{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_51200/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_51200","id":"gutenberg_51200","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/51200","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Mythology, Legends & Folklore","Passamaquoddy Indians -- Folklore","Passamaquoddy language -- Texts"],"text":"PUBLICATIONS\n                                 of the\n                     American Ethnological Society\n                          Edited by FRANZ BOAS\n\n\n\n\n                                VOLUME X\n                          PASSAMAQUODDY TEXTS\n\n\n                                   BY\n\n                          JOHN DYNELEY PRINCE\n\n\n\n\n                                  1921\n                     G. E. STECHERT & Co., NEW YORK\n\n                VEREINIGUNG WISSENSCHAFTLICHER VERLEGER\n                        WALTER DE GRUYTER & Co.\n       vormals G. J. G\u00f6schen'sche Verlagshandlung--J. Guttentag,\n                       Verlagsbuchhandlung--Georg\n                 Reimer--Karl J. Tr\u00fcbner--Veit & Comp.\n                           BERLIN UND LEIPZIG\n\n\n\n\n\n\n\n\n               PRINTED BY W. DRUGULIN, LEIPZIG (GERMANY).\n\n\n\n\n                               CONTENTS.\n\n\n PREFACE                                                               1\n\n SERIES 1                                                              6\n\n    I. Wapapi Ak'not'm\u00e2k'n'l (The Wampum Records)                      6\n\n SERIES 2                                                             20\n\n   II. Kuloskap naka Pukdcinskwes (Kuloskap and Pukjinskwes)          20\n\n  III. Kuloskap naka Kw\u00eemu (Kuloskap and the Loon)                    24\n\n   IV. Kuloskap naka Putup (Kuloskap and the Whale)                   26\n\n    V. Kuloskap naka Nima\u201bkwsowes (Kuloskap and Sable)                30\n\n   VI. Kuloskap naka Kiwa\u201bkwiyik (Kuloskap and the Ice-Giants)        32\n\n  VII. Kuloskap w't'm\u00e2k'n'l (Kuloskap's pipe)                         36\n\n VIII. Kuloskap Tewapskak tali (Kuloskap at Annapolis)                36\n\n   IX. Kuloskap naka Miktcitc (Kuloskap and Turtle)                   38\n\n    X. Wutcau\u201bs'n k'tci Sips eyit La\u201btokwesnuk (Wuchowsen the great   46\n       bird who lives in the north)\n\n   XI. Kuloskap w'nektemnes w'skitk'mi\u201bkw (How Kuloskap left the      48\n       World)\n\n SERIES 3                                                             56\n\n  XII. W'skidcinwi Wahant Malikapiu (The Indian Devil, the            56\n       Mischief-maker)\n\n XIII. Espuns (The Raccoon)                                           76\n\n SERIES 4: Songs                                                      82\n\n  XIV. Lintow\u00e2k'n'l (Songs)                                           82\n\n\n\n\n                                PREFACE.\n\n\nThe Passamaquoddy Indians of Maine, together with the Maliseets\n(Milicetes) or St. John's River Indians of New Brunswick, form a single\nlinguistic group of the eastern Algonquin family known as _Wabanaki_\n\"people of the dawn-land\" or \"East.\" The other most important members of\nthis group of tribes are the Delawares, or Lenape, who still use the\nterm _Wapanachki_ of themselves, and, in the eastern States and Canada,\nthe Penobscot, Abenaki and Micmac.[1] The Penobscot and Abenaki form a\nlinguistic group similar to that of the Passamaquoddy and Maliseet,\nwhile the Micmac idiom stands more remote, although closely allied. It\nhas been estimated that there are still about seven hundred, people who\nuse the Passamaquoddy-Maliseet speech.\n\nFootnote 1:\n\n  For the eastern Wabanaki group, cf. my articles: \"Notes on the\n  Language of the Eastern Algonquin Tribes,\" Amer. Jour. Phil. IX, pp.\n  310-316; \"Forgotten Indian Place-names in the Adirondacks,\" Jour.\n  Amer. Folk-lore, 1900, pp. 123-128; \"The Modem Dialect of the Canadian\n  Abenaki.\" _Miscellanea Linguistica in Onore di Graziodio Ascoli_,\n  1901, pp. 343-362; Leland and Prince, \"Kuloskap the Master,\" Funk and\n  Wagnalls, New York, 1902; \"The Penobscot and Canadian Abenaki\n  Dialects,\" Amer. Anthrop. 1902, N. S. 4, pp. 17-32; \"The Penobscot\n  Language of Maine,\" Amer. Anthrop., 1910, N. S. 12, pp. 183-208; \"A\n  Micmac Manuscript,\" Proceedings of the Congress of Americanists,\n  Quebec, 1908. Cf. also the articles quoted below in the present\n  Preface. General articles: \"The Algonquin Noun,\" Proceedings of the\n  Congress of Orientalists, Rome, 1904; \"Algonquin Religion,\" Hastings,\n  Dictionary of Religions, s. v. \"God.\"\n\nThe name \"Passamaquoddy\" is a corruption of _pestumo\u201bkat_ 'one who\ncatches pollock-fish' (_Gadus Pollachius_) = _peska\u201btum_. This term has\nbeen applied to the tribe only in comparatively recent times.\n\nThe Passamaquoddy of Maine now live at Sipayik or Pleasant Point, near\nEastport, Me., and near Princeton, Me., while the Maliseet have their\nchief settlement near Fredericton, N. B. At Pleasant Point, which is the\nmodern headquarters, dwelt Sopiel Selmo, the keeper of the Wampum\nRecords, a mnemonic system of wampum shells arranged on strings in such\na manner, that certain combinations suggested certain sentences or\ncertain ideas to the narrator, who, of course, knew his record by heart\nand was merely aided by the association of the shell combinations in his\nmind with incidents of the tale or record which he was rendering. With\nSelmo, however, died the secret of this curious system, but some of the\nwampum strings are still to be seen at Pleasant Point and there are a\nfew in the possession of Mr. Wallace Brown at Calais, Me. The laws and\ncustoms thereby recorded are published in the first Series of the\nfollowing texts in a more exact form than that given in my former\npublication of this record in \"Proceedings of the American Philosophical\nSociety,\" 1897, pp. 479-495.\n\nThere is also a large amount of oral literature handed down by these\nIndians, a quantity of which existed in the manuscripts of the late Hon.\nLewis Mitchell, former Indian member of the Maine Legislature. These\ndocuments, together with Mitchell's version of the Wampum Records, came\ninto my possession some years ago, but were all destroyed by fire in\n1911, since which time Mr. Mitchell industriously reproduced them at my\nrequest from memory. They are herein presented to Americanists for the\nfirst time in the original in Series 2, 3 and 4 of the following texts.\nOther matter of this character has already appeared in the Philosophical\nSociety's Proceedings, XXXVIII, pp. 181-189: \"Some Passamaquoddy\nWitchcraft Tales;\" American Anthropologist (N. S.), XI, No. 4, pp.\n628-650: \"A Passamaquoddy Aviator.\"\n\nOf the texts in the present work only the Wampum Records (former\npublication cited above) and part of Series 4, \"Songs\" (N. Y. Academy of\nSciences, XI, No. 15, pp. 369-377 and XIII, No. 4, pp. 381-386) have\nbeen published before in an imperfect form. Poetical and inexact English\nrenderings of some of the Kuloskap material (Series 2 below) have\nappeared in Leland and Prince \"Kuloskap the Master,\" New York, 1902, a\npopular exposition of eastern Algonquin folk-lore.\n\nThe phonetics of the Passamaquoddy dialect are comparatively simple. In\nthe Mitchell manuscripts, the scribe followed a spelling influenced\nvariously by both English and French, frequently using _b_, _d_, _g_,\nfor _p_, _t_, _k_; _j_ for _tc_, and a purely arbitrary system of\nvocalization employing _a_, _u_, _e_ for the indeterminate vowel _u_ or\n_'_, often omitting entirely the rough breathing _\u201b_, or representing it\nby _h_. It was, therefore, clearly impossible to reproduce Mitchell's\ntexts literally, so I have followed, as far as was feasible, the system\nused in my \"Morphology of the Passamaquoddy Language of Maine,\"\nProceedings of the American Philosophical Society, LIII, pp. 92-117, the\nprinciples of which follow herewith:\n\n_a_ = short _o_ in 'bother'.\n\n_\u0101_ = _a_ in 'father'.\n\n_\u00e2_ = _aw_ in 'awful'.\n\n_'_ = the indeterminate vowel (Schwund).\n\n_u_ = _oo_ in 'foot'.\n\nThere are no nasal vowels, as in Penobscot and Abenaki.\n\n_h_ is the simple breathing, but the inverted comma _\u201b_ is a glottal\ncatch like a very soft Arabic _\u1e25_.\n\n_l_ often carries its own inherent vowel similar to the heavy Russian\n_l_. This sound is represented in the following material by an elevated\n_e_, before the _l_ (_\u03b5l_).\n\n_n_ before consonants carries its own inherent vowel, as _nki_, pron.\n_\u016dnk\u00ee_.\n\n_p_, _t_, _k_, are voiceless surds, pronounced almost like _b_, _d_, _g_\nbetween vowels and never like English, _p(h)_, _t(h)_, _k(h)_.\n\n_tc_, _dc_ represent almost the same sound, between a palatalized\nEnglish _ch_ and a palatalized English _j_, similar to Polish _\u0107_ and\n_\u017a_.\n\n_s_ between vowels is frequently pronounced _z_ and written thus.\n\n_w_ after _k_ (= _kw_) represents the final Algonquin \"whistle,\" as\n_ke\u201bkw_ = _ke\u1e25kwu_; _w_ in general is a weak consonant; sometimes\ninitial _w_ almost = _u_, as w_'liko_ = _uliko_.\n\nThe intonation of Passamaquoddy is highly tonic, showing a voice-raise\nwhich often varies, apparently arbitrarily, with various speakers. Thus,\nsuch a word as _lakutw\u00e2k'n_ has the voice-lift on the first syllable, a\ndrop on the second, lift on the third, and drop on the fourth. As I have\nnoticed so many stress-variations often of the same vocable by different\nPassamaquoddy speakers, the accent has been rarely indicated in the\nfollowing texts. The peculiarity of the voice-lift seems to be\ndistinctively Passamaquoddy, as the kindred Maliseets usually speak\nmonotonously, with no especially noticeable voice-lift. The Abenakis\nalso have frequently a monotonous tone, amounting practically to a\ndrawl. All these idioms of the Wabanaki are spoken in a low pitch and\nalmost never with the strong emphasis and often loud voice of western\nIndian languages such as the Dakota.\n\n                                                      J. DYNELEY PRINCE.\n\n NEW YORK, COLUMBIA UNIVERSITY, 1920.\n\n                  *       *       *       *       *\n\n                                 Page 6\n\n\n\n\n                               SERIES 1.\n\n\n\n\n                       I. Wapapi Ak'not'm\u00e2k'n'l.\n\n\nMedcimiu p'kokni tohokyoltowuk; k'tciyawiu w'ski\u201btap epidcik wasis'k\nnespiw'sikyojik yut metci-mipniltimkil; nit etutc-al-ithuswin'k nek'meyu\ntepithotmo\u201btit tcewi ke\u201bkw \u03b5leyu; eliyowuk tcewi \u03b5leyutetc na neks\u0113yu.\nNit etutci m's\u012bu sise-p'tcitaketil kinwetwaswinti m's\u012b-te elipit\nw'skitcin; ankwotc elk'wiyik saunisnuk; ankwotc w'tcip'nuk; k't'kik\nsnutsekt'nuk; k't'kik k'skiyasnuk. P'tcio-te petciyik Wapna\u201bkik. K'matc\nw'sipkikm'n yaka kes'wuk naka wew'tciyanya. Nit-te tama wejiwe\u201btit\nw't-iyawa w'skitc'no: \"k'p'tciptoln'n w'li-ak'not'm\u00e2k'n.\" Nit\netlausitkw'ton kisi-putwuso li-kislut'muk. M's\u012b-te tekepit w'skitcin\nkinwe\u201bto nit k'tci lakutw\u00e2k'n kitwitaso. M's\u012bu w'skitcin nut'k\nak'notm\u00e2k'n; m's\u012bu w'lit'hasu. M's\u012bu w'siwatcyokony'l kat-kisilet-te\nkaum'k mat'nitin. Nit m's\u012bu kesukmiksit op'dcitakan oputwuswin'm. Nit\nm's\u012bu kesukmiksit op'tcitakan nisu kesena akwam'k oputwuswin'm\nnatciwitcitak'wik k'tci lakutw\u00e2k'n kesena k'tci maweputwusw\u00e2k'n.\n\nNit m's\u012bu kis-maweusetil; nit o-matce-tepithotm'nya ta nite\nw't-elokh'tinya. Ste\u201bpal m's\u012bu siwatcyoko\u201btit eli-wap'li-p'mau\u201bsit.\nYok't k'tci sak'mak w't-iyana k't'kihi: \"yut elapim'k asit-wetcosyo\u201bkw\nk'n'mi\u201btunen eli-p'kaknapt'wuk; k'n'mi\u201btonenw'l kesek ewaplikil; yut'l\np'kaknikil t'm'h\u00eek'nsis'l-lo naka tapyik t'pa\u201bkwyil tcewi-puskenosw'l\noskeniu.\" Nit-te m's\u012bu w't'li-kislutm'nya w't'lakutinya. Nit\nw't-akinwi-ponm'nya kis'k etutci-putwusi\u201btit. Nit liwetasu tcikte\nwikwam. Yot w'kesekm'nya etasi-kiskakil katama-lo wen k'losiu. M's\u012b-te\nputwuswin tcewit-lithasu tanetc w't-itm'n; tan etutci litutit\nt'pask'sw\u00e2k'n'l; m's\u012b-te w'tepithotm'nya tanetc-li kisi-tcenetaso\nman'tim'k; kwuni tcikpultowuk lo; pem-lokemkil.\n\n                  *       *       *       *       *\n\n                                 Page 7\n\n\n\n\n                               SERIES 1.\n\n\n\n\n                         I. The Wampum Records.\n\n\nAlways bloodily they were fighting; many men, women (and) children were\ntortured by these continual wars; then these wise ones take thought so\nthat something may be done; and that quickly; then all send a messenger\nto every place where the Indians dwell; some go to the south; some to\nthe east; some to the west; others to the north-west. They even come as\nfar as the Wabanaki. Very long it takes, even months, till they arrive.\nThen when they come there, they say to the Indians: \"We bring you good\nnews.\" Then when they arrived, they took counsel what to decide. To all\nIndians dwelling there one announces that a great peace will be called.\nAll the Indians hear the news; all rejoice. All are weary of having made\ncontinual warfare. Then every tribe sends its councillor. Every tribe\nsends two or more councillors that they may be present at the great\npeace, or great general council.\n\nThen all assembled. Then they began to take counsel as to what they\nshould decree. Only, all are weary of living in an evil way. These great\nchiefs say to the others: \"Now, when we look back at what we did, we see\nthat these trails are bloody; we see how many bad things there were;\nthese bloody tomahawks and bows and arrows--they must be buried for\never.\" Then all decide that they should make peace. Then they appoint a\nday when they shall take counsel. This is called \"the Silent Wigwam.\"\nThen they give order that on each day no one shall speak (but) every\ncouncillor must think over what he shall say how to make the laws; they\nall consider how to stop the wars; as long as they remain; a week.\n\n                  *       *       *       *       *\n\n                                 Page 8\n\nAptc etutci-apkw'timutit; wikwam liwitasu \"m'sita\u201bkw wen t\u201bl\u0113westo.\"\nNit na kwuni o-matce-putwuswinya. M's\u012bu putwuswin w't-uknutm'n\neli-pipyaks naka metc-matnuti\u201btit; m's\u012bu eli-w'sikyoltoti\u201btits\nkwunipn'-ltim'k; nit-lo al-teketc tepnasko yotepithatosu naka\nk'temakithaman w'tepitemowa w'tawasismowa naka mamatwikoltidcik;\nmedcimiu yok-li w'sikyasp'nik tahalo-te saklithat w'ski\u201btap naka\nm'tap'kwin. Nit m's\u012bu-mi t'l\u0113westoti\u201btit, nit li-kislom'k w'tlitonya\nk'tci lakalosnihak'n naka totciu oponm'nya epasiu k'tci wikwam\nt'pakalosniu. Na w't'litonya epus; w'ponm'nya w'mit\u00e2\u201bkwsow'l; nit wen\npelestowat nit etutc -eshemhut'm yut'l eyilidcil w'nidcan'l\nt'pakalosniu. M's\u012b-te na w't-atcwiyik-setswaw'l naka na medcimiu\nw'm'tutwatm'n w'ktci skwut, wa wedci-ska-nekasw'nuk. Yot wedci\nmadc'hak wapapi t'pask'-sw\u0101k'n'l.\n\n                  *       *       *       *       *\n\nNit lakalosnihak'n'l et'li-nsetwasik sp'm'k nit\nmawe-lakutwi-kislut-mew\u00e2k'n; m's\u012b-te kesikpesit w'skitcin newanko\nk'sukmito, k'nok-lo k'tciyawi milidcpesw'. M's\u012b-te yokt'ke w'skitcinwuk\nw't-atc'wi-elianya naka wikinya t'pakalosniu. T'ketc wen ke\u201bkw-li\nwaplelok't tciwi-semha; w'nikikow'l w't-esemhokol nit epus.\nKisi-mawetasiks nit-lo tane te\u201bpo wikit t'pakalosniu tce-tciksitm'n'l\ntan eyil\u012bdcil tpask'sw\u00e2k'n'l kesena esemha. Nit wikwam et'linsetwasik\nt'pakalosniu hitmowiu m's\u012b-te k'sit w'skitcin kisita\u201bkw tcewi-li\nsank'wi-p'mau\u201bso. Katama aptc tcika-wiyotoltiwun; tcewi-li p'mau\u201bsowuk\ntahalo wesiwestolt\u012bdcik witsekeso-tolt\u012bdcik o-pesw'n w'n'kikowu. Nit-lo\nk'tc\u012b skwut et'li-w'sitwasik wikwam'k hitmowiu m'si-te-ta wut\nkiswitcita\u201bkw w'skitcin nitetc et'losi\u201btit skwut'k w'lamantc skat aptc\nt'keyi wipmeshonw'l. Nit-lo w'nikikow'l et'lin m'sit wut wikwam'k nit\nk'tci sak'm Kanawak. Nit-te lakalosh\u00eek'n naka epus hitmowiu wapapi\nt'pask'sw\u00e2k'n'l. Tan wut pelset'k tcewi-mawe-sakyaw'l et'li-nsetwodcik;\nnit m'sike\u201bkw kisitpiyak.\n\n                  *       *       *       *       *\n\nNit-te aptc o-matcelokh'tinya; h'n w'tlitonya aps'kikwil\nw't'pask'-sw\u00e2k'nw'l. M's\u012bu yut'l t'pask'sw\u00e2k'n'l tcewi litasw'l wapapik,\nwetcitc kiskitasik tan te\u201bpo eli-kimwitpiyak elnokak; m'sitetc-yo naka\neli-milidcp'k'k wapap. Yot wapap elyot sakm'k naka m'tapekwinw'k naka\nnipwultimkil; elokh-tim'k tan etutci metcinet sak'm naka eli-pusk'nut;\nelim'takitmowatil m's\u012b-te w'skitcinwuk; w'lasikaudowi wapap; wikwamkewi\nwapap, etc.\n\n                  *       *       *       *       *\n\n                                 Page 9\n\nThen they open it (the assembly); the wigwam is called \"everyone\nspeaks.\" Then at length they begin to consider. Every councillor relates\nwhat had been done and how they had continued to fight; how every one\nhad suffered through the long wars; (they advise) that now it is time\nthat they should consider and that we take pity on their women and\nchildren and on the maimed. These had always suffered just like the\nstrong men and warriors. Then when all had spoken, then they decide that\nthey should make a big fence and then that they should put in the\nmiddle, a big wigwam, in the enclosure. Then they make a stick; they put\ntheir father there; then whoever disobeys he punishes (him), the one who\nis his child in the enclosure. Everyone obeys him and he always keeps up\nthat big fire so that it shall not go out. After this begin the Wampum\nLaws.\n\nThose fences which they set up that is a general treaty of peace for all\nnations of Indians, fourteen tribes, but many clans. All these Indians\nmust go and live in the enclosure. If anyone does anything evil, he must\nbe punished; his parent will punish him with that stick. After they are\ncivilized, then whoever lives in the enclosure must obey whatever are\nthe laws, or be punished. That wigwam which is set in the enclosure\nmeans that all sorts of Indians whatsoever must live peacefully. Not\nagain shall they quarrel; they must live like brothers (and) sisters\nwith one parent. Then the big fire which they put in the wigwam means\nthat everyone there who live together, the Indians there who are by the\nfire shall act well; not any more ever(?) shall they sin. Now their\nparent who is in this wigwam, that is the great chief at Caughnawauga.\nThat fence and stick mean the Wampum Laws. Those who disobey must all\nsuffer together according to what is decreed. This is everything which\nthey did.\n\nThen again they begin to arrange; they make their lesser laws. All these\nlaws must be recorded in wampum, so that they may be read whenever they\nmake ceremonials; everything also can be given in wampum. There is\nwampum which makes chiefs and warriors and marriages; ceremonies,\nwhenever a chief dies and when he is buried; all the Indians mourn him;\nsalutation wampum; visiting wampum, etc.\n\n                  *       *       *       *       *\n\n                                Page 10\n\nElok'h'tim'k tan etutci metcinet sak'm.--Tan etutci metcinet sak'm\nw'mut'wa\u201bkwulm'n'l tcewi t'mitaha naka nki'kwwa\u201bkwsan; m's\u012bte tan\nkis-iyit; w'towekak'n'l w'tetapyil w't'mh\u00eek'n naka w'mutw\u03b5k'n (kesena\nw'mut'wak'n). W'skitcinwuk w'nitakitm'waw'l enkwutci k'tunweyin. Tan\netutci tepnaskoyak w'skitcinwuk wi\u201bkw'manya putwuswinuwo; putwuswinya\nw'teplomanya pili sak'mul. Nekw'tekmi katama w'kislomauyil sak'mul.\nNit-te eli-kisi-mawe-kislutmoti\u201btits nit op'tcitakayu kinwetaswinu;\nnewunol kesena k'ma\u201btcin (h)ekwitnol heskunelie Mikma\u201bkik, Kebek-lo,\nPan'wapsk'k, W'last'kwuk, sak'm t'limetcinet Pest'mokat'y'k. Tan etutci\np'tciya\u201btit kinwetas\u012bdcik elia\u201btit Mikma\u201bkik nit-te n'mitutil wetckiyak\nekwit'n; meteneknahasik w'kisi-nsetum'nya; ke\u201bkw itmowiu: nit-te sak'm\nw'moweman w'skmaknes'm. W't-\u012byan: \"nit wetckoyak ke\u201bkw; nikt\nkinwut-wedci-petcidcik.\" Nit m's\u012b-te wen w\u0101sis'k naka epidcik\nw'skitapyik m'tapy'taswuk w'natci-asikwenya. Malem-te e'kwayik. Nit-te\npeskw w'kapetasin na-tutci w't'lintowatm'n nskawewintow\u00e2k'n'l. Nit\nw'tali-es'wi-nskawan el-amkikap wiyalit. Malem-te metc-into; nit-te na\nyoktwedciyodcik peskw lit'puswin w'milayawiyan; nit na nek'm\nw'tasitetunan w'siwes'l; na nek'm w'wuskawan.\n\nMalem-te m's\u012bu metci-nskauh'tm'k naka tutciu w'matcyapasinya\nimyewikwam'k w'nadci-mawe-himyanya. Malem-tetc aptc kisi-miauletwuk naka\ntutciu \u03b5lipan tanpunto-te wikwam'k. Nit m'siu wen petcit, epidcik,\nwasis'k m'siu w't'lapasinya w'natci-w'lasikwawa w'sikiptinenawa naka na\noponm'nya m'tewek'n t'sakiu wikwam'k et'li-wedciwe\u201btit. Nit naka\nh'tciyawiwul w'skitcin w'takew\u00e2k'n'l.\n\nEl'kemkil etc'wi-kisitutcil meskw kisi-sepyati\u201bkw. Nit amsk'w\u0101s\nw'lakwiwik eli-wulithasoweltowekw pemkaulutwuk. Nit aptc wespasa\u201bkiwik\nyokt medciwedcik op'tcitakanya peskow'l oskitap'mw'l sak'mawikwam'k;\nw'tiyanya sak'mul opawatm'nya m's\u012b-te w'nimianya oskitapi kwandowan'k.\nNit-te sak'm w'takinwetuwan oskitap'm omaweman kwandowan'k naka aptc\nw'takinwetuwan yoho-te wedciwel\u012bdcihi. Nit na kisi-kusyapasi\u201btit, naka\ntodciu w'musketonya wapapyil naka todciu ekitoso nekw't\neli-kislotmotits; nit et'lausit Pest'mokatyik w'kuskatam\nw'k'tci-w'skinosism'wau; nit-lo \"k'pawatmak'n kil et'lausiyan\nk'natci-widcikem'n eliat k'tci-w'skinosism'l.\" Malem-te naka\nkisiwestolti\u201btit yokt medciwedcik nit na sak'm w'nakisin; na\nw't'l\u0113weston; w'tiyan w'p'maus'winum nit nek'm holithotm'n\nw'natci-witcakekemiu\n\n                  *       *       *       *       *\n\n                                Page 11\n\nCeremonies whenever a Chief dies.--Whenever a chief dies his flag-pole\nmust be cut down and burned; everything which he had; his implements,\nhis bows, his ax and his flag. The Indians mourn for him during one\nyear. When it is time, the Indians summon their councillors; they plan\nto choose a new chief. One tribe (alone) may not decide on the (new)\nchief. Then when they all debated together they send messengers: four or\nsix canoes proceed to the Micmac, Kennebec, Penobscot, Maliseet,\nprovided (for example) that a chief had died among the Passamaquoddy.\nWhen they arrived; viz., the messengers who had gone to the Micmac,\n(their) canoe is seen coming; a little flag they put upon it; what does\nthis mean? His warriors are mourning a chief. One says: \"There comes\nsomething; these (people) have come with a message.\" Then everyone,\nchildren and women, men, warriors, go out to meet them; then they land.\nThen one of their leaders sings the welcome songs. Then they are\nwelcomed in return by the one who is on land. Then he continues to sing;\nthen to these new comers they send someone to fetch them in to shore in\na canoe; then this one (he) shakes them by the hand as his brothers; so\nhe welcomes them.\n\nAfter that the welcome is continued and so they start to the\nprayerhouse, so that they may pray together. So they assemble and then\nthey went to where there was a wigwam. Now everyone comes, women, (and)\nchildren; all go to greet them, to salute them and then they put a flag\nover the wigwam whither they go. This is the way they practised the\nIndian customs.\n\nFor some time they had to do thus before they lay down (to sleep). Then\nthe first evening the new comers are entertained. So again in the\nmorning, these guests send one of their men to the chief's house; they\nsay to the chief that they all desire that they should see the men in\nthe hall and again he announces it to these new comers. Now when they\nhad gone there, they take out the wampum strings and it is read at once\nas to what they had decided; namely, that from the Passamaquoddy, who\nwere there represented, had disappeared their oldest boy; then, \"We\ndesire that you who are here shall help us to make an oldest boy.\" So\nwhen these new comers had spoken, then the chief stands up; he says to\nhis people that he is glad to cooperate in helping his brothers\n\n                  *       *       *       *       *\n\n                                Page 12\n\nwitcok'm'n w'siwes'l kipnael. Nit aptc yokt wedciwedcik o-nakesin;\nw't'l\u0113weston kisi-w'liy't sak'man eli-wulmatulit naptc o-kisiyinya naka\ntodciu w'nest'm'nya kisuktc etutci-weswesi\u201btit.