|
|
|
Indian Museum ,Cultural Center & Gift Shop in East Montpelier Vermont Call 802-224-1055 Winter Hours Thurs-Fri 9:00-6:00 Weekends 10-4 |
|
Return To The Indian Museum Main Page Abenaki Indian ( Native American ) stories and characters.
Characters from
Abenaki Stories
The history and
stories of the Abenaki people are divided into three
time periods. In the first period, the Ancient Age,
humanity and animal-life are the same. In the second
period, the Golden Age, animals are still humans, but
separate from humans. In the third, the Present Age,
animals and humans are totally differentiated.
The Ancient Age
Atosis
- a Mdawinno who is both
snake and human, forces his victims to find a straight
stick so that he can cook them on it, was blinded by
Mosbas
Asban
(also Azban) – trickster in
the form of a raccoon or wolverine
Katowks
– Spirit of night and death, seldom mentioned in stories
but always feared
Kiwakw (Kiawahq, Keewaqu)
– a race of forest
dwelling cannibal giants
Kizosen
– (earth Shiner) the sun, an
eagle whose wings open to create the day, and close to
create the night
Kitaskog (Pitaskog)
– (Champ of Lake Champlain) a great snake who fights the
Padongiak
Kchi Awasoos
– (The Great Bear) the first four stars of the Big
Dipper, he is chased by four hunters; he is killed every
fall and his blood drips to earth turning the leaves
brown while the constellation turns upside down; every
spring it is righted, and he is reborn and the chase
begins again.
Kchi Tmakwa
(Kchi Quabit)– The great beaver, a nuisence to
Gluskabe and others. The remains of giant beavers have
been found throughout Ndakinna.
Matgwas
- The rabbit , the very first Mdawinno, legendary
founder of the Meda Society of Magic
Metikolenol
- a race of evil giant
wizards with hearts of ice
Nanomkiapoda
– (earth shaker) subterranean
spirit who travels under ground and causes earthquakes
Niben
– (Summer) a woman whose
stunning beauty forces Pebon to retreat to the north
Pmola (Bmola, Pomola)
- a bird and night spirit who takes prisoners to
Alomkik, near
Psonen
- an eagle-spirit who makes the snow by opening his
wings.
Padongiak
– (Thunders) seven white-skinned, golden-haired
brothers, half-human and half-bird, former inhabitants
of the islands in Lake Champlain, constantly at battle
with Wadzoosen and Kitaskog.
Pebon (Peben)
- (Winter) a powerful
wizard who puts people to sleep when he tells stories of
the old times
Sigwen
– (Spring) a young man who loved the Nibon, and brings
her to the north every spring
Tabaldak (creator)
- the creator of existence, and only appears in stories
of creation.
Wawondiamegw (Wiwillmecq)
- a snail spirit that can live in trees, on land or in
the water, as well as change size and appearance to look
like a huge snake, alligator or scaly man; has horns
which can be ground into a magical powder.
Wuchowsen (Wadzoosen,
Wochowsen) – (Wind
Eagle) the eagle that flaps his wings to create wind
Wassanmonganeehlaak
(Wawbaban) – The
Northern Lights People, a race of people who play games
with a ball of light, causing the Aurora Borealis
The Golden Age
Agaskw (also Nokemes)
– (One who teaches) woodchuck, grandmother of Gluskabe
Aglebemu (Amblegamoch)–
More of a monster
than a man but human in form, giant like, fat and
bloated with yellow eyes that stick out of his head like
pine knots and a mouth that goes almost ear to ear which
drinks up all the rivers and lakes.
Alwuskinigess (Atwuskenniges)
– A giant of the woods who carries an axe which when
thrown returns to him. He is a gentle friend of
Gluskabe’s who only fights when ordered by Gluskabe.
Apanakes
– Marten/Sable spirit, younger brother of Gluskabe
Aseneekiwakw
- a race of stone giants, the first people Gluskabe
created but then destroyed because they crushed other
animals and injured the earth with their great size
Gluskabe (Also Glooscap,
Klooskomba, Klooscap)
– Culture hero who changed
many of the animals to suite the needs of people, along
with changing the many monsters and evil spirits of the
ancient age and taught the people how to make bows and
arrows and how to hunt, fish and build shelters.
Lox (Leux) –
Mischief maker
Malsum (Molsem, Malsumis)
– the wolf, evil twin brother of Gluskabe.
Mekomwiso
- (little giant) One of the
Mikumweesuk, he was Gluskabe's assistant and wields an
ivory bow. He has a fierce temper and gains weight as he
gets more angry; eventually, it is said, he sinks into
stone. Gluskabe and Mekoomwiso had an archery contest
once; Mekoomwiso fired an arrow into the top of Mt
Mikumweesuk
– Elves/dwarfs, When Gluskabe made people by shooting an
arrow into the trunk of Ash trees, the mikumweesuk were
created from the bark.
Mosbas
– Mink spirit, adopted son on Gluskabe, powerful
fletcher. Said to live on the
Molsem
- (the one who continues to
walk) the wolf, one of Gluskabe's dogs, the white one,
could shrink or enlarge himself
Mdawilha
- a loon in the form of a
dog, Gluskabe's messenger, one of his dogs, the black
one, could shrink or enlarge himself
Odzeehozo
- (the man who created
himself) a shaped himself from the dust of Tabaldak's
creation. He dragged his body around, creating
mountains, valleys and rivers, as well as Lake
Champlain, which is holy to the Abenaki (in this early
form, he is referred to as Bemee-geedzin-
Plawinno
- (delaying person) turtle mother of Gluskabe, the
tutelary animal of the Sokwakis
Toolba
– (Upside down member)
foolish turtle uncle of Gluskabe
Winpe
– A terrible and wicked Wizard
The Present Age
Alombagwinnosis
- a mischievous, aquatic creature that tips canoes .
Alombegwinosis
- aquatic dwarfish race of men. They possess
considerable power. They can increase their size at will
or decrease it so as to secrete themselves even in a
curled leaf. they also own a pot which can transform a
few kernels of maize into a huge quantity. If seen it is
an omen that someone will drown.
Askwidaid
- a fire creature, identified as a will o' the wisp,
that brings bad luck and death, also connected with
comets and meteors
Atsolowas
- a trickster.
Awahondoz-
insect spirits that bite humans to feed on their blood.
Aweskonwa
- a small, flying sprite, associated with the Mohawk, a
spy from Caughnawaga.
Batsolowanagwes (batsolowas)-
another trickster
Bedigwajo
(Round Mountain - western Abenaki) or Ktaden (eastern
Abenaki) - a culture hero
Chibaiskweda
- marsh gas, supposedly caused by the ghost of an
improperly buried corpse
Dogakwhowad
- small men who prop the jaws of animals open with
sticks in order to avoid being eaten
Dzidzibonda
- (the terrified one) a monster, so ugly that even he is
terrified of his own appearance
Kogok
- another monster known to babies.
Lolol
- a frightening monster, in stories meant to scare
children.
Mskagwedemos-
(Toad Woman) a swamp-dwelling woman, dressed in moss
with moss for hair; she cries alone in the forest and is
potentially dangerous. Also appears in the form of a
partridge.
