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Computer Organization and Architecture, 10th Edition, by William Stallings
© 2016 Pearson Education, Inc., Hoboken, NJ. All rights reserved.
CHAPTER 7: INPUT/OUTPUT
TRUE OR FALSE
T F 1. A set of I/O modules is a key element of a computer system.
T F 2. An I/O module must recognize one unique address for each
peripheral it controls.
T F 3. I/O channels are commonly seen on microcomputers, whereas I/O
controllers are used on mainframes.
T F 4. It is the responsibility of the processor to periodically check the
status of the I/O module until it finds that the operation is
complete.
T F 5. With isolated I/O there is a single address space for memory
locations and I/O devices.
T F 6. A disadvantage of memory-mapped I/O is that valuable memory
address space is used up.
T F 7. The disadvantage of the software poll is that it is time consuming.
T F 8. With a daisy chain the processor just picks the interrupt line with
the highest priority.
T F 9. Bus arbitration makes use of vectored interrupts.
T F 10. The rotating interrupt mode allows the processor to inhibit
interrupts from certain devices.
T F 11. Because the 82C55A is programmable via the control register, it
can be used to control a variety of simple peripheral devices.
T F 12. When large volumes of data are to be moved, a more efficient
technique is direct memory access (DMA).
T F 13. An I/O channel has the ability to execute I/O instructions, which
gives it complete control over I/O operations.

T F 14. A multipoint external interface provides a dedicated line between
the I/O module and the external device.
T F 15. A Thunderbolt compatible peripheral interface is no more
complex than that of a simple USB device.
MULTIPLE CHOICE
1. The _________ contains logic for performing a communication function
between the peripheral and the bus.
A. I/O channel B. I/O module
C. I/O processor D. I/O command
2. The most common means of computer/user interaction is a __________.
A. keyboard/monitor B. mouse/printer
C. modem/printer D. monitor/printer
3. The I/O function includes a _________ requirement to coordinate the flow of
traffic between internal resources and external devices.
A. cycle B. status reporting
C. control and timing D. data
4. An I/O module that takes on most of the detailed processing burden,
presenting a high-level interface to the processor, is usually referred to as an
_________.
A. I/O channel B. I/O command
C. I/O controller D. device controller
5. An I/O module that is quite primitive and requires detailed control is usually
referred to as an _________.
A. I/O command B. I/O controller
C. I/O channel D. I/O processor

6. The _________ command causes the I/O module to take an item of data from
the data bus and subsequently transmit that data item to the peripheral.
A. control B. test
C. read D. write
7. The ________ command is used to activate a peripheral and tell it what to do.
A. control B. test
C. read D. write
8. ________ is when the DMA module must force the processor to suspend
operation temporarily.
A. Interrupt B. Thunderbolt
C. Cycle stealing D. Lock down
9. The 8237 DMA is known as a _________ DMA controller.
A. command B. cycle stealing
C. interrupt D. fly-by
10. ________ is a digital display interface standard now widely adopted for
computer monitors, laptop displays, and other graphics and video interfaces.
A. DisplayPort B. PCI Express
C. Thunderbolt D. InfiniBand
11. The ________ layer is the key to the operation of Thunderbolt and what makes
it attractive as a high-speed peripheral I/O technology.
A. cable B. application
C. common transport D. physical

12. The Thunderbolt protocol _________ layer is responsible for link maintenance
including hot-plug detection and data encoding to provide highly efficient
data transfer.
13. The ________ contains I/O protocols that are mapped on to the transport layer.
14. A ________ is used to connect storage systems, routers, and other peripheral
devices to an InfiniBand switch.
A. target channel adapter B. InfiniBand switch
C. host channel adapter D. subnet
15. A ________ connects InfiniBand subnets, or connects an InfiniBand switch to a
network such as a local area network, wide area network, or storage area
network.
A. memory controller B. TCA
C. HCA D. router
SHORT ANSWER
1. Interface to the processor and memory via the system bus or central switch
and interface to one or more peripheral devices by tailored data links are two
major functions of an _____________.
2. An external device connected to an I/O module is often referred to as a
__________ device.
3. We can broadly classify external devices into three categories: human
readable, communication, and __________.
4. The U.S. national version of the International Reference Alphabet is referred
to as __________.

5. The categories for the major functions or requirements for an I/O module
are: control and timing, device communication, data buffering, error
detection, and _________.
6. In __________ mode the I/O module and main memory exchange data directly,
without processor involvement.
7. There are four types of I/O commands that an I/O module may receive when
it is addressed by a processor: control, test, write, and _________.
8. When the processor, main memory, and I/O share a common bus, two modes
of addressing are possible: memory mapped and ________.
9. The ________ is a single-chip, general-purpose I/O module designed for use
with the Intel 80386 processor.
10. A ________ controls multiple high-speed devices and, at any one time, is
dedicated to the transfer of data with one of those devices.
11. In a _________ interface there are multiple lines connecting the I/O module
and the peripheral and multiple bits are transferred simultaneously.
12. In a ________ interface there is only one line used to transmit data and bits
must be transmitted one at a time.
13. The most recent, and fastest, peripheral connection technology to become
available for general-purpose use is __________, developed by Intel with
collaboration from Apple.
14. ________ enables servers, remote storage, and other network devices to be
attached in a central fabric of switches and links, connecting up to 64,000
servers, storage systems, and networking devices.
15. A ________ machine is an instance of an operating system along with one or
more applications running in an isolated memory partition within the
computer, enabling different operating systems to run in the same computer
at the same time, as well as preventing applications from interfering with
each other.

Other documents randomly have
different content

[Contents]
37. A Raccoon Story
An uncle and a nephew lived together in a lodge in the forest. The
nephew was a fine hunter. One day when the nephew was off in the
woods hunting for game, a handsome woman, bringing a basket of
bread, came to the lodge and said to the old man, the uncle, “My
father and mother have sent me here to marry your nephew.” “Is it
true that they sent you?” asked the uncle. “Yes,” said the young
woman. “It is well,” said the old uncle. Lowering the basket, the girl
set it before the old uncle. In it was the customary marriage bread.
When the nephew came home, the old uncle said, “You are married
now; here is your wife,” showing him the young woman. “It is well,”
replied the nephew, and he and the young woman became man and
wife.
Every day the nephew went out hunting, always returning with a
heavy load of game.
One day while out hunting he came to a tree in the top of which was
a large hole. In this he found a litter of raccoons. Climbing the tree,
he threw one raccoon after another to the ground. All at once he
heard a woman’s voice under the tree, saying, “Come down! come
down! you are tired.” With that, she ran off through the forest. When
he reached home, he told what had happened. His wife laughed at
his perplexity, but said nothing.

