Contribution to Passamaquoddy Folk-Lore

by Jesse Walter Fewkes

A story of old times. There was once a woman who travelled constantly through the woods. Every bush she saw she bit off, and from one of these she came to be with child. She grew bigger and bigger until at last she could travel no longer, but built a wigwam near the mouth of a stream. The woman gave birth to a child in the night. She thought it best to kill the child, but did not wish to murder her offspring.[27]

At last she decided to make a canoe of bark, and in it she put her child and let it float down the river. The water of the river was rough, but the child was not harmed, or even wet.[28] It floated down to an Indian village, and was stranded on the shore near a group of wigwams. A woman of the village found the baby on the shore and brought it to her home. Every morning, after the baby had been brought to the place, a baby of the village died. The Indians did not know what the matter was until they noticed that the waif which the woman had found in the bark on the river bank went to the river every night and returned shortly after. A woman watched to see what this had to do with the death of the babes, and she saw the child, when it returned to the wigwam, bring a tongue of a little child, roast and eat it. Then it laid down to sleep. The next morning another child died, and then the Indian knew that its tongue had been cut out. It was therefore believed that the strange child had killed the baby. They deliberated as to what they should do with the murderer. Some said, cut him in pieces and cast the fragments into the river. Others said, cut him up and burn the fragments. This, after much consultation, they did. They burnt the fragments of the child until nothing but the ashes remained. Everybody thought it dead, but the next morning it came back to camp again, with a little tongue as before, roasted and ate the morsel. The next morning another child was found to have died the night before. After the weird child had roasted and eaten the tongue of its victim he laid down to sleep in the same place he had laid before he had been cut up into fragments and cremated. But in the morning the child said that it would never kill any more children. He had now, in fact, become a big boy. He said he would take one of his bones out of his side. This he tried to do, and as he did it all the bones came out of his body at the same time. Then he closed his eyes by drawing his fingers over his eyelids so that his eyes were hidden (not necessarily blind). He could not move, because he had no bones and had grown very fat. He became a great medicine man, and told the Indians that whatever they asked of him he would grant them. Then the Indians moved away from the place and left the medicine man behind in a nice wigwam which they built for him. But they were accustomed to go back when they wished anything, and to ask the conjurer for it. The Indians used to go to him for medicine of all kinds. When he granted their request he said, "Turn me over and you will find the medicine under me."[29]

Once upon a time a young man who wished the love of women went to him and asked for a love potion. The old man said, "Turn me over." The young man turned the conjurer over and found under him an herb. The old man told him he must not give this away or throw it away. The young man went home to his wigwam. On his return home all the women of the place followed him, everywhere and at all times. He longed to be alone, and did not like to have the women so much about him. At last he was so much troubled by them that he went back to the conjurer and gave back the medicine to the medicine man, who took the herb, and the young man went away without it. Another man went to the conjurer for medicine. The old man said, "What do you want?" He said, "I want to live as long as the world stands." The old man said the request was hard to grant, but he would try to answer it. The conjurer, as was his wont, said, "Turn me over," and underneath his body was the herb. Then the conjurer told the man who wished to live forever to go to a place which was bare of everything, so bare indeed that it was destitute of all vegetation, and to stand there. He pointed out the place to him. This the man did, and, looking back at the conjurer, branches grew out all over him, and he was changed into a cedar tree. He is useless to every one, and there he will stand forever.

The first part of this story strongly reminds one of the story of Moses, and may have been due to contact with Europeans. It is to be remarked that the mother of the child became pregnant by eating an herb. The child is therefore parthenogenetic. According to Leland, the medicine man who turned the man into a cedar tree is Glooscap. Glooscap performed many such miracles, as in the case of the story of the animals. In another story the father of Glooscap is mentioned as a being who lives under a great fall of water down in the earth. His face is half red, and he has a single eye. In another he can give to any one coming to him medicine to grant him whatever he wishes, and in still another Glooscap is now sharpening his arrows way off in some distant place. He will return to earth and make war.

"On whom will he make war?" "He will make war on all, kill all: there will be no more world; world all gone. Dunno how quick,—mebbe long time: all be dead then, mebbe—guess it will be long time."

"Are any to be saved by any one?" "Dunno. Me hear some say world all burn up some day; water all will take fire. Some good ones be taken up in good heavens, but me dunno; me just hear that. Only hear so."[30]

In their stories the Passamaquoddies tell the old stories as true; but they speak of other stories as what they hear. The part of the above account, of the return of Glooscap and the destruction of the world, they say is true. The last portion shows its modern origin in the statement that they hear that it is so.

The stories of the birth of Glooscap,[31] his power to work miracles, and his ultimate return to earth, are very suggestive.

The belief of the Indians in a Great Spirit is a figment of the imagination on the part of the whites. It is now extremely difficult to discover what the original belief of the Passamaquoddies was, as they are now Christianized and have been for many years.

From a scientific standpoint much has been lost by this change. There are several customs which are undoubtedly modifications of older observances which they probably replace. That these customs are secondary modifications, their general character seems to demonstrate. Still they have certain Indian features, and as such merit record. There are doubtless certain religious observances which have been changed by the influence of the whites. If these were rightly interpreted they might tell some very interesting story of the ancient beliefs of this people, but many of these observances have been so modified that their meaning, if they have any, is wholly obliterated.