Chapter II: Part 2

Well, then, as he wandered along the shore of the ocean, Gluskabe killed a whale and when he had killed the whale he went to inform his uncle, the Turtle. Then he said to him, “Great luck! Killed a whale.” So he told his uncle, “And also we will go and get it, the whale meat.” So accordingly they went, went to the ocean; and when they arrived there where the whale lay they took as much of it as they wanted; and when they had taken it they placed it to one side for a while and that Turtle called together the birds, as many kinds as there were in all the world, and they came along flying in droves. On account of their number the ground fairly shook and, moreover, they fairly covered up the sun by their numbers. Then they all came flying together and ate because they were invited to the feast. Then the Eagle was the chief of the birds, and close by here where he sat was the Turtle. Then that Turtle took out his knife and he cut the buttocks off from the Eagle, this chief. Even then the chief did not feel that his buttocks had been cut off. Then this man, the second chief, a captain, said to his chief, “Who then has done such a deed to you, belittling you? We are all insulted.” Then they all became angry and they laid a plan what to do to the Turtle so as to kill him. Thereupon, immediately they (prepared to) attack him. Then the Turtle took the feathers of the bird and fanned himself, for which he said, “Wing is his fan, wing is his fan,” because he was using a wing as a fan. Then Gluskabe said to his uncle, “By so doing you have done wrong, indeed, cutting the buttocks of the chief. For soon they will attack us.” Then he said, “On account of it, what shall we do?” So he said, “In the meanwhile I will build a nest in this tree.” Then Gluskabe built a nest and he said to his uncle, “You shin up the tree.” Then the Turtle tried to shin up, but he was not able to do it; not able to shin up; so he said, “Dull are my heel claws.” Then Gluskabe took hold of him, the Turtle, and he tossed him up into the nest. And when they were in the nest they sat down to pass off water. Then the Turtle said, “How am I going to urinate up here?” Then Gluskabe said to him, “Extend your buttocks over the edge of the nest.” Then, accordingly, Turtle urinated water, which ran down below. Now the warriors discovered it (where Gluskabe and his uncle were hiding) and their captain looked up and he saw Turtle in the nest. Thereupon, he shot an arrow at him and brought him down. Then he said, “Bad stooping coward, bad stooping coward.” But where the Turtle fell on the ground there he disappeared, and they made a search for him but could not find him. And the captain hunted all about. Soon he saw a bark vessel upside down. Then he kicked it over, and found the Turtle. Thereupon they held a council over him and it was decided that he should die. Then said the captain, “What, then, shall we do with you?” The second chief spoke and said, “We shall have to cut him up in pieces.” Then said the Turtle, “Not me; that will not kill me.” Then he said (the captain), “Then we shall burn him up.” Then again said the Turtle, “Not me; that will not kill me.” Then they all said, “Then we shall drown him.” Then that Turtle said again, “That will kill me.” Immediately they grabbed him to kill him. Well, in a little lake they were going to throw him. From the place where they dragged him the earth was torn up and furrowed, where they hauled him. But at last, here in the lake, they threw him into the water, that Turtle; then he sank, his back down and belly up, like a dead animal. But he riled up the water with his paws, and then when it was all muddy he poked his head out of his shell from the water and then he cried out, “Oh ho! as for you all, your earth kills you, but as for me my land does not kill me.” Then the birds heard him, that Turtle, by the noise of his screeching, and they rushed upon him, these warriors, and they chose one that was an expert diver. They selected the loon. Then this one dove down for him. When he had done this the second and the third time he found the Turtle. And thereupon they threw him ashore out upon the ground, and they knocked him dead, the Turtle, and that is the end of my story.

C

Then Gluskabe went away from there to the ocean. And he followed a river up as far as the great divide (the frontier between New England and Canada). There he started up a moose and this moose started to make away among the rivers in the direction of Penobscot Valley. Pukdjinskwessu knew that he was coming, for she could sense it, being a magic woman. Then she wanted to plague Gluskabe, for she wanted to scare away from him the moose so that he could not kill him. But that Gluskabe knew it, that Pukdjinskwessu, how she wanted to plague him. So he thought, “On account of this, you will not see me passing by.” Accordingly, that Pukdjinskwessu wandered all about to see if she could find out whether anyone had gone by. But she could see nothing except how the tracks of his snowshoes were left on the bare ledge. For a long time she followed the tracks, but at last she lost the tracks of Gluskabe, because he commanded, in his mind, that she could not find him. Then Gluskabe went down to a river, and he saw the very moose he was following; and he shot at it, and there it fell, the moose. And while he was falling he went up and skinned it, and after he had skinned it he took out its intestines. Then he threw them to his dog. He threw them where the moose was killed. That is now called “moose buttocks” by the people. And as the intestines of that moose were stretched out there they showed white underneath the water. And even, now and forever until the end of the world, they will be white.[60] That is as far as my story goes.

