we will see each other but also you forever will have good fortune
nəwedji·´ kwenα̨´wəzi·a`n” ni·t·atci·´ notlo´`kαŋga`n ume´tα̨begəs·i`n.
and so you will live long.” And here my story is ended.
[62] Used in a somewhat humorous sense.
[63] Lit. “yellow money,” mani´, “money” borrowed during early English
contact.
[64] Literally “once move (sun)” referring to division of portions of
the day.
HOW A HUNTER ENCOUNTERED BMULE´, VISITED HIS COUNTRY AND OBTAINED A
BOON[65]
FREE TRANSLATION
Once there was a man who went hunting but he could not find anything.
Soon he came to a river and as he had become thirsty, he sat down and
after he had sat down, he was about to drink. While he stooped down
toward the water, there in the water he saw some one’s reflection
really resembling a human being, but one whom he did not know but of
whom he had heard. Behold he was like Bmulε´, and at once the man got
up and hid himself and after he had hidden, he watched to see what
the other, his friend Bmulε´, would do. Then he climbed into a tree.
Then the other, whose reflection he had seen in the water while lying
on his face, that one in his turn was about to come down and drink.
He had a piece of gold in his mouth and he took it out and laid it
on the ground. Then the man, when he saw where Bmulε´ had hidden it
after taking it from his mouth, thought that he would go and steal it.
Accordingly, the man started to crawl flat on his belly so that his
friend would not see him, and when he came near, crawling slyly along,
he took the gold.
[65] A St. Francis Abenaki tale, given by C. G. Leland and J. D. Prince
(Kuloskap The Master, New York 1902, p. 236), rather closely follows
this narrative, though in the St. Francis story “P’mula” gives magic
eye-rings of a snake to the hunter.
Pəmu´la seems to be known locally among the western Wabanaki. To the
St. Francis Abenaki he is a bird-like monster which flies from one end
of the world to the other in one day. He can hear the merest mention
of his name if anyone calls him. (Cf. Maurault, op. cit., p. 574.) In
Penobscot mythology, Pəmu´le, “Comes flying,” is believed to heed the
appeal of men. Once a year he flies across the sky, propelling himself
with bull-roarers, giving three cries; one at the horizon; one at the
zenith, and one at the other horizon. He may be stopped by an ascending
column of smoke and will then grant supplications for aid.
The concept is interesting as an element of religious and social
fabric among related western Algonkian. Among the Algonquin and
Ojibwa of Ontario, the creature is known under the name Pa·´guk`
(Timiskaming) (cf. F. G. Speck, Myths and Folk-Lore of the Timiskaming,
Algonquin, and Timagami Ojibwa, Memoir 70, Anthropological Series No.
9, Geological Survey of Canada, 1915, p. 22) and Pa·´gαk (Timagami)
(ibid., p. 81). The beliefs regarding him are similar to those of
the Wabanaki; though the Timagami believe his appearance to be an
omen of death. With the Menomini “Paˣkaˣ is a flying skeleton ...
corresponding to the western Ojibway Pägûk” (A. B. Skinner, Social Life
and Ceremonial Bundles of the Menomini Indians, Anthropological Papers
of the American Museum of Natural History (1913), Vol. XIII, pt. 1, p.
83).
On the northern plains, however, among the Plains Ojibwa, “Pägûk, a
skeleton being with glaring eyes which is sometimes seen flitting
through the air,” is the dream patron of a cannibal cult (Windigokan),
the members of which perform in a mask costume and blow on whistles.
The functions of the society are to heal disease and to exorcise
demons. Taboo associations have become centered about the society. (A.
B. Skinner, Political Organization, Cults, and Ceremonies of the Plains
Ojibway and Plains Cree Indians, ibid., Vol. XI, Part VI, pp. 500-505.)
The Plains Cree had the same society (Skinner, ibid., p. 528-529) and
so do the Assiniboine (R. H. Lowie, The Assiniboine, ibid., Vol. IV,
Part I (1909), pp. 62-66), who also designate the dance by a cognate
term Wiᵂtgō´gax. This series of cases makes me feel that we have here
a case of more recent elaboration from a common Algonkian idea, the
result of a tendency toward socialization on the Plains, where the
cannibal cult evolving out of the flying-head conception has taken on
the characteristics of the crazy dance of the Arapaho, Gros Ventre and
the others of this region.
Then when Bmulε´ had finished drinking, returning for his gold, behold
he could not find it and, thinking about it, he reached a conclusion.
