Hawthorne in Salem Search Hawthorne in Salem

Facebook Page

From Henry David Thoreau's The Maine Woods, 1864

(Excerpts from "The Allegash and East Branch")

[2] We were ferried across to the Indian Island in a batteau. The ferryman's boy had got the key to it, but the father who was a blacksmith, after a little hesitation, cut the chain with a cold-chisel on a rock. He told us that the Indians were nearly all gone to the seaboard and to Massachusetts, partly on account of the small-pox, of which they are very much afraid, having broken out in Oldtown, and it was doubtful whether we should find a suitable one at home. The old chief Neptune, however, was there still. The first man we saw on the island was an Indian named Joseph Polis, whom my relative had known from a boy, and now addressed familiarly as "Joe." He was dressing a deerskin in his yard. The skin was spread over a slanting log, and he was scraping it with a stick, held by both hands. He was stoutly built, perhaps a little above the middle height, with a broad face, and, as others said, perfect Indian features and complexion. His house was a two-story white one with blinds, the best looking that I noticed there, and as good as an average one on a New England village street. It was surrounded by a garden and fruit-trees, single cornstalks standing thinly amid the beans. We asked him if he knew any good Indian who would like to go into the woods with us, that is, to the Allegash Lakes, by way of Moosehead, and return by the East Branch of the Penobscot, or vary from this as we pleased. To which he answered, out of that strange remoteness in which the Indian ever dwells to the white man, "Me like to go myself; me want to get some moose"; and kept on scraping the skin. His brother had been into the woods with my relative only a year or two before, and the Indian now inquired what the latter had done to him, that he did not come back, for he had not seen nor heard from him since.

[3] At length we got round to the more interesting topic again. The ferryman had told us that all the best Indians were gone except Polis, who was one of the aristocracy. He to be sure would be the best man we could have, but if he went at all would want a great price; so we did not expect to get him.

[4] Polis asked at first $2 00 a day, but agreed to go for a dollar and a half, and fifty cents a week for his canoe. He would come to Bangor with his canoe by the seven o'clock train that evening,-we might depend on him. We thought ourselves lucky to secure the services of this man, who was known to be particularly steady and trustworthy.

[12] The Indian sat on the front seat, saying nothing to anybody, with a stolid expression of face, as if barely awake to what was going on. Again I was struck by the peculiar vagueness of his replies when addressed in the stage, or at the taverns. He really never said anything on such occasions. He was merely stirred up, like a wild beast, and passively muttered some insignificant response. His answer, in such cases, was never the consequence of a positive mental energy, but vague as a puff of smoke, suggesting no responsibility, and if you considered it, you would find that you had got nothing out of him. This was instead of the conventional palaver and smartness of the white man, and equally profitable. Most get no more than this out of the Indian, and pronounce him stolid accordingly. I was surprised to see what a foolish and impertinent style a Maine man, a passenger, used in addressing him, as if he were a child, which only made his eyes glisten a little. A tipsy Canadian asked him at a tavern, in a drawling tone, if he smoked, to which he answered with an indefinite "yes." "Won't you lend me your pipe a little while?" asked the other. He replied, looking straight by the man's head, with a face singularly vacant to all neighboring interests, "Me got no pipe"; yet I had seen him put a new one, with a supply of tobacco, into his pocket that morning.

[29] . . . There was so much of the Indian accent resounding through his English, so much of the "bow-arrow tang" as my neighbor calls it, and I have no doubt that word seemed to him the best pronounced. It was a wild and refreshing sound, like that of the wind among the pines, or the booming of the surf on the shore.

[39] While we were crossing this bay, where Mount Kineo rose dark before us, within two or three miles, the Indian repeated the tradition respecting this mountain's having anciently been a cow moose,-how a mighty Indian hunter, whose name I forget, succeeding in killing this queen of the moose tribe with great difficulty, while her calf was killed somewhere among the islands in Penobscot Bay, and, to his eyes, this mountain had still the form of the moose in a reclining posture, its precipitous side presenting the outline of her head. He told this at some length, though it did not amount to much, and with apparent good faith, and asked us how we supposed the hunter could have killed such a mighty moose as that,-how we could do it. Whereupon a man-of-war to fire broadsides into her was suggested, etc. An Indian tells such a story as if he thought it deserved to have a good deal said about it, only he has not got it to say, and so he makes up for the deficiency by a drawling tone, long-windedness, and a dumb wonder which he hopes will be contagious.

