A Week on the Concord and Merrimack Rivers - Henry David Thoreau (best motivational novels .TXT) 📗

“This place,” says Gookin, referring to Wamesit, “being an ancient and capital seat of Indians, they come to fish; and this good man takes this opportunity to spread the net of the gospel, to fish for their souls.”⁠—“May 5th, 1674,” he continues, “according to our usual custom, Mr. Eliot and myself took our journey to Wamesit, or Pawtuckett; and arriving there that evening, Mr. Eliot preached to as many of them as could be got together, out of Matthew 22:1⁠–⁠14, the parable of the marriage of the king’s son. We met at the wigwam of one called Wannalancet, about two miles from the town, near Pawtuckett falls, and bordering upon Merrimak river. This person, Wannalancet, is the eldest son of old Pasaconaway, the chiefest sachem of Pawtuckett. He is a sober and grave person, and of years, between fifty and sixty. He hath been always loving and friendly to the English.” As yet, however, they had not prevailed on him to embrace the Christian religion. “But at this time,” says Gookin, “May 6, 1674,”⁠—“after some deliberation and serious pause, he stood up, and made a speech to this effect:⁠—‘I must acknowledge I have, all my days, used to pass in an old canoe, (alluding to his frequent custom to pass in a canoe upon the river,) and now you exhort me to change and leave my old canoe, and embark in a new canoe, to which I have hitherto been unwilling; but now I yield up myself to your advice, and enter into a new canoe, and do engage to pray to God hereafter.’ ” One “Mr. Richard Daniel, a gentleman that lived in Billerica,” who with other “persons of quality” was present, “desired brother Eliot to tell the sachem from him, that it may be, while he went in his old canoe, he passed in a quiet stream; but the end thereof was death and destruction to soul and body. But now he went into a new canoe, perhaps he would meet with storms and trials, but yet he should be encouraged to persevere, for the end of his voyage would be everlasting rest.”⁠—“Since that time, I hear this sachem doth persevere, and is a constant and diligent hearer of God’s word, and sanctifieth the Sabbath, though he doth travel to Wamesit meeting every Sabbath, which is above two miles; and though sundry of his people have deserted him, since he subjected to the gospel, yet he continues and persists.” (Gookin’s Historical Collection of the Indians in New England, 1674.)

Already, as appears from the records, “At a General Court held at Boston in New England, the 7th of the first month, 1643⁠–⁠44.”⁠—“Wassamequin, Nashoonon, Kutchamaquin, Massaconomet, and Squaw Sachem, did voluntarily submit themselves” to the English; and among other things did “promise to be willing from time to time to be instructed in the knowledge of God.” Being asked “Not to do any unnecessary work on the Sabbath day, especially within the gates of Christian towns,” they answered, “It is easy to them; they have not much to do on any day, and they can well take their rest on that day.”⁠—“So,” says Winthrop, in his Journal, “we causing them to understand the articles, and all the ten commandments of God, and they freely assenting to all, they were solemnly received, and then presented the Court with twenty-six fathom more of wampom; and the Court gave each of them a coat of two yards of cloth, and their dinner; and to them and their men, every of them, a cup of sack at their departure; so they took leave and went away.”

What journeyings on foot and on horseback through the wilderness, to preach the Gospel to these minks and muskrats! who first, no doubt, listened with their red ears out of a natural hospitality and courtesy, and afterward from curiosity or even interest, till at length there were “praying Indians,” and, as the General Court wrote to Cromwell, the “work is brought to this perfection, that some of the Indians themselves can pray and prophesy in a comfortable manner.”

It was in fact an old battle and hunting ground through which we had been floating, the ancient dwelling-place of a race of hunters and warriors. Their weirs of stone, their arrowheads and hatchets, their pestles, and the mortars in which they pounded Indian corn before the white man had tasted it, lay concealed in the mud of the river bottom. Tradition still points out the spots where they took fish in the greatest numbers, by such arts as they possessed. It is a rapid story the historian will have to put together. Miantonimo⁠—Winthrop⁠—Webster. Soon he comes from Montaup to Bunker Hill, from bearskins, parched corn, bows and arrows, to tiled roofs, wheat-fields, guns and swords. Pawtucket and Wamesit, where the Indians resorted in the fishing season, are now Lowell, the city of spindles and Manchester of America, which sends its cotton cloth round the globe. Even we youthful voyagers had spent a part of our lives in the village of Chelmsford, when the present city, whose bells we heard, was its obscure north district only, and the giant weaver was not yet fairly born. So old are we; so young is it.

We were thus entering the State of New Hampshire on the bosom of the flood formed by the tribute of its innumerable valleys. The river was the only key which could unlock its maze, presenting its hills and valleys, its lakes and streams, in their natural order and position. The Merrimack, or Sturgeon River, is formed by the confluence of the Pemigewasset, which rises near the Notch of the White Mountains, and the Winnipiseogee, which drains the lake of the same name, signifying “The Smile of the Great Spirit.” From their junction it runs south seventy-eight miles to Massachusetts, and thence east thirty-five miles to the sea. I have traced its stream from where it bubbles out of the rocks of the White Mountains above the clouds, to where it is lost amid