Algonquin Legends of New England Part 3

One day it came to pa.s.s that Glooskap said to Mikchich, "To-morrow there will be a great game at ball, and you must play. But because you have made yourself enemies of all the young men here, they will seek to slay you, by crowding all together and trampling upon you. And when they do this it will be by your father-in-law's lodge, and to escape them I give you the power to jump high over it. This you may do twice, but the third time will be terrible for you, and yet it must be."

All this happened as he foretold; for the young men indeed tried to take his life, and to escape them Mikchich jumped over the lodge, so that he seemed like a bird flying. But the third time he did this he was caught on the top of the tent-poles, and hung there dangling in the smoke which rose from below.

[Ill.u.s.tration: THE MUD TURTLE JUMPING OVER THE WIGWAM OF HIS FATHER-IN-LAW.]

Then Glooskap, who was seated in the tent, said, "Uncle, I will now make you the sogmo, or great chief of the Tortoises, and you shall bear up a great nation." Then he smoked Mikchich [Footnote: In a verbal Pa.s.samaquoddy narrative (John Gabriel), and in one given in The Maritime Provinces, this was effected by Glooskap with tobacco-smoke from his pipe. In Mr. Rand's ma.n.u.script it is the smoke of the tent-fire. The Pa.s.samaquoddy narrations are invariably more spirited and humorous than the Micmac.] so long that his skin became a hard sh.e.l.l, and the marks of the smoke may be seen thereon to this day. And removing his entrails he destroyed them, so that but one short one was left. And he cried aloud, "Milooks! (M.) My nephew, you will kill me!" But the nephew replied, "Not so. I am giving you great life. From this time you may roll through a flame and never feel it, and live on land or in the water. And though your head be cut off, it will live for nine days, and your heart, even, shall beat as long when taken from your body." So Mikchich rejoiced greatly.

And this came betimes, for he soon had need of it all. For the next day all the men went on a hunt, and the Master warned him that they would seek to slay him. Now the young men went on before, and Turtle lingered behind; but all at once he made a magic flight far over their heads, unseen, and deep in the forest he slew a moose. Then he drew this to the snow-shoe track or road, and when his foes came up there he sat upon the moose, smoking, and waiting for them. Now Glooskap had told them that they would see some one come out ahead of them all that day, and when this came to pa.s.s they were more angered in their hearts than ever.

So they plotted to kill Turtle, and his nephew, who was about to leave, told him how it would be. "First of all, they will build a mighty fire and throw you in it. But do thou, O uncle, go cheerfully, for by my power thou wilt in nowise suffer. Then they will speak of drowning, but thou must beg and pray that this may not be; and then they will the more seek to do so, and thou shalt fight them to the bitter end, and yet it shall be."

And as he said, so it came to pa.s.s; and Mikchich, being of good cheer, bade farewell to his nephew. [Footnote: This is amusingly, though not very clearly, set forth in the Indian ma.n.u.script as follows: "Make believe but you dond want be trown. So he shaken hands witt is nuncel kick hororch good by do him. Tell is uncle you-I shall not be kill and I am going Lever (to live)-we may meet again."] And they seized him and threw him into a great fire, but he turned over and went to sleep in it, being very lazy; and when the fire had burnt out he awoke, and called for more wood, because it was a cold night.

Then they seized him yet again, and spoke of drowning. But, hearing this, he, as if he were in mortal dread, begged them not to do this thing. And he said they might cut him to pieces, or burn him, as they would, but not to throw him into the water. [Footnote: This in the original is extremely like Brer Rabbit's prayer not to be thrown into the brier-bush. As this legend is one of the oldest of the Algonquin, and certainly antedating the coming of the whites, I give it the priority over the negro.] Therefore they resolved to do so, and dragged him on. Then he screamed horribly and fought l.u.s.tily, and tore up trees and roots and rocks like a madman; but they took him into a canoe and paddled out into the middle of the lake (or to the sea), and, throwing him in, watched him sink as he vanished far down below. So they thought him dead, and returned rejoicing.

Now the next day at noon there was a hot sunshine, and something was seen basking on a great rock, about a mile out in the lake. So two young men took a canoe and went forth to see what this might be. And when they came to the edge of the rock, which was about a foot high, there lay Mikchich sunning himself; but seeing them coming to take him, he only said, "Good-by," and rolled over plump into the water, where he is living to this day. In memory whereof all turtles, when they see any one coming, tip-tilt themselves over into the water at once.

