Part 8

In the Algonquin story, two Loons are Glooskap's "tale-bearers," which occasion him great anxiety by their prolonged absences. This is distinctly stated in the Indian legend, as it is of Odin's birds in the Edda. Odin has, as news-bringers, two ravens.

"Hugin and Munin Fly each day over the spacious earth. I fear for Hugin that he comes not back, yet more anxious am I for Munin."

The Loons, indeed, occasioned Glooskap so much trouble by absences that he took wolves in their place. The ravens of the Edda are probably of biblical origin. But it is a most extraordinary coincidence that the Indians have a corresponding perversion of Scripture, for they say that Glooskap, when he was in the ark, that is as Noah, sent out a white dove, which returned to him colored black, and became a raven. This is not, however, related as part of the myth.

The Ancient History of the Six Nations, by David Cusick, gives us in one particular a strange coincidence with the Edda. It tells us that the Bad Mind, the principle of Evil, forced himself out into life, as Cusick expresses it in his broken Indian-English, "under the side of the parent's arm;" that is, through the armpit. In the Edda (Vafthrudnismal, 33) we are told of the first beings born on earth that they were twins, begotten by the two feet of a giant, and born out of his armpit.

"Under the armpit grew, 't is said of the Hrimthurs, a girl and boy together; foot with foot begat, of that wise Jotun, a six-headed son."

There are in these six lines six coincidences with red Indian mythology: (1.) The Evil principle as a Jotun's first-born in the one and the Bad Mind in the other are born of the mother's armpit. (2.) In one of the tales of Lox, the Indian devil, also a giant, we are told that his feet are male and female. (3.) In both faiths this is the first birth on earth. (4.) The six-headed demon appears in a Micmac tale. (5.) There is in both the Eddaic and the Wabanaki account a very remarkable coincidence in this: that there is a Titanic or giant birth of twins on earth, followed by the creation of man from the ash-tree. (6.) The Evil principle, whether it be the Wolf-Lox, in the Wabanaki myths, or Loki in the Norse, often turns himself into a woman. Thus the male and female sex of the first-born twins is identified.

According to the Edda, the order of births on earth was as follows:--

First, two giants were born from the mother's armpit.

Secondly, the dwarfs were created.

Thirdly, man was made from the ash-tree.

According to the Wabanaki, this was the order:--

First, two giants were born, one from his mother's armpit.

Secondly, the dwarfs (Mikumwessuk) were created from the bark of the ash-tree.

Thirdly, man was made from the trunk of the ash.

The account of the creation of the dwarfs is wanting in the present manuscript.

Of the Great Deeds which Glooskap did for Men; how he named the Animals, and who they were that formed his Family.

(Passamaquoddy.)

Woodenit atbk-hagen Gloosekap: [Footnote: Passamaquoddy.] this is a story of Glooskap. It is told in traditions of the old time that Glooskap was born in the land of the Wabanaki, which is nearest to the sunrise; but another story says that he came over the sea in a great stone canoe, and that this canoe was an island of granite covered with trees. When the great man, of all men and beasts chief ruler, had come down from this ark, he went among the Wabanaki. [Footnote: This part of the legend is from a very singular and I may add almost unintelligible manuscript, Storey about Glooscap, written in English by a Passamaquoddy Indian. The word ark which occurs in it reminds me that the Indian from whom I obtained it once asked me if I did not think that Glooskap was the same as Noah. This sentence is as follows in the Indian-English of the original: "Gloosecap hat left from ark come crosse even wiht wabnocelel."] And calling all the animals he gave them each a name: unto the Bear, mooin; and asked him what he would do if he should meet with a man. The Bear said, "I fear him, and I should run." Now in those days the Squirrel (mi-ko) was greater than the Bear. Then Glooskap took him in his hands, and smoothing him down he grew smaller and smaller, till he became as we see him now. In after-days the Squirrel was Glooskap's dog, and when he so willed, grew large again and slew his enemies, however fierce they might be. But this time, when asked what he would do should he meet with a man, Mi-ko replied, "I should run up a tree."

Then the Moose, being questioned, answered, standing still and looking down, "I should run through the woods." And so it was with Kwah-beet the Beaver, [Footnote: This is very obscure in the original manuscript. It reads "Herask beaber did do anything just look behager."] and Glooskap saw that of all created beings the first and greatest was Man.

