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Updated: May 25, 2025
Of Glooskap's Birth, and of his Brother Malsum the Wolf. Now the great lord Glooskap, who was worshiped in after-days by all the Wabanaki, or children of light, was a twin with a brother. As he was good, this brother, whose name was Malsumsis, or Wolf the younger, was bad. Before they were born, the babes consulted to consider how they had best enter the world.
How Glooskap bound Wuchowsen, the Great Wind-Bird, and made all the Waters in the World stagnant How Glooskap conquered the Great Bull-Frog, and in what Manner all the Pollywogs, Crabs, Leeches, and other Water Creatures were created How the Lord of Men and Beasts strove with the Mighty Wasis, and was shamefully defeated
How Glooskap made the Elves and Fairies, and then Man of an Ash Tree, and last of all, Beasts, and of his Coming at the Last Day. Glooskap came first of all into this country, into Nova Scotia, Maine, Canada, into the land of the Wabanaki, next to sunrise. First born were the Mikumwess, the Oonabgemessuk, the small Elves, little men, dwellers in rocks.
A game of ball was proposed, and, adjourning to a sandy level at the bend of the Saco, they began to play, but Glooskap found that the ball was a hideous skull that rolled and snapped at him and would have torn his flesh had it not been immortal and immovable from his bones.
They put him into a great cannon and fired it off. They looked into the cannon, and there he sat smoking his stone pipe, knocking the ashes out. The king heard how they had treated him. He said it was wrong. He who could do such deeds must be a great man. He sent for Glooskap, who replied, "I do not want to see your king. I came to this country to have my mother baptized as a Catholic."
The Mephistophelian and mocking character of Lox is strongly shown when he says, "Nothing but a cat-tail or bulrush can kill me," this being evidently an allusion to Glooskap. This is to an Indian much like blasphemy. Lox, or Raccoon, or Badger, for they are all the same, in his journeyings after mere mischief reminds us of an Indian Tyl Eulenspiegel.
Then Glooskap left Summer with them, and went home. This poem for it is such was related to Mrs. W. Wallace Brown by an Indian named Neptune. The struggle between Spring and Winter, Summer and Winter, or Heat and Cold, represented as incarnate human or mythic beings, forms the subject of several Indian legends, as it does a part of the Hymiskrida, in the Edda.
And making a circle round about the place, Glooskap looked down and saw a wigwam, and heard the voice more distinctly as he drew nearer; and it was the voice of the boy, and he was singing a song against all of the snake kind. And he was wandering about the wigwam, seeking a straight stick.
As this is almost immediately followed by a story of a man who gave birth to a child, it would appear that the idea was common to both Eskimo and Indians. But Glooskap first of all threw out his soul unto others.
And there was to be a great feast with games, but Glooskap did not care to go, either as a guest or a performer in the play. Still he inquired of Mikchich if he would not take part in it, telling him that all the maidens would be there, and asking him why he had never married, and saying that he should not live alone.
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