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PONANKALA PWI IKALA

PONANKALA PWI IKALA

JAIRUS MEDUSALEM

INKDROP WRITTINGS | Namibia

 Jairus, M

PONANKALA PWI IKALA

1
 Jairus, M

©Jairus Medusalem

PONANKALA PWI IKALA

Copyright © 2020

All rights reserved. No part of this publication may be reproduced, distributed, or

transmitted in any form or by any means, including photocopying, recording, or

other electronic or mechanical methods, without the prior written permission of the

publisher, except in the case of brief quotations embodied in critical reviews and

certain other non-commercial uses permitted by copyright law.

Printed in the Republic of Namibia

First Printing, 2022

ISBN 0-98072900-2-9

InkDrop writings

Onheleiwa, Namibia

Omusati region

https://jairusmedusalem.wixsite.com/website

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 Jairus, M

THE AUTHOR

©Jairus Medusalem

Jairus Medusalem was born in 1998 July 29, at a village called Onheleiwa in Omusati
village. He grew up in Iihama village in Omusati region. He started school at Oshuuli
combined school from grade 1 to grade 8. He could be described as intelligent and
hardworking by his former principal at Oshuuli combined school Mrs Anely Susan
Shivute. Medusalem could not complete grade 10 at that school due to some social
issues at home. He them moved to King Kauluma to complete his junior secondary
school. Medusalem joined King Kauluma combined school in January 2013 and it was
when he was in grade 9. He started doing well as usual and passed grade 10. He then
went to secondary school at Otjikoto senior from 2015-2016 when he passed grade 12
and enrolled in the University of Namibia, where he is currently studying towards his
degree in Fisheries and aquatic sciences. All he like is reading old stories related to
culture and had always the dream of writing his own in Oshindonga sub language.
Medusalem had gone through hard times throughout his childhood and has
experience of social issues in the society, that's why he decided to write the first book
emphasising on social issues like alcohol abuse and gender based violence. The book
is based on a true story.

NOTE

All people and places names used in this novel were entirely the author’s decision.
Although some places and people’s names may exist in real life, the author used them
to spice and perfect his art, but not to offend anyone. Some places used were real
because the book is based on a true story.

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 Jairus, M

ONTOPOLWA 1

Momukunda Iihama popepi nOshitutuma omwa li mwa

tungila omusamane Lagolyandje ya Nasimane ngoka a li a
hokana omukulukadhi gwedhina Mukwaanyoka
gwaShigwedha. Aantu mbaka ayehe oyali Aakwanyama
konduko, ihe oyali ya tungila mUukwambi. Nampongo ka
li eya pa oluvalo lwawo yene ihe, molukalwa lwawo ngele
oweya mo omathamba nomakanda owala tage ku kundu.
Ayehe ya li mo oya li aatekulwa. Omadhina gawo ogo,
Sheetheni ya Sheya ngoka omumwayina gwa
Ndahambelela, Nangula, Aishe omutekulu gwa
Lagolyandje, Ndahambelela, Uupindi okwa valwa
komwana gwa Mukwaanyoka, Thomas na Shityeiko a
valwa komumwayinakadhona gwa Mukwaanyoka.
Aatekulu yaakulupe mbaka oya li haya hiti enongelo
poskola pOshuuli.

Nampongo iha shiti aantu yi ifa moondunge

nomomandhilandhilo. Aatekulu yaavali mbaka yaali oyali
ya yooloka lela moonkalo dhawo. Kehe gumwe okwali e na
uukwatya we wi ili. Sheetheni yaSheya okwali omuvuliki
nokwali ha gwanitha po iilonga ye yomegumbo mbyoka
yali, oku tonatela iimuna noku yi edhilila noshowo iilonga
ye yokoskola. Okwali ha piti nawa nomukuluntusikola

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 Jairus, M

pOshuuli okwali eshi nyanyukilwa oshoka, kegumbo hoka

hazi omagumbo ngoka ga kala ga dhinwa moshitopolwa
molwa oluhepo lwawo. Ndahambelela omumwayina gwa
Sheetheni muyina naye ongashikwawo kombinga yoskola.
Aishe kali naanaa ha pondola sha kenongelo. Okwa kala ha
thigwa moongundu nokoo Sheetheni, nonando oye a li e
vule yakwawo ayehe moomvula. Shityeiko okwali a tseyika
e hole iimuna nonando kali ha landula omathimbo gamwe.
Okwashiwika nawa netumbulo “Omupandwa
nokushekwa”. Yakwawo megumbo oya li yemu pa edhina
(Puppet), oshoka okwa li ha lopota kehe shimwe ku
Mukwaanyoka.

Omusamane Lagolyandje okwa kala ha longo komoonda

KOmukuto gwaNaambo, koshilongo shokakambe ka ka
londoloka. Iilonga ali e na pethimbo ndoka hayo naana
yoshimati lela onkene, oshimaliwa okwa kala heshi mono
kohulo yonguto. Okwali owala ha longele megumbo
lyomutiligane koshitopolwa shoondoolopa ya Venduka
tashi ithanwa nedhina Klein Windhoek. Hwiyaka
kegumbo iihuna yowala oshoka, nekulu lye naye kali
hamonosha shoku i kwatha naateekulu. Oyali owala haya
lumbu noku hupa miilikolomwa yo mepya, mboka nayo
oyali hayi monika omathimbo gamwe unene tuu ngele ku

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 Jairus, M

na omuloka gwagwana lela. Oluhepo puyo olwa ka la po

lela.

