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Title: Passamaquoddy Texts
Author: Prince, John Dyneley
Language: English
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Copyright Status: Not copyrighted in the United States. If you live elsewhere check the laws of your country before downloading this ebook. See comments about copyright issues at end of book.

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                              PUBLICATIONS
                                 of the
                     American Ethnological Society
                          Edited by FRANZ BOAS



                                VOLUME X
                          PASSAMAQUODDY TEXTS


                                   BY

                          JOHN DYNELEY PRINCE



                                  1921
                     G. E. STECHERT & Co., NEW YORK

                VEREINIGUNG WISSENSCHAFTLICHER VERLEGER
                        WALTER DE GRUYTER & Co.
       vormals G. J. Göschen'sche Verlagshandlung--J. Guttentag,
                       Verlagsbuchhandlung--Georg
                 Reimer--Karl J. Trübner--Veit & Comp.
                           BERLIN UND LEIPZIG



               PRINTED BY W. DRUGULIN, LEIPZIG (GERMANY).



                               CONTENTS.


 PREFACE                                                               1

 SERIES 1                                                              6

    I. Wapapi Ak'not'mâk'n'l (The Wampum Records)                      6

 SERIES 2                                                             20

   II. Kuloskap naka Pukdcinskwes (Kuloskap and Pukjinskwes)          20

  III. Kuloskap naka Kwîmu (Kuloskap and the Loon)                    24

   IV. Kuloskap naka Putup (Kuloskap and the Whale)                   26

    V. Kuloskap naka Nima‛kwsowes (Kuloskap and Sable)                30

   VI. Kuloskap naka Kiwa‛kwiyik (Kuloskap and the Ice-Giants)        32

  VII. Kuloskap w't'mâk'n'l (Kuloskap's pipe)                         36

 VIII. Kuloskap Tewapskak tali (Kuloskap at Annapolis)                36

   IX. Kuloskap naka Miktcitc (Kuloskap and Turtle)                   38

    X. Wutcau‛s'n k'tci Sips eyit La‛tokwesnuk (Wuchowsen the great   46
       bird who lives in the north)

   XI. Kuloskap w'nektemnes w'skitk'mi‛kw (How Kuloskap left the      48
       World)

 SERIES 3                                                             56

  XII. W'skidcinwi Wahant Malikapiu (The Indian Devil, the            56
       Mischief-maker)

 XIII. Espuns (The Raccoon)                                           76

 SERIES 4: Songs                                                      82

  XIV. Lintowâk'n'l (Songs)                                           82



                                PREFACE.


The Passamaquoddy Indians of Maine, together with the Maliseets
(Milicetes) or St. John's River Indians of New Brunswick, form a single
linguistic group of the eastern Algonquin family known as _Wabanaki_
"people of the dawn-land" or "East." The other most important members of
this group of tribes are the Delawares, or Lenape, who still use the
term _Wapanachki_ of themselves, and, in the eastern States and Canada,
the Penobscot, Abenaki and Micmac.[1] The Penobscot and Abenaki form a
linguistic group similar to that of the Passamaquoddy and Maliseet,
while the Micmac idiom stands more remote, although closely allied. It
has been estimated that there are still about seven hundred, people who
use the Passamaquoddy-Maliseet speech.

Footnote 1:

  For the eastern Wabanaki group, cf. my articles: "Notes on the
  Language of the Eastern Algonquin Tribes," Amer. Jour. Phil. IX, pp.
  310-316; "Forgotten Indian Place-names in the Adirondacks," Jour.
  Amer. Folk-lore, 1900, pp. 123-128; "The Modem Dialect of the Canadian
  Abenaki." _Miscellanea Linguistica in Onore di Graziodio Ascoli_,
  1901, pp. 343-362; Leland and Prince, "Kuloskap the Master," Funk and
  Wagnalls, New York, 1902; "The Penobscot and Canadian Abenaki
  Dialects," Amer. Anthrop. 1902, N. S. 4, pp. 17-32; "The Penobscot
  Language of Maine," Amer. Anthrop., 1910, N. S. 12, pp. 183-208; "A
  Micmac Manuscript," Proceedings of the Congress of Americanists,
  Quebec, 1908. Cf. also the articles quoted below in the present
  Preface. General articles: "The Algonquin Noun," Proceedings of the
  Congress of Orientalists, Rome, 1904; "Algonquin Religion," Hastings,
  Dictionary of Religions, s. v. "God."

The name "Passamaquoddy" is a corruption of _pestumo‛kat_ 'one who
catches pollock-fish' (_Gadus Pollachius_) = _peska‛tum_. This term has
been applied to the tribe only in comparatively recent times.

The Passamaquoddy of Maine now live at Sipayik or Pleasant Point, near
Eastport, Me., and near Princeton, Me., while the Maliseet have their
chief settlement near Fredericton, N. B. At Pleasant Point, which is the
modern headquarters, dwelt Sopiel Selmo, the keeper of the Wampum
Records, a mnemonic system of wampum shells arranged on strings in such
a manner, that certain combinations suggested certain sentences or
certain ideas to the narrator, who, of course, knew his record by heart
and was merely aided by the association of the shell combinations in his
mind with incidents of the tale or record which he was rendering. With
Selmo, however, died the secret of this curious system, but some of the
wampum strings are still to be seen at Pleasant Point and there are a
few in the possession of Mr. Wallace Brown at Calais, Me. The laws and
customs thereby recorded are published in the first Series of the
following texts in a more exact form than that given in my former
publication of this record in "Proceedings of the American Philosophical
Society," 1897, pp. 479-495.

There is also a large amount of oral literature handed down by these
Indians, a quantity of which existed in the manuscripts of the late Hon.
Lewis Mitchell, former Indian member of the Maine Legislature. These
documents, together with Mitchell's version of the Wampum Records, came
into my possession some years ago, but were all destroyed by fire in
1911, since which time Mr. Mitchell industriously reproduced them at my
request from memory. They are herein presented to Americanists for the
first time in the original in Series 2, 3 and 4 of the following texts.
Other matter of this character has already appeared in the Philosophical
Society's Proceedings, XXXVIII, pp. 181-189: "Some Passamaquoddy
Witchcraft Tales;" American Anthropologist (N. S.), XI, No. 4, pp.
628-650: "A Passamaquoddy Aviator."

Of the texts in the present work only the Wampum Records (former
publication cited above) and part of Series 4, "Songs" (N. Y. Academy of
Sciences, XI, No. 15, pp. 369-377 and XIII, No. 4, pp. 381-386) have
been published before in an imperfect form. Poetical and inexact English
renderings of some of the Kuloskap material (Series 2 below) have
appeared in Leland and Prince "Kuloskap the Master," New York, 1902, a
popular exposition of eastern Algonquin folk-lore.

The phonetics of the Passamaquoddy dialect are comparatively simple. In
the Mitchell manuscripts, the scribe followed a spelling influenced
variously by both English and French, frequently using _b_, _d_, _g_,
for _p_, _t_, _k_; _j_ for _tc_, and a purely arbitrary system of
vocalization employing _a_, _u_, _e_ for the indeterminate vowel _u_ or
_'_, often omitting entirely the rough breathing _‛_, or representing it
by _h_. It was, therefore, clearly impossible to reproduce Mitchell's
texts literally, so I have followed, as far as was feasible, the system
used in my "Morphology of the Passamaquoddy Language of Maine,"
Proceedings of the American Philosophical Society, LIII, pp. 92-117, the
principles of which follow herewith:

_a_ = short _o_ in 'bother'.

_ā_ = _a_ in 'father'.

_â_ = _aw_ in 'awful'.

_'_ = the indeterminate vowel (Schwund).

_u_ = _oo_ in 'foot'.

There are no nasal vowels, as in Penobscot and Abenaki.

_h_ is the simple breathing, but the inverted comma _‛_ is a glottal
catch like a very soft Arabic _ḥ_.

_l_ often carries its own inherent vowel similar to the heavy Russian
_l_. This sound is represented in the following material by an elevated
_e_, before the _l_ (_εl_).

_n_ before consonants carries its own inherent vowel, as _nki_, pron.
_ŭnkî_.

_p_, _t_, _k_, are voiceless surds, pronounced almost like _b_, _d_, _g_
between vowels and never like English, _p(h)_, _t(h)_, _k(h)_.

_tc_, _dc_ represent almost the same sound, between a palatalized
English _ch_ and a palatalized English _j_, similar to Polish _ć_ and
_ź_.

_s_ between vowels is frequently pronounced _z_ and written thus.

_w_ after _k_ (= _kw_) represents the final Algonquin "whistle," as
_ke‛kw_ = _keḥkwu_; _w_ in general is a weak consonant; sometimes
initial _w_ almost = _u_, as w_'liko_ = _uliko_.

The intonation of Passamaquoddy is highly tonic, showing a voice-raise
which often varies, apparently arbitrarily, with various speakers. Thus,
such a word as _lakutwâk'n_ has the voice-lift on the first syllable, a
drop on the second, lift on the third, and drop on the fourth. As I have
noticed so many stress-variations often of the same vocable by different
Passamaquoddy speakers, the accent has been rarely indicated in the
following texts. The peculiarity of the voice-lift seems to be
distinctively Passamaquoddy, as the kindred Maliseets usually speak
monotonously, with no especially noticeable voice-lift. The Abenakis
also have frequently a monotonous tone, amounting practically to a
drawl. All these idioms of the Wabanaki are spoken in a low pitch and
almost never with the strong emphasis and often loud voice of western
Indian languages such as the Dakota.

                                                      J. DYNELEY PRINCE.

 NEW YORK, COLUMBIA UNIVERSITY, 1920.

                  *       *       *       *       *

                                 Page 6



                               SERIES 1.



                       I. Wapapi Ak'not'mâk'n'l.


Medcimiu p'kokni tohokyoltowuk; k'tciyawiu w'ski‛tap epidcik wasis'k
nespiw'sikyojik yut metci-mipniltimkil; nit etutc-al-ithuswin'k nek'meyu
tepithotmo‛tit tcewi ke‛kw εleyu; eliyowuk tcewi εleyutetc na neksēyu.
Nit etutci m'sīu sise-p'tcitaketil kinwetwaswinti m'sī-te elipit
w'skitcin; ankwotc elk'wiyik saunisnuk; ankwotc w'tcip'nuk; k't'kik
snutsekt'nuk; k't'kik k'skiyasnuk. P'tcio-te petciyik Wapna‛kik. K'matc
w'sipkikm'n yaka kes'wuk naka wew'tciyanya. Nit-te tama wejiwe‛tit
w't-iyawa w'skitc'no: "k'p'tciptoln'n w'li-ak'not'mâk'n." Nit
etlausitkw'ton kisi-putwuso li-kislut'muk. M'sī-te tekepit w'skitcin
kinwe‛to nit k'tci lakutwâk'n kitwitaso. M'sīu w'skitcin nut'k
ak'notmâk'n; m'sīu w'lit'hasu. M'sīu w'siwatcyokony'l kat-kisilet-te
kaum'k mat'nitin. Nit m'sīu kesukmiksit op'dcitakan oputwuswin'm. Nit
m'sīu kesukmiksit op'tcitakan nisu kesena akwam'k oputwuswin'm
natciwitcitak'wik k'tci lakutwâk'n kesena k'tci maweputwuswâk'n.

Nit m'sīu kis-maweusetil; nit o-matce-tepithotm'nya ta nite
w't-elokh'tinya. Ste‛pal m'sīu siwatcyoko‛tit eli-wap'li-p'mau‛sit.
Yok't k'tci sak'mak w't-iyana k't'kihi: "yut elapim'k asit-wetcosyo‛kw
k'n'mi‛tunen eli-p'kaknapt'wuk; k'n'mi‛tonenw'l kesek ewaplikil; yut'l
p'kaknikil t'm'hîk'nsis'l-lo naka tapyik t'pa‛kwyil tcewi-puskenosw'l
oskeniu." Nit-te m'sīu w't'li-kislutm'nya w't'lakutinya. Nit
w't-akinwi-ponm'nya kis'k etutci-putwusi‛tit. Nit liwetasu tcikte
wikwam. Yot w'kesekm'nya etasi-kiskakil katama-lo wen k'losiu. M'sī-te
putwuswin tcewit-lithasu tanetc w't-itm'n; tan etutci litutit
t'pask'swâk'n'l; m'sī-te w'tepithotm'nya tanetc-li kisi-tcenetaso
man'tim'k; kwuni tcikpultowuk lo; pem-lokemkil.

                  *       *       *       *       *

                                 Page 7



                               SERIES 1.



                         I. The Wampum Records.


Always bloodily they were fighting; many men, women (and) children were
tortured by these continual wars; then these wise ones take thought so
that something may be done; and that quickly; then all send a messenger
to every place where the Indians dwell; some go to the south; some to
the east; some to the west; others to the north-west. They even come as
far as the Wabanaki. Very long it takes, even months, till they arrive.
Then when they come there, they say to the Indians: "We bring you good
news." Then when they arrived, they took counsel what to decide. To all
Indians dwelling there one announces that a great peace will be called.
All the Indians hear the news; all rejoice. All are weary of having made
continual warfare. Then every tribe sends its councillor. Every tribe
sends two or more councillors that they may be present at the great
peace, or great general council.

Then all assembled. Then they began to take counsel as to what they
should decree. Only, all are weary of living in an evil way. These great
chiefs say to the others: "Now, when we look back at what we did, we see
that these trails are bloody; we see how many bad things there were;
these bloody tomahawks and bows and arrows--they must be buried for
ever." Then all decide that they should make peace. Then they appoint a
day when they shall take counsel. This is called "the Silent Wigwam."
Then they give order that on each day no one shall speak (but) every
councillor must think over what he shall say how to make the laws; they
all consider how to stop the wars; as long as they remain; a week.

                  *       *       *       *       *

                                 Page 8

Aptc etutci-apkw'timutit; wikwam liwitasu "m'sita‛kw wen t‛lēwesto."
Nit na kwuni o-matce-putwuswinya. M'sīu putwuswin w't-uknutm'n
eli-pipyaks naka metc-matnuti‛tit; m'sīu eli-w'sikyoltoti‛tits
kwunipn'-ltim'k; nit-lo al-teketc tepnasko yotepithatosu naka
k'temakithaman w'tepitemowa w'tawasismowa naka mamatwikoltidcik;
medcimiu yok-li w'sikyasp'nik tahalo-te saklithat w'ski‛tap naka
m'tap'kwin. Nit m'sīu-mi t'lēwestoti‛tit, nit li-kislom'k w'tlitonya
k'tci lakalosnihak'n naka totciu oponm'nya epasiu k'tci wikwam
t'pakalosniu. Na w't'litonya epus; w'ponm'nya w'mitâ‛kwsow'l; nit wen
pelestowat nit etutc -eshemhut'm yut'l eyilidcil w'nidcan'l
t'pakalosniu. M'sī-te na w't-atcwiyik-setswaw'l naka na medcimiu
w'm'tutwatm'n w'ktci skwut, wa wedci-ska-nekasw'nuk. Yot wedci
madc'hak wapapi t'pask'-swāk'n'l.

                  *       *       *       *       *

Nit lakalosnihak'n'l et'li-nsetwasik sp'm'k nit
mawe-lakutwi-kislut-mewâk'n; m'sī-te kesikpesit w'skitcin newanko
k'sukmito, k'nok-lo k'tciyawi milidcpesw'. M'sī-te yokt'ke w'skitcinwuk
w't-atc'wi-elianya naka wikinya t'pakalosniu. T'ketc wen ke‛kw-li
waplelok't tciwi-semha; w'nikikow'l w't-esemhokol nit epus.
Kisi-mawetasiks nit-lo tane te‛po wikit t'pakalosniu tce-tciksitm'n'l
tan eyilīdcil tpask'swâk'n'l kesena esemha. Nit wikwam et'linsetwasik
t'pakalosniu hitmowiu m'sī-te k'sit w'skitcin kisita‛kw tcewi-li
sank'wi-p'mau‛so. Katama aptc tcika-wiyotoltiwun; tcewi-li p'mau‛sowuk
tahalo wesiwestoltīdcik witsekeso-toltīdcik o-pesw'n w'n'kikowu. Nit-lo
k'tcī skwut et'li-w'sitwasik wikwam'k hitmowiu m'si-te-ta wut
kiswitcita‛kw w'skitcin nitetc et'losi‛tit skwut'k w'lamantc skat aptc
t'keyi wipmeshonw'l. Nit-lo w'nikikow'l et'lin m'sit wut wikwam'k nit
k'tci sak'm Kanawak. Nit-te lakaloshîk'n naka epus hitmowiu wapapi
t'pask'swâk'n'l. Tan wut pelset'k tcewi-mawe-sakyaw'l et'li-nsetwodcik;
nit m'sike‛kw kisitpiyak.

                  *       *       *       *       *

Nit-te aptc o-matcelokh'tinya; h'n w'tlitonya aps'kikwil
w't'pask'-swâk'nw'l. M'sīu yut'l t'pask'swâk'n'l tcewi litasw'l wapapik,
wetcitc kiskitasik tan te‛po eli-kimwitpiyak elnokak; m'sitetc-yo naka
eli-milidcp'k'k wapap. Yot wapap elyot sakm'k naka m'tapekwinw'k naka
nipwultimkil; elokh-tim'k tan etutci metcinet sak'm naka eli-pusk'nut;
elim'takitmowatil m'sī-te w'skitcinwuk; w'lasikaudowi wapap; wikwamkewi
wapap, etc.

                  *       *       *       *       *

                                 Page 9

Then they open it (the assembly); the wigwam is called "everyone
speaks." Then at length they begin to consider. Every councillor relates
what had been done and how they had continued to fight; how every one
had suffered through the long wars; (they advise) that now it is time
that they should consider and that we take pity on their women and
children and on the maimed. These had always suffered just like the
strong men and warriors. Then when all had spoken, then they decide that
they should make a big fence and then that they should put in the
middle, a big wigwam, in the enclosure. Then they make a stick; they put
their father there; then whoever disobeys he punishes (him), the one who
is his child in the enclosure. Everyone obeys him and he always keeps up
that big fire so that it shall not go out. After this begin the Wampum
Laws.

Those fences which they set up that is a general treaty of peace for all
nations of Indians, fourteen tribes, but many clans. All these Indians
must go and live in the enclosure. If anyone does anything evil, he must
be punished; his parent will punish him with that stick. After they are
civilized, then whoever lives in the enclosure must obey whatever are
the laws, or be punished. That wigwam which is set in the enclosure
means that all sorts of Indians whatsoever must live peacefully. Not
again shall they quarrel; they must live like brothers (and) sisters
with one parent. Then the big fire which they put in the wigwam means
that everyone there who live together, the Indians there who are by the
fire shall act well; not any more ever(?) shall they sin. Now their
parent who is in this wigwam, that is the great chief at Caughnawauga.
That fence and stick mean the Wampum Laws. Those who disobey must all
suffer together according to what is decreed. This is everything which
they did.

Then again they begin to arrange; they make their lesser laws. All these
laws must be recorded in wampum, so that they may be read whenever they
make ceremonials; everything also can be given in wampum. There is
wampum which makes chiefs and warriors and marriages; ceremonies,
whenever a chief dies and when he is buried; all the Indians mourn him;
salutation wampum; visiting wampum, etc.

                  *       *       *       *       *

                                Page 10

Elok'h'tim'k tan etutci metcinet sak'm.--Tan etutci metcinet sak'm
w'mut'wa‛kwulm'n'l tcewi t'mitaha naka nki'kwwa‛kwsan; m'sīte tan
kis-iyit; w'towekak'n'l w'tetapyil w't'mhîk'n naka w'mutwεk'n (kesena
w'mut'wak'n). W'skitcinwuk w'nitakitm'waw'l enkwutci k'tunweyin. Tan
etutci tepnaskoyak w'skitcinwuk wi‛kw'manya putwuswinuwo; putwuswinya
w'teplomanya pili sak'mul. Nekw'tekmi katama w'kislomauyil sak'mul.
Nit-te eli-kisi-mawe-kislutmoti‛tits nit op'tcitakayu kinwetaswinu;
newunol kesena k'ma‛tcin (h)ekwitnol heskunelie Mikma‛kik, Kebek-lo,
Pan'wapsk'k, W'last'kwuk, sak'm t'limetcinet Pest'mokat'y'k. Tan etutci
p'tciya‛tit kinwetasīdcik elia‛tit Mikma‛kik nit-te n'mitutil wetckiyak
ekwit'n; meteneknahasik w'kisi-nsetum'nya; ke‛kw itmowiu: nit-te sak'm
w'moweman w'skmaknes'm. W't-īyan: "nit wetckoyak ke‛kw; nikt
kinwut-wedci-petcidcik." Nit m'sī-te wen wāsis'k naka epidcik
w'skitapyik m'tapy'taswuk w'natci-asikwenya. Malem-te e'kwayik. Nit-te
peskw w'kapetasin na-tutci w't'lintowatm'n nskawewintowâk'n'l. Nit
w'tali-es'wi-nskawan el-amkikap wiyalit. Malem-te metc-into; nit-te na
yoktwedciyodcik peskw lit'puswin w'milayawiyan; nit na nek'm
w'tasitetunan w'siwes'l; na nek'm w'wuskawan.

Malem-te m'sīu metci-nskauh'tm'k naka tutciu w'matcyapasinya
imyewikwam'k w'nadci-mawe-himyanya. Malem-tetc aptc kisi-miauletwuk naka
tutciu εlipan tanpunto-te wikwam'k. Nit m'siu wen petcit, epidcik,
wasis'k m'siu w't'lapasinya w'natci-w'lasikwawa w'sikiptinenawa naka na
oponm'nya m'tewek'n t'sakiu wikwam'k et'li-wedciwe‛tit. Nit naka
h'tciyawiwul w'skitcin w'takewâk'n'l.

El'kemkil etc'wi-kisitutcil meskw kisi-sepyati‛kw. Nit amsk'wās
w'lakwiwik eli-wulithasoweltowekw pemkaulutwuk. Nit aptc wespasa‛kiwik
yokt medciwedcik op'tcitakanya peskow'l oskitap'mw'l sak'mawikwam'k;
w'tiyanya sak'mul opawatm'nya m'sī-te w'nimianya oskitapi kwandowan'k.
Nit-te sak'm w'takinwetuwan oskitap'm omaweman kwandowan'k naka aptc
w'takinwetuwan yoho-te wedciwelīdcihi. Nit na kisi-kusyapasi‛tit, naka
todciu w'musketonya wapapyil naka todciu ekitoso nekw't
eli-kislotmotits; nit et'lausit Pest'mokatyik w'kuskatam
w'k'tci-w'skinosism'wau; nit-lo "k'pawatmak'n kil et'lausiyan
k'natci-widcikem'n eliat k'tci-w'skinosism'l." Malem-te naka
kisiwestolti‛tit yokt medciwedcik nit na sak'm w'nakisin; na
w't'lēweston; w'tiyan w'p'maus'winum nit nek'm holithotm'n
w'natci-witcakekemiu

                  *       *       *       *       *

                                Page 11

Ceremonies whenever a Chief dies.--Whenever a chief dies his flag-pole
must be cut down and burned; everything which he had; his implements,
his bows, his ax and his flag. 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. One says: "There comes
something; these (people) have come with a message." Then everyone,
children and women, men, warriors, go out to meet them; then they land.
Then one of their leaders sings the welcome songs. Then they are
welcomed in return by the one who is on land. Then he continues to sing;
then to these new comers they send someone to fetch them in to shore in
a canoe; then this one (he) shakes them by the hand as his brothers; so
he welcomes them.

After that the welcome is continued and so they start to the
prayerhouse, so that they may pray together. So they assemble and then
they went to where there was a wigwam. Now everyone comes, women, (and)
children; all go to greet them, to salute them and then they put a flag
over the wigwam whither they go. This is the way they practised the
Indian customs.

For some time they had to do thus before they lay down (to sleep). Then
the first evening the new comers are entertained. So again in the
morning, these guests send one of their men to the chief's house; they
say to the chief that they all desire that they should see the men in
the hall and again he announces it to these new comers. Now when they
had gone there, they take out the wampum strings and it is read at once
as to what they had decided; namely, that from the Passamaquoddy, who
were there represented, had disappeared their oldest boy; then, "We
desire that you who are here shall help us to make an oldest boy." So
when these new comers had spoken, then the chief stands up; he says to
his people that he is glad to cooperate in helping his brothers

                  *       *       *       *       *

                                Page 12

witcok'm'n w'siwes'l kipnael. Nit aptc yokt wedciwedcik o-nakesin;
w't'lēweston kisi-w'liy't sak'man eli-wulmatulit naptc o-kisiyinya naka
todciu w'nest'm'nya kisuktc etutci-weswesi‛tit.

                  *       *       *       *       *

Wedciyowi‛tit nit-tetc aptc liwitaso eltakem'k ekelhutcin; malem-te
kisatc'wuk weswesinya. Wedciyawi‛tit nit sak'm w'takinwetuwan
w'skitap'm: "nikt k'siwesn'wuk k'satcwuk weswesinya; katama
kiselt'm-waunewin todci neksēyu w'madc'honya." Naptc musketaso wapap
kelhotwei naka w'tekitm'nya; w'tiyawu: "nit yut et'lausit Mikma‛kik,
epit, wasis, w'ski‛tap, k'pawatmâk'n k'tcenesin; aptc wu kis'k nio ni
kikwusin k't'hak'n k'madc-kulithukowa." Nit itmowiu: katama
w'ki-selt'mwaw'n w'madc'halin.

