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The Algonquian family surrounded the Iroquois on every side, and extended westward
toward the RockyMlountains, where one of their famous ofFshoots, the Blackfeet, gained a
notoriety which has rendered them the heroes of many a boyish tale. They were milder than the
Iroquois, and less Spartan in habits. Their western dIvision comprised the Blackfeet, Arapaho
and Cheyenne, situated Iiear the eastern slope of th Rocky Mountains . the northern division,
situated fo the most part to the north of the St. La wrence, comprised the Chippeways and Crees ;
the north-eastern division embraced the tribes inhabiting Quebec th Maritime Provinces, and
Maine, including the Montagiiais and Micmacs ; the central division, dwelling in Illinois,
Wiscons;Indiana, Michignl and included the Foxes, Kickapoos, Ohio included the Foxes,
KIckapoos, Menominees, and others, and the eastern dIvision embraced all the Algonquiam tribes
that dwelt along the Atlantic coast, the Abnaki, Narragansets, Nipmucs, Mohicans (or
Mohegans), Shawnees, Delawares, aiid Powhatans.
The AIgonquians were the first Indians to come intc contact with the white man. As a rule
their relations with the Erench were friendly, but they were frequently at war with the English
settlers. The eastern branch of the race were quickly defeated and scattered, their remnants
withdrawing to Canada and the Ohio valleyy. Of the smaller tribes of New England, Virginia and
other eastern states there are no living representatives, and even their languages are extinct,
save for a few words and place names. The Ohio valley tribes with the Wyandots, formed
themselves into a loose confederacy and attempted to preserve the Ohio as n Indian boundary;
but in 1794 they were forced to cede their territory. Tecumseh, an Algonquin chief carried on a
fierce war against the United States for a number of years, but by his defeat and death at
Tippecanoe in 18 I I the spirit of the Indians Was broken, and the year I8I5 saw the
commencement of a series of Indian migrations westward, and the wholesale cession of Indian
territory whichi ccontinued over aperiod of about thirtv years.
AOUTMOIN
When Abbe Maillard preached among the Lnuk (Micmac people) in the
mid-1700's he noted the natural cadence of their speech and said, "I
affect, above all, to rhime as they do..." As a Roman Catholic priest, the
Abbe had an understanding of the magic of charms, or the chanting of
words. Working with people of this same Algonquin confederacy in 1634,
Father Paul Le Jeune discovered that their "superstitious songs were used
for "a thousand purposes." Speaking with a magician he learned that men
in want of food were advised to sing, "for when they had sung, they found
something to eat."
In their song they addressed not only gods, but powerful magicians
and other spirits of animals and the land. Lescarbot found that they, "do
generally believe in the immortality of the soul and say that after death,
good men are at rest, and the wicked in pain (a result of the fact that they
were forced to dance without ceasing)." Their beliefs were not Christian
since they defined "good men" as those who "have well defended their
country taking many of their enemies with them to the death-huts."
Further, their belief was in reincarnation, rather than in the ressurection
of the body. In the former, spiritual compounds are formed from the
recombination of ghosts released to the earth; in ressurection, the body is
reformed as a spiritual whole, inviolate, the processes of decay reversed.
Lescarbot met with Membertou, "a soothsayer, magician and
medicine man", signalling him as chief of all the arts. He was identified
as carrying the "mark of his trade, hanging at his neck". This was
described as "a purse, triangular in shape, covered with embroidery work,
which they termed matachias. What was contained in this I know not, but
it was of the bigness of a small nut, and he said this was his "devil" or
"aoutim". Six hundred years earlier, a Norse man named Thorstein had
visited this same portion of the coast, and in return for a favour, was
gifted with one of these triangular badges, which he discovered could be
use to influence the weather (see dverge).
We emphasize that the mentouk are not gods, but they are god-like.
Ruth Holmes Whitehead has noted their ability to travel between the six
worlds: that beneath earth, that beneath the water, that in the sky, that
above the sky, ghost world, and the earth known to most men. She says
"Mn'tu'k are Persons, entities who do not necessarily need to take form,
although they can and do, as it pleases them."
Membertou was one of these, but he was also puoinag, one with the
power to heal. Those who could heal could also curse and bring down
enemies. Thus, the old tales speak of magicians who were abandoned,
driven out, or killed by rivals, from a combination of fear and jealousy
often coupled withn a desire for revenge. Whitehead has said, "Puoinaq are
This procedure was followed for the following four hundred years,
as witness this much later description: "The ordinary procedure of the
medicine man was about as follows. He inquired into the symptoms,
dreams and transgressions of tabooo of the patient, whom he examined,
and then pronounced his opinion as to the nature (generally mythical) of
the ailment. He then prayed, exhorted, or sang, the last. perhaps, to the
accompaniment of a rattle; made passes with his hand, sometimes
moisted with saliva, over the part affercted; and finally placed his mouth
over the most painful part amd sucked hard to extract the immediate
principle of the illness. This result was apparently accomplished, often
by means of sleight-of-hand, producing the offending cause in the shape of
a thorn, pebble, hair, or other object, which was thrown away or
destroyed...For these services the healer was usuallly well compensated." 2
This is not to say that there were not other spirits abroad, and in
cases of deep trouble they were sometimes consulted for news of what
was happening in remote regions. To do this Lescarbot noted that they dug
a pit, fixing a staff in the middle of it to which they tied a leather thong.
Membertou then put his head at the edge invoking the underworld spirits
"in a langauage unknown to the others." "When this devil is come the
master Aoutmoin makes them believe that he holdeth him in check by the
cord, which he holdeth fast against his (invisible) body. Thus he forces
him to give answers before he will be released. This done, he beginneth to
sing (I think) something of praise to this devil, and the savages do answer
his chant making concordance and dancing, with songs I understood not."
"After their songs," continued Lescarbot, "our savages make a fire and leap
over it; but are not detestible as they do not sacrificer men to the devil
through it."
The Medea Chant of the Algonquins asked, “Who is mento? Who has
Power?” The proper response was always, “He who walketh with a
serpent, following it on the ground; he is manito.” Lewis Spence admitted
puzzlement at this charm, and left it nboting that the sensuous
movements of the snake were wind or water-like, and that winding rivers
were termed kennebec or “snake.” He supposed that this identified the
snake as a water-deity. This reference is easily understood in terms of
shape-changing and the jipjakamaq, “the horned-serpent people (which
see).The mentouk were obviously those who could become horned-serpents
and regain their human shape at will. The process of shape-change only
required that a man lie within the the land print of this sea-serpent, but
the reverse process required strong magic.
ARQUARHARSEEDEK
BOO-OINAK
An Indian magician.
CHABI , CHIBAI
A disembodied spirit.
CHEPICHEALM
CONDEAU WEEGAN
River caverns are associated with soft rock. Thus the Miramichi River
between Chatham and Bushville is noted for rocks which have been
sculpted in cave-like undercuts by the passing water. The most
remarkable of these is on the northwestern branch of this river, at a place
formerly known as the Big Hole. The Mimacs recognized the identity of
this place in the word Condeau-weegan, the “Stone Wigwam.” Its only
entrance was from the water beneath an overhanging cliff. In 1840, the
floor of this cavern was located 10 inches above the average water-level.
The height of the most inner plateau was seventeen feet above the floor of
the cave, and the width of the entrance to it was estimated at seventy
feet. When Moses Perley noted that the Hole had an interior spring and a
smoke hole, “whether natural or artificial I cannot say.” The ricks in this
place were sandstone of a coarse grit studded with angular pebbles of
rose and white quartz, giving the appearance of a fairy grotto. Perley
noted that the Indians stood within the cavern and speared Salmon as they
passed the entrance. These they placed in the hollow basin of the spring
where “the coldness of the water keeps them for two or three days.” The
Sheriff of Northumberland county, Colonel Robert Call, said that he went
fishing regularly at the Hole in a decade thirty years later. He said he was
told that an Indian woman gave birth there during the great Miramichi Fire
of 1825. In 1903, George Brown, the owner of a hunting lodge in the area,
said the Big Hole was much smaller than that described by Perley, which
is quite likely considering the fact that sixty years of erosion had
intervened. Dr. Nicholson of Chatham, on the other hand, wrote Dr. Ganong
saying that the earlier measurements were absolutely accurate.
CULLOO
EPUKUNIKEK
Here is what Nicholas Tracy has to say about one of the largest
collection of sea rocks within the Bay: “The area of tide races and ledges
5 miles south of Grand Manan and east of Machias Seal Island, is a
challenge most yachtsmen with their heads screwed down will find it
possible to resist, unless, of course, they make the mistake of letting the
set of the tide drive them there.” They might well be warned off by the
Indian name of that island, which Eckstrom interprets as “the place of the
bad little falls.” Sometimes written Mecheyisk, the word may also be
given as meche, “rough;” yisk, “run of water.” Nicholas Denys identified
the machias as a magical pouch worn at the neck, said to contain the
individual totem-spirit of the wearer.
