatęndinǫ hst a-y-atę-ndinǫ -hst-ø op-1A-srf-desire-ci-pu I would trade, sell it

ǫ inyęˀ ǫ iny-ę-ˀ 1dP-have-st we own it, our possessions

She said, “Agreed, I should sell that which we own, our possessions.”

470

Forty Narratives in the Wyandot Language

[a]hęhąǫˀ tąˀ ą daeˀ hąˀ rąˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said no that only

seaˀ tihša dešaˀ se-aˀ t-ihša-ø imp+2A/FZP-body-search for-imp look for her, one while

teǫ mąˀ ta[n]ditęsta[n]de dae hąˀ rąˀ weti senǫ ht te-ǫ mą-ˀ tand-tę-st-and-e se-nǫ ht-ø du-FZA/1pP-rf-have compassion-ci-dl-pr imp+2A/FZP-give-imp one is worthy of our compassion that only all give it to one He said, “Only look for one who is worthy of our compassion. That one only give it to.” yatuyęh ya-tuyę-h FZA-be true-st it is true

tenęnǫ hsteyęh d te-nę-nǫ hs-teyę-h du-(IndA)-house-join-st their (ind) houses are joined; they are neighbours the

hąˀ rą tu[n]diˀ iyęh i-y-ę-h pa-FZA-be-st only also it is

d the

aǫ mąˀ a-ǫ m-aˀ FZP-self-ns herself

uwehsaˀ ndih 235 dae wetiˀ uw-ehsa-ˀ nd-ih FZP-be in a poor state-inc-st she is in a poor state, is a widow that all

aˀ unǫ ht aˀ -u-nǫ ht-ø fa-FZA/FZP-give-pu she gave it to her It is true, they are neighbours, and she is also a widow, she gave it all to her. nęh now

sayǫ mąnyǫ ht s-a-yǫ mą-nyǫ ht-ø re-fa-MpA/FZP-take along-pu they (m) led her back

etrǫ daǫˀ et-r-ǫ daǫ -ˀ cl-MA-have as home-st where he has his home

sahǫ rąhskwaˀ s-a-hǫ -rahskwa-ˀ re-fa-MpA-leave-pu they (m) left to go back

de

kurahkuwah

who

Kurahkuwah

d the

Translating the Stories

471

Now they led her back, leaving to go back to where Kurahkuwah has his home. daeˀ

atih

kurahkuwah

that one

then

Kurahkuwah

usahatǫ de u-s-a-h-atǫ -ø fa-re-fa-MA-become-pu he also became the

homęnyęhtiˀ daeˀ wetiˀ h-omęnyęhti-ˀ MA-be a young man-st he is a young man that one all

saˀ tamęndižuˀ s-ø-aˀ t-a-męnd-ižu-ˀ re-MA-body-jv-word-be great-st his body is very much in authority266

That one, he who is a young man, became Kurahkuwah, having all authority. tuh

skąnǫ

nǫ mąˀ deˀ

there

(may be)

this time

etęnǫ ndaǫˀ et-ęn-ǫ ndaǫ -ˀ cl-MpA-have as home-st they (m) have a home

yihe yihe

At this time they may have a home. Yihe. 28 taw i d i ˀ a a n d h i s u n c l e 1915, 224–33; 1960, 40–4, 235–55 )

( b a r b e au

[h]ehšatandiwatęˀ 267 hehš-atand-iwatḛ-ˀ 2A/MP-rf-have as nephew-st (you and he) are uncle and nephew ahutęndutǫˀ a-hu-tḛ-ndutǫ -ˀ fa-MA-srf-tell-pu he told him

ahęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

tekwayęntunˀ dinęˀ te-kw-ay-ḛnt-unˀ di-nḛˀ du-cl-1P-day-make+st-ps I had made as many days

[h]enǫ ndaǫˀ hen-ǫ ndaǫ -ˀ MpA-have as home-st they (m) have as home

n the

yeˀ etišakeˀ skwaˀ ye-ˀ et-iša-ke-ˀ s-kwaˀ 1A-claw-search for-dl-ha-ps I used to go look for the claw

nde when

tetisęntuˀ ndiˀ te-ti-s-ḛnt-uˀ ndi-ˀ du-cl-2P-day-make-st you have made such days

266 The general rule is that only one noun root at a time can be incorporated into a verb. 267 This pronominal prefix set does not go with the one in the following word.

472

Forty Narratives in the Wyandot Language

They are uncle and nephew, they have the same home, and he (the uncle) told him a story, saying “I used to go look for the claw when I had made as many days as you have made.” šahakyaˀ tǫ teˀ š-a-h-aky-ˀ at-ǫ t-ḛˀ co-fa-MA-srf-body-begin-pu at the same time he began

ahaˀ ehtihšakaˀ a-ha-ˀ eht-ihša-k-aˀ fa-MA-claw-search for-dl-pu he went looking for a claw

At the same time he (the nephew) began it, going to look for a claw. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

awatenǫ rǫˀ unęh aw-atenǫ rǫ -ˀ 1xpA-be uncle to-st my uncle now

ayeˀ eturęhaˀ a-ye-ˀ et-urḛ-ha-ˀ fa-1A-claw-find-inc-pu I have found a claw

He said, “My uncle. I have found a claw.” [ah]ęhąǫˀ 236 a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

tehusete ne te-hu-s-e-t-e cl-fa-imp+2A-go-ca-imp go back there who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is olds

tehusa[h]ndeˀ te-hu-s-a-hnd-e-ˀ cl-fa-re-fa-MdA-go-pr they two (m) went back there He who is old said, “Let us go back.” And they two went back there. dae

hąˀ rąˀ

d

there

only

the

uˀ ehtaˀ [n]dinǫ ht u-ˀ eht-a-ˀ ndinǫ ht-ø FZP-claw-jv-suspend-st a claw is suspended, hanging

There is only a claw hanging. [ah]ehąǫˀ a-h-ehąǫ -ˀ

hiwatęˀ [a]

tąˀ ą dae teˀ iht teˀ -ø-iht-ø

nd

Translating the Stories

fa-MA-say-pu he said

term of address my nephew no

ait a-ø-it-ø fa-1A-mean-pu I meant it

nd

nd the

that which

anyǫ nyęˀ a-nyǫ nyḛ-ˀ FZA-be a bear-st it is a bear

iyarhih[t] i-ya-rhiht-ø pa-FZA-be a tree-st it is a tree

473

ng-1A-mean-st that I did not mean it

aˀ žaˀ turęhaˀ d aˀ -ž-aˀ t-urḛ-ha-ˀ fa-1A-body-find-inc-pu I found a body the

ahęhteˀ d ø-ahḛhte-ˀ FZA-be visible-st it is visible, seen when uratęh u-ratḛ-h FZP-climb-st she climbs up

d when

that which

iyęˀ trǫˀ i-ø-yḛˀ trǫ -ˀ pa-FZA-be placed-st she resides

uratęh u-ratḛ-h FZP-climb-st she climbs up

d the

eyaˀ tayǫ ht tąˀ ą e-y-aˀ t-a-yǫ ht-ø fu-FZA-body-jv-begin-pu she will begin not

tatekyuˀ tehstęhdih ta-te-ky-u-ˀ tehstḛh-d-ih ng-du-cl-FZP-descend-inc-st she hasn’t come down He said, “My nephew, I did not mean that. I meant that I found a bear that resides there, that which is seen when she climbs up a tree and hasn’t begun to climb down.” daeˀ kahę

d

uˀ ehtraˀ u-ˀ eht-ra-ˀ FZP-claw-represent-st that now here the a claw represents That is that which is called “a claw represents.” hakyaˀ tayaerąwąˀ ha-ky-aˀ t-a-yaerą-wą-ˀ MA-srf-body-jv-(?)-(un)-(st) (he turned around) anyǫ nyęˀ a-nyǫ nyḛ-ˀ

d the

aˀ ruręhąˀ aˀ -r-urḛ-hą-ˀ

yaˀ tsih y-aˀ ts-ih FZA-be called-st it is called

usahaˀ tihšaˀ u-s-a-h-aˀ t-iša-ˀ fa-re-fa-MA-body-search for-pu he looked for it again de yatuyęh ya-tu-yḛh

tižuh t-ø-ižu-h

nd the

474

Forty Narratives in the Wyandot Language

FZA-be a bear-st bear d the

fa-MA-find-inc-pu FZA-be true-st du-FZA-be like-st he found it the it is true it is like, so

iyarhi[t] i-ya-rhit-ø pa-FZA-be a tree-st it is a tree

He turned around and looked for the bear again. He found the tree, it is true. tuh there

atiˀ

uˀ ęhtraˀ u-ˀ ḛht-ra-ˀ FZP-claw-represent-st then it is a mark of a claw

ahruręhąˀ nę waˀ tuˀ tuh a-hr-urḛ-hą-ˀ fa-MA-find-inc-pu he found it now once more there

usareˀ u-s-a-r-e-ˀ fa-re-fa-MA-go-pr he went back There then he found a claw mark once more when he went back. n the

usahutęndutǫˀ u-s-a-hu-tḛ-ndutǫ -ˀ fa-re-fa-MA/MP-srf-tell-pu he told him again

ayuręhąˀ a-y-urę-hą-’ fa-1A-find-inc-pu I found it

d that which

ahęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

hawatenǫ rǫˀ unęh -atenǫ rǫ term of address my uncle now

uˀ ehtraˀ u-’eht-ra-’ FZP-claw-represent-st a claw represents

He talked to him again, saying, “My uncle, I have found it that which a claw marks.” ahęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said ikarhiˀ [t] i-k-a-rhiˀ t-ø

tehusete te-hu-s-e-t-e (du-fa-re-fa-1nd-go+imp) (let us go [back] there) nd

iyęˀ trǫˀ i-ø-yḛˀ trǫ -ˀ

tehusa[h]ndeˀ nd te-hu-s-a-hnd-e-ˀ du-fa-re-fa-MdA-go-pu they two (m) went back the nd

anyǫ nyęˀ 237 a-nyǫ nyḛ-ˀ

Translating the Stories

pa-cl-FZA-be a tree-st where there is a tree the

pa-FZA-be placed-st she resides

475

the

FZA-be a bear-st bear

He said, “Let us go back there.” They two went back to where there is a tree in which a bear resides.” nęh now

ahirǫ traˀ k a-hi-rǫ t-ra-ˀ k fa-MdA-tree-be with-pu they (m) are two trees together

Now, they are two trees together. ahęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

nde haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st the he is old

ndiˀ tuh

a[y(e)]hrat[ę]h a-ye-hratḛ-h fa-1A-climb-pu I climb

utažaˀ tingyęh u-t-a-ž-aˀ t-ingy-ḛ-h fa-du-fa-1A/FZP-body-go out-inc-pu I get her body out

I

there nd

anyǫ nyęˀ a-nyǫ nyḛ-ˀ FZA-be a bear-st the bear

The old man said, “I will climb it and get the bear out.” unęh now

tahatingyęh t-a-h-at-ingy-ḛ-h cl-fa-MA/FZP-body-go out-inc-pu he made her go out then

tsaˀ aˀ tsa-ˀ a-ˀ cl+imp+2A-shoot-imp shoot

tuh

ąˀ rąˀ

there

only

ahęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

ahaˀ šaˀ a-ha-ˀ -š-aˀ fa-MA-shoot-(dl)-pu he shot

ka here haˀ ngyaˀ yeh ha-ˀ ngy-aˀ -yeh MA-finger-ns-el at his finger

Now, he made her go out. He said, “Shoot here.” He only shot his finger. ndaeˀ that

ka

tsaˀ aˀ tsa-ˀ a-ˀ cl+imp+2A-shoot-imp here shoot

ndaeˀ that one

ahaehrat a-ha-er-at-ø fa-MA-do-ca-pu he used it for something

476

nḛ now

Forty Narratives in the Wyandot Language

hahšaˀ yeh ha-hš-aˀ -yeh MA-mouth-ns-el on his mouth

For the “Here shoot,” he used his mouth. udeˀ (then)

katawatestęh nd k-a-t-aw-ø-atestḛ-h cl-fa-du-fa-FZA-descend-pu when she came down the

ne haˀ tǫˀ ka ha-ˀ tǫ -ˀ MA-be old-st the he is old here

anyǫ nyęˀ a-nyǫ nyḛ-ˀ FZA-be a bear-st bear

tsaˀ a kahaˀ ka tsa-ˀ a-ø cl+imp+2A-shoot-imp shoot here here

awateˀ wah aw-ø-ate-ˀ wa-h fa-FZA-srf-take-pu she fled

tsaˀ a tsa-’a-ø cl+imp+2A-shoot-imp shoot here

When she came down, the bear fled. The old man said “Shoot here. Shoot here.” [h]uˀ tuhšrayeh hu-ˀ tuhšr-a-yeh MP-heart-ns-el on his heart daeˀ that d the

ahuˀ šaˀ a-hu-ˀ š-aˀ fa-MA/MP-shoot-pu he shot him

teˀ iˀ t nd teˀ -ø-iˀ t-ø ng-1A-mean-st I did not mean that which

nde who

ęndiˀ I

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st he is uncle to him

ahskeˀ žah ndae a-hsk-ˀ ž-ah fa-2A/1P-shoot-pu you shot me that

ąˀ ą not ht (?)

anyǫ nyęˀ a-nyǫ nyḛ-ˀ FZA-be a bear-st bear

He shot his uncle in his heart. “I did not mean that you shoot me, but that one, the bear.” kahęˀ at this point

teyęndatǫ kwa[n]dih nd te-yḛ-nd-atǫ -kw-and-ih du-(?)-(arrow)-surround-ins-da-st (first one side than the other) the

anyǫ nyęˀ a-nyǫ nyę-’ FZA-be a bear-st bear

Translating the Stories

477

“At this point arrows are all around the bear.” kahęˀ

n

at this point

the

atarahtat a-t-ø-arahtat-ø fa-du-MA-run-pu he ran

tunyˀ ętawi[n]diˀ ah268 t-u-nyˀ-ent-a-wi-nd-iˀ -ah du-MA-front of the leg-jv-gird-da-st-(dm) Tawidiˀ a.

At this point Tawidiˀ a ran. ahaˀ ndengyaˀ a-ha-ˀ ndengy-aˀ fa-MA/FZP-overtake-pu he overtook it awarinęˀ aw-ar-i-nḛˀ (fzp)-(?)-st-ps (she is getting up)269

nd the

anyǫ nyęˀ a-nyǫ nyḛ-ˀ FZA-be a bear-st bear

iyęˀ trǫˀ i-ø-yḛˀ trǫ -ˀ pa-FZA-be placed-st she is residing, lying down

ayateˀ wah a-y-ate-ˀ wa-h fa-FZA-srf-take-pu she fled

He overtook the bear, she is lying down, she got up and fled. ahęhąǫˀ 238 a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

samęh nę tuh sa-mḛ-h imp+2A-wait-imp wait! now there

areh a-r-e-h tl+fa-MA-go-pr he went

aˀ taˀ ndatǫ hǫ hs aˀ -t-a-ˀ nd-atǫ -hs fa-du-MA/FZP-arrow-surround-inc+pu he stuck arrows around her, it He said, “Wait.” Then he went and stuck arrows around her. sahutęndutǫˀ s-a-hu-tḛ-ndutǫ -ˀ re-fa-MA/MP-srf-tell-pu he told him again

nde who

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st he is uncle to him

ahęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

268 I am guessing that the meaning of this name involves the noun root -nyęt- “front of the leg, shin” (Steckley 2007, 194), and the verb root -wi- “to gird” (Steckley 2007, 219). 269 This is the translaton presented in Barbeau 1960, 237 #58.

478

Forty Narratives in the Wyandot Language

awatenǫ rǫˀ unęh ahęhąǫˀ na yuhšh te husetę aw-atenǫ rǫ -ˀ a-h-ḛhąǫ -ˀ te-hu-s-e-t-ḛ 1xpA-be uncle-st fa-MA-say-pu du-(?)-imp+(2A)-go-ca-(da)+imp my uncle then he said (now) (then) (let us go there)270 He said again to his uncle, “My uncle.” Then he said “Let us now go there.” nęh

tuh

now there

aˀ ndeh a-ˀ nd-e-h fa-MdA-go-pu they two (m) went

usahinǫˀ u-s-a-hi-nǫ -ˀ fa-re-fa-MdA-arrive-pu they two (m) arrived

nde that which

kęˀ trǫˀ k-ø-ḛtrǫ -ˀ cl-FZA-be placed-st where she resides, lies

tuh there

uteˀ męh u-te-ˀ m-ęh FZP-srf-take-st she fled

Now they two went there to where she lies, and when they arrived there she had fled. tetsuˀ męh nd te-ts-u-mḛ-h du-re-FZA-scatter-st she again was scattered the te[ˀ ]iht nd teˀ -ø-iht-ø ng-1A-mean-st I did not mean that

uˀ ndah u-ˀ nd-ah FZP-arrow-ns arrow(s)

aˀ iht aˀ -ø-iht-ø fa-1A-mean-pu I meant

[a]hęhąǫˀ ą a-h-ḛhąǫ -ˀ fa-MA-say-pu he said not

anaˀ nkeˀ [n]datǫ kwęˀ (?)-nd-atǫ -kw-ḛˀ fa-(arrows)-surround-ins-da+pu arrows surround

ndaeˀ that

it ø-it-ø 1A-mean-st I meant

She again was scattered with arrows. He said, “I did not mean that. I meant to surround with arrows.” nǫ n (when)

aˀ yenˀ dengyah aˀ -ye-nˀ dengy-ah fa-1A/FZP-overcome-pu I overtook her

ašaˀ a nd a-ša-ˀ a fa-(1A/FZP)+shoot-pu I shot her the

anyǫ nyęh a-nyǫ nyḛ-h FZA-be a bear-st bear

“When I overtook her, I shot the bear.” kǫ mąh

yaˀ tatehkwih

utayiht

an

270 This is the translation presented in Barbeau 1960, 238 #16. The word construction is flawed.

Translating the Stories

y-aˀ t-a-te-hkw-ih FZA-body-jv-be present-ins-st on one side on a place, side of the body

479

u-t-a-y-iht-ø fa-du-fa-1A-mean-pu I meant (two times)

(?)

ehskatih e-hs-ka-ti-h tl-re-FZA-be on a side-st it is on the far side “On the near side on the body I meant two times, and the far side.” nǫ mąˀ nde

tu

this time

there

nd the

tayeh t-a-y-e-h cl-fa-1A-come-pu I come to a place

n the

arihžuˀ a-ø-rihžu-ˀ fa-1A/FZP-kill-pu I killed her

anyǫ nyḛˀ a-nyǫ nyḛ-ˀ FZA-be a bear-st bear

“This time I came there to kill her.” n now

ahažuˀ tunyęˀ tawidiˀ ah nęh tuh a-ha-žu-ˀ fa-MA/FZP-kill-pu he killed her Tawidiˀ a now there

ahęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

usareht u-s-a-r-e-ht-ø fa-re-fa-MA-go-ca-pu he returned to a place

awatenǫ rǫ aw-atenǫ rǫ -ø 1xpA-be uncle to-st my uncle

Now, Tawidiˀ a killed her. Then he returned to such a place, now saying, “My uncle.” nęh now

ahęhaǫˀ a-h-ḛhaǫ -ˀ fa-MA-say-pu he said

haˀ tǫ h ha-ˀ tǫ -h MA-be old-st he is old

tuh

useteh u-s-e-te-h du-(re)+imp+(1dA)-go-ca-(da)+imp there let us go back to a place

Now he who is old said, “Let us go back there.”

480

Forty Narratives in the Wyandot Language

tuh 239

usaˀ ndeh u-s-a-ˀ nd-e-h fa-re-fa-MdA-go-pu they two (m) went back

there

ahaęšraˀ a-ha-ḛšra-ˀ fa-MA/FZP-skin-pu he skinned it

tuh there

tu

unę

there

then

ąhąǫˀ ą-hą-ǫ -ˀ fa-MA-arrive-pu he arrived

sahąrahskwaˀ s-a-h-ąrahskwa-ˀ re-fa-MA-leave-pu he left to go back

n the

tunyętawidiˀ a Tawidiˀ a

They two went back there and Tawidiˀ a arrived, skinned it and then left to go back. ahęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

sasewah sa-s-ewa-h re-imp+2A-carry-imp carry it back

eskaˀ šrǫ tahs e-sk-aˀ šr-ǫ t-ahs fu-2A/1P-tallow-be in fire-da+pu you will put tallow in fire for me

ehskiˀ karuhuh e-hsk-iˀ kar-u-hu-h fu-2A/1P-flank-be in water-tr-pu you will put a flank in water for me, cook it

eseyahkwęhtuhu e-se-yahkwḛht-u-hu fu-2A-balls of corn-be in water-tr+pu you will put balls of corn in water, cook them

He (the uncle) said, “Carry it back. You will put a flank in water for me, cook it. You will put tallow in fire for me, cook it and put balls of corn in water, and cook them.” husahąǫˀ dae hąˀ rąˀ hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back that only hukažamęh hu-kaž-a-mḛ-h MP-breechcloth-jv-have-st his breechcloth hąˀ rąˀ

ne

only

the

n the

hutuyęˀ ah hu-tuyę-ˀ -ah MP-be an axe-st-dm it is his axe

ahuyanyǫ hǫ hs de a-hu-yanyǫ -hǫ hs fa-MA/MP-cook-da+pu he cooked for him the

ahuˀ šrǫ ntahs a-hu-ˀ šr-ǫ nt-ahs fa-MA/MP-axe-be in fire-da+pu he put his axe in the fire [a]tawiskara a-tawiskar-a FZA-flint-ns flint

dae that one

atuyęh ø-atuyḛ-h FZA-be an axe-st it is an axe

He arrived back and only cooked for him his breechcloth and put his axe in the fire, that one only, his flint axe.

Translating the Stories

[a]hęhąǫˀ a-h-ḛhąǫ -ˀ fa-MA-say-pu he said

ehskatežah eh-s-k-ate-žah fu-re-FZA-(fear)-pu you will (fear)

481

euta e-u-ta-(ø) fu-FZP-(?)-ø it will (happen)

He (the uncle) said, “You will fear what might happen.” ndae271 hąˀ rąˀ

n

ǫ hšaha[ha]ręht de yahnǫ hšateˀ ǫ -hša-ha-haręht-ø ya-hnǫ hš-a-te-ˀ fa-co-MA-make a hole-pu FZA-house-jv-be present-st the at that time he made a hole the a house is present, a wall

that

only

tuh

ehažahšut tunyetawidiah e-ha-žahš-ut-ø fu-MA-arm-stand-pu he will stick out his arm Tawidi’a

there

Tawidi’a only made a hole in the wall and stuck his arm out. husahąǫˀ de hu-s-a-ha-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back who hukyeręh hu-ky-er-ḛh MP-srf-do-st he has done

tąˀ ą no, not

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

šahari ša-ha-ri-ø co+fa-MA-cook-pu at the same time he has cooked

te huyanyǫˀ te-hu-yanhǫ -ˀ ng-MP-cook-st he didn’t cook

šahari ša-ha-ri-ø co-MA-cook-st at the same time he has cooked

de that which

huˀ karaˀ hu-ˀ kar-aˀ MP-flank-ns his flank

hukyeręh hu-ky-er-ęh MP-srf-do-st he has done

He who is an old man arrived back. At the same time all the cooking he (the nephew) had done is not his flank. That is the cooking he has done. husahąǫˀ

de

haˀ tǫ

tąˀ ą

te huyanyǫˀ

nd

271 This entry is numbered 35, and the next word is numbered 56. The later numbers follow the latter.

482

Forty Narratives in the Wyandot Language

hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he has arrived back who utuyeˀ dae 240 u-tuye-ˀ FZP-be tallow-st it is tallow that

ha-ˀ tǫ -ø MA-be old-st he is old hąˀ rąˀ de only

the

te-hu-yanyǫ -ˀ ng-MP-cook-st he didn’t cook the

not

yarižuhtaˀ ya-rižuht-aˀ FZA-stone-ns stone

hutuyęˀ ąh hu-tuyę-ˀ -ąh MP-be an axe-st-dm it is his axe

He who is old has arrived back. He (the nephew) didn’t cook the tallow, only his stone axe. ndae

nǫ mąˀ de de

that

this time

[e]hišręhšǫ gyaˀ e-hi-šręhš-ǫ gy-aˀ fu-MdA-ceremony-make-pu they two (m) will have a ceremony, feast

the

aurhęhąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned, the next day nd the

anyǫ nyęˀ a-nyǫ nyę-ˀ FZA-be a bear-st bear

ne the

hayanyǫˀ ha-yanyǫ -ˀ MA-cook-st he cooked

d the

nd the

uˀ wahtsaˀ u-ˀ wahts-aˀ FZP-meat-ns meat

yaaˀ tawetiˀ ya-aˀ t-a-we-t-iˀ FZA-body-jv-be together-ca-st all of the body

This time they two will make a feast. Next day, he cooked the meat of all of the bear. n now

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

asakǫ hšutah a-s-ak-ǫ hš-ut-ah tl-imp+2A-srf-face-stand-imp go stick your face, invite

hati[n]durǫ yǫ h nęšaˀ hati-ndurǫ -yǫ -h MpA-be valuable-ds-st they (m) are valuable and

ne the

ne the

hatirehetsihs272 hati-reh-ets-i-hs MpA-treetops-be long-st-pl they (m) are tall treetops

nęšaˀ nę and

then

272 This word is numbered 26. The next word is numbered 37 and the numbers continue from that.

Translating the Stories

483

tehut[in]daˀ retsihs te-huti-ndaˀ r-ets-i-hs du-MpA-antler-be long-st-pl they (m) have two long antlers Then he (the uncle) said, “Go stick your face at those who are valuable (chiefs),273 those who are tall treetops (middle-aged people)274 and those who have two long antlers.”275 tehšatǫ ntewah ne t-ehša-(tǫ ntewa)-h du-imp+2A/MP-run into-imp run into him who

hasǫ ngyas ha-s-ǫ ngy-as MA-bowl-make-ha he makes bowls

“Run into he who makes bowls.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

unęh now

awatenǫ rǫˀ aw-atenǫ rǫ -ˀ 1xpA-be uncle to-st my uncle

aˀ riwaerit aˀ -ø-riw-a-eri-t-ø fa-1A-matter-jv-complete-ca-pu I have completed a matter

He said, “Now, my uncle, I have made the matter complete.” nęh šehahakyahtǫ tiˀ š-e-h-ah-a-kyah-ǫ ti-ˀ co-fu-MA-path-jv-go straight+(st)-(pgr)-pu now at the same time he continued right down the path ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

aˀ wakǫ hšutahs aˀ -w-ak-ǫ hš-ut-ahs fa-1A/2pP-srf-face-stand-da+pu I stick my face at you (plural)

[ah]akǫ hšutǫ ndąˀ a-h-ak-ǫ hš-ut-ǫ nd-ąˀ fa-MA-srf-face-stand-dl-pu he went sticking his face

de

skwa[n]durǫˀ skwa-ndurǫ -ˀ 2pA-be difficult-st who you (p) are difficult

Now, he ran on the trail, sticking his face, saying, “I stick my face at you who are difficult.” nǫ mąnde

kǫ mah

usahatakeˀ u-s-a-ha-take-ˀ fa-re-fa-MA-go running-pr

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu

273 This is in Barbeau 1960, 240 #23. 274 This is in Barbeau 1960, 240 #26. 275 These are supposed to be Deer clan members (Barbeau 1960, 243 #17–23), not the elks the character supposes in Barbeau 1960, 241 #54.

484

Forty Narratives in the Wyandot Language

this time

this way

he went to run

[ayǫ ]makǫ hšutaˀ de a-yǫ m-ak-ǫ hš-ut-a-ˀ fa-1A/2P-srf-face-stand-da-pu I stick my face at you (plural) who

again he said skwaręhetsih skwa-ręh-ets-ih 2pP-treetops-be long-st you are tall treetops

This time he went to run again, saying, “I stick my face at you who are tall treetops.” nǫ mąˀ nde kanǫ maˀ ndeˀ usahatakeh 241 ndae de nǫ mąˀ nde u-s-a-ha-take-h fa-re-fa-MA-go running-pr this time this time he went to run again those ones the this time de the

hutindaˀ aretsis huti-ndaˀ ar-ets-i-s MpP-antler-be long-st-pl they (m) have tall antlers

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

awakǫ hšuˀ tah a-w-ak-ǫ hš-uˀ t-a-h fa-1A/2pP-srf-face-stand-da-pu I stick my face at you (p)

teskwa[n]daˀ aretsis te-skwa-ndaˀ ar-ets-i-s du-2pP-antler-be long-st-pl you have two long antlers

yauh well

This time he went to run again to those who have tall antlers. He said to them “I stick my face at you who have two long antlers. Well?” ahǫ teˀ waˀ a-hǫ -te-ˀ wa-ˀ fa-MpA-srf-take-pu they (m) fled

nde who

te huti[n]daˀ aretsis te-huti-ndaˀ ar-ets-i-s du-MpP-antler-be long-st-pl they (m) have two long antlers

They fled, those who have two long antlers. nęh

usaharahskwaˀ u-s-a-h-arahskwa-ˀ fa-re-fa-MA-leave-pu then he left to go back n[ę] kaha

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

unęh ahun[d]ǫ h[r]ǫˀ a-hu-ndǫ hrǫ -ˀ

nde who

hutenǫ rǫ hu-tenǫ rǫ -ø MA/MP-be uncle to-st his uncle

Translating the Stories

now that is now

485

fa-MP-be difficult-pu he got tired (waiting)

Then he left to go back, and his uncle said that he got tired waiting. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

nęh now

yariwetsih ya-riw-ets-ih FZA-matter-be long-st it is a long matter

ˀ ahtažitaha deh -ah-ah-t-ažita-ha (?) fa-ng-xxxx-pu (not they will come)276 the

sakǫ hšutǫ nyǫˀ s-ak-ǫ hš-ut-ǫ nyǫ -ˀ 2P-srf-face-stand-ds-st you stuck your face at many He said, “Now it is a long matter. They haven’t come, those many that you stuck your face at.” ahęhąǫˀ hatiˀ n a-h-ęhąǫ -ˀ fa-MA-say-pu he said how? the

ežamęh d ež-am-ę-h fu-FZP-happen-inc+pu it will happen the

šihi hąˀ rąˀ ayakwęndihaht a-y-akwęndihaht-ø fa-1A-raise a voice -pu277 far only I raised my voice

utanyę u-t-a-ny-ę-ø fa-cl-fa-IndA-come-pu they (ind) come here

nde šikyuhskuhariˀ ženǫ ndeh ši-ky-uh-skuhariˀ ž-en-ond-eh co-cl-FZP-undergrowth-fall-dl-pr the where the undergrowth goes to fall

He said, “How will it happen, that they come here from afar if I only raised my voice where the undergrowth goes to fall.” nęhšaˀ

de

and, also

the

yaręhetsiˀ ya-ręh-ets-iˀ

karhitǫ nyǫ k-a-rhit-ǫ nyǫ -ø cl-FZA-be a tree-ds-st where there are many trees ne

daeˀ hąˀ rąˀ that only

[y]a[n]dehtaˀ nęhšaˀ ya-ndeht-aˀ

de

276 This is the translation given in Barbeau 1960, 241 #26. 277 There is a possibility that the noun root -wend- “voice” is in this word.

nyęterih ny-ęter-ih 1A-know-st I know it

tsindarentaˀ tsi-ndarent-aˀ

486

Forty Narratives in the Wyandot Language

FZA-treetops-be tall-st there are tall trees the tekwendat te-kw-end278-at-ø du-cl-FZpP-stand-st they (f) are standing

FZA-pine-ns pine, pines and

tuh

ąˀ rąˀ

there

only

haˀ yakwęndihaˀ t tuh haˀ -y-akwęndihaˀ t-ø fa-1A-raise a voice-pu I raised my voice there

ąˀ rąˀ d only

the

the

re-elk-ns elk

ayǫ ntewah 242 a-yǫ n-te-wa-h fa-IndA-srf-take-pu they (ind) fled

“And also where there are many trees, I know there are tall pines, and the elk who were standing. There I raised my voice, and they fled.” unęh

n

now

the

aweti ahatęndutǫˀ a-h-atę-ndutǫ -ˀ fa-MA-srf-tell-pu all he told it

de the

hutaˀ ndiˀ hu-taˀ nd-iˀ MA/MP-(?)-st (he him ordered)279

de who

hutęnǫ rǫˀ hu-tęnǫ rǫ -ˀ MA/MP-be uncle to-st his uncle Now that is all he told his uncle. usahatǫ mawaˀ nę u-s-a-h-atǫ mawa-ˀ fa-re-fa-MA-turn to face-pu he turned around then ešre[n]diˀ e-š-r-endi-ˀ fu-re-MA-pass-pu he will pass by again

d the

saharahskwaˀ s-a-h-arahskwa-ˀ re-fa-MA-leave-pu he left to go back

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where his home is

nęh

tuh

then

there

de who

278 The pronominal prefix here is irregular, taking the e- conjugation form (see Potier 1920, 356). 279 This is the translation given in Barbeau 1960, 242 #6.

Translating the Stories

saatat s-a-at-a-t-ø re-MA-body-jv-be one-st he is (another) one

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st his uncle

šetęˀ trǫˀ š-e-t-ø-ęˀ trǫ -ˀ co-fu-du-MA-be placed-pu at the same time he will be sitting

hasteh

nęh

outside

now

487

huyęˀ hu-yę-ˀ MA/MP-see-st he saw him hawaˀ traha haw-ø-aˀ t-ra-ha-ø fa-(?)-srf-be with-inc-pu (he ran against him)280

He turned around and left to go back, where he will pass by where the home is of another uncle. He saw him sitting outside and ran into him. husahąǫ nde ˀ at hu-s-a-hą-ǫ -ø fa-re-fa-MA-arrive-pu he arrived back the (?) aˀ u[n]gya[n]dih aˀ -u-ngyandi-h fa-FZP-be a long time-pu it was a long time de who

et[r]ǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home

hesuwǫˀ n he-s-uw-ǫ -ˀ (fa)-re-MP-(arrive)-pu (again he arrived) (now)

ahunǫ htǫˀ de a-hu-nǫ htǫ -ˀ fa-MP-(?)-pu (he got tired waiting)281 who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

He arrived back where he has a home and it was a long time. He who is old got tired waiting. ahęhąǫˀ hateˀ kižuh a-h-ęhąǫ -ˀ fa-MA-say-pu he said why yes-no Q

ąn not

tažetahaˀ t-až-ø-e-t-aha-ˀ ng-fa-IndA-come-ca-inc-pu they (ind) have not come

He said, “Why have they not come?”

280 This is the translation given in Barbeau 1960, 242 #26. 281 This is the translation given in Barbeau 1960, 242 #35.

488

Forty Narratives in the Wyandot Language

[a]hehąǫˀ a-h-ehąǫ -ˀ fa-MA-say-pu he said

hat

ažamęh až-am-ę-h fa-FZP-happen-pu how? it happened282

nd the

utanyęˀ šihi u-t-a-ny-ę-ˀ fa-du-fa-IndA-come-pu they (ind) came to a place far

aˀ yakwęndihaˀ aˀ -y-akwęndiha-ˀ fa-1A-raise a voice-pu I raised my voice

yaręhetsis ya-ręh-ets-i-s FZA-treetops-be tall-st-pl tall treetops

ka[n]durǫˀ k-a-ndurǫ -ˀ cl-FZA-be difficult-st where it is difficult

haˀ yakwęndihaˀ tuˀ ndi haˀ -y-akwęndiha-ˀ fa-1A-raise a voice-pu I raised my voice also

te huti[n]daˀ aretsis te-huti-ndaˀ ar-ets-i-s du-MpP-antler-be long-st-pl they (m) have two long antlers

karhitǫ nyǫˀ tuˀ diˀ k-a-rhit-ǫ nyǫ -ˀ cl-FZA-be a tree-ds-st where there are many trees also

de

hąˀ rąˀ

na

the

only

(then)

haˀ yakwęndihaˀ haˀ -y-akwęndiha-ˀ fa-1A-raise a voice-pu I raised my voice [a]hǫ teˀ waˀ 243 a-hǫ -te-ˀ wa-ˀ fa-MpA-srf-take-pu they (m) fled

He said, “How could they come far? I raised my voice to the tall treetops where there are many trees, also where it is difficult I raised my voice, also I raised my voice to those who have two long antlers, only then ran away.” na now

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

teˀ saˀ [n]diǫ [t] teˀ -sa-ˀ ndi-ǫ t-ø ng-2P-mind-attach-st you have no sense

hatižaˀ ta[n]durǫˀ de hatiž-aˀ t-a-ndurǫ -ˀ MpA-body-jv-be valuable-st they (m) are valuable the

daeˀ that

iˀ t de ø-iˀ t-ø 1A-mean-st I meant the

hu[n]datrihǫˀ tǫˀ hund-at-rih-ǫˀ t-ǫ -ˀ MpP-srf-matter-attach-ds-st they (m) have a matter, position attached

Now, he said, “You have no sense. I meant those who are valuable who have a position” ndaeˀ

it ø-it-ø

ne

hatiˀ tǫ s hati-ˀ tǫ -s

dae

de [u]skęnǫ tǫˀ u-skęn-ǫ tǫ -ˀ

282 A different interpretation is made in Barbeau 1960, 242 #43: “How they could.”

Translating the Stories

those ones

1A-mean-st MpA-be old-ha I meant the they (m) are old

hutiˀ taruˀ tęˀ huti-ˀ tar-uˀ tę-ˀ MpP-clay-be such-st they (m) are of such a clay, clan ne

deˀ ša

d

the

while

the

ndaeˀ

ne

those ones

the

489

that

FZP-be dead-dl-st the deer

te hutindaˀ aretsihs te-huti-ndaˀ ar-ets-i-hs du-MpP-antler-be long-st-pl they (m) have two long antlers

ait a-ø-it-ø fa-1A-mean-pu I meant

“The ones I meant were those who are old that are of the Deer clan. Those are the other ones with two long antlers that I meant.” d the

e[h283]ehšenyǫ deht de e-hehše-nyǫ d-eht-ø fu-2A/MP-take along-ca-pu you take him along who

it ø-it-ø 1A-mean-st I meant

de that which

yatǫ h y-atǫ -h 1A-say-ha I say

žatenǫ rǫˀ ž-atenǫ rǫ -ˀ MA/2P-be uncle to-st he is uncle to you

daeˀ that

tehšatǫ tewaht t-eš-atǫ tewaht-ø du-imp+2A/MP-run into-imp run against him

“You take him along, he who is uncle to you, that is what I meant when I say run against him.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said awetiˀ all

saˀ tęndutǫ diha nęh tu s-aˀ tę-ndutǫ -di-h-a imp+2A-srf-tell-da-dl-imp go and tell now there

sayutęndutǫˀ de sayu-tę-ndutǫ -ˀ MA/IndP-srf-tell-st he told them (ind) the

tuh there

283 In Barbeau 1960, 243 #27 this is written as a -t-.

usaharatat d u-s-a-h-aratat-ø fa-re-fa-MA-run-pu again he ran the

anyęht de a-ny-ę-ht-ø (op)-IndA-go-ca-pu they (ind) should go to a place the

490

Forty Narratives in the Wyandot Language

še[n]gyaha d š-e-ngyah-a-ø co-IndA-food-eat-st at the same time they (ind) eat the

uˀ watsaˀ u-ˀ wats-aˀ FZP-meat-ns meat

He said, “Go and tell.” Now again he ran there and told all of them that they should go to such a place and eat all the meat. tu there

nę

[e]ˀ etahaˀ n eˀ -ø-e-t-aha-ˀ fu-IndA-go-ca-inc-pu then they (ind) will come to such a place the

satęrąhǫˀ s-atęra-hǫ -ˀ imp+2A-divide-ds-imp divide it up many times

d the

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

uhuwahtsaˀ uhu-wahts-aˀ FZP-meat-ns meat

There, then they will come to a place where he said, “Divide the meat up many times.” aše[n]gyaha a-š-e-ngyah-a-ø (op)-co-IndA-food-eat-pu they (ind) would eat

n the

ahatęrąh a-h-atęrą-h fa-MA-distribute-pu he distributed

h[a]ǫ mąˀ ha-ǫ m-ąˀ MP-self-ns himself

de who

rǫ menyęhtiˀ r-ǫ menyehti-ˀ MA-be a young man-st he is a young man They would eat that which the young man distributed, spread around himself. tunę there/then

e[n]gyaha e-ngyah-a-ø IndA-food-eat-(st) they (ind) ate the food

Then they ate all the corn soup, food.

awetiˀ ya[n]gyahaˀ 244 ya-ngyah-aˀ FZA-corn soup-ns all corn soup, food

Translating the Stories

senǫ ht284 d se-nǫ ht-ø imp+2A/IndP-give-imp give it to them (ind) the

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

491

hawatenǫ rǫˀ haw-atenǫ rǫ -ˀ 1xpA-be uncle-st my uncle

“Give it to them,” he said, “My uncle.” unęh now

wetaˀ kenǫ ht we-t-aˀ -ke-nǫ ht-ø (fa)-(du)-(fa)-1A/IndP-give-pu I give to them (ind)

usaseayęht u-s-a-se-ayeht-ø tl-re-tl-imp+2A/IndP-throw-imp you them (ind) throw aside

hahęhąǫˀ ha-h-ęhąǫ -ˀ fa-MA-say-pu he said

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st he is uncle to him

tahs[a]285yužahšaǫˀ t-a-sayu-žahš-a-ǫ -ˀ du-fa-MA/IndP-arm-jv-seize-pu he took hold of their (ind) arms.

haste outside

ahseyuwaˀ tǫ tiˀ a-hseyuw-aˀ t-ǫ ti-ˀ fa-MA/IndP-body-throw-pu he cast them out “Now I will give to them,” his uncle said, “You throw them aside.” So he took hold of their arms and cast them outside. [ah]a[n]gyaharisęˀ a-ha-ngyah-a-ri-sę-ˀ fa-MA/FZP-corn soup-jv-spill-da-pu he spilled soup on her

n now

aˀ umęndat aˀ -u-męnd-a-t-ø fa-FZP-word-jv-stand-pu she complained

ahaye[n]gyaharisęˀ a-haye-ngyah-a-ri-sę-ˀ fa-MA/1P-corn soup-jv-spill-da-pu he spilt my corn soup He spilled soup on her; now she complained, “He spilt my corn soup.”

284 In Barbeau 1960, 244 #1 there is a -d- before the -n-, which is not a sound sequence in Wyandot. 285 In Barbeau 1960, 244 #11 and 12, there is a -ž- put in here, which does not work according to standard grammar.

492

Forty Narratives in the Wyandot Language

na

[a]hatuh de a-ha-tu-h fa-MA-find out-pu now he found out who

haˀ tǫˀ ne ši ha-ˀ tǫ -ˀ MA-be old-st he is old the (way)

huweręˀ de haste huw-er-ęˀ MP-do-st he is doing it the outside

hehsayuwaˀ tǫ kyes heh-sayuw-aˀ t-ǫ ky-es (tl)-MA/IndP-body-throw-ha he is throwing them (ind) out Now, he who is old found out the way he is doing it, throwing them out. esęnę e-s-ę-n-ę (fu)-2P-say+st-ps-(pu) you will have said it

tuh

ąˀ rąˀ

there

only

išuriwaˀ de i-š-u-riw-a’ pa-(?)-FZP-matter-ns (the reason why286) the

hewa[n]gyaˀ tęntsiˀ hewa-ngya’tents-i’ [?}-call-st (I called for you)

“You will have said that was the reason I called for you.” tunęh n then the

ahutęndutǫˀ de a-hu-tę-ndutǫ -’ fa-MA/MP-srf-tell-pu he told him who

ehwayętuˀ [n]dinęˀ (ehway) -ęt-u’ndi-nę’ (1A/2P)-day-make+st-ps I had made your number of days ekwenǫ [n]dąǫˀ ekw-en-ǫ ndaǫ -’ cl-FZpA-have as home-st where they (f) have a home

hutęnǫ rǫˀ hu-tęnǫ rǫ -’ MA/MP-be uncle to-st he is his uncle

tuh there

nde [a]tiwinǫ [h] ati-winǫ -h FZpA-be a young woman-st the they (f) are young women

heyehtak he-y-e-ht-a-k tl-1A-go-ca-ha-ps I used to go to such a place

Then his uncle told him, “When I had your number of days, I used to go to where young women have a home.” tekaˀ karandinyǫ hta[n]dih te-k-a’k-ar-a-ndinyǫ ht-and-ih 286 That is the translation given in Barbeau 1960, 244 #34.

Translating the Stories

493

du-1A/(FZpP)-srf-woven bag-jv-suspend-da-st I suspended myself in a woven bag (hung around) ekyetumęhamehtaˀ eky-e-----? cl-1A/FZP-(?) (I one (of them) brought back287)

nęh now

tayarahskwaˀ 245 t-a-y-arahskwa-ˀ cl-fa-1A-leave-pu when I left to come home

“I hung around, and brought one back when I left to come home.” nęh now

tuh

ahreht de ah-r-e-ht-ø tl+fa-MA-go-ca-pu there he went to a place the

[a]tiwinǫ h ati-winǫ -h FZpA-be a young woman-st they (f) are young women

kwenǫ ndaǫˀ kw-en-ǫ ndaǫ -ˀ cl-FZpA-have as home-st where they (f) have their homes

nęh

tuh

ahatitra a-h-at-it-ra-ø fa-MA-body-load-tr-pu he loaded himself up

then

there

yara[n]dinyoht ya-r-a-ndinyoht-ø FZA-woven bag-jv-suspend-st bag it hangs, is suspended

[a]sǫ tahąǫˀ tuh ø-asǫ t-ahaǫ -ʼ FZA-night-carry-st all night there

haˀ tit h-aˀ t-it-ø MA-body-load-st his body was loaded

yarayǫ h ya-r-ayo-h FZA-woven bag-be inside-st inside a bag Now, there he went to where young women have their homes. Then he loaded himself into a hanging bag where he stayed all night . d the

aurhęhąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

[a]hatuwa[n]dinyǫ ntawaˀ a-ha-tuw-a-ndinyǫ nt-awa-ˀ fa-MA-door-jv-suspend-un-pu he took the door off

287 This is the translation presented in Barbeau 1960, 244 #51.

sahawaˀ s-a-ha-wa-ˀ re-fa-MA-carry-pu he carried it back

494

Forty Narratives in the Wyandot Language

sahąǫˀ s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu he arrived back

de who

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st he is his uncle

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home

Day dawned and he took the door off, carried it back when he arrived back at his uncle’s home. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de the

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

wažamęh nd waž-am-ę-h op-FZP-happen-inc+pu it would happen the

utayaǫˀ hati u-t-a-ya-ǫ -ˀ fa-cl-fa-FZA-arrive-pu ((let) her come in) how?

utayąǫˀ u-t-a-ya-ǫ -ˀ fa-cl-fa-FZA-arrive-pu she comes in here

yatuwaˀ ya-tuw-aˀ FZA-door-ns door

šaˀ iyaˀ tik š-aˀ -ya-ˀ ti-k (co)-fa-FZA-be a side-pu (at the same side) He who is old said, ‘She should come in.” (He replied) “How would it happen for her to come in, a door against the wall?” ą

ndae

no,

that one

teˀ it d teˀ -ø-it-ø ng-1A-mean-st I did not mean it that which

yawinǫˀ ya-winǫ -ˀ FZA-be a young woman-st she is a young woman

aˀ it aˀ -ø-it-ø fa-1A-mean-pu I meant

ekenyǫ deˀ d ek-e-nyǫ -d-eˀ cl-1A/FZP-take along-dl-pr (when) I take her along the

de the aˀ it aˀ -ø-it-ø fa-1A-mean-pu I meant

“No, that is not what I meant. I meant take a young woman along. That is what I meant.” [a]hu[n]dateruhstaˀ [n]de a-hund-ateruh-st-aˀ nd-e

wa

homenyęhtiˀ h-omenyęhti-ˀ

nę

tuh

Translating the Stories

fa-MpP-be friends-ci-dl-pr they (m) became friends aˀ ndeht a-ˀ nd-e-ht-ø fa-MdA-go-ca-pu

another de

they two (m) went to a place the

495

MA-be a young man-st a young man now there

[a]tiwinǫ h ati-winǫ -h FZpA-be a young womanthey (f) are young women

kwenǫ ndaǫˀ kw-en-ǫ ndaǫ -ˀ cl-FZpA-have as home-st where they (f) have homes

He and another young man became friends. They two went to where young women have homes. ahęhąǫˀ tuh a-h-ęhąǫ -ˀ fa-MA-say-pu he said there

aˀ seht aˀ -s-e-ht-ø tl-imp+2A-go-ca-imp you go to a place

satęndutǫ h yaatayęhtsiˀ s-atę-ndutǫ -h imp+2A/FZP-srf-tell-imp tell her Yaatayęhtsiˀ

He said, “Go there and tell Yaatayęhtsiˀ ” satęndutǫ h s-atę-ndutǫ -h imp+2A-srf-tell-imp tell her

de who

kwayuwanęh 246 kw-a-yuwanę-h du-FZA-be large-st she is the older one

yaatayęhtsiˀ Yaatayęhtsiˀ

umęˀ ąh um-ę-ˀ -ąh FZA/FZP-be mother to-st-dm she is mother to her; her daughter. “Tell Yaatayęhtsiˀ ’s older daughter.” ne

(a)hatęndutǫˀ a-h-atę-ndutǫ -ˀ fa-MA/FZP-srf-tell-pu now he told her tunyętawiˀ [n]diˀ ah Tawidi’a

tsi[n]gyakah n tsi-ngya-kah imp+2pA-marry-imp get married the

ǫ nyąnteruˀ ǫ nyąn-teru-ˀ 1dP-be friends-st we two are friends; my friend

496

Forty Narratives in the Wyandot Language

Now he told her, “Get married to my friend Tawidiˀ a.” aˀ umęgyerih aˀ -u-męgy-eri-h fa-FZP-word-be right-pu she was willing

aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

yaruˀ

tareht t-a-r-e-ht-ø cl-op-MA-come-ca-pu he should come to a place

in here

She was willing, and said, “In here he should come in.” nęh

t[u]h

usareht ahęhąǫˀ tuh u-s-a-r-e-ht-ø a-h-ęhąǫ -ˀ fa-re-fa-MA-go-ca-pu fa-MA-say-pu

now

there

he went back there

he said

there

aˀ seht aˀ -s-e-ht-ø tl-imp+2A-goca-imp go to a place

Now he went back there. He said, “Go there.” ahęhąǫˀ tuh a-h-ęhąǫ -ˀ fa-MA-say-pu he said there

saseht s-a-s-e-ht-ø re-tl-imp+2A-go-ca-imp go back to a place

anyǫ nęhuyęˀ a-nyǫ -nęh-uyę-ˀ op-FZA/1dP-corn-split-pu she should split corn for we two aˀ šewaht ø-aˀ šewaht-ø FZA-sift-st it sifts, is a sieve

ąr

satęndutǫˀ s-atę-ndutǫ -ˀ imp+2A-srf-tell-imp tell her

anyǫ atęnyuhǫ s a-nyǫ -atęnyu-hǫ s op-FZA/1dP-roast corn-da+pu she should roast corn for we two.