Nit aptc elokh'tim'k liwitaso n'skauh'tin. Nit aptc sak'm op'tcita-kon
w'skitapem o-natci-k'tonkatinya k'tci‛kok. Nit appi(?) k'tonkati‛tit,
nit w'telokw'sum'nya tan eli-petcpu‛tit, m'sīu weyusis n'pahatidcihi.
Malem-te m'sīu ke‛kw kis-okweu. Nit m'sīu matceptaso kwandowan'k; nit
et'li-k'ti-mawemitsolti‛tit naka kinwetowan nodcikakolw't (notkut'-mit)
w't-alkweminau‛tikuk: "kwaltewal (wikw'pusaltin)." Nit m'sīu wen
w'nestowan, elkwe mīlit. Nit-te na w'kwaskoltinya wasis'k, epidcik,
w'skitapyik pemi-p'hatijihi waltewa moskweweyu; malem-te petcik
sikaulutwuk kwandowan'k. Nit-te m'sīu t'holpiyanya pemkemikek; nit yokt
nodci-tephasidcik w'tephemwan yaya-te el-apesit. Yot nit el-witasik
elokh'tim'k ekelhot'wi wi‛kw'paltin. Nit kis-apeselti‛tit
o-madcyapasinya. Nit-te aptc neksēyiu app't-aptuwuk. Nit naka todciu
h'nskau‛tin; nit aptch yokt wedciwedcik w'nakisin; peskw w't'lintowatm'n
hitci-eleyiks, elitotits w'm'sums'wuk peskw'n kesena nis'nol
el-intowatkil. Nit na sak'm wut-wetci yut w'naskawan-na.

                  *       *       *       *       *

Malem-te nit metcintotim'k, nit sak'm holpin epasiu kwandowan'k; kelnek
pekholak'nsis naka epusisl nit-te w'matche-k'tumosin; w'matce-tum'n
w'pekholak'n naka w't'lintowatm'n k'tumaswintowâk'n'l. Nit m'si-wen
w'nayinyan o-pemkan w'skitapyik, epidcik, petciu-te wasis'k. Nit
w'mik'maupaul'tinya.

Nit malem-te metcitpiya aptc naka todciu, w't-akinwi-ponm'nya
etutci-matc'ha‛tit. Aptc kisatci‛tit, nit aptc sak'm minwukel-k't'minya
hilelokh'timkil. Ankwotc metci-nitci-kes-p'mi-minwukelnak. Yut nit

                  *       *       *       *       *

                                Page 13

who are bereaved. Then once more these new comers arise; they say they
are glad that the chief is so kind to them and again they said it and so
they appoint a future day when they shall return.

Afterward then again; this is called the ceremony of prolongation; they
are ready to go back. After that the chief announces to his men, "These
our brothers are ready to return; we will not permit them to depart too
quickly." Once more was taken out the wampum of prolongation and they
read it; they say: "That those Micmac who are here, women children and
men, we desire that you stay; for a day longer our mothers will keep
your paddles for you." This means: they will not permit them to depart.

Then again comes the ceremony called "greeting." Then the chief sends
his men to hunt in the woods. So they hunt; then are cooked the things
which then bring, every animal which they kill. Then everything was
cooked. So all begin to eat in the hall; then when they are about to eat
together, the herald announces in their midst: "Your dishes (are
ready)," or "Let it be feasted." Everyone understands that (a feast) is
to be given. So they run, children, women, men, fetching dishes of
birchbark; and then the newcomers come into the hall. Then all sit on
the ground; and these dancers dance until they are weary. This is what
is called the ceremony of the prolongation feast. So when they were
tired, they depart. But quickly they return. Then also thus is the
greeting ceremony; namely these newcomers arise; one of them sings about
what has been done, what had been performed by their grandfathers, one
or two songs. Then after that the chief greets them.

While they are singing, the chief sits in the middle of the hall; he
holds a little drum and stick; then he begins to beat it; he begins to
strike his drum and sings his dance songs. Then everyone sings and
dances, men, women, even children. So they feast together.

When this is finished in the same way (as before), they appoint when
they shall depart. So when they are ready, they are detained once more
by the chief by repeated ceremonials. Sometimes they

                  *       *       *       *       *

                                Page 14

eltakewâk'n. Ankwotc metc nihi sunte kesena-te peskw kisos;
etasi-w'la‛kwiwiyikil pemkak; nit kwuni wetciyot.

                  *       *       *       *       *

Elok'htim'k tan etutci elyat sak'm.--Malem-te m'sike‛kw mitnaskiyi; nit
naka todci sank'wi o-madcehapanya. Malem-tetc nikt p'tciyik elia‛tit
wetciweya‛tit; nit-te na w'mawemanya w'p'mau‛s'winumwa;
w't-akitwetowanya eli-kisi-kiukeni‛tit eli-pekwato‛tit witcoketwâk'n.
Miya-wul-te nikt na k't'kik w't-aptcyanya kiukenitsēpenik.

Nit wedci matcyiu-ot-askowalmunya wetciyan nadci-witci-sakmaka-tenik.
Malem-te p'tciyik o-m'sīu-nit-na-elok'h'timkilelan; natc-s'kepti-newan
nut pemk'm'k. P'tciya‛til otenesis'k; kisi-pemkatil kisi-n'skauh'ti‛tit.

Malem-te tama nis'wuk p'kiwik naka w'matce-helyanya om'tewâk-wemul.
Malem-te kisa‛tcit w't-emepelyanya; h'nit peskw sak'muk w'ponmowan
naka w'naset'wan w'manim'l naka na w'nashiuhot'-lanya pileyul
el'kwot'wâk'n'l. Nit peskw sak'm w'nestom'wan yohot sak'mul
kisiyajik: "wut'ke k'tci-w'skinosismowa; k'tatc'wi-eloke‛pa tan
eli-kisi-wlasw'yekw naka na k'tat'cwi-tciksitwanya; nekemtc na
elukil tan wedci-miyawil wahot w'p'mausowin'm." Yut'l na
etc'wi-elokedcil sak'm w'tatc'wi-sakiton'l m'sīu tan yut'l
n'katcikil. W'tatc'wi-klaman'l tc'kauyut'ltimkil; mat'noltimkil
w'tatc'wi-na-kikha w'p'maus'win'm; tcika-te w'p'maus'wâk'n-lo wutik.

Naptc w'matcyapasinya kwandowan'k w'natc'm'yowâk'nya. Naptc sak'm
w'k'tum'sin naka wisekhan sak'm'l; sakmaskw wisekhot pili sak'm'l naka
kiskamek.

Aptc wespasa‛kiwik naka w'keptinen t'pol'man elwik'n'k; kes'wuk nihit
ankeyatcihi; w't'li-t'pol'ma wa tahalo-te eli-t'polomat sak'm. Peskw
na eli-pemket wut eli-wis'khot; eli-milut w'manimwa. Akwami sakleyow'l
katik sak'm. Naptc wut piliwi sak'm w'skauwiman naka w'nest'mowan
k'sitcpikak w't'lokewâk'n'w'l; miyal-te na w'kisajin; w't'wepusan
m'tewâkw'm. Nit-lo m'tewâk'nm'l w'sakm'mw'l; nikt kaptin'k wiwunik
apwi‛towatidcil; ya-te tcikhîk'n'l kelnadcit, ayut na tan te‛po yut
ke‛kws ewaplikik kwasidcik'munya; pekw's'k w'tatc'wi-p'kiyaw'l. Yut
nit itmowin w'tatc'wi-w'lankeyowauwul tan-te kwenau-siltil
p'maus'wâk'nowa-te; w't'li-ponmunya. W'tatc'wi-liponmunya w'pok'num
yahot ankeyowatidcihi; nihit ankeyat k'tatcihi tan etutci n'sanakuak
petcyamko‛tit. Tc'wi-nateyik kaptin'k wut sak'm kislomut;

                  *       *       *       *       *

                                Page 15

were detained indefinitely. This is the custom. Sometimes two weeks more
or one month; every evening they dance; so long after that.

Ceremony when they make a chief.--Then everything was over; and they
started away. So when these new comers arrived they assembled their
people; they announce to them that they had been appointed to seek aid.
So these others return who had been appointed (viz., to elect the chief
of the bereaved tribe).

Afterwards they begin to wait until they are ready to make the chief.
Then for the new comers they all make ceremonies; they entertain them in
the dance. They come to the village; they danced performing the
welcoming ceremony.

Then thither in two days' time they fetch his flag-pole. When it is
ready they raise it; then one of the chiefs he puts and he places on him
(the new chief) his medal and then they clothe him in new clothes. Then
one chief proclaims this chief whom they had made: "This is our chief:
you must do whatever you can to please him and you must obey him: he,
however, shall do what is in accordance with the will of his people."
This is what he must do; viz., the chief must regulate all quarrels. He
must prevent quarrels; in wars he must save his people; even his life
for these (he must risk).

Again they begin to go to the hall, so as to assemble. Then the chief
beats the drum and proclaims him chief; a chief's wife proclaims the new
chief and they dance.

Then on the morrow they choose his captains, seven (in number); these,
as many as there are, are to be care-takers; they choose them just as
they choose the chief. The one who dances there he names them; he gives
them their medals. More severe (are their duties) than the chief's. Then
this new chief greets them and shows them what must be their work; so
then they prepare; they raise the flag-pole. This is the flag-pole of
their chief; these captains stand around it; also they hold brooms, so
that whenever there is anything evil here, they shall sweep it away; by
cleansing they must clean it (away). This then means that they must take
good care as long as their life lasts; also that they must risk (their
life). They must risk their blood for those whom they are to care for;
they

                  *       *       *       *       *

                                Page 16

katama kiseltumwawun witcipnusin; ansa te‛po w't-ankeyowa w'p'maus'win'm
naka w't'lip'maus'win'm w'kisi-t'pesotinya.

                  *       *       *       *       *

Nit aptc k't'kil elok'h'timkil.--Malem-te nit w'lakwiwik nit yaka
w'pemkanya; tekiu-te aptc etcekwak e nite spatek w't-enkamhetoltinya;
wenautoltowuk; epusk'mh'tinya. W'kisi-kapwelanya m'tewâkw'm'l. Nit m'siu
tan eli-t-autolti‛tit ekhotasik; tan wut neklowetcik niktetc wikw'nekik
nilt'l kis-ekhotasikil. Nit elok'h'tim'k ankwotc kwenek't nihi snte
kesena-te pes(kw) kisos.

Nipowe eldakewâk'n nikansoswei.--Tan etutci w'skinus p'watek
w'niswitidcilen w't-akinwetuwan w'nikiko naka tan yut'l pawat'kil; nika
nio nit askau‛titiesil; nitc wut k'takwh'mūs w't-akinwetuwan
w't-elnapem; nit ska wen waplithotmuk, nit-tetc tekw'tcetonya. Nit wut
k'takwh'mūs milan kelwasilipil piley'l mūinewiyul kesena atuk kesena
kwapitewiyul. Nitc wut w'skinus w'madcephon w't-oneks'n'l yut
nakskw-wikowak; nitc nit ponan w'teneks'n'l nau‛tik. Yut w'p'n'l nisn'l
naka nau‛tik naka k'soshon(?). Nit elitepi-milipitasik ela wikwam; nit
kisi-kelat w'teneks'n'l. Wut-lo nakskw w'mitâkw's'l w't-akinwetuwan
w't-elnapem; malem-te kisi-mawemat, w'nestow'n eli-wisilit w'skinosis'l
p'tci-pawatm't w'nidc'n'l w'niswinya. Nit ska wen waplithotmuk, nit-tetc
wut k'takw'h'mūs w't-elkiman w'tus'l nau‛tik p'mekpit nekson. Nit-tetch
nit kisitpiye nipwoltin; nitan eli-kwusitasik wikw'paltin
mawe-mitsoltin; ayut pemkamik n'skauh'tim'k. Ankwotc kwenatk't
pemlo-kemkil.

                  *       *       *       *       *

Nipowe eltakewâk'n; yut piliu yut kisi-mawetasik.--Tan etutci w'skinos
k't-wakatek w'tatc'witc-na-kinwet'wu w'nikiko; w'nestow'n nakskwiyil
pawatkil. Nitc wut k'takwh'mūs w'maweman w't-elnap'mwa nit skat wen
waplithotmuk. Nitch w't-akinwet'wanya nodci-k'lolwelidcil; nitc
w'matceptonya nekw't tatkeyi wapap. Nit-tetc nit mila‛tit wut nakskw
w'mitâkws'l naka tan-te kisi-kisi-‛tit kesosidcihi nadci-tciklutkik.
Wapap ekitasik nipawei. Liwitaso: "k'lolwewei;" yutetc w'tetl'kitm'n
elkitnuwik; w'nestowaltc na eli-wisilit w'skinus'l nit pawatek nit'l
nakskwiyil w'niswinya. Nit-tetc nit met-ēwesta‛kw; nit-tetc
wuswiya-pasinya yut w'skinus wikek. Nit-tetc etl-askauwasulti‛tit tekiu
asit'mut. Nit-tetc na wut nakskw w'mitâkw's'l w'maweman w't-elnap'm,
nit-tetc

                  *       *       *       *       *

                                Page 17

must guard these, (even) the aged, whenever danger approaches; the
captains must obey whatever the chief shall order; nor do they let him
fight with them; he only is to guard his people and his people shall
stand near him (protect him).

Then again (follow) other ceremonies. That evening they dance; then
early next day they have canoe-races, road-races, they play La Crosse.
They stand by his flag-pole. Then on all who race they bet; they that
win, these get the things which they bet. That ceremony sometimes lasts
two weeks, or one month.

                  *       *       *       *       *

Marriage custom of olden time.--Whenever a youth wishes to get married,
he announces it to his parents and (tells them) whom he desires; then
they wait; then the old man announces it to his relatives. Then if
anyone make objection, they do not permit it (the match). Then that old
man gives him (the youth) a dried new bear-skin or deer-skin, or
beaver-skin. Then the youth fetches his skin to the girl to where she
lives. Then he places that skin in the fire-place. There are two beds at
the fire-place and at the entrance(?). So then, with what had been given
him, he goes to the wigwam where he had (already) carried his skin. Then
the girl's father announces it to his relatives; so when they assemble,
he states that such a youth desires his child that they should marry.
So, if no one objects, then that old man orders his daughter that she
should sit in the fire-place upon the skin. Then afterwards they marry;
and they prepare a feast where all eat together; there they must dance
the welcome ceremonies. Sometimes it lasts a week.

Marriage custom; the new one after they had become civilized.--Whenever
a youth wants to get married, he must announce it to his parents; he
mentions the girl whom he desires. Then that old man, he gathers his
relatives, so that no one may object. Then they announce it to the
herald; then they fetch one string of wampum. Then this he gives to that
girl's father and as many attend him as attendants as may desire. The
wampum is read; the Marriage Wampum. It is called "Announcer." This the
readers will read. It is announced that such a youth wishes such a girl
that they may get married. Then this talk is finished; then they return
to where that youth lives. Then they wait until one replies. Then that
girl's

                  *       *       *       *       *

                                Page 18

skat wen waplithamakw. Nit'l p'tci-k'lolwelidcil nit-lo wen ke‛kw
k'tcitciwat ewaplikik w'nest'm'ntc. Nit-lo m'sīu-li w'lithotmotit nit
etep-kisitpiye. Nit nikt w'skitcinwuk kisi-papatmotit, nitc patlias
w'nipwikhan.

Nit-tetc nit'l nipawi eltakewâk'n'l elokh'tim. Wutetc w'skinus w'milwan
piley'l elkw'tewâk'n'l. Nit kis-sewet wut pilkatek. Nitc w'madcyapasinya
w'niswitidcil; w'nadci-s'keptinenan w'niswitidcil naka kisosidcihi. Yut
nit eliwitasik eltakewâk'n w'lasikautowâk'n. Nit weswesit wikwak; nutc
nut holpiyanya yohot na p'tci-kisosijihi kweskwesūs naka pilskwesis naka
kana w'skitapyik. Wutetc na w'skinūs w'maweman keslasikasidcihi;
nit-tetc w'madcyapasinya w'nadci-s'keptinenya. Malem-tetc
metlasikautoltin.

Nit-tetc w'litonya k'tci mawe-poltim'k; wutetc nakskw t'wip't ponek;
liwitas: "natponan" w'skitapyik, epidcik p'tci-te wasis'k. Wutetc na
w'skinūs soksakw; kutcmeketc t'lakw-te midcwâk'n; malemtc kisakw't'k nit
wikopaltinya; nitc w'kakalwaltinya "k'waltewal." M'si-te wen w'nest'm
nit. Nit w'madce-kwaskoltinya nadci-tepamwan wikopalan.

Metc-te, nipowátim'k meskw m'tekto. Nit-te w't'lashiuhotl'soltinya, naka
w'matcyapasinya kwandowan'k. Malem-te patcaswuk kwandowan'k
p'tci-kisosidcihi. Nit-te kisyapasi‛tit nit-te peskowat peskw tan'l
etc'wetci-k'tcitcyot lusoweskw el-iyit kis-kwandowan'k. Nit na
w'skin'luso e na nek'm w'matcyapasinya kisoswetcihi. Malem-te petapaswuk
kis-yapasi'tit nit aptc peskw-te peskowat. Nit-te kaptin w'madcephan
w'madci-w'stukikanya w'niswitīdcil.

Malem-te epasitpokak'n w'natpunh'tinya kis-te w'lakwipwâk'n. Nit
et'li-mik'mut yokt kisi-niswidcik. Nit yut'l lusoweskwiyil
w'madce-kisosanya k'tci epidcik. W't-asohon'l na w'nespiptonyal.

                               M'tekwut.

                  *       *       *       *       *

                                Page 19

father gathers his relatives, so that no one may object. To that herald
anyone who knows anything evil (must) tell it. Then as soon as all are
satisfied, (the matter) is finished. But after those Indians had become
Christians, then a priest marries them.

Now these are the marriage customs which they observe. That youth gives
her new clothes. Then this bride puts them on. Then they start for her
betrothed's house; then her betrothed greets her; they salute her, her
betrothed and his attendants. This is what is called the custom of
congratulation. Then they return home; then there they sit down, she and
her attendants; old women and girls and even men. This youth assembles
his congratulators; then they start off; they salute her; they finish
the greeting.

Then they make a big feast; that girl sets a table; it is called
"natponan," for men, women, even for children. This youth cooks it; in
the open the food is cooked; then when it is cooked, they feast; then
they call out: "your dishes (are ready)." Everyone understands this.
Then they run to the feast.

However, the marriage is not yet ended. When they dress themselves they
set out for the hall. Then they enter the hall with the attendants. So
when they arrive there, someone fires a shot which gives notice that the
bride is in the hall. Then the groom also goes off with his followers.
Then, when the entering ones arrive, again someone shoots. Then a
captain conducts him to dance with the bride.

Then at midnight they make a feast for supper. Then advice is given to
these newly married ones. Then the old women follow the bride. They
fetch her bedclothes.

                                The End.

                  *       *       *       *       *

                                Page 20



                               SERIES 2.



                    II. Kuloskap naka Pukdcinskwes.


Nit et'l-oten-y-etit w'skidcinwuk; m'si-yakw-te pokumkiyik. Peskw's-yakw
wul'mato naka w'piyem-kinapyin madcaha etasi-kiskakil; w'ni-mianil
w'tatapyil naka pa‛kw'yil; t'mhîk'n naka mikotanis; w'nepaha muso naka
muwini; w'ketmakel kahanmiset-te; w'kisima ketmakeyili-dcihi. Tan etutci
apatcyalit, w'taskiwanya w't-ekwedci-molanya tan etek nepatakw.

Tan etutci kisiyahat, nitetc w'matcyapasinya; wt'pakw'nowul
apa-tapsi‛tit; etut-nasolti‛tit-tetc wiyus. Wut Pokumk sak'm;
w'mitâkw's'l muwinyil. Pukdcinskwes m'teaulin pokumkeskw. Epit kisi
w'skitape-weleso tan-te w'lithat'k, kenok-lo yut'l kisikol
w'skitape-weleso. Etutci metcikit moskwitam'l sak'm'l. Pi‛tce
w'tepithatm'n tan w't'lo-kisi-semalan naka nek'm wikwetow'n
w't'li-t'puswâk'n.

Nekw't pemkiskak kisadciti‛tit keikdciti‛tit k'ti-matc'yutyik.
Pukdcinskwes w't-iyal sak'm'l: "witcyemin; k'nadci-munaunatip'n."
W'mi-lauyanya ekwitn'k. Aptc akwam'k milauweu pi‛tceto. Malem-te
p'tciyik m'ni‛kok. Et'l-ekwasi‛tit kwuni al-naunat, Pokumk (= Kuloskap),
Pukdcinskwes etutc-nektahat, madc'lokin ekwitn'k w'madcentun: "nektaha
Pokumki m'ni‛kok; nitc nil n'sak'mawin."

Nit w'petciyan otenesis'k. Wespasa‛kiwik m'sit-te madciyil k'tci‛kok;
modck-tel peskw w't-askwesiw'n; nit te‛po widcyematitp'nil. W'lakwiyik
wikesinya. Elasi-kiskakil w't-askoyawul sak'mamwul. Nit tekiu
Pukdcinskwes sak'mawiu.

N'sanko-kisuk-nekiwik sak'm mikwitham'l witapyil kwākses'l
m'teau-linwewul kesena pilwapyiu. Etutci t'lintakw; kwākses not'wal,
ap'kwak pi‛tceso. Ni-te w'm'taphan w'madc'man m'ni‛kok. Nit
et'li-m'skowat sak'm'l; neke tutciu Pokumk katama kisi-pi‛tcemok.
Kwākses-lo w'tiyal w'kuskoholan k'tak'mikw; w'milawasokanya. Kwākses
w'tiyal: "piskikwo naka k'lakwalwenin; mosa suksiketc; neksawiyiu
k'm'te-khemop'n."

                  *       *       *       *       *

                                Page 21



                               SERIES 2.



                     II. Kuloskap and Pukjinskwes.


There was a village of Indians; everyone, indeed, was a Blackcat. One,
however, the cleverest and bravest, goes off every day; he takes along
his bow and arrows, axe and knife; he kills moose and bear; to the poor
man he gives; he fed the poor. When he returns, they approach him to ask
him where is what he has killed.

When he tells them, then they go off; their toboggans they fetch along;
then they load them with meat. This is Pogumk the chief; his father
(was) a bear. Pukjinskwes the witch was a she-Blackcat. 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; now I am chieftain."

Then she comes to the village. In the morning all go to the woods; not
one is left; he only who is worth most (?) (is not there). At night they
camp. Every day they expect their chief. So then Pukjinskwes is chief.

On the thirteenth day the chief remembers his friend the fox who is a
wizard or magician. Then he sings; the fox hears him, although he is far
off. So he starts and goes to the island. When he finds the chief, at
that time Pogumk cannot go (swim) far. The fox says to him that he will
take him to the main-land; that they will go together by water. The fox
says: "Close your eyes and seize my tail; do not fear; quickly we shall
finally reach land."

                  *       *       *       *       *

                                Page 22

Ni-te na w'madcenin sawepelal witapyil; sankehomok'n-lo sak'm;
kekeskesil w't-apskapin; w'nimi‛ton wiski sepayiu eyowuk. Katama
w'lamsitasiu; lithasu: "katama k'm'taksiu." Et'l-ēwestakw: "katama-tetc
k'm'tekhamop'n." Kwākses w'tiyal: "mosa w'lamsetaseketc!"

Kεnok-lo kamatc w'pitcethatm'n. Pokumk lithaso wakesen el-melkim'k,
kεnok-lo kakes kaptenin naka wiskelams'n; samakwan han sawapinakwot.
Pukdcinskwes w'kisi‛ton mudc'kisgut. Nekek-el-te pemhemuk; meskw
piskiyawok w'm'tekh'm'nya.

"Nil noli nitap," item kwākses, "k'madc'han." W't'liyan pokumki
wikwami‛kok. P'tciyat katekenek, te‛po topkwan naka t'kēyu.
P'mau‛sowin'wuk matcesp'nik. Nit na nek'm w'madce-nosokwan; nekek-el-te
wedcwaukawaham; skauwastetnukwadcil wikwus'l w'p'mi-phal w'simis'l
nima‛kwsoweswul w'pakam'k. Nek'm nikamo el-apit yate-te-lo upkapu(?).

Pokumk eli-muskesit mipis-i‛kok, nimakw'sowes w'nimial. W'titm'n:
"wetckoyat n'hesis." Eli-kwulpesit, katama nimi‛to. Pokumk akwak-wetesin
epusik. Ni-te metcotelmosanya. Aptc nimakw'sowes w'ka-kalwan:
"tco-te-lo, nika, nimia n'hesis." Aptc nimakw'sowes kwulpesit;
w'keskowaman naka tutcel w'laswel-siktelmoltinya. Ni-te olnekwak
nipi‛kok nimakw'soweswul tahalo epus.

                  *       *       *       *       *

Kuloskap w't-elkiman nimakw'soweswul-lī: "kwaskw wikwam'k; tan etutc
petcyeyin k't'li‛ton k'tci skwut, wulkweskwi skwut, naka k't'siya-kewan
Pukdcinskwes w'nidcan'l; na kutckauwiphowamin tan-te kisitutcyeyin."

Elkimat, ni-te elokelit. Kispetek skwut, w'k'tciyakan wasis'l;
sikte-yokw'san. Pukdcinskwes wis'kilwehe. Etutci matcephekwalat tahalo
mals'm k'topit matchekwalat ma‛takweswul.

Nimakw'sowes wiskapayo atciu-kakalwan: "n'hesse; n'siwes." Pukdcinskwes
na tcilkitakw'so: "k'tatc'wi-p'tciphotc m'ni‛kok eyit Pokumk
wetcitc-kisi-kikhosyin." Nit it'mulit, Pokumk w'tasi-kwetekwan;
w'nimian; nit na op'dci-seksin. Ni-te et'li-kiweyit-siktelmin; w'titm'n:
"te‛po npapwi-nosokwa, ip'dc'l n'musadcin Nima‛kwsowes."

                  *       *       *       *       *

Kenok-lo Pokumk wewitham'l; w'tiyan: "k'tcitciol naka k'tcitci‛toln'l
hilelokyinil, kil Mutc'hant." Eli-pilwapyit w'petcyamko w't-ewekan

                  *       *       *       *       *

                                Page 23

Then his friend starts towing him (pulling); the chief begins to tire; a
little he opens one eye; he sees that they are very near. He does not
have faith. He thinks: "We shall never reach land." He says: "We shall
never arrive." The fox says to him: "Do not believe it."