Nonando onkalo yawo ya kala ya naipala ngei, shika inashi

tulitha nando ogumwe gwomuyo omutse kepepe, oshoka
oya kala yi itaala kutya esiku limwe aatekulu yawo onaya
ka mana oskola, opo yeya kutheko. Oya kala wo yi itaala
kutya pohawulwoye oponguwo, nongele pwa pomboka
ongoye mwene to hondjo po. Kokutya oyali haya
nyangadhala mpeya naampeya opo ya paluthe oluvalo
lwawo ndoka lwa thigwa po kooyina noohe yayi
muushimba. Yamwe oya kala nga nokuya kegumbo
omalupita oku tala nkene oyana taya hupu, ihe yamwe
nkene ya yile kaya li haye ya po pegumbo.

Mukwaanyoka omukulukadhi gumwe e hole iilonga no

iha etha nande omuntu ngele taya longo. Na ngalamwithi
ye mwene oha etwa mepya oshoka aniwa megumbo ihamu
ziwa. Aatekuku okwali yemu igilila lela. Pethimbo
Lagolyandje eli kuushimba, egumbo olya li lya longwa
nawa ku nekulu lye naateekulu. Omiti dhalyo odhali dha
dhikwa dhu ukiliala dho dha kambwa nawa niiwalati
yomusaati kaatekulu. Ka pwali pe na eyooloko pokati
kiilonga yoshilumentu noyoshikiintu maandja
Lagolyandje, ihe kehe gumwe oha longo owala shaashoka

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 Jairus, M

tashi longwa. Omathamba goo Nangula na Ndahambelela

oto ga adha geli koshipululo ga kwatitha ko uusino, ihe
oshilwa tashi longwa mpoka oshoshimati lela. Okutleka,
okutsa noku tyaya okwali iilonga ya kehe gumwe. Na Aishe
ngoka omukuluntu kuyakwawo oto mu adha e li kohi
yolwithi pomasiga teshi galanga.

Puuyanda wa Lagolyandje opwa pita oshana oshinene

shoka hashi kunguluka omeya nosha li hashi udha omeya
ngele efundja lyeya. Meni lyenkolo lyawo omo mwali
ondingosho yomukadhi ndjoka yali hayi landithwa
nampila kumukwaanyokayemene. Aatekulu nayo oya li
haya kala po uuna yinakulu kepo, unene tuu Shityeiko
oshoka oye ali i ineekelwa kuyinakulu. Nampila maandja
Lagolyandje olya li oshikunwa sha kehe esiku sho sha kehe
gumwe. Niimputu yoo Uupindi nayo oya li ohayi tilile mo.
Mukwaanyoka kali nando u uvite ko uupyakadhi woku pa
aanaskola omandoli oshoka ye mwene elongo olye mu
pitilila po methimbo lyawo, onkee kuye okwali owala
oshikunwa. Megumbo ka mwali we hamu hangwa ontaku
pe na ndyoka hali nyendelwa oongolo aniwa. Nonando
ongawo, mondingosho moka omo mwa kala hamu zi
omazizi nomambulawu goko naasalesa oshowo okakutu
kuusila wepungu. Iilonga yoku tekela kondingosho oya li

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 Jairus, M

yaantu ayehe megumbo oshoka, kehe gumwe oha hupile

mondingosho moka.

GwaShigwedha yo nondingosho oyali ookuume,

ookahewa yokiikuni nomeya yokoontsa koondima.
Pondingosho iha zi po manga kongoma ya nampila inaaku
dhindwa thiluthilu k oku tilwe omeya. Shika osha yono
onkalo ye nooyaatekulu kegumbo. Ondingosho ye ngele
ya pata okwa li ha yi koondingosho dho komikunda
dhimwe, kutya ye oya pata ethimbo peni, kashali sha
simana kuye. Okwali owala e na ko nasha noku talaleka
omuligu gwe. Pomathimbo gamwe ohe ya ta adha aatekulu
ya ka lala nale nokuli. Mukwaanyoka okwali a tseyika nawa
onga Katanga kalulu kaatekulu ye. Ngele okweya mokati
kuusiku omathimbo gamwe oheya pendula mo
moomposi. Kutya oteya pendulile shike, kape na ngoka ta
vulu ku shi thamuna.

Osho sha kala ngawo megumbo lyawo. Aatekulu ya

tameke okumu huga noya kala wo yemu tila ngele ta zi
kuundingosho. Oyali haya teleke mbala opo ya adhike
yaka lala kuyinakulu, oshoka ngele oya kala inaya ka lala
ota pa kala ombalakana. Uuntilwe mbuka owe etele
Sheetheni a kale ita pulakene nawa koskola,
nopomathimbo gamwe iizemo ye oya li hayi yiwa

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 Jairus, M

moshipala konkalo yokegumbo. Aanona yaandja

Lagolyandje kayali haya mono ethimbo lyoku kala
nayakwawo koskola nopomukunda oshoka oskola ngele
ya zimbuka oye na oku endelela yaye kegumbo kiilonga.
Ngele gumwe gwomuyo okwe shi ningile owina ihe ta
thigala koskola ta dhana nayakwawo, sho teya kegumbo
oteya ku ninga oshiholelwa shayakwawo. Mukwaanyoka
omukulupe gumwe a li ha latha omuntu uupuka, onkee
oya kala haye mu tila.

Omwiha maandjawo ogwa kala hagu liwa mo omalufe,

nolwindji aanona oya kala haya uhala nondjala nge ya zi
koskola. Oha ya tegelele owala uulalelo opo ya makele
okashona ho ke li po. Omathimbo gamwe yinakulu ihaye
mu adha mo megumbo, kutya nee okwaya peni ka pe na
ngoka eshishi. Nonando a tseyika nga nawa iha topoka
nondingosho.

