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The old pointed caps, ornamented with beads, and the silver disks, which they once wore, are now rarely seen except in collections of curiosities. The old games, dances, and songs are fast becoming extinct, and the Passamaquoddy has lost almost everything which characterized his fathers. There still remain among the Passamaquoddies certain nicknames borne by persons of the tribe.

Edward Jack, of Fredericton, for several Micmac legends and many letters containing folk-lore, all taken down by him directly from Indians. Mrs. W. Wallace Brown. Mr. Brown was agent in charge of the Passamaquoddies in Maine.

In both nations, it is generally united with other dances, and seems to be an appendage to the more formal ones. The general impression among the Passamaquoddies is that this dance never had a sacred character. The name is said to have been derived from the sinuous course of the chain of dancers, and from its resemblance to the motion of a snake.

These were the makers of the stone axes or tomahawks which are found in the territory once inhabited by the Passamaquoddies. The accompanying plate illustrates the above mentioned story of Pogump and Pookjinsquess, the original of which was drawn on birch bark by Noel Josephs.

In their stories the Passamaquoddies tell the old stories as true; but they speak of other stories as what they hear. The part of the above account, of the return of Glooscap and the destruction of the world, they say is true. The last portion shows its modern origin in the statement that they hear that it is so.

It is said to be more common among the Micmacs than among the Passamaquoddies. The participants, one or more in number, go to the wigwam of another person, and when near the entrance sing a song. The leader then enters, and, dancing about, sings at the same time a continuation of the song he sang at the door of the hut.

There has always been intercourse between Greenland and Labrador, and in this latter country we find the first Algonquin Indians. Even at the present day there are men among the Micmacs and Passamaquoddies who have gone on their hunting excursions even to the Eskimo. I myself know one of the latter who has done so, and the Rev.

Swamp woman. Mousham. Grandfather. Glooscap. The beneficent being whose deeds are generally superhuman, and who figures in many heroic tales of the Passamaquoddies. The term as applied to a man is one of contempt. To call a man glooscap, or a woman glooscapess, is to call them liars. Chematiquess. The big rabbit. There are many tales in relation to Chematiquess.

Father Simon and 72 Maliseets were sent in the same direction soon afterwards with instructions to pick up the Passamaquoddies on their way; they departed in high spirits with the intention of giving no quarter to the enemy and Villebon encouraged their animosity, exhorting them "to burn and to destroy."

Rink says that he had five different versions of this tale, and that one was from Labrador, a country often traveled by the Micmacs, and even by the Penobscots and Passamaquoddies; I myself knowing one of the latter who has been there. I conjecture that this tale sets forth the aboriginal idea of the origin of a certain disease supposed to have come from America.