The Algonquin Legends of New England, by Charles G. Leland, , at sacred-texts.com
When Glooskap came into the world it abounded in giants, monsters, sorcerers and witches, fiends and devils. Among the witches there was one whom the Passamaquoddy call Pook-jin-skwess, or the Pitcher. 1 And they have a legend that she once fell in love with Glooskap when he was young and had not gained the power of his riper age. He fled before her, and she pursued him. It was a dreadful flight, since to make rapid steps both took the form of giants by their m'téoulin (P.), or magic power. It was like an awful storm in winter, the wind chasing the cloud; it was like a frightful tempest in summer, the lightning chasing the thunder. As the snow lay deep, both had snow-shoes on. When they came to the shore Glooskap leaped from the main-land to the island of Grand Manan, 2 and so escaped her. Now the snow-shoes of Glooskap were sams'ook (P.), or round, while those of Pook-jin-skwess were long and pointed, 3 and the marks of them as they jumped are to be seen deep in the rocks to this day.
When Glooskap came to the camp, which was at Ogumkegéak (M.), now called Liverpool, he found none. But there lay the witch-kwed-lakun-cheech (M.), or birch-bark dish of Martin, and from it, or, as another legend states, from an old main and woman who dwelt hard by, he learned that Win-pe and the families had been gone for seven years, along a road guarded by wicked and horrible beings, placed by Win-pe to prevent the Great Master from finding him. For it was a great triumph for him to keep Glooskap's friends as slaves, and all the land spoke thereof.
And these monsters were Pook-jin-skwess, or the Evil Pitcher herself, in many forms; for she could be man or woman, 1 or many of them, and also several girls, when she willed it. Now it is a great part of Indian m'téoulin (P.) to know what one's enemies are planning and plotting, and all their tricks and darkened paths, and in this Glooskap went beyond them all, for before his time every one went his own way, even in wickedness. But Glooskap first of all threw out his soul unto others.
And when he came to Ogumkeok he found a hut,
and in it, seated over a fire, the ugliest old hag he had ever seen, trembling in every limb, as if near death, dirty, ragged, and loathsome in all ways. Looking up at him with bleared eyes, she begged him to gather her a little firewood, which he did. And then she prayed him to free her from the wah gook (M.), or vermin, with which she was covered, and which were maddening her with their bites. These were all devils in disguise, the spirits of foul poison, such as she deemed must kill even the Master. Now Glooskap, foreseeing all this, had taken with him, as he came, from a bog many cranberries. And bidding Pook-jin-skwess bend over, he began to take from her hair the hideous vermin, and each, as he took it, became a horrid porcupine or toad. 1 Then the hag asked, "Have you found one?" "I have," replied the Master. "Bâsp!" (M.) "Crush it!" was her answer, and Glooskap crushed a cranberry; and she, hearing the noise, thought that he had done as she bid, and that the poison on his fingers would penetrate to his life. But he put the imps, one by one, under the
wooden platter, which lay before him. As this went on he put the witch to sleep. When she awoke he was gone. The foul porcupines and toads were swarming all over the ground, having upset their hive. And filled with fury at being made a jest of, since it was a great despite that he had not even found it worth while to kill her when asleep, she burst out into her own form, which was beautiful as sin, wild as the devil, and gathering up all her imps, and making herself far more magical by fiercer will, went onward to encounter him again.
Then Glooskap came to a narrow pass in the hills. Here were two terrible beasts, as one story has it, or two monstrous dogs, 1 as it is told in another. And they attacked him; but he set his own at them, and they, growing to tremendous size, killed the others. His dogs were so trained that when called to come off they went on, and the more they were bid to be quiet the more they bit.
Soon he came to the top of a high hill, and looking thence over all the land saw afar off a large wigwam, and knew in his heart that an enemy dwelt therein. And coming to it he found an old man and his two daughters. 2 Now the girls came out greeting
him with very pleasant glances, wooing softly and sweetly; they offered him a string of sausages, such as the Indians make from the entrails of the dear by only turning them inside out. For the fat, which clings to the outside, fills the skin. When these are washed and dried and smoked, many deem them delicious. But these which the girls offered, as girls do, to show their love, by casting the string round the neck of the favored youth, were enchanted, and had they once put the necklace upon him he would have been overpowered. However, they knew not of this new magic which the Master had brought into the land, by which one can read the heart; so, as they sidled up unto him with smiles and blandishments, waving in the wind as they danced their garlands of enchanted sausages, he looked as if he wanted to be won. And when his dogs growled at them he cried, "Cuss!" (M.), which means Stop! but which the dogs only knew as "Hie, at them!" So they flew at the witches, and these flashed up like fire into their own dreadful forms of female fiends. Then there was a terrible tumult, for never before in the land of the Wabanaki had there been such a battle. All the earth and rocks around were torn up. All the while the Master cried to the dogs, "Stop! These are
GLOOSKAP SETTING HIS DOGS ON THE WITCHES.
my sisters. Come off, ye evil beasts! Let them alone' Cease, oh cease!" Yet the more he exhorted them to peace the more they inclined to war, and the more fiercely they fought, until the witches fled.
Then he entered the wigwam where the old sorcerer sat, waiting for him as food. And the Master said, "Are you hungry? Or do you love sausages? Here they are!" Instantly casting the links around his neck, he was taken, and Glooskap slew him with one blow.