But he thinks it very far. Pogumk thinks that he is scarcely strong
enough, but so far as eye can reach (go), it is very stormy. The water
indeed runs high. Pukjinskwes made it bad weather. All day they swim;
not before it is dark do they land.

"My good friend," says Fox, "you may go." He runs to the Blackcats'
camp. When he comes to where they had been, only ashes are there and it
is cold. The people had gone away. Then indeed he begins to follow them.
In one day he comes near, he overtakes his mother carrying his younger
brother, the Sable, on her back. 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; then
do you come away quickly to me when you have done it."

What he had ordered, that was done. When the fire was hot, he throws the
child into it; he burns it to death. 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,

                  *       *       *       *       *

                                Page 24

w'tels'nwâk'n. Nil etutci sitakwelat Pukdcinskweswul epusik. Nit
et'li-sidcimitckisit; katama kisi madc'hewi‛kw.

Nima‛kwsowes naka Kuloskap matcekautowuk wikwam'k. Wut-lo Pukdcinskwes
penapsk'wi t'm'hîk'nsis w'tiyin naka t'laknis-kamatc-sik'loke naka
w'kisi-k'tohosin. Pokumk w'not'w'l mitetcikilidcil en-kwetci-t'pok.

Wespasa‛kiwik w'petcian eyilit; kinhan-to-winakwot epus kelmik
w'pakam'k; owikwinyanya naka w't'lintowamanya: "wut et'li-nektahat
sak'm'l m'ni‛kok; enteke w'klikwahan sak'm sidci epusik."

                  *       *       *       *       *

Nit Pukdcinskwes m'teaulin etutci-te-kwesilwahat naka kekhik'loket;
w't-ask'mi-matcephowaman w'skitapyil; el'mi-kehikwik tahalo-te pis'wi
mals'm. W't-elkwipohan Pesamkw; w't-epin k'wāsnok; w'titm'n: "t'ketc-lo
ke‛kwsetc nt'li-kisikwalpel's wetcitc-mudcimelwusito." Nit metē-westak;
w'titm'n: "ndcesweyin." Metc-te t'ke-pemkiskak tan eyit Pokumk, ni-ta
na-to kwihi Nima‛kw'sowes w'tiyin.

Nit itasik Pukdcinskwes na nekem w'nidcan'l ot'na kiwa‛kwi naka
keskemetaswino naka tcipina‛kw'sidcik; w'nidcan m'si mudcina‛kw'-solto;
k't'kihi wasis w'madc'kna; w'kisi-k'motnatmowan k't'kihi epilidcihi
w'likisaltilidcihi w'nidcanwa; w'madceknan tahalo-te nek'm w'nidcan.
Nitetc wetci skat tekw'sikw etutci-k'sikoltilit nek'm w'nidcan.

Nekw't w'kisi-k'motnalan w'skinosis'l. S'laki wen w'tekwetcimolan;
w'tiyan: "kat nit kil kikwus." N'miyat w'p'han'mom naka w'siwes nit
wedci kisinsitwuk tahalo-te mudci weyusis'k. Ni-te na el-matoti'-tit;
nek'm-lo w'li‛ko. W't-ekwetcimolan wikwus'l: "ke‛kw nit wedci εleyik?"
Wikwusowal t'li-asitemal: "nikte-na n'mikw'soltop'nik nipayi,
kiluspetyiu(?), kil pusetiwi wasis."



                       III. Kuloskap naka Kwîmu.


Tan Kuloskap madcephukwulat Winpeul, nekw't kis'k ēyik Uktu-kumk,
pi‛tceto p'mitwiyalidcil ewepiu nsamakwan'k kwîmul. Nihi-keswiu nit
tekm'n kuspem tcinye k'tak'mikok eyi‛tit w'skitapyik naka weyusis'k,
tahalop ke‛kw yali-kwilwatakw.

Kuloskap teknejmolan ke‛kw pawatm'n. Kwîmu item nek'm w't'-lukwoltc naka
witapekamkol. Nit Kuloskap w'teke‛kiman pilwitakw'-silin, tahalo ul'mus
et-elewetakw. Tan etutci kwîmuwuk pawatmatit wikutmowanya
w'm'takw'silin.

                  *       *       *       *       *

                                Page 25

he uses his power. Then he places Pukjinskwes with her back to a tree.
Then she sticks fast to it; she cannot get away.

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 comes to Mount
Desert; she sits on a log; she says: "Now I shall change myself into
something to torture (mankind)." Then she cries out; she says: "A
mosquito." Always even to this day where Pogumk is, there Sable is
(also).

Now it is said that Pukjinskwes conceives children by Kiwakws, giants
and monsters; her children are all ugly; she rears others' children; she
can steal from other women their prettiest children; she rears them, as
if they were her own children. That is so that she shall not be ashamed,
so repulsive are her (own) children.

Once she had stolen a boy. Then someone asks him; he says: "That one is
not your mother;" then he sees his sisters and his brothers, how ugly
they are, like evil beasts. This then is their way, but he is handsome.
He asks his mother: "What does this mean?" His mother answers him:
"These were born in the night, but(?) you are a day child."



                      III. Kuloskap and the Loon.


When Kuloskap is pursuing Winpe, one day, when he is in Newfoundland, he
sees far off the loon flying about over the water. Twice he circles the
lake, low near the shore where men and animals are, just as if he were
seeking something.

Kuloskap asks him what he wishes. Loon says that he will be his servant
and his friend. Then Kuloskap teaches him a strange cry, as if a dog
were howling. When the loons wish to summon him, they call thus.

                  *       *       *       *       *

                                Page 26

Nit-li petciye ēyit Uktukumkw; w'petciyan w'skitcinwi otene'k; oten
epitkik m'si-te kwim'wuk eli-w'skitapewi‛tit. Wulithaswuk nimiya‛tit
sak'mamw'l; widcokemkōw'l eli-sipsowi‛tit tan-de eli-wuli-kisito‛tit;
wut-li wulaswiyaw'l. Wut el-wekahan w'k'tonkew'kon naka
w't-ali-sisep-dcitakan.

M'si-te kesek aknotmâk'n, kwim'wul p'mi-saphitamadcil odcimadciu. Neke
malem-te t'ke-pemkiskak tan etutci w'skidcin not'wa‛tit kwim'wul, itmuk:
"Kwimu elkomiktoajul Gluskabul" (Mikmat'wewâk'n'k); "w't'kwîmutwal
Kuloskapyil" (Pest'mokat'wewâk'n'k).



                        IV. Kuloskap naka Putup.


Nikaniu el-ēyit; amsk'was madcahak m'sike‛kw, w'skitapyik iakw weyusis'k
naka weyusis'k w'skitapyik; tan Winpe k'tci keskimetasit
k'motnatmowan Kuloskapyil w'siwi; tan w't'li-papwi-patcolanes
Putupyil: eli-t'lintoti‛tit es'k; tan eli-kisi-utmats Putup.
Itaso w'skitapyik tem'k; nit eli-ponsi‛tit; yut naka nit-ta
eli-wikithotmo‛tit, nit weyusis-wiyanya, k'nok-lo meskw nit eli-inuk,
kisi-esoke-pilwel'soltowuk.

                  *       *       *       *       *

Kuloskap neke wikus m'ni‛kok liwitaso "Atcaligunmetc'k;" niswiu
k'tana‛kw'sowuk w'skidcinwuk weyusiswi-wisoltowuk; nit na
el-matoti‛-tit; naka sips'k.

Elwe-te m'si Polwîtc (kesena Mutcyes) nek'mau na kisi-musunmoti‛-tit
pilwitp'swâk'n w'tceskowalanya Kuloskapyil. En w'kisithotm'nya
w'neklanya; tan etutci tama el-yalit, w'nespi-madcephanya w'k'mus'l
Monimkweswul naka Pokumkiyil; w'k'tciketethotm'nya nit Kuloskap
en-kika-n'klut m'ni‛kok, tco-metcine, ip'dc'l katama w'tcitcitwauneya
tan w't'li-pilwitpesilin.

Apadciyat, w'k'mus Monimkweso naka Pogumki k'motnalaspunik; w'matcyaphan
sitmuk s'nojiu; kiskotekwan elmi-pusilijil k'tci-natcit-hamtitidcil
k'tci nodcikiskimetasit naka w'siwi, w'niswitidcil naka w'ni-dcanis'l.
Metci-memi-kakaluma Kuloskap w'tci-p'tcitakw'sowam'l w'k'mus'l;
weswe-w'petcitakan w'tēmis; ole (w'le)-pelan epusi altestâk'n'k (altik).
Nit w'skidcinwuk et'laki‛tit amkâk'n; nit w'natakatohokonya; Kuloskap
owikwelan.

                  *       *       *       *       *

Winpe naka w'siwi naka w'takw'nikan madc'hanya Pestumokatiyik naka
M'na‛nuk; makiyewus w'tiyinya; odci-pusinya; w'kuskahanya

                  *       *       *       *       *

                                Page 27

Then he comes to where Newfoundland is; he comes to an Indian village; a
village where all loons who have become men live. 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; how he jestingly cheated the whale; how the clams
sing; how Whale smoked a pipe. It is said that men were the first, then
as they became inflamed and desired one thing and another, they become
animals, but before this was so, they can change to one form and
another.

Kuloskap then lived on an island called Ajaligunmechk; with him are many
Indians who are like animals; these too have their customs; also as
birds (they are).

Nearly all of them and especially Partridge use magic power (and) are
jealous of Kuloskap. So they planned to kill him; when he goes away from
there, they take away his grandfather Woodchuck and Blackcat; they
suppose that Kuloskap, when he is abandoned on an island must die,
because they do not know how powerful he is.

                  *       *       *       *       *

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;

                  *       *       *       *       *

                                Page 28

Kispukit'k naka w'matce-m'nakatk'ninya saunesnuk elmi-s‛nodc eyik sapiu
Onamakik; na Uktukumkw nit et'li-nepahat. Katama k'tcitcikw'-tu
wetcitc-kisi-m'teaulinwitil kesena w'paskelyal Winpeul, kesena
w't-emekha k't'kihi w'sikyausoltinya; katama k'tcitcikw'to, kenok-lo
Kuloskap atlasimo elwik'n'k kisus'k nekw't'keyiu k'ti-nosokwat
nadcit-hamtidcil.

                  *       *       *       *       *

Tepnaskoyak, w'matcephan w'tēmis sit'muk; elmi-pekek w't-elapin
elmat'kwik; w't'lintowatm'n m'teaulin-wintowâk'n; wikwintohaman
putu-pihi; w'petciman putupesis'l notadcil; petciyan eyilit Kuloskapyil.
Kis-neket-kiniakw'so; w'tekwetckolan; w'telmelkin w'pakam'k; ni-te
w't-elmi-k'tapekwan. Ni-te w'matcekiman.

Aptc tet'l-inton; aptc w'petcima k'tci skweme‛kw. Nit'l wuli-kis-pekwal;
w'kwuskaphokon Kispukit'k. Malem-te w'nimia sikwes-lam-pekw; k'matc
wiski n'katm'n et'li-apsitm'k; nekatm'n w'lhiskapsinen. Ni-te
eli-pawatmowat Kuloskap nit-wetci skat pusiknesinok. Keka-metekasi‛tit,
Putup w't'ekwetcimolan: "kis-nimitaso k'tak'mikw?" W'nepaktowul;
w'tiyan: "katama." En akwam'k w'tatciyan "mu nastabakan kwijianuk?"
"kat-lo k'tak'mikw-li kinweluswiu tahalo elak"---- yut tap kesena
pesimkw. W'tiyan: "metc-te pi‛tceto k'tak'mikw yu."

Huhatci-lo el'mi-apsitme not'wa m'tentotilit eso lampe‛kwεli-yoltilit
lāmdcekw; lintowuk: "ap'kwak naka k'pistceplan." Yokt es'k metci-newu;
k'tonleko Putup-lo katama w'nestowawi. Wetciyohot pem-holadcil:
"ke‛kw-lo w't'lintowēwuk es?" W't'lihasitem'l: "wiwisai, wiwisai,
wiwisholan etutcyeyin." Nit Putup tutcye tahalo menme-kwâk'n. Seslakiu
tciskatesen.

                  *       *       *       *       *

Nio k'natesin; en hasikeltem'n; w't'linton: "nudcetc k'nepihi; kat'p
aptc nkisi-m'nesiu." Kuloskap linto: "mosa suksikwetc nuk'mi; kat'p
ke‛kw k't'lesiu; aptetc k't-alh'm sopekok." Ni-te w't'li-k'semelan
w'tatapyil wunyak'n'k Putupyil; w'matcehap'n eli-keskitm'k.

                  *       *       *       *       *

Nit Putup w'matce-holithasin. Aptc-lo wesweso; w'tiyokon: "Nusus, katama
k'tiyiwawiu p'napskwas'n w'tumawei?" W'milan w't'mak'n'l naka
w'puskweletmowan. Putup wulithaso; w'matceyamahan nespi-matce-w'tume.

                  *       *       *       *       *

                                Page 29

they cross over to Yarmouth, N. S. and then they begin to pass slowly
along to the south, where the shore is, through to Cape Breton; then to
Newfoundland; where he (Winpe) was killed. It is not known whether he
should be able to get magic power, whether he should be able to weaken
Winpe, or whether he could punish the others to make them suffer; it is
not known, but Kuloskap rests seven months before following his foes.

When it is time, he takes away his dogs to the shore; he looks out to
sea over the waves; he sings the magic song; he calls whales by singing;
he brings in a small whale which hears him; he comes to where Kuloskap
is. Kuloskap was then very big; he tests it; he treads on it on its
back; it begins to sink. Then he sends it off.

Again he sings; again there comes a big female whale. This one can carry
him well; she takes him over to Yarmouth. Then she sees shallow water;
she is very much afraid when it gets shoal; she fears she may run
aground. This is just what Kuloskap wanted, so as not to get wet. As she
goes along, the whale asks him: "Has the land become visible?" He lies
to her; he says: "No." Then once more she asks: "Has the land become
visible?" "No, indeed. The land shows itself like a bowstring." That is
to say a bow or a _pesimkw_(?). He says to her: "The land is still far
off."

Then indeed, as it gets shoal, she hears the clams singing in the water
where they are in the sand; they sing: "Throw him into the water and
drown him." These clams would kill him; however, the whale does not
understand. She says to her rider: "What are the clams singing?" He
replies: "Quickly, quickly, go quickly with him as (fast) as you can
go." Then Whale goes like a thunderbolt. Then she runs aground.

Then she laments; so she sorrows; she sings: "My grandson, you kill me;
never again can I leave the land." Kuloskap sings: "Do not fear, my
grandmother, not anything shall you suffer; again shall you swim in the
sea." So he pushes with his bow on the head of the whale. She started
off to where it is deep.

Then Whale begins to rejoice. Again she turns; she says: "Grandson, have
you not a stone pipe and its tobacco?" He gives her his pipe and he
lights it. Whale rejoices; she goes away continually smoking.

                  *       *       *       *       *

                                Page 30

Kwuni kapwit Kuloskap samkewi-kapwo s'nodciu w'taptuknakop-win'l
w'tatapyil; w'nimi‛ton tcinye halok nosokakon tekiu hel'mi-n'k-m'sowak.



                     V. Kuloskap naka Nima‛kwsowes.


Neke pi‛tce nikaniu el-eyit Kuloskap ulwig'nuk widcikematcihi; nikt'k
m'siu pil'wi weyusis'k; w'madceptakon w'siwiwi en w'madcephekwalan
teki-te Uktakumkuk, meskowat nipaiyu; eli petciye Nimakw'sowes
n'kotokano. W'matcephan k'tci‛kok w'ketonkalin; w'milan w'kispeson
w'skinosis'l. Nit milan pilwapiyowâk'n. K'matc n'to-wihu-ketonke.

                  *       *       *       *       *

Nit-li petciye wespasa‛kiwik Ka‛kagus w'nimial Nima‛kwsowesul
et'li-pastolit wiyus wikek. Ni-te nekseyiu p'sentakw't m'siu seksoltin;
it'muk: "kis-wedc'wauso Kuloskap." M'si-te wen k'sēuse wikek;
w't-askowa‛ton metcinen naka-te-na petciye. Nit-lo nimiyat suksoltilin
tahalo-te ma‛tekweswuk naka ela‛tit k'tci-puswul. Kuloskap
etutci-memhowelmet, ip'dc'l wul'mato naka w'ketmakelkeskin naka
w't-enhel-temwan.

Eli-ketopoltilit-li petciye etutci-ketmakeyoltilit; nit o-ketcewi-milan
weyusiswei. Nit m'sakeyowâk'n wikwa-wikwak matcewiu. Nit-lo nikaniu
eli-neklatitp'n nit-te-na eli-neklat. Meskw ketcitcyatikw metci-newi
neklawal. Ni-lo teke w'ketcitcyawul-li; nekat'muk w'nekananya skat
widcyematikw. Eli-matcehe k't'kil peskiyautuskil. (Kenok-lo pilwiu(?)
el-kwimelko k't'kil elmakεplasikil.)

Teketch nit w'kis'tolin (kesena: w'kisi‛ton ekwit'n) Kuloskap niswiu Ni
ma‛kwsowes naka Noseskw w't-elianya k'tci sipok. K'sket'kwe naka
w'linakw't amskowas. Ni-te na w'madcyeksinya (kesena: w'madcyelokwanya)
papkiu mataweyik (kesena: metekwek). Ni-te na w'petciyanya keskepetnekil
wihiu; malem w'nekwelokwanya, kenok-lo sip metc-te pi‛tceto-li
nekwitcwun. Elmi-malaketcwun tekiu kas-kelokwanya kesidcwuk nawiu
penapskwi‛kok naka nekiusenekiu naka kapskol etutci-dcibinakwak
wetcwauwithatm'nya metcinewâk'n etas-elatkowetesk ekwit'n.
Elmi-na-tcitcikw'tekwe naka akwami kesidcwun. Sip elmi-tcitcikw'tekwe
akwami na sikîk'n.

Seksowâk'n petciyamkonya Nimakw'sowes naka Noseskw; ni-te na
w'siktepayinya, kenok-lo Kuloskap sankeopo naka m'teaulinwinton. Nit
eli-sapiyat pemit'pokak; kenok-lo aptc-te petciye kisus el-asek.

                  *       *       *       *       *

                                Page 31

While Kuloskap stands silently on the shore, he strings up his bow; he
sees the low cloud which follows her, as she goes farther and farther
away.



                         V. Kuloskap and Sable.


When it was long ago Kuloskap's seven neighbors (were) all different
animals: they take away his family, so he follows them even to
Newfoundland, where he finds them at night; when he arrives, Sable is
alone. He takes him to the woods to hunt; he gives his belt to the boy.
This gives him magic power. Very much meat he gets by hunting.

So then it happens next morning that Crow sees Sable drying meat on his
wigwam; then quickly when they saw him satiated (full), they are afraid;
they say: "Kuloskap has come." Everyone went into his (own) house; he
waits to die and indeed he (Kuloskap) has come. When he sees them
frightened like rabbits when a wildcat comes, Kuloskap opens up, because
he is good natured and he pities and forgives them.

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; but (these) close
in, but the river runs always far below in ravines. It gets deeper until
they dash into rapids round about rocks and ravines and waterfalls, so
horrible to see that they think of death every time the canoe jumps. It
becomes narrow water and more rapid. The river as it gets narrower is
more terrible.

                  *       *       *       *       *

Sable and She-bear now come upon fear; then they (almost) die of fright,
but Kuloskap sits silent and sings magic songs. Then he passes on into
the night, but once more he comes to where the

                  *       *       *       *       *

                                Page 32

Ni-te te nekw'tokate wikwam sepayiu sipok; nit eyi‛tit Nimakw'sowes naka
ok'mus'l. W'tiyan: "nok'mi, nemdces." Lithaswuk te‛po ko-wusp'nik. Nit
teke Kuloskap et'li-k'skemisit pilwapyowâk'n. Yut sip kwetokmikyak
piskate.



                     VI. Kuloskap naka Kiwa‛kwiyik.


Eyik nit Sakdiamkiak nit wikit w'ski‛tap niso wikwus naka w'tos'l.
M'si-te k'tci m'teaulin'-wuk; m'si-te na kiwa‛kwiyik mahawa
p'mausowin'wuk w'skitapi, epiilidcihi naka wa‛sis. M'si-te ke‛kw
w't-elokhanya ewaplikek m'tci-lokewâk'n naka w'skitkemikok w'sowa‛ton
naka w'to-waplelokεwâk'nowal.

Nekw't ewasiswultilit Kluskape witapekamasp'nihi; w't'lakomal
w'mitâkw'sowal na nek'm w'mitâkw's'l; wesiwestoltilidcihi nek'm-na
w'siwes; p'han'momwal na nek'm p'han'mom'l. Pemi-k'tunhudi‛tit
w'p'minatm'n w'to-waplelokewâk'nowa. Kluskape w't-itm'n: "nit nt-elian;
n'kwilwa‛ton w'lāmewâk'n; nit-lo w'lāmohot nilutc nt-elian;
tcowitc-metcinyuk. Katama-tetc peskw skwit-tahawun tan wut p'mausowin
wipit. Kate ke‛kwεleyiu tan te‛po wen."

Yokt nekw'dcikankeswuk wikusp'nik Sakdiamkiak pemi-topkwa-namkik
sektenik sipok Sakdiamkiak eli-nopit kesena Okyakwtc epasi Kisitwasutc
naka k'tci penapskw kwihiu w'nak'meswuk wiki‛tit.

Wut k'takw'hemūs w'mitâkw'sowul m'teaulin'wuk naka w'mitâkw's-sikadcil
tekiu nkwutalkikw-yik naka epasi-wapkwe. Nit na Kluskape elelesit nikt
nisidcik; katama wiwinwauyik wen nit miyau. K'sēhat wikwamik;
w'sidciwulpesin k'takw'hemūs'l.

                  *       *       *       *       *

Nikt wesiwestoltidcik nepatikewin'wuk not'waw'l wenil metyēwestolidcil;
kikemiu w't-owapin; w'nimian pili pedciyalidcil w't'linwawul
w'mitâkw'sowak, katama wen en wāwiwal tan wut miyau. W'titm'nya; "k'tci
m'teaulin wut, kenok-lo tcewi-ekwetcila, kesena madcehe."

P'han'momwal wi‛kweton putupewi w'sîk'n; w't'l-a‛kwesemwan
wetci-welidcil. Pon'mowa maskwak pili kis-p'kwunasik. Peskw
wesiwesol-tidcik w'k'sēhan; wikwetowan; w'tiyal yut kak: "kil w'sami
kulwut k'midcin." W'madceton wikik. Kuloskape w'titm'n: "tan yut milimek
nit nil. Nitetc na wedci-opadci-wikweto." Te‛po sanke-wupo;
w't'li-t'hatm'n weswesitc. Apatcitwiyewiu pekesen pili kis-p'kwunhasik
maskw eyikp'n ewesi-te.

                  *       *       *       *       *

                                Page 33

sun is shining. 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; he makes
their father his father, their brothers his brethren, their sisters his
sisters. As they grow older, he learns of their evil deeds. Kuloskap
says: "Now I shall go, I shall seek the truth; if this is true, I shall
go do it? 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.

These brothers who kill hear someone talking; slyly they look in; they
see a newcomer so like their father, that no one can know that it is not
the same; they say: "A great wizard this, but he must be tried or he
goes."

Their sister takes a whale's tail; she cooks it for the stranger. She
puts it on birchbark new peeled. One of the brothers enters; he takes
it; this one says: "You are eating too well." He removes it to his
house. Kuloskap says: "What was given to me, that is mine. So then I
shall take it back. But he only sits still; he wishes it to return. Back
it comes on the new peeled birchbark to where it was before.

                  *       *       *       *       *

                                Page 34

W'titm'nya wut kak: "k'tci m'teaulin, kenok-lo tcewi-ekwetcila kesena
madcehe." Kisi-pilit w'p'tciptonya k'tci wuskenis, putupewi
w't-apekîk'n. K'tci wuskidcinwit w't-ekwetci-tumakan etut s'nit tekui
w'petin'l, te‛po kekeskw w'taketon. W'milan Kuloskapyil; ansa
w't'li-tumakan, te‛po w'tcitcin'l ewekedcil; tahalo-tep wut'mak'natekw.

Aptc wesiwestoltidcik itmuk: "k'matc wut k'tci m'teaulin, kenok-lo
tcewitc ekwetcila." Nit w'p'tciptowanya k'tci t'makn'l eli-p'sunpit
mel-kiknewik w't'mawei. Katama tan te‛po el-iyit ski‛tap skat
m'teau-lin'wikw katama w'kisi-w't'mekhawiyil. Nit wiunenan; m'si-te wen
w'tume; wesiwestoltidcik esalawult'wuk. Kuloskape-lo pusnelal; m'si-te
okyakw'siye-te w't'maweyau.

W'titm'nya: "k'matc wut k'tci m'teaulin, kenok-lo metc-tetc ekwetcila."
Metcte w'k'timawe-wutumhutinyal. Wikwam peskelo-te-li; ketethat'mok
peskelosanya peskwun-te. Eli-p'kedasawet tahalo-tep stekke tesakwi epit
wutcuk. Nek'ma-lo katama akwam'k w'kesi-kisi-kapwitmowunya. Itmo‛tit yut
kak: "katama teplokewakniu; nadci-epuskumhotine."

Et'li epuskumhoti'tits pemi-Sakdiamkiak eli-p't'keyik sipok.
Natci-epuskumhoti‛tit; Kuloskape wut-li m'skowal epuskhumak'w'l
tcibinakw't wuskiyatep p'mau‛sowi, el-apitesesuk kwihiu wuk'nik.
Teketc-up aptc k'tuk w'ski‛tap naka w'puk'lu-kon w'temtemakon-tep w'sit.

