I

Škan commanded Tate, saying, "Assume the form of mankind and go abide with the Pte. When you have learned how they fare, resume your godly estate."

The Pte dwelt together in the regions under the world and were contented. Their only care was to serve the Gods when they were there. Ate ruled them as a father, and they obeyed him as his children. They were many, some very old and some old; more than these were in their prime and more than these were young people; more than the young people were youths and more than youths were children and babes. All revered their forebears and cherished their offspring and loved their kindred. But some were superior because of their ability and of these Wa was the superior. Therefore he was accepted as the leader of the people.

A robust stranger in his prime appeared and the people were curious. The elders discussed him, some favoring his banishment and others his adoption. Ate heard them and said, "A stranger is a friend until he is proven an enemy. If such partakes of our hospitality, he is a guest while with us, and if he abides with us, he is kola (a comrade)."

Wa, speaking to the stranger said, "Who are you, whence come you, where would you abide, and whither would you go?"

"I come from thence and I go thither," said Tate.

"Why come among the Pte?" asked Wa.

"To receive their hospitality," said Tate.

Some shouted that this was an enemy come to spy upon them; some that it was the demon Gnaski; some that it was Ksapela come to amuse them; some advised that he be driven from among them with blows; some that he be compelled to do pranks and play jokes; some that he be held a prisoner.

"This is a new thing for us to decide. Let the oldest and wisest of our people judge for us," said Wa.

The people all shouted, "Nunwe." Then they erected a lodge and chose the ablest of their number to sit in a circle inside it. Ate sat at the chief place. Thus was established the first council of mankind and so should be established each council in all time.

This council considered the disposal of the stranger among the people. They argued variously according to the outcry of the people, and then Ate said, "My children when an alien seeks your hospitality, he is your guest and should be so treated while he remains inoffensive among you. In this manner you shall do service for the Gods."

The people shouted, saying, "Ksa has spoken through the mouth of our father Ate." Then Tate was welcomed by all and they named him Kola.

Kola dwelt among the Pte as one of them. He gained their esteem and learned to love them. Ate said to him, "Kola, I am old and feeble. As chief of my people my burdens are heavy. My ghost struggles to remain in my body. You are a superior man. Were you of my kindred, my people would gladly accept you as their chief and I would be free from care. Why not take a Pte woman and beget offspring by her? Thus you would become one of my people, and I would proclaim you as heir to my chieftainship."

"Father, that would bring dissension among your people. I came for their welfare and I will not do that which will cause strife among them. I am of the Gods. At the command of the Great Spirit, I assumed the flesh of mankind. The passions of mankind have possessed me. Wa is the leader of your people, and if there is to be another, he should be their chief. His wife, Kan, is a wise woman and a seer; she would be of much help to him. Their daughter, Ite, is the most beautiful of women. As one of mankind I love her with such love that I would gladly forego my godly estate to have her as my companion. This is all my desire were I to be of mankind. I will confess this to the Great Spirit and if he approves, I will court your beautiful offspring and by her grace become one of your people," said Kola.

He then addressed the people saying, "I go to whence I came, but my desire is to return to you."

With one accord, the people prepared a feast for him and when he was served they said among themselves, "See! Like a God he accepts our service!"

Wa stood and said, "Kola, I was jealous of you. Now I trust you. If you come to us again, I will befriend you as if you were my own son."

"I may ask much of you, but nothing will keep from you that which you desire," said Kola.

He then went from among the Pte people and, as Tate said to Škan, "The servants of the Gods who dwell in the regions under the world have multiplied and are numerous. They are content for there is no affliction among them, other than the withering of age and the ecstatic misery of unavowed love."

"Who suffers?" asked Škan.

"Ate is feeble. His ghost struggles to remain in his body. He longs for another [to] have his place among his people," said Tate.

"How do you know that the misery of unspoken love is ecstatic?" asked Škan.

"I was bereft of my godship when I took the form and nature of mankind and my passions became human. I looked upon one whose beauty is unsurpassed by the consort of Wi. I loved her so that I would have gladly been one of the Pte people that I might take her as my companion. But my allegiance to you closed my mouth and she does not know that I adore her. I know not whether my exquisite suffering gave me pain or pleasure, but I do know that her presence exalted my thoughts," said Tate.

"As one of mankind, you may woo her. If you win her, you shall remain human until her offspring leave your lodge," said Škan.

"But you. I must not desert you. What spirit can be your companion and serve you?" said Tate.

"My daughter. My will is that you feel to the utmost the passions of mankind, for as these sway you, so shall they temper my judgments," said Škan.

"Most my desire is to do your will," said Tate.

II

Said Gnaski to Iya, "My brother, you now sit in the circle of our mother as her counselor. What would you advise?"

"That she provide an abundance of such food as will satisfy my hunger," said Iya.

"You stuff yourself with roots and herbs and seeds and fruits until your belly is your largest part. Still your hunger never ceases. The food of the Gods satisfies, and there is an abundance of it," said Gnaski.

"Where is this food?" asked Iya.

"In the regions under the world. If you will go there with me and obey me, you can get of it all you will want," said Gnaski.

Iya agreed to do as Gnaski would bid him. Then Gnaski said to Unkte, "Mother, I shall expand the influence of your circle until it is felt on all the world, in the regions under the world and even among the Gods. Maka rules with ease because Ksa has taught all creatures to be in peace and harmony and [to] please her. But folly pleases them and they will forsake wisdom for fun. As their clown, I will cause desires among them which will grow to be rancor and strife. The Pte people placidly multiply free from affliction of any kind. They too will neglect even the service of the Gods to indulge in fun and frolic. With merry tricks and gibes, I will cause ambition, greed and faction among them. The companion of the Great Spirit has become human and pays court to one of womankind. I will tutor her in vanity so that it will be her ruling passion. Love, that virtue lauded by Ksa and Woĥpe, I will make a force that will torment Tate with jealousy and embroil him with the Gods. I will teach that violence is a virtue and [what] revenge is. Then you can claim turmoil as your sway, and no God will dispute your claim."

"My son, you rouse my ambition and make me greedy for vengeance," said Unkte.

Gnaski and Iya came to the regions under the world and Gnaski said, "I will distract the people with foolery and while they gape at me, you slyly pluck and eat of the white fruits and gather a store to carry away."

He then appeared as Ksapela, and the people gathered about him imploring him to do his clownish acts. Kola was there and he warned the people to beware of the demon in disguise.

"From where comes this stranger that would deprive you of your pleasures?" asked Ksapela.

All were silent for none could answer.

"Shall he, whom you know not, say what you may and what you may not do?"

Then the people wrangled, some clamoring in favor of Ksapela and some favoring Kola.

"Ask for his authority to advise a people not his own," said Ksapela.

"Judge my motives by my deeds," said Kola.

"To end this bother, choose the most beautiful of your womankind and let her decide whether you may be jolly or shall continue the gloomy monotony taught by Ksa. If she decides against merrymaking, then I will go from among you," said Ksapela.

With accord the people cried, "Let Ite, the daughter of Wa and Kan, be the judge."

Kan was a wise woman and a seer. She said to Ite, "Adorn yourself with your best attire for you will adjudge for the people and for yourself. Powers above those of mankind contend for your favor. The future of your father, of your mother and of yourself depend on your decision."

Ksapela and Kola sat facing the people. Wa and Kan brought Ite and placed her standing between rivals. The people were dazzled by her beauty and applauded her. Ksapela sprang to his feet and bowing low kissed her garment. Then he harangued the people saying, "I now know why you are content to live as you have lived for the beauty of your womankind gives unending pleasure. To see the daughter of Kan should please far more than any clownish tricks of mine. She rivals the consort of Wi and to my eyes outshines her. Even a God can not look upon her but to love her. She is most fit for lithesome gaiety. It would be evil to condemn her to a somber life. Her loveliness should not be wasted by a monotonous existence. Because of her beauty she should be associated with the Gods. Judgment pronounced by her adorable lips even if against that for which I contend will honor me."

The people murmured applause and Ite with haughty mien turned her face toward Kola and said, " What have you to say?"

Kola stood and said, "Ksapela tells truly of you, our judge, but nothing of why your people should abandon the wisdom that has made them happy and contented and kept them from suffering. As they have lived, they were assured of the favor of the Gods. If they change their mode, the disastrous frown of the Great Spirit may come upon them. Folly is the sure forerunner of regret, of grief and of shame. Again I say, beware of the demon in disguise."

"Can a God disguise himself to gratify his desire?" asked Ksapela.

"A God contends for the favor of my daughter," shouted Kan.

Ite stood with downcast eyes until the people were clamorous for her decision. Then she said, "The fate of my people lies upon me and I can not decide."

Immediately there were factions of the people. The elders held that Kola was right while the younger favored Ksapela. The more the matter was argued, the more stubborn was each faction. Meantime, Ksapela gave attention to Ite, flattering her. He said to Wa, "Your ability should make you chief of the Pte people. You ought to withold your daughter from mankind for she is fit to be the spouse of a God. Then, because of the wisdom of your wife and the connection of your daughter and your own superior qualities, the Gods should endow you with powers above those of ordinary men."

Kola sat alone, in doubt, condemning and condoning Ite. The younger faction, to put their views to the proof, called Ksapela and went apart with him, where he made such hilarity that they gleefully jeered the elders. Then Ksapela said, "I crave your hospitality for I am hungry."

The younger hurried to gather fruits to feast him. When they came to where the fruits were, they could find none. In dismay they returned and told what they had seen. Immediately there was a din of grief and reproach. The elders accused the younger because of their folly. The younger retorted that perhaps the fruits were stolen while Kola talked.

"Soon the Gods will come for their feast. What shall we say to them?" said Wa.

"Tell them that though you guarded the fruits, [they] were stolen. I will search for the thief and if [I find him] will tell you so that you may have vengeance," said Ksapela.

