The Flying Canoe
Newell Solomon Francis
Pleasant Point, ME
1902
Source: Prince, John Dyneley. 1909. A Passamaquoddy aviator. American Anthropologist 11:628–50.
[Francis wrote out this story for Prince in an orthography of his own devising. The present edition was prepared by Philip S. LeSourd with assistance from David A. Francis of Pleasant Point and Anna Harnois, Estelle Neptune, and Wayne Newell of Indian Township. Draft of April 10, 2016.]
1. Qihìw supékuk etŏli-piyemi-wŏlináqahk sopayìw, nìt wikíhtit nsápĭyik[1] wesiwehsultícik wskinúhsok. Mecimìw coskuwaltúwok wèn peyemi-kiséhtaq.
[Near the sea, where it was most beautiful along the shore, there lived three young men who were brothers. They always vied with one another as to who could do the most.]
2. Ánqoc ’peci-naci-wikŭwamkomkúwal qosqehsúhsol. Wahkà kisúhse naka élŭwe nkápu. Mecimìw=ŏna kotúhpu. Tàn etuci-kisíhpit, on wtassoki-kiséhtun. Nìt=oc=ŏna wkisi-mílan tàn yúhtol keselŏmácil. Ewasísŭwit wskínuhs ’piyemi-wŏleyúwal.
[Sometimes an old woman came to visit them. She could hardly walk, and she was almost blind. She was always hungry, too. When she had finished eating, she could do astonishing things. And she could give that (power) to anyone whom she loved. The youngest man treated her best.]
3. Nèqt wespasahkíwik Súsehp wtáhsŏman. Malom=ŏte kisihpìt, kŏmàc wŏlasùwéltom. Wtiyúkun, “Ktomhíkon wihqèht naka ktolíyan kmaksónok opŏsiyéyak. Nìkt kisi-nahsŏnòt, ktuci=hc tahálu síps.”
[One morning Joseph fed her. When she had eaten, she was very grateful. She told him, “Take your axe and make yourself wooden shoes. When you have put them on, you will go as fast as a bird.”]
4. Nìt wtolíyan. Kisi-nahsonàt, tàn téhpu elikílit weyossísol wnókŏlal, péci=te peyemi-kakawiyalícil. Nìt wcimacìw wtaqami-peciphà weyossìs. Wsiwèhs wcoskuwalkù. Assokitahásŭwok tàn wkisi-ollúhkan. Nìt wcimacìw wtopinŭwánĭya.
[Then he made them. When he had put them on, he could outrun any kind of animal, even the swiftest. From then on he brought in more and more game. His brothers were jealous of him. They were astonished at what he could do. From then on they kept an eye on him.]
5. Nèqt wespasahkíwik wnomiyáwal wmíkŏnaq[2] etŏli-apqotóhok. Wmuskéhlan opŏsiyéyal mkósŏnol. Nìt=te wkoskahtehsínon. Nìt=te wkoskahtehsínon.
[One morning they saw him opening his birch bark box. He took out a wooden shoe. Then he disappeared. Then he disappeared.]
6. Wsiwèhs wŏlitahásŭwok meskomúhtit etŏli-katsílit. Kìs nìt wtolapŏtomŏniyasŏpónil assokíkŏnul piyaqtihíkŏnol Susehp etŏli-kisŏlúhket. Nìt=te wmaqeyawŏtúnìya=na nekŏmàw. Wtoliyánĭya nisaksòn yúhtol opŏsiyaksónol. Nìt=te=na tucìw kolŭwosù tahálu=te wsiwéhsol, naka=na aqámok tutkawŏtúwok.
[His brothers were happy that they had found where he was hiding things. They had apparently already spotted strange wood chips where Joseph had been working. Now they gathered them up, too. They made two shoes like this wooden shoe. They were as good as their brother’s, and they could walk even faster.]
