For fear of dirt, we spread our blankets over their hides, so as not to touch them anywhere. The St. Francis Indian and Joe alone were there at first, and we lay on our backs talking with them till midnight. They were very sociable, and, when they did not talk with us, kept up a steady chatting in their own language. We heard a small bird just after dark, which, Joe said, sang at a certain hour in the night, -- at ten o�clock, he believed. We also heard the hylodes and tree-toads, and the lumberers singing in their camp a quarter of a mile off. I told them that I had seen pictured in old books pieces of human flesh drying on these crates; whereupon they repeated some tradition about the Mohawks eating human flesh, what parts they preferred, etc., and also of a battle with the Mohawks near Moosehead, in which many of the latter were killed; but I found that they knew but little of the history of their race, and could be entertained by stories about their ancestors as readily as any way. At first I was nearly roasted out, for I lay against one side of the camp, and felt the heat reflected not only from the birch-bark above, but from the side; and again I remembered the sufferings of the Jesuit missionaries, and what extremes of heat and cold the Indians were said to endure. I struggled long between my desire to remain and talk with them, and my impulse to rush out and stretch myself on the cool grass; and when I was about to take the last step, Joe, hearing my murmurs, or else being uncomfortable himself, got up and partially dispersed the fire. I suppose that that is Indian manners, -- to defend yourself.
While lying there listening to the Indians, I amused myself with trying to guess at their subject by their gestures, or some proper name introduced. There can be no more startling evidence of their being a distinct and comparatively aboriginal race, than to hear this unaltered Indian language, which the white man cannot speak nor understand. We may suspect change and deterioration in almost every other particular, but the language which is so wholly unintelligible to us. It took me by surprise, though I had found so many arrow- heads, and convinced me that the Indian was not the invention of historians and poets. It was a purely wild and primitive American sound, as much as the barking of a chickaree, and I could not understand a syllable of it; but Paugus, had he been there,would have understood it. These Abenakis gossiped, laughed, and jested, in the language in which Eliot�s Indian Bible is written, the language which has been spoken in New England who shall say how long? These were the sounds that issued from the wigwams of this country before Columbus was born; they have not yet died away; and, with remarkably few exceptions, the language of their forefathers is still copious enough for them. I felt that I stood, or rather lay, as near to the primitive man of America, that night, as any of its discoverers ever did.
In the midst of their conversation, Joe suddenly appealed to me to know how long Moosehead Lake was.
Meanwhile, as we lay there, Joe was making and trying his horn, to be ready for hunting after midnight. The St. Francis Indian also amused himself with sounding it, or rather calling through it; for the sound is made with the voice, and not by blowing through the horn. The latter appeared to be a speculator in moose-hides. He bought my companion�s for two dollars and a quarter, green. Joe said that it was worth two and a half at Oldtown. Its chief use is for moccasins. One or two of these Indians wore them. I was told, that, by a recent law of Maine, foreigners are not allowed to kill moose there at any season; white Americans can kill them only at a particular season, but the Indians of Maine at all seasons. The St. Francis Indian accordingly asked my companion for a wig-higgin, or bill, to show, since he was a foreigner. He lived near Sorel. I found that he could write his name very well, Tahmunt Swasen. One Ellis, an old white man of Guilford, a town through which we passed, not far from the south end of Moosehead, was the most celebrated moose-hunter of those parts. Indians and whites spoke with equal respect of him. Tahmunt said, that there were more moose here than in the Adirondack country in New York, where he had hunted; that three years before there were a great many about, and there were a great many now in the woods, but they did not come out to the water. It was of no use to hunt them at midnight, -- they would not come out then. I asked Sabattis, after he came home, if the moose never attacked him. He answered, that you must not fire many times so as to mad him. "I fire once and hit him in the right place, and in the morningI find him. He won�t go far. But if you keep firing, you mad him. I fired once five bullets, every one through the heart, and he did not mind �em at all; it only made him more mad." I asked him if they did not hunt them with dogs. He said, that they did so in winter, but never in the summer, for then it was of no use; they would run right off straight and swiftly a hundred miles.
Another Indian said, that the moose, once scared, would run all day. A dog will hang to their lips, and be carried along till he is swung against a tree and drops off. They cannot run on a "glaze," though they can run in snow four feet deep; but the caribou can run on ice. They commonly find two or three moose together. They cover themselves with water, all but their noses, to escape flies. He had the horns of what he called "the black moose that goes in low lands." These spread three or four feet. The "red moose" was another kind, "running on mountains," and had horns which spread six feet. Such were his distinctions. Both can move their horns. The broad flat blades are covered with hair, and are so soft, when the animal is alive, that you can run a knife through them. They regard it as a good or bad sign, if the horns turn this way or that. His caribou horns had been gnawed by mice in his wigwam, but he thought that the horns neither of the moose nor of the caribou were ever gnawed while the creature was alive, as some have asserted. An Indian, whom I met after this at Oldtown, who had carried about a bear and other animals of Maine to exhibit, told me that thirty years ago there were not so many moose in Maine as now; also, that the moose were very easily tamed, and would come back when once fed, and so would deer, but not caribou. The Indians of this neighborhood are about as familiar with the moose as we are with the ox, having associated with them for so many generations. Father Rasles, in his Dictionary of the Abenaki Language, gives not only a word for the male moose, (aianb�,) and another for the female, (h rar,) but for the bone which is in the middle of the heart of the moose (!), and for his left hind-leg.