[60] Neptune stated that Gluskabe threw the moose’s head to a place which became known as “Musα̨dáp,” “Moosehead,” but he did not know where this was. This is also the native name of Moosehead Lake, which may have been the place indicated in the story. (Cf. Jos. Laurent, New Familiar Abenakis and English Dialogues, Quebec, 1884, p. 216, and Maurault, op. cit. p. IV.) Gov. Newell Lyon, of the Penobscot tribe, added that this is probably the upper end of Islesboro (formerly Long Island) in Penobscot Bay. This still has the name We·ni·α̨ŋgánik “Has a head” in the Malecite language, probably having been named by some Malecite. At Castine Head, where the lighthouse is now, is a place called Madə´ŋgαmαs, “Old homely snowshoe.” The Indians claim that this is where Pukdjinskwessu gave up her chase, the same story occurring in the Penobscot. In several large crevices in the ledge here are the marks of two snowshoes, one a regular one, the other a woman’s shoe, short and round.

D

Here comes my story of that Gluskabe. Then wandering about the ocean he started in a canoe and when he had worn this out, his canoe, he thought “I shall stop until I build another canoe.” And accordingly he looked for a birch tree, a straight one. Then he cut it down, and when it fell down, that tree, apparently it nearly fell upon him. He had difficulty in being able to run away from under it. So he thought, “Never again will you fall on and kill anybody.” That big branch he took hold of it and switched this birch tree right away along its whole length. He kept on switching it and now it will forever be marked while there are people living in the world. This is the end of my story.[61]

[61] The “eyes” in the bark of the white birch are the blisters caused by Gluskabe’s switching. Such an explanation is very common in northern and northeastern Algonkian mythology. (_Cf._ S. T. Rand, Legends of the Micmacs, p. 67, and F. G. Speck, Myths and Folk-Lore of the Temiskaming Algonquin and Timagami Ojibwa, Memoir Anth., Series No. 8, Geological Survey of Canada, p. 83.)

HOW A HUNTER ENCOUNTERED BMULE´, VISITED HIS COUNTRY, AND OBTAINED A BOON

Ni·ga´ be·səgwəda´ alnα̨bα´ ki·wadi·eli´n nda´tαmα ke´gwi And once a man went hunting not anything

nami·təwi´ ni·gayu´ pe´mose`t si·bu´k` ni´obe´dji·gada`dusəmi`n he could see and soon he came to a river then he grew thirsty

nspi·wi.´ bawadji·´ α̨dabi´t ni·yu·´ gi·zi·´ abi·´t` at the same time because of it he sat down and here after he sat

ni·yu·´ ugada´wəs·əmi`n ni·gełα´ ni·´yu. udli·´dαpsidoda`mən here he was going to drink and so here here stooped down

yunəbi´k lagwi·wi·` ni·yu·´ nəbi·´k wəda´li·na`mi·hαn here water toward and here in the water there he saw

aweni´li´l` eləwe´gwi·na` pmauzəwi·´n´u`k li·´nαŋgᵂzu` ndaganowa´ somebody like really a human being resembling but not that

wᴐ·we´lmα̨wi·a`l` aweni·wa´ ke´nəwagi·zi·` una´ nodaməna`l he knew him who that but that he had heard of him

ni·aweni·´ eli·gi´t` sak`hi·wa´ bmulε·´ negani·´ wudji·am`ki´n that one was like behold Bmule´. Then he got up

ni· wənα̨´djigαntłα̨zin u`wa alnα̨be´ ni·gi·zi·´gα̨tłα̨zi`t` then he went and hid himself that man and after he hid

ni·yu·´ dα̨´dəbi·nawα`n yuli´l wi·dα̨ba`l`[62] dαni·dji·´wədla`dake`n then as he noticed him this his friend what was he going to do

ni·gewa´ bmulε´ ni·wədji·´pənα̨dawe`n i·yu·´ abazi·´k ni·gat·e·´ then that. Bmule´ Then he climbed here in a tree at once

eli·nawα´nt` yuli´l` alnα̨ba´l` eli·taləs·əmi·´t` yu· si·bu´k it appeared like this man as he saw lying here in the river

ni·agəma´ egəmα´t·atci·` α̨si·dai·wi´ ogado´`səmi`n ni·yu´ that one where he also in his turn he was going to drink, then

