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other contents of the sack scattered over the lodge. The swan was still there. He shot the first arrow with great precision, and came very near to it. The second came still closer; as he took the last arrow, he felt his arm firmer, and drawing it up with vigor, saw it pass through the neck of the swan a little above the breast. Still it did not prevent the bird from flying off, which it did, however, at first slowly, flapping its wings and rising gradually into the air, and then flying off towards the sinking of the sun."-pp. 10-12.

Page 136. Sing the mysteries of Mondamin.

The Indians hold the maize, or Indian corn, in great veneration. "They esteem it so important and divine a grain," says Schoolcraft, "that their story-tellers invented various tales, in which this idea is symbolized under the form of a special gift from the Great Spirit. The Odjibwa-Algonquins, who call it Mon-dá-min, that is, the Spirit's grain or berry, have a pretty story of this kind, in which the stalk in full tassel is represented as descending from the sky, under the guise of a handsome youth, in answer to the prayers of a young man at his fast virility, or coming to manhood.

"It is well known that corn-planting and corngathering, at least among all the still uncolonized tribes, are left entirely to the females and children, and a few superannuated old men. It is not generally known, perhaps, that this labor is not compulsory, and that it is assumed by the females as a just equivalent, in their view, for the onerous and continuous labor of the other sex, in providing meats, and skins for clothing, by the chase, and in defending their villages against their enemies, and keeping intruders off their territories. A good Indian housewife deems this a part of her prerogative, and prides herself to have a store of corn to exercise her hospitality, or duly honor her husband's hospitality, in the entertainment of the lodge guests."-Oncóto, p. 82

Page 137. Thus the fields shall be more fruitful.

"A singular proof of this belief, in both sexes, of the mysterious influence of the steps of a woman, on the vegetable and insect creation, is found in an ancient custom, which was related to me, respecting corn-planting. It was the practice of the hunter's wife, when the field of corn had been planted, to choose the first dark or overclouded evening to perform a secret circuit, sans habillement, around the field. For this purpose she slipped out of the lodge in the evening, unobserved, to some obscure nook, where she completely disrobed. Then, taking her matchecota, or principal garment, in one hand, she dragged it around the field. This was thought to insure a prolific crop, and to prevent the assaults of insects and worms upon the grain. It was supposed they could not creep over the charmed line. "-Oneóta, p. 83.

"If one of the young female huskers finds a red ear of corn, it is typical of a brave admiter, and is regarded as a fitting present to some young warrior. But if the ear be crooked, and tapering to a point, no matter what color, the whole circle is set in a roar, and wa-ge-min is the word shouted aloud. It is the symbol of a thief in the cornfield. It is considered as the image of an old man stooping as he enters the lot. Had the chisel of Praxiteles been employed to produce this

Page 136. When I think of my beloved.
The original of this song may be found in image, it could not more vividly bring to the
Oneóta, p. 15.

minds of the merry group the idea of a pilferer of
their favorite mondamin.

Page 137. him.

66

With his prisoner-string he bound

"These cords," says Mr. Tanner, "are made of the bark of the elm-tree, by boiling and then immersing it in cold water. The leader of a war party commonly carries several fastened about his waist, and if, in the course of the fight, any one of his young men takes a prisoner, it is his duty to bring him immediately to the chief, to be tied, and the latter is responsible for his safe keeping."-Narrative of Captivity and Adventures, p. 412.

Page 138.

Wagemin, the thief of cornfields, Paimosaid, who steals the maize-ear.

"The literal meaning of the term is, a mass, or crooked ear of grain; but the ear of corn so called is a conventional type of a little old man pilfering ears of corn in a cornfield. It is in this manner that a single word or term, in these curious languages, becomes the fruitful parent of many ideas. And we can thus perceive why it is that the word wagemin is alone competent to excite merriment in the husking circle.

"This term is taken as the basis of the cereal chorus, or corn song, as sung by the Northern Algonquin tribes. It is coupled with the phrase Paimosaid, -a permutative form of the Indian substantive made from the verb pun-o-sa, to walk. Its literal meaning is, he who walks, or the walker; but the ideas conveyed by it are, he who walks by night to pilfer corn. It offers, therefore, a kind of parallelism in expression to the preceding term."-Oneóta, p. 254.