\n\n                  *       *       *       *       *\n\nWedciyowi\u201btit nit-tetc aptc liwitaso eltakem'k ekelhutcin; malem-te\nkisatc'wuk weswesinya. Wedciyawi\u201btit nit sak'm w'takinwetuwan\nw'skitap'm: \"nikt k'siwesn'wuk k'satcwuk weswesinya; katama\nkiselt'm-waunewin todci neks\u0113yu w'madc'honya.\" Naptc musketaso wapap\nkelhotwei naka w'tekitm'nya; w'tiyawu: \"nit yut et'lausit Mikma\u201bkik,\nepit, wasis, w'ski\u201btap, k'pawatm\u00e2k'n k'tcenesin; aptc wu kis'k nio ni\nkikwusin k't'hak'n k'madc-kulithukowa.\" Nit itmowiu: katama\nw'ki-selt'mwaw'n w'madc'halin.\n\nNit aptc elokh'tim'k liwitaso n'skauh'tin. Nit aptc sak'm op'tcita-kon\nw'skitapem o-natci-k'tonkatinya k'tci\u201bkok. Nit appi(?) k'tonkati\u201btit,\nnit w'telokw'sum'nya tan eli-petcpu\u201btit, m's\u012bu weyusis n'pahatidcihi.\nMalem-te m's\u012bu ke\u201bkw kis-okweu. Nit m's\u012bu matceptaso kwandowan'k; nit\net'li-k'ti-mawemitsolti\u201btit naka kinwetowan nodcikakolw't (notkut'-mit)\nw't-alkweminau\u201btikuk: \"kwaltewal (wikw'pusaltin).\" Nit m's\u012bu wen\nw'nestowan, elkwe m\u012blit. Nit-te na w'kwaskoltinya wasis'k, epidcik,\nw'skitapyik pemi-p'hatijihi waltewa moskweweyu; malem-te petcik\nsikaulutwuk kwandowan'k. Nit-te m's\u012bu t'holpiyanya pemkemikek; nit yokt\nnodci-tephasidcik w'tephemwan yaya-te el-apesit. Yot nit el-witasik\nelokh'tim'k ekelhot'wi wi\u201bkw'paltin. Nit kis-apeselti\u201btit\no-madcyapasinya. Nit-te aptc neks\u0113yiu app't-aptuwuk. Nit naka todciu\nh'nskau\u201btin; nit aptch yokt wedciwedcik w'nakisin; peskw w't'lintowatm'n\nhitci-eleyiks, elitotits w'm'sums'wuk peskw'n kesena nis'nol\nel-intowatkil. Nit na sak'm wut-wetci yut w'naskawan-na.\n\n                  *       *       *       *       *\n\nMalem-te nit metcintotim'k, nit sak'm holpin epasiu kwandowan'k; kelnek\npekholak'nsis naka epusisl nit-te w'matche-k'tumosin; w'matce-tum'n\nw'pekholak'n naka w't'lintowatm'n k'tumaswintow\u00e2k'n'l. Nit m'si-wen\nw'nayinyan o-pemkan w'skitapyik, epidcik, petciu-te wasis'k. Nit\nw'mik'maupaul'tinya.\n\nNit malem-te metcitpiya aptc naka todciu, w't-akinwi-ponm'nya\netutci-matc'ha\u201btit. Aptc kisatci\u201btit, nit aptc sak'm minwukel-k't'minya\nhilelokh'timkil. Ankwotc metci-nitci-kes-p'mi-minwukelnak. Yut nit\n\n                  *       *       *       *       *\n\n                                Page 13\n\nwho are bereaved. Then once more these new comers arise; they say they\nare glad that the chief is so kind to them and again they said it and so\nthey appoint a future day when they shall return.\n\nAfterward then again; this is called the ceremony of prolongation; they\nare ready to go back. After that the chief announces to his men, \"These\nour brothers are ready to return; we will not permit them to depart too\nquickly.\" Once more was taken out the wampum of prolongation and they\nread it; they say: \"That those Micmac who are here, women children and\nmen, we desire that you stay; for a day longer our mothers will keep\nyour paddles for you.\" This means: they will not permit them to depart.\n\nThen again comes the ceremony called \"greeting.\" Then the chief sends\nhis men to hunt in the woods. So they hunt; then are cooked the things\nwhich then bring, every animal which they kill. Then everything was\ncooked. So all begin to eat in the hall; then when they are about to eat\ntogether, the herald announces in their midst: \"Your dishes (are\nready),\" or \"Let it be feasted.\" Everyone understands that (a feast) is\nto be given. So they run, children, women, men, fetching dishes of\nbirchbark; and then the newcomers come into the hall. Then all sit on\nthe ground; and these dancers dance until they are weary. This is what\nis called the ceremony of the prolongation feast. So when they were\ntired, they depart. But quickly they return. Then also thus is the\ngreeting ceremony; namely these newcomers arise; one of them sings about\nwhat has been done, what had been performed by their grandfathers, one\nor two songs. Then after that the chief greets them.\n\nWhile they are singing, the chief sits in the middle of the hall; he\nholds a little drum and stick; then he begins to beat it; he begins to\nstrike his drum and sings his dance songs. Then everyone sings and\ndances, men, women, even children. So they feast together.\n\nWhen this is finished in the same way (as before), they appoint when\nthey shall depart. So when they are ready, they are detained once more\nby the chief by repeated ceremonials. Sometimes they\n\n                  *       *       *       *       *\n\n                                Page 14\n\neltakew\u00e2k'n. Ankwotc metc nihi sunte kesena-te peskw kisos;\netasi-w'la\u201bkwiwiyikil pemkak; nit kwuni wetciyot.\n\n                  *       *       *       *       *\n\nElok'htim'k tan etutci elyat sak'm.--Malem-te m'sike\u201bkw mitnaskiyi; nit\nnaka todci sank'wi o-madcehapanya. Malem-tetc nikt p'tciyik elia\u201btit\nwetciweya\u201btit; nit-te na w'mawemanya w'p'mau\u201bs'winumwa;\nw't-akitwetowanya eli-kisi-kiukeni\u201btit eli-pekwato\u201btit witcoketw\u00e2k'n.\nMiya-wul-te nikt na k't'kik w't-aptcyanya kiukenits\u0113penik.\n\nNit wedci matcyiu-ot-askowalmunya wetciyan nadci-witci-sakmaka-tenik.\nMalem-te p'tciyik o-m's\u012bu-nit-na-elok'h'timkilelan; natc-s'kepti-newan\nnut pemk'm'k. P'tciya\u201btil otenesis'k; kisi-pemkatil kisi-n'skauh'ti\u201btit.\n\nMalem-te tama nis'wuk p'kiwik naka w'matce-helyanya om'tew\u00e2k-wemul.\nMalem-te kisa\u201btcit w't-emepelyanya; h'nit peskw sak'muk w'ponmowan\nnaka w'naset'wan w'manim'l naka na w'nashiuhot'-lanya pileyul\nel'kwot'w\u00e2k'n'l. Nit peskw sak'm w'nestom'wan yohot sak'mul\nkisiyajik: \"wut'ke k'tci-w'skinosismowa; k'tatc'wi-eloke\u201bpa tan\neli-kisi-wlasw'yekw naka na k'tat'cwi-tciksitwanya; nekemtc na\nelukil tan wedci-miyawil wahot w'p'mausowin'm.\" Yut'l na\netc'wi-elokedcil sak'm w'tatc'wi-sakiton'l m's\u012bu tan yut'l\nn'katcikil. W'tatc'wi-klaman'l tc'kauyut'ltimkil; mat'noltimkil\nw'tatc'wi-na-kikha w'p'maus'win'm; tcika-te w'p'maus'w\u00e2k'n-lo wutik.\n\nNaptc w'matcyapasinya kwandowan'k w'natc'm'yow\u00e2k'nya. Naptc sak'm\nw'k'tum'sin naka wisekhan sak'm'l; sakmaskw wisekhot pili sak'm'l naka\nkiskamek.\n\nAptc wespasa\u201bkiwik naka w'keptinen t'pol'man elwik'n'k; kes'wuk nihit\nankeyatcihi; w't'li-t'pol'ma wa tahalo-te eli-t'polomat sak'm. Peskw\nna eli-pemket wut eli-wis'khot; eli-milut w'manimwa. Akwami sakleyow'l\nkatik sak'm. Naptc wut piliwi sak'm w'skauwiman naka w'nest'mowan\nk'sitcpikak w't'lokew\u00e2k'n'w'l; miyal-te na w'kisajin; w't'wepusan\nm'tew\u00e2kw'm. Nit-lo m'tew\u00e2k'nm'l w'sakm'mw'l; nikt kaptin'k wiwunik\napwi\u201btowatidcil; ya-te tcikh\u00eek'n'l kelnadcit, ayut na tan te\u201bpo yut\nke\u201bkws ewaplikik kwasidcik'munya; pekw's'k w'tatc'wi-p'kiyaw'l. Yut\nnit itmowin w'tatc'wi-w'lankeyowauwul tan-te kwenau-siltil\np'maus'w\u00e2k'nowa-te; w't'li-ponmunya. W'tatc'wi-liponmunya w'pok'num\nyahot ankeyowatidcihi; nihit ankeyat k'tatcihi tan etutci n'sanakuak\npetcyamko\u201btit. Tc'wi-nateyik kaptin'k wut sak'm kislomut;\n\n                  *       *       *       *       *\n\n                                Page 15\n\nwere detained indefinitely. This is the custom. Sometimes two weeks more\nor one month; every evening they dance; so long after that.\n\nCeremony when they make a chief.--Then everything was over; and they\nstarted away. So when these new comers arrived they assembled their\npeople; they announce to them that they had been appointed to seek aid.\nSo these others return who had been appointed (viz., to elect the chief\nof the bereaved tribe).\n\nAfterwards they begin to wait until they are ready to make the chief.\nThen for the new comers they all make ceremonies; they entertain them in\nthe dance. They come to the village; they danced performing the\nwelcoming ceremony.\n\nThen thither in two days' time they fetch his flag-pole. When it is\nready they raise it; then one of the chiefs he puts and he places on him\n(the new chief) his medal and then they clothe him in new clothes. Then\none chief proclaims this chief whom they had made: \"This is our chief:\nyou must do whatever you can to please him and you must obey him: he,\nhowever, shall do what is in accordance with the will of his people.\"\nThis is what he must do; viz., the chief must regulate all quarrels. He\nmust prevent quarrels; in wars he must save his people; even his life\nfor these (he must risk).\n\nAgain they begin to go to the hall, so as to assemble. Then the chief\nbeats the drum and proclaims him chief; a chief's wife proclaims the new\nchief and they dance.\n\nThen on the morrow they choose his captains, seven (in number); these,\nas many as there are, are to be care-takers; they choose them just as\nthey choose the chief. The one who dances there he names them; he gives\nthem their medals. More severe (are their duties) than the chief's. Then\nthis new chief greets them and shows them what must be their work; so\nthen they prepare; they raise the flag-pole. This is the flag-pole of\ntheir chief; these captains stand around it; also they hold brooms, so\nthat whenever there is anything evil here, they shall sweep it away; by\ncleansing they must clean it (away). This then means that they must take\ngood care as long as their life lasts; also that they must risk (their\nlife). They must risk their blood for those whom they are to care for;\nthey\n\n                  *       *       *       *       *\n\n                                Page 16\n\nkatama kiseltumwawun witcipnusin; ansa te\u201bpo w't-ankeyowa w'p'maus'win'm\nnaka w't'lip'maus'win'm w'kisi-t'pesotinya.\n\n                  *       *       *       *       *\n\nNit aptc k't'kil elok'h'timkil.--Malem-te nit w'lakwiwik nit yaka\nw'pemkanya; tekiu-te aptc etcekwak e nite spatek w't-enkamhetoltinya;\nwenautoltowuk; epusk'mh'tinya. W'kisi-kapwelanya m'tew\u00e2kw'm'l. Nit m'siu\ntan eli-t-autolti\u201btit ekhotasik; tan wut neklowetcik niktetc wikw'nekik\nnilt'l kis-ekhotasikil. Nit elok'h'tim'k ankwotc kwenek't nihi snte\nkesena-te pes(kw) kisos.\n\nNipowe eldakew\u00e2k'n nikansoswei.--Tan etutci w'skinus p'watek\nw'niswitidcilen w't-akinwetuwan w'nikiko naka tan yut'l pawat'kil; nika\nnio nit askau\u201btitiesil; nitc wut k'takwh'm\u016bs w't-akinwetuwan\nw't-elnapem; nit ska wen waplithotmuk, nit-tetc tekw'tcetonya. Nit wut\nk'takwh'm\u016bs milan kelwasilipil piley'l m\u016binewiyul kesena atuk kesena\nkwapitewiyul. Nitc wut w'skinus w'madcephon w't-oneks'n'l yut\nnakskw-wikowak; nitc nit ponan w'teneks'n'l nau\u201btik. Yut w'p'n'l nisn'l\nnaka nau\u201btik naka k'soshon(?). Nit elitepi-milipitasik ela wikwam; nit\nkisi-kelat w'teneks'n'l. Wut-lo nakskw w'mit\u00e2kw's'l w't-akinwetuwan\nw't-elnapem; malem-te kisi-mawemat, w'nestow'n eli-wisilit w'skinosis'l\np'tci-pawatm't w'nidc'n'l w'niswinya. Nit ska wen waplithotmuk, nit-tetc\nwut k'takw'h'm\u016bs w't-elkiman w'tus'l nau\u201btik p'mekpit nekson. Nit-tetch\nnit kisitpiye nipwoltin; nitan eli-kwusitasik wikw'paltin\nmawe-mitsoltin; ayut pemkamik n'skauh'tim'k. Ankwotc kwenatk't\npemlo-kemkil.\n\n                  *       *       *       *       *\n\nNipowe eltakew\u00e2k'n; yut piliu yut kisi-mawetasik.--Tan etutci w'skinos\nk't-wakatek w'tatc'witc-na-kinwet'wu w'nikiko; w'nestow'n nakskwiyil\npawatkil. Nitc wut k'takwh'm\u016bs w'maweman w't-elnap'mwa nit skat wen\nwaplithotmuk. Nitch w't-akinwet'wanya nodci-k'lolwelidcil; nitc\nw'matceptonya nekw't tatkeyi wapap. Nit-tetc nit mila\u201btit wut nakskw\nw'mit\u00e2kws'l naka tan-te kisi-kisi-\u201btit kesosidcihi nadci-tciklutkik.\nWapap ekitasik nipawei. Liwitaso: \"k'lolwewei;\" yutetc w'tetl'kitm'n\nelkitnuwik; w'nestowaltc na eli-wisilit w'skinus'l nit pawatek nit'l\nnakskwiyil w'niswinya. Nit-tetc nit met-\u0113westa\u201bkw; nit-tetc\nwuswiya-pasinya yut w'skinus wikek. Nit-tetc etl-askauwasulti\u201btit tekiu\nasit'mut. Nit-tetc na wut nakskw w'mit\u00e2kw's'l w'maweman w't-elnap'm,\nnit-tetc\n\n                  *       *       *       *       *\n\n                                Page 17\n\nmust guard these, (even) the aged, whenever danger approaches; the\ncaptains must obey whatever the chief shall order; nor do they let him\nfight with them; he only is to guard his people and his people shall\nstand near him (protect him).\n\nThen again (follow) other ceremonies. That evening they dance; then\nearly next day they have canoe-races, road-races, they play La Crosse.\nThey stand by his flag-pole. Then on all who race they bet; they that\nwin, these get the things which they bet. That ceremony sometimes lasts\ntwo weeks, or one month.\n\n                  *       *       *       *       *\n\nMarriage custom of olden time.--Whenever a youth wishes to get married,\nhe announces it to his parents and (tells them) whom he desires; then\nthey wait; then the old man announces it to his relatives. Then if\nanyone make objection, they do not permit it (the match). Then that old\nman gives him (the youth) a dried new bear-skin or deer-skin, or\nbeaver-skin. Then the youth fetches his skin to the girl to where she\nlives. Then he places that skin in the fire-place. There are two beds at\nthe fire-place and at the entrance(?). So then, with what had been given\nhim, he goes to the wigwam where he had (already) carried his skin. Then\nthe girl's father announces it to his relatives; so when they assemble,\nhe states that such a youth desires his child that they should marry.\nSo, if no one objects, then that old man orders his daughter that she\nshould sit in the fire-place upon the skin. Then afterwards they marry;\nand they prepare a feast where all eat together; there they must dance\nthe welcome ceremonies. Sometimes it lasts a week.\n\nMarriage custom; the new one after they had become civilized.--Whenever\na youth wants to get married, he must announce it to his parents; he\nmentions the girl whom he desires. Then that old man, he gathers his\nrelatives, so that no one may object. Then they announce it to the\nherald; then they fetch one string of wampum. Then this he gives to that\ngirl's father and as many attend him as attendants as may desire. The\nwampum is read; the Marriage Wampum. It is called \"Announcer.\" This the\nreaders will read. It is announced that such a youth wishes such a girl\nthat they may get married. Then this talk is finished; then they return\nto where that youth lives. Then they wait until one replies. Then that\ngirl's\n\n                  *       *       *       *       *\n\n                                Page 18\n\nskat wen waplithamakw. Nit'l p'tci-k'lolwelidcil nit-lo wen ke\u201bkw\nk'tcitciwat ewaplikik w'nest'm'ntc. Nit-lo m's\u012bu-li w'lithotmotit nit\netep-kisitpiye. Nit nikt w'skitcinwuk kisi-papatmotit, nitc patlias\nw'nipwikhan.\n\nNit-tetc nit'l nipawi eltakew\u00e2k'n'l elokh'tim. Wutetc w'skinus w'milwan\npiley'l elkw'tew\u00e2k'n'l. Nit kis-sewet wut pilkatek. Nitc w'madcyapasinya\nw'niswitidcil; w'nadci-s'keptinenan w'niswitidcil naka kisosidcihi. Yut\nnit eliwitasik eltakew\u00e2k'n w'lasikautow\u00e2k'n. Nit weswesit wikwak; nutc\nnut holpiyanya yohot na p'tci-kisosijihi kweskwes\u016bs naka pilskwesis naka\nkana w'skitapyik. Wutetc na w'skin\u016bs w'maweman keslasikasidcihi;\nnit-tetc w'madcyapasinya w'nadci-s'keptinenya. Malem-tetc\nmetlasikautoltin.\n\nNit-tetc w'litonya k'tci mawe-poltim'k; wutetc nakskw t'wip't ponek;\nliwitas: \"natponan\" w'skitapyik, epidcik p'tci-te wasis'k. Wutetc na\nw'skin\u016bs soksakw; kutcmeketc t'lakw-te midcw\u00e2k'n; malemtc kisakw't'k nit\nwikopaltinya; nitc w'kakalwaltinya \"k'waltewal.\" M'si-te wen w'nest'm\nnit. Nit w'madce-kwaskoltinya nadci-tepamwan wikopalan.\n\nMetc-te, nipow\u00e1tim'k meskw m'tekto. Nit-te w't'lashiuhotl'soltinya, naka\nw'matcyapasinya kwandowan'k. Malem-te patcaswuk kwandowan'k\np'tci-kisosidcihi. Nit-te kisyapasi\u201btit nit-te peskowat peskw tan'l\netc'wetci-k'tcitcyot lusoweskw el-iyit kis-kwandowan'k. Nit na\nw'skin'luso e na nek'm w'matcyapasinya kisoswetcihi. Malem-te petapaswuk\nkis-yapasi'tit nit aptc peskw-te peskowat. Nit-te kaptin w'madcephan\nw'madci-w'stukikanya w'niswit\u012bdcil.\n\nMalem-te epasitpokak'n w'natpunh'tinya kis-te w'lakwipw\u00e2k'n. Nit\net'li-mik'mut yokt kisi-niswidcik. Nit yut'l lusoweskwiyil\nw'madce-kisosanya k'tci epidcik. W't-asohon'l na w'nespiptonyal.\n\n                               M'tekwut.\n\n                  *       *       *       *       *\n\n                                Page 19\n\nfather gathers his relatives, so that no one may object. To that herald\nanyone who knows anything evil (must) tell it. Then as soon as all are\nsatisfied, (the matter) is finished. But after those Indians had become\nChristians, then a priest marries them.\n\nNow these are the marriage customs which they observe. That youth gives\nher new clothes. Then this bride puts them on. Then they start for her\nbetrothed's house; then her betrothed greets her; they salute her, her\nbetrothed and his attendants. This is what is called the custom of\ncongratulation. Then they return home; then there they sit down, she and\nher attendants; old women and girls and even men. This youth assembles\nhis congratulators; then they start off; they salute her; they finish\nthe greeting.\n\nThen they make a big feast; that girl sets a table; it is called\n\"natponan,\" for men, women, even for children. This youth cooks it; in\nthe open the food is cooked; then when it is cooked, they feast; then\nthey call out: \"your dishes (are ready).\" Everyone understands this.\nThen they run to the feast.\n\nHowever, the marriage is not yet ended. When they dress themselves they\nset out for the hall. Then they enter the hall with the attendants. So\nwhen they arrive there, someone fires a shot which gives notice that the\nbride is in the hall. Then the groom also goes off with his followers.\nThen, when the entering ones arrive, again someone shoots. Then a\ncaptain conducts him to dance with the bride.\n\nThen at midnight they make a feast for supper. Then advice is given to\nthese newly married ones. Then the old women follow the bride. They\nfetch her bedclothes.\n\n                                The End.\n\n                  *       *       *       *       *\n\n                                Page 20\n\n\n\n\n                               SERIES 2.\n\n\n\n\n                    II. Kuloskap naka Pukdcinskwes.\n\n\nNit et'l-oten-y-etit w'skidcinwuk; m'si-yakw-te pokumkiyik. Peskw's-yakw\nwul'mato naka w'piyem-kinapyin madcaha etasi-kiskakil; w'ni-mianil\nw'tatapyil naka pa\u201bkw'yil; t'mh\u00eek'n naka mikotanis; w'nepaha muso naka\nmuwini; w'ketmakel kahanmiset-te; w'kisima ketmakeyili-dcihi. Tan etutci\napatcyalit, w'taskiwanya w't-ekwedci-molanya tan etek nepatakw.\n\nTan etutci kisiyahat, nitetc w'matcyapasinya; wt'pakw'nowul\napa-tapsi\u201btit; etut-nasolti\u201btit-tetc wiyus. Wut Pokumk sak'm;\nw'mit\u00e2kw's'l muwinyil. Pukdcinskwes m'teaulin pokumkeskw. Epit kisi\nw'skitape-weleso tan-te w'lithat'k, kenok-lo yut'l kisikol\nw'skitape-weleso. Etutci metcikit moskwitam'l sak'm'l. Pi\u201btce\nw'tepithatm'n tan w't'lo-kisi-semalan naka nek'm wikwetow'n\nw't'li-t'pusw\u00e2k'n.\n\nNekw't pemkiskak kisadciti\u201btit keikdciti\u201btit k'ti-matc'yutyik.\nPukdcinskwes w't-iyal sak'm'l: \"witcyemin; k'nadci-munaunatip'n.\"\nW'mi-lauyanya ekwitn'k. Aptc akwam'k milauweu pi\u201btceto. Malem-te\np'tciyik m'ni\u201bkok. Et'l-ekwasi\u201btit kwuni al-naunat, Pokumk (= Kuloskap),\nPukdcinskwes etutc-nektahat, madc'lokin ekwitn'k w'madcentun: \"nektaha\nPokumki m'ni\u201bkok; nitc nil n'sak'mawin.\"\n\nNit w'petciyan otenesis'k. Wespasa\u201bkiwik m'sit-te madciyil k'tci\u201bkok;\nmodck-tel peskw w't-askwesiw'n; nit te\u201bpo widcyematitp'nil. W'lakwiyik\nwikesinya. Elasi-kiskakil w't-askoyawul sak'mamwul. Nit tekiu\nPukdcinskwes sak'mawiu.\n\nN'sanko-kisuk-nekiwik sak'm mikwitham'l witapyil kw\u0101kses'l\nm'teau-linwewul kesena pilwapyiu. Etutci t'lintakw; kw\u0101kses not'wal,\nap'kwak pi\u201btceso. Ni-te w'm'taphan w'madc'man m'ni\u201bkok. Nit\net'li-m'skowat sak'm'l; neke tutciu Pokumk katama kisi-pi\u201btcemok.\nKw\u0101kses-lo w'tiyal w'kuskoholan k'tak'mikw; w'milawasokanya. Kw\u0101kses\nw'tiyal: \"piskikwo naka k'lakwalwenin; mosa suksiketc; neksawiyiu\nk'm'te-khemop'n.\"\n\n                  *       *       *       *       *\n\n                                Page 21\n\n\n\n\n                               SERIES 2.\n\n\n\n\n                     II. Kuloskap and Pukjinskwes.\n\n\nThere was a village of Indians; everyone, indeed, was a Blackcat. One,\nhowever, the cleverest and bravest, goes off every day; he takes along\nhis bow and arrows, axe and knife; he kills moose and bear; to the poor\nman he gives; he fed the poor. When he returns, they approach him to ask\nhim where is what he has killed.\n\nWhen he tells them, then they go off; their toboggans they fetch along;\nthen they load them with meat. This is Pogumk the chief; his father\n(was) a bear. Pukjinskwes the witch was a she-Blackcat. Woman or man she\nbecomes according as she wishes, but in these days she is a man. Then\nshe being evil; she hates the chief. A long time she considers how she\ncan punish him and take away his place.\n\nOne day when they prepare what they have, they go to travel. Pukjinskwes\nsays to the chief; \"Come with me; we shall go to gather eggs;\" they go\nin a canoe. Again they canoe still farther. Then they come to an island.\nWhen they land, while he gathers eggs viz., Pogumk (Kuloskap),\nPukjinskwes then leaves him, going off in the canoe and she begins to\nsing: \"I leave Pogumk on the island; now I am chieftain.\"\n\nThen she comes to the village. In the morning all go to the woods; not\none is left; he only who is worth most (?) (is not there). At night they\ncamp. Every day they expect their chief. So then Pukjinskwes is chief.\n\nOn the thirteenth day the chief remembers his friend the fox who is a\nwizard or magician. Then he sings; the fox hears him, although he is far\noff. So he starts and goes to the island. When he finds the chief, at\nthat time Pogumk cannot go (swim) far. The fox says to him that he will\ntake him to the main-land; that they will go together by water. The fox\nsays: \"Close your eyes and seize my tail; do not fear; quickly we shall\nfinally reach land.\"\n\n                  *       *       *       *       *\n\n                                Page 22\n\nNi-te na w'madcenin sawepelal witapyil; sankehomok'n-lo sak'm;\nkekeskesil w't-apskapin; w'nimi\u201bton wiski sepayiu eyowuk. Katama\nw'lamsitasiu; lithasu: \"katama k'm'taksiu.\" Et'l-\u0113westakw: \"katama-tetc\nk'm'tekhamop'n.\" Kw\u0101kses w'tiyal: \"mosa w'lamsetaseketc!\"\n\nK\u03b5nok-lo kamatc w'pitcethatm'n. Pokumk lithaso wakesen el-melkim'k,\nk\u03b5nok-lo kakes kaptenin naka wiskelams'n; samakwan han sawapinakwot.\nPukdcinskwes w'kisi\u201bton mudc'kisgut. Nekek-el-te pemhemuk; meskw\npiskiyawok w'm'tekh'm'nya.\n\n\"Nil noli nitap,\" item kw\u0101kses, \"k'madc'han.\" W't'liyan pokumki\nwikwami\u201bkok. P'tciyat katekenek, te\u201bpo topkwan naka t'k\u0113yu.\nP'mau\u201bsowin'wuk matcesp'nik. Nit na nek'm w'madce-nosokwan; nekek-el-te\nwedcwaukawaham; skauwastetnukwadcil wikwus'l w'p'mi-phal w'simis'l\nnima\u201bkwsoweswul w'pakam'k. Nek'm nikamo el-apit yate-te-lo upkapu(?).\n\nPokumk eli-muskesit mipis-i\u201bkok, nimakw'sowes w'nimial. W'titm'n:\n\"wetckoyat n'hesis.\" Eli-kwulpesit, katama nimi\u201bto. Pokumk akwak-wetesin\nepusik. Ni-te metcotelmosanya. Aptc nimakw'sowes w'ka-kalwan:\n\"tco-te-lo, nika, nimia n'hesis.\" Aptc nimakw'sowes kwulpesit;\nw'keskowaman naka tutcel w'laswel-siktelmoltinya. Ni-te olnekwak\nnipi\u201bkok nimakw'soweswul tahalo epus.\n\n                  *       *       *       *       *\n\nKuloskap w't-elkiman nimakw'soweswul-l\u012b: \"kwaskw wikwam'k; tan etutc\npetcyeyin k't'li\u201bton k'tci skwut, wulkweskwi skwut, naka k't'siya-kewan\nPukdcinskwes w'nidcan'l; na kutckauwiphowamin tan-te kisitutcyeyin.\"\n\nElkimat, ni-te elokelit. Kispetek skwut, w'k'tciyakan wasis'l;\nsikte-yokw'san. Pukdcinskwes wis'kilwehe. Etutci matcephekwalat tahalo\nmals'm k'topit matchekwalat ma\u201btakweswul.\n\nNimakw'sowes wiskapayo atciu-kakalwan: \"n'hesse; n'siwes.\" Pukdcinskwes\nna tcilkitakw'so: \"k'tatc'wi-p'tciphotc m'ni\u201bkok eyit Pokumk\nwetcitc-kisi-kikhosyin.