wi·zα̨wi·´mani·`m[63] ge·´lada`k ni·wikwənəmə´n ni·yu´k·i·`k his gold in his mouth and he took it out and here on the ground

ubᴐ´nəmən ni·wa´lnα̨bε`´ gi·zi·ne´mitα̨ŋk`ᵂ ei·gadənə´k he lay it then that man when he saw it where he hid it

i·yuwədo´nαk ni·yuwədli·dəhα̨zi´n nα̨dji·´kəmodənα´n ni·geła´ here in his mouth and he thought to go and steal it. So accordingly

ni·yu´ mα̨djegᵂzi`n walnα̨bε´ abαk·skadai·wi·` wadji·nda´ then he started to crawl that man flat on his belly so that not

wewᴐ̹·lα´ŋk`ᵂ yuli´l` wi·dα̨ba´l` ni·gαn·i·´ gi·zi·be´sudji·wi·` he would know it this his friend then when he had come near

pedji·gwəzi·´t ni·gi·gi·mi·wi·´ uwikwənəmə´n wi·zα̨wi´mani·` coming crawling slyly he took it the gold.

ni·wa´gizəs·əmi·`t wabmulε·´ elα̨bi´t ni· ndα`tαmα̨` unami·´towα`n Then when he had drunk that Bmule´ looking there not, he saw it

wi·zα̨´wimani·`m ni·yu´ ga´dagi`dəhα̨zi´n ni·wədli·´dəhŋzi`n his gold. Then he began to think about it and he concluded.

“eli·kəmo´dənamα`k`.” ni·ganəwowa´ bmulε´ məde´oləno ogwa´ “So it is stolen from me.” And then that Bmule´ was a magician it was said

ni·gan·i·´. yu´t·e ni· no´ləmi·wi·` udli·´gelosi`n ni·udi·damə´n and then right there that abroad he spoke aloud and he said,

“ni·dα̨bε´ kmi·´li·n·əba ni· nəwi·zα̨wi·´mani·`m ki·yandaba´ ke´gwi· “My friend, give me, do, that my gold you can not anything

kdla´wakek·towα´n ni· ni·a´ pma´uzowαŋa`n. ni`· si·bi·wi· you make use of it that mine life. Now also

ndaba´ nzi´p`ki·ngi·zi·tcani·ła`n`tamα̨`. a´yagα`ntedji·´ nabi·´wi· can not I very long can stop anywhere. Pray unless that soon

mi·li·ane´ ni·mi·li·ane´ kule´ləməgwawi`n nəwedji·´ you give it to me and if you give it to me you will have good luck for that

kəməs·e´ltodji·` mani·´ medji·mi·wi·´ αnda´ nadi·e´ləwαŋga`n you will have an abundance money always not hunting

kəne`´nodahαmə`.” ni·udi·łəgu´n yuli´l` a´lnα̨ba`l` “ni· you will lack.” Then he was told this man “Now

gədα̨´ badji·`mi·l·α`n kəwi·zawi·´mani·`m ni·genowa´ moza´k I will give you back your gold but then don’t

pa´tcwuli·k·a`tc” ni·udi·łəgu´n “nda`ba´ keba´tcwəl·o` cheat me.” And he was told “Can not cheat you

ni·gα̨de´kse´gəzi·yanε` ni·ga´ a´ida tes·α̨dewα npəs·kwanə`k` if not you are afraid of me and well mount upon my back

ni·gəzα̨´ŋgəlα̨badji`n pi·´t·adji· kəse´łα̨bənα`.” ni·geła´ walnαbε´ and hold tight for exceedingly we will go fast.” Forthwith that man

udes·α̨dawa´n ubə´s·kwanə`k yuli´l` bmula´l` ni´·wa mounted his back of this Bmule´. Then

umα̨´djełα`n ktci·´mədeolənu` ni·gα̨da´k e´dudji·ełα`nt` he went away the great magician even so traveling

wabmulε·´ pek·i·´lα̨begwa`si·məgi·` ni·gi·´zi· met`ki·wi´k wa´ that Bmule´ could rise in the air. Then when to the end there

obe´djiłα`n i·yu´ ede´li·bezwo`got bmulaiki·´ li·wi·tα̨zu´. he came here there he brought him to Bmule´’s country as it is called.

ktaha´n·dwi· mədeolənowa`k ai·yi·di·´t ma´ǫwi· baskwε·´ Great magic shamans are there together just at noon.

payα̨di·´t yugi´k mədeolənowa´k ma´ǫwi· gau´ldowak They came these shamans together they slept.

