THE BELT of SEVEN TOTEMS

A Story of Massasoit

By

KIRK MUNROE

Author of "Under the Great Bear," "Brethren of the Coast," "Rick Dale," "Forward March," "The 'Mates'' Series," etc.

ILLUSTRATED BY EMLEN McCONNELL

PHILADELPHIA & LONDON J. B. LIPPINCOTT COMPANY

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COPYRIGHT, 1901, BY KIRK MUNROE

PRINTED BY J. B. LIPPINCOTT COMPANY AT THE WASHINGTON SQUARE PRESS PHILADELPHIA, U. S. A.

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TO MY READERS

The following story is not intended as a history; it is merely an effort to reconcile certain apparently conflicting facts and to explain an otherwise inexplicable situation. At the time of the Pilgrim Fathers all American Indians—not excepting those of New England—had suffered repeated outrage at the hands of white men, and in no case had they been given cause to love the invaders of their country or to welcome their presence. Why, then, did the powerful Massasoit permit a white invasion of his territory that he could so easily have crushed? A friendship existed from the very first between him and Edward Winslow, and the latter seems to have exercised a great influence over the New England sachem. What was the origin of this friendship? The Narragansetts, while submitting to Massasoit's authority, were always in sullen opposition to it. Why? It is to answer these questions to[Pg 6] my own satisfaction that I have constructed the theory herewith advanced.

Many New England natives were kidnapped and taken to various parts of Europe. Why might not Massasoit have been among them? The wampum belt, on which was pictured the distinguishing totems of seven leading New England clans, was worn by both Massasoit and Metacomet (King Philip), his son, and is still in existence. Tasquanto (Squanto) was kidnapped from Cape Cod and taken to England, where he remained for several years. Captain Dermer carried a number of native Americans to London, where he sold them to be exhibited as curiosities. He finally died of wounds received at the hands of New England Indians. Champlain did aid a war-party of Hurons to defeat the Iroquois in one instance, and in another was defeated by the same foe. Thus, while my story is admittedly fictional, it has a substantial historical basis.

Kirk Munroe.

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LIST OF ILLUSTRATIONS

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THE BELT OF SEVEN TOTEMS

CHAPTER I THE VILLAGE OF PEACE

In the olden days when the whole land belonged to the red man the village of Longfeather the Peacemaker was located on the river of Sweet Waters, nearly one hundred miles, as the crow flies, from the place where it flows into the sea. Its ruler was Longfeather, the only son of Nassaup, sachem of the Wampanoags, and a man wise enough to realize that peace was better for his people than war. So he had sent his only son, when still a mere youth, to one after another of the surrounding tribes that he might learn their language and establish friendships among them. Thus Longfeather had lived for months at a time among all the tribes dwelling east of[Pg 10] the Shatemuc and the country of the terrible Iroquois. He had travelled as far north as the land of the Abenakis, from whom he learned to make snow-shoes and to construct canoes of birchen bark. He had visited the Nipmucks and Nausets of the eastern coast, who taught him many secrets of the salt waters from which they gained their living. He had journeyed to the southward,

spending a year with the Narragansetts and another with the Pequots, the wampum-making tribes. Then for a long time he had remained with the warlike Mohicans, whose great chieftain Tamenand loved him as a son, and taught him from his own wisdom until Longfeather became wisest of all Indians dwelling in 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 [Pg 11]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,[Pg 12] 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[Pg 13] 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[Pg 14] 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[Pg 15] 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[Pg 16] 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.

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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.

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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[Pg 19] 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 of wind did he thus become that he at one time covered the distance between the village of Peace and the sand-dunes of the Nausets on the edge of the great salt water between two suns, a feat[Pg 20] never before accomplished, and at which all men marvelled.

After this Nahma was frequently chosen to be his father's messenger on occasions of importance, and very proud was the young warrior of the trust thus reposed in him. Thus it happened that one day in the lad's eighteenth year, when a matter of grave import demanded prompt communication with a distant point in a region of danger, Longfeather naturally turned to Nahma, his son.

Troublous times had come, and the safety of the region so long ruled by the Peacemaker was seriously threatened. To consider the situation Longfeather had assembled a council of the tribes at Montaup, on the edge of the salt water. This was the great gathering-place of the Wampanoags, and to it their chieftain with his family was accustomed to resort during the heated months of each summer. So here the council was met, and after the calumet had passed entirely around its seated circle Longfeather addressed the chiefs as follows:

"It is well that we are come together, for the[Pg 21] shadow of trouble is upon us like that of a black cloud hiding the sun. While we be of many tribes we have until now been of one heart, and even from the days of Nassaup, my father, have we dwelt at peace one with another. Now, however, is that peace threatened, and I have summoned you to see what may be done."