Not long afterward, on a hunting trip, while packing up his game and
making ready to start home, a woman came up behind him, and
taking him by the arm, led him to a neighboring log. They sat down
on it, whereupon drawing his head on her lap, she began to look for
vermin. He was soon asleep from her orenda (magic power). Putting
him into a basket, which she threw on her back, the woman went to
the rocks in the middle of a lake. Then she took him out, and
awakening him, asked, “Do you know this place?” Looking around,
he replied, “Yes. This is the place where my uncle and I used to
fish,” and giving a sudden spring into the water, he became a bass
and escaped in a flash.
On reaching home, he told his wife what had happened to him. She
laughed, but said nothing. He was so frightened at what had taken
place that he remained at home for several days. At last the feeling
of fear wore away and he started off to hunt. [192]
As he was packing up his game to return home, a woman’s voice
said, “Stop! Wait a while, for you must be tired.” They sat down on a
log, and she, drawing his head on her lap, began looking for vermin.
The man was soon asleep. Putting him into a basket, the woman
carried him off to a great ledge of rocks, where there was only a
small foothold. Taking him out of the basket, she asked, “Do you
know this place?” “I will tell you soon,” said he, looking around. But
at that instant the woman disappeared. He soon saw some one
farther along on the rock, and heard him say, “I am fish hungry. I
will fish a while.” Then, throwing out his line into the water below,
he began singing while he pulled up one fish after another. At last he
said: “I have enough. I shall take a rest now and have something to
eat. This is what we people eat when we are out all night in the
rocks.” Then he took a baked squash out of his basket.

The young man said to the rock, “Stand back a little, so that I can
string my bow.” The rock stood back. Stringing his bow and saying,
“Now boast again!” he shot the fisherman. The young man soon
heard a loud noise, and looking in the direction from which it came,
he saw an enormous bat pass a little to one side of him. Taking from
his pouch a hemlock leaf, and dropping it over the rocks, he began
to sing, “A tree must grow from the hemlock leaf.” Soon a tree came
in sight. Then he talked to the tree, saying, “Come near to me and
have many limbs.” As the tree came to a level with the place on the
rocks where the young man was sitting, it stopped growing. He had
seen along the narrow shelf on the rocks many other men. He called
to the nearest one, asking him to tell all to come, so they could
escape. Slowly creeping up, one after another, they went down the
hemlock tree.
When all had reached the ground, the young man, taking a
strawberry leaf out of his pocket and laying it on the ground, said,
“Grow and bear berries.” Then he began singing, “Ripen berries,
ripen berries.” The vines grew, and were filled with berries, which
ripened in a short time.55 When they had all eaten as many berries
as they wanted the young man picked off a leaf and put it into his
pouch, whereupon all the vines and berries disappeared.
Then he said, “Let us go to our wife” (meaning the woman). After
traveling some distance the young man killed an elk. Cutting into
strings the hide they made a “papoose board,” but big enough for an
adult; then they started on. Soon they came near a lodge, where
they saw a woman pounding corn. When she noticed them coming
she began to scold and, holding up the corn pounder, was going to
fight with them. When the young man said, however, “Let the corn
pounder stop right there,” it stopped in the air, half raised.
[193]Seizing the woman, they strapped her to the board, saying, “You
must be very cold.” Then they set the board up in front of the fire in

order to broil her slowly. Just at this time the young man’s wife
came. Finding that they were roasting the woman, she was angry
and, freeing her, said, “You are now liberated and I shall go home.”
Making her way to the lake, she called on the bloodsuckers to
stretch across it so that she could walk over on them. Each man
went to his own lodge. When the young man came home his wife
was there.

[Contents]
38. The Self-sacrifice of Two Dogs for Their Master
In a certain village lived a man who was very fond of hunting; he
had two dogs, which were so very strong and fierce that they would
attack and kill a bear.
One day the man started off from the village to hunt. After he had
traveled for two days he pitched his camp. The next morning he
began to hunt. He was very successful for many days, killing a great
deal of game. One night as he was going to sleep his dogs began to
bark furiously. Not far away from the camp was a very large elm
tree, whose top had been broken off. Hitherto the man had thought
it might be hollow, although he had never examined it. One dog ran
in the direction of this tree. The other dog followed it, and by the
sound of its barking the man knew that it had stopped near this
tree.
After a time one dog came back to the man, saying: “My brother, I
believe that we are going to die to-night; we have seen a creature
such as we have never beheld before. We think that it will come
down from the tree to attack us. I will go and watch it; but first you
must mark me with coal from the end of my mouth to my ear.” The
man did as the dog wished. Then the dog said, “Now, I will go to the
tree and my brother can come to be marked by you as I am
marked.” Off he ran. The other dog soon came and the man marked

him in the same way. Taking a torch, the man went to the tree.
There on the broken top he saw a terrible creature; its head and
part of its body were protruding out of the hollow in the trunk; it
had very long teeth, enormous eyes, and long claws. The man had
never before seen anything so dreadful. He went back to his camp.
One of the dogs followed him, saying: “We two shall be destroyed,
but we will do what we can to save you. You must hurry back to the
village. Do not take a torch or a bow with you; it will only be in your
way. Put on a pair of new moccasins, and carry also a second pair. I
will lick the soles of your feet to give you speed.” The dog licked the
soles of his feet; then the man, putting on the new moccasins,
started toward home. [194]
He had been running a good while when he heard a sound, and one
of the dogs, overtaking him, said: “Run as fast as you can! Our
enemy has started in pursuit. It does not travel on the ground, but
leaps from tree to tree. The only thing left for us to do is to get
between the trees and spring at it as it leaps past. When you come
to water, stick your feet in it, making it as muddy as you can; then
drink that water. You have noticed that since we have been your
dogs we have drunk such water; it is better for us.” The man soon
got very thirsty. Coming to a place where there was water, he stirred
it up with his feet; then, after drinking what he wanted, he went on.
He had not gone far when a dog came up to him and said, “I think
there is a hole in your moccasin.” (The man looked; there was
indeed a hole in his moccasin.) “Put on new ones.” Again the dog
licked his feet and put on new moccasins. Then the dog said, “My
companion will come the next time.” Then the dog ran back and the
man rushed on.
Soon the other dog, rushing up, said to the man: “The enemy is
coming very fast, and we are afraid it will overtake and kill you.

