Passamaquoddy Legend
“Is Glooskap living yet?”
“Yes, far away; no one knows where. Some say he sailed away in his stone canoe beyond the sea to the east, but he will return in it one day; others say he went to the west. One story tells that while he was alive, those who went to him and found him could have their wishes granted. However, there is another story that if one travels long and is not afraid, he may still find the great sagamore (sogmo). Yes, he lives in a very large, very long wigwam. He is always making arrows; one side of the lodge is now full of them. They are so thick that when it is completely full, he will come forth and make war. He never allows anyone to enter the wigwam while he is making these arrows.”
“And on whom will he make war?”
“He will make war on all, kill all; there will be no more world—all will be gone. I don’t know how soon it will happen—maybe a long time; by then, all may be dead—guess it will be a long time.”
“Are any to be saved by anyone?”
“I don’t know. I have heard that some say the world will burn up one day, that water will all boil with fire; some good ones will be taken up into good heavens, but I don’t know—I’ve just heard that.”
This account of the Last Day came to light through a chance question asked of an Indian. It was related to Mrs. W. Wallace Brown of Calais, Maine, by Mrs. Le Cool, an old Passamaquoddy Indian. It sheds significant light on the myth of Glooskap, as it suggests that a day will come when, like Arthur, Barbarossa, and other heroes in retreat, he will emerge at a new twilight of the gods, exterminate the Iglesmani, and establish an eternal happy hunting ground. This concept of preparing for a great final battle resembles Norse or Scandinavian influences more than anything else. It is certainly not of a late or Christian origin, but it closely parallels the Edda and the concept of Ragnarok.
Heine does not observe, in the Twilight of the Gods, that Jupiter or Mars intend to return and conquer the world. However, the Norsemen expected such a fight, envisioning arrows flying like hail, and Glooskap is believed to be deliberately preparing for it.
A curious point remains to be noted in this narration. When the Indians refer to Christian, white, or civilized teachings, they say, “I heard,” or “I have been told.” They never do this regarding their own ancient traditions. When Mrs. Le Cool said that she “had heard” that some would be taken up into good heavens, she indicated, in her own way, that this belief was what Christians taught, but that she was uncertain about it. The Northeastern Algonquin always distinguish very clearly between their ancient lore and that derived from whites. I have often heard French fairy tales and Æsop’s fables modified perfectly to fit an Indian context, but the narrators always recognized that these stories were not N’Karnayoo, “of the old time.”
Glooskap is now living in a Norse-like Asa-heim, but a day will come when the arrows will be ready, and he will go forth to slay all the wicked. Malsum the Wolf, his twin brother and the archetypal embodiment of all Evil, will be resurrected, alongside all the giant cannibals, witches, and wild devils vanquished long ago. However, the champion will gird on his magic belt, and the arrows will fly like rain, just as in Ragnarok: the hero will sail forth in his marvelous canoe, which expands to hold an army. Thus it will be on “That day of wrath, that dreadful day, when heaven and earth shall pass away,” with everything engulfed in blood, death, and fire. Then there will be the eternal happy hunting grounds.
If this narrative was influenced by Christian priests, it must be acknowledged that it has transformed marvelously along the way. It feels very primal, grimly archaic, and carries the distinct imprint of originality. Its resemblance to Norse mythology is striking. Either the Norsemen shared it with the Eskimo and the Indians, or the latter shared it with the Norsemen. None truly knows what transpired ages ago in the early times near Jotunheim in the North Atlantic. Vessels have come to Newfoundland to fish for cod since ancient times, and upon their return, they’ve reported having been to Tartary.
It can be assumed that this Indian narrative of the Last Battle of the Giants, or of the good hero giants against the Evil, led by the Malsum-Fenris Wolf, was not derived from the Canadian French. The influence of the latter can be traced even among the Chippewas, but they never engaged in myths like this.
It is indeed remarkable that the core principle of Norse mythology aligns closely with that of the Indians: as long as mankind pursues war and heroism, then their hero god exists. Yet there will come a day when humanity can wage no more war, when a higher civilization must prevail. Then there will be a great final conflict, leading to the mortality of the heroes and their adversaries, and afterward, a new world will emerge. “Then shall another come yet mightier, although I dare not declare his name. Few may see further than when Odin meets the wolf.” (Hindluliod, 42.)
While the Norsemen may have drawn influence from a Christian source, the Indian account—judged by its form, spirit, and expression—seems to reflect a direct connection with Norse tradition.
