I

The Pte are the people who dwell under the world and they are kan for they have magical powers and the Wakan associate with them. Their chief was Wa whose wife was Ka [Kan] and she was the wisest of womankind for she could foretell many things. Their daughter Ite was the most beautiful of all women and was the wife of the God, Tate. She bore him four sons at one birth which proved that these sons were Gods. Wa was not satisfied with all these honors for he coveted the powers of the Gods so that he could do more than others of the Pte could do. Ikto [Iktomi] knew this and he said to Wa that if he would aid in a joke that would make the people laugh at the Gods he should have the powers of the Gods. But Wa was afraid and said he would talk with his wife about it. He told Ka what Ikto had proposed and she said that she could foresee that if they would agree to aid Ikto in his schemes they would be known and spoken of long after the Pte then living would be forgotten and that they could agree to do as Ikto proposed and when they got the powers of the Gods, they could refuse to aid him.

Ikto was near the tipi of Ka and heard her say these things and he smiled for he was very cunning. He sat in the tipi of Ka and she said to him that if he would first give to her and Wa the powers of the Gods and they proved that they had such powers, then they would aid him in his schemes. Ikto told them to choose the power they wished to prove and he would give it to them. He then sat in the tipi of Ite and praised her beauty and told her that if she were only a little more beautiful, she would be the most beautiful of all beings, even more beautiful than Hanwi [Wiwin], the associate of Wi, the chief of the Gods.

Ite told her mother what Ikto had said to her and Ka said she could foresee that her daughter would sit beside the chief of the Gods. So she persuaded Wa to choose the power to make one more beautiful. Then Ikto sat in the tipi of Ka, and Wa said to him that if he wuld give to them the power to make one more beautiful, both Wa and Ka would aid him in his schemes. Ikto told them that they could make a charm so that one who wore it would become more beautiful each day. So they made a charm and Ka gave it to Ite and bade her to wear it. Ite wore the charm and each day grew more beautiful and she became vain and flouted her husband for he was not handsome. She neglected her tipi and her little sons were hungry for she gadded about to show her beauty.

When Wi and Hanwi were resting from their day's journey, Ikto appeared before them and they laughed at his queer shape. He smiled for he was very cunning and he said, "Oh chief, all know that from the beginning it has been my desire that others should have pleasure. I have done much that this might be so. Now for my pleasure I ask a favor of you. My friend Ite is the wife of a God and the mother of Gods and ought to be honored above womankind. But she is only a woman and the Gods look upon her as such. If you, oh chief, should recognize her as more than an ordinary woman, then they would give her the respect that she ought to have. This I ask, for it would give her pleasure and that would please me."

"Ho, ha, ha," said Wi, "our clown advises, even me, the chief of the Gods."

"It is a little thing he asks and it is for the pleasure of others," said Hanwi.

"Let it be so and I will honor this woman," said Wi.

Then Ikto smiled for he was very cunning. He sat in the tipi of Ite and said to her that Wi was weary of his associate Hanwi and if he should see another more beautiful than she, he would have the most beautiful for his companion.

Ite told her mother what Ikto had said;   and Ka said that she foresaw that her daughter would be as a God and sit with the Gods. Then Ikto sat in the tipi of Ka and said to her and Wa that they had proven that they had the powers of the Gods and as a further proof of these powers they could take their daughter into the presence of the chief of the Gods and he would recognize all of them as above mankind. So they, by the aid of their newly gotten powers, adorned Ite in such a manner that she was more beautiful than ever before and they went with her into the presence of Wi and his associate Hanwi.

Wi was dazzled by the beauty of Ite and smiled upon her and talked with her. Hanwi also smiled upon her and spoke kindly to her. The Gods were amazed and hurried to show respect to Ite.

Ikto smiled for he was very cunning. Ite ceased to care for her tipi, her little sons and her husband and spent her time in adorning herself and in displaying her beauty.

Then Ikto sat in her tipi and told her that now she was recognized by the Gods as above all of womankind and was entitled to a seat at the feast of the Gods;   that she should go to this feast where she would find a vacant seat left for her and, without asking any question, she should sit in this seat;   that she ought to go early so as to be present when the Gods took their seats at the feast.

When the feast was ready, Ikto said to Hanwi that it was the pleasure of Wi that she should appear at the feast without adornment of any kind for he wished to show the Gods that Hanwi without adornment of any kind was far more beautiful than any woman could be when aided to the utmost by dress or ornaments. Hanwi had dressed for the feast and she waited to take off all but her plainest attire and this caused her to appear at the feast after all had seated themselves.

Ite went early to the feast and when all were ready to take their seats, she saw a vacant seat beside Wi and she sat in it. It was the seat of Hanwi. Wi looked upon her and her beauty was such that it bewildered him and he smiled upon her and conversed with her. The Gods smiled at each other and Ikto whispered to Tate that his wife had deserted him. Tate left the feast and blackened his face and the faces of his four sons as if mourning for the dead, and the people laughed at him.

Hanwi came late and saw a woman sitting in her seat beside Wi and that Wi smiled upon the woman and conversed with her. So Hanwi covered her face with her robe and bowed her head in shame. Then the people laughed at her, and Wa and Ka sang a song of triumph. Wi went and stood beside Hanwi but she would not uncover her face and then the people laughed at Wi and Ikto laughed loudest and laughed longest. So Wi blackened his face and all the world was in darkness in the daytime.

Hanwi sat before Škan with her face covered with her robe and her bowed in shame. He asked her why the most beautiful of all beings thus appeared before him. She replied that because Ikto had delayed her, a woman had taken her seat beside Wi at the feast and Wi had smiled upon the woman and conversed with her, that for this reason the Gods and the people had laughed at her.

Škan asked Wi why he had let a woman sit at the feast of the Gods and in the seat of Hanwi. Wi replied that because Ite was the wife of a God and the mother of Gods, Ikto had asked him to honor her above womankind and when she sat beside him, her beauty had so dazzled him that he forgot all else and permitted her to remain in this seat.

Škan asked Ite why she had sat at the feast of the Gods and in the seat of Hanwi. She replied that Ikto had told her that she was the most beautiful of all beings and that Wi desired her for a companion because he was weary of Hanwi and that her mother had foreseen that her daughter should sit with the chief of the Gods and her father had adorned her for the purpose of sitting at the feast of the Gods.

Škan asked Ka why she had told her daughter that she would sit beside the chief of the Gods. Ka replied that Ikto had given to her and her husband the powers of the Gods to repay them for their promise to aid him in his schemes to make the Gods ridiculous, that because of her wisdom, she had foreseen that Ite would sit beside Wi and that she and her husband and their daughter would be known and spoken of long after all the other Pte then alive would be forgotten.

Škan then asked Wa why he had consented to the conduct of his daughter and Wa replied that Ikto had given to him and his wife powers as told by Ka, but they had agreed that when they had these powers they would refuse to give him aid in his schemes, and then when his wife foresaw that Ite would sit beside the chief of the Gods, he believed that the Gods had ordered that it should be so.

Then Škan asked Ikto why he had schemed to make the Gods ridiculous and Ikto replied saying, "My father Inyan was before any other God and he is the ancestor of all things. I am his first offspring and from the beginning it was my desire that all should have pleasure. I invented all pleasures and all languages and gave the name for everything that is named. I talk with each thing in its own manner of speaking and have always honored all that are honorable. I have stooped to serve both the Gods and the people so that all might be pleased. But I was not born as mortals are. My other parent, Wakinyan, is kan and he is shapeless. For this reason he made me queer and my shape like no other thing so that I have been ridiculous even when my deeds were for the good of others. I have been the laughing stock for the Gods and for mankind. Ridicule has worn away my desires to do good and I have determined to be avenged by making all others ridiculous. I shall spare none, save you, Oh, Škan, for you are beyond my powers. See, I have made the chief of the Gods and his associate, the most beautiful of all beings, laughed at by the Gods and the people, your own associate Tate, the butt of jests, Wa, the chief of the Pte, and Ka, the wisest of women ridiculous, and Ite, the most beautiful of womankind, a detestation of all. I have laughed at each and all of these and the people have laughed with me. From now and forever, let all beware of Ikto."

Then said Škan, "Hear these my words which none can unsay and all must obey. Because of the beauty of a woman, Wi, the chief of the Gods forgot all else. Lest he again forget, it shall be thus, until now there have been but two times, the day time and the night time. He and his associate, Hanwi, have governed the day time while I and my people, the stars, have ruled the night time. From now and forever, alone Wi shall govern the day time. Hanwi shall remain with him no more, but will go from him and again approach toward him. When nearest him, she will cover her face and only when farthest from him will entirely uncover it, so that he shall never again look upon her beauty. Then when she starts from him until she returns nearest to him shall be the third time, a moon. She shall govern this time and when her face is uncovered, she shall govern the night time also.

"Ite neglected her tipi, forgot her sons, flouted her husband, and offered herself as the companion of another. She sought to rob Hanwi of her associate and by evil to have a seat with the Gods. She shall no more be with her husband, and her sons shall be taken from her;   her unborn child shall come before its time and will always be little and remain with its father, Tate. She shall go upon the world and remain there forever, without a friend. Her face shall remain as entrancingly beautiful as it was when she caused Wi to forget all else;   but on the opposite side, she shall have a face so horrid that one who sees it shall fly from her in disgust. Where she is, there will be bickerings, suffering and shame. She shall be known as Anog Ite or Two-Faced.

"Ka got the powers of the Gods by deceit and used them to aid in making the Gods ridiculous. She shall go upon the world and there abide forever, alone until she can aid her grandsons in their work and then she may do for others as she wills. She shall be known as Wakanka, the witch.

"Wa, the chief of the Pte, the husband of the wisest of women, the father of the most beautiful of women, the grandfather of Gods, was not satisfied with these honors which I gave him and coveted the powers of the Gods. He got these powers by deceit and then used them to get more honor for himself and to aid Ikto in his schemes. He shall go to the edge but not upon the world and shall remain there until one of my people, a star, shall bid him to go in search of his grandchildren and aid them in their undertaking. When he has done this, he may abide on the world where he may choose and use his powers as he wills. He shall be known as Wazi, the wizard.

"Ikto has been a God, the first of offspring, given by his father a disposition to please all and shaped by his other parent in such form as to cause laughter. He was the God of wisdom and his deeds and shape dispelled gloom and brought pleasure to all. But he has forgotten his destiny and his wisdom has become foolishness. He has defied even me, the source of all power. He shall no longer be a God or mingle with the Gods. His wisdom shall be only cunning such as may often entrap him in his own schemes. He shall go upon the world and remain there forever, without an abiding place and without a friend. He shall be known as Iktomi."

Then Tate and his four sons appeared before Škan with their faces blackened as if mourning for the dead.

Said Škan, "My associate, why this token of mourning?"   Replied Tate, "We mourn for Ite. She is my wife and the mother of my children. They weep for her and I love her still. She is but a weak woman and others have caused her to do the evils for which she is condemned. Had she not been tempted beyond the endurance of womankind, her tipi would now be in order, her children would now have a mother's care and she and I would be happy. Spare her that she may be with her sons and let me bear her punishment."

Then said Škan, "Because your love endures, you and your sons may go upon the world and abide there where you may ward from Anog Ite all that may harm her person. But until I send you a token, she shall see neither you nor her sons. By the token you will know when my messenger comes to you and the messenger will tell you what is to be done. Now go to your lodge and there recieve your little son. Then give a feast and I will be godfather to all your sons and at this feast will give them each a name and appoint their destiny as Gods."

Then there was a third time, a moon, and Hanwi governed it. She went from Wi and never again remained with him. Anog Ite brought forth her unborn child and it was a little son whose face she never looked upon. She went upon the world and made a tipi amidst the pines upon the shores of a lake. Wakanka went upon the world and made her tipi beside a great spring which she could cause to flow hot or flow cold, as she willed. Wazi went to the edge of the world and wandered around upon it until he had worn a path around the world. And he spoke often to the stars as they passed his path, either beginning or ending their journey across the sky, asking them if they had a message for him.

Iktomi went through a cave and upon the world where he talked with the birds and the beasts, ever scheming to play pranks upon them. All soon learned to shun him, except the wolf and the coyote and they entrapped him in his own schemes so often that he agreed that if they would help him, he would do nothing to make them ashamed.

Tate gave a feast and invited to it all the Gods. When all had feasted, Škan spoke and said, "The sons of Tate are born of a woman as no other God has been, therefore they are kan, and their nature shall be kan for his four sons shall be as but one God. They shall be the messenger of the Gods and in all ceremonies, they shall have the precedence of all the Gods, except only my daughter. His little son shall be a God and because he is little, he shall be the God of love and of pleasure and of all games. Because Tate is my associate, I will be the godfather of his sons and give them their names. The first born shall be known as Yata, the second born as Eya, the third as Yanpa, and the fourth as Okaga. But as a God they shall be named The Four. His little son shall always remain with another so that he may have the care which a child should have and his name shall be Yum. To them I give the powers to do the deeds they must do. These sons may go with their father and remain with him upon the world until I send my messenger to him when they will each begin their destiny.

II

Wi appeared before Škan and said that Iktomi who was the God of wisdom had become a fool and gone from among the Gods;   that many were doing foolish things because there was no God of wisdom to correct them;   that the Gods and the Pte expected a God of wisdom to be appointed so that all should be taught how to act wisely. Škan said that if one who knew how to do all things wisely could be found, he would give to such a one the powers of the God of wisdom.

The Great Bear lay near by as if he were asleep, but he was listening to the talk of the great Gods for he was very wise and learned the secrets of the Gods by listening in this manner. He then went to the Great Pte and said to him that if he would give his aid, they would teach the Pte how to perform a ceremony that would please Škan and then the Pte would choose the Great Pte as their chief in place of Wazi who had been banished to the edge of the world.

The Great Pte agreed to help the Great Bear and do as the Great Bear should instruct him. So they made a drum and a rattle and composed a song and music for it. Then the Great Bear chose a place near where the Gods were feasting and there began to teach the Great Pte how to sound the drum and the rattle and how to sing the song. The Gods heard the music and it pleased them so that they came and stood about to listen to it.

Then the Great Bear began to give the Great Pte instruction how to make a dance lodge and how to dance in a pleasing manner. He stood upon his hind legs and danced before the Gods which so pleased them that they gave him the name of Hu Nonp which means Two Legs and they clothed him with long hair and warm fur in such manner that his offspring ever after had such clothing. Then in the presence of the Gods, he told the Great Pte how a chief should lead his people in all things and in what manner he should lead them so as to please the Gods.

The Great Pte taught the Pte how to make a dance lodge, how to sound the drum and rattles and sing the songs and how to dance so as to please the Gods and he also taught them how to act in all things so as to do the will of the Gods. Then the Pte had a great dance and when the Gods heard the singing and the music of the drum and rattles they came, and joined with the people in singing and dancing. So the Pte took the Great Pte for their chief and Škan approved of their choice and named him Tatanka giving greater powers than any other of mankind had.

Wi appeared before Škan and said that the Gods had wrangled among themselves each claiming that he or she was best fitted to be the God of wisdom, that each had declared that next after Škan and himself or herself the Great Bear is the wisest of beings.

Then Škan said that only selfishness prevented all the Gods from declaring the Great Bear the wisest of all beings excepting only himself, the source of all wisdom and all power. He then announced that the Great Bear should be made the God of wisdom and that it must be done with due and proper ceremony. He called a council of the Gods to do this thing and all were present except Wakinyan, the Winged God.

Only Wakinyan had ever made a God and he alone knew the ceremony for doing this. But he was busy upon the huge mountain at the edge of the world, hatching his young from an egg and could not leave it. So Škan asked if anyone present would undertake to perform the ceremony and all the Gods were afraid to do so.

The Great Bear has often slept upon the ground near the lodge of Wakinyan upon the huge mountain at the edge of the world and had there learned the secrets of the ceremony for making a God which Wakinyan always performed when he hatched his young. So he appeared before Škan and said that he would show the Gods how to perform this ceremony.

Škan bid him to do so and he did as bidden. Then Škan announced that the ceremony had been duly performed and the Great Bear was fitted to be made a God and then he declared that by the choice of the Gods, the Great Bear is the God of wisdom and his name should be Hu Nonp. He then instructed Hu Nonp that he should be the patron of wisdom, of medicine and of sorcery and the protector of all shamans and all medicine men and all magicians.

Wi blackened his face during the day time and all the world was in darkness. Škan asked him why he did this and Wi replied that he mourned for his associate Hanwi who was with him no more, that he was lonely for the other Gods would not be his companions.

Škan told him that if he would choose one, that one would be made his comrade to cheer him when he rested from his labors so that his face should always shine and the day time be a time of light.

Wi tried each of the superior Gods but none would be familiar with him. Then Hu Nonp advised him to try Tatanka. Hu Nonp had advised Tatanka that when he knew not what to do or to say, to do and say nothing until after he had consulted with the God of wisdom. He now told Tatanka that Wi would try him as a comrade and that he should be as freely familiar with Wi as if Wi were only one of mankind.

Wi tried Tatanka and they freely talked together as if they were equals. Wi was delighted and his face shone brightly so that the day time was very pleasant. Wi then talked with Tatanka about matters that only the Gods know of, Tatanka replied as if he knew of such matters but that he must think of them before he could speak definitely of them. Then when Wi upon his daily journey, Tatanka would consult with Hu Nonp and Hu Nonp who had slyly learned all the secrets of the Gods would advise Tatanka what to do and what to say.

So Tatanka was able in this manner to converse knowingly with Wi about anything that he wished to discuss. So Wi chose Tatanka for his comrade and asked Škan to make Tatanka a God. Škan called a council of the Gods to do this and when the council was assembled, Wakinyan examined it for the purpose of excluding any and all things that might prevent the ceremony from being effective. He saw that there was dust and filth about the place chosen for the lodge and he ordered Tate to sweep them away and the clouds to wash the grounds with rain.

Then the lodge was prepared and Hu Nonp place in it a drum and rattles. Wakinyan saw these for the first time and when the drum was sounded, he was so pleased that he imparted to it his own voice which is the voice of thunder. When he heard the music of the rattles, he imparted to them the sound of falling hail and ever since when the Gods hear the music of the drum and the rattles, they know it to be the call of the Winged God and come near so that if invited by song or prayer, they may do their part in what is desired of them.

But Škan announced that this music which pleased the Gods should be detestable to Anog Ite, Wazi, Wakanka and Iktomi and to all the beings who preferred to do evil instead of good and that all of these would fly from the sound of the drum and the rattles.

Then Wakinyan performed the ceremony which made Tatanka a God and because Wakinyan is the associate of a superior God, Inyan, this ceremony gave to Tatanka a rank above Hu Nonp, the God of Wisdom.

Then Škan imparted to Tatanka the powers of a God and gave a province to his care which is that he should be the comrade of the chief of the Gods and the patron of hospitality of provision, of chastity and motherhood and the protector of maidens and supervisor of ceremonies.

Thus there are four inferior Gods:   Tatanka who ranks first because Wakinyan performed the ceremony which made him a God;   Hu Nonp who ranks second because he performed the ceremony which made himself a God;   the Four who rank the third because they were born of a woman;   Yum who ranks fourth because he came before his time and is little.

III

Tate and his four sons and his little son dwelt together upon the world and their lodge was beyond the pines so that each day Wi, when he had done half his daily journey, looked through the door toward the place of honor at the rear of the lodge. Tate sat at the place of honor and Yata, his first born son, sat behind him;   Eya, his second born son, sat at the side of the lodge on the right hand of his father;   Yanpa, his third born son, sat at the side of the lodge on the left hand of his father;   Okaga, his fourth born son, sat beside the door in front of his father;   Yum sat at the woman's place beside the fire at the center of the lodge, but often he was with his older brother, Okaga.

Tate did the woman's work about the lodge, and his four sons grew brave and strong. But his little son, Yum, was always like a child. Yata was burly and morose;   Eya was bluff and careless;   Yanpa was lazy and selfish;   Okaga was kind and thoughtful;   Yum was playful and thoughtless.