\" Nit it'mulit, Pokumk w'tasi-kwetekwan;\nw'nimian; nit na op'dci-seksin. Ni-te et'li-kiweyit-siktelmin; w'titm'n:\n\"te\u201bpo npapwi-nosokwa, ip'dc'l n'musadcin Nima\u201bkwsowes.\"\n\n                  *       *       *       *       *\n\nKenok-lo Pokumk wewitham'l; w'tiyan: \"k'tcitciol naka k'tcitci\u201btoln'l\nhilelokyinil, kil Mutc'hant.\" Eli-pilwapyit w'petcyamko w't-ewekan\n\n                  *       *       *       *       *\n\n                                Page 23\n\nThen his friend starts towing him (pulling); the chief begins to tire; a\nlittle he opens one eye; he sees that they are very near. He does not\nhave faith. He thinks: \"We shall never reach land.\" He says: \"We shall\nnever arrive.\" The fox says to him: \"Do not believe it.\"\n\nBut he thinks it very far. Pogumk thinks that he is scarcely strong\nenough, but so far as eye can reach (go), it is very stormy. The water\nindeed runs high. Pukjinskwes made it bad weather. All day they swim;\nnot before it is dark do they land.\n\n\"My good friend,\" says Fox, \"you may go.\" He runs to the Blackcats'\ncamp. When he comes to where they had been, only ashes are there and it\nis cold. The people had gone away. Then indeed he begins to follow them.\nIn one day he comes near, he overtakes his mother carrying his younger\nbrother, the Sable, on her back. She is looking ahead, but he (Sable) is\nlooking backward.\n\nAs Pogumk comes out from the leaves, Sable sees him. He says: \"My elder\nbrother is following.\" When she turns, she does not see anything. Pogumk\nhides himself in a tree. Then they go on. Again Sable calls out:\n\"Certainly my mother I see my elder brother.\" Then once more she turns;\nshe catches him and they rejoice much and laugh. Then she throws Sable\ndown on the leaves like a piece of wood.\n\nKuloskap instructs Sable: \"Run to camp; when you come there, make a big\nfire, a hemlock bark fire, and throw into it Pukjinskwes's child; then\ndo you come away quickly to me when you have done it.\"\n\nWhat he had ordered, that was done. When the fire was hot, he throws the\nchild into it; he burns it to death. Pukjinskwes is angry. Then she\npursues him, as a wolf which is starving chases a rabbit.\n\nSable, very frightened, cries out: \"My elder brother; my brother.\"\nPukjinskwes then screams out: \"You must go as far as the island where\nPogumk is, in order to save yourself.\" When this was said, Pogumk steps\nout to her from hiding; she sees him; then at once she is frightened.\nThen she loudly laughs; she says: \"I was only chasing him in jest,\nbecause I like Sable.\"\n\nBut Pogumk answers her; he says: \"I know you, and we know your devices,\nyou evil demon.\" Then as his magic comes to him,\n\n                  *       *       *       *       *\n\n                                Page 24\n\nw'tels'nw\u00e2k'n. Nil etutci sitakwelat Pukdcinskweswul epusik. Nit\net'li-sidcimitckisit; katama kisi madc'hewi\u201bkw.\n\nNima\u201bkwsowes naka Kuloskap matcekautowuk wikwam'k. Wut-lo Pukdcinskwes\npenapsk'wi t'm'h\u00eek'nsis w'tiyin naka t'laknis-kamatc-sik'loke naka\nw'kisi-k'tohosin. Pokumk w'not'w'l mitetcikilidcil en-kwetci-t'pok.\n\nWespasa\u201bkiwik w'petcian eyilit; kinhan-to-winakwot epus kelmik\nw'pakam'k; owikwinyanya naka w't'lintowamanya: \"wut et'li-nektahat\nsak'm'l m'ni\u201bkok; enteke w'klikwahan sak'm sidci epusik.\"\n\n                  *       *       *       *       *\n\nNit Pukdcinskwes m'teaulin etutci-te-kwesilwahat naka kekhik'loket;\nw't-ask'mi-matcephowaman w'skitapyil; el'mi-kehikwik tahalo-te pis'wi\nmals'm. W't-elkwipohan Pesamkw; w't-epin k'w\u0101snok; w'titm'n: \"t'ketc-lo\nke\u201bkwsetc nt'li-kisikwalpel's wetcitc-mudcimelwusito.\" Nit met\u0113-westak;\nw'titm'n: \"ndcesweyin.\" Metc-te t'ke-pemkiskak tan eyit Pokumk, ni-ta\nna-to kwihi Nima\u201bkw'sowes w'tiyin.\n\nNit itasik Pukdcinskwes na nekem w'nidcan'l ot'na kiwa\u201bkwi naka\nkeskemetaswino naka tcipina\u201bkw'sidcik; w'nidcan m'si mudcina\u201bkw'-solto;\nk't'kihi wasis w'madc'kna; w'kisi-k'motnatmowan k't'kihi epilidcihi\nw'likisaltilidcihi w'nidcanwa; w'madceknan tahalo-te nek'm w'nidcan.\nNitetc wetci skat tekw'sikw etutci-k'sikoltilit nek'm w'nidcan.\n\nNekw't w'kisi-k'motnalan w'skinosis'l. S'laki wen w'tekwetcimolan;\nw'tiyan: \"kat nit kil kikwus.\" N'miyat w'p'han'mom naka w'siwes nit\nwedci kisinsitwuk tahalo-te mudci weyusis'k. Ni-te na el-matoti'-tit;\nnek'm-lo w'li\u201bko. W't-ekwetcimolan wikwus'l: \"ke\u201bkw nit wedci \u03b5leyik?\"\nWikwusowal t'li-asitemal: \"nikte-na n'mikw'soltop'nik nipayi,\nkiluspetyiu(?), kil pusetiwi wasis.\"\n\n\n\n\n                       III. Kuloskap naka Kw\u00eemu.\n\n\nTan Kuloskap madcephukwulat Winpeul, nekw't kis'k \u0113yik Uktu-kumk,\npi\u201btceto p'mitwiyalidcil ewepiu nsamakwan'k kw\u00eemul. Nihi-keswiu nit\ntekm'n kuspem tcinye k'tak'mikok eyi\u201btit w'skitapyik naka weyusis'k,\ntahalop ke\u201bkw yali-kwilwatakw.\n\nKuloskap teknejmolan ke\u201bkw pawatm'n. Kw\u00eemu item nek'm w't'-lukwoltc naka\nwitapekamkol. Nit Kuloskap w'teke\u201bkiman pilwitakw'-silin, tahalo ul'mus\net-elewetakw. Tan etutci kw\u00eemuwuk pawatmatit wikutmowanya\nw'm'takw'silin.\n\n                  *       *       *       *       *\n\n                                Page 25\n\nhe uses his power. Then he places Pukjinskwes with her back to a tree.\nThen she sticks fast to it; she cannot get away.\n\nSable and Kuloskap go away to the camp. This one, Pukjinskwes, has a\nstone hatchet and with great difficulty she cuts herself loose so that\nshe can escape. Pogumk hears her pounding all night.\n\n                  *       *       *       *       *\n\nIn the morning she comes to where they are; when they see her, she is\ncarrying a piece of tree on her back; they scorn her and they sing at\nher: \"This one leaves the chief on an island; now the chief sticks her\nfast to a tree.\"\n\nThen Pukjinskwes the witch is mad (with shame) and insult; she departs\nforever from mankind; running wild like a vile wolf. She comes to Mount\nDesert; she sits on a log; she says: \"Now I shall change myself into\nsomething to torture (mankind).\" Then she cries out; she says: \"A\nmosquito.\" Always even to this day where Pogumk is, there Sable is\n(also).\n\nNow it is said that Pukjinskwes conceives children by Kiwakws, giants\nand monsters; her children are all ugly; she rears others' children; she\ncan steal from other women their prettiest children; she rears them, as\nif they were her own children. That is so that she shall not be ashamed,\nso repulsive are her (own) children.\n\nOnce she had stolen a boy. Then someone asks him; he says: \"That one is\nnot your mother;\" then he sees his sisters and his brothers, how ugly\nthey are, like evil beasts. This then is their way, but he is handsome.\nHe asks his mother: \"What does this mean?\" His mother answers him:\n\"These were born in the night, but(?) you are a day child.\"\n\n\n\n\n                      III. Kuloskap and the Loon.\n\n\nWhen Kuloskap is pursuing Winpe, one day, when he is in Newfoundland, he\nsees far off the loon flying about over the water. Twice he circles the\nlake, low near the shore where men and animals are, just as if he were\nseeking something.\n\nKuloskap asks him what he wishes. Loon says that he will be his servant\nand his friend. Then Kuloskap teaches him a strange cry, as if a dog\nwere howling. When the loons wish to summon him, they call thus.\n\n                  *       *       *       *       *\n\n                                Page 26\n\nNit-li petciye \u0113yit Uktukumkw; w'petciyan w'skitcinwi otene'k; oten\nepitkik m'si-te kwim'wuk eli-w'skitapewi\u201btit. Wulithaswuk nimiya\u201btit\nsak'mamw'l; widcokemk\u014dw'l eli-sipsowi\u201btit tan-de eli-wuli-kisito\u201btit;\nwut-li wulaswiyaw'l. Wut el-wekahan w'k'tonkew'kon naka\nw't-ali-sisep-dcitakan.\n\nM'si-te kesek aknotm\u00e2k'n, kwim'wul p'mi-saphitamadcil odcimadciu. Neke\nmalem-te t'ke-pemkiskak tan etutci w'skidcin not'wa\u201btit kwim'wul, itmuk:\n\"Kwimu elkomiktoajul Gluskabul\" (Mikmat'wew\u00e2k'n'k); \"w't'kw\u00eemutwal\nKuloskapyil\" (Pest'mokat'wew\u00e2k'n'k).\n\n\n\n\n                        IV. Kuloskap naka Putup.\n\n\nNikaniu el-\u0113yit; amsk'was madcahak m'sike\u201bkw, w'skitapyik iakw weyusis'k\nnaka weyusis'k w'skitapyik; tan Winpe k'tci keskimetasit\nk'motnatmowan Kuloskapyil w'siwi; tan w't'li-papwi-patcolanes\nPutupyil: eli-t'lintoti\u201btit es'k; tan eli-kisi-utmats Putup.\nItaso w'skitapyik tem'k; nit eli-ponsi\u201btit; yut naka nit-ta\neli-wikithotmo\u201btit, nit weyusis-wiyanya, k'nok-lo meskw nit eli-inuk,\nkisi-esoke-pilwel'soltowuk.\n\n                  *       *       *       *       *\n\nKuloskap neke wikus m'ni\u201bkok liwitaso \"Atcaligunmetc'k;\" niswiu\nk'tana\u201bkw'sowuk w'skidcinwuk weyusiswi-wisoltowuk; nit na\nel-matoti\u201b-tit; naka sips'k.\n\nElwe-te m'si Polw\u00eetc (kesena Mutcyes) nek'mau na kisi-musunmoti\u201b-tit\npilwitp'sw\u00e2k'n w'tceskowalanya Kuloskapyil. En w'kisithotm'nya\nw'neklanya; tan etutci tama el-yalit, w'nespi-madcephanya w'k'mus'l\nMonimkweswul naka Pokumkiyil; w'k'tciketethotm'nya nit Kuloskap\nen-kika-n'klut m'ni\u201bkok, tco-metcine, ip'dc'l katama w'tcitcitwauneya\ntan w't'li-pilwitpesilin.\n\nApadciyat, w'k'mus Monimkweso naka Pogumki k'motnalaspunik; w'matcyaphan\nsitmuk s'nojiu; kiskotekwan elmi-pusilijil k'tci-natcit-hamtitidcil\nk'tci nodcikiskimetasit naka w'siwi, w'niswitidcil naka w'ni-dcanis'l.\nMetci-memi-kakaluma Kuloskap w'tci-p'tcitakw'sowam'l w'k'mus'l;\nweswe-w'petcitakan w't\u0113mis; ole (w'le)-pelan epusi altest\u00e2k'n'k (altik).\nNit w'skidcinwuk et'laki\u201btit amk\u00e2k'n; nit w'natakatohokonya; Kuloskap\nowikwelan.\n\n                  *       *       *       *       *\n\nWinpe naka w'siwi naka w'takw'nikan madc'hanya Pestumokatiyik naka\nM'na\u201bnuk; makiyewus w'tiyinya; odci-pusinya; w'kuskahanya\n\n                  *       *       *       *       *\n\n                                Page 27\n\nThen he comes to where Newfoundland is; he comes to an Indian village; a\nvillage where all loons who have become men live. They are glad to see\ntheir chief; they do what they can, so as to please him; he is joyful.\nHe makes them his huntsmen and his messengers.\n\nIn all stories, as many as there are, the loons are faithful to him\nforever. So even to-day when the Indians hear the loons, they say: \"The\nLoon is calling to Kuloskap\" (Micmac tongue); (or) \"he is 'looning' to\nKuloskap\" (Passamaquoddy tongue).\n\n\n\n\n                      IV. Kuloskap and the Whale.\n\n\nIt was in old times; in the beginning when everything started, men were\nlike animals and animals (were) men; how Winpe the great sorcerer steals\nKuloskap's family; how he jestingly cheated the whale; how the clams\nsing; how Whale smoked a pipe. It is said that men were the first, then\nas they became inflamed and desired one thing and another, they become\nanimals, but before this was so, they can change to one form and\nanother.\n\nKuloskap then lived on an island called Ajaligunmechk; with him are many\nIndians who are like animals; these too have their customs; also as\nbirds (they are).\n\nNearly all of them and especially Partridge use magic power (and) are\njealous of Kuloskap. So they planned to kill him; when he goes away from\nthere, they take away his grandfather Woodchuck and Blackcat; they\nsuppose that Kuloskap, when he is abandoned on an island must die,\nbecause they do not know how powerful he is.\n\n                  *       *       *       *       *\n\nWhen he returns, his grandfather Woodchuck and Blackcat had been stolen;\nhe follows them to shore; he sees pushing off in a canoe his great\nenemy, the great sorcerer (Winpe) and his (Kuloskap's) family, his\n(Winpe's) wife and little children. Kuloskap continually calls that his\ngrandfather should make a sending; that he should send back his dogs; so\nhe puts them on a wooden dish. Then the Indians throw dice; then they\nfloat to the shore; Kuloskap picks them up.\n\nWinpe and his family and his prisoners go on to Passamaquoddy and Grand\nManan; for a little while they stay there; they start;\n\n                  *       *       *       *       *\n\n                                Page 28\n\nKispukit'k naka w'matce-m'nakatk'ninya saunesnuk elmi-s\u201bnodc eyik sapiu\nOnamakik; na Uktukumkw nit et'li-nepahat. Katama k'tcitcikw'-tu\nwetcitc-kisi-m'teaulinwitil kesena w'paskelyal Winpeul, kesena\nw't-emekha k't'kihi w'sikyausoltinya; katama k'tcitcikw'to, kenok-lo\nKuloskap atlasimo elwik'n'k kisus'k nekw't'keyiu k'ti-nosokwat\nnadcit-hamtidcil.\n\n                  *       *       *       *       *\n\nTepnaskoyak, w'matcephan w't\u0113mis sit'muk; elmi-pekek w't-elapin\nelmat'kwik; w't'lintowatm'n m'teaulin-wintow\u00e2k'n; wikwintohaman\nputu-pihi; w'petciman putupesis'l notadcil; petciyan eyilit Kuloskapyil.\nKis-neket-kiniakw'so; w'tekwetckolan; w'telmelkin w'pakam'k; ni-te\nw't-elmi-k'tapekwan. Ni-te w'matcekiman.\n\nAptc tet'l-inton; aptc w'petcima k'tci skweme\u201bkw. Nit'l wuli-kis-pekwal;\nw'kwuskaphokon Kispukit'k. Malem-te w'nimia sikwes-lam-pekw; k'matc\nwiski n'katm'n et'li-apsitm'k; nekatm'n w'lhiskapsinen. Ni-te\neli-pawatmowat Kuloskap nit-wetci skat pusiknesinok. Keka-metekasi\u201btit,\nPutup w't'ekwetcimolan: \"kis-nimitaso k'tak'mikw?\" W'nepaktowul;\nw'tiyan: \"katama.\" En akwam'k w'tatciyan \"mu nastabakan kwijianuk?\"\n\"kat-lo k'tak'mikw-li kinweluswiu tahalo elak\"---- yut tap kesena\npesimkw. W'tiyan: \"metc-te pi\u201btceto k'tak'mikw yu.\"\n\nHuhatci-lo el'mi-apsitme not'wa m'tentotilit eso lampe\u201bkw\u03b5li-yoltilit\nl\u0101mdcekw; lintowuk: \"ap'kwak naka k'pistceplan.\" Yokt es'k metci-newu;\nk'tonleko Putup-lo katama w'nestowawi. Wetciyohot pem-holadcil:\n\"ke\u201bkw-lo w't'lintow\u0113wuk es?\" W't'lihasitem'l: \"wiwisai, wiwisai,\nwiwisholan etutcyeyin.\" Nit Putup tutcye tahalo menme-kw\u00e2k'n. Seslakiu\ntciskatesen.\n\n                  *       *       *       *       *\n\nNio k'natesin; en hasikeltem'n; w't'linton: \"nudcetc k'nepihi; kat'p\naptc nkisi-m'nesiu.\" Kuloskap linto: \"mosa suksikwetc nuk'mi; kat'p\nke\u201bkw k't'lesiu; aptetc k't-alh'm sopekok.\" Ni-te w't'li-k'semelan\nw'tatapyil wunyak'n'k Putupyil; w'matcehap'n eli-keskitm'k.\n\n                  *       *       *       *       *\n\nNit Putup w'matce-holithasin. Aptc-lo wesweso; w'tiyokon: \"Nusus, katama\nk'tiyiwawiu p'napskwas'n w'tumawei?\" W'milan w't'mak'n'l naka\nw'puskweletmowan. Putup wulithaso; w'matceyamahan nespi-matce-w'tume.\n\n                  *       *       *       *       *\n\n                                Page 29\n\nthey cross over to Yarmouth, N. S. and then they begin to pass slowly\nalong to the south, where the shore is, through to Cape Breton; then to\nNewfoundland; where he (Winpe) was killed. It is not known whether he\nshould be able to get magic power, whether he should be able to weaken\nWinpe, or whether he could punish the others to make them suffer; it is\nnot known, but Kuloskap rests seven months before following his foes.\n\nWhen it is time, he takes away his dogs to the shore; he looks out to\nsea over the waves; he sings the magic song; he calls whales by singing;\nhe brings in a small whale which hears him; he comes to where Kuloskap\nis. Kuloskap was then very big; he tests it; he treads on it on its\nback; it begins to sink. Then he sends it off.\n\nAgain he sings; again there comes a big female whale. This one can carry\nhim well; she takes him over to Yarmouth. Then she sees shallow water;\nshe is very much afraid when it gets shoal; she fears she may run\naground. This is just what Kuloskap wanted, so as not to get wet. As she\ngoes along, the whale asks him: \"Has the land become visible?\" He lies\nto her; he says: \"No.\" Then once more she asks: \"Has the land become\nvisible?\" \"No, indeed. The land shows itself like a bowstring.\" That is\nto say a bow or a _pesimkw_(?). He says to her: \"The land is still far\noff.\"\n\nThen indeed, as it gets shoal, she hears the clams singing in the water\nwhere they are in the sand; they sing: \"Throw him into the water and\ndrown him.\" These clams would kill him; however, the whale does not\nunderstand. She says to her rider: \"What are the clams singing?\" He\nreplies: \"Quickly, quickly, go quickly with him as (fast) as you can\ngo.\" Then Whale goes like a thunderbolt. Then she runs aground.\n\nThen she laments; so she sorrows; she sings: \"My grandson, you kill me;\nnever again can I leave the land.\" Kuloskap sings: \"Do not fear, my\ngrandmother, not anything shall you suffer; again shall you swim in the\nsea.\" So he pushes with his bow on the head of the whale. She started\noff to where it is deep.\n\nThen Whale begins to rejoice. Again she turns; she says: \"Grandson, have\nyou not a stone pipe and its tobacco?\" He gives her his pipe and he\nlights it. Whale rejoices; she goes away continually smoking.\n\n                  *       *       *       *       *\n\n                                Page 30\n\nKwuni kapwit Kuloskap samkewi-kapwo s'nodciu w'taptuknakop-win'l\nw'tatapyil; w'nimi\u201bton tcinye halok nosokakon tekiu hel'mi-n'k-m'sowak.\n\n\n\n\n                     V. Kuloskap naka Nima\u201bkwsowes.\n\n\nNeke pi\u201btce nikaniu el-eyit Kuloskap ulwig'nuk widcikematcihi; nikt'k\nm'siu pil'wi weyusis'k; w'madceptakon w'siwiwi en w'madcephekwalan\nteki-te Uktakumkuk, meskowat nipaiyu; eli petciye Nimakw'sowes\nn'kotokano. W'matcephan k'tci\u201bkok w'ketonkalin; w'milan w'kispeson\nw'skinosis'l. Nit milan pilwapiyow\u00e2k'n. K'matc n'to-wihu-ketonke.\n\n                  *       *       *       *       *\n\nNit-li petciye wespasa\u201bkiwik Ka\u201bkagus w'nimial Nima\u201bkwsowesul\net'li-pastolit wiyus wikek. Ni-te nekseyiu p'sentakw't m'siu seksoltin;\nit'muk: \"kis-wedc'wauso Kuloskap.\" M'si-te wen k's\u0113use wikek;\nw't-askowa\u201bton metcinen naka-te-na petciye. Nit-lo nimiyat suksoltilin\ntahalo-te ma\u201btekweswuk naka ela\u201btit k'tci-puswul. Kuloskap\netutci-memhowelmet, ip'dc'l wul'mato naka w'ketmakelkeskin naka\nw't-enhel-temwan.\n\nEli-ketopoltilit-li petciye etutci-ketmakeyoltilit; nit o-ketcewi-milan\nweyusiswei. Nit m'sakeyow\u00e2k'n wikwa-wikwak matcewiu. Nit-lo nikaniu\neli-neklatitp'n nit-te-na eli-neklat. Meskw ketcitcyatikw metci-newi\nneklawal. Ni-lo teke w'ketcitcyawul-li; nekat'muk w'nekananya skat\nwidcyematikw. Eli-matcehe k't'kil peskiyautuskil. (Kenok-lo pilwiu(?)\nel-kwimelko k't'kil elmak\u03b5plasikil.)\n\nTeketch nit w'kis'tolin (kesena: w'kisi\u201bton ekwit'n) Kuloskap niswiu Ni\nma\u201bkwsowes naka Noseskw w't-elianya k'tci sipok. K'sket'kwe naka\nw'linakw't amskowas. Ni-te na w'madcyeksinya (kesena: w'madcyelokwanya)\npapkiu mataweyik (kesena: metekwek). Ni-te na w'petciyanya keskepetnekil\nwihiu; malem w'nekwelokwanya, kenok-lo sip metc-te pi\u201btceto-li\nnekwitcwun. Elmi-malaketcwun tekiu kas-kelokwanya kesidcwuk nawiu\npenapskwi\u201bkok naka nekiusenekiu naka kapskol etutci-dcibinakwak\nwetcwauwithatm'nya metcinew\u00e2k'n etas-elatkowetesk ekwit'n.\nElmi-na-tcitcikw'tekwe naka akwami kesidcwun. Sip elmi-tcitcikw'tekwe\nakwami na sik\u00eek'n.\n\nSeksow\u00e2k'n petciyamkonya Nimakw'sowes naka Noseskw; ni-te na\nw'siktepayinya, kenok-lo Kuloskap sankeopo naka m'teaulinwinton. Nit\neli-sapiyat pemit'pokak; kenok-lo aptc-te petciye kisus el-asek.\n\n                  *       *       *       *       *\n\n                                Page 31\n\nWhile Kuloskap stands silently on the shore, he strings up his bow; he\nsees the low cloud which follows her, as she goes farther and farther\naway.\n\n\n\n\n                         V. Kuloskap and Sable.\n\n\nWhen it was long ago Kuloskap's seven neighbors (were) all different\nanimals: they take away his family, so he follows them even to\nNewfoundland, where he finds them at night; when he arrives, Sable is\nalone. He takes him to the woods to hunt; he gives his belt to the boy.\nThis gives him magic power. Very much meat he gets by hunting.\n\nSo then it happens next morning that Crow sees Sable drying meat on his\nwigwam; then quickly when they saw him satiated (full), they are afraid;\nthey say: \"Kuloskap has come.\" Everyone went into his (own) house; he\nwaits to die and indeed he (Kuloskap) has come. When he sees them\nfrightened like rabbits when a wildcat comes, Kuloskap opens up, because\nhe is good natured and he pities and forgives them.\n\nThey were hungry; for he comes when they are in poor circumstances, then\nhe gives them much venison. So sorrow departs from the wigwam. Then as\nthey left him aforetime, so he leaves them. When they did not know him,\nthey leave him to die. Now indeed they know him; they are afraid lest\nthey die, if he is not with them. He goes on other paths (but he sets\nout on other paths).\n\nNow he made a canoe. Kuloskap along with Sable and She-bear goes to a\ngreat river. It is broad and beautiful at first. So they sail down to\nthe mouth. Then they come to great cliffs round about; but (these) close\nin, but the river runs always far below in ravines. It gets deeper until\nthey dash into rapids round about rocks and ravines and waterfalls, so\nhorrible to see that they think of death every time the canoe jumps. It\nbecomes narrow water and more rapid. The river as it gets narrower is\nmore terrible.\n\n                  *       *       *       *       *\n\nSable and She-bear now come upon fear; then they (almost) die of fright,\nbut Kuloskap sits silent and sings magic songs. Then he passes on into\nthe night, but once more he comes to where the\n\n                  *       *       *       *       *\n\n                                Page 32\n\nNi-te te nekw'tokate wikwam sepayiu sipok; nit eyi\u201btit Nimakw'sowes naka\nok'mus'l. W'tiyan: \"nok'mi, nemdces.\" Lithaswuk te\u201bpo ko-wusp'nik. Nit\nteke Kuloskap et'li-k'skemisit pilwapyow\u00e2k'n. Yut sip kwetokmikyak\npiskate.\n\n\n\n\n                     VI. Kuloskap naka Kiwa\u201bkwiyik.\n\n\nEyik nit Sakdiamkiak nit wikit w'ski\u201btap niso wikwus naka w'tos'l.\nM'si-te k'tci m'teaulin'-wuk; m'si-te na kiwa\u201bkwiyik mahawa\np'mausowin'wuk w'skitapi, epiilidcihi naka wa\u201bsis. M'si-te ke\u201bkw\nw't-elokhanya ewaplikek m'tci-lokew\u00e2k'n naka w'skitkemikok w'sowa\u201bton\nnaka w'to-waplelok\u03b5w\u00e2k'nowal.\n\nNekw't ewasiswultilit Kluskape witapekamasp'nihi; w't'lakomal\nw'mit\u00e2kw'sowal na nek'm w'mit\u00e2kw's'l; wesiwestoltilidcihi nek'm-na\nw'siwes; p'han'momwal na nek'm p'han'mom'l. Pemi-k'tunhudi\u201btit\nw'p'minatm'n w'to-waplelokew\u00e2k'nowa. Kluskape w't-itm'n: \"nit nt-elian;\nn'kwilwa\u201bton w'l\u0101mew\u00e2k'n; nit-lo w'l\u0101mohot nilutc nt-elian;\ntcowitc-metcinyuk. Katama-tetc peskw skwit-tahawun tan wut p'mausowin\nwipit. Kate ke\u201bkw\u03b5leyiu tan te\u201bpo wen.\"\n\nYokt nekw'dcikankeswuk wikusp'nik Sakdiamkiak pemi-topkwa-namkik\nsektenik sipok Sakdiamkiak eli-nopit kesena Okyakwtc epasi Kisitwasutc\nnaka k'tci penapskw kwihiu w'nak'meswuk wiki\u201btit.\n\nWut k'takw'hem\u016bs w'mit\u00e2kw'sowul m'teaulin'wuk naka w'mit\u00e2kw's-sikadcil\ntekiu nkwutalkikw-yik naka epasi-wapkwe. Nit na Kluskape elelesit nikt\nnisidcik; katama wiwinwauyik wen nit miyau. K's\u0113hat wikwamik;\nw'sidciwulpesin k'takw'hem\u016bs'l.\n\n                  *       *       *       *       *\n\nNikt wesiwestoltidcik nepatikewin'wuk not'waw'l wenil mety\u0113westolidcil;\nkikemiu w't-owapin; w'nimian pili pedciyalidcil w't'linwawul\nw'mit\u00e2kw'sowak, katama wen en w\u0101wiwal tan wut miyau. W'titm'nya; \"k'tci\nm'teaulin wut, kenok-lo tcewi-ekwetcila, kesena madcehe.\"\n\nP'han'momwal wi\u201bkweton putupewi w's\u00eek'n; w't'l-a\u201bkwesemwan\nwetci-welidcil. Pon'mowa maskwak pili kis-p'kwunasik. Peskw\nwesiwesol-tidcik w'k's\u0113han; wikwetowan; w'tiyal yut kak: \"kil w'sami\nkulwut k'midcin.\" W'madceton wikik. Kuloskape w'titm'n: \"tan yut milimek\nnit nil. Nitetc na wedci-opadci-wikweto.\" Te\u201bpo sanke-wupo;\nw't'li-t'hatm'n weswesitc. Apatcitwiyewiu pekesen pili kis-p'kwunhasik\nmaskw eyikp'n ewesi-te.\n\n                  *       *       *       *       *\n\n                                Page 33\n\nsun is shining. There is a lonely wigwam near a river; there were Sable\nand his grandmother. He says: \"My grandmother arise.\" They think that\nthey have only been sleeping. Thus Kuloskap gains power. This river runs\nunderground in darkness.\n\n\n\n\n                    VI. Kuloskap and the Ice-Giants.