Tracy thinks that the sea in this district has “some of the worst
rocks and rips in the Bay of Fundy.” Notable among these are those
charted as the Black Rocks, the Brazil Shoal and Tinker Shoal. He says
that “Clarks Ground produces exceptional rips on a southwest ebb tide.”
He also cautions against approaching the Old Proprietor Shoal and an area
not far distance known as the Devils Half Acre: “It is certainly a
devilishly large half acre, and the tide behaves very badly in its precinct.
The whole area must be treated with circumspection. a word with Latin
roots meaning, “looking about for a better way.”
The power of the sea is 800 times that of the air due to the greater
density of sea water when compared with air. Hurricanes have been known
to sweep the area clean, but the damage that the tide does it often
underestimated. In most regions of the Bay of Fundy the shoreline is not
what it was at the time of Champlain’s explorations, the landfalls of the
French now being little more than mud or sand on the bottom of the Bay or
the Gulf of Maine.
A case in point is Boot Island at the mouth of the Avon River in Nova
Scotia. When the earliest map-makers were at work, there was no such
place amidst the waters of the Minas Basin. It is certainly not marked on
J.F.W DesBarre’s, “Atlantic Neptune,” (1762 - 1775). None of the less
formal maps of the region, dating back to Acadian times show anything
more than a peninsula of land in this location. The French called this
headland which became an island “le Bout,” (presumably because it had a
look something like that of the present Italian peninsula). At first the
English sea-charts retained this spelling, naming the new island “Bout
Island.”
Men who have owned the island say that their records show that it
originally measured close to 1,000 acres. Today it occupies less than 100.
On the Minas Basin side, the effects of the passing tides into and out of
the river are dramatic, but on both sides the red soil is being dragged
away at a rate that will soon number this as one of the “disappearing”
islands of the Atlantic (perhaps this was the fate of Brendan’s Isle?) The
channel between the landward side and the island is still called the
“guzzle,” because of the peculiar noise the fast past tides make in
passing, but the sucking noise has become much reduced over the years
past. Today this opening is a half mile wide, but when the tides first cut
this place off from the land (about 150 years ago), it was said to be so
narrow that people routinely walked out to the new island at low tide. In
the Indian world this place was once a monacook, “an island tenuously
joined to land.” The loss of so much soil had one good effect and this was
the creation of the tidal flats which the Indians called kadebungedek, “the
place where one takes clams.”
EPTIDUK
A pillar-stone considered to encompass the soul of a
woman.
ESKWIDEWID
GEOWLUDMOSISEG
In this version of Glooscap's origin, this "divine being", who had the
form of a man, came across the sea from the east. Although later writers,
such as Frederick Pohl, attempted to relate him to an early European
explorer, Hood said "He was not far from any of the Indians." This may
mean that he understood their ways of doing things, but it is more
probable that they meant that he resembled them in physique and
colouration.
If Joseph Nicolar is correct in saying that "he came into the world
when the world contained no other men than himself," it is difficult to be
certain from what quarter he came. Some tribesmen claimed that he
descended from "mother-moon" in his stone canoe. Others said that their
ancestors remember him arising from a cave, or first saw him striding out
of the deepest woods in the land. Nicolar said that Glooscap existed
before time as a sentient but unmoving man-like hill. When he first
became aware of his senses he opened his eyes and found his head pointed
east and his feet west. His right hand was outspread to the north and his
left to the south. At first he had no sense of direction for the sun and the
moon stood static, standing side-by-side in a noon-day position. He could
see the stars fixed in the sky, mountains, lakes and rivers and the nearby
ocean, but was without the spirit needed to raise any part of his gigantic
body.
When all this work was complete, Glooscap and Kjikinap had a long
conversation concerning the fate of the new world, which the creator-god
explained was formed "by the wish of my mind." He taught some of the
secrets of life to the man-god and contested with him to see which could
bring the most interesting creature into existance. With a tendancy to
overstatement, Glooscap animated a moose as tall as himself and much
larger than the mikumwees and men. His first squirrel was so large it
was capable of tearing down trees while the prototype for the white bear
was so strong none could resist it. After questioning the beasts and
determining their attitudfes toward men he reduced some in size through
a slight pressure applied to his magic belt. At first Glooscap took the
loon as his familiar spirit, but this animal absented himself so often he
chose instead two wolves (as did the god Odin) one black and one white,
representing the good and evil aspects of his character.
This may sound altruistic but it has to be noted that, "The Master
6Ibid, p. 32.
retained the monopoly in stoneware, the toboggans, knowledge of good and
evil, pyrotechinics (including control of fire and weather) and all other
commodities until the time when the plentious others (the bulk of the
native population) had arrived. He shaved the stones into axes, spear
points and other forms, but the braves preferred plucking the beard to
scraping with one of his razors. He got fire by rubbing togerther for, well,
perhaps two weeks. Knowledge of all sorts was his. He towered over the
animals and the elements...After a rest of about seven moons Glooscap got
busy clearing the rivers and lakes for navigation..." 7
Men may appreciate what is done for them, but fear the power and
distrust the man-god who is the power-broker. Behind his back, it was
said that some of Glooscap's claims were fictions, thus his name became
a synonym for "liar" just as Odin was understood to imply one who was an
"oath-breaker." Those who doubted his part in the origin of men said that
Glooscap was certainly coexistant with creation but thathe was for many
years a lonesome man in an empty landscape. "After seventy-seven days
and seventy-seven nights that were appointed, there came to him (as
promised by Kjikinap) a bent old woman...She was Nogami (an general
epitah for an elderly woman), who owed her existance to the dew of the
rock (a metaphor for semen and the male penis). Glooscap thanked the
Great Spirit for fulfilling his promise to him." 8 Rand was told that
"Naogumich" was "not his wife, nor did he ever have a wife. He was
always sober, grave and good..."9 This has to be taken in view of the fact
that the Micmac who relayed this information was speaking to a Christian
cleric and wished to represented Glooscap in the best light. In certain
other tales, Nogami is described as Muiniskwa, or Bear Woman, a shape-
changer, who could be human or beast, aged or full of youth through acts of
will. In our view she is not necessarily aged, but rather, "the woman of
long, long ago, whose first home was a tree, and whose clothing was
leaves," the one who "walked through the woods, singing all the time, "I
On the following "noon", their arrived a maiden who "stood before the
two (men) and said, "I have come to abide with you and I have brought with
me mmy love. I will give it to you and if you will love me all the world
will love me well...Strength is mine and I will give it to whoever may get
me; comforts also, for though I am young my strength shall be felt over
the earth. I was born of the beautiful plant of the earth; for the dew fell
on the leaf, and the sun warmed the dew, and the warmth was life, and
that life is I." 12
At this time the two brothers donned "power-belts", rather like the
one Thor used to intensify his energies. This super-weapon appears to
have been a device for converting the will of the gods into laser-like
destructive beams, which they directed at one another. It is said that this
battle of the minds was almost totally runinous of the environment,
finally ending when Glooscap holed his twin and Perce Rock with a blast of
pure hell-fire. This accomplished Glooscap's purpose, but had the
unexpected result of tearing a hole in the time-space fabric, releasing a
host of hitherto unseen spirits through this gate to the other worlds. The
new arrivals included hairy cannibalistic giants, witches and magicians,
shape-changing bird people, earthquake men, and men without bones.
Glooscap had intended to move from the land after "killing" his brother but
could see that these new arrivals would subjugate his People. He
therefore remained within the land until all of these undesirables were
either destroyed or became his allies.
Peter Anastas says that a time came when "Glooscap had conquered
all his enemies (within and without), even the Kewahqu' (who some called
the kukwess or canoose), who were giants and sorcerers, the m'teoulin,
who were magicians, and the Pamola, who is the evil spirit of the night
air, and all manner of ghosts, witches, devils, cannibals, and goblins..." 15
He at first employed the Kulu, or thunderbird people, to transport ordinary
birds from Sky World to Earth World, later breaking their "wings" so that
they might not unleash thunderbolts against men. He befriended two of
the giants, Coolpujot the Boneless (who is sometimes said to personify
the seasons) and Kuhkw (whose name is a synonym for Earthquake), a
human inadvertently turned into a powerful magical entity when he passed
through the underworld.
Having said this, Glooscap "made a rich feast" near the Fairy Hole in
northern Cape Breton (some say it was held on the shores of Minas Basin).
"All the beasts came to it, and when the feast was over he got into his
great canoe and sailed off to the northwest. Until then the men and beasts
had spoken but one language, but were now no longer able to understand
each other, and they fled, each in his own way, never again to meet in
council until the day when Glooscap shall return and make all dwell once
more in amity and peace..."17
GOUGOU
Gou Gou or Goo Goo remains a family name among the Micmacs. We
think it may correspond with Ku Ku , kukwees and canoose , the last two
being dialectic names given the hairy, cannibalistic giants that invaded
the Atlantic Provinces after Glooscap inadvertently blasted a "gate"
between their world and that of men (see Glooscap). John Robert Columbo
says that the linguistic scholar John Steckley has noted that Gougou is
"etymologically related to the Micmac word for earthquake, as are the
given names of three other beings: Kuhkw , a powerful warrior and
companion of Glooscap (who could "pass along under the surface of the
ground, making all things shake and tremble by his power"); Kukwes
(meaning "little Gougou"), a cannibalistic (giant) that produces an
incredibly loud whoop or call when about to pounce on its victim; and
Kukuwes , the Great Horned Owl, a name imitative of its cry." 19 This
beast was first described by Samuel de Champlain, an French
cartographer, who came to the region with DeMont's expedition in 1604:
20Biggar,
H.P., The Works Of Samuel de Champlain (1922-
26), Volume I, loosely paraphrased.