(only)

eyaˀ ǫ mih e-ya-ˀ ǫ m-i-h pa-FZA-bark tray-be full-st it is a full bark tray

He said, “Go back there. Tell her she should shell and roast corn for us in a sieve, a full bark tray.” nęh

sahatęndutǫˀ s-a-h-atę-ndutǫ -ˀ re-fa-MA/FZP-srf-tell-pu now he told her again

nęh now

awatęˀ nyǫˀ aw-ø-atęˀ nyǫ -ˀ fa-FZA-roast corn-st she roasted corn

aˀ šewaht ø-aˀ šewaht-ø FZA-sift-st it is a sieve

Translating the Stories

497

yaˀ ǫ mih ya-ˀ ǫ m-i-h FZA-tray-be full-st it is a full tray Now he told her again. Now she roasted corn in a sieve a full bark tray. tuh there

usahahaweht u-s-a-ha-weh-t fa-re-fa-MA-carry-pu he took it back

ahahšęˀ a-h-a-hš-ęˀ fa-MA-(srf)-finish-pu he finished it

ahi[n]gyahah a-hi-ngyah-a-h fa-MdA-food-eat-pu they two (m) eat

tunyętawidiˀ ah Tawidi’a

aǫ mąharhąˀ a-ø-ǫ mą-har-hą-ˀ fa-(FZA)-tray-?-inc-pu tray is ?

tehuhtaˀ [n]diˀ te-hu-hta-ˀ nd-iˀ ng-MP-satiate-inc-st he was not full, satiated

He took it back there. They two ate, and he finished it all. Tawidi’a was not full. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tuh there

usahseh waˀ tu u-sa-hs-e-h tl-re-imp+2A-go-imp go back again

usawatęnyǫˀ u-s-aw-ø-atęnyǫ -ˀ op-re-op-FZA-cook corn-pu she should cook corn again

aˀ sewaht 247 ø-aˀ sewaht-ø FZA-sift-st a sieve

eyaˀ ǫ mih e-ya-ˀ ǫ m-i-h pa-FZA-tray-be full-st it is a full bark tray

He said, “Go back there. (Tell her that) and she should cook corn again in a sieve that is a full bark tray.” waˀ tu tuh again

usaˀ reht u-s-aˀ -r-e-ht-ø fa-re-fa-MA-go-ca-pu there he went back again

sahatę[n]dutǫˀ nd s-a-h-ate-ndutǫ -ˀ re-fa-MA-srf-tell-pu he told her again the

Again, he went back and told her again “Still some more.” teˀ tsuraˀ [n]di teˀ -ts-u-ra-ˀ nd-i

[a]yęhąǫˀ a-y-ęhąǫ -ˀ

męˀ taˀ m-ęˀ t-aˀ

ahsǫ waˀ tuˀ still again

498

Forty Narratives in the Wyandot Language

ng-re-FZP-consent-inc-st she did not consent to it again

fa-FZA-say-pu she said

FZP-day-ns a day

nǫ

hąˀ rąˀ ehahšęˀ d e-h-a-hš-ęˀ fu-MA-(srf)-finish-pu (that) only he will finish it that which

anęhąęˀ a-nęh-ą-ę-ˀ 1P-corn-jv-have-st it is my corn

hu[n]derętuwanęh hu-nderęt-ø-uwanę MP-(be excessive)-st-aughe is greatly excessive She did not consent to it again. She said, “In a day only he will finish my corn. He eats much.” ndaeˀ

nǫ mąˀ de de

that one

this time

tekyunǫ htrǫˀ te-ky-u-nǫ htr-ǫ -ˀ du-cl-FZP-follow-dl-st she followed again

the

skaaˀ tat s-ka-aˀ t-a-t-ø re-FZA-body-jv-be one-st it is one body

te[n]d[i]288h te-nd-i-h du-FZdA-be two-st they are two

de the

nǫ ndaeˀ those ones

aˀ kaˀ ǫ m[ih] aˀ -k-a-ˀ ǫ m-i-h tl-du-FZA-bark tray-be full-st two full bark trays This time she followed with two full bark trays. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tuh there

usaˀ seh ahsǫ u-s-aˀ -s-e-h fa-re-fa-2P-go-pu you go back still

waˀ atuˀ again

288 Both for this -i and the one two words down (Barbeau 1960, 247 #27 and 29) the vowel used is -erather than the usual -i-.

Translating the Stories

499

He said, “There you go back still again.” teˀ tsuˀ męngyerehęˀ teˀ -ts-uˀ -męngy-ere-hęˀ ng-re-FZP-word-be right-st she was not willing any longer

aˀ yehąoˀ aˀ -y-ehąǫ -ˀ fa-MA-say-pu she said

hąˀ rąˀ ehahšęˀ e-h-a-hš-ęˀ fu-MA-(srf)-finish-pu only he will finish

d the

męˀ tah m-ęˀ t-ah FZP-day-ns day

nǫ h (then)

anęhąęˀ a-nęh-ą-ę-ˀ 1P-corn-jv-have-st my corn

She was not willing any longer, saying, “In a day only he will finish my corn.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ

nǫ mąˀ [n]de

d

that one

this one

the

ukenyeˀ u-kenye-ˀ FZP-small-st she is small, the youngest

usanyǫ yętęˀ nyǫˀ s u-s-a-nyǫ yę-tęˀ nyǫ -ˀ s fa-re-fa-FZA/1dP-cook corn-da+pu she again cooked corn for us He said, “This one, the youngest. She cooks corn for us.” tuh

usaˀ reht nę u-s-aˀ -r-e-ht-ø fa-re-fa-MA-go-ca-pu there he again went to such a place now awatęnyǫˀ aw-ø-atęnyǫ -ˀ fa-FZA-cook corn-pu she cooked corn

d the

aˀ yaǫ mih aˀ -ya-ǫ m-i-h (tl)-FZA-bark tray-be full-st full bark tray(s)

sahatęndutǫˀ d s-a-h-atę-ndutǫ -ˀ re-fa-MA-srf-tell-st he again told her the

uhkęnyęˀ 248 u-hkęnyę-ˀ FZP-small-st she is the youngest

uhkęnyęˀ ahšęhk nǫ ndaeˀ u-hkęnyę-ˀ FZP-small-st she is the youngest three those ones

500

Forty Narratives in the Wyandot Language

There he again went to such a place and again told the youngest one. She cooked the corn, with three full bark trays. tuyhšëˀ hšaˀ (at the time)

[h]aǫ mą ha-ǫ m-ą MP-self-ns himself

hąˀ rąˀ

ahahšęˀ a-h-a-hš-ęˀ fa-MA-(srf)-finish-pu he finished it

only

At that time he by himself only finished it. ahęhąǫˀ dae a-h-ęhąǫ -ˀ fa-MA-say-pu he said that

kahęˀ de this

who

tsi[n]daweˀ t tsi-ndaweˀ t-ø 2dA-be siblings-in-law-st you two are siblings-in-law, your sister-in-law

He said, “This one is your sister-in-law.” tuh

ahša

tuh

there

at the same time

there

ahutiˀ [n]gyakaˀ a-huti-ˀ ngya-kaˀ fa-MpP-marry-pu they (m) got married

areh tunyętawidiˀ a a-r-e-h fa-MA-go-pu he went Tawidiˀ a

de

yawinoh ya-wino-h FZA-be a young woman-st who a young woman

yaatayętsih Yaatayętsih

umęˀ ą um-ę-ˀ -ą FZA/FZP-have as child-st-dm she is mother to her There at the same time, Tawidi’a went and married Yaatayętsih’s daughter. takyeˀ tuh ahuhšaturęˀ a-hu-hšaturę-ˀ fa-MP-feel pain-pu right away he felt pain, sick

aǫ mą hąˀ rąˀ a-ǫ m-ą FZP-self-ns herself only

Right away he felt sick. She only worked by herself.

tu[n]gya[n]dihtąndih t-u-ngyandi-ht-ąnd-ih (?)-FZP-be a long time-ca-da-st she worked

Translating the Stories

yaharaˀ ye ya-har-aˀ -ye FZA-woods-ns-el in, at the woods

hahęndeht ha-hęnd-e-ht-ø fa-MpA-go-ca-pu they (m) went there

tu

deˀ šaˀ

there

at the same time

tunyętawiˀ diˀ ah Tawidiˀ a

501

[a]hatižakaˀ a-hati-ža-k-aˀ fa-MpA-shoot-dl-pu they (m) went shooting

[a]huhšatu[r]haˀ a-hu-hšatur-ha-ˀ fa-MP-feel pain-inc-pu he began to feel pain, sick

hǫ mąhskwahęˀ hǫ mą-hskwahę-ˀ MpA/MP-hate-st they (m) hate him

de who

hǫ kyuh hǫ -kyu-h MpA-be brothers-in-law-st they (m) are brothers -in-law

In the woods they went hunting. At the time Tawidiˀ a felt sick; his brothers-in-law hated him. ya[n]daǫ nkyeˀ tuh ya-nda-ǫ nky-eˀ FZA-river-continue-pr towards the river there de the

hatinyǫˀ hati-nyǫ -ˀ MpA-arrive-st they (m) arrived

hahatirǫ tuh ha-hati-rǫ t-u-h fa-MpA-tree-be in water-pu they (m) (got) on a log in water

tahatižaˀ žah t-a-hati-žaˀ ža-h du-fa-MpA-cut-pu they (m) crossed it

Towards the river they arrived, and crossed it on a log. ahęhąǫˀ di a-h-ęhąǫ -ˀ fa-MA-say-pu he said I

[e]he[n]gyaraˀ s de e-he-ngy-a-ra-ˀ s fu-1A/MP-finger-jv-be with-da+pu I will help him who

eheˀ skuhk d e-he-ˀ sk-u-hk fu-1A/MP-body-be in water-tr+pu I will drown him the

daeˀ hąˀ rąˀ that only

He said, “I the older one will help him. I will drown him, only.”

tayuwanęh 249 t-a-yuwanę-h du-MA-be large-st he is the older one

502

Forty Narratives in the Wyandot Language

nęh [a]huˀ [n]gyaraˀ s a-hu-ˀ ngy-a-ra-ˀ s fa-MA/MP-finger-jv-be with-da+pu now he helped him

šaˀ teya[n]dawaˀ š-aˀ -te-ya-ndaw-a-ˀ co-fa-du-FZA-river-be a size-pu half way across a river

nęh [a]huskuhk a-hu-sk-u-hk fa-MA/MP-body-be in water-tr+pu now he put him into the water Now he helped him to half way across the river, and then put him into the water. deˀ kaˀ this

awetiˀ ke aažaˀ k-e-aaž-aˀ du-IndA-cut-(ha) all they (ind) cross

ǫ rąhskwaˀ ǫ -rahskwa-ˀ IndA-leave-ha they (ind) leave

This all of them crossed and left. deˀ šaˀ

tu

meanwhile

there

weheˀ w-ø-eh-eˀ ø-FZA-wish-pr she wishes

yatakehsǫ y-atake-hsǫ -ø FZA-go running-ds-st she runs to several places, back and forth

usaheˀ skuwaˀ u-s-a-he-ˀ sk-u-wa-ˀ fa-re-fa-1A/MP-dnr-be in water-un-pu I get him out of the water again

Meanwhile, she runs back and forth, wishing, “I get him out of the water again.” dae ąˀ rąˀ that only

ahaˀ ngyaraˀ s a-ha-ˀ ngy-a-ra-ˀ s fa-MA/FZP-finger-jv-be with-da+pu he helped her

ežakyuˀ e-ž-akyu-ˀ (pa)-MdA-be brothers in law-st they two (m) are brothers in law

de the

huhkęnyęˀ hu-hkęnyę-ˀ MP-small-st he is the younger one

Translating the Stories

503

He alone helped her, the younger brother-in-law. nęh then

sahǫ mąˀ skuwaˀ s-a-hǫ mą-ˀ sk-u-wa-ˀ re-fa-MpA-dnr-be in water-un-pu they (m) took him out of the water

ahaaˀ ta[n]duhst a-ha-aˀ t-a-ndusht-ø fa-MA-body-jv-be cold water-pu he was cold, in cold water

Then they took him out of the water. He was cold. tuhtuˀnǫ ndaeˀ hiˀ ndataęˀ hi-ˀ ndat-a-ę-ˀ MdA-camp-jv-have-st there that they two (m) camped

hahaˀ [n]gyarahs ha-ha-ˀ ngy-a-ra-hs fa-MA/FZP-finger-jv-be with-da+pu he helped her

aˀ žateyaht aˀ -ž-atey-aht-ø fa-MdA-burn-ca-pu they two (m) made a fire. There they two camped, he helped her and they two made a fire. nęh then

waˀ žaˀ wa-’ž-a’ FZA+to be a size-st-dm it is a little

usahuwaˀ ta[n]damęh tunyętawidiˀ ah u-s-a-huw-a’t-a-ndamę-h fa-re-fa-MP-body-jv-be warm-pu he became warm again Tawidiˀ a

Then Tawidi’a became a little warm again. nęh

aharahskwaˀ de a-h-arahskwa-ˀ fa-MA-leave-pu then also, and he left the tuh

tu[n]diˀ

areht a-r-e-ht-ø tl+fa-MA-go-ca-pu there he went to a place

de the

žakyuh ž-akyu-h MdA-be brothers-in-law-st they two (m) are brothers-in-law

hayu[n]datęˀ hayu-ndat-ę-ˀ IndP-camp-have-st they (ind) camped

Then his brother-in-law left and went to where they camped.

504

Forty Narratives in the Wyandot Language

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

šęhk three

imęˀ tayeh im-ø-ęˀ t-a-ye-h pa-FZA-day-jv-number-st such a number of days

nęh now

tekyakahtaˀ ndeh t-e-ky-ak-aht-aˀ nd-eh du-fu-1ndA-srf-look at-dl-pr we two (n) will look at each other He said, “In three days we will see each other.” n the

ahurhęhąˀ ah-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned, next day

tawatenǫ rǫˀ t-aw-atenǫ rǫ -ˀ (du)-1xpA-be uncle to-st my uncle

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

usayarahskwa 250 u-s-a-y-arahskwa-ø fa-re-fa-1A-leave-pu I left to go back

etrǫ ndaǫ h et-r-ǫ ndaǫ -h cl-MA-have as home-st where he lives

The next day he said, “I leave to go back to where my uncle lives.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

ą not

tahstaˀ urahaˀ t-a-hs-taˀ ura-ha-ˀ ng-fa-2A-have power-inc-pu you don’t have the power, ability

She said, “You don’t have the ability.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yarakyeˀ y-ara-ø-ky-eˀ 1A-be night-st-pgr-pr I am going at night

eskyǫˀ e-s-ky-ǫ -ˀ fu-re-1A-arrive-pu I will arrive back

He said, “At night, I will arrive back.” ahuˀ tišrišaˀ sęˀ a-hu-ˀ t-(išriš)-aˀ s-ęˀ

saˀ rętistaˀ s-aˀ -r-ęt-i-st-aˀ

unęh

saharahskwaˀ s-a-h-arahskwa-ˀ

Translating the Stories

fa-MP-stick-cut-dl-pu he went and cut a stick, cane

505

re-fa-MA-stick-(?)-ci-pu (he walked with it) then

re-fa-MA-leave-pu he went back

He went and cut a stick and walked with it, then he went back. tuh

ąˀ rąˀ

de

deręh

de

there

only

the

far away

the

huˀ tistihakyeˀ de hu-ˀ t-ist-ø-haky-eę MP-stick-?-st-pgr-pr (he with a cane walked) the

hahaˀ tahtǫˀ ha-h-aˀ t-ahtǫ -ˀ fa-MA-body-lose-pu he disappeared

hahaˀ tahtǫˀ ših ha-h-aˀ t-ahtǫ -ˀ fa-MA-body-lose-pu he disappeared far

de who

hahutiˀ ha-h-uti-ˀ fa-MA-cast away-pu he cast it away

There far away he disappeared, he who walked with a cane disappeared, and cast it far away. aˀ tarahtat de aˀ -t-ø-arahtat-pu fa-du-MA-run-pu he ran the

husahąǫˀ hu-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st his uncle

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home He ran and arrived back at his uncle’s home. hutetutǫˀ hu-te-tu-tǫ -ˀ MP-srf-door-shut-st his door is shut

hunǫ marušah hu-nǫ mar-uš-ah MP-brain-move-ha his brain moves, he mourns

de who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

His door is shut, he who is old mourns. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hawatenǫ rǫˀ nęh haw-atenǫ rǫ -ˀ 1xpA-be uncle to-st my uncle now

sanyǫˀ s-a-ny-ǫ -ˀ re-fa-1A-arrive-pu I have arrived back

da the (?)

506

Forty Narratives in the Wyandot Language

ąˀ rąˀ de only the

tahayawahšrutsęht t-a-ha-yaw-hšr-utsęht-ø du-fa-MA-(paddle)-nm-?-pu (he a shovelful picked up289)

hayęrąˀ ha-yęr-ąˀ FZA-ashes-ns ashes

He said, “My uncle, I have arrived back.” He picked up a shovelful of ashes. tuh there

ahuti a-hu-ti-ø fa-MP-throw-pu he threw it

de the

takęnyąˀ tǫ hs de t-a-k-ęnyąˀ ǫ -hs du-MA-srf-(peep)-ha (he was peeping290) who

haˀ tǫˀ de ha-ˀ tǫ -ˀ MA-be old-st he is old the

te hutrižerihaˀ sęndi te-hu-t-riž-erih-aˀ sęnd-i ng-MA/MP-srf-matter-be right-da-st he did not believe him, think his matter is right He threw it where he who is old was peeping. He (the uncle) did not believe him. skęhšu hąˀ rąˀ 251 ayasahaˀ ta[n]deh de mąˀ tiˀ aya-saha-ˀ t-and-eh FZA/1P-?-ca-dl-pr fox only (it me is fooling) the a long time ago tataˀ uh something

ąęˀ ą-ø-ę-ˀ op-FZA-be-pu it would have been

huwaˀ tamęndiˀ huw-aˀ t-a-mę-nd-iˀ MP-body-jv-happen-inc-st it happened to him

“Fox only is fooling me. A long time ago it would have been, something happened to him.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

awatenǫ hrǫˀ aw-atenǫ hrǫ -ˀ 1xpA-be uncle to-st my uncle

di

iskaˀ

nę

I

(it is)

now

He said, “It is I. I have now arrived back.” 289 This is the translation presented in Barbeau 1960, 250 #42. 290 This is the translation given in Barbeau 1960, 250 #47.

sanyǫˀ s-a-ny-ǫ -ˀ re-fa-1A-arrive-pu I have arrived back

Translating the Stories

nę

[a]hutrižerihaˀ s a-hu-t-riž-erih-aˀ s fa-MA/MP-srf-matter-be right-da+pu now he believes him tu

there

nę

hahatǫ taręˀ ha-h-at-ǫ t-a-r-ęˀ fa-MA-srf-life-jv-put on top-pu he is happy, on top of life

de who

[a]haˀ tutǫ mąˀ a-h-aˀ -tu-tǫ -mą-ˀ fa-MA-srf-door-(shut)-un-pu he opened the door

now

tahąǫˀ daeˀ yatuyęh t-a-hą-ǫ -ˀ ya-tuyę-h cl-fa-MA-arrive-pu FZA-be true-st he arrived there that it is true

507

hamęmatęˀ ą ham-ęmatę-ˀ -ą MA/MP-have as nephew-st-dm he has him as nephew, his nephew

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st his uncle

He believes him. Now he opens the door. Truly it is his nephew. His uncle is happy. nęh nǫ mąˀ ndeˀ now this time d the

ahuweraˀ tęˀ a-huw-er-aˀ t-ęˀ fa-MA/MP-do-ca-pu he does something that serves him, puts clothes on him

udeˀ kwah greatly, great

This time he puts clothes on him, great ones. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

šǫˀ mąh

hate

a little way off

how

setahaˀ se-t-aha-ˀ imp+2A-stand-inc-imp stand

traˀ tuˀ whether

saˀ tanyęstiˀ s-aˀ t-a-nyę-st-iˀ 2P-body-jv-have ability-ci-st your body is well-made, you have a fine appearance291 He said, “Stand a little way off (to see) whether you have a fine appearance.”

291 In Barbeau’s notes he has as a verb -nyęhst- “to look nice” (Barbeau nd 144).

daeˀ that

508

Forty Narratives in the Wyandot Language

ših

aˀ tatahˀ ø-aˀ t-a-t-ahˀ MA-body-jv-stand-ha he stands

far

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-have-pu he said

teˀ saˀ t[a]nyęhstih teˀ -s-aˀ t-a-nyę-hst-ih ng-2P-body-jv-have ability-ci-st you do not have a fine appearance nǫ mąˀ ndeˀ

tąˀ ą not

saharǫ mąˀ s-a-ha-rǫ -mą-ˀ re-fa-MA-be with-un-pu he took it off again

waˀ other

uhsahuweraˀ tęˀ u-hs-a-huw-er-aˀ t-ęˀ fa-re-fa-MA/MP-do-ca-pu he again did something that served him, re-clothed him

next time

Away he stands, and he said, “You do not have a fine appearance. This time he took it off again, and he re-clothed him. daeˀ nde hšǫˀ mąˀ that the

a little way off

kahah

de

this one

the

išu[n]deˀ kwaht i-š-undeˀ kw-aht-ø pa-2A-(?)-(?)-st (you are great?292)

ahęhaǫˀ 252 a-h-ęhąǫ -ˀ fa-MA-say-pu he said

dae that

saˀ tanyęhsti s-aˀ t-a-nyęh-st-i 2P-body-jv-have ability-ci-st you have a fine appearance

That a little way off (you are great), he said, “With this one you have a fine appearance.” nęh now

saharahskwaˀ de s-a-h-arahskwa-ˀ re-fa-MA-leave-pu he left to go back the

yawinǫ h ya-winǫ -h

kyu[n]dataęˀ ky-u-ndat-a-ę-ˀ cl-FZP-camp-jv-lie-st where the camp was lying

husahąǫˀ hu-s-a-hą-ǫ -ˀ

n

de the ahęhąǫˀ a-h-ęhąǫ -ˀ

nęh

292 The translation presented in Barbeau 1960, 252 #51 as “clothes,” which has no clear etymology.

Translating the Stories

FZA-be a young woman-st a young woman

fa-re-fa-MA-arrive-pu he arrived back the

509

fa-MA-say-pu he said

now

sanyǫˀ sa-nyǫ -ˀ imp+2A-arrive-imp come home Now, he left to go back, where the camp of the young woman was. When he arrived back he said, “Now, come home.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said d who

ąh no

sa

teˀ yęh teˀ -ø-yę-h ng-FZA-be-st you it is not

huhšatuha hu-hšatu-ha MP-be sick-ha he is sick, in pain

nǫ daeˀ that one

aiweyh ai-wey-h 1xdA-be together-st we two (x) are together; my spouse

She said, “It is not you. My spouse is sick.” teˀ sumęnteˀ s teˀ -s-um-ęnte-ˀ s ng-re-FZA/MP-know-ha she does not recognize him

ti

deheręh

as

distant

erǫ menyęhtiˀ e-r-ǫ menyęhti-ˀ pa-MA-be a young man-st he is a young man

tunyęˀ tawiˀ diˀ ah Tawidiˀ a She does not recognize him as he is distant, the young man Tawidiˀ a. tuh

ahšaˀ

there

at the same time

[a]watǫ taręh aw-ø-at-ǫ t-a-r-ęh

usahumęntehaˀ u-s-a-hum-ęnte-ha-ˀ fa-re-fa-FZA/MP-know-inc-pu she knew, recognized him again

nęˀ now

510

Forty Narratives in the Wyandot Language

fa-FZA-srf-life-jv-put on top-pu she was on top of life, happy Then she recognized him again. Now she was happy. d the

ahurhęhąˀ ah-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned, next morning

[a]šriwaeriht a-š-riw-a-eri-ht-ø fa-2A-matter-jv-complete-ca-pu you do what is necessary in a matter.

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said daˀ ut (what)

nęnǫ ewanerǫ tiˀ de ew-a-nerǫ ti-ˀ fu-1P-hunt-pu now I will go hunting the eyǫ matęndutǫ e-yǫ m-atę-ndutǫ -ø fu-1A/2P-srf-tell-pu I will tell you

The next morning, he said, “Now, I will go hunting. You do what I will tell you.” aˀ yęhąǫˀ aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said

hęh yes

eriwaeriht e-ø-riw-a-eri-ht-ø fu-1A-matter-jv-complete-ca-pu I will do what is necessary

She said, “Yes, I will do what is necessary.” nę then

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

sęndikwarurih s-ęnd-ikwar-uri-h imp+2A-rf-blanket-cover-imp cover yourself with a blanket

wehstatuˀ must not

(e)sakęnyątǫˀ e-s-ak-ęnyątǫ -ˀ fu-2P-srf-(peep)-pu you will peep Then he said, “Cover yourself with a blanket. You must not peep out.” nęh now

ahanęrǫ tiˀ a-ha-nęrǫ ti-ˀ fa-MA-hunt-pu he went hunting

ahatręndutǫˀ a-h-at-ręnd-ut-ǫ -ˀ fa-MA-srf-song-stand-ds-pu he sung

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

Translating the Stories

kayehahe 253 k-a-ye-? du-fa-1A-(?) (burden of song)293

nd the

atižuˀ ati-žu-ˀ FZpA-be a wild animal-st wild animals

511

yaruˀ this way

taskweˀ [t] ta-skw-e-ˀ t-ø imp-2pA-go-ca-imp come here Now, he went hunting and sang, saying “Wild animals, come here.” tunęh then

ahayǫ hšęˀ a-hayǫ -hšę-ˀ fa-MA/FZpP-finish-pu he finished, killed them (f)

nęh now

tawaˀ tinyǫˀ nd t-aw-aˀ ti-nyǫ -ˀ du-fa-FZpA-(arrive)-pu (they (f) arrived) the

atižuˀ ati-žu-ˀ FZpA-be a wild animal-st wild animals Then he killed many wild animals. n now

ahatęndutǫˀ de a-h-atę-ndutǫ -ˀ fa-MA/FZP-srf-tell-pu he told her who

unęh sahšǫ mah sa-hšǫ -ma-h imp+FZA-cover-un-imp now take it off

hiweih hi-wei-h MdA-be together-st his spouse

ne the

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

sendikwarurih s-end-ikwar-uri-h 2P-rf-blanket-cover-st blanket you are covered with

Now, he told his spouse, he said, “Now take off your cover.” nęh

[a]sašomah a-s-a-šǫ -ma-h

nęh

[a]hatinyęndihšęˀ a-hati-nyęnd-ihš-ęˀ

293 This is the translation given in Barbeau 1960, 252 #57.

nd

512

now

Forty Narratives in the Wyandot Language

fa-(re)-(FZA)-cover-un-pu she took her cover off

ahunęrǫ tiˀ a-hu-nęrǫ ti-ˀ fa-MP-hunt-pu he had hunted

now

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty

fa-MpA-skill-finish-pu they (m) finished doing it

the

ahažuˀ de a-ha-žu-ˀ fa-MA-kill-pu he had killed the

yažuˀ ya-žu-ˀ FZA-be a wild animal-st wild animals Now she took her cover off. Now they finished preparing the many animals that he had killed. ndae nǫ mąˀ de [a]huti[n]gya[n]dihtęˀ n a-huti-ngyandi-ht-ęˀ fa-MpP-be a long time-ca-pu that this time they (m) worked at it the ahistataˀ t n a-hi-stat-aˀ t-ø fa-MdA-be dry-ca-pu they two (m) dried it the

uwaˀ tsah u-waˀ ts-ah FZP-meat-ns meat

ayǫ matinyęšraˀ a-yǫ mati-nyęšra-ˀ fa-MpA/FZpP-skin-pu they (m) skinned them (f)

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty

This time they worked on the skins and dried the plentiful meat. tunyę

ąn

then

not

tutawasaht d t-u-t-aw-? ng -? (not they use all)294 the

ehuti[n]gyehayh an e-huti-ngyeh-a-yh fu-MpP-food-eat-pu they (m) will eat the food not

uyęntehąǫˀ u-yęt-ehąǫ -ˀ FZP-summer-carry-st bearing summer, throughout the summer

tutawasah (they will not use)

šutǫ rǫ tǫˀ š-u-tǫ rǫ tǫ -ˀ co-FZP-be plenty-st equally it is plenty

It is not used up throughout the summer in the food they will eat; it is not as much. 294 This is the translation given in Barbeau 1960, 253 #31.

Translating the Stories

tu there

sahąǫˀ s-a-hąǫ -ˀ re-fa-MA-arrive-pu he came back

513

sayǫ makahta[n]deˀ sayǫ m-ak-ahta-nd-eˀ re-MA/IndP-srf-see-dl-pr he is going to see them, one (ind)

žateˀ yęˀ ąhąh ž-ate-ˀ yę-ˀ -ahah MdA-srf-be siblings-st-dm they two (m) are siblings, her brother

de the

de

yawinǫ h ya-winǫ -h FZA-be a young woman-st who a young woman

He came back to see the brother of the young woman. nę

tahąǫˀ t-a-hą-ǫ -ˀ cl-fa-MA-arrive-pu now, then he arrived here

ahatęhęˀ a-h-atęhę-ˀ fa-MA-feel shame-pu he felt shame

tahąǫˀ ku 254 hąˀ rąˀ t-a-hą-ǫ -ˀ cl-fa-MA-arrive-pu he arrived here (just) only hahawi h-ahwa-i MA-bring-pr he brings

de

nę now

ižuˀ wahtsaˀ de iž-u-ˀ wats-a-ˀ pa-FZP-meat-be a size-st it is a piece of meat of such a size that which

[a]hayǫ nǫ tęheˀ a-hayǫ -nǫ t-ęh-ęˀ fa-MA/MpP-give-dl-pr he came to give them (m)

that which

Now when he arrived he felt shame as he brought only a piece of meat to them. ne when

sayǫ mąkahtandeˀ s-ayǫ m-ąk-aht-and-eˀ re-MA/MpP-srf-see-dl-pr he is again coming to see them (m)

de that which

hahawiˀ ha-haw-iˀ MA-carry-pr he carries

ahati[n]gyahaˀ a-hati-ngyah-a-ˀ

ne that which

daeˀ that one

aˀ wayanyǫˀ aˀ w-a-nyanyǫ -ˀ fa-FZA-cook-pu she cooked it

[a]hayǫ nǫ tęheˀ a-hayǫ -nǫ t-ęh-ęˀ fa-MA/MpP-give-dl-pr he came to give them

daeˀ that

514

Forty Narratives in the Wyandot Language

fa-MpA-food-eat-pu they (m) ate it Then he is again coming to see the one who cooked that which he brings to give to them to eat. n then

ahęhąǫˀ d a-h-ęhąǫ -ˀ fa-MA-say-pu he said the

tuh

aˀ steh aˀ -st-e-h tl-imp+2pA-go-imp there go

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned de the

usatsiwihakyaˀ u-s-a-tsi-wi-ø-haky-aˀ fa-re-fa-2dA-give-st-pgr-pu you two go back to give

hutindatahęˀ huti-ndat-a-hę-ˀ MpP-camp-jv-have-st they (m) have camp

He said, “The next day, you two go back to give. You go there, where they have camp.” Yaaˀ tayęhtsih Yaaˀ tayęhtsih nęndiˀ I

tsiwah tsi-wa-h imp+2dA/FZP-take-imp take it to her you two

[u]tǫ rǫ tǫˀ d u-tǫ rǫ tǫ -ˀ FZP-be plenty-st plenty the

irižuh i-ø-rižu-h pa-1A/FZP-kill-st I have killed it

“Take to Yaaˀ tayęhtsih, you two, plenty of the meat that I have killed.” ahiwaˀ a-hi-wa-ˀ fa-MdA-take-pu they two (m) took it

ayǫ manǫ ht ne a-yǫ ma-nǫ ht-ø fa-MpA/FZP-give-pu they (m) to her gave who

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

They took it to give to she who is old. yaruˀ this way

tutaskweh haraˀ tuˀ t-u-t-a-skw-e-h du-fa-cl-fa-2pA-go-pu you come back here of no use

nde deheręh the

far away

uwahtsaˀ u-wahts-aˀ FZP-meat-ns meat

Translating the Stories

eskwehtih e-skw-e-ht-ih pa-2pA-go-ca-st you have gone to a place

haraaˀ tuˀ

kaˀ

of no use

here

515

[a]satsindatahęˀ a-s-a-tsi-ndat-a-hę-ˀ fa-re-fa-2dA-camp-jv-have-pu you again have camp

“Your coming this way is of no use. Your having gone far away is of no use with you again having camp here.” nęh now

tu

taǫ rahskwaˀ tu wetiˀ saęndatahęˀ t-a-ǫ -rahskwa-ˀ s-a-ę-ndat-a-hę-ˀ cl-fa-IndA-leave-pu re-fa-IndP-camp-jv-have-pu there they (ind) came to a place there all they (ind) have camp again

Now they came to such a place, where they all have camp again. daišuˀ

nd

because

the

utǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st there is plenty

aehst a-ø-ehst-ø fa-IndA-use-pu it was useful to them (ind)

ihažuh i-ha-žu-h pa-MA-kill-st he had killed

de

tu

when

there

dae

weti

that

all

saheǫˀ 255 s-a-he-ǫ -ˀ re-fa-IndA-arrive-pu they (ind) arrived back

Because it is plenty, that which he had killed, it was useful to all of them when they arrived back. tunęh then

usahǫ rąskwaˀ u-s-a-hǫ -raskwa-ˀ fa-re-fa-MpA-leave-pu they (m) left to go back

hutęnǫ rǫˀ hu-tęnǫ rǫ -ˀ MA/MP-be uncle to-st his uncle

tuh there

usąndeht u-s-ą-nd-e-ht-ø fa-re-fa-MpA-go-ca-pu they (m) went back to a place

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home

Then they left to go back to the place where his uncle has a home.

de the

516

Forty Narratives in the Wyandot Language

usahanyǫ ht de u-s-a-ha-nyǫ ht-ø fa-re-fa-MA/FZP-take along-pu he brought her with him who

hiweyh daižuh hi-wey-h MdA-be together-st they two (m) are together; his wife because

de

hutęnǫ rǫˀ dae hu-tęnǫ rǫ -ˀ MA/MP-be uncle to-st who his uncle that one

hatǫ h h-atǫ -h MA-say-ha he says

esenyǫ [t] e-se-nyǫ t-ø fu-2A/FZP-take along-pu you will bring her

daeˀ that one He brought his wife with him because his uncle says, “You will bring her.” nęh now

usahinyǫˀ u-s-a-hi-nyǫ -ˀ fa-re-fa-MdA-arrive-pu they two (m) arrived back

hiweih hi-wei-h MdA-be together-st his spouse, wife

hanyǫ deˀ ha-nyǫ -d-eˀ MA/FZP-take along-dl-pr he takes her along

de who

tunyęˀ tawiˀ diˀ ah Tawidiˀ a

Now they two arrived back, Tawidiˀ a leading his wife. ahatǫ ntaręˀ de a-h-at-ǫ nt-a-r-ęˀ fa-MA-srf-life-jv-put on top-pu he is on top of life, happy who

haˀ tǫ de ha-ˀ tǫ -ø MA-be old-st he is old who

nde tunyęˀ tawiˀ diˀ ah. the Tawidiˀ a He is happy, the old uncle of Tawidiˀ a. tuh there

skanǫˀ

etenǫ ndaǫˀ et-en-ǫ ndaǫ -ˀ cl-MpA-have as home-st (I guess) they (m) have a home

daeˀ

hiheh

that

hiheh

hutenǫ rǫˀ hu-tenǫ rǫ -ˀ MA/MP-be uncle to-st his uncle

Translating the Stories

517

There I guess they have a home. Hiheh 29 t h e l a n d o f b l i s s 1915, 233–9; 1960, 44–7, 255–72 )

( b a r b e au

kyǫ mętsawahstiˀ 295 ky-ø-ǫ męts-a-wast-iˀ cl-FZA-land-jv-be good-st where the land is good, beautiful

arehtandiˀ a-r-e-ht-and-iˀ tl-MA-go-ca-inc-st he is going there

yihae yihae

He is going where the land is good, beautiful. Yihae. aˀ warahskwaˀ aˀ w-ø-arahskwa-ˀ fa-FZA-leave-pu she left

ahšeˀ ne truly the

aˀ yęhąǫˀ tuñeˀ tawidˀ iah aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said Tawidiˀ a

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st dushe is old

tahungyaˀ tęhs t-a-hu-ngyaˀ tęhs-ø cl-fa-FZA/MP-call-pu she called him then

ehšeakaratah[t] e-hše296-akarataht-ø fu-2A/FZP-take care of-pu you will take care of her the

[ya]žaˀ aha ya-žaˀ ah-a FZA-child-ns a female child

ayutaˀ wih ayu-taˀ -wi-h IndP-sleep-tr-st one is asleep She who is old was at the point of leaving, and called him by name, saying “Tawidiˀ a, you will take care of a child who is asleep.” westaˀ tuˀ 256 tęhšeˀ must not

mosquito

eyayustawaˀ e-yayu-stawa-ˀ fu-FZA/IndP-bite-pu it will bite one

yahšatužehskaˀ ya-hša- ?-?-aˀ tl-(imp)+2A/FZP-(?)-(imp) (away you it drive)297

295 This may be a reference to the Christian heaven. Father Armand de La Richardie, a Jesuit missionary to the Wyandot in the eighteenth century, was called Ondechrawasti, “it is a beautiful country.” 296 The -e- here is misplaced, as this is an a-conjugation verb root. 297 This is presented as the translation in Barbeau 1960, 256 #4.

518

Forty Narratives in the Wyandot Language

tuh

ąˀ rąˀ

there

only

aˀ warahskwah aˀ w-ø-arahskwa-h fa-FZA-leave-pu she left

“The mosquito must not bite it. Drive it away.” Then she left. šęndah

ši

already

(at that time)

heˀ reˀ s tuh he-ˀ r-e-ˀ s (tl)-MA-go-ha he goes there

ehateˀ [n]diyǫ ružaˀ e-h-ate-ndiyǫ r-uža-aˀ (pa)-MA-srf-mind-move-ha he moves his mind, plays

At that time he is going around playing. tuh

ahšaˀ

sarežarahaˀ d s-a-r-ežara-ha-ˀ re-fa-MA-remember-inc-pu there at the same time he remembered that which westaˀ tu

tehšeˀ

must not

mosquito

eyahyuhstawa de e-yahyu-hstawa-ø fu-FZA/IndP-bite-pu it will bite someone the

ižamęh iž-am-ę-h pa-FZP-say-st she said

[ya]žaˀ aha ya-žaˀ ah-a FZA-child-ns child

At the same time he remembered what she said, “The mosquito must not bite the child.” tuh

yuskuˀ taˀ yeh tuh y-u-skuˀ t-aˀ yeh pa-FZP-head-ns-el

there on one’s head

hangyęˀ raˀ ha-ngyęˀ r-aˀ MA-perch-st

tehšeˀ

sayuhstamęh s-ayu-hstam-ęh re-FZA/IndPbite-st there he is perched on it mosquito again it one is biting

There on one’s head a mosquito is perched. Again it is biting one. haˀ taˀ [n]gǫ šra ha-ˀ ta-ngǫ šr-a

tunyętawidiˀ ah

tarawaʼeˀ t-a-ra-w-aʼe-ˀ

d

Translating the Stories

MA-(srf )-hammer-ns his hammer298 Tawidiˀ a ireheˀ i-r-eh-eˀ pa-MA-wish-pr he wishes

519

du-fa-MA-dnr-hit-pu he struck it

arižuh a-r-ižu-h fa-MA/FZP-kill-pu he killed it

de

that which

tehšeˀ

the mosquito

Tawidiˀ a struck that which he wishes to kill with his hammer, the mosquito. dae hąˀ rąˀ ahsayužuˀ d ah-sayu-žu-ˀ fa-MA/IndP-kill-pu that only he killed one the ahsayuskuˀ taˀ ęh de ah-sayu-skuˀ t-aˀ e-h fa-MA/IndP-head-hit-pu he hit one on the head the

ižaˀ aha d i-žaˀ ah-a FZA-child-ns a child who

ya[n]gǫ šraˀ ya-ngǫ šr-aˀ FZA-hammer-ns hammer

He killed the child whom he hit on the head with the hammer. neˀ now

[a]hukerǫ hąˀ a-hu-kerǫ -hą-ˀ fa-MP-be afraid-inc-pu he is afraid, scared

nę now

[a]hatahseh[t] a-h-at-ahseht-ø fa-MA-srf-hide-pu he hid himself

Now he is afraid, and hid himself. tuh

de

there

the

yahǫ h ya-hǫ -h FZA-be a swan-st it is a swan

ahakyęˀ a-h-aky-ę-ˀ fa-MA-srf-put-pu he sat down

ekyukwirandet tuh eky-u-k-wir-a-ndet-ø cl-FZP-srf-animal young-jv-envelope-st she is enveloping her young, hatching them there

ahažuˀ a-ha-žu-ˀ fa-MA/FZP-kill-pu he killed her

tundiˀ

de

also

the

yahǫ h ya-hǫ -h FZA-be a swan-st swan

There a swan is hatching her young. There he sat down and also killed the swan. 298 In Barbeau 1960, 256 #31, the translation is presented as “he a maul picks up.”