When I go back my brother will come to aid you once more,
whereupon the monster will kill him.”
The dog disappeared. Listening, the man heard both dogs barking.
As he listened the barking of one ceased, and he knew that a dog
was coming to aid him. On coming up this dog said: “I am here
merely to speak to you and see you once more. When I go back I
will attack our enemy and do all I can to defeat it, but it will kill me.”
The dog returned. Then the hunter heard both dogs barking and
then a howl; he knew by the sounds that a terrible fight was going
on. The cry of one dog died out; this told him that that dog was
killed. Now only one dog barked and howled. The man tried to
increase his speed. It was still dark. The barking ceased, and
presently the dog spoke behind him, saying: “My brother is killed
and I am left alone. You would better start the death cry; our village
is not far away and the people may hear you.” The man began to
scream out the death cry, Goʹweh, as he ran. There happened to be
a dance at the Long Lodge that night, and some people were sitting
outside. Suddenly a young man, hearing a voice of some one in
distress, gave the alarm.
Now, the dog came again to encourage the man with these words:
“Do your best; you are near home, and perhaps you will escape. I
will come once more. Then I will leap upon and draw the monster
down and fight it.” The man heard the dog when the latter got back,
and knew the monster was drawing near by the sound of the
animal’s barking. Then the man ran on as fast as possible. The dog
ceased barking and coming again said: “This is the last time I shall
see you; [195]I shall be destroyed now. If the people hear your cries
and come to meet you, you will escape; if not, you will surely be
killed.”

The dog went back; he had but a short distance to go this time. As
the man ran, screaming, he saw a torchlight ahead. The dog howled
in distress; then his howl died away and the man knew that he was
dead. Finally, seeing people coming to the rescue, he struggled on
harder and harder. When he met the people he fell in a faint; he
heard the sounds behind him as he fell, and that was all he knew.
Holding up their torches the people saw a terrible animal; its fore
legs seemed longer than the hind ones. They shot at it, whereupon
it disappeared, and they returned to the village. The animal had
made a journey during one night which it took the man two days to
finish when he was going to hunt. As soon as he could talk he told
the people what occurred from the time the dog first spoke to him.
They decided to go to his camp and bring home the meat. Not far
from the village they found the last dog torn to pieces, and farther
on the other one. When they reached the camp they saw that the
strange animal had eaten most of the meat; what remained they
took home. They did not see the animal and never knew what it
was.

[Contents]
39. The Three Young Women, Daughters of Awaeh
Yegendji or Mother Swan
There was an old woman who had three daughters, all of whom
were young, good-looking, and clever.
When the eldest was 16 years of age and the youngest 12, the old
woman said: “We want some venison and bear meat. We have lived
here a good many years, and have had no meat—nothing but bread,
and corn, and beans, and I long very much for meat. And now,” said
she to the eldest, “you are old enough to be married to a man who
can get us some meat.” To the second daughter she said: “You must
go with your sister; perhaps you will have to stay all night on the
way. There are an old woman and her son living in a broad field
where you must go. The young man is handsome and a successful
hunter. The old woman’s name is Big Earth.”
Both girls were willing to go, so the old woman continued: “To-
morrow we must make marriage-bread.” After shelling and pounding
corn, they made marriage-bread and some cakes, which they baked
in the ashes. They made twenty-four of these cakes, which were put
into a basket. The old woman painted the elder girl, combed her
hair, and dressed her well. Then she told her: “Carry this basket on
your back. You must take no notice of anyone you meet, and do not

stop to talk with any person no matter what is said to you. When
night comes, do not stop at any lodge but camp in the woods.” [196]
The girls started, going along in a narrow path. They saw no person
and no lodges until the evening; when they noticed a man running
on ahead of them. He had a bow and arrows and was trying to
shoot a squirrel in a tree. On seeing the girls he stopped them,
saying, “Put down your basket and watch my arrow; see where it
goes,” adding that he was almost blind and could not follow its
course. He was very pleasant, so the elder girl put down her basket,
and both sisters ran for the arrow. When they got back the basket,
which they had left on the log, was gone. “Now,” said the younger
girl, “we have disobeyed our mother. She told us not to answer
anyone who spoke to us.” They had then nothing to do but to go
home.
On reaching home they told their mother: “We met a man who
begged us to bring his arrow. We put our basket on a log and when
we got back it was gone.” The old woman did not scold much,
although she was very sorry; she said that they could not love her or
they would obey her words. Later she said to the youngest and to
the second sister, “You must go for the young man.” Then they made
more marriage-bread. The mother told the youngest: “If your sister
wants to stop, make her go on. Do not speak to or answer any
man.” The sisters traveled until they met the same old fellow.
Thereupon the elder, who carried the basket, wanted to ask how far
it was to the place where Big Earth lived, but the younger cautioned
her, repeating her mother’s words. As they came up to him,
however, he was so kind and pleasant and spoke so agreeably that
the eldest asked how far it was to Big Earth’s lodge. “Oh,” he said,
“she lives in the first lodge; it is not far from here.” Running around
to the lodge, he told his wife to go to the other side of the fire with
her child, as two girls were coming and he wanted the bread they

brought, and, further, as he had informed them that Big Earth lived
there. Then he threw ashes over his wife, making her look old.
By and by the two girls came in and, as the old man was painted
and looked fine, they sat down by him—they thought he was the
young man they were seeking. In a short while they heard some one
coming, who kicked the door, saying: “Gesagwe! Gesagwe! They
want you at the Long Lodge.”
Turning to the girls, the old man said: “My name is not Gesagwe.
They always call me nicknames.” By and by the child cried out, “Oh,
father!” Whereupon the old man explained, “The child’s father died
yesterday and now he is calling for him.” After a time the runner
came again, saying, “Gesagwe, the people are waiting for you.”
Again he said, “They call me nicknames all the time.” The girls
thought it was all right, and he told them to lie down and wait for
him. [197]
But the younger sister thought something was wrong. When the old
woman lay down the girls went out. She said to her sister:
“Something is wrong. This is not the man. He is the man we met,
and our mother told us not to speak to anyone.” The elder said, “I
suppose we have done wrong.” Then, putting into the bed two
slippery-elm sticks and covering them up, they started on with their
basket of marriage-bread. They heard dancing, and as they
approached the source of the sound they saw a Long Lodge.
Peeping in, they saw Gesagwe in the middle of the floor. The singers
sang to him. Then everyone, rising, threw corn into his mouth. He
had a blanket around him. They threw what they had into his
mouth. A woman and her son sat by the fire, and they, too, looked
very attractive. The younger sister said, “That is the young man we
want.”