Esiku limwe moontundumene nekulu lya Lagolyandje

okwali i itu mu po komukunda gwopuushiinda haku tiwa
okOningilamo. Okwa li a ithanenwa ko oonduga dhombike
komukulu pe gumwe kuume ke. Sho a galuka, oshako ye
yoondunga okweyi ndwangula pevi pokakololo kamwe
keli pokati komiti dhegumbo nondunda yiihenguti.
Elalakano okwali oku dhi holeka opo kaadhi monike

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 Jairus, M

kaatekulu ye. Ngaashi shito, megumbo okwa zi mo aye

kuundingosho kOndjindja. Shityeiko, Thomas na Uupindi
oyo haya kutuka tango koskola. Sho yeya megumbo ina ya
adha mwa telekwa, onkee oya limo owala iikokothima
mbyoka ya lala mombiga. Oo Sheetheni nayakwawo sho
yeya ina ya adha mo sha. Mokukondoyala negumbo
Sheetheni okwi itsu oshako yoondunga dhayinakulu ya
holekwa, ye noku ya mo a talatale mo ndhoka dhishi oku
liwa.

Mokukutha mo mbali, Shityeiko ngoka a adhika eli

momukunkulo gwegumbo mepya, okwemu mono ye
nokutya tuu thilu. Esiku ndoka yinakulu kondingosho ina
kalako nande. Okwe ya ngaa komatango a adha Shityeiko
ta edhilile iimuna. Oya popithathana nawa nokonima
yepopitho Shityeiko okwa yi mo ta ti, “Meme, nda mona
Sheetheni ta li mo oondunga dhoye nena”. Mukwaanyoka
moku shi uva okwa foola nokuli olunwa kokamusaati
kamwe keli popepi noshigunda, nokweshi holeke nawa
opo kaa shi monike kwaamboka yeli megumbo. “Ota ndi
ke mu tsa oshiti nena”, osho Mukwaanyoka a lombwele
Shityeiko. Sho ayi megumbo Sheetheni okwe mu adha ta
tema poshinyanga omuntu gwomumati. Yinakulu okwe
mu kundu owala, ndele ta yi kelugo. Ina pu pita ethimbo ye

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 Jairus, M

Sheetheni okwi ithanwa nale kuyinakulu kelugo. “Tu

tumbeko utale koshako yandje yoondunga tuyi fale meni
lyo ndunda mutekulu gwandje”, osho Mukwaanyoka a ti
ku Sheetheni. Mokukwata oshako oku uvu owala
mombunda mwa pama nale. Sheetheni ta kugagana
mombanda afa a tsuwa negonga. Okwa li a ningi epuko
shili, nonando okwe shi ningithwa kondjala.

ONTOPOLWA 2

Mukwaanyoka omukulukadhi gumwe kwali ha yangele

aatekulu, oshoka kali ha kwata openzela yoonkatse,
nonando onkalo ye kawali owala hayi lunduluka
komandoli. Okwali wo ha kwata oohi noontangu muuluga
mboka ali ha dhiki moshana shili pomithima dha Layi
omumvo kehe. Okwali e na ontseyo muwo lela oshoka
oshali oshilonga eshi dhewulilwa kuhe. Oya li haya
kwathathana na kuume ke ha zi handiya yoshana shoka
sha pita puuyanda waandjawo. Oya li yena uukuume
uuwanawa nonando omathimbo gamwe yali haya
pilukilathana po ishewe, unene tuu pondingosho ya
gwaShigwedha.

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Gwonale okwa tile” Sha mena osha za ketindi”, aatekulu ya

Mukwaanyoka ayehe okwali ye shimo nawa lela miilonga
yomoshana. Ooshako dhookilohalama omilongo ntano
dhoohi olwindji odha kala noku tumwa kOmmukuto
gwaNaambo no kOmungandu gwa Shigwedha opo dhika
konge iiniwe ya Mukwaanyoka. Omazizi nomambulawu
puMukwaanyoka mpaka otagi iyeta nga nee. Oha landa mo
ne okakutu kuusila, omagadhi gokulya go omazizi gamwe
taga pungulwa ga ninge goko naasalesa.

Omumvo gumwe mukwaanyoka naateekulu oyali ya dhiki

uuluga wuli kokule negumbo, onkee oyali ye na oku yuga
ontanda koshana hoka. Osho sha ningwa. Ngaashingeeyi
ohaya lala nga nee kuuluga hoka, lyo ekwato lyoohi tali
kala ngaa ne lyili memanguluko. Kegumbo aluhe okwa
kala haku thigala omuntu, oshoka aalunga nayo omo haya
monene ompito yoku yuga. Okwali opethimbo lyokufu
nomeya miishana oga pwina nawa lela. Uutalala huka
nawo tawu hedha ngaa ne. Oomwe dha telekelwa ihe
iikulya yadho. Shika inashi imba Mukwaanyoka naatekulu
ya kwate oohi dhawo oshoka om oyali yi ikolelela oku opo
ya hupe.

Uupyakadhi wali po oomboka kutya, aanona oyali haya lala

moshana yo taya piti ongula yuuka koskola. Omeya

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 Jairus, M

komalutu gawo ka gali haga gumu ko nando, okuninga

shila taya kwata oohi nenge taye ga taaguluka yuuka
kegumbo. Oyali ne haya faalele ooshako dhimwe dhoohi
kegumbo opo nawa yaye koskola. Ooshako oondhigu
noonkondo kwali. Oskola okwali hayi yiwa kwasha lela,
shoka sha ka geyitha omukuluntusikola.
Omukuluntusikola pOshuuli okwa li ha longo
nelandulathano no ngele aanasikola ya lata ohaya ka
limithwa omwiidhi nge opethimbo lyomwiidhi, nenge ya
ka thethwe iilambo yomatoto. Ethimbo limwe aanasikola
ngele ye ya koskola kwasha oha ya shunithwa ko owala.
Shika osha li sha geyitha Sheetheni nayi oshoka, yo
noskola kaya li haya topoka.