And Turtle lived happily with his wife, and she had a babe. New it happened in after-days that Glooskap came to see his uncle, and the child cried. "Dost thou know what he says?" exclaimed the Master. "Truly, not I," answered Mikchich, "unless it be the language of the Mu-se-gisk (P., Spirits of the Air), which no man knoweth." "Well," replied Glooskap, "he is talking of eggs, for he says 'Hoo-wah! hoo-wah!' which methinks is much the same as 'Waw-wun, waw-wun.' And this in Pa.s.samaquoddy means egg." "But where are there any?" asked Mikchich. Then Glooskap bade him seek in the sand, and he found many, and admired and marveled over them greatly; and in memory of this, and to glorify this jest of Glooskap, the Turtle layeth eggs even to this day.

The great Glooskap was a right valiant smoker; in all the world was no man who loved a pipe of good tobacco so much as he. In those days the summers were longer in the land of the Wabanaki, the sun was warmer, and the Indians raised tomawe (tobacco, P.), and solaced themselves mightily therewith. [Footnote: I have met with an old Indian woman in New Brunswick who told me that her grandmother remembered to have seen tobacco raised there by the Pa.s.samaquoddy.] And there came to Glooskap a certain evil-minded magician, who sought to take his life, as the Master very well knew, for he read the hearts of men as if they had been strings of wampum. And this m'teoulin (P., magician), believing himself to be greatest in all things, thought to appall Glooskap by outdoing him at first in something at which he excelled; for a fish is frightened when another swims faster, but not till then.

And the man sat down to smoke with an exceeding long pipe with a great bowl, but that of Glooskap grew to be much greater. Then, having filled his pipe, the sorcerer exhausted and burnt it out at one pull, and then blew all the smoke out of his nose at one puff. So he sat and looked at the Master. But Glooskap, whose pipe held ten times as much tobacco, did the same, and blowing it out split the rocky ground, so that a great chasm opened before them. Then they were silent awhile, till the Master said, "If you can do that you may kill me." But he could not, and so went back with shame to those who had sent him. [Footnote: In this "tale of tobacco," told me by John Gabriel, the evil-minded magician is described as a Black Cat. This is probably an error, as Glooskap himself appears as chief of the Black Cats in another tale. It may be, however, that this was Pook-jin-skwess in disguise.]

How Glooskap sailed through the great Cavern of Darkness.

(Micmac.)

Now it is told in another tradition-and men tell even this differently-that pitche, in these old times (P.) Glooskap's seven neighbors, who were all so many different animals, took away his family, and that he followed them, even as it has been written, unto Newfoundland. And when he came there it was night, and, finding Marten alone, he took him forth into the forest to seek food, putting his belt on the boy, which gave him such power that he hunted well and got much meat.

So it came to pa.s.s that the next morning Dame Kah-kah-gooch, the Crow, [Footnote: Kah-kah-gooch, Micmac, Kah-kah-goos, Pa.s.samaquoddy. The Crow is represented in several stories as always peeping, spying, begging, pilfering, and tale-bearing about a town. The Pa.s.samaquoddy Indians hare peculiar superst.i.tions as regards killing the crow.] observed that Marten was drying meat on his wigwam. And this she spread abroad. But when the people learned that the child had done this, a great fear came upon them all, and they sat every man in his lodge and awaited death, for they knew that the Master had come.

And he indeed came; but when he saw them all as frightened as rabbits before the wild-cat, he laughed aloud and forgave them, for he was n.o.ble and generous. And as they were hungry-for he had come in hard times-he gave them much venison, and sorrow departed from their wigwams. But as they had left him of old, he now left them. When they knew him not they left him to die; now that they knew him they feared lest they should perish without him. But he turned his steps towards other paths.

Now having made a canoe, the Master, with Marten and Dame Bear, went upon a mighty river. As the story says, it was broad and beautiful at first, and so they sailed away down towards its mouth. Then they came to great cliffs, which gathered round and closed over them. But the river ran on beneath these, and ever on far underground, deeper and deeper in the earth, till it dashed headlong into rapids, among rocks and ravines, and under cataracts which were so horrible that death seemed to come and go with every plunge of the canoe. And the water grew narrower and the current more dreadful, and fear came upon Marten and the woman, so that they died. But the Master sat with silent soul, though he sang the songs of magic, and so pa.s.sed into the night, but came forth again into sunlight. And there was a lonely wigwam on the bank, into which he bore Marten and the grandmother, and saying, "Numchahse! arise!" lo, they arose, and deemed they had only slept. And now Glooskap had gained the greatest power. [Footnote: This incident of the pa.s.sage underground is deeply suggestive of Wabeno mystery and initiation. It will strike every student of cla.s.sic lore as almost identical with much that he has read. If it has not the same symbolical meaning here, it has apparently none whatever.]