Each day when they had eaten, the three older brothers went from the lodge and wandered over the world and returned only for their food at evening and to sleep in the lodge during the night time. Okaga brought wood and water for his father and prepared the food for cooking. He played with little Yum, and when he went from the lodge, he took Yum with him for they loved each other.

Tate knew where the tipi of Anog Ite was, and, unknown to her, he watched it to ward from her all that would do harm to her. In a day time, when all his sons were away from the lodge, a shining star fell near his lodge and Tate went to look at it.

He found that it was a most beautiful young woman whose dress was soft and white. She carried a package which was ornamented with many colors of mysterious designs. He asked her whence she came, and she replied that she came from the sky. He asked her who were her people, and she said her people were the stars. He asked her whither she would go, and she said her father had sent her to the world to bring a token to his associate. Then Tate knew that Škan had sent his daughter Woĥpe as a messenger to him. And he knew that the package she carried was the token he was to receive from Škan. Then Tate said, "I am the associate of your father, and I will be your godfather. Abide with me in my lodge as long as you will, but tell not to my sons whence you came or who you are." Woĥpe said, "From now and forever more you shall be to me as my father, and I will abide in your lodge as your daughter until I go thence to abide with another, and, even then, I shall be to you as a daughter."

Then Tate led her by her hand through the door of his lodge and gave her a seat at the woman's place beside the fire at the center of the lodge. He sat at his place, and, while waiting for the message she had brought for him, he began to prepare a skin for a robe to clothe himself, for he was naked. Woĥpe asked him to let her do the woman's work, and he gave the skin to her. She took from her package a sharp stone and quickly cut the skin into queer patterns. Then she took from the package a pointed awl and thread of sinews and quickly sewed the patterns together, making a wammus [shirt]. Tate wore this garment, and he was comfortable and not ashamed. He sat thinking until it was evening, and Woĥpe sat beside the fire place.

Then came Yata. He thrust aside the door flap and saw his father, and he saw the woman. He went and sat outside and gazed upon the ground.

Next Eya came and flung up the door flap. He saw his father wearing a strange garment, and he saw a woman dressed in white. He went and sat beside Yata and gazed upon the ground.

Then Yanpa came and lifted the door flap and stepped one foot inside the lodge when he saw the woman. He looked about the lodge, and then walked around it. Again he looked inside, and then went and sat beside Yata and Eya and gazed upon the ground.

Soon Okaga came with Yum, and when he drew near, he said, "Ho, my brothers!   Is there something that troubles you?"

Said Yata, "It is our father."

Said Eya, "It is the witch."

Said Yanpa, "There is no food prepared."

Said Okaga, "Is it well with our father?   Has the witch done harm to him?   I should have stayed with him." Yum ran to the door and looked upon the woman. She smiled at him, and he went inside, gazing at her eyes. Then he sat beside her, and she put her arm about him. He gazed at her face, and then nestled against her, contented. Okaga came and slowly drew aside the door flap. He looked first at his father and saw that he was smiling and contented. He then looked upon the woman and saw that she was young and beautiful, that her face was bright and shining, that her hair was smooth, her dress white and clean and even her feet clothed.

He went inside and sat at his place and gazed upon the woman. But she did not look at him.

"She has bewitched our father," said Yata.

She has placed a charm like a garment upon him," said Eya.

"She has made him forget to feed his sons," said Yanpa.

Tate heard them, and said, "Ho!   I should prepare the food."

"I will do the woman's work, my father," said Woĥpe.

Immediately a fire burned on the fireplace, and there were hot stones in it, and water was in the cooking bag. Woĥpe placed the hot stones in the cooking bag and said the food was cooked. Then Tate called his sons, and said, "Ho!   The food is ready. Come and eat."

"You are bewitched," answered Yata.

"A charm is on you," answered Eya.

"I am hungry, and I shall go and eat," said Yanpa.

Yanpa went inside and sat at his place and gazed at the woman. Woĥpe smiled, and Yum was contented. Okaga was astonished by what the woman did. Tate called again, and said, "My sons, come and eat."

"I will not eat with the witch," said Yata.

"She is not the old woman, and she can not be the witch. Our father would not call us into danger," said Eya.

Then Eya went inside and sat at his place and gazed at the woman. Again Tate called, and said, "My son, Yata, all wait for you to come so that all may eat together."

"I will see her face to face, and if she tries to bewitch me, I shall destroy her," said Yata. He then went inside the door and looked at his father, and all was well with him. He looked at his brothers, and all was well with them. Then he looked at the woman, and she smiled at him. He gently crossed the lodge and sat at his place beside his father and gazed upon the woman.

"What do you wish to eat?" said Woĥpe to Tate.

"She would be my sister!" exclaimed Yata.

"I wish for soup and cooked liver," said Tate.

Woĥpe took from her package a new wooden bowl and platter, and, from the cooking bag, filled the bowl with soup and placed cooked liver on the platter and gave these to Tate.

"My brother, Yata, what do you wish to eat?" said she.

"She would be our sister!" exclaimed Eya.

"I wish for soup and for flesh both fat and lean and for wild rice," said Yata.

Woĥpe took from her package a new wooden bowl and platter, and, from the cooking bag filled the bowl with soup and placed on the platter flesh, both fat and lean and cooked wild rice and gave these to Yata.

"My brother Eya, what do you wish to eat?" said Woĥpe.

"She is my sister!" exclaimed Yanpa.

"I wish for soup and a duck and cooked wild turnips," said Eya.

Woĥpe took from her package a new wooden bowl and platter, and, from the cooking bag, she filled the bowl with soup and placed a duck and cooked wild turnips on the platter and gave these to Eya.

"My brother Yanpa, what do you wish to eat?" said Woĥpe.

"I wish for soup and liver and flesh, both lean and fat, and for a duck and for cooked wild rice and for cooked wild turnips and for pemmican," said Yanpa.

Woĥpe took from her package a very large new wooden bowl and platter, and, from the cooking bag, filled the bowl with soup and placed upon the platter all that Yanpa wished for and gave these to him. She then took from her package a very small wooden bowl and from her package she put into this bowl a little food. She told Yum to give these to Okaga, and he did so. When Tate saw this, he smiled for he knew much that his sons did not know.

"I smell flowers," said Yata.

"I smell ripe fruits," said Eya.

"I smell good things to eat" said Yanpa.

"I smell sweetgrass," said Yum.

Okaga said nothing and sat gazing at the small bowl and little food that had been given to him. Woĥpe took from the cooking bag tidbits and fed them to Yum, and he was happy. All ate heartily of the food that was taken from the bag and were satisfied. Okaga tasted of the little food that was in the small bowl, and it was good. He then ate it heartily, and it was very satisfying. He ate heartily of this food, but it became no smaller, and, when he had satisfied his hunger, there was as much food in the little bowl as when he began to eat. The odor of this food was very pleasant, and it was that which his brothers had smelled and thought it flowers, fruits, and good things to eat.

"If you are not the witch, I wish that you would abide with us," said Yata.

"It would please me to have you for a sister forever," said Eya.

"I wish that you would always prepare my food," said Yanpa.

"I wish I could always see your face," said Yum.

Tate heard and saw, and he smiled, for he was pleased.

"My four sons, it is not seemly that you should sleep in this lodge while my daughter abides in it. Go and lie elsewhere until a place can be prepared for your beds."

They went from the lodge and saw a new tipi standing near by, and upon looking inside it, found four beds prepared with soft boughs of cedar and robes upon each. Because of his birthright as the firstborn son, Yata had first choice, and he chose the bed at the place of honor, opposite the door. Next Eya chose the bed at the side of the tipi on the right hand of Yata. Then Yanpa chose the bed at the side of the tipi on the left hand of Yata. Each slept on his chosen bed, but Okaga did not enter the tipi. He sat beside the waters and with his flute made music that was very pleasing. Woĥpe sat in the lodge beside the fireplace, and Yum sat beside her. She heard the music by the waters, and she listened for it.

"Why do you listen so?" asked Yum.

"I listen to the call of my beloved," said Woĥpe.

"I love you very much. Teach me how to call you," said Yum.

She put her arms around him and drew him to her and said, "Yum, I too love you very much and shall always have you for my little brother. Your brother, Okaga, will teach you the music of love, and you shall be the God of love. But you will always be a child and do childish things, even as the God of love."

"I would rather be a child and be with you than be strong and robust as are Yata and Eya," said Yum.

Tate heard, and he smiled for he knew that this was a part of the message from Škan.

At that time, Hanwi governed the night and long Okaga sat and gazed at her face, and then he cried aloud saying, "Oh, Hanwi!   The Gods declare that you are the most beautiful of all beings. But I say that she is the most beautiful, for she is as the stars are."

Then Hanwi smiled upon him, but Okaga was very miserable, and when the night time was nearing its end, he lay upon his bed near the door in the new tipi.

When it was morning, Okaga came to fetch wood and water for his father and found already much wood beside the door of the lodge and water in the bag. Woĥpe was astir, but she would not look toward Okaga. Soon all were within the lodge, and Woĥpe served them with food.

"I wish that you would always abide with us," said Yata.

"I wish to have you always as my sister," said Eya.

"I wish that I could always have the food you prepare," said Yanpa.

"I wish that I could always look upon your face," said Yum.

Okaga said nothing, and all looked toward him, so he went from the lodge. Yum followed him and said, "My brother, I love you very much. Our sister is very beautiful, very good and very lovely. Why do you not speak to her? She can not do harm to anyone. I love her, and I wish that you too would love her;   then you and she and I would be very happy together."

"You speak as a child, of things you do not know. Your sister is very lovely. She is as the stars, far above me. I am not worthy of her notice and thus she has treated me. She is right, and I am unworthy of her notice. Go to her, and do not bother me again," said Okaga.

Yum wept and said to Woĥpe, "My brother Okaga has always been kind and glad to have me with him. Now he is unkind and spoke roughly to me. I love him and wish that you too would love him for then you and he and I would be very happy together."

"Your brother Okaga is not angry. He is only troubled and should be alone. Weep not, for he will comfort you;   and you and he and I shall be happy together," said Woĥpe.

Tate heard this, and he smiled for he knew that Woĥpe was a messenger from Škan.

That day the three older brothers loitered about the lodge, and each sought to help Woĥpe with her woman's work, and often they spoke familiarly with her. Okaga went afar and sat amidst the pines, looking far away.

When it was evening, all were within the lodge, and Woĥpe served them so that all were gay and happy, except Okaga who was miserable and Yum who was anxious. When it was nighttime, all slept as before. Okaga lying on his bed in the tipi, saw the flap of the door slowly move aside and Woĥpe standing there, smiling at him. He leaped toward her and would have grasped her in his arms but there was nothing there. He looked about and through the tipi and found nothing. He slept no more that night.

When it was morning and all had been served, Tate said, "My sons, go from the lodge this day for I wish to be alone with my daughter."

The brothers went and Yata sat on a hill and watched the lodge all that day. Eya went shouting and singing to where he cared not. Yanpa went and lay in a shade all that day. Okaga and Yum went together afar amidst the pines, and sometimes Okaga was gay and sometimes sad.

When the brothers went, Tate said to Woĥpe, "Did your father send a token to me?"

"He sent this package as a token to you. Take it and keep it. When you wish for anything, you will find it in this package. My father said that you would know his token because of its powers," replied Woĥpe.

"Did he send a message to me?" asked Tate.

"His message is this. Now there is no direction on the world, and your four sons must each fix a direction and establish it so that it will forever be known. When one has fixed a direction, it shall be his abiding place. The directions must be on the edge of the world and each an equal distance from that next to it. They must divide the edge of the world into four equal parts and one part shall belong to each of them. They must go around the world on its edge and from when they start on this journey to when they finish it will be the fourth time, a year. You shall govern the fourth time, the year, and shall give a part of this time to each of your four sons. You may give as much of each year's time to each of your sons as you will. Let your sons prepare for their work, for when they go from your lodge to do it, they will abide with you no more. When they have established the four directions and made the fourth time, then they will be as Gods and do as my father gave them to do. Your little son will always be childish and timorous. But he shall be a God, the God of love and of pleasure and of games and he shall abide with his brother Okaga who loves him and will protect him."

"But you, my daughter, will you too go from me?" said Tate.

"I shall always abide upon the world and will forever be as your daughter," said Woĥpe.

Then Tate bowed his head and sat in sorrow for his wife Anog Ite had deserted him;   his sons would go from him;   Woĥpe he knew would abide in her tipi with Okaga.

"Sorrow not, my godfather, for my father will be forever and at all times with you and his words none can gainsay and all must obey. He will comfort you and you shall have pride in the works of your sons," said Woĥpe.

Then Tate lifted his head and sang a song of defiance of Ibom, the God of evil and of sorrow.

When it was the morrow, Tate told his sons the message of Škan and bade them prepare for their work. He told them that for four days, they should make their preparations and then go upon their journey.

"How shall I make my preparation?" asked Yata.

"How shall I know where to go?" asked Eya.

"How hard will the journey be?" asked Yanpa.

"Shall I be with my brother Okaga no more?" asked Yum.

Okaga gazed at Woĥpe and said nothing.

"Bring me flesh and bring me skins and I will do the woman's work for your preparations," said Woĥpe.

"Go and you will be shown where to go. Your journey will be long, but you will be able to go all of the way," said Tate.

"Yum, you shall be with your brother Okaga always," said Woĥpe.

Okaga stared at her and went and sat by the waters and with his flute made music that was loud and hopeful. All heard the music and all looked at Woĥpe and saw that her face was shining like the stars. Tate smiled for he knew that Škan had ordered all things well. Yata scowled for he was jealous of Okaga. Eya strode about and laughed for he cared for nothing and for no one. Yanpa sat upon his seat and bemoaned his destiny for he was lazy. Yum danced around and around for he was childish.

On the first day of their preparation, the four sons went to get that which they would need upon their journey. Yata was angry and could find no game. Eya was careless and could find no game. Yanpa was lazy and could find no game. Okaga went afar and killed an antelope. He brought it and laid it at the feet of Woĥpe. She neither spoke to him nor looked at him. Then Yata smiled and Yum was anxious. She quickly took the skin from the antelope and made a robe of it. She prepared the lean flesh and mixed it with the blood and chokecherries and took from the token a bag. She put this mixture in this bag and made the fat hot and poured it on the mixture in the bag. Then she shaped the bag as a pack and took a pack strap from the token and bound it about the bag so that it could be packed.

On the second day of their preparation, the four sons went to get that which they would need upon their journey. Yata came back to the lodge and offered to help Woĥpe do her woman's work and got no game. Eya shouted and sang and got no game. Yanpa walked lazily about and got no game. Okaga went afar and killed a deer and brought it and laid it at the feet of Woĥpe. She neither spoke to him nor looked at him. Then all stared at her. She quickly took the skin from the deer and made a robe of it and did with the flesh as she had done with the flesh of the antelope.

On the third day of their preparation, the four brothers went as before and the three older brothers got no game. Okaga went farther than before and killed a moose and brought it and laid it at the feet of Woĥpe. She did as she had done before and Tate was troubled. She quickly made a robe of the moose skin and a pack of the flesh.

On the fourth day of their preparation, the four brothers went for the last time to get that which they would need upon their journey. Again the three elder brothers got no game. Okaga went beyond the pines and sat beside a huge spring for he was very miserable and could not hunt for game. He saw a very old woman with a cane hobbling along, and when near, she fell as if in pain. He hastened to help her and led her to an old smoked and ragged tipi near the spring. She then peered at him and said, "My grandson, you seem to be in trouble. Tell me your trouble, and I will give you all the help I can."

"How can you, an old and feeble woman, help me?" said Okaga.

"By my magical powers. I am the old woman, the witch. See that spring that runs cold. I now command it to run hot and see, it boils." replied the old woman.

Okaga then told her of Woĥpe, and she laughed loud and laughed long, and Okaga was angry at her, and she said, "Oh blind you are. Go and take that which shall please you most this day. Give it to Woĥpe and she will treasure it as she now treasures your love," said the old woman.

Okaga scoffed at her and fled from her. He wandered toward the lodge, and when near he had nothing to give for nothing had pleased him on that day. He sat beside the waters and gazed at the lodge. Soon he smelled an odor which was pleasant and found that it was the odor of sweetgrass.

He sniffed the odor again and again for it pleased him. Then he remembered what the old woman had told him. He decided to test her powers and gathered a wisp of the sweetgrass, and when it was evening he carried it to the lodge. He came without game and his three older brothers gibed him and laughed at him. But Woĥpe gazed at him, and he timidly offered her the wisp of sweetgrass. She took it and placed it in the bosom of her dress where it was next to her heart, and she smiled upon him. That night he sat by the waters, and Woĥpe and Yum sat with him. With his flute he made music and it was joyous, and she said, " Yum, your brother Okaga and you and I shall always be happy together."

So Yum was contented. Tate came and looked upon them and smiled for he knew that Škan had ordered all things well.

The next day the four brothers started on their journey and then Hanwi was nearest to Wi and beginning a moon of time. Woĥpe gave to Yata the robe of antelope skin and a pack of the pemmican;   to Eya the robe of deer skin and a pack of pemmican and to Yanpa the robe of moose skin and a pack of pemmican. To Okaga she gave nothing.

Tate implored Škan to aid his sons in their undertaking and Hu Nonpa to give them wisdom. He prayed Inyan to defend them from danger and Wakinyan to make their journey easy. He asked Maka to help them fix the directions aright.

Then he said, "Yata is the first born son and his birthright is that his younger brothers should obey him and give him first choice in all things. My sons, go to the edge of the world where you will find a path. Travel upon it and fix the four directions on the edge of the world so that they will divide this path into four equal parts. Beware of Iktomi who is upon the world to do mischief. When you have fixed the four directions return to my lodge."

The four went, and Tate and Yum and Woĥpe watched their going. When they were gone, Woĥpe said to Yum, "Little brother, run and when you come to the four, give these to Okaga."

She gave to Yum a little bag shaped like a heart and a little circle made of fur. He ran, and when he came to his brothers, Okaga said, "Is it well with those at our father's lodge?"

"All is well at the lodge, but Woĥpe bid me run and give these to Okaga," said Yum.

Okaga took the little bag and circle and placed them next to his heart. The four then went on their journey, and Yum looked toward them while he could see them.

IV

Many moons Wazi traveled making a path around the world at its edge where the stars are very near when they begin and when they finish their journey across the sky. When day time was finished, and before night time began, Anp would signal to the stars by coloring the sky many colors and they would come forth leisurely and begin their journey. When night time was finished, Anp would again color the sky and the stars would leisurely go to rest and then the day time would begin.

Wazi watched the signals given by Anp and he traveled on his path as did the stars on theirs for he waited for a message from Škan that a star was to bring. When a star came near him, he asked it for a message, but each told him that it had none. He saw that some of the stars never came down to the edge of the world, and one of them never moved while the others moved in a circle around it. He thought these might be the messengers of Škan, and he made a lodge on his path, placing it under the star that never moved. Here he watched the signals of Anp but traveled no more. He sat beside his lodge each night time and lay within it each day time.

He was lying in his lodge when a star appeared and said, "This is the message of Š to Wazi. Anp will color the sky at night time when the stars shine brightly. When this signal is given, go quickly on the world and find your four grandsons. Deal justly with them and aid them in their undertaking, but do not travel with them on your path. Obey and when they have done that which they go to do, you may go upon the world when you wish. But you have made your lodge, and it must be your abiding place forever."

When it was morning, Wazi rubbed smoke on his feet and bound an eagle plume to each of his ankles. He went upon the world and traveled all that day more swiftly than birds can fly. He stepped from hilltop to hilltop far away at each stride, and when it was evening he sat to rest.

On that day the four brothers went from their father's lodge and traveled all the day time going, they knew not whither, for there were no directions. When it was evening, they sat to rest. The three older brothers spread their robes, undid their packs and opened their bags of pemmican. Okaga brought water and wood and made a fire. His brothers began eating and gibed him because he had neither food nor robe. He wondered why Woĥpe had not provided for him and took from next to his heart the little bag she had sent to him. Immediately all smelled an odor that was very pleasing. Okaga knew it was the odor of sweetgrass for he remembered the wisp he had given to Woĥpe. Then he remembered the small bowl with the morsel of food in it that she had sent to him the first evening when she served them in his father's lodge. He opened the bag and there was a morsel of food in it. He tasted it and it was good, so he ate heartily of it. When his hunger was satisfied, there was still the same morsel of food in the bag. His brothers gibed him, saying that he only pretended to eat. Okaga smiled and said nothing.