Going into the lodge, they walked up to the old woman, Big Earth,
and put down the basket. Big Earth was pleased. When the dancing
was over all the people went home. The man who was dancing went
home. Seeing what he thought were two girls in his bed, he said:
“Well, I must smoke. They have had a big council. They could not do
anything. I was there.” Taking down a piece of deer’s tallow, he
chewed it. Every time he spat it simmered on the fire. He lay down
and one of the girls, he thought, pinched him. He said, “Wait until I
get ready to lie down.”
Undressing himself, he started to get into bed, whereupon he found
two rotten logs and a bed full of ants. Awfully angry, he scolded his
wife and threw the logs out of doors.
The girls lived happily with Big Earth’s son for two months. At the
end of that time he got bear meat and deer meat, which he put into
very small packages. He made two loads of the meat, one for each
of his wives. Then they all started with the meat to visit his mother-
in-law. She had been very uneasy, thinking that her daughters had
been deceived again. When she saw them coming with their
husband she was pleased. After they had lived there some time, Big
Earth’s son said he was going to take his mother-in-law to his own
home. They all went to his place, where they lived happily together.

[Contents]
40. Hinon and the Seneca Warriors
(A TALE OF THE WARS OF THE SENECA AND THE CHEROKEE)
Once a war party of Seneca while on the warpath against the
Cherokee became very hungry. Seeing a bear, they chased it into its
den, one of the party following it. When he had gone some distance
into the den he could no longer see the bear, but he saw instead a
fire burning briskly and three men sitting around it. The eldest asked
the Seneca warrior why he had tried to shoot one of his men
[198]whom he had sent to entice him into the den. He continued, “I
want to send word to the eldest man at your camp to tell him that
his friend is here and wants some tobacco, and that tomorrow as
many of his warriors as wish may come to see me here.” So the
warrior went back to the camp of his comrades and reported what
he had heard.
The next day, accompanied by five of his companions, each bearing
a pouch of native tobacco, he returned to the den of the bears.
When they gave the tobacco to the old man, he was very glad, and
said to them: “I am thankful to you for this present of tobacco. I
shall enjoy it a long time, for it will last me many days.” While in the
den one of the warriors remarked, “Oh! I am very tired and sleepy.”
Overhearing this remark, the old man said to him, “Lie down, then.”

When the others also had laid themselves down the old man arose,
and going over to the spot where the first warrior lay, rubbed his
body from his feet to his head. Then setting down a vessel which he
held in one hand he proceeded to dismember this warrior’s body
joint by joint until he had taken him to pieces. Placing each piece in
a mortar, with a pestle he pounded the bones to a jelly, which he
poured into a bowl. Then he took the bowl and the other vessel into
another part of the den, where he left them. Returning and sitting
down, he began to smoke.
After a while he called out: “My nephew, come out now. You have
been there long enough.” When the young warrior came out, he
appeared as light, fresh, and lithe as a boy. Then another of the
Seneca warriors said, “Can you do this for me, too?” The old man
answered, “Yes, if you wish me to do so.”
Then the warrior laid himself down, and the old man went through
the same process as he had with the other warrior. After he had
carried the two vessels into the remote part of the den, the old man,
returning, began to smoke. Shortly he called out, “Oh, my nephew,
you have now slept long enough!” At once the warrior arose and
came forth so fresh and lithe that he felt no weight in his body.
Thereupon another Seneca warrior asked the old man to treat him in
the same manner. The latter man consented and, after going
through the same process as that which renewed the others, this
warrior, too, was made young and as light as a feather, and
consequently was very happy.
Then a fourth warrior asked the old man to transform him likewise,
but the old man refused, saying: “I have now done enough. I will tell
you why I have taken the trouble to do this to four of your people.
There is a large opening extending from one end of the world to the
other. In this opening is a great rock, and in this rock is a man

possessed of enormous horns. We have tried to kill him, [199]but can
not do so. Now, I want two of you to try to crush this rock and so kill
him; but first you must go out and try your strength in orenda”
(magic power). So, going out, they shot at a rock, which crumbled
to pieces when they hit it. Then they shot at an enormous tree; this,
too, they brought down when they hit it, leaving nothing but a
stump. “Now,” said the old man, “you may go to the opening and
see what you can do with that enchanted rock. Your companions
may remain here; they will not die, for we never die here. I always
help my grandchildren. I cover your trail whenever you need to
conceal it. It is I who cause it to rain.”
The two transfigured warriors went to the opening, as directed, and
seeing the great enchanted rock, they shot at it; then, returning to
the old man, they told him what they had done. He quickly asked
them, “Did you use all your orenda?” They replied, “No. We could
have struck the rock a harder blow”; whereupon the old man said,
“Go back there and employ all your magical strength.” Returning to
the opening where the great rock stood, the two warriors shot it
with all their orenda. After waiting for some time, they heard a
person coming toward them. Soon they saw that it was a man
carrying the head of an enormous horned snake securely strapped to
his back. This man was the old man who had transformed them.
Returning to the den, the two warriors said, “Now our work is done;
the great horned snake is dead.” Then they went back to their
homes.