[53] He lay on the right side of the tent, because, as he said, he was partly deaf in one ear, and he wanted to lie with his good ear up. As we lay there, he inquired if I ever heard "Indian sing." I replied that I had not often, and asked him if he would not favor us with a song. He readily assented, and lying on his back, with his blanket wrapped around him, he commenced a slow, somewhat nasal, yet musical chant, in his own language, which probably was taught his tribe long ago by the Catholic missionaries. He translated it to us, sentence by sentence, afterward, wishing to see if we could remember it. It proved to be a very simple religious exercise or hymn, the burden of which was, that there was only one God who ruled all the world. This was hammered (or sung) out very thin, so that some stanzas wellnigh meant nothing at all, merely keeping up the idea. He then said that he would sing us a Latin song; but we did not detect any Latin, only one or two Greek words in it,-the rest may have been Latin with the Indian pronunciation.

[54] His singing carried me back to the period of the discovery of America, to San Salvador and the Incas, when Europeans first encountered the simple faith of the Indian. There was, indeed, a beautiful simplicity about it; nothing of the dark and savage, only the mild and infantile. The sentiments of humility and reverence chiefly were expressed.

[60] . . . I believed that the woods were not tenantless, but choke-full of honest spirits as good as myself any day,-not an empty chamber, in which chemistry was left to work alone, but an inhabited house,-and for a few moments I enjoyed fellowship with them. Your so-called wise man goes trying to persuade himself that there is no entity there but himself and his traps, but it is a great deal easier to believe the truth. It suggested, too, that the same experience always gives birth to the same sort of belief or religion. One revelation has been made to the Indian, another to the white man. I have much to learn of the Indian, nothing of the missionary. I am not sure but all that would tempt me to teach the Indian my religion would be his promise to teach me his. Long enough I had heard of irrelevant things. . . .

[152] . . . It was a mossy swamp, which it required the long legs of a moose to traverse, and it is very likely that we scared some of them in our transit, though we saw none. It was ready to echo the growl of a bear, the howl of a wolf, or the scream of a panther; but when you get fairly into the middle of one of these grim forests, you are surprised to find that the larger inhabitants are not at home commonly, but have left only a puny red squirrel to bark at you. Generally speaking, a howling wilderness does not howl: it is the imagination of the traveller that does the howling. . . .

[163] In the middle of the night, as indeed each time that we lay on the shore of a lake, we heard the voice of the loon, loud and distinct, from far over the lake. It is a very wild sound, quite in keeping with the place and the circumstances of the traveller, and very unlike the voice of a bird. I could lie awake for hours listening to it, it is so thrilling. When camping in such a wilderness as this, you are prepared to hear sounds from some of its inhabitants which will give voice to its wildness. Some idea of bears, wolves, or panthers runs in your head naturally, and when this note is first heard very far off at midnight, as you lie with your ear to the ground,-the forest being perfectly still about you, you take it for granted that it is the voice of a wolf or some other wild beast, for only the last part is heard when at a distance,-you conclude that it is a pack of wolves baying the moon, or, perchance, cantering after a moose. Strange as it may seem, the "mooing" of a cow on a mountain-side comes nearest to my idea of the voice of a bear; and this bird's note resembled that. It was the unfailing and characteristic sound of those lakes. We were not so lucky as to hear wolves howl, though that is an occasional serenade. Some friends of mine, who two years ago went up the Caucomgomoc River, were serenaded by wolves while moose-hunting by moonlight. It was a sudden burst, as if a hundred demons had broke loose,-a startling sound enough, which, if any, would make your hair stand on end, and all was still again. It lasted but a moment, and you 'd have thought there were twenty of them, when probably there were only two or three. They heard it twice only, and they said that it gave expression to the wilderness which it lacked before. I heard of some men who, while skinning a moose lately in those woods, were driven off from the carcass by a pack of wolves, which ate it up.

[164] This of the loon-I do not mean its laugh, but its looning-is a long-drawn call, as it were, sometimes singularly human to my ear,-hoo-hoo-ooooo, like the hallooing of a man on a very high key, having thrown his voice into his head. I have heard a sound exactly like it when breathing heavily through my own nostrils, half awake at ten at night, suggesting my affinity to the loon; as if its language were but a dialect of my own, after all. Formerly, when lying awake at midnight in those woods, I had listened to hear some words or syllables of their language, but it chanced that I listened in vain until I heard the cry of the loon. . . .

