Passamaquoddy

“ The Indians mourn for him during one year. When it is time, the Indians summon their councillors; they plan to choose a new chief. One tribe (alone) may not decide on the (new) chief. Then when they all debated together they send messengers: four or six canoes proceed to the Micmac, Kennebec, Penobscot, Maliseet, provided (for example) that a chief had died among the Passamaquoddy. When they arrived; viz., the messengers who had gone to the Micmac, (their) canoe is seen coming; a little flag they put upon it; what does this mean? His warriors are mourning a chief. ”

“ While the hero is decidedly a Badger in the Micmac, I regard the great ferocity, craft, and above all the vitality which he displays as far more characteristic of the Lox or Wolverine of the Passamaquoddy. What is almost decisively in favor of the latter theory is that in all the stories, despite his craft and power, he is always getting himself into trouble through them. ”

“ But in the Passamaquoddy versions it is the dreaded and mysterious Lox, who appears to be a species of Lynx or Wolverine. The Lox is said, by trustworthy white travelers as well as Indians, to follow hunting parties for weeks, inspired apparently only by an incredible mania for mischief, much like that of a monkey or a revengeful savage, but guided by remarkable intelligence. He will find his way into a camp and destroy every object made by the hand of man with a thoroughness akin to genius, and what he cannot destroy he will carry to a great distance and carefully conceal. ”

“ The adjectives describing the various insects are significant, and anyone who has hunted in these woods will appreciate the terror of the flies and rejoice in their discomfiture. “Lappilatwan, the Singer in the Dusk,” is a Passamaquoddy song, as already noted. “The wonderful song of Nipon, the Summer, and the truly tender legend of the loves of the Leaf and the Firebird serve still further to illustrate the purity of Passamaquoddy thought and diction.” ”

“ It was the custom of the Mohawks to make night attacks, and at one time, when the Passamaquoddies were lying at the head of Passamaquoddy Bay, the Mohawks approached the camp, which was called Quenasquamcook, with the purpose of utterly destroying it. On this occasion, however, they were seen by a Passamaquoddy brave, whose people lay in ambush for them. ”

“ The sorcerer's passing himself off for a woman and the trick of the moose abortion occurs in three tales, but it is most completely given in this. To this point the narrative follows the Micmac, Passamaquoddy, and Chippewa versions. After the tale of the chief is at an end it is entirely Passamaquoddy; but of the latter I have two versions, one from Tomah Josephs and one from Mrs. W. Wallace Brown.
I can see no sense in the account of the bear's oil hardened by ice, but that oil is an essential part of the duck story appears from the Chippewa legend (Hiawatha L. p. 30) . ”

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

“ They are glad to see their chief; they do what they can, so as to please him; he is joyful. He makes them his huntsmen and his messengers.
In all stories, as many as there are, the loons are faithful to him forever. So even to-day when the Indians hear the loons, they say: "The Loon is calling to Kuloskap" (Micmac tongue) ; (or) "he is 'looning' to Kuloskap" (Passamaquoddy tongue) .
IV. Kuloskap and the Whale. It was in old times; in the beginning when everything started, men were like animals and animals (were) men; how Winpe the great sorcerer steals Kuloskap's family ”

“ And she replied, laughing, "Because they were all begotten (or born) in the night-time, but you are a child of the day and of light." [Footnote: There is probably an allusion in this to the Wabanaki, or Children of Light; that is, the Algonquin. This story was told me by Noel Josephs, a Passamaquoddy. I have been told by an old Passamaquoddy woman that the descendants of Pook-jin-skwess were the 'Nmmok-skwess. This stealing the white boy is related in another tale more folly. It may refer to the early dark Eskimo.]
How Glooskap became friendly to the Loons, and made them his Messengers. ”

“ When he returns, his grandfather Woodchuck and Blackcat had been stolen; he follows them to shore; he sees pushing off in a canoe his great enemy, the great sorcerer (Winpe) and his (Kuloskap's) family, his (Winpe's) wife and little children. Kuloskap continually calls that his grandfather should make a sending; that he should send back his dogs; so he puts them on a wooden dish. Then the Indians throw dice; then they float to the shore; Kuloskap picks them up.
Winpe and his family and his prisoners go on to Passamaquoddy and Grand Manan; for a little while they stay there; they start ”