“So it is evidently stolen from me.” Now that Bmulε´ was a sorcerer,
and so right there he spoke aloud into the air and said, “My friend,
please do give me back that, my gold, for you can not make any use of
it. That is my life. Moreover, I can not stay long in any one place.
Pray do give it back to me quickly and if you give it to me you will
have good luck, for that you will always have an abundance of money
and you will not lack in hunting.” Then the man spoke to him and said,
“Then I will give you back your gold, but then don’t cheat me.” And
he, Bmulε´, said, “I can not cheat you. If you are afraid of me so
now mount upon my back and hold tight to me for very fast we shall
go.” Accordingly the man mounted upon the back of Bmulε´ and the great
magician started off traveling so fast, because that Bmulε´ could even
rise in the air, and then they came to the end where he brought him,
Bmulε´’s country, as it is called. Great magicians lived there. Just at
noon time these magicians assembled at that place and slept together.
Then this Bmulε´ bringing him right to this country put him down and
said to him, “Here you may hunt beavers and otters. So hurry and get
ready. Just until 1 o’clock you can stay, and after you have hunted,
skin your game quickly and bundle up your hides. Until then I must
go somewheres. It shall not be for a long time and I shall come back
before the great magicians wake up, and carry you back again to the
place where I got you.” Accordingly at once the man did as his friend
told him and he hurried on with it and he hunted beavers and otters and
after he had killed them he cut off some meat and skinned them, quickly
he proceeded with haste and then bundled up his hides, and after he was
ready he thought to himself, “It must now be about 1 o’clock surely.”
And he thought again, “My friend said what was true.” But he did not
know how far his friend had to come from, forasmuch as he could not
stop anywhere since he was always traveling in the air. Suddenly then a
great trembling he heard arise from the earth and he thought on account
of so much disturbance that the world was about to come to an end. But
behold it was this his friend coming along. Then Bmulε´ came bounding
up and Bmulε´ said, “Quickly jump upon my back, it is already time for
the magicians to wake up.” Accordingly then the man jumped upon his
friend’s back with his hides that he had secured, and Bmulε´ started
off going so fast that one could only imagine it. Then he brought him
to where he had been formerly. After he had warmed up his belly and his
head, he said, “Never again will we see each other, but nevertheless
you will forever have good fortune and besides you will live long.” And
here my story is ended.
THE ORIGIN AND USE OF WAMPUM
Tanławe´i· aida´ dane´dudji· bodawa´zi·mα`k`ᵂ ni·nawa´
Accordingly well then whenever they held a council then there
utai·nα̨´ məde´olinowa`k ni·dαni·´ εkwαmpsa·´nəhi·di·t yu´gi·k
there were shamans and how according as they were strong these
məde´olinowa·`k ni·uda´li wewełα´n aweni·´ mliksani·da´
shamans there they were known who is powerful.
ni·gizi·´ bodawazi·mα´k` ni·ubə´s·kwəletαmαnα` ni·udαm`hadi´n
And after they councilled then they lighted up their pipes and all smoked.
ni·wa´ ktci· məde´olinu` gesta´ p`kwudetαmα´nt ni·wᴐ̹·bα̨´bi·
And this great shaman each time he drew upon his pipe this wampum
so´gahazo` wudji·´ wudonα´k[66] w·ᴐ̹bi·gα´k ni·wa´ məde´olinu`
fell out from his mouth (if) they are white then that shaman
tebα̨´bwi·wi·` edutsani·`t ni·wα̨·bα̨bi´m ebas·i·wi·´ wᴐ̹·bi·´gən
medium so powerful this his wampum half white
si·bi·wi·´ ebas·i·wi·´ elwe´mkwi·gə`n ni·wa´ nodas·ani´t
and half reddish then this least powerful
məde´olinu´ neləwε·´ mkazewi·gə´n wᴐ̹·bα̨bi´n ni·nawa´
shaman almost blackish the wampum. And then
yugi·´k məde´olinowa`k tanyu´gədji· sekᴐ·´sidji·`k ni·gi·gədji´
of these shamans how this one will win the other ones
peme´ltodetci·` wᴐ̹bα̨bi·´ ki·zi·wədα´mhadi·hi·di·da`
having the most wampum after they have all smoked
məde´olinuwa`k ni·tα̨´ławe`i· kadawi·´ wələs·tα̨wα̨`di·hi·di·de`
shamans. Then whenever they want to make a treaty
yugi·´k ni·zᴐ·k·ami·´gəsowa`k ni·wətambe´nkek·tona` wᴐ̹·bα̨bi·´
these two nations then they exchange in payment wampum
ni·l·α´mpskahα̨zu` kədəgwabi·zu´n ni·dalα´mpskəhα̨zu` ni·zno´l
beads worked into a belt designed into two
wəldji·a´l` eli·danławei´ gi·zi·´wələ`s·tawα̨`dəhi·di`t nda´tαma
hands meaning as they have agreed to the treaty no (more)
mαdα̨be´k`ᵂ nda´tci· gadona´ldi·wi·a`k ni·askami·wi·` ni·a´tci·
fighting and not hunting one another forever And that
nimsi·wi·´.
is all.
