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��INTERNATIONAL JOURNAL OF AMERICAN LINGUISTICS

��VOL. I

��ited hunting-territories which were desig- nated by the totemic animal names. So we find those families located near the ocean bearing marine-animal names, while the terri- tories of the land-animal families are situated in the interior. The latter trace their origins to independent causes. The family hunting- territory is called nzi-'bum ("my river"). The family groups had no definite marriage regula- tions, or taboos against killing the associated animals. Aside from nicknames, individuals were generally known by their family-group names.

In this phase of Penobscot social life we have the most interesting case of the sort encoun- tered in a series of family social-unit studies made among the northern Algonkian tribes. 1

8. GLUSKA'BE KILLS THE MONSTER MOOSE AND CREATES LANDMARKS

naGluskp'be odjr'madjelan kada - 'gi"hi Then Gluskp'be departed others

agwHa'ohan a'lnaba' ma'lam be'djHat he searched for people. At last he reached

ktcri - nagwa - 'sabem dali'mskaowat

a very big lake where he met

a'lnoba' udr'tagun ga'matc sa'naTjgwa'di people. They told him, "Very dangerous

yu ndode'nena namas - elo"tohogona

here our village. Many of us he has killed

ktaha'n'dwi' mu's a"tame'lawe

a great magic moose, not hardly

ngi'zika'don'ka'zoldi'bana udi-'Jan nra'tc can we go hunting." Said he, "I

ngwHa'oha ni'a'tc k3nr"tamo'lana

will search for him, I will destroy him for you."

1 A brief discussion of this feature of Algonkian social organization has been given by the writer in "The Family Hunting Band as the Basis of Algonkian Social Organization" (A A 17 [1915], and "Game Totems of the Northeastern Algonkians" (A A 19 [1917]). A more intensive study of the Penobscot family group is now in preparation.

2 In the winter the moose congregate in a common feeding-ground where they trample down the snow in paths from which they browse. This is called a "yard."

��wespoza"ki'wik odjrmadje'lan agwrla'ohan In the morning he departed to search for

��ktcrmo'sul' the big moose.

awu'sanudi 2 in his yard *

��ma'lam At last

��amaska-'man he found him

��uga'la'banan he started him up,

��edala'sanelit na'ste

where he yarded. Soon

nuno"so'kawan then he followed him.

elmi'p'hogwet mo'zul' sala"ki e'labit As he was following the moose, suddenly looking

nr'ka'n'i e'lkwelat una - 'mr'tun

ahead where he was going he saw

wi-'gwomsrs sadi'k'ansis* na'ste

little wigwam, little bough shelter,' soon

uza'jjk'hi-no'des-an phe'nam elp'bit

came walking out a woman looking

Gluska'be pukadji'nskwes'u 4 ma'nit'e Glusk^'be (it was) Squatty- Woman. 4 Then

bmr'le a"tamo udpzide'mawial ke'di going by not he answered her when

pa"pi'mago't be-'sagun e'lHat

she joked with him still going on.

pukodji'nskwes'u mu'skweldam r'dak Squatty-Woman became angry. She said,

ga'matc ka'di pplr'gweyu ni'"kwupa'skwe "Very you want to be haughty, now then

kdli'na-'mi-'tundj ne'dudji no"so'ka'w0t you will see." Then she followed him

Glu'skobal' e'lamHat e'lamrlat ta'maba- Gluskp'be going along going along wherever

ni'lotc na'w^ba-'magwek 5 a"tama

she reached a viewing-place* not

like the regular bark wigwam.
 * This is a sort of temporary shelter made by leaning spruce-branches together. It is conical in shape,

4 This creature is also known popularly as "Jug- Woman." She is conceived of as a short, ugly woman, with no curves at the waist. So when the Indians first saw a stone jug or pitcher, they nicknamed it Puksdji'nskwes'u. This hag figures prominently in mythology.

6 An opening in the woods where a view can be had of game.

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