As Wazi sat he saw the fire that Okaga had made and he went toward it. The four brothers sat around the fire as they sat in their father's lodge. Okaga opposite Yata saw Wazi approaching and said, "Yata, someone comes."

"No meddler must hinder us. We will learn who it is and then drive him away," said Yata.

"He will want of our food," said Yanpa.

"Give him none of the pemmican," said Yata.

Wazi came and said, "Ho, my friends, may I sit with you?"

"Who are you?   Whence come you?   Whither go you?   What do you want?" said Yata.

"I am an old man and very lonely for I am the only one of mankind on the world. I come from afar and I go. I do not know where. I wish to help where I can help. I would ask but little and I would give much," said Wazi.

"What would you ask?" said Yata.

"I am weary and ask to rest beside your fire. I am hungry and ask for food," said Wazi.

"You ask much of us, for we have not sufficient food for ourselves. What can you give for what you ask?" said Yata.

"I will aid you in your work," said Wazi.

"You are a feeble old man, so how can you aid us in our work?   We will give you none of our pemmican until you give us aid or begone and hinder us no more," said Yata.

"My brothers, do not treat this old man harshly. I will care for him while he is with us," said Okaga.

"Let it be so," said Yata.

"Old man, sit beside me. I have little food but while I have any, you may eat of it," said Okaga.

When they sat together, Okaga gave the little bag to Wazi and he smelled it and said, "This is the food that the Gods feast upon and give only to those they love."

"Can it be that she is a God?   Can it be that she loved me from when she first gave me of such food?" said Okaga.

"It is so. She who gave this provided for you more than for any other. Cherish it as you would your happiness for it is made of love. Take as much of it as you will and it will grow no less. As long as you prefer it more than other food, it will satisfy your hunger. If you care for other food, then it will be as ashes in your mouth," said Wazi.

He ate heartily of the morsel in the bag and it grew no smaller. He gave the bag to Okaga and said, "Okaga, you have fed an old man and he will give you much."

The three older brothers stared at Wazi and Yata said, "Who are you that speak my brother's name?"

"I am one who would aid you, Yata," said Wazi.

"Are you Iktomi?" asked Yata.

"I am not Iktomi," said Wazi.

When the three older brothers wrapped their robes about them to sleep, they were afraid. Okaga said, "Old man, I have no robe to give you."

"Did she give you nothing but the little bag?" asked Wazi.

"She gave me a little circle of fur," said Okaga.

"Show me that circle," said Wazi.

Okaga gave the circle of fur to Wazi and he said, "This is the fur of no animal. It is that with which the Gods clothe themselves. They give it only to those whom they favor. Care for it as you would your own skin. As long as you choose it for your robe, the God who gave it will favor you above all others. If you choose other covering more than this, then the God who gave it will bow her face in shame and this will remain only a little circle of fur."

Immediately the circle bacame a large robe of fur and both Okaga and Wazi lay upon it and covered with it. When it was morning, the robe of fur became a little circle again. Thus it changed as needed until the four brothers returned to their father's lodge.

V

The four sons of Tate had gone from their father's lodge to do his bidding and Woĥpe did the woman's work in the lodge. Tate sat at his place in the lodge and was comforted. When the lodge was as it should be, then Woĥpe and Yum sat on a hill and looked toward whither the four brothers had gone and Woĥpe said, "Tell me of your brothers."

"Yata is the first born son and all his brothers must obey him. He is strong and sits beside our father. But he loves no one and he says and does very disagreeable things. He always chooses the best for himself and I think he hates me. Eya is the second born son so he sits at the right of our father. He is very large and very careless and only wishes to have pleasure for himself. He never notices me. Yanpa is the third born son and he sits at the left of our father. He is neither as strong as Yata nor as large as Eya. He is very lazy and very cross. He scolds me and makes me feel very miserable. Okaga is the fourth born but I think he should have been born the first. His seat is beside the door of the lodge. He is very beautiful and very kind to everyone and he loves me. He plays with me and makes me very happy. Often I have gone with him on his daily trips and when I have become weary, he has carried me. He told me stories and taught me about the animals and the birds and where to find the flowers and the fruits. When we found berries he would choose the largest and the best as he had the right to do because he was my oldest brother. Then he would slyly change his portion for mine and tell me that younger brothers must always obey older brothers and that I must take what he did not want.

"Before you came, he always helped our father in the work at the lodge. He brought the wood and the water and made the stones hot for the cooking bag and he brought more game and more fruits and more turnips and more rice than did the other three brothers. He is very brave. He and I were sitting among the pines when we heard the giant Ibom coming. Ibom came like a round black cloud with his feet on the ground and his head in the sky. He came dancing around and around and at every step he would smash down trees and kick them from his way. Okaga bade me hide behind a huge stone and he stood and faced Ibom as he came. They fought fiercely until Okaga thrust a large sliver into Ibom's leg;   then he bellowed and fled as fast as he came. Okaga was faint and he fell to the ground and I thought he was killed. I blew my breath into his mouth and into his nostrils and after a long time, he breathed. And then he smiled at me and I was very happy. I would not let him carry me any more that day."

Thus spoke Yum about his brother.

For may days, Woĥpe and Yum sat together while Yum told her of his brothers, always speaking most in praise of Okaga. Always when he spoke thus Woĥpe would put her arms around him and draw him close to her and say to him that she loved him very much and tell him that he should be the God of love.

VI

When the four sons of Tate went from their father's lodge to do his bidding, they went they knew not where, for then there was no direction on the world. The first night of their journey, the wizard came to them, but they did not know that he was the wizard, and the three older brothers treated him harshly. Only Okaga was kind to him, and he favored Okaga. When it was morning, Yata said to the wizard that he must aid them in their undertaking or be gone from them.

The wizard told them that if they would do as he bade them, he would give them much aid, but Yata feared that the wizard was Iktomi and their father had warned them to beware of Iktomi. Yata said to the wizard that if he would show that he could aid them, then they would do his bidding.

The wizard asked what they wished him to do. It was very warm and Yata said that if the wizard would make a shade for them that would continue all that day, then they would do as he should tell them. The wizard lifted his hands toward the sky and murmured a strange speech and immediately dark clouds were all over the sky. The four were astonished and agreed that the wizard had the powers of a God. Then the wizard told them that his name was Wazi and that Škan had sent him to aid them in their undertaking.

Wazi then told them to make a smudge and when it was made, he told them to rub the smoke on their feet. They did so and Wazi bound an eagle plume to each of their ankles. When this was done, he told them to come with him to the top of a nearby hill and they went there. He then said to them that their feet were magical and they could step from hill to hill as far away as they wished. He then asked where they wished to go first.

Yata said [that] they wished to go to the edge of the world and each to fix a direction there;   that he was the first born son and would choose the first direction as his own;   that he would have this direction under the star that never moves and where the shadows are longest at mid-day. And [he said] that his other brothers might fix their directions where they wished. Wazi said he knew the path around on the edge of the world and could guide them to it at its nearest place and would be at the place under the star that never moves when they came there.

He then showed them a hill far away and bade Yata to step to it. But Yata was afraid and railed at Wazi calling him Iktomi and saying that he wished to destroy them and would have driven him from them. Eya said that he would step to the hill and Wazi bade him do so. He stepped and immediately he was on the hill far away. Wazi then bade Yata to step but he was sore afraid and trembled so that he could not stand. Then Okaga encouraged Yata and persuaded him to step. He did so and immediately was beside Eya. Then Wazi bid Yanpa step and he did so and was beside his brothers on the hill far away.

Last Wazi said to Okaga, "My grandson, we sill step together all this day. Fear not anything you may have to do for she who provided for your journey will ward all danger from you."   They stepped and were beside the brothers. All that day the four brothers and Wazi stepped rapidly, traveling more swiftly than eagles can fly. When it was evening, they were beside a huge mountain. Wazi bade them camp there for that night and told them to wash the smoke from their feet and take the eagle plumes from their ankles and, he burned the plumes in a fire that Okaga kindled. He then said that on their journey they could no more travel as they had that day but must go on foot from thence until they had gone on the trail entirely around the world at its edge, and when they had done so, they would be again at this mountain on the other side of it when he would again aid them to return to their father's tipi. He then directed them that on the morrow they should ascend the mountain and go over the top and down on the other side of it when they would be at the trail around the world, and there, they should fix the first direction.

Yata said, "My direction must be where the shadows are longest at mid-day, and I am entitled to the first direction."

"When you have fixed the direction, then you will see your shadows," said Wazi. And while they looked at him, he vanished. When it was morning, clouds still covered all the sky and the four heard hideous sounds coming from the top of the mountain which they could not see because of the clouds.

Yata said, "Those sounds are made by Ibom and terrible beasts. If we go upon this mountain, they will destroy us. That was not Wazi who brought us here but Iktomi who has brought us into this danger to make us ridiculous and perhaps to destroy us. We should not go as he told us and ought to seek some other way to the path around the world."

"The mountain is very steep and very high, and I would rather not undertake the hard work of climbing it," said Yanpa. "We must do the work our father has sent us to do, and how do we know whence we came or whither we go?   We can go up the mountain until we find danger and then we can fly from it," said Eya.

"My brothers, I will go before you and we will climb the mountain. If there is danger, I will shout warning and then you can turn back," said Okaga.

The three agreed to this and Okaga gave his flute into the keeping of Eya saying, "If I am destroyed and you come again to our father's lodge, give this to Woĥpe. And be kind to little Yum."

Then all began climbing the mountain, Okaga being far in advance of the other three brothers. When he came to the top he examined it cautiously and saw great level space. Upon this space was a great cedar tree and beside it a huge lodge with upright walls and no door or covering. He waited, watched and listened and found that the dreadful noises came from this lodge. Then he remembered that Wazi had told him that no harm whould come to him so he went onto the space to cross the top. But he moved cautiously, watching for any dangerous thing. When he was near the lodge, a booming voice bellowed saying, "Who is this that dares to come onto my mountain and near my lodge?"

"A son of Tate going to do his father's bidding," replied Okaga.

"Pass on, Okaga, son of Tate," boomed the voice.

He passed on and his brothers near the top of the mountain heard the voice so they were afraid. "That is the voice of Ibom the cyclone. He is an enemy of our father, and therefore our enemy. He knows our names for he called Okaga by his right name and Okaga told him that we are the sons of Tate. He is scheming to get us all near him so that he can destroy all of us for he destroys everything he touches. I shall not go on top of the mountain," said Yata.

"I will go and look at the top and if there is dnager, I will come back," said Eya. He came to the edge of the space and cautiously peeped over it. He saw the tree and the lodge and in the tree, he saw a huge nest made of bones. He waited and watched but heard no sounds. He then carefully went onto the space and came near the lodge when the voice boomed, saying, "Who is this that dares to come onto my mountain and near my lodge?"

"A son of Tate who desires to know more of you and your queer lodge and this great tree with the strange nest in it," said Eya.

"Eya, son of Tate, stay and learn what you wish to know," boomed the voice.

Eya stayed, loitering about the lodge and the tree.

"That is surely the voice of Ibom. He is holding our brothers and expects us to come. I shall not go." said Yata.

"Let us both go and peep and if we wish, we can return down the mountain," said Yanpa.

After persuading him, Yata agreed to go to the edge of the space, and when they came there and saw Eya walking about, they called to him, and he said nothing had harmed him or Okaga, and that Okaga had gone on. Then Yanpa went onto the space and Yata followed far behind him, going very timidly. When they were near the lodge, the voice boomed saying, "Who are those who dare to come onto my mountain and near my lodge."

"They are my brothers who go to do our father's bidding," said Eya.

"Tell your brothers Yata and Yanpa to pass on," boomed the voice. The two brothers went on, but Eya remained.

"Eya, son of Tate, what more do you wish to know?"   boomed the voice.

"I wish that you would come forth from your lodge so that I may look upon you. And I wish to know more about this strange nest in the large cedar tree," said Eya.

"I will come from my lodge and you may look upon me if you so wish," boomed the voice.

"I wish so," said Eya.

Then from within the walls of the lodge a swallow flew up and out and alighted near Eya. He looked at it in astonishment and said, "How is it that so small a bird has such a huge voice?"

"This lodge is the lodge of Wakinyan, the Winged God, and the great voice is his voice. I am his messenger and forerunner. One who looks upon his person thereby becomes a heyoka and forever after must speak and act in an antinatural manner until he appears to such a one as the God Heyoka. Do you still wish to look upon his person?" said the swallow.

"If that is all the harm he can do me, I wish to look upon him," said Eya.

"If he is offended by you, he will glance at you with his eye, and that like an arrow of fire will destroy you. Do you still wish to look upon his person?" said the swallow.

"Yes," answered Eya.

"His companion must aid him in taking from the world all filthy things. Do you still wish to look upon his person?" said the swallow.

"I am strong," said Eya.

Immediately there arose from the lodge a shapeless thing as a dense smoke arises. Without a head, it had an enormous eye and a huge beak. In the beak were teeth like cutting stones. Without body, it had great wings, each having four joints. Without legs or feet it had mighty talons. Eya stared at it in amazement and then laughed as if it were the most amusing pleasure. Then he stood on his head and walked on his hands. He shouted at Wakinyan and defied him and taunted him, saying, "You pitiful thing, your small voice frightens no one. Your weak eye can hurt nothing. Your beak and your teeth are good for nothing. Your wings are only tattered rags. Your talons are nothing but blades of grass. I would be ashamed to be your companion. I do not fear you and want none of your aid."

Thus he did and said contrary to what he wished to say for he had become heyoka. Then Wakinyan assumed the shape of a giant man and said, "Eya, son of Tate, cease as a heyoka for I am now the God Heyoka. You have pleased me as Wakinyan for thus I would always be addressed in terms the opposite of the intention of one supplicating me. Go now, and with your brothers do the work your father has bidden you to do. Then return to your father's lodge, but you shall abide with him no more. Your tipi shall be upon my mountain, beside my lodge. Together with you, I will purify the world from all filthy things. We will sweep it and wash it and water the ground. We will cause all that grows from the ground to flourish and bear leaves, flowers and fruits. We will give nourishment to all that breathes and cause their growth. We will combat the Unktehi, the monsters that defile the waters;   the Mni Watu that cause things to stink;   and Gnaski the demon who delights in filth. This has been my province from the beginning and now you will aid me and all that breathes will be grateful to us."

Eya gazed at the cedar tree and the queer nest in it, and Heyoka said, "I chose the cedar tree for my own and have never destroyed it with a glance from my eye. This upon the mountain is the first of all cedar trees, all others coming from it and it has lived from the beginning and will live forever. It is kan. The nest in it is my nest. It is made of dry bones that have become stone. The huge egg in it is my egg. From this egg, my young continually come forth and I use them as drum sticks and the drumming is as my voice. They are kan for when I drum with them, they become myself so that while there may be many of them, they are all only one and that one is myself. Consider well all that I have told to you and when you return to me, your tipi will be prepared for you. Go now and lead your brothers, for Wazi has taken the birthright from Yata and given it to you."

Eya passed across the level space on the top of the mountain and the [swallow] went with him to its border where it said to him, "When each of your four brothers has fixed a direction, he must place a stone there and this stone will become a huge rock that can not be moved. He must watch this rock until a bird alights on it and the first bird alighting there will be the messenger of the brother whose direction the rock indicates. This bird and its offspring will forever serve as such messengers. The directions which you shall fix will be the only things on the world that are immoveable. When going toward either of these directions, mountains, valleys, rivers, forests or plains will sometimes be on one side and sometimes on the other but the direction will forever remain in one place. You will overtake your brothers before they come down from the mountain, but say nothing to them of that which Heyoka has told you for Wazi will inform them of it in good time."

Eya went down from the mountain and before he was down it, he overtook his four brothers. Yata demanded of him why he had remained on the mountain and berated him for doing so, but Eya did not reply.

When it was evening, the brothers came to the foot of the mountain and there they found the edge of the world and upon it a well-worn trail. Standing on the trail, they saw Wazi, who bade Eya to place a stone there and he did so. The stone immediately began to grow. The brothers then camped for that night, and as they sat beside the fire, Yata said to Wazi, "You brought us into danger and then left us to face it alone. We overcame that danger and are here without your aid. If again there is danger to us, you will again desert us. When it is morning, you shall leave for you are a dangerous guide."

"When it is morning, I will leave you," replied Wazi.

All slept and when Anp first signaled to the stars that the night time was ended, all were astir. They saw that the stone that Eya had placed on the trail had grown to be a huge rock and Wazi said to them, "That rock is fixed there forever and it fixed the first direction. It was placed by Eya and is therefore his direction. From now and forever, his shall be the first direction and he shall have the precedence in all things. To him is given the birthright of the first born son and each of you other three brothers shall be subordinate to him as you have been to Yata."

Yata rose in anger and claimed the direction, saying that their father, Tate, had told him the first direction was his because of his birthright;   that his father was a God whose word was not to be gainsayed by a mere man such as Wazi was. He berated Wazi and approached him to do violence to him.

Wazi pointed his finger toward Yata and said, "I am your grandfather. By command of Škan, I come upon the world to aid you and to deal justly with you. Yata, you are the first born son and if you were worthy, you should have the rights as such. But you are a coward and like a coward you have abused your rights by oppressing those whom you should protect. You are stingy and give nothing to those in want. Your arrogance makes you foolish in time of stress and you are thus unfit to lead or command. I have the powers of a God and by the command of Škan, I give the birthright to Eya;   and Škan alone can restore it to you," said Wazi.

While speaking, he still pointed toward Yata and he remained as if without power to move or speak. When Wazi lowered his hand, Yata sat and wept like a child.

"You four brothers go and travel together on this trail. I can not go with you. When you come to where the shadows are longest at mid-day, I will be there on this trail. There Yata will fix his direction and it will be the second direction and he will forever have the second place in the order of precedence."

Then wile the brothers looked at him, he vanished. They then traveled on the trail.

VII

It was near the three moons of time since the four brothers had gone from the lodge of Tate. Tate dwelt in ease and comfort for Woĥpe did the woman's work and there were provisions in abundance. Yum was contented and merry for Woĥpe amused him and interested him with stories and games. She taught him how to play all the games and told him that he should be the God of gaming. Often they sat without the lodge and Woĥpe would then ask Yum to tell her of his brothers. He would always tell little of the three older brothers and much of Okaga and always she was pleased to hear his telling.

Many times he would say, "I wish that I could always be with Okaga and I wish that I could be always with you too, oh Woĥpe."

She would always say that she wished the same things. When it was evening, an old woman placed her tipi beside the waters and Yum on seeing it, told his father. Tate smiled for he knew that Škan ordered all things well and he told Yum to be kind to the old woman. When it was night time and Tate and Yum slept, Woĥpe went into this tipi and said, Wakanka, I would speak with you about the four brothers."

Wakanka peered at Woĥpe and laughed and said, "All is well with Okaga."

"I know that all is well with him but I wish to talk about him," said Woĥpe.

"You have fed the hunger of Okaga. Can you not feed the hunger of your own heart?" asked Wakanka.

"The eating is best enjoyed when shared with another," said Woĥpe.

"I have watched Okaga upon the world and I will have pleasure in the feast you desire," said Wakanka.

"Already I enjoy the food," said Woĥpe.

Then they talked of the brothers and many evenings they did so, always speaking most of Okaga. When it was three moons of time since the brothers had gone upon their journey, Woĥpe said to Wakanka, "It is not given to me to know where the brothers are or when they will return to their father's lodge. As a seer, you may know these things and if so, I wish you would tell me of them."

"They are making the fourth time and Škan has given to no one a knowledge of what this time shall be. I will give you a plaque of where they are on the trail around the world and when they have completed the circuit, they will be at their fathers's lodge quickly," said Wakanka.