(about 8,000 years ago) when unloading of the crust was rapid.
GRAND MANAN
French grand from Olf French grant from Latin grandis , similar to
the English word grand in meaning, viz, a great person, one having high
rank; of large size (as Grand Manan Island); imposing in appearance (as is
also the case for this island). Manan is perhaps derived from manth , the
English “mantle,” the cowl of one belonging to a religious brotherhood.
Since the cowl hides the identity of the wearer, the word may be used as a
verb to mean cloaked or hidden from view, thus a foggy island. The word
resembles the Anglo-Saxon munuc from which we have the English monk
and these words confer with the Gaelic manach , “a solitary person or
hermit,” and manachainn , “a monastery.” The monks were originally
involved with making predictions hence the Old Gaelic mana , “an omen.”
The casting of future and past events was traditionally the role of the
sea-giants of Scandanavia and Britain and a chief among them was Manan
mac Ler whose eastern land outpost was the Isle of Man in the Irish
Sea. The name is also written Manann and Manaun. This word also
comes close to the Old French menthane , “cloaked,” or “hidden.” Oddly
enough we find munanook in the Maliseet, munego , in Micmac and
menahan in Penobscot, all indicating “a solitary thing (as an island)
standing by itself.” According to Ganong the first syllable of the word
indicates an island, the remainder of the word being descriptive: The
ending syllable an , aan or ahan , taken alone, indicates “the sea” or “out
at sea,” and is considereed to be an abbreviation of the Micmac word
uktan , “the open sea.” It has been guessed that this was modified to
agon or egon , in the various dialects, the consants ultimately being
dropped. Manan , “the isolated sea-island,” has counterparts in the
nearby islands of Menanouze (somethimes called Petit Manan) and
Monhegan , these names being variants of Menahan. Amazingly the Gaelic
Manaun is also a two part word, the man or mam portion indicating “a
large round hill” or “handfull of anything” standing in isolation (as the
mammary glands or human breasts). In a supplimentary way it indicates
a pair of things, and indeed there was, from earliest times a Petit Manan
as well as a Grand Manan. Because of the swellings there, the groin was
referred to as manachan . The latter part of the word equates with
uaine . “green,” which has its root in uag , “wet,” thus again “an isolated
sea-island.
Grand Manan was, and is, sheathed in "magic mist" through much of
the summer sailing season, to the extent that the entire Bay of Fundy was
missed by the men who drew the first charts of the northeast coast of the
United States and Canada. While the waters south of Cape Cod are largely
influenced by the warm Gulf Stream, the Bay receives only twenty percent
of its tidal waters from this source, getting the rest from the frigid
Labrador Current. This means that the waters of the Bay are close to the
freezing point at mid-summer. Since the air temperature is much warmer,
the dew point of water is easily reached and fog generated on an almost
constant basis.
KESKAMZIT
KJOOLPUT
21
historian, a man named Peter Fisher: “the changes in weather here are
frequently very sudden. Often in the space of two hours (in fall and
spring) there is an alteration from the mild temmperature of September to
the rigor of winter...(When the wind) blows from any of the points from
the S.W. to the N.E. the air is mild; but when it veers N.E. top N.W. it
becomes clear and cold; and it frequently shifts very suddenly... The
coldest month is on or near the full moon in January...the greatest heat in
summer being in July, after the sun has, to some extent, exerted its
influence on the earth...From observations by several persons, it is well
understood that a gradual change has been taking place in the climate of
the American continent within a century past. The change in the province
since 1783 has been very great - the summers having abated much of their
former heat, and the winters grown proportionately milder. Neither are
there such excessive droughts in summer, as formerly; the seasons being
cooler, with more rain; neither does the snow accumulate to such depth on
the earth. Frequent thaws now take place in the winter season. For
several years prior to 1816, the seasons had been growing gradually
cooler - less warmth being felt on the mean in each succeeding year till
1816, when the cold appeared to have arrived at its acme; for in that year
it appeared to predominate; for whatever cause has not yet been
acertained... Whatever...it is certain the genial warmth of the sun appeared
nearly lost; for when shining in meridian splendour in the month of June
and July, a rigorous cold was felt. There was a fall of snow, which was
general over the province...on June 7th, to the depth of three or four
inches...There followed severe frosts in every month in that year. The
crops were very light...Even the never failing potatoes were chilled and did
not yield half a crop. After this the seasons began to improve; but the
failure of crops brought great distress to the poor.” This was certainly
“a wind to stir them,” living and dead alike, but fortunately Fisher
reported that, “the extremes of heat and cold in winter are (now) not so
great, and the rains are more generally diffused through the year.”
HOBOMOCO, HOBBAMOCHO
HOHOHMEQ
The late Dr. Peter Paul, a former chief of the old Lower Woodstock
reservation in New Brunswick, suggested that their spirit did not act out
of a sense of merriment and glee: "Whenever it was heard, someone on the
reservation would die..." The voice of the hohoh man was described as
"weird, not very loud, but it carried far at that time of night particularly
over frozen ground. Stuart Trueman, who heard an imitation of the call,
described it as "a croaking, unnerving noise. It sounded like nothing human
- definitely not the kind of omen that would bvode any good." Dr. Paul
noted that the sound was invariably heard three or four days before a
death and said that he had once heard it himself: "It was in the semi-dark
(just after sunset). We always carried our water from a field, and had to
walk seventy-five yards. There was a little wet snow and it was freezing
on the ground. When I went to get a pail of water at the spring, taking a
path through a field of turnips, I heard it - a strange sound - a very weird
sound, almost guttural, like a duck being choked." At that he heard he was
joinmed by Jim Sapper and two young boys of the village who had also
heard this "funny laugh". That same night, Paul went to the outhouse
between the hours of one and two a.m. and saw the shade of an elderly
woman. When he returned to his own home he was met by kin-folk who
told him that his grandmother had just died.
HUSELOP
KAHKAHGOOS
KAQTUKWAQ
A mortal spirit of the air, usually seen as a huge bird.
The thunderers were very like Kluscap himself. When they wished to
eat they called up their clouds and gathered lightning, and by clapping
their hands discharged bolts of energy against animals they wished to kill.
The "wasoqotesh", or light-energy, was seen to be potent against huge
stones and tall trees, but the thunderers had difficulty focusing their
weapons upon the god-like Kluscap because of his personal magic. It was
rumoured that the bird-people knew the taste of human blood, and
preferred it to that of other animals. Unfortunately for them, they were
not often able to kill one of the People, as the spirits of the Micmac were
protected by the shadow of the Great Master.
KEESOOKBOK MINEOTA
By magic the Stone of Mineta was reduced in size and hidden within
the waters of the spring which came to be called La Grand Source. There,
safe from the prying eyes of the whites, the stone retained its magical-
powers of regeneration and healing, being brouight to the surface by a
diver when it was needed. In the 1700s, Marie Grenville and her mother
came to the island seeking her father, a privateer who had come ti L’isle
Royale to recover treasure he had buried there. He was not found as he
was captured in these waters and transported to London to be hanged. The
mother and daughter remained encamped near La Grand Sopurce, and
Madame Grenville apparently recovered the treasure for it was said that
she always carried a pouch filled with gold coins. The couple were
shunned by the French colonists, it being noted that the older woman
controlled the weather and sold favourable winds to fishermen. They got
along much better with the Indians, Marie eventually becoming one of the
wives of the Micmac chief Kaktoogwasee. In winter, the Micmacs always
retreat4ed to the mainland, but the women remained encamped on Isle
Royale. On spring, the chief returned to find the campsite empty and the
women dead on the beach. In desparation, the chief had the Stone of
Mineta brought up from the spring, drew the required magical circle
around it and his dead wife, and called upon the life-source to restore her.
When her left hand was placed upon the stone she breathed again, but the
stone itself crumbled to dust as Glooscap had promised if it was used to
help any white. Shortly after a disgruntled tribesman killed the chief
with a arrow through the heart and the grieving Mineta went insane with
lonliness. Shunmned by her former Indian friends she was finally taken by
the French colonists, who tried her for witchcraft and burned her alive
upon Rocky Point itself.
KINAP , KENAP
Peter Toney (1894) said that a group of Micmacs out torching fish
were almost totally annihilated by a group of Kenebec braves. As a result,
the Nova Scotians put together a war-party to march into Maine: “The
party was led by the kenap whose name wasKaktoogo , “The Thunderer.”
Being a mighty puoin as well as a warrior, he could render himself
invisible and invulnerable and thus they fell before him.”