Kuloskape etudci-siktelmit w't-itm'n: "k't-el-nit-eli-kes-elayew'ltyuk.
Wulîk'n, kenok-lo m'si-te ulayew'ltine kilon-te k't-epushumak'nen'wuk."
Etutci peskem'l k'sitlekwi epusik sepayiu sipok; w'tumakan pesket-kwun;
w't'li-kwulpeton wuskiyatep akwami tcibinakw't katik k'tuk.
M'teaulin'wuk madcephohot'wuk tahalo-tep apikw'sîk'n madcepaulat
ma‛tekweso; ansa-te w'li-piyem-hantowiktowak.

Nit Kuloskape w'tumum-ki-t'kem'n. Nsamakwan pitpe-sakhiak-kaneso;
wedciyak pemtenyiket; m'site k'tak'mikw kintakw't al-takw'sol-ti'tit.
Nit Kuloskape etutci-t'lintakw w't'lintowâk'n m'site wenihi
w'kisi-kwulpela. Nikt wesiwestoltidcik naka w'mitâkw'sowal nemes-wi
awultok; matcyelokoltinya eli-pitpek samakwan; w'skitapyik al-te
elkilol-towuk. Malem-te sopekok et'li-temek. Nitetc et'liyawi‛tit
as-kemiu. Pest'mokati ak'notmak'n; nikt nestowodcik sak'maskwesisuk
nemes-wiā wuletwuk; wesweyik naka w't'mak'nowa wikomanya.
Elmi-pekete-sauhutok pi‛tceseknadcik. Nitc metc-te-ke eli-nimiyat
w'tem-hot'wuk.

                  *       *       *       *       *

                                Page 35

They say: "This indeed is a great wizard, but he must be tried or he
goes." After they eat, they fetch in a great bone, a whale's jaw. The
oldest Indian tries to break it with both his hands, but it bends only a
little. He gives it to Kuloskap; he really breaks it; he uses only his
thumb; like a pipe-stem it snaps.

Again the brothers say: "He is a very great wizard, but he must be
tried." Then they fetch a great pipe filled with strong tobacco. No one
who is not a wizard can smoke it. This they pass around; everyone
smokes; the brothers swallow the smoke. Kuloskap fills it full; he burns
out all the tobacco (with a single puff).

                  *       *       *       *       *

They say: "He is a very great wizard, but once (more) he must be tried."
They all try to smoke with him still. The wigwam is closed; they hope to
smother him with smoke. He puffs away, as if he were sitting on top of a
mountain. They cannot bear it any longer. They say: "This is not worth
while; let us play ball."

                  *       *       *       *       *

Where they played is near Saco where it bends in the river. They begin
to play ball; Kuloskap finds that the ball is a hideous skull alive,
which snaps near his heels. If he were another man and it bit him, it
would cut off his foot.

Kuloskape then laughs (and) says: "You then are playing such a game; it
is well, but let us all play with our own balls." So he goes to where a
tree stands near the river; he breaks off a bough; he turns it into a
skull more hideous than the other. The wizards run away from it, as when
a lynx chases rabbits; they are really completely beaten.

Then Kuloskap stamps on the ground. The water foaming, rushed down; it
comes from the mountains; all the earth rings with the roar. Then
Kuloskap sings a song such as can change the form of everyone. These
brothers and their father become fish; they rush off together where the
water foams; they are as long as men. Then (they go) to the sea where it
is deep. There they dwell forever. Passamaquoddy story; the three (in
the above story) were chief's daughters; they become fish; they turn and
take their pipes. They swim away smoking, getting farther and farther
away. There yet, as they see them, they are smoking.

                  *       *       *       *       *

                                Page 36



                       VII. Kuloskap w't'mâk'n'l.


Kuloskap wiki-w'tume; w'piyemi-musalul w'temâk'n'l katik tan te‛po wen
w'skitkemikok. Nik't'kikul kis'kokul nipn'l pi'tceyowul Wap'na‛kik.
Kisos na k'sasem. W'skidcin'wuk w't-akikatm'nya w't'maweiyowa;
w'kitciyawi-wanyokonya.

W'petciyaman Kuloskapyil medci-m'sonat m'teaulin w'nadcithamal naka
w'k'tikiminlan. Kuloskap wuli-k'tcitcyal k'ti-elokelit, ip'dc'l
w'kiskitmowan w't'lithaswâk'n tahalo-tes-teke et'likitek wapap.

Wut m'teaulin lithumso nek'm piyemi kisita‛kw katik m'si-te ke‛kw's;
w'tokwethan Kuloskapyil w't-ekwetc-sekwal kekwuseyi. M'teaulin olpin
naka w'tumekhan pitakwemhasilidcil w't'mâk'n'l naka moladc-wuksilin.
Kuloskap na etutci k'sikawi kisiwiltake.

Nit na nek'm w'pi(t)sensin; kisi-p'sensat w't'mâk'n'l m'teaulin
met-seno; nekw'te eli-wikwi-peketepat naka w'tesalan m'si-te; w'sikwepa;
nekw'tinsk nit kes w't'li-puskasilin w't'mak'n'l eli-wikwulapat naka
note-p'ketepan, m'site pesi-kesowul penapskwul naka k'tak'mi‛kw
p'sikemikeso.

Nit makiyewus olpinya; Kuloskap w'titm'n: "nit kil-li kisi‛towun,
kisidc-nepihi." Katama w't'li-kisi'‛towun; ni-te wedci wesweuset
w'te-losan yohot petcitakalehihi.



                     VIII. Kuloskap Tewapskak tali.


M'si-te pemkemik'k kesena mem'siteyiu Wap'na‛kik, katama-te-yiu tan skat
w'winakw'tonek tan elo‛kets Kuloskap. Metc-te nimi‛tase pema-kekil naka
sip'wi'kok, k'tci kuspemi‛kok naka wutc'wi‛kok; Pesamk elmi-senodciwik
naka elkwi-Menakwesk naka-te Mikma‛kik; petci-te Oktukumk. Nit yu
asekimakwet aut wedciu Kwesolalekek tekiu Paspolik noswautesen sipok.
Yut aut liwitaso "uwok'n". Et'li-kisi-thodkes nadci-nimi‛ton
P'kwekmikhîk'n, meyikw-to-te mataweyik Wulastukw naka Oktukuntcik.

Kenok-lo yut'l widciyematidcil sewisiku sopekok-li: "n'k'masitahatm'n
k'tak'mikw" w't'li-kiukeninya. Kwuni atlasimolti‛tit naka
w'kisadcit-m'nya w'k'skakm'nya, Kuloskap etudci-weket pilwapyowâk'n;
k'tciyawi kisi‛to; metcimi wutc w'skauwotaso, malemtc askemiu; makiyewus
matcewusan, w't'lakan wiski wipinakw't pemihikek; wulitetpîk'n.

                  *       *       *       *       *

                                Page 37



                         VII. Kuloskap's pipe.


Kuloskap likes to smoke; he loves his pipe more than anyone (=
anything?) in the world. In those days, the summers are long among the
Wabanaki. The sun is warm; the Indians plant their tobacco; they have
very much of it.

There comes to Kuloskap an evil-minded wizard; he is his enemy and he
wishes to kill him. Kuloskap well knows what he wishes to do, because he
can read his thought, as if he were reading wampum.

This wizard thought that he could do more than anything; that he can
control Kuloskap, if he tries to outdo him in something. The wizard sits
down and he smokes his bowled pipe. It is very large. Kuloskap's however
was larger (?).

Then he fills it; when he has filled his pipe, the wizard draws in full;
all at once he blows it out and he swallows it all; he (Kuloskap) sits;
ten times as much his pipe holds as his (the wizard's) contains and when
he puffed, all the rocks were split and the earth cracked open.

Then they sit for a while; Kuloskap says: "If you can do this, you can
kill me." He cannot do it; therefore he goes back ashamed to those who
sent him.



         VIII. Of the Great Work which Kuloskap did in the Land
                       of Tewapskak (Annapolis).


In all the land and everywhere in the Eastland, there is nowhere where
it does not show what Kuloskap did. Marks are still visible in the
rivers, on the great lakes and on mountains; at Mount Desert, along the
shore and along by St. Johns, N. B., and in Nova Scotia; even in
Newfoundland. There is a wonderful road from Kwesola-legek as far as
Parsborough following the river. This road is called the Causeway. He
intended to visit Partridge Island, an island (?) at the mouth of the
St. John's River and Cape Blomidon.

But those who are with him are weary of the sea: "Let us cross over by
land," they decide. While they are resting and getting ready to pass
over, Kuloskap works magic power; he does a great thing; it shall be
recalled perpetually, indeed forever; while a little time was passing,
he constructed a magnificent ridge; a fine piece of work.

                  *       *       *       *       *

                                Page 38

Nit el-apasi‛tit, wulitasoltowuk. Malem-te petapaswuk P'kwekmikhîk'n.
Neke tutciu kwapityik tcibi weyusis'k. Kuloskap apekwekak
w'li-m'sohon(e), kenok-lo kat'kwin musadciwun, askemut neke Kwapitesis
w'tus'l K'tci Kwapit kisi‛towat Malsem'l w'nepat'kon w'siwesul.
Metc-te-teketc pem'kiskak p'mi-m'skaswul w'skenismowal medc-te
k'tciyawiwul Unamakik. Amkwotc kamatcin m'tcitcin'l wipitwal kwenoyowul.
Katama nit w't'likiuniya teketc kwapityik. Nik nit kwesyatakw's-sēpenik
kepihîk'n Oktukuntcik; nik petaksēpenik sektenik Tewapskak.

Kuloskap-up k'tonkēp'n naka-tep'na w'tetp'nm'n neke putupeke‛tit
Kitpuseok-nowal. E nit w't-apkwetetm'n kepihîk'n kwihi-te sitm'k.
W't-elkiman Nimakw'soweswul w'k'likatm'lin (kesena: w't-askowatm'lin).
Tama w't-et'l-ethamal Kwapitesiswul w't-et'li-kasokalin. Kisi-pask'tehek
kepihîk'n kwihiu sitm'k (kesena: sitmuk). Kamatc-k'midcwun
sap-atesi-k'sisedcwuk nsamakwan. Elkwi-kiutakwehe s‛nutsekten'k. Metc-lo
meskw temesiu ekamuk. Metekek t'li-pekesnos; et'li-pesikteskus;
et'li-pitpek ekkwiyak. Medc-te nimi'kwot teke-pemkiskak.

Nit Mikmawi-witasket "Bligan;" Pest'mo‛kat-lo "Plihîk'n" eli-nset-waso
"peltahal." Penapskw tekemat nidcan'sul en-t-ekwetci-kwelep-tahan;
w't-elakan p'kwekmikhîkn'l; pekusun mataweyik Wulastukw kwihiu
Menakwesk. M'si-te teke Wap'na‛kiyik w't'li-witm'nya P'kwekmikhîk'n.
Nit-lo kuspemsis eskwesik walpekek Minas'k.

                  *       *       *       *       *

Kuloskap potmat nidcans'l; etudci-wikweta‛kw sopek-apskw naka w'telakan
kwilotahan; pekw's en nil'muk Ne(k)wutkok. Nit-te metc-teke etek epastuk
Wulastukuk.



                      IX. Kuloskap naka Miktcitc.


Kuloskap w'nidcalkol Miktcitc'l w't'li-kwulpelan k'tci p'mau‛sowin naka
w'kiskatmekhan; odci-m'skemwan'l w'niswitidcil; k'tci k'nakw'tc aun'l;
Kuloskap t'li-kisi-matcepketepa m'teaulin'wuk te‛po eli-w'tematek
nespikwamkil.

Kuloskap wedci-matcahat Uktukumkw, madceweket ekwit'n; w'pedcisokin
Piktuk; et'li-petciyat w'skidcin w-otenek; nit et'li-m‛skau‛ti‛tit
w'nidcalkol Miktcitc'l. Kamatc wiski maleyo naka w'menakat-matun. Itmok:
"elwe‛kal-te Kuloskap w'nidcalkol," kenok-lo k't'kik litahaswuk nit yot
kisiknowâk'n (kesena: madcekmowâk'n).

                  *       *       *       *       *

                                Page 39

Then, when they go to it, they rejoice. Then they reach Partridge
Island. Now long ago, beavers were terrible animals. Kuloskap, although
good of heart, does not love them at all, since, long ago, Young Beaver,
the daughter of Old Beaver, made Wolf kill his (Kuloskap's) brother.
Even to-day his (Beaver's) enormous bones are to be found at Cape
Breton. Sometimes their teeth are six inches long. Such beavers do not
live now-a-days. These built the dam across at Cape Blomidon; they are
those found in the river bed at Annapolis.

Kuloskap wanted to have a hunt and he wished to make it equal to the
whalefishing of long ago of Kitpuseogunow. So he cuts open the dam near
the shore. He instructs Sable to watch (or to wait) for them. He thinks
Young Beaver is hiding there. He bursts the dam near the shore. The
waters rush through violently. It swings around to the west. Still it is
not yet broken on the farther shore. The end lodged; it was split; where
the floods are free, they can see it even to-day.

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; it sticks fast by Ne(k)wutkook. It is
still there right in the middle of the St. John's River.



                        IX. Kuloskap and Turtle.


How Kuloskap turns his uncle Mikchich (Turtle) into a great person and
how he marries him; how he gets him a wife; about turtles' eggs; how
Kuloskap drove away the wizards by merely smoking red-willow bark.

Kuloskap, when he goes from Newfoundland, uses a canoe; he comes to
Pictou; he comes to an Indian village; there he finds his uncle Turtle.
He is very lazy and he goes slowly. They say: "He is certainly
Kuloskap's uncle," but others think this is by adoption.

                  *       *       *       *       *

                                Page 40

Tan w't'liyin, wut nikani w'skinosis kis-alkam'n (kesena:
w'kisunok-temin) eli-pawatkil etutci-wulmatakw, nit Kuloskap
musadcwi-wikwelal. W't'li-ponan sakli (kesena: m'likiknewi) w'skitapyil.
Nit-li sapye-asektakewakuk, eli-n'mit'wuk.

Eli-petciyeyok Piktuk pemiketit (kesena: wiki‛tit) akwam'k nekw'-tat'k
wikwam'l; Kuloskap wiski wulapewiw nisiu elkwiu-eli-sak'mawit;
kisi-musalkweso; kat wakesi musalkwesiu m'si-te epidcik. M'si-te
(kesena: m'si-ayate) w'pawatmowan wikwak; w't-usaha w'na-nimiyan;
w'nisininyal w'nidcalkol, asek'matwul; medcimiu ankanadcmo
w'k'tci-wulustowal.

K'ti k'ciyawi mauyun naka papaltin, kenok-lo Kuloskap katama
w't'mithotmowun w'telian (kesena: elyan); tan te‛po wikwamkeyin kesena
humalh'takewin papoltim'k. Medc-te-lo w't-ekwetcikesimul Miktcitc skat
witayiu; w'tiyal: "m'si-tetc w'tiyoltinya nakskwiyik." W'tekwedcimolan
ke‛kw wedci skat tcipakat'muk; tcowitpito w'n'kwu-tokeyin.

"Etutci et-ta-k'temakeyi motck-te katama peskwunwiu
nt-elukwute-wâk'n tan yot wulk'mawik mawiyamek. Kamet-up nil
nt-et'li-w'tuman nikek?"--"Nit kak en te‛po-li pawalkwak," Kuloskap
w't'li-asitemal w'nidcalkol, "mosa w'temithotmoketc kwutcmiu
k'siskok; tan-kak-nit eli-h'ntatakw w'nekmasithotm'n tahalo
adcitasik elukw'tewâk'n'l."--"Ah-ha, nt'wasem," it'm Miktcitc,
"ke‛kw kil k'titm'n adciyan (kesena: adcitwan) wtelumhek
p'mau‛sowin?"--"K'tci kwabit," eli-asiteuwutek sak'm, "nit sikiyo
elokem'k; meskw nekt'mowan yut otenesis nd'lo-kantc nit. Kil-tetc na
yut eliteketcwik wulokh'tim'k (kesena: el-ayewultim'k) naset
n'kespison."

                  *       *       *       *       *

Etutci-te kisi-nasn'k, Miktcitc p'tci-wiski-wulapewin tan te‛po
w'ski‛tap kesena epit meskw w't'lī-nimi‛towun. Kuloskap w'nasnemwan
piyemi kulwakil εlekw'tewâk'n'l. W't'lī-tepamowal metciyak w'kiskomul
tan etutci w'skitapewi yut piyemi-tetc wulapewit w'ski‛tap. Ip'dcul
sankew'mato naka w'sakleyin tcowitceli-weyusiswit piyemi-tetc sakleyit,
nepaha m'si-wenik yut w'skitk'mikw.

En Miktcitc wedcī-eliat et'limauyum'k (kesena: el-ayewultim'k). Nekw't
t'li sak'm Piktuk noho wiski wuligo w'tus. Wut p'tci-lio-ewasiswit nit'l
nimiyadcil naka weswesin; w'titm'n: "nimia pawatm'n." Teketc m'si-te
w'skinowuk Piktuk pawatm'nyal yut'l nakskwiyul. W'nepahawal tan wut
mesnat.

                  *       *       *       *       *

                                Page 41

However that may be, this old fellow bore his wants (so well), he being
so good natured, that Kuloskap takes a liking to him. He decided that he
would make him a powerful (or strong) man. This happens wonderfully, as
we shall see.

When he comes to Pictou where there are more than a hundred wigwams,
Kuloskap was a very handsome man, as if he were a chief; he was much
loved; not a little was he liked by all the women. All want him in their
wigwams; he refuses to see them; he stays along with his uncle, the
strange one; he always takes great delight in him in old times.

There is to be a great feast and games, but Kuloskap does not care to
go, either as a guest or as a performer in the sports. Still he asks
Mikchich whether he will not take part; he says: "All the girls will be
there." He asks him why he does not marry; it must be that he lives in a
lonely fashion.

                  *       *       *       *       *

"I am so poor that I have not one garment which is suitable for a feast.
Is it not better that I should smoke my pipe at home?"--"If this is all
that is wanted," Kuloskap replies to his uncle "do not take thought for
the exterior of your face; he who knows how can easily do it over, as a
suit of clothes is made over."--"Yes my child," says Mikchich, "what do
you say if you can make over the inside of a person?"--"By the great
beaver," answers the chief, "that is hard to do, (yet) before I leave
this village, I will do this. Do you, however, in this present sport
(or: playground) put on my belt."

So when he puts it on, Mikchich becomes young and handsome, such a one
as man or woman has not yet seen. Kuloskap dresses him in most beautiful
clothes. He promises him that to the end of his days, he will be a most
beautiful man. Because he is patient and tough, he must be like the
toughest animal, so that he may kill all creatures in this world.

Then Mikchich goes to the feast (or: playground). Now the chief of
Pictou has three young beautiful daughters. The youngest one he (Turtle)
looks on, and he returns and says: "I see her whom I desire." But, as it
happens, all the lads at Pictou desire this maiden. They will kill him
who wins her.

                  *       *       *       *       *

                                Page 42

Etutci Kuloskap wikwunemen naka w'matceptun wapap; nadci-kelulwewan
Miktcitcul. Wulithamal wikwus; el-holithamal Miktcitcul. Ni-te na nakskw
holnekan piliyi stakw'no; sipilek elan(?) k'tci wapskwe-wiyil.
W'teliaman Miktcitcul naka kespatek wiyus w't'li-wulikwipinya. Nit
teko-te w'kisi-niswinya.

Miktcitc wiski maleyo; k't'kik ketonkati‛tit nek'm kak elesin wikek.
Nekw't pemkiskak w'niswitidcil w'tiyokon: "nit-li skat ke‛kw-li εlokewin
nekseyeiwetc, k'siktelamip'n." Nit w'nasnan w't-akum. Epit w'nosokwan
nadci-k'tonkelit; w'k'ti-nimial tan wut elokelin. Katama pi‛tceto elweu;
en kwastesinen; napiskwoman; tceltemkitekwal. W'niswitidcil ni-te
weswesin; w'nadci-yahan wikwus'l: "Miktcitc kata ke‛kw εlautiu."
Wikwus'l lo it'm: "tepno ke‛kw el-eloke; kikitwon."

                  *       *       *       *       *

Nekw't kisuk-li Kuloskap w'tiyal Miktcitcul: "sepaunu t'li k'tci mauwi
epuskemhudin; kil-na k't-atc'wi-t'li-widciyun. Ip'dcul m'si-te
k'tulnekw'k w'skinosuk yut; k't-ekwedcitc-nepogok; k'temkakoketc naka
k'temkipilkon; etutci el-elesuk, kwihiwutc k'silhus wikwam'k (kesena:
wikek). K't'litc-kis-w'simotwak k'milentc pilwapyowâk'n wedcitc
kisi-pasitekwuhiyun niskess, kenok-lo nowewei k'madcetc-mutceso,
kenok-lo tcowi-eleyo."

                  *       *       *       *       *

M'si-te-na leyoyohotp'n; w'skinosuk w't-ekwetci-nepahawal;
eli-kisi-w'simotwat, tcowi-pasit-tekweho wikwam'k tahalo-tep steke sips
kwes-kwidcitwiyat, kenok-lo nowewei n'w'mapitesinen epusya‛kwi‛kok.
Ni-te ekhodcit et'li-wahat p'tekwikpulaso wedci-p'ketetek emekeo.

                  *       *       *       *       *

Wut Kuloskap lamikwam epits w'tiyan: "nidcalu‛kw, k'ti-sak'ma-we‛lul,
k'tci sak'm miktcitcuk. Kisi-kapwitm'n k'tci kakesokmikw'-sowuk."
Etudci-wikpulasat Miktcitcul. Malem-te m'tek'nom tcitnakw'tek.
Eli-tcilakwesitp'n medce-te wewinakw't, teke pemkiskak naka
w'no-telukselan; peskwun te‛po tcilkeyisuk eskwetakio. Naka
tcipkitakw'-sowaman: "n'lukw's k'nepihi," kenok-lo wulukw'sul
w'tasitemkil: "katama eleyiu; k'milin k'tci p'mau‛sowâk'n. Teketc
wetci-matcyiu kisi-tetc-yali-tepskans et'lamk'lek---- kis-pemaus
k'tak'mi‛kok naka nsamakwan'k. Tcika-te temikwetohol'k, metc-tetc
k'p'maus eskwu-nadek kisokniu. Petcitetc k'mushon w't'li-tesentc
kisi-munetol'k k'hek'k sipkiu."

                  *       *       *       *       *

                                Page 43

Then Kuloskap takes and fetches wampum; he proposes for Mikchich. The
mother consents; she approves of Mikchich. Then the maiden spreads out
new fir boughs; she covers the bed with a great white bear's skin. She
goes to Mikchich and they eat dried meat for supper. So they were
married.

Mikchich was very lazy; when the others went hunting he stays at home.
One day his wife says to him: "Now if you do not do something quickly,
we shall starve to death." Then he puts on his snow-shoes. The woman
follows him as he goes to hunt; she wants to see what he will do. He
does not go far; then he stumbles; he falls down; he hurts himself. His
wife then goes back; she says to her mother: "Mikchich is not worth
anything." Her mother says: "He will do something in time; be patient."

One day Kuloskap says to Mikchich: "To-morrow will be a general big
ball-game; you must take part in it. Because all the young men are
enemies here, they will try to kill you; they will crowd you and trample
you; when they do, it will be near your father-in-law's wigwam. In order
that you may escape them, I will give you magic power, so that you can
jump over it twice, but the third time you will go terribly (it will go
terribly with you), but it must be so."

Everything happened thus; the young men tried to kill him; in order to
evade them, he had to jump over the wigwam as if he were a bird flying,
but the third time he was caught on the wigwam poles. Then he hung there
dangling, smoke-blackened by smoke rising from below.

Then Kuloskap, sitting in the wigwam, says to him: "My uncle, I will
make you a chief, the great chief of the turtles. You can bear up
(carry) great nations." So he smoked Mikchich. Then his skin gets hard.
How he marked him is still visible to this day, and he disembowels him;
one thing only, the greater intestine is left. And he (Mikchich) calls
out to him: "My nephew you are killing me," but his nephew answers him:
"Not so, I am giving you great life. Hereafter you will be able to roll
through flame--you can live on land and in the water. Even if they
behead you, you will still live for nine days. Even your heart shall
beat when taken from your body that long."

                  *       *       *       *       *

                                Page 44

K'matc Miktcitc wulithaso naka nit petcileyik. M'si nit'l
w't-awekewi-pawatm'n'l. Wespasa‛kiwik m'siu w'skitapyik
k'tonkatowuk. Kuloskapyil w'takinwetakol: "w'kwilwatonyatc tan
k't'li-kisi-kiminlokon." W'skinosis'k nikan-apaswuk naka Miktcitc asit
naka kalso. Kenok-lo seslakiu m'teaulinwitwiye; w'kweskwidcitwiyan
spikwio wunyak'nowak. Katama nimiyau naka molakek pemakwikek, nit
et'li-nepahat mūs'l. W't-atckwiman ak'mau‛tik; ketonlitcihi
pet-apasilit, tesakw'po mūsuk, et'li-w'tumat et'laskoyo‛tit.

Teke Kuloskap w'tiya: "wenetc nikaniu w'tci-muskesu m'si neke
kwenkiskak." Nit eli-petciyak; m'si-te akwami moskwithasoltowuk.
W'kislomanya w'nepahanya Miktcitcul naka wulukw'sul Kuloskapyil.
K'ti-madcahat Kuloskap, w'tiyokon tanetc elisoltiti‛tit: "amskowas-te-tc
m'totwatm'nya k'tci skwut; nit-etc kil k'tsiyakalkon; nidcalukw,
k'eliyan kulithasin; nil-etc nt-els'nwâk'n katamatc k'sikakw'siu.
Nit-etc w'tep-lotm'nya k'pisdcunlokon; nit k'lakaman: 'mosa nit
εleyitc.' Akwam-ketcli k'ti-'elokh'tinya; k'mikakaman; metc-tetc-lo
εleyu." Nit eli-h-itek-li petciye naka Miktcitc wulithaso;
w't-atyohewiktowan wulukw'sul.