520

nę now

Forty Narratives in the Wyandot Language

ahaˀ saˀ męˀ a-ha-ˀ saˀ m-ę-ˀ fa-MA-feathers-gather-pu he picked up, gathered feathers

taruhkaˀ t-a-r-uhka-ø-ˀ du-fa-MA-spread-tr-pu he spread it on

d’ the

nę

tatatehšrawaˀ tuyuh t-ø-atate-hšrawaˀ t-uyu-h du-MA-rf-gum-cover-st he covered himself with gum

then

usaˀ waˀ 257 u-saˀ w-aˀ FZA-feather-ns feathers

He gathered feathers and then covered himself with gum, spreading the feathers on. tuh

tautiraˀ nęta t-a-uti-r-a-ˀ nęta-ø cl-fa-FZpP-dnr-jv-attach-pu where they (f) are attached to it

there

haaˀ tayeh ha-aˀ t-a-yeh MA-body-ns-el on his body

They are attached to his body. ndaeˀ

d’

that one

the

ireheˀ westaˀ tuˀ i-r-eh-eˀ pa-MA-wish-pr he wishes must not

eskwanyętehaˀ e-s-kw-an-yęte-ha-ˀ fu-re-(du)-FZA/1P-know-inc-pu she will recognize me again

He wishes, “She must not recognize me again.” tu there

d

u[n]duˀ męh u-nduˀ mę-h FZA/FZP-be mother to-st who she is mother to her

sayužuh sayu-žu-h MA/IndP-kill-st he killed one

tunyętawiˀ diˀ ah

de

Tawidiˀ a

the

sayaǫˀ daeˀ hąˀ rąˀ de s-a-ya-ǫ -ˀ re-fa-FZA-arrive-pu she arrived back that only the [ya]žaˀ ahaˀ ya-žaˀ ah-aˀ FZA-child-ns child

She who is mother to her arrived back. It is only that Tawidiˀ a killed the child. ahu[n]gyaˀ tęhs a-hu-ngyaˀ tęhs-ø

ayęhąǫˀ a-y-ęhąǫ -ˀ

tunyętawiˀ diˀ ah

tuh

d

Translating the Stories

fa-FZA/MP-call-pu she called him

fa-FZA-say-pu she said

utahatakyaˀ u-t-a-h-ataky-aˀ fa-du-fa-MA/FZP-talk-pu he talked to her

tuh

tižuh t-ø-ižu-h du-FZA-be like-st it is like

de

521

Tawidiˀ a

there the

ahakwęnduˀ tęhst a-h-ak-węnd-uˀ tę-hst-ø fa-MA-srf-voice-be such-ci-pu he made his voice to be of such a nature

there

yahǫ h ya-hǫ -h FZA-be a swan-st swan

the

She called him by name, saying “Tawidiˀ a.” He talked to her; his voice was like that of a swan. sayęhąǫˀ s-a-y-ęhąǫ -ˀ re-fa-FZA-say-pu she said again

tunyętawiˀ diˀ ah

tuh

d

Tawidiˀ a

there

the

usahakwęnduˀ tęhs[t] u-s-a-h-ak-węnd-uˀ tę-hst-ø fa-re-fa-MA-srf-voice-be such-ci-pu again his voice is of such a nature

utahatakyaˀ u-t-a-h-ataky-aˀ fa-du-fa-MA-talk-pu again he talked

ižuh ø-ižu-h FZA-be like-st it is like

de the

tuh there

yahǫˀ ya-hǫ -ˀ FZA-be a swan-st swan

She said again “Tawidiˀ a.” Again he talked with a voice like that of a swan. nęh

tuh

now

there

aˀ weh aˀ w-ø-e-h fa-FZA-go-pu she went

aˀ weht aˀ w-ø-e-ht-ø tl+fa-FZA-go-ca-pu she went to a place

de the

de

kyuhkwira[n]det tuh ky-u-hk-wir-a-ndet-ø cl-FZP-srf-animal young-jv-envelope-st where she was hatching her young there

the

yahǫ h ya-hǫ -h FZA-be a swan-st swan

eręˀ trǫˀ tunyętawiˀ diˀ ah e-r-ęˀ trǫ -ˀ pa-MA-be placed-st he is residing, sitting Tawidiˀ a

Now she went to where the swan was hatching her young. Tawidiˀ a is sitting there. [a]yęhąǫˀ a-y-ęhąǫ -ˀ

hate

nǫ ndaeˀ

d

ahšežuˀ a-hše-žu-ˀ

de

[ya]žaˀ ahaˀ ya-žaˀ ah-aˀ

522

Forty Narratives in the Wyandot Language

fa-FZA-say-pu she said why

that

fa-2A/FZP-kill-pu you killed her the

the

FZA-child-ns child

She said, “Why did you kill the child?” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daˀ hiˀ

d

that is why

the

esayahstawaˀ e-s-aya299-hstawa-ˀ fu-re-FZA/IndP-bite-pu it will again bite one

ahšihǫˀ westaˀ tu a-hš-ihǫ -ˀ fa-2A-say-pu you said must not

de

tęhšeˀ

the

mosquito

He said, “This is why. You said ‘The mosquito must not bite one again.’” tuh there

haˀ ngyęšraˀ ha-ˀ ngyęšra-ˀ MA-perch-st he is perched on it

de the

yuskuˀ tayeh de yu-skuˀ t-a-yeh FZP-head-ns-el on one’s head the

[ya]žaˀ aha tuh ya-žaˀ ah-a FZA-child-ns child there

aˀ yewaˀ [e] 258 aˀ -ye-w-aˀ e-ø fa-1A/FZP-dnr-hit-pu I hit it “He was perched on the head of the child, there where I hit.” aˀ yehǫˀ daeˀ inęh hąˀ rąˀ aˀ -y-eh-ǫˀ fa-FZA-wish-pu I wished that (thus) only teˀ awayeriˀ teˀ -aw-ay-er-iˀ

ekyežu e-ky-e-žu-ø

erižuˀ e-r-ižu-ˀ fu-1A/(MP)-kill-pu I will kill him nǫ

299 Either -ayu- or -ayǫ - are the usual forms this pronominal prefix takes.

de

tęhšeˀ

the

mosquito

Translating the Stories

ng-fa-1P-wish-pu I did not wish it

fu-(du)-1A/FZP-kill-pu I will kill her

523

(would (I))

“I wished only to kill the mosquito. I did not wish to kill her.” ayęhąǫˀ de a-y-ęhąǫ -ˀ fa-FZA-wish-pu she said the ąh not

yaˀ tǫˀ ahęndih ya-ˀ tǫ -ˀ FZA-be old-st she is old go

teˀ weyemęngyerih teˀ w-e-ye-męngy-eri-h ng-fu-1A-voice-be right-pu I will not be willing

deka this

waˀ tsi elsewhere

aˀ seh aˀ -s-e-h tl-imp+2A-go-imp go away

usahšiˀ trǫ tah u-s-a-hš-ˀ trǫ -t-ah fa-re-fa-2A-be placed-ca-pu you reside here again

She who is old said, “Go away elsewhere. Go away. I will not be willing for this, your residing here again.” nęh [a]harahskwaˀ a-h-arahskwa-ˀ fa-MA-leave-pu then he left, departed hareht ha-r-e-ht-ø tl+fa-MA-go-ca-pu he went to a place

waˀ tsih

hareh ha-r-e-h tl+fa-MA-go-pu there he went

elsewhere

yahareh[a]ye ya-hareh-a-ye FZA-woods-ns-el in the woods

ahuˀ ndiyǫ rahšęˀ a-hu-ˀ ndiyǫ r-a-hšę-ˀ fa-MP-mind-jv-be bad-pu his mind is bad, he is troubled

Then he left for elsewhere. He went to the woods. His mind was troubled. nęh

tuh

now

there

usareht u-s-a-r-e-ht-ø fa-re-fa-MA-go-ca-pu he went back

kyǫ daǫˀ ky-ø-ǫ daǫ -ˀ cl-FZA-have as home-st where she has a home

t[uh] there

d

aˀ uˀ rah aˀ -u-ˀ ra-h fa-FZP-be night-inc+pu when it became night

[h]u[n]duˀ męh hu-nduˀ mę-h FZA/MP-be mother to-st his mother

de the

524

Forty Narratives in the Wyandot Language

hu[n]daskwaęh hu-ndaskw-a-ę-h MP-domestic animal-jv-have-st he owns a domestic animal

kyutǫ skwęrǫ [t] ky-u-tǫ skwęr-ǫ t-ø du-FZP-(?)-attach-st ox

Now he went back when it became night to where his mother has a home, and he owns an ox. nęh now

haružuˀ ha-ru-žu-ˀ fa-MA/MP-kill-pu he kills him

d the

aˀ tehu[n]daˀ rǫ t aˀ -te-hu-ndaˀ ar-ǫ t-ø fa-du-MP-horn-be attached-pu two horns are attached (to him)

arumęšraˀ a-rum-ęšra-ˀ fa-MA/MP-skin-pu he skinned him tutuˀ (all at once)

tutuˀ all at once (?)

yangyarandinǫ ht ya-ngyar-a-ndinǫ ht-ø FZA-tail-jv-suspend-st a tail is suspended, hanging

Now he kills him, skins him, and attaches two horns to a hanging tail. daeˀ that

ahakyaturi a-h-aky-at-uri-ø fa-MA-srf-body-cover-pu he covered his body

de the

kyatǫ skwerǫ ht ky-ø-atǫ skwer-ǫ ht-ø du-FZA-(?)-attach-st ox

ya[n]gǫ hąˀ ya-ngǫ h-ąˀ FZA-skin-ns its skin

He covered his body with the skin of the ox nęh now

usaharahskwa u-s-a-h-arahskwa-ø fa-re-fa-MA-leave-pu he left to go back

hareht ha-r-e-ht-ø fa-MA-go-ca-pu he went to a place ęhangyęˀ šraˀ 259 ę-ha-ngyęˀ šr-aˀ fu-MA-perch-pu he will be perched

ndehere waˀ žaˀ w-ø-a-ˀ -žaˀ ø-FZA-be a size-st-dm far a little

tuh

d

there

the

yarhiˀ [t] ya-rhiˀ t-ø FZA-be a tree-st it is a tree

taharatęˀ ših t-a-ha-ratę-ˀ cl-fa-MA-climb-pu where he climbed up far (up)

Translating the Stories

525

Now he left to go back a little. He went to a tree, climbed up to be perched far up. ndaaht eruhtawahstiˀ ø-eruht-a-wahst-iˀ FZA-grass-jv-be good-st very grass is good

tuh

kyęądiˀ n

there

more

the

tahatingyęnšranyǫˀ kyeˀ t-a-hati-ngyęnšr-anyǫ -ˀ -ky-eˀ cl-fa-MpA-perch-ds-st-pgr-pr they (m) are going around perched, horseback riding

nde the

aˀ uraˀ aˀ -u-ra-ˀ fa-FZP-be night-inc+pu it was night henǫ meh hen-ǫ me-h MpA-be human-st they (m) are humans

The grass is very good. It was night there. Humans are riding on horseback. hąˀ ą tehǫ mąyęˀ nde tuh te-hǫ mą-yę-ˀ ng-MpA/MP-see-st no they (m) did not see him the there teˀ not

hangyęˀ šraˀ ha-ngyęˀ šr-ˀ MA-perch-st he is perched

yarehąˀ e ya-reh-ą-ˀ e FZA-treetops-ns-el in the treetops

deheręˀ far

They did not see him perched in the treetops not far away. tuh there

yarǫ taęˀ ya-rǫ t-a-ę-ˀ FZA-log-jv-lie-st it is a lying log

yarǫ tuwanęh ya-rǫ t-uwanę-h FZA-log-be large-st it is a large log

tutareh t-u-t-a-r-e-h du-fa-cl-fa-MA-go-pu he came back

saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one There is a large lying log, and one of them came back. tuh

aˀ tusaha aˀ -t-u-sa-ha

d

utǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ

nde

[u]tsi[n]gwaraˀ u-tsingwar-aˀ

526

Forty Narratives in the Wyandot Language

fa-du-fa-? there (he pulled out)300 yehąǫˀ y-ehąǫ -ˀ FZA-carry-st it carries

FZP-be plenty-st there is plenty

the

FZP-yellow-green-ns yellowish, greenish

the

ukwihstaˀ u-k-wihst-aˀ FZP-srf-metal-ns metal

There he pulled out plenty of yellowish metal. nę now

usahǫ rąt u-s-a-hǫ -rąt-ø fa-re-fa-MpA-count-pu they (m) counted it again

tižu t-ø-ižu-ø du-FZA-be like-st it is such

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty

tsatihawiˀ waˀ tuˀ ts-ati-haw-iˀ re-MpA-carry-pr they (m) carry it again once more Now they counted it again. It is plenty that they carry once more. nęh now

ąhęhąǫˀ ą-h-ęhąǫ -ˀ fa-MA-say-pu he said

ahšakyeˀ de a-hš-aky-eˀ op-2A-leave behind-pu you would throw (?) if

saaˀ tat hatę s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one person what

nd

eˀ sa

the

you

[ǫ ]dešurunǫˀ dekaˀ ø-ǫ de-š-u-ø-runǫ -ˀ FZA-have as country-nm-be inside-st-pop underground dweller here

utareˀ u-t-a-r-e-ˀ fa-cl-fa-MA-come-pu he came here One person said, “What would you do if the underground dweller came here?”301 300 This is the translation presented in Barbeau 1960, 259 #29. 301 This translation comes from Barbeau 1915, 235.

Translating the Stories

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

arižuˀ a-ø-rižu-ˀ op-1A/MP-kill-pu I would kill him

527

ihšeˀ surely

He said “I would surely kill him.” ndaeˀ nǫ mąˀ de ne saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st that next the he is one

[a]hęhąǫˀ deˀ saˀ hata302 ahšeh a-h-ęhąǫ -ˀ fa-MA-say-pu he said you what? truly

This next one said, “What about you?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said de if

heˀ skęh

an

ęndih

(it will be again)

not

I

[ǫ ]dehšurunǫˀ ø-ǫ de-hš-u-ø-runǫ -ˀ FZA-have as country-nm-be inside-st-pop underground dweller

teˀ nyęterih tayake teˀ -ny-ęter-ih ng-1A-know-st I don’t know (what I would do) d’ 260 if

heyęˀ he-yę-ˀ 1A/MP-see-st I saw him

He said, “I don’t know what I would do if I saw the underground dweller.” kahęn

dehšaˀ

n

here it is

while

the

tu there

ha[n]gyęˀ šraˀ ha-ngyęˀ -šr-aˀ MA-perch-nm-ns his perch

ǫ tawategwišaˀ ǫ -t-aw-ø-ate-gw-iša-ˀ fa-du-fa-FZA-srf-branch-break-pu a branch broke off tunyeˀ tawidiˀ ah Tawidiˀ a

Meanwhile, the branch broke off Tawidiˀ a’s perch.

302 The next three words are not translated on the right side of the page.

de the

528

Forty Narratives in the Wyandot Language

tahaaˀ tęhąˀ t-a-ha-aˀ t-ę-hą-ˀ du-fa-MA-body-fall-inc-pu his body fell tuh

ąˀ rąˀ

d

there

only

the

tuh there

aˀ kąndaˀ aratęhtrahaˀ aˀ -k-ą-ndaˀ ar-a-tęhtra-hą-ˀ fa-du-FZA-horn-jv-stretch out-inc-pu two horns are stretched out, lying down

utahutižaˀ kyerih u-t-a-huti-žaˀ ky-eri-h fa-du-fa-MpP-body-be right-pu they (m) straightened up

ahǫ nteˀ wah a-hǫ -te-ˀ wa-h pa-MpA-srf-take-pu they (m) fled

He fell where the two-horned one was stretched out. There they straightened up and fled. tutuh

weti

all at once

all

tahundatiˀ de t-a-hund-ati-ˀ du-fa-MpP-leave behind-pu they two (m) left behind the

hutikwistaę303 huti-k-wist-a-ę-ø MpP-srf-metal-jv-have-st they (m) had metal

[u]tǫ rǫ tǫ u-tǫ rǫ tǫ -ø FZP-be plenty-st there is plenty They two left behind plenty of metal. nę

saharǫ hmąˀ s-a-ha-rǫ h-mą-ˀ re-fa-MA-be with-un-pu now he took it off

de the

yangǫ hąˀ d ya-ngǫ h-ąˀ FZA-hide-ns skin, hide the

[h]ukyaˀ turih hu-ky-aˀ t-uri-h MP-srf-body-cover-st his body is covered

Then he took off the hide with which his body is covered. n

ątahk d ą-t-a-hk-ø fa-du-MA-take away-pu now he took it away the

ukwistaˀ u-k-wist-aˀ FZP-srf-metal-ns metal

utǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st there is plenty

303 The pronominal prefix here is used with consonant roots, but the semi-reflexive prefix takes the a- stem prefix hund-. However, in Potier’s dictionary the roots were given as both -wist- and -kwist(Potier 1920, 448 and 452), the latter implying the presence of the semi-reflexive prefix (see the example ukwistaˀ two sentences down).

Translating the Stories

529

Now he took away the great amount of metal. tuh there

usareˀ u-s-a-r-e-ˀ fa-re-fa-MA-go-pr he went back

de the

hu[n]duˀ męˀ hu-nduˀ mę-ˀ FZA/MP-be mother to-st she is mother to him, his mother

ekyǫ daǫˀ eky-ø-ǫ daǫ -ˀ cl-FZA-have as home-st where she has a home He went back to where his mother has a home. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

sahsturaht sa-hstur-aht-ø imp+2A-go fast-ca-imp hurry, go fast

etiyęrihst e-ti-yęrihst-ø fu-1ndA-change places-pu we two (n) will transport it

tayęˀ [n]gyarahs t-ayę-ˀ ngy-a-ra-hs imp-1P-finger-jv-be with-da+imp help me

aˀ yuręhąˀ aˀ -y-urę-hą-ˀ fa-1A-find-inc-pu I found it

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st there is plenty

d’ the

ukwihstaˀ u-k-wihst-aˀ FZP-srf-metal-ns metal He said, “Hurry, help me. We will transport the great deal of metal I found.” nę now

usaˀ uˀ [n]diyǫ hęˀ u-s-aˀ -u-ndiyǫ h-ę-ˀ fa-re-fa-FZP-mind-fall-inch+pu her mind fell, she forgot

aˀ umęgyerih ndituh aˀ -u-męgy-eri-h fa-FZP-word-be right-pu she was willing this place

de the

huwaˀ tingyęmi huw-aˀ t-ingyę-mi-ø FZA/MP-body-go out-tr-st she made him go out

esęˀ trǫˀ taˀ tunętawidi’ah 261 e-s-ø-ęˀ trǫ -ˀ t-aˀ fu-re-MA-be placed-ca-pu he will again stay Tawidi’a

530

Forty Narratives in the Wyandot Language

Now she forgot that she had made him go out. She was willing to have Tawidiˀ a stay. nęh now

kahiyęrihst k-a-hi-yęrihst-ø du-fa-MdA-change places-pu they two (m) transported it

nd the

utǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st there is plenty

d the

ukwihstaˀ u-k-wihst-aˀ FZP-srf-metal-ns metal Now they two transported plenty of metal. kaˀ tuˀ close by

aˀ tehǫˀ treˀ aˀ -te-hǫ -ˀ tre-ˀ fa-du-MpA-be a distance-pu they (m) are such a distance away

kurahkuwahk Kurahkuwah

They are close to Kurahkuwah. aˀ yęhąǫˀ tuh aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said there [ye]riwarǫ kaˀ ye-riw-arǫ k-aˀ 1A-matter-hear-ha I hear such a matter

aˀ seh aˀ -s-e-h tl-imp+2A-go-imp go there de the

eraˀ taˀ e-raˀ t-aˀ IndA-use-ha one uses it for something ayeheˀ a-y-eh-eˀ op-1A-wish-pr I would wish

žayeh žay-e-h IndA-say-st someone says

sędihahše s-ędiha-hš-e imp+2A-borrow-dl-imp go borrow it

the

šaˀ teyaˀ ndahkwetsih šaˀ -te-ya-ˀ ndakw-etsi-h co-du-FZA-barrel-be long-st it is half a barrel long

d

ahstęˀ taˀ uh

d

the

something

the

aˀ nęteri aˀ -n-ęteri-ø fa-1A-be familiar with-pu I knew

de

aǫ terahkaˀ d a-ǫ -terahka-ˀ fa-IndA-test-pu one measured it that which

tihwa a quantity

ayumęˀ ayu-mę-ˀ IndP-have-st one has

d the

Translating the Stories

531

ahstęˀ taˀ uh something She said, “Go there and borrow. I hear that someone says that half a barrel is used for measuring things. I would wish that I knew how much one has.” nęh now

aręndihahšaˀ a-r-ęndiha-hš-aˀ fa-MA-borrow-dl-pu he went to borrow it

Then he went to borrow it. ayehąǫˀ a-y-ehąǫ -ˀ fa-FZA-say-pu she said

westaˀ tu

[a]yęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

ažaterahkaˀ až-aterahka-ˀ 1xpA-test-ha we (x) measure it

must not be

eˀ šihǫ h eˀ -š-ihǫ -h fu-2A-say-pu you will say

[u]tsinˀ gwaraˀ u-tsinˀ gwar-aˀ FZP-gold-ns gold

She said, “You will not say that we are measuring gold.” nęh304 now

ažaterahkaˀ až-aterahka-ˀ 1xp-test-ha we measure

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st there is plenty

iyaˀ ndahkwayęh i-ya-ˀ ndahkw-a-ye-h pa-FZA-barrel-jv-number-st such a number of barrels

“Now we measure plenty of barrels.” nę now

usahaęndah u-s-a-ha-ęn-d-ah fa-re-fa-MA-put-(dl)-pu he put it back

šaharętahk š-a-ha-ręta-hk

dehe that which tuh

hu[n]dihęh hu-ndihę-h MP-borrow-st he had borrowed de

tumęˀ aruyęˀ t-u-męˀ ar-uyę-ˀ

304 This is Barbeau 1960, 261 #41 on the left side. The right side does not have numbers 41, 42, and 43.

532

Forty Narratives in the Wyandot Language

co-fa-MA-make an incision-pu du-FZP-board-split-st at the same time he made an incision there the it is the dividing point of a board tuh there

atakwistaˀ ø-atak-wist-aˀ FZA-rf-metal-ns metal

atah[n]dirahkwaˀ a-t-a-hndira-hkw-aˀ fa-du-MA-be firm-inc-pu he makes it firm with it

Now, he put back that which he borrowed, at the same time making an incision at the dividing point of a board with metal (i.e., the gold). He makes it firm with it. d that which d the

ireheˀ 262 i-r-eh-eˀ pa-MA-wish-pr he wishes

ukwista atiˀ u-k-wist-a FZP-srf-metal-ns metal then

ahatu[h] de a-ha-tu-h fa-MA-know-pu he knew who

kurahkuwah Kurahkuwah

[a]haterahkaˀ a-h-aterahka-ˀ fa-MA-test-pu he measured it

He wishes that Kurakuwah knew that he measured metal with it. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kurahkuwah Kurahkuwah

ukwistaˀ u-k-wist-aˀ FZP-srf-metal-ns metal

tunyętawidiah

heh

Tawidiˀ a

yes

ahšaterahkaˀ a-hš-aterahka-ˀ fa-2A-test-pu you measured it

Kurahkuwah said, “You measured metal.” Tawidiˀ a said, “Yes.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kurahkuwa

hatahše

Kurahkuwah

how?

sata[n]ditęsta[n]di s-atand-itę-st-and-i 2P-rf-have compassion-ci-inc-st you are in a miserable state

Translating the Stories

deˀ kaˀ

d

this

the

ukwistaˀ u-k-wist-aˀ FZP-srf-metal-ns metal

533

ahšaterahkaˀ a-hš-aterahka-ˀ fa-2A-measure-pu you measured it

Kurahkuwah said, “You are in a miserable, poor state. How did you measure metal?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tunyetawidiˀ ah

yenyęmih ye-nyę-mi-h 1A-have ability-tr-st I have the ability

Tawidiˀ a

d the

aˀ nęskwaˀ aˀ -nęskwa-ˀ 1P-steal-st I steal

Tawidiˀ a said, “I have the ability to steal.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said dae that

kurahkuwa aˀ a

nǫ

nęˀ di

Kurahkuwah

not

(so) me

ahstęhskwaˀ nęndih a-hs-tęhskwa-ˀ fa-2A-steal-pu you stole me

d that which

tahstaˀ urahaˀ t-a-hs-taˀ ura-ha-ˀ ng-fa-2A-have power-inc-pu you do not have the ability

ayemęh aye-mę-h 1P-have-st I own

Kurahkuwah said, “You do not have the ability to have stolen from me that which I own.” [a]hęhąǫˀ tuh a-h-ęhąǫ -ˀ fa-MA-say-pu he said there

ahšaˀ

nǫ

awayatrižeriha ndi tuh aw-ay-at-riž-eri-ha fa-1P-srf-matter-be right-pu at a time (if so) matter is right for me, I believe I there

ehehšaˀ ta[n]dinyǫˀ tawaˀ e-hehš-aˀ t-a-ndinyǫˀ t-awa-ˀ fu-2A/FZP-body-jv-suspend-un-pu you will take a body from hanging ky[u]tǫ skwerǫ t ky-u-tǫ skwer-ǫ t-ø

aisęnęˀ ąh305 ai-sęne-ˀ -ah

305 This should probably be “ayesęnęˀ ąh.”

d the

eraˀ ta e-ra-ˀ t-a IndA-use-ca-ha one often uses it for a purpose

de the

534

Forty Narratives in the Wyandot Language

du-FZP-(?)-attach-st ox

FZA/1P-be a domestic animal to-st-dm my domestic animal

erǫ ndaˀ rahakwaˀ de e-r-ǫ nd-a-ˀ rahakwa-ˀ fu-MA-space-jv-turn over-pu he will turn over some earth the

haeraˀ ta ha-er-aˀ t-a MA-use-ca-ha he uses it for a purpose

He said, “I will believe that when you will unhitch that which my ox uses to turn over earth.” nęh now

ka

hąˀ rąˀ iskawęndaˀ de i-s-ka-węnd-aˀ pa-re-FZA-island-(?) this only (around the land)306 the

tsu[s]kęnyęh 263 ts-u-skęnyę-h re-FZP-be near-st it is very close, nearby

[a]hatenyędihšęˀ a-h-ate-nyęd-ihš-ęˀ fa-MA-srf-skill-finish-pu he finished it Now around the land he is very close to finishing it. tuh

tunǫ daeˀ

tuhe

there

(that one)

there

ayǫ matužaˀ ayǫ m-at-už-aˀ IndP-body-move-(ha) they (ind) move

hunerą[y]ęˀ hu-ner-ą-yę-ˀ MP-group-jv-see-st he sees a group

tunyęˀ tawidiˀ a Tawidiˀ a

sahšukwut s-a-hšukw-ut-ø re-MA-bottom-stand-st his bottom stands, quail, quails

watiskęnyąsaˀ w-ati-skęnyą-s-aˀ pa-FZpA-be small-st-dm they (f) are small, young

There Tawidiˀ a sees a group of young quails moving. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ka here

tsiyerǫ tahaˀ tu nęh tsi-yerǫ -t-aha-ˀ imp+2pA-assemble-ca-inc-imp assemble now then

306 This is the translation given in Barbeau 1960, 262 #59–60.

Translating the Stories

eskwatehwah šǫ mąh e-skw-ate-hwa-h fu-2pA-srf-take-pu you will flee far side

535

[u]enǫ tatekwi u-enǫ t-a-te-kw-i FZP-fence-jv-be present-ins-st it is a place concerning the fence

[e]skwateˀ waˀ westaˀ tu e-skw-ate-ˀ wa-ˀ fu-2pA-srf-take-pu you (p) will flee do not

trǫ ndiˀ

tuˀ euh

greatly

(as though (so that))

hehskweht heh-skw-e-ht-ø fu-2pA-go-ca-pu you will go to a place tsuskęnyęh ts-u-skęnyę-h re-FZP-be near-st it is very close

huheskwae[n]daǫˀ hu-heskwa-endaǫ -ˀ fa-MA/2pP-seize-pu he grabbed you (p) He said, “Assemble here. Now you will flee to the far side of the fence. Do not greatly (go past being) close so he (the plowman) will grab you.” nęh ahayongyah[t] a-hayo-ngyaht-ø fa-MA/FZpP-chase-pu now he chased them (f) huwata[n]dinyǫ htawaˀ huw-ø-at-a-ndinyǫ ht-awa-ˀ fa-MP-body-jv-suspend-un-pu he unhitched it (an ox) kǫˀ mąh

weskwaˀ

that way

afterwards

ndeˀ ša

tunyęˀ tawidiˀ a

meanwhile

Tawidiˀ a

skat s-ka-t-ø re-FZA-be one-st it is one

ahu[n]daˀ arižaˀ a-hu-ndaˀ ar-iža-ˀ fa-MA/MP-horn-cut-pu he cut (off) his horn

ehu[n]da[ˀ ]arut e-hu-ndaˀ ar-ut-ø fu-MA/MP-horn-stand-pu he will stand his horn up

Now he (the plowman) chased them. Meanwhile, Tawidiˀ a unhitched an ox and cut off one of his horns, and afterwards stands his horn up (in the backside of another ox). ndae

nomąˀ de

de

ha[n]gyarah kǫˀ mąh ha-ngyar-ah

de kaskaręht k-a-sk-a-ręht-ø

536

Forty Narratives in the Wyandot Language

that

the next

tunǫ daeˀ

the

MA-tail-ns his tail

that way

cl-FZA-mouth-jv-have a hole-st where its mouth has a hole

ahungyaražaˀ a-hu-ngyar-a-ža-ˀ fa-MA/MP-tail-jv-(insert)-pu he his tail inserts

(there now)

Next he inserts his tail where its (another ox’s) mouth has a hole. nęh now

ahutažaˀ a-hu-taža-ˀ fa-(MA/MP)-?-pu (he him drove)

tunyęˀ tawiˀ diˀ ah ši

de

Tawidiˀ a

the

far

kyǫ ntewaˀ tsandinǫ [ˀ ] ky-ǫ -te-waˀ ts-a-ndinǫ -ˀ cl-IndA-srf-meat-jv-desire-ha where one desires, sells, trades meat Now Tawidiˀ a went far to where one sells meat. tuh there de who

ahutę[n]dinǫ hst307 a-hu-tę-ndinǫ -hst-ø fa-MA-srf-desire-ci-pu he caused him to trade for, buy it

deˀ šaˀ while

sahąǫˀ 264 s-a-hą-ǫ -ˀ re-fa-MA-arrive-pu there he arrived back

tu

rǫ darahakwahs r-ǫ d-a-rahakw-ahs MA-space-jv-turn over-ha he turns over earth

There he caused he who turns over earth to buy it (i.e., meat from the ox) when he arrived back. angyah

de

nowhere

the

saaˀ tat daižu s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one because

kǫˀ mąˀ

wehskwa

that way

behind

307 This and the next word (Barbeau 1960, 263 #58 and #59) are not translated on the right side.

Translating the Stories

537

ehu[n]daˀ arut e-hu-ndaˀ ar-ut-ø fu-MP-horn-stand-pu his horn will stand Nowhere is the one because his horn it is standing in (another ox’s) behind. nęh now

sahutendutǫ h s-a-hu-te-ndutǫ -h re-fa-MA/MP-srf-tell-pu again he told him

tawatǫˀ t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible

d the

nde

kurahkuwah

the

Kurahkuwah

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

usayǫ darahakwaˀ u-s-a-y-ǫ d-a-rahakwa-ˀ fa-re-fa-1A-space-jv-turn over-pu again I turn over land, plow

ahukyaˀ tukwat a-hu-ky-aˀ t-ukwat-ø fa-MA/MP-srf-body-swallow whole-pu he swallowed him whole Now, again he told Kurahkuwah, “It is not possible to turn over the land as he swallowed him whole. nęh

tuh

now

there

areht a-r-e-ht-ø fa-MA-go-ca-pu he went to such a place

kurahkuwah Kurahkuwah

yatuyęh ya-tuyę-h FZA-be true-st it is true

hukyatukwanęh hu-ky-at-ukwanę-h MA/MP-srf-body-swallow whole-st he has swallowed him whole Now Kurahkuwah went there. It is true he swallowed him whole. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

samę šęˀ ę sa-mę-ø imp+2A-wait-imp wait (quite soon)

aˀ yakahtaˀ nda aˀ -y-ak-ahta-ˀ nd-a fa-1A-srf-look at-dl-pu I go to look at

de the

538

Forty Narratives in the Wyandot Language

kyǫ tewahtsa[n]dinǫˀ s ky-ǫ -te-wahts-a-ndinǫ -ˀ s cl-IndA-srf-meat-jv-sell-ha where one sells meat He said, “Wait, quite soon I go to look at where one sells meat.” tuh

haˀ tehat h-aˀ teha-t-ø MA-srf-stand-st he stood

there kužuh

ihstęˀ ą

yes-no?

not

hutę[n]dinǫ hstih tunyęˀ tawidiˀ a hu-tę-ndinǫ -hst-ih MA/MP-srf-sell-ci-st he had sold to him Tawidiˀ a

inęh i-n-ę-h pa-FZA-be-st it is

ayǫ nęhskwaˀ a-yǫ -nęhskwa-ˀ fa-1A/2P-steal-pu I stole from you

teˀ wandaˀ [u]308ra[n]di teˀ w-a-ndaˀ ura-nd-i ng-1P-have power-inc-st I was not able

daižuh

d

because

that which

išatǫˀ i-š-atǫ -ˀ pa-2A-say-ha you say

d

aˀ

stęˀ taˀ uˀ

the

not

anything

tahstaˀ urahaˀ t-a-hs-taˀ ura-ha-ˀ ng-fa-2A-have power-inc-pu you don’t have the ability

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said d the

ąˀ ą not ahstęhskwaˀ a-hs-tęhskwa-ˀ fa-2A-steal-pu you stole

There he stood, Tawidiˀ a had sold to him. He said, “Was I not able to steal from you because you say, ‘You don’t have the capacity to steal anything.’” [a]hęhąǫˀ kurahkuwah a-h-ęhąǫ -ˀ fa-MA-say-pu he said Kurahkuwah d’ the

aˀ y[ę]hǫˀ 265 aˀ -y-ęhǫ -ˀ op-1A-say-pu I would say

tuh

ašęnǫ h

there half

aweyatrižerihaˀ s aw-ey-atr-riž-eri-haˀ s op-1A-srf-matter-be right-da+pu I would believe

trǫ ndiˀ nǫ

šenyęmih še-nyę-mi-h 2A-have ability-tr-st (more) you have the ability

daeˀ

nǫ mądeˀ

much

that

next time

308 In Barbeau 1960, 264 #43 this vowel is mistakenly written as -a-.

Translating the Stories

ehsteˀ skwaˀ e-hs-teˀ skwa-ˀ fu-2A-steal-pu you will steal daeˀ that one

de the

[u]tsingwaraˀ u-tsingwar-aˀ FZP-gold-ns gold

eungyaˀ [y]309èh e-u-ngy-aˀ -yeh (pa)-FZP-finger-ns-el on her finger

539

[a]yęhąǫˀ a-y-ęhąǫ -ˀ fa-1A-say-pu I said

de who

ayeˀ ngyamęh aye-ˀ ngy-a-mę-h 1P-finger-jv-have-st my finger, ring

aiweih ai-we-ih 1xdA-be together-st we two (x) are together, my spouse

Kurahkuwah said, “That is half I would believe, I would say to you, you show more ability the next time, you will steal, the gold I said my ring, the one on my spouse’s finger. nęh d

aˀ urah tuh aˀ -u-ra-h fa-FZP-be night-inc+pu now the at night there de the

teyandayęh nde te-ya-ndaye-h du-FZA-be a doorway-st at the doorway the

ehunęrąęˀ e-hu-nęrąę-ˀ fu-MP-watch-pu he will be watching

kurahkuwah

tunyęˀ tawidiˀ ah Tawidiˀ a

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home

Kurahkuwah

Now at night Kurahkuwah is watching Tawidiˀ a, at the doorway where he has his home nę now

huˀ [n]gwahiˀ tsǫ dih hu-ˀ ngwahiˀ ts-ǫ di-h MP-effigy-make-st he has made an effigy

haǫ mąˀ ą ha-ǫ m-ąˀ ą MP-self-ns himself

tižuh t-ø-ižu-h du-FZA-be like-st it is like

n the

ayǫ meh ay-ǫ me-h IndA-be human-st one is a human

tunyęˀ tawidiˀ ah Tawidiˀ a

Now Tawidiˀ a has made an effigy, like a human being, he himself. 309 The original has a -t- here rather than a -y-. But to have the meaning given to “she has on” (Barbeau 1960, 265 #13), the -y- should be there.

540

n now

Forty Narratives in the Wyandot Language

ahęhąǫˀ kwe a-h-ęhąǫ -ˀ fa-MA-say-pu he said hello

haˀ taharamęˀ tah h-aˀ ta-haramęˀ t-ah MA-srf-gun-ns his gun310

tahak[y]ęh t-a-h-ak[y]-ę-h du-fa-MA-srf-put-pu he got up

hahayęhǫˀ ha-ha-yę-hǫ -ˀ fa-MA-go out-(dl)-pu he went out

tuhaˀ žaˀ t-u-ha-ˀ ža-ˀ du-fa-MA-shoot-pu he shot

kaˀ atiˀ thereat

kurahkuwah Kurahkuwah tehat te-ha-t-ø du-MA-stand-st he stood up

aˀ kyęhǫˀ ø-aˀ k-yę-hǫ -ˀ fa-FZA-body-fall-(dl)-pu it, body, went and fell

Now, he said, “Kwe.” Kurahkuwah got up, picked up a gun, and went out. He stood up and shot. A body fell. nę

[a]hakwęndihaˀ a-ha-kwęndiha-ˀ fa-MA-shout-pu now he shouted out

ahayǫ ngyaˀ tęˀ s de huyǫ resamęh a-hayǫ -ngyaˀ tęˀ s-ø hu-yǫ res-a-mę-h fa-MA/IndP-call-pu MA/MP-hand-jv-own-st he called someone the he owned his hands, his servant

Now, he shouted out, calling his servant. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ahekwaˀ nǫ traˀ a-hekwa-ˀ nǫ t-ra-ˀ op-1npA/MP-be inside-tr-pu we should put him inside, bury him

yanǫ hskǫˀ ya-nǫ hs-kǫ -ˀ FZA-house-be inside-st inside the house

deˀ ka

tunyętawidiˀ ah

this

Tawidiˀ a

hąhąǫˀ 266 hą-hąǫ -ˀ fa-MA-arrive-pu he arrived

He said, “We should bury Tawidiˀ a.” Inside the house he arrived.

310 In Barbeau 1960, 265 #37, there is the translation of “he the gun picks up.” The problem with that translation is that there is no apparent verb at the end of the Wyandot word.

Translating the Stories

sewaˀ 311 se-wa-ˀ imp+2A-give-imp give it

d

ayeˀ [n]gyamęh nę aye-ˀ ngy-a-mę-h 1P-finger-jv-have-st the my ring now

aˀ yatenyęndihšęˀ aˀ -y-ate-nyęnd-ihš-eˀ fa-1A-srf-skill-finish-pu I have finished, completed it

aˀ rižuˀ a-ˀ rižu-ˀ 1P-kill-st I killed

541

hi

deˀ kaˀ

(surely) this

tunyętawidiˀ ah Tawidiˀ a

“Give it, my ring. Now surely this I have finished it, killing Tawidiˀ a.” tunęh after that

sahaǫˀ s-a-haǫ -ˀ re-fa-MA-arrive-pu back he arrived

kurahkuwaˀ Kurahkuwah

sahatęnd[u312]tǫˀ de s-a-h-atę-ndutǫ -ˀ re-fa-MA/FZP-srf-tell-pu he told her again who

hiweiˀ hi-we-iˀ MdA-be together-st they two are together, his spouse After that Kurahkuwah arrived back, he spoke to his wife again. ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

nguhšęˀ

tu

now then, surely

there

ayengyamęh aye-ngy-a-mę-h 1P-finger-jv-have-st my ring

nęhi now surely

tasewaˀ ta-se-wa-ˀ cl-imp+2A-give-imp give it here

aˀ yatenyęndihšęˀ aˀ -y-ate-nyęnd-ihš-ęˀ fa-1A-srf-skill-finish-pu I finished, completed it

nd the

a[ha]rižuˀ a-ha313-rižu-ˀ fa-1A/MP-kill-pu I killed him

tunyętawidiˀ ah Tawidiˀ a 311 In examples of the imperative with this verb, there appears to be a shift from the a- to the consonant conjugation. 312 In the original the vowel here is -a- instead of the usual -u- (Barbeau 1960, 266 #14). 313 In Barbeau 1960, 183, this is written as “aharižu” but it is mistranslated as “I killed them.” With this verb the first-person singular agents take an -r- at the beginning of the root (Potier 1920, 34).

542

Forty Narratives in the Wyandot Language

He said, “Now then give me my ring, now that I have finished killing Tawidiˀ a.” aˀ yęhąǫˀ nęhi aˀ -y-ęhąǫ -ˀ fa-FZA-say-pu she said really saˀ ngyamęh sa-ˀ ngy-a-mę-h 2P-finger-jv-have-st your finger, ring

deˀ ka this d the

[a]tikǫ nǫ tęh a-ti-k-ǫ -nǫ t-ę-h fa-du-cl-1A/2P-give-da-pu I gave it back to you

ahšihǫ a-hš-ihǫ -ø fa-2A-say-pu you said

de the

sewa takyeˀ tuˀ se-wa-ø imp+2A-give-imp give it at once

She said, “Now really I gave your ring back to you, when you said, ‘Give it at once.’” ahatuh de a-ha-tu-h fa-MA-know-pu he knew who

kurahkuwa

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu ah he said

Kurahkuw

[a]hakyaˀ trah a-h-aky-aˀ t-ra-h fa-MA-srf-body-be with-pu he is present

ihšęˀ

huˀ [n]diyǫ ruwanęh hu-ˀ ndiyǫ r-uwanę-h MP-mind-be large-st he has a great mind

surely

Kurahkuwah knew. He said, “He is present and surely has a great mind.” d the

aˀ urhęhąˀ aˀ -u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

kah

šęndaˀ

daeˀ

here

already

that

kurahkuwaˀ

nęh

tu

now

there

hungya[ˀ ye314]h hu-ngy-aˀ -yeh MP-finger-ns-el on his finger

sažatateyęh s-a-ž-atate-yę-h re-fa-MdA-rf-see-pu they two (m) see each other again tunyętawidiˀ ah de Tawidiˀ a

the

huˀ ngyamęh hu-ˀ ngy-a-mę-h

314 The original has a -t- here rather than a -y-. But to have the meaning given as “she has on” (Barbeau 1960, 2656 #53), the -y- should be there.

Translating the Stories

Kurahkuwah

543

MP-finger-jv-have-st his finger, ring

The next day they two see each other again, Tawidiˀ a already has Kurahkuwah’s ring on. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kariwayǫ ht k-a-riw-a-yǫ ht-ø du-FZA-matter-jv-begin-st it is certain

keąndiˀ more

ežaˀ tayare[n]gyaˀ 267 tunyeˀ tawidiˀ ah e-ž-aˀ t-a-yarengy-aˀ fu-1A/MP-body-jv-drive away-pu I will drive him away Tawidiˀ a He said, “It is certain that I will drive Tawidiˀ a away.” nęh now

hǫ maędaǫˀ hǫ ma-ędaǫ -ˀ MpA/MP-seize-st they (m) seized him

yaˀ nǫ hšayǫ h ya-ˀ nǫ hš-ayǫ -h FZA-large bag-be inside-st inside a large bag

hǫ mąˀ tǫ traˀ hǫ m-ąˀ -ǫ t-ra-ˀ MpA/MP-body-inside-tr-st they (m) put him inside

Now they seized him and put him inside a large bag. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tuh

nde

there the

kǫ tarateˀ k-ø-ǫ tar-a-te-ˀ cl-FZA-lake-jv-be present-st where a lake exists

ahetsinǫ hšuh a-hetsi-nǫ hš-u-h tl-imp+2pA/MP-bag-be in water-tr+imp put his bag in water

yǫ taraˀ ye y-ǫ tar-aˀ -ye FZA-lake-ns-el in the lake

He said, “There where the lake is, put his bag in water.” nęh

[a]hǫ mątitrah a-hǫ m-ąt-it-ra-h

yaˀ ruhšayǫ h ya-ˀ ruhš-ayǫ -h

yǫ taryeh tuh y-ǫ tar-ø-yeh FZA-lake-ns-el in the lake there

544

now

Forty Narratives in the Wyandot Language

fa-MpA-srf-pack-tr-pu they (m) packed him

FZA-wagon-be inside-st inside a wagon

Now they packed him inside a wagon. nę now

[a]hǫ manyǫˀ [t] a-hǫ ma-nyǫˀ t-ø fa-MpA/MP-take along-pu they (m) led him away

kyǫ męhtsawahstih ky-ø-ǫ męhts-a-wahst-ih cl-FZA-land-jv-be good-st where the land is good, beautiful

[a]hęhąǫˀ tunyeˀ tawidˀ ah a-h-ęhąǫ -ˀ fa-MA-say-pu he said tunyeˀ tawidˀ ah d the

aˀ weyehtihaˀ kyeˀ aˀ w-e-y-e-ht-i-haˀ ky-eˀ tl-(?)-1A-go-ca-st-pgr-pr I am going to a place

Now, as they led him away, Tawidiˀ a said, “I am going where the land is beautiful.” nęh hutižaˀ tatęˀ huti-žaˀ t-a-tę-ˀ MpP-body-jv-stop-st now they (m) stopped aˀ tunęhst315 ø-aˀ tunęhst-ø FZA-be a plum-st plum (s)

ahǫ tatažasęˀ a-hǫ -tat-až-a-sę-ˀ fa-MpA-rf-be fruit-nm-gather-pu they (m) gathered fruit

haˀ deheręh

šreˀ tuˀ

(farther and farther)

ehędeˀ s e-hęd-e-ˀ s tl-MpA-go-ha they (m) go

Now they stopped to gather plums, farther and farther they go. tunęh

uwa

tuh

just then

another

there

uhahǫ kyeˀ u-h-ah-ǫ ky-eˀ fa-MA-path-continue-pr he continues down a path

Just then someone comes down the path. [h]ayǫ mąturihakyeˀ hayǫ m-ąt-ur-i-haky-eˀ

d

u[n]dikyuhkuwanęh und-ikyu-hk-uwanę-h

315 This appears to be cognate with the noun root -nęhst- “seed.”

d the

Translating the Stories

MA/FZpP-body-move-st-pgr-pr he is moving them (f)

the

545

FZpP-be a clan-ins-be large-st they (f) are a large group

kyutǫ hsk[w]erǫ ht ky-u-tǫ hskwer-ǫ ht-ø du-FZP-(?)-attach-st cows He is driving a large herd of cows. nę

ndeˀ šaˀ

now meanwhile

dituh thereto

haˀ nǫ hšit ha-ˀ nǫ hš-it-ø MA-bag-pack-st he is packed in a large bag

tuh

tutetuweręh de ?-uw-er-ęh ?-FZP-do-st there (there he keeps on)316 that which

hatǫˀ h-atǫ -ˀ MA-say-ha he says

yaˀ rušayǫ h ya-ˀ ruš-ayǫ -h FZA-wagon-be inside-st in a wagon

kyǫ mętsawahsti ky-ø-ǫ męts-a-wahst-i cl-FZA-earth-jv-be good-st land is beautiful

aˀ wayehtihaˀ kyeˀ aˀ w-ay-e-ht-i-haˀ ky-eˀ tl-1P-go-ca-st-pgr-pr I am going to a place Meanwhile, he is packed in a large bag in a wagon. There he keeps on saying, “I am going to where the land is beautiful.” nęh 268 now

aharǫˀ a-h-arǫ -ˀ fa-MA-hear-pu he heard

ihatǫ h i-h-atǫ -h pa-MA-say-ha he says often

ndituh thereto

uhahǫˀ k[y]eˀ u-h-ah-ǫˀ ky-eˀ fa-MA-path-continue-pr he is continuing down the path

kyǫ mętsawahstiˀ ky-ø-ǫ męts-a-wahst-iˀ cl-FZA-earth-jv-be good-st where the land is beautiful

awayehtihaˀ kyeˀ aw-ay-e-ht-i-haˀ ky-eˀ tl-1P-go-ca-st-pgr-pr I am going to a place

316 This is the translation given in Barbeau 1960, 267 #45.

d the

546

Forty Narratives in the Wyandot Language

Now he heard him while he was continuing to say, “I am going where the land is beautiful.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

te samęngyerih nęndih te-sa-męngy-eri-h (?)-2P-voice-be right-st you are willing I

tuh there

ayeht a-y-e-ht-ø fa-1A-go-ca-pu I go to a place

He said, “Are you agreeable to my going to such a place.” [a]hęhąǫˀ tunyeˀ tawidˀ ah haoˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said Tawidiˀ a alright!

stǫ hskwiˀ tręhskaˀ s-tǫ hskwi317-ˀ trę-hska-ˀ imp+2A-bag with a drawstring-tie-un-imp untie the bag

Tawidiˀ a said, “Alright, untie the bag.” nęh haǫ mąˀ ąh tu ha-ǫ m-ąˀ ąh MP-self-ns now himself there

sahakyaˀ tǫ trah deˀ šaˀ s-a-h-aky-aˀ t-ǫ t-ra-h re-fa-MA-srf-body-be inside-tr-pu he puts a body back inside while

tunyeˀ tawidˀ ah haǫ mąˀ ąh ha-ǫ m-ąˀ ąh MP-self-ns Tawidiˀ ah himself

sahayǫ mątužaˀ s-a-hayǫ m-ąt-uža-ˀ re-fa-MA/FZpP-body-move-pu back then he drove them (f)

aharahskwaˀ a-h-arahskwa-ˀ fa-MA-leave-pu he left de the

ky[u318]tǫ hsk[w]erǫ h[t] ky-u-tǫ hskwer-ǫ ht-ø du-FZP-(?)-attach-st cows Now he puts a body back inside, meanwhile Tawidiˀ a left, and he drove the cows back. tuh sahatinyǫ h s-a-hati-nyǫ -h re-fa-MpA-arrive-pu there back they (m) arrived

de those

hǫ tatažai[n]dis hǫ -tat-aža-indi-s MpA-rf-fruit-(gather)-ha they (m) are gathering fruit

317 This noun root is unusual in ending with an -i-. In Potier’s dictionary it has a -šr- after the -i- (Potier 1920, 455). The verb root “to tie” is changed in the combination with -ndrę- becoming -trę318 In the original the vowel presented is the incorrect -e- (Barbeau 1960, 268 #28).

