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hiding it. In this case they could not be killed unless the life were found. A story is told of one old magus who kept his life hidden at the bottom of the sea. If a megumoowĕsoo feared that he might be attacked in the night, he might take out his life and hide it in some secure place, and then lie down to sleep undisturbed by any fear; for though his enemies might surprise him and cut his body to pieces, he could get up in the morning, stick on his head, hunt round until he found his arms and legs, put them together, and then recover his soul, and the only inconvenience he would feel would be a slight soreness.

Besides these, they believed in the existence of the Chěnoo, the Kookwěs, the Cúlloo, and the Chéepichcalm.

The Chenoos were a tribe of cannibals, who lived in the north, and occasionally came among the Indians, seeking their prey. They were so terrible that their yell was fatal. Their weapon was a dragon's horn; and when this was thrust into the ear, it penetrated the head, and, if extended to a tree, wound itself around it in such a manner that it could not be unfastened. This was the only way in which a Chenoo could be subdued; but, even then, it was a very difficult matter to kill him. A fire must be kindled, and every particle of flesh consumed; for, if the smallest part remains, the Chenoo will spring from it again. After the flesh has been consumed, the heart must be melted. This is a block of ice, so hard and cold that it puts out the fire again and again. Cases are believed to have occurred of Indians becoming transformed into Chenoos, and of Chenoos being converted to Christianity.

The Kookwěs was a huge giant, covered with hair, a cannibal, and possessed of magical powers.

The Culloo was a great bird, that occasionally swooped down, and carried off and devoured any one it could seize. There is a story of one of them being tamed. It was able to carry a large number of men on its back, and was quite obedient to its master, to whom it would talk, giving him advice, and aiding him with its magic.

The Cheepichcalm is introduced in almost all the stories. It was a terrible dragon, with yellow horns, and was the form often assumed by a boo-ōin when he wished to overcome an enemy.

The most interesting character whose doings are recorded in their legends is Glooscap, who may be looked upon as a sort of Indian Prometheus. One turns with pleasure from tales of dragons and giants' magic and slaughter to contemplate this genial and benevolent being; and a certain feeling of respect for the people capable of such a conception is at once awakened. All imaginable excellence and most remarkable powers are attributed to him, yet he is genuinely Indian, -a Micmac among Micmacs. He stands far above and distinct from all other possessors of supernatural gifts; and a sort of divinity rather than magic seems the foundation of his power. He is especially distinguished by his willingness to aid all who are in trouble. He lived among the Indians for a long time, occasionally changing his abode; and he is generally represented as grave, dignified, and hospitable. Blomedin is still called Glooscap-week, Glooscap's house. He was very often called upon for assistance by persons starting on some perilous adventure, and always gave his aid and counsel, sometimes changing one of the party into a megumoowěsoo. His canoe, which is a large granite rock, or rocky island, is often borrowed, and though he complains that he generally has to go after it himself, he never refuses to lend it. His interest in those he assists never ceases; and he is present with them, though unseen, in all their adventures, assisting them in extremity, and rejoicing with them in their success. Nevertheless, he knows how to distinguish between the selfish and base and the generous and noble. He has no wife, but lives in a wigwam with an old woman, whom he calls "grandmother," and has one of the fairies, named Abistanaooch-marten, to wait on him.

Notwithstanding his general gravity, a vein of quiet humor runs through his character. One can fairly detect a smile in his eyes, as he sees the glum looks of his disappointed guests, when, instead of the savory meat of the moose or caribou, the old woman brings out a dried beaver bone, and scrapes a little of it in the pot, and prepares it for their supper, and share his enjoyment of their surprise, when they find the dish set before them to be so delicious that they can scarcely stop eating. Occasionally he can give and take a joke, as the following will show.

One evening, he had with him a visitor, named Kitpoosēágunow, who was a very great magician, and he determined to try his strength a little. So, when Kitpoosēágunow is about to go to his own wigwam, which is close by, Glooscap says: "The sky looks red; we shall have a cold night." Kitpooseágunow understands what is meant; so he goes home and directs his brother, who is taking care of the lodge, to try out some porpoise oil, while he goes in search of fuel. This is done, and they build a roaring fire, and prepare to combat the cold. The porpoise oil is poured on, but, in spite of all their efforts, the fire goes out about midnight, and the brother is frozen stiff. But Kitpoosēágunow cannot be hurt, and, in the morning, is able to revive his frozen brother.