She then gave Woĥpe a disk of rawhide with the hair removed. The disk was colored green;   the top was white and the bottom red;   on the left side was a picture of a mountain and on the right, the colors of Anp. At the center was a picture of a lodge.

"That plaque represents the world. The lodge at the center is the lodge of Tate;   the white at the top is where the direction of Yata will be;   the mountain on the left is where the direction of Eya will be;   The colors of Anp are where Yanpa will fix his direction and the red at the bottom is where Okaga will abide. When a direction is fixed, a red line will appear on the plaque from where the direction is fixed to the lodge in the center. These lines will divide the world into four equal parts. Count the moons from when one line appears until another is shown and the days from when the brothers have completed the circuit of the world," said Wakanka.

Woĥpe took the plaque and showed it to Tate and lo, there was a red line on it, from the mountain to the lodge.

"But the line is from the place of Eya," said Tate.

Then he knew that his first born son was deprived of his birthright and Eya given precedence for all times. When it was evening, he and Woĥpe were scanning the plaque when another red line appeared upon it from the white at the top to the lodge at the center. They knew that the second direction was fixed on that evening and that it was the direction of Yata.

That night Woĥpe made the third notch on her counting stick. One notch she made for each moon of time after the brothers had left their father's lodge. When next she talked with Wakanka, [she] showed her the plaque and the counting stick and said, "Kanka, see. Two directions are fixed and there have been three moons of time. Two more directions are to be fixed and that will require three more moons of time. Then how many days will they travel to come to their father's lodge?"

"I am the only one of womankind on the world and that which gives you pleasure, pleases me. I wish to say nothing that will in any manner take from your pleasure. Come to me as often as you wish and together we will count the time and if we do not count aright, we will console each other when we discover the mistake. When the brothers have completed the circuit around the world, we will know it and then you must quickly make ready for them. Two days, the brothers had traveled when they came to the edge of the world. They fixed the first direction there," said Wakanka.

Woĥpe pondered on these words of Wakanka, and when next they talked together she [Wakanka] said, "In two days they came to the edge of the world and fixed the first direction. Nearly three moons they traveled to reach the place for the second direction. They must travel nearly three moons to reach the place tor the third and then nearly three moons to reach the place for the fourth. And then in two days, they can travel to their father's lodge. Thus in a little less time than nine moons they may return to their father's lodge.

"The day time is a circle;   the night time is a circle;   a moon time is a circle; " and the fourth time must be a circle. Look upon the plaque," said Wakanka.

Woĥpe looked at the plaque and at its edge was the fourth part of a circle colored yellow;   [it was] there from the first to the second places for the directions.

"Why is it yellow?" asked Woĥpe.

"Yellow is the color of Inyan, the God that Tate implored to protect his sons and this yellow shows that they have such protection. Inyan, the God of construction, of destruction and of protection has placed his color on the plaque and thus assures Tate that his prayer is answered," said Wakanka.

Woĥpe showed the plaque to Tate and told him what the old woman had said. "I knew Ka before she came upon the world. Then she was the wisest of womankind and a seer. She foretold many things, some of which were not as she expected them to be. By the schemes of Iktomi, she was made to do grievous things, and because of this, she was banished from her people, the Pte, and condemned to live alone upon the world until she could give pleasure to her grandchildren, my sons. As Wakanka she has the powers of the Gods but she is not permitted to use them until she can do so to make my sons happy. This plaque shows that soon she will be permitted to use her God-like powers." said Tate.

"All these things I know from my father. But why is a mere woman permitted to know what is withheld from me?   Is it to make your sons happy?   My desire is to make them happy," said Woĥpe.

For many nights she did not sit in the tipi of Wakanka. As she sat with Yum looking toward where they last saw the four brothers, Yum said, "My sister, why do you appear troubled?   Are you also to go from us?   Your trouble is my trouble. Tell me of it."

"My little brother, you are to be the God of love. I love you, and I love another. Can a mere woman's love take him from them?" said Woĥpe.

"I am to be the God of love and the God games. If I play and am very anxious to win, I forget the rules and lose. Maybe this is so in love. You know that I am childish, and maybe I have made the process of love and gaming much alike. If you are too anxious, you may forget the rules and lose," said Yum.

Woĥpe put her arms around Yum and kissed him. That night she sat in the tipi of Wakanka and Wakanka said, "This night you shall see your lover."

All that night, the fire burned brightly in the lodge of Tate and Woĥpe lay as if asleep;   but she slept not.

VIII

Eya had fixed the first direction as his own and Wazi had vanished and it was the beginning of day time when Yata said, "Now that old meddler is gone, and I hope we shall not see him again. We will go on our journey, and when we are where the shadows at mid-day are longest, I will fix my direction and we will call it the first. Let us hasten on our way."

"We will not depart until we see a bird alight on this rock, and then I will tell you when to start on the journey," said Eya.

"How dare you gainsay the command of your older brother. I say we will go without delay," said Yata.

"My brother, it is the will of the Great Spirit, Škan that I shall have the birthright of the first born son. I did not wish it so, but all must obey his will. I would gladly give back to you the birthright if Škan will permit," said Eya.

"This is why you stayed upon the mountain. You schemed to take from me my birthright. I will not have it so, and you must obey my commands," said Yata.

"Let us not quarrel. Let us call upon the Gods to decide this matter, and I will gladly submit it to their will," said Eya.

"There is nothing to decide. I am the first born son, and the birthright is mine. No one can make me the second born son. I command you three to come without delay," said Yata.

"My brothers, what say you?   Shall we ask the Gods for their will in this matter?" said Eya.

"I do not care what you do, but I am afraid we will not have enough pemmican to last all our journey," said Yanpa.

"Wazi told us that by command of Škan he displaced Yata and gave the birthright to you. Wazi is but a man, and we do not know that Škan so commanded him. Let us ask the Gods if this is his will. If it is not we will obey Yata. If the Gods say that Wazi was right, then we will obey Eya," said Okaga.

"Is not our father a God?   Is he not the associate of Škan?   Did he not say that you should obey me?   Did he not declare that I as the first born son had the birthright?" said Yata.

"Okaga, call for the Gods that they may tell us their will in this matter," said Eya.

"I command you to obey me and come without delay," said Yata.

"What say you, Yanpa?" asked Okaga.

"I can lie and rest while you are doing it, so call the Gods," said Yanpa.

Yata advanced in rage as if to chastise his brothers and Wazi was before him. He [was] cowed and sullenly sat.

Okaga made a fire beside the rock and when it was burned to coals, he took from the pack of each of the brothers a little pemmican and mixed it with a little of his own food and put all upon the burning coals. When this made incense, he prayed the Gods to decide for them who should have the birthright of the oldest son. Then all bowed to the ground and covered their faces. They heard a small voice commanding them to look. They did so and saw a swallow sitting on the rock. It spoke saying, "The Gods have heard you and have directed the Winged God to decide for you. I am his messenger and this is the message he sends to you. Škan has told his will to Wazi and none can gainsay it. Wazi has dealt justly with you. It is the will of the Gods that you obey him."

Yata grasped a stone to throw at the swallow and he became as ice so that he could not move. Wazi said, "Because you are surly and ill tempered, your presence shall always be as ice and when you coe, things that breathe shall fly from you and all that grows from the ground shall be as if dead."

Then Wazi vanished and Yata moved but everything near him was cold. Eya said to the swallow, "You are the first bird to alight on this rock. Are you to be my messenger?"

"I am the messenger of Wakinyan and of his aid," said the swallow. Then daytime was ended and Wi went down over the mountain to his rest under the world and Eya said, "I give this name to my direction, 'Wi goes over down,' Wiyoĥpeyata."

The four brothers camped that night where they had the night before. When it was night time, Okaga sat on the edge of the world and made music with his flute. The music was very pleasing and the stars that came near him paused to listen to it. Thus numbers clustered about him and his music melted them so that they became as a cloud. Never afterward could they become again as stars and [they] always remained like a cloud which reaches across the sky. Thus each night they travel together, ever wandering around near the edge of the world, searching for Okaga and his music. When it is night time, the end of this cloud is near the edge of the world and there is where the four brothers are at that time. And it may be expected that they will come from that direction on the morrow.

One bright star lingered near and cried a warning to the others saying, "That music speaks of our sister who is upon the world. Stay not to hear it lest you be overcome by it." The others hid not heed her and each longed to have Okaga for her own. Škan saw that they would not heed the warning and wished to trouble his daughter. He gave to the music the power to melt them so that they became as a cloud, then he said to them, "Because you would do that which would make my daughter sad, you shall be as stars no more. You shall forever remain like a cloud which shall reach across the sky. You shall travel as before, but shall forever wnader around the edge of the world in search of Okaga but never again shall you hear his pleasant music. You will be a pathway from the world to the spiritland but none shall know where to find you except him into whose keeping I shall give you."

And thus is it.

When it was morning, the four brothers went on their way, and for many days they traveled on the trail. When it was one moon of time since they had left the tipi of their father, Yata said, "We have traveled far and yet we are nowhere. This is because Eya does not know how to lead. Had I my birthright, we would now have fixed the four directions and be at the lodge of our father. When I led you, we traveled more swiftly than eagles can fly and were not weary. Now Eya leads and we travel laboriously, step by step and we come to nowhere. I should again lead you so that our work may be quickly done."

"My brother, our father told us that it was the command of Škan that we should make the fourth time which must be the greatest of times. See, it is but one moon of time and were we returned to the lodge of our father our work would not be done. He said that your direction must be on the trail around the world where our shadows are longest at mid day. Each day at mid day we see our shadows longer than they were the day before, so we are going toward the place for your direction. Wazi caused us to travel swiftly when he traveled with us and he told us that he would be on the trail where you must fix your direction. The Gods have comfirmed his word and we shall not doubt it. We will travel as we have traveled," said Eya.

Thus they traveled for eight days and it was colder each day so each night Okaga made a great fire and the brothers sat about it. On the eighth night, there came an old man with his face covered. Eya bade him sit by the fire and asked him whence he came and whither he would go.

"I know that you are weary but I can not travel on this trail with you. I come at night to amuse you so that you may forget your weariness," said the old man.

He sat beside the fire and Okaga gave him to eat of his morsel of food and when he smelled and tasted it, he said, "This is the food the Gods feast upon and they give it only to those they love."

The brothers remembered that Wazi had said this of the food of Okaga and that he could not go on the trail with them. So they agreed that this old man was Wazi. When the old man had eaten, he asked each of the brothers to lend him a moccasin and he placed the moccasins side by side. He showed them one white and three black pebbles. He juggled the pebbles in his hand and quickly slipped one under each moccasin.

Then he asked Eya to juggle the pebbles and he guessed and guessed wrong. Yata then juggled and again the old man guessed wrong. Then Yanpa juggled and the old man guessed aright. Then he guessed wrong for Okaga. Thus they played this game far into the night and the brothers forgot their weariness. Before it was morning, the old man said that if they would tarry at this camp, he would come the next night and teach them more of the game and then he went from them.

The next day the brothers tarried in that camp and when it was night, the old man came bringing four bundles of wands with four wands in each which he gave to the four brothers and a large bundle with four times four wands in it which he kept. He taught them how to wager wand against wand and they played the game, wagering the wands. They played far into the night and the brothers won all the wands. Again the old man bade them tarry at that camp so that he might come and teach them more of the game and before it was morning, he went from them.

The brothers tarried the next day and played the game with each other. When it was night, they waited for the old man, but he came not. The fourth day they tarried and played. Yata jugled only black pebbles and won the wands from his brothers. When it was evening, Okaga made a huge fire, and forgetting his fling and tinder left them exposed on the ground beside the fire.

When it was night, the old man came and all played. Only Yata and the old man juggled the pebbles and quickly the brothers won all the wands, for Yata slyly juggled only black pebbles.

As they sat beside the fire, the old man spoke privately to Yata saying, "You are the first born son and should lead the brothers."

"You have given my birthright to Eya and he leads," said Yata.

"What would you hazard to regain your birthright?" asked the old man.

"Anything and everything," replied Yata.

"I will play you three times and you may juggle twice and I will juggle once. He who wins will win our wagers. I will wager your birthright," said the old man.

"What must I wager?" asked Yata.

"You must wager that fling and tinder lying beside the fire," said the old man.

Yata slyly took the flint and tinder and he and the old man went apart to gamble. He juggled and placed only black pebbles under the moccasins. The old man lifted a moccasin and lost.

The old man then juggled and as he placed the last pebble under the fourth moccasin, Yata saw that it was white. He watched the face of the old man closely and feigned to lift the first moccasin. The old man appeared pleased. Yata feigned to lift the second moccasin and still the old man appeared pleased. So with the third moccasin. Yata then approached the fourth moccasin and the old man appeared anxious so Yata quickly lifted this moccasin. There was a black pebble under it and the old man won this game and he said, "You have won a game and I have won a game. Now I have one and you have three chances to win the nest game. When Yata is talked of, it will be told how he gambled with me. Having your birthright will give you power to command your brother Eya and then you may have revenge for that which he has done to you."

Yata juggled and placed only black pebbles under the moccasins and said, "I would wager more on this game."

"I would satisfy you for the wrong that has been done to you. I will wager my power as a God against she whom you desire," said the old man.

"Agreed and I would wager even more," said Yata.

"I will wager my services to you against your seat with the Gods," said the old man.

"Agreed," said Yata.

"You watched my face to learn when your hand approached the white pebble and now I shall watch your face," said the old man.

Yata looked stolidly away from the moccasins while the old man feigned to lift each, slipping his fingers under each as he did so.

"You give me no chance and I will take no chance. I will close my eyes and turn around once and lift the moccasin my hand first touches," said the old man.

He did so; Yata watched him closely. He lifted the first moccasin, and a white pebble was under it. Yata stared in astonishment and then lifted each of the other moccasins. There was a white pebble under each of them.

He said, "You have cheated me. These pebbles are all white."

"You should know that I have cheated, for you put no white pebble under a moccasin. I should have taught you that the rules of the game are that if a player cheats, he should be cheated. I have played according to the rules, and you can not complain," said the old man.

Then Yata wept as a child weeps and the old man chuckled in derision. They lay with the other brothers and when it was morning, it was cold. Okaga wished to make a fire but could not find his flint and tinder. Then the old man laughed loud and long.

He uncovered his face and said, "Your father warned you to beware of Iktomi. I am Iktomi and I have made you ridiculous. Forever it shall be told that while doing the work of the Gods, you neglected it to gamble on a game of chance;   that Eya, your leader permitted and took part in this;   that Yata cheated and stole from his brothers and gambled away that which was not his, even his dearest expectations;   that Okaga, the prudent Okaga forgot his duty and lost that which was for your comfort and all will laugh at you. Where you go there is neither flint nor tinder and each day while you suffer for want of fire, I shall laugh at you."

The four brothers hung their heads in shame and Iktomi gibed and taunted them until Okaga made music with his flute. The music was very sad but Iktomi fled from it for he abhorred music. That day the brothers journeyed on the trail and when it was evening, they were discouraged and cold.

Then Eya implored Wakinyan, saying, "Oh Wakinyan, we are comfortable and wish no aid from you. The glance of your eye is cold and weak as fire. We scorn you and if you offer aid to us, we will not receive it."

The other brothers stared at Eya as if he were crazed, for they knew not what was pleasing to Wakinyan. All bowed and a small voice said, "This is the will of the Gods. Because for four days you have neglected your work, for four times four days, each day, you must travel a day's journey and a fourth of a day's journey to make aright the fourth time. Because you neglected the sure work for the Gods to gamble on chance, when you are a God, you shall be uncertain so that none can tell whence you come, whither you go or how you do. Because Okaga, by neglect, lost his means for making fire, when he has left his father's lodge for the last time, he shall never more make a fire. Because Yata gambled away that which was not his own and his expectations, he shall have no seat with the Gods, the woman's work shall never be done in his tipi and he shall always be cold. Because Eya permitted gambling which caused delay when he is a God, he shall never lead in anything and shall do nothing wisely. Because by his scheming, Iktomi has made the four brothers ridiculous, and interfered with the will of the Gods, he shall forever fear fire and the smoke of fire. This is the message of Wakinyan, a dry stick moved swiftly against dry wood will make a fire."

The voice ceased and the brothers saw that a swallow has spoken to them and Eya knew that Wakinyan had answered him. They got a dry stick and dry wood. Eya drew the stick repidly across the wood but there was no fire. Yata drew the wood rapidly across the stick but there was no fire. Yanpa rubbed the stick rapidly against the wood but there was no fire. Okaga held the stick and wood and pondered. While he thought, he twirled the stick with his fingers and saw that it moved swiftly. He twirled it between his palms and it twirled more swiftly. Thus he twirled the stick against the wood and there was stuff like tinder. He twirled more swiftly and there was smoke. The third time he twirled thus, there was a spark of fire but it did not kindle. The fourth time he twirled the stick with all his power and there was fire which kindled. Then the brothers were warmed. The made a great fire and when it was morning, there was a heap of burning coals. Iktomi came to plague them when he saw the coals of fire, he yelled in terror and fled from there.

Each day, for sixteen days, the brothers traveled a day's journey and a fourth of a day's journey and they were worn and weary. Then it was three moons since they went from their father's lodge and that evening, Wazi was with them on the trail. He bade Yata to place a stone on the trail but no stone could be found, for all were covered with ice. So Wazi bade Yata to place a block of ice on the trail which he did. The lodge of Wazi was beside the trail. Its poles were icicles and its covering was snow. He invited the four brothers to rest inside it but they hesitated fearing it would be uncomfortable and cold. Wazi showed them smoke and sparks issuing from the lodge and they went inside and were warmed. When it was night time, Okaga made music with his flute and the music was like pleasant dreams. The other brothers nodded as they sat and then slept.

"Lie on your robe outside the lodge. Speak no word before it is morning," said Wazi to Okaga.

Okaga spread his fur robe outside the lodge and wrapped it about him. It lifted and carried him as the clouds carry water and moved as swiftly as a falling star. It came to the ground gently, and Okaga uncovered and saw that he was beside his father's lodge. A fire burned brightly inside it and he quietly lifted the flap from the door. He saw his father lying at his place, Yum sleeping beside him and Woĥpe where the fire shone brightly oh her face. Her eyes were closed and she lay as if asleep. While he gazed at her, she smiled and was very beautiful.

Long he stood in the door and gazed at her and her beauty grew. Then he sat and made music with his flute and the music was like a dream of a whispered song of love. Very low and very pleasing, he made the music, for he wished to awaken no one. Tate stirred on his bed and Yum murmured in his sleep but Woĥpe lay still as the dead, only her eyelids quivered. It was near morning and Okaga forgot the words of Wazi and reaching his hands toward her, he said aloud, "Woĥope."

Immediately his robe was about him carrying him as before. Woĥpe sprang to the door and then went outside but could see no one. When she came inside, Tate and Yum were astir.

"My daughter, why go outside before it is morning?" asked Tate.

"I wish to [see] that which is pleasing to those I love. Why are you astir in the night time?" said Woĥpe.

"I dreamed that a huge bird came bringing Okaga, and he made music with his flute, and the music was like that in my heart when his mother was with me," said Tate.

"I dreamed that Okaga came and you and he made music together and the music was such that I wished to hear it always. Did you dream of Okaga too?" said Yum.

"I did not dream," said Woĥpe.

When it was morning, Okaga was beside the lodge of Wazi. He made a fire inside it and each ate his morning meal. Then Wazi said, "Did you sleep well, Yata?"

"I slept cold but I am refreshed. I dreamed that there was a sound as if a great bird went from here," said Yata.

"Eya, did you sleep well?" asked Wazi.

"I slept well and am refreshed. But I also dreamed of a great sound and it was as if a great bird came to this place," said Eya.

"Did you sleep well, Yanpa?" asked Wazi.

"I slept well and am refreshed. I also dreamed that a great bird went from here and returned to this place," said Yanpa.

"Did you sleep well, Okaga?" asked Wazi.

"I did not sleep and I did not dream," said Okaga.

