Project Gutenberg's Canoeing in the wilderness, by Henry David Thoreau This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Canoeing in the wilderness Author: Henry David Thoreau Editor: Clifton Johnson Illustrator: Will Hammell Release Date: January 17, 2011 [EBook #34990] Last updated: December 25, 2019 Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK CANOEING IN THE WILDERNESS *** Produced by Bryan Ness and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive/Canadian Libraries)

TRANSCRIBER’S NOTE Obvious typographical errors have been corrected in this text. For a complete list, please see the bottom of this document. A Table of Contents has been added.

CANOEING

IN THE

WILDERNESS

HENRY D. THOREAU

By Clifton Johnson BATTLEGROUND ADVENTURES. Illustrated.

A BOOK OF FAIRY-TALE FOXES. Illustrated.

A BOOK OF FAIRY-TALE BEARS. Illustrated. HOUGHTON MIFFLIN COMPANY

Boston and New York

CANOEING IN THE

WILDERNESS

CANOEING IN THE

WILDERNESS

By HENRY D. THOREAU

EDITED BY

CLIFTON JOHNSON

ILLUSTRATED BY

WILL HAMMELL

BOSTON AND NEW YORK

HOUGHTON MIFFLIN COMPANY

The Riverside Press Cambridge

1916

COPYRIGHT, 1906, BY HOUGHTON, MIFFLIN & CO.

COPYRIGHT, 1916, BY HOUGHTON MIFFLIN COMPANY

ALL RIGHTS RESERVED

Published April 1916

TABLE OF CONTENTS

ILLUSTRATIONS

INTRODUCTION

I

II

III

IV

V

VI

VII

VIII

IX

X



ILLUSTRATIONS

The Indian Guide’s Evening Prayer Frontispiece The Stage on the Road to Moosehead Lake 8 Making a Camp in the Streamside Woodland 52 Fishing 72 The Red Squirrel 78 Coming down the Rapids 132 Shooting the Moose 154 Carrying round the Falls 180

[vii] INTRODUCTION Thoreau was born at Concord, Massachusetts, July 12, 1817, and at the time he made this wilderness canoe trip he was forty years old. The record of the journey is the latter half of his The Maine Woods, which is perhaps the finest idyl of the forest ever written. It is particularly charming in its blending of meditative and poetic fancies with the minute description of the voyager’s experiences. The chief attraction that inspired Thoreau to make the trip was the primitiveness of the region. Here was a vast tract of almost virgin woodland, peopled only with a few loggers and pioneer farmers, Indians, and wild animals. No one could have been better fitted than Thoreau to enjoy such a region and to transmit his enjoyment of it to others. For though he was a person of culture and refinement,[viii] with a college education, and had for an intimate friend so rare a man as Ralph Waldo Emerson, he was half wild in many of his tastes and impatient of the restraints and artificiality of the ordinary social life of the towns and cities. He liked especially the companionship of men who were in close contact with nature, and in this book we find him deeply interested in his Indian guide and lingering fondly over the man’s characteristics and casual remarks. The Indian retained many of his aboriginal instincts and ways, though his tribe was in most respects civilized. His home was in an Indian village on an island in the Penobscot River at Oldtown, a few miles above Bangor. Thoreau was one of the world’s greatest nature writers, and as the years pass, his fame steadily increases. He was a careful and accurate observer, more at home in the fields and woods than in village and town, and with a gift of piquant originality in recording his impressions. The play of[ix] his imagination is keen and nimble, yet his fancy is so well balanced by his native common sense that it does not run away with him. There is never any doubt about his genuineness, or that what he states is free from bias and romantic exaggeration. It is to be noted that he was no hunter. His inquisitiveness into the ways of the wild creatures carried with it no desire to shoot them, and to his mind the killing of game for mere sport was akin to butchery. The kindly and sympathetic spirit constantly manifest in his pages is very attractive, and the fellowship one gains with him through his written words is both delightful and wholesome. He stimulates not only a love for nature, but a love for simple ways of living, and for all that is sincere and unaffected in human life, wherever found. In the present volume various details and digressions that are not of interest to most readers have been omitted, but except for such elimination Thoreau’s text has been[x] retained throughout. It is believed that nothing essential has been sacrificed, and that the narrative in this form will be found lively, informing, and thoroughly enjoyable. Clifton Johnson. Hadley, Massachusetts.

CANOEING IN THE

WILDERNESS

[3] CANOEING IN THE

WILDERNESS I MONDAY, TUESDAY, WEDNESDAY, THURSDAY JULY 20-23, 1857 I started on my third excursion to the Maine woods Monday, July 20, 1857, with one companion, arriving at Bangor the next day at noon. The succeeding morning, a relative of mine who is well acquainted with the Penobscot Indians took me in his wagon to Oldtown to assist me in obtaining an Indian for this expedition. We were ferried across to the Indian Island in a bateau. The ferryman’s boy had the key to it, but the father, who was a blacksmith, after a little hesitation, cut the chain with a cold chisel on the rock. He told me that the Indians were nearly all gone to the seaboard and to Massachusetts, partly on account of the small[4]pox, of which they are very much afraid, having broken out in Oldtown. 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 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. To which he answered out of that[5] 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. 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. Polis asked at first two dollars 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. I spent the afternoon with my companion, who had remained in Bangor, in preparing for our expedition, purchasing provisions, hard-bread,[1] pork, coffee,[6] sugar, etc., and some india-rubber clothing. At evening the Indian arrived in the cars, and I led the way, while he followed me, three quarters of a mile to my friend’s house, with the canoe on his head. I did not know the exact route, but steered by the lay of the land, as I do in Boston. I tried to enter into conversation with him, but as he was puffing under the weight of his canoe, not having the usual apparatus for carrying it, but, above all, as he was an Indian, I might as well have been thumping on the bottom of his birch the while. In answer to the various observations that I made he only grunted vaguely from beneath his canoe once or twice, so that I knew he was there. Early the next morning the stage called for us. My companion and I had each a large knapsack as full as it would hold, and we had two large rubber bags which held our provisions and utensils. As for the Indian, all the baggage he had, beside his axe[7] and gun, was a blanket, which he brought loose in his hand. However, he had laid in a store of tobacco and a new pipe for the excursion. The canoe was securely lashed diagonally across the top of the stage, with bits of carpet tucked under the edge to prevent its chafing. The driver appeared as much accustomed to carrying canoes in this way as bandboxes. At the Bangor House we took in four men bound on a hunting excursion, one of the men going as cook. They had a dog, a middling-sized brindled cur, which ran by the side of the stage, his master showing his head and whistling from time to time. But after we had gone about three miles the dog was suddenly missing, and two of the party went back for him, while the stage, which was full of passengers, waited. At length one man came back, while the other kept on. This whole party of hunters declared their intention to stop till the dog was found, but the very obliging driver was ready to wait a spell longer.[8] He was evidently unwilling to lose so many passengers, who would have taken a private conveyance, or perhaps the other line of stages, the next day. Such progress did we make, with a journey of over sixty miles to be accomplished that day, and a rainstorm just setting in. We discussed the subject of dogs and their instincts till it was threadbare, while we waited there, and the scenery of the suburbs of Bangor is still distinctly impressed on my memory. After full half an hour the man returned, leading the dog by a rope. He had overtaken him just as he was entering the Bangor House. He was then tied on the top of the stage, but, being wet and cold, several times in the course of the journey he jumped off, and I saw him dangling by his neck. This dog was depended on to stop bears. He had already stopped one somewhere in New Hampshire, and I can testify that he stopped a stage in Maine. This party of four probably paid nothing for the dog’s ride,[9] nor for his run, while our party of three paid two dollars—and were charged four—for the light canoe which lay still on the top. The stage was crowded all the way. If you had looked inside you would have thought that we were prepared to run the gantlet of a band of robbers, for there were four or five guns on the front seat and one or two on the back one, each man holding his darling in his arms. It appeared that this party of hunters was going our way, but much farther. Their leader was a handsome man about thirty years old, of good height, but not apparently robust, of gentlemanly address and faultless toilet. He had a fair white complexion as if he had always lived in the shade, and an intellectual face, and with his quiet manners might have passed for a divinity student who had seen something of the world. I was surprised to find that he was probably the chief white hunter of Maine and was known all along the[10] road. I afterwards heard him spoken of as one who could endure a great deal of exposure and fatigue without showing the effect of it; and he could not only use guns, but make them, being himself a gunsmith. In the spring he had saved a stage-driver and two passengers from drowning in the backwater of the Piscataquis on this road, having swum ashore in the freezing water and made a raft and got them off—though the horses were drowned—at great risk to himself, while the only other man who could swim withdrew to the nearest house to prevent freezing. He knew our man, and remarked that we had a good Indian there, a good hunter; adding that he was said to be worth six thousand dollars. The Indian also knew him, and said to me, “The great hunter.” The Indian sat on the front seat with a stolid expression of face as if barely awake to what was going on. Again I was struck by the peculiar vagueness of[11] 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 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[12] 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. Our little canoe, so neat and strong, drew a favorable criticism from all the wiseacres among the tavern loungers along the road. By the roadside, close to the wheels, I noticed a splendid great purple fringed orchis which I would fain have stopped the stage to pluck, but as this had never been known to stop a bear, like the cur on the stage, the driver would probably have thought it a waste of time. When we reached the lake, about half past eight in the evening, it was still steadily raining, and in that fresh, cool atmosphere the hylas were peeping and the toads ringing about the lake. It was as if the season had revolved backward two or three months, or I had arrived at the abode of perpetual spring. We had expected to go upon the lake[13] at once, and, after paddling up two or three miles, to camp on one of its islands, but on account of the rain we decided to go to one of the taverns for the night.