Another of this kind Sak Piel Saqmaw, also known as James Peter
Paul a one time resident of Schubenacadie. When he was an elderly man,
walking with the assistance of a cane he came upon boys who were playing
at pulling apart the two sides of a widely branched tree. “He put his cane
down and puit his hands one on each side of the crotch and then he ripped
that whole big tree in half.” Later at Pictou Landing men were straining
at the task of moving a whole house down the road on rollers. When they
saw James Paul arrive, the Indians immediately moved away.. Paul went
up to the house, “and touched it with his cane. He just touched it and then
said, “Now.” (After that) The house just moved along for the men as easy
as anything.”
KISIKU KLOQEJ
Abenaki, Micmac dia., literally Old Man Star, the Pole Star;
alternately known as Mouhinchich, the Great Bear. The three closest stars
were called the Little Bears and were supposed to be pursuing hunters,
"but they have not yet be able to overtake it." LeClerq,(ca. 1680). The Old
Man Star was named "The one who seldom blinks" and ten neighbouring
stars were declared "the Bear's Den." This pole star was noticed to be
immobile in the night-sky. Since other stars wheeled abouty it in
subservience it was assumed the focus of some Great Spirit, possibly that
of the ancient creator god.
According to the Abenaki myths all stars once had names and were
as animated as men or animals, the Milky Way being described as "The
Spirit-Road". Ruth Whitehead goes even further noting that "all animals
were (at) first stars living up in the sky." According to the myths they
were brought to earth by the thunderbird men at the request of Glooscap.
The stars were shape-changers and some men were considered to have
been stars, or were destined to become stars through reincarnation.
Micmac belief parallels Old Norse mythology, for Odin was said to be, or at
least have his permanent residence in the Pole Star, which was referred
to as "Odin's Wain (wagon)." The hunters who pursue the creator-god star
have parallels in the fierce Norse "wolves" that dog the stars, the sun and
the moon of the Europe. Occasionally, these spirits close on either the sun
or the moon and there is an eclipse, but to this point, both have survived
although the following monsters lust for the end of time. In the final
battle the colossal Fenris wolf is destined to slay Allfather Odin, its wide
jaws finally crushing out "all the space between heaven and earth."
KITPOOSEAGUNOW
Wabenaki, Micmac dialect, “the one born after the mother’s death.”
One of the giant kin, Kitpooseagunow was placed on a raft destined for the
underworld when his father decided he could not care for him. The twelve
year old succeeded in passing through Ghost World, and emerged on the Bay
of Fundy reborn as a powerful maguician. His mortal blood made him yearn
to clear the world of all evil. As he progressed against various enemies
he grew in stature to twelve feet, and became somewhat conceited. He
had not heard of Glooscap. but when the two met they engaged one another
in magical and physical feats. The giant had to admit Glooscap’s
superiority, but like his father before him, became a friend to the culture-
hero.
KUKWEES, KOOKWAYS
Kukwees was the name given the northeastern bigfoot by the Micmac
Indians of New Brunswick and Nova Scotia. They were also known west of
the Saint John River, where the Woolastook tribesmen identified them as
the "canoose". An aboriginal described them as, "giants covered with hair.
They crave human flesh and the sound of their screams cause death." Like
all of the hairy-bodied "devils", the kukwees was a cavern-dweller whose
lair was found in the deepest forests. The tribes of the east concurred
with the ancient Celts and the Norse in recognizing the giants as a race
who had occupied their Earth World prior to the Great Flood. Again, it was
thought that they were the losers in some ancient quarrel and thus bound
to the underworld. Kluscap inadvertently released them when his laser
opened a gate in Perce Rock, but he remained in Earth World until they
were either killed or imprisoned beneath the earth. The village named
Canoose, located in southwestern New Brunswick may be a memorial to
them or may locate the place where the last of them "disappeared into the
earth."
While they walked the surface world they were a dangerous foe,
because they possesssed great physical strength. The Micmacs used to
avoid the "screaming death" by rendering "qamu", or moose fat, which they
used to stopper their ears against sound. Those whose sense of hearing
was acute sometimes took the extra precaution of rolling themselves
several times within their sleeping robes. At that it was said that the
"Sounds of Power" would strike men and women like a physical blow in
spite of every precaution. The kukwees were said to scream three times
coming into a battle, each sound being less lethal than the last.
Fortunately the processs could not be repeated without recharging of the
giant's vocal cords. At that they remained a hazard for the Indians said
that the kukwees used whole trees as their spears and arrows. Like the
Fomors,the kukwess cannibalized men in the belief that this added to
their accumulated spirit. Like the Celtic giants, they were also
accomplished shape-changers using outer garmets as the focus for their
power. Ordinary men sought these "Robes of Power" in order to acquire the
strength of the former wearers. Although the robes were oversize for men
it was noticed that they grew to fill them when they first tried them. In
doing so, the possessor became possessed: "Their Power fills him; their
knowledge and strength come to him."
Like the wendigou, the kukwess were "those who are always hungry",
and therefore appear to be personifications of famine. They sometimes
lived for brief spells with a human of the opposite sex, but this was
usually a dangerous match for the latter. When Kitpusiaqnaw's kukwess
grandmother permitted her son to marry a human woman he felt he could
not live without the "old bear" refrained from eating her until the boy had
tired of his new toy and given permission. This old kukwees dearly loved
her husband and after she had eaten him she mused, "My poor old man, the
dear old fellow, he had a very sweet liver!"
KUKWU
KULU
Abenaki, Micmac dia., thunderbird; "a monster in size, into the form
of which certain chiefs, who were wizards, powwows and cannibals, are
able to transform themselves, retaining their intelligence, and able at
will again to resume the shape of a man...These birds are described in
some legends as able to carry a great number of men on their backs at
once, along with immense piles of fresh meat; they have to be fed every
few minutes with an whole quarter of beef, which is thrust into the mouth
while they are on the wing." Silas Rand, 1848. These creatures resemble
the kaqtukwaq (which, see).
"The Indians (tell a tale) of a boy who was carried away by a large
bird called a Gulloua, who buildeth his nest on a high rock or mountain...the
gulloua came diving through the air, grasped the boy in her talons, and
although he was nearly eight or ten years of age, she soared aloft and laid
him in her nest, food for her young." (John Gyles, ca 1690.)
If the kulus required food on the wing, they remained voracious, and
could be cannibalistic, when they were on the ground. One of their chiefs
ate his own kind: "he goes round and round the circles (of wigwams)
eating first one, and then the next, and then the next." Men usually tried to
kill them but some argued for their lives; thus young Kulusi suggested, "Do
not kill me. And when I am full grown I can fly you over great distances. I
will take you to places from which you can find the most beautiful women
from which to choose a wife. I will take you to World Above Earth..." It is
clear that the kulus and men were one species for the man who was
promised a beautiful wife married a kulu-woman and they had a child. The
baby was peculiar in his tendancy to shape-change into a bird without
warning, but he could be reconstituted as a man at a touch from the father.
Kulusi lived for a time in Sky World, where he shared a wigwam with
this man, his wife, the wife's sister, and the child but they were forces to
leave the World Above Earth: "The two women, the little baby, the man, all
sit on the back of Kulusi in his Great Bird Shape, and they hold on to all
those bundles of furs and things, and Kulusi leaps from the cliff into the
sky, into the clouds. Lower and lower he sails down the wind, until they
can see the Earth World below. The land rushes up towards them, growing
in their eyes until they see the old camp, and wigwam of the young man's
family. The old people are still alive. They are glad to see their son again.
They welcome his wife and sister, they play with the baby. And the People
of that camp make a feast. They make a feast for the young man and
Kulusi and they are eating and dancing and playing. They are eating
dancing all night long."
KWEEMOO
In the morning, the women had given off warfare and finding the
corpse of some animal in their yard decided to cook it for breakfast. They
skinned Lox, hung the kettle to boil and popped him in. Feeling the scald,
the Devil came to life and leaped clear of the kettle, grabbed his skin in
passing and retreated into the greenwood. At that, Lox had time to
consider a parting trick. As he left he kicked over the pot sending
scalding water into the fire, which threw up ashes blinding Mrs. Bear.
Indian Captive John Gyles notes: “I was once travelling a little way
behind several Indians and, hearing them laugh merrily, when I came up I
asked them the cause of their laughter. Tley showed me the track of a
moose, and how a wolverene had climbed a tree, and where he had jumped
off upon the moose. It so happened that the moose had taken several large
leaps and come up under the branch of a tree, which striking the
wolverene, broke his hold and tore him off; and by the tracks in the snow
it appeared he went off another way with short steps, as if he had been
stunned by the blow that had broken his hold. The Indians were
wonderfully pleased that the moose had thus outwitted the mischievous
wolverene.”
LUCIFEE
At Jordan Falls, Nova Scotia (1949): “I don’t rightly know what they
are, maybe like a cross atween a wolf and a wildcat, only they’re tied up,
with the Devil, so the story goes. I’ve heard my father tell of one
thatcome out and yelled near the village when he was a boy. The men
grabbed their muskets and took after it, for the snow was soft for
tracking. They got into the woods and then they quit. There was the
critter’s tracks plain as day, but when it comes to a big tree there was
one half the tracks on one side of it, and half the tracks on the other side.
