Part 13

And then the eldest wolf The Sagem or the chief, Said unto him: “I hope Thou’lt camp with us to-night; For truly it is ill For any gentleman To be alone where he Might meet with vulgar beasts!” And Lox replied as if He did a favor, all With condescending air; And ate their best dried meat, And took the highest place Beside their fires, and smoked The chief’s best _tomawe_, That is tobacco, from The chieftain’s choicest pipe; While all the others grinned At his tremendous cheek, To see him put it on-- The Indian Devil, Lox.

And when they laid them down To sleep, the Sagamore Said to the younger wolves: “Be sure and cover up The stranger with your tails.” But Lox, who thought it was A blanket made of fur, Soon threw the cover off, And then the chief and all Admired the plucky guest Who seemed to have no care Of cold, or for their care; And little did he care-- The Indian Devil, Lox.

Then in the early morn When he would wend his way, The Sagem of the Wolves Said to the Wolverine: “Oh Uncle--thou hast yet Before thee three long days All in a land where there Is neither house nor hearth, And thou wilt find it hard To camp without a fire; Now by good luck I have An admirable spell By which thou canst have fires, And only three--yet they Will serve thee to the end-- This is the way ’tis done: Build up a pile of sticks, And then jump over it, Even as children do, And thou wilt see it blaze. This is a sacred charm Of great antiquity A secret ’mong the wolves. Thou art the very first, Not of our holy race, To whom it hath been given; No Gentile knoweth it.” And so he bade farewell To the Indian Devil Lox.

So Lox went trudging on, Away unto the West; And, as he went, he thought Of the great gift of the Peculiar pious race, And, wondering to himself If ’twere not all a flam, Since ’twas his nature to Suspect all kinds of deeds, As he had ne’er done one Save to some evil end, And being curious And very anxious to Behold some strange new thing, He said unto himself: “Tush! I will try it now.” So piling up some sticks He bounded over them; They burst into a blaze. So all had come to pass As the Wolf prophesied: Which greatly did amaze The Indian Devil Lox.

So having warmed himself He went his way with joy, But very soon observed That it grew cold again. The wind blew sharp and shrill, The snow began to fall, And Lox began to think How very nice ’twould be, And pleasant, to be _warm_. Now ’tis a curious truth All very wicked men Have always _one_ weak spot, So Lox the Wolverine Without reflection piled More sticks together; then Jumped over them at once. Up leaped a jolly blaze As if to dance with him; This was the second fire And he had still three nights Of bitter killing cold, Ere he could reach his home-- The Indian Devil Lox!

And yet this Wolverine Who was wise in all that’s bad, Wicked and witty in sin, Had not indeed gone far Or out-walked the afternoon, Before he began to think, As he shivered and cursed the cold, Of lighting another fire. “Ah--hem!” he said, “who knows But the weather may take a turn To a thaw, and give us a night Which _may_ be rather warm! _Hum! ha!_ Methinks by the look Of the clouds that the wind may be South-westerly! I think I have heard my grandmother say: That a color such as I see, Of red in the sky, means something-- I forget what it is--but it may be A change for the better--or worse! Well, I’ll take the chance.” Thus saying, He piled up the sticks again, And had a third fire--although The first night had not come. But he warmed himself and was happy-- The Indian Devil Lox!

Then as it grew dark and darker, As the coals and sticks grew blacker, When a fire is dying away, He came to his camping place, And then it grew cold in earnest, A cold to split a flint. However, Lox the Believing, Said, “What is good for once Must surely be good for ever,” And made up a pile of sticks, Then gayly jumping over Awaited the cheerful blaze. But all in vain, not a sparkle, Not a hint of anything burning, Not even a tiny crackle Came from the silent wood. But as Lox was persevering, He hopefully kept on jumping, Till after some thirty efforts There arose a little smoke Which came as if it were angry At being so frequently called, And then returned no more. But Lox to himself repeating “All smoke has fire behind it,” Kept bravely at his leaping Until the Indian Devil Of madness and desperation Awoke within his soul, And he swore by it that he ever Would keep straight on with his jumping Till something blazed--or burst! He himself was almost blazing-- The Indian Devil Lox.