"Ksa taught us nothing of vengeance. What is it?" asked the people.

"It is justice done by payment in kind for injury or insult. One who causes pain or grief is repayed only by like suffering. One who receives should repay," said Gnaski.

Ate, being feeble, stayed in his lodge. He inquired why the clamor of the people. When told of all, he said, "Now, my ghost, go from me for my children are foolish, and I would not see the frown of the Great Spirit."

His ghost went from him, and he was cold and lifeless. But his spirit lingered for it had nowhere to go.

III

The Gods assembled for their feast when Wa said, "The people would serve but the food is stolen."

"Who was guard when the food was stolen?" asked Škan.

"Ksapela allured, and the people forgot their duty," said Wa.

"The Gods can wait until the fruits grow again," said Škan.

Gloomy remorse fills the people and they are hungry," said Wa.

Perchance the jolly pranks of Ksapela would cause them to forget their afflictions," said Škan.

They mourn because his ghost has left Ate. But his spirit lingers near his body," said Wa.

"The spirit of Ate ever counciled him wisely. It may advise his children," said Škan.

"How seek this advice?" asked Wa.

"Ksa will instruct you," said Škan.

Ksa stood before the assembled people and said, "Choose one and before you I will prepare him to receive a message from the spirit of your father Ate."

Then the factions wrangled for the elders chose Kan because she was a seer and the younger chose Ite because she was beautiful. Kola stood and said, "Wa is kindred equally to Kan and Ite. Of him each faction would have equal choice."

Wa was acclaimed the choice of the people. In the presence of all, Ksa said to him, "By preparing you to communicate with a spirit, I make you a shaman, a medium through whom the Gods will speak their will to mankind. If you deceive, the Gods will not know you and your people will put you from among them.

"Sit, Wa, with bowed head, and vow to speak through communications from the Gods."

Wa did as Ksa bade him and remained sitting. Then Ksa said to the people, "Pass by Wa and each place hands on his head and vow to receive his words as the will of the Gods."

The people did as Ksa bade them and he said to Wa, "Cleanse your body and go alone to where you can see no living thing. There, with neither food nor drink, meditate upon the communication you desire until you receive it. Then come and tell it to your people. If a God desires to communicate through you, he or she will speak to you as in a dream."

He then addressed the people saying, "No more will the Gods be familiar with you, neither will they communicate [with] you regarding trivial things. Serve them wisely as accustomed and you will abide in serene content."

Wa did as instructed by Ksa and he heard these words, "The Pte people must each stand before all and speak repentantly of folly."

He returned and told this to the people. They murmured because he said nothing of food. Kola stood before them and said, "You suffer because of the folly done. How much greater will be your affliction if you forget the vow you made when you laid your hands on the head of Wa?"

Then the elders proclaimed that the words were the will of the Gods.

"What folly have I done that I should repent?" asked Ite.

"Did you decide for the people?" asked Wa.

She bowed her head, then she looked in the face of Kola and said, "I will be the first to speak repentance."

All that day and far during the night, the people stood one by one until all had confessed. All slept and were refreshed. When it was morning, they looked and saw an abundance of white fruits.

IV

Unkte sat in her circle and Gnaski said, "Iya, my brother, you are the wise counselor of our mother. What would you advise?"

"That we go again to the regions under the world for I am hungry," replied Iya.

"You took from there all the food," said Gnaski.

"I will make food of the people," said Iya.

"Would you eat flesh?" asked Gnaski.

"I ate gravel and sand,and why not flesh and blood?" replied Iya.

"As a wise father, you impart ideas to your son. As a dutiful son, I will aid you in your schemes. Mother, I have extended your hold into the regions under the world. I will make for like authority in the domain of Maka," said Gnaski.

How have you gained for me authority in the regions under the world?" asked Unkte.

"I have roused the passions there. Ambition, vanity, greed, jealousy, and factions I have caused among the Pte people. I diverted them with silly tricks so that they neglected their service to the Gods. Tate abides among them as one of mankind, seeking to make a woman his companion. She is vain, and I cultivate her vanity so that it is her ruling passion. I will make it a torture for Tate and cause him to be rediculous. But her beauty is ravishing. Even as I plied her with calculated flattery, the desire to possess her clutched me. If I can induce her, I will make her a subject of yours. Then you may do with her as suits your pruposes. When I tire of her, we will return her to her people as a token to shame them. Thus your prestige will be so enhanced that even the Gods will fear you. Teach me the wiles most captivating for womankind," said Gnaski.

"Now I shall be revenged upon those who looked on my infamy with glee. You, my son, shall make my hate effective. To make vile one favored by the Great Spirit will in part repay me for the reproach heaped upon me. To corrupt the conceited one, puff her vanity, humor her whims, beguile her with promises, dazzle her with expectancy of place and power," said Unkte.

"Will this get abundance of food?" asked Iya.

"Wise father, your wisdom and strength should secure food to satisfy you. By your strategem, you robbed the Gods. Your cunning should outwit them again. Such aid as I can, I will give you," said Gnaski.

"Wait no longer, for I am hungry," said Iya.

They came to the regions under the world and Gnaski said, "My brother, wait in hiding here while I go to spy on the Pte. There is among them a witch who appears as a most beautiful woman. She commands many who are invisible. They are terrible; for unseen, they pierce the stomach and cause agonizing hunger. My father, I would shield you from such suffering. If they should approach you, you will know of their coming by hearing the clatter of their little feet rattling on the ground. If you hear this, your only safety is in flight. Then hide in this cave until I come to you."

V

Often Kola sat in the lodge of Kan and chatted with her and Wa. Their daughter Ite listened to his words and smiled at his sayings. But she also looked into the eyes of younger men. Kola saw this, for he was studying her. He perceived that she was vain but dutiful to her parents, frivolous but beautiful beyond her kind, generous, but willful, lovely and teasing. Conflicting emotions tortured him. While he argued with himself, a handsome young man appeared among the people. the elders asked him whence he came and whither he would go. He replied that he came from a realm where his mother ruled and that he was searching for a companion fit for his station; that he came first to the Pte people because of the renown of their womenkind.

"If you should choose one of our women, what would we gain?" asked Wa.

"The favor of my royal mother. Whether or not your women please me, I have that to tell which pertains to the welfare of this people," said the stranger.

"What is your name?" asked Wa.

"Because I lift those I favor, I am called Yuzon," replied the stranger.

"Of what can you tell us?" asked Wa.

"It is no affair of mine. I mention it because I detest deceitful scheming to harm others. The food for the Gods was stolen. The thief is that greedy giant Ibom. He lurks not far away to rob you again. He is fierce and strong and fears nothing except a rattle. He has infested my mother's domain and we have learned that a rattle shaken by the hand of a beautiful woman will terrify him and put him to flight. If he attempts harm to you, do not threaten him with force; for mankind can not cope with him. Prepare a loud sounding rattle. Let your most beautiful woman take it and boldly approach him shaking the rattle," said Yuaon.

The elders considered the matter and Wa spoke for them saying, "If you tell truly, Yuzon, you shall be our guest and woo the woman of your choice."

Yuzon then came to Iya and said, "My father, I have lulled the suspicions of the people; so when it is morning, go boldly and gather the fruits. I will detain the witch. But if, by chance, she should evade me and approach you, listen. If you hear the clatter of her unseen objects, as you value your stomach, fly and hide in the cave until I come to you."

The people made resounding rattles. Ite was instructed how to sound them. A guard was placed to alarm if a stranger approached the fruits. When it was morning, the guard came running and shouting that a giant was coming towards the fruits. Ite was armed with a rattle and Wa bade her go and put the thief to flight.

"What assures that this stranger speaks the truth? If this giant laughs at the rattle, he will capture me," said Ite.

"Give me a woman's dress and I will hide my face so that Ibom shall not recognize me as one who has opposed him. Thus I will go with this woman and if this giant attempts violence to her, I will interpose with all my strength until she escapes. If he destroys me, I will gladly give my life to rescue this lovely maid from danger," said Yuzon.

Ite, looking in his face, smiled and said, "I will go with you." The people stood afar and watched as these two went to face the giant.

Iya saw them coming and cautiously came to meet them. When near, he shouted, saying, "Are you the witch?"

"I am not a witch, but I come to stop you stealing," said Ite.

"Ha? A woman? Seeing your beauty I forget my hunger. Come abide with me and my stomach will no longer be my torture," said Iya.

"Why should I abide with you?" said Ite.

"Do not question. Come with me," said Iya, and made as if to seize her.

"Touch her not, for I defend her," said Yuzon.

"An old woman with a man's voice! I should know that voice. If you had man's strength, it would serve you little. I shall strip [you] and send you naked to your people," said Iya.

Yuzon grabbed the rattle and shook it. "It is the witch!" yelled Iya and he fled to the cave. The people came, exultant, shouting praise of Ite. Yuzon stood before them and said, "My quest is ended. There can be none other as beautiful, as brave, as self-sacrificing as is the daughter of Wa. I have seen her endanger her life for the welfare of her people. I was present when she defied the fierce giant who threatened you, when she put him to flight when he attempted to abduct her. I shall woo her."

Kola watched Ite as he heard Yuzon and he was despondent.

"Mother," said Ite, "by your powers as a seer tell me of my future. Kola is wise and kind and he loves me sincerely. I know he admires my beauty, but he expresses his admiration only by looks. He promises me a contented life among my people such as our womankind have all had.

Yuzon is younger and far more handsome. He boldly speaks of my beauty in a most delicious manner and passionately protests love for me. He promises me a life of ease and pleasure if I will go with him away from my people. His address is very pleasing to me, but the vehemence of his tone betrays a lack of the quiet sincerity of the speech of Kola. How shall I choose? Shall it be for a life of serene contentment or a life of ease and gaiety?"

