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
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;
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]])
[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
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
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,
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.
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.