Page 141. Pugasaing, with thirteen pieces. hazard among the Northern tribes of Indians. This Game of the Bowl is the principal game of Mr. Schoolcraft gives a particular account of it This game, in Oneóta, p. 85. " he says, "is They stake at it their ornaments, weapons, very fascinating to some portions of the Indians. clothing, canoes, horses, everything in fact they possess; and have been known, it is said, to set up their wives and children, and even to forfeit have seen no examples, nor do I think the game their own liberty. Of such desperate stakes I itself in common use. It is rather confined to certain persons, who hold the relative rank of gamblers in Indian society,-men who are not noted as hunters or warriors, or steady providers for their families. Among these are persons who bear the term of Ienadizze wng, that is, wanderers about the country, braggadocios, or fops. It can hardly be classed with the popular games of amusement, by which skill and dexterity are acquired. I have generally found the chiefs and graver men of the tribes, who encourage the young men to play ball, and are sure to be present at the customary sports, to witness, and sanction, and applaud them, speak lightly and disparagingly of this game of hazard. Yet it cannot be denied that some of the chiefs, distinguished in war and the chase at the West, can be referred to as lending their example to its fascinating power."

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See also his History, Condition, and Prospects of the Indian Tribes, Part II. p. 72.

To the Pictured Rocks of sand

Page 144. stone.

The reader will find a long description of the Pictured Rocks in Foster and Whitney's Report on the Geology of the Lake Superior Land District, Part II. p. 124. From this I make the following extract:

"The Pictured Rocks may be described, in general terms, as a series of sandstone bluffs extending along the shore of Lake Superior for

about five miles, and rising, in most places, verti-his Magnalia Christi, Book I. Ch. VI. It is concally from the water, without any beach at the tained in a letter from the Kev. James Pierpont, base, to a height varying from fifty to nearly two Pastor of New Haven. To this account Mather hundred feet. Were they simply a line of cliffs, adds these words :-they might not, so far as relates to height or extent, be worthy of a rank among great natural curiosities, although such an assemblage of rocky strata, washed by the waves of the great lake, would not, under any circumstances, be destitute of grandeur. To the voyager, coasting along their base in his frail canoe, they would, at all times, be an object of dread; the recoil of the surf, the rock-bound coast, affording, for miles, no place of refuge,-the lowering sky, the rising wind,-all these would excite his apprehension, and induce him to ply a vigorous oar until the dreaded wall was passed. But in the Pictured Rocks there are two features which communicate to the scenery a wonderful and almost unique character. These are, first, the curious manner in which the cliffs have been excavated and worn away by the action of the lake, which, for centuries, has dashed an ocean-like surf against their base; and, second, the equally curious manner in which large portions of the surface have been colored by bands of brilliant hues.

"It is from the latter circumstance that the name, by which these cliffs are known to the American traveller, is derived; while that applied to them by the French voyageurs (Les Portails') is derived from the former, and by far the most striking peculiarity.

"The term Pictured Rocks has been in use for a great length of time; but when it was first applied, we have been unable to discover. It would seem that the first travellers were more impressed with the novel and striking distribution of colors on the surface than with the astonishing variety of form into which the cliffs themselves have been

worn.

"Our voyageurs had many legends to relate of the pranks of the Menni-bojou in these caverns, and, in answer to our inquiries, seemed disposed to fabricate stories, without end, of the achievements of this Indian deity."

In this manner, and with such salutations, was Father Marquette received by the Illinois. his Voyages et Découvertes, Section V.

See

Page 167.

That of our vices we can frame
A ladder.

The words of St. Augustine are,"De vitiis nostris scalam nobis facimus, si vitia ipsa calca

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mus.

Sermon III. De Ascensione.

"Reader, there being yet living so many credible gentlemen that were eye-witnesses of this wonderful thing, I venture to publish it for a thing as undoubted as 't is wonderful."

Page 173. Santa Filomena.

At Pisa the church of San Francisco contains a chapel dedicated lately to Santa Filomena; over the altar is a picture, by Sabatelli, representing the Saint as a beautiful, nymph-like figure, floating down from heaven, attended by two Page 150. Toward the sun his hands were angels bearing the lily, palm, and javelin, and lifted. beneath, in the foreground, the sick and maimed who are healed by her intercession."-MRS. JAMESON, Sacred and Legendary Art, II. 298.

Page 167.

The Phantom Ship.

A detailed account of this "apparition of a Sup in the Air" is given by Cotton Mather in

Page 169. And the Emperor but a Macho. Macho, in Spanish, signifies a mule. Golondrina is the feminine form of Golondrino, a swallow, and also a cant name for a deserter.

Page 170. Oliver Basselin.

ville," flourished in the fifteenth century, and Oliver Basselin, the "Père joyeux du Vaudegave to his convivial songs the name of his native valleys, in which he sang them, Vaux-de-Vire. This name was afterwards corrupted into the modern Vaudeville.