So he kept on a-leaping, But to him there came no comfort, Not even the glow of a spark; And being at last aweary He fell in a swoon on the wood-pile, And so he froze to death, And that was the last that winter, Which was heard of him in the land. Yet I think in time he recovered, For since then, he very often Has appeared among the people-- Lox, The Indian Devil, The Indian Devil Lox. L.

FOOTNOTES:

[69] Lox, the Indian Devil, is the worst beast in the woods.

=L’Envoi=

L’ENVOI

O happy sylvan hours and days of yore! O quaint old speech which echoes in our ears! From you we learn our country’s early lore, The forest people’s sorrows, joys and fears. So pass in peace, ye simple woodland race! We may no longer hope to bid you live. In our mad turmoil ye can have no place, But we have taken what ye have to give. P.

APPENDIX

=The Passamaquoddy Wampum Records=

APPENDIX

THE PASSAMAQUODDY WAMPUM RECORDS

[This is an emendation of the text published by me in Proceedings of the American Philosophical Society, xxxvi., pp. 479 ff. P.]

Mechi mieu begokni tohocioltowuk kʾchi ya wioo wʾskitap epitjik wasisek nespi wʾsikyojik yot mechi mipniltimkil; nit etuch alit-huswinook negmaoo tepit-hodmotit chewi kegw layoo kegusitch eliyoek chewi layoo tech na neksayiu. Nit etuchi mʾsioo sise pʾchittaketil kinwetaswinoo mʾsitte elipitt wʾskichin anquotch elquiyik sownisnook anquotch wʾchipenook ketkik snoot segdenook ketkik kʾski yasnook. Pechiote pechiyik Wabnakik.[70] Kʾmach wʾsipkikmʾn yaka keswook naga wewʾchiyanya nitta tama wejiwetit wʾtiyawa wʾskichunoo kepechip-tolnen wʾliagnotmagʾn. Nit ettlowsittgw-ton kisipootwusoo likislootemook. Mʾsitte tekepitt wʾskichin kinwetto nit kʾchi lagootwagʾn kitwitasso. Mʾsioo wʾskichin nootek aknoomagʾn mʾsioo wʾlitt-hasoo. Mʾsioo wʾsiwatch yogonyalkatkisilet tekowmʾk maltnitin. Nit mʾsioo kesookmik sittobjitakan opootwuswinoom. Mʾsioo kesookmik sittopetchitakan nissoo kessena agwamʾk opootwuswinoom natchiwitchitagwik kʾchi lagootwagʾn kessena kʾchi mawopootwuswagʾn.

Nit mʾsioo kisma wewsettil nit omache tipit-hodmʾnya ta nʾteh wʾtelook-hʾdinya. Stepal mʾsioo siwatch yokotit eli wʾabli pemowsittit; yokt kʾchi sogmak wʾtiyana-kʾt kihee yot elapimʾk asittwechosyokw kʾnʾmittunen elipegak naptwuk kenemittonenwul kesek ewablikil yotʾl pegaknigil temʾhigʾnsisʾl to (?) naga tapyik tepakw-yil chewi pooskenoswul oskemioo nitte mʾsioo wʾtlkislootmʾnya wʾtlagootinya; nit otaginwipoonmʾnya kisook etuchi pootwusitit.

Nit liwettasoo chikte wigwam. Yot wʾkesekmenya etasikiskakil katama loo-wen-kelosioo mʾsitte pootwuswin chewitpit-hasoo tanetch wʾtitmʾn. Tan etuchi littootit tebaskuswagʾnʾl mʾsitte wʾtipithodmʾnya tanetch likisi-chenetasso manʾtimʾk guni chikpultowuk topemlokemkil.

Apch etuchi apkw-timootit wigwam liwitassoo mʾsittakw-wen tlewestoo nitt na guni omache pootwuswinya; mʾsioo potwooswin wʾtoknootmʾn elipipyaks naga mech matnuttitit mʾsioo eli wʾsikyoltotitits guenipnʾltimʾk; nittlo alteketch tepnasko yotipit-hatosoo naga kʾtemakitt-haman wʾtepittemowa wʾtowasismowa naga mamatwikoltijik; mechi mieu yokli-wʾsikyaspenik tahalote saglit-hat wʾsikap naga mʾtappeguin. Nit mʾsioo mitte westotitit. Nit likisloomuk wʾtlitonia kʾchi lakalosnihagʾn naga tochioo opoomʾnya epasioo kʾchi wigwam tebagalosneoo; na wʾtlitunia ebiss oponmoonya omittakw-sowall nit wen pelestowat nit etuch eshemhoottam yotʾl eyilijil wʾnijanʾl tebakalusneoo. Mʾsitte na wʾtachwiyik settswawall naga na mejimioo wʾmʾtutwatmʾn wʾkchi squt wa wechi skanekaswenook. Yot wechi mach-hak wababi tebaskuswagʾnʾl.