\n\n\nIt was at Saco, Maine, there lives a man with his two sons and a\ndaughter. All are great wizards; all are Kiwa\u201bkws (Ice-Giants) who eat\npeople, men, women and children. Everything they do is wickedness,\nhorrible deeds, and in the world (people are) tired of them and their\nevil acts.\n\nOnce, when they were young, Kuloskap was a friend to them; he makes\ntheir father his father, their brothers his brethren, their sisters his\nsisters. As they grow older, he learns of their evil deeds. Kuloskap\nsays: \"Now I shall go, I shall seek the truth; if this is true, I shall\ngo do it? They must die. Not one will I spare who eats people. It makes\nno difference who it may be.\"\n\n                  *       *       *       *       *\n\nThis family lived at Saco on the sandy field in the bed of the river of\nSaco at Elnowebit, or Ogyagwch, between Kearsarge and the big rock where\nthe water-fairies live.\n\nThis old man, the father of the wizards and the father adopted by him\n(Kuloskap), was one-eyed and half gray. Then Kuloskap made himself like\nthese two(?) (= like him). One cannot distinguish which is which (lit.\nwho is the same). He enters the wigwam and he sits down by the old man.\n\nThese brothers who kill hear someone talking; slyly they look in; they\nsee a newcomer so like their father, that no one can know that it is not\nthe same; they say: \"A great wizard this, but he must be tried or he\ngoes.\"\n\nTheir sister takes a whale's tail; she cooks it for the stranger. She\nputs it on birchbark new peeled. One of the brothers enters; he takes\nit; this one says: \"You are eating too well.\" He removes it to his\nhouse. Kuloskap says: \"What was given to me, that is mine. So then I\nshall take it back. But he only sits still; he wishes it to return. Back\nit comes on the new peeled birchbark to where it was before.\n\n                  *       *       *       *       *\n\n                                Page 34\n\nW'titm'nya wut kak: \"k'tci m'teaulin, kenok-lo tcewi-ekwetcila kesena\nmadcehe.\" Kisi-pilit w'p'tciptonya k'tci wuskenis, putupewi\nw't-apek\u00eek'n. K'tci wuskidcinwit w't-ekwetci-tumakan etut s'nit tekui\nw'petin'l, te\u201bpo kekeskw w'taketon. W'milan Kuloskapyil; ansa\nw't'li-tumakan, te\u201bpo w'tcitcin'l ewekedcil; tahalo-tep wut'mak'natekw.\n\nAptc wesiwestoltidcik itmuk: \"k'matc wut k'tci m'teaulin, kenok-lo\ntcewitc ekwetcila.\" Nit w'p'tciptowanya k'tci t'makn'l eli-p'sunpit\nmel-kiknewik w't'mawei. Katama tan te\u201bpo el-iyit ski\u201btap skat\nm'teau-lin'wikw katama w'kisi-w't'mekhawiyil. Nit wiunenan; m'si-te wen\nw'tume; wesiwestoltidcik esalawult'wuk. Kuloskape-lo pusnelal; m'si-te\nokyakw'siye-te w't'maweyau.\n\nW'titm'nya: \"k'matc wut k'tci m'teaulin, kenok-lo metc-tetc ekwetcila.\"\nMetcte w'k'timawe-wutumhutinyal. Wikwam peskelo-te-li; ketethat'mok\npeskelosanya peskwun-te. Eli-p'kedasawet tahalo-tep stekke tesakwi epit\nwutcuk. Nek'ma-lo katama akwam'k w'kesi-kisi-kapwitmowunya. Itmo\u201btit yut\nkak: \"katama teplokewakniu; nadci-epuskumhotine.\"\n\nEt'li epuskumhoti'tits pemi-Sakdiamkiak eli-p't'keyik sipok.\nNatci-epuskumhoti\u201btit; Kuloskape wut-li m'skowal epuskhumak'w'l\ntcibinakw't wuskiyatep p'mau\u201bsowi, el-apitesesuk kwihiu wuk'nik.\nTeketc-up aptc k'tuk w'ski\u201btap naka w'puk'lu-kon w'temtemakon-tep w'sit.\n\nKuloskape etudci-siktelmit w't-itm'n: \"k't-el-nit-eli-kes-elayew'ltyuk.\nWul\u00eek'n, kenok-lo m'si-te ulayew'ltine kilon-te k't-epushumak'nen'wuk.\"\nEtutci peskem'l k'sitlekwi epusik sepayiu sipok; w'tumakan pesket-kwun;\nw't'li-kwulpeton wuskiyatep akwami tcibinakw't katik k'tuk.\nM'teaulin'wuk madcephohot'wuk tahalo-tep apikw's\u00eek'n madcepaulat\nma\u201btekweso; ansa-te w'li-piyem-hantowiktowak.\n\nNit Kuloskape w'tumum-ki-t'kem'n. Nsamakwan pitpe-sakhiak-kaneso;\nwedciyak pemtenyiket; m'site k'tak'mikw kintakw't al-takw'sol-ti'tit.\nNit Kuloskape etutci-t'lintakw w't'lintow\u00e2k'n m'site wenihi\nw'kisi-kwulpela. Nikt wesiwestoltidcik naka w'mit\u00e2kw'sowal nemes-wi\nawultok; matcyelokoltinya eli-pitpek samakwan; w'skitapyik al-te\nelkilol-towuk. Malem-te sopekok et'li-temek. Nitetc et'liyawi\u201btit\nas-kemiu. Pest'mokati ak'notmak'n; nikt nestowodcik sak'maskwesisuk\nnemes-wi\u0101 wuletwuk; wesweyik naka w't'mak'nowa wikomanya.\nElmi-pekete-sauhutok pi\u201btceseknadcik. Nitc metc-te-ke eli-nimiyat\nw'tem-hot'wuk.\n\n                  *       *       *       *       *\n\n                                Page 35\n\nThey say: \"This indeed is a great wizard, but he must be tried or he\ngoes.\" After they eat, they fetch in a great bone, a whale's jaw. The\noldest Indian tries to break it with both his hands, but it bends only a\nlittle. He gives it to Kuloskap; he really breaks it; he uses only his\nthumb; like a pipe-stem it snaps.\n\nAgain the brothers say: \"He is a very great wizard, but he must be\ntried.\" Then they fetch a great pipe filled with strong tobacco. No one\nwho is not a wizard can smoke it. This they pass around; everyone\nsmokes; the brothers swallow the smoke. Kuloskap fills it full; he burns\nout all the tobacco (with a single puff).\n\n                  *       *       *       *       *\n\nThey say: \"He is a very great wizard, but once (more) he must be tried.\"\nThey all try to smoke with him still. The wigwam is closed; they hope to\nsmother him with smoke. He puffs away, as if he were sitting on top of a\nmountain. They cannot bear it any longer. They say: \"This is not worth\nwhile; let us play ball.\"\n\n                  *       *       *       *       *\n\nWhere they played is near Saco where it bends in the river. They begin\nto play ball; Kuloskap finds that the ball is a hideous skull alive,\nwhich snaps near his heels. If he were another man and it bit him, it\nwould cut off his foot.\n\nKuloskape then laughs (and) says: \"You then are playing such a game; it\nis well, but let us all play with our own balls.\" So he goes to where a\ntree stands near the river; he breaks off a bough; he turns it into a\nskull more hideous than the other. The wizards run away from it, as when\na lynx chases rabbits; they are really completely beaten.\n\nThen Kuloskap stamps on the ground. The water foaming, rushed down; it\ncomes from the mountains; all the earth rings with the roar. Then\nKuloskap sings a song such as can change the form of everyone. These\nbrothers and their father become fish; they rush off together where the\nwater foams; they are as long as men. Then (they go) to the sea where it\nis deep. There they dwell forever. Passamaquoddy story; the three (in\nthe above story) were chief's daughters; they become fish; they turn and\ntake their pipes. They swim away smoking, getting farther and farther\naway. There yet, as they see them, they are smoking.\n\n                  *       *       *       *       *\n\n                                Page 36\n\n\n\n\n                       VII. Kuloskap w't'm\u00e2k'n'l.\n\n\nKuloskap wiki-w'tume; w'piyemi-musalul w'tem\u00e2k'n'l katik tan te\u201bpo wen\nw'skitkemikok. Nik't'kikul kis'kokul nipn'l pi'tceyowul Wap'na\u201bkik.\nKisos na k'sasem. W'skidcin'wuk w't-akikatm'nya w't'maweiyowa;\nw'kitciyawi-wanyokonya.\n\nW'petciyaman Kuloskapyil medci-m'sonat m'teaulin w'nadcithamal naka\nw'k'tikiminlan. Kuloskap wuli-k'tcitcyal k'ti-elokelit, ip'dc'l\nw'kiskitmowan w't'lithasw\u00e2k'n tahalo-tes-teke et'likitek wapap.\n\nWut m'teaulin lithumso nek'm piyemi kisita\u201bkw katik m'si-te ke\u201bkw's;\nw'tokwethan Kuloskapyil w't-ekwetc-sekwal kekwuseyi. M'teaulin olpin\nnaka w'tumekhan pitakwemhasilidcil w't'm\u00e2k'n'l naka moladc-wuksilin.\nKuloskap na etutci k'sikawi kisiwiltake.\n\nNit na nek'm w'pi(t)sensin; kisi-p'sensat w't'm\u00e2k'n'l m'teaulin\nmet-seno; nekw'te eli-wikwi-peketepat naka w'tesalan m'si-te; w'sikwepa;\nnekw'tinsk nit kes w't'li-puskasilin w't'mak'n'l eli-wikwulapat naka\nnote-p'ketepan, m'site pesi-kesowul penapskwul naka k'tak'mi\u201bkw\np'sikemikeso.\n\nNit makiyewus olpinya; Kuloskap w'titm'n: \"nit kil-li kisi\u201btowun,\nkisidc-nepihi.\" Katama w't'li-kisi'\u201btowun; ni-te wedci wesweuset\nw'te-losan yohot petcitakalehihi.\n\n\n\n\n                     VIII. Kuloskap Tewapskak tali.\n\n\nM'si-te pemkemik'k kesena mem'siteyiu Wap'na\u201bkik, katama-te-yiu tan skat\nw'winakw'tonek tan elo\u201bkets Kuloskap. Metc-te nimi\u201btase pema-kekil naka\nsip'wi'kok, k'tci kuspemi\u201bkok naka wutc'wi\u201bkok; Pesamk elmi-senodciwik\nnaka elkwi-Menakwesk naka-te Mikma\u201bkik; petci-te Oktukumk. Nit yu\nasekimakwet aut wedciu Kwesolalekek tekiu Paspolik noswautesen sipok.\nYut aut liwitaso \"uwok'n\". Et'li-kisi-thodkes nadci-nimi\u201bton\nP'kwekmikh\u00eek'n, meyikw-to-te mataweyik Wulastukw naka Oktukuntcik.\n\nKenok-lo yut'l widciyematidcil sewisiku sopekok-li: \"n'k'masitahatm'n\nk'tak'mikw\" w't'li-kiukeninya. Kwuni atlasimolti\u201btit naka\nw'kisadcit-m'nya w'k'skakm'nya, Kuloskap etudci-weket pilwapyow\u00e2k'n;\nk'tciyawi kisi\u201bto; metcimi wutc w'skauwotaso, malemtc askemiu; makiyewus\nmatcewusan, w't'lakan wiski wipinakw't pemihikek; wulitetp\u00eek'n.\n\n                  *       *       *       *       *\n\n                                Page 37\n\n\n\n\n                         VII. Kuloskap's pipe.\n\n\nKuloskap likes to smoke; he loves his pipe more than anyone (=\nanything?) in the world. In those days, the summers are long among the\nWabanaki. The sun is warm; the Indians plant their tobacco; they have\nvery much of it.\n\nThere comes to Kuloskap an evil-minded wizard; he is his enemy and he\nwishes to kill him. Kuloskap well knows what he wishes to do, because he\ncan read his thought, as if he were reading wampum.\n\nThis wizard thought that he could do more than anything; that he can\ncontrol Kuloskap, if he tries to outdo him in something. The wizard sits\ndown and he smokes his bowled pipe. It is very large. Kuloskap's however\nwas larger (?).\n\nThen he fills it; when he has filled his pipe, the wizard draws in full;\nall at once he blows it out and he swallows it all; he (Kuloskap) sits;\nten times as much his pipe holds as his (the wizard's) contains and when\nhe puffed, all the rocks were split and the earth cracked open.\n\nThen they sit for a while; Kuloskap says: \"If you can do this, you can\nkill me.\" He cannot do it; therefore he goes back ashamed to those who\nsent him.\n\n\n\n\n         VIII. Of the Great Work which Kuloskap did in the Land\n                       of Tewapskak (Annapolis).\n\n\nIn all the land and everywhere in the Eastland, there is nowhere where\nit does not show what Kuloskap did. Marks are still visible in the\nrivers, on the great lakes and on mountains; at Mount Desert, along the\nshore and along by St. Johns, N. B., and in Nova Scotia; even in\nNewfoundland. There is a wonderful road from Kwesola-legek as far as\nParsborough following the river. This road is called the Causeway. He\nintended to visit Partridge Island, an island (?) at the mouth of the\nSt. John's River and Cape Blomidon.\n\nBut those who are with him are weary of the sea: \"Let us cross over by\nland,\" they decide. While they are resting and getting ready to pass\nover, Kuloskap works magic power; he does a great thing; it shall be\nrecalled perpetually, indeed forever; while a little time was passing,\nhe constructed a magnificent ridge; a fine piece of work.\n\n                  *       *       *       *       *\n\n                                Page 38\n\nNit el-apasi\u201btit, wulitasoltowuk. Malem-te petapaswuk P'kwekmikh\u00eek'n.\nNeke tutciu kwapityik tcibi weyusis'k. Kuloskap apekwekak\nw'li-m'sohon(e), kenok-lo kat'kwin musadciwun, askemut neke Kwapitesis\nw'tus'l K'tci Kwapit kisi\u201btowat Malsem'l w'nepat'kon w'siwesul.\nMetc-te-teketc pem'kiskak p'mi-m'skaswul w'skenismowal medc-te\nk'tciyawiwul Unamakik. Amkwotc kamatcin m'tcitcin'l wipitwal kwenoyowul.\nKatama nit w't'likiuniya teketc kwapityik. Nik nit kwesyatakw's-s\u0113penik\nkepih\u00eek'n Oktukuntcik; nik petaks\u0113penik sektenik Tewapskak.\n\nKuloskap-up k'tonk\u0113p'n naka-tep'na w'tetp'nm'n neke putupeke\u201btit\nKitpuseok-nowal. E nit w't-apkwetetm'n kepih\u00eek'n kwihi-te sitm'k.\nW't-elkiman Nimakw'soweswul w'k'likatm'lin (kesena: w't-askowatm'lin).\nTama w't-et'l-ethamal Kwapitesiswul w't-et'li-kasokalin. Kisi-pask'tehek\nkepih\u00eek'n kwihiu sitm'k (kesena: sitmuk). Kamatc-k'midcwun\nsap-atesi-k'sisedcwuk nsamakwan. Elkwi-kiutakwehe s\u201bnutsekten'k. Metc-lo\nmeskw temesiu ekamuk. Metekek t'li-pekesnos; et'li-pesikteskus;\net'li-pitpek ekkwiyak. Medc-te nimi'kwot teke-pemkiskak.\n\nNit Mikmawi-witasket \"Bligan;\" Pest'mo\u201bkat-lo \"Plih\u00eek'n\" eli-nset-waso\n\"peltahal.\" Penapskw tekemat nidcan'sul en-t-ekwetci-kwelep-tahan;\nw't-elakan p'kwekmikh\u00eekn'l; pekusun mataweyik Wulastukw kwihiu\nMenakwesk. M'si-te teke Wap'na\u201bkiyik w't'li-witm'nya P'kwekmikh\u00eek'n.\nNit-lo kuspemsis eskwesik walpekek Minas'k.\n\n                  *       *       *       *       *\n\nKuloskap potmat nidcans'l; etudci-wikweta\u201bkw sopek-apskw naka w'telakan\nkwilotahan; pekw's en nil'muk Ne(k)wutkok. Nit-te metc-teke etek epastuk\nWulastukuk.\n\n\n\n\n                      IX. Kuloskap naka Miktcitc.\n\n\nKuloskap w'nidcalkol Miktcitc'l w't'li-kwulpelan k'tci p'mau\u201bsowin naka\nw'kiskatmekhan; odci-m'skemwan'l w'niswitidcil; k'tci k'nakw'tc aun'l;\nKuloskap t'li-kisi-matcepketepa m'teaulin'wuk te\u201bpo eli-w'tematek\nnespikwamkil.\n\nKuloskap wedci-matcahat Uktukumkw, madceweket ekwit'n; w'pedcisokin\nPiktuk; et'li-petciyat w'skidcin w-otenek; nit et'li-m\u201bskau\u201bti\u201btit\nw'nidcalkol Miktcitc'l. Kamatc wiski maleyo naka w'menakat-matun. Itmok:\n\"elwe\u201bkal-te Kuloskap w'nidcalkol,\" kenok-lo k't'kik litahaswuk nit yot\nkisiknow\u00e2k'n (kesena: madcekmow\u00e2k'n).\n\n                  *       *       *       *       *\n\n                                Page 39\n\nThen, when they go to it, they rejoice. Then they reach Partridge\nIsland. Now long ago, beavers were terrible animals. Kuloskap, although\ngood of heart, does not love them at all, since, long ago, Young Beaver,\nthe daughter of Old Beaver, made Wolf kill his (Kuloskap's) brother.\nEven to-day his (Beaver's) enormous bones are to be found at Cape\nBreton. Sometimes their teeth are six inches long. Such beavers do not\nlive now-a-days. These built the dam across at Cape Blomidon; they are\nthose found in the river bed at Annapolis.\n\nKuloskap wanted to have a hunt and he wished to make it equal to the\nwhalefishing of long ago of Kitpuseogunow. So he cuts open the dam near\nthe shore. He instructs Sable to watch (or to wait) for them. He thinks\nYoung Beaver is hiding there. He bursts the dam near the shore. The\nwaters rush through violently. It swings around to the west. Still it is\nnot yet broken on the farther shore. The end lodged; it was split; where\nthe floods are free, they can see it even to-day.\n\nThis in Micmac is called \"Blegan;\" in Passamaquoddy \"Pliheegun,\" which\nmeans \"he missed fire.\" He hurls a rock at the young one, so as to try\nto frighten him; he throws some clods of earth; it sticks in the mouth\nof the St. John's River near St. Johns. All the Wabanaki call it\nPartridge Island. There is a pond left in the basin at Minas.\n\nKuloskap drives away the young one; he picks up a salt water rock and\nthrows it, seeking to hit him; it sticks fast by Ne(k)wutkook. It is\nstill there right in the middle of the St. John's River.\n\n\n\n\n                        IX. Kuloskap and Turtle.\n\n\nHow Kuloskap turns his uncle Mikchich (Turtle) into a great person and\nhow he marries him; how he gets him a wife; about turtles' eggs; how\nKuloskap drove away the wizards by merely smoking red-willow bark.\n\nKuloskap, when he goes from Newfoundland, uses a canoe; he comes to\nPictou; he comes to an Indian village; there he finds his uncle Turtle.\nHe is very lazy and he goes slowly. They say: \"He is certainly\nKuloskap's uncle,\" but others think this is by adoption.\n\n                  *       *       *       *       *\n\n                                Page 40\n\nTan w't'liyin, wut nikani w'skinosis kis-alkam'n (kesena:\nw'kisunok-temin) eli-pawatkil etutci-wulmatakw, nit Kuloskap\nmusadcwi-wikwelal. W't'li-ponan sakli (kesena: m'likiknewi) w'skitapyil.\nNit-li sapye-asektakewakuk, eli-n'mit'wuk.\n\nEli-petciyeyok Piktuk pemiketit (kesena: wiki\u201btit) akwam'k nekw'-tat'k\nwikwam'l; Kuloskap wiski wulapewiw nisiu elkwiu-eli-sak'mawit;\nkisi-musalkweso; kat wakesi musalkwesiu m'si-te epidcik. M'si-te\n(kesena: m'si-ayate) w'pawatmowan wikwak; w't-usaha w'na-nimiyan;\nw'nisininyal w'nidcalkol, asek'matwul; medcimiu ankanadcmo\nw'k'tci-wulustowal.\n\nK'ti k'ciyawi mauyun naka papaltin, kenok-lo Kuloskap katama\nw't'mithotmowun w'telian (kesena: elyan); tan te\u201bpo wikwamkeyin kesena\nhumalh'takewin papoltim'k. Medc-te-lo w't-ekwetcikesimul Miktcitc skat\nwitayiu; w'tiyal: \"m'si-tetc w'tiyoltinya nakskwiyik.\" W'tekwedcimolan\nke\u201bkw wedci skat tcipakat'muk; tcowitpito w'n'kwu-tokeyin.\n\n\"Etutci et-ta-k'temakeyi motck-te katama peskwunwiu\nnt-elukwute-w\u00e2k'n tan yot wulk'mawik mawiyamek. Kamet-up nil\nnt-et'li-w'tuman nikek?\"--\"Nit kak en te\u201bpo-li pawalkwak,\" Kuloskap\nw't'li-asitemal w'nidcalkol, \"mosa w'temithotmoketc kwutcmiu\nk'siskok; tan-kak-nit eli-h'ntatakw w'nekmasithotm'n tahalo\nadcitasik elukw'tew\u00e2k'n'l.\"--\"Ah-ha, nt'wasem,\" it'm Miktcitc,\n\"ke\u201bkw kil k'titm'n adciyan (kesena: adcitwan) wtelumhek\np'mau\u201bsowin?\"--\"K'tci kwabit,\" eli-asiteuwutek sak'm, \"nit sikiyo\nelokem'k; meskw nekt'mowan yut otenesis nd'lo-kantc nit. Kil-tetc na\nyut eliteketcwik wulokh'tim'k (kesena: el-ayewultim'k) naset\nn'kespison.\"\n\n                  *       *       *       *       *\n\nEtutci-te kisi-nasn'k, Miktcitc p'tci-wiski-wulapewin tan te\u201bpo\nw'ski\u201btap kesena epit meskw w't'l\u012b-nimi\u201btowun. Kuloskap w'nasnemwan\npiyemi kulwakil \u03b5lekw'tew\u00e2k'n'l. W't'l\u012b-tepamowal metciyak w'kiskomul\ntan etutci w'skitapewi yut piyemi-tetc wulapewit w'ski\u201btap. Ip'dcul\nsankew'mato naka w'sakleyin tcowitceli-weyusiswit piyemi-tetc sakleyit,\nnepaha m'si-wenik yut w'skitk'mikw.\n\nEn Miktcitc wedc\u012b-eliat et'limauyum'k (kesena: el-ayewultim'k). Nekw't\nt'li sak'm Piktuk noho wiski wuligo w'tus. Wut p'tci-lio-ewasiswit nit'l\nnimiyadcil naka weswesin; w'titm'n: \"nimia pawatm'n.\" Teketc m'si-te\nw'skinowuk Piktuk pawatm'nyal yut'l nakskwiyul. W'nepahawal tan wut\nmesnat.\n\n                  *       *       *       *       *\n\n                                Page 41\n\nHowever that may be, this old fellow bore his wants (so well), he being\nso good natured, that Kuloskap takes a liking to him. He decided that he\nwould make him a powerful (or strong) man. This happens wonderfully, as\nwe shall see.\n\nWhen he comes to Pictou where there are more than a hundred wigwams,\nKuloskap was a very handsome man, as if he were a chief; he was much\nloved; not a little was he liked by all the women. All want him in their\nwigwams; he refuses to see them; he stays along with his uncle, the\nstrange one; he always takes great delight in him in old times.\n\nThere is to be a great feast and games, but Kuloskap does not care to\ngo, either as a guest or as a performer in the sports. Still he asks\nMikchich whether he will not take part; he says: \"All the girls will be\nthere.\" He asks him why he does not marry; it must be that he lives in a\nlonely fashion.\n\n                  *       *       *       *       *\n\n\"I am so poor that I have not one garment which is suitable for a feast.\nIs it not better that I should smoke my pipe at home?\"--\"If this is all\nthat is wanted,\" Kuloskap replies to his uncle \"do not take thought for\nthe exterior of your face; he who knows how can easily do it over, as a\nsuit of clothes is made over.\"--\"Yes my child,\" says Mikchich, \"what do\nyou say if you can make over the inside of a person?\"--\"By the great\nbeaver,\" answers the chief, \"that is hard to do, (yet) before I leave\nthis village, I will do this. Do you, however, in this present sport\n(or: playground) put on my belt.\"\n\nSo when he puts it on, Mikchich becomes young and handsome, such a one\nas man or woman has not yet seen. Kuloskap dresses him in most beautiful\nclothes. He promises him that to the end of his days, he will be a most\nbeautiful man. Because he is patient and tough, he must be like the\ntoughest animal, so that he may kill all creatures in this world.\n\nThen Mikchich goes to the feast (or: playground). Now the chief of\nPictou has three young beautiful daughters. The youngest one he (Turtle)\nlooks on, and he returns and says: \"I see her whom I desire.\" But, as it\nhappens, all the lads at Pictou desire this maiden. They will kill him\nwho wins her.\n\n                  *       *       *       *       *\n\n                                Page 42\n\nEtutci Kuloskap wikwunemen naka w'matceptun wapap; nadci-kelulwewan\nMiktcitcul. Wulithamal wikwus; el-holithamal Miktcitcul. Ni-te na nakskw\nholnekan piliyi stakw'no; sipilek elan(?) k'tci wapskwe-wiyil.\nW'teliaman Miktcitcul naka kespatek wiyus w't'li-wulikwipinya. Nit\nteko-te w'kisi-niswinya.\n\nMiktcitc wiski maleyo; k't'kik ketonkati\u201btit nek'm kak elesin wikek.\nNekw't pemkiskak w'niswitidcil w'tiyokon: \"nit-li skat ke\u201bkw-li \u03b5lokewin\nnekseyeiwetc, k'siktelamip'n.\" Nit w'nasnan w't-akum. Epit w'nosokwan\nnadci-k'tonkelit; w'k'ti-nimial tan wut elokelin. Katama pi\u201btceto elweu;\nen kwastesinen; napiskwoman; tceltemkitekwal. W'niswitidcil ni-te\nweswesin; w'nadci-yahan wikwus'l: \"Miktcitc kata ke\u201bkw \u03b5lautiu.\"\nWikwus'l lo it'm: \"tepno ke\u201bkw el-eloke; kikitwon.\"\n\n                  *       *       *       *       *\n\nNekw't kisuk-li Kuloskap w'tiyal Miktcitcul: \"sepaunu t'li k'tci mauwi\nepuskemhudin; kil-na k't-atc'wi-t'li-widciyun. Ip'dcul m'si-te\nk'tulnekw'k w'skinosuk yut; k't-ekwedcitc-nepogok; k'temkakoketc naka\nk'temkipilkon; etutci el-elesuk, kwihiwutc k'silhus wikwam'k (kesena:\nwikek). K't'litc-kis-w'simotwak k'milentc pilwapyow\u00e2k'n wedcitc\nkisi-pasitekwuhiyun niskess, kenok-lo nowewei k'madcetc-mutceso,\nkenok-lo tcowi-eleyo.\"\n\n                  *       *       *       *       *\n\nM'si-te-na leyoyohotp'n; w'skinosuk w't-ekwetci-nepahawal;\neli-kisi-w'simotwat, tcowi-pasit-tekweho wikwam'k tahalo-tep steke sips\nkwes-kwidcitwiyat, kenok-lo nowewei n'w'mapitesinen epusya\u201bkwi\u201bkok.\nNi-te ekhodcit et'li-wahat p'tekwikpulaso wedci-p'ketetek emekeo.\n\n                  *       *       *       *       *\n\nWut Kuloskap lamikwam epits w'tiyan: \"nidcalu\u201bkw, k'ti-sak'ma-we\u201blul,\nk'tci sak'm miktcitcuk. Kisi-kapwitm'n k'tci kakesokmikw'-sowuk.\"\nEtudci-wikpulasat Miktcitcul. Malem-te m'tek'nom tcitnakw'tek.\nEli-tcilakwesitp'n medce-te wewinakw't, teke pemkiskak naka\nw'no-telukselan; peskwun te\u201bpo tcilkeyisuk eskwetakio. Naka\ntcipkitakw'-sowaman: \"n'lukw's k'nepihi,\" kenok-lo wulukw'sul\nw'tasitemkil: \"katama eleyiu; k'milin k'tci p'mau\u201bsow\u00e2k'n. Teketc\nwetci-matcyiu kisi-tetc-yali-tepskans et'lamk'lek---- kis-pemaus\nk'tak'mi\u201bkok naka nsamakwan'k. Tcika-te temikwetohol'k, metc-tetc\nk'p'maus eskwu-nadek kisokniu. Petcitetc k'mushon w't'li-tesentc\nkisi-munetol'k k'hek'k sipkiu.\"\n\n                  *       *       *       *       *\n\n                                Page 43\n\nThen Kuloskap takes and fetches wampum; he proposes for Mikchich. The\nmother consents; she approves of Mikchich. Then the maiden spreads out\nnew fir boughs; she covers the bed with a great white bear's skin. She\ngoes to Mikchich and they eat dried meat for supper. So they were\nmarried.\n\nMikchich was very lazy; when the others went hunting he stays at home.\nOne day his wife says to him: \"Now if you do not do something quickly,\nwe shall starve to death.\" Then he puts on his snow-shoes. The woman\nfollows him as he goes to hunt; she wants to see what he will do. He\ndoes not go far; then he stumbles; he falls down; he hurts himself. His\nwife then goes back; she says to her mother: \"Mikchich is not worth\nanything.\" Her mother says: \"He will do something in time; be patient.