Chapter II: Part 2

They were hungry; for he comes when they are in poor circumstances, then he gives them much venison. So sorrow departs from the wigwam. Then as they left him aforetime, so he leaves them. When they did not know him, they leave him to die. Now indeed they know him; they are afraid lest they die, if he is not with them. He goes on other paths (but he sets out on other paths).

Now he made a canoe. Kuloskap along with Sable and She-bear goes to a great river. It is broad and beautiful at first. So they sail down to the mouth. Then they come to great cliffs round about; but (these) close in, but the river runs always far below in ravines. It gets deeper until they dash into rapids round about rocks and ravines and waterfalls, so horrible to see that they think of death every time the canoe jumps. It becomes narrow water and more rapid. The river as it gets narrower is more terrible.

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Sable and She-bear now come upon fear; then they (almost) die of fright, but Kuloskap sits silent and sings magic songs. Then he passes on into the night, but once more he comes to where the

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Ni-te te nekw'tokate wikwam sepayiu sipok; nit eyi‛tit Nimakw'sowes naka ok'mus'l. W'tiyan: "nok'mi, nemdces." Lithaswuk te‛po ko-wusp'nik. Nit teke Kuloskap et'li-k'skemisit pilwapyowâk'n. Yut sip kwetokmikyak piskate.

VI. Kuloskap naka Kiwa‛kwiyik.

Eyik nit Sakdiamkiak nit wikit w'ski‛tap niso wikwus naka w'tos'l. M'si-te k'tci m'teaulin'-wuk; m'si-te na kiwa‛kwiyik mahawa p'mausowin'wuk w'skitapi, epiilidcihi naka wa‛sis. M'si-te ke‛kw w't-elokhanya ewaplikek m'tci-lokewâk'n naka w'skitkemikok w'sowa‛ton naka w'to-waplelokεwâk'nowal.

Nekw't ewasiswultilit Kluskape witapekamasp'nihi; w't'lakomal w'mitâkw'sowal na nek'm w'mitâkw's'l; wesiwestoltilidcihi nek'm-na w'siwes; p'han'momwal na nek'm p'han'mom'l. Pemi-k'tunhudi‛tit w'p'minatm'n w'to-waplelokewâk'nowa. Kluskape w't-itm'n: "nit nt-elian; n'kwilwa‛ton w'lāmewâk'n; nit-lo w'lāmohot nilutc nt-elian; tcowitc-metcinyuk. Katama-tetc peskw skwit-tahawun tan wut p'mausowin wipit. Kate ke‛kwεleyiu tan te‛po wen."

Yokt nekw'dcikankeswuk wikusp'nik Sakdiamkiak pemi-topkwa-namkik sektenik sipok Sakdiamkiak eli-nopit kesena Okyakwtc epasi Kisitwasutc naka k'tci penapskw kwihiu w'nak'meswuk wiki‛tit.

Wut k'takw'hemūs w'mitâkw'sowul m'teaulin'wuk naka w'mitâkw's-sikadcil tekiu nkwutalkikw-yik naka epasi-wapkwe. Nit na Kluskape elelesit nikt nisidcik; katama wiwinwauyik wen nit miyau. K'sēhat wikwamik; w'sidciwulpesin k'takw'hemūs'l.

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Nikt wesiwestoltidcik nepatikewin'wuk not'waw'l wenil metyēwestolidcil; kikemiu w't-owapin; w'nimian pili pedciyalidcil w't'linwawul w'mitâkw'sowak, katama wen en wāwiwal tan wut miyau. W'titm'nya; "k'tci m'teaulin wut, kenok-lo tcewi-ekwetcila, kesena madcehe."

P'han'momwal wi‛kweton putupewi w'sîk'n; w't'l-a‛kwesemwan wetci-welidcil. Pon'mowa maskwak pili kis-p'kwunasik. Peskw wesiwesol-tidcik w'k'sēhan; wikwetowan; w'tiyal yut kak: "kil w'sami kulwut k'midcin." W'madceton wikik. Kuloskape w'titm'n: "tan yut milimek nit nil. Nitetc na wedci-opadci-wikweto." Te‛po sanke-wupo; w't'li-t'hatm'n weswesitc. Apatcitwiyewiu pekesen pili kis-p'kwunhasik maskw eyikp'n ewesi-te.

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sun is shining. There is a lonely wigwam near a river; there were Sable and his grandmother. He says: "My grandmother arise." They think that they have only been sleeping. Thus Kuloskap gains power. This river runs underground in darkness.

VI. Kuloskap and the Ice-Giants.

It was at Saco, Maine, there lives a man with his two sons and a daughter. All are great wizards; all are Kiwa‛kws (Ice-Giants) who eat people, men, women and children. Everything they do is wickedness, horrible deeds, and in the world (people are) tired of them and their evil acts.

Once, when they were young, Kuloskap was a friend to them; he makes their father his father, their brothers his brethren, their sisters his sisters. As they grow older, he learns of their evil deeds. Kuloskap says: "Now I shall go, I shall seek the truth; if this is true, I shall go do it? They must die. Not one will I spare who eats people. It makes no difference who it may be."

* * * * *

This family lived at Saco on the sandy field in the bed of the river of Saco at Elnowebit, or Ogyagwch, between Kearsarge and the big rock where the water-fairies live.

This old man, the father of the wizards and the father adopted by him (Kuloskap), was one-eyed and half gray. Then Kuloskap made himself like these two(?) (= like him). One cannot distinguish which is which (lit. who is the same). He enters the wigwam and he sits down by the old man.

These brothers who kill hear someone talking; slyly they look in; they see a newcomer so like their father, that no one can know that it is not the same; they say: "A great wizard this, but he must be tried or he goes."

Their sister takes a whale's tail; she cooks it for the stranger. She puts it on birchbark new peeled. One of the brothers enters; he takes it; this one says: "You are eating too well." He removes it to his house. Kuloskap says: "What was given to me, that is mine. So then I shall take it back. But he only sits still; he wishes it to return. Back it comes on the new peeled birchbark to where it was before.

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W'titm'nya wut kak: "k'tci m'teaulin, kenok-lo tcewi-ekwetcila kesena madcehe." Kisi-pilit w'p'tciptonya k'tci wuskenis, putupewi w't-apekîk'n. K'tci wuskidcinwit w't-ekwetci-tumakan etut s'nit tekui w'petin'l, te‛po kekeskw w'taketon. W'milan Kuloskapyil; ansa w't'li-tumakan, te‛po w'tcitcin'l ewekedcil; tahalo-tep wut'mak'natekw.

Aptc wesiwestoltidcik itmuk: "k'matc wut k'tci m'teaulin, kenok-lo tcewitc ekwetcila." Nit w'p'tciptowanya k'tci t'makn'l eli-p'sunpit mel-kiknewik w't'mawei. Katama tan te‛po el-iyit ski‛tap skat m'teau-lin'wikw katama w'kisi-w't'mekhawiyil. Nit wiunenan; m'si-te wen w'tume; wesiwestoltidcik esalawult'wuk. Kuloskape-lo pusnelal; m'si-te okyakw'siye-te w't'maweyau.

W'titm'nya: "k'matc wut k'tci m'teaulin, kenok-lo metc-tetc ekwetcila." Metcte w'k'timawe-wutumhutinyal. Wikwam peskelo-te-li; ketethat'mok peskelosanya peskwun-te. Eli-p'kedasawet tahalo-tep stekke tesakwi epit wutcuk. Nek'ma-lo katama akwam'k w'kesi-kisi-kapwitmowunya. Itmo‛tit yut kak: "katama teplokewakniu; nadci-epuskumhotine."

Et'li epuskumhoti'tits pemi-Sakdiamkiak eli-p't'keyik sipok. Natci-epuskumhoti‛tit; Kuloskape wut-li m'skowal epuskhumak'w'l tcibinakw't wuskiyatep p'mau‛sowi, el-apitesesuk kwihiu wuk'nik. Teketc-up aptc k'tuk w'ski‛tap naka w'puk'lu-kon w'temtemakon-tep w'sit.

Kuloskape etudci-siktelmit w't-itm'n: "k't-el-nit-eli-kes-elayew'ltyuk. Wulîk'n, kenok-lo m'si-te ulayew'ltine kilon-te k't-epushumak'nen'wuk." Etutci peskem'l k'sitlekwi epusik sepayiu sipok; w'tumakan pesket-kwun; w't'li-kwulpeton wuskiyatep akwami tcibinakw't katik k'tuk. M'teaulin'wuk madcephohot'wuk tahalo-tep apikw'sîk'n madcepaulat ma‛tekweso; ansa-te w'li-piyem-hantowiktowak.

Nit Kuloskape w'tumum-ki-t'kem'n. Nsamakwan pitpe-sakhiak-kaneso; wedciyak pemtenyiket; m'site k'tak'mikw kintakw't al-takw'sol-ti'tit. Nit Kuloskape etutci-t'lintakw w't'lintowâk'n m'site wenihi w'kisi-kwulpela. Nikt wesiwestoltidcik naka w'mitâkw'sowal nemes-wi awultok; matcyelokoltinya eli-pitpek samakwan; w'skitapyik al-te elkilol-towuk. Malem-te sopekok et'li-temek. Nitetc et'liyawi‛tit as-kemiu. Pest'mokati ak'notmak'n; nikt nestowodcik sak'maskwesisuk nemes-wiā wuletwuk; wesweyik naka w't'mak'nowa wikomanya. Elmi-pekete-sauhutok pi‛tceseknadcik. Nitc metc-te-ke eli-nimiyat w'tem-hot'wuk.