They weren’t following that sort of thing, not them!” 24
M’
The clefts in the Narrows, and similar rock faces elsewhere, were
observed to be edalawikekhadimuk , “places where they make markings or
writings on the rock.” “They” in this instance is the managameswakamaq
, the “rock fairies,” who were sometimes identified as “water-fairies.”
These were not the land-dwelling mikumwees, a race of little-people who
averaged about two-and-a-half feet in height, but a separate species,
“only a few inches tall.” There presence throughout the region is revealed
in a large number of places named either Fairy Lake or Fairy Pond.
MARCHIN
An ill-spirited island.
There are several islands within the Fundy bearing the “Penobscot”
name Marchin. This is said to be the modern form of Malsum or “wolf,
“and these places are, by connotation, islands which should be avoided.
Although this is said to be a native word, there is surely some connection
between it and the French marcheur, a “walker,” one constantly on the
prowl? It may be recalled that this was the name of Glooscap’s evil
brother who was put down after a battle-royal in Northern New Brunswick.
In the world of the past not even evil-doers were permanently laid to rest
and these islands may represent the remains of “The Wolf.” Not all men
care to emulate heroes, and Champlain has noted that, “beyond Kinibeki
(Kennebec, Maine) there lies Marchin Bay, which was named for the
individual who was chief there. This Marchin was killed in the year that
we left New France, 1607.” The place referred to seems to be entered on
champlain’s map of 1607 as Baie de Marchen. Aside from this, we have
the islands referred to as Ies Perdu, “the Lost Isles,” on Champlain's
charts. Exactly what is meant by this is uncertain, but the English may
have revived an earlier name in referring to them as “The Wolves.” This
collection of islands will be found about seven miles north-east of Grand
Manan, on the ferry route between North Head and the mainland at Blacks
Harbour. There are two small islands called the Eastern Wolf and the
Southern Wolf, and between these two islands there are three small islets
that make the passage between very difficult. A dangerous shoal is known
as Wolf Rock, and this stands north of Eastern Wolf Island.
MATCHI HUNDU , MAJI HUNONDU
The basin of the Bay of Fundy, between Nova Scotia and New Brunswick,
was once a relatively dry valley, isolated from the open ocean by the
banks of glacial debris at its mouth. About 6,000 years ago a relatively
sudden rise in melt waters allowed that barrier to be broached connecting
this valley with the Atlantic. Since that time the, tides have increased in
range by about 6 inches per century. The Fundian basin was, and is,
wedge-shaped, deep and wide where it joins the Gulf of Maine, shallow and
narrow where it cuts into mainland New Brunswick and Nova Scotia. As
sea-water is pulled into the Bay by the moon it must rise in height where
it cannot spread in width. This effect is emphasized because the Gulf and
the Bay form a container which is in “seiche” with the phases of the
oceanic tide.
The second most powerful whirlpools in the region are found at Falls
Point, near Sullivan, Maine. Here a great “horseback ridge,” technically a
glacial kame, cuts across the great tidal stream from Sullivan Harbour
with predictable effect. Captain Manning tells of chasing a French ketch
“up into the river,” on August 7,, 1674: “We bore vp vpon her & she claped
close vpon the wing & shott a Cables lenght more on head. We had lost
Ketch & men, but we came too & had a stout scurmighs with them...” The
reason they hesitated was because of the whirlpools and for fear of “The
Great Cellar Hole,” which sometimes emerges as the tide falls in the
vicinity of Mount Desert Ferry. The Indian name for this place is
Adowauskeskeag, “the sloped hill where the tide runs out.”
In both these places the current roils the water because it passes
between through tight spaces between the land. Unfortunately there are
plenty of these narrows among the West Isles of the Bay of Fundy. The
channels around Campobello, Grand Manan and Deer Island all have serious
rips, accompanied by minor whirlpool activity. This is why sailing guides
warn that “the approach from the eastward through a mass of islets is
not recommended to strangers. Tracy says that channels like Letite and
Little Letite Passages carry rips of up to 5 knots and should be avoided
at night, “although in good conditions, a yacht may on the tide slip into
the Bay (Passamaquoddy) by this route.”
At that, there are more extreme tidal rips on the Nova Scotian shore
and in eastern parts of the Bay. A very spirited place is found at the
extreme northwestern corner of Nova Scotia, where a spectacular
outcropping of basalt creates Briar Island, Long Island and Digby Neck.
The channel between the first two islands is known as Grand Passage, and
here the rip moves waters at up to 6 knots. “The heavy overfall outside
the northern entrance prevents Grand Passage from being the route usually
chosen for ships moving between Yarmouth and the north.” Larger vessels
usual take the Peitit Passage between Briar Island and Digby Neck,
although the race there can be up to 8 knots. Some of Champlain’s men
were turned back at the southern rip, now called the Roaring Bull, where
we are told there is “an extreme overfall if the wind is in the south, “and
where, “sailors should be prepared for sudden shears produced by the tide
boiling up from the bottom.”
Even at the more benign Digby Gut, Marc Lescarbot (1606) stated
that, “we entered on the ebb tide, though not without much difficulty, for
the wind was contrary, and gusts blew from the mountains like to carry us
upon the rocks. Amidst all this the ship sailed stern-first, and more than
once turned completely around, without us being able to prevent it.
In the last century, a geologist named Daly noted that all about these
islands, “excavation by tidal scour is going on apace.” The Digby Gut,
further east, on this same shore, is today eighty metres feet deeper than
the seafloor outside Digby Harbour because of the two million cubic feet
of water that abrade the inner entrance on each tide. Here the race is
approximately 5 miles per hour. Within the Minas Basin, where the water
moves between the Cobequid Shore and Cape Blomidon, the speed
approaches 9 miles per hour and here the swirling undersea currents have
gouged out three pot holes, one 200 feet below the surrounding sea
bottom. The record for tidal rips is in the Minas Channel where the sea
moves as fast as 12 miles per hour. Perhaps the heaviest rip on the flood
tide is off the shores of Cape D’Or. The only place of equal spirit on the
New Brunswick shore is the aptly named Cape Enrage, just within
Chignecto Bay.
MEGUNTICOOK
An enspirited mountain.
Ethnologist Fannie Eckstrom says that the Indians regarded the hills
and mountains as potentially dangerous. While the Penobscots might refer
to a local landmark as megunticook, “the big mountain,” or as megankek.
“a steep hill,” or note the presence of the wajo, “sugar-loaf hills,” they
did not personalize them. This is because they understood that the
horned-serpent people took their rest as mountains and it was feared that
naming them would make them active, causing an earthquake. In the elder
days it was understood that the hills might move. Historian Daniel
Boorstin says this is not a local peculiarity: “Every mountain(world-
wide) was idolized by people who lived in its shadow.”
namedtors.. Tors, or are found on most of the higher peaks and are
particularly characteristic of the mountain known as Sagamook. In some
quarters the shattered rocks were thought of as the remains of the giants
put down by Glooscap. These specialty words, from the world of geology
are closer to myth than science; tor originating with the Norse godThor,
whose lightning bolts were seen to damage the earth in a manner similar
to that of thawing ice and freezing water. Nanataks are also located in
northwestern Newfoundland and within the Cape Breton Highlands.
Intesrestingly, these three separte places share a common flora and fauna.
Some biologists have suggested that there was a migration of species
between these regions when the rest of the land was covered with ice, but
the problems of such cross-migrations would have been almost
insurmountable under past conditions of extreme cold.
Francis Parkman has added the fact that these were the creatures
known to the Hurons as okies or otkons. He says: “These words
comprehend all forms of supernatural being, from highest to lowest, with
the exception of certain diminutive fairies or hobgoblins, and certain
giants and anomalous monsters, which appear under various forms,
grotesque and horrible...These beings fill the world and control the
destinies of men. In nearly every case, when they reveal themselves to
mortal sight, they bear the semblance of beasts, reptiles or birds, in
shapes unusual or distorted. Sometimes they take human proportions, but
more frequently they take the form of stones, which being broken are
found to be full of living flesh and blood.”
The rivers of our region are tidal; the Saint John, for example,
carries salt water inland north beyond the city of Fredericton. Because
the Avon, in Nova Scotia, and the Petitcodiac and the Saint John, in New
Brunswick, all have constrictions near their mouth they sometimes show
their spirit in a peculiar phenomena known as a tidal bore. At certain
phases of the moon and tide when the pile up of water is extreme at the
mouths of these rivers, a solitary wave front is formed which travels
upriver show a crest as much as four feet in height. Something like this
is also seen as the rivers reverse and flood out to sea. Salt and fresh
water will mix, but not immediately. Since river water is predominately
fresh it enters the Bay en mass, and retains its integrity as a stream. In
the case of the St. John River, these borders persist far out past Grand
Manan Island. At the front, at the turn of the tide, there forms a peculiar
tidal bore that streaks seaward and is locally known as “the streak.” At
the leading edge of the river within the sea the warmer, less dense, fresh
water piles up above the colder salt water, and an entity is created that
picks up all the debris in the water as it sweeps toward the ocean. Men
who have nets in the water must rush to remove them to keep them from
becoming fouled or pulled under. In earlier days these tidal happenings
were seen as manifestations of water manitous.
