In Indian Tents

Old Hāpōdāmquen knew at once that “Āglōfemma,” the chief of the “Lampegwinosis,” was about to attack him. He told his children to watch well, and stand their ground as long as a breath of life remained. To each he gave careful directions: Flying Star was to take up his position in the clouds, and thence watch the sea; if he saw any strange commotion, or heard any strange noise, he was to fly from the clouds to the sea, and kill everything that rose to the surface.

Hess, the Clam, was to post himself in the mud at the bottom of the sea, and was told that Hāpōdāmquen would leave his pipe in the north side of the wigwam. If the contents of the pipe were undisturbed, his children might know that he still lived; but if the “nespe-quomkil,” willow tobacco, were gone, and the pipe was partly filled with blood, they might know that he was dead.

“Go, Hess,” the old man commanded, “bury yourself in the mud, five lengths of your body, and listen well. You will surely hear when the battle begins. Do not try to escape, or you will perish.”

T’sāk, the Lobster, was to take up her station half-way between the surface and the bottom, and was cautioned not to rise to the surface at any time.

Hānāguess, the Flounder, was ordered to come to the surface, where she was to watch and follow the little bubbles; for when her father left his wigwam, the bubbles would rise to the top of the water.

Wābè-hākeq’, the White Seal, was the bravest and brightest of the Hāpōdāmquen family; she was to accompany her father to the land of the Lampegwinosis.

The old man knew that only the chief and a handful of men would be in the village; the fiercest warriors would be lying in ambush for his two sons at the falls, where Flying Star and Clam always went to spear eel. If Hess had failed to tell his father of Flying Star’s fateful dream, even now they would both be suffering torture at the hands of the foe. As it was, the old man and his brave daughter would attack the village by night, while the enemy slept and dreamed of battle and war.

Hāpōdāmquen always wore his hair very long, streaming behind him three times the length of his body. As they neared the village, he felt something heavy clinging to his hair, – it was tiny beings, as small as the smallest insect, the poohegans, or guardian spirits, of the chief of the Lampegwinosis, little witches who tried by their combined weight to lessen the old man’s speed, so that they might gain time to warn their master of the enemy’s approach.

The Lampegwinosis were taken entirely by surprise; the strongest men were away, only the old and weak were at home. The great army of Hāpōdāmquen, composed of all the lobsters, seals, flounders, and clams, was at hand, and the battle began. It was a fearful fight, lasting for two days and nights. The Lampegwinosis chief tried to escape to the surface; but the waves rose mountain high, and he was always driven back by the watchful Flounder.

Flying Star slew all those warriors who reached the surface; while White Seal attacked the tiny witches, putting forth all her magic power before she succeeded in subduing them. Then she went to her father’s aid. He was almost exhausted; but she directed her sister, the Lobster, to bite the hostile chief in his tenderest part, and hang to him until the White Seal could put an end to him. T’sāk held on, and White Seal killed the foe with one blow of her battle-axe. This ended the conflict.

Hess remained in the mud, where, from time to time, he heard his father encouraging his men. When all was still once more, he crawled out and went to his father’s wigwam. He was so glad to find the pipe undisturbed, that he sang a song of peace.

Hāpōdāmquen ordered his warriors to return to their homes until he should again summon them; and he went back to his wigwam, where he found his lazy son, Clam, still singing.

All the bubbles and foam had vanished from the sea. Flying Star and Flounder, coming home, found their father happy, though badly hurt, for he had lost all his beautiful hair in the fight.

As the Lampegwinosis braves wended their disconsolate way back from the falls, they saw their old Chief-with-feathers-on-his-head borne off by an animal resembling an otter, whom they recognized as Hākeq’, the brave daughter of Hāpōdāmquen. They moaned for their chief; but Hāpōdāmquen still lives to destroy little children who disobey their mother by going near the water.

STORY OF STURGEON

“This story,” said old Louisa, “is from ’way, ’way back, ever so long ago;” and indeed it seemed to me that it was so old that only fragments of it remained; but I give it as best I can.