Nit lagalosnihagʾnʾl etli-nʾsettwasik spemek nit nitmame lagootwi-kislootmewagʾn mʾsitte kesigpesitt wʾskichin newanko kesookinito kenooklo kechayami milijpesw. Mʾsitte yokteke wʾskichinwuk wʾtachwi elyanya naga wiginya tebagaloosneoo teketch wen kegw liwableloket chiwisemha wʾnikikowal wʾtesemhogol; nit ebis kisi mawettasiks nittlo tane teppo wigit tebakalosneoo chejik sʾtʾmenal tan eyigil tebaskuswagʾnʾl kessena essemha. Nit wigwam ettlinwasik tabakalosneoo hidmowioo mʾsitte kesitt wʾskichin kesittakw chewi sanke wipemowsoo. Katama apch chigawi yotoltiwun chewi lipemowsowuk tahalo wesi westoltijik witsegesotoltijik opeskon wenikicowa. Nittlo kʾchi squt etli wʾsittwasik wigwamek hidmowiw mʾsitte ta wut kiswichitakw wʾskichin nittetch ettlositit squtek wela manch skat apch teke yiwibmes-honwal. Nittlo wenikigowal ettlin mʾsitt woot wigwamek nit kʾchi Sagem Kanawak. Nitte lakaloshigʾn naga hibis hidmowiw wababi tebaskuswagʾnl. Tan woot pelsetek chewi mawe sagyawal etli nʾsettwojik nit mʾsigekw kisittpiyak.

* * * * *

Nitte apch omach elok-hʾdinya hʾnʾwʾtlitunia apsegiguil wʾtebaskuswagʾnowal. Mʾsioo yotʾl tebaskuswagʾnʾl chewi-littaswul wababik. Wechich kiskittasik tan teppo elikimwittpiyak elnogak mʾsittech yo naga elimilichpegek wapap. Yot wapap elyot sagmak naga mʾitapeguinwuk naga nipwultimkil. Elok-hʾdimek tan etuchi metchmete sagem naga elipuskenoot eli-mʾtakittmowatil mʾsitte wʾskichinwuk. Wulasikowdowi wapap; wigwamkewi wapap.

APPENDIX

THE WAMPUM RECORDS IN ENGLISH

Many bloody fights had been fought, many men, women and children had been tortured by constant and cruel wars until some of the wise men among the Indians began to think that something must be done, and that whatever was to be done should be done quickly. They accordingly sent messengers to all parts of the country, some going to the South, others to the East, and others to the West and Northwest. Some even went as far as the _Wabanaki_. It was many months before the messengers reached the farthest tribes. When they arrived at each nation, they notified the people that the great Indian nations of the Iroquois, Mohawks and others had sent them to announce the tidings of a great _Lagootwagon_ or general council for a treaty of peace. Every Indian who heard the news rejoiced, because they were all tired of the never-ending wars. Every tribe, therefore, sent two or more of their cleverest men as representatives to the great council.

* * * * *

When all the delegates were assembled they began to deliberate concerning what was best to do, as they all seemed tired of their evil lives. The leading Chief then spoke as follows: “As we look back upon our bloodstained trail, we see that many wrongs have been done by all of our people. Our gory tomahawks, clubs, bows and arrows must undoubtedly be buried for ever.” It was decided, therefore, by all concerned to make a general _Lagootwagon_ or treaty of peace, and a day was appointed when they should begin the rites.

For seven days, from morning till night, a strict silence was observed, during which each representative deliberated on the speech he should make and tried to discover the best means for checking the war. This was called the “Wigwam of Silence.”