[14] II FRIDAY, JULY 24. About four o’clock the next morning, though it was quite cloudy, accompanied by the landlord to the water’s edge, in the twilight, we launched our canoe from a rock on Moosehead Lake. We had a rather small canoe for three persons, eighteen and one fourth feet long by two feet six and one half inches wide in the middle, and one foot deep within. I judged that it would weigh not far from eighty pounds. The Indian had recently made it himself, and its smallness was partly compensated for by its newness, as well as stanchness and solidity, it being made of very thick bark and ribs. Our baggage weighed about one hundred and sixty-six pounds. The principal part of the baggage was, as usual, placed in the middle of the broadest part, while we[15] stowed ourselves in the chinks and crannies that were left before and behind it, where there was no room to extend our legs, the loose articles being tucked into the ends. The canoe was thus as closely packed as a market basket. The Indian sat on a crossbar in the stern, but we flat on the bottom with a splint or chip behind our backs to protect them from the crossbar, and one of us commonly paddled with the Indian. Paddling along the eastern side of the lake in the still of the morning, we soon saw a few sheldrakes, which the Indian called Shecorways, and some peetweets on the rocky shore. We also saw and heard loons. It was inspiriting to hear the regular dip of the paddles, as if they were our fins or flippers, and to realize that we were at length fairly embarked. Having passed the small rocky isles within two or three miles of the foot of the lake, we had a short consultation respecting our course, and inclined to the[16] western shore for the sake of its lee; for otherwise, if the wind should rise, it would be impossible for us to reach Mount Kineo, which is about midway up the lake on the east side, but at its narrowest part, where probably we could recross if we took the western side. The wind is the chief obstacle to crossing the lakes, especially in so small a canoe. The Indian remarked several times that he did not like to cross the lakes “in littlum canoe,” but nevertheless, “just as we say, it made no odds to him.” Moosehead Lake is twelve miles wide at the widest place, and thirty miles long in a direct line, but longer as it lies. Paddling near the shore, we frequently heard the pe-pe of the olive-sided flycatcher, also the wood pewee and the kingfisher. The Indian reminding us that he could not work without eating, we stopped to breakfast on the main shore southwest of Deer Island. We took out our bags, and the Indian made a fire under a very large bleached log, using white pine bark from[17] a stump, though he said that hemlock was better, and kindling with canoe birch bark. Our table was a large piece of freshly peeled birch bark, laid wrong side up, and our breakfast consisted of hard-bread, fried pork, and strong coffee well sweetened, in which we did not miss the milk. While we were getting breakfast a brood of twelve black dippers,[2] half grown, came paddling by within three or four rods, not at all alarmed; and they loitered about as long as we stayed, now huddled close together, now moving off in a long line, very cunningly. Looking northward from this place it appeared as if we were entering a large bay, and we did not know whether we should be obliged to diverge from our course and keep outside a point which we saw, or should find a passage between this and the mainland. It was misty dog-day weather, and we had already penetrated[18] a smaller bay of the same kind, and knocked the bottom out of it, though we had been obliged to pass over a bar between an island and the shore, where there was but just breadth and depth enough to float the canoe, and the Indian had observed, “Very easy makum bridge here,” but now it seemed that if we held on we should be fairly embayed. Presently, however, the mist lifted somewhat and revealed a break in the shore northward. The Indian immediately remarked, “I guess you and I go there.” This was his common expression instead of saying “we.” He never addressed us by our names, though curious to know how they were spelled and what they meant. We called him Polis. He had already guessed very accurately at our ages, and said that he was forty-eight. After breakfast I emptied the melted pork that was left into the lake, making what the sailors call a “slick,” and watching to see how much it spread over and[19] smoothed the agitated surface. The Indian looked at it a moment and said, “That make hard paddlum through; hold ’em canoe. So say old times.” We hastily reloaded, putting the dishes loose in the bows, that they might be at hand when wanted, and set out again. The western shore, near which we paddled along, rose gently to a considerable height and was everywhere densely covered with the forest, in which was a large proportion of hard wood to enliven and relieve the fir and spruce. The Indian said that the lichen which we saw hanging from the trees was called chorchorque. We asked him the names of several birds which we heard this morning. The thrush, which was quite common, and whose note he imitated, he said was called Adelungquamooktum; but sometimes he could not tell the name of some small bird which I heard and knew, but he said, “I tell all the birds about here; can’t tell littlum noise, but I see ’em, then I can tell.”[20] I observed that I should like to go to school to him to learn his language, living on the Indian island the while; could not that be done? “Oh, yer,” he replied, “good many do so.” I asked how long he thought it would take. He said one week. I told him that in this voyage I would tell him all I knew, and he should tell me all he knew, to which he readily agreed. Mount Kineo, which was generally visible, though occasionally concealed by islands or the mainland in front, had a level bar of cloud concealing its summit, and all the mountain-tops about the lake were cut off at the same height. Ducks of various kinds were quite common, and ran over the water before us as fast as a horse trots. The Indian asked the meaning of reality, as near as I could make out the word, which he said one of us had used; also of interrent, that is, intelligent. I observed that he could[21] rarely sound the letter r, but used l, as also r for l sometimes; as load for road, pickelel for pickerel, Soogle Island for Sugar Island. He generally added the syllable um to his words, as paddlum, etc. On a point on the mainland where we landed to stretch our legs and look at the vegetation, going inland a few steps, I discovered a fire still glowing beneath its ashes, where somebody had breakfasted, and a bed of twigs prepared for the following night. So I knew not only that they had just left, but that they designed to return, and by the breadth of the bed that there was more than one in the party. You might have gone within six feet of these signs without seeing them. There grew the beaked hazel, rue seven feet high, and red osier, whose bark the Indian said was good to smoke, “tobacco before white people came to this country, Indian tobacco.” The Indian was always very careful in approaching the shore, lest he should in[22]jure his canoe on the rocks, letting it swing round slowly sidewise, and was still more particular that we should not step into it on shore, nor till it floated free, and then should step gently lest we should open its seams, or make a hole in the bottom. After passing Deer Island we saw the little steamer from Greenville, far east in the middle of the lake. Sometimes we could hardly tell her from an island which had a few trees on it. Here we were exposed to the wind from over the whole breadth of the lake, and ran a little risk of being swamped. While I had my eye fixed on the spot where a large fish had leaped, we took in a gallon or two of water; but we soon reached the shore and took the canoe over the bar at Sand-bar Island, a few feet wide only, and so saved a considerable distance. We crossed a broad bay and found the water quite rough. A very little wind on these broad lakes raises a sea which will swamp a canoe. Looking off from the[23] shore, the surface may appear to be almost smooth a mile distant, or if you see a few white crests they appear nearly level with the rest of the lake, but when you get out so far, you may find quite a sea running, and ere long, before you think of it, a wave will gently creep up the side of the canoe and fill your lap, like a monster deliberately covering you with its slime before it swallows you, or it will strike the canoe violently and break into it. The same thing may happen when the wind rises suddenly, though it were perfectly calm and smooth there a few minutes before; so that nothing can save you, unless you can swim ashore, for it is impossible to get into a canoe when it is upset. Since you sit flat on the bottom, though the danger should not be imminent, a little water is a great inconvenience, not to mention the wetting of your provisions. We rarely crossed even a bay directly, from point to point, when there was wind, but made a slight curve corresponding somewhat to the[24] shore, that we might the sooner reach it if the wind increased. When the wind is aft, and not too strong, the Indian makes a spritsail of his blanket. He thus easily skims over the whole length of this lake in a day. The Indian paddled on one side, and one of us on the other, to keep the canoe steady, and when he wanted to change hands he would say, “T’ other side.” He asserted, in answer to our questions, that he had never upset a canoe himself, though he may have been upset by others. Think of our little eggshell of a canoe tossing across that great lake, a mere black speck to the eagle soaring above it! My companion trailed for trout as we paddled along, but, the Indian warning him that a big fish might upset us, for there are some very large ones there, he agreed to pass the line quickly to the stern if he had a bite. While we were crossing this bay, where Mount Kineo rose dark before us within[25] two or three miles, the Indian repeated the tradition respecting this mountain’s having anciently been a cow moose—how a mighty Indian hunter succeeded 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. He told this at some length and with apparent good faith, and asked us how we supposed the hunter could have killed such a mighty moose as that. 