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They say: "This indeed is a great wizard, but he must be tried or he goes." After they eat, they fetch in a great bone, a whale's jaw. The oldest Indian tries to break it with both his hands, but it bends only a little. He gives it to Kuloskap; he really breaks it; he uses only his thumb; like a pipe-stem it snaps.

Again the brothers say: "He is a very great wizard, but he must be tried." Then they fetch a great pipe filled with strong tobacco. No one who is not a wizard can smoke it. This they pass around; everyone smokes; the brothers swallow the smoke. Kuloskap fills it full; he burns out all the tobacco (with a single puff).

* * * * *

They say: "He is a very great wizard, but once (more) he must be tried." They all try to smoke with him still. The wigwam is closed; they hope to smother him with smoke. He puffs away, as if he were sitting on top of a mountain. They cannot bear it any longer. They say: "This is not worth while; let us play ball."

* * * * *

Where they played is near Saco where it bends in the river. They begin to play ball; Kuloskap finds that the ball is a hideous skull alive, which snaps near his heels. If he were another man and it bit him, it would cut off his foot.

Kuloskape then laughs (and) says: "You then are playing such a game; it is well, but let us all play with our own balls." So he goes to where a tree stands near the river; he breaks off a bough; he turns it into a skull more hideous than the other. The wizards run away from it, as when a lynx chases rabbits; they are really completely beaten.

Then Kuloskap stamps on the ground. The water foaming, rushed down; it comes from the mountains; all the earth rings with the roar. Then Kuloskap sings a song such as can change the form of everyone. These brothers and their father become fish; they rush off together where the water foams; they are as long as men. Then (they go) to the sea where it is deep. There they dwell forever. Passamaquoddy story; the three (in the above story) were chief's daughters; they become fish; they turn and take their pipes. They swim away smoking, getting farther and farther away. There yet, as they see them, they are smoking.

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VII. Kuloskap w't'mâk'n'l.

Kuloskap wiki-w'tume; w'piyemi-musalul w'temâk'n'l katik tan te‛po wen w'skitkemikok. Nik't'kikul kis'kokul nipn'l pi'tceyowul Wap'na‛kik. Kisos na k'sasem. W'skidcin'wuk w't-akikatm'nya w't'maweiyowa; w'kitciyawi-wanyokonya.

W'petciyaman Kuloskapyil medci-m'sonat m'teaulin w'nadcithamal naka w'k'tikiminlan. Kuloskap wuli-k'tcitcyal k'ti-elokelit, ip'dc'l w'kiskitmowan w't'lithaswâk'n tahalo-tes-teke et'likitek wapap.

Wut m'teaulin lithumso nek'm piyemi kisita‛kw katik m'si-te ke‛kw's; w'tokwethan Kuloskapyil w't-ekwetc-sekwal kekwuseyi. M'teaulin olpin naka w'tumekhan pitakwemhasilidcil w't'mâk'n'l naka moladc-wuksilin. Kuloskap na etutci k'sikawi kisiwiltake.

Nit na nek'm w'pi(t)sensin; kisi-p'sensat w't'mâk'n'l m'teaulin met-seno; nekw'te eli-wikwi-peketepat naka w'tesalan m'si-te; w'sikwepa; nekw'tinsk nit kes w't'li-puskasilin w't'mak'n'l eli-wikwulapat naka note-p'ketepan, m'site pesi-kesowul penapskwul naka k'tak'mi‛kw p'sikemikeso.

Nit makiyewus olpinya; Kuloskap w'titm'n: "nit kil-li kisi‛towun, kisidc-nepihi." Katama w't'li-kisi'‛towun; ni-te wedci wesweuset w'te-losan yohot petcitakalehihi.

VIII. Kuloskap Tewapskak tali.

M'si-te pemkemik'k kesena mem'siteyiu Wap'na‛kik, katama-te-yiu tan skat w'winakw'tonek tan elo‛kets Kuloskap. Metc-te nimi‛tase pema-kekil naka sip'wi'kok, k'tci kuspemi‛kok naka wutc'wi‛kok; Pesamk elmi-senodciwik naka elkwi-Menakwesk naka-te Mikma‛kik; petci-te Oktukumk. Nit yu asekimakwet aut wedciu Kwesolalekek tekiu Paspolik noswautesen sipok. Yut aut liwitaso "uwok'n". Et'li-kisi-thodkes nadci-nimi‛ton P'kwekmikhîk'n, meyikw-to-te mataweyik Wulastukw naka Oktukuntcik.

Kenok-lo yut'l widciyematidcil sewisiku sopekok-li: "n'k'masitahatm'n k'tak'mikw" w't'li-kiukeninya. Kwuni atlasimolti‛tit naka w'kisadcit-m'nya w'k'skakm'nya, Kuloskap etudci-weket pilwapyowâk'n; k'tciyawi kisi‛to; metcimi wutc w'skauwotaso, malemtc askemiu; makiyewus matcewusan, w't'lakan wiski wipinakw't pemihikek; wulitetpîk'n.

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VII. Kuloskap's pipe.

Kuloskap likes to smoke; he loves his pipe more than anyone (= anything?) in the world. In those days, the summers are long among the Wabanaki. The sun is warm; the Indians plant their tobacco; they have very much of it.

There comes to Kuloskap an evil-minded wizard; he is his enemy and he wishes to kill him. Kuloskap well knows what he wishes to do, because he can read his thought, as if he were reading wampum.

This wizard thought that he could do more than anything; that he can control Kuloskap, if he tries to outdo him in something. The wizard sits down and he smokes his bowled pipe. It is very large. Kuloskap's however was larger (?).

Then he fills it; when he has filled his pipe, the wizard draws in full; all at once he blows it out and he swallows it all; he (Kuloskap) sits; ten times as much his pipe holds as his (the wizard's) contains and when he puffed, all the rocks were split and the earth cracked open.

Then they sit for a while; Kuloskap says: "If you can do this, you can kill me." He cannot do it; therefore he goes back ashamed to those who sent him.

VIII. Of the Great Work which Kuloskap did in the Land
of Tewapskak (Annapolis).

In all the land and everywhere in the Eastland, there is nowhere where it does not show what Kuloskap did. Marks are still visible in the rivers, on the great lakes and on mountains; at Mount Desert, along the shore and along by St. Johns, N. B., and in Nova Scotia; even in Newfoundland. There is a wonderful road from Kwesola-legek as far as Parsborough following the river. This road is called the Causeway. He intended to visit Partridge Island, an island (?) at the mouth of the St. John's River and Cape Blomidon.

But those who are with him are weary of the sea: "Let us cross over by land," they decide. While they are resting and getting ready to pass over, Kuloskap works magic power; he does a great thing; it shall be recalled perpetually, indeed forever; while a little time was passing, he constructed a magnificent ridge; a fine piece of work.

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Nit el-apasi‛tit, wulitasoltowuk. Malem-te petapaswuk P'kwekmikhîk'n. Neke tutciu kwapityik tcibi weyusis'k. Kuloskap apekwekak w'li-m'sohon(e), kenok-lo kat'kwin musadciwun, askemut neke Kwapitesis w'tus'l K'tci Kwapit kisi‛towat Malsem'l w'nepat'kon w'siwesul. Metc-te-teketc pem'kiskak p'mi-m'skaswul w'skenismowal medc-te k'tciyawiwul Unamakik. Amkwotc kamatcin m'tcitcin'l wipitwal kwenoyowul. Katama nit w't'likiuniya teketc kwapityik. Nik nit kwesyatakw's-sēpenik kepihîk'n Oktukuntcik; nik petaksēpenik sektenik Tewapskak.

Kuloskap-up k'tonkēp'n naka-tep'na w'tetp'nm'n neke putupeke‛tit Kitpuseok-nowal. E nit w't-apkwetetm'n kepihîk'n kwihi-te sitm'k. W't-elkiman Nimakw'soweswul w'k'likatm'lin (kesena: w't-askowatm'lin). Tama w't-et'l-ethamal Kwapitesiswul w't-et'li-kasokalin. Kisi-pask'tehek kepihîk'n kwihiu sitm'k (kesena: sitmuk). Kamatc-k'midcwun sap-atesi-k'sisedcwuk nsamakwan. Elkwi-kiutakwehe s‛nutsekten'k. Metc-lo meskw temesiu ekamuk. Metekek t'li-pekesnos; et'li-pesikteskus; et'li-pitpek ekkwiyak. Medc-te nimi'kwot teke-pemkiskak.

Nit Mikmawi-witasket "Bligan;" Pest'mo‛kat-lo "Plihîk'n" eli-nset-waso "peltahal." Penapskw tekemat nidcan'sul en-t-ekwetci-kwelep-tahan; w't-elakan p'kwekmikhîkn'l; pekusun mataweyik Wulastukw kwihiu Menakwesk. M'si-te teke Wap'na‛kiyik w't'li-witm'nya P'kwekmikhîk'n. Nit-lo kuspemsis eskwesik walpekek Minas'k.

