as described below. ¶261. Loup-garou: a werewolf, a man turned into a wolf but keeping human intelligence.

(252) 283. a story: the tale is an old Italian one, the scene of it Florence. (254) 362. See Gen. 21:9-21.

(255) 394. Longfellow's journal, April 29, 1846, contains a mention of these popular tunes, which he had come upon in an old French song-book. ¶ 411. their commander: he was Lieut.-Col. John Winslow, of an old Massachusetts family.

412-22. Cf. the officer's speech as given by Thomas C. Haliburton, Longfellow's chief authority in this part of the poem: "I have received from his Excellency, Governor Lawrence, the King's Commission, which I have in my hand; and by his orders you are convened together to manifest to you his Majesty's final resolution to the French inhabitants of this, his Province of Nova-Scotia; who for almost half a century have had more indulgence granted them than any of his subjects in any part of his dominions; what use you have made of it you yourselves best know. The part of duty I am now upon, though necessary, is very disagreeable to my natural make and temper, as I know it must be grievous to you, who are of the same species; but it is not my business to animadvert, but to obey such orders as I receive, and therefore, without hesitation, shall deliver you his Majesty's orders and instructions, namely: that your lands and tenements, cattle of all kinds and live stock of all sorts, are forfeited to the Crown; with all other your effects, saving your money and household goods, and you yourselves to be removed from this his Province. Thus it is peremptorily his Majesty's orders that the whole French inhabitants of these Districts be removed; and I am, through his Majesty's goodness, directed to allow you liberty to carry off your money and household goods, as many as you can without discommoding the vessels you go in. I shall do everything in my power that all those goods be secured to you, and that you are not molested in carrying them off; also, that whole families shall go in the same vessel, and make this remove, which I am sensible must give you a great deal of trouble, as easy as his Majesty's service will admit; and hope that, in whatever part of the world you may fall you may be faithful subjects, a peaceable and happy people. I must also inform you that it is his Majesty's pleasure that you remain in security under the inspection and direction of the troops I have the honour to command."— An Historical and Statistical Account of Nova-Scotia (1829), Vol. I, pp. 176, 177. (258) 488. See Ex. 34:29-33.

(260) 560. leaguer = camp.

(261) 578. See Acts 27:21-44. ¶ 602. gleeds=coals.

(263) 638. book: prayer-book.

(263) Part the Second.

==

(264) 40. Coureurs-des-Bois="rangers of the woods," hunters and guides. 42. Voyageur = river boatman. ¶48. There was an old saying in Normandy that if a maid did not marry she would be left to dress the hair of St. Catherine, the patron saint of virgins.

(265) 76. the Beautiful River: the Ohio river, which forms the entire southern boundary of the state of Ohio; "Ohio," an Indian word, means "Beautiful River." 85. Acadian Coast: the name given to a part of the banks of the Mississippi between Baton Rouge and New Orleans, because of the large number of Acadian

exiles who settled there. Opelousas: a region in southern Louisiana where many Acadians settled.

(266) 99. Golden Coast: the name given to a part of the banks of the Mississippi above Baton Rouge, on account of the tropical fertility. 101. Bayou of Plaquemine: a sluggish inlet of the Mississippi, some twenty miles below Baton Rouge. ¶ 117. mimosa=the Sensitive Plant.

(267) 142. the Atchafalaya: an outlet of the Red and Mississippi rivers; it widens out at one part of its course into several lakes. ¶ 156. the ladder of Jacob: see Gen. 28:12.

(268) 191. Têche: an inlet of the Atchafalaya.

(269) 224. mystic mistletoe: the mistletoe, a parasite of the oak (a sacred tree among the ancient Celts), was supposed to have magical healing powers. ¶ 225. Yule-tide: originally the time of the winter solstice, now identified with Christmas; it was observed as a festival among many northern races, because the nights of their long winters then began to shorten. Longfellow seems to mistake, however, in saying that the Druids, the priests of the ancient Celts, cut down the mistletoe at this season; it was on the sixth day of the new moon.

(271) 287. Adayes: a town in what is now northern Texas. ¶ 288. Ozark Mountains: a range of mountains in southwestern Missouri, northwestern Arkansas, and the eastern part of Indian Territory. 305. ci-devant former; literally, "before this."

(272) 341. Cf. Part the First, 1. 266 (p. 251).

(273) 368. a silent Carthusian: monks of the Carthusian order took a vow of silence. 379. "Upharsin": see Dan. 5:5, 25.

(275) 430. Ishmael's children: the Indians. See the Bible story of Ishmael, son of Hagar, whom the jealousy of Sarah, Abraham's other wife, drove away; "And he grew, and dwelt in the wilderness, and became an archer" (Gen. 21:21). ¶ 441. this wonderful land: the Rocky Mountains, and the watershed of the great rivers described in the preceding lines, lie a long way from the Ozark Mountains; Longfellow seems to mean, therefore, only that Gabriel had reached the eastern border of the vast region in the center of which run the Rockies; it is Gabriel, not the "wonderful land," that is "at the base of the Ozark Mountains." ¶ 449. Fata Morgana: a fay of mediaeval romance, sister of King Arthur, who has magic powers; the name was also given to a mirage often seen in the strait of Messina, and the allusion here seems to be chiefly to that.

