{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_49951/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_49951","id":"gutenberg_49951","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/49951","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Wawenock Indians -- Folklore","Wawenock language -- Texts"],"text":"WAWENOCK MYTH TEXTS FROM MAINE\n\n  BY\n\n  FRANK G. SPECK\n\n\n  The texts are published with the permission of the Division\n  of Anthropology, National Museum of Canada\n\n\n\n\nCONTENTS\n\n\n                                                                    Page\n\n  Introduction                                                       169\n\n  Phonetic note                                                      178\n\n  Glusk\u03b1\u0328be\u00b4 the Transformer                                         180\n\n    Glusk\u03b1\u0328be\u00b4 creates himself and competes with the Creator         180\n\n    The Turtle insults the chief of the Birds; Glusk\u03b1\u0328be\u00b4 helps him\n      to escape; mountains are created; and again Turtle escapes\n      by getting his captors to throw him into the water, but is\n      finally killed                                                 181\n\n\n    Glusk\u03b1\u0328be\u00b4 becomes angry with the birch tree and marks it\n      for life                                                       185\n\n  Glusk\u03b1\u0328be\u00b4 the Transformer (free translation)                      186\n\n  How a hunter encountered Bmule\u00b4, visited his country and\n    obtained a boon                                                  190\n\n  How a hunter encountered Bmule\u00b4, visited his country and\n    obtained a boon (free translation)                               193\n\n  The origin and use of wampum                                       195\n\n  The origin and use of wampum (free translation)                    196\n\n  Wawenock drinking song                                             197\n\n  Index                                                              821\n\n\n\n\nILLUSTRATION\n\n\n  PLATE 13. Fran\u00e7ois Neptune, the last speaker of the Wawenock\n    dialect                                                          169\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT\n\nPLATE 13\n\nFRAN\u00c7OIS NEPTUNE, THE LAST SPEAKER OF WAWENOCK (1912)]\n\n\n\n\nWAWENOCK MYTH TEXTS FROM MAINE\n\nBy FRANK G. SPECK\n\n\n\n\nINTRODUCTION\n\n\nIt is one of the laments of ethnology that the smaller tribes of the\nnorthern coast of New England faded from the scene of history before we\nwere able to grasp the content of their languages and culture. At this\nlate day practically all have dwindled below the power of retaining\nthe memory of their own institutions--their link with the past.\nNevertheless, some few groups along the coast have maintained existence\nin one form or another down to the present. In regions somewhat more\nremote, the tribes of the Wabanaki group, hovering within the shelter\nof the northeastern wilderness, successfully struggled through the\ntrials of the transition period, preserved their oral inheritance, and\neven, to a considerable degree, the practices of their early culture.\nHere on native soil still dwell the Penobscot and Passamaquoddy. On the\nwestern and southern boundaries of Maine the Wabanaki bands escaped\nextinction only by fleeing to Canada, where their descendants now\nlive at the village of St. Francis. Of the tribal names included in\nthis group, however, one in particular, the Wawenock, has long been\nreckoned among the obsolete, though several times the suggestion had\nappeared in print that the Indians residing at Becancour, Province of\nQuebec, might be its survivors. In 1912 my interest in possibilities of\nthe sort culminated in the intention to follow up this source myself.\nThe results were extremely gratifying, for during the winter\u2019s visit\ntraces were uncovered of those eternal values of native language and\ntradition, which happily were still preserved in the memory of Fran\u00e7ois\nNeptune (pl. 13), one of the Wawenock men. My object in the following\npages is to present part of the literary material obtained from him, to\nwhich I have prefixed a sketch of the tribe\u2019s history.\n\nThe proper name of the tribe is, however, _Wali\u00b7na\u00b4kiak_, \u201cPeople of\nthe Bay country.\u201d[1] The term is current among the Wawenock survivors\nof to-day, as well as among their neighbors and former allies, the\naffiliated tribes originally from southern Maine, which now constitute\nthe St. Francis Abenaki.\n\n[1] J. A. Maurault, Histoire des Abenakis, Quebec, 1866, p. VII, gives\nWolinak as the native name of Becancour, offering his idea of its\nmeaning as \u201criver which makes many detours.\u201d\n\nNotwithstanding the fact that we have nowhere any definite information\non the exact boundaries of the Wawenock in their old home, it is\nevident from Penobscot sources that the Wawenock territory began where\nthe Penobscot family claims[2] ended, a short distance west of the\nwaters of Penobscot Bay. This would give the Wawenock the environs of\nSt. George\u2019s Harbor and River, and all the intervening coast as far as\nthe mouth of Kennebec River, since the latter is mentioned as their\nwestern boundary. A difficulty confronts us, however, when we try to\ndetermine how far northward into the interior the Wawenock claims\nextended. From geographical considerations, since the region which is\ntypical of the coast extends inland about 30 or 40 miles, we might\ninfer that the hunting grounds of the tribe extended at least as far.\nThe additional fact that the Penobscot territory spread out westward\nas we go toward the interior, and that they knew the Norridgewock\nand Aroosaguntacook as their immediate western neighbors, would then\nleave the general tract from the headwaters of St. Georges, Medomac,\nDamariscotta and Sheepscot Rivers and Togus Stream, all east of the\nKennebec River, and southward to the coast, to be regarded as Wawenock\nterritory. The Wawenock have been already definitely assigned to the\nSheepscot and Pemaquid,[3] which would seem to have been at about\nthe center of their habitat. That their territory was also known as\nSagadahock (S\u03b1\u014bk\u0259de\u00b4\u0142\u03b1k, Penobscot) is shown by a statement giving\ndifferent local names to parts of the Kennebec River--names which\ncorresponded more or less to the names of local bands--as follows:\n\u201cAransoak, Orantsoak,[4] Kennebec River from the lake (Moosehead Lake)\nto Norridgewock. Below Skowhegan it was called Canebas or Kenebas[5] to\nMerrymeeting Bay, thence to the sea, Sagadahock.\u201d[6]\n\n[2] These were the Penobscot families of Mitchell (Lobster) and Susup\n(Crab), who held the immediate shores and surroundings of Penobscot Bay.\n\n[3] Maine Historical Society Collections, Vol. IV, p. 96, 1858. \u201cThe\nAbnaquies occupied country between Penobscot Bay and Piscataquis River\nand were divided into four principal tribes, viz, (1) the Sokokis\non the Saco River, (2) the Anasagunticook on the Androscoggin, (3)\nthe Carribas or Kenabes on the Kennebec, (4) the Wawenocks on the\nSheepscot, Pemaquid, etc.\u201d\n\n[4] Norridgewock, Nal\u03b1\u00b4dj\u0259wak, \u201cRapids up the river\u201d (Penobscot);\nNaw\u03b1dzwa\u00b4ki (St. Francis Abenaki); Nawi\u00b4\u00b7dj\u0259wak (Malecite), Nashwaak\nRiver, N. B.; and also what may be evidently another form of the\nname Newichewanock in New Hampshire. The proper name for the band is\nNal\u03b1djwa\u00b4kiak (Penobscot), Naw\u03b1dz\u0259wakia\u00b4k (St. Francis). A. E. Kendall\n(Travels through the Northern Parts of the United States in 1807-8,\nVol. III, N. Y., 1809) gives the term as \u201cNanrantawacs\u201d (p. 52), which\nhe says implies \u201cstill water between two places at which the current\nis rapid.\u201d J. D. Prince (Some Passamaquoddy Documents, Annals New York\nAcademy of Science, XI, no. 15, 1898, p. 376) translates nanrantsouack\nas \u201cstretch of still water.\u201d\n\n[5] Kwun\u00b7i\u00b7beg\u1d42 \u201cLong water\u201d (Penobscot). The form of the proper name\nwould be Kwun\u00b7i\u00b7begwiak \u201cpeople of the long water,\u201d but we do not\nencounter this in the documents. Maurault (op. cit., p. IV and 89) has\nan interesting and very probable opinion on this term. He suggests as\nan origin Kanibesek, \u201cqui conduit au lac,\u201d chaque ann\u00e9e au temps de\nla grande chasse de l\u2019hiver les Canibas se rendaient en grande nombre\nau \u201clac \u00e0 l\u2019original\u201d (Moosehead Lake) en suivant la rivi\u00e8re K\u00e9n\u00e9bec.\nC\u2019est pour cela qu\u2019ils appelaient cette rivi\u00e8re \u201cle chemin qui conduit\nau lac.\u201d\n\n[6] S\u03b1\u014bk\u0259de\u00b4\u0142ak, \u201cwhere the river flows out\u201d (Penobscot). See also\nFather Rasles (Jesuit Relations, 1716-27, vol. 67, p. 197), Sankderank.\nKendall, who traveled this country in 1807 (E. A. Kendall, op. cit.,\npp. 143-144), gives the same names Schunkadarunk and Zaughe\u2019darankiac\nand translates them correctly as \u201cmouth of the river\u201d and \u201cpeople of\nthe mouth of the river.\u201d Maurault (op. cit., p. 77) differs from others\nin giving the form \u201c\u2018sakkadaguk\u2019 \u00e0 l\u2019endroit o\u00f9 le terrain est plat et\nuni.\u201d The proper name S\u03b1\u014bk\u0259de\u0142awiak, \u201cpeople of where the river flows\nout,\u201d is known among the Penobscot to-day and has been frequently used\nby authors in referring to Indians at the mouth of the Kennebec and\nAndroscoggin Rivers, or better, as Kendall states, to \u201cthe people of\nthe common mouth of Kennebec and Amariscoggin, that is the Sagahoc of\nthe early colonists.\u201d (Kendall, op. cit., vol. III, p. 144.)\n\nBearing upon this is the fact that part of the St. Francis band\nresiding near Durham, Province of Quebec, until recently preserved the\nlocal name kw\u0259n\u00b7a\u00b7\u00b4mwiak, \u201clong point people.\u201d This has been thought\nto be possibly connected with the term just given. Joseph Laurent[7]\nassigns the same name (Kwanah\u00f4moik) to Durham and gives the meaning\n\u201cwhere the turn of the river makes a long point.\u201d It is evidently,\nhowever, a later name acquired by these St. Francis families after they\nhad settled at Durham.\n\n[7] New Familiar Abenakis and English Dialogues, Quebec, 1884, p. 210.\n\nIn ancient times the tribes on the coast of Maine extended into the\ninterior, but were more or less locally identified with the mouths of\nthe rivers and the large bays. The Wawenock were then located southwest\nof the Penobscot, whose proper territory on the coast only surrounded\nPenobscot Bay. According to tradition among the Penobscot, their\nnearest relatives, the Wawenock, as we shall henceforth call them on\npreferred authority,[8] are definitely remembered as W\u03b1\u0328li\u00b7\u00b4naki\u00b7ak,\n\u201cPeople of the bay country,\u201d because they were located on the shores\nand in the country back of what is now known as Sagadahoc. This\ncountry lies southwest of Penobscot Bay and includes a number of\nsmaller bays from St. George\u2019s Bay, in Knox County, westward to the\nmouth of the Kennebec River, embracing Lincoln and part of Sagadahoc\nCounties. The Penobscot also refer to the inhabitants of this region\nas S\u03b1\u0328\u014bk\u0259de\u0142a\u00b4wiak, \u201cPeople of the mouth of the river\u201d (Sagadahoc),\nthe term being evidently another name for the Wawenock. At the present\ntime, not having held any contact with the Wawenock since their removal\nto Canada early in the eighteenth century, they know the tribe only\nby name. There is some evidence, however, in one of the family names,\nNeptune, which occurs among both the Penobscot and Wawenock, that\nduring this period some of the latter may have joined the Penobscot or\nvice versa.\n\n[8] Various spellings for the tribal name have been given at different\ntimes by different authors, occasionally even in the same work. Among\nthese occur such forms as Weweenock, Wewoonock, Wewenock, Wewonock;\nthe differences being evidently due to illegible handwriting in the\nmanuscripts and to the usual whims of orthography.\n\nFrom these sources we can derive a fairly definite idea of the Wawenock\nhabitat and also two of the tribal synonyms.[9] Sagadahoc seems to have\nbeen a commonly used designation for both the country and people.\n\n[9] It seems a bit strange in passing along over the literature of\nthis region to note that Maurault, who seems to have known Wabanaki\nhistory and ethnology very well, did not mention anything of the\nterm Wawenock in his chapter on the establishment of the Abenaki at\nBecancour. (Maurault, op. cit., chap. 7.) He does, however, say that\nthe Indians at Becancour were Abenaki and Sokokis who came previously\nfrom Damisokantik, which term he correctly derives from Namesok\u00e2ntsik,\n\u201cplace where there are many fish,\u201d later changed to Megantic, the\npresent name of a large lake near the Canadian boundary. It may be\nremarked that tradition supports this assertion, for the Wawenock\ninformant, Fran\u00e7ois Neptune, says that his grandmother knew that some\nof her people came from there, and that the families at Becancour\nformerly had hunting grounds there.\n\nIn the matter of the first European contact with the tribe it is\nprobable that Captain Waymouth in 1609, when he encountered the Indians\nwhile riding at anchor off the coast of Maine, in what is now thought\nto be George\u2019s Harbor, encountered men of the Wawenock. The chances\nare, however, about even that they were Wawenock or Penobscot. We may\nassume in either case, nevertheless, that some of the descriptions,\nwhich the scribe of the expedition, James Rosier, left us, refer to the\nWawenock, because subsequently during his sojourn in the neighborhood\nhe met a great many natives, concerning some of whom he has given\nconsiderable information.[10]\n\n[10] A True Relation of the Voyage of Captain George Waymouth (1609),\nBy James Rosier, p. 67 et seq. (Early English and French Voyages\n(1534-1608) in Original Narratives of Early American History.)\n\nSubsequent historical literature contains nothing, so far as I could\nfind, until about a century later when the Wabanaki tribes of Maine\nhad become hostile to the English colonists in Massachusetts. Father\nRasles, the Jesuit missionary who took charge of a mission in 1690,\nfounded at Norridgewock several years before, mentions the tribe as the\nWarinakiens.[11] An estimate for this year states that the Sheepscot\n(a local name for the Wawenock) had 150 men and the Pemaquid 100.[12]\nThe Wawenock were one of the tribes to be represented in the mission\nat Norridgewock, which was some 50 miles from the heart of their\ncountry.