* * * * *

After this they held another wigwam called _mʾsittakw-wen tlewestoo_, or “Wigwam of Oratory.” The ceremonies then began. Each representative recited the history of his nation, telling all the cruelties, tortures and hardships they had suffered during their wars and stating that the time had now come to think of and take pity on their women and children, their lame and old, all of whom had suffered equally with the strongest and bravest warriors. When all the speeches had been delivered, it was decided to erect an extensive fence and within it to build a large wigwam. In this wigwam, they were to make a big fire and, having made a switch or whip, to place “their father” as a guard over the wigwam with the whip in his hand. If any of his children did wrong he was to punish them with the whip. Every child of his within the enclosure must therefore obey his orders implicitly. His duty also was to keep replenishing the fire in the wigwam so that it should not go out. This is the origin of the Wampum laws.

The fence typified a treaty of peace for all the Indian nations who took part in the council, fourteen in number, of which there are many tribes. All these were to go within the fence and dwell there, and if any should do wrong they would be liable to punishment with the whip at the hands of “their father.” The wigwam within the fence represented a universal house for all the tribes, in which they might live in peace, without disputes and quarrels, like members of one family. The big fire (_ktchi squt_) in the wigwam denoted the warmth of the brotherly love engendered in the Indians by their treaty. The father ruling the wigwam was the Great Chief who lived at Caughnawaga. The whip in his hand was the type of the Wampum laws, disobedience to which was punishable by consent of all the tribes mentioned in the treaty.

* * * * *

After this, they proceeded to make lesser laws, all of which were to be recorded by means of wampum, in order that they could be read to the Indians from time to time. Every feast, every ceremony, therefore, has its own ritual in the wampum; such as the burial and mourning rites after the death of a chief, the installation of a chief, marriage, etc. There were also salutation and visiting wampum.

ELOK-HʾDIMʾK TAN ETUCHI MECHMETE SAGEM

Tan etuchi mechinet sagem omutlʾwaqulmʾnʾl chewi temitaha naga nʾkikw-wakw-san. Mʾsitte tan kesiyit wʾtowegaknul wʾtchapyil wʾtumhigen naga wʾmutewagʾn w’skichinwnk wʾnittagitmowawal enguchi gʾdunweyin. Tan etuchi tepnasgoyak wʾskichinwuk wikwmania pootwuswinoowo pootwuswinia wateplomania pili sagmal negootekmi kataina wʾkislomowyil sagnial. Nitte eli kisi-mawekislootmootitits nit opechitakaya kinwetaswinoo newunol kessena kaniachin begwitnol hesgun elye Mikmakik, Kebeklo, Panwapskek Welastogok sagem teli mechinet Pastemogatiek. Tan etuchi pechiyatit kinwettasijik elyatit Mikmakik nitte mʾmittutil wechkiyak eguidin metenegnahasik wʾkisin-setumenya kegw itmowio nitte sagem wʾmoweman oskmaknesum wʾtiyan nit wechkoyak kegw nikt kinwut wechipechijik. Nit mʾsitte wen wasisek naga epijik wʾskittapyik mʾtappyataswook wenachi asikwenya malemte eguayik. Nitte peskw wʾgapetasin natuchio wʾthntowatmun nʾskawewinto-wagʾnʾl. Nit wʾtali esui nʾskawan elamkigap wiyalit. Malemte mechintoo nitte na yok wechiyojik peskw littposwin omilawiyan nit na negum wʾtasitetunan wʾsiwesul na negum wʾwuskawan.

Malemte mʾsioo mechi nʾskaw-hʾtimek naga tuchioo omach yapasinya imye-wigwamʾk wʾnaji-mawehimyanya. Malemtech apch kisi-myawletwuk naga tuchioo lippan tanpunote wigwamʾk. Nit m’sioo wen pejit epijik wasisek mʾsioo wʾtlapasinya wʾnaji-wʾlasikwawa sʾsikiptinenawa naga na opummunya mʾtewegon tesagioo wigwamʾk etli wechiwetit nit naga tojio hchi-yawiwul wʾskichin wutakewagʾnl.