MICHABO , MICHEBO
It was suggested that the creator took a single grain of sand from
the ocean bed and made from it an island which he launched on the primal
ocean. The island, being a giant tortise, grew to great sizee, its back
being so expansive that wolf-man attempting to cross it die of old age in
the quest. Uncertainty prevailed concerning the creators homeland, some
said it was on an island in Lake Superior, otherrrs said he lived on an
iceberg in Arctic waters, but most agreed that his home was weast of the
sun, “beyond the great river that surrounds dry land.”
It was always guessed that the little people were “human beings but
very small (averaging perhaps 2-3 feet).” Men said that they sometimes
hear their feet moving across the forest floor on warm summer days
although they were typically invisible. “They generally remain quiet
during the day but come ouit at night to do mischief and perform
wonderful deeds.” It was advised that people who offended them should
immediately cross water as themikumwees did not like to get their feet
wet. All of the wee folk had a slanted sense of humour and liked to
approach people who were at work in order to filch some needed tool.
When the individual had become stretched thin with trying to find the
needed implement, the thief restored it to plain sight, thereby creating
great embarassment and a source of laughter.
The mikumwees did not often live in close communication with one
another, and had little to do with the Lnuk, or normal people of the Micmac
world. All of their kind were mentou, or shape-changers, possessing an
ability to move instantaneously between the worlds. In addition, they
were buoinaq, having knowledge of the healing powers of herbs and the
flute. Finally most could generate kinap, or great physical power, and any
of these three would have been enough to set them apart. Those who could
heal, also had the power to destroy, and many mortal buoinaq were driven
from their homes, or were killed or left behind, out of fear, jealousy,
revenge, or as a simple insurance policy against their future behaviour.
The fact that they could call and control the dangerous horned serpent
people with their "ash-whistles" did little to convince people that they
were non-violent. Like the witch, the mikumwess camped in the midst of
the oldest forest, taking a genuine interest in men who were outsiders.
MIMKITAWOQUSK
Once, enemies invaded the camp of her People causing most of them to
flee. Being blind and stiff of joint she remained and was mistreated.
After a short time, the mistress of magic reformed herself as a white
bear lying “dead” at the edge of the encampment. The invaders finding
this easy source of fresh meat and grease carved her up and ate her. The
newcomers were dead in the space between dawn and evening. Eating
uncooked bear meat can be a painful experience as their livers sometimes
contain trichina worms, which burrow from the human stomach out into
the muscles and joints. Of more concern is the liver, which concentrates
amounts of vitamin A which are fatal when consumed by men. The
Scottish kelpies, the water-horses of inland lakes and streams might have
had this same problem with the people they ate, but they always had the
sense to discard the liver!
MUTCHIGNIGOS
NIWAH
NOGUMEE
N’MOCKSWEES ,
The sable.
The water-goblin.
OONIG
OUAHICH
POGUMK
POOKJINSKEQWEES
It was rumoured that this shaman “could hear and see what was
going on very far off...” When the great magician was 103 years of age his
people were was still at war, and using forsight he saw the Mohawks
again moving against his village. The shaman sent his own people off into
the forest and allowed himself to become a captive. They quickly made a
fire for him and bound him to a tree amidst dried wood. One among the
Mohawks warned the others that this man was not to be taken lightly, but
they fired the wood pile in spite of his objections. Immediately this
supoerman burst his bonds and appeared before them as a young Glooscap-
like warrior. In the battle that followed the puoin emerged without hurt
but only three enemy warriors escaped from a carnage that killed
hundreds.
Ulgimoo died shortly after: “It was the beginning of winter when he
went; he had directed his people not to bury him but to build a high
platform and put him on it. This they did, and all left the place. He told
them to come back the following spring. They did so, and to their
astonishment found him walking about - exhibiting however proof that his
death was not a sham. A hungry marten had found the corpse, and gnawed
an ugly looking hole through one of the old man’s cheeks.” At his second
death a few years after the shaman predicted that he would expire by
morning, and that this time they must bury him but open the grave the
following morning. He assured them that if they did this he would walk
forever among them. He gave them a sign by which they would know the
exact time to unearth his corpse and then sank into his final sleep. On the
morning the sky was clear but at the assigned time there was a peal of
thunder. This time his friends and enemies were content to let him
remain dead and took special care to see that he did not become reanimate:
“They dug his grave very deep and piled stones in upon him. The plan was
successful as he has not yet arisen.”
Peter Sack, who lived earlier in this century, had similar skills.
Once he cautioned his son from going further in the woods because of an
undefined precautionary warning in his head. “He got a stick and started
tapping the ground, and WHAM, a bear trap!” “Pure luck, “ he noted,
“something told me to stop. I couldn’t make up my mind why I should
stop...If we had gone any farther, it’d have grabbed the boy.”
QUAHBEETSIS
SKITEKMUJ , SKADEGAMOOCH.
Abenaki, Micmc dia., skite-kmuj . m., the ghost body of men living or
dead. Confers with the taibh, cowalker, runner or doppelganger of the
white men. The ghost-body was said to exist for all spirited matter
whether animate or inanimate. With humans it was described as a black
shadow cast by that individual, sometimes attached to him at an
extremnity but sometimes seen at distance. "It has hands and feet, a
mouth, a head and all the other parts of the human body. It drinks and
eats, it puts on clothes, it hunts and fishes and amuses itself. With a
moose or beaver, it looks like a black shadow of the animal. For a canoe or
a pair of snowshoes, a cooking-pot, a sleeping-mat, it looks like a shadow
of these things, these Persons.”
After a death the skitemuj passed from Earth World to Death World
paralleling the European tradition. This was a place "above the sky" for
those who had been useful, worthwhile citizens in their former
incarnation. Others were shuttled off to World Beneath Earth where
people who were evil were forced to dance without stopping. Those who
lived exlemprary lives on earth were treated to shadow-canoes,
snowshoes, sleeping mats and twice-daily sunrises. "The sun renews
them when it shines," and it was said the Papkutparut, the guardian of all
the dead, "watches over them so that they always have enough meat to
eat."
Very few living men penetrated the underworld and fewer visited
Ghost World. A group who did, knew the guardian's weakness for the
gambling game "waltes" They contested their souls against Papkutparuts
stakes of corn, spirit berries and a substance he called "tmawey"
(tobacco) and won. Thus these substances came as gifts to the People
from beyond Sky World. Getting the dead back from beyond proved more of
a problem. One father was given the spirit of his dead son contained in the
kernal of a nut within a leather bag. He was warned not to look into the
pouch until a ritual dance had been completed. Back on Earth World he was
occupied by this dance when curiosity caused an elderly woman to glance
into the bag.
In the best case, the spirit of a man was believed united whith his
shadow at death, and the shadow then travelled to Ghost World where it
lived a life similar to that on earth, but free of want and stress.
This belief explains the grave-offerings found in lands all about the
Atlantic basin. Nicholas Deny, who was in Acadia in 1672, noted that
many individual graves held goods to the value about $2,000. These items
were within easy reach but the French did not dare rob the graves for fear
of causing “hatred and everlasting war.”
If men believed that the world-spirit dwelt in all things, they also
considered that the part was a microcosm of the whole. Thus the concern
of Indian braves that some portion of their body be preserved after death.
The bones of men and animals were their power-cores, just as the
mountains were known to be the “bones” and the power-centres of the
earth. It was claimed that reformation of the dead was likely as long as
these centres existed to attract the atoms of dead flesh which became
reanimate in the ground, recharged by the earth-spirit. The ability of the
part to become whole explains the respect which men used to have for the
bones of animals and fish. These were returned to their element where it
was undestood they would reflesh themselves to the benefit of men and
the other animals that fed upon them. In a like manner men would not
unnecessarily destroy the plants of the earth since they understood their
dependence upon them.
The shaman namedL’kimu noted that, “It is a religious act among our
people to gather all bones very carefully, and burn them (thus restoring
them to the earth spirit) or throwing them into a river where beaver live.
All the bones from the sea have to be returned there, so that those species
will continue...domestic animals must never gnaw on the bones of wiild
things for this would diminish the species of animals which feed us.”
Parkman said that bone gathering took place every ten to twelve
years, “among the Hurons, the Neutals, and other kindred tribes.” He stated
that “The whole nation was sometimes assembled at this solemnity; and
hundreds of corpses, brought from their temporay resting-places were
inhumed in one pit. From this hour the immortality of their souls began,
They (the souls) took wing, some affirmed, in the form of pigeons; while
the greater number declared they journeyed on foot, and in their own
likeness (but as shadows) to the land of shades, bearing with them the
ghosts of wampum belts, beaver-skins, bows, arrows, pipes, kettles,
beads, and rings buried with them in the common grave.” While few
people returned from the Netherworld, complete reincarnation was not
thought impossible, and eventual return, in some form, was considered
probable.
