Transcriber's Note:

The cover image was created by the transcriber and is placed in the public domain.

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.

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.

[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.

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.

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.

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.

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.

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

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

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

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

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;

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

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

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

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.

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.

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."

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."

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

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,

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.

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.

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

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;

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.

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.

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.

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

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.

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.

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.

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.

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.

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.

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).

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.

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.

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."