"Daughter, for your sake, I have peered into that which is to be but the vision was murky. All that I could distinctly see was that Gods shall be my offspring. Whether they shall issue from you or from your offspring, I can not tell."

Kola sat in the lodge of Kan and, in the presence of her father and mother, Ite said to him, "My mother is a seer. In vision she has seen that her offspring shall become as Gods. Are you one whose offspring may be God-like?"

"I am one of mankind. As such I woo you to be my companion. If you consent, with all my power I shall endeavor to make you happy and contented with your lot among your people. I know not the destiny of my offspring, but if I can shape it, it shall please you. If you reject my suit, I shall go from among your people for I would not mar your happiness by my presence," said Kola.

"Give me time to answer you," said Ite.

"Take time to consider well your answer," said Kola.

Yuzon sat in the lodge of Kan and, in the presence of her father and mother, Ite said to him, "My mother is a seer. In vision, she has seen that her offspring shall become as Gods. Are you one whose offspring may be God-like?"

"Most beautiful, most lovely, most adorable of womankind, one need not be a seer to know that your issue will be worthy of a seat with the Gods. Your mother's vision foretells that your lot should not be that of an ordinary woman. You are predestined for ease and pleasure. Go with me from among those who are only servants of the Gods and you shall command the service of others. There, instead of somber duty binding you, you shall be free from every carking care. I will give you a life of laughter and gaiety, I desire you most ardently and shall woo you without ceasing until you are mine," said Yuzon.

"Give me time to answer you," said Ite.

"Why prolong your stay where fun and frolic are under ban? Come with me to where the gloom of duty is banished and pleasure is unrestrained," said Yuzon.

When with her parents only, Ite said, "Father, you are the shaman, chosen to speak the will of the Gods. Mother, you are a seer with power to foretell. You both heard the speech of Kola and of Yuzon. Tell me, which should I choose?"

"We know neither; nor when either came. Kola speaks as a kindly man who loves you sincerely. He promises a tranquil and placid life in which duty outweighs beauty. If such will satisfy you, choose Kola. The speech of Yuzon is alluring for it promises a life of gaiety in [which] beauty excuses follies. If such will gratify you, choose Yuzon," said Kan.

"My parents, you endowed me with beauty that makes me superior to others of womankind. What will my beauty profit me if I choose a common lot? You, mother, say that my offspring shall be as Gods. Ought I live as befits my destiny? The existence of the Gods is unceasing pleasure. Why should I not emulate them by choosing gaiety? Why should I permit duty to obscure my beauty?" said Ite.

"Kola declared his love for you and vowed submissions to your will. He will devote himself to secure for you a contented life among your own people. Yuzon demands that you abandon your kindred and go, we know not where, or to what. His avowed passion is his desire, and he declared a disregard for your will. He would possess you for his own pleasure and hold your beauty to embellish himself. Love repaid in kind is lasting pleasure that satisfies. The pleasures of folly are fleeting and engender discontent. A gratifying bond is duty, and that will add luster to your beauty," said Wa.

"My passion is to outdo womankind and subdue mankind and I covet applause. But the accomplishment gives little comfort. [It] may be that if I should feel love, the limits of duty would be the bounds of my conduct," said Ite.

Yuzon lurked near the lodge of Kan and heard Ite and her parents discuss her choice. He smiled and went his way to the cave where Iya was concealed. Iya is witless and fearless when enraged. Raging, he cares nought for consequences of his fury. So Yuzon was anxious to lull him until he could be used.

He greeted Iya in a jaunty manner and said, "Oh, wise father! Your cunning scheme is working admirable. All is ripe for you to possess that which you desire. Only the witch is in the way. By the wiles you have taught me, I am subduing her, and soon, she will be within my power. Then by your wisdom you can overawe the people and by your strength overcome opposition and possess the bountiful fields where grow the fruits that feed the Gods."

"Hasten, my son. I lie here idle and starving. I must entrust to you the work I should do [if I] could but disguise my huge person. Meanwhile the pittance you daily bring but whets the tooth of hunger that gnaws me. Were it not for the frightful powers of that witch, I would surfeit with food that delights the Gods. Beware of my wrath if you deceive me," said Iya.

"If your scheme fails, I will give you vengeance on the Pte people," said Yuzon.

Kola stayed among the people awaiting the answer of Ite. She was piqued for she thought that the charm of her beauty no more attracted him, so she displayed a preference for Yuzon in such manner that Kola could see it. He debated with himself whether or not this was the answer to his quest and was cheerless because he could not decide. He deemed Yuzon a designing person with contemptible intent and longed to shield Ite from what he believed would be a life of regret. But he knew that authority, even to warn her, must come from herself. So he bided a chance to do her happiness.

Yuzon daily sat in the lodge of Kan to talk with her and Wa and slyly court Ite. He said to Wa, "You are the leader of the Pte, chosen by them to be their holy man. With their hands upon your head, they vowed to receive your words as the will of the Gods. Ate, their chief, is no more. In justice to them, you ought to assume the chieftainship that you may speak both for the Gods and the people."

To Kan, he said, "You are the wisest of womankind. You have the God-like power to foresee. You and your man are far above the people, near to the Gods. Truly have you said that your offspring shall be God-like. For you are in some manner like the Gods. The beauty of your intelligence and of the character of your man is made manifest in the person of your daughter who is God-like. Only the consort of Wi,Wiwin, can vie with your daughter for all that is adorable. I would not boast, and I say only because you should know that my parent sat in the circle of the Gods. Though of this exalted birth, I hold your daughter to be my equal and fit to be my companion. As a descendent of a God, I hold that she is fitted for gaiety and that her brow should never be creased by care. Were she my companion, I would aid with all my power the ambitions of her parents. She, being so far superior to the people, should have powers to do as the Gods do."

"What of duty and of love?" asked Ite.

"Love is but a human passion that fetters with the bonds of duty. [It] binds with gloomy obligations to care and trouble. The Gods are obliged by neither love nor duty for they can do no wrong. Their will only they do and none restrains them. Come with me and be as a God. Soon I must return to whence I came. Let me not go alone," said Yuzon.

"Before I answer you, give me power to work my will on your rival," said Ite.

"In your beauty lies the power to do as you will," said Yuzon.

When alone with her parents, Ite said, "Mother, Kola shuns your lodge as if it were an affliction. He knows that father enjoys his speech. When I pass, he turns his face from me. Can he hold me as unworthy of his notice? Oh that I could make him feel my hate! Awake or asleep, his image vexes me and even in the midst of the most charming speech of Yuzon. His slights are nothing to me. I will not see him again. What pleasure if I could but trample him as the dirt under my feet! Mother, clothe me with my best attire. Adorn me with my most becoming ornaments. I will repay him, scorn for scorn."

Thus attired, she strolled approaching Kola. When near, he eagerly looked at her face. In haughty manner, she gazed over his head, and he turned his face from her. Again she passed, and he stood with downcast eyes. The third time she approached, faltering and with bowed head, she stood beside him and said, "Why do....What have....Kola, my father longs for speech with you in my mother's lodge. If I am offensive to your sight, I will go from your presence while you are the guest of my parents."

The face of Kola shone as he said, "My beloved, your hesitation betrays more than words can tell. You love me!"

"And I thought it hate," said Ite.

"I will go with you to your mother's lodge. But if you stay not in your accustomed place, it will be bleak," said Kola.

Together they came and Kan said, "My daughter, have you trampled him?"

"My mother, he has exalted me," said Ite.

Kan led Kola and seated him on the place of honor in her lodge. Yuzon spied Ite and Kola and knew that love had defeated his cunning and that his scheme had come to nought. He went quickly to the cave and said, "My father, I have beguiled the witch. As a lover she will stroll with me without her forces. Conceal yourself beside the path and, as we pass, seize her. Carry her quickly and hide her in the cave. I will guard her there while you work your will on the Pte. You can, by your strength, become master of the fields that produce the food of the Gods and make this people your servants," said Yuzon.

"My son, but for your aid, this witch would have foiled my scheming. As a reward, I will teach you. But hasten, for I am hungry," said Iya.

Quickly, Yuzon returned and slyly lurked close to the lodge of Kan and heard what was said within.

When Kan had placed Kola at the place of honor, Wa said, "Ho, Kola! It delighted me to see my daughter lead you by your hand through the door of her mother's lodge. I feared she would thus pledge herself to Yuzon. For myself, for Kan, and most for Ite, I thank the God that sent her to you. Whether her offspring are to be as Gods or as merely as mankind, while she is true to you, her happiness is assured."

Kan quickly prepared an abundant feast. When all had partaken of it, Ite said,"My Kola, this I confess. The speech of Yuzon was most alluring. His telling of unrestrained pleasures tempted me. Awake, I thought of them. Asleep I dreamed of them. But when I sought satisfaction, a face of sorrow and pity always appeared. It seemed a bar to pleasure in the jovial life Yuzon promised. Its very sincerity angered me. Yet, I could not put it from me. In anger I went to scorn and banish it, for that face was the face of Kola as I paraded Yuzon before him. Oh my Kola, forgive me for I am but a weak and unworthy woman."

My Ite, this moment you are the most worthy of womankind. Were it possible to increase my love for you, now you would more than double it. The pangs of uncertainty that have tortured me now become sympathy for Yuzon because of the treasure he has not gained," said Kola.

Yuzon entered and said, "I would remain among the Pte people for my stay has been most agreeable. A message calls me to my mother's realm and I must go without delay. Most beautiful one, come with me and our lives will be unrestrained pleasures unceasing."

"I am Kola's woman," said Ite.

"Kola's woman! What God has favored him? Oh how my hopes have tumbled! Were Kola a God in disguise he should be exultant! Kola, my fall is grievous. To soften it, permit Ite to stroll with me, that memory of a gracious parting may solace me," said Yuzon.