[Contents]
41. Hodadeñon and Yenyentʻhwus56
There was a little boy, Hodadeñon, who lived with his elder sister,
Yenyentʻhwus, in a bark lodge.
When the sister went out to plant, she would fasten the door of the
lodge so that nothing might harm her brother. She did not allow him
to go out alone. To amuse him she got a raccoon’s foot, and also
brought him a bow and some arrows. In playing he tossed up the
raccoon’s foot, telling the arrows to strike it, and the arrows always
hit the foot before it fell to the ground.
One day while Yenyentʻhwus was at home, a voice was heard in the
upper part of the lodge, saying, “Mush, brother! Mush, brother!”
Hodadeñon asked, “How is this? I thought we were alone in the
lodge?” The sister said, “It is our poor brother; he is only just alive.”
“Well, my sister, make him some mush,” said the little boy.
Uncovering a place under her couch, the sister took out a very small
pot and a little fragment of a chestnut. Putting the least bit of meal
scraped from the chestnut into the pot with water, she boiled it.
While doing this she stirred the meal and tapped the pot, which
increased in size until it became as large as any pot. When the mush
was cooked the sister took it off the fire and put it all into a
[200]bowl, saying to Hodadeñon, “Go up the ladder and feed your
brother.” Climbing the ladder, he found a man lying in the upper

room or attic. The little fellow said, “I have brought you mush, my
brother.” The brother, whose name was Hadjisgwas,57 took two or
three mouthfuls of the mush and it was all eaten. Then, after
exhaling his breath two or three times and rubbing his arms and
legs, he began to sing.
Hodadeñon heard the singing and the beating of time overhead. A
little later they heard Hadjisgwas call out, “Tobacco!” and the little
boy said, “My sister, our brother wants to smoke.” “Oh!” said she,
“Our poor brother! he is barely alive; he lives on chestnut meal and
tobacco.” Going aside, she got a big pipe, into which she put
tobacco. Lighting it with a coal of fire, she gave it to the little boy,
saying, “Take this up to your brother.” Hodadeñon went, with the
words, “My brother, I have come with a pipe for you.” “Thank you,”
said Hadjisgwas, and with one puff he so filled the room with smoke
that he nearly smothered the boy, who had to hurry down to escape.
Soon they who were below heard a sound as though Hadjisgwas
blew through the pipestem and rapped out the ashes from the pipe.
After rubbing his arms and legs, he began to sing. They thought his
voice was stronger. Then Yenyentʻhwus went out planting, having
first fastened the door so as to keep in her little brother.
When his sister had gone, Hodadeñon thought he would like to
make some chestnut mush for his brother in the loft and to sing and
dance for him. Finding the little pot under his sister’s couch, he took
from it the piece of chestnut, every bit of which he scraped into the
kettle. As it boiled he tapped the pot, which grew as large as any
vessel. When the meal was cooked he poured it out—a great bark
bowl full of chestnut mush. This he took up to the loft, saying, “My
brother, I have made you another bowl of mush.” “Thank you,
brother,” said Hadjisgwas, who ate the mush and, after rubbing
himself, began to sing. He was stronger now, so he could sing a
regular song. After Hodadeñon had come down and put away the

kettle, he thought, “My brother must have a smoke.” Therefore he
cut up all the tobacco there was and put it into the pipe, which he
carried to the loft, saying, “My brother, I have brought you a pipe.”
His brother said, “Thank you.” “After you have smoked, I wish you
would sing while I dance,” said Hodadeñon.
Hadjisgwas sent out such a puff of smoke that the little boy had to
hurry down the ladder to escape it. He had not been down long
before his sister came in. He said to her, “Oh, my sister, I have made
our brother some pudding.” “How did you make it?” she asked. “I
cut up all the chestnut and boiled it,” he replied. “Oh, now he will die
on your account,” she said. “After he ate the mush,” said
Hodadeñon, “I gave him a smoke.” “How did you do that?” asked
[201]Yenyentʻhwus. “I shaved up the piece of tobacco, put it into the
pipe, and gave it to him,” said he. “Now we shall surely lose our
brother on your account,” said Yenyentʻhwus; “you have done great
mischief.” “Well, my sister, where are the chestnuts? I will go and get
more of them.”
“Those chestnuts,” she said, “grow at the eastern end of the world;
and on this side of them, where the tobacco grows, are many
wizards. Before you come to the lodge of the wizards is a river, over
which trees are thrown to walk upon. Just beyond the river are two
great rattlesnakes, one on each side of the path, which attack every
one who goes that way. If you pass them safely, you will come to a
great rocky mountain, so steep that no mere man can climb it. There
is but one pass through that mountain, and just beyond the pass
stand two Sʻhagodiyoweqgowa, each one half as tall as a tree. If you
should succeed in passing these, going farther you would come upon
two men at the edge of an opening or clearing, who give the alarm
the moment they see anyone, whereupon the wizards run out to
attack whomsoever they find approaching. If you should make your
way past these men and reach a knoll from which the lodge of the

wizards can be seen, you would find there a woman walking back
and forth on a platform in front of the lodge, who begins to sing as
soon as she sees a stranger; straightaway the wizards, rushing out,
kill him who is approaching.”
The next day when Yenyentʻhwus went to plant she fastened the
door, shutting in Hodadeñon. While she was gone, hearing some
living thing outside, he tried to get out to shoot it. Then he heard a
noise on the lodge roof and, looking up, he saw some kind of
creature—he did not know what—with its eyes fixed on him. Then
he said, “You are Odyaqgweonion,58 anyhow,” thinking to himself, “I
will shoot at the game.” Drawing his bow, he said to the arrow, “I
wish you to go straight to the game.” The arrow struck the creature,
killing it; thereupon he rushed to bring it in. Not being able to open
the door, he dug a hole in the earth close to the door, through which
he got out. Bringing in the game, he put it into the corn mortar and
covered it. When Yenyentʻhwus, his sister, came, he said, “My sister,
I have killed game.” “Well, where is it?” she asked. “Here in the corn
mortar,” answered Hodadeñon. Running thither, he brought the
game to his sister. “Oh! that is a chickadee,” said she. Having
dressed and cooked the bird, Yenyentʻhwus began to eat it.
Hodadeñon stood there watching her eat, and asked, “Is it good?”
“Yes,” she replied. After looking on a while longer, he asked, “Are
you not going to give me some?” “No,” she replied, “this is the first
game you have killed, and you must not eat of it; it would not be
right.”59 [202]
The next morning the boy said to his sister, “You will have to tie a
belt around me now; I am going out.” She had to do what he asked,
for she could not help doing it. Putting the belt on him and preparing
him for the day, she said, “You must not go north nor far away; stay
near the lodge.”