“ The stories of the birth of Glooscap, [31] his power to work miracles, and his ultimate return to earth, are very suggestive.
The belief of the Indians in a Great Spirit is a figment of the imagination on the part of the whites. It is now extremely difficult to discover what the original belief of the Passamaquoddies was, as they are now Christianized and have been for many years. ”

“ Sable and Kuloskap go away to the camp. This one, Pukjinskwes, has a stone hatchet and with great difficulty she cuts herself loose so that she can escape. Pogumk hears her pounding all night.
In the morning she comes to where they are; when they see her, she is carrying a piece of tree on her back; they scorn her and they sing at her: "This one leaves the chief on an island; now the chief sticks her fast to a tree."
Then Pukjinskwes the witch is mad (with shame) and insult; she departs forever from mankind; running wild like a vile wolf. ”

“ She is looking ahead, but he (Sable) is looking backward.
As Pogumk comes out from the leaves, Sable sees him. He says: "My elder brother is following." When she turns, she does not see anything. Pogumk hides himself in a tree. Then they go on. Again Sable calls out: "Certainly my mother I see my elder brother." Then once more she turns; she catches him and they rejoice much and laugh. Then she throws Sable down on the leaves like a piece of wood.
Kuloskap instructs Sable: "Run to camp; when you come there, make a big fire, a hemlock bark fire, and throw into it Pukjinskwes's child ”

“ There is a lonely wigwam near a river; there were Sable and his grandmother. He says: "My grandmother arise." They think that they have only been sleeping. Thus Kuloskap gains power. This river runs underground in darkness.
VI. Kuloskap and the Ice-Giants. It was at Saco, Maine, there lives a man with his two sons and a daughter. All are great wizards; all are Kiwa‛kws (Ice-Giants) who eat people, men, women and children. Everything they do is wickedness, horrible deeds, and in the world (people are) tired of them and their evil acts.
Once, when they were young, Kuloskap was a friend to them ”

“ They must die. Not one will I spare who eats people. It makes no difference who it may be."
This family lived at Saco on the sandy field in the bed of the river of Saco at Elnowebit, or Ogyagwch, between Kearsarge and the big rock where the water-fairies live.
This old man, the father of the wizards and the father adopted by him (Kuloskap) , was one-eyed and half gray. Then Kuloskap made himself like these two (?) (= like him) . One cannot distinguish which is which (lit. who is the same) . He enters the wigwam and he sits down by the old man. ”

“ Pukjinskwes is angry. Then she pursues him, as a wolf which is starving chases a rabbit.
Sable, very frightened, cries out: "My elder brother; my brother." Pukjinskwes then screams out: "You must go as far as the island where Pogumk is, in order to save yourself." When this was said, Pogumk steps out to her from hiding; she sees him; then at once she is frightened. Then she loudly laughs; she says: "I was only chasing him in jest, because I like Sable."
But Pogumk answers her; he says: "I know you, and we know your devices, you evil demon." Then as his magic comes to him ”

“ They were hungry; for he comes when they are in poor circumstances, then he gives them much venison. So sorrow departs from the wigwam. Then as they left him aforetime, so he leaves them. When they did not know him, they leave him to die. Now indeed they know him; they are afraid lest they die, if he is not with them. He goes on other paths (but he sets out on other paths) .
Now he made a canoe. Kuloskap along with Sable and She-bear goes to a great river. It is broad and beautiful at first. So they sail down to the mouth. Then they come to great cliffs round about ”

“ Then Kuloskap gives him a little flute, a wizard pipe; everyone who hears it is pleased and it charms whatever animal it may be, to follow him who plays upon it.
Then the second Indian is asked what he wants: "That women may really love me." Kuloskap says to him: "How many?" He does not indicate them: "Only let it be enough, or more than enough." When Kuloskap hears this, he is not at all pleased, but
w'milan m'tekwap sakli-k'posepite; w'tiyal: "mosa apkwetokw'tc teki-yaka kikek petciyayun." W'laswelt'm'n naka w'matcahan (w'matcehan) . ”