Maskimongwezos
– (Swamp Person) a woman being, seduces men and children
and kills them, appears either as a partridge or a woman
dressed in moss, with a belt made of cedar bark
Mikmosak
- a pair of short twins who seduce women, who are then
cursed to never desire marriage, kills hunters during
the winter to avoid this hunter would sleep with
snowshoes over their heads while out in the forest,
possibly a personification of the Micmac tribe
Ndamkenowet
- a half-fish, half-human creature with a small face and
long hair, molests bathing women
Pskigdemos
- a female being, slays men and carries off children. To
some the same as Mskagwedemos.
Pakzinskwa
(Pookjinsquess) - (Partridge woman, jug woman, or scab
woman) an ugly, foolish old woman. Old women in the
village whose actions and words seem foolish earn the
nickname of Pakzinskwaso.
Pimskwawagenowad - small, aquatic, pinching creatures
Pokwejimen
- small creatures, created from the bark of the ash tree
which Gluskabe made people from, also the fairies of
Pebon.
Tsatsamolias
- the noisy, clownish fool
Tsinoo (Chenoo)
- a person whose heart is made of ice and has no soul;
he eats the hearts of other cheenoos to gain size and
strength
Wanagamesak
- river-dwelling reckless
creatures with faces so narrow, they are essentially
two-dimensional, friendly creatures that warned the
Abenaki of coming attacks. They are known for their
habit of shaping figures of men, women, birds, animals,
turtles, and what not out of clay overnight and leaving
them on the river shores. Some consider it lucky to find
a few of these objects
"The First Abenaki
Council"
After first man, and first woman made their family, their many
Children scattered throughout
many numbers. There was no law or order to bind them together. They lived
as the animals did. They attacked each other wherever or whenever they met.
Strength was the rule. If a man had an argument with his brother, he would
attack him. The strongest would win, and be called the leader. Manigedôba ta Manigebiskwa,
first man and first woman were sad to see what was happening to
their generations of
children. Madahôdo (the devil) had great power. He would
visit the villages of our people and give them bad advice. He would cause
problems, and tell them to settle it by killing one another. There was no unity.
They could not get along with each other. This troublesome way of life went on
for centuries. Our Elders from all the villages agreed to meet secretly.
They choose a time and met together deep within the forest. When they all met, no
one knew what to do or say. They began by sitting in a circle. One spoke and
said, "There must be some laws or else our people will be no more. They are
killing each other. We must all agree on one decision". The old men were talking
matters over, and trying to come to some understanding. It suddenly became very
dark and a great storm broke directly over them. Heavy rains fell, and the
thunder rolled and rumbled. Then there came a big opening in the clouds and a great
ball of fire came from above and struck right in the center of the circle
where our Elders were sitting. The fire blazed way up high, and a voice said, "I
am the Creator. I order you to continue to meet in this great circle. This is
good. You will make a fire in the center each time you meet. While you are making
the laws for your people the fire will burn. If the fire rises this means I
approve. If the fire stays low, I do not approve." When the voice had finished,
the Elders were glad, for now there was a power greater than them. They
continued their talks. They decided to stop the killing. While they were making the
laws of the land the fire would become high, and then it would go down again. That
is how our Elders knew if they were right or wrong. During the first meeting
of our Elders, there appeared a young man. No one knew where
he came from.
He just appeared. "Listen", he said, "I am Madahôdo. I am the greatest of all
things. My power is greater than that of the Creator. The laws you have made will
not do. You must make other laws, and I will help you. I will prove my power
to you." Just then a great moose came running with his head low. His antlers
ready to destroy anything in their path. The Elders were scared of this great
moose. To show his power Madahôdo grabbed the moose by his great antlers, and
pushed his head back so far that it caused a hump in his back. This hump on the
back of the moose still remains to this day. He ordered the moose to never
attack our people. While he said these things, he hit the chin of the moose with a
branch. To this day that is why the moose has a hairy peice of skin hanging
from his chin. He said to our Elders, "Now do you see how strong I am. You must
obey me and not the Creator." On his way back to the rising sun the Creator
heard what Madahôdo was saying to the Elders. The Creator did not like what
he
heard. He came out of the fire, tall and strong. He told Madahôdo to be silent.
Madahôdo knew his power was less than that of the Creator, and disappeared. But
before he did, he told the Elders that all the plants and animals would die,
which would cause their people to starve. He said the only way to stop this great
event would be to give honor to him, the great Madahôdo! The Creator told
our Elders not to be afraid. He gave them strength. Before they departed this
secret place, the Creator told them, "When the leaves are red as the fire, come back
to this secret place. I will have a gift for you." Our Elders went back to
their villages and told our people what had happened. They told our people to
stop the killing and live in peace with one another. As time passed everyone
was happy. The leaves had turned red. It was time. The Elders gathered their
people and led them to the secret meeting place. When they arrived at that spot,
everybody saw the great circle where our Elders met for the first time. At each spot
were our Elders sat, grew a tall weed. Our Elders cut the weeds and held them as
they sat in the same place they had the last time they met. As the weeds dried
in their hands they asked each other what good is this. One Elder said, "It
will make good smoke for the fire." They noticed that where the fire had been
there grew three stalks, and on each stalk were ten ears of
corn. The Elders cut
down the stalks and made a great pipe from the stalks of corn. They crumbled the
weeds in their hands. One of the Elders put the crumbled weeds into the pipe,
Lit it and began to smoke it. He passed it to another Elder. The pipe made it's
way around the great circle. Another Elder picked up an ear of corn and began to
eat it. It tasted good. He passed it around the great circle. The corn was so
good, that the Elders picked up the remaining ears of corn and passed it among
the people from the village, to plant, grow and share among all the people. With
these gifts the people and the Elders returned to their villages. They lived
happily. To show their gratitude to
the Creator for the first council, every
year when the leaves turn red, our people gather and feast. They dance "The
Green Corn Dance". When the feast ends all our Elders sit in a circle and smoke
the pipe.
Gluskabe and the destruction
of the Wooly Mammoth and the Serpent
Gluskabe has the
task of making the world better for mankind to live in,
teaching them how to make fire, build canoes and other
skills. He chips thousands of
stone arrows, which the people use, but not until much later does he teach them how to make them. Gluskabe decided the large wild animals were a threat to man and requested most of them to make themselves smaller as an accommodation to mankind. Most of them did, including a giant beaver (Kchi Tmakwa). However the wooly mammoth (Ktchiawassak) refuses.
Ktchiawassak was
very arrogant because he was so big and powerful.