[66] The narrator added that some old woman would catch the beads in a
receptacle as they fell from the magician’s mouth.
THE ORIGIN AND USE OF WAMPUM
FREE TRANSLATION
Accordingly, then, whenever they held a council there were shamans
there. And according to their strength among these shamans it was
known who was the most powerful. After they held their council they
lighted their pipes and smoked. In the case of an exceedingly great
shaman every time he drew upon his pipe, wampum fell from his mouth.
If the wampum was white, then it denoted that the shaman was of medium
power. If the wampum was half white and half reddish it denoted the
least powerful shaman. But if, in the case of a shaman, his wampum was
almost black, then he would win over these shamans, the others who
had the most wampum, after the shamans had smoked their pipes. And so
whenever these two nations wanted to make a treaty they gave wampum
to each other as a payment, the beads woven into a belt designed with
two hands, meaning that they had agreed to the treaty and would fight
no more and forever would not hunt one another down again. And that is
all.
WAWENOCK DRINKING SONG
In the following text, obtained at Tadousac from Joseph Nicolar, a
Wawenock descendant affiliated with the Montagnais, we have a type of
song common among the Penobscot and the other Wabanaki tribes and known
as “Lonesome songs.” Owing to his unfamiliarity with the language the
informant has used some forms which are not very clear.
ni· tα̨ be si·´s tαn wedo sa´n
My little friend whence comest thou,
net·e´ tala´gwi· wi·´ gwe nǫ´ da nǫ´
In that direction “Long town”?[67]
ni· tα̨ be si·´s tαn wedo sa´n
My little friend whence comest thou,
di· wa´ di· no´ pαm se´ gwe nǫ´ da nǫ´
Lonesome(?) ledge “Long town”?
ni· tα̨ be si·´s a we´li· si·´s
My little friend his little navel
ni· tα̨ be si·´s kαmi·´li·ti·n
My little friend give me some
bu tai´ a li·p san bet gwe nǫ´ da nǫ´
Bottle fill up please “Long town” (?)
di·wa´di· ta´ wi· wi·´ gwe nǫ´ da nǫ´
Lonesome “Long town” (?)
[67] For the want of a better explanation it seems that the song refers
to some place called “Long Town” (gwenodana´, “long-town”), probably in
Canada. The expression gwe nǫ da nǫ may, however, be a verse ending
having a value similar to Kuwenodinu, “It is long O,” occurring in a
Passamaquoddy song recorded by Professor Prince. (Cf. The Morphology
of the Passamaquoddy Language of Maine, Proceedings of the American
Philosophical Society, Vol. LIII, No. 213 (1914), pp. 115-116-117.) In
still another Passamaquoddy song given by Leland and Prince (Kuloskap,
The Master, pp. 308-309), there is an untranslated stanza ending
anigowanotenu. These independent occurrences of the burden in question
seem to attest to its antiquity in the Northeast.
INDEX
=Abenaki Indians=
retirement of, to Canada =43=: 175.
territory occupied by =43=: 170.
_See also_ =Abnakis=; =Abnaquies=.
=Abenaki of Becancour=, a synonym of Wawenock =43=: 173.
=Abnaquies=
tribes composing =43=: 170.
=Anasagunticook=, location of =43=: 170.
=Apoosaguntacook=
mention of =43=: 170.
original form and meaning of the name =43=: 173.
=Ausummowett=, sagamore of Aroosaguntacook =43=: 174.
=Becancour=
Indians residing at =43=: 169.
native name for =43=: 169.
origin of Indians at =43=: 171.
=Birch Tree=
myth concerning =43=: 189.
=Bmulé=
myth concerning =43=: 193 _sq._
various conceptions of =43=: 193.
=Cannibal Cult=, of the Plains Ojibwa =43=: 193.
=Carribas=, location of =43=: 170.
=Conference at Falmouth= =43=: 174 _sq._
=Crazy Dance=
reference to =43=: 193.
=Culture Hero=
myths concerning =43=: 180-189.
of the Wawenock =43=: 177.