[13] During this period the Wawenock appear to have gradually\ndrifted northward toward the interior, probably in order to associate\nmore closely with the Christian proselytes of the Norridgewock and\nAroosaguntacook.[14]\n\n[11] Mass. Hist. Soc. Colls., 2d ser., Vol. VIII, p. 263 (1819).\n\n[12] New England Historical and Genealogical Register, 1866, p. 9.\n\n[13] Rasles, in a letter to his brother written at Norridgewock in 1723\n(Jesuit Relations, 1716-1727, vol. 67, pp. 183-195), speaks of a tribe\nof \u201cAmalingans,\u201d who evidently lived near the sea, whom he converted.\nIs it possible that he meant the \u201cWarinakiens\u201d?\n\n[14] That the Indians at the mouth of Kennebec River were not always on\nthe best of terms with the bands up river appears from a reference in\nJesuit Relations for 1652, quoted by Maurault (op. cit., p. 8), saying\nthat the latter had been on the point of declaring war on them.\n\nMention is made of a withdrawal of some of the Indians in 1713\nto Becancour, Province of Quebec, which probably refers to the\nWawenock.[15] Another notice, dated 1717, gives under the name of\nWawenock, a total of 15 men; the same source stating that in 1726 those\nat \u201cSheepcut\u201d numbered 3 and at \u201cPemaquid\u201d 10.[16]\n\n[15] Handbook of American Indians, Bull. 30, Bur. Amer. Ethn., part 1,\np. 881.\n\n[16] New England Historical and Genealogical Register, 1866, p. 9.\n\nAs regards the mission at Norridgewock, Father Rasles was accused\nof attaching the tribes so warmly to the French cause that they soon\nbecame regarded as dangerous enemies of the English colonists. In 1724\nan expedition was sent against the Norridgewock, which resulted in the\ndestruction of their village, the dispersion of the tribe, and the\ndeath of Rasles.[17]\n\n[17] Handbook of American Indians, Bull. 30, Bur. Amer. Ethn., part 2,\np. 83.\n\nMuch has been written, both by English and French historians, showing\nthat Father Rasles was murdered and mutilated by the English in this\nunfortunate massacre,[18] but another version of the affair is related\nby the Wawenock informant. In this it is claimed that Rasles secretly\nbetrayed the mission to the English.[19]\n\n[18] The original account of this event is by Father de la Chasse,\nQuebec, 1724, cf. Jesuit Relations, 1716-1727, vol. 67, pp. 231-238.\nMaurault (op. cit., pp. 403-404) also gives an account of the same\nbased on Charlevoix, Histoire G\u00e9n\u00e9ral de la Nouvelle France, vol. iv,\npp. 120-121, and Bancroft, History of the United States, vol. ii, p.\n122, and Chi\u00e8tien Le Clercq, \u201cFirst Establishment of the Faith in New\nFrance,\u201d translated by J. G. Shea, New York, 1881.\n\n[19] The legend runs as follows: When the English came to Norridgewock\nthe French priest sold the Indians to the English. The English gave him\na bag of gold and they promised that he should not be killed when the\nattack was made. On that day he called the Indians into the church,\nbut one of the old women (the Malecite call her Pukdji\u00b4nskwes\u00b7) warned\nthem not to go, as she had had a presentiment of trouble. Her folks\nridiculed her, saying that she was silly with old age. When they had\ngathered in the church the English attacked and the old woman was the\nonly one to escape, taking with her her grandchild on a cradle board\nand swimming Kennebec River. The rest of the people were killed. During\nthe massacre one of the Indians tomahawked or shot Rasles in revenge.\nThe same story, strange to say, is well known among the Penobscot and\nthe Malecite. Among the Penobscot there are supposed descendants of\nthis grandchild, whose name was B\u00e1mzi\u00b7, according to an historical\nlegend.\n\nAfter this unfortunate event the Wawenock who still dwelt there moved\nfrom Norridgewock with their relatives, the Aroosaguntacook[20] allies,\nwho became known thereafter as the St. Francis Abenaki. The Wawenock\nnever became so thoroughly incorporated with the St. Francis Indians as\nto lose their identity as did the other bands from southern Maine. They\ndid, however, share in the general term Abenaki, and were designated in\nlater accounts as the Abenaki of Becancour.\n\n[20] The original form of this term is alsiga\u00b4nt\u03b1gwi\u00b7ak, for which the\nfollowing three meanings, depending upon the translation of the first\ntwo syllables, have been assigned by different authorities. The Indians\nof St. Francis, the Aroosaguntacook themselves, suggest in explanation\n(1) \u201cpeople of the river abounding in grass,\u201d deriving the first part\nof the term from a\u00b4lsi\u00e0l, \u201criver grasses,\u201d and -gan, \u201cabundance of,\u201d\nand (2) \u201cpeople of the river abounding in shells,\u201d from als, \u201cmollusk\nshell.\u201d The related Penobscot generally render the name (3) \u201cpeople of\nthe empty house river,\u201d taking alsigan to mean \u201cempty house.\u201d There\nseems to be on etymological grounds about equal reason for all the\nsuggestions, so far as can be shown. Different writers, according to\ntheir extent of knowledge or opinion on the matter, have favored one or\nthe other of these interpretations. For instance, Maurault (op. cit.,\npp. 272-273 and p. VII) inclines to interpretation (1). Prof. J. D.\nPrince (American Anthropologist, n. s. Vol. IV, p. 17 (1902)) favors\nthe third, and quotes Gill (Notes sur les Vieux Manuscrits Abenakis,\nMontreal, 1866, p. 13) as showing the same opinion. The second\ninterpretation receives favor from Joseph Laurent (Lola), \u201cNew Familiar\nAbenakis and English Dialogues,\u201d Quebec, 1884, p. 206.\n\nAccording to their own traditions of the removal,[21] the Wawenock\ninformant says, they reached the St. Lawrence River opposite the mouth\nof St. Maurice River, having probably come down the St. Francis River\nfrom the south. The place is known in Wawenock as Noda\u00b4w\u03b1\u014bg\u03b1\u014bk, \u201cPlace\nof the dance.\u201d[22] The exiles, who were of course obliged to recognize\nthe territorial hunting rights of the Algonquin proprietors,[23] are\nsaid to have asked if they could hunt with them. In response, it is\nclaimed, the Algonquin gave the Abenaki a concession extending 2\nleagues above Three Rivers, down to the St. Lawrence to the mouth of\na river on the south side where there is an island called M\u03b1tasu\u0339\u00b4, a\ncorruption of the name of the Seigneur Montesson who held the title\nto it.[24] There the Wawenock separated from the Abenaki allies and\nlocated on what is now Becancour River. Maurault[25] says that in\nthe move of 1679 the Sokoki (Sako\u00b4ki\u00b7ak \u201cSaco River people\u201d) in part\nsettled at Becancour.[26]\n\n[21] Maurault (op. cit., p. 284) states that the Indians first began\ntheir settlement at Becancour as early as 1680.\n\n[22] Our informant, Fran\u00e7ois Neptune, says that the site is near the\nrailroad bridge at Three Rivers.\n\n[23] Maurault (op. cit., pp. 109-112) speaks of friendly relations\nexisting between the Algonquins and the Wabanaki tribes as early as\n1613.\n\n[24] Maurault (op. cit., p. 290) mentions the same and has something to\nsay about the identity of the owner of the name.\n\n[25] Op. cit., p. 174.\n\n[26] Kendall (op. cit., pp. 143-144) also states that Sakokiak settled\nat Becancour.\n\nThey evidently played a considerable part in the Indian wars that\ndevastated southern Maine at this time, and in 1726, when the first\nserious attempt was made by the Massachusetts government to secure\npeace, the Wawenock receive frequent mention in the records of the\nproceedings. At the treaty of Falmouth, Casco Bay, in 1726, before Gov.\nW. Dummer, of Massachusetts, \u201cWenemovet answered that they had full\npower to act for them (the Norridgewock) and for the Wewenocks and for\nthe \u2018Arresuguntenocks\u2019 and (St.) Fran\u00e7ois.\u201d[27]\n\n[27] Mass. Hist. Soc. Coll., 4th ser., Vol. V, 353 (1861).\n\nIn speaking of Governor Dummer\u2019s treaty, the \u201cNorridgwocks, St.\nFran\u00e7ois, and Wowenock Indians\u201d are again mentioned as being in Canada,\nwhither the bulk of the allies must have moved by this year (1726).[28]\nAlso Loron,[29] a Penobscot chief, explained to the Governor how he\nwas entitled to make peace for the \u201cNorrigwock, St. Fran\u00e7ois, and\nWowenocks,\u201d who were not present at the treaty, by reason of having\nreceived a wampum belt from them empowering the Penobscot to speak\nin their behalf.[30] Loron also said that the Norridgewock Indians\nwere scattered among the \u201cArresaguntecook\u201d Wewonock or St. Fran\u00e7ois\ntribes.[31] It is interesting to observe the names of some of the\nnative treaty delegates in these accounts because some of them have\nsurvived in the tribe until the present day, as we shall see later.\nThey also have some ethnological value. It seems that, owing to the\nabsence of some of the tribes from the occasion of the first treaty in\n1726, it became necessary to hold another the following year to ratify\nit. Accordingly in the conference of that year (1727) held again at\nFalmouth, the following sachems subscribed to the ratification of the\ntreaty made through the Penobscot in the year preceding. \u201cToxeus,[32]\nSagamore of Nerridgawock, Ausummowett,[33] Sagamore of Arresaguntacook,\nWoosszurraboonet,[34] Sagamore of Wowenock\u201d are mentioned.[35] Later\nagain we learn of \u201cMemmadgeen and Woosszaurraboonet, Captains and\nCouncillors, two of the chiefs of the Wowenock Tribe and delegated by\nthem, accompanied by Auwemmonett, the chief sachem\u2019s son, Wenerramett,\nPaterramett,[36] Saawerramet, Quinoise,[37] chiefs and others of\nthe said tribe of Wowenock.\u201d The conference was attended by \u201c40\nNerridgawocks and 15 Wawenocks.\u201d[38] The fact that these tribal groups\nwere fairly independent politically is shown by their desire to have\n\u201cseparate seals of the treaty,\u201d one for each tribe. Some more Wawenock\npersonal names were given by Quinoise, one of the above-mentioned\ndelegates, when he enumerated Indians whom he knew held some English\ncaptives. They were Wauhaway, Acteon, Omborowess, Maneerhowhaw, Pier,\nSungehaugundo, some of whom were St. Fran\u00e7ois, some Wawenocks and some\nScattacooks (from Connecticut).[39]\n\n[28] Ibid., p. 365.\n\n[29] This is from the French Laurent, its Indian form being Lola among\nthe St. Francis and Penobscot, where it is still a family surname.\n\n[30] Mass. Hist. Soc. Coll., 4th ser., Vol. V (1861), pp. 386, 387.\n\n[31] Ibid., p. 390.\n\n[32] Toxus (Taksu\u00b4s) was until lately represented among the family\npatronyms of the St. Francis people.\n\n[33] This name may be the same as Was\u00e1memet, Wasaw\u00e1nemet, which still\nsurvives as a family name at St. Francis, where it is thought to mean,\n\u201cHe talks against some one.\u201d\n\n[34] For a supposition as to the later identity of the name among the\nWawenock themselves, see p. 176 of this paper.\n\n[35] Maine Hist. Soc. Coll., vol. III (1853), p. 411.\n\n[36] See also p. 176.\n\n[37] Maine Hist. Soc. Coll., vol. III (1853), p. 412. Possibly\nthe French rendering of Kwun\u00b7a\u00b4w\u03b1s, \u201cLong Hair,\u201d a personal name\nin Penobscot mythology (F. G. Speck, Penobscot Transformer Tests,\nInternational Journal of American Linguistics, vol. 1, no. 3, 1918, p.\n188).\n\n[38] Maine Hist. Soc. Coll., vol. III (1853), p. 413.\n\n[39] Ibid., p. 440. Among these names, Acteon for Attean (Etienne),\nOmborowess for Amblowess (Ambroise), and Pier for Piel (Pierre) are\nrecognizable as present day Wabanaki family names. The name Omborowess\nwas a Wawenock patronym. (See p. 176.)\n\nBut the peace did not last long and war again broke out between the\nEnglish and Wabanaki tribes. Another treaty was consummated at Falmouth\nin 1749. In this compact, which finally brought an end to the Indian\ntroubles in southern Maine, the \u201cArresuguntoocooks and Weweenocks\u201d were\nrepresented by \u201cSawwaramet, Aussaado, Waannunga, Sauquish, Wareedeon,\nWawawnunka.\u201d[40] From this time on the Abenaki relinquished their\nattempts to retain their claims in Maine and retired to Canada, where\nthe Wawenock came into possession of land at Becancour on Becancour\nRiver, while the Norridgewock and Aroosaguntacook, together with\nsurvivors of the other smaller tribes, settled permanently about 30\nmiles away at St. Francis, on St. Francis River. Maurault in 1866[41]\nasserted that only 10 families remained at Becancour, though they were\nof purer blood than the Abenaki at St. Francis. He says that in 1708\nthe Indians at Becancour numbered 500, having come from Lake Megantic,\nwith others from the Androscoggin and Chaudiere Rivers. The number\nprobably included Sokoki who had joined them in 1679 (see p. 173).\n\n[40] Maine Hist. Soc. Coll., Vol. IV, p. 164 (1856).\n\n[41] Maurault, op. cit., pp. 288 and 294.\n\nAlthough the Indians forming the St. Francis village and the Wawenock\nhad many interests in common they remained independent of each other,\nnot only in dialect but in political respects, in having their own\nreservations, chiefs, and administration, both religious and civil. The\nsame conditions hold to-day. At St. Francis the Wawenock from Becancour\nare regarded as friendly strangers.\n\nThis brings us down to recent times. Politically the Wawenock have now\nabout lost their name, being known in occasional reports as the Abenaki\nof Becancour. In 1910 they numbered 26,[42] including absentees, upon\ntheir reservation of 135\u2154 acres. Most of them have scattered, some\nhaving gone to the French towns, while I encountered several families\nwho have migrated to Lake St. John and live with the Montagnais as\nhunters and trappers.[43]\n\n[42] In 1914 when I visited them they numbered 23.\n\n[43] In traveling among the Montagnais of the Province of Quebec I have\nencountered some of the dispersed Wawenock families and descendants\nfrom whom the following information was secured.\n\nIn about 1870 Charles Neptune and his sister of Becancour, in company\nwith some Abenaki from St. Francis (Aimable Gille, Obomsawin family),\nand relatives, came to Lake St. John by way of Chicoutimi. They\nmigrated to Metabetchouan by canoe from Chicoutimi, and settled near\nthe Hudson Bay Co.\u2019s post, long since abandoned. Here they appropriated\nhunting territories with the permission of the Montagnais. Charles\nNeptune died in 1907. He spoke the Wawenock language. Six sons and\nthree daughters survived him, his wife having been a Canadian. Their\ndescendants are now living among the Montagnais at Lake St. John, under\nthe family names of Neptune, du Ch\u00eane, and Phillippe. Another Wawenock\nfrom Becancour, Louis Philip, lives at Lake St. John. His father came\nfrom Lake Megantic on the border between Maine and the Province of\nQuebec. He was probably the last Wawenock to have been born in Maine.