                  *       *       *       *       *

Naka w'pakikalya w'kutsiyakanya naka w'kwulpitot naka wt-et'-lukw'sin,
maleyo na. Yut metamkelek skwut w'tokiyan; aptc wikatm'n piyusokol,
ip'dc'l teki t'pok. Aptc w'pakikalanya w'nustemya pis-dcuplan. Nit yaka
sikte-n'kadek w'tiyan: "mosak nit εleyinoketc. Kamet-up k'noktcektihinya
(k'nekakw'sinya) katik k'tcupakalinya?" Nit wedci kis'lotmo‛tit
w'matcyatckwimanya. Nit w'tcipkitakw'sin; ayut siki-mikaket;
w'ketcupskela epusi; moskaketakw penapskwul; ayut w'tcepsko tahalo
wunatminat. W'tepelanya ekwitnok; w'tepho-lanya epas-ak'm. Nit
et'li-tcowapake‛tit; w't-et'li-sakyanya elmi-nekemapmatit ketaphalit.

Wespasa‛kiwik wisk'late ke‛kw w'nimi‛tonya et'li-madcetotmowik k'tci
penapskwok, tamahal kwaptemin. Niswuk w'skinoswuk wik-wunemya ekwit'n;
milawisokinya w'natsakitonya ke‛kw's nit-ta pedci-sokititwesse. K'tci
m'nesapskwok emkwute sak-petun, nit Miktcitc elusit et'li-k'salsoket.
W'nimiya wetckoyalit; w'ketcitci‛ton w'nadci-wikweloko;
w't-atyohewiktowan, elmi-tcowapitepikw'neswa. Metc-te nit teke
et'lausit. Metc-te teke m'siu miktcitcuk nemiya‛tit wenil, nit-etc
w'tcowapitepikw'nesinya.

                  *       *       *       *       *

                                Page 45

Mikchich rejoices very much and this comes betimes. He has need of all
these things. The next day all the men go hunting. He is warned by
Kuloskap: "They will try to kill you." The young men go on ahead and
Mikchich delays and waits. Then, however, he makes a magic flight; he
jumps over their heads. No one sees him and in the strong (thick) woods,
there he kills a moose. He drags it to the snowshoe road; when the
hunters arrive, he is sitting on the moose, smoking and waiting for
them.

Now Kuloskap tells them (ironically): "Someone will come out ahead, all
during the day." Then this happens and all are very angry. They decide
to kill Mikchich and his nephew Kuloskap. When he is ready to leave,
Kuloskap tells him what will happen: "First, they will kindle a great
fire; then they will throw you into it; do you, my uncle, go joyfully;
you shall not suffer, owing to my power. Then they will plan to drown
you; do you beg 'let not this be'. They will arrange it all the more
(earnestly); do you fight them; still it shall be." Then what was said
comes to pass and Mikchich is glad; he takes leave of his nephew.

So they seize him and throw him in, and he rolls over and goes to sleep,
for he is lazy. Then when the fire burns down, he wakes up; he asks for
more wood, because the night is cold. Again they seize him; they plan to
drown him. Then, as if he were fearful, he says: "Do not let this be
done. Is it not better that you leave me alone than that you should
throw me into the waters?" On this account, they resolve to drag him on.
Then he screams; also he fights fiercely; he tears up trees; he rips up
rocks also roots like a madman. They take him in a canoe; they paddle to
the middle of the water. Then they throw him in; they stay watching him
sink down.

Next day at noon they see something beginning to crawl on a great rock,
out yonder as far as the eye can reach. Two young men take a canoe; they
paddle out to discover what this might chance to be. On a great rock
island one foot high, Mikchich lies there sunning himself. He sees them
coming; he knows it is so as to take him; he takes his leave, plunging
into the water. He still lives there. Even now all turtles, when they
see someone, plunge into the water.

                  *       *       *       *       *

                                Page 46

Miktcitc w'nimian w'niswitidcil; wulithaswi-pemau‛sowuk naka wasis'l
w'nimiyanya. Nit li petciye elmi-kisuk-nekiwik, Kuloskap w'nadci-nimiyan
w'nidcalkwul naka wasis sastemo. "K'nestowa it'k," Kuloskap
medyēwestakw: "katama," Miktcitc-li ketehem: "tcip'tuk Mosikiskw-at'we;
katama tan te‛po elikit w'ski‛tap w'nestomowun." Neke Kuloskap it'm:
"wauw'n'l weskowutkul;" it'm: 'huwa, huwa;' nit nit metc 'wauwun'
Pestumo‛kat'yik eli-witmo‛tit." Miktcitc w't-itm'n: "tan-lo eyik?"
Kuloskap w'telkiman walkatm'n tepkwan'k; k'tciyawitc m'skem'n'l. K'matc
wulinm'n'l naka w'tasekinm'n'l. Metc-te teketc eli-mikwithamot
miktcitcuk eleyats, eli-papyets Kuloskap, metc-te nit Miktcitc
elipenatek teke-pemkiskak.



              X. Wutcau‛s'n, k'tci Sips eyit La‛tokwesnuk.


W'skidcinwuk-li w'lamsit'muk k'tci sips; w't'li-wiyowal Wutcau‛s'n,
nodci-patwet t'lawusu, pi‛tceto la‛tokwesnuk; w't-epin-te sakwi k'tci
penapskwok met-alokt'k alokul. Tan etudci madcilkwenowit nit-tetc
pets'n.

Neket metc Kuloskap yali-widcyemat w'ski‛tapi; poskiu na nek'm
madces-soko w't-oluk w't-atapyil naka w'pakw'yil, sips-soke. Nekw't neke
etasikiskakil Wutcau‛s'n wisk-lamsin; adciu pem'lamsin; kesp'n-te neke
pedciwesek naka petlamkweso. Katama Kuloskap kisi-yali-sokiu w'toluk
(kesena: w't-ekwitn'muk). W't-itm'n: "Wutcau‛s'n wut k'tci sips
et'lau‛sit la‛tokwesnuk n't nit elo‛ket."

Kwilwahan, kamatc pi‛tceto eliye naka w'muskowan-li; musk'm epit k'tci
penapskwok, wapiyu k'tci sips. W't-iyun: "musumī, katama
k't'makithumauyik k'wasis'k (kesena: kwenesek). Kil nit kisit'wun
mutc'kiskak, wutcau‛suk; elwe w'sam-menakatcmutnan k'neskiyik." Neket
k'tci sips-li k'tehum: "yut ntiyinēp'n wiski nikaniu; pi'tci kis'wukul
(kesena: tem'k kis'wukul) meskw wen et'l-ēwestuk, nil-te amskowas
notakw'sianp'n; amskowas madcelokp'n n'neskiyik; metcim-tetc-na
n'matcelak tan eli-w'lithat'm (kesena:-hod'm)."

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.

                  *       *       *       *       *

                                Page 47

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." Then Kuloskap says: "He is
mentioning eggs; he says _hoowah_, _hoowah_." This the Passamaquoddies
still call an egg. Mikchich says: "Where are there any?" Kuloskap
directs him to dig in the sand; he will find many of them. He rejoices
greatly and wonders at them. Still even now to commemorate what Kuloskap
did to the turtles and how he jested, the turtles (Mikchich) lay eggs
even to this day.



          X. Wuchowsen, the Great Bird who lives in the North.


The Indians believe in a great bird; they call him Wuchowsen the storm
causer, gale causer; he is far in the north; he sits upon a great rock
at the end of the sky. Whenever he moves, then it blows.

Then Kuloskap was still among men; he goes out alone in his canoe with
bow and arrows, hunting birds. 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." Then the great bird
answers: "I have been here a very long time; in the old days before
anyone spoke, I was heard first; my wings moved first; I will move them
as I like."

                  *       *       *       *       *

Then Kuloskap rose up; in power he whirled up to the clouds; he takes
along that great bird, as if he were a duck, and he ties his wings
together and throws him down where it is split (between) two great
rocks. Then he leaves him there.

                  *       *       *       *       *

                                Page 48

Neke wetci-matcyiu w'skidcinwuk yaleletwut nekekiu-tetc; medcimiu
mimwîp'n; kakesokniu kakes-pemlokiuyil naka kisus'k; kuspem
neke nsamakwan tektcekyak. Etudci-pakw'tek Kuloskap katama
w'kisi-w'tahapyatmowun w't-ol.

W'mikwithaman k'tci sipsul; naptc w'matcahan w'nadci-nimian aptc.
Eli-te-neklatp'n ni-te aptc elimuskowat Wutcau‛s'n, ip'dc'l askemauso;
w't-ewepelan; w'ponan aptc penapskwuk; w't-apkwetowan pesk'wul
w'neskiyil. Neke wetci-matcyiu katama tutlams'nikiu tahalo pi‛tce.



                 XI. Kuloskap w'nektemnes W'skitk'mikw.


Tan Kuloskap matcahat, m'sīu matce-paulasp'nihi tcipinakw'soltili-dcihi;
neket nahat matcahat m'sikwek; kiwa‛kwiyik katama akwam'k
yali-piswapasiwiyik k'tci‛kok; Kullo katama aptc sekpaulakiu, eli-sip'l
nut w'neski tahalo alok w'tepaskakon naka kisus; mudcikit Tcinu
la‛tokwesnuk kata mohokauwiyil; katama mudcikidcik weyusis'k, wahantowuk
naka k'tci athosis'wuk katama-te t'li-m'skauwauyik kwihi ēyit (kesena:
wikit).

Wut Kuloskap aptc akwam'k w't-elkikima w'skidcino tan
w't'li-akwami-w'lithasoltilin; katam-lo w'kisi-w'laswiyawi;
medci-mudcha‛tit w'skidcin'wuk weyusisuk, kamatc w't'mithasikhawal
Kuloskapyil. Malem katama w'kisi-witcyemawi; etudci wikhopalwat
sipayakem Minaskik; m'si-te w'skidcin'wuk naka weyusiswuk w't'lianya;
metnokak w'tepesin k'tci ekwitnuk (kwitnok); w'skidcin'wuk naka
w't-epinwanya teki-te ekwi-nimiya‛tit. Mali-te kisi-k'sikayapma‛tit,
metc-te-lo w'not'-wawal elmi-intolidcil; ahadci elmi-wakw'takw'so
elmi-pi‛tcek; kespen-te neke sesmi-te w't-ekwinot'wawau. Nit-a m'si-te
tciphodcoltowuk.

Naka asekilmokwanya. Weyusis'k nsatw'toltosp'nik peskw'n
w't'lat'-wewâk'nowa; nit tan-te wen eli-wewiphauwet, yate nek'm peskw'n
elkwiyat aptc k'tuk. Katama aptc mauhewiyik aptcetc yaka Kuloskap
apatekwat; aptcetc w'mawema (kesena: wikhopala); netc aptc w'skidcin'wuk
w'sankewi-mauyanya. M'si-te ke‛kw w'kiwatceton.

                  *       *       *       *       *

Itaso neke wedci-matcahat Akadik, nit nut wapi Ko‛kokhos elkwiyes
et'li-m'tcimka‛kwi‛kok; kat-etc aptc apatcyiu, t'ki aptc notasikwat
wu-lithasiktowat Kuloskapyil. Ni-te metc-te-ke lamakwitc metetakw'sit
"ko‛kohū," kesena titekul sklunskul w'skidcinmat'wewâk'n'k "n'meskēyin,

                  *       *       *       *       *

                                Page 49

Then after that, the Indians could go out in their canoes all day long;
there was always a calm; many days, many weeks and months; (in) the
lake(s) then the water became stagnant. It was so thick Kuloskap could
not manage his canoe.

He remembers the great bird; and he goes to see him again. Where he had
left him, there once more he finds (him) Wuchowsen, because he is
immortal; he lifts him up; he puts him again on the rock; he loosens one
of his wings. Then afterwards it never blew as (it blew) of old.



                    XI. How Kuloskap left the World.


When Kuloskap went away, he had got rid of all the terrible monsters;
everything had gone then; the Kiwa‛kws no longer wandered wildly in the
forests; the Kulloo no longer frightened (man), spreading his wings like
a cloud between him and the sun; the evil Cheenoo in the north devours
him no longer, nor are evil beasts, demons or great serpents to be found
near where he is (lives).

                  *       *       *       *       *

This Kuloskap teaches mankind how to be more and more happy; yet they
are not grateful; when the Indians (and) animals became bad, they
irritated Kuloskap very much. So then, he can live no more with them; so
he makes a feast near Lake Minas; all the Indians and beasts go to it;
when it is over, he gets into a great canoe; the Indians look after him
until they see him no more. Then after they had lost sight of him, they
still hear him singing; it gets fainter as he departs; (until) at length
it is not heard at all any more. Then all are silent.

And a wonder comes upon them. The animals used to use one speech
together; but now whenever anyone calls (says anything), he uses first
one (language) and then another. No more they shall be together again
until Kuloskap returns; then again, he will make feasts for them; then
again, the Indians will dwell peacefully together. Everything mourns.

It is said, that, after he went away from Akadia, that great white owl
went away to the deep woods; he will return no more, until he can come
out to welcome Kuloskap. So still in the depths (of the forest) he
sounds (his) _kookohoo_, or the horned owl says in

                  *       *       *       *       *

                                Page 50

n'meskēyin." Naka nikt ekwim'wuk nihit w'ketonketum naka w'tēmis, ali
katama sankewik sikauyik sp'm'k naka emekeo sapio w'skitk'mi‛kw,
w'ses'mi-kwilwahal w'tutemkowal; tcipkitakw'sowuk; yot et'l-ewetutit
(ul'mūs sastemo), kenok-lo Kuloskap wetci-matchehe (matchaha)
p'mausowâk'n'k, kesena tcenesso w't'li-pemīyan tahalo w'skitapyik.

W'takinwatwasp'ni ekwimo sapi yali-petcitakedcihi, meskw neke madcahakw
ke‛kesikt'netc, tan wutc kwilw'hotcil peskwuntc tan eli pawatm'lit
w'milantc tan te‛po elipawatik. Teketc ketelkak(?) sikîk'n naka
sikikwutc etaso naka pi‛tceyo, nikt-etc atc'wi-litwatmo‛tit tan yokt
k'ti-m'skowadcik Kuloskapyil, ketciyawiwusp'nik ekwetcitakwik
w'skitapyik. K'notn'nyatc nikt ekwetcitakw'sēp'nik naka eli-t'piya‛tits.
(El-ak'notkas Sapa‛tis Gabliel Pestumo‛kat.[2])

Tanik m'sīu w'skitapyik not'mo‛tit Kuloskap w'milwan tan wen eli-pawatek
(kesena: eli-wiswit), nohowuk w'skidcinwuk ekwetcitakw'sēp'nik; peskw
Wulastukw naka niswuk Panawapskewiyik. El-keplasik pi‛tceyo naka sikîk'n
sakleyo tco-w'siknemak; elwik-kesikt'n w'kankem'-nya naka petcosamanya.

Metcesul nikaniu nowuk kisusuk etutik wikilit, w'not'mowanya
mete-kilalidcihi w'tēmis; elmi-te wedcwaukomutit kiskakiwik
elmi-kintakw'sowuk w'kiladcik ul'musuk naka, nit kisi k'tci
kwetcetasikil, muskowanya sak'mawamat w'skitapi naka weyusis.

W'lithaswi-nimiyokowal naka wanyokonya; w't-ekwetcimalkonya ke‛kw-li
pawat'muk. Peskw, k'tci w'skidcinwit-li, pawat'm w'nitawi-k'tonkan;
sapiko, kenok-lo notothamkweso p'mau‛sowin'wi‛kok, ip'dc'l katama
nitawi-k'tonkiu. Nit-li wikw'tum w'n'tau-musenan naka w'nepahan weyusis.
Nit Kuloskap milan pipikwate‛sis, m'teaulin'wi pipikwat; m'sī-tetc wen
not'k wulsetm'n naka lasnowiu tan te‛po weyusis'l w'nosokakoltc tan wut
pitwat'k.

Nit niswewei w'skidcin yaha ke‛kw pawatm'n (kesena: wikithatm'n):
"n'musalkon etta epidcik." Kuloskap w'tiyal: "keswuk?" Katama-te
kinwelauwiyik; "te‛po tepelotitc, kesena-te akwam'k tepelotitc." Nit
elsetwat Kuloskap, katekwin w'lithatmowun, kenok-lo w'lemwikwetot'm;

                  *       *       *       *       *

                                Page 51

Indian speech: "I am sorry, I am sorry." And those loons who hunted for
him and were his dogs, they wander without rest up and down through the
world, vainly seeking their master; they cry; so they wail (as a dog
cries), but Kuloskap goes away from life, or he ceases to wander about
like men.

He announced through the loons to those who would come to him already,
many years before he went away, that it shall be that whoever will seek
him out (in his retirement), he will give to him (that seeker) one thing
which he may desire, whatever he may want. Now, although(?) it is hard
and terrible and far, (and) those will have to suffer (much) who wish to
find Kuloskap, yet there are many men who try. You shall hear of those
who resolved to try and what happened to them. (This was related by
Sabattis Gabriel the Passamaquoddy.[2])

Footnote 2:

  The preceding matter is given by the Indian narrator as told to him by
  Sabattis Gabriel. What follows is his own statement.

When all men hear that Kuloskap will give whatever is wanted, three
Indians resolved to try it; one from St. John River, and two Penobscots.
The way is long and hard, (and) difficult which they must suffer; seven
years they journey and they arrive.

                  *       *       *       *       *

At last, being already three months from where he dwells, they hear his
dogs barking; as they draw nearer, day by day, the barking dogs get
louder and then, after great trials, they find the ruler of men and
beasts.

He welcomes and entertains them; he asks them what they want. One, the
oldest Indian, wishes to have luck in hunting; he is faithful but he is
of small account among the people, because he has no luck in hunting.
Therefore, he asks that he may have luck in catching and killing
animals. 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

                  *       *       *       *       *

                                Page 52

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).

Nowewei w'skidcin wulapewiu; te‛po eli-wakathema w'skinos; m'sī-te
w'mushon εlate tan eli-kisi-siktelmohat w'skidcino; yahan: "ke‛kw-lo
kil pawatm'n?" W'titm'n piyemi-tep plisemwiyot(!) tan-up
w't'li-kisi-asekw'takw'so. Nit awisiu notaso Wap'na‛kik. Nit, itaso,
petci-te teketc notakw't wakesikanketul otcikansul memhawi-setayiu
k'tci‛kok w'skidcin'wi‛kok (kesena: w'skitapewi‛kok). Metc-te yo yut
naka yot siki m'teaulin kesena asekapyit w'ski‛tap, nit k'tcitci‛takw
tan-li p'tcip-taso; tan metcesomit asektakwak tan yokt not'kik tcowi
siktelmol-towuk. Nit Kuloskap w't-elkiman nimakw's'weswul k'tci‛kok
w'nadci-k'tundon ke‛kw'si wedcpakik nit mi‛tasik el-kuso-asekaso,
tahalo nit w'skinos eli-pawatek-li; kinwetowa katama w'sametowun
teki-yaka wik'k petciyat. Nit-lo sametakw kat-etc wulilikow'n.
Wulasweltum'n naka w'matcahan. Elwik'n'k kesikd'n w'kank'm'nia; nit-lo
te‛po elwik'n'k kisuk'niu pawalkwak weswema‛tit el-kiplasik. Peskw
te‛po opatc'yat nowi‛tit wik'k aptc.

                  *       *       *       *       *

Wut nit ketonkewin; pipikwate‛sis w'pitsnâk'n'k etek, katekwek
w't'mitahat'mo w'mushon'k; yalose k'tci‛kok; tan kwenausit metcimiu-tetc
w'musi‛ton pekwet wik'k. Kenok-lo nit pawatkus w'musal'kon epilidcihi
motch-te-ka katama w'musnawun w'niswitidcil; katama pi‛tceto εlusso
etudci-apkwetakw w'm'tekwap. Sakhino‛tit wulitidcik tahalo wapi plesuk;
wiunasoktako wulikoltowuk pilskwesisuk k'si-p'sa-kwi-y-alkikaulutwuk
naka siselamsowi piyesomwal wiunasi posoltowuk; yut ukuskwenit, ayot
wetcimit; pedci-te hahadciu elmi-wiunasi-posoltowuk. Alo-w'mimiw'la
katamatakdcik sutmowiyik; w't-ekwetci-pus-kemin; katamatak.
Et'li-al-wulatuk; wikwalamosik(e?). Malem-te metcin(ya); yoktuk
el-kwapisidcik w'muskowawal. Tan-lo w't'li-t'piy-anya pilskwesis'kuk,
katama tan te‛po elikit w'ski‛tap w'ktcitcitcyawi.

Nit teketc nowewei w'skidcin elmiyat-wulithaso nekw'tokeyiu.
S'lakiu-te seslakiu pekes'n w't'lithaswâk'n'k Kuloskap-lo ke‛kw
w'mil'ko-nēp'n. Kata-te w'matce-tepithatmowan yohot: "petcyayin yaka
k'midcin." Nit-lo w'li w'musketon wedcpa‛kik; wuli-te-na w'midcin naka
meskw'tcul w'li-kisi-nit-li-kisi‛tuk, nit etudci-wewitatuk
eli-nek'mtc-kisi-asektakw'sit m'teaulin'wi wedcpa‛kik eliyit.
Papahantowuk-te w'kis-kiklot'm'n eli-p'k'takwewiyak elm'tni‛kok
elm-tcink'mi‛kok; ayot

                  *       *       *       *       *

                                Page 53

he smiles; he gives him a bag tightly tied; he says to him: "Do not open
it until you arrive at home." He thanks him and departs.

The third Indian is handsome; only he is a foolish youth; all his heart
is set on how he can make the Indians laugh; he is asked: "What do you
want?" He says it would please him most, if he could make a strange
noise. This (noise) is seldom heard by the Wabanaki. This, it is said,
is heard even now in a few abandoned wigwams in the wild woods among the
Indians (or: among men). There is still here and there a hard(!)
magician or wonder-working man, he (who) knows how to produce it; the
sound is so wonderful in quality that those who hear it must laugh. Then
Kuloskap orders the Marten to the woods to fetch a certain root which,
when eaten, will cause the miracle as the youth desires it, but he warns
him that he shall not touch it until he comes home. This being touched
will not be beneficial to him. He thanks him and departs. Seven years
they journey (out); now only seven days are needed when they return on
the trail. (But) one only of the three returns home again.

This is the hunter; his little pipe being in his pocket he does not
worry at all in his heart; he goes trough the woods; as long as he
lives, it shall always be that he will find venison in his wigwam. But
he who wished that women should love him never wins a wife; he does not
go far before he opens his bag. Out come beautiful ones like white
doves; fair girls surround him with black burning eyes and flowing is
their hair; they swarm about him more and more; then, when they kiss him
he forbids them; they swarm about him more and more. He orders them not
to press him; he tries to escape; it is not possible. So he chokes; he
struggles for breath. Then he dies; those passing by find him. What
became of the girls no living man knows.

Then the third Indian goes merrily along alone. Suddenly, it occurs to
him (sticks in his thought) that Kuloskap had given him something. He
does not think that he (Kuloskap) said to him: "When you arrive, you may
eat it." So he takes out the root; well then, he eats it and scarcely
before he has done it, he knows he can make the magic sound from the
magic root which he has. It resounds, it wakens the echoes (where it
echoes) in the mountains,

                  *       *       *       *       *

                                Page 54

walskekikil. Malem-te titukul w't-asitemalwal; el-m'lsu aseki
kisitowiu; w'natci-palosan; w'petwan; ekwaposet pem-aki‛kok,
tcinkemi‛kok todci wuli(t)haso tahalo-te sipsis. Kenok-lo nanakiu
s'lakiu tepedci-naskathamso; w'nimiat atuk'l. W'ktci‛ton w'pakw;
w'matce-kim'sko-wan; nahate (kesena: nahhateh) ni-te k'ti-p'matkemtuk;
katama kisi-kulnesiu m'teaulin asektakw'sowâk'n nit el-takw'sit.
Tahalo mutc'hanto witakw'so. Atuk elm't'kwawa. Nit w'skinos
etudci-nipskatwet.

Petciyat Panawapskik apasi siktelamo kekeskw lauto-wikwinwan. Nikt'k lo
nikani w'skidcin'wuk sapapyoltidcik amskowas; katama w'talwetonya. Nit
kekeskw w'lithaskakon w'mushonik. Nit-lo elmok-nekiwik akwami
naskathaso. Ni-te na w'si-wau‛sin; matcahan k'tci‛kok w'nadci-nephasin.

                  *       *       *       *       *

Ni-te na tcipila‛kw (kesena; Pamole) pekw'solitwan wutci aloki‛kok naka
w'madcahan lamkik. Nit milats nit asektakwak; nit eyik et'li-piskatek.
Neke w'tci-matcyiu, katama k'tcikwesiw'ya w'skitapewi‛kok.

Metekut yut atcmowâk'n.

                  *       *       *       *       *

                                Page 55

in the valleys; also the swamps. Then Screech Owl answers him; he feels
that he does it wonderfully; he goes along proudly; he blows; he walks
on through lands (and) valleys as joyful as a little bird. But, by and
bye, he begins to get tired; he sees a deer; he takes his bow; he starts
to get it (the deer); then he wishes to shoot, (but) he cannot keep the
magic wonder song from sounding. Like devils he calls. The deer bounds
away. Then the youth curses.

When he arrives at Penobscot, half starved, he is of little worth to
cause laughter. These people, the ancient Indians, are moved to laughter
at first; they fail not. Then he feels a little joy in his heart. But as
the days go by, they get more and more tired of him. Then he tires of
himself; he goes to the woods to kill himself.

Then the air-sprite (or Pamole) swoops down from the clouds and carries
him off to the lower world. There it is permitted (given) to him to make
the magic sound; that is the place where it is (all) dark. Then
afterwards, he is known no more among men.