Translating the Stories

tuitura (there still it is)

haˀ nǫ hšit ha-ˀ nǫ hš-it-ø MA-bag-pack-st he is packed in a bag

547

yaˀ rušayǫ h ya-ˀ ruš-ayǫ -h FZA-wagon-be inside-st inside a wagon

Back they arrived, those who are gathering fruit. He is still packed in a bag inside a wagon. nęh [a]hǫ rahskwaˀ a-hǫ -rahskwa-ˀ fa-MpA-leave-pu now they (m) left

ahatinyǫˀ de a-hati-nyǫ -ˀ fa-MpA-arrive-pu they (m) arrived the

kǫ tareˀ k-ø-ǫ tar-e-ˀ cl-FZA-lake-be water-st where there is a lake

Now they left and arrived where there is a lake. nęh y[a] [n]gyaruˀ tayǫ h ya-ngyaruˀ t-ayǫ -h FZA-wooden boat-be inside-st now inside a wooden boat tuh

nǫ mandeˀ this time

ahǫ mąˀ skuh a-hǫ mą-sk-u-h fa-MpA/MP-body-be in water-tr+pu there they (m) put his body in water

[a]hǫ mąnǫ hšitraˀ a-hǫ mą-nǫ hš-it-ra-ˀ fa-MpA/MP-bag-pack-tr-pu they (m) loaded his bag

šaˀ tiyǫ taraˀ ša-ˀ ti-y-ǫ tar-a-ˀ co-du-FZA-lake-be a size-st in the middle of the lake

Now inside a wooden boat they loaded his bag and put him in the water in the middle of the lake. nęh usahatinǫ ht u-s-a-hati-nǫ -ht-ø fa-re-fa-MpA-arrive-ca-pu now back they (m) arrived at a place

kurahkuwaˀ Kurahkuwah

trǫ ndaǫˀ t-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has a home

Now they arrived back where Kurahkuwah has his home. [a]hęhąǫˀ 269 a-h-ęhąǫ -ˀ fa-MA-say-pu he said

unęh now

tuh

aˀ sawahsku aˀ -sa-awa-hsk-u-h fa-re-1xpA/MP-body-be in water-tr+pu there we (x) threw him again into the water

He said, “Now we threw him into the water not a long time ago.”

548

Forty Narratives in the Wyandot Language

teˀ uˀ [n]gya[n]di[n]diˀ šęnda teˀ -u-ˀ ngyandi-nd-iˀ ng-FZP-be a long time-da-st it is not a long time already

tuh

saha[n]gyęˀ rakyehsǫ h s-a-ha-ngyęˀ r-ø-kye-hšǫ -h re-fa-MA-perch-st-pgr-ds-pu he was going perched on it

there

tunyęˀ tawidiˀ ah tuh Tawidiˀ a

usareh kurahkuwa u-s-a-r-e-h fa-re-fa-MA-go-pr there he went back Kurahkuwah

etrǫ ndaǫˀ et-r-ǫ ndaǫ -ˀ cl-MA-have as home-st where he has his home

Already Tawidiˀ a was riding; he went back to where Kurahkuwah has his home. nę

sažatakyanǫ nyǫˀ s-a-ž-ataky-anǫ nyǫ -ˀ re-fa-MdA-speak-ds-pu now they two (m) spoke together back and forth

tunyęˀ tawidiˀ ah kurahkuwah Tawidiˀ a

Kurahkuwah

Now they two, Tawidiˀ a and Kurahkuwah spoke together. [a]hęhąǫˀ a-h-ęhąǫˀ fa-MA-say-pu he said

kah

šęnda

k

here

already

here

iseˀ s i-s-e-ˀ s pa-2P-go-ha you go

[a]hęhąǫˀ a-h-ęhąǫ fa-MA-say-pu he said

hę yes

[a]hęhąǫˀ kurahkuwah [h]ata hšeˀ d a-h-ęhąǫ -ˀ fa-MA-say-pu he said Kurahkuwah how you the usahšateˀ skuwaˀ u-s-a-hš-ate-ˀ sk-u-wa-ˀ fa-re-fa-2A-srf-body-be in water-un-pu you came back out of the water

de the

yǫ taraˀ yeh y-ǫ tar-aˀ -yeh FZA-lake-ns-el at the lake

He said, “Already you are here.” He said, “Yes.” Kurahkuwah said, “How did you come back out of the water in the lake?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tunyęˀ tawidiˀ ah

ąˀ ą

Tawidiˀ a

no

[a]męˀ yeh am-ę-ˀ -yeh FZP-be water-st-el in the water

Translating the Stories

teˀ yęˀ teˀ -ø-yę-ˀ ng-FZA-be-st it is not

waˀ ža w-aˀ ž-a-ø FZA-be a size-st-dm it is a little

ya[n]dekwatętsih tuh ya-ndekw-a-tęts-ih FZA-water-jv-be thick-st water is deep there [a]skenǫ [nia] softly

549

hąˀ rąˀ

ka

hąˀ rąˀ

only

here only

haˀ ǫ yeˀ nǫ hšuh haˀ -ǫ ye-ˀ nǫ hš-u-h fa-IndA/1P-bag-be in water-tr+pu they (ind) dropped my bag in the water

tsinyǫ hka (gently)319

Tawidiˀ a said, “It is only a little deep, the water where they gently dropped my bag in the water.” tuh

ayaˀ nǫ hšaętahaˀ a-ya-ˀ nǫ hš-a-ę-t-aha-ˀ fa-FZA-bag-jv-lie-ca-inc-pu there a bag landed de

ǫ nde[n]de tuh ø-ǫ nde-ø-nde FZA-have as country-st-el on the earth there

tehęndat te-hęnda-t-ø du-MpA320-stand-st they (m) stand

haˀ nyǫˀ haˀ -ny-ǫ -ˀ fa-1A-arrive-pu I arrived

when

“There a bag landed on the earth, and they were standing there when I arrived.” neh now

[a]hatinǫ hskwiˀ tręhskaˀ a-hati-nǫ hskwi-tˀ ręh-ska-ˀ fa-MpA-bag with a drawstring-tie-un-pu they (m) untied the bag

de the

yanǫ hšaitrǫˀ ya-nǫ hš-a-itrǫ -ˀ FZA-bag-jv-be placed-st dwelling, residing bag

tinyǫ męhtsawahstih 270 ti-ny-ǫ męhts-a-wahst-ih cl-FZA-country-jv-be good-st extremely where the land is beautiful deˀ kwah

319 This is what is presented in Barbeau 1960, 269 #49, for the combination of this and the previous word. 320 This pronominal prefix here is irregular, taking the -e- conjugation form (see Potier 1920, 356).

550

Forty Narratives in the Wyandot Language

“Now they untied the bag, the dwelling bag where the land is extremely beautiful.” tuh

usahǫ henyǫ ht ndetu u-s-a-hǫ he-nyǫ t-ø fa-re-fa-MpA/1P-take along-pu there they (m) took me back thereat kyutǫ hskwerǫ h[t] ky-u-tǫ hskwer-ǫ ht-ø du-FZP-(?)-attach-st cattle

detu

hendeˀ hend-e-ˀ MpA-go-pr they (m) go

[u]męndeˀ hs umęnd-e-ˀ hs FZpP-go-ha they (f) go

thereat

u[n]dakyuhkuhwanęh unda-kyuh-k-uhwanę-h FZpP-be a clan-ins-be large-st they (f) are a large group yęhtaˀ yeh ø-yęht-aˀ -yeh FZA-field-ns-el at, in a field

inyǫ mętsuˀ tęh in-y-ǫ męts-uˀ tę-h pa-FZA-land-be such-st it is land of such a nature “They took me back where there is a large herd of cattle that go about in a field of such a nature.” nęh aˀ wa[n]durǫ h aˀ w-a-ndurǫ -h fa-1P-be difficult-pu now it was difficult, tiring for me

de

aˀ ihǫˀ aˀ -ø-ihǫ -ˀ fa-1A-say-pu I said

when

nę

nǫ

d

now

(it’s time)

the

tuh

eyeˀ s e-y-e-ˀ s (pa)-1A-go-ha there I go, come usayarahskwa u-s-a-y-arahskwa-ø fa-re-fa-1A-leave-pu I left to go back

“Now, it was tiring for me when I was going there. I said, ‘Now, it’s time I left to go back.’” ahęndihǫˀ a-hęnd-ihǫ -ˀ fa-MpA-say-pu they (m) said

ndetuh thereto

kyutǫ hskwerǫ ht ky-u-tǫ hskwer-ǫ ht-ø

tu

tatįndare t-at’-ndare-ø cl-MpA-live-st where they (m) live tiwaˀ

sayahsatužaˀ s-a-ya-ha-at-už-aˀ re-fa-(?)-2P-srf-move-pu you drive again estaˀ urahaˀ e-st-taˀ ura-ha-ˀ

de the

Translating the Stories

du-FZP-(?)-attach-st cattle

there

sasahšatęh de s-a-sa-hšatę-h re-fa-2P-be on back-pu you rode back the

yaˀ kwahsti de y-aˀ k-wahst-i FZA-body-be good-st it is good that which

551

fu-2A-have power-inc-pu you will have the power, ability

such a number

yuhšatęh y-u-hšatę-h pa-FZA/FZP-be on back-st one rides it, a horse

“They said, concerning where they live, ‘You drive the cattle in any number. You will have the ability to ride back as the horse you are riding is good.’” néh

tu

now

there

ta yarahskwaˀ tu t-a-y-arahskwa-ˀ cl-fa-1A-leave-pu I returned to a place there

kyutǫ hskwerǫ t ky-u-tǫ hskwer-ǫ t du-FZP-(?)-attach-st cattle

tuh

tiwa

there it is an amount

ta yayatušaˀ de t-a-yay-at-uša-ˀ cl-fa-1A-body-move-pu I drove bodies to a place the iyeheˀ i-y-eh-eˀ pa-1A-wish-pr I wish, want

“Now, I return to such a place, where I drove the cattle in such an amount as I wish.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kurahkuwah

di

nǫ mąˀ de

tuh

Kurahkuwah

I

this time

there

aˀ tawaˀ nǫ hšuˀ t aˀ -t-aw-a-ˀ nǫ hš-u-ˀ t-ø fa-du-fa-FZA/1P-bag-be in water-ca-pu someone caused my bag to be in water

yǫ ntaraˀ ye y-ǫ ntar-aˀ -ye FZA-lake-nsel in a lake

Kurahkuwah said, “This time someone should drop my bag in a lake.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

kurahkuwah Kurahkuwah

waˀ žaˀ nęˀ w-ø-aˀ ž-a-ˀ ø-FZA-be a size-st-dm a little now

di I

552

Forty Narratives in the Wyandot Language

waˀ žaˀ šǫˀ mąhtiˀ 271 w-ø-aˀ ž-a-ˀ ø-FZA-be a size-st-dm a little farther tu

nǫ

there (may be)

trǫ ndiˀ more

de the

eskwanǫ hšuh e-skwa-nǫ hš-u-h fu-2pA/1P-bag-be in water-tr+pu you will put my bag in water

ekyǫ mętsawahstih eky-ø-ǫ męts-a-wahst-ih cl-FZA-land-jv-be good-st where there is a beautiful land.

Kurahkuwah said, “A little, now a little farther you will put my bag in water. There may be more beautiful land there.” nęˀ

tuh

ahomąˀ nǫ hšut tuˀ yęh a-homą-ˀ nǫ hš-u-t-ø fa-MpA/MP-bag-be in water-ca-pu now there they (m) put his bag in water there it is daˀ uh

ti

(the thing (same)) as ihatǫ h i-h-atǫ -h pa-MA-say-ha he says

ihatǫ h tunyęhtawidiˀ a i-h-atǫ -h pa-MA-say-ha he is saying Tawidiˀ a

kurahkuwaˀ

de

Kurahkuwah

the

dahe hatǫ de h-atǫ -d-e MA-say-dl-pr that he is going to say dae tuˀ [n]di that also

kyǫ męˀ tsawahstiˀ ky-ø-ǫ męˀ ts-a-wahst-iˀ cl-FZA-land-jv-be good-st where there is beautiful land

awayehtihakyeˀ aw-ay-e-ht-i-haky-eˀ tl-1P-go-ca-st-pgr-pr I am on my way to a place Now they put his bag in water, and Kurahkuwah is going to say the same as what Tawidiˀ a was saying also, “I am on my way to where there is beautiful land.” tuh

ahǫ mąˀ nǫ hšuˀ ąˀ ą a-hǫ mą-ˀ nǫ hš-u-ˀ fa-MpA/MP-bag-be in water-tr+pu there they (m) put his bag in water not

dešaˀ a

te suwǫ h te-s-uw-ǫ -h ng-re-MP-arrive-st meanwhile he does not arrive back

Translating the Stories

553

de kurahkuwah who Kurahkuwah There they put Kurahkuwah in his bag in water but he does not arrive back. ąˀ ą tu

teˀ amęˀ diˀ nǫ ndaeˀ teˀ -am-ę-ˀ d-iˀ ng-FZP-happen-inc-st there it does not happen that one

tunyęhtawidiˀ a

not

Tawidiˀ a

aˀ męh aˀ m-ø-ę-ø-h fa-FZP-happen-inc-pu it happened d

ihatǫˀ i-h-atǫ -ˀ pa-MA-say-ha that he says

usahąǫˀ nǫ ndaeˀ u-s-a-hą-ǫ -ˀ fa-re-fa-MA-arrive-pu he arrived back that one ą not

teˀ šinyęmih teˀ -ši-nyę-mi-h ng-2A-have skill-tr-st you do not know

d that

aˀ tuhšęˀ aˀ -t-u-hš-ęˀ fa-du-MA/MP-finish-pu he killed him stęhskwah s-tęhskw-ah 2A-steal-ha you steal

It does not happen as it happened to Tawidiˀ a. He arrived back, and he killed the one who says, “You do not know how to steal.” kaha

yatuyę ya-tuy-ę FZA-be true-st here it is it is true trǫ ndiˀ very much [h]aǫ mąˀ ą ha-ǫ m-ąˀ ą MP-self-ns himself

hanyęmih d ha-nyę-mi-h MA-have skill-tr-st he knows the

huˀ ndiy[ǫ ]ruwanę hu-ˀ ndiyǫ r-uwanę-ø MP-mind-be large-st he has a large mind, he is wise de

kurahkuwah

who Kurahkuwah

ahanęhskwaˀ a-ha-nęhskwa-ˀ fa-MA-steal-pu he stole

de

tunyęhtawidiˀ a

the

Tawidiˀ a

dae that

ahakyaˀ tayaręngyaˀ a-h-aky-aˀ t-a-yaręngy-aˀ fa-MA-srf-body-jv-drive away-pu his body was driven away, sent away

Here is the truth. Tawidiˀ a knows how to steal. He is wise. Kurahkuwah had his body sent away.

554

Forty Narratives in the Wyandot Language

tuh 272 there

ežaraˀ ø-ežara-ˀ FZA-wait-st she waits

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ąˀ ą not

[e]skyǫˀ de e-sk-y-ǫ -ˀ fu-re-1A-arrive-pu I will arrive back the

de who

hiweyh hi-we-yh MdA-be together-st his spouse

tažuˀ ngya[n]di t-až-u-ˀ ngyandi-ø ng-op-FZP-be a long time-(pu) it would not be a long time yǫ taraˀ yeh y-ǫ tar-aˀ -yeh FZA-lake-ns-el at a lake

de

kurahkuwaˀ

the Kurahkuwah nę then

[a]hǫ yeˀ nǫ hšuˀ a-hǫ ye-ˀ nǫ hš-u-ˀ fa-IndA/1P-bag-be in water-tr+pu one put my bag in water

There she waits, Kurahkuwah’s spouse. He said, “It would not be a long time when I will arrive back from a lake where one put my bag in water.” ąˀ ą tih

d

not

the

(ever)

ežaˀ ą

teˀ suwǫ h teˀ -s-uw-ǫ -h ng-re-MP-arrive-st (it will be) he does not arrive back

Yihe Yihe

He will not ever arrive back. Yihe 30 t h e w i l d c at a n d i t s s c a l p 1915, 251; 1960, 47 a n d 272–3 )

( b a r b e au

kyenǫ nyąhkwęˀ ah ky-e-nǫ ny-ą-hkwę-ˀ -ah du-IndA-scalp-jv-take away-st-dm one has its scalp taken One had its scalp taken. hatižakaˀ hati-ža-k-aˀ MpA-shoot-dl-ha they (m) were going hunting

tu there

nęh

hu[n]dahahǫ kyeˀ hund-ahah-ǫ ky-eˀ MpP-path-continue-pr then they (m) are proceeding down a path

They were going hunting there, proceeding down a path.

Translating the Stories

tu

nęh

n

there then the

ahuyęh d a-hu-yę-h fa-MA/MP-see-pu he saw him the

555

aˀ uhtęˀ aˀ -uhtę-ˀ fa-FZA-be such-pu it was of such a nature

kyenǫ nyąhkwęˀ ah ky-e-nǫ ny-ą-hkwę-ˀ -ah du-IndA-scalp-jv-take away-st-dm one has its scalp taken Then he saw him, one who had its scalp taken. naˀ ǫ h (the kind)

skęˀ kwaˀ a daeˀ s-k-ęˀ kw-aˀ a re-FZA-(?) wildcat that

tižuhtinęˀ de t-ø-ižuht-i-nęˀ cl-FZP-be such-st-ps it was such in the past the

tutatenǫ nyahkwęh ti t-u-tate-nǫ ny-a-hkwę-h du-FZP-rf-scalp-jv-take away -st it took its own scalp as hunǫ mąˀ ąh hun-ǫ m-ąˀ ąh MpP-self-ns themselves (m)

iharehaˀ i-h-are-haˀ pa-MA-do-ha he does so

hǫ hkiˀ waheˀ s hǫ -hikˀ wa-h-eˀ s MP-be on a war party-dl-ha he was going on a war party

A wildcat, it took its own scalp as those did in the past when going on a war party. n

ǫ nę

the

then

[e]hayuyęˀ e-hayu-yę-ˀ fu-MpA/MP-see-pu they will see him

hąˀ rąˀ ęhǫ mąyęˀ ę-hǫ mą-yę-ˀ fu-MpA/MP-see-pu only they (m) will see him d the

ayaǫ mąˀ ą aya-ǫ m-ąˀ ą IndP-self-ns oneself

tehayunǫ rąhkwaˀ t-e-hayu-nǫ r-ą-hkwa-ˀ du-fu-MpA/MP-scalp-jv-take away-pu they (m) will scalp him

nd

ahstęˀ tauh

the

something

ayunǫ hskǫˀ d ayu-nǫ hs-kǫ -ˀ IndP-house-be inside-st inside one’s house the

daeˀ that

utamęhšreˀ u-t-a-m-ę-hšr-eˀ fa-du-fa-FZA-happen-dl-pr it is going to happen asayuska[n]de[n]diˀ s 273 a-s-ayu-skandend-iˀ s fa-re-IndP-for bad to happen-pu one makes something bad happen

556

Forty Narratives in the Wyandot Language

When they will see one, they will scalp him. When they see him, something is going to happen, inside one’s house (family). It makes something bad happen. tu

nęh

there

then

hužuˀ hu-žu-ˀ MA/MP-kill-st he killed him

ąˀ not

teˀ yatuyęh ngyahtę teˀ -ya-tuyę-h ng-FZA-be true-st it is not true anywhere

taˀ teˀ hutatenǫ rąhkwęh aˀ raˀ tuˀ de t-aˀ -teˀ -hu-tate-nǫ r-ą-hkwę-h du-fa-ng-MP-rf-scalp-jv-take away-pu he does not take his own scalp only there the ąyęˀ ą-ø-yę-ˀ op-FZA-be-pu it would be

uskuˀ tayeh u-skuˀ t-a-yeh FZP-head-ns-el on its head

yanguyǫ mę ya-nguy-ǫ mę-ø FZA-blood-(cover)-st it is covered with blood

tunǫ nyąhkwęˀ ąh t-u-nǫ ny-ą-hkwę-ˀ -ąh du-FZP-scalp-jv-take away-st-dm its scalp has been taken

There then he killed him. It is not true that he takes his own scalp. It would be covered with blood on its head as its scalp has been taken. 31 t h e d o g s a n d t h e w i l d c o t to n ( b a r b e au 1915, 251–2; 1960, 48, 273–4 )

hutiˀ žakǫ h huti-ˀ ža-kǫ -h MpP-shoot-dl-st they (m) went hunting

haežatǫ ndaǫˀ hae-ž-at-ǫ ndaǫ -ˀ op-MdA-srf-have as home-pu they two (m) would have (built) a house

They went hunting and they two would build a house. skat s-ka-t-ø re-FZA-be one-st it is one

ayumęˀ ą ayum-ę-ˀ -ą FZA/IndP-have as child-st-dm she has one as a child

She has one child. ižumeˀ iž-u-me-ˀ

undaˀ wa u-ndaˀ w-a

yanǫ hšayǫ ya-nǫ hš-ayǫ -ø

Translating the Stories

pa-FZP-have-st she has it

FZP-soft-ns it (is) soft (e.g., wild cotton)

557

FZA-bag-be inside-st inside a bag

She has soft material inside a bag. šiyar (far)

aˀ yęhaǫˀ aˀ -y-ęhaǫ -ˀ fa-FZA-say-pu she said

kaˀ

skanǫˀ

here let it be so

[u]sažuhstatęh u-s-až-u-hst-at-ęh (op)-re-op-FZP-dry-ca-pu it would again dry

(ǫˀ )ižahkǫ tęˀ d ǫˀ i-ž-ahkǫ t-ęˀ (op)-1A-hang up-pu I would hang it up the

taˀ ayahkǫ ta t-aˀ -ay-ahkǫ t-a cl-fa-FZA-hang up-pu she hung it up (there)

kahaˀ here it is

ayęhaǫˀ a-y-ęhaǫ -ˀ fa-FZA-say-pu she said

She said, “I should hang it up, so it would again dry. She hung it up. “Here it is” she said. tewahǫ htetsih tew-ø-ahǫ ht-ets-ih du-FZA-ear-be long-st she has two long ears n the

ayęhaǫˀ a-y-ęhaǫ -ˀ fa-FZA-say-pu she said

ayahkǫ tawaˀ a-ya-hkǫ t-awa-ˀ op-FZA-hang up-un-pu one would unhang, unhook it

d the

tsihnęnǫ who?

ayaˀ ndaˀ urahaˀ a-ya-ˀ ndaˀ ura-ha-ˀ op-FZA-be able-inc-pu one would be able

uˀ ndaˀ wa321 u-ˀ ndaˀ w-a FZP-liver-ns liver

She has long ears (dog) said, “Who would be able to unhook the liver?” ayęhaǫˀ a-y-ęhaǫ -ˀ fa-FZA-say-pu she said

ędi

skanǫ h

tuh

I

let it be so

there

ayaˀ kǫ ntawaˀ a-y-aˀ kǫ nt-awa-ˀ fa-FZA-hang up-un-pu she unhanged it

de the

akwendaskwaˀ [t] a-kw-e-ndaskwaˀ t-ø fa-du-IndA-leap-pu one leapt up

tawahǫˀ tetsihs t-aw-ahǫˀ t-etsi-h-s du-FZA-ear-be long-st-pl she has two long ears

yanyęnǫ h ya-nyę-nǫ -h FZA-bark-ds-st she is a dog

321 The joke of this story is the fact that the word for “soft material, cotton” sounds the same as the word for “liver.”

558

Forty Narratives in the Wyandot Language

aˀ yaaˀ kǫˀ 274 aˀ -ya322-aˀ -k-ǫ -ˀ fa-FZA-srf-break-ds-st she broke it in many pieces

de the

yanǫ hšah ǫ dae hąrąˀ d ya-nǫ hš-ah FZA-bag-ns bag that only the

undaˀ wa yihe! u-ndaˀ w-a FZP-soft-ns it is soft

yihe!323 yihe! She said, “Let it be me.” She leapt, unhanged it, she who is a long-eared dog, and broke into many pieces that bag that had only soft material in it. 32 t h e p u m p k i n a n d t h e r a b b i t 1915, 252–3; 1960, 48, 274–6 )

( b a r b e au erǫ meˀ e-r-ǫ me-ˀ pa-MA-be human-st he is a human ǫ nęh tu now

there

hahšeˀ surely

ahąǫ nˀ a-hą-ǫ n-ˀ fa-MA-arrive-pu he arrived

ireˀ i-r-e-ˀ pa-MA-walk-pr he walks d the

yiheh yiheh

e[n]dareˀ e-ndare-ˀ IndA-exist-st people, they (ind) live324

A man surely walks, yiheh. Now he arrived where people live. hanyǫ hšayęrihstaˀ ha-nyǫ hš-a-yerihst-aˀ MA-pumpkin-jv-transport-ha he transports a pumpkin

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

hate

nǫ daˀ uh

what

kind

As he was transporting a pumpkin, he (another man) said “What kind is it?” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yušatęh y-u-šatę-h pa-FZA/FZP-carry on back-st it carries one on its back; horse

utǫ hšaˀ u-tǫ hš-aˀ FZP-egg-ns egg

322 The first of the two a’s probably should not be written. 323 This is written on the right side of Barbeau 1960, 275 #5, while the left side has the word for “it is soft.” 324 This is translated in Barbeau 1960, 274 #14, as “he lives.”

Translating the Stories

559

He said, “A horse’s egg.” ahęhąǫˀ a-h-ęhą ǫ -ˀ fa-MA-say-pu he said

ati

žamęhs ž-am-ę-h-s pa-FZP-happen-inc-ha what? it happens

d

unęh

when now

aˀ kaˀ tǫ tsaˀ aˀ -k-a-ˀ tǫ ts-a-ˀ fa-cl-FZA-egg-be a size-pu when the egg reaches a stage, hatches He said “What happens when it hatches?” ǫ daeˀ

haˀ raˀ

n

ǫ nę

that

only

when

now

utauhstešreˀ u-t-a-u-hste-šr-eˀ fa-du-fa-FZP-be heavy-dl-pr it gets heavier ehamęntudihaˀ kyeˀ e-ham-ęntu-d-i-haˀ ky-eˀ fu-MP-grow-inc-st-pgr-pr he will continue to grow

ešewaˀ e-še-wa-ˀ fu-2A-carry-pu you will carry it d the

de the

aˀ tementayeh aˀ -tem-ø-ent-a-ye-h tl-du-FZA-day-jv-number-st every day

aižuh a-ø-ižu-h op-FZA-be like-pu it would be like

n the

yuhšatęˀ y-u-hšatę-ˀ pa-FZA/FZP-carry on back-st horse

“When you carry it every day it gets heavier as the horse continues to grow.” nęh now

hahawi ha-haw-i MA-carry-pr he carries it

nę

kęąndiˀ

now

very much

nę

trǫ ndiˀ

now

very much

ahatǫ męh a-h-atǫ mę-h fa-MA-tire-pu he became tired

de the

ižusteˀ iž-u-ste-ˀ pa-FZP-be heavy-st it is heavy hahawiˀ ha-hawi-ˀ MA-carry-pr he carries it

de the

560

Forty Narratives in the Wyandot Language

yuhšatęh y-u-hšatę-h pa-FZA/FZP-carry on back-st it is a horse

utǫ šaˀ u-tǫ š-aˀ FZP-egg-ns egg

nę now

šahaęˀ š-a-ha-ę-ˀ co-fa-MA-lie-pu he sets it down

Now he carries it. It is very heavy. He became tired carrying the horse’s egg, so he sets it down. nę now

urahate[n]diˀ u-rahat -end-iˀ FZP-face upwards-inc-st it comes to face upwards

kyuhši[n]dut 275 tu ky-u-hšind-ut-ˀ cl-FZP-stump-stand-st where a stump stands there

[u]nǫ tayaęreˀ u-nǫ t-a-yaęre-ˀ FZP-hill-jv-slant-st it is leaning on a hill

tuh there

aˀ yawaˀ eh nę aˀ -ya-w-aˀ e-h fa-FZA-dnr-hit-pu it struck it now

akwatraˀ nderaˀ a-kw-ø-at-r-a-ˀ nder-aˀ fa-cl-FZA-srf-dnr-jv-peel bark-pu bark is peeled off Now it comes to face upwards. It is leaning on a hill where a stump stands, and strikes it, peeling the bark off. tanyǫ nyęhaˀ aˀ raˀ tihętrǫ nˀ ti-h-ętrǫ -ˀ cl-MA-be placed-st a rabbit only it is where he dwells tu there

dešaˀ ayawaˀ e d a-ya-w-aˀ e-ø fa-FZA-dnr-hit-pu while it struck it the

uši[n]daˀ takyeˀ a u-šind-a-ˀ t-ø-taky-eˀ a FZA-stump-jv-end-st-pgr-(st) it is along the end of the stump unyǫ hšaˀ u-nyǫ hša-ˀ FZP-pumpkin-ns pumpkin

Only a rabbit dwells along the end of the stump where the pumpkin struck it. ireheˀ i-r-eh-eˀ

de

hutędinǫ h hu-tę-dinǫ -h

ǫ nę hinǫ

aˀ kaˀ tǫ tsaˀ aˀ -k-a-ˀ tǫ ts-a-ˀ

Translating the Stories

pa-MA-wish-pr MP-srf-buy-st he thinks the he had bought it now (perhaps)

561

fa-cl-FZA-egg-be a size-pu it reached a stage

He thinks that what he had bought was perhaps now hatching. takyeˀ tuˀ

ahakǫ tęˀ a-h-ak-ǫ t-ęˀ fa-MA-srf-begin-pu right away he began it (a)hungyat[ę325]hs de a-hu-ngyatęhs-ø fa-MP-call-pu he called it the

ihatonˀ i-h-atǫ n-ˀ pa-MA-say-ha he says

kupi kupi kupi kupi kupi kupi

yuhšatęh y-u-hšatę-h pa-FZA/FZP-carry on back-st it is a horse

Right away he began saying “kupi kupi kupi.” He called the horse. ąh no

tehutrihuteˀ te-hu-trihute-ˀ ng-MP-hear-st he did not hear

ahatake a-ha-take-ø fa-MA-go running-pr he went on running

iˀ ąǫˀ surely

He did not hear, but went on running, surely. n now

ahakǫ tęˀ a-h-ak-ǫ t-ęˀ fa-MA-srf-begin-pu he began

(h)atarǫ tǫ nyǫ ndeˀ h-at-arǫ tǫ -nyǫ nd-eˀ MA-srf-ask-ds-pr he is going around asking

[a]hęhaǫˀ te a-h-ęhąǫ -ˀ fa-MA-say-pu

heskwayęh heskwa-yę-h 2pA/MP-see-st

de

he said

you (p) have seen him

the

Q (?)

d the

e[n]dareˀ e-ndare-ˀ IndA-exist-st they (ind) lived

yuhšatę y-u-hšatę-ø pa-FZA/FZP-carry on back-st horse

hayeˀ [n]gyayęhs haye-ˀ ngy-ayę-h-s MA-finger-go out-inc-ha he escapes from me 325 In Barbeau 1960, 275 #27, the vowel is incorrectly given as –ǫ -.

562

Forty Narratives in the Wyandot Language

Now he began going around asking, where they (the people) live, saying, “Have you seen the horse that escapes?” ahęhąǫˀ de a-h-ęhąǫ -ˀ fa-MA-say-pu he said the

tu

rǫ ndaǫˀ hatiˀ nęh r-ǫ ndaǫ -ˀ MA-have as home-st there he has a house what is it

ihaaˀ tuˀ tęˀ i-ha-aˀ t-uˀ tę-ˀ pa-MA-body-be such-st he is of such a nature

He who has a house there said, “What is his nature?” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said aweyetuyęs awe-ye-tuyę-s ?-1A-be sure-ha I am not certain

[t]eˀ skęh teˀ -sk-ę-h ng-2A/1P-say-st you don’t say to me t as

ąhih no

ihaaˀ tutęh i-ha-aˀ t-utę-h pa-MA-body-be such-st he is of such a nature

aˀ kaˀ tǫ tsaˀ aˀ -k-a-ˀ tǫ ts-a-ˀ fa-cl-FZA-egg-be a size-pu it hatched tenyęnterih 276 te-ny-ęnter-ih ng-1A-be familiar with-st I am not familiar with it

takyetuˀ right away ti as

teˀ utǫˀ d teˀ -u-tǫ -ˀ ng-FZP-be possible-st it is not possible the daižuh

n

ǫ nęˀ

because when now

ahatewaˀ a-h-ate-wa-ˀ fa-MA-srf-take-pu he ran away

ąn not

haaˀ tuˀ tęh ha-aˀ -uˀ tę-h MA-body-be such-st he is of such a nature

He said, “It is not possible for you to say to me, as I am not certain of his nature because when it hatched, right away he ran away. I am not familiar with his nature.” ahęhąǫ h nde a-h-ęhąǫ -h fa-MA-say-pu he said the de

yušatęh y-u-šatę-h

tuh

irǫ daǫˀ i-r-ǫ daǫ -ˀ pa-MA-have as home-st there he makes his house yǫ kwiraęhs yǫ -k-wir-a-ę-hs

tewatitǫ htsahs tew-ati-tǫ htsa-hs ng-FZpA-reach a stage-ha they (f) do not reach a stage

Translating the Stories

the

pa-FZA/FZP-carry on back-st horse

563

FZpA-srf-young-jv-put-ha they (f) give birth

He who lived there said, “Horses do not hatch, they give birth.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said nęnǫ (?)

d who

irǫ meh i-r-ǫ me-h pa-MA-be human-st he is human

nę

tuh

iˀ sę

now

there

surely

ahayendiyǫ hątęˀ a-haye-ndiyǫ h-ą-tę-ˀ fa-MA/1P-mind-jv-stop-pu he stopped my mind, cheated me

The man said, “Now he has surely cheated me.” ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said tu there

sakahtąnda s-ak-aht-ąnd-a imp+2A-srf-look at-dl-imp go look at it

aˀ seht aˀ -s-e-ht-ø tl+fa-2P-go-ca-pu where you are going to go

tayatǫ tsaˀ t-a-ya-tǫ ts-a-ˀ cl-fa-FZA-egg-be a size-pu when it hatched

usetiwihakyaˀ u-se-ti-wi-ø-haky-aˀ imp-re-1ndA-be together-st-pgr-imp let’s we two go again together

de

tu

the

there

de that which

yehawiˀ ye-hawi-ˀ 1A-carry-pr I carry it

He said, “Let’s go look at it, see it again together, where hatched, that which I carry.” de the

usa[hn]deh u-s-a-hnd-e-h fa-re-fa-MdA-go-pu they two (m) went back

ahutęndutǫˀ a-hu-tę-ndutǫ -ˀ

tuh

hǫ n

there now

[a]hęhaǫˀ a-h-ęhąǫ -ˀ

[stan]

utǫ hšaˀ u-tǫ hš-aˀ

teˀ yatsih teˀ -y-ats-ih

564

Forty Narratives in the Wyandot Language

fa-MA/MP-srf-tell-pu fa-MA-say-pu he told him he said not deka

unyǫ hša u-nyǫ hš-a FZP-pumpkin-ns pumpkin

this

FZP-egg-ns egg

ng-FZA-be called-st it is not called

yatsih nę yihe y-ats-ih FZA-be called-st it is called then Yihae!

The two went back there, now he told him, saying, “It is not called an egg. This is called a pumpkin.” Yihae!” 33 h o w a fa m i n e wa s e n d e d 1915, 262; 1960, 49, 276–8 )

( b a r b e au ahundušraˀ t a-hund-ušraˀ t-ø fa-MpP-winter to arrive-pu winter arrived for them (m)

d

atǫ mąˀ tęndiˀ

the

Potawatomi

hunǫ ręndiˀ hun-ǫ rę-nd-iˀ MpP-starve-inc-st they (m) are starving

Winter arrived for the Potawatomi, who were starving. ąh

stętaˀ u

not

anything

te yaędižeh ąh t-e-ya-ędiž-eh ng-(fu)-FZA-eat-pr one is not going to eat not

stętaˀ u

d

anything

the

usažęngyaha u-s-a-žę-ngyah-a-ø fa-re-fa-MdA-food-eat-pu they two (m) eat again There is nothing for the two to eat. ti

ndeheręˀ

as

far

hinęˀ s hin-ę-ˀ s

ahundušrat a-hund-ušrat-ø fa-MpP-winter to arrive-pu winter arrived for them (m) ąh

[a]męšraˀ yę am-ęšr-aˀ -yę FZP-snow crust-ns-el on the crust of the snow

stętaˀ u 277 te-ya-ę-ˀ

teyaęˀ sažengyaha s-a-že-ngyah-a-ø

Translating the Stories

MdA-go-ha they two (m) walk not

anything

ng-FZA-lie-st it is not there

565

re-fa-MdA-food-eat-pu they two (m) no longer eat

Winter has arrived for them. Far on the crust of the snow the two of them walked. They no longer had anything to eat. hiˀ tǫˀ hi-ˀ tǫ -ˀ MdA-be old-st they two (m) are old

[h]enǫ ndaǫˀ n hen-ǫ ndaǫ -ˀ MpA-have as home-st they (m) have as home the

aˀ uti aˀ -ø-uti-ø fa-FZP-be left-pu it is left

ižumęˀ iž-u-mę-ˀ pa-FZP-have-st she has

uhušuyaraˀ u-hušuyar-aˀ FZP-slippery elm bark-ns slippery elm bark

ayatet a-ya-te-t-ø fa-FZA-pound-ca-pu it is pounded

n the

They two are old and all they have left at home is slippery elm bark that she pounded. utǫ kye u-t-ǫ ky-e FZP-(?)+st-pgr-pr (she it had)326

n (now)

iwatsih iw-a-ts-i-h pa-FZA-plate-be full-st it is a full plate iwatsiˀ iw-a-ts-i-ˀ pa-FZA-plate-be full-st it is a full plate

aˀ waterąhąˀ aˀ w-ø-aterą-hą-ˀ fa-FZA-divide up-inc-pu she divided it up tekwakǫ taˀ te-kw-ø-k-ǫ t-aˀ du-cl-FZA-srf-begin-ha at that time she began

yaeraˀ t ya-erat-ø FZA-be a spoon-st it is a spoon, ladle

yaerat ya-erat-ø FZA-be a spoon-st it is a spoon, ladle

skat s-ka-t-ø FZA-be one-st it is one

sayunǫ t s-ayu-nǫ t-ø re-FZA/IndP-give-st again she gives to them (ind), people

She divided it up with a full ladle. She began to give one full plate to people. n

ahahtehšrǫ ngya a-h-ahte-hšrǫ ngy-a fa-MA-srf-prepare-pu (now/the) he prepares himself

hiˀ tǫˀ hi-ˀ tǫ -ˀ MdA-be old-st they two (m) are old

326 This is the translation presented in Barbeau 1960, 277 #11.

n the

566

Forty Narratives in the Wyandot Language

ahąndaˀ tsąˀ e a-hą-ndaˀ ts-ąˀ e-ø fa-MA-pot-hit-pu he hit the pot, drum

ahaas a-ha-as-ø fa-MA-sing-pu he sang.

Now he prepares himself for the two of them by beating the drum and singing. de the

yaˀ tǫˀ ya-ˀ tǫ -ˀ FZA-be old-st she is old

tawaˀ kyereh t-a-w-aˀ ky-er-eh du-fa-FZA-(srf)-(do)-pu (she got up)327

sawakyahsereh s-aw-ø-aky-ahsere-h re-fa-FZA-(srf)-(?)-pu (back (around) she circles)

ti as

ayandrawaˀ a-ya-ndrawa-ˀ fa-FZA-dance-pu she danced

tu there

iwahsǫ tetsihs iw-ø-ahsǫ t-ets-ih-s pa-FZA-night-be long-st-pl length of the night

She is old gets up and danced in circles the length of the night. saha[n]daˀ tsaˀ e s-a-ha-ndaˀ ts-aˀ e-ø re-fa-MA-pot-hit-pu again he hit the pot, drum sayandrawaˀ s-a-ya-ndrawa-ˀ re-fa-FZA-dance-pu again she danced

sahaas s-a-ha-as-ø re-fa-MA-sing-pu again he sang

tu tawaˀ kyereh t-u-t-aw-ø-aˀ ky-er-eh du-fa-cl-fa-FZA-srf-(?)-pu again (she got up)

utusawakyahsereh u-t-u-s-aw-ø-aky-ahsere-h fa-du-fa-re-fa-FZA-srf-(?)-pu again she circled

ahsǫ tęhąǫˀ ø-ahsǫ t-ęhąǫ -ˀ FZA-night-carry-st all night

Again he hit the drum. Again he sang. Again she got up, danced, and circled all night. tu

nęˀ

there

then

n

[a]urhęhąˀ a-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned

ažahkaˀ a-ž-ahka-ˀ

tamęntaratat t-am-ø-ęnt-aratat-ø du-fa-FZA-day-run-pu day has run

kyuhąrhateˀ ky-u-hąrhate-ˀ

327 This is the translation presented in Barbeau 1960, 277 #29.

Translating the Stories

(now)

fa-FZA-quit-pu it has quit

567

du-FZP-become light-st it has become light

Then day has run, and light has quit. aya[n]denǫˀ a-ya-ndenǫ -ˀ fa-FZA-be mild-pu it became mild

ayąndinyęhtandamęˀ a-yą-ndinyęt-a-ndamę-ˀ fa-FZA-snow-jv-be warm-pu snow became warm

It became mild and the snow became warm. hutinęrǫ tiˀ huti-nęrǫ t-iˀ MpP-hunt-st they (m) hunted

[hǫ ]nǫ męnyęhtiˀ hǫ n-ǫ męnyęhti-ˀ MpP-be a young man-st they (m) are young men

yęndiyažuˀ y-endiya-žu-ˀ pa-FZpA-be a wild animal-st they (f) are wild animals

n the

d the

urahteˀ u-rahte-ˀ FZP-be so high-st it is such a height

aˀ yǫ mątihšęˀ 278 aˀ -yǫ mąti-hš-ęˀ fa-MpA/FZpP-finish-pu they (m) finished, killed them (f)

sahutiˀ wahtsayaˀ tęh s-a-huti-ˀ wahts-a-yaˀ tę-h re-fa-MpP-meat-jv-be abundant-pu again meat is abundant The young men hunted. It is such a height of wild animals that they killed. Again meat is abundant. 34 t h e m e d i c i n e m e n

( a n d t h e w h i t e m a n ’ s d o c to r ) ( b a r b e au 1915, 263–4; 1960, 49–50, 278–82 ) de the nę

yawinǫ h ya-winǫ -h FZA-be a young woman--st a young woman tehatihkwaˀ t-e-hati-hkwa-ˀ

d’

aˀ watrędaędaˀ te aˀ w-ø-at-ręd-a-ę-d-aˀ fa-FZA-srf-prayer-jv-put-dl-pu she went to pray (?) u[n]dataraˀ u-ndatar-aˀ

aˀ yǫ manǫ ht aˀ -yǫ ma-nǫ ht-ø

n

ǫ dae

the

that de

568

Forty Narratives in the Wyandot Language

du-(fu)-MpA-take away-pu FZP-bread-ns fa-MpA/FZP-give-pu now they (m) will take it away the bread they (m) gave it to her the yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman A young woman went to pray and they take bread and give it to her. ąˀ ą teˀ ungyahayˀ ka hąˀ rąˀ teˀ -u-ngyah-a-yˀ ng-FZP-food-eat-st not she is not eating (food) here only

ǫ trah ø-ǫ t-ra-h FZA-be inside-tr-st she puts it inside

d’ the

ungyurih u-ngy-ur-ih FZA/FZP-finger-cover-st it covers her fingers ( i.e, glove) She does not eat the food; she only puts it inside her glove. sawaraˀ skwaˀ s-aw-ø-araˀ skw-aˀ re-fa-FZA-leave-pu she left to go back

[a]wahatakyeˀ a d aw-ø-ah-a-ta-ø-kye-ˀ a fa-FZA-path-jv-end-st-pgr-pu end of the path approaches the

tuh

yǫ tareˀ tuh y-ǫ tar-eˀ FZA-lake-be water-st there it is a lake there

aˀ utiˀ aˀ -u-ti-ˀ fa-FZP-abandon-pu she abandoned it

ahahuwanęh ø-ahah-uwanę-h FZA-path-be large-st it is a large path d the

undatara u-ndatar-a FZP-bread-ns bread

She left to go back. At the end of the large path there is a lake. She left the bread there. husayaǫˀ hu-s-a-ya-ǫ -ˀ fa-re-fa-FZA-arrive-pu she arrived back (home)

n

ǫ daeˀ

ne

the

that one

the

tenǫ ndaǫˀ t-en-ǫ ndaǫ -ˀ cl-MpA-have as home-st where they (m) have a home

Translating the Stories

naˀ ǫ h

de

from

the

hu[n]dakiˀ yǫ męh hund-aki-ˀ -yǫ mę MpP-be a spirit-st-aug they (m) are great spirits, rich

yǫ maęˀ ąh yǫ mą-ę-ˀ -ąh MpA/FZP-have as child-st-dm they (m) have her as child, her parents

de the

569

de the yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

She arrived back to where her rich parents have a home. hąˀ ą te hungyandiˀ ndiˀ nęh teh-u-ngyandiˀ -nd-iˀ ng-FZP-be a long time-inc-st not it is not long then kahi

nęh

here it is

now

[a]wakǫ tęˀ aw-ø-ak-ǫ t-ęˀ fa-FZA-srf-begin-pu it began

ežatentaˀ šrǫ nǫ hs e-ž-atenta-ˀ šrǫ nǫ -hs fu-MdA-hire-ds-da+pu they two (m) will hire many

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

d who

de the

aˀ uhšaturęˀ aˀ -u-hšturę-ˀ fa-FZP-feel pain-pu she felt pain, felt sick

yǫ mąˀ tsęhs yǫ mą-ˀ tsę-hs MpA/FZP-cure-ha they (m) cure her

de the

uhšatuhaˀ u-hšatu-haˀ FZP-be sick-ha she is sick

It is not long before she began to feel sick. Now they two hire many to doctor the young woman who is sick. hąˀ ą ta hęnduręhąˀ de t-a-hęnd-urę-hą-ˀ ng-fa-MpA-find-inc-pu no they (m) did not find the

hǫ nteˀ tsęhs 279 de hǫ n-te-ˀ tsę-hs MpA-srf-cure-ha they (m) cure the

They did not find any white people to cure.

[ha]tinyǫˀ mąhąˀ hati-nyǫˀ mąhą328-ˀ MpA-be white people-st they (m) are white people

328 This root has two parts, -nyǫˀ - “iron” and -mąhą- “characterizer,” borrowed from St Lawrence Iroquoian.

570

nęh now

Forty Narratives in the Wyandot Language

trǫ ndiˀ aˀ ungyandih aˀ -u-ngyandi-h fa-FZP-be a long time-pu much it is a long time

uhšatuhaˀ u-hšatuha-ˀ FZP-be sick-ha she is sick

aˀ temęntayeh daeˀ hąˀ rąˀ unęh aˀ -tem-ø-ęnt-a-ye-h tl-du-FZA-day-jv-number-st every day that only now eyę[h]e330 e-ø-yęhe-ø fu-FZA-die-pu she will die hati what

trǫ diˀ much

uhšatuhaˀ ąˀ ą u-hšatur-aˀ FZP-be sick-ha she is sick no

de the

nęh now

žarah žaMdA-? (they watch)329

te hatinyęterih te-hati-nyęter-ih ng-MpA-be familiar with-st they (m) don’t know

žuwaˀ tamęh ž-uw-aˀ t-a-mę-h ø-FZP-body-jv-happen-st it happened to her

For a long time she is sick every day. Will she die, she who is very sick? They don’t know. kahęˀ

ne

at this point the

haˀ tǫ h nęh ha-ˀ tǫ -h MA-be old-ha he is old now

ayǫ meh ay-ǫ me-h IndA-be human-st one is human, Native d the

ahsayuˀ ndiyǫ raętǫˀ d ah-sayu-ˀ ndiyǫ r-a-ę-tǫ -ˀ fa-MA/IndP-mind-jv-put-ds-pu he sets his mind on someone the

ahręhǫˀ daeˀ nǫ h a-hr-ęh-ǫˀ fa-MA-wish-pu he wished, thought that (?)

ayundaˀ urandiˀ a-yu-ndaˀ ur-and-iˀ op-IndA-have power-inc-st one would have the power

usažuhwereh u-s-až-uhw-ere-h fa-re-fa-FZA/FZP-be right-pu one made her right, well

329 This is the translation as presented in Barbeau 1960, 279 #14. 330 This was written in Barbeau 1960, 279 #15, as eyętre, which does not match with the translation.