\nPhilip has descendants at Lake St. John. He knows a few words and\nexpressions which indicate the dialect of his father to have been\nreally Wawenock. Of the 23 Wawenock descendants at Lake St. John, as\nenumerated by Noah Neptune in 1915, none know anything distinctive of\ntheir ancestral language or customs.\n\nAgain on the lower St. Lawrence there are Wawenock descendants. At\nTadousac and Chicoutimi, the Nicola families have become admitted to\nland rights with the Montagnais of these places. At Escoumains is\nanother named Jacques. Four children of old Joseph Nicola who migrated\nmany years ago from Trois Rivi\u00e8res, and settled also at Chicoutimi,\nalso have numerous offspring by either Montagnais or Canadian wives.\nPossibly these emigrants came to the Saguenay with the ancestors of the\nGille, Neptune, and Phillippe families at Lake St. John. At Tadousac,\nJoseph Nicolar remembered the text of a Wawenock song which his father\nused to sing. This is given with the other texts in this paper (see p.\n197).\n\nI should add, that with few exceptions among the older people, these\nWawenock descendants have become so merged either with the Canadian or\nthe Montagnais that they know almost nothing of their own people. In\nthe family names, however, we can see the survival of influences which\nbegan in Maine when the ancestors of the Wawenock were close to the\nPenobscot with whom they have some family names in common.\n\nThe following are the family names of the tribe. Some are still in\nexistence (marked *); others have recently become extinct.\n\nPabi\u00b7wel\u0259 m\u03b1\u00b4t            \u201cHe is thought small.\u201d The family name\n                           of the grandmother of Fran\u00e7ois Neptune,\n                           our informant. This name may be the\n                           original of \u201cPaterramett\u201d mentioned\n                           in the treaty of 1727 (cf. p. 174).\n\n*Metsa\u0142ab\u03b1\u0328l\u03b1\u00b4t            \u201cLost his Breath\u201d (?) This name is undoubtedly\n                           the original of \u201cWooszurraboonet\u201d of 1727\n                           (cf. p. 174).\n\nSog\u03b1la\u00b4n                  \u201cIt rains.\u201d\n\nSezawegwu\u00b4n               \u201cFeather in the hair.\u201d\n\nMekwas\u00b7\u03b1\u00b4k                \u201cRed stain.\u201d\n\nAb\u0259l\u0259we\u00b4s\u00b7                 French \u201cAmbroise.\u201d The same as\n                           \u201cOmborowess\u201d in 1727 (cf. p. 175).\n\n*Ob\u00e4\u0326\u00b4                      French, (St.) Urbain.\n\n*Nept\u03b1\u00b4n                   Neptune, doubtful origin. This is also\n                           a Penobscot family name.\n\n*Nicola\u00b4                   Nicholas, also a Penobscot family name.\n\nSo far as can be said at present the material culture of the Wawenock\nwas practically identical with that of the Penobscot and St. Francis\nAbenaki. Not much of this is preserved by the survivors at the present\nday. The tribe, however, still keeps its organization under a chief.\nIn the traditions of the Wabanaki Confederacy, as far as we know them,\nthe Wawenock are not mentioned, though they had been represented in the\nalliance at an earlier time.\n\nAs for social organization no knowledge is preserved of the family\nhunting territories, for it seems that at Becancour hunting has\nnot been a practicable occupation for several generations. Neither\ndances nor ceremonies have been performed within the memory of the\nold people, so we only have the names of several dances which are\nremembered through tradition. The term aln\u03b1k`hadi\u00b4\u00b7n denotes the\ncommon dance (Penobscot aln\u03b1ba\u00b4gan) performed as a part of the\nmarriage ceremony which, like that of the Penobscot, is proposed by\nmeans of wampum. Several strings of wampum, which were given to the\nparents of his grandmother by her husband when he proposed marriage,\nwere fortunately obtained from Fran\u00e7ois Neptune. Nawad\u0259we\u00b4\u00b7, \u201csong\nand dance\u201d (Penobscot, Nawa\u00b4d\u0259we), was a war dance in which the men\ncarried tomahawks, and skogogw\u0259ga\u00b4n, \u201csnake dance,\u201d was similar to the\nPenobscot ma`tagi\u00b4posi\u00b7, \u201cmoving in a serpentine manner.\u201d\n\nIn the field of folk lore, medicinal lore and shamanism much still\nremains to be done with the informant. The culture hero and transformer\nGlusk\u03b1\u0328be\u00b4, \u201cthe Deceiver,\u201d is the same as that of the Penobscot, and\nshares generally the same characteristics. A comparative study of the\ntransformer (Gluskap) cycle in Wabanaki mythology is being prepared by\nthe writer, so it does not seem essential to refer just now to cognate\nelements in the mythology of the other tribes of the group.\n\nWithin the last generation the Wawenock dialect has gone completely\nout of use. Most of the survivors are half-breeds and speak French.\nThe only person I found who knows the dialect is Fran\u00e7ois Neptune,\nsupposedly a full blood, in his sixties (1914), the oldest man at\nBecancour, whose acquaintance I had the good fortune to make in 1914\nduring a trip of reconnaissance among the Abenaki in company with Mr.\nHenry Masta of this tribe.[44] Neptune\u2019s interest in his dialect, which\nhe knew to be on the verge of extinction, made work with him quite\neasy, although the state of his health prevented our doing more at\nthe time. The following few myths in text will, I think, enable us to\nform some idea of its intermediate position between Penobscot and St.\nFrancis Abenaki when more of the texts already collected in both of\nthese dialects are published.[45] It seems hardly necessary to remark\nthat, in the scanty material on this region so far available in print,\nthere exists absolutely nothing in the Wawenock dialect.\n\n[44] It might be added that Mr. Masta has given considerable time to\nthe study of his people, and he is quite satisfied as to the identity\nof the Abenaki of Becancour with the Wawenock of early Maine history.\n\n[45] Comparative linguistic and mythological material in Penobscot,\nwhich the Wawenock most closely resembles may be found in the writer\u2019s\n\u201cPenobscot Transformer Texts,\u201d International Journal of American\nLinguistics, vol. I, no. 3, 1918, while Doctor Michelson has given\nthe position of Penobscot among the eastern Algonkian dialects in his\nPreliminary Report on the Linguistic Classification of Algonquian\nTribes, Twenty-eighth Ann. Rep. Bur. Amer. Ethn., 1913, pp. 280-288.\n\n\n\n\nPHONETIC NOTE\n\n\nAlthough closely related with the Penobscot and the St. Francis\ndialects, Wawenock has some distinctive qualities of its own. The list\nof sounds is as follows:\n\n   p, b, m  are normal as in English.\n\n      n, l  alveolar-dental in position.\n\n         \u0142  alveolar-dental lateral surd.\n\n      t, d  alveolar-dentals, somewhat indeterminate in quality.\n\n      k, g  medial palatals, indeterminate in quality. k`\u1d42 is k followed\n            by aspiration and lip closure; g\u1d42 also occurs.[46]\n\n        tc  affricative medial surd.\n\n        dj  affricative medial sonant.\n\n      s, z  in position same as in English, indeterminate in sonant\n            quality.\n\n         \u014b  palatal nasal, like _ng_ of English _sing_.\n\n   h, w, y  as in English.\n\na, i, o, u  normal, medium length.\n\n         e  open, as _e_ in English _met_.\n\n         \u03b5  long, between _e_ and _\u00e4_, as in North German _b\u00e4r_.\n\n        i\u00b7  long closed vowel like English _ee_.\n\n         \u1d10  longer than _o_, almost like _au_ in English _taut_.\n\n         \u03b1  short _a_, like _u_ of English _but_.\n\n         \u0259  short obscure vowel of uncertain quality.\n\n          ,  denotes nasalized vowels (\u03b1\u0328, \u0105, \u01eb\u0301).\n\n          `  denotes aspiration following sound.\n\n          \u00b7  denotes lengthened vowel or consonant.\n\n          \u00b4  primary stress.\n\n          `  secondary stress.\n\n[46] This results from the loss of a vowel.\n\nTwo stop consonants coming together have a slight vocalic pause,\nsometimes amounting to _\u0259_, between them.\n\nThe vowels _e_, _i_, _a_, _o_, _u_ before stops have a tendency to show\na slight aspiration following them. This quality, however, is hardly\nnoticeable in Wawenock in comparison with Penobscot or Malecite.\n\nWhere words differ in spelling in different places it is because they\nwere recorded as they were pronounced each time.\n\nWawenock appears to have been intermediate dialectically as well\nas geographically between Penobscot and St. Francis Abenaki\n(Aroosaguntacook and Norridgewock). In phonetic make-up it has the\npredominating _e_, \u03b5, vowel where in St. Francis _a_ and in Penobscot\n_e_ occurs, though resembling Penobscot more. Wawenock Glusk\u03b1\u0328b\u03b5,\nSt. Francis Gulsk\u03b1\u0328ba\u00b4, Penobscot Glusk\u03b1\u0328\u00b4be; Wawenock be\u00b7\u00b4n\u03b1m, St.\nFrancis p`ha\u00b4n\u03b1m, Penobscot p`he\u00b4n\u03b1m. \u201cwoman.\u201d The dental quality\nof the alveolar consonants (_n_, _t_, _d_, _l_) is something of an\nindividuality to Wawenock. It is totally foreign to Penobscot and the\ndialects eastward, while the St. Francis pronunciation shows it in\n_t_, _d_, and the affricatives. Wawenock, like St. Francis Abenaki, has\nthe final syllable stress. Like St. Francis it also lacks the distinct\naspiration following vowels preceding stops and affricatives so\nnoticeable in Penobscot. Syntactically Wawenock uses more independent\nword forms than Penobscot but it is not quite so analytic as the\nSt. Francis dialect. In vocabulary Wawenock employs some nouns and\nverbs which are found in Penobscot and not in St. Francis and vice\nversa--perhaps more of the former. Modal and adverbial forms are more\nlike those of St. Francis. There is nothing in grammar, so far as I\ncould ascertain, that is really distinct from both the two related\ndialects; consequently the intermediate position of the dialect seems\nwell established. Its intermediate complexion has led to an anomalous\nclassification among the Indians themselves. The Penobscot associate\nWawenock with the St. Francis dialect, while the latter reciprocate by\nclassing it with Penobscot. As a final consideration it might be added\nthat intercourse with the St. Francis people has been too irregular\nto have influenced the idiom in recent years, hence the intermediary\ncharacteristics of the dialect seem genuine properties, not of a kind\nacquired since the migration of the tribe from its old home in Maine.\n\n\n\n\nGLUSK\u0391\u0328B\u0395\u00b4 THE TRANSFORMER\n\nA\n\nGLUSK\u03b1\u0328B\u03b5\u00b4 CREATES HIMSELF AND COMPETES WITH THE CREATOR\n\n\nyuwe\u00b4dji\u00b7  m\u03b1dj\u03b1\u0328be\u00b4g\u0259sit`    Glusk\u03b1\u0328b\u03b5\u00b4   nenawa\u00b4  debe\u00b4ldak\nFrom this  is the beginning  Gluskabe.  Then he   \u201cThe Owner\u201d[47]\n\nwa`wali\u00b7b\u03b1\u0328de  ntami\u00b7sen\u03b1\u0328bal`  ni\u00b7nawayu\u00b4  ki\u00b7       pey\u03b1n\u03b1\u00b4k\nwhen he made  first man       then now    of earth  left over,\n\ngi\u00b7zi\u00b7h\u03b1\u0328\u00b4t    yuli\u00b4l  sen\u03b1\u0328ba\u00b4l`  ni\u00b7wudji\u00b7\u00b4  nitci\u00b7husi\u00b4n\nwhen he made  this    man        from that   he created himself\n\nGlusk\u03b1\u0328b\u03b5\u00b4  yu\u00b7   ki\u00b7   pey\u03b1n\u03b1\u0328\u00b7zi\u00b4k  ki\u00b7yu\u00b4      gi\u00b4zi\u00b7begi\u00b7had\u03b1\u0328zu`\nGluskabe   this earth  left over    this earth  which had been sprinkled,\n\nni\u00b7wet\u00b7e\u00b4k   mliks\u03b1n\u03b1\u00b4o        ni\u00b7waida\u00b4   Glusk\u03b1\u0328b\u03b5\u00b4\nthat is why  he was so strong  so well     Gluskabe\n\nkizi\u00b7n\u2019\u0259gwi\u00b7tciw\u0259li\u00b7hozu\u00b4  negani\u00b7\u00b4  ub\u03b1\u00b4bm\u03b1\u0328dabi`n\nwas able to form himself;  then     he moved about in a sitting position;\n\nni\u00b7debelda\u00b4k`     um\u03b1lhi\u00b7naw\u03b1\u00b4\u00b7n   ni\u00b7udi\u00b7\u0142\u03b1\u00b4n    \u201ct\u03b1ni\u00b7\u00b4\nthen \u201cThe Owner\u201d  was astonished;  then he said,  \u201cHow\n\nw\u0259da\u00b4t\u00b7e      yug\u0259dayi\u00b4n\u201d    ni\u00b7udi\u00b7\u00b4\u0142\u0259gun  \u201ca\u00b4ida`\nhappened now  here you be?\u201d  Then he said,  \u201cWell!\n\nni\u00b7\u00b4w\u0259dji\u00b7  nidji\u00b7hosi\u00b4n          ki\u00b7\u00b4yu      pey\u03b1n\u0259m\u03b1\u00b4n      nta\u00b4mi\u00b7\nbecause     I formed myself from  this earth  left over from  first\n\nse\u00b4n\u03b1\u0328b\u03b5  gizi\u00b7h\u00b4at\u201d       ni\u00b7udi\u00b7\u00b4\u0142\u0259gun     debe\u00b4ldamli\u00b7dji`l`\nman      that you made.\u201d  Then he was told  his \u201cOwner,\u201d\n\n\u201cgam\u03b1\u00b4dj\u00b4i\u00b7  k\u0259m\u03b1lhintato\u00b4`\u201d      udi\u00b7\u00b4\u0142\u0259gul   \u201cn\u0259m\u03b1lhi\u00b7\u00b4ntato`\n\u201cVery        you are wonderful.\u201d  He was told  \u201cI am wonderful\n\ne\u00b4ligizi\u00b7begihalih\u03b1`n.\u201d    nega\u00b4  ni\u00b7udi\u00b7\u0142\u03b1\u0328gu\u00b4n  \u201cn\u0259gadji\u00b7\u00b4\nbecause you sprinkled me.\u201d  Then   he was told    \u201cAccordingly\n\nkiuse\u00b4nena`          nikw\u03b1\u0328bi\u00b7\u00b4\u201d  ni\u00b7we\u00b4dji\u00b7  m\u03b1ndji\u00b7hi\u00b7di\u00b4t\nwe shall roam about  now.\u201d       So          they left\n\nni\u00b7w\u0259da\u00b4kw\u03b1\u014bk\u00b7i\u00b7`na     wadjuwa\u00b4l`    ni\u00b7gizi\u00b7    uski\u00b7\u00b4dji\u00b7we`\nthen they went up hill  a mountain,  then after  they reached the top\n\nwadjo\u00b4k          nebla\u00b4  t\u03b1\u0328\u0142awe\u00b7\u00b4  ubma\u00b4taw\u1d10\u0339\u00b7bina`\nof the mountain  while   so        they gazed about open eyed\n\ntani\u00b7\u00b4l\u03b1nawage`  owewi\u00b7w\u03b1niwi\u00b7\u00b4  ni\u00b7una\u00b4mi\u00b7tona`  n\u0259b\u0259s\u00b7a\u00b4l`\nso far           round about      they could see   lakes,\n\nsi\u00b7bua\u00b4l`  si\u00b7biwi\u00b7\u00b4  abazi\u00b7a\u00b4l`  m\u0259si\u00b7\u00b4wi   el`ka\u00b4mige`k       ki\u00b7\nrivers,    and        trees       all        how the land lay,  the earth.\n\nni\u00b7d\u0259be\u00b4lda`k      udi\u00b7\u00b4\u0142\u03b1n  \u201cki\u00b7nayu\u00b4     eli\u00b7m\u03b1lhi\u00b7\u00b4ntatow\u03b1\u0328`\nThen \u201cThe Owner\u201d   said,     \u201cBehold here  how wonderful is my work,\n\nmsi\u00b7\u00b4wi  ngi\u00b7zi\u00b7d\u0259h\u03b1\u0328\u00b4dam\u0259n[48]          pe\u00b4mkamige`k         sobe\u00b4k`\u1d42\nall      I created by my wish of mind  the existing world,  ocean,\n\nsi\u00b7bua\u00b4l`  si\u00b7bui\u00b7n\u0259b\u0259\u00b4s\u00b7a`l`\u201d[49]  ni\u00b7udi\u00b7\u00b4\u0142\u03b1n   Glusk\u03b1\u0328ba\u00b4l`\nrivers,    river lakes.