Many, many years ago there were three tribes of Indians living not far apart: the Crows, Kā-kā-gūs, the Sturgeons “Hā-bāh-so,” and the Minks, “Mūs-bes-so.” These tribes were all at war, one with the other, and the Minks, being very crafty and cunning, as well as brave, at last conquered the other tribes, and drove them forth in opposite directions.

Now the followers of Kā-kā-gūs found their way to a dry and desert region where they died of hunger and thirst; the tribe of Hā-bāh-so found plenty of food, but were overtaken by a pestilence which destroyed all but the old chief and his grandson. Meantime, the Minks found that the game had been expelled with the enemy, and they suffered greatly from hunger.

Old Sturgeon, as I said, had enough and more than enough to eat. He and his grandson built an “āgonal,” a storehouse of the old style, which they filled to overflowing with smoked fish and dried meat.

Mink, hearing of this, sent a messenger to investigate. He was well received, and fed with the best. The Mink himself determined to pay the old man a visit, knowing that enemy though he was, he would be kindly treated while a guest, according to Indian etiquette. He asked Sturgeon where he got all his supplies, and was told that they came from the far north. Then he said, “Are you alone here?” “Yes,” said Hā-bāh-so, “except my grandson;” pointing to a huge Sturgeon who lay flopping by the fire.

Next day when Mūs-bes-so left, he was loaded with as much meat as he could carry. When he got home, he told his story, and suggested to his five daughters that one of them should marry Sturgeon’s grandson, who would keep them in plenty for the rest of their lives. So the girls set out to visit the enemy in turn, and each returned saying, “I would not think of marrying that monster. If ever I marry, I shall choose a man, and not a fish, for a husband.” So it went until it came to the youngest girl. She entered Sturgeon’s wigwam and, without a word, made herself at home, began to arrange the bed and cook the food. When night fell, and she did not return, her father rejoiced, for he knew she had married young Sturgeon.

She, meantime, had waked at night to find a handsome youth beside her, who, with the first rays of daylight, again became a fish. They were very happy together and knew no care. Every morning she found a supply of the choicest game or fish at the door, and in due time she became the mother of a lovely boy.

Her husband proposed to visit her family to exhibit this new treasure, to which she gladly acceded. He told her that there was but one difficulty; namely, that she would have to carry him as well as the baby. She made no objection, and they set forth. When they were almost in sight of the Mink village, the young man was turned to a big Sturgeon, which his wife shouldered, taking the baby in her arms.

The old Minks were delighted to see her; but the sisters laughed and sneered at Sturgeon, and despised their sister for being willing to accept such a husband. They were very glad, nevertheless, to accept the supplies of food which he provided every day; and their contempt was turned to envy when they awaked one night and saw him in his human form. They then began to plot how they might kill their sister and take her place; but Sturgeon, learning their plans, comforted his distressed wife, promising to punish her wicked sisters, whom he did indeed turn into turtles, in which condition they led a moist and disagreeable life.

After this, he felt that it was time for him to go; so he furnished his father-in-law with enough provisions to last a year, and set forth on his return journey with his wife and son.

Before they had gone far, they saw in the distance Kosq’, the Heron, coming towards them. Now Kosq’ had been a suitor of Mistress Mink before she married Sturgeon, and the latter knew him to be bent on vengeance. He told his wife that she must help him, for Kosq’ had great power, and it would not be easy to overcome him. Together they built a circular wigwam, in which they shut themselves, Kosq’ prowling about outside, each determined not to stir from the spot until the other yielded to starvation.

Mistress Mink dug in the earth at one side of the wigwam, the bed being on the other side, and the fire-place in the middle. She dug until a stream of water flowed forth which not only gave them drink, but which contained various insects and small creatures which satisfied their hunger.

Kosq’ outside dug with his long bill and found little or nothing, this inner stream attracting all upon which he otherwise might have fed. So he flew thither and thither, weaker and weaker, and ever and again he cried to Hā-bāh-so: “Will you give up, now?” “No, no,” was the reply; “I am strong and well.”

