Читать книгу Algonquin Quest 2-Book Bundle - Rick Revelle - Страница 21

The Challenge

“I DID NOT WAKE you Mahingan because they went right to the island and camped. I put all the other sentries on alert and told them to sound the alarm if they saw any movement from the island during the night. Because of the wàwìyeyano (full moon) and the cloudless sky, the island and waters in-between were well lit. If they had made any move during the night, the village would’ve been warned in ample time.”

After Mitigomij’s warning, I proceeded to wake the camp. The wedding had drawn eleven family units to our village, totalling about four hundred and fifty men, women, and children, of which there were probably about one hundred and sixty warriors. The families were staying together all summer for protection and to hunt and fish. Since we had wintered here, we would not stay another winter because the fish and game would be stressed by this many people hunting here. My group would transfer to another spot during the winter. The next spring we would travel to a site that another family unit had wintered.

Calling all the other family heads together, I told them that Mitigomij had observed a large party of Nippissing that had camped on the small island. I also told them about the small encounter that we had in the winter with the Nippissing warriors over the killing of the moose in their territory.

“Fellow family heads and chiefs, I do not think that our enemies from the north have come to wage war on us, because if that was their plan, they wouldn’t be so obvious about their presence. I would imagine that they would send someone to talk to us soon. We will have to wait.”

The other family units agreed with me that we should wait. The women brought us food. They had boiled us a meal of roots, kìgònz, and deer.

Soon after we had eaten, one of the sentries came to the village and approached where we were eating.

“Mahingan, Mitigomij says to come to the shore. Three chìmàn (canoes) have left the island and are approaching the shore.”

With that, the group of leaders and I rose, grabbed our weapons, and left for the river.

I told the sentry to alert the warriors, but they were not to make any approach to the river unless we sent for them.

When we reached the river, the canoes were almost to the shore. Only one canoe approached and landed on the rocky shoreline. Three warriors were in the canoe, and they stepped onshore and approached. All were leaders and walked with no fear of us. One man was taller and more muscled than the others.

In a deep voice he said, “I want to talk with the Omàmiwinini warrior who has lost part of his ear.”

Stepping forward, I said, “I am that person. Who are you?”

“They call me Mìgàdinàn-àndeg (War Crow). I am the chief of the South Nippissing Band. You and your hunting party killed two of my young men and severely wounded my nephew and another warrior.”

“None of that would’ve happened if your young men hadn’t attacked us. We would have taken our kill and left.”

“He said your name.”

“I am Mahingan of the Kitcisìpiriniwak. I lead many warriors!”

“Mahingan, I do not come to make war. Our tribes have always had small battles, and we remain enemies. We have never raided another’s village in our history. I do not want an all-out war, but I want to test my warrior’s skills against yours on the field!”

“Mìgàdinàn-àndeg, what do you mean by the field?”

“Pàgàdowewin (lacrosse)! We decide it on the field of pàgàdowewin!”

“Accepted. We will meet in two suns. There is a clearing a short distance from here where we can play. We will need that many days to find the mitigwàbàk (hickory) to make sticks for all our warriors. We have some, but I do not know if all are equipped. On the third day as the sun rises, we will meet you on the field. Send one of your warriors to us and we will show him where the field is. In the meantime, you will be allowed to send one hunting party of five men ashore to hunt game today. I am sure you have nets to fish, and you are welcome to that. We have nearly one hundred and sixty warriors to play. And you?”

“I have one hundred and fifty-four men with me. We are able.” I then said, “What do we play for?”

“We play for hunting rights. If we win, you never come to our lands again. If you win, you are allowed to come only as far north from here where the battle of the moose took place. However, you will not win. We come prepared to teach you a lesson. Mahingan, you will feel the sting of the Nippissing skill on the field.”

“We meet in three suns. We will play for two full days. The winner will be declared then. All injured players must leave the field. I will have the women build wàginogàns on the side of the field for the injured. During the two days before the competition, I will send out hunters also to bring in food for all competitors. We will play without break during daylight hours. If any warrior leaves the field during this time, they cannot return. We will each appoint one warrior to ensure this is adhered to. My brother Mitigomij will be our keeper.”

“Mitigomij! A great warrior. Our people have heard of him. A good selection, he will be respected for his decisions. My choice will be my nephew who you almost killed. His name is Makadewà Kìkig (Black Sky). Until we meet in three suns, Mahingan, stay safe!”

When the Nippissing left, I turned to my fellow chiefs and said, “We will have to send hunters out to search for enough game to feed everyone the two days of the contest. In addition, we have to obtain enough hickory to make sticks for everyone. Our village has a few, but not enough. We will also need anìb (elm) bark and wìskwey (sinew) to make netting for the sticks. I will send the young boys out to find tree knots to use for the piwàkwad (ball). They may be able to find ten or fifteen, but even though they are the best pieces to use, they break easily. With this in mind, I will ask the women to sew some hide balls. These are a lot more resilient, but they do not fly as far when thrown from the sticks. Our young boys will also be in command of finding lost balls and bringing in new ones when the playing balls have been lost or broken.”

When enemies had quarrels that they wanted to

settle without bloodshed, or another tribe had a dispute that they wanted resolved, they could challenge their foes to pàgàdowewin. Our people consider pàgàdowewin to be a gift from the Creator Kitchi Manitou and a struggle between good and evil. Victory was always controlled by the Creator Force. This enabled both sides to settle the dispute without war. The game itself was a war, but without death. It tested all of a warrior’s skills: running, agility, stamina, and bravery. When two foes played pàgàdowewin, they played for honour and to win at all costs. It was a battlefield with only sticks. No weapons were allowed. There were enough injuries as it was. An opponent was not allowed to hit another when he was down. A player could not hit the women or elders when they came out to take an injured player off the field,

and they could not hit the young boys who looked after the balls.

At sunset, both teams retired to opposite sides of the field. There they would find food prepared by the women and firewood and shelter. The women and elders would take injured warriors to the side of the field that was designated for them. There their Shamans would look after them.

All our warriors looked forward to a game of pàgàdowewin. It is there and on a battlefield that they could prove their bravery and skill.