\u201d            Then he said  to Gluskabe,\n\n\u201cki\u00b7aba\u00b4         n\u0259g\u0259dli\u00b7\u00b4b\u0259gwatu\u00b4n?\u201d          ni\u00b7udli\u00b7h\u03b1\u0328zi\u00b7tem\u0259gu\u00b4n\n\u201cWhat might you  have caused to be created?\u201d  Then finally he replied\n\nyuli\u00b4l  Gluska\u00b7ba\u00b4l`  \u201cnda\u00b4ba   nindli\u00b7\u00b4b\u0259gwa     tawu`n[50]\nthis    Gluskabe,     \u201cCan not  I cause anything  to be created\n\nni\u00b7nawa\u00b4  ke\u00b4gwi\u00b7ba          gizi\u00b7uli\u00b7\u00b4tawu`n\u201d  ni\u00b7udi\u00b7\u00b4\u0142an\nyet       something perhaps  I can make?\u201d       Then he said,\n\n\u201ca\u00b4ida  ngizi\u00b7h\u03b1\u0328ba\u00b4             k\u0259\u00b4s\u0259l\u03b1ms\u03b1`n.\u201d  ni\u00b7debelda\u00b4k      udi\u00b7\u00b4\u0142\u03b1n.\n\u201cWell!  I can make him perhaps  the wind.\u201d     Then \u201cThe Owner\u201d  said,\n\n\u201cnega\u00b4  wuli\u00b7hya\u00b4  taneg\u0259dli\u00b7\u00b4b\u0259gwatu`n  si\u00b7biwi\u00b7\u00b4  ta\u00b4ni\u00b7g\u0259dotsani\u00b7`n.\u201d\n\u201cThen   make it    what you can do       even      according to your power.\u201d\n\nnege\u0142a\u00b4      ni\u00b7uli\u00b7ha\u00b4n       g\u0259s\u0259l\u03b1ms\u03b1nu\u00b4l`  madje\u00b4l\u03b1ms\u03b1\u00b4n\nThen surely  then he made him  the wind.       The wind rose\n\nni\u00b7gwi\u00b7kwaskwaiwi\u00b7\u00b4  al\u0259mi\u00b7g\u0259sl\u03b1ms\u03b1\u00b4n     ni\u00b7askwa\u00b4   el\u0259mi\u00b7g\u0259slams\u03b1\u00b4k\nthen sufficiently    the wind coming up    and then    so hard it blew\n\nni\u00b7abazi\u00b7a\u00b4k    al\u0259mi\u00b7\u03b1\u0328b\u0259\u00b4dj\u0259gelke`    el\u03b1mso\u00b4gen\u03b1\u0328`.  ni\u00b7debe\u00b4ldak\nthen the trees  torn out by the roots  blew over.     Then \u201cThe Owner\u201d\n\nudi\u00b7\u00b4\u0142\u03b1n  Glusk\u03b1\u0328ba\u00b4l`  \u201cteba\u00b4t`  gizi\u00b7nami\u00b7tu\u00b4n  elsani\u00b7a\u00b4n\nsaid      to Gluskabe  \u201cEnough!  I have seen     how powerful you are\n\ntet\u00b7a\u00b4tci\u00b7  eli\u00b7b\u0259gwat\u0259w\u03b1\u0328\u00b4n.\u201d  ni\u00b7d\u0259be\u00b4ldak      udi\u00b7dam\u0259\u00b4n  \u201cnega\u00b4ni\u00b7a\nand now     what you can do.\u201d  Then \u201cThe Owner\u201d  said,       \u201cNow, I\n\n\u03b1\u0328zi\u00b7daiwi\u00b7\u00b4  noli\u00b7ha\u00b4n        k\u0259z\u0259l\u03b1ms\u03b1\u00b4n\u201d  nege\u0142a\u00b4      ni\u00b7m\u03b1\u00b4djeg\u0259sl\u03b1ms\u03b1`n\nin return    I will make him  the wind.\u201d    Then surely  the wind rose\n\n\u03b1\u0328zi\u00b7daiwi\u00b7\u00b4  ni\u00b7edudl\u03b1ms\u03b1\u00b4k   alni\u00b7geln\u03b1\u00b4  kwi\u00b7hi\u00b7di\u00b7`t`  ni\u00b7ga\nin return    then it blew so           (?)               then\n\nni\u00b7edudl\u03b1ms\u03b1\u00b4k  ni\u00b7w\u0259du\u00b4ksk\u03b1\u0328d\u0259bel\u03b1msoge`n                          wa\nit blew so      then it blew his hair all tangled up on his head  that\n\nGlusk\u03b1\u0328b\u03b5\u00b4  ni\u00b7gadawi\u00b7\u00b4        e\u00b4nawipt\u03b1`\u014bk`\u1d42    w\u0259d\u0259pkwana\u00b4l`     nimzi\u00b7wi\u00b7\u00b4\nGluskabe   then he wanted to  smoothe it down  his head of hair  then all\n\nme\u00b4tl\u03b1ms\u03b1`n   ni\u00b7nda\u00b4t\u03b1m\u03b1  w\u0259d\u0259pkwana\u00b4l`     nimsi\u00b7\u00b4wi\u00b7    me\u00b4tl\u03b1ms\u03b1`n\nit blew off,  then not    his head of hair  all           it blew off\n\nni\u00b7t\u00b7a\u00b4tci\u00b7  ume\u00b4t\u03b1\u0328beg\u0259zi\u00b4n  notlo\u00b4k\u03b1\u0328ga`n.\nand now      ends            my story.\n\n[47] The \u201cOwner\u201d of the Universe, synonymous with God.\n\n[48] A common concept among the Indians; freely \u201cby wishing a thing\ninto existence.\u201d\n\n[49] Or si\u00b7bi\u00b7wi\u00b7\u00b4 n\u0259b\u0259\u00b4s\u00b7a`l` \u201calso lakes.\u201d\n\n[50] Denoting more \u201cto make complete.\u201d\n\n\nB\n\n    THE TURTLE INSULTS THE CHIEF OF THE BIRDS; GLUSKABE HELPS HIM\n    TO ESCAPE; MOUNTAINS ARE CREATED; AND AGAIN TURTLE ESCAPES BY\n    GETTING HIS CAPTORS TO THROW HIM INTO THE WATER, BUT IS FINALLY\n    KILLED\n\nNegawa\u00b4ida    pemi\u00b7zo\u00b7bek`\u1d42ke\u00b4t            Glusk\u03b1\u0328be\u00b4  ni\u00b7uni\u00b7\u00b4\u0142\u03b1n\nSo well then  as he wandered by the ocean  Gluskabe   then he killed\n\npodeba\u00b4l`  ni\u00b7ugizi\u00b7n\u0142\u03b1\u00b4n           podeba\u00b4l`  ni\u00b7un\u03b1\u0328dji\u00b7\u00b4   wa\u00b4w\u03b1ndokew\u03b1`n\na whale;   then when he had killed  the whale  then he went  to inform\n\nwusa\u00b4si\u00b7za`l`  tol\u0259ba\u00b4  ni\u00b7udi\u00b7\u00b4\u0142\u03b1n\u03b1      \u201cnaba\u00b4tci\u00b7eli\u00b7`          podeb\u03b5\u00b4\u201d\nhis uncle      turtle,  then he told him  \u201cGreat fortune! killed   a whale.\u201d\n\nni\u00b7wusasi\u00b7za\u00b4l`  udi\u00b7\u00b4\u0142\u0259gun   \u201cnegateci\u00b4  g\u03b1\u0328djip`tonen\u03b1\u0328\u00b4         podebaiya\u00b4.\u201d\nThen his uncle   he was told  \u201cand now    we will go and get it  whale meat.\u201d\n\nnege\u0142a\u00b4  ni\u00b7un\u03b1\u0328dji\u00b7na\u00b4  ni\u00b7w\u0259dlosen\u03b1\u00b4   sobegu\u00b4k`      ni\u00b7bay\u03b1\u0328h\u03b1\u0328di\u00b7\u00b4t\nSo then  they went;     then they came  to the ocean;  when they arrived\n\nwabodebe\u00b4ls\u00b7ik       ni\u00b7w\u0259dn\u03b1mna\u00b4    kesi\u00b4tcweldamohodi\u00b7`t\nwhere the whale lay  then they took  as much as they wished;\n\nni\u00b7gizi\u00b7\u00b4wikwu`n\u0259mohodi\u00b7`t  ni\u00b7bla\u00b4      pali\u00b7wi\u00b7\u00b4    obun\u0259mona\u00b4\nthen when they took it      for a while  to one side  they put it\n\nni\u00b7wadol\u0259ba\u00b4      edudji\u00b7\u00b4wehem\u03b1\u0328`t      si\u00b7psa`    ges\u00b7i\u00b7k\u00b7i\u00b7gi\u00b7\u00b4t  msi\u00b7\u00b4wi\u00b7\nthen that turtle  called them together  the birds  various kinds    all\n\nwski\u00b7tkami\u00b4k`\u1d42  negan\u00b7i\u00b7\u00b4  s\u03b1\u0328khed\u0259woldihi\u00b7di\u00b7\u00b4t  ne\u00b4b\u0259gwatci\u00b4\nin the world;   then       they came flying     then on account of it\n\nn\u03b1n\u00b7e\u00b4mkami\u00b7gi\u00b7pode\u00b7`  si\u00b7bi\u00b7wi\u00b7\u00b4  w\u0259da\u00b4s\u00b7ot\u00b7ekaw\u03b1\u0328w\u03b1`l`            ki\u00b7sosa\u00b4l`\nthe ground shook       and         fairly covering up by flocking  the sun\n\nni\u00b7ubedji\u00b7\u00b4d\u0259wulden\u03b1\u0328       msi\u00b7wi\u00b7\u00b4  ni\u00b7umi\u00b7tsoldi\u00b4n  taneba`\nthen they all came flying  all       they all ate     since\n\nwik`\u1d42h\u03b1b\u03b1l\u03b1\u014bk                    ni\u00b7wa\u00b4     g\u0259l\u00b7u\u00b4[51]  s\u03b1\u014bg\u0259ma\u00b4  ni\u00b7yu\u00b4\nthey were invited to the feast  then that  eagle       chief    and here\n\nwawi\u00b7wuni\u00b7wi\u00b7\u00b4  i\u00b7yu\u00b4  ebita\u00b4ida          tol\u0259b\u03b5\u00b7\u00b4  ni\u00b7\u00b4wa  tol\u0259b\u03b5\u00b7\u00b4\nnear around     here   where he sat then  turtle    that    turtle\n\nwikwu\u00b4n\u0259m\u0259n  un\u0259s\u00b7ekwa\u00b4k`\u1d42  ni\u00b7w\u0259t\u0259mi\u00b7\u00b4ktci\u00b7es\u00b7\u03b1`n  k\u0259l\u00b7uwa\u00b4l`  yu\u00b4lil\ntook        his knife      then cut off his rear   the eagle   this\n\ns\u03b1\u014bg\u0259ma\u00b4l`.  ni\u00b7wa\u00b4  s\u03b1\u014bg\u0259ma\u00b4  ndawaw\u03b1ma\u00b4ls\u00b7wi\u00b7`  gizi\u00b7t\u0259mi\u00b7\u00b4k\u0259tci\u00b7azam\u03b1`k\nchief.      Then    chief     did not feel it    when his rear was cut off\n\nni\u00b7yuli\u00b4l  et\u00b7ak\u00b7\u03b1\u014bgotci\u00b7\u00b4l`  kepti\u00b4n[52]  ni\u00b7udi\u00b7\u0142\u03b1\u00b4n  s\u03b1\u014bg\u0259ma\u00b4l`\nthen this  his second chief   captain      then said   to the chief,\n\n\u201cni\u00b7aweni\u00b4  eli\u00b7hogow\u03b1\u00b4n        k\u0259mam\u0259s\u00b7ani\u00b4    p\u0259na\u00b4lgeb\u0259na`\u201d          ni\u00b7\n\u201cAnd who    has done so to you  belittling you  we are all insulted.\u201d  Then\n\numoskwe\u00b4ldam\u0259n\u03b1\u0328`       ni\u00b7ugi\u00b4z\u0259lomana`               tol\u0259ba\u00b4l`\nthey all became angry  then they planned what to do  to turtle\n\nwedjin\u0142\u03b1h\u03b1\u0328di\u00b7\u00b4t    ni\u00b7gist\u03b5\u00b7\u00b4  t\u03b1\u0328 \u0142awe\u00b7\u00b4    unaskasi\u00b7n\u03b1\u0328\u00b4       negaw\u03b1\u00b4\nso as to kill him  and then   accordingly  they attacked him  and that\n\ntol\u0259b\u03b5\u00b7\u00b4  ni\u00b7wikwun\u03b1\u00b4n  yuhi\u00b7\u00b4  awi\u00b7p`hona\u00b4  ni\u00b7ud\u03b1\u0328ba\u00b4sahozi\u00b4n\nturtle   then he took  these   feathers     and fanned himself\n\neb\u0259gwa\u00b4tc         i\u00b7da\u00b4k  \u201cn\u03b1l\u0259gwa\u00b4  w\u0259d\u03b1\u0328\u00b4bas\u00b7ehwana`l`,[53]  n\u03b1l\u0259gwa\u00b4\non account of it  said    \u201cwing     his fan                  wing\n\nw\u0259d\u03b1\u0328\u00b4basehwa`nal`\u201d  ni\u00b7yu\u00b4  n\u03b1l\u0259gwa\u00b4      w\u0259d\u03b1\u0328ba\u00b4s\u00b7ehwa\u00b4nak  ni\u00b7wa\u00b4\nhis fan!\u201d           Then    (with) wing  he fanned himself  then that\n\nGlusk\u03b1\u0328b\u03b5\u00b4  udi\u00b7\u0142\u03b1\u00b4n  wuza\u00b4si\u00b7zal`  \u201ck\u0259ba\u00b4lalok\u03b5\u00b7`          eli\u00b7t\u03b1\u0328\u0142awei\u00b7\u00b4\nGluskabe  said      to his uncle  \u201cyou have done wrongly  so doing\n\na\u00b4ida  t\u0259mi\u00b4k\u00b7\u0259tci\u00b7as\u00b7a\u00b4t     s\u03b1\u014bg\u0259ma\u00b4   nide\u00b4b\u0259ne`  k\u0259n\u03b1sk\u03b1\u00b4\u014bgen\u00b7en\u03b1\u0328`\u201d\nwell,  cutting his rear off  the chief  and soon    they will attack us.\u201d\n\nni\u00b7udi\u00b7\u00b4\u0142\u03b1n    \u201cni\u00b7dji\u00b7na\u00b4wa dani\u00b7`    k\u0259dlada\u00b4kanena`?\u201d  ni\u00b7udi\u00b7\u00b4\u0142\u03b1n\nThen he said,  \u201cOn account of it what  shall we do?\u201d      Then he said\n\npla wa\u00b4ses\u00b7enolitu`n                  yu abaz\u00b7i\u00b4k.\u201d       ni\u00b7ge\u0142a\u00b4\n\u201cIn the meantime I will build a nest  here in the tree.\u201d  Accordingly\n\nuw\u0259li\u00b7tu\u00b4n  waz\u0259s\u00b7e\u00b4  ni\u00b7udi\u00b7\u0142\u03b1\u00b4n   yuli\u00b4l   wuza\u00b4si\u00b7zal`\nhe built    a nest.   Then he said  to this  his uncle\n\n\u201ctcespi\u00b7gw\u1d10\u0339\u00b7daw\u03b5\u00b7\u00b4\u201d  ni\u00b7ge\u0142a\u00b4   tol\u0259b\u03b5\u00b7\u00b4  ogwa\u00b4gwedji\u00b7spi\u00b7gw\u1d10\u0339daw\u03b5\u00b7`\n\u201cYou shin up.\u201d      Forthwith  turtle    tried to shin up\n\nni\u00b7ndate\u00b4g\u0259ne`  ugizi\u00b7spi\u00b7gw\u1d10\u0339\u00b4daw\u03b1`n  ni\u00b7udi\u00b7\u00b4dam\u0259n  \u201cmadji\u00b7\u0142\u03b5\u00b7\u00b4\nand he was not  able to shin up,      then he said,  \u201cDull\n\ngwagw\u03b1\u00b4nhekasi\u00b7\u03b1`n\u00b4.\u201d  ni\u00b7wa\u00b4  Gluak\u03b1\u0328b\u03b5\u00b4   ni\u00b7w\u0259ni\u00b7malwen\u03b1\u00b4n\nare my heel claws.\u201d    Then    Gluskabe   took hold of him\n\ntol\u0259ba\u00b4l`  ni\u00b7w\u0259debake\u00b4n   wa\u00b4z\u0259s\u00b7\u0259\u00b4k     ni\u00b7gi\u00b7zi\u00b7waz\u00b7\u0259s\u00b7e\u00b4k\nturtle     and tossed him  into the nest  and when he was in the nest\n\nebi\u00b7hi\u00b7di\u00b4t     ni\u00b7ubedji\u00b7\u00b4d\u03b1\u0328\u0142awe`i\u00b7  bagi\u00b7dam\u0259\u00b4n  n\u0259bi\u00b7\u00b4\nthey sat down,  then he felt like     to void      water,\n\nni\u00b7do\u00b4l\u0259b\u03b5   udi\u00b7`dam\u0259n  \u201ca\u00b4ida!  eli\u00b7gadawi\u00b7\u00b4bagi\u00b7da`k\nthat turtle  he said,    \u201cLo!     how am I going to void\n\nn\u0259bi\u00b7\u00b4?\u201d  ni\u00b7udi\u00b7\u00b4\u0142\u0259gul`    Glusk\u03b1\u0328ba\u00b4l`  \u201cp\u03b1\u0328\u00b4\u00b7zi\u00b7djik\u0259tci\u00b7ewi\u00b7`\nwater?\u201d   Then he was told  Gluskabe     \u201cLean your rear\n\nwaz\u00b7\u0259s\u00b7e\u00b4k.\u201d     ni\u00b7ge\u0142a\u00b4     ali\u00b7mi\u00b7tc\u0259w\u03b1\u00b4n  n\u0259bi\u00b7\u00b4  am\u0259k\u00b7ai\u00b7wi.\nfrom the nest.\u201d  Accordingly  he urinated     water   running down below.\n\nni\u00b7we\u00b4w\u1d10\u0339la`n             yugi\u00b4k  nope`\u00b4sawe`n\u00b7owa`k  ni\u00b7   ke\u00b4ptin\nThen they discovered it  these   warriors.           Then  the captain\n\nel\u03b1\u0328bi\u00b7\u00b4t  sp\u0259m\u0259\u00b4k  ni\u00b7una\u00b4mi\u00b7h\u03b1`\u00b7n  tol\u0259ba\u00b4l`   waz\u0259s\u00b7e\u00b4k     ni\u00b7wedji\u00b7\u00b4\nlooking   up       also saw        the turtle  in the nest,  so then\n\npi\u00b7\u00b4bmam\u03b1`\u00b7k      ni\u00b7w\u0259z\u03b1\u00b4\u00b7\u014bkhel\u0259dji\u00b7ni\u00b7\u0142\u03b1`n            ni\u00b7yu\u00b4     udi\u00b7dam\u0259\u00b4n\nhe shot an arrow  then he made him fall down and out.  Then here  he said,\n\n\u201cmadji\u00b7dj\u1d10\u00b7\u00b4s  w\u0259l\u0259\u00b4\u00b7mk\u00b7i\u00b7`tc\u201d  madjidj\u1d10\u0339\u00b4s  w\u0259l\u0259\u00b4mk\u00b7i\u00b7`tc\u201d\n\u201cBad           stooping coward  Bad         stooping coward.\u201d\n\nni\u00b7ye\u00b4n\u0259ma  to\u00b4l\u0259b\u03b5  pa\u00b4g\u0259s\u00b7i`k  ki\u00b7k           nit\u00b7e       udeli\u00b7w\u03b1\u0328ni\u00b7\u0142a\u00b4n\nThen there  turtle   falling     on the ground  right away  disappeared.\n\nni\u00b7gwi\u00b4\u00b7lawasoldi`n             ni\u00b7nda   mska\u1d10\u0339wi\u00b7\u00b4        ni\u00b7wa\u00b4    gepti\u00b4n\nThen they all searched for him  but not  could find him.  Then the  captain\n\npabmi\u00b7gwi\u00b7law\u03b1s\u00b7i\u00b4t           ni\u00b7una\u00b4mi\u00b7tun  se\u00b4ski\u00b7dju\u00b4    we\u00b4l\u03b1mkat\u00b7e`k\nwent about hunting him still  and saw        a bark basket  upside down\n\nni\u00b7uda\u00b4kskam\u0259n         ni\u00b7um\u0259skaw\u03b1na\u00b4  tol\u0259ba\u00b4l`  ni\u00b7\u00b4ga\nand he kicked it over  and found       turtle.    Then\n\nt\u0259p\u0259loma\u00b4n                      nit\u00b7a\u00b4tci\u00b7   el\u0259mi\u00b7gi\u00b7zloma\u00b4n  wedji\u00b7\u00b4\nhe held a trial (over turtle)  and at once  it was decided    that\n\nmetci\u00b7ne\u00b4t`.    ni\u00b7gepti\u00b4n        udi\u00b7dam\u0259\u00b4n  \u201ctanedji\u00b7nawa\u00b4\nhe should die.  Then the captain  said,       \u201cHow then\n\nkdli\u00b7h\u03b1\u0328\u00b4nen\u03b1\u0328`?\u201d         ni\u00b7wa\u00b4  eta\u00b4k\u00b7ozi\u00b7t   ni\u00b7udi\u00b7dam\u0259\u00b4n\nshall we do with you?\u201d  Then    second chief  said,\n\n\u201ckz\u0259gu\u00b4sktah\u03b1\u0328`n\u00b7\u03b1\u0328dji\u00b7`\u201d       ni\u00b7wa  tol\u0259b\u03b5\u00b7\u00b4 w\u0259di\u00b7dam\u0259\u00b4n  \u201cnda\u00b4  ni\u00b7a\n\u201cWe will cut him to pieces.