Finally, poor Kosq’, determined not to yield, died of sheer hunger, and Hā-bāh-so, with his brave wife and child, came from the wigwam, went back to their old grandfather, and in time built up a village.

GRANDFATHER KIAWĀKQ’

As I was sitting with old Louisa I showed her an African amulet which I was wearing, made of pure jade, inscribed with cabalistic characters to ward off the evil eye. Thinking to make it clear to her Indian understanding, I told her that it was to keep off m’tēūlin, sorcerers, and kiawākq’ (legendary giants with hearts of ice, and possessed of cannibalistic tastes). She looked very grave, and told me that I did well to wear it, for there were a great many kiawākq’ in the region of York Harbor where we were; it was a famous place for them, although they usually chose a colder place, somewhere far away, where it was winter almost all the year. This subject once started, she went on to tell me of an adventure of her father.

Years ago when he was first married, and had but one child, a boy about two years old, it was his habit to go with his family, in a canoe, in the late autumn, and camp out far up north in Canada, in search of furs and skins for purposes of trade. He would build a large comfortable wigwam in some convenient place, and stay all winter. One year, while hunting, he came across a deep footprint in the snow, three or four times as large as that of any man. He knew it was the track of a kiawākq’, and in terror retraced his steps, and thenceforth carefully avoided going in that direction. In spite of this precaution, however, the creature scented him out; for while he was away from the lodge, a huge monster entered, stooping low to enter, and making himself much smaller than his natural size, as such creatures have the power to do. The poor woman, alone there with her child, knew him for what he was, and knew that her only hope of escape lay in hiding her fear, so she addressed him as her father, and offered him a seat, telling the little boy to go and speak to his grandfather. She cooked food for kiawākq’, warmed him, and paid him every attention. When her husband returned, she said to him that her father had come to visit them, and he, too, welcomed the monster, who remained with them all winter, going out to hunt, and bringing back moose, bear, and other big game, which the man dressed for him. He seldom spoke; but she often saw him look greedily at the baby, and sometimes he would put one of the boy’s fingers in his mouth, as if he could not resist the temptation to bite off the dainty morsel; but he always let the little fellow go unharmed at last. It was no use for the family to think of escape, as he could so easily have overtaken them; and, if angered, they knew that he would destroy them.

Towards spring he told them that the time had come for them to go. He said that his little finger told him that another and mightier kiawākq’[11 - A kiawākq’s little finger possesses the power of speech, and always warns him of approaching danger.] was on his way to fight with him. “You have been good to me,” he said, “and I wish to save you. If my enemy conquers me, he will destroy you; so you must go now, before he sees you. If I live, I will come to your village.”

So the man with his wife and child got into the canoe and paddled away. After a while they heard the other kiawākq’ coming afar off, for he tore up great trees as he came and flung them about like straws, and uttered terrible roars. Then they heard the noise of the awful fight; but fear lent speed to their canoe, and they at last lost all sound of the dreadful kiawākq’.

They never saw their big friend again, and therefore felt sure that he had perished; but they never dared to go back to that camping ground again.

“So you see,” said Louisa, “that the kiawākq’ really saved the life of my family.”[12 - C. G. Leland gives similar stories in his “Algonquin Legends of New England.”]