Esiku limwe Sheetheni manga yeli mongulu nayakwawo,

ohaluka oku uvu ewi lya yinakulu tali ziilile lwokosheelo
shongulu. “To longwa? Koshipelende hoka wa tala ohakuzi
oohi, sho wa dhigi oonete dha ndje ino dhi manga”?
Sheetheni mpaka ke wete we sho ta ningi okwa sizimana
owala, oshoka ongundu yaanaskola huka otayi si owala
kiindjola yo yamwe taya yolo yuuka pondje yongulu.
Omulongi mpaka naye onyala eyi tenteke polupanda a
kumwa shili, ihe pethimbo ndoka mukwaanyoka okwa
pilamenako nale. Esiku ndika Sheetheni okwa li asa ohoni

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mokati kayakwawo no kali nande ta vulu oku tsikila

niilonga yoskola esiku ndoka, onkee okwa li a yi kegumbo
aka pepelelwe po. Mondjila yoku ya kegumbo okwe ende ti
ipula a thige po oskola thiluthilu nenge a tembuke po
poskola mpoka. Kegumbo sho a thikiko onga otha yi iyeta
komutemo. Okwa adha yinakulu a geya natango, onkee
okwali a dhengwa esiku ndoka. Moondjila adhihe okuya
koku galuka koskola oye nga ne a ningi oshi hapulwa
shesiku nesiku ngaashingeyi. OoTuyoleni nooPangashoye
yaashiinda ya kala noku mu yola sigo etokolo lyoku
tembuka eli tula miilonga. Pethimbo ndjoka Sheetheni
yaSheya okwali eli mondondo ontihamano u uka
montiheyali poskola pOshuuli.

Omumvo ngoka Sheetheni okwali a kambadhala oku iyaka

ko kUukwambi aye koohe kOnheleiwa. Okwali aya
nonzapo ye a ningila kutya ita ka galuka we ngele a yi.
Mokuya kOnheleiwa Okwa li a hokololele yokoohe sho
onkalo ya nayipala hwiyaka kUukwambi. Okwali ye eta
ohenda shili noya li ya koleke etokolo lye lyoku kala po ye
a tameke oskola puyo. Moku ka konga oskola poskola
pOnheleiwa, oombaapila dha Sheetheni ka dha li dha
gwana po. Opwa li pa Kamba ombaapila yetembu ndjoka ka
kwali ta vulu okuyi pewa koskola ka pe na Mukwaanyoka.

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Sheeteni kOnheleiwa ina tambulwa ko we nokwa shuna

owala kuyinakulu Mukwaanyoka. Ehokololo lya Sheetheni
lyoku tembuka yinakulu ine li uva nando, oshoka andola
okwali eli uva ando Sheetheni okwa tidhwa ko. Etembu
kuye lya shilindi manga.

Osho sha kala ngawo koskola nomomukunda oyaandja

Lagolyandje ngaa nee taa hapulwa. Aniwa oyo ayeke ye na
omukaga momukunda. Taya lalele aantu miishana
omausiku, ihe omolwa oohi dhefundja lyowala. Oshinima
oshikwawo ooshoka kutya Aakwanyama ya tungila owala
mUukwambi, onkee oya kala kaye holike molwa omuhoko
gwawo neyooloko Melaka. Nonando yali haya popiwa
ngeyi, shika inshi ya teya nando omukumo muuhupilo
wawo. Oyali yi iteela kutya oku popiwa hako okusa lwo
olwaambo ihalu kutha omuntu omwenyo. Mukwaanyoka
okwa kala noku landitha oohi dhe sigo a gwanitha oku
ninga oka peleki ke megumbo ka gwedhe mboka wa li mo.
Okwali i iyuvite shili sho azi konima yesiga a hedha
pomulilo, nonando mwa adhika nale okapeleki hoka ka
ningilwe komulume sho ali hayi kuushimba.

Gwonale okwa tile, ohaka yala noluhozi lumwe, egumbo

lya Lagolyandje osho lya tungika molwa
omanyanyangidho gomukulupe Mukwaanyoka

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gwaShigwedha natate Lagolyandje yaNasimane naanona

yawo. Oya ka dhiluka nokuli momumvo 2012 nolya li tali
monika nawa. Omuwambo oha ti, li pitwa li na ontu, li
endwa li na omukala. Pethimbo ndika Sheetheni oya li mo
owala na Aishe, Uupindi na Shityeiko naambaka ayehe
aamati. Ayehe mbeya ya li mo yi ilwa po nale kooyina
molwa onkalo yomegumbo ya kala ya nayipala, kakele ku
Ndahambelela ngoka ali a zimo owala sho ayi
kosekundoskola ko David Sheehama kOutapi.

Ndahambelela sho ayi ko sekondele a ningi po

gwokOndangwa. Kegumbo okwa kala heya ko omalupita.
Omathimbo gamwe kakwali heya nande nande.
KOndangwa okwa li ha zi ku hekulu omumwayina gwa
yina ngoka a li ena ko egumbo lyopamuthika gwondoolo
pa. Ndahambelela ko David Sheehama ina pondola kosha,
onkee okwa li a ndopa ondondo ontimulongo nontiyali
niitsa iishona lela. Hekulu okwa li emu kutu a kale ta longo
poshini shili postola ye pOnethindi. Okwa kala noku
imonena okathilinga ke koothewa niikutu ye.
Ndahambelela a ningi po gwaNdangwa, ku Mukwaanyoka
iha dhiladhila ko we nokuli.