\u201d  Then   turtle  said,       \u201cNot   me\n\nni\u00b7\u0142\u0259gow\u03b1\u00b4n.\u201d   ni\u00b7udi\u00b7dam\u0259n\u03b1\u00b4   \u201cnegatci\u00b7\u00b4  k\u0259me\u00b4t`kases\u03b1n\u00b7en\u03b1\u0328`.\u201d\nit will kill.\u201d  Then they said  \u201cThen will  we burn him.\u201d\n\nni\u00b7udi\u00b7dam\u0259\u00b4n  mi\u00b7\u00b4na  tol\u0259b\u03b5\u00b7\u00b4  \u201cnda  ni\u00b7n  ni\u00b7\u0142\u0259gow\u03b1\u00b4n\u201d\nThen he said   again   turtle,  \u201cNot  me    it will kill.\u201d\n\nni\u00b7udi\u00b7dam\u0259na\u00b4  \u201cn\u0259gatci\u00b7\u00b4  ba\u00b4sk\u0259dji\u00b7bal\u03b1`n\u201d  ni\u00b7wa\u00b4     tol\u0259b\u03b5\u00b7\u00b4\nThen they said  \u201cThen will  drown him.\u201d       Then that  turtle\n\nudi\u00b7dam\u0259\u00b4n  mi\u00b7\u00b4na  \u201cni\u00b7n  ni\u00b7\u0142\u0259gu\u00b4n\u201d        nega\u00b4t\u00b7e\nsaid        again,  \u201cMe    will be killed.\u201d  Immediately\n\nwe\u00b4dji\u00b7ni\u00b7mi`p`ham\u03b1`k`  ni\u00b7\u00b4l\u00b7\u03b1nasi\u00b4n  aida\u00b4  n\u0259b\u0259\u00b4s\u00b7i\u00b7zak       ni\u00b7wedji\u00b7\u00b4\nthey grabbed him        to kill him.   Well!  in a little lake  that is why\n\n\u03b1\u0328bodji\u00b7gelk\u03b5\u00b7\u00b4t\u00b7ek        yuki\u00b7\u00b4       edudna\u00b4s\u00b7im\u03b1`k[54]w     wa    tol\u0259b\u03b5\u00b7\u00b4\nit is torn and furrowed   this earth  where they dragged him  that  turtle\n\nmal\u03b1\u00b4mit\u00b7e  yu     n\u0259b\u0259s\u00b7\u0259\u00b4k      ni\u00b7w\u0259djau\u00b4paken\u00b7\u03b1\u0328`\nat last     here   in the pond.  Then they threw him into the water.\n\nni\u00b7w\u0259dali\u00b7mi\u00b7\u00b4  ele\u00b7dji\u00b7ni\u00b7g\u0259da\u0142\u03b1\u00b4n       ni\u00b7yu\u00b4     on\u0259s\u00b7\u03b5\u00b7b\u03b5\u00b7n\u0259m\u0259\u00b4n\nThen he sank    back down and belly up.  Then here  he riled it up with his paws\n\nn\u0259bi\u00b7\u00b4      ni\u00b7gizi\u00b7\u00b4   p\u03b1\u0328\u00b4gowi\u00b7az\u00b7\u0259s\u00b7ko`     ni\u00b7w\u0259dji\u00b7\u00b4  nod\u03b1\u0328\u00b4d\u0259bewi`n\nthe water;  then after  it became real muddy  so         he poked his head out\n\nn\u0259bi\u00b4k\u00b7        ni\u00b7ug\u03b1\u0328\u00b4galowe`n    \u201coho<      >u\u00b7  ki\u00b7l\u0259w\u1d10\u0339,w\u03b1\u00b4n  k\u0259da\u00b4k\u00b7i\u00b7w\u03b1\u0328`\nof the water.  Then he cried out  \u201cOho<      >u   you all      your land\n\nk\u0259ni\u00b7\u0142\u0259gon\u03b1\u0328\u00b4  ni\u00b7\u00b4ni\u00b7a`  ndak\u00b7i\u00b7\u00b4  nd\u03b1n\u00b7i\u00b7\u0142\u0259gow\u03b1\u00b4n\u201d     ni\u00b7si\u00b7\u00b4psak\nkills you    but I      my land   does not kill me!\u201d  Then the ducks\n\nnnoda\u00b4w\u03b1n\u03b1\u0328`  kedwi\u00b7tci\u00b7ba\u00b4g\u0259tces\u00b7i\u00b7`t  tol\u0259b\u03b5\u00b4\u00b7  nega\u00b4t\u00b7e\nheard him    his noise of screeching   turtle.  Then at once\n\nugwi\u00b7ldasoldi\u00b7n\u03b1\u0328\u00b4    yu\u00b4gik  nope\u00b4usewi\u00b7`n\u00b7owak  ni\u00b7   m\u0259g\u0259na\u00b4n    owa\u00b4\nthey rushed for him  these   warriors            Then  they chose  that\n\naweni\u00b7\u00b4  net\u03b1\u0328wik\u03b1\u0328mogwi`t`  nimskawa\u00b4n   m\u0259de\u00b4we\u0142\u00ea`  ni\u00b7uga\u00b4mkolitaw\u03b1`n\none who  was expert diver  they found.  The loon    dove down for him\n\nyulil`    ni\u00b7\u00b4s\u0259da     eli\u00b7gamogwi\u00b4t  ns\u0259de\u00b4waiy\u03b5\u00b7\u00b4   ni\u00b7um\u0259skaw\u03b1\u00b4n\nthis one  second time  as he dove     the third time  then he found\n\ntol\u0259ba\u00b4l`    ni\u00b7w\u0259dji\u00b7\u00b4kpana`sehi\u00b7di`t         malami\u00b7\u00b4  ki\u00b7k\nthe turtle.  Thereupon they threw him ashore  at last   upon the ground\n\nnega\u00b4  wa\u00b4       s\u0259gw\u03b1sk`taha\u00b4n         tol\u0259b\u03b5\u00b4   ni\u00b7ume\u00b4t\u03b1\u0328beg\u0259s\u00b7i`n\nthen   that one  they knocked him dead  turtle.  Then here ends\n\nndatlo\u00b4k\u03b1\u0328ga`n.\nmy story.\n\n[51] Given as \u201ceagle\u201d by Neptune, but, in Penobscot, Newell Lyon\nidentified this with the extinct \u201cauk.\u201d\n\n[52] A secondary chief, from English \u201ccaptain.\u201d\n\n[53] In a monotonous singsong tone.\n\n[54] This accounts for the mountain ridges and valleys of to-day.\n\n\nC\n\nni\u00b7gawa        Glusk\u03b1\u0328b\u03b5\u00b4  wedji\u00b7m\u03b1dje\u0142\u03b1\u00b4nt  sobegu\u00b4k      ni\u00b7wuno\u00b4sot\u0259g-\nAnd then that  Gluskabe   went away        to the ocean  then he followed\n\nwetekam\u0259\u00b4n  mal\u03b1mi\u00b7\u00b4  ktci\u00b7d\u03b1ba\u00b4kw\u03b1ni\u00b7gan\u03b1\u00b4k[55]  ni\u00b7wedji\u00b7\u00b4\na river up  at last   to the great divide.       Thence\n\nkalap\u03b1\u0328\u00b4wel\u03b1`nt  mozu\u00b4l`  ni\u00b7wa\u00b4    mu\u00b7s   m\u03b1\u0328dje\u0142\u03b1\u00b4nt   man\u00b7\u00b4i\u00b7wi\u00b7\nhe started up   a moose  and that  moose  started off  among\n\nsi\u00b4\u00b7bui\u00b7ku`k  teka\u00b4         Pan\u00b7aw\u1d10\u0339\u00b7\u00b4mp`skao`k         lagwewi\u00b7\u00b4  ni\u00b7wew\u1d10\u0339la\u00b4n\nthe rivers    in direction  of Penobscot River Valley  toward.    Then she knew\n\nPuk\u0259dji\u00b4nskwes\u00b4u`[56]  ni\u00b7gi\u00b7zi\u00b7we\u00b4dolam\u03b1`k[57]  owa\u00b4      a\u00b4ida\nPukedjinskwessu        and she could sense it.   That one  well\n\nm\u0259de\u00b4ol\u0259nuskwe\u00b4  ni\u00b7ugadawi\u00b7\u00b4gak`hi\u00b7`ki\u00b7h\u03b1`n  Glusk\u03b1\u0328ba\u00b4l`  ni\u00b7\nsorceress.       Then she wanted to tease     Gluskabe.    Then\n\nugadawi\u00b7\u00b4k\u0259lap\u03b1\u0328\u00b4w\u0259la`n  mozu\u00b4l`    wadji\u00b7\u00b4ndagi\u00b7zi\u00b7nl\u03b1`\u014bk`\u1d42\u02d9       ni\u00b7wa\u00b4\nshe wanted to start up  the moose  so that not he could kill it.  That\n\nGlusk\u03b1\u0328b\u03b5\u00b4  w\u03b5\u00b7wed\u0259ham\u03b1\u00b4n  yuli\u00b4l  Puk\u0259dji\u00b4nskwes\u00b7uwal`\nGluskabe   knew her      this    Pudedjisdwessu\n\ne\u00b4li\u00b7gak`hi\u00b7ki\u00b7hogo`t     ni\u00b7udli\u00b7\u00b4d\u0259ham\u03b1`n  \u201ce\u00b4begwatcinatci.`\nhow she was teasing him,  then he thought    \u201con account of it not also\n\nk\u0259na\u00b4mi\u00b7hi\u00b7`     yu    pemi\u00b7\u0142\u03b1\u00b4\u201d     ni\u00b7ge\u0142a\u00b4     ni\u00b7wa\u00b4  uba\u00b4bmi\u00b7gwil-\nyou will see me  here  passing by.\u201d  Accordingly  that    searched all\n\naw\u1d10\u0339bi`n           Puk\u0259dji\u00b4nskwes\u00b7u\u00b4  tani\u00b7ba\u00b4weni\u00b7`  udli\u00b7nami\u00b7h\u03b1\u00b4n\nabout to see him  Pudedjinskessu     how if anybody  she could see.\n\nni\u00b7ge\u00b4n\u0259w\u03b1nda`  wi\u00b7\u00b4bi\u00b7wi\u00b7  unami\u00b7tu\u00b4n  eli\u00b7\u00b4dji\u00b7lakw\u0259s\u00b7inli\u00b7`t\nBut not         except      she saw     how the tracks\n\nud\u03b1\u014b\u0259ma\u00b4          pemsege\u00b4k      ni\u03b1\u0328lawi\u00b7\u00b4        uno\u00b4saw\u03b1\u0328p`tasi`n\nof his snowshoes  on the ledge.  For a long time  she followed the tracks\n\nneganowa\u00b4  Glusk\u03b1\u0328ba\u00b4l`  w\u0259s\u03b5\u00b7\u00b4smi\u00b7w\u03b1ni\u00b7hal\u03b1\u0328\u00b7l`  wzami\u00b7\u00b4wi\u00b7tc  wudli\u00b7\u00b4d\u0259hamgun\nthen that  Gluskabe     she lost his tracks    because       it was willed\n\nni\u00b7\u00b4  wedjinda\u00b4  p`sk\u03b1\u014bgo\u00b4k           ni\u00b7wa\u00b4     Glusk\u03b1\u0328b\u03b5\u00b4  mad\u03b1\u0328be\u0142\u03b1\u00b4nt\nthat  not        she could find him.  Then that  Gluskabe   went down\n\nsi\u00b7bu\u00b4k        ni\u00b7wanami\u00b7h\u03b1\u00b4n  mozu\u00b4l`    yu\u00b4lil  noso\u00b4kaw\u03b1`nt\nto the river.  Then he saw     the moose  this    he was following.\n\nni\u00b7ubi\u00b7bm\u03b1\u00b4n     ni\u00b7a\u00b4ida   ni\u00b7ugi\u00b7bi\u00b7\u0142\u03b1\u00b4n  mozu\u00b4l`  ni\u00b7gi\u00b7zi\u00b7\u00b4\nThen he shot it  well then  it fell         moose    then after\n\nel\u0259mi\u00b7giptes\u00b7i\u00b4k    ni\u00b7udlo\u00b4s\u00b7\u03b1`n  ne\u00b4ga  ub\u0259s\u00b7i\u00b7hal\u03b1\u00b4n\nhe fell and lay down  then he went   and  he skinned it\n\nni\u00b7gi\u00b7zi\u00b7\u00b4p`si\u00b7hal\u03b1\u00b4nt       gi\u00b7zi\u00b7\u00b4p`kwedji\u00b7\u0142\u03b1\u00b4nt  ni\u00b7u-\nand after he had skinned it  when he had taken out  then\n\nla\u00b4g\u0259zi\u00b7\u03b1`l`.   uge\u00b4dn\u0259m\u0259`n  ni\u00b7udla\u00b4kew\u03b1n       ude\u00b4miza`l`  ni\u00b7\u00b4yu\nhis intestines  he took      then he threw them  to his dog   and here\n\nedeli\u00b7`n\u0142am\u03b1`k       mu\u00b7s   ni\u00b7   muzi\u00b7\u00b4k\u0259tci\u00b7`   lewi\u00b7t\u03b1\u0328zu\u00b4  si\u00b7bi\u00b7wi\u00b7\u00b4\nwhere he was killed  moose  that  moose buttocks  is called   and\n\nyu el`ta\u00b4gi\u00b7hazi`k        wula\u00b4g\u0259zi\u00b7a`l`   wa    mu\u00b7s   nit\u00b7e\nhere as it stretched out  his intestines   that  moose  right away\n\nli\u00b7w\u1d10\u0339\u00b7bi\u00b7g\u03b1`k  tet\u00b7atci\u00b7dji\u00b7\u00b4  eska\u00b4mi\u00b7  w\u1d10\u0339\u00b7bi\u00b7g\u03b1\u00b4n  tagagi\u00b7wi`\u00b7\nbecame white   and now         forever  white       until\n\nmetka\u00b4mi\u00b7geg\u03b5`.  ndatlok\u03b1\u014bga\u00b4n  tag\u03b1\u00b4g\u03b1\u0328beg\u0259si`\u00b7t   nimsi\u00b7wi\u00b7\u00b4.\nat the end.      My story      as far as it goes  all.\n\n[55] Said by the informant to have been the ridge dividing the waters\nflowing into the St. Lawrence from those flowing southward into the\nAtlantic.\n\n[56] A mythical character common to the Malecite, Passamaquoddy,\nPenobscot, and Wawenock. She is described as having a figure like a\n\u201cjug,\u201d who lives alone in the remote forests.\n\n[57] A common concept among the Wabanaki, \u201cto know a thing by\nintuition.\u201d\n\n\nD\n\nGLUSKABE BECOMES ANGRY AT THE BIRCH TREE AND MARKS IT FOR LIFE\n\nw\u1d10\u0339\u00b7\u00b4wi\u00b7git  notlo`\u00b4k\u03b1\u014bga`n  wa    Glusk\u03b1\u0328b\u03b5\u00b4  ni\u00b7gani\u00b7yu\u00b4\nHere camps  my story       that  Gluskabe   also here\n\nbabmi\u00b7zobe\u00b4k`\u1d42ke`t      ni\u00b7metce\u0142\u03b5\u00b7\u00b4            uda\u00b4lnola`k`\u1d42[58]\nwandering by the ocean  then started out with  his man\u2019s boat\n\nni\u00b7gizi\u00b7\u00b4yume`t`-  kak          \u00b7wudu\u00b7\u00b4l`  ni\u00b7udli\u00b7\u00b4d\u0259h\u03b1\u0328zi`n\nand when he had    worn it out  his canoe  then he thought\n\npla           nda\u00b4t\u0259woli`n          ni\u00b7ge\u0142a\u00b4  ni\u00b7ugwi\u00b7lauh\u03b1\u00b4n  maskwe\u00b4muzi\u00b7a`l`\nfor awhile,   I will build a canoe  and so    he searched for  a birch tree\n\nwela\u00b4k`\u1d42\u0259seli\u00b7\u00b4t  ni\u00b7ugi\u00b4ptah\u03b1\u00b4n        ni\u00b7gi\u00b7zi\u00b7\u00b4gi\u00b7bi\u00b7l\u03b1\u00b4nt\nstraight one      then he cut it down  and when he had felled it\n\nwaba\u00b7\u00b4zi\u00b4\u00b7  ne\u00b4l\u0259w\u03b5\u00b7\u00b4  uz\u0259li\u00b7gi\u00b7`tahogu\u00b4l`    aw\u03b1k\u03b1\u0328dji\u00b7\u00b4\nthat tree   almost     it nearly fell on him  hardly\n\nugi\u00b7zi\u00b7\u00b4w\u0259dji\u00b7\u00b4bulow\u03b1\u00b4n  ni\u00b7udli\u00b7d\u0259h\u03b1m\u03b1\u00b4n  \u201cnda\u00b4tci\u00b7mi\u00b7na`\nhe could escape.         Then he thought   \u201cNever again\n\nk\u0259ni\u00b7l`ke\u00b4u!\u201d              nip`sk\u03b1\u0328\u00b4t\u0259gw\u03b1`n  wikw\u0259n\u0259m\u0259\u00b4n  ni\u00b7uses\u00b7\u0259m`h\u03b1\u00b4n\nyou will kill!\u201d (anybody)  That branch      he took      and he switched it\n\nyuli\u00b4l  maskw\u03b5\u00b4muzi\u00b7a\u00b4l`  ni\u00b4t\u00b7e   eli\u00b7dji\u00b7la\u00b4kwus\u00b7i`k     w\u0259s\u00b7\u0259se\u00b4mhiga`n\nthis    birch tree        at once  over its entire length  it was switched\n\ntet\u00b7a\u00b4tci\u00b7dji\u00b7`  eska\u00b4mi\u00b7  wewi\u00b4n\u03b1\u014bgwa`t  kweni\u00b7\u00b4  pmauzwi\u00b7\u00b4n\u00b7owi\u00b7`kek\nand now          forever   it is known    while    people are living\n\nski\u00b7tkami\u00b4k`\u1d42  ni\u00b7umet\u03b1\u0328beg\u0259zi\u00b4n  notlo`k\u03b1\u014bga\u00b4n.\non the earth.  And there ends    my story.\n\n[58] Some kind of a hollowed-out canoe.\n\n\n\n\nGLUSK\u0391\u0328B\u0395 THE TRANSFORMER\n\nFREE TRANSLATION\n\n\nA\n\nHere begins Gluskabe. When the Owner made the first man then when\nthe first man was made Gluskabe created himself out of the left-over\nmaterial, out of this earth left over, this earth sprinkled.[59] That\nis why Gluskabe was so strong. Well, this Gluskabe was able to create\nhimself. Then he moved about in a sitting position. Upon seeing this\nthe Owner was astonished and he said, \u201cHow happened you to be here?\u201d\nand Gluskabe told him, \u201cWell, because I formed myself from the waste\npieces of earth out of which you made the first man.\u201d Then the Owner\ntold him, \u201cYou are indeed a very wonderful man.\u201d And Gluskabe answered,\n\u201cI am a wonderful man, because you sprinkled me, and on account of\nbeing so near to you.\u201d Then Owner said to him, \u201cSo, then, you and I\nshall roam about from now on.\u201d Accordingly, they started out. They went\nup a hill, they went up a mountain, and when they got on top of the\nmountain, when they began to gaze all around with open eyes, so great\na distance around could they see the lakes, the rivers, and the trees,\nand all the lay of the land of the country. Then the Owner said, \u201cLook\nat this; behold such is my wonderful work, all created by my wish of\nmine. The earth, the water, the ocean, the rivers, the basins, the\nlakes.\u201d Then he said to Gluskabe, \u201cWhat might you have brought into\nexistence?\u201d Then he answered him, this Gluskabe. \u201cI can not bring a\nthing into existence, but, then, one thing maybe I can accomplish.\u201d\nThen he said, \u201cWell, I could perhaps do one thing, make the wind.\u201d Then\nsaid the Owner, \u201cWell, then, make it; whatever you can do, according to\nhow powerful you are.\u201d Then, accordingly, he made the wind. It began to\nblow. Then it increased so strong, the rising wind, and then it blew\nharder until those trees were torn out by the roots and blown over.\nThen said the Owner to Gluskabe, \u201cThat is enough; I have seen your\npower, even what you can do.\u201d Then said the Owner, \u201cNow, I for my part.\nI will make a wind.\u201d Then, accordingly, it commenced to blow in return.\nThen it blew so hard that they could not hold on where they were\nstanding(?); and it blew so hard that the hair on the head of Gluskabe\nbecame all tangled up. Then when he tried to smooth it out, the hair of\nhis head, all of it blew off and the head of hair that he had was all\nblown off by the wind. That is the end of this story.\n\n[59] The Owner here corresponds to the Creator. The sprinkling\nevidently refers to the Roman Catholic idea of holy water.