End of this tale.

                  *       *       *       *       *

                                Page 56



                               SERIES 3.



                   XII. W'skidcinwi Wahant Malikapiu.


Wisikyik keseyok n'kani eleyiks, setayiu m'ni‛kok (for Ms. mihikook)
sepayiu siposis'k, wiki‛tit Apistanutc naka Tiyum; ya-te wikwam yut
nadc(i)-epinwuk naka w'k'm'swal nit'l na wiklokotidcil. Wut Tiyum
wawapiu ketonkesko; wut-lo Apistanutc maleyo petciu-te yohot ekikatkik
piyeskum'n'l ni kalotwal eli-wulihaswi-kwewilit kisos'l. Nit-li sapye
tan elewutasik kis-amilkasik wiyus, nitetc medcimiu nek'm
et'li-wuskowe‛tit.

Nit lit'piye nekw't pemkiskak Tiyum w'nepahan muwin'yil;
w'n'ka-yatckwimal nekw't-te elnasit (kesena: elwulet); katama
hotmithotmi-wun w't-asman yohot katama esm'kokihi katama-te-na
wulasweltemo-tiuyik. W't-iyasin naka-te w'tiy'n w'k'mus'l: "εleyotetc
katetc w't'li-nimi‛towun Apistanutc, katetc-na w'pesetmowun, katamatc na
w'sami-lowesiw'n; mosa wen w'lak'notetc eli-wulelmokyikw." "Ah-ha-li,"
asiteut'm kweskwesūs "n'kwus; wiski wuli-nest'm'n."

"Wapakosism'n wakesso. N'wikwela wapakosism'l, kisi‛to-wakwes-yi‛kw
nil-etc n'kuspala naka n'kasakwahan wedcitc katama wewi-nakw'tonuk ke‛kw
kisi‛to-wakwutek; nit-etc na eli-weswiphok." Yut teketc kis'leyo,
kenok-lo nit maleyit tcilmetek mauyamkil tahalo ketonlat weyusis,
wuli-ketcitonwiu apsi kinweluswâk'n tan etek kitci-yawik p'miptasik naka
makwalsim'k skwuswuk naka etlakmitetasik midcwâk'n.

Metc-na m'teaulinwiu; te‛po-li puskemelko witapyil wikek; te‛po
eli-tēwapit; nimi‛ton elakwik muwinewei. Nit petciyamit w'k'mus'l Tiyum
w'tapatcithan skwuswul. Ni-te eli-k'sahat wikwam'k petak-w'heso
(w'tci-notyakw'heso) w'lakw'tek wiyus. Eli-k'siyapit, p'sente
w'lakw('tek) wiyus. Pokumk (MS. pekemk?) noki-w'lasweltem'n. Eli-ponot
w'tekw'sin w'simokan wikwam'k (wikek). Nit sepa‛kiwik k'tci‛kok
w'nisusanya; m'si ke‛kw w'leso.

                  *       *       *       *       *

                                Page 57



                               SERIES 3.



               XII. The Indian Devil, the Mischief Maker.


Long ago, when it was long ago, behind the islands near a brook, dwell
Marten and Moose. They each occupy a wigwam here and their grandmother
looks after the house. This (fellow) Moose is clever and he hunts; this
(fellow) Marten is lazy just like those who plant corn and are pleased
when the sun smiles pleasantly. So that when they call for the preserved
meat, he (Marten) is always present.

                  *       *       *       *       *

Now it chances one day that Moose killed a bear; he brings back (only)
one load, (as) he does not wish to feed those who do not feed him nor
thank him. He says to himself and he says to his grandmother: "Let it be
that Marten shall not see it, not smell it, not taste it; let no one
tell him of our good luck." "Yes, indeed," replies the old woman, "my
son, I understand very well."

                  *       *       *       *       *

"Our kettle is broken. I will take his kettle; when we have cooked in
it, I shall wash it and wipe it, so that he may not know what we have
cooked in it; then I shall return it." So she does this, but the lazy
one, who frequents feasts like a hunter of beasts, knows well from a
small indication that it is a large load and that, when one borrows
kettles, one cooks food.

                  *       *       *       *       *

He is always a wizard; he just steps into his friend's house; he only
peeps in; he sees lying there a bear-skin. Then comes Moose's
grandmother to return the kettle. When she enters the wigwam there
arises a smell from it of well cooked meat. When she looks in it, it is
full of well cooked meat. Abistanooch gently thanks her. She, put to
shame, flees to the wigwam. So, on the morrow they go to the woods
together. Everything is well.

                  *       *       *       *       *

                                Page 58

Nit-li pekesin Apistanutc tahalo-tep aptc k'tuk; neke peskwun pemkiskak
petcosan pi‛tcetek naka nekw'tokatek kuspem pem'tenyi‛kok. W't-elmelkin;
nokeyu (kesena: noki-w't-elmelketasinen) tahalo pussis. Setayiu
pemapskek akhotetol piswimin'l. W'not'm'n metyelmoltin (kesena:
siktelmoltin) naka metepe‛kipotekakyotakw'soltowuk pilskwesis'k;
w't'li-t'kasmoltowuk kuspem'k naka yoktuk lampe-kwinoskwesis'k
w'kasut'wawa w'skitk'mikw'hino. Nimi‛towan w't-elkwet'wâk'nowal
el-akwe‛kil sepayakem naka kwilwapman w'linwayik. Apistanutc kikemiu
kwuskasin, katama nimiyan, tahalo apistanutcwei, tekiu kisi-kelnek
pitinek w't-elkwet'wâk'nowal, ip'dc'l na nek'm pilwapwiu.

Nikt lampekwinoskwesis'k, tan etutci m'senmako‛tit w'skitapyil
w't-elkwet'wak'nowal, nit-etc w'tepelmokowal-tetc. Apistanutc
w'ketcitciya elmatotilit wunak'messo naka k't'kik piswin'wuk (kesena:
pis'wip'mau‛-sowin'wuk), ip'dc'l w't-elkwet'wâk'nikowa, nit ēyik
eli-pilwitpusolti‛tit.

Apistanutc nit eli-kisi‛ton; w't-ah'li-s'nodci-kwaskw'hin;
tcipkweta-kw'so. Lampekwinoskwesis'k not'wa‛tit w'kayoltowuk;
w'nosokwanya kisi-k'matnumkotidcil elsewuti‛tit. Wut Apistanutc
wulinwadcil na tem'k tetmikadcil. Ni-te eli-wetcwautekat te‛po kekeskw
w'sumat-petahal. Nit nikaniu w'skidcin'wuk eli-sekwa‛tit m'teaulino.
Ni-te tekwotc w'kisi-niswinya. Kamatc asekithaso etutci seslaki
kiskatek. Ni-te w'metcinewi-wikwiyan. Sankewi madcephan. Nihit-li
k't'kihi Apistanutc weswi-milan'l peskemotidcil.

Nit na Tiyum wuli w'skitap-e naka wulimato; petciyat w'nimiyan
Apistanutcul kiskat'mal; w'not'm'n kis-eltakwak. W'titm'n; "wulesitc;
katama sikiyiu; nit tahalo te kis-kiskat'man." W't'lian kuspemsis'k
elm'tni‛kek elm-apsi‛kek pis'wim'ni‛kok; nek'm-te na w'nimia nakskwi
yaltekw'holtidcik el-peknamautoltowuk; milipn'ltoltowuk tahalo-te
hamwiyat(i)dcik nemessuk nsamakwan'k. Nek'm etudcilwahats neke
wikwetowan w't-elwket'wâk'nowa yohot ket'maki lampekwinoskwesis naka
w'madce-kwaskw'hin.

Yut'l piyemi-te w'linwadcil nit'e temk tetmikatcil; aptci eli-kisithatik
w'pekisi‛ton ketc-elo‛ket; w'pakikatm'n kininakw't epus; w'tukman
wunyak'nesis'k. En wahat w'kespi-nepahan (kesena: w'metcimtaha). Nit Mūs
(kesena: Tiyum) wedci skat kiskat'muk.

Apistanutc w'niswitidcil k'ti-wesweso; k'ti-nimia w'p'mausowinum.
Apistanutc w't'li-opemwiwiyal w'nadciphan w'tsekeswus naka w'niswinya.
En nit w'madc'han eliats-te ewedci‛to elm'tni‛kek, elmapski‛kek

                  *       *       *       *       *

                                Page 59

So then it befalls Abistanooch as it might any other; one day he comes
to a far and lonely lake in the mountains. He steps softly; he treads
like a cat. Behind a rock are grape-vines. He hears giggling and young
girls are splashing together in the water; they are jumping in the lake,
and these are water-sprites who avoid dwellers on the earth. He sees
their clothes which lie on the bank and he picks out the one he wants.
Marten slyly creeps up--no one sees him--as is Marten's fashion, until
he can seize in his hand their clothes, for he is gifted with magic
power.

                  *       *       *       *       *

With regard to these female water-sprites, when men take their clothes,
then they will be able to subdue them. Marten knows the custom of
fairies and other airy beings (or supernatural persons) because in their
clothing, there is where their power lies.

Marten does this; he runs along the shore; he whooped. The
water-sprites, when they hear him, are angry; they follow him who has
stolen their robes. The one Marten desires overtakes him first. Then as
she approaches, he taps her very slightly on the head. Thus the ancient
Indians conquer witches. So then they are married. She is very much
astonished to be married so suddenly. So she faints. Quietly he carries
her off. To those others Marten gives back their charmed clothes.

Now Moose is a good man and good natured; when he comes and sees Marten
married, he hears the tale. He says: "It is well; it is not difficult;
it is as if I were married already." So he goes to the pond in the
mountains, in the rocks, among the grape-vines; he then sees the
maidens, as it were, jumping about and splashing; they are sporting like
mad fishes in the water. He, being inflamed at once, takes the clothes
of these poor water-sprites and he starts to run off.

The one whom he desires most overtakes him first; so he resolves to
finish what he is going to do; he takes a big club; he smites her on her
little head. So he kills this one accidentally (or: he kills her
suddenly). Then Moose is not married.

Marten's wife wants to return and see her people. Marten suggests that
he fetch a sister (and) that they marry. So he goes as he went before to
the mountains, to the rocks to the pond behind the grape-vines.

                  *       *       *       *       *

                                Page 60

kuspemsis'k setayiu elehotek piswimin'l. Ni-te aptc w't'li-kisitkwenan
lampekwinoskwiy'l; w'madcephan, na w'niswinya.

Nit kamatc Tiyum skat w'lithotmowun. W'tiy'n Apistanutcul
w'mi-lan'p'nil'p nit'l metcelewey'l (kesena: amsk'wasewey'l)
w'niswitidcil. Apistanutc kata w't'li-w'lithotmowun. Tiyum
w'h'monsa-ntotmuwan; metc-te Apistanutc w't-esamowal. Tiyum
w'tatc'wi-iwal peskowul kesena Apistanutc w'nadciptowan'l.
W't'li-asitemal Tiyum madcesokit K'tci Ap'lowew'k nit-li w'lithotmasit.
Tiyum etudcilwahat; wikwi‛ton k'tci epus; w'nosokwan Apistanutcul.
Nit-te na w'k'ton'ltinya (kesena w'kolnutinya).

Apistanutc w't'li-noki-asitemal w'p'mal-malsapkweyalswan'l; w'tutel-wal
Tiyum'l w'sîk'n'k. Nit wetci madcehe-wuli-mat'nti‛tit kakesokniu.
Etasi-w'lakwiyikil swankuswuk naka w't'litonya n'sanakwil; wespasa‛kiwik
w'p'mutinya.

Yok'k lampekwin'wi nisumodcik kata wewetaunia nit elikwik mat'n-towâk'n.
Nit etutci kwilwato‛tit tan w't'li-kisi-semalusinya. Nekw't
wespasa‛kiwik Apistanutc na(ka) Tiyum kwinte-k'ti-nepatowuk.
Api-stanutci-skwiy'k etutci-madcephowe‛tit pi‛tceto. Nit-li sapiye
nekiyak metetakw'sit Tcipila‛kw pis'wi p'mau‛sowin pi‛tceto w'tcestowa;
spi-takw'so sakhoset nipauset; n'kwutokeyiu m'siu w'sk'dciu; Apistanutc
nikt nisumodcihi olesinya tesakwihi mosikuk wedci-panaptasik k'tci‛kok;
alusmo‛tit, w'tesakyanya p'ses'mo naka askowinanya tahalo-tep wasis'k
elo‛ke‛tit.

Peskw w'tiyan k't'kil: "teketc-up-lo yokt p'ses'm'k
w'skitapewi‛tit-sup'n, tan wut-up-lo kil niswiyekw? Ntetapo mekwát
weposesit." "Nil-up-lo ntetumniswinen-up wisawatwet, ip'dc'l nil
n'mosadcin k'tci p'ses'm'k." Te‛po nit w't'li-papitya. Nit wespasa‛kiwik
tekiya‛tit (to-kia‛tit-li), m'skaswuk aptc kiskat'muk tahalo elnowitasik
te‛po kulus-wâk'n. Wut pawatkus seskatwelidcil, eli-apskapit, wutak
nisusmatidcil, wulapewiu w'ski‛tap; w'tiyokon: "menakatc, wekitwinetc
n'm'kunwo-hosut." Nut-lo k'tuk it'kus: "nolinwa mekwatwesit," tokiat
madcesit, w'not'wal wenil metyēwestolidcil: "menakatc, k'sokatekmowintc
wusis-kwe-n'pisun." Nit'l nit apsatwelidcil p'ses'm'l, nit'l
pawatkesp'nil; kamatc puskelinakw'so k'takw'h'mosis; apsakikwaso naka
matciktcepute w'siskol. Ni-te eli-pawatmo‛tits, nit-te-na
eli-pedcyamko‛tit.

                  *       *       *       *       *

                                Page 61

Then again he captures a water-sprite; he fetches her off, so they
marry.

Then Moose is very much dissatisfied. He says to Marten that he should
give him this last one (or the first one) as his wife. Marten will not
consent. Moose begs him hard; still Marten refuses him. Moose must have
one or Marten must get him one. He replies that Moose may go to Hell, if
this pleases him. Moose gets very angry; he takes a big club; he chases
Marten. So they become foes.

                  *       *       *       *       *

Marten answers him gently, in that he makes flint-headed arrows; he
shoots them at Moose's scalp. After this they fight continually for many
days. So they spend every evening making weapons; in the morning they
shoot them at each other.

These water fairy wives are not used to this sort of fighting. So they
try to separate themselves. One morning Marten and Moose are trying to
kill each other. So Marten's wives take flight afar. Then it happens at
sunset that the voice of Cheebeelakw, the air person, is heard afar off;
the moon rises on high; all things above are lonely (alone?);
Abistanooch's two brides are lying above an oak opening in the woods; as
they lie, they look up at the stars and wait as children do.

                  *       *       *       *       *

One says to the other: "If these stars now were men, which one would you
marry? I should take the red twinkling light." "I should take in
marriage the yellow one, because I like the big stars." They are only
jesting thus. However, in the morning, when they awake, they find
themselves married again according to the Indian custom only at a word.
She who wanted the shining yellow one, as she opens her eyes, there is
her husband, a handsome man; he says to her: "Take care; (you) will
upset my warpaint." This other who said "I like the red one," as she
wakes and stirs; she hears someone say; "Take care, you will upset my
eye medicine." This is the smaller star, the one she wanted; he is a
very weak looking old man; little and twinkling are his eyes. Thus as
they desire, so they come upon it (get it).

                  *       *       *       *       *

                                Page 62

Kenok-lo wisaweyik kesena mekweyik, pili kesena nikani, wakeswuk nekiwik
tekwi-te k'matc w'siwiyinya p'ses'mo‛kik eliphots naka k'matc
k'ti-weswesowuk w'skitk'mi‛kw. Naka nit litpetcyewiu akwamu'k-li
wiwisak'mok w'kisi-weswesinya. P'ses'mowi nisumatidcihi katamayiwi
n'kekiu k'tonkeyik, w'tiyoko: "wa nit sektiyapskek, k'tci penapskw, mosa
sesmiu toknetokek;" tekiu ewedcitu tciksutm'k. Wut-lo ewasiswit,
etutci-te matcekautilit p'ses'mowi nisumatidcihi, nit kwiltasin
sektiyapskek w'panetun; wisk k'ti-nimi‛ton elmalkak lamiu; nit
eli-toknetakw asekinakw't eli-nimi‛takw; alik-pemaloktek nit emekiu
w'skitk'mi‛kw wetciyowi‛tit wiki‛tit; akwam-tok nim‛itotit
wetciyowi‛tits ewasiswi‛tit, kuspemuk, k'tci‛kok naka sip'wul. K'tci
epitwit el-apit, elwe-te sekw'-skesowul w'mushon'wal el-ithasi‛tit.

                  *       *       *       *       *

Yokt p'ses'm'k etutci mutc-ithasuski‛tit w'skitapyik, nit el-ithamot;
w'nimi‛tonya elkwiu m'teaulinwâk'n'k w'niswititwa kisi‛to-w-aptem'nya
elmalkak alokek; w'ktcitci‛tonya ikwewatmo‛tit; yohot w'lithatmowâk'n
milan weswekautinya w'skitk'mikwuk. W't-iyokonya nisumatidcihi; "teketc
pemlak'wik k'wipetinya naka tan etutci tokiyaye‛kw, mosa w'sami
wiwisake‛kw k'tapskapinya; mosa na panakwesike‛kw teki-yaka m'tintakwi
Ketckikila‛sis; tcika-te mosak nemdcesike‛kw, kenok-lo medc-te
k'sankewusinya tekiu not'we‛kw mekweyit miku m'tintakw; aptc tcika-te
nit mosak panakwesike‛kw; medc-te k'piskikweyinya teki not'we‛kw
asakwakw t'l-intakw. Nit naka todciu k'nektem'nya k'wotiwa naka wiuniu
k't-alapinya."

Ewasiswit sespethaso; etas-metetakw'sit Ketckikila‛sis etas-te
amiktekwho; akwontc k'tci-epitwit w'kelhumwan: "skowas nitsekes teki
not'wukw Apal'kamutc." En w'sankwusinen tekiu atututetc
madce-w'spasloket madce-kwihit (wespastakw'sit naka wespasloket); katama
askowasiu. Nit wedci amiktekw'hit; nit-te na k'tci-epitwit,
et'li-muskasi‛tit ketul-te w'skitk'mikw, kenok-lo
w't'li-m'saknasinasp'nik tesakwiu kinatkwekusit pitceyit k'siw'sk. Nit
el-tesmo‛tit katama kisi-penekwesiwiyik, skat widcokemamok.

                  *       *       *       *       *

Nit-lo petciyeyat elkwiu etas-lintowâk'n sipsis'k w't'lintowatm'nya naka
mikwiyik-li m'saknawusiyik; hahadciu wedc'wau; w'skitkumikok wedcwauyak,
petci k'ti-pesetek kis'k wedcwauyak, kenok-lo katama sipkiklem'nya.
Eli-maskelmat.

                  *       *       *       *       *

                                Page 63

But yellow or red, young or old, after a few days they are very weary of
star land to which they had been taken (one had taken them), and they
wish very much to return to earth. And something happened so as make
them hurry all the more to be able to return (to earth). The star
husbands, being absent all day hunting, say to them: "This flat rock,
the big stone, you must not lift it up;" as before, they obey. (But) the
younger one, so soon as the star husbands have gone away, seeks the flat
rock to open it; she very much wishes to see the hole inside; then, as
she raises it, what she sees is wonderful; the sky is there above the
earth where they had been (had lived); furthermore, they see where they
used to be when they were young, the lakes, woods and rivers. When the
older woman sees this,--they almost break their hearts when they look at
it.

(Now) these stars are very evil minded men, as thus one may think; they
see by means of wizardry that their wives had already looked through the
hole in the sky; they know it when they (the wives) deny it; they give
them permission to return to earth. They say to their wives: "Now
to-night you shall lie together and when you wake, do not hasten too
much to open your eyes; do not uncover (your faces) until the Chickadee
sings and even then do not get up, but still remain quiet until you hear
the Red Squirrel singing; even then again do not uncover your faces;
still keep your eyes closed until you hear Chipmunk (Striped Squirrel)
sing. Then indeed you may leave your bed and look around."

The younger one was impatient; as soon as the Chickadee sounds, she
wanted to jump down; however, the elder one holds her: "Wait, my sister,
till we hear the Chipmunk (Striped Squirrel)." Then she lies still until
the squirrel begins his morning work, begins to chatter (chatters early
and works early); she will not wait. So she leaps down, (and) then also
the elder one; they find themselves indeed on earth, but they came down
on top of a broad tall hemlock tree. They are situated so that they
cannot get down, unless some one assists them.

This now happens, that by each song which the birds sing and the
squirrels, they descend (a little); they approach nearer; to the earth
they approach, as the sun shines (will shine) they approach, but they do
not wait long enough. So they are deserted.

                  *       *       *       *       *

                                Page 64

Keskw nit epi‛tit; en pemitcekwut; w'skitapyik pilwitcp'soltidcik
pemipilkowa; yohot m'siu sastemwi-kakalom'nya: "widco‛kemine." Eleyo
nihit p'ses'mowi nisumatidcihi w'kisi‛takw onias k'wot tesakwiu
k'siw'skek. Tcatcakwessi m'siu weyusis'k k'tci‛kokeyak pemipilkowa naka
(nuhka?) wskitapyik wikwak tahasik (kesena: tewak-tahasik)
wetkwapasidcik, wen-pal-tetc tem'k sakhiyat, kenok-lo Tiyum tem'k!

"N'hesis'n apkweline (kesena penekweline)." W't'li-kinapman spem'k:
"kisnil nkiskatmop'n tekwāk." Ni-te w't-elm-iyan. Aptc k'tuk
sakhi-yatyakw, mutc'wat mūin; nit-te-na aptc k't'wapema‛tit
ankowekhoswuk; te‛po kisi sankewi penekwelot, hoses'wak. Mūin te‛po
elimkimit, it'm: "nil nkiskatmop'n sikw'n; peskw niswiyekw, ni-ta na
kiyaskwi tan te‛po w'skitap." Ni-te na w't-elm-iyan.

                  *       *       *       *       *

Naka nit aptc-pal wen wakhiyat, petci-te Apistanutc nek'm-te nit'l
nek'la‛titp'nil; wulithaswi-kakalomanya; w'n'tutmowania weswepho-konya
wikek. Nek'm na w't'li-nepaptowa, tahalop pilwiya; w't'li-asiteman: "nil
na nkiskatmop'n kekisik'n." (kesena: sikw'n). Nek'm wedciyawe‛tit
elkaha‛tit. Nek'm-te-na madcehe; w'neklan lampe-kwinoskwesis'k
nekw'tokeyiu.

Naka metc'slawei Loks sakhiyat, nitel (kesena: nit'l) eli-wiyatidcil
w'skidcinwi wahant akwami ket'k'motu katik k't'kik k'tci‛kok
t'li-weyusis'k; akwami nekatmatu katik m'si-te kesi‛tit. Tayowe,
etutci wikotmowa‛tit widjoketwâk'n, t'liw'tipithasin tan'tc
w't'li-kisi-w'sikyan naka wanian, kenok-lo nihit weskoweyawidcihi
katama akwami n's'weyiwi tahalote nek'm naka-te-na milskwihiwuk,
ip'dc'l wetci-matceyik w'skitk'mikw; w'tlianya spemkami‛kok;
w't-eswelanya niso-matidcihi; yokt lampekwinoskwiyik k'sihikawí
p'mi-k'tcitcitwuk.

K'tci epitwit lithasiu holamohosin ansak-pa-te wulikmawik tan nek'm
eliwulithat'k. Wulit-de w't-apkweton w't-esukepyap naka w'kul-pelm'n
epusisi‛kok wetckw'latketun, wedci Loks wiski sipkiu kis-apkwutakw. Loks
w'kisi-penekwelan ewasiswilidcil eli-wuleyotasik w'skitkumikw; aptc
w'nadciphan k't'kil, nit'lna penekwiwidcokemal; wulasweltumwul Loksowul,
kenok-lo aptc w'nototmowan w'natatwu-takon epusi‛kok w't-esukepyap et'li
nektuk ewepiu epusik. W't-iyan: "mosak sesmiu pusketokwutc kesena
wekitokwut tama elkwiu; te‛po kulapkweni‛ton etasiu k'tcipletîk'n."

                  *       *       *       *       *

                                Page 65

A little while they sit there; then dawn comes; men of the different
families (clans) pass them; to all these they urgently call: "help us."
It happened that these star husbands had made a moss bed on top of the
hemlock. Now who of all the animals in the forest should pass by (step
along) or of men who dwell in the clearings, who should be first passing
but Tiyum (Moose), the first!

"O my elder brother, release us (or: let us down)." He looks up: "I have
already been married this autumn." This he says to them. Again another
passes them, the fierce bear: then once more what they had implored they
repeat; if only he can quietly get them down, they will marry him. Bear
only growlingly replies: "I was married this spring; one wife, that is
enough for him who is a man." This then he says to them.

Then again someone passes, even Marten whom they had deserted; joyfully
they call to him; they beg him that they may return home with him. He
lies to them, as if they were strangers; he replies to them: "Really, I
was married last spring." Afterwards he goes his way. So he departs; he
leaves the water-sprites alone.

                  *       *       *       *       *

And finally, Lox passes along, whom they call the Indian Devil, more
cunning than any other beasts in the woods; he is more terrible than
all, as many as there are. Then, when they beg him for help, he
considers how he may torment them and tease them, but these with whom he
is dealing are not more (=less!) resourceful than himself, because they
depart(ed) from the earth, they go (went) to the heavens; they chang(ed)
their husbands; these watersprites even more thoroughly understand (what
they are about than Lox).

