NEWITCHEWAGAN.
1802.
Two years had slipped away. The ice moon had given place to the crescent whirlwind moon. The wild duck and geese had long since ceased their plash, plash in the water opposite "The Wigwam," as the children delighted to call their new home in the forest. The noble rivers, the picturesque1 falls, the monarchs2 of the forest towering heavenwards, the fragrance3 of pine and cedar4, the lakes and rivers teeming5 with fish and fowl6 and fur-bearing animals, seemed to the children of the new Chief a paradise; nor were they alone in their views. The stern realities of pioneer life made it none the less enchanting7 to the man who gloried in overcoming difficulties and in braving hardships in one of the greatest conquests undertaken by man—the wresting8 of a wilderness9 from savagery10 to civilization.
The "Wigwam" was situated11 in the midst of an estate of twenty-two thousand acres, part of which had been received as a grant, but the greater portion being purchased from the Government, for the Chief had by no means suffered losses such as many U.E. Loyalists had borne, having brought with him a capital of nearly fifty thousand dollars.
The new home presented a strange contrast to the cosy12, comfortable New England farmhouse13. It was built of undressed tamarac logs in true rustic14 shanty15 fashion. The chinks between the logs and scoops16 of the roof were "caulked17" with moss18, driven in with a thin pointed19 handspike, over which a rude plaster of blue clay was daubed. The chimney was very wide and low, and was built above a huge boulder20 which formed the back of the fire-place. There was no upper story to the rude dwelling21, which was partitioned off into bedrooms at each end, with a large living room, kitchen, dining-room all in one, in the centre.
A wild night had set in. It seemed as though all nature had gone mad. The wind struggled with doors and windows for an entrance to the humble22 home, but only served to intensify23 the warmth and light and joy within, for it made the great fire roar and crackle the merrier.
A group of happy children were popping corn before the glowing coals. Near them sat the Chief and Mrs. Wright conversing24 together in a low voice. Laying down her knitting, the latter looked earnestly into her husband's face.
"Philemon, Philemon," she said sadly, "How much more wisdom you are manifesting in the breaking-in of the farm colts than in the training of the boys. I am beginning to fear that you will be much better served by the former than by the latter. If you would but exercise your God-given authority over them and uphold mine we might hope for better results. The boys are getting beyond control, and why? Because, though I am teaching them in theory the right way, you are not insisting upon the practice of such theories. Words will not curb25 the exuberance26 of spirits nor check the waywardness of a young horse. If left to himself he will go where he wills. He must be trained with gentleness, but with firmness, and so with our children."
"My dear," he said, "your ideals are above me, and are as unlikely to be adopted by ordinary men of the world as the ideals of John Bunyan or Richard Baxter."
"I see, I see," she said, with a voice thrilling with emotion. "You hold up before them hopes of future greatness or wealth as a stimulant27 to goodness, studiousness, industry, that they may become 'ordinary men of the world.' My ambition has ever been to train them for God and His service."
"And you propose to do that," he said, coldly, "by coersion, canings, imprisonments, fines."
"Not at all," she replied. "A child trained from infancy28 in habits of obedience29 can generally be managed without chastisement30 and will obey from a sense of duty rather than from fear of chastisement."
"All very beautiful in theory," said the father, with a yawn, as he stretched himself to his full length, "but the Indian theory in my opinion is the best. They allow their children to do as they please and never check them, and what is the result? A self-reliant, independent people; a people who have not been deprived of strength of character or will power by constant subjection to the will of others; a people who, until spoiled by contact with unchristian whites, have followed the dictates32 of conscience rather than a code of prohibitory laws; a people who scorn mean, dishonorable transactions."
"Of two things I am convinced," said Mrs. Wright, thoughtfully, "'a child left to himself bringeth his mother to shame,' and his father also, for that matter, and that if we secure the formation of right principles at an early age we may with confidence give them their emancipation34 long before they grow up."
Suddenly the door opened and an Indian entered. Though covered with snow from head to foot, they recognized the chief, Machecawa. Without a word he drew through the open door a toboggan, upon which lay his squaw in an almost dying condition. At her bosom35 was a tiny babe, two days old.
Newitchewagan had had a severe chill. He had given her a vapor36 bath by heating boulders37 in the fire, dashing water on them, over which he had held her suspended in a blanket. For a time she seemed better, but not having sufficient covering, the keen north wind had caused a recurrence38 of chills, and notwithstanding the conjuring39 and charms of her friends she was evidently fast sinking, and the Chief, in his hour of sorrow, had fled for help to Mrs. Wright (whom the Indians regarded as possessing mysterious healing power), in the vain hope of finding some new way of saving her.
Mingled40 expressions of astonishment41 and pity came into the face of the mother of the household as she hastily left her seat by the side of her husband and assisted in removing the poor squaw to a comfortable bed.