Translating the Stories

571

Now, he who is old sets his mind on the woman. He thought that one who is Native would have the power to make her well. ęh now d the

tuh

hareh ne ha-r-e-h tl-MA-go-pr there he goes the

haˀ tǫˀ de ha-ˀ tǫ -ˀ MA-be old-st he is old the

kyęndareˀ ky-ę-ndare-ˀ cl-IndA-exist-st where they (ind) live

ayǫ meh ay-ǫ me-h IndA-be human-st they (ind) are humans, Natives

Now he who is old goes to where the Natives live. n the

ahariwihšaˀ a-ha-riw-ihša-ˀ fa-MA-matter-search for-pu he searches for a matter, inquires

ǫ nęh ahǫ tętahaˀ a-hǫ -tęta-ha-ˀ fa-MpA/FZP-hire-inc-pu now they (m) hired one henǫ meh hen-ǫ me-h MpA-be human-st they (m) are humans, Natives

d the

hati what

žayurihuˀ tę ž-ayu-rih-uˀ tę-ø ø-IndP-matter-be such-ø their (m) matters are such

ahayutsęh ah-ayu-tsę-h fa-IndP-cure-pu they (ind) doctor

de the

hǫ tetsęhs hǫ -te-tsę-hs MpA-srf-cure-ha they (m) are curers, doctors

He searches for the customs of those doctors hired by the Natives. ahǫ matęndutǫˀ nęh a-hǫ m-atę-dutǫ -ˀ fa-MpA/MP-srf-tell-pu they (m) tell him now hayǫ mąˀ turehąˀ hayǫ m-ąˀ t-ure-hą-ˀ MA/MpP-body-find-inc-pu he found them (m)

tuh

hareht ha-r-e-ht-ø fa-MA-go-ca-pu there he went to a place

ną then

n when

572

Forty Narratives in the Wyandot Language

They tell him where to go to find them. n the

ahayǫ matęndutǫˀ d a-hayǫ m-atę-ndutǫ -ˀ fa-MA/MpP-srf-tell-pu he told them (m) the

aˀ utęˀ aˀ -utę-ˀ FZP-be such-st it is of such a nature

ahaˀ kyerandeˀ a-h-aˀ ky-er-and-eˀ fa-MA-srf-do-dl-pr he goes to do it

He told them the nature of what he is going to do. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

sandaˀ urandih 280 sa-ndaˀ ura-nd-ih 2P-have power-inc-st you (s) have the power, ability

tuh

tiwaˀ

d

there

such a quantity

the

staˀ urahaˀ s-taˀ ura-ha-ˀ 2A-have power-inc-ha you (s) have the power, ability

d the

usašetsęh u-s-a-še-tsę-h fa-re-fa-2A/FZP-cure-pu you (s) cure her

ayekwistaęˀ aye-k-wist-a-ę-ˀ 1P-srf-money-jv-have-st I have money de

de if

etsuwerih e-ts-uw-eri-h fu-re-FZP-be right-pu she will be cured331

the

He said, “Do you have the ability to cure her? If you have the ability, cure her.” tu

nęh

there then

humęgyerih de hu-męgy-eri-h MP-word-be right-st

hatetsęhs h-ate-tsęh-s MA-srf-cure-ha

he is willing

he is a curer, doctor who

the

de

rǫ meh r-ǫ me-h MA-be human-st he is human, Native

Then he who is a Native curer is willing. ahęhąǫˀ a-h-ęhąǫ -ˀ

eyaterahkaˀ tuh e-y-aterahka-ˀ

d

[e]urhęhąˀ e-u-rhę-hą-ˀ

331 The translation presented in Barbeau 1960, 280 #11, includes the word “thou,” which does not work here. The -ts- is the repetitive prefix not any form of the second person.

Translating the Stories

fa-MA-say-pu he said

fu-1A-try-pu I will try

ewatętundeh ew-a-t-ęt-unde-h fu-FZA-srf-day-achieve-pr day will be achieved

there

tuh

nęh

there

now

the

573

fu-FZP-dawn-inc-pu day will come

skǫ matendutǫˀ s-kǫ m-ate-ndutǫ -ˀ re-1A/2P-srf-tell-st I am telling you again

He said, “I will try when the day will come. There, now, I am telling you again.” nęh

traˀ tuh

now whether

e[n]daˀ urahaˀ e-ndaˀ ur-aha-ˀ 1A-have power-inc-pu I will be able, have the power

d if

usažuwerih u-s-až-uw-eri-h fa-re-fa-FZP-be well-pu she is well

Now whether I will have the ability (depends on) if she is well. kahę

tuh

at this point

there

hareh ha-r-e-h tl-MA-go-pr he goes

nę

[a]harahskwaˀ daeˀ de a-h-arahskwa-ˀ fa-MA-leave-pu now he left that one who

[a]yaharyǫ ht a-ya-har-ryǫ -ht-ø fa-FZA-woods-enter-ca-pu he entered the woods there

tuh there

hatetsęh ši h-ate-tsę-h MA-srf-cure-ha he cures far

ahakyaˀ kyenǫ h a-h-aky-aˀ ky-en-ǫ -h fa-MA-srf-body-lie-dl-pu he went to lie down

aretǫ kyeh a-r-et-ǫ ky-eh fa-MA-(day)-(quit)-pr he is going to fast At this point the one who cures left, goes far away, enters the woods, lays down, and fasts. tuˀ

atiˀ

nęh

there then then, now Then a spirit went there.

tu there

taweht t-aw-ø-e-ht-ø cl-fa-FZA-go-ca-pu one went there

d who

ukiˀ u-ki-ˀ FZP-be a spirit-st it is a spirit

574

Forty Narratives in the Wyandot Language

[a]yęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu It said

nęh now

ahutęndutǫ hǫ hs a-hu-tę-ndutǫ -hǫ -hs fa-FZA/MP-srf-tell-dl-da+pu It is going to tell him

tsuwerih de ts-uw-eri-h re-FZP-be right-st she is right, well the

tehareh de te-ha-re-h (du)-MA-(do)-st he does it the

yawinǫ h d ya-winǫ -h FZA-be a young woman-st young woman the

ušatuha u-šatu-ha FZA-be sick-ha she is sick

It said it is going to tell him what to do for the sick young woman to be well. kaha

t

unęh tuhu

(after that) as now

there

[a]skatahah d a-s-ka-t-aha-h fa-re-FZA-be one-inc-pu it happened once the

usareh u-s-a-r-e-h fa-re-fa-MA-go-pr he goes back u[n]daˀ taraˀ u-ndaˀ tar-aˀ FZP-bread-ns bread

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ahšihawih a-hš-ihawi-h fa-2A-carry-pr you are carrying

deh when

šatręndaędeˀ s 281 š-at-ręnd-a-ę-d-eˀ s 2A-srf-prayer-jv-put-dl-ha you go to pray After that he goes back and says, “It happened once that you carried bread when you went to pray.” daeˀ deˀ kaˀ

unęh

that

then

this one

uhšatuhaˀ u-hšatu-haˀ FZP-be sick-ha she is sick

hamęndaraˀ šǫ nyǫˀ ha-męnd-a-ra-ˀ šǫ nyǫ -ˀ MA/FZP-word-jv-be with-ds-st his word was with her many times

d the

de

yawinǫ h ya-winǫ -h FZA-be a young woman-st who young woman

This one then shared his words with the sick young woman many times.

Translating the Stories

ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

hę

mątiˀ

yes

a long time ago

yehawiˀ y-ehawi-ˀ FZA-carry-pr I carried it

d

uˀ ndaˀ taraˀ u-’nda’tar-a’ FZP-bread-ns bread

the

575

trǫ diˀ usayežarahaˀ u-s-a-y-ežar-aha-ˀ fa-re-fa-1A-remember-inc-pu more I remember

She said, “Yes, a long time ago, I well remember carrying the bread.” tuh haˀ wayaˀ tiˀ de haˀ w-ay-aˀ ti-ˀ fa-1A-throw-pu there I cast it the

ši

kǫ tareˀ d’ k-ø-ǫ tar-e-ˀ clFZA-lake-be water-st far away where there is a lake the

uˀ ndaˀ taraˀ u-ˀ ndaˀ tar-aˀ FZP-bread-ns bread

“I cast the bread far away, where there is a lake.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

daeˀ hąˀ rąˀ etsihšaeriht332 de e-tsi-hša-eri-ht-ø fu-re-2A-get well-ca-pu that only you (s) will get well when

etsihskwaht d e-tsi-hsk-wah-t-ø fu-re-2A-take-ca-pu you will take it back the

uˀ ndaˀ taraˀ u-’nda’tar-a’ FZP-bread-ns bread

ehšę[n]gyahaˀ e-hše-ngyah-a-ˀ fu-2A-food-eat-pu you (s) will eat it

hat what

etsihšaeriht e-tsi-hša-eri-ht-ø fu-re-2A-get well-ca-pu you (s) will get well

He said, “You will only get well again when you get the bread back. You will eat it to get well again.” daeˀ de that the

hǫ mayuwanęh hǫ ma-yuwanę-h MpA/MP-be large-st he is the chief

de

tsindeˀ skyah

dae

the

frog

that one

haˀ waˀ ha-ˀ wa-ˀ MA-hold-ha he holds it

332 In Barbeau 1960, 281 #30, and other words built on the verb root -eri- “to be correct, well,” “again” is used in the translation. This verb root automatically takes the repetitive, with the “again” implied, not spelled out.

576

d the

Forty Narratives in the Wyandot Language

uˀ ndaˀ taraˀ u-ˀ ndaˀ tar-aˀ FZP-bread-ns bread

“The chief of the frogs holds the bread.” tuh there

hęhtǫ teyuwaˀ hę-ht-ǫ -tey-u-wa-ˀ fu-du-IndA-srf-be water-un-pu they (ind) will take the water out

kǫ tareˀ k-ø-ǫ tar-e-ˀ cl-FZA-lake-be water-st it is a lake

de

še

the

(at the same time)

wasteˀ w-ø-aste-ˀ ø-FZA-be dry-st it is dry

There they took the water out of the lake until it was dry. tuh

[a]hǫ maąˀ turehąˀ nǫ a-hǫ ma-ąˀ t-ure-hą-ˀ fa-MpA/MP-body-find-inc-pu there they (m) found him the

hǫ mayuwanęh tsi[n]deˀ skyah hǫ ma-yuwanę-h MpA/MP-be large-st they (m) have him as chief frog

There they found the chief of the frogs. tuh there

ahęndeh a-hęnd-e-h fa-MpA-go-pu they (m) go

taˀ kyeˀ tuˀ

d

right away

the

ahǫ mątihšaˀ a-hǫ m-ąt-ihš-aˀ fa-MpA/MP-body-search for-pu they (m) looked for him

There they go right away, looking for him. ahǫ stet a-hǫ -ste-t-ø fa-MpA-dry-ca-pu they (m) dried it out ahǫ mąˀ turehąˀ a-hǫ m-ąt-ure-hą-ˀ

de

tuh

the

there

yǫ tareˀ y-ø-ǫ tar-e-ˀ pa--FZA-lake-be water-st it is a lake

Translating the Stories

577

fa-MpA/MP-body-find-inc-pu they (m) found him They dried out the lake, then they found him. ihawaˀ d i-ha-wa-aˀ pa-MA-hold-ha he holds it the

uˀ ndaˀ taraˀ 282 u-ˀ ndaˀ tar-aˀ FZP-bread-ns bread

hǫ mąyuwanęh hǫ mą-yuwanę-h MpA/MP-be large-st he is chief,

kihuwerę ki-huw-er-ę cl-MP-do-st (in his position)

ihawaˀ i-ha-wa-ˀ pa-MA-hold-ha he holds it tuh there

nde

tsindeˀ skya

the

frog

kǫ resaˀ šaˀ k-ø-ǫ res-aš-ˀ du-MA-hand-(?)-st (his hands clasped)

The chief of the frogs holds the bread where his hands are clasped. nęh

tu

now

there

[u]sahatih d u-s-a-h-ati-h fa-re-fa-MA-?-pu (back he has it) the

tayǫ mąnǫ ht de t-a-yǫ ma-nǫ ht-ø du-fa-MpA/FZP-give-pu they (m) gave it to her the

uˀ ndaˀ taraˀ u-ˀ ndaˀ tar-aˀ FZP-bread-ns bread

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

aˀ yąngyahaˀ aˀ -ya-ngyah-a-ˀ fa-FZA-food-eat-pu

usahuweriht u-s-ah-uw-eri-ht-ø fa-re-fa-FZP-be right-ca-pu

she ate it

she became well

aˀ ungyandih aˀ -u-ngyandi-h fa-FZP-be a long time-pu it is a long time

d the

tu there uhšatuhaˀ u-hšatu-haˀ FZP-be sick-ha she is sick

teyaˀ [n]denyǫ hšrayeˀ te-ya-ˀ ndenyǫ -hšr-a-ye-ˀ du-FZA-overcome-nm-jvnumber-st two years

uhšatuhaˀ u-hšatu-haˀ FZP-be sick-ha she is sick

Now they have the bread and give it to the young woman who is sick. She ate it and became cured. She was sick for a long time, two years.

578

Forty Narratives in the Wyandot Language

daeˀ that one hataˀ uh whatever de the

aˀ ruręhąˀ de aˀ -r-urę-hą-ˀ fa-MA-find-inc-pu he found it the [a]yarehǫ gyaˀ a-ya-reh-ǫ gy-aˀ fa-FZA-matter-make-pu it is the cause

rǫ meh r-ǫ me-h MA-be human-st he is human, Native d that which

hatetsęhs ha-te-tsę-hs MA-srf-cure-ha he cures

uhšatuhaˀ u-hšatu-haˀ FZP-be sick-ha she is sick

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman

The Native doctor found the cause of what made the young woman sick. daeˀ

trǫ diˀ

that one

greatly

de the

ahayukahst de a-hayu-kahst-ø fa-MpA/IndP-(praise) -pu (they praised333 them) the

henǫ meh hen-ǫ me-h MpA-be human-st they (m) are humans, Natives

hǫ teˀ tsęhs hǫ -te-ˀ tsę-hs MpA-srf-cure-ha they (m) doctor

ahandaˀ urahaˀ a-ha-ndaˀ ura-ha-ˀ fa-MA-have power-inc-pu he was able, had the power

ahatęndutǫˀ a-h-atę-ndutǫ -ˀ fa-MA-srf-tell-pu he told a story

d

arurehąˀ a-r-ure-ha-ˀ fa-MA-find-inc-pu he found it

the

uhšatuhaˀ u-hšatu-haˀ FZP-be sick-ha she is sick

d the

[ha]tinyǫ mąhąˀ hati-nyǫ mąhą-ˀ MpA-be white people-st they (m) are white people

daižuˀ because

daižuˀ

d

because the yarihǫ ngya ya-rih-ǫ ngy-a FZA-matter-make-ha it is the reason

sauwerit s-a-uw-eri-t-ø re-fa-FZP-be right-ca-pu she got well again

Greatly the white people praised the Natives doctors as he had the ability. He told a story about how he found out how to enable her to get well again, she who was sick. 333 The translation of “praised” is presented in Barbeau 1960, 282 #41, but the verb root is not clear.

Translating the Stories

579

35 t h e d e e r c h a r m 1915, 264–5; 1960, 50, 282–6 )

( b a r b e au

yažuˀ 283 ya-žu-ˀ FZA-be a wild animal-st wild animal(s)

daeˀ tuh

ąˀ rąˀ teskayenga[t334]eˀ de te-sk-aye-ngyat-eˀ du-re-1P-chase-pr that then only there I pursued repeatedly the

Then I only pursued wild animals. daeˀ d’ it d the

ayǫ mąˀ ą akyęandi ay-ǫ m-ąˀ ą 1P-self-ns who myself completely

ayakakwęh a-y-akakw-ę-h fa-1A/FZP-see-da-pu I have seen it

aˀ rižuˀ aˀ -ø-rižu-ˀ fa-1A/FZP-kill-pu I killed it

uskęnǫ tǫˀ u-skęn-ǫ tǫ -ˀ FZP-be dead-dl-st it is a deer

I have seen it that I killed a deer. tu there

atiˀ

ayęngyaˀ karǫ mąh a-yę-ngyaˀ k-a-rǫ -mą-h fa-1A/FZP-throat-jv-be with-un-pu then I destroyed its throat

aya[n]gweˀ nyegęhąˀ d a-ya-ngweˀ n-yegę-hą-ˀ fa-FZA-blood-go out-inc-pu blood ran out when

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty

ayę[n]gyakarǫ mąh a-ye-ngyak-a-rǫ -mą-h fa-1A/FZP-throat-jv-be with-un-pu I destroyed its throat

When I destroyed its throat a lot of blood ran out ayežuhtękwaˀ n ǫ daeˀ ǫ nę’ a-ye-žu-ht-ękw-aˀ fa-1A/FZP-kill-ca-ins-pu I had just killed it (at such a time) the it then

akuręšǫˀ a-k-urę-šǫ -ˀ fa-du+1A-split-ds-pu I had just split it into many pieces

334 There is an -r- instead of a -t- in Barbeau 1960, 282 #63–4.

580

Forty Narratives in the Wyandot Language

n

aˀ nyęšraˀ a-ˀ nyęšra-ˀ 1P-skin-st I skinned it

when šrawi

ayatenyędiših ay-ate-nyęd-iš-ih 1P-srf-skill-finish-st I completed it

ažahkǫ tęˀ a-ž-ahkǫ t-ęˀ fa-1A/FZP-hang up-pu I hung it up

high

d

n

ǫ daeˀ

when

that

uˀ wahtsaˀ u-ˀ wahts-aˀ FZP-meat, flesh-ns meat, flesh

the

As I killed it, then split it in many places, skinned it, finished it and I hung the meat up high. nę

dehša d

now that

the

u[n]gwęnyegęˀ ndih u-ngwęn-yegeˀ -nd-ih FZP-blood-go out-inc-st blood flowed out

aˀ wanǫ hkwaehskwaˀ aˀ w-a-nǫ hkwaehskw-aˀ fa-1P-perceive-pu I perceived it yangǫ h d ya-ngǫ -h FZA-be blood-st it is blood the atiˀ kaˀ (what for (?))

tižuh d t-ø-ižu-h du-FZA-be like-st it is like the

tu

atiˀ

there

then

d the

when

ažaˀ turęhaˀ a-ž-aˀ t-urę-ha-ˀ fa-1A-body-find-inc-pu I found a body

de the

kahaˀ žeh k-a-haˀ že-h du-1A-?-st (I it felt)335

uraˀ šrut u-rašr-ut-ø FZP-pile-stand-st a pile is standing

335 This is the translation presented in Barbeau 1960, 283 #45.

n

uraˀ šrut u-raˀ šr-ut-ø FZP-heap-stand-st a heap, pile stands

aˀ undihaˀ ǫ nęh aˀ -ø-undi-ha-ˀ fa-FZP-make-inc-pu it is finished (i.e., coagulated) now

yarihǫ ngyah ya-rih-ǫ ngy-ah FZA-matter-make-ha it is the matter, reason

yangǫ h ya-ngǫ -h FZA-be blood-st it is blood

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty

d the

Translating the Stories

iwaskęnyaˀ a iw-a-skęnya-ˀ -a pa-FZA+srf-be small-st-dm it is very small

d the

581

uskęnǫ tǫˀ u-skęn-ǫ tǫ -ˀ FZP-be dead-dl-st it is a deer

Now plenty of blood flowed out. When I perceived in the pile blood that is coagulated, now, that the reason is that I found there the body of a small deer. eriwarǫ kaˀ d e-riw-arǫ k-aˀ 1A-matter-hear-ha I hear (repeatedly) the

ižayęh iž-ay-ę-h pa-IndA-say-st people say

aˀ ayuręhąˀ daeˀ aˀ -ay-urę-ha-ˀ fa-IndA-find-inc-pu they (ind) find it that

tataˀ (that)

uhtęˀ ø-uhtę-ˀ FZA-be such-st it is such

d who

ayutraˀ skwižuhaˀ 284 a-yu-traˀ skw-ižu-ha-ˀ fa-IndA-luck-be great-inc-pu they (ind) develop great luck

I hear people say that someone who finds such a body gets great luck. nę now

taˀ amęh t-aˀ -am-ę-h-ø (du)-fa-FZP-happen-inc-pu it happened

iwaskęnyaˀ a iw-a-skęnya-ˀ -a pa-FZA+srf-be small-st-dm it is a very small one n

ǫ ndaeˀ

then

that

aˀ yuhareˀ aˀ -y-uhare-ˀ fa-1A/FZP-wash-pu I washed it

[u]skęnǫ tǫ h u-skęn-ǫ tǫ -h FZP-be the dead-dl-st it is a deer

d the

[ǫ ]sayarahskwaˀ ǫ -s-a-y-arahskwa-ˀ fa-re-fa-1A-leave-pu I left to go back

usanyǫ u-s-a-ny-ǫ -ø fa-re-fa-1A-arrive-pu I arrived back

Then it happened, I washed the small deer and I left to go to arrive back again home. nǫ maˀ nde

aˀ yehstat aˀ -ye-hst-at-ø

582

Forty Narratives in the Wyandot Language

fa-1A/FZP-be dry-ca-pu I dried it

this time

Then I dried it. nd when de the

aˀ uhstatęh aˀ -u-hst-at-ęh fa-FZP-be dry-ca-pu it had been dried

nę then

ayewenǫ gyaˀ tude a-ye-wenǫ gy-aˀ fa-1A/FZP-make round-pu I made it round at there

yate[n]daˀ arutrahs y-ate-ndaˀ ar-utra-hs 1A-srf-horn-be inside-ha I have habitually in my (powder) horn

ayǫ trah a-y-ǫ t-ra-h fa-1A-inside-tr-pu I put it inside

de when

ya[n]gwętayǫ h ya-ngwęˀ t-ayǫ -h FZA-pouch-be inside -st inside a pouch

yehawiˀ s n y-ehawi-ˀ s 1A/FZP-carry-ha I carry it when

tuh there

aˀ wanęrǫ tiˀ aˀ w-a-nęrǫ ti-ˀ fa-1P-hunt-pu I go hunting

When it had been dried, I made it round, and have it in my powder horn inside the pouch I carry when I go hunting. tu

kahęh

there

this

ižamęˀ diˀ d iž-am-ę-ˀ d-iˀ pa-FZP-happen-inc-st it happened the

aˀ w[a336]yatraˀ skwižuhah d aˀ w-ay-atraˀ skw-ižu-ha-h fa-1P-fortune-be great-inc-pu I became very lucky the

erižuhs e-rižu-ha 1A-kill-ha I often kill This happened, that I became very lucky, regularly killing. daeˀ that

yarihǫ ngyaˀ ya-rih-ǫ ngy-aˀ FZA-matter-make-ha it is the reason

ayatrižerihaˀ sęndih ay-at-riž-eri-haˀ sęnd-ih 1P-srf-matter-be right-da-st it is right, correct for me

336 In Barbeau 1960, 284 #31, there is an -e- instead of an -a- here.

ęndi I

Translating the Stories

yeheˀ y-eh-eˀ 1A-wish-ha I wish, want

yatuyęh ya-tuyą-h FZA-be true-st it is true

583

karihǫ ntawahs k-a-rih-ǫ nt-awa-hs du-FZA-matter-be tied-un-ha it is freed matter

That is the reason that it is right for me. I wish it to be truly a freed matter. daeˀ yarihǫ ngyah d ya-rih-ǫ ngy-ah FZA-matter-make-ha that it is the reason the atiˀ

nęˀ

then

now

[a337]yǫ mąˀ ą ay-ǫ m-ąˀ ą 1P-self-ns myself

awakǫ tęˀ ąˀ aw-ø-ak-ǫ t-ęˀ fa-FZA-srf-begin-pu it began not

ayetuyęhs ęndi tuˀ a-ye-tuy-ęhs fa-1A-know-da+pu it is known to me me there

teˀ ya[n]durǫˀ d teˀ -ya-ndurǫ -ˀ ng-FZA-be difficult-st it became not difficult the

erižuhs e-rižu-hs 1A-kill-ha I kill

trǫ ndiˀ enough That is the reason that is known to me that it began not to be difficult for me to kill enough. daeˀ that

yarihǫ ngyah ya-rih-ǫ ngy-ah FZA-matter-make-ha it is the reason

de the

yatraˀ skwižuˀ y-atraˀ skw-ižu-ˀ 1A-luck-be great-st I am greatly lucky

That is the reason I am very lucky [e]ndi de

yakyesaˀ s y-aky-es-aˀ -s 1A-srf-be easy-inc-ha it is easy for me

I

the

tuh there

ąǫˀ yeh (whenever)

d that

trǫ ndiˀ enough

astęˀ taˀ u anything

ǫ nyąˀ taraˀ s ǫ nyą-ˀ tara-ˀ -s IndA/1P-(ask for help)-da-ha they (ind) ask me for help d 285 that

337 In Barbeau 1960, 284 #44–5 there is an -i- here when there should be an -a-.

584

Forty Narratives in the Wyandot Language

ayutriwaˀ taˀ ayu-t-riw-a-ˀ ta-ˀ IndP-srf-matter-jv-end-st it is the end of the matter for them (ind)

kariwayǫ t k-a-riw-jv-yǫ t-ø du-FZA-matter-jv-begin-st it is certain

It is easy enough for me when they ask me for help that I complete anything; it is certain. ihšęˀ surely

ǫ nyaˀ tarahaˀ ǫ nya-ˀ tara-ha-ˀ IndA/1P-ask for help-da-pu they (ind) asked me for help

yarihǫ ngyah de ya-rih-ǫ ngy-ah FZA-matter-make-ha it is the reason the d the

iˀ uhstureˀ iˀ -u-hsture-ˀ pa-FZP-be fast-st it is quick, fast

d

awanęrǫ tiˀ aw-a-nęrǫ ti-ˀ fa-1P-hunt-pu the I go hunting

ǫ nterih ǫ n-ter-ih IndA-be familiar with-st they (ind) know

daeˀ that

de

yakyesaˀ s y-aky-esa-ˀ -s 1A-srf-be easy-inc-ha the it is easy for me

[e]yariwaerit d e-ya-riw-a-eri-t-ø fu-FZA-matter-jv-complete-ca-pu it will be a completed matter the

aˀ uhtęˀ aˀ -uhtę-ˀ FZP-be such-st it is such a kind

ayęheˀ ay-eh-eˀ IndA-wish-ha they (ind) wish it If they ask me to hunt, that is the reason. They know it is easy for me to quickly complete the kind of thing that they wish. tawažaˀ kyerihaˀ t-aw-až-aˀ ky-eri-ha-ˀ du-fa-1A-body-be right-inc-pu I get my body right up yarihǫ ngyaˀ d ya-rih-ǫ ngy-aˀ FZA-matter-make-ha it is the reason the

d when

aˀ ǫ yetahaˀ aˀ -ǫ ye-ta-ha-ˀ fa-1P-hire-inc-pu I stand up

ayǫˀ meskwandih ay-ǫˀ meskwan-d-ih 1P-be pleased with-da-st I am pleased with it

d

daeˀ that

aˀ wanęrǫ tiˀ aˀ w-a-nerǫ ti-ˀ fa-1P-hunt-pu the I go hunting

Translating the Stories

ǫ ndaeˀ ižuh

ǫ daeˀ

tu

that

that

there

because

585

šaˀ mętat šaˀ m-ø-ęt-a-t-ø co-FZA-day-jv-be one-st it is the same day

d

uwaˀ deˀ

the

others

aˀ rižuˀ aˀ -ø-rižu-ˀ fa-1A-kill-pu I killed I get my body right up when I stand up. That is why I am pleased with hunting. It is such that I kill others on the same day. nęˀ

arižuˀ nęˀ a-ø-rižu-ˀ fa-1A-kill-pu then I killed now d the

ayatriwa[n]gyeh a-y-at-riw-ngye-h fa-1A-srf-matter-(?)-pr I am going to send a message

utaewahaˀ u-t-a-e-wa-ha-ˀ fa-cl-fa-IndA-carry-inc-pu one comes here to carry it

uˀ wahtsaˀ u-ˀ wahts-aˀ FZP-meat-ns meat

When I kill, I send a message and one comes here to carry the meat. ǫ daeˀ kahęˀ that

yarihǫ ngyah ya-rih-ǫ ngy-ah FZA-matter-make-ha at this point it is the reason

yarihǫ ngya d ya-rih-ǫ ngy-a FZA-matter-make-ha it is the reason the

ǫ nyąˀ taraˀ skwaˀ daeˀ ǫ nya-ˀ tara-ˀ s-kwaˀ IndA/1P-ask for help-ha-ps they (ind) often asked me for help that

iyeheˀ i-y-eh-eˀ pa-1A-wish-pr I wish

daeˀ that

kęndiyǫ raeritiˀ kę-ndiyǫ r-a-eri-t-iˀ 1A/IndP-mind-jv-complete-ca-st I completed their (ind) what they thought was necessary

d when

586

Forty Narratives in the Wyandot Language

ayutriwaˀ taˀ ayu-t-riw-a-ˀ ta-ˀ IndP-srf-matter-jv-end-ha it comes to the end of the matter for them (ind) The reason that people used to ask me for help was that I wanted to accomplish what they thought was necessary. daeˀ yarihǫ ngyah ya-rih-ǫ ngy-ah FZA-matter-make-st that it is the reason ayeriskǫ h ay-eri-skǫ -h 1P-wish-fq-st I frequently wish

d the

de

yǫ mehtawahstih y-ǫ meh-t-a-wahst-ih 1A-be human-nm-jv-be good-st who I am a good person

ariwaerit a-ø-riw-a-eri-t-ø fa-1A-matter-jv-complete-ca-pu I accomplished a matter

d the

tataˀ u anything

ǫ nyątarahaˀ 286 ǫ nyą-tara-ha-ˀ IndA/1P-(ask of)-inc-ha they (ind) asked of me That I am a good person is the reason as I wish to accomplish anything that one requests of me. tu

kahęh

tižutinęh t-ø-ižut-i-nęh (cl)-FZP-be like-st-ps there, then at this point it was like

n

ǫ mąˀ tiˀ

36 a n o l d h u n t e r ’ s r e m i n i s c e n c e s 1915, 265–7; 1960, 50–1, 286–91 )

ǫ mąˀ ti

sǫ h

long ago

still

yežaˀ ha ye-žaˀ h-a 1A-child-ns I child

yęhęˀ ø-ye-h-ęˀ FZA-be-ha-ps it was

aˀ raˀ

the long time ago there only

That is what it used to be like, a long time ago only.

( b a r b e au

tu

Translating the Stories

šateyaye[n]gyar š-a-tey-a-ye-ngy-a-r-ø co-fa-du-fa-(1A)-finger-jv-be with-pu (at the same time) I put my hand to it

de the

587

yažuˀ ya-žu-ˀ FZA-shoot-st hunting

Long ago, when I was still a child, I put my hand to hunting. n the

aˀ ǫ tęˀ ęngyareˀ aˀ -ø-ǫ tę-ˀ fa-FZA-be such-pu it was a kind at first

u[n]detǫ taˀ u-ndetǫ t-aˀ FZP-turkey-ns turkey(s)

yarižuhs ya-rižu-hs FZA-kill-ha killing

At first it was killing turkeys. yǫˀ meskwa[n]dih y-ǫˀ meskwa-nd-ih 1A-like-da-st I liked it daižuh because

d

aˀ wanęrǫ ti tu nęh d aˀ w-a-nęrǫ ti-ø fa-1P-hunt-pu the I hunted, hunt there now the

yewasta[n]dih ye-wast-and-ih 1A-be good-da-st it was good for me

d the

aˀ yažahsemaˀ d aˀ -yaž-ahs-ema-ˀ fa-(?)-1A-track-carry-pu I carry tracks the

i(a)nyęhtaęˀ ia-nyęht-a-ę-ˀ FZA-snow-jv-lie-st snow is lying u[n]dehtǫ taˀ u-ndehtǫ t-aˀ FZP-turkey-ns turkeys

I liked hunting, when the snow was lying because I found it good to track turkeys. kahęˀ

nę

now then

now

tuh

kęˀ sta[n]dih k-ę-ˀ sta-nd-ih cl-1A-?-da-st there (I have a chance338)

tuh

ąǫˀ yeh

there, that time

(in or on)

teyandarehk te-ya-ndare-h-k

d

šiwayętundih nęh šiw-ay-ętu-nd-ih co-1P-grow-inc-st I grew up at such a time now

kwętatonǫ ąˀ kw-ø-ęt-a-t-ǫ nǫ -ø cl-FZA-day-jv-be-ds-st in those days not uhskęnǫ tǫ u-hskęn-ǫ tǫ -ø

n

ǫˀ mąh

kwayehtih kw-ay-e-ht-ih

338 Barbeau 1960, 286 #32, on the left side is tuh “there,” but on the right side we have #31, combining this with the previous word nę “now” to mean “now thereat.” This Wyandot word is #33 on the left side but #32 on the right side, given as meaning “I have a chance.”

588

Forty Narratives in the Wyandot Language

ng-FZA-live-ha-ps it did not live, dwell the

FZP-be dead-dl-st cl-1P-come-ca-st deer the now (that way) where I came from

Now when I grew up in those days, deer did not live where I came from. kahęˀ

nęh

now then

now

tayarahskwaˀ t-a-y-arahskwa-ˀ cl-fa-1A-leave-pu when I left

nę then

ska[n]deˀ nyǫ hšrat nǫ s-ka-ndeˀ nyǫ -hšr-a-t-ø re-FZA-overcome-nm-jv-be one-st it is one year (about) wayeˀ [n]diyǫ raętaˀ ah wa-ye-ˀ ndiyǫ r-a-ę-t-aˀ ah fa-1A-mind-jv-have-ca-pu I came to have in my mind

ti as

kaˀ haˀ nyǫ h k-aˀ haˀ -ny-ǫ -h cl-fa-1A-arrive-pu when I arrived kiˀ yes ki-ˀ y-e-s cl-1A-go-ha here I am

iwatinyenduˀ teh d iw-ati-nyend-uˀ te-h pa-FZpA-skill-be such-st their skills are such the

uskenǫ tǫˀ u-sken-ǫ tǫ -ˀ FZP-be dead-dl-st deer

dikaˀ 287 atindareˀ ati-ndare-ˀ FZpA-exist-st here they (f) live Now after I left, one year after arriving here, I came to have in my mind the skills of the deer that live here. tu

nęh

aˀ wakǫ tęˀ d aˀ w-ø-k-ǫ t-eˀ fa-FZA-srf-begin-pu there then it began the

erižuhs daeˀ tudi nę trǫ ndiˀ e-rižuh-s 1A-kill-ha my killing that also now much

Then my killing began, also very much. nę now

skat s-ka-t-ø re-FZA-be one-st it is one

aya[n]dinyęhtaęˀ a-ya-ndinyęht-a-ę-ˀ fa-FZA-snow-jv-lie-pu snow lies

d

uwaʽde

uwiš

the

others

five

Translating the Stories

ęnǫ h ęn-ǫ -h IndA-be together-st they (ind) are together daižuh

d’

because

the

aˀ rižuˀ aˀ -r-ižu-ˀ fa-1A-kill-pu I killed

de the

589

skwętat sk-w-ęt-a-t-ø re-FZP-day-jv-be one-st it is one day

aˀ yǫ mętsatehaˀ aˀ -y-ǫ męts-a-te-ha-ˀ fa-1A-country-jv-be familiar with-inc-pu I came to know the land

Now at the first time the snow lies, I killed another five in a day because I came to know the land. te[n]di te-nd-i-ø du-FZdA-be two-st two teˀ warihǫ h[t] teˀ w-a-rih-ǫ ht-ø ng-1P-matter-attach-st I did not have a matter

kaˀ tewayerǫ mamęh k-aˀ -tew-aye-rǫ m-amę-h du-fa-cl-1P-be with-un-pu I went back and forth daižuh

hahsǫ h

because

still

ąh

stęˀ taˀ uh

not

anything

hiyeˀ skęnyąˀ hi-ye-ˀ skęnyą-ˀ pa-1A-be small-st I am small, young

Two times I went back and forth. I did not have anything because I was still young. n the

aweskwah

kusanyǫˀ k-u-s-any-ǫ -ˀ cl-fa-re-1P-arrive-st afterwards I arrived there again

tu

as

iyamęndižuˀ i-ya-męnd-ižu-ˀ pa-1A/IndP-(?)-kill-st I kill them (ind)

d the

nę

there (this time) now

aˀ yǫ triwakahkwaˀ aˀ -yǫ -t-riw-akahkw-aˀ fa-FZpA-srf-matter-look-pu it is a matter in which they (f) were looked for ti

kahah

de

trǫ ndi many, much

yažuˀ de ya-žu-ˀ FZA-be a wild animal-st those wild animal(s) the

aˀ yaˀ tuˀ tęˀ aˀ -y-aˀ t-uˀ tę-ˀ fa-FZA-body-be such-pu it was of such a body

590

Forty Narratives in the Wyandot Language

y[e]rižuhs ye-rižu-hs 1A-kill-ha I often kill

ti

deheręh

as

far

heya[n]darehk heya339-ndare-h-k IndA-exist-ha-ps they (ind) lived, resided

Afterwards, I arrived there again, this time it is a matter in which they were looked for, as many wild animals I repeatedly killed lived far away. d if

istęˀ ąh teˀ uyaraęˀ d teˀ -u-yar-a-ę-ˀ ng-FZP-(price)-jv-have-st not it did, does not have a price the

uˀ wahtsaˀ uˀ -wahts-aˀ FZP-meat-ns meat

kęnǫ tęhs k-ę-nǫ t-ę-hs du-1A-give-(da)-(ha) I give it

The meat did not have a price. I gave it away. tuh

n

there

the

daeˀ

yarihǫ ngyahs ya-rih-ǫ ngy-ahs FZA-matter-make-ha it is a matter made in this way

that

ęˀ di inyǫ marihuˀ tęˀ d iny-ǫ ma-rih-uˀ tę-ˀ pa-1pP-matter-be such-st we our matters, our customs are such who d

anyǫ meh any-ǫ me-h 1xpA-be human-st we (x) are Wyandot

awaˀ taraˀ s aw-aˀ t-a-ra-ˀ s 1xp-body-jv-be with-ha we (x) find useful

the

Our matters were such as Wyandot. We find it useful. tu

nęh

ąh

there

now

not

teˀ ska[n]dareˀ s teˀ -s-ka-ndare-ˀ s ng-re-FZA-exist-ha it does not still exist

[e]wakyeraˀ taˀ ew-ø-aky-er-aˀ t-aˀ fu-FZA-srf-do-ca-pu it will do such a thing

de the

tuh

ahšaˀ

daeˀ 288

there

this time

that one

[e]yažaˀ s e-yaža-ˀ s IndA-pay-ha one pays for it

It does not now reside in this time, one pays for it.

339 I suspect that this should really be just -e- and not -heya-.

Translating the Stories

daeˀ

yarihǫ ngya d ya-rih-ǫ ngy-a FZA-matter-make-ha matter is made, the reason why the

that nǫ

ti

(instead)

as

591

aweheˀ aw-eh-eˀ 1xpA-go-pr we (x) go

iyarihuˀ tęˀ i-ya-rih-uˀ tę-ˀ pa-FZA-matter-be such-st it is a matter of such a nature

d who

tu there

anyomeh any-ome-h 1xpA-be human-st we (x) are Wyandot

The reason why we go there is a matter of the nature of we who are human beings, Wyandot. dae

hąˀ rąˀ

that

only

d

ayǫ mąˀ ą ay-ǫ m-ąˀ ą 1P-self-ns the myself

aˀ yeˀ [n]diyǫ raętaˀ ndiˀ aˀ -ye-ˀ ndiyǫ r-a-ę-t-aˀ nd-iˀ fa-1A-mind-jv-have-ca-da-st I brought thoughts to mind

d the

nę

n

eˀ diˀ

now

the I

iyeheˀ i-y-eh-eˀ pa-1A-wish-pr I am going to wish for, want it

Only myself, I caused to have the thoughts of that which I wish. kaiˀ

ižuh ø-iž-u-h FZA-be like-st (here) (is the way) it is like d the de the

sęnęh

aǫ męˀ tsaˀ yeh a-ǫ męˀ ts-aˀ -yeh FZP-country-ns-el on the land

skat s-ka-t-ø re-FZA-be one-st it is one

inyęˀ s iny-ø-ę-ˀ s pa-IndA-walk-ha one (ind) goes, walks

waˀ žaˀ w-ø-aˀ ž-a-ˀ ø-FZA-be a size-st-dm it is a little bit

dae

euhtihk tiwaˀ e-uh-ti-hk (?) (it is to be)340 that much

tewayehkwęh tew-aye-hkwę-h du-1P-pick up-st that I have picked it up

tuh kyaˀ tih ky-a-ˀ ti-h cl-FZA-be a side-st there it is on a side

340 This is the translation presented in Barbeau 1960, 288 #28.

592

Forty Narratives in the Wyandot Language

It is like it is one side on the land one goes that I have picked up, and a little on the other side. ąh not

teusawatǫˀ d te-u-s-aw-ø-atǫ -ˀ ng-fa-re-fa-FZA-be possible-pu it is no longer possible that which

kanǫ h (that far (about))

tuˀ there

aihǫˀ a-ø-ihǫ -ˀ op-1A-say-pu I would say

kyaˀ tih (straight forward)

It is no longer possible that which I would say, there on one side. dae yarihǫ ngyah tu ya-rih-ǫ ngy-ah FZA-matter-make-ha that it is the reason why there

[u]tetenyǫ h u-te-tenyǫ -h FZP-srf-change-st it has changed

tižuh d t-ø-ižu-h du-FZA-be like-st it is like the

aǫ mętsaˀ yeh a-ǫ męts-aˀ -yeh FZP-land-ns-el on the land That is the reason why it has changed to be like so on the land. dae

hąˀ rąˀ n

that

only

ǫ mąˀ nde

the at this time

taǫ kyerayh t-a-ǫ -ky-era-yh du-fa-IndA-srf-mix-pu it is mixed ti as

dikaˀ awandareˀ awa-ndare-ˀ 1xpA-exist-st here we (x) are living, residing

daeˀ

tu

hąˀ rąˀ

that

there only

sǫ h still

iyarihuhtęnęˀ i-ya-rih-uhtę-ø-nęˀ pa-FZA-matter-be such-st-ps it was a matter of such a nature in the pastthen

ižewaˀ iž-e-wa-ˀ pa-IndA-have-(st) one has it na hǫ maˀ tiˀ a long time ago

Translating the Stories

593

Only at this time we live a mixed life. It was still only a matter of such a nature a long time ago. ąh not

tawatǫˀ daeˀ d t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible that the

aˀ šaˀ at a time n the

daeˀ ǫ ngya[n]diˀ n ǫ -ngyandi-ˀ FZP-be good-st that it is good the

ǫ mąˀ deˀ n at this time the

aǫ hsanyǫ kyeraˀ taˀ aǫ -s-an-yǫ -ky-era-ˀ t-aˀ op-re-op-IndA-srf-do-ca-pu one would still be caused to do it

tuh there

(a)ǫ mąˀ takyaˀ tayetęh a-ǫ m-ąˀ -aky-aˀ t-a-yetę-h (op)-1pP-rf-body-jv-bear-da-pu we would carry, support ourselves

ǫ maˀ tiˀ a long time ago

It is not possible that one would use that which was good, when we supported ourselves a long time ago. d

aˀ uht 289

the

(kind)

awakyeraˀ tahk aw-aky-er-aˀ t-ah-k 1xpA-srf-do-ca-ha-ps we (x) used it in the past

yaristaˀ ya-rist-aˀ FZA-tanned hide-ns tanned hide

n then

teˀ skaˀ ndareˀ teˀ -s-ka-ˀ ndare-ˀ ng-re-FZA-reside-st it no longer resides, lives

aˀ ǫˀ tęˀ aˀ -ø-ǫˀ tę-ˀ fa-FZA-be such-pu it was of such a kind

nǫ mąˀ deˀ this time

We used to have tanned hide in the past, but it no longer exists at this time. daeˀ atiˀ

d

that then that which ti as

iyaˀ tǫ h ąn i-y-aˀ rǫ -h pa-1A-say-ha I say not

ižuhtinęˀ ø-ižuht-i-nęˀ FZP-be like-st-ps it was like in the past

te usawaˀ tǫˀ te-u-s-aw-ø-aˀ tǫ -ˀ ng-op-re-op-FZA-be possible-pu it would not be again possible

n

aǫ mąˀ tiˀ

ditu

that which

a long time ago

there

594

Forty Narratives in the Wyandot Language

usekwanyęˀ duˀ tęˀ k u-s-e-kwa-nyęˀ d-uˀ tę-ˀ k fa-re-fa-1np-skill-be such-pu our (n) skills were such That which I say is that it would not be again as it was a long time ago when our skills were such. ąnˀ no daeˀ that

teˀ skąndareˀ teˀ -s-ką-ndare-ˀ ng-re-FZA-exist-st it does not still exist

daˀ uht (that kind)

yarihǫ ngyah ya-rih-ǫ ngy-ah FZA-matter-make-ha it is the made matter

yar[i]hǫ gyahahk ya-rih-ǫ gy-aha-hk FZA-matter-make-ha-ps a matter was made, existed in the past

du

uakwastinę u-ak-wast-i-nę FZP-body-be good-st-ps it was well done

that

(a)tewaˀ tižaˀ tuˀ tęˀ de a-tew-aˀ tiž-aˀ t-uˀ tę-ˀ tl-du-FZpA-body-be such-st all kinds of bodies those

yažuˀ ya-žu-ˀ FZA-be a wild animal-st wild animal(s)

(a)teyamęndižuh n ǫ ndaeˀ d a-te-ya-męnd-ižu-h tl-du-1A/IndP-(?)-kill-pu I have killed all kinds the that the ya[n]gyahaš ya-ngyah-a-š FZA-food-eat-ha one eats

de the

aˀ uhtęˀ de aˀ -ø-uhtę-ˀ fa-FZA-be such-pu it is such a kind the

yažuˀ ya-žu-ˀ FZA-be a wild animal-st wild animal(s)

It does not still exist, a matter that existed in the past that would have made useful all kinds of wild animals and those whose voices determined the kinds of wild animals that one eats. tu

kahęˀ

there (it is)

ižuhtinęˀ ø-ižuht-i-nęˀ FZA-be like-st-ps it was like

n

ęˀ dih

the

I

de

yǫ meh y-ǫ me-h 1A-be human-st who I am a human, Wyandot

Translating the Stories

nǫ mąˀ deˀ

tuh

ahšaˀ

this time

there same time

tuh

ahšaˀ

tu

there

same time

there

ne the

595

wayeˀ [n]gya[n]dihtęˀ wa-ye-ˀ ngyandi-ht-ę-ˀ fa-1A-be a long time-ca-da-pu I am occupied, it takes me a long time

uˀ [n]gyandih teˀ uhtih de u-ˀ ngyandi-h FZP-be good-st it is good (that way) the

wayeˀ [n]gya[n]dihtęˀ daižuh wa-ye-ˀ ngyandi-ht-ę-ˀ fa-1A-be a long time-ca-da-pu I am occupied because žaˀ taraˀ skwaˀ ž-aˀ t-a-ra-ˀ s-kwaˀ 1A-body-jv-be with-ha-ps my body depended on it

de the

ąngyah

de

not here

the

yažuˀ ya-žu-ˀ FZA-be a wild animal-st wild animals

It was like so with I who am a Wyandot. At present I am occupied, work in a good way because my body does not depend on wild animals. ęndareˀ ę-ndare-ˀ IndA-exist-st one resides, lives

ahsǫ h still

tižuhtinęˀ t-ø-ižuht-i-nęˀ du-FZA-be like-st-ps it was such

de

ižayurihuˀ tęˀ iž-ayu-rih-uˀ tę-ˀ pa-IndP-matter-be such-st the (same thing) as one is, they are of such a matter

nę

ayehǫˀ a-y-eh-ǫˀ

ti

ǫ mąˀ tiˀ

then a long time ago

[u]sawatǫˀ u-s-aw-ø-atǫ -ˀ fa-re-fa-FZA-be possible-pu it is still possible d

tiˀ tura

kanǫ

ąndeˀ ska 290

tu

(that is)

there

ąngyah

unęh

tu

nowhere

now

there

usayehst u-s-a-y-ehst-ø

[u]sayehk u-s-a-y-e-hk fa-re-fa-1A-pick up-pu I pick it up again

596

the

Forty Narratives in the Wyandot Language

fa-1A-wish-pu I wished

fa-re-fa-1A-be useful-pu again I find it useful

(here about it)

One lived still such a long time ago. It is possible nowhere, now that I pick it up again, what I wished, that again I find it useful. tuh

hąˀ rąˀ awatu[n]de aw-ø-atu-nd-e fa-FZA-lose-dl-pr there only it is lost, going to be lost

aweti

tižuhtih t-ø-ižuhti-h du-FZA-be like-st it is such, so

ayutriwaˀ teˀ ayu-t-riw-a-ˀ te-ˀ IndP-srf-matter-jv-be present-st one has such a matter, custom

yawe[n[da wetiˀ ya-wend-a FZA-voice-ns word, voice all

all

de the

It is lost, all the customs one has as a voice. awetiˀ taˀ męh t-aˀ m-ø-ę-h (du)-fa-FZA-happen-inc+pu all it happened

tiwaˀ

n

such a size

ǫ meh ø-ǫ me-h FZA-be human-st the humans, Wyandot

All of that happened to the Wyandot. wetiˀ taˀ ǫ mąhtsat t-aˀ -ǫ mą-htsat-ø (du)-fa-1pP-show-pu all it was pointed out to us

n the

(a)ǫ mąˀ ngya[n]ditę a-ǫ mą-ˀ ngyandi-t-ę (op)-1pP-be a long time-ca-pu we should be occupied, work

It was pointed out to us that we should work. tuh

hąˀ rąˀ

there only

itsuriwaˀ i-ts-u-riw-a-ˀ pa-re-FZP-matter-be a size-st it is a matter of such a size

tižuhtinęˀ t-ø-ižuht-i-nęˀ du-FZA-be like-st-ps like it was in the past

tsawatęndutǫ hkwanǫ h ts-aw-atę-ndutǫ -hkw-anǫ -h re-1xpA-srf-tell-ins-ds-st we (x) were told again often

n

ǫ mąˀ tiˀ

tu

kahęˀ hąˀ rąˀ

the

a long time ago

there

it is

only

Translating the Stories

597

itsuriwaˀ i-ts-u-riw-a-ˀ pa-re-FZP-matter-be a size-st it is a matter of such a size There is only a matter of such size, we are told often, like it was in the past, a long time ago, there is only a matter of such a size. ą

n

ǫ ndaeˀ taht

teˀ tsutriwayaˀ teˀ teˀ -ts-u-t-riw-a-yaˀ te-ˀ ng-re-FZP-srf-matter-jv-be plenty-st (scarcely) it is not a very plentiful, no longer a plentiful matter

no

the

that

nę

ndaeˀ

hąˀ rąˀ

now

that one only

ǫ tęndutǫ hkwanǫ h ǫ -tę-ndutǫ -hkw-anǫ -h IndA-srf-tell-ins-ds-st one is told about it many times

tižaˀ tataˀ eh de t-iž-aˀ t-a-taˀ e-h (?)-pa-FZA+body-jv-?-st (several-bodied kinds)341 the

nę

ndaeˀ

now that one

yažuˀ ya-žu-ˀ FZA-be a wild animal-st wild animal(s)

It is not a matter of being plentiful, one is only told many times about wild animals. nę

ndaeˀ

now that one

isęyęh

ęnd

(if so (it may be))342

(if)

ayatęndutǫ hkwanǫ h a-y-atę-ndutǫ -hkw-anǫ -h op-1A-srf-tell-ins-ds-pu I would tell about it often trǫ ndiˀ n

ǫ ndaeˀ

d

awetih d

the

all

ayehǫˀ a-y-eh-ǫˀ op-1A-wish-pu I would wish stęˀ ą

the not

[u]triwayaˀ teˀ u-t-riw-a-yaˀ te-ˀ

341 This is presented as the translation in Barbeau 1960, 290 #48. 342 This is presented as the translation in Barbeau 1960, 290 #52.

aweˀ tiˀ

d

all

the

teˀ yawahstih teˀ -ya-wahst-ih ng-FZA-be good-st it is not good

598

Forty Narratives in the Wyandot Language

more

the

FZA-srf-matter-jv-be plenty-st that one many matters, stories

Now if I would wish it, I would tell about it often, that all is not good, there are many more stories. nę now

ndae ayatęndutǫ hkwanyǫˀ 291 tuh hąˀ rąˀ a-y-atę-ndutǫ -hkw-anyǫ -ˀ op-FZA-srf-tell-ins-ds-pu that I would tell many times there only

deheręh far

iwaˀ ti iw-ø-a-ˀ pa-FZA-be a size-st it is such a number as

ekyuteˀ šranyęhstih eky-u-te-ˀ šr-a-nyę-hst-ih cl-FZP-srf-(?)-(?)-jv-ci-st (be well received)343

Now I would tell it many times, but only so many is it far from well received. ą not

teˀ eheˀ teˀ -ø-eh-eˀ ng-1A-wish-pr I do not wish, want

ąn

taht

not

(much)

daeˀ that

ayatęndutǫˀ a-y-atę-ndutǫ -ˀ op-1A-srf-tell-pu I would tell it

ąn not

teˀ wariwayaˀ tęndi daižuh teˀ w-a-riw-a-yaˀ te-nd-i ng-1P-matter-jv-be plenty-da-st I do not say much because

tuteˀ yetaˀ 344 t-u-teˀ -yet-aˀ ng—(?)-(srf)-(?)-(ha) (no I attend habitually)

d the

teˀ yawahstih teˀ -ya-wahst-ih ng-FZA-be good-st it is not good ąh not

aˀ kwatižaˀ 345 tuˀ aˀ -kw-at-iža-ˀ fa-1npA-body-shoot-pu we (n) hunted there

tęˀ ąhka[n]dareˀ tęˀ -ą-hk-a-ndare-ˀ ng-fa-du-FZA-exist-pu one does not reside (?) 343 This is presented as the translation in Barbeau 1960, 291 #8 and 9. 344 This translation is suspect. The rest of the text has three empty translations then dotted lines. 345 This and the next two words are not translated on the right side.