All went from the lodge and they saw that the ice that Yata had placed on the trail was a great bluff and as they looked a magpie came and alighted on it.

"The Gods will that the magpie shall be your messenger, Yata. It is an evil bird, an enemy of all other birds. It is a thief, stealing where it can, killing the young and helpless. It is a bird of ill omen and when seen as your messenger, it will foretell of trouble," said Wazi.

The magpie hearing this, and chattering, flew to the lodge poles of the lodge of Wazi and befouled the inside of the lodge.

Wazi rebuked it saying, "With much labor you build your nest for many broods and forever you shall do so. Because you have done this filthy thing in my lodge, your young shall so befoul your nest that you must build another for each brood. When your many nests are seen, it shall be said, 'The magpie is a filthy bird.'"

"Ha, ha. None will know which nest to search for my eggs or my young," laughed the magpie.

Then Wazi said to the brothers, "Rest in my lodge this day and you shall be refreshed as if you had not labored. I wish to hear again the music that Okaga makes with his flute, for never more shall the sound of it be heard at this place."

Inside the lodge, Okaga made music with his flute and it was as if the grass were green, the flowers bloomed and the birds sang in the trees. All sighed in contentment and then the music was as if Hanwi were showing her face on the world and smiling. It told of love and the comforts of a well kept tipi and all sighed with longing. Then the music was as of triumph and deeds well-accomplished and all sat erect, except Wazi.

He bowed his head and said to the brothers, "I am your grandfather. Your grandmother and your mother are on the world. We three were banished from our people, the Pte because of evil that we did. We are not permitted to see each other and your mother is not permitted to see you until you have made the fourth time and returned to your father's lodge. We will then be adjudged for all times. Tarry not in your going and do your work well for you shall be adjudged each according to his deserts. Beware of Iktomi, of Unktehi the monsters, and of Ibom the giant and of Gnaski the demon for they oppose the Gods and may try to hinder you. I am no longer permitted to go upon the trail around on the edge of the world but I will be at each place where directions are to be fixed and there will aid and advise you and will deal justly with each of you. I have refreshed you. Inyan will protect you and Wakinyan will help you."

"When it was night time, the brothers slept in the lodge of Wazi and when it was morning, they were refreshed and strong as when they went from their father's lodge so they went on their way and each day when it was mid-day, their shadows were shorter.

"Thus they traveled for one moon of time and came to a great lake which they could not see across. The trail between it and the edge of the world was very narrow and there was danger of their falling from it into the waters. They could make no fire there and at night were miserable. The second day they traveled thus and in the water, a great beast came toward them. Its body was like the body of a huge otter. Its head [was] like that of a huge wolf, its tail like that of a huge beaver and it had horns which it could make long or short as it willed. As it came, it groaned and growled and gnashed its teeth and slashed the waters with its tail, making great waves. They knew this to be an Unktehi, one of the monsters.

When near it said to them, "Ho, sons of Tate, I will drag you under the waters and instead of serving the Gods, you shall serve me."

It rushed toward them and they fled from it. It thrust its horns at them, swift as the thrust of a spear. But they dodged the thrusts. It continued to pursue them so that they were nearly exhausted in their flight. They implored Inyan for protection and there were great boulders on the path and they dodged behind these so that when the monster thrust with his horns, they struck against the boulders and were battered. This so enraged the monster that it came onto the trail and chased them.

Then Eya said, "We are safe from danger and wish no aid from you, Wakinyan. Delay your coming for we despise you. We are far from the great waters and the Unktehi do not trouble us." This was the opposite of what he wished.

Immediately a dense cloud was low over the waters and the Unktehi turned toward it for it was the Wakinyan come to aid the brothers. Then Wakinyan and the Unktehi fought. The cloud swirled and the waters were thrown high. Wakinyan flashed his eye here and there and bellowed his thunders. The Unktehi groaned and growled and snarled and thrust its horns into the cloud. It slashed the waters with its tail so that the brothers were nearly drowned. It rushed far out into the waters and wento to its home at the bottom of the lake. The cloud was gone and Eya taunted and ridiculed Wakinyan meaning he praised and thanked him. Thus war began between Wakinyan and the Unktehi which still continues.

For one moon of time, the brothers traveled beside this lake and then they came to a sandy region where no green thing grew and where there was little water. All day they traveled and when it was night they had no drink. That night they were miserable and when it was morning, they were very thirsty. As they traveled that day, they saw a lake and eagerly went from the trail to get water. All that day they went toward the lake and all day it appeared not far away. When it was evening, they would see no lake and Iktomi stood near gibbing and taunting them.

"Ho, you sons of Tate!   With your horrid fires, you drove me away and you laughed at me. Here no fire can be made and now I laugh at you, for with a picture I have led you from your path and made you neglect your work. All day you have labored, traveling thirsty, coming far from your trail, going toward a picture that moved from you as fast [as] you moved toward it. Ha, ha, ha, I see you consumed with thirst and farther from drink than when you left your trail. You laughed at me. Now think of going back to your trail with nothing to drink and then laugh if you can," said Iktomi.

The brothers bowed their heads in shame and then Okaga made music with his flute. The music was as if it mourned but Iktomi fled from it. Then there came an old woman and Eya said to her, "Whence do you come and whither do you go? Would you also plague us?"

"I am an old woman who is very hungry," said the old woman.

"We would give to you but we have little food and nothing to drink," said Eya.

She sat and Okaga gave her of his morsel and when she had smelled and tasted it, she said, "This is the food that the Gods feast upon and they give it only to those they love. The God that gave this food will send you drink."

She ate of the food and then took a shell from her pouch and drank from it. Then she gave it to Eya and said, "When you are thirsty, drink from this shell."

Eya put the shell to his lips and drank water from it and the water was cool and sweet. Each of the brothers drank from it until they were no longer thirsty. Then the old woman said, "For many days you shall travel where there is little water. The Mni Watu, the water imps, have defiled the water you will see so that it would not satisfy your thirst. Let Okaga care for that shell and he should care for it as he cares for the food which he eats for the one who gave one gave the other."

"Who are you that you speak my brother's name aright?" asked Eya.

"I am a lonely old woman trying to make amends for the evil I have done. A Goddess knew of your thirst and bade me bring that shell to you and say to you that when you have fixed the four directions and made the fourth time, and have returned to your father's lodge, you shall see your mother, your grandmother and your grandfather, and then all will be adjudged for all times," and she vanished.

The four were thirsty no more. They came to where the grass was young and trees were budding their leaves. On the day before the last day of the sixth month of time since they left their father's lodge, there was no evening and the four were confused. The next day began before the night was ended and there was no morning and the four were astonished. Again night began before day was ended and the four were confounded and as they groped in the darkness, they heard wailing in the nearby forest. They went and found one bound to a tree and unbound him. Eya asked him what was his name, whence he came and why he was bound. He replied that his name was Anp, that he was the forerunner of the morning and evening and ruled them, that Iktomi had enticed him into the forest to drink of waters that would make his colors more brilliant, that when he drank from the vessel that Iktomi gave him he became powerless, and then Iktomi gibbed and taunted and laughed at him and took from him all his colors and bound him to a tree and left him to perish. He said he feared to return to his work without his colors so Eya invited him to remain with them until it should be known what was best to do.

Again it was day without a morning and Anp hung his head in shame. All that day the four traveled on the trail and Anp traveled with them and because it was night without an evening, he bewailed aloud in the darkness. A voice said, "Bewail not for that which your folly has caused. You shall know the judgement of Škan and then go your way."

The four knew that it was Wazi speaking. He directed Yanpa to place a stone on the trail and then they knew that they were where Yanpa must fix his direction. In the darkness Yanpa could find no stone so Wazi directed him to plant a wand on the trail and he did so. All slept there that night and when it was again the day time, they saw that the wand had grown to be a huge oaktree. While they looked at it an owl alighted on its branches.

"It is the will of the Gods that the lazy bird, the owl shall be your messenger, Yanpa. Like you it prefers to sleep during day time and its cry is dismal and complaining. In visions it shall be the harbringer of discontent," said Wazi.

The owl heard, stared, and said, "Ho, Ho!"

"This is the judgement of Škan. Because Anp let Iktomi beguile him with promise of increase of that which can not be increased and thus lost the unfading colors of the Gods, he shall quickly fade and as they vanish it shall be said Iktomi again takes the colors from Anp. Thus will be kept the memory of the folly of Anp. Go now on your way and when morning or evening are gray, remember that you can not get something for nothing," said Wazi to Anp.

Anp went from them and Wazi said to the four," No more shall I be with you on this trail until you are again at the first direction. When you are where you have no shadow at mid-day, Okaga must place on the trail there a pink shell. Dangerous beings may lurk beside the trail to harm you. The Can Oti, the goblins, and Gnaski, the demon and Ibom, the cyclone, may molest you or try to allure you from the trail. Beware of their tricks and wiles."

He vanished and the four saw him no more while on the trail.

IX

It was morning of the first day after Woĥpe had made the third notch on her stick ofr counting the moons. She blithely did the woman's work and the went to the tipi of the old woman. The old woman chuckled and said, "Your dream has made music for you."

I did not dream," said Woĥpe.

"He has fed you with the food of the Gods," said Wakanka.

"He gave to me only as I gave to him," said Woĥpe.

She then told of the third notch on the counting stick and the second line upon the plaque and while talking of the four and their journey and of the fourth time they heard someone outside the tipi. Woĥpe peeped and saw a very handsome young man sitting beside a tree near the door.

She went and spoke to him and he told her that he was bewildered and had traveled far, that he was hungry and weary. She brought food and gave it to him. He ate and praised the food. He said that if she would permit him to stay nearby and give him food until he was again strong, he would serve her and do as she would bid him to do.

Woĥpe knew that it was Iktomi and that he would try to make her ridiculous. She let him think that she did not know him and promised to give him food. The next day he ate of her food and was refreshed. Then he asked what he should do to serve her. She told him to bring game. He went and caught a rabbit and took the skin from it. He filled the skin with bugs and worms and placed it inside his robe.

"Ah ha!" he said, "I will give this to Woĥpe and then laugh at her and taunt her saying that she has bugs and worms for her food." But the bugs and worms ate through the rabbit skin and bit his body so that little skin was on his chest. He came without game and scratching himself. Woĥpe asked him why he had no game and why he scratched himself and he said that he had trapped four fat porcupines and put them in his robe to bring but their quills pierced the robe and his body so that he did not know when they escaped, that he had pulled the quills from his flesh, and that made him itch. She then bade him bring water.

He went and filled the vessel with water and then spewed into it and defiled it. "Ah ha!" he said, "I will give this to Woĥpe and then laugh at her and taunt her, saying that she has vomit for drink."

But the defilement made the vessel soft so that it broke and spilled the water on the legs of Iktomi. It made the skin on his legs soft so that his legs were cracked and bleeding. He came limping and with no water. Woĥpe asked him why he had no water and why he limped. He said that when he came to the waters, an Unktehi was there and fought with him, clawing his legs so that he was lame and could get no water.

Then Woĥpe bade him bring wood. He went and gathered soft and rotten wood and bound a bundle of it with a pack strap. But the wood was so soft that it broke the strap. He then bound the wood tightly to himself and said, "Ah ha!   I will give this wood to Woĥpe and when it smolders and smokes her eyes, I will laugh at her and taunt her saying that she smokes her tipi with rotten wood."

He came with the wood and Tate,Yum, the old woman and Woĥpe awaited him. He tried to take the wood from his back, but he had bound it so closely that he could not do so. He tugged at the strap and the wood burned hot on his back. He shrieked in terror and dance about with pain. All laughed at him and Yum taunted him saying, "Ah ha!   Iktomi, you torture others to make them ridiculous and now we laugh at you." Iktomi fled for he then knew that Woĥpe was more powerful than he and could turn his schemes against himself.

Each day Woĥpe and Wakanka talked of the brothers and when Woĥpe had made the fourth notch on her counting stick, she was athirst and nothing would satisfy that thirst. She said to Wakanka that she feared that Iktomi had beguiled the brothers and they suffered. That night she sat beside the waters and drank from a shell and her thirst was satisfied. When it was morning, she went to the tipi of Wakanka and said, "Rub smoke on each of your feet and tie an eagle plume to each of your ankles and go quickly to the brothers. Take this shell and give it to him."

When it was morning, Wakanka did as Wohp^e had bid her and went, traveling all that day, flying more swiftly than the water birds can. When it was evening, she was in a sandy region where nothing grew from the ground and where there was no water. She heard the laugh of Iktomi and then she heard the music of the flute of Okaga. She found the brothers and gave the shell to Okaga. When she was again in her tipi, Woĥpe asked her about her journey and she told where she went and what she did.

"Did you lead them back to the trail?" asked Woĥpe.

I did not," answered Wakanka.

Woĥpe went from the tipi and for many days did not speak to Wakanka. Her counting stick showed that it was six moons of time since the four had left their father's lodge. She looked at the plaque and there was the third line upon it.

Then she knew that Yanpa had fixed his direction and only Okaga's direction remained to be fixed. Again she counted the moons and found that there are three from when the first direction was fixed until the second and three from when the second to when the third was fixed. She calculated that there would be three and then Okaga would fix his direction and all would then return to their father's lodge. This returning, she calculated, would take but one or two days of time.

So again she talked with Wakanka and together they planned how to welcome the coming of the brothers. She notched the days on a stick and often when it was evening, she sat beside the waters where Okaga sat when he made music with his flute. Here she found a beautiful shell that had all the colors such as Anp decks the sky when it is morning and when it is evening. She kept it and used it as a drinking cup.

When her notchsticks showed that eight moons and four times four days had passed, she sat beside the waters and drank from this shell but the water in the shell became black and bitter. She cleaned the shell but each time when she would drink from it, the water would be black and bitter. She pondered about this and then told of it to the old woman.

"Your shell saved the brothers and put them aright. Again a shell will help whom you love," said Wakanka.

"When it is morning, prepare as before and go quickly to the brothers, and give this shell to him," said Woĥpe.

The old woman did so and all that day she flew so swiftly that when it was evening, she was on the trail at the edge of the world where three of the brothers were but Okaga was not there. Eya told her that Okaga had gone from them on the day before, saying that he would reurn to his father's lodge.

The next day Wakanka traveled swiftly searching for Okaga, but she did not find him. Again she searched the third day and when it was evening, she was in a dense forest. When it was night, she saw a fire and went to it. There she found Okaga and Wazi was with him. She gave the shell to him and told him that Woĥpe had sent it with the request that he place it where he should fix his direction.

X

When Yanpa had fixed his direction and Wazi had admonished the brothers, they journeyed on the trail for one moon of time and were where great trees of many kinds grew close together. On the trees were many kinds of fruit. A beast shaped like a man came to them bringing fruits and gave to them. They ate and were refreshed and the beast told them that not far away was an abundance of such fruit and that if they would give him of their food, he would give them as much of the fruits as they wished.

Three of the brothers agreed to this but Okaga would not part with any of his food. The beast brought much of the fruits and took from the three some of their pemmican. Yanpa gorged himself on the fruits and the beast said to him that there was another kind even more delicious than any he had brought but that one who ate it must pluck it from the tree. His brothers would not go with him to get this fruit so Yanpa persuaded them to wait while he went for it.

The beast guided him through a forest for a great distance and they came to a tree having fruits shaped like huge grapes. Yanpa ate of them and the taste of them was sweet but when he had swallowed them, they caused him to sleep. When he awoke, he was very ill and his mouth was [as if he had eaten] something very bitter and nauseous. He felt as if he loathed food of all kinds. He looked for the beast but could see it nowhere.

Then Iktomi appeared before him laughing at him and taunted him saying, "Yanpa will always be remembered;   for whenever one neglects his duty to satisfy his desires, it will be said, Yanpa neglected the work of the Gods to satisfy his belly.' I could not take your food because it is the gift of a God. But you and your two older brothers traded this food for fruits and because of this the food of each of you shall no longer satisfy your hunger. You three may eat of your pemmican and you, Yanpa, shall loathe it and all three of you shall be hungry until you return to your father's lodge. Now go and return to your brothers. There are but three directions fixed and they are in neither of these."

Yanpa arose, bewildered and knew not whither to go. He heard a voice saying, "U-hu-hu-ah," and he went toward it. He came to an owl and said to it, "My messenger, go to my brothers and go slowly so that I can follow you."

The owl flew slowly from tree to tree and Yanpa followed. He was very weak and weary and when it was night, he stumbled and made much noise as he went. Then the owl flew low and showed him the way so that he traveled more easily. Far into the night, they traveled thus and came to where the three brothers were camping.

Then said Yanpa to the owl, "When you were made my messenger, you were called a stupid bird. Škan has so ordered it. But when I become a God I shall impart to you these things. You shall be able to see better at night than during day time and you shall fly noiselessly so that you may come upon your prey when it can neither see nor hear you."

Yanpa kept his promise and since that time, the owl flies noiselessly and mostly at night.

The four traveled on the trail and when they lay down to sleep on the sixteenth night of the ninth moon of time, Okaga sat beside a small lake and made music with his flute. A voice answered him saying, "Ho hu wia. Ho hu wia. Ho hu wia. Ho hu wia." Again he made music and again the voice answered four times in the same manner. (The Lakota words hohu winyan mean "a woman's bones")

"Whose bones are they?" called Okaga.

A voice near him answered, "The bones of her whom you love."

"Is all well with Woĥpe?" asked Okaga.

"She is in distress in your father's lodge. Only you can relieve her distress," whispered the voice.

"What should I do?" asked Okaga.

"Go to your father's lodge without delay," said the voice.

It was night but the right direction was fixed so when it was morning, Okaga told his brothers that he would go immediately to their father's lodge. Eya tried to dissuade him saying that they would in a few days be where Okaga should fix his direction and that if he failed to do the work, the Gods had appointed him to do, he would incur the wrath of Škan, that probably, if he returned, to his father's lodge with his work undone, he would forfeit his title to become a God. But nothing dissuaded him.

All that day he traveled alone, going toward his father's lodge. When it was evening, he was at a wide deep river. He placed his food and the little circle of fur on his head and swam the river. He had eaten nothing that day and when across the river, he thought to eat but when he looked in the little bag, there was nothing in it. He thought to lie and rest a while but when he spread the circle of fur, it remained only a little circle. He thought these things proved that Woĥpe in distress could no longer help him and so went on his journey during the night time.

The next day he gathered roots and ate them but they did not satisfy his hunger. When it was evening, he was at a huge mountain. All night he climbed on it and when it was morning, he saw dense forests before him. All that day he traveled, eating only berries and leaves and when it was evening, he was at a great swamp. He lay to rest that night and slept little. When it was morning, he saw Unktehi in the swamp but he boldly waded into it making music with his flute.

The Unktehi gathered about him and followed him but while he made music, they did not molest him. All that day, he waded slowly making music and when it was evening he had crossed the swamp but he was exhausted and lay gasping for breath.

When it was morning, he came to a great sandy plain where there was no water. He went upon it and was very thirsty. He took his shell to drink from it but there was no water in it. He tried to hasten and when it was evening, he fell upon the sandy plain and knew no more until Wazi aroused him.

Wazi carried him into a dense wood, made a fire and gave him food and drink, then sked him why he had left the trail and his work undone.

"Woĥpe is in distress and only I can relieve her," said Okaga.

"Woĥpe is distressed only because you have neglected your work," said Wazi.

"A whip-poor-will told me that she needs me and this bird does not lie. Unless I have word directly from her, I shall go to her," said Okaga.

Just then the old woman came to the fire and said, "Woĥpe sent me to you, Okaga, and bade me give you this shell as a token that all is well with her and to tell you to place it where you shall fix your direction."

She vanished and Wazi said, "Iktomi has fooled you by speaking when the whip-poor-will sang, but he dare not come near this fire to laugh at you and taunt you. Hereafter and forever, whenever the whip-poor-will sings, it shall be said, 'True love is calling to a mate,' and Iktomi shall not laugh. When you come to the trail again, you will be where you left it. Then for twelve days, you must travel alone, each day traveling a day's journey and a third of a day's journey. Then you will be with your brothers and there you must fix your direction. Now wrap your robe about you and lie to rest and sleep."