* * * * *

Kuloskap potmat nidcans'l; etudci-wikweta‛kw sopek-apskw naka w'telakan kwilotahan; pekw's en nil'muk Ne(k)wutkok. Nit-te metc-teke etek epastuk Wulastukuk.

IX. Kuloskap naka Miktcitc.

Kuloskap w'nidcalkol Miktcitc'l w't'li-kwulpelan k'tci p'mau‛sowin naka w'kiskatmekhan; odci-m'skemwan'l w'niswitidcil; k'tci k'nakw'tc aun'l; Kuloskap t'li-kisi-matcepketepa m'teaulin'wuk te‛po eli-w'tematek nespikwamkil.

Kuloskap wedci-matcahat Uktukumkw, madceweket ekwit'n; w'pedcisokin Piktuk; et'li-petciyat w'skidcin w-otenek; nit et'li-m‛skau‛ti‛tit w'nidcalkol Miktcitc'l. Kamatc wiski maleyo naka w'menakat-matun. Itmok: "elwe‛kal-te Kuloskap w'nidcalkol," kenok-lo k't'kik litahaswuk nit yot kisiknowâk'n (kesena: madcekmowâk'n).

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Then, when they go to it, they rejoice. Then they reach Partridge Island. Now long ago, beavers were terrible animals. Kuloskap, although good of heart, does not love them at all, since, long ago, Young Beaver, the daughter of Old Beaver, made Wolf kill his (Kuloskap's) brother. Even to-day his (Beaver's) enormous bones are to be found at Cape Breton. Sometimes their teeth are six inches long. Such beavers do not live now-a-days. These built the dam across at Cape Blomidon; they are those found in the river bed at Annapolis.

Kuloskap wanted to have a hunt and he wished to make it equal to the whalefishing of long ago of Kitpuseogunow. So he cuts open the dam near the shore. He instructs Sable to watch (or to wait) for them. He thinks Young Beaver is hiding there. He bursts the dam near the shore. The waters rush through violently. It swings around to the west. Still it is not yet broken on the farther shore. The end lodged; it was split; where the floods are free, they can see it even to-day.

This in Micmac is called "Blegan;" in Passamaquoddy "Pliheegun," which means "he missed fire." He hurls a rock at the young one, so as to try to frighten him; he throws some clods of earth; it sticks in the mouth of the St. John's River near St. Johns. All the Wabanaki call it Partridge Island. There is a pond left in the basin at Minas.

Kuloskap drives away the young one; he picks up a salt water rock and throws it, seeking to hit him; it sticks fast by Ne(k)wutkook. It is still there right in the middle of the St. John's River.

IX. Kuloskap and Turtle.

How Kuloskap turns his uncle Mikchich (Turtle) into a great person and how he marries him; how he gets him a wife; about turtles' eggs; how Kuloskap drove away the wizards by merely smoking red-willow bark.

Kuloskap, when he goes from Newfoundland, uses a canoe; he comes to Pictou; he comes to an Indian village; there he finds his uncle Turtle. He is very lazy and he goes slowly. They say: "He is certainly Kuloskap's uncle," but others think this is by adoption.

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Tan w't'liyin, wut nikani w'skinosis kis-alkam'n (kesena: w'kisunok-temin) eli-pawatkil etutci-wulmatakw, nit Kuloskap musadcwi-wikwelal. W't'li-ponan sakli (kesena: m'likiknewi) w'skitapyil. Nit-li sapye-asektakewakuk, eli-n'mit'wuk.

Eli-petciyeyok Piktuk pemiketit (kesena: wiki‛tit) akwam'k nekw'-tat'k wikwam'l; Kuloskap wiski wulapewiw nisiu elkwiu-eli-sak'mawit; kisi-musalkweso; kat wakesi musalkwesiu m'si-te epidcik. M'si-te (kesena: m'si-ayate) w'pawatmowan wikwak; w't-usaha w'na-nimiyan; w'nisininyal w'nidcalkol, asek'matwul; medcimiu ankanadcmo w'k'tci-wulustowal.

K'ti k'ciyawi mauyun naka papaltin, kenok-lo Kuloskap katama w't'mithotmowun w'telian (kesena: elyan); tan te‛po wikwamkeyin kesena humalh'takewin papoltim'k. Medc-te-lo w't-ekwetcikesimul Miktcitc skat witayiu; w'tiyal: "m'si-tetc w'tiyoltinya nakskwiyik." W'tekwedcimolan ke‛kw wedci skat tcipakat'muk; tcowitpito w'n'kwu-tokeyin.

"Etutci et-ta-k'temakeyi motck-te katama peskwunwiu nt-elukwute-wâk'n tan yot wulk'mawik mawiyamek. Kamet-up nil nt-et'li-w'tuman nikek?"--"Nit kak en te‛po-li pawalkwak," Kuloskap w't'li-asitemal w'nidcalkol, "mosa w'temithotmoketc kwutcmiu k'siskok; tan-kak-nit eli-h'ntatakw w'nekmasithotm'n tahalo adcitasik elukw'tewâk'n'l."--"Ah-ha, nt'wasem," it'm Miktcitc, "ke‛kw kil k'titm'n adciyan (kesena: adcitwan) wtelumhek p'mau‛sowin?"--"K'tci kwabit," eli-asiteuwutek sak'm, "nit sikiyo elokem'k; meskw nekt'mowan yut otenesis nd'lo-kantc nit. Kil-tetc na yut eliteketcwik wulokh'tim'k (kesena: el-ayewultim'k) naset n'kespison."

* * * * *

Etutci-te kisi-nasn'k, Miktcitc p'tci-wiski-wulapewin tan te‛po w'ski‛tap kesena epit meskw w't'lī-nimi‛towun. Kuloskap w'nasnemwan piyemi kulwakil εlekw'tewâk'n'l. W't'lī-tepamowal metciyak w'kiskomul tan etutci w'skitapewi yut piyemi-tetc wulapewit w'ski‛tap. Ip'dcul sankew'mato naka w'sakleyin tcowitceli-weyusiswit piyemi-tetc sakleyit, nepaha m'si-wenik yut w'skitk'mikw.

En Miktcitc wedcī-eliat et'limauyum'k (kesena: el-ayewultim'k). Nekw't t'li sak'm Piktuk noho wiski wuligo w'tus. Wut p'tci-lio-ewasiswit nit'l nimiyadcil naka weswesin; w'titm'n: "nimia pawatm'n." Teketc m'si-te w'skinowuk Piktuk pawatm'nyal yut'l nakskwiyul. W'nepahawal tan wut mesnat.

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However that may be, this old fellow bore his wants (so well), he being so good natured, that Kuloskap takes a liking to him. He decided that he would make him a powerful (or strong) man. This happens wonderfully, as we shall see.

When he comes to Pictou where there are more than a hundred wigwams, Kuloskap was a very handsome man, as if he were a chief; he was much loved; not a little was he liked by all the women. All want him in their wigwams; he refuses to see them; he stays along with his uncle, the strange one; he always takes great delight in him in old times.

There is to be a great feast and games, but Kuloskap does not care to go, either as a guest or as a performer in the sports. Still he asks Mikchich whether he will not take part; he says: "All the girls will be there." He asks him why he does not marry; it must be that he lives in a lonely fashion.

* * * * *

"I am so poor that I have not one garment which is suitable for a feast. Is it not better that I should smoke my pipe at home?"--"If this is all that is wanted," Kuloskap replies to his uncle "do not take thought for the exterior of your face; he who knows how can easily do it over, as a suit of clothes is made over."--"Yes my child," says Mikchich, "what do you say if you can make over the inside of a person?"--"By the great beaver," answers the chief, "that is hard to do, (yet) before I leave this village, I will do this. Do you, however, in this present sport (or: playground) put on my belt."

So when he puts it on, Mikchich becomes young and handsome, such a one as man or woman has not yet seen. Kuloskap dresses him in most beautiful clothes. He promises him that to the end of his days, he will be a most beautiful man. Because he is patient and tough, he must be like the toughest animal, so that he may kill all creatures in this world.

Then Mikchich goes to the feast (or: playground). Now the chief of Pictou has three young beautiful daughters. The youngest one he (Turtle) looks on, and he returns and says: "I see her whom I desire." But, as it happens, all the lads at Pictou desire this maiden. They will kill him who wins her.

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Etutci Kuloskap wikwunemen naka w'matceptun wapap; nadci-kelulwewan Miktcitcul. Wulithamal wikwus; el-holithamal Miktcitcul. Ni-te na nakskw holnekan piliyi stakw'no; sipilek elan(?) k'tci wapskwe-wiyil. W'teliaman Miktcitcul naka kespatek wiyus w't'li-wulikwipinya. Nit teko-te w'kisi-niswinya.

Miktcitc wiski maleyo; k't'kik ketonkati‛tit nek'm kak elesin wikek. Nekw't pemkiskak w'niswitidcil w'tiyokon: "nit-li skat ke‛kw-li εlokewin nekseyeiwetc, k'siktelamip'n." Nit w'nasnan w't-akum. Epit w'nosokwan nadci-k'tonkelit; w'k'ti-nimial tan wut elokelin. Katama pi‛tceto elweu; en kwastesinen; napiskwoman; tceltemkitekwal. W'niswitidcil ni-te weswesin; w'nadci-yahan wikwus'l: "Miktcitc kata ke‛kw εlautiu." Wikwus'l lo it'm: "tepno ke‛kw el-eloke; kikitwon."