7. Súsehp wkocicíhtun eli- katàqs -mskasik. Àpc wpecíyan qosqehsúhsis. Àpc wkissóman. Nìt kisihpìt, wtiyúkun, “Ŏliyàn walsoktáha.[3] Nìt=te=hc=ŏna ktucíyan tahálu síps.”
[Joseph knew that what he had hidden had been found. Again the little old lady came. Again he gave her food. When she had eaten, she told him, “Make a dugout canoe. Then you will go as fast as a bird.”]
8. Malom=ŏte wkisíyal. Nìt eqecéhlat, wnehpáhan kci-nomèhs, ayuhùht milikultù sìps. On àpc wsiwèhs wcoskuwálkun, naka wkisi-tpinákun. Malom=ŏte àpc wkociciyukúwal tàn wtollúhkan.
[Finally he finished it. Then when he tried it out, he killed big fish and even birds of all kinds. And then his brothers were jealous of him again, and they watched him. Eventually they again knew what he was doing.]
9. Meskomúhtit etŏloluhkelìts wsiwéhsŭwal, on àpc piyaqtihíkŏnol maqeyawŏtúnĭya. Wtoliyánĭya=na nekŏmàw walsoktáhal. Kisiyahtìt, piyemi-kolŭwósŭwol kátok wsiwéhsŭwal. Piyemi-=na -kakawíye. Piyemkilù putepì pethulahticihì.
[When they found where their brother was working, they once again gathered up the wood chips. They, too, made a dugout canoe. When they had finished it, it was better than their brother’s. It went faster. The whales were bigger that they hauled in with it.]
10. Súsehp etuci-wkáyit.[4] Nìt wihqíman uhkŏmóssol, naka wtáhsŏman. Aqámok ’kissómal kátok ewecitù. Malom=ŏte kisihpìt wtiyúkun, “Ŏlìht ŏqíton tàn yùt kisi-pomíyak pisŭwokìsq.”
[Joseph was very angry. Then he called his grandmother to him, and he gave her food. He fed her more than ever before. When she had eaten, she told him, “Make a canoe such as can travel through the air.”]
11. Nìt=te wmacelúhkan. Malom=ŏte kisihtàq, yúhtol peyehtéhkil[5] piyaqtihíkŏnol wpomi-mkonŏmónol naka wposqoléhtun. Nìt kisehtàq, wtatĭyuhewikŏtúwan wsiwèhs. Wmacĭyéksin pisuwŏkìsq.
[He started working right away. When he had finished it, he went along picking up the leftover woodchips and burned them. Once he had done that, he said farewell to his brothers. He sailed off into the air.]
12. Nìt elŏméksit, milíkŏnul meskókil ktahkŏmíkul, milíkŭwok=ŏna pŏmawsuwinúwok.
[Where he sailed, the lands that he found were of all kinds, and the people were of all kinds as well.]
13. Nèqt elŏmahkénit wespasahkíwik wnomíyan wénil etŏlihikelícil. Wtíyan, “Kèq kìl ktotŏli-ollùhk?”
[Once as he was traveling one morning he saw someone shooting. He asked him, “What are you doing?”]
14. Wtiyúkun, “Ntotŏlihpŏnòs pihcetùk.”
[He told him, “I am fighting far away.”]
15. Wtíyan, “Wiciyemìn. Epahsìw kmíllon ntúl, naka kniseksinèn spómok.” Wòt Nepŏlehsepísit.[6] Nìt wmace-niseksínĭya.
[He told him, “Come with me. I will give you half of my canoe, and we will sail together on high. This was Nepolehsepisit, Eye Patch. Then they sailed away together.]
16. Nìt nèqt wespasahkíwik elŏmahkeníhtit, wnomiyánĭya àpc wénil epilícil ktaqhomúhsol. Àpc Súsehp wtahcúwĭyan, nìt=ŏna eli-koti-mílat epáhsi eláwŏtik wtúl. Wòt eli-memhuwi-néhset pésqon wihtŏnáloq. Élŭwe=te ktoqŏlamsúkĭyik. Ítom, “Nìl motapekŭwìn.” Wkiséhtun=na peci-wéhse. Nìt eli-mílut. Wocáwson ulitahátŏmon.