The little circle became a great fur robe and Okaga wrapped it about himself and slept. When it was morning, he was at the trail where he had left it. For twelve days he traveled alone as Wazi had directed and when it was evening, after the twelfth day, he was with his brothers, and he placed the beautiful shell on the trail. All slept that night and when it was morning, they saw that the beautiful shell had grown to be a tipi.

They watched it and it rivaled the colors with which Anp decorated the sky. When Wi began his journey across the sky the tipi shimmered in the light of day and a meadowlark sat upon it and sang like the music of Okaga's flute.

"My messenger, I will answer you in your manner of speaking and pray that your voice may always being pleasure as it has this day," said Okaga.

He then made music with his flute and it was like the music of the voice of the meadowlark.

XI

Woĥpe invented many games and played them with Yum. As Yum was walking beside the waters, it appeared as if Woĥpe came to him with her face covered and whispered, saying "Come with me. I have a new game which I will teach you."

"I am glad to have a new game, but why is your face covered?" asked Yum.

"That is part of the game and you must have your face covered too," said she.

"Why do you whisper?" asked Yum.

"That is part of the game which you will understand when I teach it to you," said she. She then covered the face of Yum and did so as to blindfold him. Then she said, "Now we will walk to where you and Okaga played together and then I will show you my game."

She led Yum and they walked until Yum said he was very tired and she told him they would go but little farther when they would be amidst the pines and he could lie and rest while she taught the game. So they went until Yum said he could walk no farther when she bade him take the covering from his face and lie to rest. He did so, saying "When you speak your voice is changed. You talk harsh like Yata talks. Why do you speak so?"

"You will understand why I speak thus when I show you my game. The game is this. You will have four guesses to say why I speak in this manner. And then I will have four guesses to say how you feel in this game. Now guess who I am," she said.

"Are you not Woĥpe?" said Yum.

"Wrong.   Now I will show you my body and then guess again," said she. She showed him her body and it had many little scars on it as if bitten by insects.

"Are you the old woman?" asked Yum.

"Wrong.   I will show you my legs and then guess again," said she. She showed him her legs and they had long them long streaks of scars as if clawed by an animal.

"Are you the wizard?" asked Yum.

"Wrong.   I will show you my back and then guess again," said she. She showed him her back and it was covered with broad scars as if it had been burned.

"You are Iktomi," said Yum.

"Right, now it is my turn to guess. I guess that you remember when you laughed at me and taunted me as my back was burning. I guess that you are afraid. That is my second guess. I guess that you will always be ashamed when you think of learning to play a game from one without knowing who it is teaching you, or what the game is like. Hereafter when one plays a game with a stranger, it shall be said, 'Remember the game that Iktomi taught to Yum.' You laughed at me when I was suffering and now I laugh at you. You, the son of a God, to be the God of games and of love, to have the place that I had. But you are the son of a woman and shall govern by chance and by favor. You were not born as mankind are and not even as your brothers were and in games and in love, no one can foretell what the result will be. As a God, you shall be as a babe. For amusement, you will risk anything and so it will be with those who invoke your protecting powers. You can protect nothing, not even yourself. To learn my game, you have given yourself into my hands and now I leave you. Find yourself or let others find you. Ha, ha, ha, ha. Never laugh at those in distress, for such may laugh at you. Ha, ha, ha, ha," said Iktomi for it was he, disguised, who had lured Yum away from his father's home.

Then little Yum wept, for he was very much afraid. Iktomi left him but lingered out of sight where his laughter could be heard until far into the night time. Yum slept none that night and when it was morning, he wandered, not knowing where to go. All day he wandered and when it was evening, he slept beside a spring of water.

When it was evening and Yum was not at his father's lodge, Tate was worried and Woĥpe was alarmed. When it was night, Woĥpe went to the tipi of the old woman and Wakanka said, "Wazi comes and he will know what should be done. Yum has not gone by his own will. Anog Ite or Iktomi has taken him. Neither will do harm to him. Wait until Wazi comes."

Woĥpe slept not that night and late a voice outside the lodge of Tate said, "In the den of the wolf near where Woĥpe and Yum often sat, there the youngster wails because he is hungry."

When it was morning, Woĥpe went early to the den of the wolf and in it she heard a faint wail. She dug with her hands until they were torn and bleeding and in the den, she found only a young wolf. Then Iktomi stood near and laughed but immediately Wazi was there and said, "Because of her love, a Goddess has torn her flesh and spilled her blood, the utmost token of sincerity. Iktomi has taunted him who is to be the God of love saying that love, like games of chance, is governed by caprice. But she who has shown this token is his teacher and will enable him to impart to true love a constancy that danger or even death can not alter. None shall laugh at this and even Iktomi is now ashamed of his laughter."

Iktomi sneaked away and Wazi said, "This imp of mischief beguiled you to this work as he beguiled Yum from his father's lodge. This evening Yum will sleep beside the spring, and Wakanka will go and fetch him."

Woĥpe said to Wakanka, "Go to the spring and there await Yum. He will sleep there this night and when he sleeps, bring him to his father's lodge."

Wakanka did this and as she awaited beside the spring, Iktomi came to gloat over Yum. A she-deer came to drink and he said to it, "Give me of your milk, for Yum comes and he is hungry. We will show the milk to him and then laugh at his distress."

"My milk is for hungry little ones and I would neither distress anyone or laugh at anyone in distress. I will not give you of my milk," said the deer.

A bear came to drink and Iktomi said to it, "Yum comes and is hungry. Give me of the flesh you have buried and we will show it to him and laugh at his distress."

"I bury flesh to provide food for the hungry and I laugh at no one who is in distress. I will not give you of the flesh I have buried," said the bear.

A she-wolf came to drink and Iktomi said to it, "Little Yum comes and is very hungry. Give me of the game you have killed and we will show it to him and laugh at his distress."

"I hunt only to satisfy my hunger and the hunger of my little ones. The bear takes what I do not use. I love my little ones and so I would not distress any little one in distress except to take it for food for my own. I do not laugh at anyone in distress and I will not give you anything to make sport of any little one," said the wolf.

A coyote came to drink and Iktomi said to it, "Yum comes and he is very hungry. Bring me a rabbit and we will roast it and show the roast to him and then laugh at his distress."

"Agreed," said the coyote. He brought a rabit and they roasted it. The smell of the roasting meat was so good that the coyote wanted to eat of it, but Iktomi forbade him. He sat and sang a song and it was so harsh and unmusical that it pleased Iktomi. The coyote sang the louder and harsher and Iktomi was so pleased that he slept. Then the coyote slyly took of the roasting meat and hastily ate of it, all except one hind leg. He crunched the bones and this awoke Iktomi who said, "Because you have done this thing you shall forever be hungry and your song shall be disagreeable to everyone. You shall forever be ashamed and will not be able to look anyone in the face but will sneak about like a thief."

Then the coyote laughed at Iktomiand since then he does not sing but when he calls, he laughs and his laugh is not pleasant.

Wakanka heard and saw all that was said and done. So she said a spell against the rabbit's leg which Iktomi stil had and she remained hidden. Soon it was evening and Yum came.

Iktomi said, "Ho!   Little God of love. Little God of games. Do you like the game I taught you? Do you love me? See, I have plenty to eat."

Thereupon he greedily ate the leg of the rabbit. When he had swallowed the meat, he clasped his stomach with his hands and groaned for he was in great pain. Then he rolled on the ground and howled and did such queer things that Yum thought he was doing them for amusement, so Yum laughed long and heartily and forgot his weariness and hunger. The more Yum laughed, the more Iktomi twisted himself about in agony.

Then Wakanka came and said to Iktomi, "Because you beguiled this innocent little one, I have placed this punishment upon you. From now and forever, you shall detest the flesh of the rabbit and you shall have no power to beguile a rabbit. Whenever you see a rabbit, you shall remember the pains of this evening and shall fly from it. I will relieve you of your pains if you will take Yum in your arms and gently carry him to his father's lodge. Otherwise you shall suffer for long."

Iktomi eagerly agreed to carry Yum and Wakanka caused his pains to cease. Quickly Wakanka, Iktomi, and Yum came to the lodge of Tate and as they approached the door, a rabbit hopped by them, and Iktomi dropped Yum, yelled in terror and fled from there, The coyote and his mate were near and they laughed in such manner that it was as if many coyotes were laughing.

A fire burned brightly inside the lodge where Tate and Woĥpe sat. Hearing strange sounds outside, they hurried to the door and Woĥpe rushed to take Yum in her arms. She cuddled him, warmed him, and fed him. Tate looked upon the face of Wakanka and said, "Woman, I thought never again to look upon you but because of the aid you have given my four sons and because you have returned to me my precious little son, it shall be as if you had done no wrong to them or to me."

"Since I was banished to the world, I have used my godlike powers only to do good to the young or to punish the evil. Condemned to live forever, I shall continue to use my powers in this manner while upon the world, You are the associate of Škan whose judgement none can gainsay and I pray you to show him that I am so determined to thus atone for my faults by my deeds and ask him that the burdens of age be made light for me so that I may help the young who deserve it," said Wakanka.

"Do right because it is right and not to gain for yourself and Škan shall know of it," said Tate.

Then Tate, Yum, Woĥpe, and Wakanka were happy together. Wohpe polished a shell and made a beautiful cup of it and gave it to Yum for a drinking vessel. After many days, as she and Yum played a game beside the waters, Yum drank from this cup and immediately he vomited all the food he had in his stomach. Woĥpe boiled and washed the cup but when Yum would even sip from it, he would vomit. Woĥpe drank from it and she threw up all that was in her stomach. Tate sipped from the cup and he threw up his food.

Woĥpe consulted with Wakanka and she said that she could foresee that one of the four brothers would be in danger and would need the cup. Woĥpe told her to go quickly and carry the cup and give it to Okaga.

Wakanka went and found the brothers on the trail with Eya in mortal agony. She gave the cup to Okaga and told him what it done.

XII

The four brothers traveled from the shining tipi that fixed the direction of Okaga and went upon the trail around at the edge of the world so that their journey would make a complete circle. For one moon they traveled when there appeared on the trail a shape like a buffalo. Eya asked, "Who are you, whence do you come and whither do you go?"

"I abide on the world and know its ways. I know the hardships of travel on this trail and if you will permit me, I will bear your burdens," said the shape.

The three brothers permitted the shape to carry their food and robes, but Okaga would not permit him to handle his little bag of food or his little circle of fur. The three brothers traveled with more ease and comfort and the shape sought to talk privately with each of them. It became familiar with Yata and they often talked together where the other brothers could not hear them.

It said to Yata, "Your birthright is that you should lead your brothers and they should obey you. You ought to maintain this right by any means."

"My birthright was taken from me and given to Eya," said Yata.

"If Eya were not, you would have your birthright," said the shape [who] spoke thus to Yata frequently and said, "You four brothers are sons of a woman and not yet as Gods so you are now as mankind and any of you may die or be killed before you become as Gods. If Eya should die, you should command your brothers and have first choice in all things, even of a female companion."

"The Gods, Inyan, Maka and Wakinyan are protecting us on this journey. If any of us should die, how can it be explained?" asked Yata.

"Your protector Maka provides fruits, leaves and roots that are good for food. One must know which is good and which is poison. I know these things and will teach them to you if you wish. Then you can have plenty to eat and need not be hungry. If you know the poisons, you can avoid them, for they would kill any of you," said the shape.

It taught Yata which fruits, leaves and roots were good as food and he ate of them and persuaded his brothers so that they also ate of them, but when they satisfied their hunger with these things, they became weary more quickly than when they ate of the pemmican prepared by Woĥpe.

Yata said to the shape, "Teach me which are the poisons."

"This is a poson that is sweet and good to the taste but if eaten, it kills very surely and very quickly."

XIII

Then the shape [who was Gnaski] and Yata talked secretly and Gnaski said, "Death-camass is so like camass that its bulb can not be distinguished even by the taste. If Eya were to accidentally eat death-camass, he would probably die."

"What do you wish me to do?" asked Yata.

"When I give you a bulb, place it with the portion Eya takes," said Gnaski.

Many days of the third moon since the fourth direction was established had passed when a swallow came and said to Eya, "Hail my master. You [are] near your home. How may I serve you?"

"Fly to the lodge of my father and in vision tell him that his sons are near the end of their journey," said Eya.

A magpie came and said to Yata, "Hail my master. Your troubles will soon begin. How may I serve you?"

"Fly to your dirty home and stay there until I call you," said Yata.

A porcupine came and said to Yanpa, "Hail, my master. You will soon be at ease. How may I serve you?"

"Waddle away and do not trouble me," said Yanpa.

A meadowlark came and said to Okaga, "Hail, my master. You will soon be with those dear to you. How may I serve you?"

"Fly to the dear ones and make music that will cheer them," said Okaga.

It was the last day of the twelfth moon since the brothers went from the lodge of their father and when it was evening, they were where the first direction was established. The three brothers were jovial but Yata was [more] somber than the others.

Gnaski said, "You have established the four directions and completed the circle around the world and you now go to be rewarded as the Gods see fit. After tomorrow, I shall be with you no more. Because you have sheltered me from the scheme of Iktomi, I give you for the last gift, this camass."

He gave a portion of camass bulbs to each, signaling to Yata as he gave Eya his portion. Instantly Iktomi appeared and said, "Hail sons of Tate. You work well the will of the Gods. Because of your unselfish desire, each for the welfare of the other, you have the aid of the demon to accomplish that which either desires. For protecting him from my schemes, he has provided you with most sustaining food, the camass. I beg that I may partake of it from a portion given to each to show my esteem for each of you brothers for foiling my schemes against Gnaski."

He feigned to take from each portion and slyly exchanged the portions of Eya and Yata. All ate and made merry except Yata,who was distraught. A magpie chattered nearby and Yata said, "Go from me, you malignant bird. I will call you when I wish for you."

The magpie shrieked and fled. Then all lay to sleep. Soon Yata roused the others for he writhed with pain. Gnaski had placed a death-camass in the portion he gave to Eya and Iktomi had exchanged it and Yata had eaten this portion and the death-camass had poisoned him.

XIV

After there had appeared on the magic plaque, the fourth red stripe, Woĥpe and Tate studied the plaque each evening, marking the growth of the blue line and were happy. After many days, when it was evening, they saw that the blue line had not grown and [they] were worried. The line had grown none the next evening and Woĥpe carried the plaque to Wakanka and said, "For two days, the blue line has grown none and Tate is worried."

Wakanka scanned the plaque and said, "The brothers linger beside the forest where dwell the Can Oti. They are a weak folk and can do little harm to the brothers. Bring the plaque to me tomorrow and I will read it for you," said Wakanka.

When it was again evening, Woĥpe hastened to the tipi of Wakanka bringing the plaque. Wakanka scanned it and said, "The brothers still linger. The Can Oti are alluring and may have enticed the brothers."

"Are their womankind lovely?" asked Woĥpe.

"Okaga is nourished by the food you prepared for him," said Wakanka.

The next evening when Woĥpe and Tate examined the plaque, they found that the blue line had grown more rapidly than usual. They were jubilant. Counting the notches on her stick, Woĥpe said to Tate, "There have been eleven moons and the twelfth is almost past since your sons went from this lodge. For three moons they traveled to complete each of the three fourths of the blue line. In a few days the line will be a complete circle and then your sons will return to you

"It is well. Prepare invitation tokens for a feast. I will seek a vision to know the will of the Gods," said Tate.

"How many tokens shall I prepare?" asked Woĥpe.

"Eight for the Gods and eight for mankind," said Tate. He then stripped and wrapped a robe about himself. He went to the top of a nearby hill and bared a space of every living thing and lay upon it, praying and meditating on his desire.

He slept and a swallow appeared and said to him,"I am the messenger of your son Eya and will be when he is a God. He bade [me] say to you that all is well with your sons and soon they will complete the work the Gods will them to do and then will return to your lodge."

Tate returned to his lodge singing a song of joy and Woĥpe met him and sang a refrain to his song. Blithely she did her work making tokens of sprouts of the plum tree, ornamenting them with feathers and colors to signify that the feast should be a jubilee. When it was evening after the last day of the twelfth moon, Tate eagerly watched her as he slowly unwrapped the plaque. Without looking at it, she gave it to him and stood in the door gazing afar.

"The line is complete but it is blurred there at the completion," said Tate.

Woĥpe snatched the plaque and ran with it to the tipi of Wakanka and said, "Grandmother, the blue line is complete, but it is blurred. Why is it so?"

"The brothers are beside the lodge of Wakinyan. One of them is in danger. Quickly pray your father to succor him," said Wakanka.

At the tipi, Woĥpe dropped prone and with her face to the ground prayed aloud, saying, "My father, as you love me, send quickly succor to the sons of Tate.

Škan heard her prayer.

XV

Wazi sat beside the fire in his lodge when a bright light shone. A voice said, "Go swiftly to the sons of Tate who are beside the first direction and relieve Yata who is poisoned."

Wazi quickly appeared near where the brothers were camped and heard Iktomi say, "You would have the demon aid you in doing the work that the Gods willed that you should do. You promised him protection from me to reward him for doing your work. You knew his nature and he warned you that he could not alter it. Yata alone sought profit from his malignant nature and Yata suffers as he conspired to have another suffer. Your protection is nought, for I sent Gnaski to you knowing that he would do as he has done and he shall suffer for the deed he has done and I shall laugh at him as he suffers."

"Iktomi, make fire and heat water quickly. Gnaski, quickly give the remedy for the poison Yata has swallowed. In the name of Škan, I command you," said Wazi.

The three brothers stood aghast. Immediately fire burned hotly on stones and Iktomi dropped them in the water bag. The water boiled and Gnaski put medicines in it. Wazi gave Yata to drink of this medicine and all that he had eaten came from [him]. And his ghost came from him.

"Our brother is dead;   what shall we say to our father;   what will the Gods visit upon us," wailed the three brothers.

"You, Iktomi and Gnaski, keep not hot but warm stones about, next to the body. You, Eya, Yanpa and Okaga, as you care for your brother, rub the body and keep it warm until I return his ghost to him," said Wazi.

All did as Wazi bade them and he sang a song and performed a ceremony and then, in the name of Škan, he commanded the ghost to re-enter the body of Yata. Then he blew into the nostrils of Yata and Yata breathed again.

It was morning and Wazi said, "Škan is all powerful and none can gainsay him. I come at his command and speak his will. You, Iktomi and Gnaski, wilL serve without guile the sons of Tate until he dismisses you. Sons of Tate, my grandsons, each loss or pain you have felt was willed by the Great Spirit because of your transgression. Go from here to the lodge of your father and tarry not by the way. Because of the schemes of Iktomi and the deeds of Gnaski, Yata cannot travel. They shall carry him."

So Iktomi made a travois and he and Gnaski placed Yata upon it and all started together to go to the lodge of Tate, but Wazi vanished. They went up the mountain to where is the lodge of Wakinyan when a swallow cried aloud saying, "Three sons of Tate come and Eya is their leader."

Within the lodge of Wakinyan, a voice thundered saying, "It is well. Forever shall the West Wind have the precedence."

Then the swallow said, "Iktomi and Gnaski come bearing the body of Yata."

The voice within the lodge thundered saying, "Dares Gnaski the misbegotten son of her whom I hate come near my lodge?"   Then arose from within the lodge a huge being, shapeless as smoke that bellowed thunder and flashed lightening. Gnaski fell to the ground trembling with fear, but Iktomi shouted saying, "Creature of my father, I fear neither the flash of your eye nor your harsh voice. Know that Gnaski and I do the will of Škan by serving the sons of Tate. Dare you to hinder us and the wrath of the Great Spirit will come upon you. Become your other self that none of us shall become heyoka. I, the first born of the Gods and the son of him who created you, command you."

Immediately the shapeless being became as a giant and was Heyoka and said, "A coward I would but destroy but the brave who defy me I will protect. Go with your fellow servant, for while he serves with you, none shall harm him."

All traveled together swiftly each day and each evening Iktomi and Gnaski railed at each other because the harness galled their shoulders.