Yenyentʻhwus then went to her work in the field. Soon the boy,
seeing a bird on a tree, said, “You must be the bird they call
Gwenhdaen nisedosyoden,”60 whereupon he killed it with his arrow.
Carrying in the game, he put it into the corn mortar. When his sister
came he said, “I have some game, sister,” showing her the bird.
“Oh!” said she, “that is the Gwenhdaen nisedosyoden.” She dressed,
cooked, and ate the bird, but did not give him a bite.
The next morning, getting up early and making a fire, he called his
sister to get breakfast, so that he might go hunting in good time.
After breakfast he said, “My sister, put on my belt and get me ready.”
She girded him and made him ready for the day. Both went out, she
to her planting and he to his hunting. After he had been out a while,
seeing a bird, he said, “I do not know you, but I think you are
Djeqgowa.”61 He hit the bird with his arrow, killing it, and brought it
home; putting it into the corn mortar, he covered it. When his sister
came he said, “My sister, I have game; here it is.” “Thank you,” said
she; “that is what we call a pigeon.” After dressing the bird she cut it
into two parts, one of which she put away and the other cut into
pieces, saying that she was going to make dumplings. She pounded
corn meal and, mixing the meat with it, made dumplings, which both
of them ate.
The next morning before daylight Hodadeñon, having made a good
fire, called up his sister to cook. After they had eaten she warned
him not to go north nor far away. She then went out to plant while
he went hunting.
He went farther than before, and seeing a new kind of bird running
along, said, “You look pretty well; you must be what they call
Dyoyoqgwahacyon.”62 He drew his bow and hit the bird with his
arrow. It ran a while, and he called, “Hold on; do not break my best
arrow.” The bird stopped and died.

He had all he could do to carry it home. He put it in the corn mortar.
When his sister saw it she said, “This is a partridge.”
She dressed the bird, took half and hung it up on a stick; the other
half she cooked for herself and brother.
The next morning Hodadeñon was up early. His sister put on his belt
for him, and both went out. She told him to stay near the lodge.
Then she went to plant and he to hunt. He went farther than he had
gone the day before. He saw a creature coming toward him; after
watching it, he said, “I think it is you they call Shanoons
dehon.”63
Looking again, he said, “I think you are the one they call
[203]Shadjinoqgyot.”64 The third time he said, “I think it is you they
call Osoont.”65 At that moment the creature, seeing him, turned to
run, but on Hodadeñon calling out, “Stop!” it stopped right there.
Drawing his bow, he shot it. As the animal struggled he called, “Look
out! do not break my best arrow.” Whereupon it stopped and died.
Hodadeñon tried to carry the carcass, but could not lift it. Running to
the place where his sister was planting, he said, “My sister, I have
shot big game. I can not carry it.” She went with him to the game;
when she saw it, she said, “That is what we call Osoont” (i.e., a
turkey). She carried home the turkey, and after dressing it put half
away and cooked the other half.
The next morning Yenyentʻhwus put the belt on Hodadeñon. She
warned him against going north, or far from the lodge. On going a
few steps farther than the day before he found tracks, all pointing in
the same direction; thereupon he said: “My sister never told me that
people lived here and that there was a path.” Putting his feet in the
tracks, he found they fitted exactly. Just before him in the trail he
saw a game animal coming. He said to himself: “This must be what
they call Spotted Face, what they call Dyoyoqgwahacyon, or Striped
Tail.” Drawing his bow, he pierced the creature with an arrow. As it

went staggering along he called out: “Here! do not break my arrow;
that is my best arrow.” Running up to it, he pulled out the arrow.
Finding he was not able to carry the game animal, he had to go for
his sister. When she came she said, “That is called Djoeaga.”66 After
thanking her brother, she seized the raccoon by one leg and,
throwing it over her shoulder, went toward home. She told her
brother that she was going to make corn bread to eat with this kind
of meat. When they reached home they cooked part of the raccoon
and made corn bread. While the meat was cooking she skimmed off
the oil, telling her brother that she had wanted oil for a long time.
This oil she rubbed into her hair.
The brother and sister had more meat from this Djoeaga than they
could eat, and some was left. The next morning, after breakfast,
they went out, the sister to plant and the brother to hunt. At parting
she warned him, as she had done every day before. Hodadeñon
went this time a few steps farther than before. When he saw game
coming toward him, he said: “You are the one they call
Hustoyowanen.”67 Then, looking again, he said: “I think that you are
the one they call Dodjenendogeni,”68 and as he looked, the animal,
seeing him, turned to run. He called out to it: “Stop!” As it did so,
drawing his bow, Hodadeñon pierced it with an arrow. The animal
ran off out of sight, whereupon Hodadeñon screamed: “Stop! Stop!
You are breaking my arrow!” But the game animal was not to be
seen. Still the boy cried: “Stop! Stop! That is my best arrow. Stop!”
Then he thought: “I have lost my arrow, but I will follow a little
[204]farther. If I can not catch the game animal, I shall go for my
sister, who will find it.”
Going on a short distance, he found the game animal lying dead. He
ran for his sister, who came, and thanking him, said: “This time you
have brought me Onogengowa.”69 She brought a strap braided out
of hemp bark, so as to carry the meat home on her shoulders.

Having skinned and cut up the deer, she divided it into pieces.
Hodadeñon wanted to carry a part, so his sister, cutting off the feet,
tied them together, and gave them to him. She carried half the meat
home at one time and then went back for the other half.
The next day Hodadeñon went a little farther than before. On seeing
a game animal walking along, he said to it, “You must be what they
call Dasidowanes.”70 The game animal, seeing him, jumped, but he
said, “Keep still.” It stopped, whereupon, drawing his bow, he shot
an arrow into the animal, which rushed through the woods and out
of sight. Hodadeñon cried, “Look out! that is my best arrow.”
Following, he found the animal dead, with the arrow point sticking
out of its body. He said to it, “You are Dasidowanes”; then he ran for
his sister. When she came, she said, “This is Ganiagwaihe.”71 She
skinned the bear and cut off the feet. She gave her brother the fore
feet to carry, while she herself took half the meat home, and then
went for the rest. They had a good supper that night, and the sister
got more hair oil.
The next day they went out again, as usual, Hodadeñon to hunt and
Yenyentʻhwus to plant. The brother went to the spot where he had
killed the bear, but could see no game. Then he traveled in a circle,
but could see nothing. As he looked toward the north it seemed very
pleasant. There was an opening, or clearing, in front of him, and he
thought he would go into it, hoping that he would find game there.
In the middle of the clearing was a lodge. On peeping through a
crack in the wall he saw a crowd of naked men of the Odjineowa72
people, dancing. Very soon one of these men said, “Some one is
looking at us,” and then another said, “Let us kill him.”
Hodadeñon ran back to the woods, the men chasing him to the edge
of the opening, where they turned back. Hodadeñon went a short
distance toward home; then, taking a long stick of wood from a pile