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. We approached the land again through pretty rough water, and then steered directly across the lake at its narrowest part to the eastern side, and were soon partly under the lee of the mountain, having[26] paddled about twenty miles. It was now about noon. We designed to stop there that afternoon and night, and spent half an hour looking along the shore northward for a suitable place to camp. At length, by going half a dozen rods into the dense spruce and fir wood on the side of the mountain almost as dark as a cellar, we found a place sufficiently clear and level to lie down on, after cutting away a few bushes. The Indian cleared a path to it from the shore with his axe, and we then carried up all our baggage, pitched our tent, and made our bed, in order to be ready for foul weather, which then threatened us, and for the night. He gathered a large armful of fir twigs, breaking them off, which he said were the best for our bed, partly, I thought, because they were the largest and could be most rapidly collected. It had been raining more or less for four or five days, and the wood was even damper than usual, but he got dry bark from the under side of a dead[27] leaning hemlock, which he said he could always do. This noon his mind was occupied with a law question, and I referred him to my companion, who was a lawyer. It appeared that he had been buying land lately—I think it was a hundred acres—but there was probably an incumbrance to it, somebody else claiming to have bought some grass on it for this year. He wished to know to whom the grass belonged, and was told that if the other man could prove that he bought the grass before he, Polis, bought the land, the former could take it whether the latter knew it or not. To which he only answered, “Strange!” He went over this several times, fairly sat down to it, with his back to a tree, as if he meant to confine us to this topic henceforth; but as he made no headway, only reached the jumping-off place of his wonder at white men’s institutions after each explanation, we let the subject die. He said that he had fifty acres of grass,[28] potatoes, etc., somewhere above Oldtown, besides some about his house; that he hired a good deal of his work, hoeing, etc., and preferred white men to Indians because “they keep steady and know how.” After dinner we returned southward along the shore, in the canoe, on account of the difficulty of climbing over the rocks and fallen trees, and began to ascend the mountain along the edge of the precipice. But, a smart shower coming up just then, the Indian crept under his canoe, while we, protected by our rubber coats, proceeded to botanize. So we sent him back to the camp for shelter, agreeing that he should come for us with his canoe toward night. It had rained a little in the forenoon, and we trusted that this would be the clearing-up shower, which it proved; but our feet and legs were thoroughly wet by the bushes. The clouds breaking away a little, we had a glorious wild view, as we ascended, of the broad lake with its numerous forest-clad islands extending be[29]yond our sight both north and south, and the boundless forest undulating away from its shores on every side, as densely packed as a rye-field and enveloping nameless mountains in succession. It was a perfect lake of the woods. Looking southward, the heavens were completely overcast, the mountains capped with clouds, and the lake generally wore a dark and stormy appearance, but from its surface six or eight miles distant there was reflected upward through the misty air a bright blue tinge from the unseen sky of another latitude beyond. They probably had a clear sky then at the south end of the lake. Again we mistook a little rocky islet seen through the “drisk,” with some taller bare trunks or stumps on it, for the steamer with its smoke-pipes, but as it had not changed its position after half an hour we were undeceived. So much do the works of man resemble the works of nature. A moose might mistake a steamer[30] for a floating isle, and not be scared till he heard its puffing or its whistle. If I wished to see a mountain or other scenery under the most favorable auspices, I would go to it in foul weather so as to be there when it cleared up. We are then in the most suitable mood, and nature is most fresh and inspiring. There is no serenity so fair as that which is just established in a tearful eye. Jackson, in his “Report on the Geology of Maine,” says: “Hornstone, which will answer for flints, occurs in various parts of the State. The largest mass of this stone known in the world is Mount Kineo, upon Moosehead Lake, which appears to be entirely composed of it, and rises seven hundred feet above the lake level. This variety of hornstone I have seen in every part of New England in the form of Indian arrow-heads, hatchets, chisels, etc., which were probably obtained from this mountain by the aboriginal inhabitants of the country.”[31] I have myself found hundreds of arrow-heads made of the same material. It is generally slate-colored, with white specks, becoming a uniform white where exposed to the light and air. I picked up a small thin piece which had so sharp an edge that I used it as a knife, and, to see what I could do, fairly cut off an aspen one inch thick with it, by bending it and making many cuts; though I cut my fingers badly with the back of it in the meanwhile. From the summit of the precipice which forms the southern and eastern sides of this mountain peninsula, five or six hundred feet high, we probably might have jumped down to the water, or to the seemingly dwarfish trees on the narrow neck of land which connects it with the main. It is a dangerous place to try the steadiness of your nerves. The plants which attracted our attention on this mountain were the mountain cinquefoil, abundant and in bloom[32] still at the very base by the waterside, very beautiful harebells overhanging the precipice, bearberry, the Canada blueberry, wild holly, the great round-leafed orchis, bunchberry, reddening as we ascended, green at the base of the mountain, red at the top, and the small fern Woodsia ilvensis, growing in tufts, now in fruit. Having explored the wonders of the mountain, and the weather being now cleared up, we commenced the descent. We met the Indian, puffing and panting, about one third of the way up, but thinking that he must be near the top. On reaching the canoe we found that he had caught a lake trout weighing about three pounds, while we were on the mountain. When we got to the camp, the canoe was taken out and turned over, and a log laid across it to prevent its being blown away. The Indian cut some large logs of damp and rotten wood to smoulder and keep fire through the night. The trout was fried for supper.[33] Our tent was of thin cotton cloth and quite small, forming with the ground a triangular prism closed at the rear end, six feet long, seven wide, and four high, so that we could barely sit up in the middle. It required two forked stakes, a smooth ridgepole, and a dozen or more pins to pitch it. It kept off dew and wind and an ordinary rain, and answered our purpose well enough. We reclined within it till bedtime, each with his baggage at his head, or else sat about the fire, having hung our wet clothes on a pole before the fire for the night. As we sat there, just before night, looking out through the dusky wood, the Indian heard a noise which he said was made by a snake. He imitated it at my request, making a low whistling note—pheet—pheet—two or three times repeated, somewhat like the peep of the hyla, but not so loud. He said that he had never seen them while making it, but going to the spot he finds the snake. This,[34] he said, was a sign of rain. When I had selected this place for our camp he had remarked that there were snakes there. “But they won’t do any hurt,” I said. “Oh, no,” he answered, “just as you say; it makes no difference to me.” 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. 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.[35] His singing carried me back to the period of the discovery of America, 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. It was a dense and damp spruce and fir wood in which we lay, and, except for our fire, perfectly dark; and when I awoke in the night, I either heard an owl from deeper in the forest behind us, or a loon from a distance over the lake. Getting up some time after midnight to collect the scattered brands together, while my companions were sound asleep, I observed, partly in the fire, which had ceased to blaze, a perfectly regular elliptical ring of light, about five inches in its shortest diameter, six or seven in its longer, and from one eighth to one quarter of an inch wide. It was fully as bright as the fire, but not reddish or scarlet like a coal, but a white[36] and slumbering light, like the glowworm’s. I saw at once that it must be phosphorescent wood, which I had often heard of, but never chanced to see. Putting my finger on it, with a little hesitation, I found that it was a piece of dead moosewood which the Indian had cut off in a slanting direction the evening before. Using my knife, I discovered that the light proceeded from that portion of the sapwood immediately under the bark, and thus presented a regular ring at the end, and when I pared off the bark and cut into the sap, it was all aglow along the log. I was surprised to find the wood quite hard and apparently sound, though probably decay had commenced in the sap, and I cut out some little triangular chips, and, placing them in the hollow of my hand, carried them into the camp, waked my companion, and showed them to him. They lit up the inside of my hand, revealing the lines and wrinkles, and appearing exactly like coals of fire raised to a white heat.[37] I noticed that part of a decayed stump within four or five feet of the fire, an inch wide and six inches long, soft and shaking wood, shone with equal brightness. I neglected to ascertain whether our fire had anything to do with this, but the previous day’s rain and long-continued wet weather undoubtedly had. I was exceedingly interested by this phenomenon. It could hardly have thrilled me more if it had taken the form of letters, or of the human face. I little thought that there was such a light shining in the darkness of the wilderness for me. The next day the Indian told me their name for the light—artoosoqu’—and on my inquiring concerning the will-o’-the-wisp he said that his “folks” sometimes saw fires passing along at various heights, even as high as the trees, and making a noise. I was prepared after this to hear of the most startling and unimagined phenomena witnessed by “his folks,” they are abroad at all hours and seasons in scenes[38] so unfrequented by white men. Nature must have made a thousand revelations to them which are still secrets to us. I did not regret my not having seen this before, since I now saw it under circumstances so favorable. I was in just the frame of mind to see something wonderful, and this was a phenomenon adequate to my circumstances and expectation, and it put me on the alert to see more like it. I let science slide, and rejoiced in that light as if it had been a fellow creature. A scientific explanation, as it is called, would have been altogether out of place there. That is for pale daylight. Science with its retorts would have put me to sleep; it was the opportunity to be ignorant that I improved. It made a believer of me more than before. 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. It suggested, too, that the same experience[39] 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; now at length I was glad to make acquaintance with the light that dwells in rotten wood. I kept those little chips and wet them again the next night, but they emitted no light.