Elukemkil etchwi kisetuchil meskw kisi sepyatikw nit amskwas welaguiwik ehʾli wulit-has soeltowegw pemgowlutwuk. Nit apch wespasagiwik yokt mejiwejik opetchitaganya pesgowal oskittapemwal sagma-wigwamʾk wutiyanya sagmal opawatmunia mʾsitte wʾunemyanya oskittapi gwandowanek. Nitte sagem wʾtakinwettuwan oskittapemomaweman gwandowanek naga apch wʾtaginwettuwan yohote wechi-welijihi. Nit na kisi kusyapasitit naga tojoo omoosketunia wapapyil naga tojoo egitoso neget elikislotmotits. Nit ettlowsit Pestumagatiek wʾkuskatam wʾkʾchi-wʾskinosismowow; nitlo kʾpawatmagʾnkil yot ettlowsiyan kʾnajiwichi kehman eliat-kʾchi w’skinosismul. Malemte naga kisi westoltitit yokt wechiwejik nit na sagem onakisinn na wutelewestoon wʾtiyan wʾpemowsowinoom nit negum holithodmun wenajiwi-chakekemiw wicho keman wʾsiwesul kipnael. Nit apch yokt wechiwejik onagesin wʾteleweston olasweltumʾn kisi-weleyet sagman eliwulmatulit napch okisiyinya naga tojoo onestomʾnya kisookch etuchiweswesittit.

Wechiyowitit nittech apch liwitasso eldagemk ekelhoochin malemte kisachwuk weswesinya. Wechiyawitit nit sagem wʾtokinwettuwan oskittapem nikt kʾsiwesnowook kisachwuk weswesinya katama kiseltumwownewin toji neksayiu omach-honya. Napch moskettaso wapap kelhodwei naga wʾtegitmunya wʾtiyawa: nit yot etlowsit Mikmakik epit wasis wʾskittap kʾpowatmagon kʾchenesin apch wagisook nio nit kigwusin katagonkuthagʾn kʾmachkulit-hookowa. Nit ittmowioo katama okiseltumwawun omach-halin.

Nit apch elok-hʾdimʾk liwitasso nʾskowhʾdin. Nit apch sagem opechitagon oskittapem onachi-ketonkatinya kʾchikook nit appi kʾtunkatitit nit wʾtelogwsumnia tan eli pechputit mʾsioo weyesis nepahatijihi malem-te mʾsioo kegw kisogwew. Nit mʾsioo macheptaso gwandowanek nit etli kitimawemittsoltitit naga kinwetowan nojikakolwet (_or_ notgudmit) wʾtalqueminowticook kʾwaltewall (_or_ wikw-poosaltin). Nit mʾsioo wen wʾnastowan. Elque milit nitte na wʾquaskoltinya wasisek epitjik wʾskitapyik pemip-hatijihi waltewa mosque weya malemte pechik sikowlutwuk gwandowanek. Nitte mʾsioo tʾholpiyanya pemkemigek nit yokt nojitophasijik otephemwan yayate elapesit. Yot nit elwittasik elok-hʾdimʾk egelhodwi wikw-paltin; nit kisapeseltitit omach yapasinya. Nitte apch neksayiu appat aptdoowuk. Nit naga tochio hʾnskowhʾdin nit apch yokt wechiwejik onakisin peskw wʾtlintowatmʾnhichi eleyiks elittotits omesomsowuk peskwun kessena nisnol elintowatkil. Nit na sagem wut wechi yot wenaskawan-na.

Malemte nit mechintotimʾk nit sagem holpin eppasio gwandowanek kelnek pegholagnesis naga epesis nitte omache kʾtumosin omachetemun opekholagʾn naga otlintowatmun kʾtumaswintowagʾnʾl. Nit miswen onayinyan opemkan wʾskittapyik epitjik pechiote wasisek nit omikmow powlʾtinya.

Nit malemte mechit piye apch naga tojoo apch otakinwipunmunia etuchi mach-hatit. Apch kisatchitit nit apch sagem nimwul-kʾdʾminya hilelok-hʾdimkil. Anquotch metch nichi kesspemi minwukelhak yot nit eldakewagʾn anquotch metch nihilente kessena te peskw kisoos etasi-welaquiwigil pemkak; nit quenni wechi yot.