"I would share my happiness with all, for each share increases it. Go, Ite, but not far, " said Kola.

Together, Yuzon and Ite went from the lodge of Kan and when they were gone, Kan sat with bowed head as if puzzling. Presently she said, "Go quickly Wa and Kola, follow Yuzon. I foresee danger."

They hurried and as they went, Kola prayed, saying, "Oh, Great Spirit, I as your comrade implore you. If my loved one is endangered, send present help."

Škan heard this prayer and commanded Wakinyan saying, "Go and rescue Ite, the daughter of Wa from immediate danger that threatens her."

As Yuzon and Ite strolled, he so entertained her with wit [and] pleasing conversation that they wandered afar. As if awakening, she saw [an] unfamiliar place and objects.

"We have come too far and I must return, " said Ite.

"Prolong a little the pleasure of your presence; only to yonder copse," said Yuzon and he urged her on. At the copse, in altered tone, he said, "My haughty one, for the last time I ask. Will you go with me?"

"I am Kola's woman," said Ite.

"Ho, Iya!" shouted Yuzon.

Immediately, Iya came from his hiding by the way. Then Yuzon said, "You will go with me or this giant will take you as my captive."

"Yuzon, this is the giant you frightened with a rattle. Frighten him again for I fear him," said Ite.

"Yuzon! Who is Yuzon? This is Gnaski, my brother and son. I am Iya. Are you the witch? bellowed Iya.

"I am no witch. This is Yuzon, my defender. Go from us or he will again sound the rattle," said Ite.

"Remember your scheme and the food of the Gods. Take her to the cave before her forces come," said Gnaski.

"My scheme! You have made a fool of me. The food of the Gods! Ugh, I see. You are the bewitched and by this pretty thing. Huh-huh-huh. I will take her but not for you. Starve me in a cave while you bask in the smiles of a pretty woman! Your passions shall gnaw you as I enjoy the fruits of your cunning," said Iya.

"Yuzon! Yuzon! Your vows to me! Shield me. Protect me from this horrible fate," cried Ite.

"Your Yuzon is no more. I am your master. You shall submit to me, for what is your puny strength?" said Iya.

"Pity my weakness. It would shame you to pit your strength against mine. Have mercy, Iya, and the Gods will approve. Yuzon, remember your mother and have compassion for me," pleaded Ite.

"Shame! Pity! Mercy! Compassion! These are strangers to me. My mother! Yes. How she will gloat seeing the drab that my brother and I shall make of you. These are the pleasures that your choice of Kola wins for you. My brother, take your prey and away before the people are alarmed," said Gnaski.

As Iya lifted her, she moaned, "My Kola, Oh my Kola!"

Wa and Kola appeared, rushing to rescue Ite. Gnaski fled to hide in the cave. Iya stood sneering. Kola was first to attack and Iya by a stroke of his huge paw dashed him senseless to the ground. Wa seized and holding [him] helpless [cried], "Dares mankind to oppose Iya, the son of Unkte?"

"I dare," thundered a voice from above and Wakinyan with a mighty swoop struck Iya and felled him powerless.

Kola opened his eyes in the lodge of Kan. His head lay in the lap of Ite, and she was crooning over him.

"I had a frightful dream," he said.

"And I have found the hero of my dreams," said Ite.

"In prayer, you called the Great Spirit comrade. Are you Tate?" asked Wa.

"I was Tate," said Kola.

"Oh, my foreseeing!" shouted Kan.

The Gods assembled for their accustomed feast and Woĥpe stood and said, "The bride of Tate may not sit in the circle of the Gods. Let us approve Ite by serving this feast to the people."

The Gods shouted, "Nunwe."

Tate sat at the chief place with Ite at his right. The Gods served and the people feasted. All were happy and jovial.

VI

All who sat in the circle of Unkte were gloomy. Unkte said to Gnaski, "Try your cunning against the insects. Perhaps you can outwit them."

"The scheme of Iya was successful until your enemy Wakinyan interfered," said Gnaski.

"It was your scheme to harm me. You fooled me. You hid me in a noisome cave and starved me there while you enjoyed yourself. You caused me to lay hands on a witch and fled leaving me to suffer the consequences. When next I scheme, I will have a mosquito or a gnat for my aid," said Iya.

"Good! A wise thought, my father. A mosquito or a gnat can grasp your scheming and work [out] the details. If you succeed, you will have the honors; if you fail, the insects can bear the blame," said Gnaski.

Iya glared at Gnaski and said, "What trick are you plotting now?"

"Father, your insinuation that I am tricky grieves me. To prove my sincerity, I will go in search of food for you. If found, I will tell the mosquitos and gnats so that they may let you know where it is," said Gnaski.

"Would that my enemy had to sit in my circle," said Unkte.

Gnaski walked beside the waters calling the mosquitos and gnats. He said to them, "Iya is crazed by too much blood. I wish him cured before he becomes Ibom and destroys you. With your sharp beaks you suck the juices that are your food. In the same manner you can suck the fierce blood from Iya. When he is mild, he will be no danger to you."

"Will his blood afflict us?" asked the gnats.

"If you dislike the taste of Iya's blood more than you do his crazed attempts to harm you, then take the chance of destruction by Ibom," said Gnaski.

Soon Iya came and said to the mosquitoes and gnats, "I wish your aid to prove that you can help me more than Gnaski does. If he told you where food is, I invite you to take it and thus outwit him."

"With all our strength we will endeavor to relieve you of that which troubles you," said the insects.

Immediately they swarmed upon him, piercing his skin and sucking his blood. He frantically fought, yelled, and screeched and rolled on the sands.

"Poor crazed Iya," said the gnats.

"His blood is good," cried the mosquitoes.

Then each tried to suck its fill until Iya jumped into the waters and left only his nose exposed. Gnaski sauntered near and said, "Ho, dear father, I see you are enjoying a bath."

"The mosquitoes and the gnats," groaned Iya.

"Shall I call them to aid you?" asked Gnaski.

"Kill them; smash them; drive them away," yelled Iya.

"I wish to be your obedient son, but I fear I would muddle your plot by opposing your chosen aids. I hope you will tell [me], for my instruction, how the gnats and mosquitoes made successful your scheming," said Gnaski, and he passed on.

As the circle of Unkte sat, Gnaski said, "Dear mother, your wisdom is again confirmed. Only such as my discerning father can hope to cope with the wits of insects."

"What have I said of witty insects?" asked Unkte and Iya glowered.

"It is my ambition to emulate your illustrious past, my mother, and submit my will to that of my superiors. Therefore, your intimation is to me a command," said Gnaski.

"What have I intimated?" asked Unkte.

"Watch him! He means mischief," growled Iya.

"You suggested that I pit my wits against the wits of insects. Father chose gnats and mosquitoes to oppose. Tell us, father, how your choice won the contest," said Ganski.

"You know there was no contest. I blame you for their biting me," said Iya.

"Why persist in imputing ulterior motives to your affectionate son? In preference to me, you chose gnats and mosquitoes as aids in your scheming. I only advised them to aid you with all their powers," said Ganski.

"Aid me! They bled me! I still itch and smart because of their bites," said Iya.

"Did they understand your commands?" asked Gnaski.

"The more I commanded or entreated them, the more they did the opposite," said Iya.

"That accounts for it. They did the opposite to my advice. You see, mother, how they outwitted me," said Gnaski.

"Son, you are not witless," said Unkte.

"My controlling desire is to be sincere and guileless. I hate deceit and blandishments. Therefore, knowing her exhalted ideals, my mother's commendation of my wits is very gratifying."

"Why speak in this manner to me?" said Unkte.

"Your chaste conduct, your dainty choice of association and your affectionate disposition compel a dutiful son to laud you."

"Not satisfied with the stinging of your father, you lash your mother, you wily bungler."

"Amiable mother, please tell me which parent should I honor most because of my inherited nature?"

"Go from my sight."

"Such bother because a mosquito bites. Where shall I go, mother dear?"

"Go anywhere away from me. Go to the mosquitoes."

"Your suggestion is a command to your loving and obedient child."

"Be careful! He will do something," said Iya.

Gnaski smeared himself with smoky grass and dawdled beside the waters. The mosquitoes said to him, "We did as you bade us. We found blood delicious food fit for the Gods."

"Did your methods soothe Iya?"

"He furiously fought us."

"He was crazed, but when I last saw him, he was only irritated. If he loses a little more blood, he may repay you for what you have done for him."

"To again taste blood, we would risk much."

"To show gratitude for your obedience I will permit you to suck my blood. But I should warn you that it is different from that of Iya and may not agree with you."

Immediately the gnats and mosquitoes swarmed upon Gnaski to take of his blood. But when they had tasted the smoky grass, all were very ill.

"Assemble a council of the insects subject to Unkte and we will discuss the manner of getting blood for food," said Gnaski.

When the flies, mosquitoes, gnats, fleas, and lice were assembled, Gnaski addressed them saying, "As subjects of my mother, you are the superior creatures. Therefore, you should have better than common food. I will tell you of that which is fit for the Gods and you can have of it by taking. When you have tasted, you will risk much to get it for it pleases the taste, satisfies hunger and frees from care. This food is warm red blood. Creatures that have it have an abundance and to spare. Taking it from them benefits them. The mosquitoes and the gnats have taken of blood, and they declare it to be good. See how it has rounded out their slim bodies. But, I warn you, where there is the odor of smoke, fly from it for it is poison."

"How can this blood be taken?" asked Honagi, the fly.

"As you take juices of plants," said Gnaski.

"Will creatures permit sucking blood from them?" asked Hala, the flea.

"In spite of my example of sincerity and benevolence, most creatures are deceitful and selfish and hold that what they have they should keep. But each [and] all has equal right to the good things, therefore, those who have not should take from those who have so that all may share alike," replied Gnaski.