Here the speaker took one from a bundle of small sticks and handed it to the oldest chief, saying, "Take this peace-stick, my brother, and remember its meaning." Then to the others he continued,—

"For a long time, from our fathers, and from their fathers before them, have we heard tales of strange, white-skinned beings armed with thunderbolts, who have come from the sea. We have listened with trembling, but have comforted ourselves that these strangers, whom we took to be gods, appeared not on our shores, but at places far removed. Also we heard that they tarried not; but always, after a short stay, departed as they had come. Take this stick, my brother, and regard it with respect, for it indicates the belief of our fathers."

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Thus saying, Longfeather handed a second stick from his bundle to the aged chief. Then resuming his address, he said,—

"But all our comfort has vanished with the gaining of wisdom. Nearer and more frequent have come tales of the whiteskins, until now we know them to be men like unto ourselves, only of a different color and having hairy faces. They are armed with thunder-sticks that can kill at three times the flight of our strongest arrows. Also have we learned that these men are borne to our coast in mighty canoes built by themselves and driven by the wind. We know that many of these canoes come for fish to the salt waters of the Tarratines. Not only do they thus come and go in ever-increasing numbers, but they even visit the land to care for the fish they have taken. Accept this stick, my brother, to remind thee of the white-skinned men who fish." With this Longfeather handed a third stick to the old man.

"Still," he continued, "the white fish-catchers do not attempt to remain with us, nor have they thus far given us cause to fear them. Some of their lesser canoes, small when compared with[Pg 23] those in which they come and go, but large by the side of ours, even as the eagle is larger than the hawk, have drifted empty to our shores, and our young men have made use of them. Also at times the great winged canoes of the white men have been seen to pass our coast, but never until the season of last corn-planting have they tarried. Then came one to the country of the Narragansetts, where it remained for the space of three moons. This stick, my brother, will refresh thy memory concerning the coming and tarrying of the great white canoe." With this the speaker passed a fourth stick to the old chief. Then deliberately and with emphasis he resumed his speech, saying,—

"On an island that they occupied the strangers who came in this canoe erected a lodge. Many of you have seen it and them. They roamed through the forest making thunder and killing beasts with their fire-sticks. Above all, they traded with the Narragansetts, giving them knives and hatchets made of an unknown metal, strong and sharp, kettles that fire may not harm, and many other things in exchange for skins of[Pg 24] the beaver. Only with their thunder-sticks they would not part. By many it was feared that they would remain and attempt to possess the land that is our land. But after a time they departed, and the heart of Longfeather was glad when he knew they were gone. At the same moment his heart was again made heavy, for they gave out that they would come again, bringing great wealth to exchange for beaver. Take this stick, my brother, to remind thee that the white men will come again.

"Now, my friends, what has happened? It is this. The Narragansetts are puffed up with pride because they are possessed of knives and hatchets better and more deadly than any ever before seen in all the world. Also, they desire to obtain more of such things and to learn the secret of the thunder-sticks that kill as far as one may see. Therefore did Canonicus, head sachem of the Narragansetts, propose secretly to me that when the great canoe came again I should order the white men to be killed, that he and I might possess ourselves of their wealth, and so become as gods, all-powerful in the land. This[Pg 25] stick, my brother, marks the proposition of Canonicus.

"To the evil words of the Narragansett I refused to listen, saying to him that to do what he had in his mind would surely bring upon our heads the wrath of the Great Spirit. Furthermore, I bade Canonicus put such evil thoughts far behind him and consider them no more. This stick, my brother, is Longfeather's answer to Canonicus.

"Again, my friends, what has happened? The Narragansett promised to open wide his ears that the words of Longfeather might sink into his heart. Did he do this? No. He closed tight his ears that they might not hear, and began to look for others who would aid him in his wickedness. So far did his eyes travel that they came even to the land of the Maquas [Mohawks], who from the days of the first men have been our enemies. To them is he preparing to send messengers with presents and a promise of great wealth, together with power over all the tribes, if they will join him in destroying the next white men who may come. Canonicus was bidden to this council, but[Pg 26] I cannot see him. This stick, my brother, will tell thee of his black heart. I have finished."