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ONTOPOLWA 3

Siku nawa siku nayi megumbo lya Lagolyandje na

Mukwaanyoka gwaShigwedha naateekulu yawo. Omumvo

gwomayovi gaali nomulongo nambali (2012), megumbo

lyaakuluntu mbaka yaali omwa li owala muna aantu

aashona lela. Hali ka sha hali ka toka omanyenyeto ngaa

gaavali mbaka taga uvika kaashiinda. Aanona megumbo

nayo ya nyanyala mo na kehe gumwe okwa li ta

foofodholwa a hala oku ya kaakwawo yamwe yi ili. Eimbo

ndyoka lya li po oondyoka owala kutya ayehe ohaya yi

koskola natango, na kapena ngoka ta kutha ko oombapila

dhawo dhomatembu poskola pOshuuli.

Oshali momwedhi Apiilili sho Sheetheni ya Sheya ali a aya

kefudho ku yina ngoka ha longele kOmungandu

gwaShigwedha. Onga omuvali, yina okwali a pula omwana

kutya ayihe oyili ngiini kegumbo, kutya yinakulu na

hekulu oyeli ngaa nawa nongele osikola otayi ende ngaa

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 Jairus, M

nawa. Sheetheni okwali ta monika kee na ombili

komutima no kali ta vulu oku yamukula nawa pethimbo

ndyoka, onkee yina okwa ndhimbulula po sha. “Ino ya

nonzapo yoye wu ulukile ndye sho weshi enditha

koskola?”, Yina ya Sheetheni tedhi dhimipo nziya nepulo

kombinga yoskola. Okwali a ndhilandhila opo a pule

Sheetheni nkene kegumbo kuli nethimbo lyo opala.

Nonando Sheetheni aya kefudho ku yina, yinakulu in kala

eshi panda, oshoka naye okwa kala ti ipula kutya pamwe

esiku limwe aanona mbaka onaya ka popye sho shili

kegumbo. Omukulu pe okwali ti ipula kutya pamwe

omutekulu gwe ita galuka we koshilongo shoo lema,

oshoka ye mwene ke na naana owino nkene aanhu haya

tembuka pooskola. Okwa li shi limbilika shili, oshoka

Sheetheni okwali ayi nompunda ye ayihe yoondongelwa

dhe kefundho. Shika osho she etele yinakulu

omandhilandhilo gokutya pamwe omutekulu okwa yililila.

18
 Jairus, M

Mboka ya thifgwa megumbo pethimbo ndyoka oyali taali

taa pi lela ku Mukwaanyoka. Lagolyandje naye a gumo

onga omondhikwa, ihati kosha we.

19
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the meat, and gave some of it to her husband; he kicked it away.
She gave him some wûdjûk (weed like mustard), to eat; he tasted of
it, spat it out, and threw the rest in the fire.

She said: “The people were kind to me to-day; they gave me the
fawn and asked me to come to-morrow,” and she began to pound
seed and get ready to go. [119]

The next day when the woman and her brother-in-law were starting
off, Gáhga said: “I know what kind of stuff you are feeding me! I
know you are making sport of me. You don’t fool me. You can do
what you like; I don’t care for you any longer, but I will make you feel
sorry.” They didn’t answer, didn’t say a word to him.

That day Gáhga’s sister came to see her little nephew. Gáhga said:
“I want you to get me a straw plate.”

“Why do you want a straw plate?” asked his sister.

“Get it for me, I want it.”

She wouldn’t get him the plate till he told her what he was going to
do with it, and he wouldn’t tell. She was afraid of him; she knew he
was mad about something.

After a while old man Kāhkaas came; he was kin of Gáhga. Gáhga
asked him for the plate and he gave it to him, and said: “Your brother
is stealing your wife. All the people at the deer hunt say so. But you
must keep quiet; you mustn’t get mad. You are old and blind; your
brother is young, and your wife is nice-looking.”

Gáhga screamed, he was so mad. He called his sister and said:

“Lead me to the hunt!”
She was so scared that she had to do as he told her. He took the
straw plate, and the three started. When they got to the place, his
sister said: “Sit down here, away from the snares; then you will be
safe.”

“No,” said Gáhga, “I am going where my wife is.”

“Don’t be a fool,” said his sister. “She doesn’t want you; she has
another man.”

Gáhga took the plate from under his arm, and sat down on it.

About midnight his sister asked: “What are you doing? Why don’t
you lie down and go to sleep? Why are you sitting on that plate and
keeping awake all night?”

“Keep still and let me alone,” said Gáhga. “Stay here by me; I am
going to punish those people.” Then he got up and began to dance
on the plate and to call out: “Ho! ho! ho!”

Right away rain came down, but Gáhga didn’t get wet. [120]He kept
shaking himself and calling: “Ho! ho! ho!” Each time that he called, it
rained harder. There was deep water everywhere, but the plate was
dry and the ground around it was dry. The people got as wet as
though they had been swimming.

Gáhga’s sister said: “You shouldn’t get mad and act in this way; you
will kill everybody.”

He didn’t listen to what she said; he called, “Ho! ho! ho!” and danced
faster and faster. The people were almost drowned; the water was
up to their arms. Still Gáhga kept shaking himself and dancing and
calling: “Ho! ho! ho!”
When the people saw that Gáhga and his sister were dry, they said
to his brother: “You have done this. You have made Gáhga mad. You
have taken your brother’s wife,” and they threatened to kill him.

