قراءة كتاب Wawenock Myth Texts from Maine Forty-third Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1925-26, Government Printing Office, Washington, 1928, pages 165-198
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Wawenock Myth Texts from Maine Forty-third Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1925-26, Government Printing Office, Washington, 1928, pages 165-198
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11 Mass. Hist. Soc. Colls., 2d ser., Vol. VIII, p. 263 (1819).
12 New England Historical and Genealogical Register, 1866, p. 9.
13 Rasles, in a letter to his brother written at Norridgewock in 1723 (Jesuit Relations, 1716-1727, vol. 67, pp. 183-195), speaks of a tribe of “Amalingans,” who evidently lived near the sea, whom he converted. Is it possible that he meant the “Warinakiens”?
14 That the Indians at the mouth of Kennebec River were not always on the best of terms with the bands up river appears from a reference in Jesuit Relations for 1652, quoted by Maurault (op. cit., p. 8), saying that the latter had been on the point of declaring war on them.
Mention is made of a withdrawal of some of the Indians in 1713 to Becancour, Province of Quebec, which probably refers to the Wawenock.15 Another notice, dated 1717, gives under the name of Wawenock, a total of 15 men; the same source stating that in 1726 those at “Sheepcut” numbered 3 and at “Pemaquid” 10.16
15 Handbook of American Indians, Bull. 30, Bur. Amer. Ethn., part 1, p. 881.
16 New England Historical and Genealogical Register, 1866, p. 9.
As regards the mission at Norridgewock, Father Rasles was accused of attaching the tribes so warmly to the French cause that they soon became regarded as dangerous enemies of the English colonists. In 1724 an expedition was sent against the Norridgewock, which resulted in the destruction of their village, the dispersion of the tribe, and the death of Rasles.17
17 Handbook of American Indians, Bull. 30, Bur. Amer. Ethn., part 2, p. 83.
Much has been written, both by English and French historians, showing that Father Rasles was murdered and mutilated by the English in this unfortunate massacre,18 but another version of the affair is related by the Wawenock informant. In this it is claimed that Rasles secretly betrayed the mission to the English.19
18 The original account of this event is by Father de la Chasse, Quebec, 1724, cf. Jesuit Relations, 1716-1727, vol. 67, pp. 231-238. Maurault (op. cit., pp. 403-404) also gives an account of the same based on Charlevoix, Histoire Général de la Nouvelle France, vol. iv, pp. 120-121, and Bancroft, History of the United States, vol. ii, p. 122, and Chiètien Le Clercq, “First Establishment of the Faith in New France,” translated by J. G. Shea, New York, 1881.
19 The legend runs as follows: When the English came to Norridgewock the French priest sold the Indians to the English. The English gave him a bag of gold and they promised that he should not be killed when the attack was made. On that day he called the Indians into the church, but one of the old women (the Malecite call her Pukdji´nskwes·) warned them not to go, as she had had a presentiment of trouble. Her folks ridiculed her, saying that she was silly with old age. When they had gathered in the church the English attacked and the old woman was the only one to escape, taking with her her grandchild on a cradle board and swimming Kennebec River. The rest of the people were killed. During the massacre one of the Indians tomahawked or shot Rasles in revenge. The same story, strange to say, is well known among the Penobscot and the Malecite. Among the Penobscot there are supposed descendants of this grandchild, whose name was Bámzi·, according to an historical legend.
After this unfortunate event the Wawenock who still dwelt there moved from Norridgewock with their relatives, the Aroosaguntacook20 allies, who became known thereafter as the St. Francis Abenaki. The Wawenock never became so thoroughly incorporated with the St. Francis Indians as to lose their identity as did the other bands from southern Maine. They did, however, share in the general term Abenaki, and were designated in later accounts as the Abenaki of Becancour.
20 The original form of this term is alsiga´ntαgwi·ak, for which the following three meanings, depending upon the translation of the first two syllables, have been assigned by different authorities. The Indians of St. Francis, the Aroosaguntacook themselves, suggest in explanation (1) “people of the river abounding in grass,” deriving the first part of the term from a´lsiàl, “river grasses,” and -gan, “abundance of,” and (2) “people of the river abounding in shells,” from als, “mollusk shell.” The related Penobscot generally render the name (3) “people of the empty house river,” taking alsigan to mean “empty house.” There seems to be on etymological grounds about equal reason for all the suggestions, so far as can be shown. Different writers, according to their extent of knowledge or opinion on the matter, have favored one or the other of these interpretations. For instance, Maurault (op. cit., pp. 272-273 and p. VII) inclines to interpretation (1). Prof. J. D. Prince (American