\"\n\nOne day Kuloskap says to Mikchich: \"To-morrow will be a general big\nball-game; you must take part in it. Because all the young men are\nenemies here, they will try to kill you; they will crowd you and trample\nyou; when they do, it will be near your father-in-law's wigwam. In order\nthat you may escape them, I will give you magic power, so that you can\njump over it twice, but the third time you will go terribly (it will go\nterribly with you), but it must be so.\"\n\nEverything happened thus; the young men tried to kill him; in order to\nevade them, he had to jump over the wigwam as if he were a bird flying,\nbut the third time he was caught on the wigwam poles. Then he hung there\ndangling, smoke-blackened by smoke rising from below.\n\nThen Kuloskap, sitting in the wigwam, says to him: \"My uncle, I will\nmake you a chief, the great chief of the turtles. You can bear up\n(carry) great nations.\" So he smoked Mikchich. Then his skin gets hard.\nHow he marked him is still visible to this day, and he disembowels him;\none thing only, the greater intestine is left. And he (Mikchich) calls\nout to him: \"My nephew you are killing me,\" but his nephew answers him:\n\"Not so, I am giving you great life. Hereafter you will be able to roll\nthrough flame--you can live on land and in the water. Even if they\nbehead you, you will still live for nine days. Even your heart shall\nbeat when taken from your body that long.\"\n\n                  *       *       *       *       *\n\n                                Page 44\n\nK'matc Miktcitc wulithaso naka nit petcileyik. M'si nit'l\nw't-awekewi-pawatm'n'l. Wespasa\u201bkiwik m'siu w'skitapyik\nk'tonkatowuk. Kuloskapyil w'takinwetakol: \"w'kwilwatonyatc tan\nk't'li-kisi-kiminlokon.\" W'skinosis'k nikan-apaswuk naka Miktcitc asit\nnaka kalso. Kenok-lo seslakiu m'teaulinwitwiye; w'kweskwidcitwiyan\nspikwio wunyak'nowak. Katama nimiyau naka molakek pemakwikek, nit\net'li-nepahat m\u016bs'l. W't-atckwiman ak'mau\u201btik; ketonlitcihi\npet-apasilit, tesakw'po m\u016bsuk, et'li-w'tumat et'laskoyo\u201btit.\n\nTeke Kuloskap w'tiya: \"wenetc nikaniu w'tci-muskesu m'si neke\nkwenkiskak.\" Nit eli-petciyak; m'si-te akwami moskwithasoltowuk.\nW'kislomanya w'nepahanya Miktcitcul naka wulukw'sul Kuloskapyil.\nK'ti-madcahat Kuloskap, w'tiyokon tanetc elisoltiti\u201btit: \"amskowas-te-tc\nm'totwatm'nya k'tci skwut; nit-etc kil k'tsiyakalkon; nidcalukw,\nk'eliyan kulithasin; nil-etc nt-els'nw\u00e2k'n katamatc k'sikakw'siu.\nNit-etc w'tep-lotm'nya k'pisdcunlokon; nit k'lakaman: 'mosa nit\n\u03b5leyitc.' Akwam-ketcli k'ti-'elokh'tinya; k'mikakaman; metc-tetc-lo\n\u03b5leyu.\" Nit eli-h-itek-li petciye naka Miktcitc wulithaso;\nw't-atyohewiktowan wulukw'sul.\n\n                  *       *       *       *       *\n\nNaka w'pakikalya w'kutsiyakanya naka w'kwulpitot naka wt-et'-lukw'sin,\nmaleyo na. Yut metamkelek skwut w'tokiyan; aptc wikatm'n piyusokol,\nip'dc'l teki t'pok. Aptc w'pakikalanya w'nustemya pis-dcuplan. Nit yaka\nsikte-n'kadek w'tiyan: \"mosak nit \u03b5leyinoketc. Kamet-up k'noktcektihinya\n(k'nekakw'sinya) katik k'tcupakalinya?\" Nit wedci kis'lotmo\u201btit\nw'matcyatckwimanya. Nit w'tcipkitakw'sin; ayut siki-mikaket;\nw'ketcupskela epusi; moskaketakw penapskwul; ayut w'tcepsko tahalo\nwunatminat. W'tepelanya ekwitnok; w'tepho-lanya epas-ak'm. Nit\net'li-tcowapake\u201btit; w't-et'li-sakyanya elmi-nekemapmatit ketaphalit.\n\nWespasa\u201bkiwik wisk'late ke\u201bkw w'nimi\u201btonya et'li-madcetotmowik k'tci\npenapskwok, tamahal kwaptemin. Niswuk w'skinoswuk wik-wunemya ekwit'n;\nmilawisokinya w'natsakitonya ke\u201bkw's nit-ta pedci-sokititwesse. K'tci\nm'nesapskwok emkwute sak-petun, nit Miktcitc elusit et'li-k'salsoket.\nW'nimiya wetckoyalit; w'ketcitci\u201bton w'nadci-wikweloko;\nw't-atyohewiktowan, elmi-tcowapitepikw'neswa. Metc-te nit teke\net'lausit. Metc-te teke m'siu miktcitcuk nemiya\u201btit wenil, nit-etc\nw'tcowapitepikw'nesinya.\n\n                  *       *       *       *       *\n\n                                Page 45\n\nMikchich rejoices very much and this comes betimes. He has need of all\nthese things. The next day all the men go hunting. He is warned by\nKuloskap: \"They will try to kill you.\" The young men go on ahead and\nMikchich delays and waits. Then, however, he makes a magic flight; he\njumps over their heads. No one sees him and in the strong (thick) woods,\nthere he kills a moose. He drags it to the snowshoe road; when the\nhunters arrive, he is sitting on the moose, smoking and waiting for\nthem.\n\nNow Kuloskap tells them (ironically): \"Someone will come out ahead, all\nduring the day.\" Then this happens and all are very angry. They decide\nto kill Mikchich and his nephew Kuloskap. When he is ready to leave,\nKuloskap tells him what will happen: \"First, they will kindle a great\nfire; then they will throw you into it; do you, my uncle, go joyfully;\nyou shall not suffer, owing to my power. Then they will plan to drown\nyou; do you beg 'let not this be'. They will arrange it all the more\n(earnestly); do you fight them; still it shall be.\" Then what was said\ncomes to pass and Mikchich is glad; he takes leave of his nephew.\n\nSo they seize him and throw him in, and he rolls over and goes to sleep,\nfor he is lazy. Then when the fire burns down, he wakes up; he asks for\nmore wood, because the night is cold. Again they seize him; they plan to\ndrown him. Then, as if he were fearful, he says: \"Do not let this be\ndone. Is it not better that you leave me alone than that you should\nthrow me into the waters?\" On this account, they resolve to drag him on.\nThen he screams; also he fights fiercely; he tears up trees; he rips up\nrocks also roots like a madman. They take him in a canoe; they paddle to\nthe middle of the water. Then they throw him in; they stay watching him\nsink down.\n\nNext day at noon they see something beginning to crawl on a great rock,\nout yonder as far as the eye can reach. Two young men take a canoe; they\npaddle out to discover what this might chance to be. On a great rock\nisland one foot high, Mikchich lies there sunning himself. He sees them\ncoming; he knows it is so as to take him; he takes his leave, plunging\ninto the water. He still lives there. Even now all turtles, when they\nsee someone, plunge into the water.\n\n                  *       *       *       *       *\n\n                                Page 46\n\nMiktcitc w'nimian w'niswitidcil; wulithaswi-pemau\u201bsowuk naka wasis'l\nw'nimiyanya. Nit li petciye elmi-kisuk-nekiwik, Kuloskap w'nadci-nimiyan\nw'nidcalkwul naka wasis sastemo. \"K'nestowa it'k,\" Kuloskap\nmedy\u0113westakw: \"katama,\" Miktcitc-li ketehem: \"tcip'tuk Mosikiskw-at'we;\nkatama tan te\u201bpo elikit w'ski\u201btap w'nestomowun.\" Neke Kuloskap it'm:\n\"wauw'n'l weskowutkul;\" it'm: 'huwa, huwa;' nit nit metc 'wauwun'\nPestumo\u201bkat'yik eli-witmo\u201btit.\" Miktcitc w't-itm'n: \"tan-lo eyik?\"\nKuloskap w'telkiman walkatm'n tepkwan'k; k'tciyawitc m'skem'n'l. K'matc\nwulinm'n'l naka w'tasekinm'n'l. Metc-te teketc eli-mikwithamot\nmiktcitcuk eleyats, eli-papyets Kuloskap, metc-te nit Miktcitc\nelipenatek teke-pemkiskak.\n\n\n\n\n              X. Wutcau\u201bs'n, k'tci Sips eyit La\u201btokwesnuk.\n\n\nW'skidcinwuk-li w'lamsit'muk k'tci sips; w't'li-wiyowal Wutcau\u201bs'n,\nnodci-patwet t'lawusu, pi\u201btceto la\u201btokwesnuk; w't-epin-te sakwi k'tci\npenapskwok met-alokt'k alokul. Tan etudci madcilkwenowit nit-tetc\npets'n.\n\nNeket metc Kuloskap yali-widcyemat w'ski\u201btapi; poskiu na nek'm\nmadces-soko w't-oluk w't-atapyil naka w'pakw'yil, sips-soke. Nekw't neke\netasikiskakil Wutcau\u201bs'n wisk-lamsin; adciu pem'lamsin; kesp'n-te neke\npedciwesek naka petlamkweso. Katama Kuloskap kisi-yali-sokiu w'toluk\n(kesena: w't-ekwitn'muk). W't-itm'n: \"Wutcau\u201bs'n wut k'tci sips\net'lau\u201bsit la\u201btokwesnuk n't nit elo\u201bket.\"\n\nKwilwahan, kamatc pi\u201btceto eliye naka w'muskowan-li; musk'm epit k'tci\npenapskwok, wapiyu k'tci sips. W't-iyun: \"musum\u012b, katama\nk't'makithumauyik k'wasis'k (kesena: kwenesek). Kil nit kisit'wun\nmutc'kiskak, wutcau\u201bsuk; elwe w'sam-menakatcmutnan k'neskiyik.\" Neket\nk'tci sips-li k'tehum: \"yut ntiyin\u0113p'n wiski nikaniu; pi'tci kis'wukul\n(kesena: tem'k kis'wukul) meskw wen et'l-\u0113westuk, nil-te amskowas\nnotakw'sianp'n; amskowas madcelokp'n n'neskiyik; metcim-tetc-na\nn'matcelak tan eli-w'lithat'm (kesena:-hod'm).\"\n\nEtudci Kuloskap wenak'sit; elsenit pet'kil-te aloki\u201bkok; w't'li-wikwelal\nwut k'tci sips, tahalo-tep m'tehesim naka w'kulnulmowan tekwiu w'neski\nnaka w'penekwakan eli-p'sikapskiyak nis'nol k'tci penapskwul. Ni-te na\net'li-neklat nit.\n\n                  *       *       *       *       *\n\n                                Page 47\n\nMikchich visits (sees) his wife; they live happily and a baby they get\n(see). Then some time afterwards, Kuloskap comes to see his uncle and\nthe child cries. \"Do you understand what he says?\" Kuloskap says. \"No,\"\nMikchich replies, \"perhaps he is talking in the Mosigiskw tongue; there\nis no man living who can understand it.\" Then Kuloskap says: \"He is\nmentioning eggs; he says _hoowah_, _hoowah_.\" This the Passamaquoddies\nstill call an egg. Mikchich says: \"Where are there any?\" Kuloskap\ndirects him to dig in the sand; he will find many of them. He rejoices\ngreatly and wonders at them. Still even now to commemorate what Kuloskap\ndid to the turtles and how he jested, the turtles (Mikchich) lay eggs\neven to this day.\n\n\n\n\n          X. Wuchowsen, the Great Bird who lives in the North.\n\n\nThe Indians believe in a great bird; they call him Wuchowsen the storm\ncauser, gale causer; he is far in the north; he sits upon a great rock\nat the end of the sky. Whenever he moves, then it blows.\n\nThen Kuloskap was still among men; he goes out alone in his canoe with\nbow and arrows, hunting birds. Once then Wuchowsen blows very strongly\n(much) every day; it gets more and more windy; finally there is a gale\nand tempest. Kuloskap cannot go out in his canoe. He says: \"Wuchowsen,\nthe great bird who lives in the north, he is doing this.\"\n\nTo seek him, he goes very far, so that he may find him; he finds him\nsitting on a big rock, a great white bird. He says to him: \"Grandfather,\nyou have no mercy on your children. You have made evil weather here,\nstorms; you move your wings a little too much.\" Then the great bird\nanswers: \"I have been here a very long time; in the old days before\nanyone spoke, I was heard first; my wings moved first; I will move them\nas I like.\"\n\n                  *       *       *       *       *\n\nThen Kuloskap rose up; in power he whirled up to the clouds; he takes\nalong that great bird, as if he were a duck, and he ties his wings\ntogether and throws him down where it is split (between) two great\nrocks. Then he leaves him there.\n\n                  *       *       *       *       *\n\n                                Page 48\n\nNeke wetci-matcyiu w'skidcinwuk yaleletwut nekekiu-tetc; medcimiu\nmimw\u00eep'n; kakesokniu kakes-pemlokiuyil naka kisus'k; kuspem\nneke nsamakwan tektcekyak. Etudci-pakw'tek Kuloskap katama\nw'kisi-w'tahapyatmowun w't-ol.\n\nW'mikwithaman k'tci sipsul; naptc w'matcahan w'nadci-nimian aptc.\nEli-te-neklatp'n ni-te aptc elimuskowat Wutcau\u201bs'n, ip'dc'l askemauso;\nw't-ewepelan; w'ponan aptc penapskwuk; w't-apkwetowan pesk'wul\nw'neskiyil. Neke wetci-matcyiu katama tutlams'nikiu tahalo pi\u201btce.\n\n\n\n\n                 XI. Kuloskap w'nektemnes W'skitk'mikw.\n\n\nTan Kuloskap matcahat, m's\u012bu matce-paulasp'nihi tcipinakw'soltili-dcihi;\nneket nahat matcahat m'sikwek; kiwa\u201bkwiyik katama akwam'k\nyali-piswapasiwiyik k'tci\u201bkok; Kullo katama aptc sekpaulakiu, eli-sip'l\nnut w'neski tahalo alok w'tepaskakon naka kisus; mudcikit Tcinu\nla\u201btokwesnuk kata mohokauwiyil; katama mudcikidcik weyusis'k, wahantowuk\nnaka k'tci athosis'wuk katama-te t'li-m'skauwauyik kwihi \u0113yit (kesena:\nwikit).\n\nWut Kuloskap aptc akwam'k w't-elkikima w'skidcino tan\nw't'li-akwami-w'lithasoltilin; katam-lo w'kisi-w'laswiyawi;\nmedci-mudcha\u201btit w'skidcin'wuk weyusisuk, kamatc w't'mithasikhawal\nKuloskapyil. Malem katama w'kisi-witcyemawi; etudci wikhopalwat\nsipayakem Minaskik; m'si-te w'skidcin'wuk naka weyusiswuk w't'lianya;\nmetnokak w'tepesin k'tci ekwitnuk (kwitnok); w'skidcin'wuk naka\nw't-epinwanya teki-te ekwi-nimiya\u201btit. Mali-te kisi-k'sikayapma\u201btit,\nmetc-te-lo w'not'-wawal elmi-intolidcil; ahadci elmi-wakw'takw'so\nelmi-pi\u201btcek; kespen-te neke sesmi-te w't-ekwinot'wawau. Nit-a m'si-te\ntciphodcoltowuk.\n\nNaka asekilmokwanya. Weyusis'k nsatw'toltosp'nik peskw'n\nw't'lat'-wew\u00e2k'nowa; nit tan-te wen eli-wewiphauwet, yate nek'm peskw'n\nelkwiyat aptc k'tuk. Katama aptc mauhewiyik aptcetc yaka Kuloskap\napatekwat; aptcetc w'mawema (kesena: wikhopala); netc aptc w'skidcin'wuk\nw'sankewi-mauyanya. M'si-te ke\u201bkw w'kiwatceton.\n\n                  *       *       *       *       *\n\nItaso neke wedci-matcahat Akadik, nit nut wapi Ko\u201bkokhos elkwiyes\net'li-m'tcimka\u201bkwi\u201bkok; kat-etc aptc apatcyiu, t'ki aptc notasikwat\nwu-lithasiktowat Kuloskapyil. Ni-te metc-te-ke lamakwitc metetakw'sit\n\"ko\u201bkoh\u016b,\" kesena titekul sklunskul w'skidcinmat'wew\u00e2k'n'k \"n'mesk\u0113yin,\n\n                  *       *       *       *       *\n\n                                Page 49\n\nThen after that, the Indians could go out in their canoes all day long;\nthere was always a calm; many days, many weeks and months; (in) the\nlake(s) then the water became stagnant. It was so thick Kuloskap could\nnot manage his canoe.\n\nHe remembers the great bird; and he goes to see him again. Where he had\nleft him, there once more he finds (him) Wuchowsen, because he is\nimmortal; he lifts him up; he puts him again on the rock; he loosens one\nof his wings. Then afterwards it never blew as (it blew) of old.\n\n\n\n\n                    XI. How Kuloskap left the World.\n\n\nWhen Kuloskap went away, he had got rid of all the terrible monsters;\neverything had gone then; the Kiwa\u201bkws no longer wandered wildly in the\nforests; the Kulloo no longer frightened (man), spreading his wings like\na cloud between him and the sun; the evil Cheenoo in the north devours\nhim no longer, nor are evil beasts, demons or great serpents to be found\nnear where he is (lives).\n\n                  *       *       *       *       *\n\nThis Kuloskap teaches mankind how to be more and more happy; yet they\nare not grateful; when the Indians (and) animals became bad, they\nirritated Kuloskap very much. So then, he can live no more with them; so\nhe makes a feast near Lake Minas; all the Indians and beasts go to it;\nwhen it is over, he gets into a great canoe; the Indians look after him\nuntil they see him no more. Then after they had lost sight of him, they\nstill hear him singing; it gets fainter as he departs; (until) at length\nit is not heard at all any more. Then all are silent.\n\nAnd a wonder comes upon them. The animals used to use one speech\ntogether; but now whenever anyone calls (says anything), he uses first\none (language) and then another. No more they shall be together again\nuntil Kuloskap returns; then again, he will make feasts for them; then\nagain, the Indians will dwell peacefully together. Everything mourns.\n\nIt is said, that, after he went away from Akadia, that great white owl\nwent away to the deep woods; he will return no more, until he can come\nout to welcome Kuloskap. So still in the depths (of the forest) he\nsounds (his) _kookohoo_, or the horned owl says in\n\n                  *       *       *       *       *\n\n                                Page 50\n\nn'mesk\u0113yin.\" Naka nikt ekwim'wuk nihit w'ketonketum naka w't\u0113mis, ali\nkatama sankewik sikauyik sp'm'k naka emekeo sapio w'skitk'mi\u201bkw,\nw'ses'mi-kwilwahal w'tutemkowal; tcipkitakw'sowuk; yot et'l-ewetutit\n(ul'm\u016bs sastemo), kenok-lo Kuloskap wetci-matchehe (matchaha)\np'mausow\u00e2k'n'k, kesena tcenesso w't'li-pem\u012byan tahalo w'skitapyik.\n\nW'takinwatwasp'ni ekwimo sapi yali-petcitakedcihi, meskw neke madcahakw\nke\u201bkesikt'netc, tan wutc kwilw'hotcil peskwuntc tan eli pawatm'lit\nw'milantc tan te\u201bpo elipawatik. Teketc ketelkak(?) sik\u00eek'n naka\nsikikwutc etaso naka pi\u201btceyo, nikt-etc atc'wi-litwatmo\u201btit tan yokt\nk'ti-m'skowadcik Kuloskapyil, ketciyawiwusp'nik ekwetcitakwik\nw'skitapyik. K'notn'nyatc nikt ekwetcitakw's\u0113p'nik naka eli-t'piya\u201btits.\n(El-ak'notkas Sapa\u201btis Gabliel Pestumo\u201bkat.[2])\n\nTanik m's\u012bu w'skitapyik not'mo\u201btit Kuloskap w'milwan tan wen eli-pawatek\n(kesena: eli-wiswit), nohowuk w'skidcinwuk ekwetcitakw's\u0113p'nik; peskw\nWulastukw naka niswuk Panawapskewiyik. El-keplasik pi\u201btceyo naka sik\u00eek'n\nsakleyo tco-w'siknemak; elwik-kesikt'n w'kankem'-nya naka petcosamanya.\n\nMetcesul nikaniu nowuk kisusuk etutik wikilit, w'not'mowanya\nmete-kilalidcihi w't\u0113mis; elmi-te wedcwaukomutit kiskakiwik\nelmi-kintakw'sowuk w'kiladcik ul'musuk naka, nit kisi k'tci\nkwetcetasikil, muskowanya sak'mawamat w'skitapi naka weyusis.\n\nW'lithaswi-nimiyokowal naka wanyokonya; w't-ekwetcimalkonya ke\u201bkw-li\npawat'muk. Peskw, k'tci w'skidcinwit-li, pawat'm w'nitawi-k'tonkan;\nsapiko, kenok-lo notothamkweso p'mau\u201bsowin'wi\u201bkok, ip'dc'l katama\nnitawi-k'tonkiu. Nit-li wikw'tum w'n'tau-musenan naka w'nepahan weyusis.\nNit Kuloskap milan pipikwate\u201bsis, m'teaulin'wi pipikwat; m's\u012b-tetc wen\nnot'k wulsetm'n naka lasnowiu tan te\u201bpo weyusis'l w'nosokakoltc tan wut\npitwat'k.\n\nNit niswewei w'skidcin yaha ke\u201bkw pawatm'n (kesena: wikithatm'n):\n\"n'musalkon etta epidcik.\" Kuloskap w'tiyal: \"keswuk?\" Katama-te\nkinwelauwiyik; \"te\u201bpo tepelotitc, kesena-te akwam'k tepelotitc.\" Nit\nelsetwat Kuloskap, katekwin w'lithatmowun, kenok-lo w'lemwikwetot'm;\n\n                  *       *       *       *       *\n\n                                Page 51\n\nIndian speech: \"I am sorry, I am sorry.\" And those loons who hunted for\nhim and were his dogs, they wander without rest up and down through the\nworld, vainly seeking their master; they cry; so they wail (as a dog\ncries), but Kuloskap goes away from life, or he ceases to wander about\nlike men.\n\nHe announced through the loons to those who would come to him already,\nmany years before he went away, that it shall be that whoever will seek\nhim out (in his retirement), he will give to him (that seeker) one thing\nwhich he may desire, whatever he may want. Now, although(?) it is hard\nand terrible and far, (and) those will have to suffer (much) who wish to\nfind Kuloskap, yet there are many men who try. You shall hear of those\nwho resolved to try and what happened to them. (This was related by\nSabattis Gabriel the Passamaquoddy.[2])\n\nFootnote 2:\n\n  The preceding matter is given by the Indian narrator as told to him by\n  Sabattis Gabriel. What follows is his own statement.\n\nWhen all men hear that Kuloskap will give whatever is wanted, three\nIndians resolved to try it; one from St. John River, and two Penobscots.\nThe way is long and hard, (and) difficult which they must suffer; seven\nyears they journey and they arrive.\n\n                  *       *       *       *       *\n\nAt last, being already three months from where he dwells, they hear his\ndogs barking; as they draw nearer, day by day, the barking dogs get\nlouder and then, after great trials, they find the ruler of men and\nbeasts.\n\nHe welcomes and entertains them; he asks them what they want. One, the\noldest Indian, wishes to have luck in hunting; he is faithful but he is\nof small account among the people, because he has no luck in hunting.\nTherefore, he asks that he may have luck in catching and killing\nanimals. Then Kuloskap gives him a little flute, a wizard pipe; everyone\nwho hears it is pleased and it charms whatever animal it may be, to\nfollow him who plays upon it.\n\nThen the second Indian is asked what he wants: \"That women may really\nlove me.\" Kuloskap says to him: \"How many?\" He does not indicate them:\n\"Only let it be enough, or more than enough.\" When Kuloskap hears this,\nhe is not at all pleased, but\n\n                  *       *       *       *       *\n\n                                Page 52\n\nw'milan m'tekwap sakli-k'posepite; w'tiyal: \"mosa apkwetokw'tc teki-yaka\nkikek petciyayun.\" W'laswelt'm'n naka w'matcahan (w'matcehan).\n\nNowewei w'skidcin wulapewiu; te\u201bpo eli-wakathema w'skinos; m's\u012b-te\nw'mushon \u03b5late tan eli-kisi-siktelmohat w'skidcino; yahan: \"ke\u201bkw-lo\nkil pawatm'n?\" W'titm'n piyemi-tep plisemwiyot(!) tan-up\nw't'li-kisi-asekw'takw'so. Nit awisiu notaso Wap'na\u201bkik. Nit, itaso,\npetci-te teketc notakw't wakesikanketul otcikansul memhawi-setayiu\nk'tci\u201bkok w'skidcin'wi\u201bkok (kesena: w'skitapewi\u201bkok). Metc-te yo yut\nnaka yot siki m'teaulin kesena asekapyit w'ski\u201btap, nit k'tcitci\u201btakw\ntan-li p'tcip-taso; tan metcesomit asektakwak tan yokt not'kik tcowi\nsiktelmol-towuk. Nit Kuloskap w't-elkiman nimakw's'weswul k'tci\u201bkok\nw'nadci-k'tundon ke\u201bkw'si wedcpakik nit mi\u201btasik el-kuso-asekaso,\ntahalo nit w'skinos eli-pawatek-li; kinwetowa katama w'sametowun\nteki-yaka wik'k petciyat. Nit-lo sametakw kat-etc wulilikow'n.\nWulasweltum'n naka w'matcahan. Elwik'n'k kesikd'n w'kank'm'nia; nit-lo\nte\u201bpo elwik'n'k kisuk'niu pawalkwak weswema\u201btit el-kiplasik. Peskw\nte\u201bpo opatc'yat nowi\u201btit wik'k aptc.\n\n                  *       *       *       *       *\n\nWut nit ketonkewin; pipikwate\u201bsis w'pitsn\u00e2k'n'k etek, katekwek\nw't'mitahat'mo w'mushon'k; yalose k'tci\u201bkok; tan kwenausit metcimiu-tetc\nw'musi\u201bton pekwet wik'k. Kenok-lo nit pawatkus w'musal'kon epilidcihi\nmotch-te-ka katama w'musnawun w'niswitidcil; katama pi\u201btceto \u03b5lusso\netudci-apkwetakw w'm'tekwap. Sakhino\u201btit wulitidcik tahalo wapi plesuk;\nwiunasoktako wulikoltowuk pilskwesisuk k'si-p'sa-kwi-y-alkikaulutwuk\nnaka siselamsowi piyesomwal wiunasi posoltowuk; yut ukuskwenit, ayot\nwetcimit; pedci-te hahadciu elmi-wiunasi-posoltowuk. Alo-w'mimiw'la\nkatamatakdcik sutmowiyik; w't-ekwetci-pus-kemin; katamatak.\nEt'li-al-wulatuk; wikwalamosik(e?). Malem-te metcin(ya); yoktuk\nel-kwapisidcik w'muskowawal. Tan-lo w't'li-t'piy-anya pilskwesis'kuk,\nkatama tan te\u201bpo elikit w'ski\u201btap w'ktcitcitcyawi.\n\nNit teketc nowewei w'skidcin elmiyat-wulithaso nekw'tokeyiu.\nS'lakiu-te seslakiu pekes'n w't'lithasw\u00e2k'n'k Kuloskap-lo ke\u201bkw\nw'mil'ko-n\u0113p'n. Kata-te w'matce-tepithatmowan yohot: \"petcyayin yaka\nk'midcin.\" Nit-lo w'li w'musketon wedcpa\u201bkik; wuli-te-na w'midcin naka\nmeskw'tcul w'li-kisi-nit-li-kisi\u201btuk, nit etudci-wewitatuk\neli-nek'mtc-kisi-asektakw'sit m'teaulin'wi wedcpa\u201bkik eliyit.\nPapahantowuk-te w'kis-kiklot'm'n eli-p'k'takwewiyak elm'tni\u201bkok\nelm-tcink'mi\u201bkok; ayot\n\n                  *       *       *       *       *\n\n                                Page 53\n\nhe smiles; he gives him a bag tightly tied; he says to him: \"Do not open\nit until you arrive at home.\" He thanks him and departs.\n\nThe third Indian is handsome; only he is a foolish youth; all his heart\nis set on how he can make the Indians laugh; he is asked: \"What do you\nwant?\" He says it would please him most, if he could make a strange\nnoise. This (noise) is seldom heard by the Wabanaki. This, it is said,\nis heard even now in a few abandoned wigwams in the wild woods among the\nIndians (or: among men). There is still here and there a hard(!)\nmagician or wonder-working man, he (who) knows how to produce it; the\nsound is so wonderful in quality that those who hear it must laugh. Then\nKuloskap orders the Marten to the woods to fetch a certain root which,\nwhen eaten, will cause the miracle as the youth desires it, but he warns\nhim that he shall not touch it until he comes home. This being touched\nwill not be beneficial to him. He thanks him and departs. Seven years\nthey journey (out); now only seven days are needed when they return on\nthe trail. (But) one only of the three returns home again.\n\nThis is the hunter; his little pipe being in his pocket he does not\nworry at all in his heart; he goes trough the woods; as long as he\nlives, it shall always be that he will find venison in his wigwam. But\nhe who wished that women should love him never wins a wife; he does not\ngo far before he opens his bag. Out come beautiful ones like white\ndoves; fair girls surround him with black burning eyes and flowing is\ntheir hair; they swarm about him more and more; then, when they kiss him\nhe forbids them; they swarm about him more and more. He orders them not\nto press him; he tries to escape; it is not possible. So he chokes; he\nstruggles for breath. Then he dies; those passing by find him. What\nbecame of the girls no living man knows.