This was related to Mr. Rand by Benjamin Brooks, a Micmac.]
Of Glooskap and the Sinful Serpent.
(Pa.s.samaquoddy.)
Of old time it befell that Glooskap had an enemy, an evil man, a sinful beast, a great sorcerer. And this man, after trying many things, made himself a great serpent, hoping so to slay the Master.
Of old time Glooskap met a boy whose name was "Nmmokswess, the Sable. [Footnote: Evidently no other than Marten, or the Abistanooch of the Micmac mythology.] And the boy had a flute: whoever played on it could entice unto him all the animals. And once, when the Master was afar, the boy broke the flute, and in his great sorrow he would not return home, but wandered away into the wilderness. Now Glooskap knew in his heart that the flute was broken: he who is a magician knows at once of a great evil. And coming home, he asked of the grandmother where the boy was, and she could only weep. Then the Master said, "Though I roam forever, yet will I find the boy." So he went forth, and he tracked him in the snow for three days; and on the third night he heard some one singing in a hollow; and it was a magic song, that which the m"teoulin sings when he is in dire need and death is near. And making a circle round about the place, Glooskap looked down and saw a wigwam, and heard the voice more distinctly as he drew nearer; and it was the voice of the boy, and he was singing a song against all of the snake kind. And he was wandering about the wigwam, seeking a straight stick.
Then Glooskap understood all the thing, and how the boy had been enticed into the wilderness by the evil arts of At-o-sis, the Snake, and that the Great Serpent was in the wigwam, and had sent him out to seek a straight stick. Then Glooskap, singing again softly, bade him get a very crooked one, and told what more to do. So the boy got an exceedingly crooked one; and when he entered, the Snake, seeing it, said, "Why hast thou got such a bad stick?" And the boy, answering, said, "Truly, it is very crooked, but that which is crookedest may be made straightest, and I know a charm whereby this can be done; for I will but heat this stick in the fire, and, then I will make it quite straight, as you shall see." Now At-o-sis was very anxious to behold this wonderful thing, and he looked closely; but the boy, as soon as the end of the stick was red-hot, thrust it into his eyes and blinded him, and ran forth. Yet the Snake followed him; but when he was without the wigwam he met the Master, who slew him out of hand. [Footnote: This curious legend is suggestive of Ulysses and the Cyclops. The enemies of Glooskap are all cannibals; the boy is sent out for a straight stick to serve as a spit to roast him on. It is not impossible that the Snake, in some perfect version of the tale, has but a single eye since many of the evil creatures of red Indian mythology are half stone lengthwise. But the whole story is full of strange hints. It was told me by Tomah Josephs, at Campobello, N. B.]
Of old times. This is an end of the story.
The Tale of Glooskap as told by another Indian. Showing how the Toad and Porcupine lost their Noses.
(Micmac.)
In the old time. Far before men knew themselves, in the light before the sun, Glooskap and his brother were as yet unborn; they waited for the day to appear. Then they talked together, and the youngest said, "Why should I wait? I will go into the world and begin my life at once." Then the elder said, "Not so, for this were a great evil." But the younger gave no heed to any wisdom: in his wickedness he broke through his mother"s side, he rent the wall; his beginning of life was his mother"s death.
Now, in after years, the younger brother would learn in what lay the secret of the elder"s death. And Glooskap, being crafty, told the truth and yet lied; for his name was the Liar, yet did he never lie for evil or aught to harm. So he told his brother that the blow of a ball, or handful of the down of feathers, would take away his life; and this was true, for it would stun him, but it would not prevent his returning to life. Then Glooskap asked the younger for his own secret. And he, being determined to give the elder no time, answered truly and fearlessly, "I can only be slain by the stroke of a cat-tail or bulrush."
And then the younger, having gathered the down of bird"s feathers, struck the elder, so that he fell dead, and therein he told the truth. But he soon recovered, and in that was his deceit. Howbeit it was well for the world and well for him that he then gathered bulrushes and smote his younger brother, so that he died. But the plant never grew that could harm the Master, wherefore he is alive to this day.
Who was his mother? The female Turtle was his mother.
The Master was the Lord of Men and Beasts. Beasts and Men, one as the other, he ruled them all Great was his army, his tribe was All. In it the Great Golden Eagle was a chief; he married a female Caribou. The Turtle was Glooskap"s uncle; he married a daughter of the Golden Eagle and Caribou. Of all these things there are many and long traditions. Our people tell them in the winter by the fire: the old people know them; the young forget them and the wisdom which is in them.