He said: “I don’t want her. I am going to die; I am freezing.”

The people caught hold of the woman, dragged her along in the
water, and threw her down in front of her husband. He stopped
dancing, and right away it stopped raining.

The people said: “You shouldn’t be mad at us. We didn’t do this. We

don’t want to die; we want to go home. You should feel sorry for us
and dry up the water.”

Gáhga was sorry for them. He danced on the plate, but he didn’t call:
“Ho! ho! ho!” The water began to go away, and soon the ground was
as dry as it had been before the rain, and every one went home
except Gáhga and his wife and his brother.

Gáhga sat on his plate; he wouldn’t get up or he wouldn’t speak. His

wife got mad. She pushed him, and asked: “Why don’t you get ready
to go home?” He didn’t answer: then she took hold of his arm, jerked
him up, threw him on top of the load of meat on her back, and went
home.

His brother went off on the mountains; he was afraid of Gáhga, and
afraid of the people; for they hated him, and the woman didn’t care
for him any longer.

Gáhga was so jealous and cross that he drove his wife away. His
sister took the little boy, and Gáhga stayed alone. Maybe [121]he is
dead and maybe he is living. Doctors who have him for their
medicine can make rain whenever they want to. It is a good
medicine. When any one has it, they can look through a man’s body
just as we look through a window. [122]
[Contents]
 OLD MAN LULUS-DEWIEAS OR EARTHQUAKE
OLD MAN

CHARACTER

Lulus- A Sweet Root; Dewieas means a Great Eater, a

Dewieas Glutton

Old man Lulus-Dewieas and his son and daughter-in-law lived in the
country where the lava beds are now. They ate a great deal of sweet
lulus; it was the old man’s medicine. Always when the son went to
hunt for deer, he told his wife to take good care of his father, and be
sure to give him food before she ate herself, or gave any food to the
children. If she didn’t, she would bring misfortune on herself and the
children. The woman remembered what her husband said, and she
always gave the old man food first; he was glad and fed his
grandchildren.

One day, early in winter, the son said to his wife: “There is plenty of
game now. I want to kill a good many deer before deep snow comes.
While I am gone, you mustn’t forget to feed my father before any one
else.” The old man was white as snow; he was very old and was
almost blind.

The next morning, when the young man was starting off, he said: “I
had a bad dream last night. I don’t want to go, but the children are
always crying for fat meat. I dreamed that I came home and found
only a deep hole where our house is now. You must keep the
children away from their grandfather. Don’t let them bother him; he
might get mad. As long as you treat him well, he won’t harm them.”

When the young man got to the top of the mountain, he looked back;
he could see his house, but somehow he felt lonesome and scared.
He kept listening, as if he expected to hear something. It was the first
time that he had felt that way. He found a deer and drove it on to a
hill, and shot at it. [123]Right where it stood, it disappeared. Then he
knew that something was going to happen to him. He said: “This is
the first time I have lost a deer after shooting it.” When he got tired of
looking for the deer, he sat down to rest.

After her husband was gone, the young woman got a heavy stone
and began to pound seeds. While she was pounding, she made up
her mind to find out what her father-in-law would do if she put the
seed away without giving him any. When the seed was fine enough,
she put up the mortar without saying a word. When the old man saw
her do that, he crept out and sat down on the south side of the
house. As he sat there, he began to swell up. He took black paint
and painted himself in stripes. Right away he began to turn and turn,
and to throw up dirt. His hair grew as red as fire, and when the hole
he made was large enough, he sank into it.

When the little girl saw her grandfather going down in the ground she
screamed: “Oh, grandfather, come back!”

The woman heard the child cry, and she ran out to see what the
matter was. When she saw what had happened, she called: “Oh,
father, come back. I’ll give you lots of seeds to eat! Come back!”

But the old man had gone too far, and was too mad; the house, the
woman, and the children all sank into the hole.
The old man went on, boring as he went. Everywhere he broke and
threw out the earth. Once in a while he raised himself up a little. At
such places the earth would be level for a short distance, then it
would sink down in a deep hole and leave a wide opening in the
ground.

The son heard a terrible roar and he knew that his wife had made his
father mad. People living a long way off heard the roar. They knew
what kind of an old man that was; they stayed in their houses and
fastened up their doors. As the old man traveled, he kept calling his
own name: “Lulus-Dewieas, Lulus-Dewieas!” When the young man
came to where his house had been, he found only a wide gap in the
earth. He followed the sound of his father’s traveling and called to
him; but the old man didn’t hear him.

He traveled under the ground till he got beyond Mount [124]Shasta

and came to where there was water. He stopped there, but stayed
under ground. The son stood above the place and spoke to his
father.

The old man said: “You must not feel badly; my spirit belongs to this
earth. You must go away from me; you must not try to follow me. I
shall live forever under the earth.”

Lulus-Dewieas could hardly speak when he said this. The son left
him, and ever after wandered around in the world. He felt sorry and
lonesome. [125]
[Contents]
 MÁIDIKDAK’S DAUGHTERS

CHARACTERS

Máidikdak Snowbird
Wus Fox

Máidikdak and her two daughters lived in the south. The old woman
knew that five chiefs lived in the north, with their father, who was a
chief, too. She wanted her daughters to marry those five brothers, so
she made them ready for the road. To one daughter she gave a
basket of food; to the other beads, nice shells, and porcupine quills.