(279) 561. asphodel flowers: in Greek mythology the flowers of the world of the dead. nepenthe: a soothing potion (Greek vŋ, "not"; Tév0os, "sorrow"). ¶577. the battle-fields of the army: i.e., in the Revolutionary War.

(281) 633. a pestilence fell on the city: the yellow fever visited Philadelphia in 1793. 634. Presaged.... by flocks of wild pigeons: "Among the country people large quantities of wild pigeons in the spring are regarded as certain indications of an unhealthy summer. Whether or not this prognostication has ever been verified before I cannot tell. But it is very certain that during the last spring the numbers of those birds brought to market were immense; never, perhaps, were there so many before."-Matthew Carey, A Short Account of the Malignant Fever Lately Prevalent in Philadelphia, chap. 16. ¶ 645. Now the city surrounds it: Longfellow wrote to

Elizabeth Stuart Phelps, on March 12, 1876, that when he was walking about in Philadelphia, in 1826, he came to an old almshouse, surrounded by brick walls; and that this secluded retreat in the midst of the busy city made so deep an impression upon him that years after he chose it as the scene of the reunion of Evangeline and Gabriel. ¶663. Swedes in the church at Wicaco: Swedes were the first settlers in Philadelphia and the vicinity, preceding Penn and his fellow-colonists.

(282) 690, 691. Ex. 12:7, 13: 'And they shall take of the blood, and strike it on the two side-posts and on the upper door-post of the houses. . . . . And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt."

....

(285) THE SONG OF HIAWATHA. "This Indian Edda-if I may so call it-is founded on a tradition prevalent among the North American Indians, of a personage of miraculous birth, who was sent among them to clear their rivers, forests, and fishing-grounds, and to teach them the arts of peace. . . . . Mr. Schoolcraft gives an account of him in his Algic Researches, Vol. I, p. 134; and in his History, Condition, and Prospects of the Indian Tribes of the United States, Part III, p. 314, may be found the Iroquois form of the tradition, derived from the verbal narrations of an Onondaga chief. Into this old tradition I have woven other curious Indian legends, drawn chiefly from the various and valuable writings of Mr. Schoolcraft. . . . . The scene of the poem is among the Ojibways on the southern shore of Lake Superior, in the region between the Pictured Rocks and the Grand Sable."-Note in the 1855 edition. The explanations of Indian terms are taken from the Vocabulary of the 1855 edition.

(285) Hiawatha's Childhood.

(286) 63. Wahonowin: a cry of lamentation.

(287) 80. the Naked Bear: "Heckewelder, in a letter published in the Transactions of the American Philosophical Society, Vol. IV, p. 260, speaks of this tradition as prevalent among the Mohicans and Delawares. 'Their reports,' he says, 'run thus: that among all animals that had been formerly in this country this was the most ferocious; that it was much larger than the largest of the common bears, and remarkably long-bodied; all over (except a spot of hair on its back, of a white color) naked.""-Note in 1855 edition. ¶82. Ewa-yea: a lullaby. 103. "Minnewawa": a pleasant sound, as of the wind in the trees. 104. "Mudway-aushka": the sound of waves on the shore.

(290) Hiawatha's Fishing. Cf. the following account of the original Indian legend, from H. R. Schoolcraft's Myth of Hiawatha (1856):

"When he [Hiawatha's grandfather] was alive,' she [Hiawatha's grandmother] continued, 'I was never without oil to put on my head, but now my hair is fast falling off for the want of it.' 'Well,' said he, 'Noko, get cedar bark and make me a line, whilst I make a canoe.' When all was ready, he went out to the middle of the lake to fish. He put his line down, saying, 'Me-she-nah-ma-gwai (the name of the kingfish), take hold of my bait.' He kept repeating this for some time. At last the king of the fishes said, 'Manabozho [=Hiawatha] troubles me. Here, Trout, take hold of his line.' The trout did so. He then commenced drawing up his line, which was very heavy, so that his canoe stood nearly perpendicular; but he kept crying