[40] III SATURDAY, JULY 25 At breakfast, the Indian, evidently curious to know what would be expected of him the next day, asked me how I spent the Sunday when at home. I told him that I commonly sat in my chamber reading, etc., in the forenoon, and went to walk in the afternoon. At which he shook his head and said, “Er, that is ver’ bad.” “How do you spend it?” I asked. He said that he did no work, that he went to church at Oldtown when he was at home; in short, he did as he had been taught by the whites. When we were washing the dishes in the lakes, many fishes came close up to us to get the particles of grease. The weather seemed to be more settled this morning, and we set out early in order[41] to finish our voyage up the lake before the wind arose. Soon after starting, the Indian directed our attention to the Northeast Carry, which we could plainly see, about thirteen miles distant. This carry is a rude wooden railroad running north and south about two miles, perfectly straight, from the lake to the Penobscot through a low tract, with a clearing three or four rods wide. This opening appeared as a clear bright, or light, point in the horizon, resting on the edge of the lake. We should not have suspected it to be visible if the Indian had not drawn our attention to it. It was a remarkable kind of light to steer for—daylight seen through a vista in the forest—but visible as far as an ordinary beacon by night. We crossed a deep wide bay north of Kineo, leaving an island on our left and keeping up the eastern side of the lake. We then crossed another broad bay, which, as we could no longer observe the shore particularly, afforded ample time for con[42]versation. The Indian said that he had got his money by hunting, mostly high up the West Branch of the Penobscot, and toward the head of the St. John. He had hunted there from a boy, and knew all about that region. His game had been beaver, otter, black cat (or fisher), sable, moose, etc. Canada lynx were plenty yet in burnt grounds. For food in the woods he uses partridges, ducks, dried moose meat, hedgehog, etc. Loons, too, were good, only “bile ’em good.” Pointing into the bay he said that it was the way to various lakes which he knew. Only solemn bear-haunted mountains with their great wooded slopes were visible. The Indian said that he had been along there several times. I asked him how he guided himself in the woods. “Oh,” said he, “I can tell good many ways.” When I pressed him further he answered, “Sometimes I lookum sidehill,” and he glanced toward a high hill or[43] mountain on the eastern shore; “great difference between the north and south; see where the sun has shone most. So trees—the large limbs bend toward south. Sometimes I lookum locks” (rocks). I asked what he saw on the rocks, but he did not describe anything in particular, answering vaguely, in a mysterious or drawling tone, “bare locks on lake shore—great difference between north, south, east, west side—can tell what the sun has shone on.” “Suppose,” said I, “that I should take you in a dark night right up here into the middle of the woods a hundred miles, set you down, and turn you round quickly twenty times, could you steer straight to Oldtown?” “Oh, yer,” said he, “have done pretty much same thing. I will tell you. Some years ago I met an old white hunter at Millinocket; very good hunter. He said he could go anywhere in the woods. He wanted to hunt with me that day, so we[44] start. We chase a moose all the forenoon, round and round, till middle of afternoon, when we kill him. Then I said to him, ‘Now you go straight to camp.’ “He said, ‘I can’t do that. I don’t know where I am.’ “‘Where you think camp?’ I asked. “He pointed so. Then I laugh at him. I take the lead and go right off the other way, cross our tracks many times, straight camp.” “How do you do that?” asked I. “Oh, I can’t tell you,” he replied. “Great difference between me and white man.” It appeared as if the sources of information were so various that he did not give a distinct conscious attention to any one, and so could not readily refer to any when questioned about it, but he found his way very much as an animal does. Perhaps what is commonly called instinct in the animal in this case is merely a sharpened and educated sense. Often, when an[45] Indian says, “I don’t know,” in regard to the route he is to take, he does not mean what a white man would by those words, for his Indian instinct may tell him still as much as the most confident white man knows. He does not carry things in his head, nor remember the route exactly, like a white man, but relies on himself at the moment. Not having experienced the need of the other sort of knowledge—all labeled and arranged—he has not acquired it. The hunter with whom I talked in the stage knew some of the resources of the Indian. He said that he steered by the wind, or by the limbs of the hemlocks, which were largest on the south side; also sometimes, when he knew that there was a lake near, by firing his gun and listening to hear the direction and distance of the echo from over it. As the forenoon advanced the wind increased. The last bay which we crossed before reaching the desolate pier at the[46] Northeast Carry, was two or three miles over, and the wind was southwesterly. After going a third of the way, the waves had increased so as occasionally to wash into the canoe, and we saw that it was worse ahead. At first we might have turned about, but were not willing to. It would have been of no use to follow the course of the shore, for the waves ran still higher there on account of the greater sweep the wind had. At any rate it would have been dangerous now to alter our course, because the waves would have struck us at an advantage. It will not do to meet them at right angles, for then they will wash in both sides, but you must take them quartering. So the Indian stood up in the canoe and exerted all his skill and strength for a mile or two, while I paddled right along in order to give him more steerage-way. For more than a mile he did not allow a single wave to strike the canoe as it would, but turned it quickly from this side to that, so that it would always be on[47] or near the crest of a wave when it broke, where all its force was spent, and we merely settled down with it. At length I jumped out onto the end of the pier against which the waves were dashing violently, in order to lighten the canoe and catch it at the landing, which was not much sheltered, but just as I jumped we took in two or three gallons of water. I remarked to the Indian, “You managed that well,” to which he replied: “Ver’ few men do that. Great many waves; when I look out for one, another come quick.” While the Indian went to get cedar bark, etc., to carry his canoe with, we cooked the dinner on the shore in the midst of a sprinkling rain. He prepared his canoe for carrying in this wise. He took a cedar shingle or splint eighteen inches long and four or five wide, rounded at one end, that the corners might not be in the way, and tied it with cedar bark by two holes made midway, near the edge on each side, to the middle crossbar of the[48] canoe. When the canoe was lifted upon his head bottom up, this shingle, with its rounded end uppermost, distributed the weight over his shoulders and head, while a band of cedar bark, tied to the crossbar on each side of the shingle, passed round his breast, and another longer one, outside of the last, round his forehead; also a hand on each side rail served to steer the canoe and keep it from rocking. He thus carried it with his shoulders, head, breast, forehead, and both hands, as if the upper part of his body were all one hand to clasp and hold it. A cedar tree furnished all the gear in this case, as it had the woodwork of the canoe. One of the paddles rested on the crossbars in the bows. I took the canoe upon my head and found that I could carry it with ease, but I let him carry it, not caring to establish a different precedent. This shingle remained tied to the crossbar throughout the voyage, was always ready for the carries, and also served to protect the back of one passenger.[49] We were obliged to go over this carry twice, our load was so great. But the carries were an agreeable variety, and we improved the opportunity to gather the rare plants which we had seen, when we returned empty-handed. We reached the Penobscot about four o’clock, and found there some St. Francis Indians encamped on the bank. They were making a canoe and drying moose meat. Their camp was covered with spruce bark. They had a young moose, taken in the river a fortnight before, confined in a sort of cage of logs piled up cob-fashion, seven or eight feet high. It was quite tame, about four feet high, and covered with moose flies. There was a large quantity of cornel, red maple, and also willow and aspen boughs, stuck through between the logs on all sides, butt ends out, and on their leaves it was browsing. It looked at first as if it were in a bower rather than a pen. Our Indian said that he used black spruce[50] roots to sew canoes with, obtaining it from high lands or mountains. The St. Francis Indians thought that white spruce roots might be best. But the former said, “No good, break, can’t split ’em.” I told him I thought that I could make a canoe, but he expressed great doubt of it; at any rate he thought that my work would not be “neat” the first time. Having reloaded, we paddled down the Penobscot. We saw a splendid yellow lily by the shore, which I plucked. It was six feet high and had twelve flowers, in two whorls, forming a pyramid. We afterward saw many more thus tall along this stream, and on the East Branch. The Indian said that the roots were good for soup, that is, to cook with meat, to thicken it, taking the place of flour. They get them in the fall. I dug some, and found a mass of bulbs pretty deep in the earth, two inches in diameter, looking, and even tasting, somewhat like raw green corn on the ear. When we had gone about three miles[51] down the Penobscot, we saw through the tree-tops a thunder-shower coming up in the west, and we looked out a camping-place in good season, about five o’clock. I will describe the routine of camping. We generally told the Indian that we would stop at the first suitable place, so that he might be on the lookout for it. Having observed a clear, hard, and flat beach to land on, free from mud, and from stones which would injure the canoe, one would run up the bank to see if there were open and level space enough for the camp between the trees, or if it could be easily cleared, preferring at the same time a cool place, on account of insects. Sometimes we paddled a mile or more before finding one to our minds, for where the shore was suitable the bank would often be too steep, or else too low and grassy, and therefore mosquitoey. We then took out the baggage and drew up the canoe. The Indian cut a path to the spot we had selected, which was usually within two or three[52] rods of the water, and we carried up our baggage. One, perhaps, takes birch bark, always at hand, and dead dry wood, and kindles a fire five or six feet in front of where we intend to lie. It matters not, commonly, on which side this is, because there is little or no wind in so dense a wood at that season; and then he gets a kettle of water from the river, and takes out the pork, bread, coffee, etc., from their several packages. Another, meanwhile, having the axe, cuts down the nearest dead rock maple or other dry hard wood, collecting several large logs to last through the night, also a green stake, with a notch or fork to it, which is slanted over the fire, perhaps resting on a rock or forked stake, to hang the kettle on, and two forked stakes and a pole for the tent. The third man pitches the tent, cuts a dozen or more pins with his knife to fasten it down with, and then collects an armful or two of fir twigs, arbor-vitæ, spruce, or[53] hemlock, whichever is at hand, and makes the bed, beginning at either end, and laying the twigs wrong side up, in regular rows, covering the stub ends of the last row; first, however, filling the hollows, if there are any, with coarser material. Commonly, by the time the bed is made, or within fifteen or twenty minutes, the water boils, the pork is fried, and supper is ready. We eat this sitting on the ground, or a stump, around a large piece of birch bark for a table, each holding a dipper in one hand and a piece of ship-bread or fried pork in the other, frequently making a pass with his hand, or thrusting his head into the smoke, to avoid the mosquitoes. Next, pipes are lit by those who smoke, and veils are donned by those who have them, and we hastily examine and dry our plants, anoint our faces and hands, and go to bed. Though you have nothing to do but see the country, there’s rarely any time to spare, hardly enough to examine a plant,[54] before the night or drowsiness is upon you. Such was the ordinary experience, but this evening we had camped earlier on account of the rain, and had more time. We found that our camp was on an old indistinct supply-road, running along the river. What is called a road there shows no ruts or trace of wheels, for they are not used; nor, indeed, of runners, since they are used only in the winter when the snow is several feet deep. It is only an indistinct vista through the wood, which it takes an experienced eye to detect. We had no sooner pitched our tent than the thunder-shower burst on us, and we hastily crept under it, drawing our bags after us, curious to see how much of a shelter our thin cotton roof was going to be in this excursion. Though the violence of the rain forced a fine shower through the cloth before it was fairly wetted and shrunk, with which we were well bedewed, we managed to keep pretty dry, only a[55] box of matches having been left out and spoiled, and before we were aware of it the shower was over, and only the dripping trees imprisoned us. Wishing to see what fishes were in the river there, we cast our lines over the wet bushes on the shore, but they were repeatedly swept down the swift stream in vain. So, leaving the Indian, we took the canoe, just before dark, and dropped down the river a few rods to fish at the mouth of a sluggish brook. We pushed up this a rod or two, but were soon driven off by the mosquitoes. While there we heard the Indian fire his gun twice in rapid succession. His object was to clean out and dry it after the rain, and he then loaded it with ball, being now on ground where he expected to meet with large game. This sudden loud crashing noise in the still aisles of the forest affected me like an insult to nature, or ill manners at any rate, as if you were to fire a gun in a hall or temple. It was not heard far, however, except along[56] the river, the sound being rapidly hushed up or absorbed by the damp trees and mossy ground. The Indian made a little smothered fire of damp leaves close to the back of the camp, that the smoke might drive through and keep out the mosquitoes, but just before we fell asleep this suddenly blazed up and came near setting fire to the tent.