Though not a popular type of New England beauty, there was a something about Mrs. Wright a certain expression so subtle as to escape definition, which gave her presence a strong personal magnetism42, while her dignity and a marked grace of manner gave her an individuality which proclaimed her a queen among women. She was a woman of high ideals. "I fear not," she said, in a letter to her sister, "the wolves whose dismal43 howls echo and re-echo every night through the forest; I fear not the savages44 who walk into our home with as little ceremony as though it were their own; I fear not sickness nor death in this wilderness so far from medical aid. One thing only I fear, that I may fail in my duty to my husband, my children and my neighbors."
Her husband's "worldliness," her sons' lack of interest in religious matters and their tendency to adopt the language and expressions of the low and the vicious, afforded matter for constant reproof45, rebuke46 and exhortation47. Her efforts to develop in her children the highest ideals of Christian31 manhood and womanhood were not fully33 appreciated by the Chief, who was too feudal48 in his views of woman to understand a life like hers. The phenomenon of a woman superior to himself in mind and soul had never ceased to be a matter of perplexity to him. Her ideals were beyond his comprehension. He had not arrived at the conclusion that a wife should be allowed free scope for the exercise of her own individuality. Her position in the home was one of utter subjection and servitude. She was permitted to have no will but his, no plans but his, and to have no ideas but his. At the marriage ceremony "they two were made one," and that one was her lord and master.
Mrs. Wright's interest was not confined to her own family circle, for, notwithstanding the constant pressure of home duties, she had "a heart at leisure from itself to soothe49 and sympathize," and to the Indians and early settlers in their loneliness, their sorrows and sufferings, she was a mother, and more than a mother, for she was the only physician, the only clergyman, the only teacher that the little colony possessed50 for the first few years of its struggling existence. Her medical book and case of medicines, a gift from Dr. Green, of Woburn, brought relief to many sufferers. Her library, consisting of such volumes as "The Pilgrim's Progress," Baxter's "Saints' Rest," Young's "Night Thoughts," Hervey's "Meditations51 Among the Tombs," did much to enlighten, if not to cheer, darkened souls, while from the newest Boston school-books she trained the youth of the settlement in the elementary principles of the arts and sciences.
All night long the noble chieftain of his people sat by the bedside with downcast eyes. The wind, having spent its force and fury, moaned and sobbed54 round the house; the flickering55 light from the hearth56 cast strange, weird57 shadows upon the wall when Newitchewagan opened her large dark eyes, gently stroked the little black head on her bosom, and with one affectionate look at him who had been her companion in hardships, heaved a deep sigh and was gone.
Machecawa, without uttering a word, hastily left the Wigwam, and in a short time returned with his face blackened and with several squaws, who tore their hair, scattered58 ashes on their heads, and raised their voices in wailing59. They arranged to have the burial service take place in the evening, and it was well for the inmates60 of the Wigwam that it was not deferred61 for several days, for the wailing continued without cessation until all that was left of Newitchewagan was wrapped in birch bark and securely tied with a cord of deerskin, like a parcel, when it was borne by four young braves and laid upon a raised platform of boughs62, between two fires which had been kindled63 a little distance from the Wigwam.
The Indians then squatted64 cross-legged in a large circle round the fires. Machecawa and his motherless children were seated close to the bier, their faces blackened, their hair and clothing torn and in disorder65. The awful stillness was at length broken by old O'Jawescawa, who left his seat and, approaching the grief-stricken husband, said:
"O Machecawa, my brother, it is not well that you grieve. If Newitchewagan had lived she would many times have been hungry and cold and weary; but in the happy hunting-ground, whither she has gone, there is neither hunger nor cold nor weariness. Therefore you should be glad." He then drew his hunting-knife from his belt, and, slashing67 it through the birch-bark wrappings, cried:
"O Kitche Manitou! These places do I cut that our sister's spirit may come and go as she wills it, that she may visit us sometimes, that she may see our brother Machecawa when he is very sad."
"Oh, Machecawa, my brother, it is not well that you grieve."
"Oh, Machecawa, my brother, it is not well that you grieve."
Again he turned to his chief. "Our sister is gone, oh, my brother," he continued, "but you shall see her again. But she shall be changed, and you will not know her; but when you enter the Land of the Hereafter then you must sing always this little song, and so she will know you."
In a clear and true tenor68 old O'Jawescawa chanted a weird, minor69 air with tearful falling cadences70.
"And when she hears that song," he went on, "then she will answer it with this"—and he sang through another little song.
The long-drawn, plaintive71 chords, the sense of awe66 inspired by the darkness and the firelight, and of the grave sad prayer, caused Mrs. Wright and her young flock to sob53 aloud.
"And so in that way," concluded O'Jawescawa, "you shall know each other."
The young men bore the remains72 to a grave that had been dug a short distance away in a pine grove73. After the earth had been filled in, three of the women knelt and put together a miniature wigwam of birch-bark, complete in every detail. Then O'Jawescawa began again to speak, addressing the occupant of the grave in a low tone of confidence.
"O Newitchewagan, our sister," said he, "I place this bow and these arrows in your lodge74 that you may be armed on the Long Journey.