When the girls were ready to start, she said: “If you see a man
coming from the east, you will know he is Wus. Don’t stop to talk to
him. He is a powerful man; he can do any thing he likes. If he gets
mad, he will turn you into an animal or a bird. Don’t go on the west
side of the lake. Follow the trail on the east side.”

When the girls came to the lake, the west side looked nicer, the trail
was brighter. The elder sister wanted to follow it, but the younger
sister said: “Our mother told us not to go on that side.”

The elder sister said: “You can follow the other trail if you want to. I
am going on this trail; it is nicer.”

The younger girl didn’t want to be alone, so she went with her sister.
When they passed Wus’ house she was frightened. She said: “I feel
as if somebody were looking at me.”
“I feel that way too,” said the elder sister. Presently they saw a young
man coming toward them.

“What nice girls those are,” thought Wus. When he came up to them,
the younger sister said to the elder: “Don’t stop. Go right on. This is
the man our mother told us about. Don’t speak to him.” [126]

But the elder girl stopped. Wus made her stop. The younger went on
a little way, then she turned back; she was afraid to go on alone.

“Where are you going?” asked Wus.

“To the chief’s house,” said the elder sister.

“What chief is there out this way? I am the only chief here. I am the
chief of this world.”

“You are not the chief we are going to. That chief never travels
around. Our mother told us there was a bad man on this side of the
lake. His name is Wus; he doesn’t smell good.”

“I know that man,” said Wus. “He is not bad. He has power and can
do anything he wants to.”

“We are not going to stop here,” said the elder sister. “We are going
to the chief who lives in the north, and has five sons.”

“Go on, if you want to,” said Wus.

When the girls started, Wus watched them till they went out of sight;
he was saying things in his mind. As they traveled, they became old
women, with humps on their backs; their bodies shriveled up, there
was no flesh on their bones, they could scarcely move; their hair
turned white, and their teeth fell out. Their beautiful clothes turned to
dirty straw; their strings of beads were twisted bark; their baskets
looked old and broken and the roots in them turned to moldy skins;
the shells and porcupine quills were bits of bark.

The younger sister said: “We didn’t go the way our mother told us to.
That man was Wus; he has done this. If we had gone on the east
side of the lake, we shouldn’t have met him. We should have done
as our mother told us; she is old, and she knows more than we do.”
After a long time, they got to the chief’s house. The five brothers
were out hunting. The chief didn’t know what to give the women to
eat; he thought they were too old to eat roasted liver (old people’s
food). When he gave them some, they pushed it away. They lay
down to sleep, and while they were sleeping the five brothers came.
They knew Máidikdak’s daughters and knew who had made them
old. [127]

The youngest brother asked: “Did you give these women anything to
eat?”

“I gave them liver,” said the old man, “but they couldn’t eat it; they
haven’t any teeth.”

The young man was glad they had come; he sat down and watched
them. About midnight they turned to beautiful girls. In the morning,
when they woke up, they were old women again.

The chief said to himself: “What kind of a man is my son? Why does
he stay by those dirty old women?”

The young women heard his thoughts and they felt badly. At last
they crawled up and went out to wash in the river. The elder sister
said: “If we swim, maybe it will make us young again.”

They took off their dirty, ragged clothes and old torn moccasins and
began to swim. Right away they turned to beautiful girls; their long
hair floated on the top of the water. As they swam, they talked and
laughed, for they were glad to be young again. They made sport of
their father-in-law, and said: “That big chief thought we were old
women; he fed us liver!”

The young man heard this and said to his father: “You fed those girls
dirty liver. Did you think they were old women?”

The girls kept diving down in the water and coming up, and soon
they began to change. They became green-headed ducks, and
floated off toward home. The young man felt badly; he didn’t want
them to go.

Old Máidikdak heard them coming, and when they were near the
house, she said: “My daughters, you didn’t do as I told you. I told you
about that bad man. If I hadn’t this would be my fault; now it is
yours.” She tried to catch them, but couldn’t. At last she went under
the water and caught hold of their legs. She pulled off their feathers
and they were girls again.

The next morning the young man said to his father: “I am going to
carry my wives’ clothes and beads and porcupine quills to their
mother.” [128]

When he got to Máidikdak’s house the two sisters were off gathering
wood. The old woman saw him sitting on top of the house and she
asked: “Who are you?”

“I am one of the five brothers who live in the north.”

“Are you the youngest?”

“Yes, I have brought back your shells and porcupine quills. Wus
changed your daughters to ducks.”
“Come in, son-in-law, my daughters have gone for wood.”

The young man was glad. When the girls came, he said: “I have left
my father and brothers. I will live here now.” Ningádaniak. 1 [129]

1 The edge or rim; meaning the end of the story. ↑

[Contents]
 WUS KUMUSH AND TSMUK

CHARACTERS

Kaiutois Wolf Wus Kumush

Nátcaktcókaskĭt Wuswelékgăs Wus’ Old Woman
Tsmuk Darkness

Old man Tsmuk and his wife had three sons and one daughter. The
daughter was always thinking about Wus and singing about him.

Wus heard her, but he didn’t know how to get to her, for everywhere
around Tsmuk’s place it was dark. He tried in all directions, but
couldn’t get there. He listened to the girl’s song. At last he thought: “I
can do anything I want to; I am Wus. I will make a place where that
girl will come, and I can see her.” He burned over ground and made
it ready for ges. 1 Then he thought of ges, and it grew there right
away.

One day, when the three sons of old man Tsmuk were starting off to
hunt deer, they asked their sister: “What will you eat while we are
gone?”

“I have nothing to eat,” said the girl.

“Not far from here,” said the brothers, “there is ges growing; you can
dig that.” And they told her where the place was.