[177] The Anglo-American can indeed cut down, and grub up all this waving forest, and make a stump speech, and vote for Buchanan on its ruins, but he cannot converse with the spirit of the tree he fells, he cannot read the poetry and mythology which retire as he advances. He ignorantly erases mythological tablets in order to print his handbills and town-meeting warrants on them.

[178] Before he has learned his a b c in the beautiful but mystic lore of the wilderness which Spenser and Dante had just begun to read, he cuts it down, coins a pine-tree shilling, (as if to signify the pine's value to him,) puts up a district school-house, and introduces Webster's spelling-book.

[193] Pointing southeasterly over the lake and distant forest, he observed, "Me go Oldtown in three days." I asked how he would get over the swamps and fallen trees. "O," said he, "in winter all covered, go anywhere on snow-shoes, right across lakes." When I asked how he went, he said, "First I go Ktaadn, west side, then I go Millinocket, then Pamadumcook, then Nickatou, then Lincoln, then Oldtown," or else he went a shorter way by the Piscataquis. What a wilderness walk for a man to take alone! None of your half-mile swamps, none of your mile-wide woods merely, as on the skirts of our towns, without hotels, only a dark mountain or a lake for guide-board and station, over ground much of it impassable in summer!

[194] It reminded me of Prometheus Bound. Here was travelling of the old heroic kind over the unaltered face of nature. From the Allegash, or Hemlock River, and Pongoquahem Lake, across great Apmoojenegamook, and leaving the Nerlumskeechticook Mountain on his left, he takes his way under the bear-haunted slopes of Souneunk and Ktaadn Mountains to Pamadumcook and Millinocket's inland seas, (where often gulls'-eggs may increase his store,) and so on to the forks of the Nickatou, (nia soseb "we alone Joseph" seeing what our folks see,) ever pushing the boughs of the fir and spruce aside, with his load of furs, contending day and night, night and day, with the shaggy demon vegetation, travelling through the mossy graveyard of trees. Or he could go by "that rough tooth of the sea," Kineo, great source of arrows and of spears to the ancients, when weapons of stone were used. Seeing and hearing moose, caribou, bears, porcupines, lynxes, wolves, and panthers. Places where he might live and die and never hear of the United States, which make such a noise in the world,-never hear of America, so called from the name of a European gentleman.

[264] After the almost incessant rapids and falls of the Madunkehunk (Height-of-Land, or Webster Stream), we had just passed through the dead-water of Second Lake, and were now in the much larger dead-water of Grand Lake, and I thought the Indian was entitled to take an extra nap here. Ktaadn, near which we were to pass the next day, is said to mean "Highest Land." So much geography is there in their names. The Indian navigator naturally distinguishes by a name those parts of a stream where he has encountered quick water and falls, and again, the lakes and smooth water where he can rest his weary arms, since those are the most interesting and memorable parts to him. The very sight of the Nerlumskeechticook, or Dead-Water Mountains, a day's journey off over the forest, as we first saw them, must awaken in him pleasing memories. And not less interesting is it to the white traveller, when he is crossing a placid lake in these out-of-the-way woods, perhaps thinking that he is in some sense one of the earlier discoverers of it, to be reminded that it was thus well known and suitably named by Indian hunters perhaps a thousand years ago.

[279] You commonly make your camp just at sundown, and are collecting wood, getting your supper, or pitching your tent while the shades of night are gathering around and adding to the already dense gloom of the forest. You have no time to explore or look around you before it is dark. You may penetrate half a dozen rods farther into that twilight wilderness, after some dry bark to kindle your fire with, and wonder what mysteries lie hidden still deeper in it, say at the end of a long day's walk; or you may run down to the shore for a dipper of water, and get a clearer view for a short distance up or down the stream, and while you stand there, see a fish leap, or duck alight in the river, or hear a wood-thrush or robin sing in the woods. That is as if you had been to town or civilized parts. But there is no sauntering off to see the country, and ten or fifteen rods seems a great way from your companions, and you come back with the air of a much travelled man, as from a long journey, with adventures to relate, though you may have heard the crackling of the fire all the while,-and at a hundred rods you might be lost past recovery, and have to camp out. It is all mossy and moosey. In some of those dense fir and spruce woods there is hardly room for the smoke to go up. The trees are a standing night, and every fir and spruce which you fell is a plume plucked from night's raven wing. Then at night the general stillness is more impressive than any sound, but occasionally you hear the note of an owl farther or nearer in the woods, and if near a lake, the semi-human cry of the loons at their unearthly revels.

