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The magic of the Passamaquoddy and Penobscot, like the magician himself, is called meteowlin, m’deoolin or m’teoulin. It is the same effectively as meda, which is from the same root. It is a power, but opinions differ as to how it is acquired. It is certain, as I was told by an old Passamaquoddy Indian, of Sebayk, near Campobello, that some children are born m’teoulin. They manifest it, even while babes, by being capricious, eccentric, and malicious. Others acquire the art as they grow older. From all that I have heard I infer that m’teoulin takes two forms,–one of witchcraft, the other of magic. The former is innate, or may be acquired; the latter, for aught I know, may be sometimes inborn, but is generally acquired by fasting, abstinence of other kinds, and ceremonies. The two are distinctly different. Rink found in Greenland and Labrador that the Eskimo, as I have said, made this difference.

I will now give, word for word, the remarks of certain Indians on this subject, beginning with those of an intelligent and prosperous old man, who is certainly enlightened and Christianized very much beyond the average, of his race. I had asked him if there were any m’teoulin, or magicians, living. He replied:–

“There are. Many at St. John and Sebayk are still m’teoulin. I saw this myself thirty-five years ago at St. John’s. There was a deaf Indian there. The white men were abusing him. They spat on him. By and by a m’teoulin from St. John’s came, a man of thirty-five or forty. I saw this. The m’teoulin asked them not to abuse the deaf and dumb Indian. They turned on the m’teoulin. Then he screamed so horribly, so awfully, and looked so like a devil that the men were frightened. They fell on their knees, and could not move. They let the man go.”

This is precisely what is narrated by many writers of the Shaman screaming and distorting of the features. Very few people know of what the human, voice is capable. It can not only be trained to divine song, but to such demoniacal howling as to deafen and appall even the guardians of a lunatic asylum. In Lapland, Central Asia, or on Nootka Sound the initiated are trained in remote solitudes to these utterances, to which no one can listen without terror. My informant continued:–

“Two or three weeks after I was in another place. We spoke of the m’teoulin. The white folks ridiculed them. I said there was one in Fredericton, and I said I would bet ten dollars that he would get the better of them. And they bet that no Indian could do more than they could. So the m’teoulin came. And first of all he screamed so that no one could move. It was dreadful. Then he took seven steps through the ground up to his ankles, just as if it had been light snow. When I asked for the ten dollars, the white men paid. I gave it to the m’teoulin.”

Among the Greenland Eskimo the sorcerer, writes Rink, “after meeting with tomassuk, or guardian spirits, sometimes manifests it by his feet sinking into the rocky ground just as if in snow.” He uses the very words of the Indian who described the same thing to me. And very recently in Philadelphia, in fact while I was writing the preceding remarks, a spiritualist named Gordon performed the very same trick. Having been detected, a full account of the manner of action appeared in the Press of that city. It was done by a peculiar method of stooping, and of concealing the stoop behind a skirt. It was a very odd coincidence that the explanation should thus present itself while I was seeking it.

This Shaman Eskimo trick was known to the Norsemen. In the Saga of Thorstein it is said that Ogantun, a noted sorcerer, when stabbed at, “thrust himself down into the ground, so that only the soles of his feet could be seen;” and of Kol it was said that “he could pass through the earth as well as walk upon it.”