As soon as he saw him,

out, 'Wha-ee-he! wha-ee-he!' till he could see the trout. he spoke to him: 'Why did you take hold of my hook? Esa! esa!' you ugly fish!' The trout, being thus rebuked, let go. Manabozho put his line again in the water, saying, 'King of fishes, take hold of my line.' But the king of the fishes told a monstrous sunfish to take hold of it, for Manabozho was tiring him with his incessant calls. He again drew up his line with difficulty, saying as before, 'Wha-ee-he! wha-ee-he!' while his canoe was turning in swift circles. When he saw the sunfish he cried, 'Esa! esa! you odious fish! why did you dirty my hook by taking it into your mouth? Let go, I say, let go!' The sunfish did so, and told the king of fishes what Manabozho said. Just at that moment the bait came near the king; and hearing Manabozho continually crying out, 'Me-she-nah-ma-gwai, take hold of my hook,' at last he did so, and allowed himself to be drawn up to the surface, which he had no sooner reached than, at one mouthful, he took Manabozho and his canoe down. When he came to himself, he found that he was in the fish's belly, and also his canoe. He now turned his thoughts to the way of making his escape. Looking in his canoe, he saw his war-club, with which he immediately struck the heart of the fish. He then felt a sudden motion, as if he were moving with great velocity. The fish observed to the others, 'I am sick at stomach for having swallowed this dirty fellow, Manabozho.' Just at this moment he received another severe blow on the heart. Manabozho thought, 'If I am thrown up in the middle of the lake, I shall be drowned, so I must prevent it.' He drew his canoe and placed it across the fish's throat; and, just as he had finished, the fish commenced vomiting, but to no effect. In this he was aided by a squirrel, who had accompanied him unperceived until that moment. This animal had taken an active part in helping him to place his canoe across the fish's throat. For this act he named him, saying, 'For the future, boys shall always call you Ajidaumo." He then renewed his attack upon the fish's heart, and succeeded, by repeated blows, in killing him, which he first knew by the loss of motion and by the sound of the beating of the body against the shore. He waited a day longer to see what would happen. He heard birds scratching on the body, and all at once the rays of light broke in. He could see the heads of gulls, who were looking in by the opening they had made. 'Oh,' cried Manabozho, 'my younger brothers, make the opening larger, so that I can get out.' They told each other that their brother, Manabozho, was inside of the fish. They immediately set about enlarging the orifice, and in a short time liberated him. After he got out he said to the gulls, 'For the future you shall be called Kayoshk,' for your kindness to me.' The spot where the fish happened to be driven ashore was near his lodge. He went up, and told his grandmother to go and prepare as much oil as she wanted. All besides, he informed her, he should keep for himself."

(296 The Famine.

(297) 31. the ghosts: in the preceding section had been described two spirits of the dead, who lived for a time in Hiawatha's wigwam.

"An interjection equivalent to 'shame! shame!'"-Schoolcraft's note.

"Animal tail, or bottom upward."-Schoolcraft's note.

"A free translation of this expression might be rendered, 'Noble scratchers or grabbers.'"-Schoolcraft's note.

(299) 106. Pauguk: Death.

(301) MY LOST YOUTH. ¶ 13. islands: there are more than three hundred islands in Portland harbor. Hesperides: the Hesperides, in ancient geography, were a group of islands in the Atlantic, at the limits of the known world; hence they came to stand, as here, for any distant region the goal of romantic voyaging.

(302) 37. the sea-fight far away: a fight between an American brig, the "Enterprise," and a British brig, the "Boxer," in 1813; it took place within sight of the shore, and ended in a victory for the "Enterprise"; both captains were killed, and were buried side by side.

(303) THE CHILDREN'S HOUR. First published in The Atlantic Monthly, September, 1860.

(304) 27. the Bishop of Bingen: there is an old legend that a German bishop of the tenth century, for his cruelty to the common people during a famine, was devoured by an army of mice in his castle. ¶ 31. old moustache = old soldier.

(305) PAUL REVERE'S RIDE. First published in The Atlantic Monthly, January, 1861. Paul Revere's own account of the ride, which Longfellow may have taken as the basis of his poem, is in part as follows. "In the fall of 1774 and winter of 1775, I was one of upwards of thirty, chiefly mechanics, who formed ourselves into a committee for the purpose of watching the movements of the British soldiers, and gaining every intelligence of the movements of the Tories. . . . . On Tuesday evening, the 18th, it was observed that a number of soldier were marching towards the bottom of the Common. About 10 o'clock Dr. Warren sent in great haste for me, and begged that I would immediately set off for Lexington, where Messrs. Hancock and Adams were, and acquaint them of the movement and that it was thought they were the objects. When I got to Dr. Warren's house, I found he had sent an express by land to Lexington—a Mr. William Dawes. The Sunday before, by desire of Dr. Warren, I had been to Lexington, to Messrs. Hancock and Adams, who were at the Rev. Mr. Clark's. I returned at night through Charlestown. There I agreed with a Colonel Conant and some other gentlemen that if the British went out by water, we would shew two lanthorns in the north church steeple, and if by land, one, as a signal, for we were apprehensive it would be difficult to cross the Charles River or get over Boston neck. I left Dr. Warren, called upon a friend and desired him to make the signals. I then went home, took my boots and surtout, went to the north part of the town, where I had kept a boat. Two friends rowed me across Charles River, a little to the eastward where the Somerset man of war lay. It was then young flood, the ship was winding, and the moon was rising. They landed me on the Charlestown side. When I got into town, I met Colonel Conant and several others; they said they had seen our signals. I told them what was acting, and went to get me a horse; I got a horse of Deacon Larkin. . . . . I set off upon a very good horse; it was then about eleven o'clock, and very pleasant. After I had passed Charlestown neck, and got nearly opposite where Mark was hung in chains, I saw two men on horseback under a tree. When I got near them, I discovered they were British officers. One tried to get ahead of me, and the other to take me. I turned my horse very quick, and galloped towards Charlestown neck, and then pushed for the Medford road. The one who chased me, endeavouring to cut me off, got into a clay pond, near where the new tavern is now built. I got clear of him,and