ni·yuli´l` bmula´l` pεzwogo´t ni´t·e yuk·i´k Then this Bmule´ bringing him right there to this country

ubu´nəgu`n ni·ude´łəgu`l “yudala´di·eli·` təmakwa´k he was put down and it was said to him, “Here hunt beavers

si·bi·wi·´ wunəgi·gwa´k ni·kwi·wi·zα̨dji´n wi·biwi·´ also otters so hurry and get ready just

ngedα´mkip·o`de[64] kda´tcwi· ayi·´n ni·gi·za´di·eli·ane` at one o’clock you must stay and after you have hunted

ni·gəbəs·i·ha´dasi`n nabawi·´ ni·t·atci·´ ko´lα̨bekhα̨da`mən you skin them quickly and then at once bundle them up well

kəmade´gənoma`k ni·ni·ebla´ tek·a´ ndatcwi·´l·os·e` nda´ba your hides until then there I must go it will not be

sipki·wi·´ ni·dji·nəbaya´n esmadji·´ to`k·u´ldewi·a`k ktci·mədeolənowa´k long time and I will come before will they wake up great shamans

nədji·´kəmαdja`ləlα´n mi·na´ wa´dənαla`n” ni·geła´ ni·gat·e´ so I will carry you back again (to) where I got you.” Accordingly at once

wa yuli´l`. wi·dα̨ba´l` ela´gəki·mgo`t ni·wi· hwi·zα̨dji´n that this his friend as he was told then he hurried

ni·gat·e´ nunadi·e´ləwα̨mα`n wunəgi·gwa´ si·bi·wi·´ təma`kwa´ and at once then he hunted and packed them otters also beavers.

ni·gi·zi·ni·łα̨ni·´ kipke´`tαhα`nt ni·yu´ bə´s·i·hada`s·i·łαn After he had killed he cut off some meat and then he skinned them

nabi·nαŋgwa´t ki·ni·´ eli·wi·za`ke´k ni·ga´ wᴐ̹·lαbek·hα̨da´mən quickly it seemed very much he hurried and then he bundled them up well

umadegənoma´ ni·gi·zi·´ ki·zα̨dji·´t eli·dəhαzi·´t “ki·zi·ε´t·o´ his hides and after he was ready he thought, “It is after

nahən´i·´ nəgwədα´mki·p·ode·` α̨gełαt·e´.” ni·ga´nowa now about one o’clock surely.” And then he

wədli·dəhα̨zi´n “ni·dα̨bε´ nowa´neləmu`k`ᵂ” ni·ganowanda´ thought, “my friend said what was true.” And then not

tαnetu´l`. la´k`ᵂhε·ki·` wedji·bayα`nt yuli´l` wi·dα̨ba´l` did not know how far he came from this his friend

wəs·a´mi·wi·`tc nd´at·egəne` ki·zi·djanabi·wi·` wa ayagαnt·e´ because also not he could stop that since

we´dji·wi·` mε·łαntde´ spəmə´k` sala´k·i·wi·` ni· unodamə´n always traveling in the air. Suddenly then he heard

saŋkhi·mαmα´ntkami·`gip·ode`k eli·dəhα̨zit ebəgwatcε·t·o´ coming out earth trembling, thinking on account of it

gadi·me´t`kami·ge` e´dudji·sαk·pa`tαŋgwa`k saki·´yulil` the world was about to end so much it was noisy, but behold this

wi·dα̨ba´l` sαŋkhe´łα̨li`t ni·ga´t·e pedji·´gədahi·t wa bmulε·´ his friend coming along out and then came jumping that Bmule´.

ni·udi·´damən wa a´ida bmulε·´ “nabawi·´ tes·i·´gədahi`n nbə´skwanα`k Then said that well Bmule´ “Quickly jump upon my back

gi·zi·na`´ni mədeolənowa´k amku´ldowa`k.” ni·geła´ ni·wa´ it is already time the shamans wake up.” Accordingly then he

udes·i·´gədahi´n pə´s·kwanα`k. yuli´l wi·dα̨ba´l` sε·wi·yu´ jumped upon his back this his friend with here

umadegənoma´ tαnławe´i· ki·za´di·eli·`t ni·wa´ omα̨´djełαn his hides as much as he had hunted. Then he started off

bmulε·´ ni·t·atci·´ tα̨ławe´i· e´dudji·łα`nt pek·i·wi·´bi·wi·` Bmule´ and then like so fast going only just

lαmbi·gwa´hasi·de` ni·gi·zi·´ obesogu´n wa´də nogo`tα`p ntami·´ he imagined it then after he warmed up his belly and his head first

neni·gan·i·´ gi·zi·be´swogo´t ni·udi·´łəgun “nd´atci. mi·na´ there as formerly when he brought him then he was told “Not ever again

kəne`na´mi·hodi·`p·əna` kenowadji·´ kədaskami·´ wule´ləməgwewin we will see each other but also you forever will have good fortune

nəwedji·´ kwenα̨´wəzi·a`n” ni·t·atci·´ notlo´`kαŋga`n ume´tα̨begəs·i`n. and so you will live long.” And here my story is ended.