They came to a plain where little grew from the ground and there was no water. Here a rabbit asked Iktomi why they traveled and where they were going.

"We go to where there is grass and herbs and water. You would do well to follow us," said Iktomi.

So the rabbit told his friends, the rabbits and prairie dogs and gophers and badgers that Iktomi had invited them to go with him to a place where there was plenty of grass and bugs and herbs and water. So all these animals told all their friends and all who were told took their families and followed Iktomi. An antelope saw them passing and asked a prairie dog why they traveled and where they were going.

The prairie dog said, "Iktomi has invited us to go with him to where there is always plenty of green grass and plenty of good herbs and plenty of food of all kinds and plenty of water so that we will have food and drink without labor to get it. It would be well if you should go with us."

So the antelope told his friends, the deer and elk and the moose and big-horn. And they told all their friends and all who were told took their families and traveled after the prairie dogs. A wolf saw them as they passed him and he asked why they traveled and where they were going.

An old deer said, "There is to be a great feast and Iktomi has invited all animals to attend it where there will be plenty of food of all kinds. A truce is declared during the feast so that no animal shall harm any other. This feast is to last for many moons so that for a long time all animals will live happily together without a care of any kind. It would be well if you should go with us."

So the wolf told his friends the coyotes, the foxes and raccoons, the skunks, the wild cats, the lynx and the mountain lions. And all who were told took their families and traveled after the deer. An otter saw them as they passed by and asked the coyote why they traveled and where they were going.

The coyote answered saying, "The Gods have declared a truce for all animals and sent Iktomi to invite them to a great feast and council where there will be plenty of food for all. We will go and prolong this council forever so that we will always have food without the labor of hunting for it. There will be meat and fruit and roots and herbs and plenty of everything that any animal eats and plenty of good clear water to drink. It would be well for you to go with us."

So the otter told his friends the beaver and the muskrat and the mink and the weasel. Each of these told all his friends and all that were told took their families and followed the coyotes. A turtle saw them as they passed by and asked the muskrat why they traveled and where they were going

The muskrat replied saying, "The Gods have called all animals and reptiles to attend a great feast beside a lake where there is an abundance of water in which there lives all manner of things that are good for food. Beside this lake, there grow all kinds of grass and herbs and fruits which are always fresh and ripe. And there is there plenty of food for any kind of animal or reptile;   and this food will never grow less. The Gods have declared a truce between all things that breathe so that none shall fear any other and all will live happily together. It would be well if you should go with us."

So the turtle told all his friends, the frogs, the toads, the lizards and snakes and they told all their friends. And all who were told took their families and traveled after the muskrats. A bear saw them as they passed by and asked the turtle why they traveled and where they were going.

The turtle told the bear all that the muskrat had told him and the bear asked saying, "Did Iktomi tell you this?"

"No, but he told the muskrat and the muskrat told me," answered the turtle.

The bear asked the muskrat if Iktomi had told him these things and the muskrat replied saying, "Iktomi told the wolf and the wolf told the coyote and the coyote told the otter and the otter told me. So it must be so or so many would not tell it."

The bear asked the wolf if Iktomi had told him these things and the wolf replied saying, "Iktomi told them to the anteiope and the antelope told them to the elk and the elk told them to the moose and the moose told them to the deer and the deer told them to me. If it were not so, so many would not tell it."

The bear asked the antelope if Iktomi had told him these things and the antelope answered saying, "Iktomi told the rabbit and the rabbit told me. It must be so or the rabbit would not tell it."

The bear asked the rabbit saying, "Why do you travel and where are you going?"

"Iktomi said he is going where there is grass and herbs and water and he invited us to go with him," said the rabbit.

The bear asked Iktomi saying, "Why do you travel and where are you going?"

"I usually travel for my pleasure and go where I please," said Iktomi.

"Have you invited others to go with you?" asked the bear.

"I invite all to do as they please," said Iktomi.

"All animals are following you and saying that you invited them to go to a great feast and council," said the bear.

"All animals may do as they please," said Iktomi.

"Would it be well for me to follow these animals?" asked the bear.

"You may do as you please," said Iktomi.

"Would I offend the Gods if I should not attend this feast?" asked the bear.

"If you please to risk offending the Gods, then do so," said Iktomi.

Then the bear called his friends and said, "All animals are following Iktomi to go to a great council called by the Gods and to attend a great feast given by the Gods. I have talked with Iktomi and he is trying to keep the bears from attending their council and feast so that the bears should thus offend the Gods and incur the enmity of all other animals. The bears are the wisest of all animals, and Iktomi is jealous of us. We will outwit him and then laugh at him. Let each of us take his family and go. We will travel ahead of Iktomi;   and when we come to the appointed place, the Gods will see that we are the most prompt to answer their call and will favor us."

So all the bears took their families and traveled going before the four brothers and before Iktomi.

Then Gnaski said to Iktomi, "All animals follow us thinking that they go to a great feast. Let us tell them the truth and each will accuse all the others of deceit and they will quarrel and fight and rend each other."

"I have told them only the truth. Tell them what you please," said Iktomi.

So Gnaski went to the bears and said, "The Gods have not called a council neither do they give a feast."

"You travel with Iktomi, do you not?" asked the bear.

"I do and the Gods have not sent him to invite you to a feast," said Gnaski.

"Return to him who sent you and say that the bears are too wise to be tricked into offending the Gods," said the bear.

So Gnaski went among the other animals and told them as he had told the bears. They called a council and sat in a circle while Gnaski stood in their midst and told them as before.

Then the wolf stood and haranged them saying, "All animals know that the Gods sent Iktomi as their messenger to invite all to a great council and feast. Now comes Gnaski to persuade us to ignore this invitation and risk incurring the anger of the Gods. He would send us back to the hard lives we have lived. All know this demon Gnaski and that his delight is to cause others to do that which will bring misery on themselves and shame to their friends. If we listen to him and do as he says, then he will laugh at our suffering and our shame."

"What should be done to one who would deceive us," said the rabbit.

"Ho!   Ho!   Ho!" cried all the animals.

Then the big-horn butted Gnaski and knocked him down. The elk tossed him;   the moose trampled him;   the coyote bit him;   the badgers clawed him;   the beaver spanked him with his tail;   the rabbit gnawed his ears;   the turtle snapped his toes;   the weasel sucked blood from his neck;   the frog hopped on his face;   the skunk squirted his stench into his nostrils and each of the other animals clamored to have at him. Gnaski fled as best he could. He staggered to where Iktomi was and Iktomi said, "I see. You told them the truth."

"I did, but never again will I do so," said Gnaski.

"Always tell the truth, but never tell the whole truth," said Iktomi.

Eya, seeing the bears traveling before the brothers asked the bear, "Why do you travel and where are you going?"

"We, the wisest of animals would be first to do the will of the Gods," said the bear.

"We, the sons of Tata go to the lodge of our father," said Eya, Eya seeing the animals following the brothers said to Iktomi, "Why do the animals follow us?"

"They are pleased to follow the sons of Tate who return successful from the work the Gods willed that they should do," said Iktomi.

"They think they go to a great feast. I tried to turn them back but they abused me," said Gnaski.

"Because you would deprive them of their pleasure, you shall serve them at their feast," said Eya.

When Eya was gone, Iktomi said to Gnaski, "Always tell the truth, but never tell the whole truth."

XVI

Woĥpe served Tate and he was pleased. She amused Yum and he was happy. On an evening when she notched on her counting stick she said, "Father, it is now twelve moons since your sons went from your lodge."

She unwrapped the plaque and as she and Tate scanned it, she exclaimed, "See!   There are four red stripes from the border to the center which divide the plaque into four equal parts. The four directions are established. The blue line around at the edge is a complete circle so the brothers have traveled on the trail at its edge entirely around the world and are now where Eya established his first direction. Their work is done and soon they will be with you in your lodge."

"Are the invitation tokens ready?   Is all prepared for the feast?   Let all who may come take part in our rejoicing. The work is for the good of the world and all that are there on. The will of the Gods is done," said Tate.

The next morning when Anp first heralded the coming of Wi, Woĥpe and Tate were astir and often gazed toward where Wi goes over down to his nightly rest. As they stood gazing, a swallow came and said to them, "The Gods have willed that I should be the messenger of Eya. He bade me bring this message to you. 'Our work is nearly done and we soon will be in our father's lodge.'"

Tate sang a song of triumph and Woĥpe sang an antiphony. Little Yum skipped and danced in glee. Wakanka stood at the door of her tipi ululating her applause. Soon all was bustle at the lodge of Tate in preparation for the coming of the four brothers. That day they often stood and gazed toward where they expected to first see the brothers coming. When it was eveninig, they spoke little to each other. On the morow, they watched and again Woĥpe and Tate examined to see that all was in readiness for welcoming the brothers. Again the brothers came not and before lying to sleep, Tate said, "Surely they will be here tomorrow."

Thus for many days, they watched and waited. Then Woĥpe carried the magic plaque to the tipi of Wakanka and said, "Grandmother, the plaque has four red stripes from its border to its center dividing it into four equal parts, showing that the four directions are established. The sons of Tate traveled on the trail around at the edge of the world for twelve moons and completed the blue line as a circle on the edge of the plaque, thus establishing the fourth time when they again came to where the direction of Eya was established. The plaque does not show where the brothers are or why they do not come to their father's lodge. Tate gropes and mutters and forgets the food placed before him. Read the plaque for me and tell me whether all is well with the sons of Tate or not."

"The will of the Great Spirit, Taku Škanškan, he that gives motion to all things that move, must be done. He will declare the completion of the fourth time," said Wakanka.

"But the brothers!   When will they be at their father's lodge?" asked Woĥpe.

"When you see the bears coming, then adorn yourself as you would have the sons of Tate see you," said Wakanka.

"Why come the bears?" asked Woĥpe.

" All animals will rejoice when the fourth time is established," said Wakanka.

"Will not the birds also rejoice?" asked Woĥpe.

"When the meadowlark calls, then the birds will come," said Wakanka.

Woĥpe told Tate all that Wakanka said and Tate said, "Let all who come with my sons be made to rejoice. A feast must be prepared for all."

Then Woĥpe stood and said, "Oh thou, the Great Spirit, my father, help me;   for many come with the sons of Tate and a feast must be prepared for all."

Wazi dozed beside a fire in his lodge when a light appeared and a voice said to him, "Go to the lodge of Tate and with the powers that I have given you, aid my daughter Woĥpe for she prepares a feast for all animals and all birds that come to rejoice with Tate and his sons because they have done the work that the Gods willed they should do."

Wazi with due ceremony smoked his feet and swiftly went toward the center of the world where the lodge of Tate was. Wakanka, by her powers as a seer knew of the coming of Wazi and pulled the flap over the door of her tipi and securely tied it from within so the all would know that no one should enter there.

Woĥpe came and said, "Grandmother, why is your door closed against me?"

"I must see no one until the judgement of Škan is fulfilled," said Wakanka.

"I need your aid," said Woĥpe.

"He comes who is more powerful than I and he will aid you," said Wakanka.

Woĥpe returned to the lodge of Tate and told him that which Wakanka had said. While they talked of who should come, Wazi appeared and said to Woĥpe, "Daughter of the Great Spirit, why do you labor for the pleasure of others?"

"As a God, the daughter of Taku Škanškan, I was serene. Because of love, I became as one of womankind and as such have known labor and care. But my love as a woman is more precious to me than are the powers of a God. As a mortal I have learned to love all that breathe and to see beauty in all that was created. I add to my own as much pleasure as I give to others. A wearied body is a delicious solace to me for it is the price I pay for the good of all," said Woĥpe.

"Mortals can only simulate such love. To aid you I will use the powers the Gods gave me," said Wazi.

When it was morning, Wazi gave his staff to Woĥpe and bade her go and with it mark upon the ground until she was weary. She did so and all that day made many long marks on the ground with the staff. At evening, she was weary but beautiful and happy. When it was again morning, lo, grass, herbs, shrubs and bushes grew dense where Woĥpe had touched the ground with the staff of Wazi. Again he gave her his staff and bade her to wave over all that grew where she had marked. She did so and all that day waved the staff and that over which it was waved grew so that when it was evening, each thing blossomed after its kind. She was weary but happier and more beautiful.

When it was morning, behold, all that Woĥpe had waved the staff over was bearing fruit, each after its kind. Again Wazi gave her his staff and bade her make marks with it on the ground at another place. She did so and all that day made many long marks. When it was evening, she was very weary, but she was very happy and more beautiful than before. When it was morning, lo and behold, fungi, mushrooms and puffballs grew so as to cover the ground where Woĥpe had made the marks.

Again Wazi gave her his staff and bade her wave it over the fungi. She did so and all that day waved the staff over the mushrooms and puffballs. They grew as she waved the staff and when it was evening they were large. She was almost exhausted but so happy that she sang as she came to the lodge of Tate and her beauty had increased. She lay at the woman's place in the lodge to rest and little Yum said to her, "My beautiful sister, why labor so?   Why so happy?   Why are you so beautiful?"

"That you may be happy forever as my little brother," replied Woĥpe.

"Why should I not work for your pleasure?" asked Yum.

"When you are a God, then you may work for me," said Woĥpe.

"Would you again be as a God and have the powers restored to your magic pouch so that your will can accomplish your wish?" asked Wazi.

"Not yet. Not until after I have heard the music of the flute," said Woĥpe.

"There is yet preparation to be made for the feast," said Wazi.

"If need be, I would crawl on hands and knees for the one I love," said Woĥpe.

"We will sleep, for tomorrow the greatest work is to be done, " said Wazi.

When it was morning, the fungi appeared to be of strange shapes and Woĥpe was puzzled.

"Take my staff and walk four times around the fungi and return, " said Wazi to Woĥpe.

She did as he bade her. Once she walked around the fungi and they all loosened themselves from the ground. Twice she did so and the fungi each shaped itself like a piece of prepared meat. Three times she walked around them and each fungus became like flesh. The fourth time she walked around them all the fungi became red like flesh. The fourth time she walked around them all the fungi became dried meats fit for food. Woĥpe returned to the lodge where Tate, Yum and Wazi stood watching her and she way buoyant and radiantly beautiful.

Little Yum said, "Ho!   My sister, you are more beautiful than any I have ever seen. Why are you so happy?"

XVII

The bears knew when they were near the center of the world and went before the brothers so that they might be honored guests at the feast. When the bears appeared, Tate, Woĥpe and little Yum were happy, and Wakankaand Waziya sang a song of triumph. Before they saw the brothers, little Yum ran to meet Okaga. Okaga placed little Yum on his shoulders and making music with his flute that was loud and joyful, he and his two brothers appeared. When Woĥpe saw Okaga and heard his music, she went inside the lodge of Tate. Tate looking at the brothers said there were but three and asked of Yata. Yata replied only when his father forgave his faults.

When the brothers were near, little Yum cried aloud saying, "Sister, Okaga is here. Where is my sister? " Eya was the first to embrace his father and Tate inquired why he was first. Eya bowed his head but did not tell why he was first. The brothers carried Yata into his father's lodge and sat him on his seat beside the seat of honor where Tate sat. When they entered the lodge, Woĥpe gazed steadily at Okaga and he, turning, gazed at her. She held her hand toward him, and he sprang to clasp it, and drew her to him and kissed her lips. Yata saw this and gnashed his teeth in anger. Tate saw it and sang a song of thanks to the Gods because they had given him a daughter and Wakanka outside joined in the song.

The four brothers sat on their seats in their father's lodge and Tate asked Eya why he assumed the birthright and embraced his father before Yata had done so. Eya before replying to his father's question requested his father to invite Waziya and Wakanka into his lodge. Tate did so and Waziya sat beside him while Wakanka sat at the woman's place beside the fireplace. Woĥpe sat near Okaga and little Yum sat between them. Then Eya told his father all of their journey on the trail around at the edge of the world and all that Waziya had said and done. Tate sat with bowed head and listened. Once only he smiled and that was when Eya told of the lapse of Okaga when the false call of the whippoorwill had deceived him.

Then Woĥpe extended her hand and Okaga grasped it. Eya told his story and Tate sat with bowed head for a space, then he said, " Nunwe " ("It is the will of the Great Spirit."). To Yata he said that he forgave his faults of the past, for they wrought his punishment;   he warned him that it would be so forever. Then Yata stood and scowled at Eya and at Okaga and fled from the lodge.

Tate asked why the animals and birds came, and Wakanka answered that they were there to do honor to the feast of the Gods. Woĥpe hurried to prepare the feast and Okaga was ever with her to help. Waziya and Wakanka helped, so that the feast was quickly ready. Waziya commanded Iktomi to fetch the feed for the animals and the birds and Gnaskinyan to help him. They did so.

The Gods came to the feast and they were jovial, greeting Woĥpe and Tate merrily, but they looked askance at Iktomi, Gnaskinyan, Waziya and Wakanka and Iya for he had come with his mother Unk. When the Gods sat in their circle, Škan commanded the four brothers and little Yum to sit with them. All knew that Tate and his four sons and little Yum would cease to be of mankind and become god-like. Waziya and Wakanka served the Gods as they did before they were condemned. Iktomi, Gnaskinyan and Iya served the animals and the birds. All ate and were merry and the animals and birds frolicked.

XVIII

While the Gods were jovial after eating at the feast given by Tate, the Double Woman, the two faced Anog Ite, appeared showing her beautiful face, and haughtily asked if she alone of all creatures on the world was barred from feasting with her mother, her father, her husband, and her children. Škan said to her that if her children honored her as she was then, she could have the pleasures they could give. Eya, Yanpa and >Okaga went toward their mother, extending their hands to welcome her. When they were near her, she turned her horrid face toward them and they fled from her. Then she cried aloud that the curse was still upon her and that her only pleasure would be to torment mothers bearing children and torment little babes with pains and fears. Then she laughted shrilly and Yata joined her laughing. He said to his mother that he too would have pleasure in giving pain to others. Woĥpe pitied Anog Ite and prayed Tate and his sons to deal gently with her and they promised to do so.

When Anog Ite was gone, Škan said that at a feast it was good to give presents and that those who sat in the circle of the Gods could ask for that which they most desired. He gave to each that which they asked for except Tate and his sons. He said to Tate that he would again become the invisible associate of the Great Spirit and never more would be granted the privilege of assuming the likeness of mankind. To the four brothers, he said that because they had done that which they were to do, and by establishing the four directions had established the fourth time;   that the fourth time should be as many moon times as there were while they were traveling on the trail around the edge of the world. Woĥpe showed her father her counting stick and that there were counted on it twelve moon times. He said to the Gods that from thence and forever the four brothers would be as one God like their father who would be in authority over them and the name of that God would be known as Tob-tob;   that the fourth time should be maka-etu (year time). Then to the four brothers he said that they were as one God, they would remain as four persons, and each must abide near where the direction was established for him;   that Eya would be known as the West Wind and have the precedence of his brothers;   that Yata would be known as the North Wind, Yanpa as the East Wind and Okaga as the South Wind. Škan then decreed that the year should be divided into four parts, each part to be four moon times, and that one of these parts should be the domain of each of the four brothers;   that each brother should govern his domain and prevail on all the world during the time of his part;   that Yata should follow Eya;   Yanpa follow Yata and Okaga follow Yanpa;   and Eya follow Okaga.

Then Wakinyan said that he had chosen Eya to be his aid in cleansing the domain of Maka of filthy and harmful things, and Škan said, "That is well."

Woĥpe asked her father what of little Yum, and Škan said that he should be as a God, the patron of amusements, of games, of chance, and of love and should be known as the Whirlwind.

He then asked Woĥpe what of her and she replied that her desires were to be forever the companion of Okaga. He said that as the daughter of the Great Spirit, she should have all the powers with which she was endowed and she should be granted her desires.

To Waziya and Wakanka, Škan said that their solace would depend on their behavior;   that in doing good for others, they would be comforted and in doing evil they would suffer.