Before men were instructed by him, they lived in darkness; it was so dark that they could not even see to slay their enemies. [Footnote: This was read to me by an Indian from a wampum record, now kept at Sebayk. I do not think I am mistaken in the phrase. It probably refers to ignorance of warlike weapons.] Glooskap taught them how to hunt, and to build huts and canoes and weirs for fish. Before he came they knew not how to make weapons or nets. He the Great Master showed them the hidden virtues of plants, roots, and barks, and pointed out to them such vegetables as might be used for food, as well as what kinds of animals, birds, and fish were to be eaten. And when this was done he taught them the names of all the stars. He loved mankind, and wherever he might be in the wilderness he was never very far from any of the Indians. He dwelt in a lonely land, but whenever they sought him they found him. [Footnote: This is from the Rand manuscript. The writer remarks that these expressions were the very words of a Micmac Indian named Stephen Flood, "who had no idea that he was using almost the identical expressions of Holy Writ with reference to God."] He traveled far and wide: there is no place in all the land of the Wabanaki where he left not his name; hills, rocks and rivers, lakes and islands, bear witness to him.

Glooskap was never married, yet as he lived like other men he lived not alone. There dwelt with him an old woman, who kept his lodge; he called her Noogumee, "my grandmother." (Micmac.) With her was a youth named Abistariaooch, or the Martin. (M.) And Martin could change himself to a baby or a little boy, a youth or a young man, as befitted the time in which he was to act; for all things about Glooskap were very wonderful. This Martin ate always from a small birch-bark dish, called witch-kwed-lakun-cheech (M.), and when he left this anywhere Glooskap was sure to find it, and could tell from its appearance all that had befallen his family. And Martin was called by Glooskap Uch-keen (M.), "my younger brother." The Lord of men and beasts had a belt which gave him magical power and endless strength. And when he lent this to Martin, the younger brother could also do great deeds, such as were only done in old times.

Martin lived much with the Mikumwess or Elves, or Fairies, and is said to have been one of them.

How Win-pe the Sorcerer, having stolen Glooskap's Family, was by him pursued, and how, Glooskap for a Merry Jest cheated the Whale. Of the Song of the Clams, and how the Whale smoked a Pipe.

(Micmac.)

N'kah-ne-oo. In old times (P.), in the beginning of things, men were as animals and animals as men; how this was, no one knows. But it is told that all were at first men, and as they gave themselves up to this and that desire, and to naught else, they became beasts. But before this came to pass, they could change to one or the other form; yet even as men there was always something which showed what they were.

Now Glooskap lived on an island named Aja-lig-un-mechk, and with him were many Indians with the names and natures of animals and birds.

These men, but most of all Pulowech, the Partridge, having acquired power themselves, became jealous of Glooskap, and made up their minds to depart when he was away, taking with them Martin and the grandmother. For they had great hope that Glooskap, being left alone on the island, would perish, because they knew not his power. There is another story which says that he was living at the mouth of the Oolostook, at a place called Menogwes (St. John, N. B.), and went away into the forest as far as Goolwahgik (Juan), and had been gone six weeks, when he returned home and found the old woman, whose name was Mooinarkw, [Footnote: Mr. Rand translates this Micmac word as Mrs. Bear.] and Martin had been taken away. Following their tracks to the shore he saw one of his greatest enemies, a terrible sorcerer named Win-pe, just pushing off in his canoe. And with him were his wife and child and Dame Bear and Martin. They were still within call, and Glooskap cried from the shore to the grandmother to send back his dogs, which were not larger than mice, and, as some stories tell us, were squirrels. So she took a woltes-takun, which is a small wooden platter, and on such Indian dice are tossed. This she put in the water, and placed the dogs on it, and it floated to the shore, and Glooskap took it up. Win-pe with his family and prisoners pushed on to Passamoogwaddy (M.), and thence to Grand Manan; and after remaining there a while he crossed over to Kes-poog-itk (Yarmouth), and so went slowly along the southern coast through Oona-mahgik (Cape Breton), and over to Uktukkamkw (Newfoundland), where he was slain.

Now whether it was to gain magical power, or to weaken that of Win-pe, or to chasten the others by suffering, who knows? But Glooskap rested seven years alone before he pursued the enemy, though some say it was seven months. And when the time had come, he took his dogs and went to the shore, and looked far out to sea over the waves, and sang the magic song which the whales obey. [Footnote: In the Tales and Traditions of the Eskimo, by Dr. Henry Rink, we are told in the story of Akigsiak that an old man taught the hero a magic lay for luring a whale to him. In another, Katersparsuk sings such a song to the walrus.] Soon there rose in the distance a small whale, who had heard the call, and came to Glooskap; but he was then very great, and he put one foot on the whale to test his weight, and the fish sank under him. So he sent it away.