* * * * *

Nekw't kisuk-li Kuloskap w'tiyal Miktcitcul: "sepaunu t'li k'tci mauwi epuskemhudin; kil-na k't-atc'wi-t'li-widciyun. Ip'dcul m'si-te k'tulnekw'k w'skinosuk yut; k't-ekwedcitc-nepogok; k'temkakoketc naka k'temkipilkon; etutci el-elesuk, kwihiwutc k'silhus wikwam'k (kesena: wikek). K't'litc-kis-w'simotwak k'milentc pilwapyowâk'n wedcitc kisi-pasitekwuhiyun niskess, kenok-lo nowewei k'madcetc-mutceso, kenok-lo tcowi-eleyo."

* * * * *

M'si-te-na leyoyohotp'n; w'skinosuk w't-ekwetci-nepahawal; eli-kisi-w'simotwat, tcowi-pasit-tekweho wikwam'k tahalo-tep steke sips kwes-kwidcitwiyat, kenok-lo nowewei n'w'mapitesinen epusya‛kwi‛kok. Ni-te ekhodcit et'li-wahat p'tekwikpulaso wedci-p'ketetek emekeo.

* * * * *

Wut Kuloskap lamikwam epits w'tiyan: "nidcalu‛kw, k'ti-sak'ma-we‛lul, k'tci sak'm miktcitcuk. Kisi-kapwitm'n k'tci kakesokmikw'-sowuk." Etudci-wikpulasat Miktcitcul. Malem-te m'tek'nom tcitnakw'tek. Eli-tcilakwesitp'n medce-te wewinakw't, teke pemkiskak naka w'no-telukselan; peskwun te‛po tcilkeyisuk eskwetakio. Naka tcipkitakw'-sowaman: "n'lukw's k'nepihi," kenok-lo wulukw'sul w'tasitemkil: "katama eleyiu; k'milin k'tci p'mau‛sowâk'n. Teketc wetci-matcyiu kisi-tetc-yali-tepskans et'lamk'lek---- kis-pemaus k'tak'mi‛kok naka nsamakwan'k. Tcika-te temikwetohol'k, metc-tetc k'p'maus eskwu-nadek kisokniu. Petcitetc k'mushon w't'li-tesentc kisi-munetol'k k'hek'k sipkiu."

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Then Kuloskap takes and fetches wampum; he proposes for Mikchich. The mother consents; she approves of Mikchich. Then the maiden spreads out new fir boughs; she covers the bed with a great white bear's skin. She goes to Mikchich and they eat dried meat for supper. So they were married.

Mikchich was very lazy; when the others went hunting he stays at home. One day his wife says to him: "Now if you do not do something quickly, we shall starve to death." Then he puts on his snow-shoes. The woman follows him as he goes to hunt; she wants to see what he will do. He does not go far; then he stumbles; he falls down; he hurts himself. His wife then goes back; she says to her mother: "Mikchich is not worth anything." Her mother says: "He will do something in time; be patient."

One day Kuloskap says to Mikchich: "To-morrow will be a general big ball-game; you must take part in it. Because all the young men are enemies here, they will try to kill you; they will crowd you and trample you; when they do, it will be near your father-in-law's wigwam. In order that you may escape them, I will give you magic power, so that you can jump over it twice, but the third time you will go terribly (it will go terribly with you), but it must be so."

Everything happened thus; the young men tried to kill him; in order to evade them, he had to jump over the wigwam as if he were a bird flying, but the third time he was caught on the wigwam poles. Then he hung there dangling, smoke-blackened by smoke rising from below.

Then Kuloskap, sitting in the wigwam, says to him: "My uncle, I will make you a chief, the great chief of the turtles. You can bear up (carry) great nations." So he smoked Mikchich. Then his skin gets hard. How he marked him is still visible to this day, and he disembowels him; one thing only, the greater intestine is left. And he (Mikchich) calls out to him: "My nephew you are killing me," but his nephew answers him: "Not so, I am giving you great life. Hereafter you will be able to roll through flame--you can live on land and in the water. Even if they behead you, you will still live for nine days. Even your heart shall beat when taken from your body that long."

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K'matc Miktcitc wulithaso naka nit petcileyik. M'si nit'l w't-awekewi-pawatm'n'l. Wespasa‛kiwik m'siu w'skitapyik k'tonkatowuk. Kuloskapyil w'takinwetakol: "w'kwilwatonyatc tan k't'li-kisi-kiminlokon." W'skinosis'k nikan-apaswuk naka Miktcitc asit naka kalso. Kenok-lo seslakiu m'teaulinwitwiye; w'kweskwidcitwiyan spikwio wunyak'nowak. Katama nimiyau naka molakek pemakwikek, nit et'li-nepahat mūs'l. W't-atckwiman ak'mau‛tik; ketonlitcihi pet-apasilit, tesakw'po mūsuk, et'li-w'tumat et'laskoyo‛tit.

Teke Kuloskap w'tiya: "wenetc nikaniu w'tci-muskesu m'si neke kwenkiskak." Nit eli-petciyak; m'si-te akwami moskwithasoltowuk. W'kislomanya w'nepahanya Miktcitcul naka wulukw'sul Kuloskapyil. K'ti-madcahat Kuloskap, w'tiyokon tanetc elisoltiti‛tit: "amskowas-te-tc m'totwatm'nya k'tci skwut; nit-etc kil k'tsiyakalkon; nidcalukw, k'eliyan kulithasin; nil-etc nt-els'nwâk'n katamatc k'sikakw'siu. Nit-etc w'tep-lotm'nya k'pisdcunlokon; nit k'lakaman: 'mosa nit εleyitc.' Akwam-ketcli k'ti-'elokh'tinya; k'mikakaman; metc-tetc-lo εleyu." Nit eli-h-itek-li petciye naka Miktcitc wulithaso; w't-atyohewiktowan wulukw'sul.

* * * * *

Naka w'pakikalya w'kutsiyakanya naka w'kwulpitot naka wt-et'-lukw'sin, maleyo na. Yut metamkelek skwut w'tokiyan; aptc wikatm'n piyusokol, ip'dc'l teki t'pok. Aptc w'pakikalanya w'nustemya pis-dcuplan. Nit yaka sikte-n'kadek w'tiyan: "mosak nit εleyinoketc. Kamet-up k'noktcektihinya (k'nekakw'sinya) katik k'tcupakalinya?" Nit wedci kis'lotmo‛tit w'matcyatckwimanya. Nit w'tcipkitakw'sin; ayut siki-mikaket; w'ketcupskela epusi; moskaketakw penapskwul; ayut w'tcepsko tahalo wunatminat. W'tepelanya ekwitnok; w'tepho-lanya epas-ak'm. Nit et'li-tcowapake‛tit; w't-et'li-sakyanya elmi-nekemapmatit ketaphalit.

Wespasa‛kiwik wisk'late ke‛kw w'nimi‛tonya et'li-madcetotmowik k'tci penapskwok, tamahal kwaptemin. Niswuk w'skinoswuk wik-wunemya ekwit'n; milawisokinya w'natsakitonya ke‛kw's nit-ta pedci-sokititwesse. K'tci m'nesapskwok emkwute sak-petun, nit Miktcitc elusit et'li-k'salsoket. W'nimiya wetckoyalit; w'ketcitci‛ton w'nadci-wikweloko; w't-atyohewiktowan, elmi-tcowapitepikw'neswa. Metc-te nit teke et'lausit. Metc-te teke m'siu miktcitcuk nemiya‛tit wenil, nit-etc w'tcowapitepikw'nesinya.

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Mikchich rejoices very much and this comes betimes. He has need of all these things. The next day all the men go hunting. He is warned by Kuloskap: "They will try to kill you." The young men go on ahead and Mikchich delays and waits. Then, however, he makes a magic flight; he jumps over their heads. No one sees him and in the strong (thick) woods, there he kills a moose. He drags it to the snowshoe road; when the hunters arrive, he is sitting on the moose, smoking and waiting for them.

Now Kuloskap tells them (ironically): "Someone will come out ahead, all during the day." Then this happens and all are very angry. They decide to kill Mikchich and his nephew Kuloskap. When he is ready to leave, Kuloskap tells him what will happen: "First, they will kindle a great fire; then they will throw you into it; do you, my uncle, go joyfully; you shall not suffer, owing to my power. Then they will plan to drown you; do you beg 'let not this be'. They will arrange it all the more (earnestly); do you fight them; still it shall be." Then what was said comes to pass and Mikchich is glad; he takes leave of his nephew.

So they seize him and throw him in, and he rolls over and goes to sleep, for he is lazy. Then when the fire burns down, he wakes up; he asks for more wood, because the night is cold. Again they seize him; they plan to drown him. Then, as if he were fearful, he says: "Do not let this be done. Is it not better that you leave me alone than that you should throw me into the waters?" On this account, they resolve to drag him on. Then he screams; also he fights fiercely; he tears up trees; he rips up rocks also roots like a madman. They take him in a canoe; they paddle to the middle of the water. Then they throw him in; they stay watching him sink down.