[62] Used in a somewhat humorous sense.

[63] Lit. “yellow money,” mani´, “money” borrowed during early English contact.

[64] Literally “once move (sun)” referring to division of portions of the day.

HOW A HUNTER ENCOUNTERED BMULE´, VISITED HIS COUNTRY AND OBTAINED A BOON[65]

FREE TRANSLATION

Once there was a man who went hunting but he could not find anything. Soon he came to a river and as he had become thirsty, he sat down and after he had sat down, he was about to drink. While he stooped down toward the water, there in the water he saw some one’s reflection really resembling a human being, but one whom he did not know but of whom he had heard. Behold he was like Bmulε´, and at once the man got up and hid himself and after he had hidden, he watched to see what the other, his friend Bmulε´, would do. Then he climbed into a tree. Then the other, whose reflection he had seen in the water while lying on his face, that one in his turn was about to come down and drink. He had a piece of gold in his mouth and he took it out and laid it on the ground. Then the man, when he saw where Bmulε´ had hidden it after taking it from his mouth, thought that he would go and steal it. Accordingly, the man started to crawl flat on his belly so that his friend would not see him, and when he came near, crawling slyly along, he took the gold.

[65] A St. Francis Abenaki tale, given by C. G. Leland and J. D. Prince (Kuloskap The Master, New York 1902, p. 236), rather closely follows this narrative, though in the St. Francis story “P’mula” gives magic eye-rings of a snake to the hunter.

Pəmu´la seems to be known locally among the western Wabanaki. To the St. Francis Abenaki he is a bird-like monster which flies from one end of the world to the other in one day. He can hear the merest mention of his name if anyone calls him. (Cf. Maurault, op. cit., p. 574.) In Penobscot mythology, Pəmu´le, “Comes flying,” is believed to heed the appeal of men. Once a year he flies across the sky, propelling himself with bull-roarers, giving three cries; one at the horizon; one at the zenith, and one at the other horizon. He may be stopped by an ascending column of smoke and will then grant supplications for aid.

The concept is interesting as an element of religious and social fabric among related western Algonkian. Among the Algonquin and Ojibwa of Ontario, the creature is known under the name Pa·´guk` (Timiskaming) (cf. F. G. Speck, Myths and Folk-Lore of the Timiskaming, Algonquin, and Timagami Ojibwa, Memoir 70, Anthropological Series No. 9, Geological Survey of Canada, 1915, p. 22) and Pa·´gαk (Timagami) (ibid., p. 81). The beliefs regarding him are similar to those of the Wabanaki; though the Timagami believe his appearance to be an omen of death. With the Menomini “Paˣkaˣ is a flying skeleton ... corresponding to the western Ojibway Pägûk” (A. B. Skinner, Social Life and Ceremonial Bundles of the Menomini Indians, Anthropological Papers of the American Museum of Natural History (1913), Vol. XIII, pt. 1, p. 83).

On the northern plains, however, among the Plains Ojibwa, “Pägûk, a skeleton being with glaring eyes which is sometimes seen flitting through the air,” is the dream patron of a cannibal cult (Windigokan), the members of which perform in a mask costume and blow on whistles. The functions of the society are to heal disease and to exorcise demons. Taboo associations have become centered about the society. (A. B. Skinner, Political Organization, Cults, and Ceremonies of the Plains Ojibway and Plains Cree Indians, ibid., Vol. XI, Part VI, pp. 500-505.) The Plains Cree had the same society (Skinner, ibid., p. 528-529) and so do the Assiniboine (R. H. Lowie, The Assiniboine, ibid., Vol. IV, Part I (1909), pp. 62-66), who also designate the dance by a cognate term Wiᵂtgō´gax. This series of cases makes me feel that we have here a case of more recent elaboration from a common Algonkian idea, the result of a tendency toward socialization on the Plains, where the cannibal cult evolving out of the flying-head conception has taken on the characteristics of the crazy dance of the Arapaho, Gros Ventre and the others of this region.