[57] IV SUNDAY, JULY 26 The note of the white-throated sparrow was the first heard in the morning, and with this all the woods rang. Though commonly unseen, their simple ah, te-te-te, te-te-te, te-te-te, so sharp and piercing, was as distinct to the ear as the passage of a spark of fire shot into the darkest of the forest would be to the eye. We were commonly aroused by their lively strain very early. What a glorious time they must have in that wilderness, far from mankind! I told the Indian that we would go to church to Chesuncook this morning, some fifteen miles. It was settled weather at last. A few swallows flitted over the water, we heard Maryland yellow-throats along the shore, the notes of the chickadee, and,[58] I believe, redstarts. Moose-flies of large size pursued us in midstream. The Indian thought that we should lie by on Sunday. Said he, “We come here lookum things, look all round, but come Sunday look up all that, and then Monday look again.” He spoke of an Indian of his acquaintance who had been with some ministers to Katahdin and had told him how they conducted. This he described in a low and solemn voice. “They make a long prayer every morning and night, and at every meal. Come Sunday, they stop ’em, no go at all that day—keep still—preach all day—first one, then another, just like church. Oh, ver’ good men. One day going along a river, they came to the body of a man in the water, drowned good while. They go right ashore—stop there, go no farther that day—they have meeting there, preach and pray just like Sunday. Then they go back and carry the body with them. Oh, they ver’ good men.”[59] I judged from this account that their every camp was a camp-meeting, and that they wanted an opportunity to preach somewhere more than to see Katahdin. However, the Indian added, plying the paddle all the while, that if we would go along he must go with us, he our man, and he suppose that if he no takum pay for what he do Sunday then ther’s no harm, but if he takum pay then wrong. I told him that he was stricter than white men. Nevertheless, I noticed that he did not forget to reckon in the Sundays at last. He appeared to be a very religious man, and said his prayers in a loud voice, in Indian, kneeling before the camp, morning and evening—sometimes scrambling up in haste when he had forgotten this, and saying them with great rapidity. In the course of the day he remarked, “Poor man rememberum God more than rich.” We soon passed the island where I had camped four years before. The deadwater, a mile or two below it, the Indian said[60] was “a great place for moose.” We saw the grass bent where a moose came out the night before, and the Indian said that he could smell one as far as he could see him, but he added that if he should see five or six to-day close by canoe he no shoot ’em. Accordingly, as he was the only one of the party who had a gun, or had come a-hunting, the moose were safe. Just below this a cat owl flew heavily over the stream, and he, asking if I knew what it was, imitated very well the common hoo, hoo, hoo, hoorer, hoo, of our woods. We carried a part of the baggage about Pine Stream Falls, while the Indian went down in the canoe. A Bangor merchant had told us that two men in his employ were drowned some time ago while passing these falls in a bateau, and a third clung to a rock all night and was taken off in the morning. There were magnificent great purple fringed orchises on this carry and the neighboring shores. I measured the largest canoe birch which I saw in this[61] journey near the end of the carry. It was fourteen and one half feet in circumference at two feet from the ground, but at five feet divided into three parts. The Indian cut a small woody knob as big as a filbert from the trunk of a fir, apparently an old balsam vesicle filled with wood, which he said was good medicine. After we had embarked and gone half a mile, my companion remembered that he had left his knife, and we paddled back to get it, against the strong and swift current. This taught us the difference between going up and down the stream, for while we were working our way back a quarter of a mile, we should have gone down a mile and half at least. So we landed, and while he and the Indian were gone back for it, I watched the motions of the foam, a kind of white waterfowl near the shore, forty or fifty rods below. It alternately appeared and disappeared behind the rock, being carried round by an eddy.[62] Immediately below these falls was the Chesuncook Deadwater, caused by the flowing back of the lake. As we paddled slowly over this, the Indian told us a story of his hunting thereabouts, and something more interesting about himself. It appeared that he had represented his tribe at Augusta, and once at Washington. He had a great idea of education, and would occasionally break out into such expressions as this, “Kademy—good thing—I suppose they usum Fifth Reader there. You been college?” We steered across the northwest end of the lake. It is an agreeable change to cross a lake after you have been shut up in the woods, not only on account of the greater expanse of water, but also of sky. It is one of the surprises which Nature has in store for the traveler in the forest. To look down, in this case, over eighteen miles of water was liberating and civilizing even. The lakes also reveal the mountains, and give ample scope and range to our thought.[63] Already there were half a dozen log huts about this end of the lake, though so far from a road. In these woods the earliest settlements are clustering about the lakes, partly, I think, for the sake of the neighborhood as the oldest clearings. Water is a pioneer which the settler follows, taking advantage of its improvements. About noon we turned northward up a broad kind of estuary, and at its northeast corner found the Caucomgomoc River, and after going about a mile from the lake reached the Umbazookskus. Our course was up the Umbazookskus, but as the Indian knew of a good camping-place, that is, a cool place where there were few mosquitoes, about half a mile farther up the Caucomgomoc, we went thither. So quickly we changed the civilizing sky of Chesuncook for the dark wood of the Caucomgomoc. On reaching the Indian’s camping-ground on the south side, where the bank was about a dozen feet high, I read on the trunk of a fir tree blazed by[64] an axe an inscription in charcoal which had been left by him. It was surmounted by a drawing of a bear paddling a canoe, which he said was the sign used by his family always. The drawing, though rude, could not be mistaken for anything but a bear, and he doubted my ability to copy it. The inscription ran thus. I interline the English of his Indian as he gave it to me. (The figure of a bear in a boat.)