Gluskabe predicted that when a Tabaldak finished his
work, there would be no
more of his kind. A voice then spoke to Gluskabe warning him to leave, there would be a roaring of the heavens to drown the howls of Ktchiawassak. There was much lightening and then a great calm and the northern lights began to dance. Then as Gluskabe returned to his people by way of the sea, he found the waters foul and stagnant, with no breeze following the destruction of the mammoth and the dancing of the Northern Lights. This was because a dreadful serpent lived in these waters. As he approached the monster, it raised its head and ran out his fire-like tongue; and Gluskabe knew he had to get rid of it. As the serpent reared up and seemed about to crush the canoe, the Obasas (woodpecker) flew between them, landed on the end of the canoe and told him to shoot the arrow at the smallest part of the reptile’s body. Gluskabe tried, but the arrow rebounded. Each time he shot at the tail, but nothing happened; each time Obasas picked up the arrow and brought it back to him, telling him to aim near the tip of the tail. Still no luck. On the seventh try Obasas flew ahead to show him exactly where to aim. This time it was successful, the beast writhed and thrashed and died. The water was bloody but began to clear and the breeze blew gently. In gratitude, Gluskabe dipped his arrow in the bloody water and made the mark of an arrow on the head of Obasas and he became what we know today as the Red headed woodpecker. Also, as an FYI - There are Petroglyphs of the serpent in
Gluskabe Changes
Maple syrup (Senômoziimlases)
Long ago, the
Creator made and gave many gifts to man to help him
during his life. The Creator made the lives of the
Abenaki People very good, with plenty of food to gather,
grow, and hunt. The Maple tree at that time was one of
these very wonderful and special gifts from the Creator.
The sap was as thick and sweet as honey. All you had to
do was to break the end off of a branch and the syrup
would flow out.
In these days
Gluskabe would go from native village to village to keep
an eye on the People for the Creator. One day Gluskabe
came to an abandoned village. The village was in
disrepair, the fields were over-grown, and the fires had
gone cold. He wondered what had happened to the People.
He looked around
and around, until he heard a strange sound. As he went
towards the sound he could tell that it was the sound of
many people moaning. The moaning did not sound like
people in pain but more like the sound of contentment.
As he got closer he saw a large stand of beautiful maple
trees. As he got closer still he saw that all the people
were lying on their backs under the trees with the end
of a branch broken off and dripping maple syrup into
their mouths.
The maple syrup
had fattened them up so much and made them so lazy that
they could barely move. Gluskabe told them to get up and
go back to their village to re-kindle the fires and to
repair the village. But the people did not listen. They
told him that they were content to lie there and to
enjoy the maple syrup.
When Gluskabe
reported this to the Creator, it was decided that it was
again time that man needed another lesson to understand
the Creator's ways. The Creator instructed Gluskabe to
fill the maple trees with water. So Glukabe made a large
bucket from birch bark and went to the river to get
water. He added water, and added more water until the
sap was that like water. Some say he added a measure of
water for each day between moons, or nearly 30 times
what it was as thick syrup. After a while the People
began to get up because the sap was no longer so thick
and sweet.
They asked
Gluskabe "where has our sweet drink gone?" He told them
that this is the way it will be from now on. Gluskabe
told them that if they wanted the syrup again that they
would have to work hard to get it. The sap would flow
sweet only once a year before the new year of spring.
The People were
shown that making syrup would take much work. Birch bark
buckets would need to be made to collect the sap. Wood
would need to be gathered to make fires to heat rocks,
and the rocks would need to be put into the sap to boil
the water out to make the thick sweet syrup that they
once were so fond of. He also told them that they could
get the sap for only a short time each year so that they
would remember the error of their ways.
And so it is still
to this day, each spring the Abenaki people remember
Gluskabe’s lesson in honoring Creator’s gifts and work
hard to gather the maple syrup they love so much.
Nialach!
The Story of Two
Hunters
A long time ago,
two brothers went hunting in the tagwôgo (Autumn), and
got as far as the head waters of the
When the younger
brother returned first to the lodge the next day, which
he usually did, to get it ready for the elder brother.
He was shocked to see that someone had been there before
him and had prepared the lodge. Their clothing had been
mended, the place cleaned and swept, a fire built and
the pot was boiling. He said nothing of this to his
brother, but returning the next day at the same time,
found that all had been attended to again. And again he
said nothing. But in the morning, when he went out to
hunt, he did not go far and returned and watched the
door to the lodge from a hidden place. Then came a
beautiful, well-dressed and graceful girl and she
entered the wigwam. The hunter then quietly, stepping
softly, walked up to the wigwam and looking through a
hole he saw her very busy with his housekeeping.
He then entered
and surprised her. But he calmed her and they soon
became good friends, sporting together very happily all
day long like children as they were both young.
When the sun’s
height was low and his shadows long, the girl said, " I
must go now. I hear your brother coming and I fear him.
But I will return tomorrow. Addio!" So she left and the
elder brother knew nothing of what had happened. The
next day she returned and once more they played in
sunshine and shadow until evening but as she left he
sought to talk her into staying always. And she, as if
in doubt, answered, "Tell your brother everything and if
he agrees I will stay and serve you both. For I can make
the snowshoes and moccasins which you need so much, as
well as canoes." Then she departed with the day, and the
elder brother returning, was told of all that had
happened and said "Truly I would be glad to have someone
here to take car of the wigwam and make snowshoes for
us!"
So when she came
in the morning, the young hunter explained that his
brother had consented to her coming and was very glad
and rushed off in a hurry. But she returned about noon
drawing a toboggan that was piled up high with garments
and arms, for she was a huntress. For she could do all
things well, whether it was cooking, needlework or
making all that men need. And the winter passed very
pleasantly, until the snow grew soft and it was time for
them to return to their village. Until she came they had
but little luck in hunting, but since her coming all had
gone well with them, and they now had a great number of
furs.
Then they returned
in a canoe, going down river to their village. But as
they came near it the girl grew sad, for she had thrown
out her soul to their home, though they did not see it
their visions. And suddenly as they came to a point of
land she said, "Here is where I must leave as I can go
no further. Say nothing of me to your parents, for your
father would have little love for me." The two hunters
tried to persuade her, but she answered sorrowfully, "It
cannot be." So they continued home with their furs and
the elder brother was so proud of their luck and their
strange adventure that he could not remain silent and
told all.
As his father listened he became very angry and said, " All my
life I have feared this. Know that this woman was a
devil of the woods. The father spoke so earnestly and so
long of this creature that the brothers were fearful.
The elder being persuaded by the father, set out to slay
her and the younger brother followed right behind him.
So they searched for her by the stream and found her
bathing. Upon seeing them she quickly ran up a little
hill and as she ran the elder brother shot an arrow at
her. Then there was a strange flurry about her, a
fluttering of scattered feathers, and they saw her fly
away as a pakesso (partridge). They then set off for
their village and on returning they told what had
happened to their father who said, " You did well. I
know all about these female devils who seek to destroy
men. There is no doubt this was a Maskimongwezoos."
But the younger
brother could not forget her, and longed to see her
again. So one day he went into the woods and found her
there, and she was as kind as before. Then he said, "It
was not by my good will that my brother shot at you."
And she answered, "This I know, and I know it was by
your fathers will yet I do not blame him. But let the
day be only a day unto itself, the things of tomorrow
are for tomorrow and those of yesterday are departed."
So they forgot their troubles and played together
merrily all day long in the woods and in the open fields
and told stories of old times till sunset. And as the
kaoz (crow) went to his tree the boy said, " I must
return" to which she replied "Whenever you wish to see
me, come to the woods. And remember everything that I
say. Do not marry anyone else. For your father wishes
you to do so and will speak of it soon. Yet I say this
for your good only." Then she told him word for word all
that his father had said to him but he was not
surprised, as he knew that she was unlike the other
women, but he did not care. And as love will do, he grew
brave and bold and felt above all things. And when she
told him that if he married another he would surely die
he thought nothing of it.
