speck! GLUSKABE the TRANSFORMER 189 



the water. And even now and forever until the end of the world, 

 they will be wliite.^ That is as far as my story goes. 



D 



Here camps my story of that Gliiskabe. Then wandering about 

 the ocean he started in a canoe and when he had worn this out, his 

 canoe, he thought "I shall stop until I build another canoe." And 

 accordinglj^ he looked for a birch tree, a straight one. Then he cut 

 it down, and when it fell down, that tree, apparently it nearly fell 

 upon him. He had difficulty m being able to run away from under 

 it. So he thought, "Never again will you fall on and kill anybody." 

 That big branch he took hold of it and switched this birch tree right 

 away along its whole length. He kept on switching it and now it 

 will forever be marked while there are people living in the world. 

 This is the end of my story .^ 



' Neptune stated that Oluskabe threw the moose's head toa place which became known as "Mus?dap," 

 "Moosehead," but he did not linow where this was. This is also the native name of Moosehead Lake, 

 which may have been the place indicated in the story. (Ct. Jos. Laurent, New Familiar Abenakis and 

 English Dialogues, Quebec, 1884, p. 216, and Mauiault, op. cit. p. IV.) Gov. Newell Lyon, ot the Penob- 

 scot tribe, added that this is probably the upper end of Islosbbro (formerly Long Island) in Penobscot Bay. 

 This stiU has the name VVeni'tiOganik "H:is a head" in the .Maleeite language, probably having been 

 named by some Maleeite. .^.t Castine Head, where the lighthouse is now, is a place called Mada'rjgumas, 

 " Old homely snowshoe." The Indians claim that this is where Pukdjinskwessu gave up her chase, the 

 same story occurring in the Penobscot. In several large crevices in the ledge here are the marks of two 

 snowshoes, one a regular one, the other a woman's shoe, short and round. 



' The "eyes" in the bark of the white birch are the blisters caused by Qluskabe's switching. Such an 

 explanation is very common in northern and northeastern Algonkian mythology. (Cf. S. T. Band, Legends 

 of the Micmacs, p. 67, and F. O. Speck, Myths and Folk-Lore of the Temiskaming .\lgonquin and Tuna- 

 gami Ojibwa, Memoir .\nth , Scries No. 8, Geological Survey of Canada, p. 83.) 