This incident of pa.s.sing through darkness, on a roaring stream in a frail bark, before emerging to sunlight or illumination, was not only in the ancient heathen myths. We are reminded of it by the storm through which Jesus pa.s.sed with the disciples. That it made a great impression upon the Indians is shown by its being told of Pulewech, the Partridge, who is a type of Glooskap, and who, like him, makes war on the powers of evil, set forth in the Porcupines. The Indians, who imagined and selected so many wild and terrible tests to form the Shaman, or sorcerer, as well as the warrior, would hardly neglect that of de profundis clamari, the storm, the waves, darkness, and the roaring flood.

If there is really any Norse influence in this tale, this river must be the one mentioned in the Vafthrudnismal,-

"Ifing the stream is called which earth divides between the Jotuns and the G.o.ds. Open it shall run throughout all time. On that stream no ice shall he."

It will be observed that, having gone down or across this stream, Pulewech finds himself in the country of the Evil sorcerers; that is, Jotunheim. To conquer a river among the Norse, in a dream, was a sign of victory; to be carried away by one was a terrible omen.

"Methought a river ran Through the whole house, that it roared violently, rushed over the benches, brake the feet of yon brothers twain; Nothing the water spared; Something that will portend."

(Atlamal, in Groenlewzku, 25.)

Of the Great Works which Glooskap made in the Land.

(Micmac, Pa.s.samaquoddy, Pen.o.bscot.)

Over all the Land of the Wabanaki there is no place which was not marked by the hand of the Master. And it is to be seen on hills and rivers and great roads, as well as mighty rocks, which were in their day living monsters.

For there is a very wonderful highway from Cwesowra legek [Footnote: Hardwood Point, Fort c.u.mberland.] to Parrsborough, running parallel with the river now called Hebert, and this road is called by Indians Ou-wokun, the Causeway, but by white men, or the Iglesmani, the Boar's Back. For it is said that he meant to visit Partridge Island and Cape Blomidon, but they who were with him had got tired of the sea, and wished to cross over by land. And while they were resting and getting ready for their trip across, the Master, raising his magic power to a great deed to be spoken of forever, went away a little time, and cast up a great and beautiful level ridge, throwing it over bogs and streams; and on this they traveled, rejoicing, and, having reached the island, awaited him.

And yet again the Master did a mighty deed. It came to pa.s.s in those days that the Beavers had built a dam across from Utkoguncheek, or Cape Blomidon, to the opposite sh.o.r.e, and thereby made a pond that filled all the valley of Annapolis. Now in those times the Beavers were monstrous beasts, and the Master, though kind of heart, seems to have had but little love for them ever since the day when Qwah-beetsis, the son of the Great Beaver, tempted Malsum to slay his brother. Now the bones of these Beavers may be found to this day, and many there are on Oonamahgik, and their teeth are six inches across, and there are no such qwah-beet to-day. [Footnote: Both Mr. Rand and myself have been solemnly a.s.sured by Indians who had seen these antediluvian remains that they are the petrified relics of Glooskap's victims.] And these are the remains of the Beavers who built the dam at Cape Blomidon and forded the Annapolis Valley. Now Glooskap would have a hunt and do a deed which should equal the great whale-fishing of Kit-pooseeog-unow. So he cut the great dam near the sh.o.r.e, and bade Marten watch; for he said, "I mistrust that there is a little Beaver hiding hereabouts." And when the dam was cut from where it joined the sh.o.r.e there was a mighty rush of many waters, so that it swung round to the westward, yet it did not break away from the other sh.o.r.e. Therefore the end of it lodged with a great split therein when the flood had found a free course, and the whole may be seen there still, even to this day, and may be seen by all of those who pa.s.s up the bay; and this point, or Cape Split, is called by the Micmacs Pleegun, which, being interpreted, means the opening of a beaver dam.

Then, to frighten the Beaver, Glooskap threw at it a few handfuls of earth, and these, falling somewhat to the eastward of Partridge Island, became the Five Islands. And the pond which was left was the Basin of Minas.

And yet another tradition tells that, after cutting the dam, Glooskap sat and watched, but no beaver came out; [Footnote: This is the Anglo-Indian ma.n.u.script, already referred to.] for Qwah-beet had gone out of a back door. So he took a rock and threw it afar, [Footnote: "He took Rock tructed 150 miles ip River to sker beaber bock down, but beaber has gone ober granfalls."]-one hundred and fifty miles,-to scare the Beaver back again; but the Beaver had gone over the Grand Falls, and the stone remaineth there even to this day.