“ Once then Wuchowsen blows very strongly (much) every day; it gets more and more windy; finally there is a gale and tempest. Kuloskap cannot go out in his canoe. He says: "Wuchowsen, the great bird who lives in the north, he is doing this."
To seek him, he goes very far, so that he may find him; he finds him sitting on a big rock, a great white bird. He says to him: "Grandfather, you have no mercy on your children. You have made evil weather here, storms; you move your wings a little too much." ”

“ Woman or man she becomes according as she wishes, but in these days she is a man. Then she being evil; she hates the chief. A long time she considers how she can punish him and take away his place.
One day when they prepare what they have, they go to travel. Pukjinskwes says to the chief; "Come with me; we shall go to gather eggs;" they go in a canoe. Again they canoe still farther. Then they come to an island. When they land, while he gathers eggs viz., Pogumk (Kuloskap) , Pukjinskwes then leaves him, going off in the canoe and she begins to sing: "I leave Pogumk on the island ”

“ Etudci Kuloskap wenak'sit; elsenit pet'kil-te aloki‛kok; w't'li-wikwelal wut k'tci sips, tahalo-tep m'tehesim naka w'kulnulmowan tekwiu w'neski naka w'penekwakan eli-p'sikapskiyak nis'nol k'tci penapskwul. Ni-te na et'li-neklat nit.
Mikchich visits (sees) his wife; they live happily and a baby they get (see) . Then some time afterwards, Kuloskap comes to see his uncle and the child cries. "Do you understand what he says?" Kuloskap says. "No," Mikchich replies, "perhaps he is talking in the Mosigiskw tongue; there is no man living who can understand it." ”

“ The big breed was remarkably attentive to his wants, but strangely silent When night arrived, Pasmore was placed in a little room which had a window much too small for a man's body to pass through, and left to himself. He could hear his guards talking in the only room that led to it. Pasmore had slept during the afternoon, and when he awoke late in the evening he was imbued with but one idea, and that was to escape. The fickle natures of the half-breeds might change at any moment. ”

“ Go to the Khedive with the tale, and I will kill the man within the hour, and tell it abroad, and we shall see where Donovan Pasha will stand to-morrow. The Khedive is not stronger than his people—and there are the French, and others!” He spat upon the floor at Dicky’s feet. “Go, tell the Khedive what you will, dog of an Englishman, son of a dog with a dog’s heart!” Dicky took a step forward, with an ominous flare of colour in his cheek. ”

“ The grim and politic chief, who was not without a sense of humour, ordered that a rope be tied round the waist of the wild cat—as he was pleased to term Pasmore—and that to the two braves who had been so stupid as to allow him to punch their heads, should be allotted the task of leading him about like a bear. He hinted that if Pasmore occasionally amused himself by testing the powers of resistance of their skulls with his hammer-like fists, no difficulties would be thrown in his way by the others. ”

“ The Pasha himself sits in the chief place, and about him those of higher rank, and then in a long row the guests who belong to inferior families, till no more room remains for anyone, and many are left standing, for the table cannot hold all at once. ”

“ Tewfick Pasha, for all his indulgent modernity, would keep too strict a harem for that. What he rather believed had happened was that the young American—now so happily immured in his masonry—had become aware of the girl through the story of her French father, and in that connection had struck up the clandestine and romantic correspondence which had led to their mutual infatuation and his desperate venture there that afternoon. ”

“ Aspenquid, the earliest of native missionaries among the Indians, who, after his conversion by French Jesuits, travelled from Maine to the Pacific, preaching to sixty-six tribes, healing the sick and working miracles, returning to die at the age of ninety-four. He was buried on the top of Agamenticus, Maine, where his manes were pacified with offerings of three thousand slain animals, and where his tombstone stood for a century after, bearing the legend, “Present, useful; absent, wanted; living, desired; dying, lamented.”
By others Passaconaway is regarded as a different person. ”