OLD GOVERNOR JOHN

All summer I had not succeeded in coaxing a single story out of Louisa; but last week she said, “You come Sunday, I tell you a story.” This seemed to be because I told her I was going away. Sunday, when I took my seat in the tent, she said, looking very hard at me, “This is a true story; it is about her great, great grandfather,”[13 - See also C. G. Leland’s “Algonquin Legends of New England,” Houghton & Mifflin, for similar stories.] pointing to her daughter Susan, “Old Governor John Neptune. He was a witch.” I had often heard from other Indians tales of old Governor Neptune’s magic powers. “He was such a witch that all the other witches (m’tēūlin) were jealous of him, and they tried to beat him. He fell sick, and he could not lift his head; so he said to his oldest daughter (he had three daughters), ‘Give me some of your hair.’ She did so, and he bound his arrowheads and spear with it, and strung his bow with the long, strong black hair. Pretty soon the earth began to heave and rock under him. His daughter told him of it, and he took his spear and stuck it into the ground just where it was beginning to break. He thrust it in so deep that his arm went into the earth up to the elbow, and when he drew it out the iron was bloody. ‘Now I feel better,’ he said; and he sat up, took his bow and shot an arrow straight into the air. Then he told his old lady to make ready and come with him, but not to be afraid. They went to Great Lake; he told her again not to be scared, took off all his clothes, and slipped into the lake in the shape of a great eel. Presently the water was troubled and muddy, and a huge snake appeared. The two fought long and hard; but at last the old lady saw her husband standing before her again, smeared with slime from head to foot. He ordered her to pour fresh water on him, and wash him clean, for now he had conquered all his enemies. From that day forth they had great good luck in everything. This was in his youth, before he became governor of the Indians of Maine.

“One time in midwinter his wife had a terrible longing for green corn, and she told him. He went to the fireplace, rolled up some strips of bark, laid them in the ashes, and began to sing a low song. After a while he told her to go and get her corn, and there lay the ears all nicely roasted. He used to make quarters, too. He would cut little round bits of paper, put them to his mouth, breathe on them, then lay them down and cover them with his hand. By and by he would lift his hand with a silver quarter in it.” I remarked that he ought to have been a rich man; but Louisa said, “Oh, he didn’t make many, just a few now and then. When he was out hunting in the woods with a party and the tobacco gave out, they would see him fussing round after they went to bed, and then he would hand out a big cake of tobacco.”

Louisa said several times, as if she thought me incredulous, “This is a true story; the old lady told me about the corn herself, and she was the mother of my brother Joe Nicola’s wife. She was a witch, too.”

I asked Louisa when and how the Indians learned to make baskets and she said they always knew. When Glūs-kābé went away, he told the ash-tree and the birch that they must provide for his children; and so they always had, by furnishing the stuff for baskets and canoes.

K’CHĪ GESS’N, THE NORTHWEST WIND

When he was a baby he was stolen by “Pūkjinsquess,”[14 - An evil witch, see Leland’s “Algonquin Legends of New England.”] and taken to a far-off lonely country inhabited by invisible people. His first recollection was of lying under the “k’chīquelsowe mūsikūk,” or frog-bushes.[15 - Willow saplings, covered with fungus growth, found about marshy places where frogs live.]

He rose, and, seeing a path, followed it until he reached a wigwam. When he lifted the door, he saw no one, but heard a voice say: “Come in, ‘nītāp.’ ”[16 - Friend.]

He went in, and the voice said: “If you will be friends with me, I will be friends with you, and help you in the future.”

He looked about him, but saw nothing but a little stone pipe. He picked it up, and put it in his bosom, saying: “This must be the one who spoke to me.”

Then he went out and followed the path still farther. He heard the cry of a baby, so he hid behind a tree. The sound came nearer. Soon he saw a hideous old woman with a baby on her back, which she was beating. This roused his temper, and he shot her with his bow and arrow. She proved to be Pūkjinsquess, and the baby was his brother, whom she had stolen from his father, the great East Wind.

He put the baby in his bosom, and kept on his way. The baby said to him: “There is a camp ahead of us, but you must not go in, for the people are bad.”

To this he paid no heed; and when he came to a large, well-built wigwam, he was eager to see who the bad folks were. He found a crack, and looking through it, he saw a good looking man, with cheeks as red as blood, who said: “Come in, friend.”

They talked and smoked for some time; then the strange man, whose name was Sūwessen, the Southwest Wind, said: “Let us wash ourselves and paint our cheeks.” They did so, and then kept on talking; but every few moments the good-looking man would start up and say: “Let us wash ourselves.”[17 - The Southwest Wind usually brings warm rain, which brightens the face of Nature.]