which his sister had made, he carried it to the edge of the opening,
where he stuck it into the ground, saying, “When the men in that
lodge run after me with their clubs, do you fight against them to
help me.” Then he brought another stick, which he put down by the
side of the first, with the same words. He kept on in this way until
he had a great many sticks standing in the ground. [205]
Then, running to the lodge, he looked in again. The Odjineowa men,
seeing him, said, “Let us be sure to kill him this time,” and rushed
out with their clubs. The boy escaped, however, to the woods, and
when the naked men came to the edge of the woods the sticks of
Hodadeñon became people and fought, killing all the men.
Thereupon Hodadeñon came, and after dragging the men one after
another into their lodge, he set fire to it, burning them all up.
Having taken the sticks back to his sister’s woodpile, Hodadeñon
went on until he came to the tall stump of a broken tree on which
stood a man, who called out “Ogongaqgeni hiwaden, My eyes have
outmatched yours, my nephew,” but the boy thought, “He does not
see me,” so he passed by. The uncle did not see him. When the boy
walked up, the uncle said: “You have come to me. I am an
Hodiadatgon, a great wizard. What would you do if it should rain
spears upon you?” “Oh,” said the boy, “I think my sister and I would
be very glad, for we have no spears to fish with now.” Then he ran
home with all his speed. When near the lodge he saw his sister go
into it, whereupon he ran around it, saying, “Let our lodge be stone,”
and straightway it was stone. Just then he heard a terrible roar, and
a great rain of spears came down; some broke on the roof, others
fell on the ground. When the shower of spears was over, his sister
said, “You have gone toward the north.” “Yes, but I shall not go
again,” replied the boy.

After a while he went out to play. While playing he thought, “I will
go to my uncle and be the first to say, ‘Ogongaqgeni, My eyes
outmatch yours.’” So he went on until he came as near his uncle as
he could without being seen. Then he called a mole and, entering
his body, he traveled underground up to the roots of the stump on
which his uncle was standing. Coming out, he cried, “Ogongaqgeni
hawknosen, What would you say if a fire should come and burn up
that stump and the woods and all else there is about here?” “Oh,
nephew, that is too much,” answered the uncle. “I did not say that is
too much,” replied Hodadeñon, “when you sent a rain of darts on my
sister and me.” At that moment thick smoke was seen coming, and
soon the woods were in a blaze on every side. The fire spread to the
spot where Hodadeñon’s uncle was. He fell off the stump, and, his
head bursting, an owl came out of it and flew away.
Hodadeñon thought, “Now, I will go farther.” He had not traveled far
through the woods before he came to another clearing, in which
there was a lodge. Peeping through a crack, he saw within an old
man with both eyes closed. All at once he called, “Come in, nephew!
come in!” When the boy went in the old man said. “I always play a
game of dice with people who come here. If I win, I shall have your
head; if you win, you shall have mine.” The old man brought out six
night owls’ eyes (hihi ogasʻhoon) for dice, saying, [206]“If they all
turn up the same color, the throw will count five; if not, it will count
one.” The uncle wanted the boy to play first, but he refused; the
uncle insisted, but the boy would not. At last the old man agreed.
Putting the six eyes into a bowl of wood, he shook it, throwing them
up; they went out through the smoke-hole into the air. When they
returned, they counted but one. “Now,” said the nephew, “take your
dice out of the bowl. I have dice of my own.” The uncle did not wish
to take out his dice, but the boy insisted, so he had to do so. Then
Hodadeñon put in his dice, which were woodcocks’ eyes, and threw
them up. They went high in the air and came down, calling out, “I

think she is not setting, Nondjoqgwen.”73 The boy said, “Let them all
come one color,” but the uncle said, “No, let them come in different
colors.” All came alike in color, so the old man lost. “Now, nephew,”
said he, “let me have one smoke more.” “Oh, no!” said Hodadeñon,
“I can not do that.” Thereupon he cut off the old man’s head and
went on farther.
“This is good sport,” said Hodadeñon, “I shall find another uncle,
perhaps.” He traveled through the woods for a while until he came
to a third opening. Far ahead in the center of it was a great rock, on
which sat a Dagwanoenyent. Near the opposite side of the opening
was a lodge. As Hodadeñon went up to the rock, the
Dagwanoenyent called out, “Oh! you are my nephew. I have been
wishing for a long time that you would come to see me; now we will
play hide and seek.” Hodadeñon was to hide first. Dagwanoenyent
faced the other way, and at that moment Hodadeñon, making
himself into a flea (dewaqsentwus), jumped into the long bushy hair
of Dagwanoenyent, where he hid. Then he called out, “You can not
find me, uncle; you can not find me.” Dagwanoenyent looked all
around—up in the air, in the trees, everywhere. At last, noticing a
weed with a knot on its stem, he said, “Nephew, you are in that
knot;” but the nephew was not there. Looking around a second
time, he saw a knot on one of the trees. “You are in the knot on that
tree, nephew.” “I am not,” answered Hodadeñon. When
Dagwanoenyent saw that he had not found the boy he was terribly
frightened. “There is danger,” said he, flying far away from the rock.
Rising above the clouds, he sat on them. Then Hodadeñon called out
from the long shaggy hair, “You can not see me, uncle; you can not
see me.” “Oh!” said the uncle to himself, “I have come just by
accident on the place where he is.” Then, flying off to an island in
the sea, the old man stood there. Again Hodadeñon called out, “You
can not see me, uncle; you can not see me.” He could not indeed
see the boy, so he flew back to his place in the opening in the forest.