CEREMONIES CUSTOMARY AT THE DEATH OF A CHIEF

When the chief of a tribe died, his flag-pole was cut down and burnt, and his war-like appurtenances, bows and arrows, tomahawk and flag, were buried with him. The Indians mourned for him one year, after which the _Pwutwusimwuk_ or leading men were summoned by the tribe to elect a new chief. The members of one tribe alone could not elect their own chief; according to the common laws of the allied nations, he had to be chosen by a general wigwam. Accordingly, after the council of the leading men had assembled, four or six canoes were dispatched to the Micmac, Penobscot and Maliseet tribes if a Passamaquoddy chief had died.[71] These canoes bore each a little flag in the bow as a sign that the mission on which the messengers came was important. On the arrival of the messengers at their destination, the chief of the tribe to which they came called all his people, children, women and men, to meet the approaching boats. The herald, springing to land, first sang his salutation song (_nʾskawewintuagun_), walking back and forth before the ranks of the other tribe. When he had finished his chant the other Indians sang their welcoming song in reply.

As soon as the singing was over they marched to some _imyewigwam_ or meeting house to pray together. The visiting Indians were then taken to a special wigwam allotted to their use over which a flag was set. Here they were greeted informally by the members of the tribe with hand-shaking, etc. The evening of the first day was spent in entertaining the visitors.

On the next day the messengers sent to the chief desiring to see all the tribe assembled in a _gwandowanek_ or dance hall. When the tribe had congregated there, the strangers were sent for, who, producing their strings of wampum to be read according to the law of the big wigwam, announced the death of the chief of their tribe, “their eldest boy” (_kʾchi wʾskinosismowal_), and asked that the tribe should aid them to elect a new chief. The chief of the stranger tribe then arose and formally announced to his people the desire of the envoys, stating his willingness to go to aid them, his fatherless brothers, in choosing a new father. The messengers, arising once more, thanked the chief for his kindness and appointed a day to return to their own people.

The ceremony known as _Kelhoochun_ then took place. The chief notified his men that his brothers were ready to go, but that they should not be allowed to go so soon. The small wampum string called _kellhoweyi_ or prolongation of the stay was produced at this point, which read that the whole tribe, men, women and children, were glad to see their brothers with them and begged them to remain a day or two longer; that “our mothers” (_kigwusin_), _i.e._, all the tribal women, would keep their paddles yet a little while. This meant that the messengers were not to be allowed to depart so soon.

Here followed the ceremony called _Nʾskuhudin_. A great hunt was ordered by the chief and the game brought to the meeting-hall and cooked there. The _noochila-kalwet_ or herald went about the village crying _wikw-poosaltin_, which was intelligible to all. Men, women and children immediately came to the hall with their birch-bark dishes and sat about the game in a circle, while four or five men with long-handled dishes distributed the food, of which every person had a share. This feast was called _kelhootwi-wikw-poosaltin_. When it was over the Indians dispersed, but returned later to the hall when the messengers sang again their salutation songs in honor of their forefathers, in reply to which the chief of the tribe sang his song of greeting.

* * * * *

When the singing was over, the chief seated himself in the midst of the hall with a small drum in one hand and a stick in the other. To the accompaniment of his drum he sang his _kʾtumasoointawagunul_ or dance songs, which was the signal for a general dance, followed by another feast.

The envoys again appointed a day to return, but were deterred in the same manner. As these feasts often lasted three weeks or a month, a dance being held every night, it was frequently a long time before they could go back to their own tribe, because the chief would detain them whenever they wished to return. Such was the custom.

ELOK-HʾDIMʾK TAN ETUCHI ELYOOT SAGEM

Malemte mʾsigekw mitnaskiyi nit naga toji sankiyiw omajahapanya malemtech nikt pechiyik elyatit wecheyawitit nitte na omawemania opemowsowinomwa wʾteginwetowania eli kisi-kiwkenitit eli pekwatotit wichoketwagʾn. Miyawal te nikt na ketkik otapch-yanya ki wʾkenitsepenik. Nit wʾchi-mach-yiw otaskowalmunia wechiyan nachiwichi sakmakatenik. Malemte pechiyik omʾsioo nit me (?) elok-hʾdimkil-lelan nach sekeptin ewan nut pemkemek. Pechiyatil odenesisek kisi-pemkatil kisi-nʾskowhʾditit.