Then when Bmulε´ had finished drinking, returning for his gold, behold he could not find it and, thinking about it, he reached a conclusion. “So it is evidently stolen from me.” Now that Bmulε´ was a sorcerer, and so right there he spoke aloud into the air and said, “My friend, please do give me back that, my gold, for you can not make any use of it. That is my life. Moreover, I can not stay long in any one place. Pray do give it back to me quickly and if you give it to me you will have good luck, for that you will always have an abundance of money and you will not lack in hunting.” Then the man spoke to him and said, “Then I will give you back your gold, but then don’t cheat me.” And he, Bmulε´, said, “I can not cheat you. If you are afraid of me so now mount upon my back and hold tight to me for very fast we shall go.” Accordingly the man mounted upon the back of Bmulε´ and the great magician started off traveling so fast, because that Bmulε´ could even rise in the air, and then they came to the end where he brought him, Bmulε´’s country, as it is called. Great magicians lived there. Just at noon time these magicians assembled at that place and slept together. Then this Bmulε´ bringing him right to this country put him down and said to him, “Here you may hunt beavers and otters. So hurry and get ready. Just until 1 o’clock you can stay, and after you have hunted, skin your game quickly and bundle up your hides. Until then I must go somewheres. It shall not be for a long time and I shall come back before the great magicians wake up, and carry you back again to the place where I got you.” Accordingly at once the man did as his friend told him and he hurried on with it and he hunted beavers and otters and after he had killed them he cut off some meat and skinned them, quickly he proceeded with haste and then bundled up his hides, and after he was ready he thought to himself, “It must now be about 1 o’clock surely.” And he thought again, “My friend said what was true.” But he did not know how far his friend had to come from, forasmuch as he could not stop anywhere since he was always traveling in the air. Suddenly then a great trembling he heard arise from the earth and he thought on account of so much disturbance that the world was about to come to an end. But behold it was this his friend coming along. Then Bmulε´ came bounding up and Bmulε´ said, “Quickly jump upon my back, it is already time for the magicians to wake up.” Accordingly then the man jumped upon his friend’s back with his hides that he had secured, and Bmulε´ started off going so fast that one could only imagine it. Then he brought him to where he had been formerly. After he had warmed up his belly and his head, he said, “Never again will we see each other, but nevertheless you will forever have good fortune and besides you will live long.” And here my story is ended.

THE ORIGIN AND USE OF WAMPUM

Tanławe´i· aida´ dane´dudji· bodawa´zi·mα`k`ᵂ ni·nawa´ Accordingly well then whenever they held a council then there

utai·nα̨´ məde´olinowa`k ni·dαni·´ εkwαmpsa·´nəhi·di·t yu´gi·k there were shamans and how according as they were strong these

məde´olinowa·`k ni·uda´li wewełα´n aweni·´ mliksani·da´ shamans there they were known who is powerful.

ni·gizi·´ bodawazi·mα´k` ni·ubə´s·kwəletαmαnα` ni·udαm`hadi´n And after they councilled then they lighted up their pipes and all smoked.

ni·wa´ ktci· məde´olinu` gesta´ p`kwudetαmα´nt ni·wᴐ̹·bα̨´bi· And this great shaman each time he drew upon his pipe this wampum

so´gahazo` wudji·´ wudonα´k[66] w·ᴐ̹bi·gα´k ni·wa´ məde´olinu` fell out from his mouth (if) they are white then that shaman

tebα̨´bwi·wi·` edutsani·`t ni·wα̨·bα̨bi´m ebas·i·wi·´ wᴐ̹·bi·´gən medium so powerful this his wampum half white

si·bi·wi·´ ebas·i·wi·´ elwe´mkwi·gə`n ni·wa´ nodas·ani´t and half reddish then this least powerful

məde´olinu´ neləwε·´ mkazewi·gə´n wᴐ̹·bα̨bi´n ni·nawa´ shaman almost blackish the wampum. And then

yugi·´k məde´olinowa`k tanyu´gədji· sekᴐ·´sidji·`k ni·gi·gədji´ of these shamans how this one will win the other ones

peme´ltodetci·` wᴐ̹bα̨bi·´ ki·zi·wədα´mhadi·hi·di·da` having the most wampum after they have all smoked

məde´olinuwa`k ni·tα̨´ławe`i· kadawi·´ wələs·tα̨wα̨`di·hi·di·de` shamans. Then whenever they want to make a treaty

yugi·´k ni·zᴐ·k·ami·´gəsowa`k ni·wətambe´nkek·tona` wᴐ̹·bα̨bi·´ these two nations then they exchange in payment wampum

ni·l·α´mpskahα̨zu` kədəgwabi·zu´n ni·dalα´mpskəhα̨zu` ni·zno´l beads worked into a belt designed into two

wəldji·a´l` eli·danławei´ gi·zi·´wələ`s·tawα̨`dəhi·di`t nda´tαma hands meaning as they have agreed to the treaty no (more)

mαdα̨be´k`ᵂ nda´tci· gadona´ldi·wi·a`k ni·askami·wi·` ni·a´tci· fighting and not hunting one another forever And that

nimsi·wi·´. is all.

