The Belt of Seven Totems. Munroe Kirk
the region afterwards known as New England.
So many seasons of corn-planting and harvest did the youth spend in travel and study among the tribes, that when he finally turned his face towards his own people he was become a man in years as well as in stature and strength. So it happened that he tarried again among the Pequots until he had won for a bride Miantomet, a daughter of their sachem. The principal industry of this tribe being the production of wampum, which was made in the form of cylindrical beads, white, black, purple, and sometimes red, cut from sea-shells, Longfeather’s bride was presented with a vast store of this precious material in the form of strings and belts, so that in winning her the young man also acquired much wealth.
To fittingly celebrate the home-coming of his son, Nassaup commanded a great feast that should last for seven days, and to it were invited the headmen of all the tribes in which Longfeather had made friends. The place chosen for this notable gathering was the mouth of a beautiful valley, centrally located for the convenience of the several tribes, and gently sloping to the river of Sweet Waters. Here, then, in early autumn, at the full of the harvest moon, were gathered hundreds of the leading sannups of the wide-spread territory bounded by the great white river (St. Lawrence) on the north, the salt waters that bathe the rising sun on the east and south, and the Shatemuc (Hudson) on the west. These, together with their families, formed an assemblage larger and more important than any that could be recalled even by tradition, and while much of their time was devoted to feasting and dancing, they also discussed questions of great significance.
One of these was the meaning of a vast ball of fire, that, brighter than the sun and glowing with many colors, had shot athwart an evening sky on the night of Longfeather’s marriage to Miantomet. To some this phenomenon portended evil, while to others it was an omen of good promise; but all were convinced that it was connected in some way with the fortunes of Longfeather.
Another matter discussed early and late with unflagging interest was the rumored appearance in remote regions of a race of beings having human form, but unlike any heretofore known. They were said to have white skins and hairy faces, and were believed to control thunder and lightning, which they used for the destruction of all who came in their way. Some of them were also described as bestriding fire-breathing monsters of such ferocity that they carried death and destruction wherever they went. Most of these rumors came from the south and from lands so remote that they had been many months travelling from tribe to tribe and from mouth to mouth. Whether the beings thus imperfectly described were gods or devils none could tell. At the same time those who heard of them agreed that in spite of their form they could not be human, for were not all men made in one likeness, with red skins, black hair, and smooth faces?
It was disquieting that, while most of these rumors came from the far-distant south, some of them also came from the north, and located the white-skinned strangers not more than a month’s journey away. At the same time it was comforting to have all stories agree that, while they appeared from the ocean borne on the backs of vast winged monsters of the deep, they always, after a while, disappeared again as they had come.
Longfeather further reassured those who discussed these matters by relating a tradition that he had received from Tamenand. It concerned other supernatural visitants who had once come even to the land of the Wampanoags; but so long ago that not even the great-grandfather of the oldest man living had seen them. They also were described as of white skin and having hair on their faces. It was not told that they rode fire-breathing dragons, or that they were armed with thunderbolts, but they had come from the sea and returned into it again when they were ready for departure. To be sure, they had slain many of the native dwellers and caused great fear throughout the land, but after going away they had never again been seen. To this day, however, traces of their visitation remained in the form of certain pictured rocks that they had inscribed, and which no man might remove or even touch, under penalty of death.
The simple-minded forest-dwellers listened to these tales with the same dread that would inspire us of to-day upon hearing that inhabitants of some distant planet, bringing death-dealing weapons that were unknown to us, had invaded the world. They shuddered, gazing furtively about them as they listened, and drew closer together as though for mutual protection. Although the fears thus aroused sobered the red-skinned assemblage and left it in small humor for further festivities, this was not regretted by Nassaup, since it rendered them the more willing to listen to a plan that he wished to propose. It was one so long considered that it had become the chief desire of his life, and was nothing more nor less than a federation of all the tribes there represented, in the interests of peace, mutual aid, and protection. For two days was this proposition discussed, and then it was accepted. A belt of wampum, on which was worked his own totem, was given to each of the seven head chiefs present, and a great belt of the same material, in which the seven totems were combined, was presented to Longfeather. On account of his wisdom he had been unanimously chosen to rule the allied tribes, and this Belt of Seven Totems was the badge of his authority. So Longfeather became Peacemaker and Lawgiver to all that region, and on account of its central location he established his official head-quarters upon the very spot where the great assemblage had been held. Thus was founded the village of Peace, in which all questions affecting relations between the tribes were discussed and treaties were made. It was a place of refuge to which all persons accused of wrong-doing and in danger of their lives might flee, with a certainty of protection until their cases could be considered by the Peacemaker. It also became a trading-point to which were attracted the skilled makers of such articles as were most in demand among the tribes.
Large areas of nearby lands were brought under cultivation, and these, fertilized with fish taken in quantities from the teeming river, produced wonderful crops of beans, maize, and pumpkins. No war-parties ever visited the village of Peace, but there was a constant coming and going of strangers. To it travelled the Abenakis, bringing furs, maple-sugar, and highly prized ornaments of copper that had come to them from the far west. Here they exchanged these things for bales of dried fish from the eastern coast, seal-skins, or belts of wampum. Here, also, they found expert makers of flint arrow-heads, knives, and hatchets, weavers of mats, and workers in clay, from whom they might procure rude vessels of earthen-ware.
Above all, here dwelt Longfeather, to whom could be submitted all disputed questions, with a certainty that he would settle them wisely and justly. Thus it happened that the village of Peace became the political capital and chief trading-point of all New England long before ever a white man had set foot in that region. Here, too, some twenty years after its founding, was born Nahma, the son of Longfeather, a lad whose strange adventures in after-life are now for the first time about to be related.
CHAPTER II
CANONICUS MAKES TROUBLE
The boy thus introduced was carefully trained for the high position that he must some time fill. Although from his father he never heard an impatient or an unkind word, he was taught to respect his elders and to yield the most implicit obedience to those in authority over him. As soon as he was old enough to comprehend what he heard and saw he was permitted to sit beside the Peacemaker and listen to the discussion of matters affecting the well-being of the tribes. From Longfeather himself, from the old men of the village, and from the visitors who journeyed to it Nahma learned the traditions of his people. His father also taught him to distinguish the totems of tribes or clans, together with their significance, and illustrated his lessons by means of the pictured belts that hung in the council-house. From these same teachers Nahma also learned to believe in witchcraft and magic, by which alone were they able to account for many natural phenomena. Thus even in the years of his youth there came to Nahma a wisdom beyond that of all other lads, and his name became known from one end of the land to the other.
Nor during this time of mental training was that of his body neglected. Every day, even in the depth of winter, when ice must be broken before water could be reached, he was made to plunge into the river or the sea to toughen him and harden his flesh. He was taught to swim and to paddle a canoe before he could walk; and often in later years when trained runners were sent by Longfeather with messages to distant tribes, the lad was allowed to accompany them, that he might learn the trails, familiarize himself with remote localities and people, and acquire the art of traversing great spaces in the shortest possible time. So fleet of foot and so strong