Translating the Stories

599

I do not want to tell you it is not good. I do not say much because I don’t habitually attend when we hunted where one does not reside, live. 37 t h e w ya n d o t at wa r w i t h t h e s e n e c a ( b a r b e au 1915, 271–5; 1960, 51–3, 291–300 )

ahǫ trižuh a-hǫ -t-rižu-h fa-MpA-srf-fight-pu they (m) fought ireheˀ de i-r-eh-eˀ pa-MA-wish-pr he wishes, thinks the tižuh d t-ø-ižu-h du-FZA-be like-st it is like the

ne

Wandat

the

Wyandot

[hu]tinǫ šenyǫ diˀ huti-nǫ š-enyǫ di-ˀ MpP-house-extend-st they (m) extend a house, Seneca346

hunǫ hšenyǫ di hu-nǫ hš-enyǫ di-ø MP-house-extend-st he builds a house, Seneca endareˀ e-ndare-ˀ IndA-exist-st they (ind) are living

tahehkwę t-a-he-hkw-ę du-fa-1A/MP-take away-da+pu I seized him

endiˀ I

ayehęt[e]347 a-ye-hęt-e fa-1A-lead-pu I led

ireheˀ i-r-eh-eˀ pa-MA-wish-pr he thinks

nde wąndat

daeˀ

the

that one

Wyandot

humęh d hu-mę-h MP-own-st he owns it the

e[n]dare e-ndare-ø IndA-exist-st they (ind) live The Wyandot and the Seneca fought. The Seneca thinks, “I led to where they are living.” He thinks, “I seized what the Wyandot owned where they live.” daeˀ

utawatrihǫ gyat u-t-aw-ø-at-rih-ǫ gy-at-ø

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ

346 This name refers to the Iroquois or Haudenosaunee generally. In the 1740s this was written in Wyandot as “hotinnonchiondi” “they (m) build a house,” while the Seneca were the “Tsonnont8oinronnon” (Potier 1920, 154). 347 This word was at the extreme right of a line, so the necessary -e- was probably cut off in the publication.

600

Forty Narratives in the Wyandot Language

that one

fa-cl-fa-FZA-srf-matter-make-ca-pu that is what caused it, made it happen

yaˀ [n]dinyǫ hšrayeh ya-ˀ ndinyǫ -hšr-a-ye-h FZA-overcome-nm-jv-number-st it is a number of years

de the

FZP-be plenty-st it is plenty

hundatrižuh hund-at-riž-uh MpP-srf-fight-st they (m) are fighting

That is what caused many years of their fighting. nęh now

ahǫ rąhskwaˀ a-hǫ -rahskwa-ˀ fa-MpA-leave-pu they (m) left

ahǫ teˀ waˀ nęh a-hǫ -te-ˀ wa-ˀ fa-MpA-srf-take-pu they (m) fled now

hǫ mątingyah[ti] hǫ mati-ngyaht-i MpA/MpP-chase-st they (m) are chasing them (m)

Then they (the Seneca) left, fleeing, and they are chasing them (the Wyandot). tąˀ ą [a]skataha ąh a-s-ka-t-aha-ø fa-re-FZA-be one-inc-pu not it became one not de the

hunǫ mąˀ ą hun-ǫ m-ąˀ ą MpP-self-ns themselves (m)

tehǫ maę[n]daǫˀ 292 te-hǫ ma-ęndaǫ -ˀ ng-MpA/MP-seize-st they (m) did not seize him

ahǫ mątiže[n]dąǫˀ a-hǫ mątiž-endąǫ -ˀ fa-MpA/MpP-seize-pu they (m) seized them (m)

de the

de wandat the Wyandot

[hu]tinyǫ hšen[y]ǫ di huti-nyǫ hš-enyǫ di-ø MpP-house-extend-st they (m) are Seneca

nęh ehǫ hkaˀ unęh [u]sahǫ męndahk[y]a e-hǫ -hk-aˀ u-s-a-hǫ męnd-ahky-a fu-MpA-quit-pu fa-re-MpA/MpP-leave behind-pu now they (m) will quit, give up now they (m) let them (m) go again They did not seize one of the Wyandot. They (the Wyandot) seized the Seneca. Then they will give up, and they let them go. kaˀ tu

hąˀ rąˀ

near

only

ižuh tu ø-ižu-h FZA-be like-st it is like there

[u]tahǫ kyaˀ tayaęrawaˀ u-t-a-hǫ -ky-aˀ t-a-yaęra-wa-ˀ fa-du-fa-MpA-srf-body-jv-(?)-(un)-pu (they (m) body turned around)

Translating the Stories

kaˀ

šęnda

here already

601

usahǫ trižu u-s-a-hǫ -t-rižu-ø fa-re-fa-MpA-srf-fight-pu again they (m) fight

It is such that they only turned around there. Already they fight again. tu there

[u]sahǫ kyer[ǫ ] 348 u-s-a-hǫ -k-yerǫ -ˀ fa-re-fa-MpA-srf-assemble-pu they (m) reassembled

de the

hu[n]dak[y]uhkyuwanę hunda-kyu-hky-uwanę-ø MpP-be a clan-ins-be large-st they (m) are a large group

There they reassembled in a large group. nę

hunǫ mąˀ ą hun-ǫ m-ąˀ ą MpP-self-ns now, then themselves (m) ahatituh a-hati-tu-h fa-MpA-know-pu they (m) found out

de

n

ǫ mąˀ de

the

this time

tu

the there

(a)hǫ mąti[n]gyah[t] a-hǫ mąti-ngyaht-ø (fa)-MpA/MpP-chase-pu they (m) chased them (m)

n when

tahǫ mąti[n]gyateˀ t-a-hǫ mati-ngyat-eˀ cl-fa-MpA/MpP-chase-pr they (m) chased after them (m) in such a place

Now, they chased them when they found that they chased after them there. nę now

ahatiyęˀ a-hati-yę-ˀ fa-MpA-see-pu they (m) saw it

yakyǫ kyeˀ ya-kyǫ k-ø-yeˀ FZA-stream-ns-el at the stream

tǫˀ mąh (that way)

trǫ diˀ much

ahęhdeh a-hęhd-e-h fa-MpA-go-pr they (m) are going

de the

uˀ nyǫ hkaretsih u-ˀ nyǫ hkar-ets-ih FZP-cliff-be long-st it is a steep bank

Now they (the Wyandot) saw that they are going to the stream with a very steep bank.

348 In Barbeau 1960, 292 #27, an -a- is incorrectly used.

602

Forty Narratives in the Wyandot Language

tuh

haˀ tǫ ndahskwaˀ daeˀ itu hąˀ rąˀ haˀ -t-ǫ nd-ahskwa349-ˀ fa-du-MpA-jump-pu there they (m) jumped that that only

watayuhrunǫˀ ø-wat-ayu-hrunǫ -ˀ FZA-cave-be inside-pop-st people inside the cave

išahaˀ tat de i-š-a-h-aˀ t-a-t-ø pa-co-fa-MA-body-jv-be one-pu he was the same one the

hu[n]datrižuh hund-at-rižu-h MpP-srf-fight-st they (m) fought each other

n

ęˀ ø-ę-ˀ FZA-be-st it is

the

There they jumped where he who was just one fought the people inside the cave (Cherokee or Catawba). hǫ mayuwanęh hǫ ma-yuwanę-h MpA/MP-be large-st he is a leader, chief

tsayętsuwat trǫ diˀ ts-a-yęts-uwat-ø re-MA-forehead-be large-st350 Very Large Forehead very much

huˀ [n]diyǫ ruwanę hu-ˀ ndiyǫ r-uwanę-ø MP-mind-be large-st he has a great mind, is wise

ti as

huweręhaˀ kyeˀ huw-er-ę-haˀ ky-eˀ MP-do-st-pgr-pr he goes about doing

He is a leader, Very Large Forehead, he is wise in what he goes about doing. d istęˀ ąh 293 [a]te hǫ matihšęˀ kahęˀ n a-te-hǫ ma-at-ihš-ęˀ [fa]-ng-MpP-body-finish-pu If not they (m) are not finished at this point the imętaˀ im-ęt-aˀ FZP-stick-ns a stick [u]tatižeˀ u-t-ati-že-ˀ

[a]hatihstataˀ t a-hati-hstat-aˀ t-ø [fa]-MpA-be dry-ca-pu they (m) dried it nde tižuh t-ø-ižu-h

ahatihšrongyaˀ a-hati-hšrongy-aˀ fa-MpA-prepare-pu they (m) prepared

ahatiˀ žutinyǫˀ a-hatiž-uti-nyǫ -ˀ fa-MpA-be sharp-ds-pu they (m) sharpened it de

tuh there

[u]nditsuhkwa u-ndits-u-hkw-a

349 In this and the next two examples, the verb root “to jump-” appears to be -skwa-, unlike the earlier -ndaskwa-. 350 Sometimes this verb takes a -wat rather than a-wanęh. I do not know why.

Translating the Stories

fa-du-MpA-(?)-pu

du-FZA-be like-st

(the way they (m) did)

the

it is like

the

603

FZP-fish hook-be in water-ins-ha it is a fish hook in water

They are not finished. They prepared a stick, drying and sharpening it to be like a fish hook in water. kahęˀ

n[ę]

at this point

now

a[h]atinyǫˀ a-hati-nyǫ -ˀ fa-MpA-arrive-pu they (m) arrived

yaˀ taˀ yeh nę ya-ˀ t-aˀ -yeh FZA-mud-ns-el in mud now

yaętutǫ nyǫˀ ya-ęt-ut-ǫ nyǫ -ˀ FZA-stick-stand-ds-st many sticks are standing

waˀ žaˀ w-ø-aˀ ž-a-ˀ ø-FZA-be a size-st-dm it is a little

tuh there

yaraˀ ya-ra-ˀ FZA-put on top-st it is on top

Now when they (the Seneca) arrived many sticks were standing in the mud, a little bit on top. tu

hahšaˀ

tu

there

after that

there

hutinęrąˀ ęˀ huti-nęrąˀ ę-ˀ MpP-watch-st they (m) are a crowd lying down, they are waiting

After that they are a crowd lying down, waiting. nęh now

[u]ta[h]atinyǫˀ nęh u-t-a-hati-nyǫ -ˀ fa-cl-fa-MpA-arrive-pu when they (m) arrived then

[u]tahǫ kahkwaˀ u-t-a-hǫ -kahkw-aˀ fa-cl-fa-MpA-look-pu they (m) looked there yataˀ [y]eh ya-t-aˀ -yeh FZA-mud-ns-el in the mud

šihah far

[a]hǫ mąti[n]gyahteˀ a-hǫ mąti-ngyaht-eˀ fa-MpA/MpP-chase-pr then they (m) chased them (m)

henędaˀ skwahtih henę-d-aˀ skwa-ht-ih MpA-du-jump-ca-st they (m) jumped (in such a place)

yakyǫ mąyeh ya-kyǫ m-ąˀ -eh FZA-creek-ns-el in a creek

604

Forty Narratives in the Wyandot Language

Now as they arrived, they chased them. They looked to jump far in the creek mud. [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tu

tǫ diˀ

skanǫ mąˀ

there

also

(just as well)

ekw[ęd]iˀ e-kw-ędi-ˀ fu-1npA-pass-pu we (n) will pass, go through it

He said, “There, also, we will go through it.” kaˀ hi

hawenyǫ h haw-eny-ǫ h MP-pass-st (here it is) he passed through it

nde who

sayętsuwat s-a-yętsu-wat-ø re-MA-forehead-be large-st Great Forehead

Here is where the Great Forehead passed through it. tu there

[u]taǫ ndaˀ skwaˀ u-t-a-ǫ nd-aˀ skwa-ˀ fa-du-fa-MpA-jump-pu they (m) jumped

kaha

nęh

(thereat) now

ka

tu

here there

weti all

There all of them jumped. ahatižaˀ taha a-hati-žaˀ t-a-ha fa-MpA-body- (fasten)-inc+pu (they (m) bodies got fastened) umętutǫ nyǫˀ um-ęt-ut-ǫ nyǫ -ˀ FZP-stick-stand-ds-st many sticks are standing

de the

hutihšrǫ ndiˀ huti-hšrǫ ndi-ˀ MpP-prepare-st they (m) had prepared it

kahǫ [š]iˀ tayeh ka-hǫ -šit-a-yeh du-MpA-foot-ns-el on their (m) (two) feet

aʼkwaˀ ehst351 aʼ-k-ø-w-aˀ e-hst-ø fa-du-FZA-dnr-hit-ci-pu it struck the two with something

They got fastened to the many sticks that had been prepared. It struck their two feet. tawatǫˀ d t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible the

usahǫ kyaˀ [t]ǫ tawaˀ u-s-a-hǫ -ky-aˀ t-ǫ t-awa-ˀ fa-re-fa-MpA-srf-body-attach-un-pu they (m) get unattached

351 The translation of “stuck” in Barbeau 1960, 293 #63, should be “struck.”

Translating the Stories

tawatǫˀ t-aw-ø-atǫ -ˀ ng-fa-FZA-be possible-pu it is not possible

daižuh

de

because

the

605

tižuh t-ø-ižu-h du-FZA-be like-st it is like

d the

ęnditsuhkwat 294 ę-ndits-u-hkwa-t IndA-fish hook-be in water-ins-pu they (ind) are fish hooks in water It is not possible that they get unattached. It is not possible because it is like a fish hooks in water. nęh

deˀ ša

tuh

now

this time there

haˀ tendiˀ trǫ taˀ šrǫˀ de haˀ -t-end-iˀ trǫ -t-aˀ šrǫ -ˀ fa-du-MpA-be placed-ca-ds-pu they (m) are going to be present, stay in many places the

sayętsuwat s-a-yęts-uwat-ø re-MA-forehead-be large-st Great Forehead

hukyuhkwaˀ hy-kyu-hkw-aˀ MP-be a clan-ins-ns his group

tahǫ mątihšęˀ t-a-hǫ mąti-hš-ęˀ du-fa-MpA/MpP-finish-pu they (m) finished them (m)

This time they are going to stay in many places, Great Forehead’s group killed them. tiwa such a number

[h]utižaˀ tǫ taˀ ndiˀ tu hutiž-aˀ t-ǫ t-aˀ nd-iˀ MpP-body-attach-inc-st they (m) are attached there

ihęnǫ h i-hęn-ǫ -h pa-MpA-number-st they (m) are together

d the

užaˀ u-ž-a-ˀ FZP-be a size-st-dm it is a small number

ahati[n]daˀ urahaˀ a-hati-ndaˀ ura-ha-ˀ fa-MpA-have power-inc-pu they (m) have the power, are able

usahatingyeyęhąˀ tuh u-s-a-hati-ngy-eyę-hą-ˀ fa-re-fa-MpA-finger-go out-inc-pu they (m) escaped there

d the

usahęndeh u-s-a-hęnd-e-h fa-re-fa-MpA-go-pr they (m) are going back

hąˀ rąˀ only

606

Forty Narratives in the Wyandot Language

Only a small number of those who have become attached, tied up are able to escape to go back. d

uwaˀ deh

the

others

kyękyuhkwaęˀ ky-ø-ękyu-hkw-a-ę-ˀ cl-FZA-be a clan-ins-jv-have-st one has a clan, group, crowd

nęh now

[u]sahatirǫ mąwaˀ u-s-a-hati-rǫ m-ąwa-ˀ fa-re-fa-MpA-be with-un-pu they (m) were separated The others of the group now were separated. nę

[a]waˀ tuˀ aw-ø-aˀ tu-ˀ fa-FZA-happen-pu now it happened

usahǫ mąˀ to[n]gyaˀ u-s-a-hǫ mąˀ t-ongy-aˀ fa-re-fa-MpA/MpP-(chase)-pu they (m) chased them (m) again

tsayęˀ tsuwat ts-a-yęˀ ts-uwat-ø re-MA-forehead-be large-st Great Forehead

hukyuhkwamęh hu-kyu-hkw-a-mę-h MP-be a clan-ins-jv-have-st his clan, group

de who

Now it happened that they chased Great Forehead’s group again. tuˀ diˀ 352 also

usahǫ teˀ waˀ u-s-a-hǫ -te-ˀ wa-ˀ fa-re-fa-MpA-srf-take-pu they (m) fled again

sayęˀ tsuwat s-a-yęts-uwat-ø re-MA-forehead-be large-st Great Forehead

hukyuhkwamęh hu-kyu-hkw-a-mę-h MP-be a clan-ins-jv-have-st his group Also, again Great Forehead’s group fled.

352 Translations for Barbeau 1960, 294 #37–42, are missing, all of them contributing to this sentence.

Translating the Stories

deheręh

nondaeˀ

far away

that one

607

tuˀ tindataęˀ tǫ nyǫˀ t-uˀ ti-ndat-a-ę-ˀ t-ǫ nyǫ -ˀ cl-MpP-camp-jv-have-ca-ds-st where they (m) camped in many places

kahęˀ at this point

hundateˀ męhakyeˀ hund-ate-ˀ m-ę-haky-eˀ MpA-srf-take-st-pgr-pr they (m) continue fleeing Far away, where they are camped in many places, they continue fleeing. nę

trǫ ndiˀ [h]undatǫ męhtiˀ hunda-t-ǫ męht-iˀ MpP-srf-tire of-st now much they (m) are tired

[u]tǫ rǫ htǫˀ unęh u-tǫ rǫ htǫ -ˀ FZP-be plenty-st there is plenty now

ahǫ trižuˀ a-hǫ -t-rižu-ˀ fa-MpA-srf-fight-pu they (m) fought each other

Now, they are very tired as they have fought each other a lot. nęh tahǫ te[n]daˀ šrašat t-a-hǫ -tend-a-ˀ šraš-at-ø cl-fa-MpA-provisions-jv-finish-ca-pu now when they (m) finished their provisions d the

ąˀ not

tehsutinyęh te-hs-utiny-ę-h ng-re-MpP-have-st they (m) do not have it

usahati[n]gyaha 295 u-s-a-hati-ngyah-a-ø fa-re-fa-MpA-food-eat-pu they (m) can again eat

Now, when they finished their provisions, they do not have anything to eat. [n]deherę trǫ ndiˀ far

deka ayu[n]dataęhtǫ nyǫˀ ayu-ndat-a-ę-htǫ nyǫ -ˀ IndP-camp-jv-have-ds-st much, very this where they (ind) have many camps

It is very far away where they have their many camps. nęh

kyuhkyęnyęˀ ky-u-hkyęnyę-ˀ

euˀ rah e-u-ˀ ra-h

n

ahęhąǫˀ a-h-ęhąǫ -ˀ

de

608

now

Forty Narratives in the Wyandot Language

du-FZP-be near-st when it is near

fu-FZP-be night-inc+pu fa-MA-say-pu it will be night when he said the

hǫ mayuwanęh nęh hǫ ma-yuwanę-h MpA/MP-be large-st he is the big one, leader now

saˀ tatęh de s-aˀ t-a-tę-h imp+2A-body-jv-stop-imp stop the

ya[n]dišrah ya-ndišr-ah FZA-celestial body-ns sun

Now, when night was near, the leader said, “Now stop, sun.” kahareh k-a-ha-re-h cl-fa-MA-do-st (this way he did)

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

husažawaǫ h hu-s-ažawa-ǫ -h imp-re-2A/1pP-arrive-imp let us arrive back

kaya[n]dataętǫ nyǫˀ ka-ya-ndat-a-ę-tǫ nyǫ -ˀ cl-FZA-village-jv-lie-ds-st where there are many in a village

tu

hahšaˀ

there

at the same time

euˀ rah daižuh e-u-ˀ ra-h fu-FZP-be night-inc+pu it will be night because

n

de the

awatǫ ręhš[e]hstaˀ aw-at-ǫ ręhš-ehst-aˀ 1xpA-srf-breath-be hard-ha the we (x) are hard in breath, hungry

He said, “Let us arrive back where there are many in a village, when it will be night, because we are hungry.” huwaˀ tatęˀ de huw-aˀ t-a-tę-ˀ MA/MP-body-jv-stop-st he stopped him the aˀ uˀ rah aˀ -u-ˀ ra-h fa-FZP-be night-inc+pu it became night ayu[n]dataętǫ nyǫˀ ayu-ndat-a-ę-tǫ nyǫ -ˀ

ya[n]dišraˀ tuh ahšaˀ ya-ndišr-aˀ FZA-celestial body-ns sun there at the same time

de

tuh

when

there

usahatinyǫˀ u-s-a-hati-nyǫ -ˀ fa-re-fa-MpA-arrive-pu they (m) arrived back

deka this

Translating the Stories

609

IndP-village-jv-lie-ds-st their (ind) village of many The sun stopped when it was becoming night, when they arrived back at their village of many. tuh

ahšaˀ

there at the same time

usahati[n]gyahaˀ dak u-s-a-hati-ngyah-a-ˀ fa-re-fa-MpA-food-eat-pu they (m) ate again four

imentayeh im-ø-ent-a-ye-h pa-FZA-day-jv-number-st such a number of days

tehuti[n]gyahaˀ inę te-huti-ngyah-a-ˀ i-nę ng-MpP-food-eat-st-ps they (m) had not eaten There at the same time they ate again after not eating for four days. kahę

nęh

at this point now

waˀ tuh

hąˀ rąˀ

next time

only

usahękyuhkwęmąˀ u-s-a-h-ękyu-hkw-ęmą-ˀ fa-re-fa-MA-be a clan-ins-take away-pu he again took his crowd, group

Now then, it happened that he took again only his group. nęh now nę now

tǫ męndatratęˀ t-ǫ męnd-at-rat-ęˀ du-MpP-srf-join-st they (m) joined together

ne those

[a]hatitu[h] nę a-hati-tu-h fa-MpA-know-pu they (m) came to know now

ikyuhkuwanę de ø-ikyu-hk-uwanę-ø FZA-be a clan-ins-be large-st it is a large group, crowd the

tahǫ maˀ ti[n]gyateˀ t-a-hǫ maˀ ti-ngyat-eˀ (du)-fa-MpA/MpP-chase-pr they (m) chased them (m) kaˀ tu close by

utahędeˀ nd u-t-a-hęd-e-ˀ fa-cl-fa-MpA-come-pr they (m) are coming the

[hu]tinǫ hšenyǫ diˀ huti-nǫ hš-enyǫ di-ˀ MpP-house-extend-st they (m) are Seneca

tuh there

610

Forty Narratives in the Wyandot Language

hatinęraęh 296 hati-nęraę-h MpA-watch-st they (m) are watching Now they are joined together with those who are chasing them. Now they know that they coming close by, the large crowd of Seneca that are watching. nę now

tahatinyǫˀ t-a-hati-nyǫ -ˀ cl-fa-MpA-arrive-pu they (m) have arrived

tu

araˀ

there

only

usahǫ mątihšęˀ u-s-a-hǫ mąti-hš-ęˀ fa-re-fa-MpA/MpP-finish-pu they (m) finished, killed them (m) again

yęhęˀ ø-yę-h-ęˀ FZA-be-ha-ps it used to be (the last time)

nde

[hu]tinǫ hšenyǫ diˀ huti-nǫ yǫ hš-enyǫ di-ˀ MpP-house-extend-st those they (m) are Seneca

Now they have arrived and they kill many more of the Seneca again. kahąˀ tižuˀ nde ahąˀ rąˀ k-a-haˀ t-ižu-ˀ du-fa-MpA-kill-pu they (m) kill those only

ihęnǫ h i-hęn-ǫ -h pa-MpA-be together-st they (m) are such a number together

newaˀ tuˀ

usahatiˀ ngyayęhąˀ nęh tǫˀ mąh tu u-s-a-hati-ˀ ngy-ayę-hą-ˀ fa-re-fa-MpA-finger-go out-inc-pu (this time) they (m) escaped now (that way) there

usahęde u-s-a-hęd-e-ø fa-re-fa-MpA-go-pr they (m) went back

They killed only such a number this last time. They escaped and went back. daeˀ n

ǫ maˀ deˀ

nde wandat

d

that the

this time

the

the

Wyandot

usahǫ mątihšęˀ u-s-a-hǫ mąti-hš-ęˀ fa-re-fa-MpA/MpP-finish-pu they (m) killed them (m) again

This time the Wyandot killed them again. tu

[u]žaˀ a u-ža-ˀ -a

hąˀ rąˀ

ihęnǫ h i-hęn-ǫ -h

Translating the Stories

FZP-be a size-st-dm there it is a little

611

pa-MpA-be together-st they (m) are such a number

only

usahatingyayęhąˀ nęh u-s-a-hati-ngy-ayę-hą-ˀ fa-re-fa-MpA-finger-go out-inc-pu they (m) escaped now

tǫˀ mąh (that way)

Only a small number escaped, now that way. usahędeh u-s-a-hęd-e-h fa-re-fa-MpA-go-pu they (m) went back [u]tǫ rǫ htǫˀ u-tǫ rǫ htǫ -ˀ FZP-be plenty-st there are many

de the

kyaˀ yu[n]dahtaęˀ tǫ nyǫˀ kaˀ ižuh tih ky-aˀ yu-ndaht-a-ę-ˀ tǫ nyǫ -ˀ cl-IndP-village-jv-lie-ds-st a village where they (ind) are many there it is such

iyaˀ [n]denyǫ hšrayęh i-ya-ˀ ndenyǫ -hšr-a-ye-h pa-FZA-overcome-nm-jv-number-st it is such a number of years

de the

hundaˀ trižuh hund-aˀ t-rižu-h MpP-srf-kill-st they (m) are fighting each other They went back to the village where there are many. Many years go by as they fight each other. nendaeˀ

n

ǫ mąˀ de

d

that one

the

at this time

the

tsayęˀ tsuwat ts-a-yęˀ ts-uwat-ø re-MA-forehead-be large-st Great Forehead usekwatuhšrǫ nyǫˀ u-s-e-kw-at-uhšrǫ -nyǫ -ˀ

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

waˀ tsih

n

elsewhere the kęngyati

ǫ mąˀ [n]de at this time nę

hatinyęterih hati-nyęter-ih

612

Forty Narratives in the Wyandot Language

imp-re-imp-1npA-srf-winter-ds-imp MpA-be familiar with-st let us (n) (many) pass winter again a great deal now they (m) know it d the

[ya][n]dataętǫ nyǫˀ ya-ndat-a-ę-tǫ nyǫ -ˀ FZA-village-jv-lie-ds-st it is a village of many

At this time Great Forehead said, “Let us pass winter again elsewhere for a long time. Now they know it is a village of many.” n the

ahǫ rahskwaˀ deheręˀ a-hǫ -rahskwa-ˀ fa-MpA-leave-pu they (m) left far away

waˀ tsih

usaˀ [h]ǫ htuhšrǫ nyǫˀ u-s-aˀ -hǫ -ht-uhšrǫ -nyǫ -ˀ fa-re-fa-MpA-srf-winter-ds-pu elsewhere many of them (m) wintered again

Now they left for a different place far away to winter again. kaˀ tuh

nęh

ąˀ ą

close by now not

teˀ satinyęterih teˀ -s-ati-nyęter-ih ng-re-MpA-be familiar with-st they (m) still do not know it

de the

[hu]tinǫ hšenyǫ deh huti-nǫ hš-enyǫ de-h MpP-house-extend-st they (m) are Seneca

Close by, the Seneca still do not know it. 297 kąˀ

n

ǫ mąˀ de

usaǫ dareht u-s-a-ǫ -ndare-ht-ø fa-re-fa-IndA-exist-ca-pu (there) the at this time they (ind) again dwelt at some place There at this time they again dwelled at some place. kanęh

tuiˀ taraˀ

n

now then

(the same thing) the

ǫ hsahǫ hkiˀ wanah ǫ -hs-a-hǫ -hkiˀ wan-ah fa-re-fa-MpA-go on a raid-pu they (m) again went on a raid

Now they again went on a raid. nęh tsayęˀ tsuwat ts-a-yęˀ tsu-uwat-ø

hukyuhkwamęh hu-kyu-hkw-a-mę-h

Translating the Stories

re-MA-forehead-be large-st now Great Forehead

613

MP-be a clan-ins-jv-have-st his group

sahǫ mąhtiˀ ndęˀ ngyah s-a-hǫ mąhti-ˀ ndęˀ ngy-ah re-fa-MpA/MpP-overcome-pu they (m) again overcame them (m) Now, Great Forehead’s group again overcame them. kaˀ atiˀ

sutindataęˀ tǫ nyǫ h de s-uti-ndat-a-ę-ˀ t-ǫ nyǫ -h re-MpP-village-jv-lie-ca-ds-st (there it was) again they (m) have their village of many the

[hu]tinǫ hšenyǫ ndiˀ huti-nǫ hš-enyǫ ndi-ˀ MpP-house-extend-st Seneca

There again the Seneca have a village of many. kǫˀ mąh that way

utahędeh de u-t-a-hęd-e-h fa-cl-fa-MpA-come-pr here they (m) come those

wandat Wyandot

yaˀ ndawayehšǫˀ ya-ˀ ndaw-a-(yehšǫ )-ˀ FZA-river-jv-(be along)-st along a river

That way Wyandot come, along a river. nęh now

sahǫ mątinęrǫˀ s-a-hǫ mąti-nęrǫ -ˀ re-fa-MpA/MpP-(assemble)-pu they (m) attacked them (m)

huti[n]gyahay huti-ngyah-a-y MpP-food-eat-st they (m) are eating

[hu]tinǫ hšenyǫ ndiˀ huti-nǫ hš-enyǫ ndi-ˀ MpP-house-extend-st Seneca Now they attack the Seneca who are eating. ahaˀ takyaˀ a-h-aˀ taky-aˀ fa-MA-talk-pu he talked

sayęˀ tsuwat s-a-yęˀ ts-uwat-ø re-MA-forehead-be large-st Great Forehead

tahare t-a-ha-re-ø (du)-fa-MA-do-pu (he did it)

de the

614

Forty Narratives in the Wyandot Language

tižuh de t-ø-iž-u-h du-FZA-be like-st like who

yǫ gyeˀ y-ǫ gye-ˀ FZA-be a duck-st it is a duck

Great Forehead talked like a duck. [a]hęhąǫˀ de a-h-ęhąǫ -ˀ fa-MA-say-pu he said the

hunǫ hšenyondi šeˀ žanǫ hu-nǫ hš-enyondi-ø MP-house-extend-st he is a Seneca (surely)

sayęˀ tsuwat ihšęˀ s-a-yęˀ ts-uwat-ø re-MA-forehead-be large-st Great Forehead surely

The Seneca said, “It is surely Great Forehead.” kahatakyah k-a-h-ataky-ah cl-fa-MA-talk-pu when he talked

yǫ gyeˀ y-ǫ gye-ˀ FZA-be a duck-st a duck

hunǫ hšenyondi hu-nǫ hš-enyǫ ndi-ø MP-house-extend-st Seneca

d the

tuh there

[a]huhtiˀ a-h-uhti-ˀ fa-MP-throw-pu he cast it away, threw it

uhšuˀ wah de u-hšuˀ w-ah FZP-joint-ns joint, bone that which

de the

hu[n]gyahay hu-ngyah-a-y MP-food-eat-st he is eating

When he was talking like a duck, the Seneca threw the joint of that which he is eating. ahǫ mą[ʼ]ę daeˀ d’ a-hǫ -m-ąʼę-ø fa-FZA/MP-dnr-hit-pu it struck him that the ahawa[ʼ]eˀ ne a-ha-w-aʼe-ˀ fa-MA-dnr-hit-st he struck the

uˀ nęąˀ 298 kaˀ u-ˀ nę-ąˀ FZP-bone-ns bone here

hahkaręnt h-ahk-aręnt-ø MA-srf-be a hole-st his hole (i.e., mouth)

ahšiˀ a at the same time

tahateˀ skǫ hšutawaht t-a-h-ate-ˀ skǫ hš-ut-awa-ht-ø cl-fa-MA-srf-tooth-stand-un-ca-pu at that place his tooth fell out

The bone struck him in the mouth and a tooth fell out. kaˀ tu

ahšaˀ

[a][h]utinǫ trahaˀ a-huti-nǫ tra-ha-ˀ

sayęˀ tsuwat s-a-yęˀ ts-uwat-ø

Translating the Stories

fa-MpP-follow-inc-pu re-MA-forehead-be large-st they (m) followed Great Forehead

near, close by at that time hukyuhkwaˀ hu-kyu-hkw-aˀ MP-be a clan-ins-ns his group de the

615

tuh

wetiˀ sahǫ matihšęh s-a-hǫ mati-hš-ęh re-fa-MpA/MpP-finish-pu there all they (m) again finished, killed them (m)

[hu]tinǫ hšenyo[n]di huti-nǫ hš-enyondi-ø MpP-house-extend-st Senecas

Near that time, Great Forehead’s group followed, and again killed all of the Seneca. tuh

n

there now

ąwakontęˀ ąw-ø-k-ont-ęˀ fa-FZA-srf-begin-pu it began

ahutimęhndaˀ [t] a-huti-męhnda-ˀ -ø fa-MpP-word-(?)-pu they (m) asked for mercy

[a]wetiʻ all

waˀ žah w-ø-aˀ ž-a-h ø-FZA-be a size-st-dm a little

d

[h]ǫ mątiže[n]daǫˀ hǫ mątiž-endaǫ -ˀ MpA/MpP-seize-pu they (m) seized them (m)

tiwa

the d

that many if

istęˀ ąh te hǫ mątihžuh te-hǫ mąti-hžu-h ng-MpA/MpP-kill-st not they (m) did not kill them (m) Then it began, a few begged for mercy, of all they had seized. If that many they did not kill. nę now ne the

sahǫ mątinyǫˀ de s-a-hǫ mąti-nyǫ -ˀ re-fa-MpA/MpP-bring along-pu they (m) brought them (m) back the wandat Wyandot

kayundataętǫ n(y)ǫ ? k-ayu-ndat-a-ę-tǫ nyǫ -ˀ cl-IndP-village-jv-have-ds-st where there is a village of many

616

Forty Narratives in the Wyandot Language

Now they brought them to back to where there is a Wyandot village of many. tąˀ ą teˀ u[n]gya[n]diˀ [n]diˀ teˀ -u-ngyandiˀ ndi-ˀ ng-FZP-be a long time-st not it is not a long time

nęh then

sahatiˀ [n]g[y]ayęhaˀ de s-a-hati-ˀ ngy-ayę-ha-ˀ re-fa-MpA-finger-go out-inc-pu they (m) escaped

hǫ matižęndaǫˀ nę hǫ matiž-ęndaǫ -ˀ -nę MpA/MpP-seize-st-ps they (m) seized them (m) in the past It was not a long time when they escaped, those whom they had seized in the past. ąˀ ą teˀ sǫ mąti[n]gyaht[ę]ˀ 353 t-eˀ -s-ǫ mąti-ngyaht-ęˀ ng-fu-re-MpA/MpP-chase-pr not they (m) will not chase after them (m) again nęh ǫ mamendaˀ ǫ ma-mend-aˀ 1pP-word-ns now our word

de the

hideˀ ka (because)

ihǫ tǫ [h] i-hǫ -tǫ -h pa-MpA-say-ha they (m) say

[hu]tinǫ hšenyǫ di huti-nǫ hš-enyǫ di-ø MpP-house-extend-st Seneca

They will not chase after them again because the Seneca say “our word.” tuh

ąˀ rąˀ

there only

esutinyǫ h e-s-uti-nyǫ -h fu-re-MpP-arrive-pu they (m) will arrive back, again

There only they will arrive back. nęh now

tahondiˀ kyuhkǫ ngyaˀ 299 t-a-hond-iˀ kyu-hk-ǫ ngy-aˀ cl-fa-MpP-be a clan-ins-make-pu there at that time they (m) made a group, crowd tu

Now there, they made a crowd. 353 In Barbeau 1960, 299 #48, the vowel given is -ǫ -.

Translating the Stories

nę

ituˀ

tusahǫ trižuˀ ndae t-u-s-a-hǫ -t-rižu-ˀ cl-fa-re-fa-MpA-srf-fight-pu then again they (m) fought that

then (there) teˀ yęh teˀ -ø-yę-h ng-FZA-be-st it is not

617

hąˀ rąˀ

tąˀ ą trǫ ndiˀ

only

not

tehayihšaye nde te-hayi-hšay-e ng-MpA/(IndP)-finish-st they (m) did not kill them (ind) the

much

Wandat Wyandot

yaˀ tuˀ tęˀ kahęˀ ne waˀ tu y-aˀ t-uˀ tę-ˀ FZA-body-be such-st body is of such a nature at this point now next time

sahǫ trižuˀ s-a-hǫ -t-rižu-ˀ re-fa-MpA-srf-fight-pu they (m) again were fighting

Then again they fought. The Wyandot did not kill many, all the time they were fighting. nęh ahutiˀ ndurǫˀ nde wąndat a-hut-ˀ ndurǫ -ˀ fa-MpP-be difficult-pu then it was difficult, hard on them the Wyandot trǫ ndiˀ much

nę now

ahǫ triwahšaˀ [t] a-hǫ -t-riw-a-hša-ˀ t-ø fa-MpA-srf-matter-jv-be bad-ca-pu it caused them (m) to be angry

It was hard on the Wyandot. It caused them to be angry [a]hęhąǫˀ nę a-h-ęhąǫ -ˀ fa-MA-say-pu he said

nǫˀ

awehtiˀ

(a)kyęąndiˀ

now (then) all

hayehšęˀ ha-ye-hš-ęˀ fa-1A-finish-pu (to the last, completely) I kill

He said, “Now, I kill all.” nęh tuh

ahęndeh a-hęnd-e-h

tuh ahatinyǫˀ a-hati-nyǫ -ˀ

ayundramęh ayu-ndram-ęh

nde

618

Forty Narratives in the Wyandot Language

fa-MpA-go-pr fa-MpA-arrive-pu IndP-dance-st now there they (m) are going there they (m) arrived they (ind) are dancing the [hu]tinǫ hš[ę354]nyǫ d[iˀ ] huti-nǫ hš-ęnyǫ di-ˀ MpP-house-extend-st they (m) are Seneca

ayunǫ hmaružahs ayu-nǫ hmar-už-ahs IndP-brain-move-ha they (ind) are disturbing their brains, having a ceremonial dance

Now they are going there. They arrived there when the Seneca were dancing the “they are disturbing their brains” the Midwinter or Dog Dance. nęh now

tuh

ahatinyǫ a-hati-nyǫ -ø fa-MpA-arrive-pu there they (m) arrived

[a]wetiˀ

ahǫ mąˀ tiže[n]daǫˀ a-hǫ mąˀ tiž-endaǫ -ˀ fa-MpA/MpP-seize-pu they (m) seized them (m)

all

nde wąndat the

Wyandot de the

[hu]tiskęˀ rayehtaˀ huti-skęˀ r-a-yeht-aˀ MpP-war-jv-bear-ha they (m) are warriors

[hu]tinǫ hšęnyǫ d[iˀ ]355 huti-nǫ hš-ęnyǫ di-ˀ MpP-house-extend-st Seneca

Now when they arrived, the Wyandot warriors seized the Seneca. daeˀ de that the

hǫ mąyuwanęh de hǫ mą-yuwanę-h MpA/MP-be large-st they have him as large, chief the

ahateˀ waˀ kaˀ tu a-h-ate-ˀ wa-ˀ fa-MA-srf-take-pu he fled nearby

hunǫ hšenyǫ nd[i]ˀ hu-nǫ hš-enyǫ ndi-ˀ MP-house-extend-st he is a Seneca (Iroquois)

yakyǫ kyeˀ tuh ya-kyǫ k-ø-yeˀ FZA-creek-ns-el at a creek there

ay[e356][n]daˀ tsuwanęˀ aye-ndaˀ ts-uwanę-ˀ FZP-pot-be large-st it is a large pot

The chief of the Seneca fled near a creek where there is a large pot. tuh

ahakyęˀ a-h-aky-ę-ˀ

tuh

ahate[n]daˀ tsanęˀ rǫˀ a-h-ate-ndaˀ ts-anęˀ rǫ -ˀ

354 In Barbeau 1960, 299 #42, the -ę- was incorrectly written as -ǫ - and the -i- as -e-. 355 In Barbeau 1960, 299 #54 and #59, and 300 #30, the -i- was recorded inaccurately as -e-. 356 In Barbeau 1960, 299 #64, there is an -a- where there should have been an -e-.

Translating the Stories

there

fa-MA-srf-lie-pu he sat there

619

fa-MA-srf-pot-(turn over)-pu he turned the pot over himself

There he sat. He turned a pot over himself. 300 kae tuh

ne hǫ mątihšaˀ hǫ mąti-hša-ˀ MpA/MpP-finish-st (at) there the they (m) kill them (m)

de

wąndat

the Wyandot

[hu]tiskęˀ rayehtah huti-skęˀ r-a-yeht-ah MpP-war-jv-bear-ha they (m) are warriors

There the Wyandot warriors killed them. tsutar[e] seven d the de the

iskareˀ i-s-ka-re-ˀ pa-re-FZA-add-st it is such a number over ten

ahuwaˀ turęhąˀ dešaˀ a-huw-aˀ t-urę-hą-ˀ fa-MA/MP-body-find-inc-pu he found him while hǫ meyuwanęh hǫ me-yuwanę-h MpA/MP-be large-st he is chief

tuh there

suˀ [n]deˀ nyǫˀ s-u-ˀ ndeˀ ny-ǫˀ re-MP-overcome-st he overcame (such a number of years) ehutendatsanęˀ šrǫ mi e-hu-te-ndats-a-nęˀ šrǫ -mi-ø pa-FZA/MP-srf-pot-jv-cover-tr-st a pot covers him

huwe[n]daǫˀ huw-endaǫ -ˀ MA/MP-seize-st he seized him

He who is 17 years old found the chief with the pot covering him. There he seized him. tuh there

hąǫˀ yeh

n

ahutimęndat a-huti-męnd-a-t-ø fa-MpP-word-jv-ask for-pu from + at then they (m) stood their words (surrendered)357

Then they surrendered.

