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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
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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,
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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
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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?
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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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Forty Narratives in the Wyandot Language
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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Forty Narratives in the Wyandot Language
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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Forty Narratives in the Wyandot Language
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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Forty Narratives in the Wyandot Language
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
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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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Forty Narratives in the Wyandot Language
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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Forty Narratives in the Wyandot Language
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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Forty Narratives in the Wyandot Language
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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Forty Narratives in the Wyandot Language
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.”
78
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).
80
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.
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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
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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.
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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
300
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.
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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.
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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.
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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