July 26

1853 niasoseb We alone Joseph Polis elioi Polis start sia olta for Oldtown onke ni right away quambi July 15

1855

niasoseb[65] He added now below:— 1857

July 26

Jo. Polis This was one of his homes. I saw where he had sometimes stretched his moose-hides on the sunny north side of the river where there was a narrow meadow. After we had selected a place for our camp, and kindled our fire, almost exactly on the site of the Indian’s last camp here, he, looking up, observed, “That tree danger.” It was a dead part, more than a foot in diameter, of a large canoe birch, which branched at the ground. This branch, rising thirty feet or more, slanted directly over the spot which we had chosen for our bed. I told him to try it with his axe, but he could not shake it perceptibly, and, therefore, seemed inclined to disregard it, and my companion expressed his willingness to run the risk. But it seemed to me that we should be fools to lie under it, for[66] though the lower part was firm, the top, for aught we knew, might be just ready to fall, and we should at any rate be very uneasy if the wind arose in the night. It is a common accident for men camping in the woods to be killed by a falling tree. So the camp was moved to the other side of the fire. The Indian said that the Umbazookskus, being a dead stream with broad meadows, was a good place for moose, and he frequently came a-hunting here, being out alone three weeks or more from Oldtown. He sometimes, also, went a-hunting to the Seboois Lakes, taking the stage, with his gun and ammunition, axe and blankets, hard-bread and pork, perhaps for a hundred miles of the way, and jumped off at the wildest place on the road, where he was at once at home, and every rod was a tavern-site for him. Then, after a short journey through the woods, he would build a spruce-bark canoe in one day, putting but few ribs into it, that it might be[67] light, and, after doing his hunting with it on the lakes, would return with his furs the same way he had come. Thus you have an Indian availing himself of the advantages of civilization, without losing any of his woodcraft, but proving himself the more successful hunter for it. This man was very clever and quick to learn anything in his line. Our tent was of a kind new to him, but when he had once seen it pitched it was surprising how quickly he would find and prepare the pole and forked stakes to pitch it with, cutting and placing them right the first time, though I am sure that the majority of white men would have blundered several times. Now I thought I would observe how he spent his Sunday. While I and my companion were looking about at the trees and river he went to sleep. Indeed, he improved every opportunity to get a nap, whatever the day. Rambling about the woods at this[68] camp, I noticed that they consisted chiefly of firs, spruce, red maple, birch, and, along the river, the hoary alder. I could trace the outlines of large birches that had fallen long ago, collapsed and rotted and turned to soil, by faint yellowish-green lines of featherlike moss, eighteen inches wide and twenty or thirty feet long, crossed by other similar lines. Wild as it was, it was hard for me to get rid of the associations of the settlements. Any steady and monotonous sound, to which I did not distinctly attend, passed for a sound of human industry. The waterfalls which I heard were not without their dams and mills to my imagination; and several times I found that I had been regarding the steady rushing sound of the wind from over the woods beyond the rivers as that of a train of cars. Our minds anywhere, when left to themselves, are always thus busily drawing conclusions from false premises. I asked the Indian to make us a sugar-[69]bowl of birch bark, which he did, using the great knife which dangled in a sheath from his belt; but the bark broke at the corners when he bent it up, and he said it was not good—that there was a great difference in this respect between the bark of one canoe birch and that of another. My companion, wishing to distinguish between the black and white spruce, asked Polis to show him a twig of the latter, which he did at once, together with the black; indeed, he could distinguish them about as far as he could see them. As the two twigs appeared very much alike, my companion asked the Indian to point out the difference; whereupon the latter, taking the twigs, instantly remarked, as he passed his hand over them successively in a stroking manner, that the white was rough, that is, the needles stood up nearly perpendicular, but the black smooth, that is, as if bent down. This was an obvious difference, both to sight and touch. I asked him to get some black spruce[70] root and make some thread. Whereupon, without looking up at the trees overhead, he began to grub in the ground, instantly distinguishing the black spruce roots, and cutting off a slender one, three or four feet long, and as big as a pipestem, he split the end with his knife, and taking a half between the thumb and forefinger of each hand, rapidly separated its whole length into two equal semi-cylindrical halves. Then, giving me another root, he said, “You try.” But in my hands it immediately ran off one side, and I got only a very short piece. Though it looked easy, I found that there was a great art in splitting these roots. The split is skillfully humored by bending short with this hand or that, and so kept in the middle. He then took off the bark from each half, pressing a short piece of cedar bark against the convex side with both hands, while he drew the root upward with his teeth. An Indian’s teeth are strong, and[71] I noticed that he used his often where we should have used a hand. They amounted to a third hand. He thus obtained in a moment a very neat, tough, and flexible string, which he could tie into a knot, or make into a fishline even. He said that you would be obliged to give half a dollar for spruce root enough for a canoe, thus prepared. He had discovered the day before that his canoe leaked a little, and said that it was owing to stepping into it violently. I asked him where he would get pitch to mend it with, for they commonly use hard pitch, obtained of the whites at Oldtown. He said that he could make something very similar, and equally good, of material which we had with us; and he wished me to guess what. But I could not, and he would not tell me, though he showed me a ball of it when made, as big as a pea and like black pitch, saying, at last, that there were some things which a man did not tell even his wife.[72] Being curious to see what kind of fishes there were in this dark, deep, sluggish river, I cast in my line just before night, and caught several small sucker-like fishes, which the Indian at once rejected, saying that they were good for nothing. Also, he would not touch a pout, which I caught, and said that neither Indians nor whites thereabouts ever ate them. But he said that some small silvery fishes, which I called white chivin, were the best fish in the Penobscot waters, and if I would toss them up the bank to him, he would cook them for me. After cleaning them, not very carefully, leaving the heads on, he laid them on the coals and so broiled them. Returning from a short walk, he brought a vine in his hand, saying that it made the best tea of anything in the woods. It was the creeping snowberry, which was quite common there, its berries just grown. So we determined to have some tea made of this. It had a slight checker[73]berry flavor, and we both agreed that it was really better than the black tea which we had brought. We thought it quite a discovery, and that it might well be dried and sold in the shops. I for one, however, am not an old tea-drinker and cannot speak with authority to others. The Indian said that they also used for tea a certain herb which grew in low ground, which he did not find there, and Labrador tea; also hemlock leaves, the last especially in winter when the other plants were covered with snow; and various other things. We could have had a new kind of tea every night. Just before night we saw a musquash, the only one we saw in this voyage, swimming downward on the opposite side of the stream. The Indian, wishing to get one to eat, hushed us, saying, “Stop, me call ’em”; and, sitting flat on the bank, he began to make a curious squeaking, wiry sound with his lips, exerting himself considerably. I was greatly sur[74]prised—thought that I had at last got into the wilderness, and that he was a wild man indeed, to be talking to a musquash! I did not know which of the two was the strangest to me. He seemed suddenly to have quite forsaken humanity, and gone over to the musquash side. The musquash, however, as near as I could see, did not turn aside, and the Indian said that he saw our fire; but it was evident that he was in the habit of calling the musquash to him, as he said. An acquaintance of mine who was hunting moose in these woods a month after this, tells me that his Indian in this way repeatedly called the musquash within reach of his paddle in the moonlight, and struck at them. The Indian said a particularly long prayer this Sunday evening, as if to atone for working in the morning.