There were none of the small deer up there; they are more common about the settlements. One ran into the city of Bangor two years before, and jumped through a window of costly plate glass, and then into a mirror, where it thought itrecognized one of its kind, and out again, and so on, leaping over the heads of the crowd, until it was captured. This the inhabitants speak of as the deer that went a-shopping. The last-mentioned Indian spoke of the lunxus or Indian devil, (which I take to be the cougar, and not the Gulo luscus,) as the only animal in Maine which man need fear; it would follow a man, and did not mind a fire. He also said, that beavers were getting to be pretty numerous again, where we went, but their skins brought so little now that it was not profitable to hunt them.
I had put the ears of our moose, which were ten inches long, to dry along with the moose-meat over the fire, wishing to preserve them; but Sabattis told me that I must skin and cure them, else the hair would all come off. He observed, that they made tobacco-pouches of the skins of their ears, putting the two together inside to inside. I asked him how he got fire; and he produced a little cylindrical box of friction-matches. He also had flints and steel, and some punk, which was not dry; I think it was from the yellow birch. "But suppose you upset, and all these and your powder get wet." "Then," said he, "we wait till we get to where there is some fire." I produced from my pocket a little vial, containing matches, stoppled water-tight, and told him, that, though we were upset, we should still have some dry matches; at which he stared without saying a word.
We lay awake thus a long while talking, and they gave us the meaning of many Indian names of lakes and streams in the vicinity, -- especially Tahmunt. I asked the Indian name of Moosehead Lake. Joe answered, Sebamook; Tahmunt pronounced it Sebemook. When I asked what it meant, they answered, Moosehead Lake. At leng
th, getting my meaning, they alternately repeated the word over to themselves, as a philologist might, -- Sebamook, -- Sebamook, -- now and then comparing notes in Indian; for there was a slight difference in their dialects; and finally Tahmunt said, "Ugh! I know," -- and he rose up partly on the moose-hide, -- "like as here is a place, and there is a place," pointing to different parts of the hide, "and you take water from there and fill this, and it stays here; that is Sebamook." I understood him to mean that it was a reservoir of water which did not run away, the river comingin on one side and passing out again near the same place, leaving a permanent bay. Another Indian said, that it meant Large-Bay Lake, and that Sebago and Sebec, the names of other lakes, were kindred words, meaning large open water. Joe said that Seboois meant Little River. I observed their inability, often described, to convey an abstract idea. Having got the idea, though indistinctly, they groped about in vain for words with which to express it. Tahmunt thought that the whites called it Moosehead Lake, because Mount Kineo, which commands it, is shaped like a moose�s head, and that Moose River was so called "because the mountain points right across the lake to its mouth." John Josselyn, writing about 1673, says, "Twelve miles from Casco Bay, and passable for men and horses, is a lake, called by the Indians Sebug. On the brink thereof, at one end, is the famous rock, shaped like a moose deer or helk, diaphanous, and called the Moose Rock." He appears to have confounded Sebamook with Sebago, which is nearer, but has no "diaphanous" rock on its shore.
I give more of their definitions, for what they are worth, -- partly because they differ sometimes from the commonly received ones. They never analyzed these words before. After long deliberation and repeating of the word, for it gave much trouble, Tahmunt said that Chesuncook meant a place where many streams emptied in (?), and he enumerated them, -- Penobscot, Umbazookskus, Cusabesex, Red Brook, etc. -- "Caucomgomoc, -- what does that mean?" "What are those large white birds?" he asked. "Gulls," said I. "Ugh! Gull Lake." -- Pammadumcook, Joe thought, meant the Lake with Gravelly Bottom or Bed. -- Kenduskeag, Tahmunt concluded at last, after asking if birches went up it, for he said that he was not much acquainted with it, meant something like this: "You go up Penobscot till you come to Kenduskeag, and you go by, you don�t turn up there. That is Kenduskeag." (?) Another Indian, however, who knew the river better, told us afterward that it meant Little Eel River. -- Mattawamkeag was a place where two rivers meet. (?) -- Penobscot was Rocky River. One writer says, that this was "originally the name of only a section of the main channel, from the head of the tide-water to a short distance above Oldtown."
A very intelligent Indian, whom we afterward met, son-in-law of Neptune, gave us also these other definitions: -- Umbazookskus, Meadow Stream; Millinoket, Place of Islands; Aboljacarmegus, Smooth-Ledge Falls (and Dead-Water); Aboljacarmeguscook, the stream emptying in; (the last was the word he gave when I asked about Aboljacknagesic, which he did not recognize;) Mattahumkeag, Sand- Creek Pond; Piscataquis, Branch of a River.