Then upon
returning home, the first thing his father said was "My
son, I have provided a wife for you and the wedding must
be at once." The young son replied, "It is well. Let it
be so." Then the bride came and for four days they held
the wedding dance and for four days they feasted. But on
the last day the son said, " This is the end of it all,"
and he laid down on a white bear skin and a great
sickness came upon him, and when they brought the bride
to him he was dead.
Bushwoman’s
messenger (Spirit of the Forrest) The Redbird
Long ago a hunter
was killed in a great fall but before his
accident he told his son to always listen to the bush (Forrest) song and to respect them because we are all part of this world. The young boy went back to the village with the bad news about the death of his father.
The
Majigo-Mdawinno listened to the young boy and told the
people of the village that this was a very bad sign, for
the tribe to have lost a hunter and for his son to have
witnessed his fathers death. The decision was made by
the people to banish the young boy because of the
warning from Majigo-Mdawinno. The people were afraid to
lose the privilege of hunting as they knew how badly
they had treated the bush before.
As the young boy
went into the woods he became afraid of the silence, and
the air was to cold for his small body. The young boy
did not understand what was happening to him, as he was
beginning to get
thirsty and hungry.
Just as he was
about to die of sadness, the young boy was visited by
the bushwoman from the spirit world. She was bright
like winter light with long white hair. Bushwoman said
to the young boy:" You paid with your life because the
people judged you when they did not know all... They
have nothing to guide them in life.
You will be the
messenger for your people. You will have a Red belly
so the people can see you from a great distance, you will get a strong chant to guide your people in their decisions. You will always be there for the people in the secret and medicine way. You will be called Kchi gouish!"
A Few moons later,
the Majigo-Mdawinno continues to lead his people with
poor respect for the bush. One morning after a big
hunt, which the people let no animals in the area
survive, the Majigo-Mdawinno heard a song which was
strange to his ears. This song hurt the ears of the
Mdawinno, but sounded beautiful to the people and filled
them with emotions.
The
Majigo-Mdawinno then saw a redbird flying over him. He
had never seen any bird like this before. He wanted the
feathers of this bird for his headdress as a show of his
pride and power. He asked the people to kill this new
Redbird. But nobody in the village had ever see this
bird or had ever heard the chant of this bird before, so
they refused to do what the Mdawinno had asked of them
because they were frightened by this new messenger. The
Majigo-Mdawinno became angry decided to go by himself
and kill this new bird.
The bird began to chant non-stop and made it hard for the Majigo-Mdawinno to concentrate and follow the song. He walked deeper and deeper into woods and began to feel dizzy and crazy in his head. He was soon lost and slowly began to lose his life. He then saw a young boy close to him sitting on a big stone and he asked this boy for help to guide him back to the village. The young boy did not answer his question.
So the
Majigo-Mdawinno squinted and looked harder at the young
boy and recognized his face. The Majigo-Mdawinno knew
he would pay for what he had done to this young boy. He
asked the boy what his name was. The young boy replied:
"Kchi gouish", and changed himself into the Redbird and
flew over the dying mdawinno.
To this day the Abenaki know that when they hear and see the Redbird that this is a message from the spirit of bushwoman by her messenger. The bush gives food and medicine to the people and those who do not treat this world with respect and caring will always pay for how they mistreat it.
How Gluskabe
fought the Mdawinnoak at
This is a story of
old times. There was a father who had three sons and a
daughter: they were Kchi Mdawinnoak(great magicians),
they were giants who ate men, women, and children;
everything they did was wicked; and the people grew
tired of them and of all their evil ways. Yet when this
family was young, Gluskabe had been their friend; he had
treated the father as his adopted father, the brothers
as his brothers, the sister as his sister. Yet as they
grew older, and he began to hear of their wickedness, he
said: “I will go and see them to see if this is true.
And if it is, they will be dealt with. I will not spare
anyone who mistreats and devours men, I do not care who
they are.”
This family was at
Zawakwtegok(Saco River), on the sandy field which
is in the Intervale or the summer bed of the Saco River,
in the Wawôbadenik(the White Mountains), between
Gawasiwajo (Mount Kearsarge) and K'chi
penahbesk(Cathedral Rocks), and near Onahgemessuk
k'tubbi, the Water Fairies' Spring(Diana's Bath).
Now the old man, the father of the evil Mdawinnoak had
only one eye, and was half gray. Gluskabe turned
himself into the image of the father, there was not even
the difference of a hair between them; and having taken
this form, he entered the wigwam and sat down by the old
man. Now the brothers, who killed everybody, not sparing
one living soul, hearing voices, looked in through a
small whole in the wigwam, and seeing the stranger, who
looked so much like their father that they could not
tell who was who, said, “This is a great Mdawinno. But
he will be tested and when he leaves he will go
bitterly.”
Then the sister
took the tail of a whale, and cooked it for the stranger
to eat. But just as she served it to the stranger, the
elder brother entered, and saidrudely, “This is too good
for a beggar like you,” and he took it to his own
wigwam. Then Gluskabe spoke: “That which was given to me
was mine; therefore I take it again.” And sitting still
he simply wished for it, and it came flying back onto
the platter where it was before and he ate it. Then the
brothers said, “Indeed, this is a great Mdawinno. But he
will be tested and when he leaves he will go bitterly.”
When Gluskabe had
finished eating, they brought in a mighty jaw bone of a
whale, and the eldest brother, who made a great show of
it, using both arms and all his strength, bent it a
little. Then he handed it to Gluskabe, who with his
thumb and index finger, snapped it like a pipe-stem and
the brothers said again, “Truly, this is a great
Mdawinno. But he will be tested and when he leaves he
will go bitterly”
Then they brought
in a great pipe full of the strongest tobacco; no man
not even a Mdawinno could have smoked it. And it was
passed around and every one smoked. The brothers blew
the smoke through their nostrils but Gluskabe filled it
full and lighting it, burnt all the tobacco to ashes in
one pull, and blew all the smoke through his nostrils in
one puff. Then the brothers said again in anger, “This
is indeed a great Mdawinno. But he will be tested and
when he leaves he will go bitterly.” But they never said
it again.
Foolishly they
continued to try to smoke with him, and the wigwam smoke
whole was closed as they had hoped to suffocate him in
smoke. But Gluskabe sat and puffed away as if he was on
a mountain-top, until the brothers couldn’t stand it any
longer and one said, “This is foolish; lets go and play
ball.” The place where they were to play was on the
sandy plain of the Zawakwtegok(
How Madagenihlasak
(Bats-Leather bird) came to be
A long time ago,
as Kisos (the sun) began to rise one morning, he came
too close to earth and became tangled in the top
branches of a tall tree. The more Kisos tried to escape,
the more tangled he became. So he was unable to rise and
dawn did not come.
At first, the
birds and animals didn’t notice. Some woke and then went
back to sleep thinking that they had made a mistake and
it was not time yet for morning. Other animals that love
the night like bezoak (the bobcat) and Kokokhas (the
owl) were happy that it remained dark because they were
able to hunt longer. But after awhile, so much time had
passed that all the birds and animals became worried and
so they gathered together in the dark to hold a council.
"Kisos has become
lost," said Mgeso (the Eagle). "We must search for him,"
said Awasos (the Bear). So all of the birds and animals
began to search for Kisos. They looked in caves, in the
deep forest, on the mountains and in the swampy lands.