\n\n\nB\n\nWell, then, as he wandered along the shore of the ocean, Gluskabe\nkilled a whale and when he had killed the whale he went to inform his\nuncle, the Turtle. Then he said to him, \u201cGreat luck! Killed a whale.\u201d\nSo he told his uncle, \u201cAnd also we will go and get it, the whale meat.\u201d\nSo accordingly they went, went to the ocean; and when they arrived\nthere where the whale lay they took as much of it as they wanted; and\nwhen they had taken it they placed it to one side for a while and that\nTurtle called together the birds, as many kinds as there were in all\nthe world, and they came along flying in droves. On account of their\nnumber the ground fairly shook and, moreover, they fairly covered up\nthe sun by their numbers. Then they all came flying together and ate\nbecause they were invited to the feast. Then the Eagle was the chief\nof the birds, and close by here where he sat was the Turtle. Then that\nTurtle took out his knife and he cut the buttocks off from the Eagle,\nthis chief. Even then the chief did not feel that his buttocks had\nbeen cut off. Then this man, the second chief, a captain, said to his\nchief, \u201cWho then has done such a deed to you, belittling you? We are\nall insulted.\u201d Then they all became angry and they laid a plan what\nto do to the Turtle so as to kill him. Thereupon, immediately they\n(prepared to) attack him. Then the Turtle took the feathers of the bird\nand fanned himself, for which he said, \u201cWing is his fan, wing is his\nfan,\u201d because he was using a wing as a fan. Then Gluskabe said to his\nuncle, \u201cBy so doing you have done wrong, indeed, cutting the buttocks\nof the chief. For soon they will attack us.\u201d Then he said, \u201cOn account\nof it, what shall we do?\u201d So he said, \u201cIn the meanwhile I will build\na nest in this tree.\u201d Then Gluskabe built a nest and he said to his\nuncle, \u201cYou shin up the tree.\u201d Then the Turtle tried to shin up, but he\nwas not able to do it; not able to shin up; so he said, \u201cDull are my\nheel claws.\u201d Then Gluskabe took hold of him, the Turtle, and he tossed\nhim up into the nest. And when they were in the nest they sat down to\npass off water. Then the Turtle said, \u201cHow am I going to urinate up\nhere?\u201d Then Gluskabe said to him, \u201cExtend your buttocks over the edge\nof the nest.\u201d Then, accordingly, Turtle urinated water, which ran down\nbelow. Now the warriors discovered it (where Gluskabe and his uncle\nwere hiding) and their captain looked up and he saw Turtle in the\nnest. Thereupon, he shot an arrow at him and brought him down. Then he\nsaid, \u201cBad stooping coward, bad stooping coward.\u201d But where the Turtle\nfell on the ground there he disappeared, and they made a search for\nhim but could not find him. And the captain hunted all about. Soon he\nsaw a bark vessel upside down. Then he kicked it over, and found the\nTurtle. Thereupon they held a council over him and it was decided that\nhe should die. Then said the captain, \u201cWhat, then, shall we do with\nyou?\u201d The second chief spoke and said, \u201cWe shall have to cut him up in\npieces.\u201d Then said the Turtle, \u201cNot me; that will not kill me.\u201d Then\nhe said (the captain), \u201cThen we shall burn him up.\u201d Then again said\nthe Turtle, \u201cNot me; that will not kill me.\u201d Then they all said, \u201cThen\nwe shall drown him.\u201d Then that Turtle said again, \u201cThat will kill me.\u201d\nImmediately they grabbed him to kill him. Well, in a little lake they\nwere going to throw him. From the place where they dragged him the\nearth was torn up and furrowed, where they hauled him. But at last,\nhere in the lake, they threw him into the water, that Turtle; then he\nsank, his back down and belly up, like a dead animal. But he riled up\nthe water with his paws, and then when it was all muddy he poked his\nhead out of his shell from the water and then he cried out, \u201cOh ho!\nas for you all, your earth kills you, but as for me my land does not\nkill me.\u201d Then the birds heard him, that Turtle, by the noise of his\nscreeching, and they rushed upon him, these warriors, and they chose\none that was an expert diver. They selected the loon. Then this one\ndove down for him. When he had done this the second and the third time\nhe found the Turtle. And thereupon they threw him ashore out upon the\nground, and they knocked him dead, the Turtle, and that is the end of\nmy story.\n\n\nC\n\nThen Gluskabe went away from there to the ocean. And he followed a\nriver up as far as the great divide (the frontier between New England\nand Canada). There he started up a moose and this moose started to\nmake away among the rivers in the direction of Penobscot Valley.\nPukdjinskwessu knew that he was coming, for she could sense it, being\na magic woman. Then she wanted to plague Gluskabe, for she wanted to\nscare away from him the moose so that he could not kill him. But that\nGluskabe knew it, that Pukdjinskwessu, how she wanted to plague him.\nSo he thought, \u201cOn account of this, you will not see me passing by.\u201d\nAccordingly, that Pukdjinskwessu wandered all about to see if she could\nfind out whether anyone had gone by. But she could see nothing except\nhow the tracks of his snowshoes were left on the bare ledge. For a\nlong time she followed the tracks, but at last she lost the tracks of\nGluskabe, because he commanded, in his mind, that she could not find\nhim. Then Gluskabe went down to a river, and he saw the very moose\nhe was following; and he shot at it, and there it fell, the moose.\nAnd while he was falling he went up and skinned it, and after he had\nskinned it he took out its intestines. Then he threw them to his dog.\nHe threw them where the moose was killed. That is now called \u201cmoose\nbuttocks\u201d by the people. And as the intestines of that moose were\nstretched out there they showed white underneath the water. And even,\nnow and forever until the end of the world, they will be white.[60]\nThat is as far as my story goes.\n\n[60] Neptune stated that Gluskabe threw the moose\u2019s head to a place\nwhich became known as \u201cMus\u03b1\u0328d\u00e1p,\u201d \u201cMoosehead,\u201d but he did not know\nwhere this was. This is also the native name of Moosehead Lake, which\nmay have been the place indicated in the story. (Cf. Jos. Laurent, New\nFamiliar Abenakis and English Dialogues, Quebec, 1884, p. 216, and\nMaurault, op. cit. p. IV.) Gov. Newell Lyon, of the Penobscot tribe,\nadded that this is probably the upper end of Islesboro (formerly Long\nIsland) in Penobscot Bay. This still has the name We\u00b7ni\u00b7\u03b1\u0328\u014bg\u00e1nik \u201cHas\na head\u201d in the Malecite language, probably having been named by some\nMalecite. At Castine Head, where the lighthouse is now, is a place\ncalled Mad\u0259\u00b4\u014bg\u03b1m\u03b1s, \u201cOld homely snowshoe.\u201d The Indians claim that this\nis where Pukdjinskwessu gave up her chase, the same story occurring\nin the Penobscot. In several large crevices in the ledge here are the\nmarks of two snowshoes, one a regular one, the other a woman\u2019s shoe,\nshort and round.\n\n\nD\n\nHere comes my story of that Gluskabe. Then wandering about the ocean he\nstarted in a canoe and when he had worn this out, his canoe, he thought\n\u201cI shall stop until I build another canoe.\u201d And accordingly he looked\nfor a birch tree, a straight one. Then he cut it down, and when it fell\ndown, that tree, apparently it nearly fell upon him. He had difficulty\nin being able to run away from under it. So he thought, \u201cNever again\nwill you fall on and kill anybody.\u201d That big branch he took hold of\nit and switched this birch tree right away along its whole length. He\nkept on switching it and now it will forever be marked while there are\npeople living in the world. This is the end of my story.[61]\n\n[61] The \u201ceyes\u201d in the bark of the white birch are the blisters caused\nby Gluskabe\u2019s switching. Such an explanation is very common in northern\nand northeastern Algonkian mythology. (_Cf._ S. T. Rand, Legends of the\nMicmacs, p. 67, and F. G. Speck, Myths and Folk-Lore of the Temiskaming\nAlgonquin and Timagami Ojibwa, Memoir Anth., Series No. 8, Geological\nSurvey of Canada, p. 83.)\n\n\n\n\nHOW A HUNTER ENCOUNTERED BMULE\u00b4, VISITED HIS COUNTRY, AND OBTAINED A\nBOON\n\n\nNi\u00b7ga\u00b4  be\u00b7s\u0259gw\u0259da\u00b4  aln\u03b1\u0328b\u03b1\u00b4  ki\u00b7wadi\u00b7eli\u00b4n  nda\u00b4t\u03b1m\u03b1  ke\u00b4gwi\nAnd     once         a man    went hunting   not      anything\n\nnami\u00b7t\u0259wi\u00b4    ni\u00b7gayu\u00b4  pe\u00b4mose`t  si\u00b7bu\u00b4k`    ni\u00b4obe\u00b4dji\u00b7gada`dus\u0259mi`n\nhe could see  and soon  he came    to a river  then he grew thirsty\n\nnspi\u00b7wi.\u00b4         bawadji\u00b7\u00b4      \u03b1\u0328dabi\u00b4t      ni\u00b7yu\u00b7\u00b4   gi\u00b7zi\u00b7\u00b4  abi\u00b7\u00b4t`\nat the same time  because of it  he sat down  and here  after    he sat\n\nni\u00b7yu\u00b7\u00b4  ugada\u00b4w\u0259s\u00b7\u0259mi`n         ni\u00b7ge\u0142\u03b1\u00b4  ni\u00b7\u00b4yu.  udli\u00b7\u00b4d\u03b1psidoda`m\u0259n\nhere     he was going to drink  and so    here     here stooped down\n\nyun\u0259bi\u00b4k    lagwi\u00b7wi\u00b7`  ni\u00b7yu\u00b7\u00b4   n\u0259bi\u00b7\u00b4k       w\u0259da\u00b4li\u00b7na`mi\u00b7h\u03b1n\nhere water  toward      and here  in the water  there he saw\n\naweni\u00b4li\u00b4l`  el\u0259we\u00b4gwi\u00b7na`  pmauz\u0259wi\u00b7\u00b4n\u00b4u`k  li\u00b7\u00b4n\u03b1\u014bg\u1d42zu`  ndaganowa\u00b4\nsomebody     like really    a human being    resembling   but not that\n\nw\u1d10\u00b7we\u00b4lm\u03b1\u0328wi\u00b7a`l`  aweni\u00b7wa\u00b4  ke\u00b4n\u0259wagi\u00b7zi\u00b7`   una\u00b4 nodam\u0259na`l\nhe knew him      who that   but that he had  heard of him\n\nni\u00b7aweni\u00b7\u00b4  eli\u00b7gi\u00b4t`  sak`hi\u00b7wa\u00b4  bmul\u03b5\u00b7\u00b4  negani\u00b7\u00b4  wudji\u00b7am`ki\u00b4n\nthat one    was like   behold      Bmule\u00b4.  Then      he got up\n\nni\u00b7   w\u0259n\u03b1\u0328\u00b4djig\u03b1nt\u0142\u03b1\u0328zin        u`wa   aln\u03b1\u0328be\u00b4  ni\u00b7gi\u00b7zi\u00b7\u00b4g\u03b1\u0328t\u0142\u03b1\u0328zi`t`\nthen  he went and hid himself  that  man      and after he hid\n\nni\u00b7yu\u00b7\u00b4  d\u03b1\u0328\u00b4d\u0259bi\u00b7naw\u03b1`n      yuli\u00b4l  wi\u00b7d\u03b1\u0328ba`l`[62]  d\u03b1ni\u00b7dji\u00b7\u00b4w\u0259dla`dake`n\nthen     as he noticed him  this    his friend      what was he going to do\n\nni\u00b7gewa\u00b4    bmul\u03b5\u00b4  ni\u00b7w\u0259dji\u00b7\u00b4p\u0259n\u03b1\u0328dawe`n  i\u00b7yu\u00b7\u00b4  abazi\u00b7\u00b4k    ni\u00b7gat\u00b7e\u00b7\u00b4\nthen that.  Bmule\u00b4  Then he climbed       here    in a tree  at once\n\neli\u00b7naw\u03b1\u00b4nt`      yuli\u00b4l`  aln\u03b1\u0328ba\u00b4l`  eli\u00b7tal\u0259s\u00b7\u0259mi\u00b7\u00b4t`   yu\u00b7   si\u00b7bu\u00b4k\nit appeared like  this     man        as he saw lying    here  in the river\n\nni\u00b7ag\u0259ma\u00b4  eg\u0259m\u03b1\u00b4t\u00b7atci\u00b7`  \u03b1\u0328si\u00b7dai\u00b7wi\u00b4  ogado\u00b4`s\u0259mi`n           ni\u00b7yu\u00b4\nthat one   where he also  in his turn  he was going to drink,  then\n\nwi\u00b7z\u03b1\u0328wi\u00b7\u00b4mani\u00b7`m[63]  ge\u00b7\u00b4lada`k    ni\u00b7wikw\u0259n\u0259m\u0259\u00b4n       ni\u00b7yu\u00b4k\u00b7i\u00b7`k\nhis gold              in his mouth  and he took it out  and here on the ground\n\nub\u1d10\u00b4n\u0259m\u0259n  ni\u00b7wa\u00b4ln\u03b1\u0328b\u03b5`\u00b4   gi\u00b7zi\u00b7ne\u00b4mit\u03b1\u0328\u014bk`\u1d42  ei\u00b7gad\u0259n\u0259\u00b4k\nhe lay it  then that man  when he saw it    where he hid it\n\ni\u00b7yuw\u0259do\u00b4n\u03b1k       ni\u00b7yuw\u0259dli\u00b7d\u0259h\u03b1\u0328zi\u00b4n  n\u03b1\u0328dji\u00b7\u00b4k\u0259mod\u0259n\u03b1\u00b4n    ni\u00b7ge\u0142a\u00b4\nhere in his mouth  and he thought       to go and steal it.  So accordingly\n\nni\u00b7yu\u00b4  m\u03b1\u0328djeg\u1d42zi`n          waln\u03b1\u0328b\u03b5\u00b4   ab\u03b1k\u00b7skadai\u00b7wi\u00b7`   wadji\u00b7nda\u00b4\nthen    he started to crawl  that man  flat on his belly  so that not\n\nwew\u1d10\u0339\u00b7l\u03b1\u00b4\u014bk`\u1d42       yuli\u00b4l`  wi\u00b7d\u03b1\u0328ba\u00b4l`  ni\u00b7g\u03b1n\u00b7i\u00b7\u00b4  gi\u00b7zi\u00b7be\u00b4sudji\u00b7wi\u00b7`\nhe would know it  this     his friend  then        when he had come near\n\npedji\u00b7gw\u0259zi\u00b7\u00b4t   ni\u00b7gi\u00b7gi\u00b7mi\u00b7wi\u00b7\u00b4  uwikw\u0259n\u0259m\u0259\u00b4n  wi\u00b7z\u03b1\u0328wi\u00b4mani\u00b7`\ncoming crawling  slyly             he took it   the gold.\n\nni\u00b7wa\u00b4giz\u0259s\u00b7\u0259mi\u00b7`t       wabmul\u03b5\u00b7\u00b4    el\u03b1\u0328bi\u00b4t ni\u00b7    nd\u03b1`t\u03b1m\u03b1\u0328`  unami\u00b7\u00b4tow\u03b1`n\nThen when he had drunk  that Bmule\u00b4  looking there  not,      he saw it\n\nwi\u00b7z\u03b1\u0328\u00b4wimani\u00b7`m  ni\u00b7yu\u00b4  ga\u00b4dagi`d\u0259h\u03b1\u0328zi\u00b4n            ni\u00b7w\u0259dli\u00b7\u00b4d\u0259h\u014bzi`n\nhis gold.        Then    he began to think about it  and he concluded.\n\n\u201celi\u00b7k\u0259mo\u00b4d\u0259nam\u03b1`k`.\u201d        ni\u00b7gan\u0259wowa\u00b4   bmul\u03b5\u00b4  m\u0259de\u00b4ol\u0259no      ogwa\u00b4\n\u201cSo it is stolen from me.\u201d  And then that  Bmule\u00b4  was a magician  it was said\n\nni\u00b7gan\u00b7i\u00b7\u00b4.  yu\u00b4t\u00b7e       ni\u00b7   no\u00b4l\u0259mi\u00b7wi\u00b7`  udli\u00b7\u00b4gelosi`n  ni\u00b7udi\u00b7dam\u0259\u00b4n\nand then     right there  that  abroad        he spoke aloud  and he said,\n\n\u201cni\u00b7d\u03b1\u0328b\u03b5\u00b4     kmi\u00b7\u00b4li\u00b7n\u00b7\u0259ba  ni\u00b7   n\u0259wi\u00b7z\u03b1\u0328wi\u00b7\u00b4mani\u00b7`m  ki\u00b7yandaba\u00b4  ke\u00b4gwi\u00b7\n\u201cMy friend,  give me, do,   that  my gold             you can not  anything\n\nkdla\u00b4wakek\u00b7tow\u03b1\u00b4n   ni\u00b7   ni\u00b7a\u00b4  pma\u00b4uzow\u03b1\u014ba`n.  ni`\u00b7  si\u00b7bi\u00b7wi\u00b7\nyou make use of it  that  mine   life.           Now   also\n\nndaba\u00b4   nzi\u00b4p`ki\u00b7ngi\u00b7zi\u00b7tcani\u00b7\u0142a`n`tam\u03b1\u0328`.  a\u00b4yag\u03b1`ntedji\u00b7\u00b4   nabi\u00b7\u00b4wi\u00b7\ncan not  I very long can stop anywhere.     Pray unless that  soon\n\nmi\u00b7li\u00b7ane\u00b4         ni\u00b7mi\u00b7li\u00b7ane\u00b4             kule\u00b4l\u0259m\u0259gwawi`n         n\u0259wedji\u00b7\u00b4\nyou give it to me  and if you give it to me  you will have good luck  for that\n\nk\u0259m\u0259s\u00b7e\u00b4ltodji\u00b7`            mani\u00b7\u00b4  medji\u00b7mi\u00b7wi\u00b7\u00b4  \u03b1nda\u00b4  nadi\u00b7e\u00b4l\u0259w\u03b1\u014bga`n\nyou will have an abundance  money   always         not    hunting\n\nk\u0259ne`\u00b4nodah\u03b1m\u0259`.