When the Turtle married, the Master bade him make a feast, and wished that the banquet should be a mighty one. To do this he gave him great power. He bade him go down to a point of rocks by the sea, where many whales were always to be found. He bade him bring one; he gave him power to do so, but he set a mark, or an appointed s.p.a.ce, and bade him not go an inch beyond it. So the Turtle went down to the sea; he caught a great whale, he bore it to camp; it seemed to him easy to do this. But like all men there was in him vain curiosity; the falsehood of disobedience was in him, and to try the Master he went beyond the mark; and as he did this he lost his magic strength; he became as a man; even as a common mortal his nerves weakened, and he fell, crushed flat beneath the weight of the great fish.
Then men ran to Glooskap, saying that Turtle was dead. But the Master answered, "Cut up the Whale; he who is now dead will revive." So they cut it up; (and when the feast was ready) Turtle came in yawning, and stretching out his leg he cried, "How tired I am! Truly, I must have overslept myself." Now from this time all men greatly feared Glooskap, for they saw that he was a spirit.
It came to pa.s.s that the Turtle waxed mighty in his own conceit, and thought that he could take Glooskap"s place and reign in his stead. So he held a council of all the animals to find out how he could be slain. The Lord of Men and Beasts laughed at this. Little did he care for them!
And knowing all that was in their hearts, he put on the shape of an old squaw and went into the council-house. And he sat down by two witches: one was the Porcupine, the other the Toad; as women they sat there. Of them the Master asked humbly how they expected to kill him. And the Toad answered savagely, "What is that to thee, and what hast thou to do with this thing?" "Truly," he replied, "I meant no harm," and saying this he softly touched the tips of their noses, and rising went his way. But the two, witches, looking one at the other, saw presently that their noses were both gone, and they screamed aloud in terror, but their faces were none the less flat. And so it came that the Toad and the Porcupine both lost their noses and have none to this day.
Glooskap had two dogs. One was the Loon (Kwemoo), the other the Wolf (Malsum). Of old all animals were as men; the Master gave them the shapes which they now bear. But the Wolf and the Loon loved Glooskap so greatly that since he left them they howl and wail. He who hears their cries over the still sound and lonely lake, by the streams where no dwellers are, or afar at night in the forests and hollows, hears them sorrowing for the Master.
I am indebted for this legend to Mr. Edward Jack, of Fredericton, N. B. "I give it to you," he writes, "just as it came from an Indian"s lips, as he sat before the fire in my room this evening, smoking his tobacco mixed with willow bark. He has an endless store of Indian lore." It may be observed that this story gives a far more ingenious reason for Glooskap"s telling his brother what would be his bane than appears in the other version. For he tells him what would indeed deprive him of life, but not forever.
No one can compare the story of Glooskap with that of Man.o.bozho-Hiawatha and the like, as given by Schoolcraft or Cusick, and not decide that the latter seems to be a second-hand version of the former. In one we have the root of the bulrush,-not the light, feathery rush itself. In this story, as in that of Balder and Loki, it is the very apparent harmlessness of the bane which points the incident. Man.o.bozho"s father says that a black rock will kill him; but it does not, although he flies before it. Glooskap declares that a handful of down will cause his death. The double entendre of the swoon is entirely wanting in the Western tale, as is the apparent harmlessness of the medium of death. In the Edda the mistletoe, the softest, and apparently the least injurious, of plants, kills Balder; in the Wabanaki tale it is a ball of down or a rush. The Chippewas change it, like savages, to a substantial root and a black rock, thereby manifesting an insensibility to the point of the original, which is that the most trifling thing may be the cause of the most terrible events.
How Glooskap changed Certain Saucy Indians into Rattlesnakes
(Pa.s.samaquoddy.)
You know At-o-sis, the Snake? Well, the worst of all is Rattlesnake. Long time ago the Rattlesnakes were saucy Indians. They were very saucy. They had too much face. They could not be put down by much, and they got up for very little.
When the great Flood was coming Glooskap told them about it. They said they did not care. He told them the water would come over their heads. They said that would be very wet. He told them to be good and quiet, and pray. Then those Indians hurrahed. He said, "A great Flood is coming." Then they gave three cheers for the great Flood. He said, "The Flood will come and drown you all." Then these Indians hurrahed again, and got their rattles, made of turtle-sh.e.l.ls, in the old fashion, fastened together, filled with pebbles, and rattled them and had a grand dance. Afterwards, when the white men brought cows and oxen into the country, they made rattles of horns.
Yes, they had a great dance. The rain began to fall, but they danced. The thunder roared, and they shook their rattles and yelled at it. Then Glooskap was angry. He did not drown them in the Flood, however, but he changed them into rattlesnakes. Nowadays, when they see a man coming, they lift up their heads and move them about. That"s the way snakes dance. And they shake the rattles in their tails just as Indians shake their rattles when they dance. How do you like such music?