[66] The narrator added that some old woman would catch the beads in a receptacle as they fell from the magician’s mouth.

THE ORIGIN AND USE OF WAMPUM

FREE TRANSLATION

Accordingly, then, whenever they held a council there were shamans there. And according to their strength among these shamans it was known who was the most powerful. After they held their council they lighted their pipes and smoked. In the case of an exceedingly great shaman every time he drew upon his pipe, wampum fell from his mouth. If the wampum was white, then it denoted that the shaman was of medium power. If the wampum was half white and half reddish it denoted the least powerful shaman. But if, in the case of a shaman, his wampum was almost black, then he would win over these shamans, the others who had the most wampum, after the shamans had smoked their pipes. And so whenever these two nations wanted to make a treaty they gave wampum to each other as a payment, the beads woven into a belt designed with two hands, meaning that they had agreed to the treaty and would fight no more and forever would not hunt one another down again. And that is all.

WAWENOCK DRINKING SONG

In the following text, obtained at Tadousac from Joseph Nicolar, a Wawenock descendant affiliated with the Montagnais, we have a type of song common among the Penobscot and the other Wabanaki tribes and known as “Lonesome songs.” Owing to his unfamiliarity with the language the informant has used some forms which are not very clear.

ni· tα̨ be si·´s tαn wedo sa´n
My little friend whence comest thou,

net·e´ tala´gwi· wi·´ gwe nǫ´ da nǫ´
In that direction “Long town”?[67]

ni· tα̨ be si·´s tαn wedo sa´n
My little friend whence comest thou,

di· wa´ di· no´ pαm se´ gwe nǫ´ da nǫ´
Lonesome(?) ledge “Long town”?

ni· tα̨ be si·´s a we´li· si·´s
My little friend his little navel

ni· tα̨ be si·´s kαmi·´li·ti·n
My little friend give me some

bu tai´ a li·p san bet gwe nǫ´ da nǫ´
Bottle fill up please “Long town” (?)

di·wa´di· ta´ wi· wi·´ gwe nǫ´ da nǫ´
Lonesome “Long town” (?)

[67] For the want of a better explanation it seems that the song refers to some place called “Long Town” (gwenodana´, “long-town”), probably in Canada. The expression gwe nǫ da nǫ may, however, be a verse ending having a value similar to Kuwenodinu, “It is long O,” occurring in a Passamaquoddy song recorded by Professor Prince. (Cf. The Morphology of the Passamaquoddy Language of Maine, Proceedings of the American Philosophical Society, Vol. LIII, No. 213 (1914), pp. 115-116-117.) In still another Passamaquoddy song given by Leland and Prince (Kuloskap, The Master, pp. 308-309), there is an untranslated stanza ending anigowanotenu. These independent occurrences of the burden in question seem to attest to its antiquity in the Northeast.

INDEX

=Abenaki Indians=
retirement of, to Canada =43=: 175.
territory occupied by =43=: 170.
_See also_ =Abnakis=; =Abnaquies=.

=Abenaki of Becancour=, a synonym of Wawenock =43=: 173.

=Abnaquies=
tribes composing =43=: 170.

=Anasagunticook=, location of =43=: 170.

=Apoosaguntacook=
mention of =43=: 170.
original form and meaning of the name =43=: 173.

=Ausummowett=, sagamore of Aroosaguntacook =43=: 174.

=Becancour=
Indians residing at =43=: 169.
native name for =43=: 169.
origin of Indians at =43=: 171.

=Birch Tree=
myth concerning =43=: 189.

=Bmulé=
myth concerning =43=: 193 _sq._
various conceptions of =43=: 193.

=Cannibal Cult=, of the Plains Ojibwa =43=: 193.

=Carribas=, location of =43=: 170.

=Conference at Falmouth= =43=: 174 _sq._

=Crazy Dance=
reference to =43=: 193.

=Culture Hero=
myths concerning =43=: 180-189.
of the Wawenock =43=: 177.