Page 171.

Victor Galbraith.

This poem is founded on fact. Victor Galbraith was a bugler in a company of volunteer cavalry, and was shot in Mexico for some breach soldiers that no balls will kill them of discipline. It is a common superstition among unless proverb says, "Every bullet has its billet.” their names are written on them. The old

Page 171. I remember the sea-fight far away. This was the engagement between the Enterprise and Boxer, off the harbor of Portland, in which both captains were slain. They were buried side by side, in the cemetery on Mountjoy.

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Page 406. The Children's Crusade. "The Children's Crusade " was left unfinished by Mr. Longfellow. It is founded upon an event which occurred in the year 12:2. An army of twenty thousand children, mostly boys, under the lead of a boy of ten years, named Nicolas, set out from Cologne for the Holy Land. When they reached Genoa only seven thousand remained. There, as the sea did not divide to allow them to march dry-shod to the East, they broke up. Some got as far as Rome; two ship-loads sailed from Pisa, and were not heard of again; the rest straggled back to Germany.

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[The titles in small capital letters are those of the principal divisions of the work, those in lower-
case are single poems, or the subdivisions of long poems.]

Aftermath, 180.

Afternoon in February, 72.

Air, The, 252.

Allah, 283.

Amalfi, 262.

Angel and the Child, The, 249.
Anne of Tharaw, 76.

April day, An, 16.

Arrow and the Song, The, 74.
Arsenal at Springfield, The, 66.

Artist, The, 283.

Auf Wiedersehen, 294.

Autumn, 16, 74.

Autumn Within, 299.
Avon, To the, 296.
Azrael, 220.

Ballad of Carmilhan, The, 212.
Ballad of the French Fleet, A, 273.
BALLADS AND OTHER POEMS, 29.
Baron of St. Castine, The, 217.
Barréges, 282.

Bayard Taylor, 285.
Beatrice, 24.

Becalmed, 291.

Beleaguered City, The, 15.

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BELFRY OF BRUGES AND OTHER POEMS, THE, 63. Christmas Bells, 237.
Belfry of Bruges, 64.
Belisarius, 263.

Christmas Carol, A, 114.
Chrysaor, 104.

PART II., 275.
Books, My, 300.
Boston, 277.

Boy and the Brook, The, 248.
Bridge, The, 70.

Bridge of Cloud, The, 236.
Broken Oar, The, 278.

Brook, The, 23.

Brook and the Wave, The, 179.

Burial of the Minnisink, 18.
Burial of the Poet, The, 290.
BY THE FIRESIDE, 107.
BY THE SEASIDE, 100.

Builders, The, 107..

Building of the Long Serpent, The, 197.

Building of the Ship, The, 100.

Cadenabbia, 261.
Canzone, 284.
Carillon, 63.

Castle by the Sea, The, 27.
Castle-Builder, The, 179.
Castles in Spain, 271.
Catawba Wine, 173.
Celestial Pilot, The, 23.
Challenge, The, 179.
Challenge of Thor, The, 190.
Chamber over the Gate, The, 285.

Changed, 179.

Charlemagne, 221.

Charles Sumner, 261.

Chaucer, 265.

Child Asleep, The, 24.

Children, 175.

CHILDREN OF THE LORD'S SUPPER, THE, 33.

Children's Crusade, The, 294.
Children's Hour, The, 176.
Chimes, 295.

City and the Sea, The, 295.

Cobbler of Hagenau, The, 210.

Consolation, 248.

Coplas de Manrique, 19.

COURTSHIP OF MILES STANDISH, THE, 152.

Crew of the Long Serpent, The, 198.

Cumberland, The, 176.

CURFEW, 77.

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HANDFUL OF TRANSLATIONS, A, 247.
HANGING OF THE CRANE, THE, 257.
Happiest Land, The, 26.

Haroun Al Raschid, 274.
Harvest Moon, The, 276.
Haunted Chamber, The, 178.
Haunted Houses, 168.
Hawthorne, 237.
Helen of Tyre, 287.
Hemlock Tree, The, 75.
Hermes Trismegistus. 291.
Herons of Elmwood, The, 270.
Hiawatha and Mudjekeewis, 121.
Hiawatha and the Pearl-Feather, 129.

Hiawatha's Childhood, 119.
Hiawatha's Departure, 150.
Hiawatha's Fasting, 123.
Hiawatha's Fishing, 127.
Hiawatha's Friends, 125.
Hiawatha's Lamentation, 139.

Hiawatha's Sailing, 126.

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