"The flies, mosquitoes and gnats have wings. The fleas are quick. But we, the lice, move slowly. How can we take blood from the swift?" asked Heya, the louse.

"Obey me, and you will be the most favored. When one who has such that you desire is unsuspecting, creep on him and you can abide there where all your food may be blood and your only care to choose the best. See, the huge beast Unĥcega comes to loll on the sands. Let Heya and his kind creep upon him as he lies," said Gnaski.

These insects then did as instructed by Gnaski and sought to suck blood from other creatures. Many fleas hopped onto Unĥcega as he lay on the sands.

VII

Sitting in her circle, Unkte said, "My son, have you forgotten your pledge to aid by extending my domain?"

"Mother, now, even the most humble of your subjects are spreading irritation beyond your realms. I rest from my labors to be refreshed by the peaceful harmony of your circle and enjoy the entertainment here given. The performance of your amiable spouse is diverting as he tries to scratch where he can not reach," said Gnaski.

"It's fleas and I think you did it," bellowed Unĥcega.

"I did what?" queeried Gnaski.

"Put them on me," said Unĥcega.

"Honored sir, why accuse me of such base conduct? Mother, I think you should speak to your insect subjects. When I went in obedience to you, the gnats and mosquitoes swarmed to sting me," said Gnaski.

"Ha, ha, ha! Now you know how it feels," said Iya.

"Only as you have told," said Gnaski.

"Did they sting you?" asked Iya.

"Oh no," said Gnaski.

"Why?" asked Iya.

"I trapped them," said Gnaski.

"Trapped them!   How can a mosquito be trapped?"

"Quite easily, if the right bait is used," said Gnaski.

"What is the right bait?" asked Iya.

"The juice squeezed from dry leaves. Mosquitoes are so fond of it that [they] risk anything to get it," said Gnaski.

"How can one get this juice?" asked Iya.

"Gather dry leaves and rub them until they smoke. Then squeeze the juice from them into a hole. When the mosquito goes into the hole, squeeze the entrance together and the mosquito will be trapped," said Gnaski.

"What kind of hole should it be?" asked Iya.

"Any kind, but a narrow deep hole in a stone is best," said Gnaski.

"Maybe you can tell me how to get rid of fleas," said Unĥcega.

"As I do not associate with any creatures that have fleas, I know little about them. They say that if red sand is held under the nose of a flea, it will sneeze. I understand that fleas are very fond of sneezing. They say that if enough red sand is held long enough under the nose of a flea, it will sneeze its bill off. They say that a flea without a bill is a very interesting companion. I hope you will try this, for I would like to know whether or not it is true," said Gnaski.

"Do you think I am such a fool as your father?" bawled Unĥcega.

"Don't you call me a fool, you beast," yelled Iya.

"My spouse is not my mother and my offspring are not knaves," shouted Unĥcega.

"Gnaski, why plague me so? Go so there may be peace," said Unkte.

"O, cruel, to be blamed when I try to help others! Mother dear, where shall I go?" said Gnaski.

"Go anywhere off my domain. Go among the beasts and birds or any place you choose," said Unkte.

"To me, your suggestion is a command," said Gnaski.

VIII

The beasts and birds dwelt in neighboring communities, free from care or fear. All ate the same kind of food and enjoyed the same kind of pleasures. Among them was much visiting and gossiping. The beasts having hoofs dwelt in one community, those having claws in another; those that dug in the ground in another and those that built shelters in still another. The birds having talons flocked together, as did those that swam or waded. Those that nested on the ground were in one flock and those that nested above the ground in another. Maka, Woĥpe, and Ksa often came among these creatures to admire, to praise or to advise, and all were contented.

Gnaski saw the harmony of the subjects of Maka and he schemed to cause trouble for them. Disguised as Ksapela he appeared amidst the communities. It was heralded that the clown had come to amuse. When the creatures gathered around him, he amused them clownishly until they were in a merry mood. Then he said, "Friends, much labor has wearied me. If I could stay a while in your restful communities, I would be refreshed."

He was clamorously welcomed and invited to be the guest of each community. It was arranged that he would be a guest in each community for a while. First, he was guest of those having hoofs. He was affable and gained their confidence. Then he talked confidentially with an elder moose and said, "I advise that you do not choose a chief, but if you persist in doing so, you, because of your elegant figure, your impressive manners and your tact should be chosen chief rather than the bear."

"Why speak of choosing a chief?" asked the moose.

"Know you not the ambition of the bear?" replied Ksapela.

"I know neither of any who desire a chief nor of one who desires to be chief," said the moose.

"Maybe the bear hides his design from you fearing you might be an opponent, chosen for chief by a greater number than he. I have no interest in this matter, so do not mention my name if you discuss it," said Ksapela.

Immediately the moose discussed the matter with the elders of his community and they declared that the moose should be chosen as chief of all animals.

Next, Ksapela was a guest of those having claws. He gained their confidence and talked confidentially with an elder bear. He said, "I advise that you do not have a chief, but if you persist in choosing one, you, because of your bravery, your strength, and your wisdom should be the choice rather than the moose."

"Why speak of choosing a chief, and what about the moose?" said the bear.

"The moose is plotting to be chosen chief of all animals. He may have hidden this from you for fear that you would be chosen as chief," said Ksapela.

"The conduct of the hoofs has become unusual, but I will defeat their plotting," said the bear.

Immediately the bear consulted with the elders of his community and they declared that he should be chosen as chief of all animals.

Next Ksapela was guest of the community of diggers. He gained their confidence and then said to them, "Choose four of your most discreet and I will inform them of matters relative to your welfare."

They chose a wolf, a badger, a prairie dog and a gopher. Ksapela said to them, "A moose and a bear are each plotting to become chief of all animals. My advice is that you choose no chief. But if you are compelled to choose, consider the matter well, and choose one that will best serve your interests."

"What should we do?" asked the badger.

"The diggers and builders outnumber all other animals. If they agree in choosing, they would name the chief. You should advise each member of your community so that all will choose the same. Then consult with the builders," said Ksapela.

"Which would best serve our interests?" asked the prairie dog.

"You know best what your interests are. Those having claws, because of their strength could compell you to do their will. Those having hoofs can do little harm to you. I request that when discussing this matter, you do not mention my name," said Ksapela.

Immediately there was a commotion among the diggers and all declared that they would oppose any of those who had claws.

Last, Ksapela was guest of the community of the builders. When he had gained their confidence, he said to them, "Choose four of your wisest and most discreet members and I will inform them of matters important to your welfare."

They chose a raccoon, a beaver, a squirrel, and a mouse. He said to these four, "A bear and a moose each plot to become the chief of all animals. I advise that you have no chief. But the hoofs and diggers have declared that the moose should be chief. None have consulted the wishes of the builders for the diggers think they can control you. They think they can also control the hoofs and if the moose is chosen chief, the diggers will control all animals and compel you to do their will. I have no interest in this matter and tell you this only because you should know of danger that threatens you. Being warned, you should do in the matter as seems best to you. If you discuss it, I request that my name will not be mentioned."

Soon the builders were excitedly discussing the plots of the diggers and all agreed that their safety required them to choose the bear as chief. The hoofs and claws became constrained in their intercourse and suspicious. The bear sent the lynx to convince the diggers that they should choose him as their chief, but they argued until the lynx became angry and showed his claws. Then the diggers drove him from their community. The diggers asked a coyote to consult with the builders so that the diggers and builders would unite in their choice. But when the coyote argued in favor of the moose, the builders hooted and jeered so that the coyote fled from them. The birds became partisans. Those having talons and those nesting on the ground favored the claws while those that swam or waded and those that nested above the ground sided with the hoofs. Soon there was turmoil and contention in each and all communities.

Then Gnaski appeared in the circle of Unkte and said, "Mother, I have extended your reign. Now, upon the world strife prevails among the subjects of Maka and Woĥpe."

"How may we know that you speak the truth?" asked Unĥcega.

"Respected spouse of my mother, implication that I would deceive in any manner wounds my pride. Come with her when I call my mother and have proof of my trustworthiness. Mother, when I call, come and view with your new subjects," said Gnaski.

"Son, I would pit your cunning against the wisdom of Ksa," said Unkte.

"To me, your suggestion is a command," said Gnaski.

IX

As Maka, Woĥpe, and Ksa conversed, Gnaski appeared and said, "Gracious grandmother, my mother sends me to learn the qualities that endear you to all."

"I owe your mother much, and I would do much for her pleasure. If my subjects desire to choose a chief permit them to do so," said Maka.

"If the birds want a chief, let them choose one or as many as they wish," said Woĥpe.

Then Ksa addressed the animals saying, "Consider well my words before you do this thing. Ambition is never satisfied and if one is exalted above another, this will cause envy, strife and hatred and where all has been peace and harmony, there will be wrangling and discontent. Even the proposition of a chief has divided you into factions that do and say things that will rankle in memory. You can hope for a placid life only if you return to the ways of wisdom as you have lived them."

"Shall we not have ambition to better ourselves? Must we in our conduct forever consider you as our chief?" asked the moose. The hoofs and diggers applauded this speech.

Can we not conduct our affairs as we desire? Can not we choose to better ourselves?" asked the bear. The claws and the builders appauded this speech.

"Choose as you desire, but I warn you that it is a folly for which you will repent," said Ksa.

Soon there was a hubbub of lauding, berating, accusing, denying, demanding, and derision. But none could decide who was chosen to be chief. Gnaski mingled with the animals and suggested that they choose two to combat and that the one for whom the victor was champion should be chief. All agreed, and a porcupine and a skunk were chosen as combatants. Then an antelope, a magpie, a rabbit, and an owl were chosen as judges. These judges appointed a crane as marshal. The crane arranged all in a circle around a space. He placed the judges together within the circle where they stood in judicial dignity as befitted the importance of their duties.