[288] …Think of the denseness of the forest, the fallen trees and rocks, the windings of the river, the streams emptying in and the frequent swamps to be crossed. It made you shudder. Yet the Indian from time to time pointed out to us where he had thus crept along day after day when he was a boy of ten, and in a starving condition. He had been hunting far north of this with two grown Indians. The winter came on unexpectedly early, and the ice compelled them to leave their canoe at Grand Lake, and walk down the bank. They shouldered their furs and started for Oldtown. The snow was not deep enough for snow-shoes, or to cover the inequalities of the ground. Polis was soon too weak to carry any burden; but he managed to catch one otter. This was the most they all had to eat on this journey, and he remembered how good the yellow-lily roots were, made into a soup with the otter oil. He shared this food equally with the other two, but being so small he suffered much more than they. He waded through the Mattawamkeag at its mouth, when it was freezing cold and came up to his chin, and he, being very weak and emaciated, expected to be swept away. The first house which they reached was at Lincoln, and thereabouts they met a white teamster with supplies, who seeing their condition gave them as much of his load as they could eat. For six months after getting home he was very low, and did not expect to live, and was perhaps always the worse for it.

[298] Just below this, on the west bank, we saw a moose-hide stretched, and with it a bearskin, which was comparatively very small. I was the more interested in this sight, because it was near here that a townsman of ours, then quite a lad, and alone, killed a large bear some years ago. The Indian said that they belonged to Joe Aitteon, my last guide, but how he told I do not know. He was probably hunting near, and had left them for the day. Finding that we were going directly to Oldtown, he regretted that he had not taken more of the moose-meat to his family, saying that in a short time, by drying it, he could have made it so light as to have brought away the greater part, leaving the bones. We once or twice inquired after the lip, which is a famous tit-bit, but he said, "That go Oldtown for my old woman; don't get it every day."

[305] He prepared to camp as usual between his moose-hide and the fire, but it beginning to rain suddenly, he took refuge under the tent with us, and gave us a song before falling asleep. It rained hard in the night and spoiled another box of matches for us, which the Indian had left out, for he was very careless; but, as usual, we had so much the better night for the rain, since it kept the mosquitoes down.

SUNDAY, August 2,-
was a cloudy and unpromising morning. One of us observed to the Indian, "You did not stretch your moose-hide last night, did you, Mr. Polis?" Whereat he replied, in a tone of surprise, though perhaps not of ill humor: "What you ask me that question for? Suppose I stretch 'em, you see 'em. May be your way talking, may be all right, no Indian way." I had observed that he did not wish to answer the same question more than once, and was often silent when it was put again for the sake of certainty, as if he were moody. Not that he was incommunicative, for he frequently commenced a long-winded narrative of his own accord,-repeated at length the tradition of some old battle, or some passage in the recent history of his tribe in which he had acted a prominent part, from time to time drawing a long breath, and resuming the thread of his tale, with the true story-teller's leisureliness, perhaps after shooting a rapid,-prefacing with "we-ll-by-by," &c., as he paddled along. Especially after the day's work was over, and he had put himself in posture for the night, he would be unexpectedly sociable, exhibit even the bonhommie of a Frenchman, and we would fall asleep before he got through his periods.

"The Allegash and East Branch" is about a voyage in 1857 with "a relative" and the Penobscot Indian guide Joe Polis, from Bangor to the St. John's lakes by way of Moosehead and Chesuncook Lakes, returning by the East Branch of the Penobscot River. During this trip, Thoreau made many interesting observations on Polis. The Maine Woods was posthumously published in 1864, edited by the younger W .E. Channing.

Source: The Thoreau Home Page: The Thoreau Institute at Walden Woods

Page citation: http://www.hawthorneinsalem.org/page/11643/

About US Privacy Policy Copyright Credits Site Map Site Help