"O Niwitchiwagan, our sister, I place these snow-shoes in your lodge that you may be fleet on the Long Journey."*
* The writer is indebted to Mr. S. E. White for this account of the squaw's burial.
In like manner he deposited in the little wigwam extra moccasins, a model canoe and paddle, food, and a miniature robe. Then they all returned to their camp, all but Machecawa, who crouched75 on the ground by the grave, his blanket over his head, a silent, motionless figure of desolation. For three whole nights and days the Chief mourned for his squaw. Then he rose and went about his ordinary duties with unmoved countenance76, and the grave was left to the sun and snow and rain and the mercy of all-forgetting Nature.
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1
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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2
monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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3
fragrance
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| n.芬芳，香味，香气 | |
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4
cedar
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| n.雪松，香柏(木) | |
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5
teeming
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| adj.丰富的v.充满( teem的现在分词 )；到处都是；（指水、雨等）暴降；倾注 | |
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6
fowl
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| n.家禽，鸡，禽肉 | |
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7
enchanting
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| a.讨人喜欢的 | |
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8
wresting
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| 动词wrest的现在进行式 | |
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9
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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10
savagery
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| n.野性 | |
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11
situated
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| adj.坐落在...的，处于某种境地的 | |
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12
cosy
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| adj.温暖而舒适的，安逸的 | |
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13
farmhouse
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| n.农场住宅（尤指主要住房） | |
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14
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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15
shanty
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| n.小屋，棚屋；船工号子 | |
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16
scoops
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| n.小铲( scoop的名词复数 )；小勺；一勺[铲]之量；（抢先刊载、播出的）独家新闻v.抢先报道( scoop的第三人称单数 )；（敏捷地）抱起；抢先获得；用铲[勺]等挖（洞等） | |
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17
caulked
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| v.堵（船的）缝( caulk的过去式和过去分词 )；泥…的缝；填塞；使不漏水 | |
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18
moss
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| n.苔，藓，地衣 | |
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19
pointed
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| adj.尖的，直截了当的 | |
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20
boulder
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| n.巨砾；卵石，圆石 | |
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21
dwelling
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| n.住宅，住所，寓所 | |
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22
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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23
intensify
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| vt.加强；变强；加剧 | |
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24
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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25
curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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26
exuberance
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| n.丰富；繁荣 | |
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27
stimulant
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| n.刺激物，兴奋剂 | |
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28
infancy
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| n.婴儿期；幼年期；初期 | |
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29
obedience
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| n.服从，顺从 | |
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30
chastisement
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| n.惩罚 | |
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31
Christian
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| adj.基督教徒的；n.基督教徒 | |
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32
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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33
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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34
emancipation
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| n.（从束缚、支配下）解放 | |
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35
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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36
vapor
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| n.蒸汽，雾气 | |
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37
boulders
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| n.卵石( boulder的名词复数 )；巨砾；（受水或天气侵蚀而成的）巨石；漂砾 | |
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38
recurrence
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| n.复发，反复，重现 | |
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39
conjuring
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| n.魔术 | |
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40
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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41
astonishment
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| n.惊奇，惊异 | |
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42
magnetism
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| n.磁性，吸引力，磁学 | |
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43
dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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44
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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45
reproof
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| n.斥责，责备 | |
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46
rebuke
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| v.指责，非难，斥责 [反]praise | |
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47
exhortation
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| n.劝告，规劝 | |
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48
feudal
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| adj.封建的，封地的，领地的 | |
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49
soothe
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| v.安慰；使平静；使减轻；缓和；奉承 | |
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50
possessed
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| adj.疯狂的；拥有的，占有的 | |
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51
meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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52
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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53
sob
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| n.空间轨道的轰炸机；呜咽，哭泣 | |
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54
sobbed
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| 哭泣，啜泣( sob的过去式和过去分词 )； 哭诉，呜咽地说 | |
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55
flickering
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| adj.闪烁的，摇曳的，一闪一闪的 | |
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56
hearth
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| n.壁炉炉床，壁炉地面 | |
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57
weird
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| adj.古怪的，离奇的；怪诞的，神秘而可怕的 | |
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58
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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59
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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60
inmates
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| n.囚犯( inmate的名词复数 ) | |
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61
deferred
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| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
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62
boughs
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| 大树枝( bough的名词复数 ) | |
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63
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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64
squatted
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| v.像动物一样蹲下( squat的过去式和过去分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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65
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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66
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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67
slashing
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| adj.尖锐的；苛刻的；鲜明的；乱砍的v.挥砍( slash的现在分词 )；鞭打；割破；削减 | |
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68
tenor
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| n.男高音（歌手），次中音（乐器），要旨，大意 | |
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69
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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70
cadences
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| n.（声音的）抑扬顿挫( cadence的名词复数 )；节奏；韵律；调子 | |
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71
plaintive
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| adj.可怜的，伤心的 | |
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72
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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73
grove
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| n.林子，小树林，园林 | |
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74
lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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75
crouched
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| v.屈膝，蹲伏( crouch的过去式和过去分词 ) | |
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76
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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