Wus saw her digging roots and singing, and he thought: “How can I
get near her without frightening her?” He turned himself into an old
woman, put his bow and arrows and quiver into a basket, tied bark
around his legs and head, just as an old woman does, and went to
the girl. He talked like a woman, spoke kindly, asked her who she
was, and where her home was.

The girl was tired; she complained because she had to come so far
for roots.

“Are you very far from home?” asked Wus. [130]

“I have to camp one night on the way back,” said the girl. When she
started for home, Wus hurried the sun down, made night come
quickly, then he said: “Let us sit down and sing songs.”

While they were singing, Wus wished her to sleep. She went to sleep
right away. Then he built a brush house over her; he worked all
night, and in the morning the house was finished. When the girl woke
up, she was in a bright, many-colored house, and she wondered
where she was. When she remembered, and looked around for the
old woman, she saw a handsome young man; his clothes were
covered with beads.

The next day Tsmuk’s daughter had a child. It was like any child,
except that it had fox ears. The mother cried.

“Why do you cry?” asked Wus. “Are you sorry to be here? For a long
time I have listened to you. When I have been out hunting, I have
heard you singing about me. If you don’t like me, why did you sing
that song?”

“I am not crying about you, I am crying about my baby; I think my

father or brothers will kill it.”

“They will not kill the baby. I have power; I can do anything; I am
Wus,” said the young man.
Wus pushed the sun and made it go down quickly. As soon as the
woman was asleep, he fixed the baby’s ears, made them like the
ears of a person. He did this by thinking hard and wishing them to be
that way.

Old Tsmuk and his wife were looking for their daughter. They knew
that Wus had been trying to find her and they thought he had caught
her. They called to her, and listened for her song, but didn’t hear it.

Tsmuk’s daughter wanted to go home; she wanted to see her father

and mother. Wus knew her thoughts, and he asked: “Why do you
think of such things? What I wish for will be. To-morrow you will go
home.”

The next morning Wus wrapped up the baby and tied it on a board.
The child was bright and beautiful. It looked like a rainbow.

Old man Tsmuk sent his youngest son to hunt for his sister. When
the young man saw her coming, he didn’t know her, she [131]was so
beautiful; she was different from what she had been before. He ran
into the house, and said: “There is a beautiful woman coming.” When
the second brother saw her, he said: “That is our sister.” The woman
was alone, except for the baby on her back. When she went into the
house, her father asked: “What man have you found? If Wus is your
husband, you can’t stay here!”

Wus was a long way off, but he heard what the old man said and he
was angry. He thought: “I will find out if old Tsmuk is mad at his
daughter.” Then he wished the baby to turn to a little fox. When the
young woman took the baby off her back, it was like a baby fox. It
was covered with hair.

“That child smells like a fox!” cried the old man. He snatched it and
threw it out of the house. The mother screamed. Wus heard her, and
said: “Now I will torment Tsmuk.” That moment Wus’ wife was an old
woman. Her youngest brother was so frightened that he lay down
and cried. The baby was crying itself to death, but the mother
couldn’t do anything; she was bent over and helpless, too old to go
out of the house.

Wus thought: “Bring in that child!” That minute the young man got
up, went out, and brought in the baby and put it by its mother. He
said to his sister: “Lie down, and I will cover you up.”

Wus thought: “My brother-in-law is going to like me,” and he was

glad. He gave his own feelings to the young man.

The brother watched his sister, and after a while he saw that she
was getting younger; then he said: “Go to the river and swim. Maybe
you will be young again. I don’t care if you are old, I love you just the
same; but I am sorry for the baby.” He kept the child covered, and it
went to sleep. He went to sleep himself, and slept till the middle of
the night, then he woke up, but he slept again, and when he woke up
the second time it was almost morning. He looked at the baby; it was
like a person. He didn’t go to sleep again; he was afraid to; he
thought if he did the child would turn into a fox.

“Do you know what Wus can do?” asked his sister. “He [132]can do
anything. He can make people old in a minute; he can turn them to
anything; he can move a house or tear it down by wishing. When I
saw Wus, he looked as I do; he was a woman and carried a basket
on his back. While I was asleep, he turned to a man and built a
house. The house is so bright and has so many colors that it hurts
my eyes to look at it. If anything happens to Wus’ child, I think we
shall die. When it was thrown out, I got old; now that it is in the
house, I am growing young again.”
“What are you talking about?” asked Tsmuk. “Old Wus is listening to
everything. He listens while he catches mice to eat.”

When the brother and sister started to go to Wus’ house, they didn’t
tell their father where they were going. Soon they heard Wus blowing
on reeds, making music. It was nice and it sounded far off. They
followed the music till they came to the house. The brother stood
outside; he was afraid to go in.

Wus said to the woman: “Why do you let your brother stand outside?
Tell him to come and sit here by me.”

When the young man went into the house, he couldn’t see, it
glittered so; the light was so bright that it hurt his eyes; he had to
hold his head down. Wus said: “I know that you like me,” and he
called the young man brother-in-law. “Take off your clothes and put
on these I give you; then you can look around.”

The sister asked: “When do you want to go back to our father and
mother?”

“In two days I will go,” said the brother.

“Will you take blankets and beads with you?”

“No,” said the young man, “I shall come back; I don’t like to stay
there.”

Wus wanted to go to Tsmuk’s house. His brother-in-law said: “I will

show you the way; you will get there if I am with you.”

They all started; when near the house the young man went ahead.
Old Tsmuk spoke cross to him; asked: “Have you been in Wus’
house?” and he called Wus bad names. [133]