All in the circle were hilarious and jovial. The crane stalked around searching for a disorderly one that he might peck.

Then Ksa entered the circle and addressed the animals saying, "Why this folly? Could you not choose a chief as you have chosen combatants? Why should these two creatures begin a fight in which both must suffer and may be crippled? I beg you to choose your chief without bloodshed."

The animals hooted and jeered. The birds whistled and screeched. Then the crane said to Ksa, "If you have nothing further to say, please get out of the circle." He then proclaimed all ready for the combat.

The skunk and porcupine were placed on opposite sides of the space and the crane told them to go. Each warily approached the other. When near, each turned and backed toward the other, the porcupine making ready to strike with his tail and the skunk bringing to bear his most effective weapon. The porcupine, looking over his soulder, lunged and struck. As his tail came, the skunk discharged his stink stuff full into the face of the porcupine. As the quills pierced him, the skunk squalled and fled to the side of the space. When the stuff struck him, the procupine gagged, coughed, retched, and fled. The animals fled from before him and he did not stop running. The woodpeckers were called, came, and plucked the quills from the skunk. He looked and seeing no antagonist, strutted about on the space, tail erect, challenging any and all.

Then the crane proclaimed that the judges would retire and conclude a verdict. When secluded, the magpie said, "I concluded my verdict when the combatants were chosen."

"I agree with you," said the rabbit.

"We should deliberate. What was it all about? What were we to decide upon?" questioned the owl.

"I will decide as the rest of you may," said the antelope.

"Let us return and report," said the magpie. Returning, the magpie gave verdict saying, "Considering the facts, the porcupine was the victor. But upon technical points we decide in favor of the skunk."

The birds and beasts acclaimed the verdict just and dispersed in a merry mood.

"For whom was the skunk the champion?" asked Ksa. He found none who could answer this question. He sought the skunk and asked him for whom he fought.

"I fought for myself," said the skunk.

"For what purpose did you fight," asked Ksa.

"I fought to win," said the skunk.

Then Gnaski said to Ksa, "Your word [was] that my mother should adjudge for all. Shall she announce her decision?"

"No need to announce what we all know. On the world folly has overpowered wisdom," said Ksa.

X

Kan and Ite wrought and erected a new lodge near the lodge of Kan. When it was complete, Ite led Kola by his hand through the door of her new lodge and seated him on the place of honor in it. She then seated herself beside the fireplace at the center of the lodge. Thus was established the family of Kola.

Wa often sat in the lodge of Ite, and Kola was often a visitor in the lodge of Kan. These two men became cronies and spoke their secret thoughts. Kola confessed that he had abandoned his Godship for love of Ite and was content to be as one of mankind while Ite or their offspring should abide with him; that there was reserved for him his seat in the circle of the Gods to be occupied whenever he should choose to take it. Wa confided that Ksapela had aroused in him an ambition to be chief of the Pte people, but he feared that because he was their shaman the people would regard his ambition as the prompting of the Gods. Kola told him that when in doubt the Gods consulted Ksa. Wa said he wuld consult Ksa and be guided by his advice.

At the appointed time, the Gods assembled for their feast. Gnaski hid near to hear their words. As they gossiped, the story of the animals choosing a chief was told. Wiwin twitted Ksa about his part in this and all the Gods except Škan laughed at her witticisms. Ksa appeared sad and Škan said, "Wisdom is downcast because of trouble that is sure accomplishment of folly. Those who make sport of such care fit themselves for the wiles of the demon."

"If Gnaski proves the victor, why not heed him?" asked Wiwin.

"Folly never satisfies," said Ksa.

"The handsome form and features of Gnaski are attractive and he is amusing while your queer shape is more fit for ridicule and you words are only tiresome facts," replied Wiwin.

Ksa, ashamed went from the circle. Wa, seeing Ksa alone told him of the ambition aroused by Ksapela and asked for advice.

"The demon has infected all creatures and even Gods. Go tell your ambition to your people. Then do as they desire. Prepare for care and trouble," said Ksa.

When the Gods sat to feast, Tate sat with them. Those who served saw and said, "It is Kola and he is the God Tate." they spread this word and all came and saw and marveled. Kan and Ite saw the Gods making merry and hurried away. Gnaski overtook them and said, "I too saw Kola basking in the smiles of Maka, Wiwin, and Woĥpe. Ite, had you chosen me no smile of womankind would allure me from your presence."

"Be gone, you vile traducer!" exclaimed Ite.

When the Gods had feasted, Škan said to Tate, "My comrade, why do you sit as a God?"

"Wa, the father of my Ite, is ambitious to be chief of the Pte people so that as their shaman he may speak the will of the Gods to them and as their chief he may speak the desires of his people to the Gods," replied Tate.

"If he speaks the will of the people, the Gods will favor him. But if he speaks for himself, he will be as any other of mankind," said Škan.

Tate, as Kola, returned to the lodge of Ite and found her weeping. Kan said to him, "Why do you abuse my daughter?"

"How have I abused my Ite?" asked Kola.

"She sat you at the place of honor in her lodge but you deny her a seat beside you in the circle of the Gods. When she chose you, she bound you to share your honors with her. Do you expect her to serve you faithfully if you hold her as an inferior? She is not an ordinary of womankind to be neglected while you enjoy yourself. She ought to return to her mother's lodge where she will receive the respect due her," said Kan.

"Ite, I love and esteem you as I ever have. Neither in thought nor deed have I intended abuse of you," said Kola.

"You basked in the smiles of Maka, Wiwin, and Woĥpe," sobbed Ite.

"They smiled on all alike and favored no one," said Kola.

Why did Ksa leave the circle?" asked Ite.

"Wiwin jeered and shamed him," said Kola.

"Wiwin is my rival for beauty and you sat with her when she shamed wisdom from her presence," said Ite.

"Ite, I went to plead for your father and spoke only to the Great Spirit," said Kola.

"What need for you to plead for Wa?" asked Ite.

"His ambition is to be chief of his people and I secured for him approval of the Gods," said Kola.

Daughter, cease yur silly reproaches for Wa will be chief of the Pte. I go to prepare a feast for him," said Kan.

"My Kola, promise that you will not again make me jealous," said Ite.

"I vow by our child that you bear that I will not knowingly make you unhappy," said Kola.

XI

Ksa walked on the world to view the creatures there. Gnaski came and said, "You are wisdom, yet all laugh at you. I am folly but all laugh with me. Why is this so?"

"These creatures forget the yesterday. They have no thought for the tomorrow. They care only for the now," said Ksa.

"How of the Gods?" asked Gnaski.

"The Gods are wise," said Ksa.

Does Wiwin know the future when she laughs at you?" asked Gnaski.

"Because her thoughts dwell on her beauty, that which is queer appears ridiculous to her," said Ksa.

"Do you fear to appear in other than your queer shape? To attract the eye as well as the reason? Why should not wisdom compel attention by its beauty?" asked Gnaski.

"Wisdom is beautiful, is satisfying and is lasting," said Ksa.

"It is beautiful to those who strive for it. But, because your shape is queer, you appear fit only for ridicule until you compel an effort to see your masked beauties. Creatures and, it may be, some of the Gods are loathe to exert themselves while they exist without care. They prefer a careless laugh to a serious thought. But if pleasing beauty were your compelling force, all would laugh with you and none laugh at you for none would perceive the coercion," said Gnaski.

"Wisdom disguised becomes folly," said Ksa.

"Wisdom ridiculed induces folly," said Gnaski.

"Wisdom and folly can not abide together," said Ksa.

"I come that you may teach me to mend my conduct. Will you drive me from you? Creatures and the Gods laugh - perhaps at you, perhaps with me. Were we abiding together all would laugh with us. Guided by you, I can make laughter a reward for merit or a punishment for misdeed and in such merry manner that only the culprit will measure the penalty. You suffer because of undeserved ridicule. To be avenged soothes as a healing ointment soothes the wound. I suffer because by futile existance benefits no one. To accomplish innocent amusement rewards worthily. Let us associate that folly may be wise and wisdom be attractive. Thus associated, our power will be second only to that of Taku Škanškan," said Gnaski.

"I will associate with you as an experiment that may cease when either of us desire. What should be the first act of our association?" asked Ksa.

"That first and ever, we should appear alike, young and handsome so that neither can be distinguished from the other, except by closest scrutiny," said Gnaski.

"What then?" asked Ksa.

"We should appear together doing as you have done, adding my cunning to your wisdom so that learning and experience may seem only as diversion," said Gnaski.

"You can not sit with me in the circle of the Gods," said Ksa.

"Neither would you be admitted in the circle of my mother," said Gnas. "But no one will be harmed if either appears to sit in the seat of the other. Perhaps I could amuse the Gods and you could wisely advise my mother and no harm be done," said Gnaski.

So Ksa and Gnaski assumed a likeness and came among the creatures on the world who gathered about them wondering.

"This is Ksa, the God of wisdom who taught you. I am Ksapela who amused you. I am his associate to aid him for your welfare," said Gnaski.

The creatures were pleased and hilariously called to each other that now wisdom would no longer be serious.

"But how may we know which is Ksa and which Ksapela?" asked the bear.

"As we work together, it makes no difference whether you know one from the other or not," said Ksapela.

"Ksa, will you two come among us often?" asked the moose.

"We will come as often as our coming is beneficial," said Ksa.

When they had departed, Ksa said, "We taught nothing beneficial for these creatures."

"Our presence together gave them pleasure which they will not regret," said Ksapela.

When the two were gone, the bear said, "The God of pleasure answered me as if I were the chief."

"The God of wisdom answered me as if I were the chief," said the moose. Then the animals wrangled until the fox said, " Ask them who they consider the chief of the animals."