[Then one morning as they were traveling along, they saw someone else, an old man sitting down. Again Joseph offered to take him on, this by promising to give him half the value of his canoe. The man let out a tremendous breath from one nostril. They were almost bowled over by the force of the wind. He said, “I am a warrior.” He could also cause the wind to rise. This was his gift. Wocawson, Wind, accepted the offer.]
17. Nìt wtíyŭwan[7] nisù peyemi-kinapiyilicihì motapekŭwinù. Nìt àpc macĭyeksíhtit. Wtoleksínĭya etŏli-piyemi-nsanáqahk. Malom=ŏte àpc emehkaháhtit, on wpeteksínĭya mŏníhkuk li-ŏpihtásu pèsq=ŏte pŏmawsuwìn epíhtok. Nemiyukúhtit msahkŏnahtétul wpihtínol naka wonĭyákon. Cikalikcĭyetútom=kénuk. Wòt Cikalahkuhúcin.
[Then he had two of the bravest warriors. Then they sailed away again. They sailed to a very dangerous place. When they finally came down again, their sailing brought them to an island that was inhabited by only a single person. When he saw them, he held his hands and his head lowered. He was holding his buttocks raised up, however. This was Cikalahkuhucin, Butt Sticks Up.]
18. Pésqon éhtahs yáhat, “Nìt eli-mílol epáhsi ntúl.” Cikalahkuhúcin ulitahátŏmon. Nìt=olu wtíyŭwan nuhù, naka kinapĭyícik katáma kèq nekatŏmuwícik motapekŭwinúwok.
[As always he told him, “I’ll give you
half of my canoe.” Cikalahkuhucin agreed. So then he had three, and they were
brave warriors who were afraid of nothing.]
19. Nìt macĭyeksíhtit tehsahqìw spómok wocŭwíhkuk naka qospemíhkuk, sipuwíhkuk naka supékuk. Malom=ŏte pecíhĭyik ktahkŏmíkuk eyíhtit mecikícik mikahkewinúwok pŏmawsuwinúwok.
[Then they sailed away high above the mountains and the lakes, the rivers and the sea. Finally they came to a land where there were evil warrior people.]
20. Sákŏmal wtiyukúnĭya, “Wèn nokŏlàt ntúsol, nìt=te wnisŭwínĭya.”
[The chief told them, “If someone can outrace my daughter, then they shall marry.”
21. Súsehp wtíyan Nepŏlehsepisícil, “Kìl lì.”
[Joseph told Nepolehsepisit, “You go.”]
22. Malom pihcetù petkawŏtúwok. Nìt wesuwehkawŏtíhtit, wtiyúkun, “Atŏlahsimíne.” Malom=ŏte wtoli-wŏlitahátŏmon. Wtiyúkun, “Luhkéhsin ntahsŏméluk. Ktapqénŏlon.” Malom=ŏte ulitahátŏmon. Nìt=te wkúwin. ’Kocicíhtun wòt éhpit weci-nókŏlat.
[Eventually they arrived at a distant point. Then as they started back, she told him, “Let’s rest.” Finally he consented to this. She told him. Lay your head in my lap. I’ll pick the lice off you.” Eventually he consented. Then he fell asleep. The woman knew that she would be able to leave him behind this way.]
23. Cikalahkuhúcin wkocicíhtun eli-tpíyak. Wihqéhtŭwan Nepŏlehsepisícil wtahtápĭyil naka wpáhqĭyil, naka wnattélŭwan. Amsqàhs elhíket, wpólhal. Àpc wtolhíkan, naka wmiyawtélŭwan. Nìt=te wetamikŏtòqhit.
[Cikalahkuhucin knew what was going on. He picked up Nepolehsepisit’s bow and his arrows, and he went to shoot at him. The first time he shot, he missed him. He shot again, and he hit him squarely. Then (Nepolehsepisit) jumped up.]