[75] V MONDAY, JULY 27 Having rapidly loaded the canoe, which the Indian always carefully attended to, that it might be well trimmed, and each having taken a look, as usual, to see that nothing was left, we set out again, descending the Caucomgomoc, and turning northeasterly up the Umbazookskus. This name, the Indian said, meant Much Meadow River. We found it now very wide on account of the rains. The space between the woods, chiefly bare meadow, was from fifty to two hundred rods in breadth. In the water on the meadows grew sedges, wool-grass, the common blue flag abundantly, its flower just showing itself above the high water, as if it were a blue water-lily, and higher in the meadows a great many clumps of a peculiar narrow-[76]leaved willow. Here also grew the red osier, its large fruit now whitish. It was unusual for the woods to be so distant from the shore, and there was quite an echo from them, but when I was shouting in order to awake it, the Indian reminded me that I should scare the moose, which he was looking out for, and which we all wanted to see. Having paddled several miles up the Umbazookskus, it suddenly contracted to a mere brook, narrow and swift, the larches and other trees approaching the bank and leaving no open meadow. We landed to get a black spruce pole for pushing against the stream. The one selected was quite slender, cut about ten feet long, merely whittled to a point, and the bark shaved off. While we were thus employed, two Indians in a canoe hove in sight round the bushes, coming down stream. Our Indian knew one of them, an old man, and fell into conversation with him. He belonged[77] at the foot of Moosehead. The other was of another tribe. They were returning from hunting. I asked the younger if they had seen any moose, to which he said “No”; but I, seeing the moose-hides sticking out from a great bundle made with their blankets in the middle of the canoe, added, “Only their hides.” As he was a foreigner, he may have wished to deceive me, for it is against the law for white men and foreigners to kill moose in Maine at this season. But perhaps he need not have been alarmed, for the moose-wardens are not very particular. I heard of one who, being asked by a white man going into the woods what he would say if he killed a moose, answered, “If you bring me a quarter of it I guess you won’t be troubled.” His duty being, as he said, only to prevent the “indiscriminate” slaughter of them for their hides. I suppose that he would consider it an indiscriminate slaughter when a quarter was not reserved for himself.[78] We continued along through the most extensive larch wood which I had seen—tall and slender trees with fantastic branches. You do not find straggling trees of this species here and there throughout the wood, but rather a little forest of them. The same is the case with the white and red pines and some other trees, greatly to the convenience of the lumberer. They are of a social habit, growing in “veins,” “clumps,” “groups,” or “communities,” as the explorers call them, distinguishing them far away, from the top of a hill or a tree, the white pines towering above the surrounding forest, or else they form extensive forests by themselves. I should have liked to come across a large community of pines which had never been invaded by the lumbering army. We saw some fresh moose-tracks along the shore. The stream was only from one and one half to three rods wide, quite winding, with occasional small islands, meadows, and some very swift and shallow places.[79] When we came to an island the Indian never hesitated which side to take, as if the current told him which was the shortest and deepest. It was lucky for us that the water was so high. We had to walk but once on this stream, carrying a part of the load, at a swift and shallow reach, while he got up with the canoe, not being obliged to take out, though he said it was very strong water. Once or twice we passed the red wreck of a bateau which had been stove some spring. While making this portage I saw many splendid specimens of the great purple fringed orchis, three feet high. It is remarkable that such delicate flowers should here adorn these wilderness paths. The Umbazookskus is called ten miles long. Having poled up the narrowest part some three or four miles, the next opening in the sky was over Umbazookskus Lake, which we suddenly entered about eleven o’clock in the forenoon. It stretches north-westerly four or five miles. We crossed[80] the southeast end to the carry into Mud Pond. Hodge, who went through this way to the St. Lawrence in the service of the State, calls the portage here a mile and three quarters long. The Indian said this was the wettest carry in the State, and as the season was a very wet one we anticipated an unpleasant walk. As usual he made one large bundle of the pork-keg, cooking-utensils, and other loose traps, by tying them up in his blanket. We should be obliged to go over the carry twice, and our method was to carry one half part way, and then go back for the rest. Our path ran close by the door of a log hut in a clearing at this end of the carry, which the Indian, who alone entered it, found to be occupied by a Canadian and his family, and that the man had been blind for a year. This was the first house above Chesuncook, and was built here, no doubt, because it was the route of the lumberers in the winter and spring.[81] After a slight ascent from the lake through the springy soil of the Canadian’s clearing, we entered on a level and very wet and rocky path through the dense evergreen forest, a loosely paved gutter merely, where we went leaping from rock to rock and from side to side in the vain attempt to keep out of the water and mud. It was on this carry that the white hunter whom I met in the stage, as he told me, had shot two bears a few months before. They stood directly in the path and did not turn out for him. He said that at this season bears were found on the mountains and hillsides in search of berries and were apt to be saucy. Here commences what was called, twenty years ago, the best timber land in the State. This very spot was described as “covered with the greatest abundance of pine,” but now this appeared to me, comparatively, an uncommon tree there—and yet you did not see where any more could have stood, amid the dense growth of cedar, fir, etc.[82] The Indian with his canoe soon disappeared before us, but ere long he came back and told us to take a path which turned off westward, it being better walking, and, at my suggestion, he agreed to leave a bough in the regular carry at that place that we might not pass it by mistake. Thereafter, he said, we were to keep the main path, and he added, “You see ’em my tracks.” But I had not much faith that we could distinguish his tracks, since others had passed over the carry within a few days. We turned off at the right place, but were soon confused by numerous logging-paths coming into the one we were on. However, we kept what we considered the main path, though it was a winding one, and in this, at long intervals, we distinguished a faint trace of a footstep. This, though comparatively unworn, was at first a better, or, at least, a dryer road than the regular carry which we had left. It led through an arbor-vitæ wilderness of the[83] grimmest character. The great fallen and rotting trees had been cut through and rolled aside, and their huge trunks abutted on the path on each side, while others still lay across it two or three feet high. It was impossible for us to discern the Indian’s trail in the elastic moss, which, like a thick carpet, covered every rock and fallen tree, as well as the earth. Nevertheless, I did occasionally detect the track of a man, and I gave myself some credit for it. I carried my whole load at once, a heavy knapsack, and a large rubber bag containing our bread and a blanket, swung on a paddle, in all about sixty pounds; but my companion preferred to make two journeys by short stages while I waited for him. We could not be sure that we were not depositing our loads each time farther off from the true path. As I sat waiting for my companion, he would seem to be gone a long time, and I had ample opportunity to make observations on the forest. I now first began to[84] be seriously molested by the black fly, a very small but perfectly formed fly of that color, about one tenth of an inch long, which I felt, and then saw, in swarms about me, as I sat by a wider and more than usually doubtful fork in this dark forest path. Remembering that I had a wash in my knapsack, prepared by a thoughtful hand in Bangor, I made haste to apply it to my face and hands, and was glad to find it effectual, as long as it was fresh, or for twenty minutes, not only against black flies, but all the insects that molested us. They would not alight on the part thus defended. It was composed of sweet oil and oil of turpentine, with a little oil of spearmint, and camphor. However, I finally concluded that the remedy was worse than the disease, it was so disagreeable and inconvenient to have your face and hands covered with such a mixture. Three large slate-colored birds of the jay genus, the Canada jay, came flitting[85] silently and by degrees toward me, and hopped down the limbs inquisitively to within seven or eight feet. Fish hawks from the lake uttered their sharp whistling notes low over the top of the forest near me, as if they were anxious about a nest there. After I had sat there some time I noticed at this fork in the path a tree which had been blazed, and the letters “Chamb. L.” written on it with red chalk. This I knew to mean Chamberlain Lake. So I concluded that on the whole we were on the right course. My companion having returned with his bag, we set forward again. The walking rapidly grew worse and the path more indistinct, and at length we found ourselves in a more open and regular swamp made less passable than ordinary by the unusual wetness of the season. We sank a foot deep in water and mud at every step, and sometimes up to our knees. The trail was almost obliterated, being no more than a mus[86]quash leaves in similar places when he parts the floating sedge. In fact, it probably was a musquash trail in some places. We concluded that if Mud Pond was as muddy as the approach to it was wet, it certainly deserved its name. It would have been amusing to behold the dogged and deliberate pace at which we entered that swamp, without interchanging a word, as if determined to go through it, though it should come up to our necks. Having penetrated a considerable distance into this and found a tussock on which we could deposit our loads, though there was no place to sit, my companion went back for the rest of his pack. After a long while my companion came back, and the Indian with him. We had taken the wrong road, and the Indian had lost us. He had gone back to the Canadian’s camp and asked him which way we had probably gone, since he could better understand the ways of white men, and he told him correctly that we had undoubt[87]edly taken the supply road to Chamberlain Lake. The Indian was greatly surprised that we should have taken what he called a “tow,” that is, tote, toting, or supply, road instead of a carry path,—that we had not followed his tracks,—said it was “strange,” and evidently thought little of our woodcraft. Having held a consultation and eaten a mouthful of bread, we concluded that it would perhaps be nearer for us two now to keep on to Chamberlain Lake, omitting Mud Pond, than to go back and start anew for the last place, though the Indian had never been through this way and knew nothing about it. In the meanwhile he would go back and finish carrying over his canoe and bundle to Mud Pond, cross that, and go down its outlet and up Chamberlain Lake, and trust to meet us there before night. It was now a little after noon. He supposed that the water in which we stood had flowed back from Mud Pond, which could not be far off[88] eastward, but was unapproachable through the dense cedar swamp. Keeping on, we were ere long agreeably disappointed by reaching firmer ground, and we crossed a ridge where the path was more distinct, but there was never any outlook over the forest. At one place I heard a very clear and piercing note from a small hawk as he dashed through the tree-tops over my head. We also saw and heard several times the red squirrel. This, according to the Indian, is the only squirrel found in those woods, except a very few striped ones. It must have a solitary time in that dark evergreen forest, where there is so little life, seventy-five miles from a road as we had come. I wondered how he could call any particular tree there his home, and yet he would run up the stem of one out of the myriads, as if it were an old road to him. I fancied that he must be glad to see us, though he did seem to chide us. One of those somber fir and spruce woods is not complete un[89]less you hear from out its cavernous mossy and twiggy recesses his fine alarum—his spruce voice, like the working of the sap through some crack in a tree. Such an impertinent fellow would occasionally try to alarm the wood about me. “Oh,” said I, “I am well acquainted with your family. I know your cousins in Concord very well.” But my overtures were vain, for he would withdraw by his aerial turnpikes into a more distant cedar-top, and spring his rattle again. We entered another swamp, at a necessarily slow pace, where the walking was worse than ever, not only on account of the water, but the fallen timber, which often obliterated the indistinct trail entirely. The fallen trees were so numerous that for long distances the route was through a succession of small yards, where we climbed over fences as high as our heads, down into water often up to our knees, and then over another fence into a second yard, and so on. In many places[90] the canoe would have run if it had not been for the fallen timber. Again it would be more open, but equally wet, too wet for trees to grow. 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 traveler that does the howling. I did, however, see one dead porcupine. Perhaps he had succumbed to the difficulties of the way. These bristly fellows are a very suitable small fruit of such unkempt wildernesses. Making a logging-road in the Maine woods is called “swamping” it, and they[91] who do the work are called “swampers.” I now perceived the fitness of the term. This was the most perfectly swamped of all the roads I ever saw. Nature must have coöperated with art here. However, I suppose they would tell you that this name took its origin from the fact that the chief work of roadmakers in those woods is to make the swamps passable. We came to a stream where the bridge, which had been made of logs tied together with cedar bark, had been broken up, and we got over as we could. Such as it was, this ruined bridge was the chief evidence that we were on a path of any kind. We then crossed another low rising ground, and I, who wore shoes, had an opportunity to wring out my stockings, but my companion, who used boots, had found that this was not a safe experiment for him, for he might not be able to get his wet boots on again. He went over the whole ground, or water, three times, for which reason our progress was very slow.[92] Beside that, the water softened our feet, and to some extent unfitted them for walking. As I sat waiting for him it would naturally seem an unaccountable time that he was gone. Therefore, as I could see through the woods that the sun was getting low, and it was uncertain how far the lake might be, even if we were on the right course, and in what part of the world we should find ourselves at nightfall, I proposed that I should push through with what speed I could, leaving boughs to mark my path, and find the lake and the Indian, if possible, before night, and send the latter back to carry my companion’s bag. Having gone about a mile I heard a noise like the note of an owl, which I soon discovered to be made by the Indian, and answering him, we soon came together. He had reached the lake after crossing Mud Pond and running some rapids below it, and had come up about a mile and[93] a half on our path. If he had not come back to meet us, we probably should not have found him that night, for the path branched once or twice before reaching this particular part of the lake. So he went back for my companion and his bag. Having waded through another stream, where the bridge of logs had been broken up and half floated away, we continued on through alternate mud and water to the shores of Apmoojenegamook Lake, which we reached in season for a late supper, instead of dining there, as we had expected, having gone without our dinner. It was at least five miles by the way we had come, and as my companion had gone over most of it three times he had walked full a dozen miles. In the winter, when the water is frozen and the snow is four feet deep, it is no doubt a tolerable path to a footman. If you want an exact recipe for making such a road, take one part Mud Pond, and dilute it with equal parts of Umbazookskus and Apmoojenegamook;[94] then send a family of musquash through to locate it, look after the grades and culverts, and finish it to their minds, and let a hurricane follow to do the fencing. We had come out on a point extending into Apmoojenegamook, or Chamberlain Lake, where there was a broad, gravelly, and rocky shore, encumbered with bleached logs and trees. We were rejoiced to see such dry things in that part of the world. But at first we did not attend to dryness so much as to mud and wetness. We all three walked into the lake up to our middle to wash our clothes. This was another noble lake, twelve miles long; if you add Telos Lake, which, since the dam was built, has been connected with it by dead water, it will be twenty; and it is apparently from a mile and a half to two miles wide. We were about midway its length on the south side. We could see the only clearing in these parts, called the “Chamberlain Farm,” with two or three log buildings close to[95]gether, on the opposite shore, some two and a half miles distant. The smoke of our fire on the shore brought over two men in a canoe from the farm, that being a common signal agreed on when one wishes to cross. It took them about half an hour to come over, and they had their labor for their pains this time. After putting on such dry clothes as we had, and hanging the others to dry on the pole which the Indian arranged over the fire, we ate our supper, and lay down on the pebbly shore with our feet to the fire without pitching our tent, making a thin bed of grass to cover the stones. Here first I was molested by the little midge called the no-see-em, especially over the sand at the water’s edge, for it is a kind of sand-fly. You would not observe them but for their light-colored wings. They are said to get under your clothes and produce a feverish heat, which I suppose was what I felt that night. Our insect foes in this excursion were,[96] first, mosquitoes, only troublesome at night, or when we sat still on shore by day; second, black flies (simulium molestum), which molested us more or less on the carries by day, and sometimes in narrower parts of the stream; third, moose-flies, stout brown flies much like a horsefly. They can bite smartly, according to Polis, but are easily avoided or killed. Fourth, the no-see-ems. Of all these, the mosquitoes are the only ones that troubled me seriously, but as I was provided with a wash and a veil, they have not made any deep impression. The Indian would not use our wash to protect his face and hands, for fear that it would hurt his skin, nor had he any veil. He, therefore, suffered from insects throughout this journey more than either of us. He regularly tied up his face in his handkerchief, and buried it in his blanket, and he now finally lay down on the sand between us and the fire for the sake of the smoke, which he tried to make enter his blanket about his face, and for the same[97] purpose he lit his pipe and breathed the smoke into his blanket. In the middle of the night 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 traveler, 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,—you conclude that it is a pack of wolves baying the moon, or, perchance, cantering after a moose. It was the unfailing and characteristic sound of those lakes.[98] 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. 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[99] 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. I have heard it occasionally on the ponds of my native town, but there its wildness is not enhanced by the surrounding scenery. I was awakened at midnight by some heavy, low-flying bird, probably a loon, flapping by close over my head along the shore. So, turning the other side of my half-clad body to the fire, I sought slumber again.