Next day at noon they see something beginning to crawl on a great rock, out yonder as far as the eye can reach. Two young men take a canoe; they paddle out to discover what this might chance to be. On a great rock island one foot high, Mikchich lies there sunning himself. He sees them coming; he knows it is so as to take him; he takes his leave, plunging into the water. He still lives there. Even now all turtles, when they see someone, plunge into the water.

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Miktcitc w'nimian w'niswitidcil; wulithaswi-pemau‛sowuk naka wasis'l w'nimiyanya. Nit li petciye elmi-kisuk-nekiwik, Kuloskap w'nadci-nimiyan w'nidcalkwul naka wasis sastemo. "K'nestowa it'k," Kuloskap medyēwestakw: "katama," Miktcitc-li ketehem: "tcip'tuk Mosikiskw-at'we; katama tan te‛po elikit w'ski‛tap w'nestomowun." Neke Kuloskap it'm: "wauw'n'l weskowutkul;" it'm: 'huwa, huwa;' nit nit metc 'wauwun' Pestumo‛kat'yik eli-witmo‛tit." Miktcitc w't-itm'n: "tan-lo eyik?" Kuloskap w'telkiman walkatm'n tepkwan'k; k'tciyawitc m'skem'n'l. K'matc wulinm'n'l naka w'tasekinm'n'l. Metc-te teketc eli-mikwithamot miktcitcuk eleyats, eli-papyets Kuloskap, metc-te nit Miktcitc elipenatek teke-pemkiskak.

X. Wutcau‛s'n, k'tci Sips eyit La‛tokwesnuk.

W'skidcinwuk-li w'lamsit'muk k'tci sips; w't'li-wiyowal Wutcau‛s'n, nodci-patwet t'lawusu, pi‛tceto la‛tokwesnuk; w't-epin-te sakwi k'tci penapskwok met-alokt'k alokul. Tan etudci madcilkwenowit nit-tetc pets'n.

Neket metc Kuloskap yali-widcyemat w'ski‛tapi; poskiu na nek'm madces-soko w't-oluk w't-atapyil naka w'pakw'yil, sips-soke. Nekw't neke etasikiskakil Wutcau‛s'n wisk-lamsin; adciu pem'lamsin; kesp'n-te neke pedciwesek naka petlamkweso. Katama Kuloskap kisi-yali-sokiu w'toluk (kesena: w't-ekwitn'muk). W't-itm'n: "Wutcau‛s'n wut k'tci sips et'lau‛sit la‛tokwesnuk n't nit elo‛ket."

Kwilwahan, kamatc pi‛tceto eliye naka w'muskowan-li; musk'm epit k'tci penapskwok, wapiyu k'tci sips. W't-iyun: "musumī, katama k't'makithumauyik k'wasis'k (kesena: kwenesek). Kil nit kisit'wun mutc'kiskak, wutcau‛suk; elwe w'sam-menakatcmutnan k'neskiyik." Neket k'tci sips-li k'tehum: "yut ntiyinēp'n wiski nikaniu; pi'tci kis'wukul (kesena: tem'k kis'wukul) meskw wen et'l-ēwestuk, nil-te amskowas notakw'sianp'n; amskowas madcelokp'n n'neskiyik; metcim-tetc-na n'matcelak tan eli-w'lithat'm (kesena:-hod'm)."

Etudci Kuloskap wenak'sit; elsenit pet'kil-te aloki‛kok; w't'li-wikwelal wut k'tci sips, tahalo-tep m'tehesim naka w'kulnulmowan tekwiu w'neski naka w'penekwakan eli-p'sikapskiyak nis'nol k'tci penapskwul. Ni-te na et'li-neklat nit.

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Mikchich visits (sees) his wife; they live happily and a baby they get (see). Then some time afterwards, Kuloskap comes to see his uncle and the child cries. "Do you understand what he says?" Kuloskap says. "No," Mikchich replies, "perhaps he is talking in the Mosigiskw tongue; there is no man living who can understand it." Then Kuloskap says: "He is mentioning eggs; he says _hoowah_, _hoowah_." This the Passamaquoddies still call an egg. Mikchich says: "Where are there any?" Kuloskap directs him to dig in the sand; he will find many of them. He rejoices greatly and wonders at them. Still even now to commemorate what Kuloskap did to the turtles and how he jested, the turtles (Mikchich) lay eggs even to this day.

X. Wuchowsen, the Great Bird who lives in the North.

The Indians believe in a great bird; they call him Wuchowsen the storm causer, gale causer; he is far in the north; he sits upon a great rock at the end of the sky. Whenever he moves, then it blows.

Then Kuloskap was still among men; he goes out alone in his canoe with bow and arrows, hunting birds. Once then Wuchowsen blows very strongly (much) every day; it gets more and more windy; finally there is a gale and tempest. Kuloskap cannot go out in his canoe. He says: "Wuchowsen, the great bird who lives in the north, he is doing this."

To seek him, he goes very far, so that he may find him; he finds him sitting on a big rock, a great white bird. He says to him: "Grandfather, you have no mercy on your children. You have made evil weather here, storms; you move your wings a little too much." Then the great bird answers: "I have been here a very long time; in the old days before anyone spoke, I was heard first; my wings moved first; I will move them as I like."

* * * * *

Then Kuloskap rose up; in power he whirled up to the clouds; he takes along that great bird, as if he were a duck, and he ties his wings together and throws him down where it is split (between) two great rocks. Then he leaves him there.

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Neke wetci-matcyiu w'skidcinwuk yaleletwut nekekiu-tetc; medcimiu mimwîp'n; kakesokniu kakes-pemlokiuyil naka kisus'k; kuspem neke nsamakwan tektcekyak. Etudci-pakw'tek Kuloskap katama w'kisi-w'tahapyatmowun w't-ol.

W'mikwithaman k'tci sipsul; naptc w'matcahan w'nadci-nimian aptc. Eli-te-neklatp'n ni-te aptc elimuskowat Wutcau‛s'n, ip'dc'l askemauso; w't-ewepelan; w'ponan aptc penapskwuk; w't-apkwetowan pesk'wul w'neskiyil. Neke wetci-matcyiu katama tutlams'nikiu tahalo pi‛tce.

XI. Kuloskap w'nektemnes W'skitk'mikw.

Tan Kuloskap matcahat, m'sīu matce-paulasp'nihi tcipinakw'soltili-dcihi; neket nahat matcahat m'sikwek; kiwa‛kwiyik katama akwam'k yali-piswapasiwiyik k'tci‛kok; Kullo katama aptc sekpaulakiu, eli-sip'l nut w'neski tahalo alok w'tepaskakon naka kisus; mudcikit Tcinu la‛tokwesnuk kata mohokauwiyil; katama mudcikidcik weyusis'k, wahantowuk naka k'tci athosis'wuk katama-te t'li-m'skauwauyik kwihi ēyit (kesena: wikit).

Wut Kuloskap aptc akwam'k w't-elkikima w'skidcino tan w't'li-akwami-w'lithasoltilin; katam-lo w'kisi-w'laswiyawi; medci-mudcha‛tit w'skidcin'wuk weyusisuk, kamatc w't'mithasikhawal Kuloskapyil. Malem katama w'kisi-witcyemawi; etudci wikhopalwat sipayakem Minaskik; m'si-te w'skidcin'wuk naka weyusiswuk w't'lianya; metnokak w'tepesin k'tci ekwitnuk (kwitnok); w'skidcin'wuk naka w't-epinwanya teki-te ekwi-nimiya‛tit. Mali-te kisi-k'sikayapma‛tit, metc-te-lo w'not'-wawal elmi-intolidcil; ahadci elmi-wakw'takw'so elmi-pi‛tcek; kespen-te neke sesmi-te w't-ekwinot'wawau. Nit-a m'si-te tciphodcoltowuk.

Naka asekilmokwanya. Weyusis'k nsatw'toltosp'nik peskw'n w't'lat'-wewâk'nowa; nit tan-te wen eli-wewiphauwet, yate nek'm peskw'n elkwiyat aptc k'tuk. Katama aptc mauhewiyik aptcetc yaka Kuloskap apatekwat; aptcetc w'mawema (kesena: wikhopala); netc aptc w'skidcin'wuk w'sankewi-mauyanya. M'si-te ke‛kw w'kiwatceton.

* * * * *

Itaso neke wedci-matcahat Akadik, nit nut wapi Ko‛kokhos elkwiyes et'li-m'tcimka‛kwi‛kok; kat-etc aptc apatcyiu, t'ki aptc notasikwat wu-lithasiktowat Kuloskapyil. Ni-te metc-te-ke lamakwitc metetakw'sit "ko‛kohū," kesena titekul sklunskul w'skidcinmat'wewâk'n'k "n'meskēyin,

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Then after that, the Indians could go out in their canoes all day long; there was always a calm; many days, many weeks and months; (in) the lake(s) then the water became stagnant. It was so thick Kuloskap could not manage his canoe.

He remembers the great bird; and he goes to see him again. Where he had left him, there once more he finds (him) Wuchowsen, because he is immortal; he lifts him up; he puts him again on the rock; he loosens one of his wings. Then afterwards it never blew as (it blew) of old.