=Dances=
traditional, of the Wawenock =43=: 177.

=Dress=
of ball players, myth concerning =43=: 157.

=Dummor, _Gov._ W.,= treaty made by =43=: 174.

=Falmouth=, conference at =43=: 174 _sq._

=Gluscap=
the culture hero =43=: 177.

=God=
Wawenock synonym for =43=: 180.

=Hunter=
the, myth of =43=: 193 _sq._

=Jacques Family=, mention of =43=: 176.

=Kennebec=, forms of the name, with meanings =43=: 170.

=Lake St. John=, Wawenock descendants at =43=: 176.

=Legends=
of Norridgewock mission =43=: 173.

=Loron=
a Penobscot chief =43=: 174.
origin of the name =43=: 174.

=Marriage=
customs, Wawenock =43=: 177.

=Masta, Henry=, information furnished by =43=: 177.

=Memmadgeen=, a Wawenock chief =43=: 174.

=Moose=
myth concerning =43=: 188 _sq._

=Moosehead Lake=, native name of =43=: 189.

=Names, Personal=
of the Wawenock =43=: 175.

=Neptune, François=, informant, mention of =43=: 171, 173, 177.

=Neptune Family=, information concerning =43=: 176.

=New England Tribes=
extinction of =43=: 168.

=Nicola Family=, information concerning =43=: 176.

=Norridgewock Indians=
expedition sent against =43=: 172.
forms of the name, with meanings =43=: 170.
mention of =43=: 170.
mission among the =43=: 172.
political independence of =43=: 175.

=Ojibwa, Plains=, cannibal cult of the =43=: 193.

=Passamaquoddy Indians=
present home of the =43=: 169.

=Paterramett=, a Wawenock at Falmouth conference =43=: 174.

=Penobscot Families=, territory held by =43=: 170.

=Penobscot Indians=
peace made by, for absent tribes =43=: 174.
possible union of, with Wawenock =43=: 171.
present home of =43=: 169.

=Penobscot Language=
material on, reference to =43=: 177.

=Philip Family=, information concerning =43=: 176.

=Phonetic Notes= =43=: 178, 179.

=Quinoise=
a Wawenock at Falmouth Conference =43=: 174.
possible origin of the name =43=: 174.

=Rasles, _Father_ Sebastian=
account of death of =43=: 172 _sq._

=Rosier, James=, Indians described by =43=: 172.

=Saawerramet=, a Wawenock at Falmouth Conference =43=: 174.

=Sachems=, list of, signing Falmouth treaty =43=: 174.

=Sagadahock=
forms of the name with meanings =43=: 170.
the territory of the Wawenock =43=: 170.
use of the word =43=: 171.

=St. Francis Abenaki=
origin of the term =43=: 173.
tribes constituting =43=: 169.

=St. Francis Indians=, independent of the Wawenock =43=: 175.

=St. Lawrence River=, Wawenock descendants on =43=: 176.

=Sheepscot=, local name for Wawenock =43=: 172.

=Sokokis=, location of =43=: 170, 173.

=Toxeus=, sagamore of Norridgewock =43=: 174.

=Transformer=
myths concerning =43=: 180-189.

=Treaty=
of Falmouth =43=: 174.

=Turtle=
myths and lore concerning =43=: 187 _sq._

=Wabanaki Group=
present status of =43=: 169.
treaty of, with the English =43=: 175.

=Wampum=
myth concerning =43=: 196.

=Warinakiens=, a synonym for Wawenock =43=: 172.

=Wawenock Tribe=
dialect of, now obsolete =43=: 177.
family names of =43=: 176.
gradual drift of =43=: 172.
habitat of =43=: 170 _sq._
history of =43=: 171-175.
location of =43=: 170.
loss of the name =43=: 175.
material culture of =43=: 176.
meaning of the name =43=: 169, 171.
part taken by, in Indian wars =43=: 174.
political independence of =43=: 175.
population of =43=: 175.
present survivors of =43=: 169.
proper name of =43=: 169.
removal of, to Becancour River =43=: 173.
settlement of, on Becancour River =43=: 175.
social organization of =43=: 176.
synonyms for =43=: 171.

=Waymouth=, _Captain_ ----, reference to =43=: 171.

=Wenerramett=, a Wawenock at Falmouth Conference =43=: 174.

=Woosszurraboonet=, sagamore of Wawenock =43=: 174.

[Transcriber’s Note:

Inconsistent spelling and hyphenation are as in the original.]

End of Project Gutenberg's Wawenock Myth Texts from Maine, by Frank G. Speck