\u201d  ni\u00b7udi\u00b7\u0142\u0259gu\u00b4n     yuli\u00b4l`  a\u00b4ln\u03b1\u0328ba`l`  \u201cni\u00b7\nyou will lack.\u201d    Then he was told  this     man         \u201cNow\n\ng\u0259d\u03b1\u0328\u00b4 badji\u00b7`mi\u00b7l\u00b7\u03b1`n  k\u0259wi\u00b7zawi\u00b7\u00b4mani\u00b7`m  ni\u00b7genowa\u00b4  moza\u00b4k\nI will give you back   your gold           but then    don\u2019t\n\npa\u00b4tcwuli\u00b7k\u00b7a`tc\u201d  ni\u00b7udi\u00b7\u0142\u0259gu\u00b4n    \u201cnda`ba\u00b4  keba\u00b4tcw\u0259l\u00b7o`\ncheat me.\u201d         And he was told  \u201cCan not  cheat you\n\nni\u00b7g\u03b1\u0328de\u00b4kse\u00b4g\u0259zi\u00b7yan\u03b5`        ni\u00b7ga\u00b4  a\u00b4ida  tes\u00b7\u03b1\u0328dew\u03b1  np\u0259s\u00b7kwan\u0259`k`\nif not you are afraid of me  and      well   mount      upon my back\n\nni\u00b7g\u0259z\u03b1\u0328\u00b4\u014bg\u0259l\u03b1\u0328badji`n  pi\u00b7\u00b4t\u00b7adji\u00b7       k\u0259se\u00b4\u0142\u03b1\u0328b\u0259n\u03b1`.\u201d     ni\u00b7ge\u0142a\u00b4   waln\u03b1b\u03b5\u00b4\nand hold tight        for exceedingly  we will go fast.\u201d  Forthwith  that man\n\nudes\u00b7\u03b1\u0328dawa\u00b4n  ub\u0259\u00b4s\u00b7kwan\u0259`k  yuli\u00b4l`  bmula\u00b4l`  ni\u00b4\u00b7wa\nmounted       his back       of this  Bmule\u00b4.   Then\n\num\u03b1\u0328\u00b4dje\u0142\u03b1`n   ktci\u00b7\u00b4m\u0259deol\u0259nu`    ni\u00b7g\u03b1\u0328da\u00b4k  e\u00b4dudji\u00b7e\u0142\u03b1`nt`\nhe went away  the great magician  even       so traveling\n\nwabmul\u03b5\u00b7\u00b4    pek\u00b7i\u00b7\u00b4l\u03b1\u0328begwa`si\u00b7m\u0259gi\u00b7`  ni\u00b7gi\u00b7\u00b4zi\u00b7  met`ki\u00b7wi\u00b4k  wa\u00b4\nthat Bmule\u00b4  could rise in the air.    Then when   to the end   there\n\nobe\u00b4dji\u0142\u03b1`n  i\u00b7yu\u00b4  ede\u00b4li\u00b7bezwo`got      bmulaiki\u00b7\u00b4           li\u00b7wi\u00b7t\u03b1\u0328zu\u00b4.\nhe came      here   there he brought him  to Bmule\u00b4\u2019s country  as it is called.\n\nktaha\u00b4n\u00b7dwi\u00b7  m\u0259deol\u0259nowa`k  ai\u00b7yi\u00b7di\u00b7\u00b4t  ma\u00b4\u01ebwi\u00b7        baskw\u03b5\u00b7\u00b4\nGreat magic   shamans        are there    together just  at noon.\n\npay\u03b1\u0328di\u00b7\u00b4t  yugi\u00b4k  m\u0259deol\u0259nowa\u00b4k  ma\u00b4\u01ebwi\u00b7   gau\u00b4ldowak\nThey came  these   shamans        together  they slept.\n\nni\u00b7yuli\u00b4l`  bmula\u00b4l`  p\u03b5zwogo\u00b4t     ni\u00b4t\u00b7e       yuk\u00b7i\u00b4k\nThen this   Bmule\u00b4    bringing him  right there  to this country\n\nubu\u00b4n\u0259gu`n       ni\u00b7ude\u00b4\u0142\u0259gu`l            \u201cyudala\u00b4di\u00b7eli\u00b7`  t\u0259makwa\u00b4k\nhe was put down  and it was said to him,  \u201cHere hunt        beavers\n\nsi\u00b7bi\u00b7wi\u00b7\u00b4  wun\u0259gi\u00b7gwa\u00b4k  ni\u00b7kwi\u00b7wi\u00b7z\u03b1\u0328dji\u00b4n       wi\u00b7biwi\u00b7\u00b4\nalso        otters        so hurry and get ready  just\n\nnged\u03b1\u00b4mkip\u00b7o`de[64]  kda\u00b4tcwi\u00b7  ayi\u00b7\u00b4n  ni\u00b7gi\u00b7za\u00b4di\u00b7eli\u00b7ane`\nat one o\u2019clock       you must   stay    and after you have hunted\n\nni\u00b7g\u0259b\u0259s\u00b7i\u00b7ha\u00b4dasi`n  nabawi\u00b7\u00b4  ni\u00b7t\u00b7atci\u00b7\u00b4       ko\u00b4l\u03b1\u0328bekh\u03b1\u0328da`m\u0259n\nyou skin them        quickly   and then at once  bundle them up well\n\nk\u0259made\u00b4g\u0259noma`k  ni\u00b7ni\u00b7ebla\u00b4  tek\u00b7a\u00b4  ndatcwi\u00b7\u00b4l\u00b7os\u00b7e`  nda\u00b4ba\nyour hides      until then   there   I must go         it will not be\n\nsipki\u00b7wi\u00b7\u00b4  ni\u00b7dji\u00b7n\u0259baya\u00b4n  esmadji\u00b7\u00b4    to`k\u00b7u\u00b4ldewi\u00b7a`k  ktci\u00b7m\u0259deol\u0259nowa\u00b4k\nlong time   and I will come  before will  they wake up      great shamans\n\nn\u0259dji\u00b7\u00b4k\u0259m\u03b1dja`l\u0259l\u03b1\u00b4n     mi\u00b7na\u00b4  wa\u00b4d\u0259n\u03b1la`n\u201d            ni\u00b7ge\u0142a\u00b4     ni\u00b7gat\u00b7e\u00b4\nso I will carry you back  again   (to) where I got you.\u201d  Accordingly  at once\n\nwa    yuli\u00b4l`.  wi\u00b7d\u03b1\u0328ba\u00b4l`  ela\u00b4g\u0259ki\u00b7mgo`t  ni\u00b7wi\u00b7  hwi\u00b7z\u03b1\u0328dji\u00b4n\nthat  this      his friend  as he was told  then    he hurried\n\nni\u00b7gat\u00b7e\u00b4    nunadi\u00b7e\u00b4l\u0259w\u03b1\u0328m\u03b1`n               wun\u0259gi\u00b7gwa\u00b4  si\u00b7bi\u00b7wi\u00b7\u00b4  t\u0259ma`kwa\u00b4\nand at once  then he hunted and packed them  otters       also        beavers.\n\nni\u00b7gi\u00b7zi\u00b7ni\u00b7\u0142\u03b1\u0328ni\u00b7\u00b4   kipke\u00b4`t\u03b1h\u03b1`nt         ni\u00b7yu\u00b4    b\u0259\u00b4s\u00b7i\u00b7hada`s\u00b7i\u00b7\u0142\u03b1n\nAfter he had killed  he cut off some meat  and then  he skinned them\n\nnabi\u00b7n\u03b1\u014bgwa\u00b4t      ki\u00b7ni\u00b7\u00b4    eli\u00b7wi\u00b7za`ke\u00b4k  ni\u00b7ga\u00b4    w\u1d10\u0339\u00b7l\u03b1bek\u00b7h\u03b1\u0328da\u00b4m\u0259n\nquickly it seemed  very much  he hurried      and then  he bundled them up well\n\numadeg\u0259noma\u00b4  ni\u00b7gi\u00b7zi\u00b7\u00b4  ki\u00b7z\u03b1\u0328dji\u00b7\u00b4t   eli\u00b7d\u0259h\u03b1zi\u00b7\u00b4t  \u201cki\u00b7zi\u00b7\u03b5\u00b4t\u00b7o\u00b4\nhis hides     and after   he was ready  he thought,    \u201cIt is after\n\nnah\u0259n\u00b4i\u00b7\u00b4  n\u0259gw\u0259d\u03b1\u00b4mki\u00b7p\u00b7ode\u00b7`  \u03b1\u0328ge\u0142\u03b1t\u00b7e\u00b4.\u201d  ni\u00b7ga\u00b4nowa\nnow about  one o\u2019clock          surely.\u201d     And then he\n\nw\u0259dli\u00b7d\u0259h\u03b1\u0328zi\u00b4n  \u201cni\u00b7d\u03b1\u0328b\u03b5\u00b4    nowa\u00b4nel\u0259mu`k`\u1d42\u201d      ni\u00b7ganowanda\u00b4\nthought,        \u201cmy friend  said what was true.\u201d  And then not\n\nt\u03b1netu\u00b4l`.    la\u00b4k`\u1d42h\u03b5\u00b7ki\u00b7`  wedji\u00b7bay\u03b1`nt  yuli\u00b4l` wi\u00b7d\u03b1\u0328ba\u00b4l`\ndid not know  how far       he came from   this    his friend\n\nw\u0259s\u00b7a\u00b4mi\u00b7wi\u00b7`tc  nd\u00b4at\u00b7eg\u0259ne`   ki\u00b7zi\u00b7djanabi\u00b7wi\u00b7`  wa    ayag\u03b1nt\u00b7e\u00b4\nbecause also      not he could  stop                that  since\n\nwe\u00b4dji\u00b7wi\u00b7`  m\u03b5\u00b7\u0142\u03b1ntde\u00b4   sp\u0259m\u0259\u00b4k`     sala\u00b4k\u00b7i\u00b7wi\u00b7`  ni\u00b7   unodam\u0259\u00b4n\nalways        traveling  in the air.  Suddenly       then  he heard\n\nsa\u014bkhi\u00b7m\u03b1m\u03b1\u00b4ntkami\u00b7`gip\u00b7ode`k  eli\u00b7d\u0259h\u03b1\u0328zit  eb\u0259gwatc\u03b5\u00b7t\u00b7o\u00b4\ncoming out earth trembling,    thinking     on account of it\n\ngadi\u00b7me\u00b4t`kami\u00b7ge`          e\u00b4dudji\u00b7s\u03b1k\u00b7pa`t\u03b1\u014bgwa`k  saki\u00b7\u00b4yulil`\nthe world was about to end  so much it was noisy,    but behold this\n\nwi\u00b7d\u03b1\u0328ba\u00b4l`  s\u03b1\u014bkhe\u00b4\u0142\u03b1\u0328li`t      ni\u00b7ga\u00b4t\u00b7e  pedji\u00b7\u00b4g\u0259dahi\u00b7t  wa    bmul\u03b5\u00b7\u00b4\nhis friend  coming along out  and then    came jumping     that  Bmule\u00b4.\n\nni\u00b7udi\u00b7\u00b4dam\u0259n  wa    a\u00b4ida  bmul\u03b5\u00b7\u00b4  \u201cnabawi\u00b7\u00b4  tes\u00b7i\u00b7\u00b4g\u0259dahi`n  nb\u0259\u00b4skwan\u03b1`k\nThen said      that  well   Bmule\u00b4   \u201cQuickly   jump upon        my back\n\ngi\u00b7zi\u00b7na`\u00b4ni        m\u0259deol\u0259nowa\u00b4k  amku\u00b4ldowa`k.\u201d  ni\u00b7ge\u0142a\u00b4     ni\u00b7wa\u00b4\nit is already time  the shamans    wake up.\u201d       Accordingly  then he\n\nudes\u00b7i\u00b7\u00b4g\u0259dahi\u00b4n  p\u0259\u00b4s\u00b7kwan\u03b1`k.  yuli\u00b4l  wi\u00b7d\u03b1\u0328ba\u00b4l`  s\u03b5\u00b7wi\u00b7yu\u00b4\njumped upon       his back       this    his friend  with here\n\numadeg\u0259noma\u00b4  t\u03b1n\u0142awe\u00b4i\u00b7  ki\u00b7za\u00b4di\u00b7eli\u00b7`t  ni\u00b7wa\u00b4   om\u03b1\u0328\u00b4dje\u0142\u03b1n\nhis hides     as much as  he had hunted.   Then he  started off\n\nbmul\u03b5\u00b7\u00b4  ni\u00b7t\u00b7atci\u00b7\u00b4  t\u03b1\u0328\u0142awe\u00b4i\u00b7  e\u00b4dudji\u00b7\u0142\u03b1`nt  pek\u00b7i\u00b7wi\u00b7\u00b4bi\u00b7wi\u00b7`\nBmule\u00b4   and then     like       so fast going  only just\n\nl\u03b1mbi\u00b7gwa\u00b4hasi\u00b7de`  ni\u00b7gi\u00b7zi\u00b7\u00b4  obesogu\u00b4n     wa\u00b4d\u0259      nogo`t\u03b1`p     ntami\u00b7\u00b4\nhe imagined it      then after  he warmed up  his belly  and his head  first\n\nneni\u00b7gan\u00b7i\u00b7\u00b4       gi\u00b7zi\u00b7be\u00b4swogo\u00b4t     ni\u00b7udi\u00b7\u00b4\u0142\u0259gun     \u201cnd\u00b4atci.  mi\u00b7na\u00b4\nthere as formerly  when he brought him  then he was told  \u201cNot ever  again\n\nk\u0259ne`na\u00b4mi\u00b7hodi\u00b7`p\u00b7\u0259na`  kenowadji\u00b7\u00b4  k\u0259daskami\u00b7\u00b4  wule\u00b4l\u0259m\u0259gwewin\nwe will see each other   but also     you forever  will have good fortune\n\nn\u0259wedji\u00b7\u00b4  kwen\u03b1\u0328\u00b4w\u0259zi\u00b7a`n\u201d       ni\u00b7t\u00b7atci\u00b7\u00b4  notlo\u00b4`k\u03b1\u014bga`n  ume\u00b4t\u03b1\u0328beg\u0259s\u00b7i`n.\nand so     you will live long.\u201d  And here     my story        is ended.\n\n[62] Used in a somewhat humorous sense.\n\n[63] Lit. \u201cyellow money,\u201d mani\u00b4, \u201cmoney\u201d borrowed during early English\ncontact.\n\n[64] Literally \u201conce move (sun)\u201d referring to division of portions of\nthe day.\n\n\n\n\nHOW A HUNTER ENCOUNTERED BMULE\u00b4, VISITED HIS COUNTRY AND OBTAINED A\nBOON[65]\n\nFREE TRANSLATION\n\n\nOnce there was a man who went hunting but he could not find anything.\nSoon he came to a river and as he had become thirsty, he sat down and\nafter he had sat down, he was about to drink. While he stooped down\ntoward the water, there in the water he saw some one\u2019s reflection\nreally resembling a human being, but one whom he did not know but of\nwhom he had heard. Behold he was like Bmul\u03b5\u00b4, and at once the man got\nup and hid himself and after he had hidden, he watched to see what\nthe other, his friend Bmul\u03b5\u00b4, would do. Then he climbed into a tree.\nThen the other, whose reflection he had seen in the water while lying\non his face, that one in his turn was about to come down and drink.\nHe had a piece of gold in his mouth and he took it out and laid it\non the ground. Then the man, when he saw where Bmul\u03b5\u00b4 had hidden it\nafter taking it from his mouth, thought that he would go and steal it.\nAccordingly, the man started to crawl flat on his belly so that his\nfriend would not see him, and when he came near, crawling slyly along,\nhe took the gold.\n\n[65] A St. Francis Abenaki tale, given by C. G. Leland and J. D. Prince\n(Kuloskap The Master, New York 1902, p. 236), rather closely follows\nthis narrative, though in the St. Francis story \u201cP\u2019mula\u201d gives magic\neye-rings of a snake to the hunter.\n\nP\u0259mu\u00b4la seems to be known locally among the western Wabanaki. To the\nSt. Francis Abenaki he is a bird-like monster which flies from one end\nof the world to the other in one day. He can hear the merest mention\nof his name if anyone calls him. (Cf. Maurault, op. cit., p. 574.) In\nPenobscot mythology, P\u0259mu\u00b4le, \u201cComes flying,\u201d is believed to heed the\nappeal of men. Once a year he flies across the sky, propelling himself\nwith bull-roarers, giving three cries; one at the horizon; one at the\nzenith, and one at the other horizon. He may be stopped by an ascending\ncolumn of smoke and will then grant supplications for aid.\n\nThe concept is interesting as an element of religious and social\nfabric among related western Algonkian. Among the Algonquin and\nOjibwa of Ontario, the creature is known under the name Pa\u00b7\u00b4guk`\n(Timiskaming) (cf. F. G. Speck, Myths and Folk-Lore of the Timiskaming,\nAlgonquin, and Timagami Ojibwa, Memoir 70, Anthropological Series No.\n9, Geological Survey of Canada, 1915, p. 22) and Pa\u00b7\u00b4g\u03b1k (Timagami)\n(ibid., p. 81). The beliefs regarding him are similar to those of\nthe Wabanaki; though the Timagami believe his appearance to be an\nomen of death. With the Menomini \u201cPa\u02e3ka\u02e3 is a flying skeleton ...\ncorresponding to the western Ojibway P\u00e4g\u00fbk\u201d (A. B. Skinner, Social Life\nand Ceremonial Bundles of the Menomini Indians, Anthropological Papers\nof the American Museum of Natural History (1913), Vol. XIII, pt. 1, p.\n83).\n\nOn the northern plains, however, among the Plains Ojibwa, \u201cP\u00e4g\u00fbk, a\nskeleton being with glaring eyes which is sometimes seen flitting\nthrough the air,\u201d is the dream patron of a cannibal cult (Windigokan),\nthe members of which perform in a mask costume and blow on whistles.\nThe functions of the society are to heal disease and to exorcise\ndemons. Taboo associations have become centered about the society. (A.\nB. Skinner, Political Organization, Cults, and Ceremonies of the Plains\nOjibway and Plains Cree Indians, ibid., Vol. XI, Part VI, pp. 500-505.)\nThe Plains Cree had the same society (Skinner, ibid., p. 528-529) and\nso do the Assiniboine (R. H. Lowie, The Assiniboine, ibid., Vol. IV,\nPart I (1909), pp. 62-66), who also designate the dance by a cognate\nterm Wi\u1d42tg\u014d\u00b4gax. This series of cases makes me feel that we have here\na case of more recent elaboration from a common Algonkian idea, the\nresult of a tendency toward socialization on the Plains, where the\ncannibal cult evolving out of the flying-head conception has taken on\nthe characteristics of the crazy dance of the Arapaho, Gros Ventre and\nthe others of this region.\n\nThen when Bmul\u03b5\u00b4 had finished drinking, returning for his gold, behold\nhe could not find it and, thinking about it, he reached a conclusion.\n\u201cSo it is evidently stolen from me.\u201d Now that Bmul\u03b5\u00b4 was a sorcerer,\nand so right there he spoke aloud into the air and said, \u201cMy friend,\nplease do give me back that, my gold, for you can not make any use of\nit. That is my life. Moreover, I can not stay long in any one place.\nPray do give it back to me quickly and if you give it to me you will\nhave good luck, for that you will always have an abundance of money\nand you will not lack in hunting.\u201d Then the man spoke to him and said,\n\u201cThen I will give you back your gold, but then don\u2019t cheat me.\u201d And\nhe, Bmul\u03b5\u00b4, said, \u201cI can not cheat you. If you are afraid of me so\nnow mount upon my back and hold tight to me for very fast we shall\ngo.