357 The notion that they “surrendered” came from the translation in Barbeau 1960, 300 #25. It could be more a sense of “gave their word.”

620

Forty Narratives in the Wyandot Language

nę

usahǫ triˀ wahšrǫ gyaˀ u-s-a-hǫ -t-riˀ w-a-hšrǫ gy-aˀ fa-re-fa-MpA-srf-matter-jv-prepare-pu then they (m) again prepared a matter hunǫ hšenyod[i] hu-nǫ hš-enyondi-ø MP-house-extend-st he is Iroquois, Seneca

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de who

kyatateˀ yęhąh ky-atate-ˀ yę-h-ąh 1ndA-rf-be siblings-st-dm we two (n) are siblings, brothers

Then they again prepared a matter. He who is a Seneca said, “We two are brothers.” de the

(e)waˀ tǫˀ d ew-ø-aˀ tǫ -ˀ fu-FZA-become-pu it will become if

nąˀ

awayemędat aw-aye-męd-a-t-ø fa-1P-word-jv-stand-pu now my word stands

istęˀ ąh dešaˀ aˀ not tuh

never

tusekyaˀ trižuˀ t-u-s-e-ky-aˀ t-rižu-ˀ ng-fa-re-fa-1ndA-srf-fight-pu we two (n) again fight

ąˀ rąˀ

that only

“We will not ever fight again. Now my word stands. That is it only.” 38 a wa r e x p e d i t i o n a g a i n s t t h e c h e ro k e e s 358 ( b a r b e au 1915, 280–2; 1960, 53–4, 300–4 )

ahǫ rąhskwaˀ ne a-hǫ -rąhskwa-ˀ fa-MpA-leave-pu they (m) left the ęˀ tre hęnǫ hęn-ǫ -ø

hędeheˀ hęd-eh-eˀ MpA-wish-pr they (m) wish ndaeˀ

ažatrižuhšaˀ až-ø-at-rižu-hš-aˀ op-1A-srf-fight-dl-pu I would fight hąˀ rą

358 This story may have originally been about the Catawba, who fought the Wyandot in the eighteenth century, with peace declared in 1738 (Steckley 2014, 79). There were 15 Catawba living among them in the 1740s (Steckley 2014, 2, 95, and 224). The Wyandot called them “8ata,enronnon” “people of the cave” at that time, while the Cherokee were called “entarironnon” (Steckley 2014, 96, from Toupin 1996, 231 and 263). In the late eighteenth century, the Wyandot captured and adopted into the Wolf clan a boy called in English “Cherokee Boy” was given the significant Wolf clan name of Harǫ yu ‘He is the sky in the water.’

Translating the Stories

MpA-number-st nine they (m) numbered

that one

621

only

They left, wishing, “I would fight.” They numbered nine only. [a]yarihungyaˀ nę a-ya-rih-ungy-aˀ fa-FZA-matter-make-pu it is the reason why now de the

hęndeheˀ hęnd-eh-eˀ MpA-wish-pr they (m) wish

deręˀ hąˀ rąˀ ahęndeˀ 301 a-hęnd-e-ˀ fa-MpA-go-pr far only they (m) went

tati[n]dareˀ t-ati-ndare-ˀ cl-MpA-exist-st where they (m) live

tažakinǫ r[akw]aˀ t-až-aki-nǫ r-a-kwa-ˀ du-op-1pA/IndP-scalp-jv-take away-pu we would scalp them (ind)

tunde to there

de

watayurunǫˀ w-at-ayu-runǫ -ˀ FZP-cave-be inside-st-pop the People of the Cave

tatindareˀ t-ati-ndare-ˀ cl-MpA-exist-st where they live

The reason is that they wish, “We would scalp them.” They only went as far as where the People of the Cave live. tuh

ahaˀ tinyǫˀ nde a-haˀ ti-nyǫ -ˀ fa-MpA-arrive-pu there they (m) arrived the tišuh t-ø-išu-h du-FZA-be like-st it is like deheręh far

tu

kayǫˀ [n]daǫˀ k-ayǫ -ˀ ndaǫ -ˀ cl-IndA-have as home-st where they (ind) have their homes

nde

deheręˀ

the

far

aˀ yǫ ndaǫˀ aˀ ǫ -ndaǫ -ˀ IndA-have as home-st they (ind) have as their homes

tahǫˀ kerǫˀ t-a-hǫ -ˀ k-erǫ -ˀ cl-fa-MpA-srf-assemble-pu there where they (m) assembled

tu there ši far

ahsǫ tehąǫˀ ø-ahsǫ t-ehąǫ -ˀ FZA-night-carry-st all night

They arrived where they have their homes. Far from their homes they assembled all night.

622

Forty Narratives in the Wyandot Language

tuneˀ there when

waˀ žah w-ø-až-a-h ø-FZA-be a size-st-dm it is a little

aˀ tǫ rahtat tu aˀ -t-ǫ -rahtat-ø fa-du-MpA-run-pu they (m) ran there ahaˀ tinyǫˀ d a-haˀ ti-nyǫ -ˀ fa-MpA-arrive-pu they (m) arrived the

de the

aˀ kyu[r]haˀ teˀ aˀ -ky-u-rhaˀ te-ˀ fa-du-become light-pu it became light

kanǫ hšaęˀ k-a-nǫ hš-a-ę-ˀ cl-FZA-house-jv-lie-st where a house lies

ahatiwaeh a-hati-w-ae-h fa-MpA-dnr-hit-pu they (m) struck

nęh then

yanǫ hskǫˀ ya-nǫ hs-kǫ -ˀ FZA-house-be inside-st it is inside a house

ahayuhšęˀ a-hayu-hš-ęˀ fa-MpA/IndP-finish-pu they (m) killed them (ind)

Then when it was a little light they ran to where a house lies. Into the house they came, struck and killed them. tunę aˀ yǫ maędaǫˀ de aˀ -yǫ ma-ędaǫ -ˀ fa-MpA/FZP-seize-pu then they (m) seized her the

yawiˀ tsinǫ hąˀ ya-wiˀ tsinǫ -hą-ˀ FZA-be a girl-st-dm she is a little girl

sahatišayęhąˀ s-a-hati-šayę-hą-ˀ re-fa-MpA-go out-inc-pu they (m) went out

Then they seized a little girl and went out. aste outside

saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one

hakǫ rehsuhareh h-ak-ǫ rehs-uhare-h MA-srf-hand-wash-st he is washing his hands

Outside he is one washing his hands. an

ǫ ndaeˀ

not

that one

nyęndiˀ tuˀ (to let him go)

tahǫ mašuˀ t-a-hǫ ma-šu-ˀ ng-fa-MpA/MP-kill-pu they (m) did not kill him ahatęndutǫˀ a-h-atę-ndutǫ -ˀ fa-MA-srf-tell-pu he tells it

nd the

hendehe hend-eh-e MpA-wish-pr they (m) wish, want ahayuhšęˀ a-hayu-hš-ęˀ fa-MA/MpP-finish-pu he had killed them (m)

Translating the Stories

623

nęh sahǫ teˀ waˀ s-a-hǫ -te-ˀ wa-ˀ re-fa-MpA-srf-take-pu now they (m) fled back They did not kill him because they wished to let him go. He tells it that he had killed those who had fled. tunęh ahatęndutǫˀ nęndaeˀ de a-h-atę-ndutǫ -ˀ fa-MA-srf-tell-pu then he told it the one who

hakǫ rehsuhareˀ n h-ak-ǫ rehs-uhare-ˀ MA-srf-hand-wash-st he washed his hands the

ahatęndutǫˀ a-h-atę-ndutǫ -ˀ fa-MA-srf-tell-pu he told it

Then the one who washed his hands told it. nęh

ahǫ matingyaht a-hǫ mati-ngyaht-ø fa-MpA/MpP-chase-pu then they (m) chased them (m) hu[ti]tsinąhkęˀ tąˀ nąˀ ǫ h huti-tsin-ą-hkęˀ ta-ˀ MpP-medicine-jv-(?)-st (medicine they used)359 from

nde watayurunǫˀ 302 w-at-ayu-ø-runǫˀ FZP-cave-be inside-st-pop the People of the Cave aˀ narihskwaˀ nąˀ ǫ h a-ˀ n-a-ri-hs-kwaˀ FZA-bone-jv-chew-ha-ps wolf from

sašuhkwut s-a-šuhkw-ut-ø re-MA-bottom-stand-st his bottom stands, quail

Then they chased the People of the Cave, whose medicine was the wolf and the quail. tunęh tsuskęhnyęˀ ts-u-skęhnyę-ˀ re-FZP-be near-st then it is very close hu[ti]tsinąhkęˀ tąˀ huti-tsin-ą-hkęˀ tą-ˀ MpP-medicine -jv-(?)-st (the medicine they used)360

ehumątiˀ [n]deˀ [n]gyaˀ e-humąti-nde’ngy-a’ fu-MpA/MpP-overcome-pu they (m) will overtake them (m) nąˀ ǫ h from

nde wąndat the Wyandot

kyorąhkǫ męˀ ky-o-rą-hk-ǫ mę-ˀ (du-FZP-sun to rise-ins-?-st) raven

359 This is how Barbeau translated this word (1960, 302 #2 and #12). 360 Barbeau 1915, 281fn1: “The informant explained that it refers to ‘the kind of medicine they had’ or ‘old time witchcraft.’ It seems evident that it was a ‘war-bundle’ containing dried skins or animals and other articles.”

624

Forty Narratives in the Wyandot Language

They are very close to overtaking them the Wyandot with their medicine, the raven. ndaeˀ

kaˀ

tuh

n

that

here

there

the

aˀ tehǫˀ trakyeˀ aˀ -te-hǫ -ˀ t-r-ø-aky-eˀ tl-du-MpA-srf-be with-st-pgr-pr they (m) are going with each other

hatituyaˀ taˀ hati-tuy-aˀ t-aˀ MpA-(to know)-ca-ha they (m) are made to feel (their feeling is) nęiˀ sęnęˀ

kaˀ tuˀ

(they were now)

(right close)

nę then

ndaeˀ that

hędeheˀ hęd-eh-eˀ MpA-wish-pr they (m) think

tahęndeˀ t-a-hęnd-e-ˀ cl-fa-MpA-go-pr where they (m) are going

That which they are going with (the raven) made them think that they (the Cherokee) were close to where they are going. unęh now

uskwirayǫ h u-skwir-ayǫ -h FZP-bush-be inside-st it is inside the bush, brush

hąhęndeh hą-hęnd-e-h fa-MpA-go-pr they (m) are going

tah[ǫ ]tahse[t] t-a-hǫ 361-t-ahset-ø cl-fa-MpA-srf-hide-pu they (m) are hiding there

Now it is inside the bush that they are going so that they are hiding there. saaˀ tat s-a-aˀ t-a-t-ø re-MA-body-jv-be one-st he is one

are[n]gyaˀ t a-r-engya-ˀ t-ø fa-MA-pass-ca-pu he went past some place

ehšateyaˀ t e-hš-atey-aˀ t-ø fu-2A-burn-ca-pu you (s) will cause burning

[u]tǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st there is plenty

ahęndihǫˀ a-hęnd-ihǫ -ˀ fa-MpA-say-pu they (m) said

[y]atsęhayeˀ ya-tsęh-a-ye-ˀ FZA-hearth-jv-number-st such a number of hearths, fires

He is one who went past. They said, “You will build fire in plenty of hearths.”

361 This is incorrectly recorded as -o- in Barbeau 1960, 302 #30.

Translating the Stories

tuh there

šehehsaętǫ nyǫˀ š-e-hehs-a-ę-tǫ nyǫ -ˀ co-(FZA)-rotten wood-jv-lie-ds-st at the same place plenty of rotten wood

625

aˀ tewaye aˀ -te-w-aye-ø tl-du-(FZP)-number-st each one

nd the

utekaˀ u-te-ka FZP-burn-ha it burns “At the same place plenty of rotten wood is burning.” šǫˀ mąndeˀ š-ǫˀ m-ą-ndeˀ 2P-self-ns-el at yourself

esa

eˀ šatahseht eˀ -š-at-ahseht-ø fu-2A-srf-hide-pu you will hide yourself

you

“You will hide yourself.” nǫ nęh tuh then

there

ahatinyǫˀ a-hati-nyǫ -ˀ fa-MpA-arrive-pu they (m) arrived

de the

watayurunǫˀ w-at-ayu-runǫ -ˀ FZP-cave-be inside-pop-st people of the cave

Then they arrived, the People of the Cave. tahǫ kahkwaˀ t-a-hǫ -kahkw-aˀ du-fa-MpA-look-pu they (m) looked at it

d

utekanyǫˀ u-tek-anyǫ -ˀ FZP-burn-ds-st the there is burning in many places

tahatiˀ [ž]aˀ t-a-hati-ža-ˀ du-fa-MpA-shoot-pu they (m) shot

They looked at where there is burning in many places and shot at it. [h]ęndiheˀ hęnd-ih-eˀ MpA-wish-pr they (m) think

tuy

n

there

the

ayutaˀ hǫˀ 303 ayu-ta-ˀ hǫ -ˀ I IndP-sleep-ds-st they (ind) are asleep in many places

They think that they are asleep in many places there.

626

Forty Narratives in the Wyandot Language

kahšęˀ kaˀ

ndae

hąˀ rą

de

(it was a mistake)362

that

only

the

tuhehsaętǫ nyǫˀ t-u-hehs-a-ę-tǫ nyǫ -ˀ cl-FZP-rotten wood-jv-lie-ds-st there is lots of rotten wood there

It was a mistake. There is only lots of rotten wood there. nde wąndat the

Wyandot

kǫˀ mąˀ other way

[h]atiˀ nǫ mąˀ yeh hati-ˀ nǫ m-ąˀ -yeh MpA-back-ns-el on their (m) backs

tahati[ž]ah t-a-hati-ža-h du-fa-MpA-shoot-pu they (m) shot

hideˀ

nde

(and)

the

[h]utaˀ w[i] hu-taˀ -wi-ø MP-sleep-tr-st he is sleeping, sleepy

The Wyandot shot from on their backs, the other had been sleeping. tu

tuˀ ndi

there

also

tahaˀ ža t-a-ha-ˀ ž-a du-fa-MA-shoot-pu he shot

He also shot there. taˀ męh t-aˀ -ø-mę-h du-fa-FZA-happen-inc+pu it happened d the

aˀ eˀ ša aˀ -e-ˀ š-a fa-IndA-shoot-pu they (ind) shot

hatiˀ žahs hati-ˀ ža-hs

d

du

de

(that)

the

[yę]kyuhkyuwanęˀ ø-yękyu-hk-yuwanę-ˀ FZA-be a clan-ins-be large-st it is a large group

de

watayurunǫˀ tunǫ daeˀ hąˀ rąˀ w-at-ayu-runǫ -ˀ FZP-cave-be inside-pop-st the people of the cave (it is) that only uhesaęˀ tǫ nyǫˀ u-hes-a-ę-ˀ tǫ nyǫ -ˀ

362 This is the translation presented in Barbeau 1960, 303 #1.

Translating the Stories

MpA-shoot-ha they (m) shoot

627

FZP-rotten wood-jv-lie-ds-st a lot of rotten wood

these

It happened that it is a large group that the People of the Cave shot, but they only shot a lot of rotten wood. ndeˀ nde

wąndat

at these

Wyandot

hǫ mątižahs hǫ mąti-ža-hs MpA/MpP-shoot-ha they (m) shoot them (m)

The Wyandot shoot at them. ahšawi above

[i]hę[n]deˀ s i-hęnd-e-ˀ s pa-MpA-go-ha they (m) go, walk

ndeˀ

ndeˀ

(those

the)

nde

Wandat

the

Wyandot

watayurunǫ h w-at-ayu-runǫ -h FZP-cave-be inside-pop-st people of the cave

nde hundatrižuh hund-at-rižu-h MpP-srf-fight-st the they (m) are fighting

ndae

hąˀ rąˀ

that

only

hundatrižuh hund-at-rižu-h MpA-srf-fight-st they (m) are fighting

uhesaętǫ nyǫˀ u-hes-a-ę-tǫ nyǫ -ˀ FZP-rotten wood-jv-lie-ds-st lots of rotten wood Above the Wyandot go, fighting those People of the Cave who are only fighting lots of rotten wood. ąhǫ teˀ wah de ą-hǫ -te-ˀ wa-h fa-MpA-srf-take-pu they (m) fled the

watayurunǫ h w-at-ayu-runǫ -h FZP-cave-be inside-pop-st People of the Cave

The People of the Cave fled and they overcame them. nęh

sahǫ rąhskwaˀ s-a-hǫ -rahskwa-ˀ

nde

wąndat

ahǫ mątinde[n]gya[n]di[a]ˀ a-hǫ mati-ndengyandi-aˀ fa-MpA/MpP-overcome-pu they (m) overcame them (m)

628

then

Forty Narratives in the Wyandot Language

re-fa-MpA-leave-pu they (m) left to go back the

Wyandot

Then the Wyandot left to go back. ątaˀ not

te sumątižaˀ te-s-um-ąt-iža-ˀ ng-re-(MpA/FZP)-body-search for-st they (m) do not search for her (?)

yawiˀ tsinǫ hąˀ ya-wiˀ tsinǫ -h-aˀ FZA-be a girl-st-dm she is a little girl

tahkwąˀ diˀ

de

(thereabout)

the

yǫ mąnyǫ ndeˀ 304 yǫ mą-nyǫ n-d-e MpA/FZP-(take care of)-dl-pr they (m) are going to take care of her

They (the Catawba/Cherokee) did not search for the little girl; they (the Wyandot) are going to take care of her. nę Now

sahatinyǫˀ s-a-hati-nyǫ -ˀ re-fa-MpA-arrive-pu they (m) arrived back

nd the

ęndareˀ ę-ndare-ˀ IndA-exist-st they (ind) live

nde hundakyasǫ nt hund-aky-as-ǫ nt-ø MpP-srf-(?)-begin-st the they (?) had started from

Now they arrived back where they live where they started from. ędahk four

iwahsęˀ iw-ø-ahsę-ˀ pa-FZA-be ten-st it is such a number of tens

watayurunǫ ndeˀ w-at-ayu-ø-runǫ FZP-cave-be insidest-pop People of the Cave that

ihęnǫ i-hęn-ǫ -ø pa-MpA-be together-st they (m) are such a number together

nde wąndat the

de the

ęˀ trǫˀ ihęnǫ h i-hęn-ǫ -h pa-MpA-be together-st Wyandot nine they (m) are such a number

There are forty People of the Cave and nine Wyandot.

Translating the Stories

629

39 wa r b e t w e e n t h e w ya n d o t s a n d t h e c h e ro k e e s ( b a r b e au 1915, 282–3; 1960, 54, 304–7 )

hǫ kiˀ wahehs hǫ -kiˀ wahe-hs MpA-go on a war party-ha they (m) go on war parties

de

Sayętsuwat s-a-yęts-uwat-ø re-MA-forehead-be large-st Big Forehead

hatsih d h-atsi-h MA-be called-st he is called the

the

hǫ mayuwanęh hǫ ma-yuwanę-h MpA/MP-be large-st he is a leader, chief

ne

wąndat

the

Wyandot

akękyukongyaˀ a-k-ø-ękyu-k-ǫ ngy-aˀ fa-cl-FZA-be a clan-ins-make-pu one makes a group They are going on war parties, the leader of the Wyandot is Big Forehead, who forms a group. n the

ahǫ rahskwah a-hǫ -rahskwa-h fa-MpA-leave-pu they (m) left

d

ahǫ kiˀ wah a-hǫ -kiˀ wa-h fa-MpA-go on a war party-pu they (m) went on a war party

the

iyaˀ [n]denyǫ hšrayeh i-ya-ˀ ndenyǫ -hšr-a-ye-h pa-FZA-overcome-nm-jv-number-st such a number of years de the

watayurunǫ w-at-ayu-ø-runǫ FZP-cave-be inside-st-pop People of the Cave

de

tutižu

the

(continually)

utǫ rǫ tǫˀ u-tǫ rǫ tǫ -ˀ FZP-be plenty-st it is plenty, many

hundatrižuh hund-at-rižu-h MpP-srf-kill-st they (m) are fighting

nde wandat the

Wyandot

They left to go on war parties for many years, the People of the Cave and the Wyandot continually fighting. tuh

ahęduręhąˀ a-hęd-urę-hą-ˀ

de

šižuh

d

uwatayǫ h uw-at-ayǫ -h

tuh

630

there

Forty Narratives in the Wyandot Language

fa-MpA-find-inc-pu they (m) found it the

(it is such) the

es[h]ǫ teˀ wahtaˀ e-s-hǫ -te-ˀ wa-ht-aˀ fu-re-MpA-srf-take-ca-pu they (m) will again flee to such a place

FZP-cave-be inside-st inside a cave

waˀ tayurunǫ h w-aˀ t-ayu-ø-runǫ h FZP-cave-be inside-st-pop People of the Cave

there

tǫˀ mąh (that way)

They found that the People of the Cave will flee to a place inside a cave. tu

nęh

there

now

the

ahatiriwihšaˀ a-hati-riw-ihša-ˀ fa-MpA-matter-finish-pu they (m) complete, consider a matter

ah[ati]atahatižeˀ a-hati-ata-ø-hatiž-eˀ op-MpA-end-st-pgr-pr they (m) should go to the end

de

yękyuhkuwanęh ø-yękyu-hk-uwanę-h FZA-be a clan-ins-be large-st it is a large group

de the

the

kariwayǫ ht k-a-riw-ayǫ ht-ø du-matter-jv-begin-st certainly

the

ahǫ mątiwišęgya a-hǫ mąti-wiš-ęgy-a fa-MpA/MpP-power-surpass-pu they (m) surpass them (m) in power

d

ęndaeˀ

trǫ ndiˀ 305

that one

much

watayuruhnǫ w-at-ayu-ø-ruhnǫ FZP-cave-be inside-st-pop People of the Cave

There now they consider the matter of how to begin surpassing in power the very large group of the People of the Cave. tunęh

de

there now the trǫ ndiˀ

hǫ mayuwanęh hǫ ma-yuwanę-h MpA/MP-be large-st he is the leader, chief

utahatasat u-t-a-h-at-as-at-ø

Sayętsuwat s-a-yętsu-wat-ø re-MA-forehead-be large-st Great Forehead d

nęh now

ireheˀ i-r-eh-eˀ

Translating the Stories

fa-du-fa-MA-srf-finish-ca-pu he used all his energy, exerted himself

much d the

ayuręhąˀ a-y-urę-hą-ˀ op-1A-find-inc-pu I would find it

de

de the

pa-MA-wish-pr he wishes

that which

hatažaware d ha-t-až-a-ware-ø op-du-1xpA-jv-(move)-pu we (x) should move the

that which

ahawahšęˀ ah-awa-hš-ęˀ op-1xpA/MpP-finish-pu we should finish, kill them (m)

631

aweti? all

watayurunǫ h w-at-ayu-ø-runǫ h FZP-cave-be inside-st-pop People of the Cave

There now the leader Great Forehead used all his energy to wish, “I would find that which we would do to kill all of the People of the Cave.” kahatuh

n

(about)

the

n’

ęˀ ndiˀ

he

I

aˀ uˀ rah aˀ -u-ˀ ra-h fa-FZP-be night-inc+pu it is night

d when

ayakyaˀ kyenǫ h a-y-aky-aˀ ky-en-ǫ -h op-1A-srf-body-lie-ds-pu I would lay my body down

ahęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

yaharyeh ya-har-ø-yeh FZA-woods-ns-el in the woods

tuh

ših far away n

ęˀ diˀ

there the I

hewaitaˀ hew-a-ita-ˀ fu-1P-sleep-inc+pu I will sleep It was night when he said, “Far away I would lay my body down in the woods. There I will sleep.” tuh ahakyaˀ kyenǫ a-h-aky-aˀ ky-en-ǫ -ø fa-MA-srf-body-lie-ds-pu there his body lies (a)harǫ t a-ha-rǫ -t

d

nęh now

ayęh a-ø-ye-h

kyuˀ randiˀ ky-u-ˀ ra-nd-iˀ cl-FZP-be night-inc-st when it has become night d

utayuwahskaǫˀ te u-t-ayuw-a-hsk-aǫˀ t-e

ne the

632

Forty Narratives in the Wyandot Language

(fa)-MA-hear-(pu) he has heard the

op-FZA-be-pu it would be

fa-du-IndP-body-jv-make a noise-pu the one made a noise while walking

His body lies there when it has become night. He hears one making a noise while walking. tuh there

[h]uraˀ tukaˀ hu-r-a-ˀ tu-kaˀ MP-(?)-jv-know-ha (he is silent)363

ihuweręh i-huw-er-ęh pa-MP-do-st he does it (so)

tuh

ati

where

then

[i]reˀ i-r-e-ˀ pa-MA-walk-pr he walks

taˀ tatahaˀ t-a-ˀ t-a-ta-ha-ˀ (cl)-fa-du-MA-stand-inc-pu when he stood There he is silent when he walks and stands. n[ęh] now

ąhęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

teskware ndaeˀ te-skwa-re-ø (du)-2pA-(do)-st you (p) do it that one

u[n]daeˀ

atiˀ

that one

then

ehšriwihšahs e-hš-rih-ihša-hs pa-2A-matter-search for-ha you are looking for a matter

haeskwaˀ ti[n]gyęh haeskw-aˀ t-ingyę-h 2pA/MpP-body-go out-st you (p) bring them (m) out

Now, he (a spirit) said, “You are looking, then concerning how to bring them out.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said d the

hę yes

[a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

ežaˀ kǫˀ e-žaˀ -kǫ -ˀ 1A-break-ds-st I break it into many

de that which

diˀ I

(aw)e[n]daˀ urahaˀ aw-e-ndaˀ ura-ha-ˀ fa-1A-have power-inc-pu I have the power, ability

hęhǫ tahsehtahkwaˀ hę-hǫ -t-ahseht-ahkw-aˀ fu-MpA-srf-hide-ins-pu it will be the place of their (m) hiding

363 This is the translation presented in Barbeau 1960, 305 #46.

Translating the Stories

de the

633

kyure[n]daharęht 306 ky-u-rend-a-haręht-ø cl-FZP-rock-jv-be a hole-st where there is a hole in the rock, a cave

He said, “Yes.” He (the spirit) said, “I have the ability to break into many pieces the place of their hiding, where there is a hole in the rock, a cave.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

tuh

de

there

the

temętatęhtrahaˀ t-em-ø-ęt-a-tęhtra-ha-ˀ cl-fu-FZA-day-jv-stretch out-inc-pu when day will be stretched out, finished

eskwanęraęta de e-skwa-nęr-a-ę-t-a fu-2pA-group-jv-put-ca-pu you will bring a group somewhere the

tuh there

kyuwataharęht ky-u-wat-a-haręht-ø cl-FZP-cave-jv-be a hole-st where there is a cave

He said, “The the day will be finished, then you will bring a group to where there is a cave.” nęh

tuh

now

there

tuh there

usareht u-s-a-r-e-ht-ø fa-re-fa-MA-go-ca-pu he went back to a place

nęh now

sahayǫ matęndutǫˀ s-a-hayǫ m-atę-ndutǫ -ˀ re-fa-MA/MpP-srf-tell-pu he told them (m) again

[ha]kyuhkwamęh ha-kyu-hkw-a-mę-h MA-be a clan-ins-jv-have-st his group

Now he went back to a place and told his group again. [a]hęhąǫˀ gyuhšęˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said (all right)

tuh there

ekweh e-kw-e-h fu-1nP-go-pu we (n) will go

He said, “We will go there and wait.”

hekwanęraęˀ he-kwa-nęr-a-ę-ˀ (fu)-1npA-group-jv-lie-(pu) we (n) will lie as a group, wait

634

nęh

Forty Narratives in the Wyandot Language

tuh

now there

ahatinęraęˀ a-hati-nęr-a-ę-ˀ fa-MpA-group-jv-lie-pu they (m) lay as a group, waited

Then they waited there. nęh

akwęntatęhtrahaˀ nęh tawahtsiˀ rareh a-kw-ø-ęnt-a-tęhtra-ha-ˀ t-aw-a-htsiˀ r-a-re-h fa-cl-FZA-day-jv-stretch out-inc-pu cl-fa-FZA-cloud-jv-move-pu now when day stretched out (at the fall of day) now clouds moved nęh

(a)kyuˀ kwayareˀ 364 a-ky-u-ˀ kw-a-yare-h fa-du-FZP-(srf)-make noise-pu now a loud noise resounded

tahatiˀ žakǫ nyǫˀ t-a-hati-ˀ ža-kǫ nyǫ -ˀ du-fa-MpA-shoot-ds-pu they (m) shot many

kyunǫ tut ky-u-nǫ t-ut-ø cl-FZP-hill-stand-st

ne

(a)hǫ tasehtahkwaˀ a-hǫ -t-aseht-ahkw-aˀ (fa)-MpA-srf-hide-ins-pu

where a hill stands

the

place where they (m) hide

de the

de

watayuhrunǫ h w-at-ayu-h-runǫ-hFZP-cave-be inside-st-pop the People of the Cave

Now, at the end of the day, clouds move, a loud noise sounded, and they shot many of the People of the Cave where a hill stands. tuh

tahatiˀ šakonyǫˀ t-a-hati-ˀ ša-konyǫ -ˀ du-fa-MpA-shoot-ds-pu there they (m) shot many times tiwaˀ

de

that many

the

hiˀ nǫ

aweti aˀ yǫ mąti[n]gyęh aˀ -yǫ mati-ngeyę-h fa-MpA/FZpP-(go out)-pu thunderer(s) all they (m) drove them (f) out

tayutahsehti t-ayu-t-ahseht-i (cl)-IndP-srf-hide-st (where) they (ind) are hidden

There the thunderers shot many times, driving out all the many that were hidden.

364 This word is followed with “(kwayareˀ tahatiˀ jakǫ nyǫˀ ),” unnumbered.

Translating the Stories

dae

weti ahaaˀ kǫˀ de a-ha-aˀ k-ø-ǫ -ˀ fa-MA-srf-break-ds-pu that one all he broke many the [a]hǫ tahsehtahkwaˀ a-hǫ -t-ahseht-ahkw-aˀ fa-MpA-srf-hide-ins-pu they (m) went to hide in such a place

de the

hiˀ nǫ

635

de

thunderer the hundaˀ trižuˀ hund-aˀ t-rižu-ˀ MpP-srf-fight-st they (m) are fighting

The thunderer broke all of the places that they went to hide in when they were fighting. tuh there

[a]hǫ mątihšęˀ a-hǫ mąti-hš-ęˀ fa-MpA/MpP-finish-pu they (m) killed them (m)

de the

watayurunǫ w-at-ayu-ø-runǫ FZP-cave-be inside-st-pop People of the Cave

There they killed them, the People of the Cave. ndaeˀ

nde

wa[n]dat

dae

those ones

the

Wyandot

that one

[a]hahkwihšęngyaˀ 307 de a-h-ahk-wihš-ęngy-aˀ fa-MA-srf-force-overcome-pu he surpassed in force who

sayęhtsuwat s-a-yęhts-uwat-ø re-MA-forehead-be large-st Great Forehead Of the Wyandot, Great Forehead surpassed in force. kahę

daeˀ

at this point

that one

[u]sawas u-s-aw-as-ø

ahayǫ wišrǫˀ a-hayǫ -wišr-ǫˀ fa-MA/MpP-power-give+pu he gave them (m) power šǫ mąhšutaˀ ah šǫ ma365-hšut-aˀ -ah

365 There is an -shr- here instead of the -sh- or -ha- that should be here.

n

ęndaeh

the

that one

636

Forty Narratives in the Wyandot Language

fa-re-1xpA-be called-pu we renamed

MA/1pP-be grandparent to-st-dm he is our grandparent, our grandfather

At that point he gave people power, that one we renamed Our Grandfather. 40 h o w t h e w h i t e s f o u g h t t h e w ya n d o t s ( b a r b e au 1915, 284–6; 1960, 54–5, 307–12 )

hǫ trižuˀ hǫ -t-rižu-ˀ MpA-srf-fight-st they (m) fought

de the

[ha]tinyǫ mąhąˀ hati-nyǫ mąhą-ˀ MpA-be white people-st they (m) are white people

nde wandat the

Wyandot

The white people and the Wyandot fought. nęh ahǫ ntewaˀ a-hǫ n-te-wa-ˀ fa-MpA-srf-take-pu now they (m) fled

de

Wandat

the

Wyandot

Then the Wyandot fled. nę

kahęn

now

meanwhile

tahǫ mątingya[t] t-a-hǫ mąti-ngyat-ø cl-fa-MpA/MpP-chase-pu they (m) chased after them (m)

Meanwhile, they chased after them. n the

ǫ tawakǫ tah ǫ -t-aw-ø-ak-ǫ t-ah fa-cl-fa-FZA-srf-begin-pu at the beginning

tiwinǫ h ti-winǫ -h FZdA-be a young woman-st they two (f) are young women [ha]tin[y]ǫ mąhąˀ hati-nyǫ mąhą-ˀ

aˀ yǫ matiže[n]daǫˀ aˀ -yǫ matiž-endaǫ -ˀ fa-MpA/FZpP-seize-pu they (m) seized them (f) na now

tendih te-nd-i-h du-FZdA-be two-st they (f) are two

ayǫ mątinyǫ ht de a-yǫ mąti-nyǫ ht-ø fa-MpA/FZpP-take along-pu they (m) took them (f) those

Translating the Stories

637

MpA-be white people-st they (m) are white people At the beginning, white people seized two young women, and led them away. hutiš[at]e[n]ˀ huti-šaten-ˀ MpP-be on back-st they (m) are riding

n

ǫ daeˀ

de

sudarh

deˀ šaˀ

the

those ones

the

soldier(s)

while

[t]iwinǫ h d ti-winǫ -h FZdA-be a young woman-st they two are young women the

aˀ hǫˀ ye` aˀ hǫ -ˀ -yeˀ FZA-(foot)-nsel (on foot)

n

ǫ daeˀ

the

those ones

iˀ [n]de iˀ nd-e-ˀ FZdA-come-st they two (f) walk The soldiers ride, while the two women walk on foot. kaha

nęh

(there) now

atiˀ then

ažuta[n]diˀ yat ažu-t-a-ndiˀ y-at-ø fa-MdA-srf-chase-ca-pu they two (m) followed)

honteˀ yęˀ ąhąh de hon-te-ˀ ye-ˀ -hąh MpA-srf-be siblings-st-dm they (m) are siblings the

[ti]winǫ h ti-winǫ -h FZdA-be a young woman-st two young women Then they followed, the two siblings (brothers) of the two young women. nęh now

hatindataęˀ de hati-ndat-a-ę-ˀ MpA-camp-jv-have-st they (m) have a camp, their camp the

[t]iwinǫ h ti-winǫ -h

[t]iyanyǫ h ti-yanyǫ -h

sudar

deˀ šaˀ

soldiers

while

638

Forty Narratives in the Wyandot Language

FZdA-be a young woman-st two young women

FZdA-cook-st they (f) two are cooking

yǫ matindahskwęˀ takyeˀ 308 yǫ mati-ndahskw-ę-ˀ t-ø-aky-eˀ MpA/FZpP-prisoner-put-ca-st-pgr-pr they (m) are making them (f) slaves Now at the camp of the soldiers, the two young women are cooking. They are making them slaves. nęh aˀ watǫˀ aˀ w-ø-atǫ -ˀ fa-FZA-happen-pu now it happened

d these

aˀ tǫ takyanǫ nyǫˀ aˀ -t-ǫ -takya-nǫ nyǫ -ˀ fa-du-MpA-talk-ds-pu they (m) talked together a lot

de who

hǫ teˀ yęˀ ahą hǫ -te-ˀ yę-ˀ -ahą MpA-srf-be siblings-st-dm they (m) are siblings Now it happened that the siblings talked together. ayęhąǫˀ a-y-ęhąǫ -ˀ fa-FZA-say-pu she said

kaˀ here

ižaiže[n]haˀ iž-aiž-en-h-aˀ pa-1xdA-have-ha-ps we two (x) had

ainyetutęˀ ainy-et-utę-ˀ 1xdA-stick(s)-be such-st we two (x) have sticks of such a kind

taˀ ainyętatat t-aˀ -ainy-ęt-a-t-at-ø du-fa-1xdA-stick-jv-end-ca-pu we two (x) have extended the sticks to the end, laid out She said, “Here, we two have sticks that we have laid out.” tuh there

ahǫˀ nǫ tarǫ nyǫˀ d a-hǫ -ˀ nǫ t-a-r-ǫ nyǫ -ˀ fa-MpP-leg-jv-put-ds-pu their (m) many legs are put the

usawaˀ trǫ mą u-s-aw-ø-aˀ t-rǫ -mą-ø fa-re-fa-FZA-srf-put on-un-pu many are taken off

de the

Translating the Stories

639

hutiwihšęhąǫˀ huti-wihš-ęhąǫ -ˀ MpP-force-carry-st their (m) force is borne (away) “There their legs are put so that their strength is borne away.” [a]hęhąǫˀ a-h-ęhąǫ -ˀ fa-MA-say-pu he said

de

[e]waˀ tuˀ ew-ø-aˀ tu-ˀ fu-FZA-happen-pu it will happen

the

trǫ ndiˀ

n

ǫ mąaˀ de

de

much

the

at now, then

the

etsiˀ [n]dręhšǫ nyǫˀ e-tsi-ˀ ndręh-šǫ nyǫ -ˀ fu-2dA-tie-ds-pu you (d) will tie many times

hetsiskwe[n]daˀ taęˀ he-tsi-skwe-ndaˀ t-a-ę-ˀ fu-re-2pA-camp-jv-have-pu you (p) will again have, make camp

[e]tsi[n]ditaˀ e-tsi-ndi-t-aˀ fu-2dA-be strong-ca-pu you (two) will strengthen, tighten

[h]atiˀ nǫ htaˀ yeh dešaˀ hati-ˀ nǫ ht-aˀ yeh MpA-leg-elns on their (m) legs while

hǫˀ nǫ yutrahǫ nyǫˀ hǫ -ˀ nǫ y-utra-hǫ nyǫ -ˀ MpA -(?)-go over-ds-st they (m) are stretched out

He said, “When you will again make camp, greatly tighten what you tie on their legs while they are stretched out in many places.” tuh

nę

tuh

hainyǫˀ

n

there

now

there

(?)

the

ǫ nęˀ etsinyędaręmihaˀ e-tsi-nyęd-a-rę-mi-h-aˀ fu-2dA-ability-jv-be stable-tr-dl-pu now your (d) ability will be stable, ready

tehši[n]gyaǫ tehsǫˀ te-hši-ngyaǫ tehsǫ -ˀ du-imp+2dA-whistle-imp whistle “Now when you are ready, whistle.” nę

husahatindatęˀ hu-s-a-hati-ndat-ę-ˀ fa-re-fa-MpA-camp-have-pu now when they (m) had their camp again

nę now

aˀ ka[n]gyaǫ tehsǫˀ aˀ -k-a-ngyaǫ tehsǫ -ˀ fa-du-FZA-whistle-st she whistled

nę now

640

Forty Narratives in the Wyandot Language

tahinyǫˀ t-a-hi-nyǫ -ˀ du-fa-MdA-arrive-pu they two (m) arrived

ne the

hǫˀ teyęˀ ąhąˀ hǫ -ˀ te-yę-ˀ -ąhąˀ MpA-srf-be siblings-st-dm they (m) are brothers

de the

žata[n]diyahteˀ ž-at-a-ndiyaht-eˀ MdA-body-jv-chase-pr they two (m) follow Now, when they had their camp again, she whistled, and the two brothers arrived, the ones who were following. tuh there

hatinǫ tutrahǫ nyǫˀ hati-nǫ t-utra-hǫ nyǫ -ˀ MpA-leg-go over-ds-st their (m) legs are stretched out in many places

ya[n]ditih ya-ndi-t-ih FZA-be strong-ca-st it is made strong, firm

yaˀ [n]dręhšǫ nyǫˀ ya-ˀ ndrę-hšǫ nyǫ -ˀ FZA-tie-ds-st it is tied in many places Their (the soldiers’) legs are stretched out in many places, made firm by being tied in many places. [a]hǫ matihšęˀ a-hǫ mati-hš-ęˀ fa-MpA/MpP-finish-pu they (m) finished, killed them (m)

ne

sudar

the soldiers

[yę]kyuhkuwanęh tuh hąˀ rąˀ deˀ ša ǫ -yękyu-hk-uwanę-h FZA-be a clan-ins-be large-st it is a crowd that only while enomeh en-ome-h FZpA-be human-st they (f) are humans, Wyandot

aweti all

[ha]tiˀ nyǫ mąhąˀ hati-ˀ nyǫ mąhą-ˀ MpA-be white people-st white people tendi 309 te-nd-i-ø du-FZdA-be two-st two

ahǫ mątihšęˀ a-hǫ mąti-hš-ęˀ fa-MpA/MpP-finish-pu they (m) finished, killed them (m)

de the

de the

Translating the Stories

641

They killed the white soldiers. Only two female Wyandot (and their brothers) killed them all. nęh now

sayǫ mątinyǫˀ s-a-yǫ mąti-nyǫ -ˀ re-fa-MpA/FZpP-arrive-pu they (m) took them (f) back

hǫˀ teˀ yęˀ ąhą hǫ -ˀ te-ˀ yę-ˀ -ąhą MpA-srf-be siblings-st-dm they (m) are siblings

de

(a)yǫ mątiže[n]dąǫ męˀ a-yǫ mątiž-endąǫ m-ęˀ fa-MpA/FZpP-seize-pu they (m) seized them (f)

those

usahatinyǫˀ t de u-s-a-hati-nyǫˀ t-ø fa-re-fa-MpA-arrive-pu they (m) arrived back the

na now

tati[n]daręˀ t-ati-ndarę-ˀ cl-MpA-live-st it is where they (m) live

Now the siblings took back those that had been seized, as they arrived back where they live. ne

waˀ tuˀ

the

next time

usahǫ trižuˀ u-s-a-hǫ -t-rižu-ˀ fa-re-fa-MpA-srf-kill-pu they (m) fought again

ihęnǫ i-hęn-ǫ -ø pa-MpA-be together-st they (m) are such a number n the

na now

unyǫ ht

ahšęhk

(the same)

three

hǫ takyęˀ ą hǫ -taky-ę-ˀ -ą MpA-rf-have as child-st-dm they (m) are parents and children

ahǫ matižendaǫˀ a-hǫ matiž-endaǫ -ˀ fa-MpA/MpP-seize-pu they (m) seized them (m)

It happened that they fought again; three, parents and children, were seized. de the

yaˀ tǫ ya-ˀ tǫ -ø FZA-be old-st she is old

yǫ maęˀ ąh yǫ ma-ę-ˀ -ąh

ęngyareˀ

nešaˀ

de

first

also

who

haˀ tǫˀ ha-ˀ tǫ -ˀ MA-be old-st he is old

de the

642

Forty Narratives in the Wyandot Language

MpA/FZP-have as child-st-dm they (m) have her as child, their daughter She who is old first, also he who is old and their daughter. nęh [i]sahǫ mątinyǫ [t] tuh i-s-a-hǫ mąti-nyǫ t-ø pa-re-fa-MpA/MpP-take along-pu now they (m) took them (m) back there tundatetęrǫ ndih t-und-ate-tęr-ǫ ndi-h cl-MpA-srf-fort-make-st where they (m) had made their fort uˀ ngya[n]dih u-ˀ ngyandi-h FZP-be a long time-st it is a long time

nde the

tuhe

tehusahęndeh te-hu-s-a-hęnd-e-h cl-fa-re-fa-MpA-go-pr they (m) went back there

de the

[ha]tinǫˀ mąhaˀ hati-nǫˀ mąha-ˀ MpA-be white-people-st they (m) are white people

hatiyerǫ hati-yerǫ -ø MpA-assemble-st there they (m) are assembled

atęrayǫ h ø-atęr-ayǫ -h FZA-fort-be inside-st inside a fort

Now, they took them back to the place where the white people made their fort. For a long time they were gathered there inside a fort. nęh sahatiˀ ngyayehąˀ s-a-hati -ˀ ngy-aye-hą-ˀ re-fa-MpA-finger-go out-inc-pu now they (m) went out, escaped [a]hatitu[h] nęh a-hati-tu-h fa-MpA-know-pu they (m) knew now

nęh now

kyuhskęnyęˀ ky-u-hskęnyę-ˀ du-FZP-be near-st it is close,nearly

sahǫ mati[n]gyah[t] s-a-hǫ mati-ngyaht-ø re-fa-MpA/MpP-chase-pu they (m) chased them (m) back ahǫ matiˀ [n]deˀ gya de a-hǫ mati-ˀ ndeˀ gy-a fa-MpA/MpP-overcome-pu they (m) overtook them (m) the

hundatemęhąkeˀ hund-ate-m-ę-hak-eˀ MpP-srf-take-st-pgr-pr they (m) were fleeing Now they escaped, and were chased. They knew that they were close to being overtaken when they were fleeing.

Translating the Stories

hundateˀ męh de hund-ate-ˀ m-ęh MpP-srf-take-st they (m) fled the

yarǫ tayǫ h ya-rǫ t-ayǫ -h FZA-log-be inside-st it is inside a log

643

yarǫ tatęˀ traˀ ya-rǫ t-a-tęˀ tra-ˀ FZA-tree-jv-stretch out-st it is a stretched out tree, log

They fled into a stretched out log. nęh tahatinyǫ de 310 t-a-hati-nyǫ -ø cl-fa-MpA-arrive-pu now they (m) arrived at a place the ąˀ ąh te hatituˀ yęˀ te-hati-tuˀ y-ęˀ ng-MpA-know-st not they (m) do not know

[ha]tinyǫ mąhąˀ hati-nyǫ mąhą-ˀ MpA-be white people-st they (m) are white people

de

yarǫ tayǫ h ya-rǫ t-ayǫ -h FZA-tree-be inside-st the inside a log

hatiyerǫˀ hati-yerǫ -ˀ MpA-gather-st they (m) are gathered

Now the white people arrived at such a place, not knowing that they are gathered inside a log. yanyęnǫ h ya-nyę-nǫ -h FZA-bark-ds-st dogs de the

te yǫ hǫ tetsihs te-yǫ -hǫ t-ets-i-hs du-FZpA-ear-be long-st-pl they (f) have long ears

hayuwahsęhamiˀ s hayuw-ahs-ęhami-ˀ s MpA/IndP-(?)-carry-ha (they (m) them (ind) track)

daeˀ that one

hatižeraˀ ta hatiž-er-aˀ t-a MpA-do-ca-ha they (m) do it with it

d

ayǫ meˀ ay-ǫ me-ˀ IndA-be human-st the humans, natives

They tracked the natives with long-eared dogs. hęnde[n]diˀ deheręh hęnd-endi-ˀ MpA-pass-st they (m) pass by far skwętat sk-w-ęt-a-t-ø re-FZP-day-jv-be one-st it is one day

ahędeh a-hęd-e-h fa-MpA-go-pr they (m) went nde

tuh

the

there

kaha

deˀ šaˀ

here

while

hatiyerǫˀ hati-yerǫ -ˀ MpA-assemble-st they (m) are assembled

tuh there

644

Forty Narratives in the Wyandot Language

[u]skwęˀ rayǫ h u-skwęˀ r-ayǫ -h FZP-hole in a tree-be inside-st inside a hole in a tree They pass by far. They went here one day, where they are gathered inside a hole in a tree. sahatižayęhąˀ s-a-hatiž-ayę-hą-ˀ re-fa-MpA-go out-inc-pu they (m) came out to go back tehu[n]dakyaˀ tahkwih te-hund-aky-aˀ ta-hkw-ih du-MpP-srf-body-(?)-st (they (m) use as guides)366 dǫˀ mąh (towards ?)

de the

daeˀ

hąˀ rąˀ

that one

only

hatirǫ nyǫˀ hati-rǫ nyǫ -ˀ MpA-be distant-ds they (m) are many distant ones, stars

etatindareˀ et-ati-ndare-ˀ cl-MpA-exist-st where they (m) live, reside

They went back using as their guides only the stars, heading them to where they live. nę

tu

now there

tahendeˀ t-a-hend-e-ˀ cl-fa-MpA-go-pr they (m) are going there

de the

hu[n]data[n]diyaht[ęˀ ]367 hu-ndat-a-ndiyaht-ęˀ MpP-camp-jv-chase-pr they (m) are following (a camp)

tusahǫ trah t-u-s-a-hǫ -t-ra-h du-fa-re-fa-MpA-srf-be with-pu they (m) met again Now they are going to the camp to meet again. nęˀ

waˀ tuh

usahǫ tahseˀ [t] u-s-a-hǫ -t-ahseˀ t-ø

[a]męˀ yeh a-mę-ˀ -yeh

366 This is the translation used in Barbeau 1960, 310 #32. 367 The vowel used in Barbeau 1960, 310 #41 was -ǫ -, which is incorrect.