When Škan ceased speaking, all the Gods cried "nunwe," and all the animals and birds, each in its own language cried that it was good. So there was a clamor of sounds. When the clamor ceased, Škan said that the Gods would feast together no more and never again sit in their circle. So it is that there are four times moving in circles;   the day time, the night time, and the moon time;   they circle above over the world and below in the regions under the world but the year time moves in a circle around the world.

XIX

Iktomi the mischief maker knew the plight of the people when the Gods as their guest went from them. He schemed to plague them and called Gnaski, the demon, to aid him. The two assumed the appearance of young men and came among the people. The Ikce [real ones or people] received them joyfully for they thought them guests like the Gods who had been with them. Anog Ite came, covering her horrid face and showing only her beautiful features. The Ikce made a great feast to welcome these guests. Tokahe [the first] warned the people to beware of the strangers, but they gave little heed to him. The three mingled affably with the people, amusing them with tricks and stories and inducing them to continue festive. Anog Ite mingled with the women and taught them gossip and suspicion. She mingled with the men, alluring them with her beauty so as to aggravate womenkind.

Tokahe observed that the dogs were hostile to these guests as though they were savage animals, threatening their masters. He again warned the people but they only threatened their dogs. After many days of feasting, the people told Iktomi that their supplies of foods were nearly gone. He laughed and proposed that they play the games that the God of chance, little Yum had taught them, saying that thus the people would forget their cares and bring luck to themselves.

They chose sides and played, Iktomi being on one side and Gnaski on the other. Anog Ite acted as umpire of the games. Thus they played until the people were weary when Iktomi proposed that they play for a wager, the stake to be a grand feast. If the side that Gnaski played with lost, the people [had] to place all their stock of food in that feast;   if the side won, then the guests and the people would feast no more and would all unite in gathering more food. He assured them that he knew where food could be gotten in abundance and would tell them where that place was.

The people agreed to this saying that the side that got three games out of five should win. They played and Gnaski won the first game. Again they played and Iktomi won that game. The third time they played and Gnaski won. Iktomi won the fourth game. As they began the fifth game, all the dogs howled and Tokahe began a weird chant. The howling and chanting increased until this game was ended. Gnaski lost and Iktomi won.

The people brought all their supplies of food and prepared them for a great feast. After the feast, the people asked Iktomi to lead them to where food could be gotten in abundance. He told them that the birds fly before Yata, the north wind, going to where there was an abundance of food and that if they would follow the birds, they would find that place.

Then the people were in want and perplexed. The holy man Tokahe sought a vision and in the vision he was told to follow a little bird. When he told this to the people, they were puzzled, for Iktomi had told them to follow the birds and the Gods told them to follow a little bird. As they discussed this, a magpie heard them. It appeared so that all must see it. It chattered and squawked. Iktomi who understood the language of all creatures advised the people to follow it. It was night time and the next morning, the magpie sat near by and a snow bird sat on the poles of Tokahe's lodge. The people made ready their possessions and followed the magpie, all except Tokahe. He sat inside his lodge and when the people were gone, Iktomi, Gnaski and Anog Ite came and taunted him. They threw stones at the snow bird but it persisted in returning to the poles of Tokahe's lodge. All that day, the people followed the magpie through dense forest and over rough grounds. When it was late evening, they came to where they had started that morning and were exhausted because of hunger and weariness. Anog Ite appeared among them and said that if they would follow her, she would lead them to her abiding place where there was an abundance of food. Three young men promised to follow her. Tokahe warned them but they mocked him saying that they would follow birds no longer.

The next morning, Tokahe prepared his possessions and followed the snowbird and the people followed him all except the three young men who followed Anog Ite. All that day they followed the snow bird going easily over smooth grounds. When it was evening, they came to a cave and went inside it for shelter. Inside they found a spring of good water. At that time, the squirrels, chipmunks, woodpeckers, and other creatures stored their supplies of food for winter in this cave. The people found this store and there was an abundance of food for them and their dogs. While Yata, the cruel, prevailed, the Ikce dwelt in this cave. But things that grew from the ground had not yet sprouted and game was wary and hard to get. In small streams of water the dogs saw fish, captured and ate of them. Then the people caught, cooked, and ate fish, and found them good. So the people dwelt beside the waters. When the seeds of things that grow from the water ripened, the people gathered them and found them good for food. In this manner, fish and wild rice became food for the people. Gnaski saw the people taking food from the domain of his mother Unk and told her of this. She appointed the turtle to keep the people from getting their food from her domain. Then, the turtle was a huge creature with long legs and [it] could run swiftly. It had a loud voice and could roar terrifyingly. The turtles came and were driving the fish to deep waters. The people saw this and tried to drive the turtles away.

The turtles turned upon the people, roaring and snapping so that the people fled from them. But the people continued to gather wild rice from the waters. Then Unk sent the turtles to complain to Maka that her creatures were stealing their food from the domain of Unk. Maka replied that mankind were the creatures of the Great Spirit and rightfully took their food wherever it was found.

Ever since then the descendents of the Ikce take their food wherever they find it.

XX

Unk was angry because the creatures that dwelt on lands took food from the waters. She complained to her sons Iya and Gnaski. The demon Gnaski advised her and she created Mnni Watu, exceedingly small creatures that abide in the waters so that they are easily swallowed. When thus taken into the body, they gnaw the flesh causing pains and [they] drink the blood causing fevers.

Iya the giant was silly and Gnaski induced him to eat rotting things so that his breath was stinking and poisonous. It came from him like clouds and sickened any who breathed it.

The Ikce had lived long and multiplied for there was neither disease nor deaths among them. When the Mni Watu were in the waters, the people swallowed some of them when they drank. So they were plagued with pains and fevers and many died. The people were in terror and knew not what to do. Tokahe sought a vision. In the vision the God Tatanka showed him roots and herbs that would heal the sick. He chose certain men and showed them these roots and herbs and taught them the songs that would make them effective and the ceremonies to be done when administering them. These men did as Tokahe taught them and the people were cured of the diseases that afflicted them. Thus were established the medicine men among the Ikce and they taught others their lore so that ever since then, medicine men have been among the descendents of the Ikce.

There were spirits wandering over the world in search of the entrance to the spirit trail for they were not justified by Škan the judge of spirits and Tate hid the entrance to the spirit trail from them until they should justify themselves by good deeds. Some of these spirits were evil and delighted in causing suffering. They could possess any creature that breathed, then such creature would be mad, either delirious or actively crazy. Gnaski the demon was familiar with such spirits and he induced them to possess some of the Ikce as were weakened by disease or otherwise. When one of the mankind was so possessed, the medicine men could not cure him with their material remedies. But the holy man Tokahe, by his supernatural powers, could drive the evil spirits from the body and they the medicines of the medicine men could be effective. So, ever since that time, when one is delirious or crazed, the holy man is called to drive the evil spirit from the body.

XXI

Iya, the giant evil one was cursed with a hunger that could not be satisfied. His son Gnaski, the demon, told him that the Ikce were the best of food and would satisfy his hunger. Iya strode about over the world hunting for the Ikce. When he strode, he became Ibom the terrific storm and when he lay at rest, his breath came from him like a stinking cloud. So all creatures fled from him.

He came near where the Ikce dwelt and lay at rest. His breath came upon the people and they were sickened and covered with sores so that many died. The holy man Tokahe bade them to fly from that place. They did so, only Tokahe remained. He prayed for Wakinyan to come and drive Iya from there.

Iya heard him and enraged, he came to destroy Tokahe. He grabbed the food Tokahe was preparing and gulped it down but with it, he snatched fire and swallowed it. Crazed by the burning, he turned and twisted and stamped, destroying all about him. As he thrashed about, Wakinyan came and voicing thunder, flashing lightning, he attacked Iya. Because Iya is the son of a God, Wakinyan can not destroy him so he drove him fighting from there. Eya, the west wind, then swept away the stinking breath of Iya and with it, the evil filth from that place.

Thus the people were delivered from the plague that Iya as Ibom had brought upon them. Since then, when such plagues afflict the descendents of the Ikce, their holy men implore Wakinyan for relief and their medicine men implore the God Tatanka to reveal effective remedies.

XXII

The people feared their dead because for days and nights after their deaths, their spirits were heard moaniing near the bodies and their ghosts were seen lingering near where they died. Tokahe told the people that this was because the spirits longed for the comforts [they] had had when the body lived. So the people placed the dead bodies where savage animals could not disturb them and beside the bodies food and all that they possessed when living for Tokahe told them that the spirit-like self of things abandoned in the name of the dead became the spiritual possessions of the departing spirit and were taken on the spirit trail to the spirit world where they were enjoyed forever. Kindred and friends addied to the possissions of the dead gifts according to their ability, often impoverishing themselves in this manner for Tokahe taught them that all they gave in this way would be found in the spirit world to enrich the givers when they came there.

Since then, the true descendents of the Ikce give liberally to their dead, assured that they thus [store] up in the spirit world treasures for themselves.

XXIII

Gnaski counseled with his mother Unk how they might plague the Ikce. She created the Mni Watu too small to be sen and he placed them in the waters where they would be swallowed by those who drank. When swallowed, the Mni Watu drink the blood and feed on the flesh, causing fevers and pains. The Ikce drank and swallowed some of these small creatures so that pains and fevers afflicted them. The medicine men found no remedies for this affliction, neither could the superhuman powers of the holy men relieve them. Then Tokahe sought a vision. In it the God Hu Nomp revealed to him that the powers of remedies are in the smoke or steam that is of them;   that if this smoke or steam enters the body, it will strengthen the ghost so that it can cleanse the body of evil that plagues it;   that if this smoke or steam is confined in a dome-shaped lodge, it will enter the body of one in the lodge where it is confined and exercise its powers to aid the ghost in maintaining the health of such a one.

So Tokahe supervised the medicine men as they made such a lodge enclosed tight so that smoke or steam can not escape from it. A fire in such a lodge makes smoke with powers that may or may not be the remedy desired. For this reason, heat is made in such lodges by hot stones. The medicine men found that smoke or steam from their medicines when made by hot stones in such a lodge was effective if evoked by the proper rites and ceremonies;   that it aided the ghost so that harmful things were washed from the bodies in the sweats and the inner parts as well as the outer parts of the bodies were cleansed. So they named such a lodge initi which means vitalizing lodge or refreshing lodge.

Ever since when the descendents of the Ikce [are] afflicted by disease or [are] weary or depressed or [are] contemplating something of importance, [they] refresh themselves in the initi;   and, if need be, with the smoke or steam of remedies and due ceremonies inside the lodge.

XXIV

Anog Ite was kind to the young men as they followed her from their people and showed to them only her beautiful face. She provided abundantly for their wants as they journeyed for many days, going sometimes in this direction and sometimes in that so that the young men knew not where they went.

They came to a dense forest where strange trees grew and there were strange fruits. Here wolves came and like dogs, served Anog Ite. In this forest beside a broad lake, they came to the dwelling place of Anog Ite. It was a den in a hill side. Here the young men ate and slept pleasantly the first night.

The next morning, Anog Ite ordered the young men to fetch fuel and water, to make the fire and cook the food, to cleanse the den and gather fruits. Then each day, she ordered the young men to do all the work that was done. They agreed in saying to her that they did not follow her to be her servants. Then she uncovered her horrid face and the young men fled in terror but the wolves chased them and drove them back to the den of Anog Ite. She laughed at them and in maddening screeches commanded them to do her will.

Although crazed by the horror caused by her features and her taunts, the young men schemed to escape from her. Evenings they loitered by the lake where always the eyes of wolves gleamed as they watched the young men. Secretly, they prepared a raft of logs and when the wolves grew lax in their watching at night, the young men pushed the raft into the lake and steered it toward the opposite shore. Late that night, Anog Ite demanded of the wolves where were her servants. The wolves howling their fearful challenges searched for the young men but could not find them.

Then Anog Ite, going swiftly as the wolves followed her, ran around the lake. When it was morning, the young men came ashore on the opposite side of the lake, nearly exhausted by their exertions in the waters. As they sat to rest, they saw Anog Ite and her wolves coming. Separately, they fled into the forest. Two of them fell before the wolves. One alone escaped. His name was Wata. He wandered through the forest and came to a vast and barren plain. On this desert, he wandered until he could go no further because of hunger and thirst. Then he lay to dream of his people.

As though in a vision, a decrepit old woman staggered near and asked him to help her going. With his remaining strength, he supported the old woman to a hidden grove that grew around a spring of refreshing water. In this grove was the lodge of the old woman. When there, with surprising strength, she laid him in the lodge and brought drink and food, for she was Wakanka, the witch. He told his story and she gave him a token, telling him that it would point in the direction he should go to find water and food and come to his people. For many days Wata traveled, guided by this token and he came to his people.

They received him joyfully as though he had been dead and lived again. He told the people of Anog Ite, her treatment of the young men and his escape from her;   that she feared nothing except a lizard and twigs fresh from the cottonwood tree. Then the people chose Wata to be their chief and leader when they moved as a people.

Ever since then, women descendants of the Ikce who expect to become a mother gather fresh twigs from the cottonwood tree to ward against the pains that Anog Ite delights in plaguing pregnant women with and they make images of the lizard to be worn by thir babes as a charm against the evils that Anog Ite brings upon babies.

XXV

A young man mocked the holy man and when Tokahe admonished him, he defied Tokahe. As the young man sat, Tokahe held his hand over him and said that the young man would be as the dogs were. The young man laughed in scorn but when he tried to stand, he could not rise. When he tried to go, he went on his hands and knees. When he tried to talk, he could only bark and growl as the dogs do. When he tried to drink, he could only lap water with his tongue. When dogs came near him, he snarled and snapped at them. The people saw this and they feared this man-dog, so he had no one as a friend. After a time Tokahe came and this man whining and howling crawled to the feet of Tokahe and licked them.

Tokahe then said, "Young man, stand before me." The young man arose and stood before Tokahe with his head bowed in shame. Tokahe painted a red stripe across the forehead of the young man and said, "You shall be my Hunka (adopted relative). Your name shall be Šunk. You will be to me as my son and will follow me."

Šunk followed Tokahe and Tokahe taught him the mysteries that had been imparted by the Gods and all the traditions of the Ikce. Tokahe chose another young man whose name was Pahin and taught him as he had taught Š. When these two had learned the sacred mysteries and traditions of the Ikce, Tokahe bade them go separated to some secluded place and there remain without food or drink, praying to the Gods and if the Gods granted a vision to return and tell it to him.

They did so and when they returned, Šunk told that a voice said to him, "The stone point of an arrow;   the hoof of a deer;   the quill of a hawk;   the root of an herb."

Pahin told that a voice said to him, "A tooth of a beaver;   a claw of a bear;   a talon of an eagle;   the root of an herb."

Tokahe bade them go and get and bring to him the things the voices had named. They did so and Tokahe bade them to each get and bring to him a soft tanned skin of a young deer. They did so. Then Tokahe prepared an altar by digging, pulverizing and leveling in a square space of ground, four spans wide and four spans long. He placed the deer skins on this altar and bade Šunk and Pahin to place their hands on the skins. When they did so, he placed his hands on their heads and prayed to Škan, the Great Spirit. He then told Šunk and Pahin that the skins were made sacred and must be handled only by one who was entitled to have his or her hands painted red because of some deed done that pleased the Gods. He then bade Šunk and Pahin to wound themselves so that their blood would flow and when they did so, bade them smear their blood on each of the things the voices had named and they brought to him.

They did so and then Tokahe said to them that because their blood was their life, so by putting their blood on the things, as they had done, made those things blood kindred to them;   that because the Gods had granted them visions, the Gods were willing to accept them as holy men, to communicate through them and to give to them that by which they could do what others of mankind, not holy men, could not do. He then enclosed the bloody things in the sacred skins, wrapping them carefully and binding them with thongs tied in mysterious knots, chanting an incantation while doing this. When this was done, he gave to Šunk and Pahin each the bundle that contained his blood, saying that these were their fetishes having the potency of Gods and should be reverenced as they would reverence the Gods.

He then taught them the songs to sing and the words to speak when they wished to invoke the powers of their fetishes and warned them never to invoke those powers for trivial matters and only to do the will of the Gods that would be communicated to them and that their fetishes should be entrusted to no other hands than their own. He then taught them the sacred songs and dances and with them danced before the people. The people viewed this with awe and when Tokahe proclaimed Šunk and Pahin holy men, to be reverenced and obeyed as such, the people shouted, "Nunwe" (so be it).

The people prepared a great feast and placed Tokahe on the seat of honor with Šunk and Pahin at his sides. When all had feasted, Tokahe placed his hands on the head of Šunk and asked him what he saw. He replied that he saw a strange people who did mysterious things and whose offspring were like shaggy animals with hoofs and horns. Tokahe proclaimed to the people that those strange people were those driven from among the Pte who dwell in the regions under the world because they angered the Gods;   that their offspring would be the buffalo that would exist to be food and clothing and shelter for mankind.

He then placed his hands on the head of Pahin and asked him what he saw. He replied that he saw a strange people who spoke a strange language and did as the Ikce do not do. Tokahe proclaimed that these people were those that Iktomi, the imp of mischief, and Gnaski, the demon, had led astray and had taught languages and customs that were different from those of the Ikce;   and [they] had taught them of strange Gods so that they forgot the Gods of their ancestors. He then exorted the Ikce to continue as relatives of one blood and if need be [to] battle for their kindred and the rights that the Gods had given them.

Parents brought their sons and prayed Tokahe to bestow on them that which would make them such men as he would have them. He replied that only the Gods could do that and advised each to have his son go to a secluded spot and seek a vision;   that if a vision was granted, he would interpret it so that it would be the rule to guide the conduct of the one receiving it and that honors would be given or withheld in proportion to the manner of acting in accordance or disregarding this guide.

Many sent their sons to seek such vision. To many, visions were granted. To some it came as an animal or a bird speaking;   to some as a voice;   and to some as a sound or sight. The messages the visions gave were all in the language of the Gods and Tokahe interpreted them.

Since then, any youth, a descendent of the Ikce, who is ambitious seeks a vision as taught by Tokahe and has the holy men interpret a vision granted. Then the mothers prayed Tokahe to bestow upon their young daughters that which would cause them to be true and good women. Tokahe then taught a ceremony by which a girl on arriving at womanhood would be made the handmaid of the God Tatanka who is the patron of fecundity, hospitality, industry, and comfort. He performed this ceremony for young women and decreed that any woman for whom the ceremony was performed was entitled to an insignum showing this and that this insignum should give to those wearing it the precedence of those not so decorated. This insignum is a red stripe painted at the parting of the hair on the head.

Ever since then, an ambitious young woman, the descendent of the Ikce has this, "The Buffalo Ceremony" performed for her benefit and such as wear the red stripe at the parting of the hair on the head are given a precedence in social or ceremonial affairs by the true descendants of the Ikce.

XXVI

Tokahe remained with the Ikce for many generations, teaching them their customs and usages and to their holy men their traditions. He did not suffer from any disease, pain or harmful thing. But he grew withered and weak. He bade Wata the chief of the Ikce to bring the poles and place them side by side. Wata did so and during the night a huge spider came and wove a web from pole to pole. The people saw this web and were puzzled for it was strong. When the people moved their dwelling place, Tokahe sat on this web and bade Šunk and Pahin to lift the poles to their shoulders. They did so and it was as though they bore no burden. They could travel more easily bearing the poles with Tokahe sitting on the web than they could when they bore no load of any kind.

Then Tokahe proclaimed to the people that he came from thence and must return to thence;   that he came in obedience to the will of the Gods and would go in obedience to their will. He sat on his magic web and bade Šunk and Pahin to carry him where he would direct. As he parted from the people they all bowed with grief and all chanted the songs for the dead. Šunk and Pahin bore Tokahe to where no one of mankind knows. They left him alone there but for one moon of time, they stayed near to guard against harm to him. Then they went to enquire for his welfare and neither he nor his body was there. Tokahe was seen no more by any one of mankind. The traditions he taught are held as binding upon the true descendants of the Ikce, even to this day.

---

The Founding of the Four Directions is a collection of narratives recorded and compiled by James R. Walker, a physician at the Pine Ridge Reservation, home of the Oglala Lakota people. Walker lived among the Oglalas from 1896 to 1914.