XII

Ite brought forth four sons at one birth. The people marveled at this and Kan stood before them and chanted this song.

My Spouse is a holy man.
I am a wise woman and a seer.
My daughter is the spouse of a God.
My grandchildren are mysterious.[wakan]
They shall be as the Gods are.

The people rejoiced and prepared a feast. They gave gifts for the sons of Tate. All partook of the feast and were merry. Ksa and Ksapela came and mingled with the people. Some said, "Here is Ksapela who deceived the people," and others said, "There is Ksapela who wronged Ite."

Then the two stood together and the people marveled because they could not distinguish one from the other. Ksapela spoke and said, "I am Ksapela who deceived you. Because my love for her made me mad, I wronged Ite. Repenting of my misdeeds, I sought him who stands beside me for he is Ksa and became his pupil and his aid. My desire is to make amends for the wrongs I have done."

"How can we know which is Ksa and which is Ksapela? he was asked. The people murmured and looked askance at Ksa and Ksapela.

Then Kola spoke saying, "No one has authority to speak for the people. You have chosen one and vowed to accept his words as the will of the Gods. It would be well if now you choose one to speak the will of the people. Let the one you choose be your chief and vow to give him honor as such."

Then many shouted saying, "We choose Kola to be our chief."

"I am now but one of mankind but I am not one of the Pte. If I would, I can not be your chief. Wa is your leader and your holy man. Were you to choose him for your chief, then he would speak both for the Gods and for the people."

The elders counciled and announced to the people that the advice of Kola was good. The people shouted saying, "We choose Wa to be our chief."

The elders led Wa and seated him facing the people. Ksa stood at his right and Ksapela at his left. Then Ksa spoke saying, "I am Ksa disguised so that my appearance shall please you. You have done wisely by choosing Wa to be your chief. To confirm your choice, let each man, woman and child touch with their lips the hands of Wa that he may speak and do your will."

Then all the Pte passed before Wa and touched his hands with their lips. Kola alone did not do so and Ksa said, "One abiding with the people but not of them should do as the people do, that he may not be considered as an enemy."

Then Kola touched the hands of Wa with his lips and said, "While I abide with the Pte people I will do as the Pte people do."

Wa then said, "I will seek the will of the Gods and truly tell it to you, my people."

He stripped his body and went alone and bared a space of every living thing. On this space, he meditated on his quest, praying, "Great Spirit, my people have chosen me to be their chief. I seek your will."

He stayed four days with neither food nor drink, nor converse with any living thing. Then as he lay prone, a small voice said, "Attend the feast of the Gods."

XIII

Ksapela sat in the lodge of Kan, Wa and Ite were there and he said to Wa, "With a little more power you can do as the Gods do. Your beautiful daughter is the spouse of a God and mother of the sons of a God. Yet her motherhood makes her more beautiful, and she would grace a seat beside her husband in the circle of the Gods. Her mother, Kan, the seer, is the superior of others of womankind and should be honored as such."

When he went from them, Ite said, "Father, was he Ksa?"

"I know not. If Ksa, he would not deceive me. If Ksapela, that which he mentioned has come true and I am the shaman and chief of the people. Perhaps your mother, as a seer, can tell us of the future," said Wa.

"I foresee that Wa and Kan, our daughter Ite and our grandchildren will be known while the Gods are known," said Kan.

The Gods assembled for their accustomed feast. Ksa appeared disguised as one of mankind, young and very handsome. All except Škan stared at him.

Wi, as the chief of the feast, demanded, saying, "Who is this that unbidden dares to sit at the feast of the Gods and in the seat of wisdom?"

"The ordinances of Škan are not violated. I, Ksa, have assumed this form and these features that I may be more acceptable in the sight of all," said Ksa.

"Appearing thus, wisdom is more alluring," said Wiwin.

"I forego the shape imparted by my other parent so that those more inclined to pleasures may hear my words," said Ksa.

"My son, would you shame me by disguising the shape I gave you?" said Heyoka.

"I honor you, my other parent, and am grateful because you gave me being. But you neither gave me birth nor created me. By force and tumult you brought me forth shaped fit for ridicule. Laughter at my person has ever been grievous to me. Only because of my words and my deeds have the Gods and the creatures respected me. The Great Spirit granted the powers that I possess, and by these powers I have assumed this form and these features, hoping for fellowship instead of bare toleration. I defy you as a God to try to compel me to be as I was," said Ksa.

"Ha!   You speak in manner most pleasing to Wakinyan. My son, I am proud of your independence," said Heyoka.

"Whatsoever your form or features, it is because of your words and deeds that I have been your companion. While these are as they have been, I will be pleased to be your associate," said Woĥpe.

Meanwhile, Ksapela mingled with the Pte and said to Wa, "You are bid to attend the feast of the Gods. Ksa should instruct how to appear before them. I am Ksapela. Ksa sits in his seat in the circle. Go ask him to teach you in what manner to approach the circle."

Ksa, as requested, went apart with Wa, who asked for instructions as to how to approach the circle of the Gods, and Ksa gave him wise advice. Ksapela entered the lodge and sat in the seat of Ksa. Wiwin said to him, "You are so enticingly handsome that were I permitted, I would have you sit beside me."

"Adorable one, to sit beside you would be an exquisite pleasure. But your loveliness so far outshines my features that beside you I would appear homely," said Ksapela.

"Do you value your beauty more than my favor?" asked Wiwin.

"I would contentedly be as unsightly as Gnaski if I could bask in your smiles," said Ksapela.

"If your speech is as wise as it is pleasing, I wish to grow in wisdom," said Wiwin.

"It gives me pleasure to hear your gallant speech," said Maka.

"Reverend grandmother, your grace would constrain even the demon and hold him as your eager servant," said Ksapela.

"Ksa, your speech has ever charmed me till now. Now your words repell me," said Woĥpe.

"Lovely daughter of the Great Spirit, accustomed as you are to the uncouth shape and crude words of your companion, it is no wonder that my elegance of form and speech....What I....My...." said Ksapela hesitating and stammering as he saw Škan scanning him. He hastily went from the lodge.

Soon Ksa entered and sat, and Škan said, "When wisdom bargains with folly, folly sits in the seat of wisdom."

"Why am I so admonished?" asked Ksa.

"In your bargain with Gnaski, you and he alike assume the guise of guileless youth to deceive even the Gods. The bonds of your bargain shall bind you forever. Only by closest scrutiny can you determine what is wise and what foolish," said Škan.

"Father, forgive my companion. He intended no evil," said Woĥpe.

"Daughter, through his act the demon Gnaski sat in the circle of the Gods and even you were so deceived that you thought him to be the God of wisdom. Much more will he deceive our creatures and more shame and misery will he cause," said Škan.

"If the difference is not discerned, why not listen to either?" asked Wiwin.

"Folly is sure of payment in shame," said Škan.

The Pte served the Gods and Wa appeared bearing food for them. When they finished their feast, Škan said, "Let Wa and Kan and their daughter Ite stand before the people."

All did as Škan bade them and he said, "Wa, it is by choice of the people that you are a shaman and a chief. The Gods approve. The God of wisdom and the demon of folly are so alike that they can be distinguished only by careful examination. Speak truly the will of the Gods as it shall be revealed to you. Speak truly the will of your people as it may be known to you. As you listen to Ksa or to Gnaski, so shall be the welfare of you and your people."

Then the Gods disappeared and the people dispersed.

XIV

Gnaski appeared in the circle of his mother guised as a handsome young man. She asked,"My son, why this diguise?"

"I have agreed with the son of your enemy that we should each appear like the other. I have bargained with him for powers that the Great Spirit granted him. By cunning I sat in the circle of the Gods and the Great Spirit bound Ksa to his bargain forever. Now by my guile, your domain shall increase. By whetting ambition, vanity and passion, I will grow envy, hate and revenge, and they will produce regrets, remorse and misery. In this guise, few can distinguish the God of wisdom Ksa from the demon of folly Gnaski. When I appear thus, I am Ksapela, a mock of Ksa that transforms his wisdom to folly. By the powers that I have swindled from him, I will displace honor and integrity with guile, fraud and deceit so that they who give least or take most shall be esteemed the successful while they who listen to Ksa shall be held in contempt. Dissension and strife shall prevail and folly hold carnival. Modesty will vanish. Women shall flaunt their most seductive charms and men amuse with viciousness. Then, my mother, you can riot in lust for your incest will not be considered an infamy. That your first born is the son of a God, your son the father of your second born and your third born the son of a beast will be held as freedom from the tyranny of prudence. Then you can laugh at those who now scorn you. To this end have I schemed with patience and will gain a little here and a little there so that none may know when or how they came under control of the demon. Why, my mother, and you my father, and you Unĥcega, do you bow your heads as if ashamed of the prospects I have shown you?"   said Gnaski.

"It is terror that bows my head. The degradation, the remorse. Will there be no pity? No justice? Oh my son, have I born you who terrify me? Has the Great Spirit empowered you to be my torment? Oh, how I have fallen. I sat in the circle of the Gods. Envy, deceit and lust dragged me down, down, down. If my memory could only perish. But it is most my anguish. You, the very fruit of my misdoing wound me with words and each wound is an agony. I have been humiliated by laughter and I would be revenged by making ridiculous those who scorn me. But I would not cause others to do that which brings punishment unending while they exist. Not even to reign over subjects whose gaiety is but a mask for misery. I, the mother, who suckled you, who loved you in your infancy, who wishes still to give you a mother's love, I beg you spare creatures that can remember," said Unkte.