But Kisos was no where to be found and the birds or
animals were about to give up.
Then one of the
animals, Mikowa (a small brown squirrel) had an idea,
"Perhaps Kisos is caught in a tall tree," he said. Then
Mikowa began to go from tree to tree, going further and
further to the east looking for Kisos. Then at last, at
the top of a very tall tree he saw a glow of light. He
climbed up and saw that it was Kisos, Kisos looked weak
and his light was dim.
"Help me little
brother," cried Kisos. Mikowa climbed up the tall tree
and began to chew on the branches in which Kisos was
tangled. The closer he came to Kisos the hotter it
became. The more branches he chewed, the brighter Kisos’
light grew.
" I must stop now,
my fur is burning and it is all turning black" said
Mikowa. "Please help me, do not stop now" said Kisos. So
Mikowa continued to work but the heat of Kisos was very
great now and his light was even brighter.
"My tail is
burning away, I can do no more" said Mikowa. "Please
keep trying, Soon I will be free" said Kisos. So Mikowa
continued to chew. But the light of Kisos was very
bright now.
"I am growing
blind, I must stop now" cried Mikowa. "Just a little
more I am almost free" said Kisos. Finally Mikowa chewed
free the last of the branches, as soon as he did Kisos
broke free and rose up into the sky. Dawn spread across
the land, it was day again and all over the world the
birds and animals began to celebrate.
But Mikowa was not
happy. He was blinded by the brightness of Kisos, his
long tail had been burned away and what fur he had left
was now all black. His skin had stretched from the heat
and he clung there to the top branches of the tree which
had trapped Kisos.
Up in the sky,
Kisos looked down and saw Mikowa. He knew that Mikowa
had suffered greatly to save him and felt great pity on
Mikowa. "Little brother, you have helped me and now I
will give you something. Is there anything that you have
always wanted?" said Kisos.
Mikowa replied, "I
have always wanted to fly, but I am blind now and my
tail has been burned away!" Kisos smiled and said,
"Little brother, from now on you will be an even better
flier than the birds. Because you came so close to me,
my light will always be too bright for you. But you will
be able to see in the dark and will be able to hear
everything around you as you fly. From this time on, you
will sleep when I rise in the sky and when I set each
evening you will awake."
Then Mikowa who
was once a small brown squirrel dropped from the branch,
spread his new leathery wings and took his first flight.
He no longer missed his tail or his brown fur and he
knew when it was night time again it would be his time
to roam the skies. He could no longer look upon Kisos,
but he kept the joy of Kisos forever in his heart.
This is how Kisos
showed his thanks to Mikowa, the small brown squirrel,
who from this day on was no longer, a squirrel but now
the first of the Madagenihlas (the leather bird).
How Corn came to
the Abenaki (Western Abenaki Origin)
A long time ago,
when the Indians were first made, one man lived alone,
far from any others. He did not know fire, and so he
lived on roots, bark, and nuts. This man became very
lonely for companionship. He grew tired of digging
roots, lost his appetite, and for several days lay
dreaming in the sunshine. When he awoke, he saw someone
standing near and, at first, was very frightened.
But when he heard
the stranger's voice, his heart was glad, and he looked
up. He saw a beautiful woman with long light hair! "Come
to me," he whispered. But she did not, and when he tried
to approach her, she moved farther away. He sang to her
about his loneliness, and begged her not to leave him.
At last she
replied, "If you will do exactly what I tell you to do,
I will always be with you."
He promised that
he would try his very best. So she led him to a place
where there was some very dry grass. "Now get two dry
sticks," she told him, "and rub them together fast while
you hold them in the grass."
Soon a spark flew
out. The grass caught fire, and as swiftly as an arrow
takes flight, the ground was burned over. Then the
beautiful woman spoke again: "When the sun sets, take me
by the hair and drag me over the burned ground."
"Oh, I don't want
to do that!" the man exclaimed.
"You must do what
I tell you to do," said she. "Wherever you drag me,
something like grass will spring up, and you will see
something like hair coming from between the leaves. Soon
seeds will be ready for your use."
The man followed
the beautiful woman's orders. And when the Indians see
silk on the cornstalk, they know that the beautiful
woman has not forgotten them.
Retold by: Brian
Chenevert
Origin of Corn and Tobacco
(Eastern Abenaki Origin)
First Tabaldak,
the creator, made Gluskabe, the great teacher. One day
when the sun was directly overhead, a young boy appeared
to Gluskabe. He explained that he had been born when the
sea had churned up a great foam, which was then heated
by the sun, congealed, and came alive as a human boy.
The next day,
again at noon, the teacher and the boy greeted a girl.
She explained that she had come from the earth, which
had produced a green plant which bore her as fruit. And
so Gluskabe, the wise teacher, knew that human beings
came forth from the union of sea and land. The teacher
gave thanks to Tabaldak and instructed the boy and girl
in everything they needed to know. Then Gluskabe went
north into the forest to smoke his pipe and pray.
The man and the
woman had many, many children. Unfortunately, they had
so many children that they were unable to feed them all
by hunting and picking wild foods. The mother was filled
with grief to see her children hungry, and the father
despaired. One day the mother went down to a stream,
entering it sadly. As she reached the middle of the
stream, her mood changed completely and she was filled
with joy. A long green shoot had come out of her body,
between her legs. As the mother left the stream, she
once again looked unhappy.
Later, the father
asked her what had happened during the day while he was
out trying to gather food. The mother told the whole
story. She then instructed the father to kill her and
plant her bones in two piles. The father,
understandably, was upset by this request and he
questioned the mother many times about it. Naturally, it
was shocking and disturbing to think that he had to kill
his wife in order to save his children. But she was
insistent.
The father
immediately went to Gluskabe for advice. Gluskabe
thought the story very strange, but then he prayed to
Tabaldak for guidance. Gluskabe then told the father
that the mother was right; this was the will of
Tabaldak. So, the father killed his wife and buried her
bones in two piles as he was commanded to do. For seven
moons, the father stood over the piles of bones and
wept. Then one morning, he noticed that from one pile
had sprouted tobacco (Wdam) and, from the other,
maize (Skamon). Gluskabe explained to the man that his
wife had really never died, but that she would live
forever in these two crops.
To this day, a
mother would rather die than see her children starve,
and all children are still fed today by that original
mother. Men like to plant in the cornfields extra fish
they catch as a gift of thanks to the first mother and a
remembrance that we are all children of the union of sea
and land.
Retold by: Brian
Chenevert
How Crow brought corn to the
Abenaki (Pennacook Origin)
A story of old.
Long ago when first man and first woman were still
walking the lands of Ndakinna they had many children. A
time came when first man could not find enough wild game
and first woman could not gather enough wild fruits and
nuts to provide for their family.
One day while
first man was hunting he had another unsuccessful hunt
and he decided to sit down and pray to Tabaldak for
help. While praying to Tabaldak first man had a
vision. In his vision Tabaldak explained that
crow(Mkazas/Kaukont), a black bird would, come to
them, they would know crow by his distinct song of Caw,
Caw. Tabaldak explained that this bird would be
carrying a corn kernel and a bean, one in each eye, a
gift from his fields in the land of the setting sun.
