In Indian Tents. Alger Abby Langdon
Alger
In Indian Tents / Stories Told By Penobscot, Passamaquoddy and Micmac Indians / to Abby L. Alger
In the summer of 1882 and 1883, I was associated with Charles G. Leland in the collection of the material for his book “The Algonquin Legends of New England,” published by Houghton and Mifflin in 1884.
I found the work so delightful, that I have gone on with it since, whenever I found myself in the neighborhood of Indians. The supply of legends and tales seems to be endless, one supplementing and completing another, so that there may be a dozen versions of one tale, each containing something new. I have tried, in this little book, in every case, to bring these various versions into a single whole; though I scarcely hope to give my readers the pleasure which I found in hearing them from the Indian story-tellers. Only the very old men and women remember these stories now; and though they know that their legends will soon be buried with them, and forgotten, it is no easy task to induce them to repeat them. One may make half-a-dozen visits, tell his own best stories, and exert all his arts of persuasion in vain, then stroll hopelessly by some day, to be called in to hear some marvellous bit of folk-lore. These old people have firm faith in the witches, fairies, and giants of whom they tell; and any trace of amusement or incredulity would meet with quick indignation and reserve.
Two of these stories have been printed in Appleton’s “Popular Science Monthly,” and are in the English Magazine “Folk-Lore.”
I am under the deepest obligation to my friend, Mrs. Wallace Brown, of Calais, Maine, who has generously contributed a number of stories from her own collection.
The woman whose likeness appears on the cover of this book was a famous story-teller, one of the few nearly pure-blooded Indians in the Passamaquoddy tribe. She was over eighty-seven when this picture was taken.
THE CREATION
In the beginning God made Adam out of the earth, but he did not make Glūs-kābé (the Indian God). Glūs-kābé made himself out of the dirt that was kicked up in the creation of Adam. He rose and walked about, but he could not speak until the Lord opened his lips.
God made the earth and the sea, and then he took counsel with Glūs-kābé concerning them. He asked him if it would be better to have the rivers run up on one side of the earth and down on the other, but Glūs-kābé said, “No, they must all run down one way.”
Then the Lord asked him about the ocean, whether it would do to have it always lie still. Glūs-kābé told him, “No!” It must rise and fall, or else it would grow thick and stagnant.
“How about fire?” asked the Lord; “can it burn all the time and nobody put it out?”
Glūs-kābé said: “That would not do, for if anybody got burned and fire could not be put out, they would die; but if it could be put out, then the burn would get well.”
So he answered all the Lord’s questions.
After this, Glūs-kābé was out on the ocean one day, and the wind blew so hard he could not manage his canoe. He had to go back to land, and he asked his old grandmother (among Indians this title is often only a mark of respect, and does not always indicate any blood relationship), “Māli Moninkwess” (the Woodchuck), what he could do. She told him to follow a certain road up a mountain. There he found an old man sitting on a rock flapping his wings (arms) violently. This was “Wūchowsen,” the great Wind-blower. He begged Glūs-kābé to take him up higher, where he would have space to flap his wings still harder. So Glūs-kābé lifted him up and carried him a long way. When they were over a great lake, he let Wūchowsen drop into the water. In falling he broke his wings, and lay there helpless.
Glūs-kābé went back to sea and found the ocean as smooth as glass. He enjoyed himself greatly for many days, paddling about; but finally the water grew stagnant and thick, and a great smell arose. The fish died, and Glūs-kābé could bear it no longer.
Again he consulted his grandmother, and she told him that he must set Wūchowsen free. So he once more bore Wūchowsen back to his mountain, first making him promise not to flap his wings so constantly, but only now and then, so that the Indians might go out in their canoes. Upon his consent to do this, Glūs-kābé mended his broken wings; but they were never quite so strong as at first, and thus we do not now have such terrible winds as in the olden days.
This story was told to me by an old man whom I had always thought dull and almost in his dotage; but one day, after I had told him some Indian legends, his whole face changed, he threw back his head, closed his eyes, and without the slightest warning or preliminary began to relate, almost to chant, this myth in a most extraordinary way, which so startled me that I could not at the time take any notes of it, and was obliged to have it repeated later. The account of Wūchowsen was added to show the wisdom of Glūs-kābé’s advice in the earlier part of the tale, and is found among many tribes.
GRANDFATHER THUNDER
During the summer of 1892, at York Harbor, Maine, I was in daily communication with a party of Penobscot Indians from Oldtown, among whom were an old man and woman, from whom I got many curious legends. The day after a terrible thunderstorm I asked the old woman how they had weathered it in their tents. She looked searchingly at me and said, “It was good.” After a moment she added, “You know the thunder is our grandfather?” I answered that I did not know it, and was startled when she continued: “Yes, when we hear the first roll of the thunder, especially the first thunder in the spring, we always go out into the open air, build a fire, put a little tobacco on it, and give grandfather a smoke. Ever since I can remember, my father and my grandfather did this, and I shall always do it as long as I live. I’ll tell you the story of it and why we do so.
“Long time ago there were two Indian families living in a very lonely place. This was before there were any white people in the land. They lived far apart. Each family had a daughter, and these girls were great friends. One sultry afternoon in the late spring, one of them told her mother she wanted to go to see her friend. The mother said: ‘No, it is not right for you to go alone, such a handsome girl as you; you must wait till your father or your brother are here to go with you.’ But the girl insisted, and at last her mother yielded and let her go. She had not gone far when she met a tall, handsome young man, who spoke to her. He joined her, and his words were so sweet that she noticed nothing and knew not which way she went until at last she looked up and found herself in a strange place where she had never been before. In front of her was a great hole in the face of a rock. The young man told her that this was his home, and invited her to enter. She refused, but he urged until she said that if he would go first, she would follow after. He entered, but when she looked after him she saw that he was changed to a fearful, ‘Wī-will-mecq’ – a loathly worm. She shrieked, and turned to run away; but at that instant a loud clap of thunder was heard, and she knew no more until she opened her eyes in a vast room, where sat an old man watching her. When he saw that she had awaked, he said, ‘I am your grandfather Thunder, and I have saved you.’ Leading her to the door, he showed her the Wī-will-mecq, dead as a log, and chopped into small bits like kindling wood. The old man had three sons, one named ‘M’dessun.’ He is the baby, and is very fierce and cruel. It is he who slays men and beasts and destroys property. The other two are kind and gentle; they cool the hot air, revive the parched fields and the crops, and destroy only that which is harmful to the earth. When you hear low, distant mutterings, that is the old man. He told the girl that as often as spring returned she must think of him, and show that she was grateful by giving him a little smoke. He then took leave of her and sent her home, where her family had mourned her as one dead. Since then no Indian has ever feared thunder.” I said, “But how about the lightning?” “Oh,” said the old woman, “lightning is grandfather’s wife.”
Later in the summer, at Jackson, in the White Mountains, I met Louis Mitchell, for many years the Indian member of the Maine Legislature, a Passamaquoddy, and asked him about this story. He said it was perfectly true, although the custom was now falling into disuse; only the old people kept it up. The tobacco is cast upon the fire in a ring, and draws the electricity, which plays above it in a beautiful blue circle of flickering flames. He added that it is a well-known fact that no Indian and no Indian property were ever injured by lightning.
THE FIGHT OF THE WITCHES
Many,