24. Malom=ŏte nemíyat weckuhkawŏtílit, éhpit pihcetù li-nihkánŏpu. Wocáwson etuci-memhuwi-néhset, nìt=te=na peci-wéhse. Nìt éhpit etuci-conŏlamsúket. Élŭwe=te katáma kisikapŭwìw. Nìt weci- Nepŏlehsepísit -kisi-piyemtéhkŭwat. Nìt=te=na wnókŏlan.
[When he finally saw them coming, the woman was far ahead. At that point, Wocawson breathed out with tremendous force, and the wind came up as well. Then the woman was stopped by the force of the wind. She was almost unable to stand. Thus Nepolehsepisit was able to run past her. And then he beat her.]
25. Sakòm wisokilŭwéhe. Wtiyukúnĭya, “Mèc=ŏte=hc káta kmosŏnawíwa ntús. Ánsa=te=hc kistíhĭyek matŏnotultíyiq.” Nìt=te=na wmaqéman uskitapèm wmatŏnokúnĭya.
[The chief was furious. He told them. “Still you will not get my daughter. Let’s just see if you can defeat us when we fight.” Then he called his men together to fight them.]
26. Súsehp naka wmotapekŭwinùm mèsq msonŏmuhtìhq wtúlŭwa, kisi-etqehtéhkŭwân. Súsehp wtíyan, “Macephuwhotínec. Ánsa kpiyemtéhkŭwak.”
[Before Joseph and his warriors could reach their canoe, they were cut off. Joseph told them, “Let’s get out of here. We’ll just run past them.”]
27. Nepŏlehsepísit naka Cikalahkuhúcin siki-mikáhkĭyik. Súsehp wtíyan Wocawsónol, “Tàn=oc ktolluhkanèn? Tàn=oc ellúhkĭyiq, cuwi-=hc -léyu.”
[Nepolehsepisit and Cikalahkuhucin fought fiercely. Joseph told Wocawson, “What shall we do? Whatever we are to do, it had better happen.”]
28. Nìt=te Wocáwson ítom, “Nìl=oc ntoqeci-sehtának.” Nìt memhuwi-néhsan toqí=te wíhtŏnol. Nìt etuci-peci-wéhsek. Mèsq tutŏlamsonù etutŏlámsok. Kci-opŏsíyik apuckolamsukhótŭwok, ayúhtol kci-pŏnápkskul apuckolamsukétul. Cikalahkuhúcin usami-nŏmiyà siktuhukhotù kipŏlamsukhotílit opŏsì, ayúhtol pemŏlamsukékil pŏnápskul. Wahkéhsŭwok esqittuhúcik wesŭwephuwhotícik.
[Then Wocawson said, “I will try to turn them back.” Then he breathed a tremendous breath with both nostrils. At that point the wind rose up. The wind blew as it had never blown before. Great trees were toppled, and even great rocks were blown over. Cikalahkuhucin saw a terrible number of men struck and killed as trees were blown down and even rocks were blown along. Only a few were spared who ran back where they had come from.]
29. Nìt Wocáwson, Nepŏlehsepísit, naka Cikalahkuhúcin, Súsehp wsankewi-macahánĭya weceyawultíhtit. Mehtapéksu. Elathúhket[8] Polánsŭwe Polánsis, Wolastòq wcèy.
[Then Wocawson, Nepolehsepisit, Cikalahkuhucin,
and Joseph left peacefully for the places they were from. That is the end of
the story. This is how the story was told by Frank Francis, from the Saint John
River country.]
References
Chamberlain, Montague. 1899. Maliseet vocabulary. Cambridge, MA: Harvard Cooperative Society.
Gatschet, Albert S. 1897. [Passamaquoddy field notes.] ms 233, vol. 3. National Anthropological Archives, Smithsonian Institution, Washington.