Tabaldak told first man to plant these two seeds
together in one mound and from this mound would grow a
tall grass that would produce corn(skamon) and a vine
which would climb the grass and produce beans(atebakw),
and these would feed First man and many generations to
come. Tabaldak also told first man that crow loves
corn, especially the young corn, and that as a show of
thanks first man was not to harm crow but allow him to
share in his bounty. However, crow might at times take
more than his fair share.
When first man
awoke from his dream he began to walk back to the
village. As he was walking he saw first woman in a
field gathering ripe berries. Then just as first man
began to explain his dream to first woman they heard the
song of crow, Caw, Caw, Caw. When they looked up they
saw crow perched on a branch at the edge of the field.
As they approached crow he flapped his wings and shook
his head. When crow shook his head the two seeds fell
from his eyes to first man’s feet. First man and first
woman picked up these seeds and planted them in that
field as they had been instructed by Tabaldak.
From this kernel
of corn and this bean came the first corn and beans in
Ndakinna, which have fed every generation since. And
from that time on just as they had been instructed by
Tabaldak the Abenaki allow crow to eat some of the young
corn and do not harm him. However, because crow does in
fact at times take more than his fair share small lodges
were built in the fields, in which the elder children
watched and if crow became greedy they chased him off.
How Gluskabe
Created
A long time ago,
the people used to live near the riverbanks in the
summertime, and they could watch all the salmon going up
the river to spawn. One day, they noticed the salmon
could not get up the river anymore.
Remember, in those days the beaver were very, very big. And they had built a dam and constructed a lodge across the Connecticut river in the lower The people were very upset indeed! Because they knew if the salmon could not get up the river to have their babies, there would be no more salmon and they would have none for food in the winter. So they held a council with all the people. They said that they didn't want to rely on Gluskabe. They decided they would go out in their canoes to fight the beavers. The men got in their canoes but when they got close to the beavers, they splashed the water with their huge tails. The canoes and the men went flying up into the air and fell into the water. They could not get past the beavers in order to destroy the dam. The beavers were just too big. So they swam ashore and they reconsidered calling Gluskabe. At the time, Loon was Gluskabe’s messenger. They asked Loon to call him. Loon made his wailing sound and called Gluskabe. It was carried across the water to Gluskabe, and Gluskabe soon arrived. Gluskabe asked them, "Why did you call me?" They told him about the beavers and how they had made a dam all the way across the river, and how the salmon could no longer get up the river to spawn. They said that they will not have any more salmon to eat if they can't get up the river and have their babies. So Gluskabe walked to the middle of the dam and hit it with his club. When he hit the dam, parts of it flew away. When these parts they became island's throughout the river.
Gluskabe caught
the leader of the beavers and battled with him until he
broke the beavers neck. When Gluskabe had defeated the
beaver he picked it up by the tail, swung it around and
let go, when the beaver landed it turned into rock.
Today, that rock is called
Gluskabe then turned to the other beavers. They were afraid, so instead of killing them, he stroked their heads. And with each stroke, they became smaller and smaller, until they reached the size they are today. Gluskabe promised the people that the beavers would never grow that big again. The beavers will not build a dam so big that it stops the salmon from getting through and the people would never have to worry about that problem again.
Gluskabe and the magic bag
Gluskabe learned
that hunters who kill too much would destroy the
ecosystem and the world he had sought to create.
Frightened at this possibility, Gluskabe sought
Grandmother Woodchuck and asked her for advice. She
plucked all the hairs out of her belly (Which is why to
this day there is no hair on woodchuck's belly) and wove
them into a magical bag. Gluskabe fooled all the game
animals into getting in the bag. He proudly brought his
bag back to his grandmother and told her that they would
never again hunt. Grandmother Woodchuck scolded him and
told him that the Abenaki would die if they could not
hunt the animals. She said that they needed to hunt in
order to remain strong. Gluskabe saw her reasoning and
let all the animals go. But he did not learn his lesson,
for on another day Gluskabe watched his grandmother
fishing and decided he would try to make her life
easier. He took out his magic bag and tricked all of the
fish to swim into it. Once again he ran to tell his
grandmother woodchuck, and once again, she scolded him
and reminded him of his previous attempt to keep all the
game animals. This time Gluskabe learned his lesson and
put them back, for the sake of Abenaki.
The
The Abenaki
believe that Mount Washington, Gôdagwajo (the hidden
mountain), is the starting place of the
As you travel you
will come to a place where there is a wide and deep
break in the trail. There you will find a log across
that broken trail, and you can walk on that log. But as
you step onto this log and look across the chasm you
will see every dog that you have ever owned while on
earth. You will notice that this log is held firmly in
place by the teeth of these dogs.
Those dogs look at
you as you step onto that log. They remember how you
treated them when they lived with you. If you treated
them well they well they will continue to hold the log
steady so that you can continue your journey on the
Wlibamkaani
(Travel well),
The origin of the
Thunderbirds (Padôgiak)
A Story of the old
times. Long ago two men wished to find the origin of
thunder. They set out and traveled north and came to
high mountains. These mountains drew back and forth and
then closed together very quickly. One of the men said
to the other, "I will leap through the next time it
opens and if I am caught between you can follow and try
to find the origin of thunder." The first man passed
through just before it closed and the second man
followed but was caught between. The one that made it
through saw, in a large field below a group of wigwams
and a number of Indians playing ball. After a little
while these players said to each other, "It is time to
go". They went to their wigwams and put on wings and
took their bows and arrows and flew away over the
mountains to the south. The old men said to the visitor,
"Awani kia? (Who are you?), What do you want?" He told
them of his desire to find the origin of thunder and
they deliberated on what to do. Finally they took him
and put him in a mortar and pounded him up so that all
his bones were broken. Then they took him and gave him
wings and a bow and arrows and sent him away. They told
him he must not go near the trees for if he did he would
go so fast that he could not stop and would get caught
in the crotch of a tree.
They also told him
he could not get to his home because the Wind
Eagle-Wuchowsen blew so hard that he could make no
progress against it. As the Thunderbird is an Indian the
lightning from him never strikes one of his kind.
How fire came to the Alnobak
Originally told by
Joe Bruchac
Long ago, fire had
been owned by an old woman and her two daughters who
lived in a cave near the long river where it flowed
between the mountains. The other people, who lived in
the valley downstream, were cold and freezing because
they had no fire. But that old woman and her daughters
were selfish and kept the fire for themselves. And they
were powerful, too. They killed anyone who tried to take
fire from them. The bones of those who had tried to
steal fire were scattered all around outside the mouth
of that cave.
But the people
needed fire, for the winter was a long and cold one. The
great mountains of ice were still there on the land and
without fire no one would survive. There was no Oldest
Talker then among the people, no one with the deep
knowledge they needed. It seemed all would have to die.
The Alnobak
gathered together in a circle, trying to keep warm. The
sagamon looked around the circle and asked the question
again, "Who will go and try to bring back fire?" No one
answered, but a small boy sitting behind his mother felt
something tug at his robe. He turned to look and a fox
stood there. No one else seemed to see that fox.
"I will help you",
the fox said, "but first you have to tell them that you
will go and get fire."
Everyone turned to look at him. They were surprised but even
his parents did not try to tell him not to go. They all
knew they would die if someone did not succeed.