Next day, Glooseap and Kitpoosēágunow go out hunting; and, in the evening, when they are about to separate, the latter remarks, drily, "The sky is red again, this evening; we shall have a bitter cold night." It is now Glooscap's turn to struggle with the cold. So he goes home, and sends Little Marten out for fuel, and they build a great fire. But so excessive is the cold, that, by midnight, it is all out, and the old woman and Little Marten are frozen stiff. Next morning, Glooscap calls out, "Noogŭme', numchâseé!" ("Grandmother, get up!") "Abistănãooch numchâsee!" ("Marten, get up!") And up they spring, as well as ever.

When the Indians were in want of anything, they were accustomed to present a small portion of it to Glooscap, and, if they were deserving, he would send them a large supply. Although he was often away from home, and no one knew exactly where he might be living, he could generally be found by any one who sought him.

After dwelling among the Indians a long while, he at length left them. According to some, it was on account of their sins; according to others, he was very much displeased at an insult offered to Little Marten by the Europeans. They invited the little fellow to look into a loaded cannon, which was immediately fired. When the smoke cleared away, he was discovered, sitting astride the gun, smoking his pipe. Ample apology was made for this slight mistake, and he was induced to creep inside the gun. Again it was fired, and,

as nothing could be seen of Little Marten, it was supposed that he had been killed; but, some one happening to look into the gun, there sat Abistanaooch, smoking away, as if nothing had happened. Glooscap, however, considered such trifling with his servant an insult to his dignity, and determined to leave the country. Sitting down by the shore, he began to chant,

Némǎjeechk numeédich,
Némǎjeéchk numeédich.

Let the little fish look at me.

*

Presently, a huge whale came up, and laid himself alongside the cliff. "You are too small," said Glooscap; "I want one large enough to touch bottom at this cliff." So the whale withdrew, and another of the desired size took his place, and asked, "Little grandson, what is it you wish?" "I wish," said he, "to be carried away across the sea, to a distant land in the west." "Get on my back," said the whale. .This was done, and away they rushed, with terrible rapidity. At last, after swimming for a very long time, the whale began to see the bottom. He now inquired of Glooscap if they were not nearing the shore. "No," was the reply. "I think we must be nearing the shore," said the whale, "for I can see the shells at the bottom." But his passenger, who wished to drive him ashore, so that he could land easily, assured him that this was only a ledge over which they were passing. So on they sped, and at last the whale drove his head high and dry on the shore. Glooscap now lands, and, placing his bow against the whale, shoves him off into deep water again. "My little grandson," says he to the patriarch, "have you not a small piece of pipe to give me?" "I have," replied he; so he filled his pipe with tobacco, and put it in the whale's mouth. Away rushed the monster towards his home, puffing as he went, and sending up, at intervals, vast columns of smoke.

Glooscap has gone, but he will return. Although it is not known exactly where he now dwells, a number of visits have been paid to him by mortals very desirous of obtaining some great gift, but the way is hard to find, the journey long and beset by difficulties. Glooscap is not the sole occupant of this beautiful land in the west; two other personages, only inferior

to him, dwell there also, Keukw, the Earthquake, and Coolpujot (turned over with handspikes). The latter has no bones, and therefore cannot move himself, but he is rolled over twice a year by Glooscap's order. In the spring he is turned towards the east, in the autumn towards the west. Glooscap does not grant every request as the petitioner desires, but makes a wise discrimination. One man who wished to live a very long time was taken to the top of a very high mountain, covered with rocks, and there changed into a cedar, so gnarled, rough, and covered with limbs that no one would be likely to cut it down. Another who went seeking for a medicine that would cure all diseases, received a small package with directions not to open it till he arrived at his home. His curiosity overcame his judgment, however, and he opened and lost it. Others who asked for the cure of a bad temper, the power of making themselves beloved, and even aid in supporting a family, received what they sought. All the useful knowledge the Indians possessed, and especially the knowledge of good, was taught them by Glooscap, who encouraged them to look forward to a happy life with him after death. Their belief in him is strong even at the present time, and many grave discussions are held among them on the question, "Who was Glooscap?" Base indeed would be the Micmac, utterly depraved and given over to infidelity, who would maintain that there was "no such a person."

The prevalence of the belief in supernatural agency, so characteristic of mind in its infancy, is especially noticeable in the legends I have examined. Men possessed of powers different from those commonly bestowed are everywhere introduced, and multitudes of impossible achievements are crowded into one narrative. Violent contrasts, great results produced by means the most inadequate, seem especially acceptable. Thus a mighty boo-ōin is slain by a youth armed with a bow made of a twig, with a string consisting of a single hair, and an arrow of corresponding size, or a spear made of a small splinter; hungry men are fed from a small dish containing a morsel of food which never diminishes, and many other cases of a similar kind. Everything is charmed, and the Micmac is nothing if not magical.