XI. How Kuloskap left the World.

When Kuloskap went away, he had got rid of all the terrible monsters; everything had gone then; the Kiwa‛kws no longer wandered wildly in the forests; the Kulloo no longer frightened (man), spreading his wings like a cloud between him and the sun; the evil Cheenoo in the north devours him no longer, nor are evil beasts, demons or great serpents to be found near where he is (lives).

* * * * *

This Kuloskap teaches mankind how to be more and more happy; yet they are not grateful; when the Indians (and) animals became bad, they irritated Kuloskap very much. So then, he can live no more with them; so he makes a feast near Lake Minas; all the Indians and beasts go to it; when it is over, he gets into a great canoe; the Indians look after him until they see him no more. Then after they had lost sight of him, they still hear him singing; it gets fainter as he departs; (until) at length it is not heard at all any more. Then all are silent.

And a wonder comes upon them. The animals used to use one speech together; but now whenever anyone calls (says anything), he uses first one (language) and then another. No more they shall be together again until Kuloskap returns; then again, he will make feasts for them; then again, the Indians will dwell peacefully together. Everything mourns.

It is said, that, after he went away from Akadia, that great white owl went away to the deep woods; he will return no more, until he can come out to welcome Kuloskap. So still in the depths (of the forest) he sounds (his) _kookohoo_, or the horned owl says in

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n'meskēyin." Naka nikt ekwim'wuk nihit w'ketonketum naka w'tēmis, ali katama sankewik sikauyik sp'm'k naka emekeo sapio w'skitk'mi‛kw, w'ses'mi-kwilwahal w'tutemkowal; tcipkitakw'sowuk; yot et'l-ewetutit (ul'mūs sastemo), kenok-lo Kuloskap wetci-matchehe (matchaha) p'mausowâk'n'k, kesena tcenesso w't'li-pemīyan tahalo w'skitapyik.

W'takinwatwasp'ni ekwimo sapi yali-petcitakedcihi, meskw neke madcahakw ke‛kesikt'netc, tan wutc kwilw'hotcil peskwuntc tan eli pawatm'lit w'milantc tan te‛po elipawatik. Teketc ketelkak(?) sikîk'n naka sikikwutc etaso naka pi‛tceyo, nikt-etc atc'wi-litwatmo‛tit tan yokt k'ti-m'skowadcik Kuloskapyil, ketciyawiwusp'nik ekwetcitakwik w'skitapyik. K'notn'nyatc nikt ekwetcitakw'sēp'nik naka eli-t'piya‛tits. (El-ak'notkas Sapa‛tis Gabliel Pestumo‛kat.[2])

Tanik m'sīu w'skitapyik not'mo‛tit Kuloskap w'milwan tan wen eli-pawatek (kesena: eli-wiswit), nohowuk w'skidcinwuk ekwetcitakw'sēp'nik; peskw Wulastukw naka niswuk Panawapskewiyik. El-keplasik pi‛tceyo naka sikîk'n sakleyo tco-w'siknemak; elwik-kesikt'n w'kankem'-nya naka petcosamanya.

Metcesul nikaniu nowuk kisusuk etutik wikilit, w'not'mowanya mete-kilalidcihi w'tēmis; elmi-te wedcwaukomutit kiskakiwik elmi-kintakw'sowuk w'kiladcik ul'musuk naka, nit kisi k'tci kwetcetasikil, muskowanya sak'mawamat w'skitapi naka weyusis.

W'lithaswi-nimiyokowal naka wanyokonya; w't-ekwetcimalkonya ke‛kw-li pawat'muk. Peskw, k'tci w'skidcinwit-li, pawat'm w'nitawi-k'tonkan; sapiko, kenok-lo notothamkweso p'mau‛sowin'wi‛kok, ip'dc'l katama nitawi-k'tonkiu. Nit-li wikw'tum w'n'tau-musenan naka w'nepahan weyusis. Nit Kuloskap milan pipikwate‛sis, m'teaulin'wi pipikwat; m'sī-tetc wen not'k wulsetm'n naka lasnowiu tan te‛po weyusis'l w'nosokakoltc tan wut pitwat'k.

Nit niswewei w'skidcin yaha ke‛kw pawatm'n (kesena: wikithatm'n): "n'musalkon etta epidcik." Kuloskap w'tiyal: "keswuk?" Katama-te kinwelauwiyik; "te‛po tepelotitc, kesena-te akwam'k tepelotitc." Nit elsetwat Kuloskap, katekwin w'lithatmowun, kenok-lo w'lemwikwetot'm;

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Indian speech: "I am sorry, I am sorry." And those loons who hunted for him and were his dogs, they wander without rest up and down through the world, vainly seeking their master; they cry; so they wail (as a dog cries), but Kuloskap goes away from life, or he ceases to wander about like men.

He announced through the loons to those who would come to him already, many years before he went away, that it shall be that whoever will seek him out (in his retirement), he will give to him (that seeker) one thing which he may desire, whatever he may want. Now, although(?) it is hard and terrible and far, (and) those will have to suffer (much) who wish to find Kuloskap, yet there are many men who try. You shall hear of those who resolved to try and what happened to them. (This was related by Sabattis Gabriel the Passamaquoddy.[2])

Footnote 2:

The preceding matter is given by the Indian narrator as told to him by
Sabattis Gabriel. What follows is his own statement.

When all men hear that Kuloskap will give whatever is wanted, three Indians resolved to try it; one from St. John River, and two Penobscots. The way is long and hard, (and) difficult which they must suffer; seven years they journey and they arrive.

* * * * *

At last, being already three months from where he dwells, they hear his dogs barking; as they draw nearer, day by day, the barking dogs get louder and then, after great trials, they find the ruler of men and beasts.

He welcomes and entertains them; he asks them what they want. One, the oldest Indian, wishes to have luck in hunting; he is faithful but he is of small account among the people, because he has no luck in hunting. Therefore, he asks that he may have luck in catching and killing animals. Then Kuloskap gives him a little flute, a wizard pipe; everyone who hears it is pleased and it charms whatever animal it may be, to follow him who plays upon it.

Then the second Indian is asked what he wants: "That women may really love me." Kuloskap says to him: "How many?" He does not indicate them: "Only let it be enough, or more than enough." When Kuloskap hears this, he is not at all pleased, but

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w'milan m'tekwap sakli-k'posepite; w'tiyal: "mosa apkwetokw'tc teki-yaka kikek petciyayun." W'laswelt'm'n naka w'matcahan (w'matcehan).

Nowewei w'skidcin wulapewiu; te‛po eli-wakathema w'skinos; m'sī-te w'mushon εlate tan eli-kisi-siktelmohat w'skidcino; yahan: "ke‛kw-lo kil pawatm'n?" W'titm'n piyemi-tep plisemwiyot(!) tan-up w't'li-kisi-asekw'takw'so. Nit awisiu notaso Wap'na‛kik. Nit, itaso, petci-te teketc notakw't wakesikanketul otcikansul memhawi-setayiu k'tci‛kok w'skidcin'wi‛kok (kesena: w'skitapewi‛kok). Metc-te yo yut naka yot siki m'teaulin kesena asekapyit w'ski‛tap, nit k'tcitci‛takw tan-li p'tcip-taso; tan metcesomit asektakwak tan yokt not'kik tcowi siktelmol-towuk. Nit Kuloskap w't-elkiman nimakw's'weswul k'tci‛kok w'nadci-k'tundon ke‛kw'si wedcpakik nit mi‛tasik el-kuso-asekaso, tahalo nit w'skinos eli-pawatek-li; kinwetowa katama w'sametowun teki-yaka wik'k petciyat. Nit-lo sametakw kat-etc wulilikow'n. Wulasweltum'n naka w'matcahan. Elwik'n'k kesikd'n w'kank'm'nia; nit-lo te‛po elwik'n'k kisuk'niu pawalkwak weswema‛tit el-kiplasik. Peskw te‛po opatc'yat nowi‛tit wik'k aptc.

* * * * *

Wut nit ketonkewin; pipikwate‛sis w'pitsnâk'n'k etek, katekwek w't'mitahat'mo w'mushon'k; yalose k'tci‛kok; tan kwenausit metcimiu-tetc w'musi‛ton pekwet wik'k. Kenok-lo nit pawatkus w'musal'kon epilidcihi motch-te-ka katama w'musnawun w'niswitidcil; katama pi‛tceto εlusso etudci-apkwetakw w'm'tekwap. Sakhino‛tit wulitidcik tahalo wapi plesuk; wiunasoktako wulikoltowuk pilskwesisuk k'si-p'sa-kwi-y-alkikaulutwuk naka siselamsowi piyesomwal wiunasi posoltowuk; yut ukuskwenit, ayot wetcimit; pedci-te hahadciu elmi-wiunasi-posoltowuk. Alo-w'mimiw'la katamatakdcik sutmowiyik; w't-ekwetci-pus-kemin; katamatak. Et'li-al-wulatuk; wikwalamosik(e?). Malem-te metcin(ya); yoktuk el-kwapisidcik w'muskowawal. Tan-lo w't'li-t'piy-anya pilskwesis'kuk, katama tan te‛po elikit w'ski‛tap w'ktcitcitcyawi.