So the boy set out
through the snow. As soon as he left the village, the
fox joined him and ran by his side. But the snow was
deep, and the boy began to lose heart.
"Look at the
grouse," the fox said. "See the feathers it is wearing
around its toes? You must make your feet like those of
the grouse."
Then the fox
showed the boy how to bend and wave together branches.
He showed him how to make the ogema, the snowshoe, from
the supple branches of ogewakw, the snowshoe tree, the
ash. Now the boy could walk on top of the snow. He
walked and walked toward the mountain, which was a long
way away. After he had walked halfway though the day, he
found himself growing tired, and he slowed his steps.
"I can go no
farther,: he said to the fox. "I must stop here." "You
must not stop," said the fox. "You will grow cold and
freeze if you stop here." "But I am too tired to walk
farther," the boy said.
Then the fox began
to nip at the boy’s heels. The boy jumped but the fox
continued to nip at his feet.
"Stop!" the boy
shouted.
But the fox would
not stop. He stayed close behind the boy, snarling and
nipping at him until the boy began to run. He ran that
way all through the rest of the day until they came to
the end of the valley where the
The boy and the
fox stopped at the edge of the forest to look up. There
near the river was the cave in which the old woman and
her daughters lived. As the boy looked out from the
forest at the cave, he thought at first the ground in
front of the cave was covered with very white snow. Then
he saw that it was not snow but the bones of the people
who had tried to steal fire and been killed by the old
woman and her daughters.
"How can I get
into their cave?" the boy said. "All those who tried
before were killed." It will be easy said the fox. Take
these four dry sticks and hide them in your shirt.
The boy did as the
fox said. As soon as he had hidden those sticks in his
shirt, the fox leaped high in the air over the boy’s
head. When the fox landed on the other side, he seemed
much larger than he had been before and very frightening
looking. The boy could not understand why until he
looked at his hands. They were gone and in their place
were rabbit feet. The fox had changed him into a rabbit.
Now, the fox said,
run fast or I will eat you! The boy ran trying to
escape. But the fox was close behind him and getting
closer. At last, in despair he jumped into the
Mother, she shouted, I have found a little rabbit. It is half
drowned. Let me bring it up to the fire and dry it. Do
so daughter, the old woman called back, but watch out
for thieves. I sense that someone is close who wished to
steal our fire.
Soon the boy who
had been changed by the fox into a rabbit was warm and
dry by the fire, held in the arms of the younger
daughter. He pretended to fall asleep.
Put down you new
pet, the mother said. It is time for us to go to sleep.
Then the mother and the two sisters prepared themselves
for the night, making their beds up around the fire to
guard it.
The rabbit boy
waited until all three were sound asleep. Then he crept
out and jumped over the fire. At that, he became a human
being again. He pulled out the four sticks and lit one
of them from the fire. As soon as he did so, the blazing
fire went out and only his small stick still burned.
Holding that stick tightly, he jumped over the younger
daughter and began to run. But as he hit the ground, the
sound of his feet woke the firekeepers.
A thief! The
mother screamed. Catch him! The boy ran with the
firekeepers close behind. He took the first stick and
used it to light the second. Then he threw what was left
of the first stick over his shoulder. The firekeepers
grabbed at it, but it fell into the snow and went out.
On the boy ran.
But the firekeepers again began to catch up with him. He
lit the third stick and threw the remains of the second
one over his shoulder. Again the firekeepers tried to
grab it but it burned out before they could reach it.
Now the boy could barely run, but the fox came up to him
as he lit the fourth stick.
I will take it,
said the fox. Then the fox grabbed the stick and the
firekeepers ran after him, ignoring the boy. The stick
burned down, making the fox’s mouth turn black, as all
foxes’ mouths are today, but the fox held on tight as
the smoke came from between his teeth.
But the fox did
not make it back to the village of the Alnobak. Instead,
just before the firekeepers could catch him, he had
thrown that fire into a cedar tree, hiding it there. The
firekeepers had tried to pull the fire from the tree,
but it would not come out for them. At last, they had
given up in despair and gone back to their cave. The fox
then brought the boy to the cedar tree. He showed the
boy how to draw the fire from the wood of the cedar tree
with a hand drill also made of cedar. And today the
Alnobak continue to use the bow drill to make fires.
Gluskabe Defeats
the Ice Giants
This was the time
that the Ice Giants became too strong. They were
arrogant and used their power for their own good. So
much they used their power so that winter became longer
and longer each year. Spring, fall and even summer were
made so short as to disappear. There was no other
season, only winter. Everyone shivered, what else could
they do? They burned wood to try to keep themselves
warm. It was too cold to do anything else.
Gluskabe saw how
miserable everyone had become. He was angry to see the
arrogance of the Ice Giants. The people could not hunt
or grow food. When he packed all that he needed,
Gluskabe went north to the back door of the world. He
went to the rock at the end of the sky(
When Gluskabe sees
Wuchowsen he says, "I sing on the path of the spirits,
obey my drum."
Wuchowsen answers,
"If I do not flap my wings the Ice Giants do not feed
me." Gluskabe unstrings his snowshoes and feeds him the
ties and Wuchowsen is happy. When the Ice Giants see
this they grab Gluskabe and place him with his back to
the rock at the end of the sky. Then he sticks fast to
it and cannot get free.
The Ice Giants
have a Mdawinno. This Mdawinno is an Ice Giant too, but
he is a dwarf and no bigger than a man. He thinks
Gluskabe is a kind man, that he is generous. This dwarf
is tired of his family and their arrogance, and how they
laugh at him. He says to Gluskabe, "If I set you free,
what will you do?" Gluskabe replies, "I will take you
with me. You are no smaller than me and no one will
laugh at you."
So, the dwarf
makes a pick out of ice. It is so cold up there that ice
is as hard as stone. The dwarf works all night. The Ice
Giants hear pounding all night, they think it is
Gluskabe struggling and laugh at his efforts. In the
morning these two leave that place and Gluskabe is
carrying a big piece of that rock on his back. The Ice
Giants cannot torment them on their way out because the
dwarf knows all their tricks.
So it is now,
winter must share the year with all the other seasons.
The great bird Wuchowsen knows that people are generous
and only flaps his wings occasionally when he is very
hungry. All we need to do when the north gale blows is
sing the song to Wuchowsen and hang our old snowshoes
out the door.
Gluskabe fights
Aglebemu – The water monster
Before there were
rivers there were streams, from the upland into the
valley. But one day, the water in the valley became a
trickle, and it disappeared and the people grew thirsty.
It stayed dry even in the fall when the rains came, and
in the spring when the snows melted. The people
wondered, "What shall we do? We can't live without
water." Then the people began complaining, some saying,
"I'm as dry as a fish," "I'm as dry as a frog," "I'm as
dry as alewives," as they were on the verge of dying of
thirst. The Elders held a council and decided to send a
young hunter north to the source of the stream to see
why it had run dry.