"Justice?   Mercy?   Pity?   These are attributes belonging to the Great Spirit and Woĥpe. All except these two received me as if I were Ksa, the God of wisdom. By this guise, I lured Wiwin, and I shall cause her to hang her head in shame. Through the vanity of the most beautiful of the Gods and the most beautiful of women, I will cause shame to the chief of the Gods and the chief of mankind. You speak of mercy and pity. Did you, when you suckled me, impart these qualities to me? With glee I see my mother grovel at my feet. Shall I be more lenient with lesser creatures? Škan is beyond my power;   but I shall plague all others," said Gnaski.

"Beware of the wrath of Škan," said Unkte.

"It is not that which I shall do, but that which I shall cause others to do that will plague them," said Gnaski.

"Because you are my son, I must suffer for your scheming. Cease now and I will bear blame for all you have done. Have compassion on your mother and add no more to the burden of her suffering," said Unk.

"Has my mother become a cowardly weakling? Your whining is only sport for me. How the Gods would laugh if they could see you whimpering before your son. I shall not cease to scheme for the shame or remorse of others. I shall have compassion on none, not even you," said Gnaski.

"I gave birth to you and nursed you. I cared for you as my son and was proud of your powers. Far more than any other, save myself, you have shamed and degraded me. I now renounce all the domain you have acquired by your scheming. I now dissolve my circle and it shall meet no more. Go from me, for you shall be blotted from my memory as if I had never given you birth. I shall know but one, my first born son," said Unkte.

"Ha!   My ;scheming is still effective. The domain I have acquired is now my own and I am indebted to no one for it. In it, my will only is supreme. I owe you no thanks for my birth for it was the result of your lust and I am the fruit of your incest. Blot me with all the blots you may, but the blot in your memory that hides me will be a blank that your memory will fill with horrors. Banish me and dissolve your circle, but you can not banish your shameful past. Reign in your watery domain but know that my domain will overlap it. You may endeavor to emulate Maka. If so, you will know the powers of my scheming," said Gnaski.

XV

Together Ksa and Woĥpe walked upon the world. Ksapela appeared before them and said, "Ksa, because I became your pupil and follower, my mother has banished me from her domain and I have no abiding place."

"You have brought only evil to me," said Ksa.

"Am I blamable because I tried to do as you taught me? Should it be expected of me that I have your perfections when I have been your pupil for so short a time? Forgive my errors and teach me how to avoid them," said Ksapela.

"I have suffered much humiliation because of you," said Ksa.

"Permit me to be your follower and it may be that we can get amends for your suffering," said Ksapela.

"By good deeds well done, he can atone for the evil he has caused. Give him opportunity rather than abandon him to his own devices," said Woĥpe.

Thus Ksapela was again associated with Ksa and Woĥpe. He was docile and heeded them until he gained their confidence. Then he said to Ksa, "Master, it grieves me that others make sport of you. Even that which you do for the good of others is received without thanks, and you are laughed at. Maybe this is because they do not know the sting of ridicule. Is it not just that punishment be meted to such proportionate to the injury done to you?"

"Were I to do so, it would be vengeance rather than justice," said Ksa.

"If one having dominion could be made to feel the injustice done you, then all the subjects would would be restrained from making sport of you," said Ksapela.

"I would benefit all rather than punish any," said Ksa.

"What greater benefit than to cause creatures to accept wisdom instead of practicing folly," asked Ksapela.

"I desire to harm no one," said Ksa.

"The sting of ridicule is only in the thought and lasts only in the memory. It harms neither person nor powers and affects only the individual," said Ksapela.

XVI

Ksa was sad because all, both of mankind and the Gods, save alone Škan and Woĥpe, regarded him as only a stock for ridicule. He sat by the waters when Ibom came and said, "My elder brother, why sit and gaze on the ground?"

"I seek only to speak wisdom and give pleasure but all, even the Gods, except the Great Spirit and his daughter ridicule and laugh at me," said Ksa.

"I seek only to cause shame or misery, yet none laugh at me," said Ibom.

"Why do they treat me as if I were the fool and you with respect?" asked Ksa.

"You speak wisdom and give pleasures and seek no return to yourself so all hold you as worthless. I seek to please no one but myself and compel all to pay in suffering or shame for that which I enjoy. All laugh at you, but none laugh at me, for they fear me," said Ibom.

Then Ksa gave Ibom power to appear among the Pte people as one of mankind and told him that when he was such, he should be known as Iya, the name his father had first given him. He bade Ibom to be present when the Gods assembled for their feast and said that iktomi (a spider) would weave a strong web nearby and that he should gather the web and hold the iktomi in his hand until he [Ksa] gave a signal. That when this signal was given, he should loudly proclaim that the iktomi had possessed the one who should be laughed at and that he could cure that one of his foolishness. Then he should place bits of the web in the man's nostrils, and when he sneezed, Ibom should feign to catch the spider as it came from the man's nostrils.

Ibom agreed to do as bidden. The Gods assembled for their feast and Ksa caused a young man of the Pte to become foolish as a clown so that he continually acted in such manner that all laughed at his sayings and words. Even the Gods laughed at the young man and none made sport of Ksa.

When the Gods had departed, Ksa gave signal and Iya went among the people loudly proclaiming that the foolish young man was possessed by an evil spirit, the spirit of iktomi and that he, Iya, could exorcise this spirit. The people came together and Iya placed his hands on the young man's head and then showed the spider web which he sang over while dividing it into two portions. He placed a portion in each of the young man's nostrils and holding his hand so that he feigned to catch the spider when the young man sneezed. He then showed the spider so that all might see it. Ksa immediately caused the young man to become as he was before he was foolish. Then the people shouted and sang the praise of Iya. Wa, their chief, gave a feast and many gave presents to Iya.

Again Ksa sought Ibom and said, "You did as I bid you and more so that you received all the honor and the presents. Wherein was I repayed?"

"No one laughed at you but myself," said Ibom.

Afterwards, Ksa often caused others to become foolish but he always exorcised the spirit of iktomi. So when one becomes foolish, the people said that iktomi, the spider possessed them.

When the Gods were feasting, one was acting in a foolish manner and Škan said, "Ksa has become iktomi the spider and his name shall no more be Ksa for it is Iktomi." Then all laughed at Iktomi and Iya laughed longest and loudest. After this, Iktomi dwelt most among the people for they feared him and treated him with respect. He tricked them and they gave him gifts when he would relieve them from his spells.

XVII

Because of his tricks, Iktomi was shunned by every living thing on the world and he longed for companions. So he gave a feast and invited the raccoons to partake of it. Many came and their chief warned them to beware of Iktomi and his tricks. When all had eaten and were pleased, Iktomi told them of the Pte people and said that because they walked only on their hind legs and used their forelegs only for work, they were a powerful people and could do much that raccoons could not do;   that the Pte people were almost as Gods and that if any animal would walk on two legs only and use its forelegs as arms and its forefeet as hands, it would be as the Pte people are. The raccoons listened attentively and said, "Ho!   Ho!"

When they went from the feast, Iktomi slyly watched them and saw that many sat up on their hind legs and tried to use their forefeet as hands and that they told others of this so that all worked in this manner. He then sat with their chief and many of the older [ones] came and sat with them. But Iktomi said nothing about being as the Pte people. Afterwards the chief and some of the oldest and wisest of the raccoons visited Iktomi and he made a feast for them. When all had eaten, an old raccoon said to him, "What is the trick you would play on an animal who became as one of the Pte people?"

"I am lonely for all shun me. I wish for a companion but have none. I can make any animal to be as the Pte and if I did so, I would have such for my friends and would never trick such creatures," said Iktomi.

The raccoons counciled and agreed that two of them, a male and a female, would submit themselves to Iktomi if he would promise never to trick these two or their offspring or any of the raccoons. Iktomi agreed to do as the raccoons asked and they gave two of their young, a male and a female into his hands to do with as he wished. He placed the two under a covering and then performed a ceremony and cast water on the covering. After a short time, he removed the covering and the two young raccoons were of the form of small babes of the Pte people.

"They have no tails so how will they keep warm their nose and feet when they sleep?" asked an old she raccoon.

"The Pte have no tails and their nose, hands and feet are warmed," said Iktomi.

"They have no hair or fur on their bodies so how will they be protected?" said an old raccoon.

"I will give them robes," said Iktomi.

"Their ears are below the top of their heads so how can they hear from above?" asked another.

"The ears of the Pte are like that and they hear well," said Iktomi.

"They have no snout so how can they smell?" said another.

"These two are like the young of the Pte people and the Pte see and hear and smell and taste and are comfortable and happy and they are wiser and have more power than any other creatures. The only beings that can do more than the Pte are the Gods," said Iktomi.

"Who will care for these two young?" asked an old raccoon.

"They are to be my friends and aids and I will provide for all their wants," said Iktomi.

Then the raccoons departed and Iktomi was puzzled for he did not know how to care for infants. So he took them to the tipi of Anog Ite. She railed at him and said, "You caused me to be driven from my children;   even my unborn little son I have never seen. So you think I will care for your children? From now and forever, I shall be a plague to little babes and to women who are to become mothers. I shall give them pains and fears and frighten them when they sleep."

Then Iktomi took the little ones to the tipi of Wakanka and she said, "I will care for your babes but because they are offspring of raccoons they will grow but as long as raccoons grow and when full grown will be of the stature of little children. Because you made them, they will be cunning as you are and because Škan has imparated no spirit to them, they will live in the woods as did their ancestors and will be called Can Oti (Wood Dwellers) and their delight will be to lure others into the depths of gloomy forests and bewilder them there."

Wakanka nourished the two infants, and they were amusing when young, but soon they were full grown, and then they went to the woods and dwelt there.

Iktomi came to inquire about them, and Wakanka told him of them, so he went into the forests searching for them. He saw them and they lured him into the gloomy depths of the woods and led him here and there until even he was bewildered when they disappeared.

These two begot offspring of their kind, and to this day, they dwell in the woods and try to bewilder any who will follow them.

---

The Pte Cycle 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.