Nit teketc nowewei w'skidcin elmiyat-wulithaso nekw'tokeyiu. S'lakiu-te seslakiu pekes'n w't'lithaswâk'n'k Kuloskap-lo ke‛kw w'mil'ko-nēp'n. Kata-te w'matce-tepithatmowan yohot: "petcyayin yaka k'midcin." Nit-lo w'li w'musketon wedcpa‛kik; wuli-te-na w'midcin naka meskw'tcul w'li-kisi-nit-li-kisi‛tuk, nit etudci-wewitatuk eli-nek'mtc-kisi-asektakw'sit m'teaulin'wi wedcpa‛kik eliyit. Papahantowuk-te w'kis-kiklot'm'n eli-p'k'takwewiyak elm'tni‛kok elm-tcink'mi‛kok; ayot

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he smiles; he gives him a bag tightly tied; he says to him: "Do not open it until you arrive at home." He thanks him and departs.

The third Indian is handsome; only he is a foolish youth; all his heart is set on how he can make the Indians laugh; he is asked: "What do you want?" He says it would please him most, if he could make a strange noise. This (noise) is seldom heard by the Wabanaki. This, it is said, is heard even now in a few abandoned wigwams in the wild woods among the Indians (or: among men). There is still here and there a hard(!) magician or wonder-working man, he (who) knows how to produce it; the sound is so wonderful in quality that those who hear it must laugh. Then Kuloskap orders the Marten to the woods to fetch a certain root which, when eaten, will cause the miracle as the youth desires it, but he warns him that he shall not touch it until he comes home. This being touched will not be beneficial to him. He thanks him and departs. Seven years they journey (out); now only seven days are needed when they return on the trail. (But) one only of the three returns home again.

This is the hunter; his little pipe being in his pocket he does not worry at all in his heart; he goes trough the woods; as long as he lives, it shall always be that he will find venison in his wigwam. But he who wished that women should love him never wins a wife; he does not go far before he opens his bag. Out come beautiful ones like white doves; fair girls surround him with black burning eyes and flowing is their hair; they swarm about him more and more; then, when they kiss him he forbids them; they swarm about him more and more. He orders them not to press him; he tries to escape; it is not possible. So he chokes; he struggles for breath. Then he dies; those passing by find him. What became of the girls no living man knows.

Then the third Indian goes merrily along alone. Suddenly, it occurs to him (sticks in his thought) that Kuloskap had given him something. He does not think that he (Kuloskap) said to him: "When you arrive, you may eat it." So he takes out the root; well then, he eats it and scarcely before he has done it, he knows he can make the magic sound from the magic root which he has. It resounds, it wakens the echoes (where it echoes) in the mountains,

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walskekikil. Malem-te titukul w't-asitemalwal; el-m'lsu aseki kisitowiu; w'natci-palosan; w'petwan; ekwaposet pem-aki‛kok, tcinkemi‛kok todci wuli(t)haso tahalo-te sipsis. Kenok-lo nanakiu s'lakiu tepedci-naskathamso; w'nimiat atuk'l. W'ktci‛ton w'pakw; w'matce-kim'sko-wan; nahate (kesena: nahhateh) ni-te k'ti-p'matkemtuk; katama kisi-kulnesiu m'teaulin asektakw'sowâk'n nit el-takw'sit. Tahalo mutc'hanto witakw'so. Atuk elm't'kwawa. Nit w'skinos etudci-nipskatwet.

Petciyat Panawapskik apasi siktelamo kekeskw lauto-wikwinwan. Nikt'k lo nikani w'skidcin'wuk sapapyoltidcik amskowas; katama w'talwetonya. Nit kekeskw w'lithaskakon w'mushonik. Nit-lo elmok-nekiwik akwami naskathaso. Ni-te na w'si-wau‛sin; matcahan k'tci‛kok w'nadci-nephasin.

* * * * *

Ni-te na tcipila‛kw (kesena; Pamole) pekw'solitwan wutci aloki‛kok naka w'madcahan lamkik. Nit milats nit asektakwak; nit eyik et'li-piskatek. Neke w'tci-matcyiu, katama k'tcikwesiw'ya w'skitapewi‛kok.

Metekut yut atcmowâk'n.

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in the valleys; also the swamps. Then Screech Owl answers him; he feels that he does it wonderfully; he goes along proudly; he blows; he walks on through lands (and) valleys as joyful as a little bird. But, by and bye, he begins to get tired; he sees a deer; he takes his bow; he starts to get it (the deer); then he wishes to shoot, (but) he cannot keep the magic wonder song from sounding. Like devils he calls. The deer bounds away. Then the youth curses.

When he arrives at Penobscot, half starved, he is of little worth to cause laughter. These people, the ancient Indians, are moved to laughter at first; they fail not. Then he feels a little joy in his heart. But as the days go by, they get more and more tired of him. Then he tires of himself; he goes to the woods to kill himself.

Then the air-sprite (or Pamole) swoops down from the clouds and carries him off to the lower world. There it is permitted (given) to him to make the magic sound; that is the place where it is (all) dark. Then afterwards, he is known no more among men.

End of this tale.

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SERIES 3.

XII. W'skidcinwi Wahant Malikapiu.

Wisikyik keseyok n'kani eleyiks, setayiu m'ni‛kok (for Ms. mihikook) sepayiu siposis'k, wiki‛tit Apistanutc naka Tiyum; ya-te wikwam yut nadc(i)-epinwuk naka w'k'm'swal nit'l na wiklokotidcil. Wut Tiyum wawapiu ketonkesko; wut-lo Apistanutc maleyo petciu-te yohot ekikatkik piyeskum'n'l ni kalotwal eli-wulihaswi-kwewilit kisos'l. Nit-li sapye tan elewutasik kis-amilkasik wiyus, nitetc medcimiu nek'm et'li-wuskowe‛tit.

Nit lit'piye nekw't pemkiskak Tiyum w'nepahan muwin'yil; w'n'ka-yatckwimal nekw't-te elnasit (kesena: elwulet); katama hotmithotmi-wun w't-asman yohot katama esm'kokihi katama-te-na wulasweltemo-tiuyik. W't-iyasin naka-te w'tiy'n w'k'mus'l: "εleyotetc katetc w't'li-nimi‛towun Apistanutc, katetc-na w'pesetmowun, katamatc na w'sami-lowesiw'n; mosa wen w'lak'notetc eli-wulelmokyikw." "Ah-ha-li," asiteut'm kweskwesūs "n'kwus; wiski wuli-nest'm'n."

"Wapakosism'n wakesso. N'wikwela wapakosism'l, kisi‛to-wakwes-yi‛kw nil-etc n'kuspala naka n'kasakwahan wedcitc katama wewi-nakw'tonuk ke‛kw kisi‛to-wakwutek; nit-etc na eli-weswiphok." Yut teketc kis'leyo, kenok-lo nit maleyit tcilmetek mauyamkil tahalo ketonlat weyusis, wuli-ketcitonwiu apsi kinweluswâk'n tan etek kitci-yawik p'miptasik naka makwalsim'k skwuswuk naka etlakmitetasik midcwâk'n.

Metc-na m'teaulinwiu; te‛po-li puskemelko witapyil wikek; te‛po eli-tēwapit; nimi‛ton elakwik muwinewei. Nit petciyamit w'k'mus'l Tiyum w'tapatcithan skwuswul. Ni-te eli-k'sahat wikwam'k petak-w'heso (w'tci-notyakw'heso) w'lakw'tek wiyus. Eli-k'siyapit, p'sente w'lakw('tek) wiyus. Pokumk (MS. pekemk?) noki-w'lasweltem'n. Eli-ponot w'tekw'sin w'simokan wikwam'k (wikek). Nit sepa‛kiwik k'tci‛kok w'nisusanya; m'si ke‛kw w'leso.

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SERIES 3.

XII. The Indian Devil, the Mischief Maker.

Long ago, when it was long ago, behind the islands near a brook, dwell Marten and Moose. They each occupy a wigwam here and their grandmother looks after the house. This (fellow) Moose is clever and he hunts; this (fellow) Marten is lazy just like those who plant corn and are pleased when the sun smiles pleasantly. So that when they call for the preserved meat, he (Marten) is always present.

* * * * *

Now it chances one day that Moose killed a bear; he brings back (only) one load, (as) he does not wish to feed those who do not feed him nor thank him. He says to himself and he says to his grandmother: "Let it be that Marten shall not see it, not smell it, not taste it; let no one tell him of our good luck." "Yes, indeed," replies the old woman, "my son, I understand very well."

* * * * *

"Our kettle is broken. I will take his kettle; when we have cooked in it, I shall wash it and wipe it, so that he may not know what we have cooked in it; then I shall return it." So she does this, but the lazy one, who frequents feasts like a hunter of beasts, knows well from a small indication that it is a large load and that, when one borrows kettles, one cooks food.

* * * * *

He is always a wizard; he just steps into his friend's house; he only peeps in; he sees lying there a bear-skin. Then comes Moose's grandmother to return the kettle. When she enters the wigwam there arises a smell from it of well cooked meat. When she looks in it, it is full of well cooked meat. Abistanooch gently thanks her. She, put to shame, flees to the wigwam. So, on the morrow they go to the woods together. Everything is well.