The Story of Glooskap as told in a few Words by a Woman of the Pen.o.bscots.

"Glus-gahbe gave names to everything. He made men and gave them life, and made the winds to make the waters move. The Turtle was his uncle; the Mink, Uk-see-meezel, his adopted son; and Monin-kwessos, the Woodchuck, his grandmother. The Beaver built a great dam, and Glus-gahbe turned it away and killed the Beaver. At Moose-tchick he killed a moose; the bones may be seen at Bar Harbor turned to stone. He threw the entrails of the Moose across the bay to his dogs, and they, too, may be seen there to this day, as I myself have seen them; and there, too, in the rock are the prints of his bow and arrow." [Footnote: Many a place is pointed out as the locality of the same legend. In addition to those in New Brunswick and Bar Harbor, Th.o.r.eau found another in Maine, which he thus describes:-

"While we were crossing this bay" (that is, the mouth of Moose River), "where Mount Kineo rose dark before us, within two or three miles, the Indian repeated the tradition respecting this mountain's having been anciently a cow-moose,-how a mighty Indian hunter, whose name I forget, succeeded in killing this queen of the moose tribe with great difficulty, while her calf was killed somewhere among the islands in Pen.o.bscot Bay; and to his eyes this mountain had still the form of the moose in a reclining posture, its precipitous side presenting the outline of her head. He told this at some length, though it did not amount to much, and with apparent good faith, and asked us how we supposed the hunter could have killed such a mighty moose as that; how we could do it. Whereupon a man-of-war to fire broadsides into her was suggested, etc. An Indian tells such a story as if he thought it deserved to have a good deal said about it, only he has not got it to say; and so he makes up for the deficiency by a drawling tone, long-windedness, and a dumb wonder which he hopes will be contagious."

This concluding criticism is indeed singularly characteristic of Mr. Th.o.r.eau's own nasal stories about Nature, but it is as utterly untrue as ridiculous when applied to any Indian storytelling to which I have ever listened, and I have known the near relatives of the Indians of whom he speaks, and heard many of them tell their tales. This writer pa.s.sed months in Maine, choosing Pen.o.bscot guides expressly to study them, to read Indian feelings and get at Indian secrets, and this account of Glooskap, whose name he forgets, is a fair specimen of what he learned. Yet he could in the same book write as follows: "The Anglo-American can indeed cut down and grub up all this waving forest, And make a stump and vote for Buchanan on its ruins; but he cannot Converse with the spirit of the tree he fells, he cannot read the poetry and mythology which retires as he advances."

If Mr. Th.o.r.eau had known the Indian legend of the spirit of the fallen tree-and his guide knew it well-he might have been credited with speaking wisely of the poetry and mythology which he ridicules the poor rural Yankees for not possessing.

Such a writer can, indeed, peep and botanize on the grave of Mother Nature, but never evoke her spirit.

The moving the island is evidently of Eskimo origin, since Crantz (History of Greenland) heard nearly the same story of some magician-giant. It was probably suggested by the very common floating away of ice-islands.]

How Glooskap, leaving the World, all the Animals mourned for him, and how, ere he departed, he gave Gifts to Men.

(Micmac.)

Now Glooskap had freed the world from all the mighty monsters of an early time: the giants wandered no longer in the wilderness; the cullo terrified man no more, as it spread its wings like the cloud between him and the sun; the dreadful Chenoo of the North devoured him not; no evil beasts, devils, and serpents were to be found near his home. And the Master had, moreover, taught men the arts which made them happier; but they were not grateful to him, and though they worshiped him they were not the less wicked.

"Now when the ways of men and beasts waxed evil they greatly vexed Glooskap, and at length he could no longer endure them, and he made a rich feast by the sh.o.r.e of the great Lake Minas. All the beasts came to it, and when the feast was over he got into a great canoe, and the beasts looked after him till they saw him no more. And after they ceased to see him, they still heard his voice as he sang; but the sounds grew fainter and fainter in the distance, and at last they wholly died away; and then deep silence fell on them all, and a great marvel came to pa.s.s, and the beasts, who had till now spoken but one language, were no longer able to understand each other, and they fled away, each his own way, and never again have they met together in council. Until the day when Glooskap shall return to restore the Golden Age, and make men and animals dwell once more together in amity and peace, all Nature mourns. And tradition says that on his departure from Acadia the Great Snowy Owl retired to the deep forests, to return no more until he could come to welcome Glooskap; and in those sylvan depths the owls even yet repeat to the night Koo-koo-skoos! which is to say in the Indian tongue, 'Oh, I am sorry! Oh, I am sorry!' And the Loons, who had been the huntsmen of Glooskap, go restlessly up and down through the world, seeking vainly for their master, whom they cannot find, and wailing sadly because they find him not." [Footnote: This pa.s.sage is one of seven on the subject of Glooskap, cited in Osgood's Maritime Provinces, without giving either the name of the author or the book from which they were taken.]