I asked our hosts what Musketaquid, the Indian name of Concord, Massachusetts, meant; but they changed it to Musketicook, and repeated that, and Tahmunt said that it meant Dead Stream, which is probably true. Cook appears to mean stream, and perhaps quid signifies the place or ground. When I asked the meaning of the names of two of our hills, they answered that they were another language. As Tahmunt said that he traded at Quebec, my companion inquired the meaning of the word Quebec, about which there has been so much question. He did not know, but began to conjecture. He asked what those great ships were called that carried soldiers. "Men-of-war," we answered. "Well," he said, "when the English ships came up the river, they could not go any farther, it was so narrow there; they must go back, -- go-back, -- that �s Que-bec." I mention this to show the value of his authority in the other cases.
Late at night the other two Indians came home from moose- hunting, not having been successful, aroused the fire again, lighted their pipes, smoked awhile, took something strong to drink, and ate some moose-meat, and, finding what room they could, lay down on the moose-hides; and thus we passed the night, two white men and four Indians, side by side.
When I awoke in the morning the weather was drizzling. One of the Indians was lying outside, rolled in his blanket, on the opposite side of the fire, for want of room. Joe had neglected to awake my companion, and he had done no hunting that night. Tahmunt was making a cross-bar for his canoe with a singularly shaped knife, such as I have since seen other Indians using. The blade was thin, about three quarters of an inch wide, and eight or nine inches long, but curved out of its plane into a hook, which he said made it more convenientto shave with. As the Indians very far north and northwest use the same kind of knife, I suspect that it was made according to an aboriginal pattern, though some white artisans may use a similar one. The Indians baked a loaf of flour bread in a spider on its edge before the fire for their breakfast; and while my companion was making tea, I caught a dozen sizable fishes in the Penobscot, two kinds of sucker and one trout. After we had breakfasted by ourselves, one of our bedfellows, who had also breakfasted, came along, and, being invited, took a cup of tea, and finally, taking up the common platter, licked it clean. But he was nothing to a white fellow, a lumberer, who was continually stuffing himself with the Indians� moose-meat, and was the butt of his companions accordingly. He seems to have thought that it was a feast "to eat all." It is commonly said that the white man finally surpasses the Indian on his own ground, and it was proved true in this case. I cannot swear to his employment during the hours of darkness, but I saw him at it again as soon as it was light, though he came a quarter of a mile to his work.
The rain prevented our continuing any longer in the woods; so giving some of our provisions and utensils to the Indians, we took leave of them. This being the steamer�s day, I set out for the lake at once.
I walked over the carry alone and waited at the head of the lake. An eagle, or some other large bird, flew screaming away from its perch by the shore at my approach. For an hour after I reached the shore there was not a human being to be seen, and I had all that wide prospect to myself. I thought that I heard the sound of the steamer before she came in sight on the open lake. I noticed at the landing, when the steamer came in, one of our bedfellows, who had been a-moose-hunting the night before, now very sprucely dressed in a clean white shirt and fine black pants, a true Indian dandy, who had evidently come over the carry to show himself to any arrivers on the north shore of Moosehead Lake, just as New York dandies take a turn up Broadway and stand on the steps of a hotel.
Midway the lake we took on board two manly-looking middle- aged men, with their bateau, who had been exploring for six weeks as far as the Canada line, and had let theirbeards grow. They had the skin of a beaver, which they had recently caught, stretched on an oval hoop, though the fur was not good at that season. I talked with one of them, telling him that I had come all this distance partly to see where the white-pine, the Eastern stuff of which our houses are built, grew, but that on this and a previous excursion into another part of Maine I had found it a scarce tree; and I asked him where I must look for it. With a smile, he answered, that he could hardly tell me. However, he said that he had found enough to employ two teams the next winter in a place where there was thought to be none left. What was considered a "top-top" tree now was not looked at twenty years ago, when he first went into the business; but they succeeded very well now with what was considered quite inferior timber then. The explorer used to cut into a tree higher and higher up, to see if it was false-hearted, and if there was a rotten heart as big as his arm, he let it alone; but now they cut such a tree, and sawed it all around the rot, and it made the very best of boards, for in such a case they were never shaky.
One connected with lumbering operations at Bangor told me that the largest pine belonging to his firm, cut the previous winter, "scaled" in the woods four thousand five hundred feet, and was worth ninety dollars in the log at the Bangor boom in Oldtown. They cut a road three and a half miles l
ong for this tree alone. He thought that the principal locality for the white-pine that came down the Penobscot now was at the head of the East Branch and the Allegash, about Webster Stream and Eagle and Chamberlain Lakes. Much timber has been stolen from the public lands. (Pray, what kind of forest-warden is the Public itself?) I heard of one man who, having discovered some particularly fine trees just within the boundaries of the public lands, and not daring to employ an accomplice, cut them down, and by means of block and tackle, without cattle, tumbled them into a stream, and so succeeded in getting off with them without the least assistance. Surely, stealing pine-trees in this way is not so mean as robbing hen-roosts.
We reached Monson that night, and the next day rode to Bangor, all the way in the rain again, varying our route a little. Some of the taverns on this road, which were particularlydirty, were plainly in a transition state from the camp to the house.
The Maine Woods (Writings of Henry D. Thoreau) Page 13