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Nit-li pekesin Apistanutc tahalo-tep aptc k'tuk; neke peskwun pemkiskak petcosan pi‛tcetek naka nekw'tokatek kuspem pem'tenyi‛kok. W't-elmelkin; nokeyu (kesena: noki-w't-elmelketasinen) tahalo pussis. Setayiu pemapskek akhotetol piswimin'l. W'not'm'n metyelmoltin (kesena: siktelmoltin) naka metepe‛kipotekakyotakw'soltowuk pilskwesis'k; w't'li-t'kasmoltowuk kuspem'k naka yoktuk lampe-kwinoskwesis'k w'kasut'wawa w'skitk'mikw'hino. Nimi‛towan w't-elkwet'wâk'nowal el-akwe‛kil sepayakem naka kwilwapman w'linwayik. Apistanutc kikemiu kwuskasin, katama nimiyan, tahalo apistanutcwei, tekiu kisi-kelnek pitinek w't-elkwet'wâk'nowal, ip'dc'l na nek'm pilwapwiu.

Nikt lampekwinoskwesis'k, tan etutci m'senmako‛tit w'skitapyil w't-elkwet'wak'nowal, nit-etc w'tepelmokowal-tetc. Apistanutc w'ketcitciya elmatotilit wunak'messo naka k't'kik piswin'wuk (kesena: pis'wip'mau‛-sowin'wuk), ip'dc'l w't-elkwet'wâk'nikowa, nit ēyik eli-pilwitpusolti‛tit.

Apistanutc nit eli-kisi‛ton; w't-ah'li-s'nodci-kwaskw'hin; tcipkweta-kw'so. Lampekwinoskwesis'k not'wa‛tit w'kayoltowuk; w'nosokwanya kisi-k'matnumkotidcil elsewuti‛tit. Wut Apistanutc wulinwadcil na tem'k tetmikadcil. Ni-te eli-wetcwautekat te‛po kekeskw w'sumat-petahal. Nit nikaniu w'skidcin'wuk eli-sekwa‛tit m'teaulino. Ni-te tekwotc w'kisi-niswinya. Kamatc asekithaso etutci seslaki kiskatek. Ni-te w'metcinewi-wikwiyan. Sankewi madcephan. Nihit-li k't'kihi Apistanutc weswi-milan'l peskemotidcil.

Nit na Tiyum wuli w'skitap-e naka wulimato; petciyat w'nimiyan Apistanutcul kiskat'mal; w'not'm'n kis-eltakwak. W'titm'n; "wulesitc; katama sikiyiu; nit tahalo te kis-kiskat'man." W't'lian kuspemsis'k elm'tni‛kek elm-apsi‛kek pis'wim'ni‛kok; nek'm-te na w'nimia nakskwi yaltekw'holtidcik el-peknamautoltowuk; milipn'ltoltowuk tahalo-te hamwiyat(i)dcik nemessuk nsamakwan'k. Nek'm etudcilwahats neke wikwetowan w't-elwket'wâk'nowa yohot ket'maki lampekwinoskwesis naka w'madce-kwaskw'hin.

Yut'l piyemi-te w'linwadcil nit'e temk tetmikatcil; aptci eli-kisithatik w'pekisi‛ton ketc-elo‛ket; w'pakikatm'n kininakw't epus; w'tukman wunyak'nesis'k. En wahat w'kespi-nepahan (kesena: w'metcimtaha). Nit Mūs (kesena: Tiyum) wedci skat kiskat'muk.

Apistanutc w'niswitidcil k'ti-wesweso; k'ti-nimia w'p'mausowinum. Apistanutc w't'li-opemwiwiyal w'nadciphan w'tsekeswus naka w'niswinya. En nit w'madc'han eliats-te ewedci‛to elm'tni‛kek, elmapski‛kek

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So then it befalls Abistanooch as it might any other; one day he comes to a far and lonely lake in the mountains. He steps softly; he treads like a cat. Behind a rock are grape-vines. He hears giggling and young girls are splashing together in the water; they are jumping in the lake, and these are water-sprites who avoid dwellers on the earth. He sees their clothes which lie on the bank and he picks out the one he wants. Marten slyly creeps up--no one sees him--as is Marten's fashion, until he can seize in his hand their clothes, for he is gifted with magic power.

* * * * *

With regard to these female water-sprites, when men take their clothes, then they will be able to subdue them. Marten knows the custom of fairies and other airy beings (or supernatural persons) because in their clothing, there is where their power lies.

Marten does this; he runs along the shore; he whooped. The water-sprites, when they hear him, are angry; they follow him who has stolen their robes. The one Marten desires overtakes him first. Then as she approaches, he taps her very slightly on the head. Thus the ancient Indians conquer witches. So then they are married. She is very much astonished to be married so suddenly. So she faints. Quietly he carries her off. To those others Marten gives back their charmed clothes.

Now Moose is a good man and good natured; when he comes and sees Marten married, he hears the tale. He says: "It is well; it is not difficult; it is as if I were married already." So he goes to the pond in the mountains, in the rocks, among the grape-vines; he then sees the maidens, as it were, jumping about and splashing; they are sporting like mad fishes in the water. He, being inflamed at once, takes the clothes of these poor water-sprites and he starts to run off.

The one whom he desires most overtakes him first; so he resolves to finish what he is going to do; he takes a big club; he smites her on her little head. So he kills this one accidentally (or: he kills her suddenly). Then Moose is not married.

Marten's wife wants to return and see her people. Marten suggests that he fetch a sister (and) that they marry. So he goes as he went before to the mountains, to the rocks to the pond behind the grape-vines.

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kuspemsis'k setayiu elehotek piswimin'l. Ni-te aptc w't'li-kisitkwenan lampekwinoskwiy'l; w'madcephan, na w'niswinya.

Nit kamatc Tiyum skat w'lithotmowun. W'tiy'n Apistanutcul w'mi-lan'p'nil'p nit'l metcelewey'l (kesena: amsk'wasewey'l) w'niswitidcil. Apistanutc kata w't'li-w'lithotmowun. Tiyum w'h'monsa-ntotmuwan; metc-te Apistanutc w't-esamowal. Tiyum w'tatc'wi-iwal peskowul kesena Apistanutc w'nadciptowan'l. W't'li-asitemal Tiyum madcesokit K'tci Ap'lowew'k nit-li w'lithotmasit. Tiyum etudcilwahat; wikwi‛ton k'tci epus; w'nosokwan Apistanutcul. Nit-te na w'k'ton'ltinya (kesena w'kolnutinya).

Apistanutc w't'li-noki-asitemal w'p'mal-malsapkweyalswan'l; w'tutel-wal Tiyum'l w'sîk'n'k. Nit wetci madcehe-wuli-mat'nti‛tit kakesokniu. Etasi-w'lakwiyikil swankuswuk naka w't'litonya n'sanakwil; wespasa‛kiwik w'p'mutinya.

Yok'k lampekwin'wi nisumodcik kata wewetaunia nit elikwik mat'n-towâk'n. Nit etutci kwilwato‛tit tan w't'li-kisi-semalusinya. Nekw't wespasa‛kiwik Apistanutc na(ka) Tiyum kwinte-k'ti-nepatowuk. Api-stanutci-skwiy'k etutci-madcephowe‛tit pi‛tceto. Nit-li sapiye nekiyak metetakw'sit Tcipila‛kw pis'wi p'mau‛sowin pi‛tceto w'tcestowa; spi-takw'so sakhoset nipauset; n'kwutokeyiu m'siu w'sk'dciu; Apistanutc nikt nisumodcihi olesinya tesakwihi mosikuk wedci-panaptasik k'tci‛kok; alusmo‛tit, w'tesakyanya p'ses'mo naka askowinanya tahalo-tep wasis'k elo‛ke‛tit.

Peskw w'tiyan k't'kil: "teketc-up-lo yokt p'ses'm'k w'skitapewi‛tit-sup'n, tan wut-up-lo kil niswiyekw? Ntetapo mekwát weposesit." "Nil-up-lo ntetumniswinen-up wisawatwet, ip'dc'l nil n'mosadcin k'tci p'ses'm'k." Te‛po nit w't'li-papitya. Nit wespasa‛kiwik tekiya‛tit (to-kia‛tit-li), m'skaswuk aptc kiskat'muk tahalo elnowitasik te‛po kulus-wâk'n. Wut pawatkus seskatwelidcil, eli-apskapit, wutak nisusmatidcil, wulapewiu w'ski‛tap; w'tiyokon: "menakatc, wekitwinetc n'm'kunwo-hosut." Nut-lo k'tuk it'kus: "nolinwa mekwatwesit," tokiat madcesit, w'not'wal wenil metyēwestolidcil: "menakatc, k'sokatekmowintc wusis-kwe-n'pisun." Nit'l nit apsatwelidcil p'ses'm'l, nit'l pawatkesp'nil; kamatc puskelinakw'so k'takw'h'mosis; apsakikwaso naka matciktcepute w'siskol. Ni-te eli-pawatmo‛tits, nit-te-na eli-pedcyamko‛tit.

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Then again he captures a water-sprite; he fetches her off, so they marry.

Then Moose is very much dissatisfied. He says to Marten that he should give him this last one (or the first one) as his wife. Marten will not consent. Moose begs him hard; still Marten refuses him. Moose must have one or Marten must get him one. He replies that Moose may go to Hell, if this pleases him. Moose gets very angry; he takes a big club; he chases Marten. So they become foes.

* * * * *