\n\nThen the third Indian goes merrily along alone. Suddenly, it occurs to\nhim (sticks in his thought) that Kuloskap had given him something. He\ndoes not think that he (Kuloskap) said to him: \"When you arrive, you may\neat it.\" So he takes out the root; well then, he eats it and scarcely\nbefore he has done it, he knows he can make the magic sound from the\nmagic root which he has. It resounds, it wakens the echoes (where it\nechoes) in the mountains,\n\n                  *       *       *       *       *\n\n                                Page 54\n\nwalskekikil. Malem-te titukul w't-asitemalwal; el-m'lsu aseki\nkisitowiu; w'natci-palosan; w'petwan; ekwaposet pem-aki\u201bkok,\ntcinkemi\u201bkok todci wuli(t)haso tahalo-te sipsis. Kenok-lo nanakiu\ns'lakiu tepedci-naskathamso; w'nimiat atuk'l. W'ktci\u201bton w'pakw;\nw'matce-kim'sko-wan; nahate (kesena: nahhateh) ni-te k'ti-p'matkemtuk;\nkatama kisi-kulnesiu m'teaulin asektakw'sow\u00e2k'n nit el-takw'sit.\nTahalo mutc'hanto witakw'so. Atuk elm't'kwawa. Nit w'skinos\netudci-nipskatwet.\n\nPetciyat Panawapskik apasi siktelamo kekeskw lauto-wikwinwan. Nikt'k lo\nnikani w'skidcin'wuk sapapyoltidcik amskowas; katama w'talwetonya. Nit\nkekeskw w'lithaskakon w'mushonik. Nit-lo elmok-nekiwik akwami\nnaskathaso. Ni-te na w'si-wau\u201bsin; matcahan k'tci\u201bkok w'nadci-nephasin.\n\n                  *       *       *       *       *\n\nNi-te na tcipila\u201bkw (kesena; Pamole) pekw'solitwan wutci aloki\u201bkok naka\nw'madcahan lamkik. Nit milats nit asektakwak; nit eyik et'li-piskatek.\nNeke w'tci-matcyiu, katama k'tcikwesiw'ya w'skitapewi\u201bkok.\n\nMetekut yut atcmow\u00e2k'n.\n\n                  *       *       *       *       *\n\n                                Page 55\n\nin the valleys; also the swamps. Then Screech Owl answers him; he feels\nthat he does it wonderfully; he goes along proudly; he blows; he walks\non through lands (and) valleys as joyful as a little bird. But, by and\nbye, he begins to get tired; he sees a deer; he takes his bow; he starts\nto get it (the deer); then he wishes to shoot, (but) he cannot keep the\nmagic wonder song from sounding. Like devils he calls. The deer bounds\naway. Then the youth curses.\n\nWhen he arrives at Penobscot, half starved, he is of little worth to\ncause laughter. These people, the ancient Indians, are moved to laughter\nat first; they fail not. Then he feels a little joy in his heart. But as\nthe days go by, they get more and more tired of him. Then he tires of\nhimself; he goes to the woods to kill himself.\n\nThen the air-sprite (or Pamole) swoops down from the clouds and carries\nhim off to the lower world. There it is permitted (given) to him to make\nthe magic sound; that is the place where it is (all) dark. Then\nafterwards, he is known no more among men.\n\nEnd of this tale.\n\n                  *       *       *       *       *\n\n                                Page 56\n\n\n\n\n                               SERIES 3.\n\n\n\n\n                   XII. W'skidcinwi Wahant Malikapiu.\n\n\nWisikyik keseyok n'kani eleyiks, setayiu m'ni\u201bkok (for Ms. mihikook)\nsepayiu siposis'k, wiki\u201btit Apistanutc naka Tiyum; ya-te wikwam yut\nnadc(i)-epinwuk naka w'k'm'swal nit'l na wiklokotidcil. Wut Tiyum\nwawapiu ketonkesko; wut-lo Apistanutc maleyo petciu-te yohot ekikatkik\npiyeskum'n'l ni kalotwal eli-wulihaswi-kwewilit kisos'l. Nit-li sapye\ntan elewutasik kis-amilkasik wiyus, nitetc medcimiu nek'm\net'li-wuskowe\u201btit.\n\nNit lit'piye nekw't pemkiskak Tiyum w'nepahan muwin'yil;\nw'n'ka-yatckwimal nekw't-te elnasit (kesena: elwulet); katama\nhotmithotmi-wun w't-asman yohot katama esm'kokihi katama-te-na\nwulasweltemo-tiuyik. W't-iyasin naka-te w'tiy'n w'k'mus'l: \"\u03b5leyotetc\nkatetc w't'li-nimi\u201btowun Apistanutc, katetc-na w'pesetmowun, katamatc na\nw'sami-lowesiw'n; mosa wen w'lak'notetc eli-wulelmokyikw.\" \"Ah-ha-li,\"\nasiteut'm kweskwes\u016bs \"n'kwus; wiski wuli-nest'm'n.\"\n\n\"Wapakosism'n wakesso. N'wikwela wapakosism'l, kisi\u201bto-wakwes-yi\u201bkw\nnil-etc n'kuspala naka n'kasakwahan wedcitc katama wewi-nakw'tonuk ke\u201bkw\nkisi\u201bto-wakwutek; nit-etc na eli-weswiphok.\" Yut teketc kis'leyo,\nkenok-lo nit maleyit tcilmetek mauyamkil tahalo ketonlat weyusis,\nwuli-ketcitonwiu apsi kinwelusw\u00e2k'n tan etek kitci-yawik p'miptasik naka\nmakwalsim'k skwuswuk naka etlakmitetasik midcw\u00e2k'n.\n\nMetc-na m'teaulinwiu; te\u201bpo-li puskemelko witapyil wikek; te\u201bpo\neli-t\u0113wapit; nimi\u201bton elakwik muwinewei. Nit petciyamit w'k'mus'l Tiyum\nw'tapatcithan skwuswul. Ni-te eli-k'sahat wikwam'k petak-w'heso\n(w'tci-notyakw'heso) w'lakw'tek wiyus. Eli-k'siyapit, p'sente\nw'lakw('tek) wiyus. Pokumk (MS. pekemk?) noki-w'lasweltem'n. Eli-ponot\nw'tekw'sin w'simokan wikwam'k (wikek). Nit sepa\u201bkiwik k'tci\u201bkok\nw'nisusanya; m'si ke\u201bkw w'leso.\n\n                  *       *       *       *       *\n\n                                Page 57\n\n\n\n\n                               SERIES 3.\n\n\n\n\n               XII. The Indian Devil, the Mischief Maker.\n\n\nLong ago, when it was long ago, behind the islands near a brook, dwell\nMarten and Moose. They each occupy a wigwam here and their grandmother\nlooks after the house. This (fellow) Moose is clever and he hunts; this\n(fellow) Marten is lazy just like those who plant corn and are pleased\nwhen the sun smiles pleasantly. So that when they call for the preserved\nmeat, he (Marten) is always present.\n\n                  *       *       *       *       *\n\nNow it chances one day that Moose killed a bear; he brings back (only)\none load, (as) he does not wish to feed those who do not feed him nor\nthank him. He says to himself and he says to his grandmother: \"Let it be\nthat Marten shall not see it, not smell it, not taste it; let no one\ntell him of our good luck.\" \"Yes, indeed,\" replies the old woman, \"my\nson, I understand very well.\"\n\n                  *       *       *       *       *\n\n\"Our kettle is broken. I will take his kettle; when we have cooked in\nit, I shall wash it and wipe it, so that he may not know what we have\ncooked in it; then I shall return it.\" So she does this, but the lazy\none, who frequents feasts like a hunter of beasts, knows well from a\nsmall indication that it is a large load and that, when one borrows\nkettles, one cooks food.\n\n                  *       *       *       *       *\n\nHe is always a wizard; he just steps into his friend's house; he only\npeeps in; he sees lying there a bear-skin. Then comes Moose's\ngrandmother to return the kettle. When she enters the wigwam there\narises a smell from it of well cooked meat. When she looks in it, it is\nfull of well cooked meat. Abistanooch gently thanks her. She, put to\nshame, flees to the wigwam. So, on the morrow they go to the woods\ntogether. Everything is well.\n\n                  *       *       *       *       *\n\n                                Page 58\n\nNit-li pekesin Apistanutc tahalo-tep aptc k'tuk; neke peskwun pemkiskak\npetcosan pi\u201btcetek naka nekw'tokatek kuspem pem'tenyi\u201bkok. W't-elmelkin;\nnokeyu (kesena: noki-w't-elmelketasinen) tahalo pussis. Setayiu\npemapskek akhotetol piswimin'l. W'not'm'n metyelmoltin (kesena:\nsiktelmoltin) naka metepe\u201bkipotekakyotakw'soltowuk pilskwesis'k;\nw't'li-t'kasmoltowuk kuspem'k naka yoktuk lampe-kwinoskwesis'k\nw'kasut'wawa w'skitk'mikw'hino. Nimi\u201btowan w't-elkwet'w\u00e2k'nowal\nel-akwe\u201bkil sepayakem naka kwilwapman w'linwayik. Apistanutc kikemiu\nkwuskasin, katama nimiyan, tahalo apistanutcwei, tekiu kisi-kelnek\npitinek w't-elkwet'w\u00e2k'nowal, ip'dc'l na nek'm pilwapwiu.\n\nNikt lampekwinoskwesis'k, tan etutci m'senmako\u201btit w'skitapyil\nw't-elkwet'wak'nowal, nit-etc w'tepelmokowal-tetc. Apistanutc\nw'ketcitciya elmatotilit wunak'messo naka k't'kik piswin'wuk (kesena:\npis'wip'mau\u201b-sowin'wuk), ip'dc'l w't-elkwet'w\u00e2k'nikowa, nit \u0113yik\neli-pilwitpusolti\u201btit.\n\nApistanutc nit eli-kisi\u201bton; w't-ah'li-s'nodci-kwaskw'hin;\ntcipkweta-kw'so. Lampekwinoskwesis'k not'wa\u201btit w'kayoltowuk;\nw'nosokwanya kisi-k'matnumkotidcil elsewuti\u201btit. Wut Apistanutc\nwulinwadcil na tem'k tetmikadcil. Ni-te eli-wetcwautekat te\u201bpo kekeskw\nw'sumat-petahal. Nit nikaniu w'skidcin'wuk eli-sekwa\u201btit m'teaulino.\nNi-te tekwotc w'kisi-niswinya. Kamatc asekithaso etutci seslaki\nkiskatek. Ni-te w'metcinewi-wikwiyan. Sankewi madcephan. Nihit-li\nk't'kihi Apistanutc weswi-milan'l peskemotidcil.\n\nNit na Tiyum wuli w'skitap-e naka wulimato; petciyat w'nimiyan\nApistanutcul kiskat'mal; w'not'm'n kis-eltakwak. W'titm'n; \"wulesitc;\nkatama sikiyiu; nit tahalo te kis-kiskat'man.\" W't'lian kuspemsis'k\nelm'tni\u201bkek elm-apsi\u201bkek pis'wim'ni\u201bkok; nek'm-te na w'nimia nakskwi\nyaltekw'holtidcik el-peknamautoltowuk; milipn'ltoltowuk tahalo-te\nhamwiyat(i)dcik nemessuk nsamakwan'k. Nek'm etudcilwahats neke\nwikwetowan w't-elwket'w\u00e2k'nowa yohot ket'maki lampekwinoskwesis naka\nw'madce-kwaskw'hin.\n\nYut'l piyemi-te w'linwadcil nit'e temk tetmikatcil; aptci eli-kisithatik\nw'pekisi\u201bton ketc-elo\u201bket; w'pakikatm'n kininakw't epus; w'tukman\nwunyak'nesis'k. En wahat w'kespi-nepahan (kesena: w'metcimtaha). Nit M\u016bs\n(kesena: Tiyum) wedci skat kiskat'muk.\n\nApistanutc w'niswitidcil k'ti-wesweso; k'ti-nimia w'p'mausowinum.\nApistanutc w't'li-opemwiwiyal w'nadciphan w'tsekeswus naka w'niswinya.\nEn nit w'madc'han eliats-te ewedci\u201bto elm'tni\u201bkek, elmapski\u201bkek\n\n                  *       *       *       *       *\n\n                                Page 59\n\nSo then it befalls Abistanooch as it might any other; one day he comes\nto a far and lonely lake in the mountains. He steps softly; he treads\nlike a cat. Behind a rock are grape-vines. He hears giggling and young\ngirls are splashing together in the water; they are jumping in the lake,\nand these are water-sprites who avoid dwellers on the earth. He sees\ntheir clothes which lie on the bank and he picks out the one he wants.\nMarten slyly creeps up--no one sees him--as is Marten's fashion, until\nhe can seize in his hand their clothes, for he is gifted with magic\npower.\n\n                  *       *       *       *       *\n\nWith regard to these female water-sprites, when men take their clothes,\nthen they will be able to subdue them. Marten knows the custom of\nfairies and other airy beings (or supernatural persons) because in their\nclothing, there is where their power lies.\n\nMarten does this; he runs along the shore; he whooped. The\nwater-sprites, when they hear him, are angry; they follow him who has\nstolen their robes. The one Marten desires overtakes him first. Then as\nshe approaches, he taps her very slightly on the head. Thus the ancient\nIndians conquer witches. So then they are married. She is very much\nastonished to be married so suddenly. So she faints. Quietly he carries\nher off. To those others Marten gives back their charmed clothes.\n\nNow Moose is a good man and good natured; when he comes and sees Marten\nmarried, he hears the tale. He says: \"It is well; it is not difficult;\nit is as if I were married already.\" So he goes to the pond in the\nmountains, in the rocks, among the grape-vines; he then sees the\nmaidens, as it were, jumping about and splashing; they are sporting like\nmad fishes in the water. He, being inflamed at once, takes the clothes\nof these poor water-sprites and he starts to run off.\n\nThe one whom he desires most overtakes him first; so he resolves to\nfinish what he is going to do; he takes a big club; he smites her on her\nlittle head. So he kills this one accidentally (or: he kills her\nsuddenly). Then Moose is not married.\n\nMarten's wife wants to return and see her people. Marten suggests that\nhe fetch a sister (and) that they marry. So he goes as he went before to\nthe mountains, to the rocks to the pond behind the grape-vines.\n\n                  *       *       *       *       *\n\n                                Page 60\n\nkuspemsis'k setayiu elehotek piswimin'l. Ni-te aptc w't'li-kisitkwenan\nlampekwinoskwiy'l; w'madcephan, na w'niswinya.\n\nNit kamatc Tiyum skat w'lithotmowun. W'tiy'n Apistanutcul\nw'mi-lan'p'nil'p nit'l metcelewey'l (kesena: amsk'wasewey'l)\nw'niswitidcil. Apistanutc kata w't'li-w'lithotmowun. Tiyum\nw'h'monsa-ntotmuwan; metc-te Apistanutc w't-esamowal. Tiyum\nw'tatc'wi-iwal peskowul kesena Apistanutc w'nadciptowan'l.\nW't'li-asitemal Tiyum madcesokit K'tci Ap'lowew'k nit-li w'lithotmasit.\nTiyum etudcilwahat; wikwi\u201bton k'tci epus; w'nosokwan Apistanutcul.\nNit-te na w'k'ton'ltinya (kesena w'kolnutinya).\n\nApistanutc w't'li-noki-asitemal w'p'mal-malsapkweyalswan'l; w'tutel-wal\nTiyum'l w's\u00eek'n'k. Nit wetci madcehe-wuli-mat'nti\u201btit kakesokniu.\nEtasi-w'lakwiyikil swankuswuk naka w't'litonya n'sanakwil; wespasa\u201bkiwik\nw'p'mutinya.\n\nYok'k lampekwin'wi nisumodcik kata wewetaunia nit elikwik mat'n-tow\u00e2k'n.\nNit etutci kwilwato\u201btit tan w't'li-kisi-semalusinya. Nekw't\nwespasa\u201bkiwik Apistanutc na(ka) Tiyum kwinte-k'ti-nepatowuk.\nApi-stanutci-skwiy'k etutci-madcephowe\u201btit pi\u201btceto. Nit-li sapiye\nnekiyak metetakw'sit Tcipila\u201bkw pis'wi p'mau\u201bsowin pi\u201btceto w'tcestowa;\nspi-takw'so sakhoset nipauset; n'kwutokeyiu m'siu w'sk'dciu; Apistanutc\nnikt nisumodcihi olesinya tesakwihi mosikuk wedci-panaptasik k'tci\u201bkok;\nalusmo\u201btit, w'tesakyanya p'ses'mo naka askowinanya tahalo-tep wasis'k\nelo\u201bke\u201btit.\n\nPeskw w'tiyan k't'kil: \"teketc-up-lo yokt p'ses'm'k\nw'skitapewi\u201btit-sup'n, tan wut-up-lo kil niswiyekw? Ntetapo mekw\u00e1t\nweposesit.\" \"Nil-up-lo ntetumniswinen-up wisawatwet, ip'dc'l nil\nn'mosadcin k'tci p'ses'm'k.\" Te\u201bpo nit w't'li-papitya. Nit wespasa\u201bkiwik\ntekiya\u201btit (to-kia\u201btit-li), m'skaswuk aptc kiskat'muk tahalo elnowitasik\nte\u201bpo kulus-w\u00e2k'n. Wut pawatkus seskatwelidcil, eli-apskapit, wutak\nnisusmatidcil, wulapewiu w'ski\u201btap; w'tiyokon: \"menakatc, wekitwinetc\nn'm'kunwo-hosut.\" Nut-lo k'tuk it'kus: \"nolinwa mekwatwesit,\" tokiat\nmadcesit, w'not'wal wenil mety\u0113westolidcil: \"menakatc, k'sokatekmowintc\nwusis-kwe-n'pisun.\" Nit'l nit apsatwelidcil p'ses'm'l, nit'l\npawatkesp'nil; kamatc puskelinakw'so k'takw'h'mosis; apsakikwaso naka\nmatciktcepute w'siskol. Ni-te eli-pawatmo\u201btits, nit-te-na\neli-pedcyamko\u201btit.\n\n                  *       *       *       *       *\n\n                                Page 61\n\nThen again he captures a water-sprite; he fetches her off, so they\nmarry.\n\nThen Moose is very much dissatisfied. He says to Marten that he should\ngive him this last one (or the first one) as his wife. Marten will not\nconsent. Moose begs him hard; still Marten refuses him. Moose must have\none or Marten must get him one. He replies that Moose may go to Hell, if\nthis pleases him. Moose gets very angry; he takes a big club; he chases\nMarten. So they become foes.\n\n                  *       *       *       *       *\n\nMarten answers him gently, in that he makes flint-headed arrows; he\nshoots them at Moose's scalp. After this they fight continually for many\ndays. So they spend every evening making weapons; in the morning they\nshoot them at each other.\n\nThese water fairy wives are not used to this sort of fighting. So they\ntry to separate themselves. One morning Marten and Moose are trying to\nkill each other. So Marten's wives take flight afar. Then it happens at\nsunset that the voice of Cheebeelakw, the air person, is heard afar off;\nthe moon rises on high; all things above are lonely (alone?);\nAbistanooch's two brides are lying above an oak opening in the woods; as\nthey lie, they look up at the stars and wait as children do.\n\n                  *       *       *       *       *\n\nOne says to the other: \"If these stars now were men, which one would you\nmarry? I should take the red twinkling light.\" \"I should take in\nmarriage the yellow one, because I like the big stars.\" They are only\njesting thus. However, in the morning, when they awake, they find\nthemselves married again according to the Indian custom only at a word.\nShe who wanted the shining yellow one, as she opens her eyes, there is\nher husband, a handsome man; he says to her: \"Take care; (you) will\nupset my warpaint.\" This other who said \"I like the red one,\" as she\nwakes and stirs; she hears someone say; \"Take care, you will upset my\neye medicine.\" This is the smaller star, the one she wanted; he is a\nvery weak looking old man; little and twinkling are his eyes. Thus as\nthey desire, so they come upon it (get it).\n\n                  *       *       *       *       *\n\n                                Page 62\n\nKenok-lo wisaweyik kesena mekweyik, pili kesena nikani, wakeswuk nekiwik\ntekwi-te k'matc w'siwiyinya p'ses'mo\u201bkik eliphots naka k'matc\nk'ti-weswesowuk w'skitk'mi\u201bkw. Naka nit litpetcyewiu akwamu'k-li\nwiwisak'mok w'kisi-weswesinya. P'ses'mowi nisumatidcihi katamayiwi\nn'kekiu k'tonkeyik, w'tiyoko: \"wa nit sektiyapskek, k'tci penapskw, mosa\nsesmiu toknetokek;\" tekiu ewedcitu tciksutm'k. Wut-lo ewasiswit,\netutci-te matcekautilit p'ses'mowi nisumatidcihi, nit kwiltasin\nsektiyapskek w'panetun; wisk k'ti-nimi\u201bton elmalkak lamiu; nit\neli-toknetakw asekinakw't eli-nimi\u201btakw; alik-pemaloktek nit emekiu\nw'skitk'mi\u201bkw wetciyowi\u201btit wiki\u201btit; akwam-tok nim\u201bitotit\nwetciyowi\u201btits ewasiswi\u201btit, kuspemuk, k'tci\u201bkok naka sip'wul. K'tci\nepitwit el-apit, elwe-te sekw'-skesowul w'mushon'wal el-ithasi\u201btit.\n\n                  *       *       *       *       *\n\nYokt p'ses'm'k etutci mutc-ithasuski\u201btit w'skitapyik, nit el-ithamot;\nw'nimi\u201btonya elkwiu m'teaulinw\u00e2k'n'k w'niswititwa kisi\u201bto-w-aptem'nya\nelmalkak alokek; w'ktcitci\u201btonya ikwewatmo\u201btit; yohot w'lithatmow\u00e2k'n\nmilan weswekautinya w'skitk'mikwuk. W't-iyokonya nisumatidcihi; \"teketc\npemlak'wik k'wipetinya naka tan etutci tokiyaye\u201bkw, mosa w'sami\nwiwisake\u201bkw k'tapskapinya; mosa na panakwesike\u201bkw teki-yaka m'tintakwi\nKetckikila\u201bsis; tcika-te mosak nemdcesike\u201bkw, kenok-lo medc-te\nk'sankewusinya tekiu not'we\u201bkw mekweyit miku m'tintakw; aptc tcika-te\nnit mosak panakwesike\u201bkw; medc-te k'piskikweyinya teki not'we\u201bkw\nasakwakw t'l-intakw. Nit naka todciu k'nektem'nya k'wotiwa naka wiuniu\nk't-alapinya.\"\n\nEwasiswit sespethaso; etas-metetakw'sit Ketckikila\u201bsis etas-te\namiktekwho; akwontc k'tci-epitwit w'kelhumwan: \"skowas nitsekes teki\nnot'wukw Apal'kamutc.\" En w'sankwusinen tekiu atututetc\nmadce-w'spasloket madce-kwihit (wespastakw'sit naka wespasloket); katama\naskowasiu. Nit wedci amiktekw'hit; nit-te na k'tci-epitwit,\net'li-muskasi\u201btit ketul-te w'skitk'mikw, kenok-lo\nw't'li-m'saknasinasp'nik tesakwiu kinatkwekusit pitceyit k'siw'sk. Nit\nel-tesmo\u201btit katama kisi-penekwesiwiyik, skat widcokemamok.\n\n                  *       *       *       *       *\n\nNit-lo petciyeyat elkwiu etas-lintow\u00e2k'n sipsis'k w't'lintowatm'nya naka\nmikwiyik-li m'saknawusiyik; hahadciu wedc'wau; w'skitkumikok wedcwauyak,\npetci k'ti-pesetek kis'k wedcwauyak, kenok-lo katama sipkiklem'nya.\nEli-maskelmat.\n\n                  *       *       *       *       *\n\n                                Page 63\n\nBut yellow or red, young or old, after a few days they are very weary of\nstar land to which they had been taken (one had taken them), and they\nwish very much to return to earth. And something happened so as make\nthem hurry all the more to be able to return (to earth). The star\nhusbands, being absent all day hunting, say to them: \"This flat rock,\nthe big stone, you must not lift it up;\" as before, they obey. (But) the\nyounger one, so soon as the star husbands have gone away, seeks the flat\nrock to open it; she very much wishes to see the hole inside; then, as\nshe raises it, what she sees is wonderful; the sky is there above the\nearth where they had been (had lived); furthermore, they see where they\nused to be when they were young, the lakes, woods and rivers. When the\nolder woman sees this,--they almost break their hearts when they look at\nit.\n\n(Now) these stars are very evil minded men, as thus one may think; they\nsee by means of wizardry that their wives had already looked through the\nhole in the sky; they know it when they (the wives) deny it; they give\nthem permission to return to earth. They say to their wives: \"Now\nto-night you shall lie together and when you wake, do not hasten too\nmuch to open your eyes; do not uncover (your faces) until the Chickadee\nsings and even then do not get up, but still remain quiet until you hear\nthe Red Squirrel singing; even then again do not uncover your faces;\nstill keep your eyes closed until you hear Chipmunk (Striped Squirrel)\nsing. Then indeed you may leave your bed and look around.\"\n\nThe younger one was impatient; as soon as the Chickadee sounds, she\nwanted to jump down; however, the elder one holds her: \"Wait, my sister,\ntill we hear the Chipmunk (Striped Squirrel).\" Then she lies still until\nthe squirrel begins his morning work, begins to chatter (chatters early\nand works early); she will not wait. So she leaps down, (and) then also\nthe elder one; they find themselves indeed on earth, but they came down\non top of a broad tall hemlock tree. They are situated so that they\ncannot get down, unless some one assists them.\n\nThis now happens, that by each song which the birds sing and the\nsquirrels, they descend (a little); they approach nearer; to the earth\nthey approach, as the sun shines (will shine) they approach, but they do\nnot wait long enough. So they are deserted.\n\n                  *       *       *       *       *\n\n                                Page 64\n\nKeskw nit epi\u201btit; en pemitcekwut; w'skitapyik pilwitcp'soltidcik\npemipilkowa; yohot m'siu sastemwi-kakalom'nya: \"widco\u201bkemine.\" Eleyo\nnihit p'ses'mowi nisumatidcihi w'kisi\u201btakw onias k'wot tesakwiu\nk'siw'skek. Tcatcakwessi m'siu weyusis'k k'tci\u201bkokeyak pemipilkowa naka\n(nuhka?) wskitapyik wikwak tahasik (kesena: tewak-tahasik)\nwetkwapasidcik, wen-pal-tetc tem'k sakhiyat, kenok-lo Tiyum tem'k!\n\n\"N'hesis'n apkweline (kesena penekweline).\" W't'li-kinapman spem'k:\n\"kisnil nkiskatmop'n tekw\u0101k.\" Ni-te w't-elm-iyan. Aptc k'tuk\nsakhi-yatyakw, mutc'wat m\u016bin; nit-te-na aptc k't'wapema\u201btit\nankowekhoswuk; te\u201bpo kisi sankewi penekwelot, hoses'wak. M\u016bin te\u201bpo\nelimkimit, it'm: \"nil nkiskatmop'n sikw'n; peskw niswiyekw, ni-ta na\nkiyaskwi tan te\u201bpo w'skitap.\" Ni-te na w't-elm-iyan.\n\n                  *       *       *       *       *\n\nNaka nit aptc-pal wen wakhiyat, petci-te Apistanutc nek'm-te nit'l\nnek'la\u201btitp'nil; wulithaswi-kakalomanya; w'n'tutmowania weswepho-konya\nwikek. Nek'm na w't'li-nepaptowa, tahalop pilwiya; w't'li-asiteman: \"nil\nna nkiskatmop'n kekisik'n.\" (kesena: sikw'n). Nek'm wedciyawe\u201btit\nelkaha\u201btit. Nek'm-te-na madcehe; w'neklan lampe-kwinoskwesis'k\nnekw'tokeyiu.\n\nNaka metc'slawei Loks sakhiyat, nitel (kesena: nit'l) eli-wiyatidcil\nw'skidcinwi wahant akwami ket'k'motu katik k't'kik k'tci\u201bkok\nt'li-weyusis'k; akwami nekatmatu katik m'si-te kesi\u201btit. Tayowe,\netutci wikotmowa\u201btit widjoketw\u00e2k'n, t'liw'tipithasin tan'tc\nw't'li-kisi-w'sikyan naka wanian, kenok-lo nihit weskoweyawidcihi\nkatama akwami n's'weyiwi tahalote nek'm naka-te-na milskwihiwuk,\nip'dc'l wetci-matceyik w'skitk'mikw; w'tlianya spemkami\u201bkok;\nw't-eswelanya niso-matidcihi; yokt lampekwinoskwiyik k'sihikaw\u00ed\np'mi-k'tcitcitwuk.\n\nK'tci epitwit lithasiu holamohosin ansak-pa-te wulikmawik tan nek'm\neliwulithat'k. Wulit-de w't-apkweton w't-esukepyap naka w'kul-pelm'n\nepusisi\u201bkok wetckw'latketun, wedci Loks wiski sipkiu kis-apkwutakw. Loks\nw'kisi-penekwelan ewasiswilidcil eli-wuleyotasik w'skitkumikw; aptc\nw'nadciphan k't'kil, nit'lna penekwiwidcokemal; wulasweltumwul Loksowul,\nkenok-lo aptc w'nototmowan w'natatwu-takon epusi\u201bkok w't-esukepyap et'li\nnektuk ewepiu epusik. W't-iyan: \"mosak sesmiu pusketokwutc kesena\nwekitokwut tama elkwiu; te\u201bpo kulapkweni\u201bton etasiu k'tciplet\u00eek'n.