\u201d Accordingly the man mounted upon the back of Bmul\u03b5\u00b4 and the great\nmagician started off traveling so fast, because that Bmul\u03b5\u00b4 could even\nrise in the air, and then they came to the end where he brought him,\nBmul\u03b5\u00b4\u2019s country, as it is called. Great magicians lived there. Just at\nnoon time these magicians assembled at that place and slept together.\nThen this Bmul\u03b5\u00b4 bringing him right to this country put him down and\nsaid to him, \u201cHere you may hunt beavers and otters. So hurry and get\nready. Just until 1 o\u2019clock you can stay, and after you have hunted,\nskin your game quickly and bundle up your hides. Until then I must\ngo somewheres. It shall not be for a long time and I shall come back\nbefore the great magicians wake up, and carry you back again to the\nplace where I got you.\u201d Accordingly at once the man did as his friend\ntold him and he hurried on with it and he hunted beavers and otters and\nafter he had killed them he cut off some meat and skinned them, quickly\nhe proceeded with haste and then bundled up his hides, and after he was\nready he thought to himself, \u201cIt must now be about 1 o\u2019clock surely.\u201d\nAnd he thought again, \u201cMy friend said what was true.\u201d But he did not\nknow how far his friend had to come from, forasmuch as he could not\nstop anywhere since he was always traveling in the air. Suddenly then a\ngreat trembling he heard arise from the earth and he thought on account\nof so much disturbance that the world was about to come to an end. But\nbehold it was this his friend coming along. Then Bmul\u03b5\u00b4 came bounding\nup and Bmul\u03b5\u00b4 said, \u201cQuickly jump upon my back, it is already time for\nthe magicians to wake up.\u201d Accordingly then the man jumped upon his\nfriend\u2019s back with his hides that he had secured, and Bmul\u03b5\u00b4 started\noff going so fast that one could only imagine it. Then he brought him\nto where he had been formerly. After he had warmed up his belly and his\nhead, he said, \u201cNever again will we see each other, but nevertheless\nyou will forever have good fortune and besides you will live long.\u201d And\nhere my story is ended.\n\n\n\n\nTHE ORIGIN AND USE OF WAMPUM\n\n\nTan\u0142awe\u00b4i\u00b7   aida\u00b4      dane\u00b4dudji\u00b7  bodawa\u00b4zi\u00b7m\u03b1`k`\u1d42     ni\u00b7nawa\u00b4\nAccordingly  well then  whenever     they held a council  then there\n\nutai\u00b7n\u03b1\u0328\u00b4    m\u0259de\u00b4olinowa`k  ni\u00b7d\u03b1ni\u00b7\u00b4  \u03b5kw\u03b1mpsa\u00b7\u00b4n\u0259hi\u00b7di\u00b7t             yu\u00b4gi\u00b7k\nthere were  shamans         and how    according as they were strong  these\n\nm\u0259de\u00b4olinowa\u00b7`k  ni\u00b7uda\u00b4li  wewe\u0142\u03b1\u00b4n         aweni\u00b7\u00b4  mliksani\u00b7da\u00b4\nshamans          there      they were known  who      is powerful.\n\nni\u00b7gizi\u00b7\u00b4  bodawazi\u00b7m\u03b1\u00b4k`   ni\u00b7ub\u0259\u00b4s\u00b7kw\u0259let\u03b1m\u03b1n\u03b1`              ni\u00b7ud\u03b1m`hadi\u00b4n\nAnd after  they councilled  then they lighted up their pipes  and all smoked.\n\nni\u00b7wa\u00b4    ktci\u00b7  m\u0259de\u00b4olinu`  gesta\u00b4     p`kwudet\u03b1m\u03b1\u00b4nt         ni\u00b7w\u1d10\u0339\u00b7b\u03b1\u0328\u00b4bi\u00b7\nAnd this  great  shaman       each time  he drew upon his pipe  this wampum\n\nso\u00b4gahazo`  wudji\u00b7\u00b4  wudon\u03b1\u00b4k[66]  w\u00b7\u1d10\u0339bi\u00b7g\u03b1\u00b4k            ni\u00b7wa\u00b4     m\u0259de\u00b4olinu`\nfell out    from     his mouth     (if) they are white  then that  shaman\n\nteb\u03b1\u0328\u00b4bwi\u00b7wi\u00b7`  edutsani\u00b7`t  ni\u00b7w\u03b1\u0328\u00b7b\u03b1\u0328bi\u00b4m     ebas\u00b7i\u00b7wi\u00b7\u00b4  w\u1d10\u0339\u00b7bi\u00b7\u00b4g\u0259n\nmedium         so powerful  this his wampum  half         white\n\nsi\u00b7bi\u00b7wi\u00b7\u00b4  ebas\u00b7i\u00b7wi\u00b7\u00b4  elwe\u00b4mkwi\u00b7g\u0259`n  ni\u00b7wa\u00b4     nodas\u00b7ani\u00b4t\nand         half         reddish         then this  least powerful\n\nm\u0259de\u00b4olinu\u00b4  nel\u0259w\u03b5\u00b7\u00b4  mkazewi\u00b7g\u0259\u00b4n  w\u1d10\u0339\u00b7b\u03b1\u0328bi\u00b4n     ni\u00b7nawa\u00b4\nshaman       almost    blackish      the wampum.  And then\n\nyugi\u00b7\u00b4k   m\u0259de\u00b4olinowa`k  tanyu\u00b4g\u0259dji\u00b7  sek\u1d10\u00b7\u00b4sidji\u00b7`k  ni\u00b7gi\u00b7g\u0259dji\u00b4\nof these  shamans         how this one  will win        the other ones\n\npeme\u00b4ltodetci\u00b7`  w\u1d10\u0339b\u03b1\u0328bi\u00b7\u00b4  ki\u00b7zi\u00b7w\u0259d\u03b1\u00b4mhadi\u00b7hi\u00b7di\u00b7da`\nhaving the most  wampum    after they have all smoked\n\nm\u0259de\u00b4olinuwa`k  ni\u00b7t\u03b1\u0328\u00b4\u0142awe`i\u00b7   kadawi\u00b7\u00b4   w\u0259l\u0259s\u00b7t\u03b1\u0328w\u03b1\u0328`di\u00b7hi\u00b7di\u00b7de`\nshamans.        Then whenever  they want  to make a treaty\n\nyugi\u00b7\u00b4k  ni\u00b7z\u1d10\u00b7k\u00b7ami\u00b7\u00b4g\u0259sowa`k  ni\u00b7w\u0259tambe\u00b4nkek\u00b7tona`          w\u1d10\u0339\u00b7b\u03b1\u0328bi\u00b7\u00b4\nthese    two nations            then they exchange in payment  wampum\n\nni\u00b7l\u00b7\u03b1\u00b4mpskah\u03b1\u0328zu`  k\u0259d\u0259gwabi\u00b7zu\u00b4n  ni\u00b7dal\u03b1\u00b4mpsk\u0259h\u03b1\u0328zu`  ni\u00b7zno\u00b4l\nbeads worked into  a belt          designed into       two\n\nw\u0259ldji\u00b7a\u00b4l`  eli\u00b7dan\u0142awei\u00b4  gi\u00b7zi\u00b7\u00b4w\u0259l\u0259`s\u00b7taw\u03b1\u0328`d\u0259hi\u00b7di`t    nda\u00b4t\u03b1ma\nhands        meaning as     they have agreed to the treaty  no (more)\n\nm\u03b1d\u03b1\u0328be\u00b4k`\u1d42  nda\u00b4tci\u00b7  gadona\u00b4ldi\u00b7wi\u00b7a`k    ni\u00b7askami\u00b7wi\u00b7`  ni\u00b7a\u00b4tci\u00b7\nfighting   and not   hunting one another  forever         And that\n\nnimsi\u00b7wi\u00b7\u00b4.\nis all.\n\n[66] The narrator added that some old woman would catch the beads in a\nreceptacle as they fell from the magician\u2019s mouth.\n\n\n\n\nTHE ORIGIN AND USE OF WAMPUM\n\nFREE TRANSLATION\n\n\nAccordingly, then, whenever they held a council there were shamans\nthere. And according to their strength among these shamans it was\nknown who was the most powerful. After they held their council they\nlighted their pipes and smoked. In the case of an exceedingly great\nshaman every time he drew upon his pipe, wampum fell from his mouth.\nIf the wampum was white, then it denoted that the shaman was of medium\npower. If the wampum was half white and half reddish it denoted the\nleast powerful shaman. But if, in the case of a shaman, his wampum was\nalmost black, then he would win over these shamans, the others who\nhad the most wampum, after the shamans had smoked their pipes. And so\nwhenever these two nations wanted to make a treaty they gave wampum\nto each other as a payment, the beads woven into a belt designed with\ntwo hands, meaning that they had agreed to the treaty and would fight\nno more and forever would not hunt one another down again. And that is\nall.\n\n\n\n\nWAWENOCK DRINKING SONG\n\n\nIn the following text, obtained at Tadousac from Joseph Nicolar, a\nWawenock descendant affiliated with the Montagnais, we have a type of\nsong common among the Penobscot and the other Wabanaki tribes and known\nas \u201cLonesome songs.\u201d Owing to his unfamiliarity with the language the\ninformant has used some forms which are not very clear.\n\n    ni\u00b7 t\u03b1\u0328 be si\u00b7\u00b4s t\u03b1n wedo sa\u00b4n\n    My little friend whence comest thou,\n\n    net\u00b7e\u00b4 tala\u00b4gwi\u00b7 wi\u00b7\u00b4 gwe n\u01eb\u00b4 da n\u01eb\u00b4\n    In that direction \u201cLong town\u201d?[67]\n\n    ni\u00b7 t\u03b1\u0328 be si\u00b7\u00b4s t\u03b1n wedo sa\u00b4n\n    My  little friend whence comest thou,\n\n    di\u00b7 wa\u00b4 di\u00b7 no\u00b4 p\u03b1m se\u00b4 gwe n\u01eb\u00b4 da n\u01eb\u00b4\n    Lonesome(?)   ledge     \u201cLong town\u201d?\n\n    ni\u00b7 t\u03b1\u0328 be si\u00b7\u00b4s a we\u00b4li\u00b7 si\u00b7\u00b4s\n    My little friend his little navel\n\n    ni\u00b7 t\u03b1\u0328 be si\u00b7\u00b4s k\u03b1mi\u00b7\u00b4li\u00b7ti\u00b7n\n    My little friend give me some\n\n    bu tai\u00b4 a li\u00b7p san bet gwe n\u01eb\u00b4 da n\u01eb\u00b4\n    Bottle fill up please  \u201cLong town\u201d (?)\n\n    di\u00b7wa\u00b4di\u00b7 ta\u00b4 wi\u00b7 wi\u00b7\u00b4 gwe n\u01eb\u00b4 da n\u01eb\u00b4\n    Lonesome               \u201cLong town\u201d (?)\n\n[67] For the want of a better explanation it seems that the song refers\nto some place called \u201cLong Town\u201d (gwenodana\u00b4, \u201clong-town\u201d), probably in\nCanada. The expression gwe n\u01eb da n\u01eb may, however, be a verse ending\nhaving a value similar to Kuwenodinu, \u201cIt is long O,\u201d occurring in a\nPassamaquoddy song recorded by Professor Prince. (Cf. The Morphology\nof the Passamaquoddy Language of Maine, Proceedings of the American\nPhilosophical Society, Vol. LIII, No. 213 (1914), pp. 115-116-117.) In\nstill another Passamaquoddy song given by Leland and Prince (Kuloskap,\nThe Master, pp. 308-309), there is an untranslated stanza ending\nanigowanotenu. These independent occurrences of the burden in question\nseem to attest to its antiquity in the Northeast.\n\n\n\n\n  INDEX\n\n\n  =Abenaki Indians=\n    retirement of, to Canada =43=: 175.\n    territory occupied by =43=: 170.\n    _See also_ =Abnakis=; =Abnaquies=.\n\n  =Abenaki of Becancour=, a synonym of Wawenock =43=: 173.\n\n  =Abnaquies=\n    tribes composing =43=: 170.\n\n  =Anasagunticook=, location of =43=: 170.\n\n  =Apoosaguntacook=\n    mention of =43=: 170.\n    original form and meaning of the name =43=: 173.\n\n  =Ausummowett=, sagamore of Aroosaguntacook =43=: 174.\n\n  =Becancour=\n    Indians residing at =43=: 169.\n    native name for =43=: 169.\n    origin of Indians at =43=: 171.\n\n  =Birch Tree=\n    myth concerning =43=: 189.\n\n  =Bmul\u00e9=\n    myth concerning =43=: 193 _sq._\n    various conceptions of =43=: 193.\n\n  =Cannibal Cult=, of the Plains Ojibwa =43=: 193.\n\n  =Carribas=, location of =43=: 170.\n\n  =Conference at Falmouth= =43=: 174 _sq._\n\n  =Crazy Dance=\n    reference to =43=: 193.\n\n  =Culture Hero=\n    myths concerning =43=: 180-189.\n    of the Wawenock =43=: 177.\n\n  =Dances=\n    traditional, of the Wawenock =43=: 177.\n\n  =Dress=\n    of ball players, myth concerning =43=: 157.\n\n  =Dummor, _Gov._ W.,= treaty made by =43=: 174.\n\n  =Falmouth=, conference at =43=: 174 _sq._\n\n  =Gluscap=\n    the culture hero =43=: 177.\n\n  =God=\n    Wawenock synonym for =43=: 180.\n\n  =Hunter=\n    the, myth of =43=: 193 _sq._\n\n  =Jacques Family=, mention of =43=: 176.\n\n  =Kennebec=, forms of the name, with meanings =43=: 170.\n\n  =Lake St. John=, Wawenock descendants at =43=: 176.\n\n  =Legends=\n    of Norridgewock mission =43=: 173.\n\n  =Loron=\n    a Penobscot chief =43=: 174.\n    origin of the name =43=: 174.\n\n  =Marriage=\n    customs, Wawenock =43=: 177.\n\n  =Masta, Henry=, information furnished by =43=: 177.\n\n  =Memmadgeen=, a Wawenock chief =43=: 174.\n\n  =Moose=\n    myth concerning =43=: 188 _sq._\n\n  =Moosehead Lake=, native name of =43=: 189.\n\n  =Names, Personal=\n    of the Wawenock =43=: 175.\n\n  =Neptune, Fran\u00e7ois=, informant, mention of =43=: 171, 173, 177.\n\n  =Neptune Family=, information concerning =43=: 176.\n\n  =New England Tribes=\n    extinction of =43=: 168.\n\n  =Nicola Family=, information concerning =43=: 176.\n\n  =Norridgewock Indians=\n    expedition sent against =43=: 172.\n    forms of the name, with meanings =43=: 170.\n    mention of =43=: 170.\n    mission among the =43=: 172.\n    political independence of =43=: 175.\n\n  =Ojibwa, Plains=, cannibal cult of the =43=: 193.\n\n  =Passamaquoddy Indians=\n    present home of the =43=: 169.\n\n  =Paterramett=, a Wawenock at Falmouth conference =43=: 174.\n\n  =Penobscot Families=, territory held by =43=: 170.\n\n  =Penobscot Indians=\n    peace made by, for absent tribes =43=: 174.\n    possible union of, with Wawenock =43=: 171.\n    present home of =43=: 169.\n\n  =Penobscot Language=\n    material on, reference to =43=: 177.\n\n  =Philip Family=, information concerning =43=: 176.\n\n  =Phonetic Notes= =43=: 178, 179.\n\n  =Quinoise=\n    a Wawenock at Falmouth Conference =43=: 174.\n    possible origin of the name =43=: 174.\n\n  =Rasles, _Father_ Sebastian=\n    account of death of =43=: 172 _sq._\n\n  =Rosier, James=, Indians described by =43=: 172.\n\n  =Saawerramet=, a Wawenock at Falmouth Conference =43=: 174.\n\n  =Sachems=, list of, signing Falmouth treaty =43=: 174.\n\n  =Sagadahock=\n    forms of the name with meanings =43=: 170.\n    the territory of the Wawenock =43=: 170.\n    use of the word =43=: 171.\n\n  =St. Francis Abenaki=\n    origin of the term =43=: 173.\n    tribes constituting =43=: 169.\n\n  =St. Francis Indians=, independent of the Wawenock =43=: 175.\n\n  =St. Lawrence River=, Wawenock descendants on =43=: 176.\n\n  =Sheepscot=, local name for Wawenock =43=: 172.\n\n  =Sokokis=, location of =43=: 170, 173.\n\n  =Toxeus=, sagamore of Norridgewock =43=: 174.\n\n  =Transformer=\n    myths concerning =43=: 180-189.\n\n  =Treaty=\n    of Falmouth =43=: 174.\n\n  =Turtle=\n    myths and lore concerning =43=: 187 _sq._\n\n  =Wabanaki Group=\n    present status of =43=: 169.\n    treaty of, with the English =43=: 175.\n\n  =Wampum=\n    myth concerning =43=: 196.\n\n  =Warinakiens=, a synonym for Wawenock =43=: 172.\n\n  =Wawenock Tribe=\n    dialect of, now obsolete =43=: 177.\n    family names of =43=: 176.\n    gradual drift of =43=: 172.\n    habitat of =43=: 170 _sq._\n    history of =43=: 171-175.\n    location of =43=: 170.\n    loss of the name =43=: 175.\n    material culture of =43=: 176.\n    meaning of the name =43=: 169, 171.\n    part taken by, in Indian wars =43=: 174.\n    political independence of =43=: 175.\n    population of =43=: 175.\n    present survivors of =43=: 169.\n    proper name of =43=: 169.\n    removal of, to Becancour River =43=: 173.\n    settlement of, on Becancour River =43=: 175.\n    social organization of =43=: 176.\n    synonyms for =43=: 171.\n\n  =Waymouth=, _Captain_ ----, reference to =43=: 171.\n\n  =Wenerramett=, a Wawenock at Falmouth Conference =43=: 174.\n\n  =Woosszurraboonet=, sagamore of Wawenock =43=: 174.\n\n\n\n\n[Transcriber\u2019s Note:\n\nInconsistent spelling and hyphenation are as in the original.]","title":"Wawenock Myth Texts from Maine: Forty-third Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1925-26, Government Printing Office, Washington, 1928, pages 165-198","tradition":"myth-cosmogony","translated_text":null,"word_count":14065}