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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 Mt. Katahdin. He roams abroad with a pack on his back. He has a head, legs, wings and a heart but no body, and can alter his size at will. He is the only being which Gluskabe feared. He has power in his shriek to kill all who hear him and the sight of him can cause blindness until sunset. Also called Cheebalok/Chibaloch
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 Washington creating a pond (lake of the clouds), while Gluskabe's arrow created a hole in the sky that was then called msatawa (the Evening Star)
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 island of Blomidon with Gluskabe where he gathers the materials needed for making arrows. He also gathers the roots needed to fulfill wishes.
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-pobi-zeed). Odzihozo turned himself into a stone in the middle of lake Champlain and is said to inhabit Rock Dunder (west of Burlington, Vermont).
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 Turtle Island, and multiplied their families by 
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 Embden, Maine.
 
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 Penobscot River, where they built a wigwam and remained all winter. But in Mozokas (March - the moose hunters moon) their O’gemak (snowshoes) gave out, as did their moccasins, and they wished that a woman were there to mend them.
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 Saco.
 
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(Saco River), on the bend of the river.  As the game started Gluskabe noticed that the ball that they were playing with was a hideous skull; it was alive and snapped at his heels, and had he been a normal Alnoba and it bit him, it would have taken his foot off. Then Gluskabe laughed, and said, “So this is the game you want to play?  Good, but lets all play with our own balls.” So he stepped up to a tree on the edge of the riverbed and broke off the end of a bough, and it turned into a skull ten times more horrifying than the brothers. The brothers ran as it chased them like a lynx chases a rabbit; they then realized that they had been entirely beaten. Then Gluskabe stomped on the sand, and the waters rose and came rushing from the mountains down the river-bed; the whole land rang from the roar.  Now Gluskabe sang a magic song, which can change all things, and the three brothers and their father became the Kchi Namas, a great fish which is as long and large as a man, and they swam down on the flood to the deep sea to live there forever.  The magicians each had on a wampum necklace and this necklace can still be seen on the Kchi Namas to this day.  This family were all mighty Mdawinnoak in their time; but they were tested and when they left they left bitterly.
 
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 Sugarloaf Mountain
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 Connecticut Valley. That is why the salmon could not get up the river to spawn.

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 Sugarloaf Mountain.

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 Sky Road
The Abenaki believe that Mount Washington, Gôdagwajo (the hidden mountain), is the starting place of the Sky Road known as the Milky Way.  Gôdagwajo is the last place our spirit feet step on the earth before we go out among the stars.  When you die you climb up the Sky Road that leads into the sky to find a place where the hunting is always good.  Each star that is seen is believed to be the campfire of the Ancient Ones.  So when you die, you travel the Sky Road to visit our ancestors and relatives.
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 Sky Road.  BUT... If you did not treat them well, if you mistreated them in any way, beat them, kicked them or starved them, they will not hold the log so steady. Then you will fall from the log and you will continue to fall forever.
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 Long River flowed.
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 Long River. The strong current swept him down stream, past the cave. But before he was swept farther down the river, hands reached down and pulled him out. It was the younger of the old woman’s two daughters, who had gone down to the Long River as she did every evening to get water.
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(Mount Washington). Here is where the Ice Giants Kept Wuchowsen, the great bird who flapped his wings and made the North Wind.
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 Lake Winnipesauke(Winninebesakik - region of the land around lakes), and among its people were two very old blind men. It was decided to remove these men to the opposite side of the lake, where they might live in safety, as the settlement was exposed to the attack of enemies, when they might easily be captured and killed.
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."