\"\n\n                  *       *       *       *       *\n\n                                Page 65\n\nA little while they sit there; then dawn comes; men of the different\nfamilies (clans) pass them; to all these they urgently call: \"help us.\"\nIt happened that these star husbands had made a moss bed on top of the\nhemlock. Now who of all the animals in the forest should pass by (step\nalong) or of men who dwell in the clearings, who should be first passing\nbut Tiyum (Moose), the first!\n\n\"O my elder brother, release us (or: let us down).\" He looks up: \"I have\nalready been married this autumn.\" This he says to them. Again another\npasses them, the fierce bear: then once more what they had implored they\nrepeat; if only he can quietly get them down, they will marry him. Bear\nonly growlingly replies: \"I was married this spring; one wife, that is\nenough for him who is a man.\" This then he says to them.\n\nThen again someone passes, even Marten whom they had deserted; joyfully\nthey call to him; they beg him that they may return home with him. He\nlies to them, as if they were strangers; he replies to them: \"Really, I\nwas married last spring.\" Afterwards he goes his way. So he departs; he\nleaves the water-sprites alone.\n\n                  *       *       *       *       *\n\nAnd finally, Lox passes along, whom they call the Indian Devil, more\ncunning than any other beasts in the woods; he is more terrible than\nall, as many as there are. Then, when they beg him for help, he\nconsiders how he may torment them and tease them, but these with whom he\nis dealing are not more (=less!) resourceful than himself, because they\ndepart(ed) from the earth, they go (went) to the heavens; they chang(ed)\ntheir husbands; these watersprites even more thoroughly understand (what\nthey are about than Lox).\n\nThe elder woman is thinking out plans, how she may well do what she\nwished. So then, she loosens her hair-string and entangles it in the\ntwigs tying it in knots, so that Lox will take a very long time to\nloosen it. Lox brought down the eldest one very politely to the ground;\nthen again he fetches the other one; this one he helps down; she thanks\nLox, but she begs him to fetch from the trees her hair-string which she\nleaves (left) up in the tree. She says: \"be sure not to break it or\ninjure it in any way; you have only to loosen thoroughly (well) every\nknot.\"\n\n                  *       *       *       *       *\n\n                                Page 66\n\nKweniyotasik lampekwinoskwiyik w'kisi\u201btonya meskw nimitasinuk etudci\nwulatek wikwam meskw-li nimitasiu. Lampekwinoskwiyik wuli-witapetoktinya\nsipsis; mawetwelutwuk; w'tiyanya: \"nadciphok kawisuk, min'yik, pas'k,\n(h)amwes'k m'siu kikikiki\u201btit; k'pedciphanya wikwam'k kisitwa\u201btit\nLoksowul naka (h)amwes'k, anikw'suk naka k't'kik wenuskewidcik\nwahantusis'k,\" naka peketamidcik naka w't-ulneme-wulanya kineyidcik\nmalsapskuk pemsukhasik. W'kisnekhanya lusoyil (h)amwes: enikwusikwam\nw'tukteput.\n\nNeke\u201bki w't'li-wikwelokon Loks apkwetakw (e)sukyepap. Penekwa-twet,\nkis-piskaptaso; nimi\u201btakw wikwam wulithaso; lithaso: \"naletc\nnoli-atlasimin.\" Nit eli-k'sahat pakakwusinen minosi sapakwit-en wut'n\n(kesena; wittun) naka malsapsko mesko-wisit-kesidcit; sipkitakw'so.\nW'not'wal wenil mety\u0113westolidcil; w'tulsutwal ewasiswit lampekwinoskw.\nSastemwi-takw'so; it'm: \"n'meskole-li, nit'sekes yut elkwiu;\" nit eliat\nnaka (waga?) w'tekw'temelkin enikwusikwam. Nit akwami m'tc\u00eek'n katik\nminosyik. Aptc k'tuk wen mety\u0113westakw metc-seselmit: \"n'kwitckale;\nli-nit'sekes; nek'm piyemi wasiswiu katik nil.\" Nitc seslakiu\nw't-ulenskiyan elmipiskatek en naka w'temkitekm'n amwesi-kwam. Nit\npiyemi ak'm'tek naka wewithatm'n malikeyowan naka todciu wiskilwahan.\nNitc piyemi kisi-wiskemtakw elkanat. Meskw wen w'todcilwahawun\nw'skitapyik kesena weyusis'k.\n\n                  *       *       *       *       *\n\nW'noswaphan lampekwinoskwi eli-madcephauwelit nipaiyu.\nW't'li-sapkahotinya eli-m'tcimkakwi\u201bkok. Nit-li sapye k'ti-tc'kowap'k\nmetape-kaw'tinya kesketkwe sip. Katama w'kisi-kweskakaudiw'nya. Kwapeu\nseket k'tci kaskw (kesena: tumkwolikunatc). Nodci-kwesukhotasit kaskw.\nMetcimiu hosatm'n welohot naka kinlohot; palayiu na etudci-w'lakw'sit.\nPilskwesis'k w't'lintowam'nya: \"wewulakwi-skipat kaskw; wewulakwi-skipat\nkaskw.\" Nit kamatc holsutm'n nikani nodci-kwesukhotasit. W't-iyanya:\n\"musumi wiwisankw's.\" Ni-ta nekseyiu w'kisadcin; w'kweskayakwutowan\npitakwak wit'n ekamiu sipok, wedci pilskwesis'k kisi-kweskayatwe\u201btit.\nNit-te nikt'k lampekwinoskwesis'k matcetestikanya elmakwasek.\n\nNahatc kisi-kasoka\u201btit, kaskw na kiskwekapwit Loks na metapahat;\nwulithaswinakw'so. W'tiy'n kaskwul: \"nil na kwuskaphin.\"--\"Kwuskaphol\nte\u201bpo na kil wulinwiyin etutci wuliki kat yot'l n'katul pekakw'towiyil.\"\n\"Ah-ha,\" Loks w't'li-asitemal, \"naka wudcite.\" Eldcitek palapyikakon\n\n                  *       *       *       *       *\n\n                                Page 67\n\nMeanwhile the water-sprites make a wigwam so beautiful that the like of\nit never was seen. The water-sprites are good friends with the birds;\nthey collect them together; they say: \"Fetch thorns, briars, burs,\nhornets of all sorts; do you bring them into the wigwam which they make\nfor Lox, and hornets, ants and other winged stinging and biting things,\"\nand they spread out sharp flint rocks on the floor. They make for the\nbed of the bridegroom hornets (and), an ant-hill for his seat.\n\nNow it takes Lox all day to untie the hair-string. When he comes down,\nit is already dark; when he sees the wigwam he is glad; he thinks: \"Now\nI shall rest myself well.\" So when he enters he plunges into the briars\nwhich pierce his nose and the flint-stones which cut his feet; he roars\nlong. He hears someone speaking; he thinks that it is the younger\nwater-sprite. She shouts to him and says: \"To my elder sister, go to my\nsister over there.\" When he goes, he steps on the ant-hill. That is\nworse than the briars. Again another one speaks laughing: \"To my younger\nsister, go to my sister; she is younger than I.\" Then at once he runs\nfuriously in the dark and so he stumbles over the hornets nest. This is\nthe extreme and he knows that he is being mocked and then he gets angry.\nThen he became fierce (and) he goes off. Neither men nor beasts can ever\nget so angry.\n\nHe tracks the water-sprites as they run away in the night. They break\nthrough thick woods. Then it happens, when it is about to dawn, that\nthey arrive at a broad river. They cannot cross over. On the bank there\npasses a great crane. He is the ferryman, is the crane. He is always\nanxious for good and kind words; he is proud of being well shaped. The\ngirls sing: \"Beautiful long neck (has) Crane: beautiful long neck has\nCrane.\" Then the old ferryman was much pleased. They say to him:\n\"Grandfather, make haste.\" Then quickly he makes ready; he stretches out\nhis long nose across the river so that the girls can cross over. Then\nthese water-sprites scamper into the bush.\n\nAs soon as they are hidden (and) Crane stands in his place (again), Lox\nthen arrives; he is in good humour. He says to Crane: \"Pray set me\nacross.\"--\"I will set you across, only if you will speak well; are not\nthese my legs set fine and straight?\"--\"Yes,\" Lox\n\n                  *       *       *       *       *\n\n                                Page 68\n\nnidcalkon kaskw. \"Kat na ntwowiphon'muk sopeyiwiyik naka wulat-kusinya?\"\n\"Ah-ha, wulatkuswuk naka sopeyowuk; kamatc-lo nsokwi-nakw't\nekwaukwiya\u201btit naka mutceksinya.\" Naka \"nt-epskuk pekakw'so?\" \"Ah-ha,\naseki pekakw'so (ah-ha, asuki pekakwiskip) todci pekakwiskin tahalo\nyut.\" Loks w'pakikatm'n epusis pimskwakwak. Naka w't'lintowaman:\n\"mutcakwi-skipat kaskw; mutcakwik'nat kaskw. Kaskw mutcakwi-k'ne; kaskw\nna mutcakwi-skipe,\" naka kaskw w'tokakwakwiskipan; kam't, k'wiwiseyin,\nmusumi!\"\n\n                  *       *       *       *       *\n\nKaskw-lo kata ke\u201bkw it'mo, kenok-lo wikwelal Loksowul. Malem p'tatwelit\nepasio et'li-piyemi n'sanakwak naka et'li-temek, nit et'li-pewatkit;\nw'kwulpak'n wit'n. Nit seslakiu Loks kiw'takw'so tahalo piyakw'tih\u00eek'nis\net'li-k'sitewuk. Metc-lo makiyewus eyo nek'm elens-kiyat pa\u201bkakwessin\npenapskwi\u201bkok naka na takatessin et'li-ni-ukamikek; siktesina.\n\nLox tan todci k'tci m'teaulin, kenok-lo w'tels'nw\u00e2k'n ankwotc\nw'nek'lakon. Nit-li sopiyekwak esuk-nekiwik: niswuk w'skinosis'k\nyali-pipmasi\u201btit; w'muskowanya Loxowul elusinlidcil penapskwi\u201bkok;\nmetcinesp'na et'li-wuli-pektatek. Nikt w's'kinosis'k Mohak wakut'muk.\nM'si-yakw-te pokess wutci-notyatwul-to w'tunik.\n\nNit-lo samela\u201btit w'minweyusiyan; w'tastokekap witakowal, tahalo\npalapyit naka siki m'tapekwin, kenok-lo emkwetc pemau\u201bso metc-lo\nkwilwa\u201btun w't'li-kisi-milip'nulkonya. Wuliko w't-atapiwa; nit mekselat\nw'tumakan. W'kisi\u201bton w'm'tyayewuletelin wa\u201bsis pi\u201bdceto nit kwisaweyik\nk'tak'mikw. W't-iyan-li: \"kwaskw'hikw; k\u201bnadci-witayanya\net'li-milayew'ltimuk.\" Nit miutesino\u201btit, w'kisi\u201bton eltakwak; hahadciu\nelmi-na-utakw; yut na etotakwak metetcwuk sip.\n\n                  *       *       *       *       *\n\nElmi-kauti\u201btit; katama w'kesosaunial; nit hahadciu elmi-kwaskauto-wuk.\nHodci-k'tcitci\u201bton yohot w'skinosis w'tciyawiwuk Kaluk (kesena Culloek;\nkesena Cullosisek). Nikt Kullowuk k'tci sipsuk; mutcmat'wuk. Nit-lo\nLoks, nimi\u201bt'wat kesek wiyus wikwak, nek'm-na w'k'ti-sidcitwa. Loks\nkisi-mili-pemau\u201bsit, elwe w'neka-k'tcitci\u201bton m'siu wenil elmatolit.\n\nNit w'nasesowatm'n Kullowul elmatolit; w'nimian wasis'l; matcinton\nKullowintaw\u00e2kn; \"agoge-abeol, wetkusan-abeol.\" Epit w'tiyal Loksowul\nkat-up kisi-patcoliu; nit not'wat Loks wis'kilwehe; w'pakikatm'n\n\n                  *       *       *       *       *\n\n                                Page 69\n\nreplies, \"And well colored.\" Uncle Crane is proud of the color. \"Are not\nmy feathers smooth and fine?\"--\"Yes, they are fine and smooth; it is a\ngreat pity that they are mouldy and in bad condition;\" and, \"my neck is\nstraight?\"--\"Yes wonderfully straight (yes a wonderful straight neck),\nas straight as this.\" Lox picks up a little stick which is crooked. And\nhe sings: \"Ugly long neck has Crane; ugly long legs has Crane; the Crane\nhas ugly long legs; the Crane has an ugly long neck, and the Crane's\nneck was hideous; only, do you make haste, grandfather.\"\n\nThe Crane does not say anything, but he takes Lox. Then when he comes to\nthe middle where it is most dangerous and deepest, he shakes himself; he\ntwists his bill. Then at once Lox whirls round like a little chip in the\nrapids. Still dashing along for a while, he plunges among rocks and is\nthrown on shore; he dies (is killed).\n\nLox, however, is a great wizard; his power sometimes leaves him. Several\ndays pass; two boys come upon him; they find Lox lying in the rocks; he\nwas dead in the fair sunshine. These boys are of the Mohawk tribe.\nEverywhere maggots are crawling out of his mouth.\n\nBut when they touch him, they rouse him; he stood up from his sleep\n(lit. he sleeping) like a proud and fierce warrior, but as soon as he\nlives again, he seeks to do them a mischief. They have good bows: he\ngets these (and breaks them). He pretends that children are playing far\noff there by the point of land. He says: \"Run, go and join them where\nthey are playing.\" Then as they go farther, he makes a sound; nearer it\nsounds; this then sounds with the roar the stream.\n\nSo they go on; he does not accompany them; they run all the more. He\nlearns from these boys that they are of the family of Culloo. These\nCulloos are great birds; fierce. Then Lox, when he sees a quantity of\nmeat in the wigwam, wants to be a member of the family. Since Lox had\nseen life, he understands the customs of almost everyone.\n\nSo he puts on Culloo style; he sees a child; he begins to sing a Culloo\nsong: \"A sealskin strap; a shoulder strap.\" The woman tells Lox that he\ncannot deceive her; hearing this Lox is very angry;\n\n                  *       *       *       *       *\n\n                                Page 70\n\nw't'm'h\u00eek'n naka w'siktahan. W'nimia skwuswul et'lak'mithak samakwan\nskwutik; w'tumikwetahan. W'pon'm'n skwusuk wunyak'n naka w'kitwan w'huk.\nNit kamatc wiski (wizgi) m'snuloke nek'm w'mus-honuk. Nit kamatc\nholithaskakon.\n\nNit nakyiu w'skinosisuk apatkauti\u201btit, w'kuskalawau wikwuswau. Yot-tep\napma\u201btit skwuswul et'li-muskemwa\u201btit wunyak'n; holi-wewithatm'nya wenit\neloket. Etudci kinapyi\u201btit w'nosowanya; katama nsakosiwiyik kata\nw'tcileyowauwiwal; w'kisilowi (nasiltcaknuk). Yohot apadcip'ha-tidcihi\npedcihalina w'skinosisuk w'nidcalkowal ka\u201bkakus'l. Nek'm na widciphekwe,\nte\u201bpo kisi-elo\u201bke w'ketakewan w't-asoswun. Nit-te na katama\nw't-ekwesk'tuwun; w'sasakatpahan; w'tiyal: \"w'liwun; pi\u201btce-al nil\nalsowiu (n')niniyak'n;\" tcipkitakw'sin: \"ninyak'n; pemi-k'siphete.\"\n\nAptc k'tuk w't-elnapemul pedcihan kitpu (kesena k'tcip'lak'n); na\nnosokoso. W'kisi-wikwetowan Loksowul w't-epskwuns; metc-te-lo\nw'laswultum. It'm: \"n'palyotidcit n'simis; nek'm'p n'pemiptakon\nnt-eps-kwuns.\" \"W'liwun,\" asityiu. Yaka Kullu w'petciyan; nit yaka\npiyemi sikikit m'sihisit kikitkamodcik p'mau\u201bsoltidcik. Nek'm yaka\nkwintet-mikwat w'pakhikalan; w'madcephan ewepiu wekw'si\u201bkok watetesakw\nalok. Nit yaka et'li-laket; Loks nekekiu w'kwuntekm'n wetckowi\npe-nekwiyat sapi alo\u201bkik, wutci matcyiu-te amskowas sakhiyat kisus teki\nnekiyak naka w'musaknatesinan Loks k'tak'mikok. Meskw penekwa-kemuk\nw'malik-inoton metc-te sp'm'k eyit eli-nimi\u201btakw, yut'l k'los-w\u00e2k'n'l:\n\"kumutkenooek telaptumenek stugatc kesenakasikil; yogwa-h\u00eek'n\nyogwahik'no; telaptumenek kemutkenooik stuga m'kudomoss-koon.\"\n\nPenekwakem'k, wut malikapyit kinithat Loks, kweni-k'ti-n'paktasit\nesoketakw w'pitinakw'm'l tahalop w'neski, w'teklotm'n w'tun'k step\nmaliakepusit keskilkunat Kullo. Nahat m'saknasit w'skitk'mikw kekeskw\nmetetakw'so; m'teaulin'wi-takw'so: \"mosak ke\u201bkw lites'nus n'pakam.\"\nKessi-w'temeyow\u00e2k'nik m'si-te sipsuk piswiye. M'site na nokdcuktesma;\nm'si-te sise-pektesun p'kunom naka wilitpan kesi-milidcetc;\ntceptesitwaw\u00eek'n peskweyo. Nit na eyik p'mausow\u00e2k'n.\n\n                  *       *       *       *       *\n\nWakeswuk nekiwik w'simisul pedciyalin: \"tan wut elitpiye?\"\nMet'y\u0113westowik wa wik'n; \"n'lokun paho;\" w'kwatnas moskesso. Aptc\nmet'y\u0113westowik: \"n'put'nak'm paho.\" Nit metceslewei eli-pekuwus\nkisit-kisi-nastesuk w'numtcesin. Nit-te metc kinapyit naka malikapyit\n\n                  *       *       *       *       *\n\n                                Page 71\n\nhe picks up his tomahawk and slays her. He sees a kettle boiling water\non the fire; he cuts off her head. He puts her head in the pot and hides\nher body. This seems very much like a jest to him in his heart. It\npleases him very much.\n\nThen later when the lads return, they miss their mother. Then they look\nin the pot where they find her head; well they know who does this. Then\nthey, being brave, follow, (but) not being armed, they do not hurt him;\nthey (only) take away (his gloves). To them, when they return, comes the\nlads' uncle, the Crow. He overtakes him; all he can do is to snatch his\ncap (Lox's hat). Then he (Lox) not feeling (at all) ashamed, calls out\nloudly; he says: \"Thanks, my head is now cool.\" He cries: \"My head; it\nwas getting hot.\"\n\nAgain another one of his relatives comes, the eagle; he follows him\n(Lox). He is able to snatch away Lox's coat; then he (Lox) thanks him.\nHe says: \"I was wishing for my young brother; he could carry my coat for\nme.\" \"Thanks,\" he answers. Then Culloo comes; now he is the most fierce,\nas many as there are, of all living things. Then pursuing him, he picks\nhim (Lox) up; he carries him up in his talons to the top of the heavens.\nSo then he throws him down; Lox falls all day coming down the sky, from\nthe beginning (of the day) when the sun rises until sunset, and Lox\ncomes down to the earth. Just before he is let drop, he sings a mocking\nsong while he is up in the air (on high) about what he sees; these\nwords: \"Our country seems as if lost; heigh-ho, heigh-ho; it seems as if\nour country were blue\" (Micmac).\n\nWhen he is let fall, this mischievous bold Lox, pretending to flap his\narms as if they were wings, imitates with his mouth as if he were\nmocking the strong winged Culloo. Just as he comes down to the earth; he\nspeaks a little; he says a magic spell: \"Let not anything happen to my\nbackbone.\" The trouble (taken) by all the birds is nought. He is all\nsmashed; his blood and brains are all scattered in every direction;\n(but) his backbone is whole. That indeed is his life.\n\nAfter several days, his younger brother comes: \"What is happening here?\"\nThat bone then speaks: \"my leg, come here;\" his leg appears. Again it\nspeaks: \"my arm, come here.\" Then when the last thing that was broken\narrived, he arises. This is just the same\n\n                  *       *       *       *       *\n\n                                Page 72\n\nLoks-te; metc w'skitcinwi mutc'hant. \"Meskw,\" it'mok, \"n'metcin.\" Katama\nna ke\u201bkw nepohoko; sak'li-na kisi-kwasela.\n\n                  *       *       *       *       *\n\nNit yokt wesiwestidcik w'madcekautinya. Malem-te pitkau tesakwiu\nesp'tnesil wutc; nit pon'mo\u201btit k'tci penapskw petkwapskek;\nw'tiyotm'nya: \"tceke-enautoltine\" naka kwulpikem'nya eweketidcil k'tci\nepusiyil. Nit madce-tepikwehe tekiu tcentesuk emekyakiu. Nek'ma-lo\nw'todci-kwaskwinya, metcimiu maliyotm'nya (wikutmu-wanya;\nw't-enaukakunya).\n\nKatama sipk-askowasiwiyik; epi\u201btit et'lakw'si\u201btit notm'nya kekw'se\nwetcko-takwak stepal ke\u201bkw keskauwiyuk pemakwi\u201bkok. Kenok nit k'tci\npenapskw; wekayauwiks makiyewus atlasimwiwus tcikowi; seslaki sapiye\npemakwikok; nuktcuktekwa sakli epusi litakwet tahalo petakyik; ansa\nw't'li-tumitekwa epusi tahalo m'skikwul, wetcyak tahalo-te kisautesk;\npiyemi et'li-sika-kwaskek sp'm'k. Kisi m'teaulin elitwiye-wik penapskw.\nEwasiswit puskekapwesin tahalo athosis, kenok-lo k'tci w'skidcinwit\nnaha-te kisi-m'teaulinwi-k'lusit: \"noogoon ooskudes-kuch,\" yut-li\n\"waw\u00eek'n w'li-p'skweyo tahalo-te metcimiu.\" Yut-lo k'tci penapskw\nmetci-elmikw'he elmi-piswukiskw tekiu eli-tikeputek elmi-metakwak\nelmulamsuk.\n\nNit na ewasiswit w't-iyal wawikn'l: \"cagoose weji smooktumun?\" Nit not'k\nkeskimataswi k'losw\u00e2k'n w'skinis tcipkitakw't: \"ntenin paho;\" (naka)\n\"nlukon paho; nkatul paho,\" naka-te m'siu eli-peku wuskat tahalo-te\nmetcimiu tekiu nit matce-wekimetpun aptc kisi-wulesu naka nit\nmetchinetpun aptc p'mau\u201bso. W't-itm'n tahalop wen tokiyat: \"tan nil\nnkisi-elokhan?\"\n\n                  *       *       *       *       *\n\nW'simis'l m'siu w'nkayak-not'makol. Nit kamwiskilwehe. Tan etutci\nw'k\u00e2yit Loks, kat te\u201bpo kekeskw. W't-itm'n w'keyow\u00e2k'n'k; \"nil-pal\nw'skitcinwi-mutc'hant nekem-te kisi-pal-nepaku sips naka penakpswul naka\nkatama ikalawi (kesena ikalsiwi?).\" W'matcekautinya k'tci\u201bkok;\nw'matcyaphuminya elmi-kowaskok pedci-te epusi\u201bkok; nit elaphumu\u201btits\nmeskumu\u201btit wiunututwatm'nya; k'tci penapskwul pek-makwetoltidcil teki\nnokamkitemu\u201btit teki-te tewipekw't (kesena:-p'kw't). Yut Loks\neli-ap'nkutasit (kesena: ikalsit).\n\nKenok-lo asekso; nut eli-penlit penapskwul w'k'sikwelpeton tewipkw't\nmekseweyidcik, amodcalkwesis'k (kesena: petkwapskwusisidcik)\npeke-lowidcik\n\n                  *       *       *       *       *\n\n                                Page 73\n\nbrave and mischievous Lox; always the Indian devil. \"Not yet,\" he says,\n\"do I die.\" Not anything can kill him; it is hard to get rid of him.\n\nThen these brothers go along further. Then they come to the top of a\nhigh mountain; here is placed a great rock, a round rock; they say to\nit: \"Let us run a race,\" and they roll it using great trees (as levers).\nSo it rolls along until it stops at the bottom. They run along with it,\nalways mocking (they beg it; they race with it).\n\nThey did not have long to wait; while sitting and cooking they hear\nsomething coming like something chasing through the woods. Now that is\nthe big rock; in anger it had rested a little while; then rushing at\nonce through the forest, smashing the mighty trees it acts like the\nthunder; it cuts down the trees like grass, coming like lightning; more\nand more strongly it runs up. After the wizards this rock comes along.\nThe younger dodges aside like a snake, but the elder Indian could just\nsay his charm: \"noogoon uskudeskooch,\" that is \"My backbone shall remain\nentire as always.\" This great rock rolls on through the air until its\nsound dies out on the wind.\n\n                  *       *       *       *       *\n\nThen the younger brother says to the backbone: \"Why lie you there?\" When\nit hears these charmed words, the bone calls out: \"My body, come here,\"\n(and) \"My leg, come here,\" and to all the broken members as always,\nuntil he who began to decompose is again completely restored (Mitchell:\nrecomposed) and he who was dead lives again. He says like one waking:\n\"what have I been doing?\"\n\nThe younger brother causes him to hear (tells him) everything. Then he\nis very angry. (When Lox is angry), it is not only a little. He says in\nhis wrath: \"Shall I, the Indian devil himself, be able to be slain by\nbirds and stones and not be revenged?\" They go on in the woods; they\ntrace it (the rock) by logs and also by trees; when they find it they\nburn round about it; with great rocks they hammer it until they smash it\nin pieces, until it is dust. Thus Lox is avenged.\n\nBut now a wonder (occurs); he who is the spirit of the rocks turns the\ndust into black flies, into the stinging things and other\n\n                  *       *       *       *       *\n\n                                Page 74\n\nnaka k't'kik mutcitcidcik wiskilwahadcik w'skitapi naka weyusis. Nit\neli-muskwithamsit metcimi sapitaso teki met'nokak. W't-iyinya\neli-muskwithama\u201btit (kesena: muskwithatma\u201btit) penapskw; nimiyat\nmekseweyilidcihi amodcalwes, yokt niswuk saposanya elma-kwi\u201bkok tekiu\npetcusi\u201btit otenesis'k wuli p'mausowin'wuk; w'k'tcitcyaka elmatolit\nw'skitapi. Loks w'kisithatm'n ke\u201bkw w't'li-mili-wap'li-mali-keyowan.\nTan-te m'si eli-pemau\u201bsit katama ke\u201bkw w'todci-wikwa-dcolkowun\nmalikloket; akwam'k eloket akwamitc w'lithaso. Yut teketc wunyak'n'k\npetciye.\n\nWut-li kwulpelisit welikit pilskwesis naka olasewanwetciwanya; nekseyi\nk'tci-kwuswuk eli-petkauti\u201btit naka w'skauwimanya etudci wulikit nakskw.\nSak'masis otenek wuli-te pawatm'n'l. Katama-te-na sipki w'temeyasiu\nwep'than (kesena: m'senan). Wu-snal kata w'natmeyasiu. Loks w'ktci\u201bton\net-uknut-kwasontok meskw-te matcya-t'kenamuk; lithaso kamatc kistapauye\nnek'm na w'pitin pon'm'n. Asekithasw\u00e2k'n otenesis'k; nekw't welakwik\neltakwak sakmaskw nekseyiu wikwuswiu.\n\n                  *       *       *       *       *\n\nTepnaskoyak Loks w'tiyan w'niswitidcil eleyik nek'm pemausowinum tcewitc\nnekw'tokana k'ti-n'makw'sit wa\u201bsis. Tepnaskoyak not'wan lami wikwam'k\nmetetemit wasisis; epidcik askowasoltidcik w'kisi-kwaskoltinya;\nw't-asitekakonya; wikwuswilidcil mil'konya wasisul wul-kwaknaso;\nw't'liptowanya sakmasisul. Wedci-asekithasit eli-apkwetakw lapikaknesis\npeskwun matik'n; aptc k'tuk saklepit-te; metc aptc k'tuk; aptc ket\nsaklikwaso; eli-apkwetakw muskowal lam-te niswul kispaswul musisul.\n\nEtudcilwahat sak'masis pakakwisinan skwutik. Nit-te na wikwipton\nw't'm'h\u00eek'n; w'nadci-siktahan wikwam'k w'niswitidcil, kenok-lo Loks\nteke aptc w'skitape-wiu; w'petcithatm'n nit katama w'powatmowun\nwenil w't'meyowan nisi-w'siwesul w'matcephowanya k'tci\u201bkok,\nelmi-wiwisanakw'si\u201btit m'tapekautinya sipok.\n\nLoks elithasit wulsup kisip-li-elkunok nosokwidcik, etudci-litutit\nk'pih\u00eek'n epusi naka k'tak'mikw; waka-te esitcwun nsamakwan papkiu. Nit\net'li-kalsit lam'kumikwikan'k; Loks w'teklot metekwuk \"bu-u-u;\" nit\nelusino\u201btit katama w'skitap w'tcitci\u201btowun. Loks nek'm-te puthoso.