A Pa.s.samaquoddy tale related by an old woman to Mrs. W. Wallace Brown.
These Indians still keep up a very curious snake-dance.
How Glooskap bound Wuchowsen, the Great Wind-Bird, and made all the Waters in all the World Stagnant.
(Pa.s.samaquoddy.)
The Indians believe in a great bird called by them Wochowsen or Wuchowsen, meaning Wind-Blow or the Wind-Blower, who lives far to the North, and sits upon a great rock at the end of the sky. And it is because whenever he moves his wings the wind blows they of old times called him that.
When Glooskap was among men he often went out in his canoe with bow and arrows to kill sea-fowl. At one time it was every day very windy; it grew worse; at last it blew a tempest, and he could not go out at all. Then he said, "Wuchowsen, the Great Bird, has done this!"
He went to find him; it was long ere he reached his abode. He found sitting on a high rock a large white Bird.
"Grandfather," said Glooskap, "you take no compa.s.sion on your Koosesek, your grandchildren. You have caused this wind and storm; it is too much. Be easier with your wings!"
The Giant Bird replied, "I have been here since ancient times; in the earliest days, ere aught else spoke, I first moved my wings; mine was the first voice,-and I will ever move my wings as I will."
Then Glooskap rose in his might; he rose to the clouds; he took the Great Bird-giant Wuchowsen as though he were a duck, and tied both his wings, and threw him down into a chasm between deep rocks, and left him lying there.
The Indians could now go out in their canoes all day long, for there was a dead calm for many weeks and months. And with that all the waters became stagnant. They were so thick that Glooskap could not paddle his canoe. Then he thought of the Great Bird, and went to see him.
As he had left him he found him, for Wuchowsen is immortal. So, raising him, he put him on his rock again, and untied one of his wings. Since then the winds have never been so terrible as in the old time. The reader will find the main incident of this story repeated in "Tumilkoontaoo, the Broken Wing," from the Micmac, in which there is no mention of Glooskap. This of Wuchowsen is from the Pa.s.samaquoddy ma.n.u.script collection by Louis Mitch.e.l.l. It is unquestionably the original. Glooskap, as the greatest magician, most appropriately subdues the giant eagle of the North, the terrible G.o.d of the storm.
No one who knows the Edda will deny that Wuchowsen, or the Wind-blower, as he appears in the Pa.s.samaquoddy tale, is far more like the same bird of the Nors.e.m.e.n than the grotesque Thunder Bird of the Western tribes. He is distinctly spoken of by the Indians of Maine as a giant and a bird in one, sitting on a high cliff at the end of the sky, the wind-not thunder-coming from his pinions:-
"Tell me ninthly, Since thou art called wise, Whence the wind comes, That over ocean pa.s.ses, Itself invisible to man.
"Hraesvelg he is called Who at the end of heaven sits, A Jotun (giant) in eagle"s plumage: From his wings comes, It is said, the wind.
That over all men pa.s.ses."
(The Lay of Vafthrudnir. The Edda, trans. by B. Thorpe.)
How Glooskcap conquered the Great Bull-Frog, and in what Manner all the Pollywogs, Crabs, Leeches, and other Water Creatures were created.
(Pa.s.samaquoddy and Micmac.)
N"karnayoo, of old times, there was an Indian village far away among the mountains, little known to other men. And the dwellers therein were very comfortable: the men hunted every day, the women did the work at home, and all went well in all things save in this. The town was by a brook, and except in it there was not a drop of water in all the country round, unless in a few rain-puddles. No one there had ever found even a spring.
Now these Indians were very fond of good water. The brook was of a superior quality, and they became dainty over it.
But after a time they began to observe that the brook was beginning to run low, and that not in the summer time, but in autumn, even after the rains. And day by day it diminished, until its bed was as dry as a dead bone in the ashes of a warm fire.
Now it was said that far away up in the land where none had ever been there was on this very stream another Indian village; but what manner of men dwelt therein no one knew. And thinking that these people of the upper country might be in some way concerned in the drought, they sent one of their number to go and see into the matter.
And after he had traveled three days he came to the place; and there he found that a dam had been raised across the rivulet, so that no water could pa.s.s, for it was all kept in a pond. Then asking them why they had made this mischief, since the dam was of no use to them, they bade him go and see their chief, by whose order this had been built.
And when he came to him, lo, there lay lazily in the mud a creature who was more of a monster than a man, though he had a human form. For he was immense to measure, like a giant, fat, bloated, and brutal to behold. His great yellow eyes stuck from his head like pine-knots, his mouth went almost from ear to ear, and he had broad, skinny feet with long toes, exceeding marvelous.
The messenger complained to this monster, who at first said nothing, and then croaked, and finally replied in a loud bellow,-