The elder woman is thinking out plans, how she may well do what she
wished. So then, she loosens her hair-string and entangles it in the
twigs tying it in knots, so that Lox will take a very long time to
loosen it. Lox brought down the eldest one very politely to the ground;
then again he fetches the other one; this one he helps down; she thanks
Lox, but she begs him to fetch from the trees her hair-string which she
leaves (left) up in the tree. She says: "be sure not to break it or
injure it in any way; you have only to loosen thoroughly (well) every
knot."

                  *       *       *       *       *

                                Page 66

Kweniyotasik lampekwinoskwiyik w'kisi‛tonya meskw nimitasinuk etudci
wulatek wikwam meskw-li nimitasiu. Lampekwinoskwiyik wuli-witapetoktinya
sipsis; mawetwelutwuk; w'tiyanya: "nadciphok kawisuk, min'yik, pas'k,
(h)amwes'k m'siu kikikiki‛tit; k'pedciphanya wikwam'k kisitwa‛tit
Loksowul naka (h)amwes'k, anikw'suk naka k't'kik wenuskewidcik
wahantusis'k," naka peketamidcik naka w't-ulneme-wulanya kineyidcik
malsapskuk pemsukhasik. W'kisnekhanya lusoyil (h)amwes: enikwusikwam
w'tukteput.

Neke‛ki w't'li-wikwelokon Loks apkwetakw (e)sukyepap. Penekwa-twet,
kis-piskaptaso; nimi‛takw wikwam wulithaso; lithaso: "naletc
noli-atlasimin." Nit eli-k'sahat pakakwusinen minosi sapakwit-en wut'n
(kesena; wittun) naka malsapsko mesko-wisit-kesidcit; sipkitakw'so.
W'not'wal wenil metyēwestolidcil; w'tulsutwal ewasiswit lampekwinoskw.
Sastemwi-takw'so; it'm: "n'meskole-li, nit'sekes yut elkwiu;" nit eliat
naka (waga?) w'tekw'temelkin enikwusikwam. Nit akwami m'tcîk'n katik
minosyik. Aptc k'tuk wen metyēwestakw metc-seselmit: "n'kwitckale;
li-nit'sekes; nek'm piyemi wasiswiu katik nil." Nitc seslakiu
w't-ulenskiyan elmipiskatek en naka w'temkitekm'n amwesi-kwam. Nit
piyemi ak'm'tek naka wewithatm'n malikeyowan naka todciu wiskilwahan.
Nitc piyemi kisi-wiskemtakw elkanat. Meskw wen w'todcilwahawun
w'skitapyik kesena weyusis'k.

                  *       *       *       *       *

W'noswaphan lampekwinoskwi eli-madcephauwelit nipaiyu.
W't'li-sapkahotinya eli-m'tcimkakwi‛kok. Nit-li sapye k'ti-tc'kowap'k
metape-kaw'tinya kesketkwe sip. Katama w'kisi-kweskakaudiw'nya. Kwapeu
seket k'tci kaskw (kesena: tumkwolikunatc). Nodci-kwesukhotasit kaskw.
Metcimiu hosatm'n welohot naka kinlohot; palayiu na etudci-w'lakw'sit.
Pilskwesis'k w't'lintowam'nya: "wewulakwi-skipat kaskw; wewulakwi-skipat
kaskw." Nit kamatc holsutm'n nikani nodci-kwesukhotasit. W't-iyanya:
"musumi wiwisankw's." Ni-ta nekseyiu w'kisadcin; w'kweskayakwutowan
pitakwak wit'n ekamiu sipok, wedci pilskwesis'k kisi-kweskayatwe‛tit.
Nit-te nikt'k lampekwinoskwesis'k matcetestikanya elmakwasek.

Nahatc kisi-kasoka‛tit, kaskw na kiskwekapwit Loks na metapahat;
wulithaswinakw'so. W'tiy'n kaskwul: "nil na kwuskaphin."--"Kwuskaphol
te‛po na kil wulinwiyin etutci wuliki kat yot'l n'katul pekakw'towiyil."
"Ah-ha," Loks w't'li-asitemal, "naka wudcite." Eldcitek palapyikakon

                  *       *       *       *       *

                                Page 67

Meanwhile the water-sprites make a wigwam so beautiful that the like of
it never was seen. The water-sprites are good friends with the birds;
they collect them together; they say: "Fetch thorns, briars, burs,
hornets of all sorts; do you bring them into the wigwam which they make
for Lox, and hornets, ants and other winged stinging and biting things,"
and they spread out sharp flint rocks on the floor. They make for the
bed of the bridegroom hornets (and), an ant-hill for his seat.

Now it takes Lox all day to untie the hair-string. When he comes down,
it is already dark; when he sees the wigwam he is glad; he thinks: "Now
I shall rest myself well." So when he enters he plunges into the briars
which pierce his nose and the flint-stones which cut his feet; he roars
long. He hears someone speaking; he thinks that it is the younger
water-sprite. She shouts to him and says: "To my elder sister, go to my
sister over there." When he goes, he steps on the ant-hill. That is
worse than the briars. Again another one speaks laughing: "To my younger
sister, go to my sister; she is younger than I." Then at once he runs
furiously in the dark and so he stumbles over the hornets nest. This is
the extreme and he knows that he is being mocked and then he gets angry.
Then he became fierce (and) he goes off. Neither men nor beasts can ever
get so angry.

He tracks the water-sprites as they run away in the night. They break
through thick woods. Then it happens, when it is about to dawn, that
they arrive at a broad river. They cannot cross over. On the bank there
passes a great crane. He is the ferryman, is the crane. He is always
anxious for good and kind words; he is proud of being well shaped. The
girls sing: "Beautiful long neck (has) Crane: beautiful long neck has
Crane." Then the old ferryman was much pleased. They say to him:
"Grandfather, make haste." Then quickly he makes ready; he stretches out
his long nose across the river so that the girls can cross over. Then
these water-sprites scamper into the bush.

As soon as they are hidden (and) Crane stands in his place (again), Lox
then arrives; he is in good humour. He says to Crane: "Pray set me
across."--"I will set you across, only if you will speak well; are not
these my legs set fine and straight?"--"Yes," Lox

                  *       *       *       *       *

                                Page 68

nidcalkon kaskw. "Kat na ntwowiphon'muk sopeyiwiyik naka wulat-kusinya?"
"Ah-ha, wulatkuswuk naka sopeyowuk; kamatc-lo nsokwi-nakw't
ekwaukwiya‛tit naka mutceksinya." Naka "nt-epskuk pekakw'so?" "Ah-ha,
aseki pekakw'so (ah-ha, asuki pekakwiskip) todci pekakwiskin tahalo
yut." Loks w'pakikatm'n epusis pimskwakwak. Naka w't'lintowaman:
"mutcakwi-skipat kaskw; mutcakwik'nat kaskw. Kaskw mutcakwi-k'ne; kaskw
na mutcakwi-skipe," naka kaskw w'tokakwakwiskipan; kam't, k'wiwiseyin,
musumi!"

                  *       *       *       *       *

Kaskw-lo kata ke‛kw it'mo, kenok-lo wikwelal Loksowul. Malem p'tatwelit
epasio et'li-piyemi n'sanakwak naka et'li-temek, nit et'li-pewatkit;
w'kwulpak'n wit'n. Nit seslakiu Loks kiw'takw'so tahalo piyakw'tihîk'nis
et'li-k'sitewuk. Metc-lo makiyewus eyo nek'm elens-kiyat pa‛kakwessin
penapskwi‛kok naka na takatessin et'li-ni-ukamikek; siktesina.

Lox tan todci k'tci m'teaulin, kenok-lo w'tels'nwâk'n ankwotc
w'nek'lakon. Nit-li sopiyekwak esuk-nekiwik: niswuk w'skinosis'k
yali-pipmasi‛tit; w'muskowanya Loxowul elusinlidcil penapskwi‛kok;
metcinesp'na et'li-wuli-pektatek. Nikt w's'kinosis'k Mohak wakut'muk.
M'si-yakw-te pokess wutci-notyatwul-to w'tunik.

Nit-lo samela‛tit w'minweyusiyan; w'tastokekap witakowal, tahalo
palapyit naka siki m'tapekwin, kenok-lo emkwetc pemau‛so metc-lo
kwilwa‛tun w't'li-kisi-milip'nulkonya. Wuliko w't-atapiwa; nit mekselat
w'tumakan. W'kisi‛ton w'm'tyayewuletelin wa‛sis pi‛dceto nit kwisaweyik
k'tak'mikw. W't-iyan-li: "kwaskw'hikw; k‛nadci-witayanya
et'li-milayew'ltimuk." Nit miutesino‛tit, w'kisi‛ton eltakwak; hahadciu
elmi-na-utakw; yut na etotakwak metetcwuk sip.

                  *       *       *       *       *

Elmi-kauti‛tit; katama w'kesosaunial; nit hahadciu elmi-kwaskauto-wuk.
Hodci-k'tcitci‛ton yohot w'skinosis w'tciyawiwuk Kaluk (kesena Culloek;
kesena Cullosisek). Nikt Kullowuk k'tci sipsuk; mutcmat'wuk. Nit-lo
Loks, nimi‛t'wat kesek wiyus wikwak, nek'm-na w'k'ti-sidcitwa. Loks
kisi-mili-pemau‛sit, elwe w'neka-k'tcitci‛ton m'siu wenil elmatolit.

Nit w'nasesowatm'n Kullowul elmatolit; w'nimian wasis'l; matcinton
Kullowintawâkn; "agoge-abeol, wetkusan-abeol." Epit w'tiyal Loksowul
kat-up kisi-patcoliu; nit not'wat Loks wis'kilwehe; w'pakikatm'n

                  *       *       *       *       *

                                Page 69

replies, "And well colored." Uncle Crane is proud of the color. "Are not
my feathers smooth and fine?"--"Yes, they are fine and smooth; it is a
great pity that they are mouldy and in bad condition;" and, "my neck is
straight?"--"Yes wonderfully straight (yes a wonderful straight neck),
as straight as this." Lox picks up a little stick which is crooked. And
he sings: "Ugly long neck has Crane; ugly long legs has Crane; the Crane
has ugly long legs; the Crane has an ugly long neck, and the Crane's
neck was hideous; only, do you make haste, grandfather."

The Crane does not say anything, but he takes Lox. Then when he comes to
the middle where it is most dangerous and deepest, he shakes himself; he
twists his bill. Then at once Lox whirls round like a little chip in the
rapids. Still dashing along for a while, he plunges among rocks and is
thrown on shore; he dies (is killed).

Lox, however, is a great wizard; his power sometimes leaves him. Several
days pass; two boys come upon him; they find Lox lying in the rocks; he
was dead in the fair sunshine. These boys are of the Mohawk tribe.
Everywhere maggots are crawling out of his mouth.

But when they touch him, they rouse him; he stood up from his sleep
(lit. he sleeping) like a proud and fierce warrior, but as soon as he
lives again, he seeks to do them a mischief. They have good bows: he
gets these (and breaks them). He pretends that children are playing far
off there by the point of land. He says: "Run, go and join them where
they are playing." Then as they go farther, he makes a sound; nearer it
sounds; this then sounds with the roar the stream.

So they go on; he does not accompany them; they run all the more. He
learns from these boys that they are of the family of Culloo. These
Culloos are great birds; fierce. Then Lox, when he sees a quantity of
meat in the wigwam, wants to be a member of the family. Since Lox had
seen life, he understands the customs of almost everyone.

So he puts on Culloo style; he sees a child; he begins to sing a Culloo
song: "A sealskin strap; a shoulder strap." The woman tells Lox that he
cannot deceive her; hearing this Lox is very angry;

                  *       *       *       *       *

                                Page 70

w't'm'hîk'n naka w'siktahan. W'nimia skwuswul et'lak'mithak samakwan
skwutik; w'tumikwetahan. W'pon'm'n skwusuk wunyak'n naka w'kitwan w'huk.
Nit kamatc wiski (wizgi) m'snuloke nek'm w'mus-honuk. Nit kamatc
holithaskakon.

Nit nakyiu w'skinosisuk apatkauti‛tit, w'kuskalawau wikwuswau. Yot-tep
apma‛tit skwuswul et'li-muskemwa‛tit wunyak'n; holi-wewithatm'nya wenit
eloket. Etudci kinapyi‛tit w'nosowanya; katama nsakosiwiyik kata
w'tcileyowauwiwal; w'kisilowi (nasiltcaknuk). Yohot apadcip'ha-tidcihi
pedcihalina w'skinosisuk w'nidcalkowal ka‛kakus'l. Nek'm na widciphekwe,
te‛po kisi-elo‛ke w'ketakewan w't-asoswun. Nit-te na katama
w't-ekwesk'tuwun; w'sasakatpahan; w'tiyal: "w'liwun; pi‛tce-al nil
alsowiu (n')niniyak'n;" tcipkitakw'sin: "ninyak'n; pemi-k'siphete."

Aptc k'tuk w't-elnapemul pedcihan kitpu (kesena k'tcip'lak'n); na
nosokoso. W'kisi-wikwetowan Loksowul w't-epskwuns; metc-te-lo
w'laswultum. It'm: "n'palyotidcit n'simis; nek'm'p n'pemiptakon
nt-eps-kwuns." "W'liwun," asityiu. Yaka Kullu w'petciyan; nit yaka
piyemi sikikit m'sihisit kikitkamodcik p'mau‛soltidcik. Nek'm yaka
kwintet-mikwat w'pakhikalan; w'madcephan ewepiu wekw'si‛kok watetesakw
alok. Nit yaka et'li-laket; Loks nekekiu w'kwuntekm'n wetckowi
pe-nekwiyat sapi alo‛kik, wutci matcyiu-te amskowas sakhiyat kisus teki
nekiyak naka w'musaknatesinan Loks k'tak'mikok. Meskw penekwa-kemuk
w'malik-inoton metc-te sp'm'k eyit eli-nimi‛takw, yut'l k'los-wâk'n'l:
"kumutkenooek telaptumenek stugatc kesenakasikil; yogwa-hîk'n
yogwahik'no; telaptumenek kemutkenooik stuga m'kudomoss-koon."

Penekwakem'k, wut malikapyit kinithat Loks, kweni-k'ti-n'paktasit
esoketakw w'pitinakw'm'l tahalop w'neski, w'teklotm'n w'tun'k step
maliakepusit keskilkunat Kullo. Nahat m'saknasit w'skitk'mikw kekeskw
metetakw'so; m'teaulin'wi-takw'so: "mosak ke‛kw lites'nus n'pakam."
Kessi-w'temeyowâk'nik m'si-te sipsuk piswiye. M'site na nokdcuktesma;
m'si-te sise-pektesun p'kunom naka wilitpan kesi-milidcetc;
tceptesitwawîk'n peskweyo. Nit na eyik p'mausowâk'n.

                  *       *       *       *       *

Wakeswuk nekiwik w'simisul pedciyalin: "tan wut elitpiye?"
Met'yēwestowik wa wik'n; "n'lokun paho;" w'kwatnas moskesso. Aptc
met'yēwestowik: "n'put'nak'm paho." Nit metceslewei eli-pekuwus
kisit-kisi-nastesuk w'numtcesin. Nit-te metc kinapyit naka malikapyit

                  *       *       *       *       *

                                Page 71

he picks up his tomahawk and slays her. He sees a kettle boiling water
on the fire; he cuts off her head. He puts her head in the pot and hides
her body. This seems very much like a jest to him in his heart. It
pleases him very much.

Then later when the lads return, they miss their mother. Then they look
in the pot where they find her head; well they know who does this. Then
they, being brave, follow, (but) not being armed, they do not hurt him;
they (only) take away (his gloves). To them, when they return, comes the
lads' uncle, the Crow. He overtakes him; all he can do is to snatch his
cap (Lox's hat). Then he (Lox) not feeling (at all) ashamed, calls out
loudly; he says: "Thanks, my head is now cool." He cries: "My head; it
was getting hot."

Again another one of his relatives comes, the eagle; he follows him
(Lox). He is able to snatch away Lox's coat; then he (Lox) thanks him.
He says: "I was wishing for my young brother; he could carry my coat for
me." "Thanks," he answers. Then Culloo comes; now he is the most fierce,
as many as there are, of all living things. Then pursuing him, he picks
him (Lox) up; he carries him up in his talons to the top of the heavens.
So then he throws him down; Lox falls all day coming down the sky, from
the beginning (of the day) when the sun rises until sunset, and Lox
comes down to the earth. Just before he is let drop, he sings a mocking
song while he is up in the air (on high) about what he sees; these
words: "Our country seems as if lost; heigh-ho, heigh-ho; it seems as if
our country were blue" (Micmac).

When he is let fall, this mischievous bold Lox, pretending to flap his
arms as if they were wings, imitates with his mouth as if he were
mocking the strong winged Culloo. Just as he comes down to the earth; he
speaks a little; he says a magic spell: "Let not anything happen to my
backbone." The trouble (taken) by all the birds is nought. He is all
smashed; his blood and brains are all scattered in every direction;
(but) his backbone is whole. That indeed is his life.

After several days, his younger brother comes: "What is happening here?"
That bone then speaks: "my leg, come here;" his leg appears. Again it
speaks: "my arm, come here." Then when the last thing that was broken
arrived, he arises. This is just the same

                  *       *       *       *       *

                                Page 72

Loks-te; metc w'skitcinwi mutc'hant. "Meskw," it'mok, "n'metcin." Katama
na ke‛kw nepohoko; sak'li-na kisi-kwasela.

                  *       *       *       *       *

Nit yokt wesiwestidcik w'madcekautinya. Malem-te pitkau tesakwiu
esp'tnesil wutc; nit pon'mo‛tit k'tci penapskw petkwapskek;
w'tiyotm'nya: "tceke-enautoltine" naka kwulpikem'nya eweketidcil k'tci
epusiyil. Nit madce-tepikwehe tekiu tcentesuk emekyakiu. Nek'ma-lo
w'todci-kwaskwinya, metcimiu maliyotm'nya (wikutmu-wanya;
w't-enaukakunya).

Katama sipk-askowasiwiyik; epi‛tit et'lakw'si‛tit notm'nya kekw'se
wetcko-takwak stepal ke‛kw keskauwiyuk pemakwi‛kok. Kenok nit k'tci
penapskw; wekayauwiks makiyewus atlasimwiwus tcikowi; seslaki sapiye
pemakwikok; nuktcuktekwa sakli epusi litakwet tahalo petakyik; ansa
w't'li-tumitekwa epusi tahalo m'skikwul, wetcyak tahalo-te kisautesk;
piyemi et'li-sika-kwaskek sp'm'k. Kisi m'teaulin elitwiye-wik penapskw.
Ewasiswit puskekapwesin tahalo athosis, kenok-lo k'tci w'skidcinwit
naha-te kisi-m'teaulinwi-k'lusit: "noogoon ooskudes-kuch," yut-li
"wawîk'n w'li-p'skweyo tahalo-te metcimiu." Yut-lo k'tci penapskw
metci-elmikw'he elmi-piswukiskw tekiu eli-tikeputek elmi-metakwak
elmulamsuk.

Nit na ewasiswit w't-iyal wawikn'l: "cagoose weji smooktumun?" Nit not'k
keskimataswi k'loswâk'n w'skinis tcipkitakw't: "ntenin paho;" (naka)
"nlukon paho; nkatul paho," naka-te m'siu eli-peku wuskat tahalo-te
metcimiu tekiu nit matce-wekimetpun aptc kisi-wulesu naka nit
metchinetpun aptc p'mau‛so. W't-itm'n tahalop wen tokiyat: "tan nil
nkisi-elokhan?"

                  *       *       *       *       *

W'simis'l m'siu w'nkayak-not'makol. Nit kamwiskilwehe. Tan etutci
w'kâyit Loks, kat te‛po kekeskw. W't-itm'n w'keyowâk'n'k; "nil-pal
w'skitcinwi-mutc'hant nekem-te kisi-pal-nepaku sips naka penakpswul naka
katama ikalawi (kesena ikalsiwi?)." W'matcekautinya k'tci‛kok;
w'matcyaphuminya elmi-kowaskok pedci-te epusi‛kok; nit elaphumu‛tits
meskumu‛tit wiunututwatm'nya; k'tci penapskwul pek-makwetoltidcil teki
nokamkitemu‛tit teki-te tewipekw't (kesena:-p'kw't). Yut Loks
eli-ap'nkutasit (kesena: ikalsit).

Kenok-lo asekso; nut eli-penlit penapskwul w'k'sikwelpeton tewipkw't
mekseweyidcik, amodcalkwesis'k (kesena: petkwapskwusisidcik)
peke-lowidcik

                  *       *       *       *       *

                                Page 73

brave and mischievous Lox; always the Indian devil. "Not yet," he says,
"do I die." Not anything can kill him; it is hard to get rid of him.

Then these brothers go along further. Then they come to the top of a
high mountain; here is placed a great rock, a round rock; they say to
it: "Let us run a race," and they roll it using great trees (as levers).
So it rolls along until it stops at the bottom. They run along with it,
always mocking (they beg it; they race with it).

They did not have long to wait; while sitting and cooking they hear
something coming like something chasing through the woods. Now that is
the big rock; in anger it had rested a little while; then rushing at
once through the forest, smashing the mighty trees it acts like the
thunder; it cuts down the trees like grass, coming like lightning; more
and more strongly it runs up. After the wizards this rock comes along.
The younger dodges aside like a snake, but the elder Indian could just
say his charm: "noogoon uskudeskooch," that is "My backbone shall remain
entire as always." This great rock rolls on through the air until its
sound dies out on the wind.

                  *       *       *       *       *

Then the younger brother says to the backbone: "Why lie you there?" When
it hears these charmed words, the bone calls out: "My body, come here,"
(and) "My leg, come here," and to all the broken members as always,
until he who began to decompose is again completely restored (Mitchell:
recomposed) and he who was dead lives again. He says like one waking:
"what have I been doing?"

The younger brother causes him to hear (tells him) everything. Then he
is very angry. (When Lox is angry), it is not only a little. He says in
his wrath: "Shall I, the Indian devil himself, be able to be slain by
birds and stones and not be revenged?" They go on in the woods; they
trace it (the rock) by logs and also by trees; when they find it they
burn round about it; with great rocks they hammer it until they smash it
in pieces, until it is dust. Thus Lox is avenged.

But now a wonder (occurs); he who is the spirit of the rocks turns the
dust into black flies, into the stinging things and other

                  *       *       *       *       *

                                Page 74

naka k't'kik mutcitcidcik wiskilwahadcik w'skitapi naka weyusis. Nit
eli-muskwithamsit metcimi sapitaso teki met'nokak. W't-iyinya
eli-muskwithama‛tit (kesena: muskwithatma‛tit) penapskw; nimiyat
mekseweyilidcihi amodcalwes, yokt niswuk saposanya elma-kwi‛kok tekiu
petcusi‛tit otenesis'k wuli p'mausowin'wuk; w'k'tcitcyaka elmatolit
w'skitapi. Loks w'kisithatm'n ke‛kw w't'li-mili-wap'li-mali-keyowan.
Tan-te m'si eli-pemau‛sit katama ke‛kw w'todci-wikwa-dcolkowun
malikloket; akwam'k eloket akwamitc w'lithaso. Yut teketc wunyak'n'k
petciye.

Wut-li kwulpelisit welikit pilskwesis naka olasewanwetciwanya; nekseyi
k'tci-kwuswuk eli-petkauti‛tit naka w'skauwimanya etudci wulikit nakskw.
Sak'masis otenek wuli-te pawatm'n'l. Katama-te-na sipki w'temeyasiu
wep'than (kesena: m'senan). Wu-snal kata w'natmeyasiu. Loks w'ktci‛ton
et-uknut-kwasontok meskw-te matcya-t'kenamuk; lithaso kamatc kistapauye
nek'm na w'pitin pon'm'n. Asekithaswâk'n otenesis'k; nekw't welakwik
eltakwak sakmaskw nekseyiu wikwuswiu.

                  *       *       *       *       *

Tepnaskoyak Loks w'tiyan w'niswitidcil eleyik nek'm pemausowinum tcewitc
nekw'tokana k'ti-n'makw'sit wa‛sis. Tepnaskoyak not'wan lami wikwam'k
metetemit wasisis; epidcik askowasoltidcik w'kisi-kwaskoltinya;
w't-asitekakonya; wikwuswilidcil mil'konya wasisul wul-kwaknaso;
w't'liptowanya sakmasisul. Wedci-asekithasit eli-apkwetakw lapikaknesis
peskwun matik'n; aptc k'tuk saklepit-te; metc aptc k'tuk; aptc ket
saklikwaso; eli-apkwetakw muskowal lam-te niswul kispaswul musisul.

Etudcilwahat sak'masis pakakwisinan skwutik. Nit-te na wikwipton
w't'm'hîk'n; w'nadci-siktahan wikwam'k w'niswitidcil, kenok-lo Loks
teke aptc w'skitape-wiu; w'petcithatm'n nit katama w'powatmowun
wenil w't'meyowan nisi-w'siwesul w'matcephowanya k'tci‛kok,
elmi-wiwisanakw'si‛tit m'tapekautinya sipok.

Loks elithasit wulsup kisip-li-elkunok nosokwidcik, etudci-litutit
k'pihîk'n epusi naka k'tak'mikw; waka-te esitcwun nsamakwan papkiu. Nit
et'li-kalsit lam'kumikwikan'k; Loks w'teklot metekwuk "bu-u-u;" nit
elusino‛tit katama w'skitap w'tcitci‛towun. Loks nek'm-te puthoso.
Samakwan nul'muk makwespahak (kesena: makwespewusewik) mal'm-te tahalo
kuspem. Nit k'pihîk'n paskesik; nsamakwan w'tumkiteka‛kon naka
w'pisdcepan. Katama wen w'sikeltumo. Ni-te-na Loks w'metapeksin;

                  *       *       *       *       *

                                Page 75

evil creatures which irritate men and beasts. Thus his hatred always
remains until the end (of time). When they have vented their ill will on
the rock, when they see the blackflies, these two pass through the
forest, until they come to a village of good people; he knows what
manner of men they are. So Lox thinks what evil trick he will play. For
in all his life nothing pleases him like mischief; the more he does, the
more he will be pleased. So this comes into his head.