LeSourd, Philip S. 2007. Tales from Maliseet country. Lincoln, NE: University of Nebraska Press.
Prince, John Dyneley. 1909. A Passamaquoddy aviator. American Anthropologist 11:628-50.
Prince, John Dyneley. 1921. Passamaquoddy texts. Publications of the American Ethnological Society, vol. 10. New York: G.E. Stechert.
Rand, Silas Tertius. 1888. Dictionary of the language of the Micmac Indians, who reside in Nova Scotia, New Brunswick, Prince Edward Island, Cape Breton and Newfoundland. Halifax, NS: Nova Scotia Printing Company.
Siebert, Frank T., Jr. 1996. Penobscot dictionary. MS, American Philosophical Society, Philadelphia, PA.
[1] nsápĭyik ‘three men’ (Prince <nusapyiwik>, p. 629): This word has not been confirmed by my Passamaquoddy consultants, but compare (i) the older nsàtq for contemporary ’sàtq ‘three hundred’ (Chamberlain 1899: <ŭn-satq’>),which consists of ns- ‘three’ plus -atq ‘hundred’, and (ii) kinápiyik ‘brave men, warriors’, which consists of kin- ‘big’ plus -apiyik ‘men’.
[2] wmíkŏnaq ‘his birch bark box’ (Prince <omignaqu>, p. 630): Not confirmed by my consultants, but compare Penobscot míkənαkwe ‘birch bark receptacle, with a large bottom and small top’ (Siebert 1996:280).
[3] walsəktáha ‘dugout canoe’ (Prince <walsektaha>, p. 630): Not confirmed by my consultants, but compare Mi’kmaq wŏlsâktäoo ‘A log canoe’ (Rand 1888:49) and contemporary Passamaquoddy walsəktahásik ‘dugout canoe’. While the modern Passamaqoddy word is inanimate, like ŏqíton ‘canoe’, the older form was evidently animate, like kù ‘log’ (pl. kúwiyik).
[4] etoci-wkayit ‘he was very angry’ (Prince <etuchi w’kayit>, p. 630): This is etoci-’qáyit in the contemporary language, but compare Prince (1921:72) <Tan etutci w’kâyit> tan etoci-wkáyit ‘whenever he was very angry’.
[5] peyehtéhkil ‘those (inan.) which are left over from chopping’ (Prince <peyetekil>, p. 631): This form has not been confirmed by my consultants, who instead give peyehtohókil in this meaning. The form given in the text is expected on the basis of the phonological system of early twentieth-century Passamaquoddy, however, and offers a closer fit to Prince’s spelling than the contemporary form.
[6] Nepŏlehsepísit (Prince <Neplesebisit>, p. 631): This name is not recognized by my consultants, but it appears to mean ‘one who has something cloth-like tied on one side’, most likely an eye patch. The stem is nopŏle-(a)hse-(ŏ)pisi- ‘on one of two sides’ + ‘cloth’ + ‘be tied’. For the initial component, which seems to be obsolete, compare <nĕblega’t’ham> nopŏle-kát-hom ‘he stands on one leg’ (Gatschet 1897:378). For -(a)hse-, compare ’t-ahsé-hke-w-a-l ‘he provides him with clothing’. Epŏlehsepísit, the hero of the story “Lucky” in LeSourd 2007 has the same name as Nepŏlehsepísit, with epŏle- ‘on one of two sides’ replacing nopŏle-.
[7] wtíyŭwan ‘he had them’ (Prince <otiyowan>, p. 631): The contemporary from ’tíywan reflects the loss of weak u (actually schwa) between y and w, a regular change in Maliseet-Passamaquoddy in the twentieth century. The same form appears again in paragraph 18, where Prince gives it the same spelling.
[8] elathúhket ‘the way the story was told’ (Prince <Elathoket>, p. 633): My consultants give this word as elatkúhket, but compare nineteenth-century Pass. <at’huka’gen> athuhkákon ‘story’ (Gatschet 1897:439) for contemporary atkuhkákon.