Then, going on, he reached the Strait of Camsoke 1 (M.), or Canso, and to cross over again sang the song which wins the whales, and one of these rising, carried him to the opposite shore. Thence he made the circle of Oona-mah-gik, keeping round by the southern coast, and coming to the old camps where his enemy had been. From the witch-kwed-lakun-cheech, or birch-bark dish, left by Martin, he learned how long they had been gone. 2 When he came to Uk-tu-tun (M., Cape North) he found they had rowed to Uk-tuk-amqw (M., Newfoundland), and had left three days before.
Then again he sang, and once more a whale carried him over. And now he knew that he was indeed coming to what he sought, for in the deserted camp he found the embers of a fire, still smoking. Advancing rapidly, he saw near the next camp Martin, seeking wood to burn. The youth and the old Dame Bear had been most cruelly treated by Win-pe, and they were nearly starved, but Martin's clothes were good. 1 And Martin was so sunk in sorrow that he did not hear Glooskap call him, and not till the Master threw a small stick at him did he look up, and even then he thought it had fallen from a tree. Then, seeing him, he cried out with joy; but Glooskap, who was hiding in the woods, bade him be silent. "Wait till it is dark," he said, "and I will go to your wigwam. Now you may go home and tell your grandmother."
In the other story (M.) it is narrated that as Martin with the grandmother were on the road, and Dame Bear bore him as almost a babe on her back, he turned his head and saw Glooskap following them, and cried out,--
"Where, oh where,
Where is my brother?
He who fed me often
On the marrow of the moose!"
And she replied,--
"Alas for thee, boy!
He is far, far away;
You will see him no more."
But the little fellow, seeing him again, sang as before, and Dame Bear, turning her head and beholding her Master, was so moved that she fainted and fell to the ground. Then Glooskap raised her in his arms, and when she had recovered she related how cruelly they had been treated by Win-pe. And Glooskap said, "Bear with him yet a little while, for I will soon pay him in full for what he has done."
Then the Master bade the old woman go back to the camp with Martin, and say nothing. It was the youth's duty to go for water and tend the baby in its swinging cot. And Glooskap told him all that he should do. When he should bring water he must mix with it the worst filth, and so offer it to Win-pe, the sorcerer.
And even as he ordered it was done, and Martin meekly offered the foul drink to the evil man, who at the smell of it cried aloud, "Uk say!" (M., Oh, horror!) and bade him bring a cleaner cup. But Martin, bearing the babe, threw it into the fire, and, running to the spot where Glooskap hid, cried out, "Nse-sako! nse-sako!" (M., My brother! my brother!) Win-pe, pursuing him, said, "Cry out to him; your brother cannot help you now. He is far away from here, on the island where I left him. Cry out well, for now you must die!" All this had been done that Win-pe's
power might be put to sleep by anger, and his mind drawn to other things. And the Master rose before him in all his might, and stepped forward, while Win-pe drew backward a pace to recover his strength. And with great will the bad man roused all the magic within him, and as it came, he rose till his head was above the tallest pine; and truly in those days trees were giants beyond those of this time. But the lord of men and beasts laughed as he grew till his head was far above the clouds and reached the stars, and ever higher, till Win-pe was as a child at his feet. And holding the man in scorn, and disdaining to use a nobler weapon, he tapped the sorcerer lightly with the end of his bow, like a small dog, and he fell dead.
36:1 It is not impossible that this well-known Indian witch gave her name to Moll Pitcher, the famous fortune-teller of Lynn.
36:2 A leap of about nine miles.
36:3 The Penobscots give the long shoes to Glooskap.
37:1 In the Tales and Traditions of the Eskimo, we are told that a woman named Arnakuak, being apparently gifted by magic with the ability to change her sex, had her daughter-in-law, Ukuamak, for a wife, and, having eloped with her, was followed and killed by her own son. As this is almost immediately followed by a story of a man who gave birth to a child, it would appear that the idea was common to both Eskimo and Indians. Only the wicked magicians in Indian tales change their sex, like Loki in the Edda.
38:1 In the Eskimo mythology, Arnarkuagsâk, the old woman of the sea, is tormented by vermin about her head. These are really the souls of still-born or murdered infants, who have become imps. The first thing which the angakòk or sorcerer, who visits her must do is to free her from these pests. The descent of the sorcerer to this mother of all the monsters of the sea, who are at the same time giants, when they choose to assume the human form, recalls that of Odin to Hela. Both make this journey to hell, not for themselves, but in the interests of mankind.
39:1 The Indians had dogs before the coming of the whites. The y were wolf-like.
39:2 In another account, an old sorceress and her daughters also an old man and his wife and daughters. According to two versions, these are all separate wizards, but the whole spirit of the Passamaquoddy legends make them Pook-jin-skwess alone. p. 40 In the story of the Rabbit and Lusifee the sorcerer singly twice assumes the form of an old man and his two daughters. There is yet another story, in which a magician thus triples himself with two daughters. It is, I believe, Eskimo, but I cannot distinctly remember as to this.
41:1 Camsoke means, "There is a high bluff on the opposite side of the river."--S. T. Rand.
41:2 As the gypsy leaves his patteran, or sign, so the Indian makes marks which set forth clearly enough how long he has camped at any place, and how many were in the party, etc. It may be supposed that Martin, not daring to attract Win-pe's attention, effected this by a few secret scratches. Thus three lines and a crescent or moon would mean three nights.
42:1 There is a reason for this singular detail. Nancy Jeddore, the Indian from whom Mr. Rand learned one version of this legend, informed him that the Martin, thin at all times, always has a fine fur, however starved he may be. Dying with hunger, he is always well dressed.