                  *       *       *       *       *

He turns himself into a beautiful girl and they are pleased with him; as
soon as the older sons arrive, they welcome so fair a virgin. The young
chief in the village wants her very much. It does not indeed take long
before she comes to him (before he gets her). He does not delay at all.
Lox knows this skein before it is spun; he thinks that it is high time
for him to show his hand (lit. put his hand to it). Wonder is in the
village, when it is reported one evening that the chief's wife will soon
be a mother.

When it is time, Lox says to "her" husband that, according to the custom
of his people, he must be alone until the child is born. When it is time
they hear in the wigwam a small child crying; the women who wait run in;
they receive it; they are given the child by the mother, well wrapped
up; they fetch it to the young chief. He is much astonished when he
loosens the package one roll; again another tied up hard; still again
another; again another sewed up strong; when he opens it, he finds
inside two dried up young moose.

The young chief is so angry that he dashes it in the fire. Then he
seizes his tomahawk; he rushes to the wigwam to his wife, but Lox is a
man once more; he thinks that he does not wish anyone to disturb him,
so, with his brother, he goes into the woods, they rushing down to a
river.

Lox thinks it would be well, if he can elude the pursuers, so he makes a
dam of trees and earth; the water scarcely trickles(?) down. Then he
hides in a cave; Lox imitates the noise (of the water) "boo-oo-oo;" but
where he lies no man knows. Lox himself is snared. The water above (him)
is gathered like a lake. Then the dam bursts; the water overwhelms him
and he drowns. No one mourns him. Then Lox is finished; not again is
anything related about him, but

                  *       *       *       *       *

                                Page 76

katama aptc athokalau, kenok-lo metapekso kesena skat katama
pekithamkweto; tcip'tu-te aptc muskowa pemau‛sin. K'tciyawiwul
athokâk'n'l wulikil nit pedcili k'tcitci‛kwut Loks kat-etc metcineu.



                             XIII. Espuns.


Nekw't wulkiskak wespaswiu Loks w'matcyusan espunso-weluso,
eli-aliyew'skit-k'mi‛kw kesi-kakesi-mile-luso; nit elusidcil; na
p'mekm'n(?) elmiyat. S'lakiu nikani wedckoyat k'tci muwin; kamatc
w'lithaso nimiat espunsul. Ni-te w'kisi‛ton w't'lithaswâk'n w'nepahan
te‛po-li kisi‛takw. Amskowasewei (humskowahsehway) w'sikyal
eli-mil-matolit; nisewei w'k'topul w'spasipin.

                  *       *       *       *       *

Espuns madcephowan; w'pistesinen pikwekit epus. Muwin
w'madce-ketcupskahan; espuns w'ktci‛ton elitc-epus-kipyat, nit-etc na
nek'm w'matcahan. Espuns puskwinton tahalo-tep skat wetmikhamakw
muwinyul: "m'si-te kisalkiyin naka kesi-k'sumseyin wut epus katetc
n'musnako; seta-pisesiyin wedcyak k'musnin naka-tc n'metcinan. Nit kata
k't'li-kisi‛ton tan-kwuni aps-alkak." Muin not'wat, w'lamset'wal,
kenok-lo w'nimi‛ton nit w'nemasi-kisi-nek'm-alkiton. Wetckowi-pisesilit,
espuns w'pakikalan; w'tet'li-saklanan teki metcinelit.

                  *       *       *       *       *

Nit espuns w'nutyapekin; w't'li‛ton m'ltceses muinyiuyeya. Aptc-te metc
w'madceyusan; keskw-te elusetp'n; s'lakiu etek wikwam wakhi-pektetek,
w'k'sahan; nekw't'kamtowuk pokumkesisuk; holima; w'tiyan: "wasistuk
naskwihikw; k't-apenkolniyaktc yokt muwinewiyeyak n'multcesuk." Nit
pokumkesisuk w'naskwahanya; w'pusetkamowanya naka w'potemowanya
w'sikwun. Nit keskw aptci kowusp'nak powitaha‛tit. Etudci-k'topulti‛tit
w'mahanya espuns w'multces; kisi-pukwulaski-poto‛tit wiyus,
w'netaktasinya naka w'mahanya.

                  *       *       *       *       *

Espuns tokiyat w'kinapma naka w'neskatakw'sowaman: w'tiyan: "tan nil
muwinewiyeyak n'multcesuk?" Siktepayoltiwuk; w't'li-hasite-mal:
"nkis-akw'sanuk naka n'mahanen." Ni-te espuns w'tekwalitwat; nekesa
nekw't w'neka-kisketunenan peskowul; te‛po m'tesansul pot-madcil; meskw
na ntawiu; espuns lithaso kat-etc kis-adcmiu.

                  *       *       *       *       *

                                Page 77

whether he is ended or not is not certain; perhaps again he will be
found alive. Many stories, fine ones, tell that Lox never dies.



                           XIII. The Raccoon.


One fine day in the morning, Lox went in the form of a raccoon, (for)
he, going through the world, could go in many forms; here he walks; then
as usual(?) he goes along. Then right ahead of him comes a big bear; he
is very glad to see the raccoon. So he (the bear) makes up his mind to
kill him, if only he can. First, to punish him for the way he behaves,
secondly (because) he (the bear) is hungry and (wants to) eat him for
breakfast.

The raccoon goes off; he crawls into a hollow tree. The bear begins to
root it up; the raccoon knows that when the tree will tumble, then he
will go too. Raccoon starts to sing, as if he cared nothing for the
bear: "All the digging and pushing of this tree will not catch me; push
in backwards, so that you may catch me and I shall die. This you cannot
do since the hole is too small." When Bear hears this; he is glad, for
he sees that he can easily dig it out. When he comes in backwards, the
raccoon seizes his back; he holds him (there) until he dies.

Then Raccoon comes out; he makes mittens of the bear-skin. Once more he
starts off; a little way he went; where a wigwam is with rising smoke he
enters; a family of little black-cats is there; he greets them; he says:
"O my children, comb me out; I will sell you these my bear-skin
mittens." So the black-cats comb him out; they part his hair and they
brush his tail. Then in a little while, he falls asleep, while they are
brushing him. They are so hungry that they eat the raccoon's mittens;
having scraped off the flesh, they cook them and eat them.

When Raccoon wakes up, he looks at them and screams out; he says: "Where
are my bear-skin mittens?" They are frightened; they answer him: "We
have cooked and eaten them." Then Raccoon attacks them; he leaves one,
he chokes one; only the infant he misses; he (the baby) does not talk
yet; Raccoon thinks he will not be able to tell.

                  *       *       *       *       *

                                Page 78

Nit espuns wikwelan metcinelidcihi pokumkesis naka w'sakiulan
el-keplasik wiutci-sakhiyat k'tci pokumk naka w'mektunyakw'han.
Wedci-lithasit "wetckowi w'lit-hasoltidcik nidcanisuk;" nit
wiwisatekwan; "etudci w'lithasusolti‛tit nimiyi‛tit." Petcia;
katama-te-lo wen madce-siu. Nit w'pilwithasin; ke‛kw's waplesso. Kamatc
neksa-kwulpithasa m'sakiyo. S'laki-te w'not'wal wik'wus'l; w'sakitkwihin
el-malkasuk. Metc w'sami wasiswiu w'kisadcmin, kenok-lo kamatc nsutweyo.
W'pakikatm'n mekses; w't'li-wikhosin eskwatonat naka wiuniu w'tonik:
"haha," w'mitâkw's'l (sic!) it'mul: "ni-ta nk'tcitcya, tahalo-te
eli-p'mau-sit; espuns nit." Ni-te-na w'madcephekwalan. Nanakiu
(w')tel-mikwut Pokumk wiskilwehenakw'so sluyat pusket-kw'n (kesena:
epusiyakwem) tahalop w'skidcin.

Espuns w't-elapman: "ah, katama kak epusiyakwem nkisi-nepakowun.
Pakw'yaskwe yaka nepihit." Pokumk na w'k'tcitci‛ton eliat; w't-elian
elmi-walskekekw; p'tcipton peskw'n'l ni tukmat espunsul tan-te
etu-takek. Nit pusketesen; sipelipetwesen espuns wunyak'n'k naka
kul-meso eli-puspek; tepet-lo w't'lithasin pokumk espuns nit wilitpan
m'si-te w'natetemowanul. En yaka w'matcahan. Nit espuns
w't'li-sanke-wusit teki Pokumk matcahat. Nek'm na w'matcahan.

K'tci m'teaulin kak nakikau; wakeses w'k't'kik-w'lalat. Nit elmiyat;
petcosan eyolti‛tit k'tciyawiwuk epidcik et'liknatidcihi wa‛sis.
W'tiyan: "k'matc menakadceyo eli-madceknekw wasisuk; nilun
n'm'kinansnuk." Nikt wuli epidcik w'tiyanya: "tanuplo aptc tan
nt'li-kisiknanen;" "nit-ta k'nestomolnia nilun elelo‛ket; pawatnuk
w'nuksakinya, nkitcita-phan'wuk nsamakwan enkwetci t'pok; ipa
peskw makoyikw; k'nestomolnia elelo‛ket k'ti-nuksaknut."
W'milan peskwul. W'madcephan sipok; w'totem'n pekw'm naka
w'piselan wasisul; wespasa‛kiwik w'nadciphan wedci-muskeladcil.
Asekithasoltowuk to epidcik. Eli-aseki-kisetolit, nit m'siu-te kesi‛tit
epidcik ponanya w'nidcaniswa sipok aptc welakwiyik. Ni-te na
espuns wutci-wiwisa-matcahan w'k't'kik-lo-wasiskok. M'sī-te
wapalkikw'dcoltukmetcinetuk.

                  *       *       *       *       *

Aptc k'tuk wikwam w'petciyan; etelelhetidcik epidcik w'lik'n ewe‛ke-tit
metekninakwak t'litutit m'tekw'yil. W'tiyan: "kamatc menakdci-nakw't
eli-litwekw yut'l; nilun n'm'tkinansnuk ntcikwamenenwul skwutewamkok;
tceke milikw ewekemek; k'ti-kim'lnya;" w'milan peskw'n;

                  *       *       *       *       *

                                Page 79

Then Raccoon takes the dead black-cats and sets them up in the road-way
from where the big black-cat will pass and they are seen by her. She
thinks: "at my coming the children are joyful;" then she hurries; "they
are so glad to see me." She comes; no one moves. This she thinks is
strange; something is wrong. Very quickly she turns her thought to
sorrow. Then (the baby) hears its mother; he crawls out of a hole. He is
still too young to tell, but he is very clever. He picks up charcoal; he
draws (lines) on his cheek and around his mouth: "ha-ha," said the
father, "this one I know, as if he were alive; this is Raccoon." Then he
starts in pursuit. By and bye, he (the raccoon) sees Black-Cat furiously
angry, brandishing a club, as if he were an Indian.

Raccoon looks at him: "Ah, no club can kill me. A bulrush indeed will
kill me." Black-Cat knows where to go; he goes where there is a swamp;
he fetches one; then he strikes Raccoon where he can do it. But it
bursts; it spreads over Raccoon's head and it sticks to him being wet;
Black-Cat thinks this is Raccoon's brain all coming out. So then he goes
on. Then Raccoon lies quiet until Black-Cat goes on. He then goes on
(himself).

Great magic things he does, but little does he benefit others. Then he
goes on; he comes to where many women are suckling their children. He
says to them: "this is very slow, how you bring up children; in our
country (it is otherwise)." These good women say to him: "How then
should we rear them?" "Now you shall understand how we do it; when we
want them to grow fast, we dip them in water when it is cold; however,
do you lend me one; you shall understand how we do it, when we wish to
rear quickly." One (woman) gives him one. He takes it to the river; he
lifts the ice and drowns the child; in the morning he fetches it taking
it out a grown man. The women marvel. As he does it so wonderfully, then
all the women, as many as there are, put their children into the river
in the evening. Then Raccoon hurries away from those other children. All
those treated badly die.

Again to another wigwam he comes; a number of women are making bags of
properly cured skins. He says to them: "Very slow it seems for you, how
you make these; in our country we cook them in the ashes; give me what
you are using; you shall learn;" they

                  *       *       *       *       *

                                Page 80

w'pon'm'n et'li-k'samketek skwutewamkok; wakes eli-nesemuk
w'mus-kamkwetiton; wuli-wikhasik naka wulik'n m'tekwap. Aptc
hasehita-soltowulk; ni-te m'siu w'tcitkwaninya na nek'mau; musketutit
m'si-te wikwitatekul naka nkikwakw-te; m'si-te wekitonyakul. Naptc
w'matcahan.

Malem-te petciye k'tci sipok; kata w'k'tcitci‛towun tan-etc
w't'li-kisi-kwuskasin. Yut el-apit sipwakok, w'nimian pemakwesit k'tci
wiwilmekw tahalo-li-ko wesumwit k'tci aktalakw; nekapo. Espuns w'tiyan:
"musumi, kwusukholin ekamak'm;" "k't'lal, n'konis; te‛pes n'pakamuk."
Ni-te na w'madcem'n. Ka‛kakosuk naka yokt k'tci kakakwut
w'madci-w'malikinanya: "ke‛kw nikt it'muk sipsuk-li," kwetcikeso;
it'muk: "wiwisayi wiwisaphan nit espuns k'p'mausowâk'n kiket." Nit
wiwilmekw katama w'nimi‛towun k'tak'mikw; keskw-te eli-wiskiyat.
Malem-te pukweskwatesin; epasiu-te pedci-niw'metesin sipwakok. Espuns
w'kapetat'kwihin. Nitaul tan w't'litpiyan asityiu, kata espuns
w'kisi-k'tcitci‛towun.

Nit elmiyat; petcosan m'kisiwiminul (kesena: sakw'tewiminul). W'tiyan:
"tanpal k't-elkowinya nil moholekw?" "K'mutc'kolp'n espuns p'dc'l nilun
m'sī p'suliminuk." "Ni-ta katama k'pawalo‛pa." Metc-te elmiyat; musk'm'n
epusisul kiktcekalkwi-minsuk; "neke tan-etc k'telko-winya moholekw?"
"Kiktcekolp'n etatc nilun m'siu kiktcekalkwi-minsul;" "ah, ni-te miyau
nil eli-pawat'm-li," asitewut'm; w'mitsin. Malem-te memi‛po; w'matcahan.
S'laki-te petci sikmiyaumulsiu, stepal wes-sikyot (or w'sikyot)
kekw'siyul almi-potasik. En w'kiktceka-pelusin naka w'kiktceka-pelusin;
katama-te witcokemkowun (kesena: w'kikho-kowun). Malem-te w'muskum'n
kowapskek penapskw nit eswatckwesit teki metwepusit w'ketcik. Metc-te
teke wewinakw't eli-katama piyeswi‛kw espuns-te pemkiskak.

                  *       *       *       *       *

Nit-te-te-na w'metapeksin.

                  *       *       *       *       *

                                Page 81

give him one; he puts it where it is hot in the ashes; in several
minutes he takes it out; it is a well made and excellent bag. So they
think it over; then all cook theirs; when they take them out, all are
scorched and burnt; all are spoiled. So again he goes away.

                  *       *       *       *       *

Then he comes to a big river; he does not know how to cross it. Here
while looking around on the shore of the river, he sees an old
_wiwilmekw_ like a horned big alligator; blind. Raccoon says to him:
"grandfather, ferry me over the lake;"--"Certainly, grandson, only (get)
on my back." Then he starts off. The crows and the big ravens begin to
mock them; "What do these birds say?" asks (the worm). They say:
"Quickly hurry that raccoon over for your life." But the worm does not
see the shore; he is nearing it very closely. So he dashes forward; he
runs himself half into the river bank. The raccoon jumps off. What
befalls him (_wiwilmekw_) further, the raccoon cares nothing about
(knows nothing about).

So he goes on; he comes to some blackberries. He says to them: "Would
you agree with me, if I ate you?"--"We should agree badly with you
Raccoon, because we are all choke-berries."--"Then I do not want you."
He still goes on further; he finds bushes of itch-berries: "now how
would you agree with me, if I ate you?"--"We should make you itch, for
we are all itch-berries;"--"Ah, then this is just what I want," he
answers; he eats them. So he eats his fill (and) goes on. But soon he
begins to feel badly, as if he were tormented by things which irritate
him. Then he scratches and scratches; it does not help him (save him).
So he finds a ragged rock where he rubs up and down until (the hair)
comes off his arse. Even until now until this day, it is seen that the
raccoon is without hair (on his arse).

Here then is the end.

                  *       *       *       *       *

                                Page 82



                               SERIES 4.



                           XIV. Lintowâk'nl.


                                   A.

                    Peski k't-el-apin elmi-nelemwik
                    Elmi-sikwâk-lo takwâk'nwi-lok-lo
                    Tcīp'tuk k'nimihi-sa kwilakweyun
                    Kuwēnotin U; kuwēnotin U.


                                   B.

Ani kuwēnotin U! Peski k't-el-apin elmi-nelemwik elmi-papkiyik; peski
k't-el-apin. A ni kuwenotin U.

Neket mipisul et'li nimiyotyikw; etutci-w'linakw'p'n sipayi sipok.
Etutci-w'li-pakwask'tin. Kamatc-te-na-nolithasīp'n! Metcinol-te-na
k'pithamol. A ni kuwēnotin U!

Peski k't-el-apin elmi nelemwik elmi-papkiyik; peski k't-el-apin. A ni
kuwēnotin U!

Neket-lo he-eli-alnisukmekw'p'n sipayi kuspēmik, etutci
w'linakw'-sititp'n wutcowuk; he-eli-matcip'k lamiskin mipisul. A ni
kuwēnotin U!

A ni kuwēnotin U! Nit-lotc aptc eli-alnisuknukw tan etutc apa-tcyaye;
tan etutc peski p'kesik mipisul yut pemten nit k't'l-askoyin; A ni
kuwēnotin U!

Peski k't-el-apin elmi-nelemwik elmi-papkiyik; peski k't-el-apin. A ni
kuwēnotin U!


                                   C.

                    Nilun pesēsmuk elintakwik
                    Nt'lintotēp'n k'p'sakh'nmâk'nuk.
                    Nilun sipsisuk skwu‛tik;
                    K'p'mitoyap'n pisokikw's;
                    K'p'sakh'nmâk'n p'sēs'm.

                  *       *       *       *       *

                                Page 83



                               SERIES 4.



                              XIV. Songs.


                                   A.

                Lonely thou lookest up-stream
                In spring and in autumn;
                Perhaps thou mayest see me seeking thee.
                It is long, Oh, it is long, Oh.


                                   B.

Oh, it is long! Lonely thou lookest up stream (and) down stream; lonely
thou lookest. Oh, it is long.

As we look upon the leaves, how beautiful it was by the stream! How fair
the moon! We were very joyful. Until I die, I shall think of thee. Oh,
it is long!

Lonely thou lookest up-stream (and) down stream. Lonely thou lookest.
Oh, it is long!

Once as I went in a canoe along the lake, how beautiful were the
mountains; how the green leaves came out. Oh it is long!

Oh it is long! Then once more we shall go in a canoe when I come again
(to thee); when amid the lonely winter leaves here on the mountain you
await me; Oh, it is long.

Lonely thou lookest up stream (and) down stream; lonely thou lookest. Oh
it is long!


                                   C.

                      We are the stars which sing
                      We sing with our light.
                      We are the birds of fire;
                      We fly over the heaven;
                      Our light is a star.

                  *       *       *       *       *

                                Page 84

                K't'lintowanen aut niweskwuk;
                W't-aut K'tci Niweskw.
                Kwitcimkononowuk nohowuk k'tonkewin'wuk
                Nosokwat muwiniyul.
                Nit meskw tepnaskwiewis
                Meskw k'tonketitikw.
                K't'lapinen pemteni‛kok.
                Yut lintowâk'n pemteni‛kok.


                                   D.

Nil nolpin naka ntet'li-tum'n pekholâk'n. Nitut-li-wikw'tahan weyusis'k
naka na petciu wutcau‛s'n'l w'tciksitmakon npekholâk'n.

Nolpin naka ntet'li-tum'n pekholâk'n. Petciu mutckiskak p'takik
ntasitemakok pekhola; naka na k'tci Aplas'mwesit tceniso; w'tciksitm'n
npekholâk'n.

Nolpin naka npekholin. Nit-te Tcipila‛kw w'petciyan naka w'tciksitmakon
npekholâk'n. Eltakwak k'tci Wutcau‛s'n w'tcenekla w'neski naka
w'tciksitm'n eltakwak npekholâk'n.

Nolpin naka ntuktem'n npekholâk'n. Petciu-te Lampekwin'wuk muskapaswuk
naka w'tciksitm'nya npekholâk'n naka na Atwusk'nikus tcenakwetehiye naka
w'tciksitm'n npekholâk'n.

Nolpin naka ntuktem'n npekholâk'n naka k'tci Apotumk'n muskatin-te na
nek'm w'tciksitm'n npekholâk'n.

Pesakwut'wuk, petakiyik, wutcau‛s'n'l, mutckiskakil, Atwusk'niges,
Aplasemwesit, Lampekwin'wuk, Tcipila‛kw, m'sīu-te mawe-petapaswuk
natci-tciksitm'nya eltakwak npekholâk'n.

                  *       *       *       *       *

                                Page 85

                  We sing on the road of the spirits;
                  The road of the great spirit.
                  Among us are three hunters
                  Who follow the bear,
                  There never was a time
                  When they were not hunting.
                  We look upon the mountains
                  This is a song of the mountains.


                                   D.

I sit and I beat the drum. I summon the animals and even the storm winds
obey my drum.

I sit and I beat the drum. Even the storms and thunders answer me when I
drum; and indeed great Aplasemwesit stops, obeying my drum.

I sit and drum. Then Chebelakw comes and obeys my drum. At its sound,
great Wuchowsen stops his wings and obeys the sound of my drum (when it
sounds).

I sit and I beat my drum. Even the spirits under water come out and they
obey my drum and the Chopper ceases chopping and obeys my drum.

I sit and beat my drum and great Apodumken comes out and he also obeys
my drum.

The lightnings, thunders, storm winds, storms, Atwusk'nīges,
Aplasemwesit, the water-sprites and Chebelakw, all together, come to
obey the sound of my drum.



                  PUBLICATIONS ISSUED BY THE AMERICAN
                         ETHNOLOGICAL SOCIETY.


TRANSACTIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY.

  Vols. I-III, 1845-51. (_Out of print._)

BULLETIN OF THE AMERICAN ETHNOLOGICAL SOCIETY.

  1860-63. (_Out of print._)

  DR. C. H. BERENDT, Analytical Alphabet for the Mexican and Central
    American Languages (printed in facsimile). (_Out of print._)

TRANSACTIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY.

  Vol. III. Reprinted in 1909.

PUBLICATIONS OF THE AMERICAN ETHNOLOGICAL SOCIETY.

         I. WILLIAM JONES, Fox Texts. 1907. 383 pp.

        II. EDWARD SAPIR, Wishram Texts. 1909. 314 pp.

       III. JOHN R. SWANTON, Haida Songs; FRANZ BOAS,
              Tsimshian Texts. 1912. 284 pp.

        IV. ROLAND B. DIXON, Maidu Texts. 1912. 241 pp.

         V. WALDEMAR BOGORAS, Koryak Texts. 1916. 153 pp.

        VI. JOHN W. CHAPMAN, Ten'a Texts and Tales from
              Anvik, Alaska; with Vocabulary by PLINY EARLE GODDARD.
              1914. VI + 230 pp.

       VII. Part I. WILLIAM JONES, Ojibwa Texts. Edited by
              Truman Michelson. 1917. XXI + 501 pp.

   Part II. WILLIAM JONES, Ojibwa Texts. Edited by Truman
              Michelson. 1919. X + 777 pp.; 2 plates.

      VIII. JOHN R. SWANTON, Haida Texts. _In press._

        IX. WILLIAM JONES and TRUMANN MICHELSON, Kickapoo
              Texts: collected by William Jones, translated and
              annotated by Truman Michelson. 1915. 143 pp.

         X. JOHN DYNELEY PRINCE, Passamaquoddy Texts. 1921.
              85 pp.



                          TRANSCRIBER'S NOTES


 1. Silently corrected simple spelling, grammar, and typographical
    errors.
 2. Retained anachronistic and non-standard spellings as printed.
 3. Algonquin pages were on the left (even numbers) and English pages on
    the right (odd numbers) in the original. Here they are presented
    sequentially with thought breaks between and page numbers as
    indicated.
 4. Enclosed italics font in _underscores_.
 5. Enclosed bold font in =equals=.





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Corporation's ISYS search for use by individuals, and we request that you
use these files for personal, non-commercial purposes.

+ Refrain from automated querying Do not send automated queries of any sort
to Doctrine Publishing's system: If you are conducting research on machine
translation, optical character recognition or other areas where access to a
large amount of text is helpful, please contact us. We encourage the use of
public domain materials for these purposes and may be able to help.

+ Keep it legal -  Whatever your use, remember that you are responsible for
ensuring that what you are doing is legal. Do not assume that just because
we believe a book is in the public domain for users in the United States,
that the work is also in the public domain for users in other countries.
Whether a book is still in copyright varies from country to country, and we
can't offer guidance on whether any specific use of any specific book is
allowed. Please do not assume that a book's appearance in Doctrine Publishing
ISYS search  means it can be used in any manner anywhere in the world.
Copyright infringement liability can be quite severe.

About ISYS® Search Software
Established in 1988, ISYS Search Software is a global supplier of enterprise
search solutions for business and government.  The company's award-winning
software suite offers a broad range of search, navigation and discovery
solutions for desktop search, intranet search, SharePoint search and embedded
search applications.  ISYS has been deployed by thousands of organizations
operating in a variety of industries, including government, legal, law
enforcement, financial services, healthcare and recruitment.



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