=Dances=
traditional, of the Wawenock =43=: 177.
=Dress=
of ball players, myth concerning =43=: 157.
=Dummor, _Gov._ W.,= treaty made by =43=: 174.
=Falmouth=, conference at =43=: 174 _sq._
=Gluscap=
the culture hero =43=: 177.
=God=
Wawenock synonym for =43=: 180.
=Hunter=
the, myth of =43=: 193 _sq._
=Jacques Family=, mention of =43=: 176.
=Kennebec=, forms of the name, with meanings =43=: 170.
=Lake St. John=, Wawenock descendants at =43=: 176.
=Legends=
of Norridgewock mission =43=: 173.
=Loron=
a Penobscot chief =43=: 174.
origin of the name =43=: 174.
=Marriage=
customs, Wawenock =43=: 177.
=Masta, Henry=, information furnished by =43=: 177.
=Memmadgeen=, a Wawenock chief =43=: 174.
=Moose=
myth concerning =43=: 188 _sq._
=Moosehead Lake=, native name of =43=: 189.
=Names, Personal=
of the Wawenock =43=: 175.
=Neptune, François=, informant, mention of =43=: 171, 173, 177.
=Neptune Family=, information concerning =43=: 176.
=New England Tribes=
extinction of =43=: 168.
=Nicola Family=, information concerning =43=: 176.
=Norridgewock Indians=
expedition sent against =43=: 172.
forms of the name, with meanings =43=: 170.
mention of =43=: 170.
mission among the =43=: 172.
political independence of =43=: 175.
=Ojibwa, Plains=, cannibal cult of the =43=: 193.
=Passamaquoddy Indians=
present home of the =43=: 169.
=Paterramett=, a Wawenock at Falmouth conference =43=: 174.
=Penobscot Families=, territory held by =43=: 170.
=Penobscot Indians=
peace made by, for absent tribes =43=: 174.
possible union of, with Wawenock =43=: 171.
present home of =43=: 169.
=Penobscot Language=
material on, reference to =43=: 177.
=Philip Family=, information concerning =43=: 176.
=Phonetic Notes= =43=: 178, 179.
=Quinoise=
a Wawenock at Falmouth Conference =43=: 174.
possible origin of the name =43=: 174.
=Rasles, _Father_ Sebastian=
account of death of =43=: 172 _sq._
=Rosier, James=, Indians described by =43=: 172.
=Saawerramet=, a Wawenock at Falmouth Conference =43=: 174.
=Sachems=, list of, signing Falmouth treaty =43=: 174.
=Sagadahock=
forms of the name with meanings =43=: 170.
the territory of the Wawenock =43=: 170.
use of the word =43=: 171.
=St. Francis Abenaki=
origin of the term =43=: 173.
tribes constituting =43=: 169.
=St. Francis Indians=, independent of the Wawenock =43=: 175.
=St. Lawrence River=, Wawenock descendants on =43=: 176.
=Sheepscot=, local name for Wawenock =43=: 172.
=Sokokis=, location of =43=: 170, 173.
=Toxeus=, sagamore of Norridgewock =43=: 174.
=Transformer=
myths concerning =43=: 180-189.
=Treaty=
of Falmouth =43=: 174.
=Turtle=
myths and lore concerning =43=: 187 _sq._
=Wabanaki Group=
present status of =43=: 169.
treaty of, with the English =43=: 175.
=Wampum=
myth concerning =43=: 196.
=Warinakiens=, a synonym for Wawenock =43=: 172.
=Wawenock Tribe=
dialect of, now obsolete =43=: 177.
family names of =43=: 176.
gradual drift of =43=: 172.
habitat of =43=: 170 _sq._
history of =43=: 171-175.
location of =43=: 170.
loss of the name =43=: 175.
material culture of =43=: 176.
meaning of the name =43=: 169, 171.
part taken by, in Indian wars =43=: 174.
political independence of =43=: 175.
population of =43=: 175.
present survivors of =43=: 169.
proper name of =43=: 169.
removal of, to Becancour River =43=: 173.
settlement of, on Becancour River =43=: 175.
social organization of =43=: 176.
synonyms for =43=: 171.
=Waymouth=, _Captain_ ----, reference to =43=: 171.
=Wenerramett=, a Wawenock at Falmouth Conference =43=: 174.
=Woosszurraboonet=, sagamore of Wawenock =43=: 174.
[Transcriber’s Note:
Inconsistent spelling and hyphenation are as in the original.]
End of Project Gutenberg's Wawenock Myth Texts from Maine, by Frank G. Speck