[100] VI TUESDAY, JULY 28 When we awoke we found a heavy dew on our blankets. I lay awake very early and listened to the clear, shrill ah, te te, te te, te of the white-throated sparrow, repeated at short intervals, without the least variation, for half an hour, as if it could not enough express its happiness. We did some more washing in the lake this morning, and, with our clothes hung about on the dead trees and rocks, the shore looked like washing-day at home. The Indian, taking the hint, borrowed the soap, and, walking into the lake, washed his only cotton shirt on his person, then put on his pants and let it dry on him. I observed that he wore a cotton shirt, originally white, a greenish flannel one[101] over it, but no waistcoat, flannel drawers, and strong linen or duck pants, which also had been white, blue woolen stockings, cowhide boots, and a Kossuth hat.[3] He carried no change of clothing, but, putting on a stout, thick jacket, which he laid aside in the canoe, and seizing a full-sized axe, his gun and ammunition, and a blanket, which would do for a sail or knapsack, if wanted, and strapping on his belt, which contained a large sheath-knife, he walked off at once, ready to be gone all summer. This looked very independent—a few simple and effective tools, and no rubber clothing. He was always the first ready to start in the morning. Instead of carrying a large bundle of his own extra clothing, etc., he brought back the greatcoats of moose tied up in his blanket. I found that his outfit was the result of a long experience, and in the main hardly to be improved on, unless by washing and an[102] extra shirt. Wanting a button here, he walked off to a place where some Indians had recently encamped, and searched for one, but I believe in vain. Having softened our stiffened boots and shoes with the pork fat, the usual disposition of what was left at breakfast, we crossed the lake, steering in a diagonal direction northeastly about four miles to the outlet. The Indian name, Apmoojenegamook, means lake that is crossed, because the usual course lies across and not along it. We did not intend to go far down the Allegash, but merely to get a view of the lakes which are its source, and then return this way to the East Branch of the Penobscot. After reaching the middle of the lake, we found the waves pretty high, and the Indian warned my companion, who was nodding, that he must not allow himself to fall asleep in the canoe lest he should upset us; adding, that when Indians want to sleep in a canoe, they lie down straight[103] on the bottom. But in this crowded one that was impossible. However, he said that he would nudge him if he saw him nodding. A belt of dead trees stood all around the lake, some far out in the water, with others prostrate behind them, and they made the shore, for the most part, almost inaccessible. This is the effect of the dam at the outlet. Thus the natural sandy or rocky shore, with its green fringe, was concealed and destroyed. We coasted westward along the north side, searching for the outlet, about quarter of a mile distant from this savage-looking shore, on which the waves were breaking violently, knowing that it might easily be concealed amid this rubbish, or by the overlapping of the shore. It is remarkable how little these important gates to a lake are blazoned. There is no triumphal arch over the modest inlet or outlet, but at some undistinguished point it trickles in or out through the uninterrupted forest, almost as through a sponge.[104] We reached the outlet in about an hour, and carried over the dam there, which is quite a solid structure, and about one quarter of a mile farther there was a second dam. The result of this particular damming about Chamberlain Lake is that the headwaters of the St. John are made to flow by Bangor. They have thus dammed all the larger lakes, raising their broad surfaces many feet, thus turning the forces of Nature against herself, that they might float their spoils out of the country. They rapidly run out of these immense forests all the finer and more accessible pine timber, and then leave the bears to watch the decaying dams, not clearing nor cultivating the land, nor making roads, nor building houses, but leaving it a wilderness, as they found it. In many parts only these dams remain, like deserted beaver dams. Think how much land they have flowed without asking Nature’s leave. The wilderness experiences a sudden rise of all her streams and lakes. She feels ten[105] thousand vermin gnawing at the base of her noblest trees. Many combining drag them off, jarring over the roots of the survivors, and tumble them into the nearest stream, till, the fairest having fallen, they scamper off to ransack some new wilderness, and all is still again. It is as when a migrating army of mice girdles a forest of pines. The chopper fells trees from the same motive that the mouse gnaws them—to get his living. You tell me that he has a more interesting family than the mouse. That is as it happens. He speaks of a “berth” of timber, a good place for him to get into, just as a worm might. When the chopper would praise a pine he will commonly tell you that the one he cut was so big that a yoke of oxen stood on its stump; as if that were what the pine had grown for, to become the footstool of oxen. In my mind’s eye I can see these unwieldy tame deer, with a yoke binding them together, the brazen-tipped horns betraying their servitude, taking their[106] stand on the stump of each giant pine in succession throughout this whole forest, and chewing their cud there, until it is nothing but an ox-pasture, and run out at that. As if it were good for the oxen, and some medicinal quality ascended into their nostrils. Or is their elevated position intended merely as a symbol of the fact that the pastoral comes next in order to the sylvan or hunter life? The character of the logger’s admiration is betrayed by his very mode of expressing it. If he told all that was in his mind, he would say, “It was so big that I cut it down, and then a yoke of oxen could stand on its stump.” He admires the log, the carcass or corpse, more than the tree. Why, my dear sir, the tree might have stood on its own stump, and a great deal more comfortably and firmly than a yoke of oxen can, if you had not cut it down. The Anglo-American can indeed cut down and grub up all this waving forest, and make a stump speech on its ruins, but[107] 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. Before he has learned his a b c in the beautiful but mystic lore of the wilderness he cuts it down, puts up a “deestrict” schoolhouse, and introduces Webster’s spelling-book. Below the last dam, the river being swift and shallow, we two walked about half a mile to lighten the canoe. I made it a rule to carry my knapsack when I walked, and also to keep it tied to a crossbar when in the canoe, that it might be found w