As the ice fell away into the sea, and retreated northwards, it
exposed the highest peaks in the region including portions of Cape Breton
and the mountains near what is now Mount Carleton park. These bared
rocks were exposed to intense temperature changes between day and night
and became frost-shattered relics which geologists call "nunataks." This
word is borrowed from the natives of Greenland, who still use it to refer
to any isolated mounatin completely surrounded by an ice sheet. Here, as
there, the nunatak was understood to have the same force as the Innuit
"inukshuks," which are humanoid-form cairns thought to have been
deliberately erected in the faceless Arctic to create artifcial landmarks.
It was once rumoured that these rock piles were raised by men to
celebrate victories over the "frost-giants", an ancient race of dangerous
propensities. Other have contended that these actually are the spirits of
giants held in bondage by the magic of long dead shamans. Whatever they
are, they are more than simple signposts. Farley Mowat suspected they
were "guardians, who solidly resisted the impalpable menace of space
which is uncircumscribed..." When Mowat visited with them, he found
himself c0onversing with "these silent beings who have vital force
without the gift of life." In our region the ice is long gone and the
inuktuks have crumbled into "bedrock showing strange and irregular
forms."
The Norse said that the underground was ruled by the goddess Hel,
the daughter of the fire-god Loki. Interestingly she is spoken of as “the
parti-coloured deity of birth and death,” indicating that she had the
power to release men from her kingdom of Nifhelheim. At their root of her
world the fire-giant Svrtr (Loki) was said to be bound awaiting his
release to bring about the last days of the Nine Worlds known to men. The
death gods are perhaps embodied in Nidhug, the giant dragon that feeds
upon the roots of the world-tree and the bones of the unworthy dead. This
situation parallels Celtic belief with Donn and his mate taking the place
of Hel and Loki. It is noeworthy that Donn has as one of his totems the
nathair, or snake. The death gods are regarded as immortals, raised to
that position at the will of the creator-god.
In the legends of the people the land called Ghost World is never
fully identified with the World Beneath the Earth, but it may be tucked
away there as the Norse Nastrond lies hidden within the larger kingdom
of Nifhelheim. One route to Ghost World was through the underground but
more often men took the ocean-route, which has been described as “many
days journey across water. Going to Ghost World is walking on top of the
World Beneath the Earth. The bodies of seekers walk through Water World
with their heads in Sky World. Their eyes see nothing but water all round,
edge to edge. Every night they rest upon sleeping platforms which they
build in the water. It is a hard and hungry journey and some die and travel
faster than the rest. When that land is near, men see Ghost World curving
up above the water like a bow. Then there are never jokes about the dead
or dying. Men who go on now see that there are dogs there, and beaver, and
moose, and caribou and snowshoes and the wigwams of people. Then they
must meet the Guardian of Souls before they can pass or leave this gate
between the worlds.”
Glooscap himself followed the water route into the land of the dead.
The place of his entry into Ghost World is variously given as Grand Manan,
Isle Haute, or Newfoundland. Some tales say that his conquest of death
was made alone, and that he swam through Water World to attain his goall.
Others note that he travelled by canoe and was accompanied by his boon
companions Marten and Grandmother, perhaps in the form of wolves or
foxes. In the latter versions it is claimed that his craft took him into a
cleft between the rocks, and that the water carried him to a place where
disembodied spirits swarmed, howling their warnings that he should
retreat. The river bed is said to have descended into a rocky unlit chaos
and in it his friends met a premature death from fright. The stoic
Glooscap sailed on chanting his magic, and emerged “on the other shore,”
and back in the world of men with new-found magic. Leaning over Marten
and Grandmother he breathed into their mouths, thus returning to them the
spirit of life. From this time Glooscap and his companions chanted their
way into the underworld at will and even encamped regularly within the
hollow hills of Atlantic Canada, travelling the bowels of the earth when
he wished to pass quickly from one place on the surface to another. Most
men were not privy to Glooscap’s secrets and were only able to access the
outer parts of his stoneoogotol, “wigwam,” at Blomodin and the Fairy Hole
in Cape Breton. Those who tried had to overcome falling rocks, overhangs,
rushing water, and “two great snakes which barred the way.” Some of
this is reminiscent of the troubles that Norse and Celtic heroes
experienced in trying to enter their ghost worlds.
Others were just as certain that the dead travelled in their own
shadow-forms, bearing with them all items they might require in the
after-life. Some observed that the shadow men and women travelled
toward the deep woods, disappeared in a cleft rock, or vanished within a
lake or passed into the sea. Whether these shades travelled heavenward,
or were detined for lands under the sea or the eath, it was agreed that
there were perils along the road to Ghost World. Even in the sky it was
rumoured that there was a river that had to be crossed on a log that made
a shifty and uncertain bridge. Futher a ferocious dog (like that guarding
Hel’s domain) opposed their passage and drove many into the abyss. That
river was filled with sturgeon and salmon, which the dead-shadows
speared for sustinence. Beyond the river there was a narrow path between
animated rocks which had the unfortunate habit of crashing against one
another, sometimes reducing passersby to atoms.
At that, it was always claimed that the alternate world was worth
attaining and that Ghost World was actually close, so that “roving
hunters sometimes passed its confines unawares.” Only the souls of men
and women who died at their prime were full up to the journey to Ghost
World. The spirits of the very young and the very old were often too
enfeebled to take the long march, and they had to remain behind awaiting a
recombination of spirits. These departed souils remained close to their
village, their presence detected in the opening and closing of tent flaps
by invisible hands. In the corn-fields the voices of invisible children were
often heard driving the birds from the crops.
SKOOLIGAN
SKUT
The fire-spirit.
In the theology of the local Indians, the deep forest was only second
to the abyss as the source of chaos. It was sometimes said that Glooscap
and Malsum emerged from the primal woods rather than from the sky or
the sea. One reason to fear this place was the danger of displacement and
starvation, but there was also the possibilty of entrapment by the fire
spirits. The effects of fire appeared in many place-names which
Champlain found used by the Indians. The end of the great Gouldsboro
peninsula, now a part of Acadaia National Park in Maine was originally
Schoodic and we have nearby the Schoodic Lakes. The Indians encamped
regularly at the twin towns of Calais and St. Stephen on the Maine-New
Brunswick border, and called this place Schoodic, “a great clear place
made by fire.” The root, in each case, is skut, “fire.” In the days before
men had the means to clear land, great assemblies could only take place
where the spirits of fire had first held court.
The last continental glacier took a good portion of the best Atlantic
topsoil and dumped it as frontal moraines at sites which are now on the
continental shelf. Of all the provinces Newfoundland took the worst
beating from glacial scour, which left it with topsoil that was often
barely more than an inch thick. Today only about forty percent of
Newfoundland is forested and nearly all the trees that stand are destined
to be uprooted by wind. Where the soil is poverty-striken nothing stands
high, thus the endless vistas of rock and barrens and boglands which
characterize that island province. The Miramichi fire was scarcely more
than an inconvenience to the forest as compared with slighter fires that
ravaged Newfoundland in the 1960’s. Any place that is similar, and there
are barren-lands in both New Brunswick and Nova Scotia, incinerates the
land in any fire, and this leaves a place that will have tree growth for one
or two human generations.
UGMUG
The best known Ugmug lived within the shifting Reversing Falls
whirpool. Stuart Trueman has said that local tribeman considered this
spirit embodied within "a perpetually spinning log in a giant whirlpool",
but that's difficult to envisage since the fall's "whirpool" is really a
complex of constantly assembling and disassembling swirls, which
disappear completely at slack tide. He is probably referring to the Micmac
habit of launching a log into the falls to assess the temper of the resident
mentou (spirit). As the log drifted into the whirpool, or whirpools, it was
shot full of arrows bearing small gifts of propitiation, including the
required pouch of smoking tobacco. The log was watched very carefully
from the shore to see how the gifts were received. If the log passed
through the fury of the reversing falls and emerged with the gift pouches
removed it was considered safe to launch canoes on that part of the river.
On the other hand, the log was cometimes convulsively "clutched" by what
appeared to be gigantic submarine hands, and was upended, scattering
presents on the water. In this event, the Micmac or Maliseet watchers
assumed that the god-spirit governing this stretch of water was in bad
humour and found themselves another means of recreation or work for that
day. If the gifts were not scattered when the log was drawn down this
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UKTAN
Penobscot. The most distant parts of the earth were always seen as having
the best potential for magic, chaos and danger. Chief among these was
uktan, the word the Penobscots used to describe the “ocean-sea,” which
comprised the most remote waters of the world, lying in the east, beyond
the dawn. This was the place most paquatanec, “out of the way, off the
road,” or “far from the haunts of men.” Embayments, or thoroughfares
were seeburessek , or “confined,” by land and here men safely piloted
their canoes if they avoided collisions with epukunikek, “the things one
must go around,” and ebagwidck, “the spirits floating between.” Similar
to this last is the Micmac word abegweit, “an island lying upon the stream
close to the mainland, thus Abegwait or Eppaygett, “a thing anchored on
the waves,” Prince Edward Island anciently carried this name, and a
number of ferries to the mainland have been called the Abegweit..
the Labrador Current comes into turbulent contact with water from the
Gulf Stream. The differences in water temperatures create rough waters
and the fog banks for which the Grand Banks of Newfoundland are famous.