Translating the Stories

now next time nǫ maˀ de this time

fa-re-fa-MpA-srf-hide-pu they (m) hid again

645

FZP-be water+st-ns-el in water

ahǫ teˀ skuh a-hǫ -te-ˀ sk-u-h fa-MpA-srf-body-be in water-tr+pu they (m) went into water

Now they hid again. This time they went into the water. tuh

hąˀ rąˀ ideheręˀ

there

only

far

itsut i-ts-ut-ø pa-FZA+mouth-stand-st mouth stuck up

hatiskaręh hati-sk-a-rę-h MpA-mouth-jv-be open-(st) their (m) mouths are open

Only their open mouths stick out. tuh there

hutižaˀ tatęˀ hutiž-aˀ t-a-tę-ˀ MpP-body-jv-stop-st their bodies are stopped

de

[ha]tinyǫ mąhą hati-nyǫ mąhą-ø MpA-be white people-st the white people

kaˀ tuˀ

de

(closely)

the

hu[n]datahsehtih hund-at-ahseht-ih MpP-srf-hide-st they (m) hide, are hidden There the white people stop, close to where they are hidden. tuh there de The

hatiˀ žakǫ nyǫ h hati-ˀ žak-ǫ nyǫ -h MpA-shoot-ds-st they (m) shoot many times yanyęnǫˀ ya-nyę-nǫ -ˀ FZA-bark-ds-st dog(s)

[a]męˀ yeh kahah ndeˀ šaˀ am-ę-ˀ -yeh FZP-be water-st-ns-el in the water while at the same time

tatingya[n]deh 311 t-ati-ngyan-d-eh cl-MpA-bark-dl-pr when they (m) are barking

There they shoot many times into the water while the dogs are barking.

646

Forty Narratives in the Wyandot Language

sǫ h tąˀ ąh still

not

te hǫ matižaˀ turędiˀ te-hǫ matiž-aˀ t-urę-d-iˀ ng-MpA/MpP-body-find-inc-st they (m) have not found their (m) bodies

[h]u[n]datasehtih hund-at-aseht-ih MpP-srf-hide-st they (m) are hidden

ndetuh (whereat)

[a]męˀ yeh am-ę-ˀ -yeh FZP-be water-st-ns-el in the water

Still they have not found their bodies hidden in the water. nęh now de the

sahǫ raˀ skwa s-a-hǫ -raˀ skw-a re-fa-MpA-leave-pu they (m) left again

de

sudar

the

soldiers

sahatiˀ ngyayęhąˀ s-a-hati-ˀ ngy-ayę-hą-ˀ re-fa-MpA-finger-go out-inc-pu they (m) went out, escaped

d the

[a]hǫ tihtawahtęˀ a-hǫ -tihtawaht-ęˀ fa-MpP-give up-pu they (m) gave up ahǫ takyeˀ ąh a-hǫ -taky-e-ˀ -ąh ø-MpA-rf-have as child-st-dm they (m) are parents and child

Now, the soldiers left again, having given up when they who are parents and child escaped. yaruˀ tuˀ

de

(just before)

the

husahutinyǫ h hu-s-a-huti-nyǫ -h fa-re-fa-MpP-arrive-pu they (m) arrived back

[a]yawihšęheˀ a-ya-wihš-ę-he-ˀ fa-FZA-force-fall-inc-pr her energy falling tauhtaˀ ehst t-a-uh-t-aˀ e-hst-ø du-fa-FZP-body-hit-ci-pu she hits herself stumbles

de the

de the

kyendareˀ ky-e-ndare-ˀ cl-IndA-exist-st where they (ind) live

yawinǫ h ya-winǫ -h FZA-be a young woman-st young woman ayętarahaˀ a-ø-yętara-ha-ˀ fa-FZA-lie down-inc-pu she lay down

ayęhe a-ø-yęhe-ø fa-FZA-die-pu she died

nęh now

Translating the Stories

647

Just before they arrived back where they live, the young woman, her energy falling, stumbled, lay down, and died. nęh

hunǫˀ mą hąˀ rąˀ hun-ǫˀ m-ą MpP-self-ns now (by) themselves (m) only

sažarahskwaˀ ne hiˀ tǫˀ s-a-ž-arahskw-aˀ hi-ˀ tǫ -ˀ re-fa-MdA-leave-pu MdA-be old-st back they two (m) left the they two (m) are old

Now, by themselves only, the two old ones left to go back. tur (?)

aˀ ižayǫ ht aˀ i-ža-yǫ ht-ø op-MdA-begin-pu it would begin for the two

ahayuwe[n]daǫˀ a-hayuw-endaǫ -ˀ fa-MA/MpP-seize-puhe seized them (m)

hunǫ mąhąˀ hun-ǫ m-ąhąˀ MpP-self-ns themselves

de

wandat

the

Wyandot

ewayǫ ht ew-a-yǫ ht-ø tl-FZA-begin-st it is for always

The people that the Wyandot have seized is for always. an

ǫˀ dae

(not these ones)

not

wąndat Wyandot

ąˀ

dešaˀ te tsayaˀ [n]gyayęˀ deh t-e-ts-ay[u]-ˀ ngy-ayęˀ -d-eh ng-fu-re-IndP-finger-go out-dl-pr ever they will not escape

de the

ahayuwe[n]daǫˀ a-hayuw-endaǫ -ˀ fa-MA/MpP-seize-pu he has seized them

No one will ever escape the Wyandot, of those whom they have seized. nǫ mąˀ deˀ kaiˀ tu

hąˀ rąˀ

this time

only

(right here)

e[n]dareˀ e-ndare-ˀ IndA-exist-st they (ind) live

de the

[a]wandareˀ awa-ndare-ˀ 1xpA-live-st we live

de the

648

Forty Narratives in the Wyandot Language

wąndat Wyandot

awaˀ tutęˀ aw-aˀ t-utę-ˀ 1xp-body-be such-st our (x) kind

hayuwe[n]daǫˀ hayuw-endaǫ -ˀ MA/MpP-seize-st he has seized them (m) de the

da the

tiwaˀ

ne

such a number

the

haǫ mąhšutaˀ a 312 haǫ mą-hšut-a-ˀ a MA/1pP-be grandparent to-st-dm he is grandparent to us, our grandfather

kęˀ ntaraˀ k-ęnt-a-ra-ˀ cl+FZAprairie-jv-put on top-st on top of the prairie

Now they only live right here where we the Wyandot live, our kind, all those our grandfather has seized on the prairie. daeˀ hąˀ rąˀ yarihǫ ngyah ya-rih-ǫ ngy-ah FZA-matter-make-ha that only it is the reason why

nę

hundaterǫ ndinęh hund-ater-ǫ ndi-nęh MpP-fort-make+st-ps they (m) built themselves a fort

ne

Wandat taˀ

the

Wyandot

hǫ trižuhšrǫˀ hǫ -t-rižu-hšrǫ -ˀ MpP-srf-kill-ds-st they (m) fought many times

daˀ ak the very

ndae

now that one

yatsih y-atsi-h FZA-be called-st it is called

ungya[n]dih u-ngyandi-h FZP-be a long time-st (that) it is a long time

yeaˀ tutęˀ ąh y-e-aˀ t-utę-ˀ -ąh pa-IndA-body-be such-st-dm they (ind) are many kinds of people

That only is the reason why that it is called those who built themselves a fort. The Wyandot fought many kinds of people over a long period of time.

appendix a

Wyandot Verbs

This section is primarily for those who really want to learn the language or who are interested in learning something about an Indigenous language. One key to understanding Wyandot, as it is for related languages in the Iroquoian language family, is that a clear majority of the words in Wyandot are verbs. In my unpublished dictionary of Wyandot, there are 508 verb roots and 260 noun roots (Steckley, n.d., as it stands on 18 October 2019). Noun roots appear most often incorporated into verbs, not standing on their own. It can be said that learning Wyandot grammar primarily involves acquiring a strong knowledge of how to consrtruct a verb, in other words verb morphology. And Wyandot verbs can be and often are longer than English verbs. There are nine structural positions that can be represented in a verb: t h e n i n e s t ru c t u r a l p o s i t i o n s o f t h e w ya n d o t v e r b

1. Pre-Pronominal Prefixes

Non-Modals: negative, subjunctive, translocative, cislocative, partitive, coincident, dualic, and repetitive. Modals: imperative, factual, future, and optative 2. Pronominal Prefixes 3. Voice Reflexive and semi-reflexive 4. Nouns Noun roots and noun stems 5. Verb Roots 6. Root Suffixes transitional, causative, causative-instrumental, instrumental, undoer, dislocative, progressive, dative, inchoative, frequentive, and distributive.

650

Appendix A

7. Aspects

Stative, habitual, punctual, purposive, imperative

8. Aspect Suffixes

Past, diminutive, and plural

9. Clitics

Augmentative, external locative, populative

It should be stated, however, that not all Wyandot verbs are long. They can have the minimum of only three of the structural positions filled: a pronominal prefix, a verb root, and an aspect.

Pre-Pronominal Prefixes As listed above, there are twelve different pre-pronominal prefixes, presented with the short form markers in brackets ( ). It should be noted that more than one pre-pronominal prefix can appear in a word. Name of Prefix

Usual Forms

Meaning

te(-ˀ-)

not

te-

if

aˀ

away, there

Non-Modals Negative (ng) tehunǫmehskwandindiˀ te-hun-ǫmehskwa-ndind-iˀ ng-MpP-please-da-st it did not please them (m) Subjunctive (sj) te wayeˀngyaih tew-aye-ˀngya-ih sj-1P-marry-st as if I were married Translocative (tl) aˀtewarahtahs aˀ-tew-arahtah-s tl-du-FZA-run-ha she runs away1

1 Sometimes when the translocative and the dualic combine (i.e., aˀe-), the meaning “every” occurs, as with aˀteyandeˀnyǫhšayeh aˀteyandeˀnyǫhšayeh, “every year.”

Wyandot Verbs

651

Cislocative (cl) kǫhtarateˀ k-ø-ǫhtar-a-te-ˀ cl-FZA-lake-jv-be present-st (here) where there is a lake

k-

here, where

etireˀ eti-r-e-ˀ cl-MA-come, go-st he comes to a place

eti-

where

i-

such

ša-

same time, size

te-

obvious twoness2

Partitive (pa) ihšeheˀ i-hšeh-eˀ pa-2A-wish, think-ha you think such Coincident (co) šanęhsǫˀ ša-nęhsǫ-ˀ. co-MA-cover-st at the same time he covered it. Dualic (du) teˀndi te-ˀnd-i du-FZdA-be two-st two tehahsękwahs te-h-ahsękw-ahs du-MA-cry out-ha He cries out often

loud verb expressions

tehurahtatih te-hu-rahtat-ih du-MP-run-st He is running.

involving two feet

tehayąndraˀ te-ha-yąndra-ˀ du-MA-look at-st He is looking at her.

involving the eyes3

2 For a detailed description of what is considered “twoness” in the closely related dialect of Wendat, see Steckley 2007b, 15–21. 3 Interestingly this does not occur with the verb root -yę- ‘see’.

652

Appendix A

tewužai tew-u-ža-i du-FZP-play-st She is playing a game.

uncertainty

Modals Future ehutingyakaˀ e-huti-ngyak-aˀ fu-MpP-marry-pu they (m) will get married

e(ˀ)-

will

a(ˀ)-

recent past

Factual aˀurhęhąˀ aˀ-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu day dawned Optative aˀyetsehąˀ a(ˀ)(i)aˀ-ye-tse-hą-ˀ op-1A-draw water-dl-pu I should or would go to draw water

would, should, could

Imperative ts4ataˀsture ts-at-aˀsture-ø imp+2pA-srf-be fast-imp be fast, hurry

alters the pronominal prefix

Pronominal Prefixes c o n j u g at i o n s

Pronominal prefixes form the most complicated position in the Wyandotte verb. Many distinctions exist. For example, Wyandot has five conjugations, based on the initial sound of the root and the forms the pronominal prefixes take. By far the most frequently occurring conjugation is called the consonant conjugation, although not all of the verb roots in that conjugation begin with consonants. The other four conjugations are a- conjugation (with roots beginning with a-), e- conjugation (with roots beginning with e-), yę-/i- conjugation (with roots beginning with 4 The imperative and the following pronominal prefix typically combine phonetically.

Wyandot Verbs

653

either of those two), and u-/ǫ conjugation (with roots beginning with either of those two sounds). Here are examples of the feminine-zoic5 plural agent (FZpA) form as it exists in all five conjugations: Conjugation

Basic FZpA Form

A-Conjugation iyǫtǫh i-yǫ-tǫ-h pa-FZpA-say-ha they (f) say

-yǫ-

Consonant Conjugation atiyerǫˀ ati-yerǫ-ˀ FZpA-assemble-st they (f) are assembled

-ati-

E- Conjugation tekwęndeˀs te-kw-ęnd-e-ˀs du-cl-FZpA-come-ha they (f) come again often

-ęnd-

Yę-/i- Conjugation aˀmęndihǫˀ aˀm-ęnd-ihǫ-ˀ fa-FZpA-say-pu they (f) said

-ęnd-

U/Ǫ Conjugation imęnǫh im-ęn-ǫ-h pa-FZpA-number-st they (f) numbered

-ęn-

a g e n t a n d pat i e n t

There are two grammatical players in the pronominal prefixes: verbs can have two in one prefix; nouns that stand alone can have only one. The agent is the most 5 Zoic refers to the fact that it is used to refer to animals.

654

Appendix A

commonly found grammatical player. It always plays the part of the subject in the pronominal prefix. Sometimes it stands alone, and sometimes it is used with a patient. The patient is the object when there is both agent and patient. When it is on its own it is the subject. This often happens with a verb that takes the stative aspect. person

In Wyandot, as in other languages, there are three persons first person second person third person

I, me, my, we, us, our you, your he, him, she, her, it, its, they, them, their, somebody

With the first person, dual and plural, there is the feature of clusivity, common among the Indigenous languages of North America (e.g., Anishinaabe and Inuktitut), but not found in European languages. It is the distinction between the inclusive, which includes the listener or listeners, and the exclusive, with excludes the listener or listeners. Clusivity is restricted to the agent only, not the patient. Inclusive6

ekyateˀwaˀ e-ky-ate-ˀwa-ˀ fu-1ndA-srf-take-pu We two (including the speaker and the listener) will flee. ekwateˀwaˀ e-kw-ate-ˀwa-ˀ fu-1npA-srf-take-pu We (more than two, including the speaker and at least two listeners) will flee. eˀažateˀwaˀ eˀ-až-ate-ˀwaˀ fu-1xdA-srf-take-pu we two (excluding the listener) will flee. eˀawateˀwaˀ eˀ-aw-ate-ˀwa-ˀ fu-1xpA-srf-take-pu we (more than two, excluding the listener or listeners) will flee

6 Examples here are using the a- conjugation.

Wyandot Verbs

655

gender

There are three grammatical genders in Wyandot: male, female, indefinite (somebody, they). This is unusual in the Indigenous languages of North America, as most do not distinguish in pronominal forms between the masculine and the feminine. number

In Wyandot there are three numbers: singular, dual and plural. Dual usually appears with the agent, as in the examples presented above. It only appears in the patient with the first and second person. order

It would be convenient if the agent came before the patient in the order of the sounds in the pronominal prefixes. But such is not the case. Another one of the complications with Wyandot pronominal prefixes is that gender takes precedence over agent or patient when it comes to what comes first in the pronominal prefix: The Masculine Comes First The masculine form almost always comes first, no matter whether it is agent or patient. This is usually -h-, but is -s- before the first person dual or plural. These pronominal prefixes begin with the masculine diagnostic sound -h-. Exceptions to this rule are with the masculine agent and feminine-zoic singular and plural patients, both of which begin with the feminine-zoic marker -y-. In the following examples (not a complete list) the masculine form is bolded Form

Agent

Patient

-h(e)-hay(e) -hekwa-heš(e)-heskwa-hu-

first person singular first person singular first person inclusive plural second person singular second person plural feminine-zoic singular

masculine singular masculine plural masculine plural masculine singular masculine singular masculine singular

Sometimes the Feminine-zoic Patient Comes First The feminine-zoic form comes first when it is the patient and the first- or second-person dual or plural is the agent. The form representing the femininze-zoic plural patient uses -ya-

656

Appendix A

Form yayyaetiyaekwayahš(e)yae(ts/st)yaeskw(a)

Agent

Patient

first-person singular first-person dual (n) first-person plural (n) second-person singular agent second-person dual agent second person plural agent

feminine-zoic plural feminine-zoic plural feminine-zoic plural feminine-zoic plural patient feminine-zoic plural patient feminine-zoic plural patient

Voice When linguists use the term voice, they are usually referring to the distinction between active, with the subject being the doer, and passive with the subject being the one to which the activity of the verb is done. There is also the middle voice, which typically involves the subject as doer and receiver. This along with passive are two voices expressed with voice markers in Wyandot, the reflexive and semi-reflexive. r e f l e x i v e vo i c e

–

atat e -

The reflexive voice can have several functions: reciprocal (which is the most common), passive, and middle voice. Reciprocal The reflexive often takes on the meaning “each other.” ažatatenǫhǫh až-atate-nǫhǫ-h 1xdA-rf-be related-st We two are related to each other (speaking of a relative). Passive hutanditęhstandih hu-tand-itę-st-and-ih MP-rf-have compassion, pity-ci-da-st He is pitiable. Middle Voice huwaˀtakyaweh huw-aˀtak-yawe-h MP-sf-paddle-st He is paddling himself, swimming.

Wyandot Verbs

657

– at e The semi-reflexive voice occurs much more often than the reflective voice. It tends to be passive. It can also represent the middle voice, or relate to a common grouping. semi-reflexive

Passive utežyaˀtǫˀ u-te-žyaˀtǫ-ˀ FZP-srf-mark, write-st It is marked, written on. ahatǫngya a-h-at-ongy-ah fa-MA-srf-make, build-pu He is made, born. Middle Voice ahatehšrǫgyaˀ a-h-ate-hšrǫgy-aˀ fa-MA-srf-prepare-pu He prepared, dressed himself. Common Grouping hǫteyęˀąhą hǫ-te-yę-ˀ-ąha MpA-srf-be siblings-st-dm They (m) are siblings. ayukyehstih ayu-ky-est-ih IndP-srf-assemble-st They (ind) are assembling.

Nouns: Noun Roots and Noun Stems Noun roots and noun stems differ in that the latter are constructed from a verb root plus a nominalizer -hšr- or -kw-, the latter a rare function of the instrumental root suffix (ins).

658

Appendix A

n o u n ro o t s

Body The most often used noun root in the Wyandot language is -a’t- “body.” It makes reference to there being a human or other animal involved. It is almost always incorporated into a verb. skaaˀtat s-7ka-aˀt-a-t-ø re-FZA-body-jv-be one-st It is one body, she is one body, one person. yaaˀtaseh ya-aˀt-ase-h FZA-body-be new-st Her body is new (Snake Clan8 female name). ihaaˀtetsih i-ha-aˀt-ets-ih pa-MA-body-be long, tall-st He is tall. ayaˀtarahaˀ a-ya-aˀt-a-ra-ha-ˀ fa-FZA-body-jv-fall on-inc-pu She fell on it. ahažaˀturęhąˀ a-haž-aˀt-ure-hą-ˀ op-MA1P-body-find-inc-pu He would find me. šaˀkwahstih š-aˀk9-wahst-ih 2A-body-be good, beautiful-st You are beautiful.

7 When an -s- and a -y- come together like this, the -y- becomes a -k-. 8 In the Snake Clan’s story of origin, the first Snake Clan woman’s body changes into that of a snake. 9 Although this looks like the semi-reflexive voice, it is the noun root for “body.” The -w- turns the -tinto a -k-.

Wyandot Verbs

659

Matter, Affair A very common noun root in Wyandot is -riw- or -rih- “matter, affair.” It covers a lot of meaning territory: reason, custom, law, story, word, decision, promise, position of responsibility, and agreement. yarihǫngyaˀ ya-rih-ǫngy-aˀ FZA-matter-make-ha It makes the matter. It is the reason. iyarihuˀtęˀ i-ya-rih-uˀtę-ˀ pa-FZA-matter-be such-st It is a matter, custom of such a nature. ayutriwaˀteˀ ayu-t-riw-a-ˀte-ˀ IndP-srf-matter-jv-exist-st Their matters, customs are such. aˀžatriwihšęˀ aˀ-ž-at-riw-ihš-ęˀ fa-MdA-srf-matter-finish-pu They two (m) finished a matter, made a decision. n o u n s t e m s : v e r b ro o t s w i t h n o m i n a l i z e r s

(nm) Noun stems are made up of verb root plus nominalizers. The majority of nominalizers take -hšr-. A few are instrumental root suffixes, -kw-, that perform the role of nominalizers.

yaˀnǫk ya-ˀnǫk-ø FZA-be an onion-st It is an onion. saˀnǫhšaerat sa-ˀnǫ-hš-a-erat-ø imp+2A-be an onion-nm-jv-add to-imp Add onion, onions.

660

Appendix A

wenęh w-ø-enę-h ø-FZA-be a knife-st It is a knife. wenęšretsih w-ø-enę-šr-ets-ih ø-FZA-be a knife-nm-be long-st It is a long knife. ǫˀndehk ǫ-ˀnde-hk FZP-be sand-st It is sand. yaˀndehšu ya-ˀnde-hš-u-ø FZA-be sand-nm-be in water-st It is sand in water, a sandbar. ayetaˀit aye-taˀi-t 1P-grind, pound-st I ground, pounded corn, grain yataˀihšraˀ ya-taˀi-hšr-aˀ FZA-grind, pound-nm-ns cornmeal, flour i n s t ru m e n ta l s a s n o m i n a l i z e r s

With these verbs the instrumental can be a nominalizer. eyarah e-ya-ra-h fu-FZA-sun to rise-pu Sun will rise. eyarakuta e-ya-ra-k-ut-a fu-FZA-sun to rise-ins-stand-pu The sun will stand, shine.

Wyandot Verbs

661

hukyuˀ hu-kyu-ˀ MP-be (of) a clan, lineage-st He is of a particular clan, lineage. yękyukuwanęh ø-yękyu-k-uwanę-h FZA-be a clan10-ins-be large-st It is a large group.

Root Suffixes There are eleven root suffixes in Wyandot: causative (ca), causative-instrumental (ci), dative (da), dislocative (dl), distributive (ds), frequentative (fq), inchoative (inc), instrumental (ins), progressive (prg), transitional (tr), and undoer (un). More than one root suffix can be used at the same time in a verb. c a u s at i v e

The causative root suffix -(a)(h)t- is one of the most common of the root suffixes, and tends to be the one that comes before the others. It can mean “cause or make,” “for some purpose.” or “place.” Cause or Make ažateyaht a-ž-atey-aht-ø fa-MdA-burn-ca-pu They (masculine) two built a fire (caused burning). For Some Purpose awatiteˀt aw-ati- te-ˀt-ø fa-FZpA-pound or grind-ca-pu They (f) pounded for a purpose (i.e., to make bread). Place Sometimes the causative root suffix can add the meaning of “place.” This happens with verbs involving motion, usually the verb root -e- “come or go.”

10 In the other Iroquoian languages, the original verb root and its meaning have been lost, and the verb root plus insrtrumental version just means “group” (see Steckley 2017a, 286).

662

Appendix A

aˀyatakeht aˀ-ya-take-ht-ø fa-FZA-go running-ca-pu She goes running to a place. c a u s at i v e - i n s t ru m e n ta l

The causative-instrumental root suffix shares function with both the causative and the instrumental, as the name suggests. It does not appear when the causative does, and, like the causative, it is the first root suffix in a given verb. The form it takes is -st- and the usual translation is “make.” haǫdustihakyeˀ ha-ǫdu-st-i-haky-eˀ MP-rain-ci-st-pgr-pr He is going around making it rain. ahundateruhstaˀ a-hund-atęru-hst-aˀ fa-MpP-be friends-ci-pu They (m) made friends, became friends. ahunduˀastaˀ a-hu-nduˀa-st-aˀ fa-MA/MP-have as step-child-ci-pu He made him his step-child d at i v e

The dative (da) adds the idea that something is happening for someone‘s advantage or disadvantage. That is why it is sometimes known in related languages as the benefactive. It is represented somewhat differently with the different aspects. With the Stative Aspect With the stative aspect there are two forms -( ’)nd- and -sęnd-. The stative aspect then follows with -i(h). hatęndutǫndih ha-atę-ndutǫ-nd-ih MA/FZP-srf-tell-da-st He told it to her.

Wyandot Verbs

663

tehundaˀurąˀndih te-hu-ndaˀurą-ˀnd-ih ng-MP-have ability, power-da-st He does not have, benefit from having the ability. ǫmaˀtaraˀndih ǫm-aˀtara-ˀnd-ih 1pP-do good-da-st It does us good. -( ’)sęnd- (see Potier 1920, 37) With the Stative Aspect

teˀsaętaˀsęndih teˀ-sa-ęta-ˀsęnd-ih ng-2P-complete-da-st You have not completed it. With the Punctual and Imperative Aspects

With these aspects their usual ending is -hshehtsatsatahs hehts-atsat-a-hs imp+2pA/MP-show-da-imp Show it to him. ehsayatešratǫnyǫhs e-hsay-atešratǫ-nyǫ-hs fu-MA/IndP-menace-ds-da+pu He will menace many (ind). With the Habitual Aspect

With the habitual you usually can get -ndi- as the dative form, -s as the habitual. hutsęhtandis It draws food for, feeds him hu-tsęhta-ndi-s (FZA)/MP-feed-da-ha It draws food for, feeds him.

664

Appendix A

d i s l o c at i v e

The dislocative (dl) adds the meaning of “going to” in the literal sense of moving somewhere and in terms that something is about to happen. Often found forms are h, d, and, t or šr-. yawaheˀs ya-wa-h-eˀs FZA-take-dl-ha she goes to get

-h-

ǫtǫndeˀ ǫ-tǫn-d-eˀ IndA-become-dl-pr they (ind) are going to become

-(n)11d-

distributive

The distributive root suffix (ds) means “many, many times, many places, a lot.” It typically takes a form that includes an -ǫ- at the end. ąhšaˀkǫˀ ą-hš-aˀ-k-ǫ-ˀ fa-2A-srf-break-ds-pu You broke it in many pieces. aˀwatindaˀtarǫhtǫnyǫˀ aˀw-ati-ndaˀtar-ǫht-ǫnyǫ-ˀ fa-FZpA-bread-put in fire-ds-pu They (f) baked a lot of bread. aˀtaętǫnyǫˀ aˀ-t-a-ę-t-ǫnyǫ-ˀ fa-cl-MA-put-ca-ds-pu He put things in many places. f r e q u e n tat i v e

The frequentative (fq) refers to something happening frequently, and takes the form -(a)skǫ-. It only appears with the stative aspect.

11 The -n- usually occurs when the vowel preceding or following the dislocative is a nasal one.

Wyandot Verbs

665

hamęskǫ՚ ham-ę-skǫ-ˀ MP-say-fq-st He talks all the time. satąnditęraskǫˀ s-atąnd-itęr-askǫ-ˀ 2P-rf-have compassion-fq-st You frequently have compassion. i n c h o at i v e

The inchoative (inc) adds the meaning of “coming into being.” It shares forms with the dative, so it is difficult sometimes to know which is being used. The meaning of the verb gives the best clue: dawn, become night, to find, be poor, be evident, be afraid, grow, happen, fall, go out, and satiate. aˀurhęhąˀ aˀ-u-rhę-hą-ˀ fa-FZP-dawn-inc-pu Day has dawned. awahętehaˀ aw-ø-ahęte-ha-ˀ fa-FZA-be evident-inc-pu It became evident to her; she came to know. hažayęndiˀ haž-ayę-nd-iˀ indA-go out-inc-st They (ind) go out. i n s t ru m e n ta l

The instrumental (ins) typically adds the meanings of “by such a means” or “to or at such a place,” with the means or place specified in the following word. It takes the form -(ah)kw(a)ehšrahkwat e-hš-ra-kwa-t fu-2A-be inside-ins-pu You will put it inside a place (e.g., a box).

666

Appendix A

ehšehstahkwaˀ e-hše-hsta-kwa-ˀ fu-2A-use-ins-pu You will use it for such (e.g., making sugar). šažahaˀtahkwih ša-žaha-ˀt-ahkw-ih 2A-boil-ca-ins-st You will boil by means of it (e.g., a pot). p ro g r e s s i v e

The progressive (pgr) adds the meaning of “go about, around, along,” or “continues, continuing” to the verb root. The stative aspect must come before it, no matter what aspect follows. The purposive is usually the aspect that comes after it. It generally takes the form -haky-. haǫdustihakyeˀ ha-ǫdu-st-i-haky-eˀ MA-rain-ci-st-pgr-pr He is going around making it rain. hunęntuˀndihakyeˀ hun-ęntu-ˀnd-i-haky-eˀ MpA-grow-inc-st-pgr-pr They (m) were growing, continuing to grow. transitional

The transitional (tr) is not easy to describe precisely in terms of meaning. For at least some of the verbs it is used with the notion of putting into a state. This is clear with the verb roots -u- be in water, with -ˀnǫt- and -ǫt- be inside. The usual form that it takes is -wi- (-mi- after a nasal vowel) with the stative, and before another root suffix. With verb roots that end with a -t- an -ra- appears before this. With the punctual aspect immediately after the transitive root suffix, you get -ˀ- or -h. It appears before any other root suffix. uhtaˀwih uh-taˀ-wi-h FZP-sleep-tr-st she slept

Wyandot Verbs

667

yanyęmitih ya-nyę-mi-t-ih FZA-have skill-tr-ca-st she has skill on this side; the right side shundatitrawih s-hund-at-it-rawi-h re-MpP-srf-load-tr-st they (m) load again undoer

The undoer (un) turns the meaning of a verb root to its opposite. There are two forms that it takes: -wa-and -ska-. There is no readily apparent reason why one form is used and not the other. Examples Verb Root

+ Undoer

be with join hang it up tie up stand up affix put on top

pick or select out divide take it down untie lie down detach take off

ahumaˀtrawaˀ a-hum-aˀt-ra-wa-ˀ fa-MA/MP-body-be with-un-pu he picked him out, selected him ahatikaskaˀ a-hati-ka-ska-ˀ fa-MpA-join-un-pu they (m) divided it ahaˀhušrǫtawaˀ a-ha-ˀhušr-ǫt-awa-ˀ fa-MA-medicine bag bag-tie up-un-pu He untied a medicine bag.

668

Appendix A

Aspects Every verb must have an aspect. There are five aspects: stative (st), habitual (ha), punctual (pu), purposive (pr), and imperative (imp). s tat i v e a s p e c t

The stative is the most commonly occurring of the aspects. It refers, as the name suggests, to being in some kind of state. It can also refer to the present perfect (as with “I have said” in the examples below). It can take several forms, usually including either -ˀ- or –h-, often with an -i- before them. It is more likely than the other aspects to take the patient form as the subject, but it still often has the agent as the subject (e.g., “I have spoken”). yąndareˀ ya-ndare-ˀ FZA-exist-st She or it exists. urehkwiˀ u-rehkw-iˀ FZP-be shade-st There is shade. iwayęh iw-ay-ę-h pa-1P-say-st I have said. p u n c t ua l

The punctual aspect (pu) occurs with the modal prefixes (e.g., future, factual, and optative). It relates to there being one occurrence. It takes a number of forms (see dative and inchoative examples), including adding nothing to a causative root suffix. ežažuˀ e-ža-žu-ˀ fu-MA/2P-kill-pu He will kill you. aˀweht aˀw-e-ht-ø

Wyandot Verbs

669

tl+fa-FZA-go-ca-pu She went to a place. ąyęh ą-ø-yę-h op-FZA-be-pu It would be. h a b i t ua l

The habitual aspect (ha) is generally used for repeated, frequent activities. It can express the idea that some action or state is characteristic or typical. It does not appear with the modals (factual, future, and optative). The typical forms are -(a) k, -h(a), and -s. Hažatǫh ha-žatǫ-h MA-mark, write-ha He writes often, is a writer. (male Deer Clan name) Utrǫyayęk u-t-rǫny-a-yę-k FZP-srf-sky-jv-see-ha She is often seen in the sky (female Large Turtle clan name). atikyes ati-kye-s FZpA-fly-ha They fly (frequently), are birds. purposive

The purposive aspect contains the idea of intention, prediction, or the way to do something. It often follows the root suffixes dislocative -d-, which involves motion, or the progressive -(h)aty, which refers to continuing action. It is often accompanied by the factual prefix –a(ˀ)-, but just as often does not. It is almost always found at the end of a word, in the Narratives taking the forms -eˀ, -eh- -e- orˀ. ǫtǫndeˀ ǫ-tǫ-d-eˀ IndA-become-dl-pr They (ind) are going to become.

670

Appendix A

tareˀ t-a-r-e-ˀ cl-fa-MA-come-pr He is coming here. hunęntuˀndihakyeˀ-eˀ hun-ęntu-ˀnd-i-haky-eˀ MpA-grow-inc-st-pgr-pr They (m) were growing. i m p e r at i v e

The imperative (imp) aspect goes with the imperative prefix, and takes the same forms as the punctual aspect does. sažateˀwah sa-ž-ate-ˀwa-h re-imp+2A-srf-take-imp Flee back. kwatrihutat kw-atrihut-at-ø imp+1pA-be attentive-ca-imp Let’s listen.

Aspect Suffixes There are three aspect suffixes, the past, the diminutive, and the plural. pa s t

The past aspect suffix takes different forms for the stative, the habitual, and the purposive. awerinęh aw-er-i-nęh FZP-wish-st-ps she had thought yeˀetišakeˀskwaˀ ye-ˀet-iša-k-eˀs-kwaˀ 1A-claw-search for-dl-ha-ps I used to go look for the claw

Wyandot Verbs

671

yęhęˀ ø-yę-hę-ˀ FZA-be-ha-ps It used to be uˀngyandihtandek u-ˀngyandi-ht-and-e-k FZP-be a long time-ca-dl-pr-ps she was taking a long time diminutive

The diminutive (dm) indicates either small size or emotional closeness, such as with one’s children, other relatives, pets, and a few possessions. It appears only with the stative aspect. hǫteyęąhą hǫ-te-yę-ø-ąhą MpA-srf-be siblings-st-dm They (m) are siblings. atehimęndaˀžah a-te-hi-męnd-a-ˀ-žah fa-du-MdA-word-be a size-st-dm they two (m) had few words hutuyęˀah hu-tuyḛ-ˀ-ah MP-be an axe-st-dm It is his axe. husenęˀąh hu-senę-ˀ-ąh FZA/MP-be a domestic animal to-st-dm She is his domestic animal. plural

The plural is marked with a final -s- and follows the stative with two verbs, -yuwanę- “be large” and -es- “be long,” when there is a plurality of subjects: hatiwanęhs. hati-wanęh-s

672

Appendix A

MpA-be large-st-pl They (m) are the big ones, people in authority. teyǫhǫtehtsihs te-yǫ-hǫt-ehts-i-s du-FZpA-ear-be long-st-pl They (f) are long ears, mules

Clitics Clitics appear after a word is essentially completed. They appear after a verb that has been completed with an aspect, a noun after a noun suffix, and even a particle. There are three clitics used in Wyandot: augmentative, external locative, and populative. – g r e at , a u g m e n t e d hundakiˀyǫmęh hund-aki-ˀ-yǫmęh MpP-be a spirit-st-aug fthey (m) are great spirits, rich a u g m e n tat i v e

e x t e r n a l l o c at i v e

yeˀnǫmąyeh ye-ˀnǫm-ą-yeh 1A-back-ns-el at my back

–

at , o n

– people of yehtižurunǫ ø-yeht-ižu-ø-runǫ FZA-field-be great-st-pop large field people (Prairie Turtle clan) p o p u l at i v e

Particles Particles in Wyandot are words that are morphologically neither nouns nor verbs. Typically they have only one morpheme or meaningful part. They take on the roles of articles, pronouns, adverbs, and adjectives (although verbs cover that territory more). In my unpublished dictionary of Wyandot, I list 82 particles in the language. The following are examples of the two most common Wyandot particles:

Wyandot Verbs

(n)(d)* – Definite Article utemęhąkyeˀ she goes running away

673

de the

yawinǫh young woman

The young woman (she who is a young woman) goes running away. husahunyǫt he took him back with him

de who

huˀistęˀ his father

de who

hatęndutǫndih he told her it

daižuh because

de that which

hiweyh his spouse

He who is his father took him back because of that which he told his spouse. (ǫn)daeˀ – Third-Person Pronoun daeˀ de ahunǫnt d that the it gave it to him that which

enǫhkwaˀt it is medicine

It gave that to him, that which is medicine. ndaeˀ that

tu there

ayęhąǫˀ she said

hędih go!

sateˀndiyǫružah. play!

That is what she said there, “Go play.” ndaeˀ atiˀ n that one then the

ǫndaeˀ de that one the

Then there is that one, the Large Turtle.

yangyawiš turtle

nde who

hayuwanęˀ he is large,

appendix b

Earlier Work Done with the Narratives

Two previous linguists, both holding the position of tribal linguist of the Wyandotte Nation of Oklahoma, have worked with the Narratives. Both had different methods than mine. In 2001, Bruce Pearson self-published his work with the first twenty-six stories. Unfortunately, his morphological analysis shows significant flaws. One reason for this was that he did not consult Jesuit Father Pierre Potier’s eighteenth-century Wendat/Wyandot dictionary and grammar. Potier composed this work based upon the excellent work of his brethren predecessors of almost a century and half, adding to it examples he had heard during his time with the Wyandot of the Detroit area. Few languages in the world had grammars and dictionaries of equal quality in that century. Perhaps some kind of modernist bias prevented Pearson from consulting Potier, thereby leading to mistakes in key areas of verb morphology in particular. A few examples taken from the story entitled The Beaver Teeth as a Charm will demonstrate some of the flaws in this work: yanyᶓnǫ-n dog-n The -n- indicates that Pearson considered this word to be a noun. In Potier we have the following analysis: ,anniene..abboier, japer, commes font les chiens [to bark, to yap as do dogs] (Potier 1920, 307). Potier later added the distributive root suffix, in his writing as “yanniannon,” which gives the meaning “it barks, yaps many times.” In my analysis of the word we have: yanyęnyǫh ya-nyęny-ǫ-h

Earlier Work Done with the Narratives

675

FZA-bark-ds-st it barks many times, is a dog A similarly weak analysis is found with the word meaning “dawn breaks, day dawns,” discussed earlier. Pearson presented it as follows, falsely identifying it as a noun. ˀurhᶓhaˀ next day-n The verb root -rhę- “for day to dawn,” is clearly presented in Potier’s dictionary (1920, 342–3). As analyzed earlier in this text, the initial a- that along with the -ˀ- represents the factual prefix (fa) is missing in the original. The analysis should be as follows: aˀurhęhąˀ aˀ-u-rhę-hąˀ

day breaks, day dawns, next day, next morning, tomorrow factual prefix feminine-zoic patient “it” verb root “dawn” inchoative root suffix + punctual aspect

Inconsistency of analysis can also be seen on this page, with forms referring to being old: haˀtǫˀ old man-n iyaˀtǫˀ MP-old woman-n yaˀtǫˀ 3z-be old-st The verb root here is -ˀtǫ- “be old.” The analysis for the three words just presented should be: haˀtǫˀ ha-ˀtǫ-ˀ masculine agent (MA)-be old-stative aspect (st) He is old. iyaˀtǫˀ i-ya-ˀtǫ-ˀ partitive (pa)-Feminine-Zoic Agent (FZA)-be old-stative aspect (st)

676

Appendix B

She is old. yaˀtǫˀ ya-ˀtǫ-ˀ FZA-be old-st She is old. My immediate predecessor as tribal linguist was Craig Kopris. As his doctoral thesis in linguistics at the State University of New York at Buffalo, he wrote A Grammar and Dictionary of Wyandot (2001). As the tribal linguist he engaged in work that has been useful to me in his All Wandat word list: Designed for Word Search and Word Study (2012). When I began this project, I consulted it often as he has recorded all the words that appear in the Narratives (as well as in other sources). One problem with this work is that as a faithful recorder of the words presented by Barbeau, he sometimes repeated translation errors and the joining together of two words into one, particularly the shortened forms of the definite article (e.g., -d- and -n-) into the following word. There is a lack of exact morphological analysis of the words.

References

Barbeau, Marius. 1915. Huron and Wyandot Mythology. Geological Survey. Memoir 80, no. 11, Anthropological Series. Ottawa: Department of Mines. – 1949. “How the Huron-Wyandot Language Was Saved from Oblivion.” Proceedings of the American Philosophical Society. American Philosophical Society, 93, no. 3 (June 10): 226–32. – 1953. Haida Myths. Ottawa: National Museum of Canada. – 1960. Huron-Wyandot Traditional Narratives in Translation and Native Texts. Bulletin 105. Ottawa National Museum of Canada. – 1961. Tsimsyan Myths. Anthropology Series 51, Bulletin 174. Ottawa: Department of Northern Affairs and National Resources. – 1997 (orig. 1915). Classification of Iroquoian Radicals with Subjective Pronominal Prefixes. Memoir 46, Anthropological Series of Canada, no. 7; cihm Microfiche Series (Monographs). – N.d. Huron-Wyandot Dictionary. Ms. Ottawa: Canadian Museum of Civilization. Chafe, Wallace. 1961. Review of Huron-Wyandot Traditional Narratives in Translation and Native Texts, by Marius Barbeau. American Anthropologist 63, no. 5: 1147–8. – 2012. English-Seneca Dictionary. file:///C:/Users/Owner/Desktop/Wyandot% 20language%20project/English-Seneca_1-18-12.pdf. Clarke, Peter Dooyentate. 1870. Origin and Traditional History of the Wyandotts: and Sketches of Other Indian Tribes of North America, True Traditional Stories of Tecumseh and His League, in the Years 1811 and 1812. Toronto: Hunter Rose. Froman, F., A. Keye, L. Keye, and C. Dyck. 2002. English-Cayuga/Cayuga-English Dictionary, Toronto: University of Toronto Press. Kopris, Craig. 2002. “A Grammar and Dictionary of Wyandot.” Doctoral dissertation. State University of New York, Buffalo. – 2012. All Wandat word list: Designed for Word Search and Word Study. Unpublished computer file.

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References

Lounsbury, Floyd. 1953. Oneida Verb Morphology. Yale University Publications in Anthropology, #48. New Haven, ct: Yale University Press. Michelson, Gunther, 1973, A Thousand Words of Mohawk. Ottawa: National Museum of Man. Michelson, Karinm and Mercy Doxtator. 2002, Oneida-English/English-Oneida Dictionary. Toronto: University of Toronto Press. Nowry, Laurence. 1995. Man of Mana: Marius Barbeau. Toronto: nc Press. Pearson, Bruce L. (editor and translator). 2001. Huron-Wyandotte Traditional Narratives Told by Catherine Johnson, Smith Nichols, John Kayrahoo, Star Young, Mary McKee, Collected by Marius Barbeau. Yorkshire Press. Potier, Pierre. 1920. Fifteenth Report of the Bureau of Archives for the Province of Ontario. Toronto: C.W. James. Rudes, Blair. 1999. Tuscarora-English/English-Tuscarora Dictionary. Toronto: University of Toronto Press. Steckley, John L. 1990. “The Early Map ‘Nouvelle France’: A Linguistic Analysis.” Ontario Archaeology 51. Toronto: Ontario Archaeological Society. – 1992. “The Wendat: Were They Islanders?” Arch Notes 5. Toronto: Ontario Archaeological Society: 23–6. – 2004. De Religione: Telling the Seventeenth-Century Jesuit Story in Huron to the Iroquois. Norman: University of Oklahoma Press. – 2007a. A Huron-English/English-Huron Dictionary (Listing Both Word and Noun and Verb Roots). Lewiston, ny: Edwin Mellen Press. – 2007b. Words of the Huron Waterloo, on: Wilfrid Laurier University Press. – 2010a. Gabriel Sagard’s Dictionary of Huron. Merchantville, nj: Evolution Publishing. – 2010b. The First French-Huron Jesuit Dictionary by Father Jean de Brébeuf and His Jesuit Brethren. Lewiston, ny: Edwin Mellen Press. – 2014. The 18th Century Wyandot: A Clan-Based Study. Waterloo, on: Wilfrid Laurier University Press. – 2015. Instructions to a Dying Infidel. Toronto: Humber College Press. – 2016. “St. Lawrence Iroquoians among the Wendat: Linguistic Evidence.” In N. Gupta and L. Lesage, eds, Multidisciplinary Investigations into Huron-Wendat and St. Lawrence Iroquoian Connections. Ontario Archaeology #96, Toronto: Ontario Archaeological Society. – 2018. “A Wyandotte-English/English-Wyandotte Dictionary.” Manuscript. Thwaites, R.G. (JR) ed. 1959. The Jesuit Relations and Allied Documents. 73 vols. New York: Pageant Book Company. Toupin, Robert s.j. 1996. Les Ḗcrits de Pierre Potier, Ottawa: Les Presses de l’Université d’Ottawa. Woodbury, Hanna. 2003. Onondaga-English/Onondaga Dictionary. Toronto: University of Toronto Press. – 2018, A Reference Grammar of the Onondaga Language. Toronto: University of Toronto Press.

Index

Barbeau, Marius, 1–5, 55, 58 Boas, Franz, 5 Brown, Eldredge (interpreter), 3

Sapir, Edward, 4, 5 Sayętsuwat (Great Forehead, war leader), 51–3, 604, 606–7, 612–15, 631, 636

Hinnon (mythic figure, thunderer), 10–11, 53, 93–4, 96, 98, 635

Tatęriˀa (mythic figure), 28–30, 317–49 Tawidiˀa (Tunyętawidiˀa – mythic figure, His little shins are rotting or girded), 41–3, 471–516 Tsižutǫ (mythic figure), 11, 100

Johnson, Allen C. (translator, interpreter), 3, 4 Johnson, Katherine Coon (storyteller) 2, 3, 4 Kayrahoo, John (storyteller), 3, 4 Kelley, Mary (interpreter), 3 Kurahkuwah (mythic figure), 7, 38–40, 45–6, 441, 444–5, 448–9, 454, 456–61, 466, 471, 530, 532–3, 537–43, 548–9, 552–4 McKee, Mary (storyteller), 2, 4 Nicholas, Smith (storyteller), 3, 4 Potier, Pierre, 4, 55, 57–8, 61–2, 70, 76, 78–9, 83, 88, 101, 132, 156, 170, 302, 432, 462, 486, 528, 542, 546, 549, 599, 664, 675–6

Yaaˀtayęhtsih, (mythic figure, She is Old), 5, 11–14, 26–7, 29–30, 34, 113, 127–8, 130–7, 293, 297, 299–300, 304, 310, 312, 329, 331, 335–9, 341–3, 387–8, 391, 500, 514 Young, Hiram Star (storyteller), 3, 4 Yušaharęht (mythic figure, Hole in the Mouth), 11–13, 109–10, 112–15, 118–19, 121–7