But ere the Master went away from life, or ceased to wander in the ways of men, he bade it be made known by the Loons, his faithful messengers, that before his departure years would pa.s.s, and that whoever would seek him might have one wish granted, whatever that wish might be. Now, though the journey was long and the trials were terrible which those must endure who would find Glooskap, there were still many men who adventured them. [Footnote: There is a great embarra.s.sment of riches, or rather a great wealth of embarra.s.sment, as regards this chapter. In the Rand ma.n.u.script there are three histories of the adventures of the pilgrims who sought Glooskap. Another and very different was given to me by John Gabriel. In one account there are three travelers, in another four; others speak of seven and twelve. Finally, there are many incidents which apparently belong to this part of the Glooskap cycle, scattered here and there in different disconnected legends.

Mrs. W. Wallace Brown was told by the Pa.s.samaquoddy Indians that when Glooskap departed he took with him the king of each of the different kinds of animals; so that the wolves, loons, etc., mourn not only for the lord, but for their masters.]

Now ye shall hear who some of these were and what happened to them. And this is the first tale as it was told me in the tent of John Gabriel, the Pa.s.samaquoddy.

When all men had heard that Glooskap would grant a wish to any one who would come to him, three Indians resolved to try this thing; and one was a Maliseet from St. John, and the other two were Pen.o.bscots from Old Town. And the path was long and the way was hard, and they suffered much, and they were seven years on it ere they came to him. But while they were yet three months' journey from his dwelling, they heard the barking of his dogs, and as they drew nearer, day by day, it was louder. And so, after great trials, they found the lord of men and beasts, and he made them welcome and entertained them.

But, ere they went, he asked them what they wanted. And the eldest, who was an honest, simple man, and of but little account among his people, because he was a bad hunter, asked that he might excel in the killing and catching of game. Then the Master gave him a flute, or the magic pipe, which pleases every ear, and has the power of persuading every animal to follow him who plays it. And he thanked the lord, and left.

Now the second Indian, being asked what he would have, replied, 'The love of many women.' And when Glooskap asked how many, he said, "I care not how many; so that there are but enough of them, and more than enough." At hearing this the Master seemed displeased, but, smiling anon, he gave him a bag which was tightly tied, and told him not to open it until he had reached his home. So he thanked the lord, and left.

Now the third Indian was a gay and handsome but foolish young fellow, whose whole heart was set on making people laugh, and on winning a welcome at every merry-making. And he, being asked what he would have or what he chiefly wanted, said that it would please him most to be able to make a certain quaint and marvelous sound or noise, [Footnote: Pedere, crepitare.] which was frequent in those primitive times among all the Wabanaki, and which it is said may even yet be heard in a few sequestered wigwams far in the wilderness, away from men; there being still here and there a deep magician, or man of mystery, who knows the art of producing it. And the property of this wondrous sound is such that they who hear it must needs burst into a laugh; whence it is the cause that the men of these our modern times are so sorrowful, since that sound is no more heard in the land. And to him Glooskap was also affable, sending Marten into the woods to seek a certain mystical and magic root, which when eaten would make the miracle the young man sought. But he warned him not to touch the root ere he got to his home, or it would be the worse for him. And so he kindly thanked the lord, and left.

It had taken seven years to come, but seven days were all that was required to tread the path returning to their home, that is, for him who got there. Only one of all the three beheld his lodge again. This was the hunter, who, with his pipe in his pocket, and not a care in his heart, trudged through the woods, satisfied that so long as he should live, there would always be venison in the larder.

But he who loved women, and had never won even a wife, was filled with anxious wishfulness. And he had, not gone very far into the woods before he opened the bag. And there flew out by hundreds, like white doves, swarming all about him, beautiful girls, with black burning eyes and flowing hair. And wild with pa.s.sion the winsome witches threw their arms about him, and kissed him as he responded to their embraces; but they came ever more and more, wilder and more pa.s.sionate. And he bade them give way, but they would not, and he sought to escape, but he could not; and so panting, crying for breath, smothered, he perished. And those who came that way found him dead, but what became of the girls no man knows.