This is the northern apex of something very like the Bermuda Triangle, a
place where there has been great loss of shipping. Rogue waves are
generated here by tsunamis aroused by earthquakes at sea, and there are
compass anomalies in addition to the fog, so no supernatural forces are
required to explain the marine disasters which have taken place in the
region.
otherwise explicable.
UKTUKKAMKW , UKTAMKOO
The early colonists did not settle Grand Manan, and the only Indian
habitation was on the north west coast at a place called Indian Point.
Marc Lescarbot has said that the body of a famous Micmac named Panoniac
was “carried to a desolate island, towards Cape Sable (not The Sable
Island), some five and twenty miles distant from Port Royal. Those isles
that serve these people as graveyards are secret amongst them, for fear
some enemy should seek to disturb the bones of their dead.”
There may have been a taboo associated with Grand Manan, which
caused it to be left uninhabited until after the Revolutionary War. It is
known to have been given as a Seigneury during the French period, but the
land grant was not taken up. Further the northwestern shore, where the
Indians gathered once each year was the place where they obtained the
pipe-stone, whose mythic worth was such it was traded all over the
northeast. The Indians had oblique alternate names for the island such as
“the most important island,” and “the Sentinel.” Now the latter name
points quite directly at Papkutparut “the Guardian” of the dead lands,
“the master of life and death.” He is, we suspect the other-worldly form
of Glooscap himself! Those who approached him were advised to “be
respectful and polite” and give themselves up to “his justice.” It was
suggested that they say, “If anything remains of the people within Your
heart, any compassion or tenderness, accept these my gifts brought to you
from that Living World, and receive me and mine as friends.”
horizon between Long and White Head Islands when smoke began to pour
from the surface of the water between his location and these islands. The
column went straight up and thickened for a half hour before it dispersed.
There are a number of interpretations: The accidental detonation of an old
World War II shell laying on the bottom; the escape of volcanic gases
from an underwater vent; or possibly smoke signals from the World
Beneath Waves or even the Underground itself.
The “Indian Island” in Richibucto Harbour has retained its name and
an aboriginal presence since its “discovery” by the whites in the
seventeenth century. When government surveyor Moses Perley went there
in the 1840’s he was puzzled by the “great fondness” which the natives
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showed for this place, “where they have held their annual festival on
Saint Anne’s Day (July 26).” Perley recommended that the New Brunswick
Legislature give the Indians clear title, but a committee replied, advising
him to cease “interference with Indian Affairs.”
Long Island, the largest, longest and highest island in the Saint John
River system was originally Quebeet-a- wasis-eek, “the Beaver’s cradle.”
This prototypical beaver was the animal which Glooscap made as large as
a lion. In the early days Quebeet constructed a dam across the Saint John
River near its mouth. This turned the land to the north into one huge lake
or jimquispam, and caused the People to send for Glooscap. He broke the
dam with his huge club (not unlike that of the Celtic Dagda) and sent the
water rushing through a new channel to the sea. Partridge Island, was
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called Quakmkanik, “the piece cut away from the rest.” The mid-water
projection which created the Reversing Falls, just below the cut, was
called Quabeet- a-wasis-sogado, “the beaver’s rolling dam.” Glooscap’s
club thrown after the retreated spirit-animal became Split Rock, which is
still seen just below the old Suspension Bridge. Glooscap followed the
beaver into his lodge (the underworld) near East Riverside and killed him
there. Seeing that beavers were dangerous to men, Glooscap reduced the
tribe to its present size. The beaver’s nest then became Glooscap’s
summer-place. A similar tale is told of the Minas Basin and its flooding
by a giant beaver.
Isle Haute, at the head of the Bay, is not out of the running as a
Celtic or Indian entry-point for the netherworld, for it is high as the name
Hy-Bres-il demands. The cliffs there are nearly perpendicular and 320
feet in height. The tale of Glooscap’s enlightenment is also told of Isle
Haute and it also has reputation among mariners as a “floating-island,”
after the fashion of the islands of imagination in Celtic and Norse myths.
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Those who have come to Fundy Park from the northern Caledonian
Highlands will know of this islands strange appearance. It seems always
detached from the stream of water on which it sits. Like Grand Manan it
is a place of aberrant compass readings, and it seems to slip here and
there in the fog.
WEYADESK
WINPE
In European mythology gods of life and light invariably failed and this was
so with Glooscap. It was said that his first residence was the island
called Aja-lig-un-mechk, possibly located at the mouth of the Saint John
River in New Brunswick. Here, after a time among men, the Patridge Clan
plotted to kill the god and in this interest abducted the Bear Woman and
Martin, and fled with them into the forest. They had been gone for a month
and a half, before Glooscap returned home and peered into Martin’s birch-
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bark dish. Following faint tracks to the shore he was confronted by a co-
conspirator, Winpe, the giant of the north wind. Seeing his family in a
distant canoe Glooscap tried to rescue them but was blow back to shore by
the wind. He followed a decaying trail to Grand Manan, and some say that
it was here that he sought the dark lands. Others insist that he crossed
over to Kespoogitk (Yarmouth) and slowly guided his canoe along the
southern coast of Nova Scotia until he came at last to Uktukkamkw, the
beginning-place. At the gates to the Otherworld Glooscap meditated for
seven years before pursuing the dark lord. When the time had come for
action, he pointed his canoe into the caverns of the Word Beneath Earth,
where he found and rescued his friends. On the outward journey, however,
he passed through places where men were not meant to go, so that Marten
and the grandmother both died of fear. But on the other shore, at home
again he said Numchashse! arise! and they were reincarnated. This
incident of the “sun” passing through the caverns beneath the earth,
emerging again to light the day, is a common theme in world myth. Here
as elsewhere the conquest of darkness was seen as giving the god power
over death.
WISKIDABES
WIWILAMEQ
accounts make it clear that a similie was intended, the creature being like
this two or three inch worm in body shape, but capable of of altering its
size to that of a horse. It was agreed that this kind often took human
form, and could move with equal ease through land and water.
WOMBE
The fog-spirit.
The Bay of Fundy is a funnel for wind as well as water and those who
choose to live nearby cannot escape from the effects of the collisions of
warm and cold air masses. In our part of the world the prevailing wind is
from the southwest, the ground-level air masses being dragged in this
direction by the overhead jet stream. In many places the air from the
southwest encounters hills, and the winds are reduced in velocity, but
those headed for Atlantic Canada are driven through the Cumberland Gap in
the Appalachian Chain and emerge with greater speed than might
otherwise be the case. This means that very hot air sometimes intrudes
very quickly on the cold air that typically blankets the Bay and where
these different masses come together fog is an inevitable by-product.
In the summer months, there is fog more often than not, and it fills
the north of the Gulf of Maine, shrouding all of the Western Isles
(excepting perhaps their westerly faces). The upper reaches of the Bay
sometimes blow free of fog, but everything from St. Martins west in
usually deep in the white stuff. At Yarmouth there are about 20 days of
fog in July and 19 in August; at Saint John, the count is 17 and 14, with
warm southwestern winds driving it most of the time. In the summer the
Bay of Fundy waters have an average temperature of 14 degrees, which is
precisely that needed to precipitate water out of the moving air.
of summer.
me that about an hour before high tide, regardless of how thick the fog,
the ceiling would rise and the visibility would increase. He didn’t know
why, but it was reliable... (Knowing this) I have since amazed many
copilots and crew at my “supernatural” ability to predict weather
conditions at the Boston airport.” (OFA, 1994)
The local Indians might have explained the backing away of the fog
as a courtesy on the part of the spirits of the air. They understood that
the clouds of the sea might take lives, and perhaps represent a shape-
changer. Along the Maine coast, just north of Olamon Island is an island,
presently unnamed, which used to be called Wombemando, “White Devil’s
Island.” This place was never inhabited by white-skinned men, but was
named for an Indian who committed some atrocities at that place about
the year 1750. He must have been a virile spirit and a great magician for
he is reported to have come back from living among the Micmacs to rejoin
the Penobscots in 1930.
As we have noted there are two great islands of fog that still
bedevil Atlantic Canada, one within the Bay of Fundy, the other shielding
the continental shelf of southern Newfoundland. It may be remembered
that Cuchullain found his Fomorian opponents in a blanket of fog near the
sea-islands of Hy Falga and Dun Scaith; and it is perhaps not chance that
gave another part of the Otherworld the Gaelic name, “the Land of Two
Fogs.” Bear in mind, also the fact, that men often chanced on the
Netherworld by simply wandering into a land-based European fog. The
Celtic voyager Bran explored the island of Airgtheach, “The White House,”
and that called Argadael, “The Silver Cloud,” appropriate names for any of
our ocean-islands.
from one side to the other in seemingly solid ice, but at the next turn of
the tide this same area is seen as blue-black water, the ice only
persisting as a faint white band against the cliffs on the far shore.
WOSWOGWODESK
Lightning personified.