The young hunter went to find out what had happened. He entered the forest and walked for days until he came to the place where the streams converged and at last he came to a village. The people there were not like the Alnobak; they had webbed hands and feet. Here the brook widened out. There was some water in it, not much but a little, though it was muddy and bad smelling. The man was thirsty from his walk and asked to be given a little water, even if it was bad. "We can't give you any water," said the people with the webbed hands and feet, "unless our great chiefAglebemu permits it. He wants all the water for himself." "Where is your chief?" asked the young hunter. "You must follow the stream further up," they told him. The young hunter walked on and at last met the big chief, Aglebemu. When he saw him he trembled with fright, because Aglebemu was a huge monster. He had dug himself a huge hole and damned it up, so that all the water was in it and only a trickle would flow into the streambed. And he had fouled the water and made it so that stinking mists covered it's slimy surface. The monster had a large grinning mouth going from ear to ear. His dull yellow eyes started out of his head like huge pine knots. His body was bloated and covered with warts. The monster stared at the young hunter with his protruding eyes and finally said in a fearsome croak: "Little man, what do you want? "The young hunter was terrified, but he said: "I come from a village far down-stream. Our only stream ran dry, because you're keeping all the water for yourself. We would like you to let us have some of this water. Also, please don't muddy it so much. "The monster blinked at him a few times. Finally he croaked: Do as you please, Do as you please,
I don't care,
I don't care,
If you want water,
If you want water, Go elsewhere! The young hunter said, "We need the water. The people are dying of thirst." The monster replied: I don't care, I don't care, Don't bother me, Don't bother me, Go away, Go away, Or I'll swallow you up! At this the young hunter's courage broke, and he turned and ran away as fast as he could. Back at his village the man told the people, "Nothing can be done. If we complain, this monster will kill us all." Now, Gluskabe had just walked into the village and heard the young hunter tell his story. Gluskabe became angry and asked, "Where can I find this Aglebemu?" The young hunter said, "Simply head north following the dried stream bed." Gluskabe made himself twelve feet tall, "Now I am going" he said. Then he walked north until he came to the village of the people with webbed hands and feet. "I want water," he told them. Looking at him, they were afraid. They brought him a little muddy water in a birch bark cup. "I'll think I'll get more and cleaner water," he said. Gluskabe continued upstream until he came upon Aglebemu. "I want clean water, " he said, "a lot of it, for the people downstream." Ho! Ho! Ho! Ho! All the waters are mine! All the waters are mine! Go away! Go away! Or I'll kill you! The monster opened it's huge mouth wide to swallow Gluskabe. But Gluskabe was not afraid and simply made himself taller than the tallest Pine tree, and even the monster's wide mouth was too small for him. Gluskabe reached out with one hand and grabbed Aglebemu and with the other his great flint knife and slit the monster's bloated belly. From the wound gushed a mighty roaring river, tumbling, and rolling down, down, down, gouging out for itself a vast, deep bed, flowing by the village and on to the ocean, some say this is how the Molôdemak (deep river-Merrimack river) came to be. As the waters flowed down to the villages of the people again, they plunged in to drink, and became transformed into the animals in which they likened themselves to when complaining of their thirst. "That should be enough water for the people," said Gluskabe. Gluskabe then squeezed Aglebemu in his mighty palm, he squeezed and squeezed and then threw him into the water. Gluskabe had squeezed this great creature into a small bullfrog, and ever since, the bullfrogs' skin has been wrinkled because Gluskabe squeezed so hard.
Azban and the
Blind Men
There was a large
Abenaki village on the shore of
They were unhappy
because they could not see and they could not help
themselves. So they sat on a log. That is where they
decided they were going to stay.
Gluskabe found
them there one day. He said, "What is wrong?"
They said, "Nobody wants us around. We can’t take care of ourselves and we can’t help anybody else, so we are just going to stay here in the woods until we die".
Gluskabe built
them a wigwam in a grove some distance from the water.
Some cordage, made of twisted milkweed fibers, was
stretched from the door of the wigwam to a post in the
water, so that they would have no difficulty in helping
themselves.
Here they lived
content for several years; but one day Azban, the
Raccoon, which was following the water's edge looking
for crawfish, came to the cordage which had been
stretched from the lake to the wigwam. Azban thought it
was rather odd to find a cord where he had never seen
one before. Azban wondered to himself, "What is this? I
think I’ll follow it to see where it leads." So he
followed the path along which the cord was stretched
until he came to the wigwam. Approaching very slowly, he
went up to the entrance, where he saw the two old men
asleep on the ground, their heads at the door and their
feet directed toward the heap of hot coals within. Azban
sniffed about and could smell that there was something
good to eat inside the wigwam; but he decided not to
enter right away because he did not want to wake the old
men; so he hid himself a short distance away to see what
they would do.
When the blind men
awoke, one said to the other, "I am getting hungry; we
should cook some food." "Sounds good," replied the
other, "Why don’t you go down to the lake and get some
water while I get the fire started?"
Azban saw what was
going on with the two men and said "I am going to have
some fun with these two men". Wanting to trick the old
man Azban immediately ran to the water, untied the cord
from the post, and carried it to a clump of bushes,
where he tied it. When the old man came along with his
birch bark kettle to get water, he stumbled around the
brush until he found the end of the cord; then he began
to dip his birch kettle down upon the ground for water.
Not finding any,
he went back to the second man and said, "It seems that
our lake has dried up and the brush is grown where we
used to get water. There is no water".
But the second old
man didn’t believe him. He said, "We haven’t been asleep
long enough for the brush to grow up in the lake bed. I
think you are just too lazy. You probably didn’t go for
water at all. You just pretended to go for water".
The first replied,
"No, I’m telling you the truth". He sat there thinking
but could not understand how he ended up in the bushes.
But as soon as the
first old man had returned to the wigwam, Azban took the
cord back and tied it to the post in the water and then
hid in the bushes to watch.
Soon the second
old man came down, followed the cord to the post in the
lake, and filled his birch kettle with water and went
back to the wigwam, saying as he entered, " See, I have
brought water. You are just lazy. You just didn’t want
to go for water," he said. Then the men started to
fight.
Azban snuck into
the wigwam and waited for the old men to begin cooking
the food. He could smell that they were cooking pieces
of venison, there were four of them, and when they were
ready they were put into the bowl and the old men sat
down on the ground facing each other, with the bowl
between them. Each man took a piece of meat, and they
began to talk of the past and were enjoying themselves.
Azban now quietly
grabbed two pieces of meat from the bowl and ate them.
When the second man went to get his second piece, there
was no meat left for him. Once again, he became very
angry.
"Isn’t its bad
enough you are lazy and you don’t want to get water, but
now you even steal my meat? There is no meat left" he
said.
"I only took two
pieces of meat. There should still be two pieces of meat
left", the other man said.
Then they argued back and forth, and Azban, desiring to have more fun, tapped them both on the face. The old men, each thinking that the other had struck him, began to fight, rolling over the floor of the wigwam, upsetting the bowl and the kettle, and causing the fire to be scattered. So Azban got the men to fight while he sat back and laughed at them.
Gluskabe came
along and asked them: "Why are you fighting?"
"Oh", said the second man, "He is so lazy that he doesn’t want to go for water. He said there was no water, but when I went down to the river, there was lots of water. Not only that, but he took the rest of my meat. I have nothing to eat".
Gluskabe looked
around and saw Azban rolling around on the ground and
laughing. Realizing what was going on, Gluskabe took a
coal out of the fire and marked a black circle around
raccoon's eyes and said, "This is for the two pieces of
meat you stole from the two blind men."
|