Once more Hodadeñon cried, “You can not see me, uncle.”
Dagwanoenyent replied: “I have [207]lost the game, but I did not bet
my head. Now, you may have control of these three witches,”
pointing to three women who were pounding corn outside the lodge
at the edge of the clearing. The women, who were man-eaters, were
very angry when they heard the words of Dagwanoenyent, their
servant, and ran to strike him with their clubs. They had the clubs
raised to give the blow, when Hodadeñon willed their death, and
they dropped lifeless. The boy and his uncle cut their heads off and
burned their lodge. Now Dagwanoenyent and Hodadeñon became
friends, and the uncle said, “Nephew, if ever you get into trouble, all
you have to do is to think of me, and I will come and help you.”
The boy thought, “I have had sport enough, and shall now go to my
sister.” After he had come in and sat down he began to laugh. His
sister asked, “Why do you laugh?” “Oh, I laugh about what I have
seen,” he said. “I have put an end to my uncle on the stump and my
uncle who played dice; I have beaten my uncle Dagwanoenyent and
frightened him terribly; and I have killed the three witches and cut
off their heads and burned their lodge. This is why I laugh.” “Now,”
said the sister, “I thank you, my brother, for many people have been
deceived and killed by these persons.”
That night he said to his sister, “Make me parched corn meal and
two dumplings with bear’s fat in them. Tomorrow I am going to get
the chestnuts.” She did all that he wished. Setting out the next
morning, he kept on his way until he came to the river over which
the tree was thrown. When halfway across on the tree, two
rattlesnakes began to rattle. Thereupon, going back, he caught two
Tsohoqgwais.74 Returning by way of the tree again, when he came
to the snakes, he gave a chipmunk to each, saying, “You are free
now. I shall kill you unless you leave this place.” The snakes ran
away.

Hodadeñon went on until he came to the opening in the forest, at
the farther end of which was the mountain wall. When he came to
the wall he found the pass. As he was coming out on the other side
he heard all at once hoⁿ hoⁿ hoⁿ hoⁿ, and saw the two
Sʻhagodiyoweqgowa, half as tall as the highest tree. “Keep still! Keep
still!” said Hodadeñon: “I have brought you dumplings. You like
dumplings.” So saying, he gave each one. Then he said: “You are
free now. You need not guard this place any longer.” Thereupon they
ran away.
Hodadeñon went on until he saw two Djoasha.75 Then, going into
the woods, he dug up wild beans, which he brought as near as he
could to the herons, calling out, “Pur! Pur! Stop! Stop! Here are
beans for you to eat.” So saying, he set them free, with the words,
“Go from here and be free,” and they left the place. [208]
Hodadeñon went on until he came to the woman’s skin walking
along on a platform. Turning back, he peeled bark from a slippery-
elm tree. Marked off into small pieces, he made it turn to wampum.
Then he called a mole and, getting into it, said, “Carry me to the
platform yonder.” The mole took him under the ground to the
platform, whereupon he put his head out and gave the woman
wampum, saying, “Keep quiet!” Leaving the mole, he went to a tree
where there were great piles of chestnuts. Here he took up a nut
and, splitting it, put one-half into his bag and hurried back. He had
almost reached the woods when the woman on watch cried, “I have
seen some one!” One of the three sisters, running out, looked at the
woman, who changed her words, calling, “I have lied, Ogenowent.”
The three sisters were very angry and had a mind to kill the watch.
When the latter called again, “I have seen some one,” then the
mother said, “Do your best, my daughters; do your best. It must be
Hodadeñon; kill him and finish his family.”

The three sisters saw Hodadeñon far off in the distance. The eldest
sister ran ahead. As she raised her club to strike, Hodadeñon
disappeared into the ground and the woman, striking her kneepan
with the club, fell and could go no farther. The next moment
Hodadeñon was up, walking along again slowly. The second sister
came up enraged, but as she raised her club to strike he
disappeared into the ground. She, too, striking her kneepan, fell.
The youngest sister tried, but with the same result, and then the old
woman. All four were disabled, while Hodadeñon went back to his
sister unharmed. He gave Yenyentʻhwus the half chestnut, saying,
“Make plenty of mush for our brother, as much as he wants, and
give it to him often.”
One day when Hodadeñon was playing near the lodge, he cried out
suddenly and fell to the ground screaming. His sister ran to him,
asking, “What is the matter? Where are you hurt?” “Nowhere,” he
answered. “Why do you cry then?” she asked. “I heard my brother
Hotgoendaqsais76 sing a song and call on my name; he says I am his
brother,” said he. “That is true,” said Yenyentʻhwus; “and he is in the
east, at the place where the sun comes up. He is tied to a stake
there and people burn him with firebrands and torment him to make
him cry, for his tears are wampum, and when they fall the people
run to pick them up.” “Well, where does tobacco grow?” asked
Hodadeñon. “On the other side of the world, where
Deagahgweoses77 lives. This man stole our tobacco from us and
carried it off. No one can conquer him, for he is a great wizard, i.e.,
Hotgongowa.”
That night Hodadeñon told his sister to pound parched corn and
make meal for him. In the morning he got ready for the road.
Yenyentʻhwus put the food in a bundle on her brother’s back. It was
[209]so heavy that at noon he had only reached the edge of the
clearing where their lodge was. Sitting down there, he ate his lunch.

Yenyentʻhwus, who was watching him all the time, said, “Poor
brother, I think he will come back soon.” She looked again, but he
was gone.
In the evening Hodadeñon looked for a hollow tree in which to
spend the night. Having found one, he crawled in, and was lying
there at his ease when in the early part of the night he heard a man
coming up. When he reached the tree, the man called out,
“Hodadeñon, are you here?” “I am,” answered Hodadeñon. “Well,”
asked the stranger, “what would you do if one of the Ganiagwaihe
should come to eat you up?” “Oh, I should have fun with him,” said
Hodadeñon.
The other went away and soon a very large Ganiagwaihe came.
Pointing his arrow at it, Hodadeñon shot the bear in the neck. Then
away ran the bear. The boy said, “I will go to sleep now, for there is
no use in being troubled by such creatures.” The next morning when
Hodadeñon came out he found that the trees had been torn up by
the roots all along the track of the bear. At last coming to the place
where the bear lay dead he thought, “I shall have nothing to do with
such an ugly creature,” and drawing out his arrow, he left the bear’s
carcass lying there.
The next evening he found another hollow tree, into which he
crawled, prepared to sleep. But early in the night he heard some one
come up to the tree and say: “Hodadeñon, you are now here. What
would you do if a Sʻhagodiyoweqgowa should come to kill you?”
“Oh! I should have sport with him,” replied Hodadeñon. “It is well,”
the other returned, going away.
Very soon a Sʻhagodiyoweqgowa, a very large one, came up to the
tree. At once Hodadeñon, drawing his bow, shot it with his magic
arrow; then, retiring into the hollow tree again, he went to sleep. In
the morning he saw a trail along which the trees were broken down

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