\nSamakwan nul'muk makwespahak (kesena: makwespewusewik) mal'm-te tahalo\nkuspem. Nit k'pih\u00eek'n paskesik; nsamakwan w'tumkiteka\u201bkon naka\nw'pisdcepan. Katama wen w'sikeltumo. Ni-te-na Loks w'metapeksin;\n\n                  *       *       *       *       *\n\n                                Page 75\n\nevil creatures which irritate men and beasts. Thus his hatred always\nremains until the end (of time). When they have vented their ill will on\nthe rock, when they see the blackflies, these two pass through the\nforest, until they come to a village of good people; he knows what\nmanner of men they are. So Lox thinks what evil trick he will play. For\nin all his life nothing pleases him like mischief; the more he does, the\nmore he will be pleased. So this comes into his head.\n\n                  *       *       *       *       *\n\nHe turns himself into a beautiful girl and they are pleased with him; as\nsoon as the older sons arrive, they welcome so fair a virgin. The young\nchief in the village wants her very much. It does not indeed take long\nbefore she comes to him (before he gets her). He does not delay at all.\nLox knows this skein before it is spun; he thinks that it is high time\nfor him to show his hand (lit. put his hand to it). Wonder is in the\nvillage, when it is reported one evening that the chief's wife will soon\nbe a mother.\n\nWhen it is time, Lox says to \"her\" husband that, according to the custom\nof his people, he must be alone until the child is born. When it is time\nthey hear in the wigwam a small child crying; the women who wait run in;\nthey receive it; they are given the child by the mother, well wrapped\nup; they fetch it to the young chief. He is much astonished when he\nloosens the package one roll; again another tied up hard; still again\nanother; again another sewed up strong; when he opens it, he finds\ninside two dried up young moose.\n\nThe young chief is so angry that he dashes it in the fire. Then he\nseizes his tomahawk; he rushes to the wigwam to his wife, but Lox is a\nman once more; he thinks that he does not wish anyone to disturb him,\nso, with his brother, he goes into the woods, they rushing down to a\nriver.\n\nLox thinks it would be well, if he can elude the pursuers, so he makes a\ndam of trees and earth; the water scarcely trickles(?) down. Then he\nhides in a cave; Lox imitates the noise (of the water) \"boo-oo-oo;\" but\nwhere he lies no man knows. Lox himself is snared. The water above (him)\nis gathered like a lake. Then the dam bursts; the water overwhelms him\nand he drowns. No one mourns him. Then Lox is finished; not again is\nanything related about him, but\n\n                  *       *       *       *       *\n\n                                Page 76\n\nkatama aptc athokalau, kenok-lo metapekso kesena skat katama\npekithamkweto; tcip'tu-te aptc muskowa pemau\u201bsin. K'tciyawiwul\nathok\u00e2k'n'l wulikil nit pedcili k'tcitci\u201bkwut Loks kat-etc metcineu.\n\n\n\n\n                             XIII. Espuns.\n\n\nNekw't wulkiskak wespaswiu Loks w'matcyusan espunso-weluso,\neli-aliyew'skit-k'mi\u201bkw kesi-kakesi-mile-luso; nit elusidcil; na\np'mekm'n(?) elmiyat. S'lakiu nikani wedckoyat k'tci muwin; kamatc\nw'lithaso nimiat espunsul. Ni-te w'kisi\u201bton w't'lithasw\u00e2k'n w'nepahan\nte\u201bpo-li kisi\u201btakw. Amskowasewei (humskowahsehway) w'sikyal\neli-mil-matolit; nisewei w'k'topul w'spasipin.\n\n                  *       *       *       *       *\n\nEspuns madcephowan; w'pistesinen pikwekit epus. Muwin\nw'madce-ketcupskahan; espuns w'ktci\u201bton elitc-epus-kipyat, nit-etc na\nnek'm w'matcahan. Espuns puskwinton tahalo-tep skat wetmikhamakw\nmuwinyul: \"m'si-te kisalkiyin naka kesi-k'sumseyin wut epus katetc\nn'musnako; seta-pisesiyin wedcyak k'musnin naka-tc n'metcinan. Nit kata\nk't'li-kisi\u201bton tan-kwuni aps-alkak.\" Muin not'wat, w'lamset'wal,\nkenok-lo w'nimi\u201bton nit w'nemasi-kisi-nek'm-alkiton. Wetckowi-pisesilit,\nespuns w'pakikalan; w'tet'li-saklanan teki metcinelit.\n\n                  *       *       *       *       *\n\nNit espuns w'nutyapekin; w't'li\u201bton m'ltceses muinyiuyeya. Aptc-te metc\nw'madceyusan; keskw-te elusetp'n; s'lakiu etek wikwam wakhi-pektetek,\nw'k'sahan; nekw't'kamtowuk pokumkesisuk; holima; w'tiyan: \"wasistuk\nnaskwihikw; k't-apenkolniyaktc yokt muwinewiyeyak n'multcesuk.\" Nit\npokumkesisuk w'naskwahanya; w'pusetkamowanya naka w'potemowanya\nw'sikwun. Nit keskw aptci kowusp'nak powitaha\u201btit. Etudci-k'topulti\u201btit\nw'mahanya espuns w'multces; kisi-pukwulaski-poto\u201btit wiyus,\nw'netaktasinya naka w'mahanya.\n\n                  *       *       *       *       *\n\nEspuns tokiyat w'kinapma naka w'neskatakw'sowaman: w'tiyan: \"tan nil\nmuwinewiyeyak n'multcesuk?\" Siktepayoltiwuk; w't'li-hasite-mal:\n\"nkis-akw'sanuk naka n'mahanen.\" Ni-te espuns w'tekwalitwat; nekesa\nnekw't w'neka-kisketunenan peskowul; te\u201bpo m'tesansul pot-madcil; meskw\nna ntawiu; espuns lithaso kat-etc kis-adcmiu.\n\n                  *       *       *       *       *\n\n                                Page 77\n\nwhether he is ended or not is not certain; perhaps again he will be\nfound alive. Many stories, fine ones, tell that Lox never dies.\n\n\n\n\n                           XIII. The Raccoon.\n\n\nOne fine day in the morning, Lox went in the form of a raccoon, (for)\nhe, going through the world, could go in many forms; here he walks; then\nas usual(?) he goes along. Then right ahead of him comes a big bear; he\nis very glad to see the raccoon. So he (the bear) makes up his mind to\nkill him, if only he can. First, to punish him for the way he behaves,\nsecondly (because) he (the bear) is hungry and (wants to) eat him for\nbreakfast.\n\nThe raccoon goes off; he crawls into a hollow tree. The bear begins to\nroot it up; the raccoon knows that when the tree will tumble, then he\nwill go too. Raccoon starts to sing, as if he cared nothing for the\nbear: \"All the digging and pushing of this tree will not catch me; push\nin backwards, so that you may catch me and I shall die. This you cannot\ndo since the hole is too small.\" When Bear hears this; he is glad, for\nhe sees that he can easily dig it out. When he comes in backwards, the\nraccoon seizes his back; he holds him (there) until he dies.\n\nThen Raccoon comes out; he makes mittens of the bear-skin. Once more he\nstarts off; a little way he went; where a wigwam is with rising smoke he\nenters; a family of little black-cats is there; he greets them; he says:\n\"O my children, comb me out; I will sell you these my bear-skin\nmittens.\" So the black-cats comb him out; they part his hair and they\nbrush his tail. Then in a little while, he falls asleep, while they are\nbrushing him. They are so hungry that they eat the raccoon's mittens;\nhaving scraped off the flesh, they cook them and eat them.\n\nWhen Raccoon wakes up, he looks at them and screams out; he says: \"Where\nare my bear-skin mittens?\" They are frightened; they answer him: \"We\nhave cooked and eaten them.\" Then Raccoon attacks them; he leaves one,\nhe chokes one; only the infant he misses; he (the baby) does not talk\nyet; Raccoon thinks he will not be able to tell.\n\n                  *       *       *       *       *\n\n                                Page 78\n\nNit espuns wikwelan metcinelidcihi pokumkesis naka w'sakiulan\nel-keplasik wiutci-sakhiyat k'tci pokumk naka w'mektunyakw'han.\nWedci-lithasit \"wetckowi w'lit-hasoltidcik nidcanisuk;\" nit\nwiwisatekwan; \"etudci w'lithasusolti\u201btit nimiyi\u201btit.\" Petcia;\nkatama-te-lo wen madce-siu. Nit w'pilwithasin; ke\u201bkw's waplesso. Kamatc\nneksa-kwulpithasa m'sakiyo. S'laki-te w'not'wal wik'wus'l; w'sakitkwihin\nel-malkasuk. Metc w'sami wasiswiu w'kisadcmin, kenok-lo kamatc nsutweyo.\nW'pakikatm'n mekses; w't'li-wikhosin eskwatonat naka wiuniu w'tonik:\n\"haha,\" w'mit\u00e2kw's'l (sic!) it'mul: \"ni-ta nk'tcitcya, tahalo-te\neli-p'mau-sit; espuns nit.\" Ni-te-na w'madcephekwalan. Nanakiu\n(w')tel-mikwut Pokumk wiskilwehenakw'so sluyat pusket-kw'n (kesena:\nepusiyakwem) tahalop w'skidcin.\n\nEspuns w't-elapman: \"ah, katama kak epusiyakwem nkisi-nepakowun.\nPakw'yaskwe yaka nepihit.\" Pokumk na w'k'tcitci\u201bton eliat; w't-elian\nelmi-walskekekw; p'tcipton peskw'n'l ni tukmat espunsul tan-te\netu-takek. Nit pusketesen; sipelipetwesen espuns wunyak'n'k naka\nkul-meso eli-puspek; tepet-lo w't'lithasin pokumk espuns nit wilitpan\nm'si-te w'natetemowanul. En yaka w'matcahan. Nit espuns\nw't'li-sanke-wusit teki Pokumk matcahat. Nek'm na w'matcahan.\n\nK'tci m'teaulin kak nakikau; wakeses w'k't'kik-w'lalat. Nit elmiyat;\npetcosan eyolti\u201btit k'tciyawiwuk epidcik et'liknatidcihi wa\u201bsis.\nW'tiyan: \"k'matc menakadceyo eli-madceknekw wasisuk; nilun\nn'm'kinansnuk.\" Nikt wuli epidcik w'tiyanya: \"tanuplo aptc tan\nnt'li-kisiknanen;\" \"nit-ta k'nestomolnia nilun elelo\u201bket; pawatnuk\nw'nuksakinya, nkitcita-phan'wuk nsamakwan enkwetci t'pok; ipa\npeskw makoyikw; k'nestomolnia elelo\u201bket k'ti-nuksaknut.\"\nW'milan peskwul. W'madcephan sipok; w'totem'n pekw'm naka\nw'piselan wasisul; wespasa\u201bkiwik w'nadciphan wedci-muskeladcil.\nAsekithasoltowuk to epidcik. Eli-aseki-kisetolit, nit m'siu-te kesi\u201btit\nepidcik ponanya w'nidcaniswa sipok aptc welakwiyik. Ni-te na\nespuns wutci-wiwisa-matcahan w'k't'kik-lo-wasiskok. M's\u012b-te\nwapalkikw'dcoltukmetcinetuk.\n\n                  *       *       *       *       *\n\nAptc k'tuk wikwam w'petciyan; etelelhetidcik epidcik w'lik'n ewe\u201bke-tit\nmetekninakwak t'litutit m'tekw'yil. W'tiyan: \"kamatc menakdci-nakw't\neli-litwekw yut'l; nilun n'm'tkinansnuk ntcikwamenenwul skwutewamkok;\ntceke milikw ewekemek; k'ti-kim'lnya;\" w'milan peskw'n;\n\n                  *       *       *       *       *\n\n                                Page 79\n\nThen Raccoon takes the dead black-cats and sets them up in the road-way\nfrom where the big black-cat will pass and they are seen by her. She\nthinks: \"at my coming the children are joyful;\" then she hurries; \"they\nare so glad to see me.\" She comes; no one moves. This she thinks is\nstrange; something is wrong. Very quickly she turns her thought to\nsorrow. Then (the baby) hears its mother; he crawls out of a hole. He is\nstill too young to tell, but he is very clever. He picks up charcoal; he\ndraws (lines) on his cheek and around his mouth: \"ha-ha,\" said the\nfather, \"this one I know, as if he were alive; this is Raccoon.\" Then he\nstarts in pursuit. By and bye, he (the raccoon) sees Black-Cat furiously\nangry, brandishing a club, as if he were an Indian.\n\nRaccoon looks at him: \"Ah, no club can kill me. A bulrush indeed will\nkill me.\" Black-Cat knows where to go; he goes where there is a swamp;\nhe fetches one; then he strikes Raccoon where he can do it. But it\nbursts; it spreads over Raccoon's head and it sticks to him being wet;\nBlack-Cat thinks this is Raccoon's brain all coming out. So then he goes\non. Then Raccoon lies quiet until Black-Cat goes on. He then goes on\n(himself).\n\nGreat magic things he does, but little does he benefit others. Then he\ngoes on; he comes to where many women are suckling their children. He\nsays to them: \"this is very slow, how you bring up children; in our\ncountry (it is otherwise).\" These good women say to him: \"How then\nshould we rear them?\" \"Now you shall understand how we do it; when we\nwant them to grow fast, we dip them in water when it is cold; however,\ndo you lend me one; you shall understand how we do it, when we wish to\nrear quickly.\" One (woman) gives him one. He takes it to the river; he\nlifts the ice and drowns the child; in the morning he fetches it taking\nit out a grown man. The women marvel. As he does it so wonderfully, then\nall the women, as many as there are, put their children into the river\nin the evening. Then Raccoon hurries away from those other children. All\nthose treated badly die.\n\nAgain to another wigwam he comes; a number of women are making bags of\nproperly cured skins. He says to them: \"Very slow it seems for you, how\nyou make these; in our country we cook them in the ashes; give me what\nyou are using; you shall learn;\" they\n\n                  *       *       *       *       *\n\n                                Page 80\n\nw'pon'm'n et'li-k'samketek skwutewamkok; wakes eli-nesemuk\nw'mus-kamkwetiton; wuli-wikhasik naka wulik'n m'tekwap. Aptc\nhasehita-soltowulk; ni-te m'siu w'tcitkwaninya na nek'mau; musketutit\nm'si-te wikwitatekul naka nkikwakw-te; m'si-te wekitonyakul. Naptc\nw'matcahan.\n\nMalem-te petciye k'tci sipok; kata w'k'tcitci\u201btowun tan-etc\nw't'li-kisi-kwuskasin. Yut el-apit sipwakok, w'nimian pemakwesit k'tci\nwiwilmekw tahalo-li-ko wesumwit k'tci aktalakw; nekapo. Espuns w'tiyan:\n\"musumi, kwusukholin ekamak'm;\" \"k't'lal, n'konis; te\u201bpes n'pakamuk.\"\nNi-te na w'madcem'n. Ka\u201bkakosuk naka yokt k'tci kakakwut\nw'madci-w'malikinanya: \"ke\u201bkw nikt it'muk sipsuk-li,\" kwetcikeso;\nit'muk: \"wiwisayi wiwisaphan nit espuns k'p'mausow\u00e2k'n kiket.\" Nit\nwiwilmekw katama w'nimi\u201btowun k'tak'mikw; keskw-te eli-wiskiyat.\nMalem-te pukweskwatesin; epasiu-te pedci-niw'metesin sipwakok. Espuns\nw'kapetat'kwihin. Nitaul tan w't'litpiyan asityiu, kata espuns\nw'kisi-k'tcitci\u201btowun.\n\nNit elmiyat; petcosan m'kisiwiminul (kesena: sakw'tewiminul). W'tiyan:\n\"tanpal k't-elkowinya nil moholekw?\" \"K'mutc'kolp'n espuns p'dc'l nilun\nm's\u012b p'suliminuk.\" \"Ni-ta katama k'pawalo\u201bpa.\" Metc-te elmiyat; musk'm'n\nepusisul kiktcekalkwi-minsuk; \"neke tan-etc k'telko-winya moholekw?\"\n\"Kiktcekolp'n etatc nilun m'siu kiktcekalkwi-minsul;\" \"ah, ni-te miyau\nnil eli-pawat'm-li,\" asitewut'm; w'mitsin. Malem-te memi\u201bpo; w'matcahan.\nS'laki-te petci sikmiyaumulsiu, stepal wes-sikyot (or w'sikyot)\nkekw'siyul almi-potasik. En w'kiktceka-pelusin naka w'kiktceka-pelusin;\nkatama-te witcokemkowun (kesena: w'kikho-kowun). Malem-te w'muskum'n\nkowapskek penapskw nit eswatckwesit teki metwepusit w'ketcik. Metc-te\nteke wewinakw't eli-katama piyeswi\u201bkw espuns-te pemkiskak.\n\n                  *       *       *       *       *\n\nNit-te-te-na w'metapeksin.\n\n                  *       *       *       *       *\n\n                                Page 81\n\ngive him one; he puts it where it is hot in the ashes; in several\nminutes he takes it out; it is a well made and excellent bag. So they\nthink it over; then all cook theirs; when they take them out, all are\nscorched and burnt; all are spoiled. So again he goes away.\n\n                  *       *       *       *       *\n\nThen he comes to a big river; he does not know how to cross it. Here\nwhile looking around on the shore of the river, he sees an old\n_wiwilmekw_ like a horned big alligator; blind. Raccoon says to him:\n\"grandfather, ferry me over the lake;\"--\"Certainly, grandson, only (get)\non my back.\" Then he starts off. The crows and the big ravens begin to\nmock them; \"What do these birds say?\" asks (the worm). They say:\n\"Quickly hurry that raccoon over for your life.\" But the worm does not\nsee the shore; he is nearing it very closely. So he dashes forward; he\nruns himself half into the river bank. The raccoon jumps off. What\nbefalls him (_wiwilmekw_) further, the raccoon cares nothing about\n(knows nothing about).\n\nSo he goes on; he comes to some blackberries. He says to them: \"Would\nyou agree with me, if I ate you?\"--\"We should agree badly with you\nRaccoon, because we are all choke-berries.\"--\"Then I do not want you.\"\nHe still goes on further; he finds bushes of itch-berries: \"now how\nwould you agree with me, if I ate you?\"--\"We should make you itch, for\nwe are all itch-berries;\"--\"Ah, then this is just what I want,\" he\nanswers; he eats them. So he eats his fill (and) goes on. But soon he\nbegins to feel badly, as if he were tormented by things which irritate\nhim. Then he scratches and scratches; it does not help him (save him).\nSo he finds a ragged rock where he rubs up and down until (the hair)\ncomes off his arse. Even until now until this day, it is seen that the\nraccoon is without hair (on his arse).\n\nHere then is the end.\n\n                  *       *       *       *       *\n\n                                Page 82\n\n\n\n\n                               SERIES 4.\n\n\n\n\n                           XIV. Lintow\u00e2k'nl.\n\n\n                                   A.\n\n                    Peski k't-el-apin elmi-nelemwik\n                    Elmi-sikw\u00e2k-lo takw\u00e2k'nwi-lok-lo\n                    Tc\u012bp'tuk k'nimihi-sa kwilakweyun\n                    Kuw\u0113notin U; kuw\u0113notin U.\n\n\n                                   B.\n\nAni kuw\u0113notin U! Peski k't-el-apin elmi-nelemwik elmi-papkiyik; peski\nk't-el-apin. A ni kuwenotin U.\n\nNeket mipisul et'li nimiyotyikw; etutci-w'linakw'p'n sipayi sipok.\nEtutci-w'li-pakwask'tin. Kamatc-te-na-nolithas\u012bp'n! Metcinol-te-na\nk'pithamol. A ni kuw\u0113notin U!\n\nPeski k't-el-apin elmi nelemwik elmi-papkiyik; peski k't-el-apin. A ni\nkuw\u0113notin U!\n\nNeket-lo he-eli-alnisukmekw'p'n sipayi kusp\u0113mik, etutci\nw'linakw'-sititp'n wutcowuk; he-eli-matcip'k lamiskin mipisul. A ni\nkuw\u0113notin U!\n\nA ni kuw\u0113notin U! Nit-lotc aptc eli-alnisuknukw tan etutc apa-tcyaye;\ntan etutc peski p'kesik mipisul yut pemten nit k't'l-askoyin; A ni\nkuw\u0113notin U!\n\nPeski k't-el-apin elmi-nelemwik elmi-papkiyik; peski k't-el-apin. A ni\nkuw\u0113notin U!\n\n\n                                   C.\n\n                    Nilun pes\u0113smuk elintakwik\n                    Nt'lintot\u0113p'n k'p'sakh'nm\u00e2k'nuk.\n                    Nilun sipsisuk skwu\u201btik;\n                    K'p'mitoyap'n pisokikw's;\n                    K'p'sakh'nm\u00e2k'n p's\u0113s'm.\n\n                  *       *       *       *       *\n\n                                Page 83\n\n\n\n\n                               SERIES 4.\n\n\n\n\n                              XIV. Songs.\n\n\n                                   A.\n\n                Lonely thou lookest up-stream\n                In spring and in autumn;\n                Perhaps thou mayest see me seeking thee.\n                It is long, Oh, it is long, Oh.\n\n\n                                   B.\n\nOh, it is long! Lonely thou lookest up stream (and) down stream; lonely\nthou lookest. Oh, it is long.\n\nAs we look upon the leaves, how beautiful it was by the stream! How fair\nthe moon! We were very joyful. Until I die, I shall think of thee. Oh,\nit is long!\n\nLonely thou lookest up-stream (and) down stream. Lonely thou lookest.\nOh, it is long!\n\nOnce as I went in a canoe along the lake, how beautiful were the\nmountains; how the green leaves came out. Oh it is long!\n\nOh it is long! Then once more we shall go in a canoe when I come again\n(to thee); when amid the lonely winter leaves here on the mountain you\nawait me; Oh, it is long.\n\nLonely thou lookest up stream (and) down stream; lonely thou lookest. Oh\nit is long!\n\n\n                                   C.\n\n                      We are the stars which sing\n                      We sing with our light.\n                      We are the birds of fire;\n                      We fly over the heaven;\n                      Our light is a star.\n\n                  *       *       *       *       *\n\n                                Page 84\n\n                K't'lintowanen aut niweskwuk;\n                W't-aut K'tci Niweskw.\n                Kwitcimkononowuk nohowuk k'tonkewin'wuk\n                Nosokwat muwiniyul.\n                Nit meskw tepnaskwiewis\n                Meskw k'tonketitikw.\n                K't'lapinen pemteni\u201bkok.\n                Yut lintow\u00e2k'n pemteni\u201bkok.\n\n\n                                   D.\n\nNil nolpin naka ntet'li-tum'n pekhol\u00e2k'n. Nitut-li-wikw'tahan weyusis'k\nnaka na petciu wutcau\u201bs'n'l w'tciksitmakon npekhol\u00e2k'n.\n\nNolpin naka ntet'li-tum'n pekhol\u00e2k'n. Petciu mutckiskak p'takik\nntasitemakok pekhola; naka na k'tci Aplas'mwesit tceniso; w'tciksitm'n\nnpekhol\u00e2k'n.\n\nNolpin naka npekholin. Nit-te Tcipila\u201bkw w'petciyan naka w'tciksitmakon\nnpekhol\u00e2k'n. Eltakwak k'tci Wutcau\u201bs'n w'tcenekla w'neski naka\nw'tciksitm'n eltakwak npekhol\u00e2k'n.\n\nNolpin naka ntuktem'n npekhol\u00e2k'n. Petciu-te Lampekwin'wuk muskapaswuk\nnaka w'tciksitm'nya npekhol\u00e2k'n naka na Atwusk'nikus tcenakwetehiye naka\nw'tciksitm'n npekhol\u00e2k'n.\n\nNolpin naka ntuktem'n npekhol\u00e2k'n naka k'tci Apotumk'n muskatin-te na\nnek'm w'tciksitm'n npekhol\u00e2k'n.\n\nPesakwut'wuk, petakiyik, wutcau\u201bs'n'l, mutckiskakil, Atwusk'niges,\nAplasemwesit, Lampekwin'wuk, Tcipila\u201bkw, m's\u012bu-te mawe-petapaswuk\nnatci-tciksitm'nya eltakwak npekhol\u00e2k'n.\n\n                  *       *       *       *       *\n\n                                Page 85\n\n                  We sing on the road of the spirits;\n                  The road of the great spirit.\n                  Among us are three hunters\n                  Who follow the bear,\n                  There never was a time\n                  When they were not hunting.\n                  We look upon the mountains\n                  This is a song of the mountains.\n\n\n                                   D.\n\nI sit and I beat the drum. I summon the animals and even the storm winds\nobey my drum.\n\nI sit and I beat the drum. Even the storms and thunders answer me when I\ndrum; and indeed great Aplasemwesit stops, obeying my drum.\n\nI sit and drum. Then Chebelakw comes and obeys my drum. At its sound,\ngreat Wuchowsen stops his wings and obeys the sound of my drum (when it\nsounds).\n\nI sit and I beat my drum. Even the spirits under water come out and they\nobey my drum and the Chopper ceases chopping and obeys my drum.\n\nI sit and beat my drum and great Apodumken comes out and he also obeys\nmy drum.\n\nThe lightnings, thunders, storm winds, storms, Atwusk'n\u012bges,\nAplasemwesit, the water-sprites and Chebelakw, all together, come to\nobey the sound of my drum.\n\n\n\n\n                  PUBLICATIONS ISSUED BY THE AMERICAN\n                         ETHNOLOGICAL SOCIETY.\n\n\nTRANSACTIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY.\n\n  Vols. I-III, 1845-51. (_Out of print._)\n\nBULLETIN OF THE AMERICAN ETHNOLOGICAL SOCIETY.\n\n  1860-63. (_Out of print._)\n\n  DR. C. H. BERENDT, Analytical Alphabet for the Mexican and Central\n    American Languages (printed in facsimile). (_Out of print._)\n\nTRANSACTIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY.\n\n  Vol. III. Reprinted in 1909.\n\nPUBLICATIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY.\n\n         I. WILLIAM JONES, Fox Texts. 1907. 383 pp.\n\n        II. EDWARD SAPIR, Wishram Texts. 1909. 314 pp.\n\n       III. JOHN R. SWANTON, Haida Songs; FRANZ BOAS,\n              Tsimshian Texts. 1912. 284 pp.\n\n        IV. ROLAND B. DIXON, Maidu Texts. 1912. 241 pp.\n\n         V. WALDEMAR BOGORAS, Koryak Texts. 1916. 153 pp.\n\n        VI. JOHN W. CHAPMAN, Ten'a Texts and Tales from\n              Anvik, Alaska; with Vocabulary by PLINY EARLE GODDARD.\n              1914. VI + 230 pp.\n\n       VII. Part I. WILLIAM JONES, Ojibwa Texts. Edited by\n              Truman Michelson. 1917. XXI + 501 pp.\n\n   Part II. WILLIAM JONES, Ojibwa Texts. Edited by Truman\n              Michelson. 1919. X + 777 pp.; 2 plates.\n\n      VIII. JOHN R. SWANTON, Haida Texts. _In press._\n\n        IX. WILLIAM JONES and TRUMANN MICHELSON, Kickapoo\n              Texts: collected by William Jones, translated and\n              annotated by Truman Michelson. 1915. 143 pp.\n\n         X. JOHN DYNELEY PRINCE, Passamaquoddy Texts. 1921.\n              85 pp.\n\n\n\n\n                          TRANSCRIBER'S NOTES\n\n\n 1. Silently corrected simple spelling, grammar, and typographical\n    errors.\n 2. Retained anachronistic and non-standard spellings as printed.\n 3. Algonquin pages were on the left (even numbers) and English pages on\n    the right (odd numbers) in the original. Here they are presented\n    sequentially with thought breaks between and page numbers as\n    indicated.\n 4. Enclosed italics font in _underscores_.\n 5. Enclosed bold font in =equals=.","title":"Passamaquoddy Texts","tradition":"myth-cosmogony","translated_text":null,"word_count":25680}