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Algonquin Legends of New England
This book was converted from its physical edition to the digital format by a community of volunteers. You may find it for free on the web. Purchase of the Kindle edition includes wireless delivery.
355 pages, Kindle Edition
First published January 1, 1885
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About the author
Charles Godfrey Leland
374 books37 followersCharles Godfrey Leland (August 15, 1824 – March 20, 1903) was an American humorist and folklorist, born in Philadelphia, Pennsylvania. He was educated at Princeton University and in Europe.
Leland worked in journalism, travelled extensively, and became interested in folklore and folk linguistics, publishing books and articles on American and European languages and folk traditions. Leland worked in a wide variety of trades, achieved recognition as the author of the comic Hans Breitmann’s Ballads, fought in two conflicts, and wrote what was to become a primary source text for Neopaganism half a century later, Aradia, or the Gospel of the Witches.
Leland worked in journalism, travelled extensively, and became interested in folklore and folk linguistics, publishing books and articles on American and European languages and folk traditions. Leland worked in a wide variety of trades, achieved recognition as the author of the comic Hans Breitmann’s Ballads, fought in two conflicts, and wrote what was to become a primary source text for Neopaganism half a century later, Aradia, or the Gospel of the Witches.
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Displaying 1 - 11 of 11 reviews
July 29, 2022
Inspiring collection of Algonquin Legends. Charles Leland wrote this book in 1884 and included several references to Old Norse Mythology (e.g., comparing Lox to Loki - the God of Mischief). He suggested that the Algonquin myths were the result of Native American interaction with the Vikings in Newfoundland and Greenland instead of evolving from independent cultural expression. If you skim over his dissertations that compared and contrasted the stories with European Folklore, it is a great read about Native American mythology. My main focus was on those Algonquin Legends with a direct Passamaquoddy contribution. Leland stated multiple times that "The Passamaquoddy narrations are invariably more spirited and humorous than the Micmac" or other tribes.
July 25, 2018
Reading and studying 19th century collections of folktales is by turns intriguing and exasperating. This assemblage of stories is, like many of its contemporaries, of inestimable value simply due to the author-editor’s direct proximity and access to the original tellers, many of whom he identifies by name, in addition to their hometown, as well as other salient or what Leland might term “picturesque” details regarding their life and folkways.
But there is no avoiding the high-handed insufferably patronizing tone, the florid and overtly “literary” style - so at odds with the material retold - and the egregiously biased, racist and sexist world view and core beliefs that Leland brings heavily to bear upon his subject matter. It goes deeper than his casually cringe-worthy use of terms like “Red Indian”, “savage”, and “heathen”, which to him would simply have been socio-culturally accurate descriptors for his informants, for whom he expresses a sort of benevolent imperious regard.
In his introduction - always read the introduction!! - Leland lays out his “angle”, which boils down to his strongly-held certainty that much of the essential source material for the Algonquin tales he has been collecting are ultimately derived from Norse - that is to say, White European - sources. By precisely what means the Algonquins - and also the Eskimos of the far north, and the Chippewa people of the western territories - received this material from the Norse Eddas, he cannot, of course, really say, although he at various times intimates that rumors of Viking settlements in New England and eastern Canada most likely account for the introduction of their tales into the stream of Native folklore. He also asserts - and this is more attestable and likely - that some Algonquin tales may incorporate French Canadian story elements, due to their recent cross-cultural contact.
Leland can be forgiven his outlandish musings and imaginative flights of fancy regarding tale transmission between wildly disparate cultures, as this was common enough among folklorists of his time. What is less forgivable - particularly from the vantage point of our century - is his a prori assumption that Algonquin (and Eskimo and Chippewa) peoples were incapable of producing the extraordinary depth and breadth of narrative which he discovered them to be in possession of. This skepticism on his part, born out of racism and cultural imperialism, drove him to find an answer to the question of how a “Red Indian” could produce and narrate and pass down through unimaginable antiquity stories that are sophisticated, intriguing, multi-layered, by turns tragic and comic, and altogether vastly entertaining.
Sometimes, the simplest and most obvious answer is the true one. Algonquin cultures - in particular, those of the Passamaquoddy, Penobscot and Micmac collected here - are most likely exactly as they seem. They are a product of - and a tribute to - the people who told them and passed them down, in much the same way that the Norse Eddas are the product of theirs. They owe little or nothing to imaginary White interlopers, and the occasional points of similarity that Leland eagerly notes and makes much of are a reminder of something essential which he failed to see: our greater shared humanity. It is this underlying equalizer which transcends boundaries of time and geography and race, which produces shared experiences and common folkloric motifs throughout the world, and inevitably makes us equals, no matter where we are from.
But there is no avoiding the high-handed insufferably patronizing tone, the florid and overtly “literary” style - so at odds with the material retold - and the egregiously biased, racist and sexist world view and core beliefs that Leland brings heavily to bear upon his subject matter. It goes deeper than his casually cringe-worthy use of terms like “Red Indian”, “savage”, and “heathen”, which to him would simply have been socio-culturally accurate descriptors for his informants, for whom he expresses a sort of benevolent imperious regard.
In his introduction - always read the introduction!! - Leland lays out his “angle”, which boils down to his strongly-held certainty that much of the essential source material for the Algonquin tales he has been collecting are ultimately derived from Norse - that is to say, White European - sources. By precisely what means the Algonquins - and also the Eskimos of the far north, and the Chippewa people of the western territories - received this material from the Norse Eddas, he cannot, of course, really say, although he at various times intimates that rumors of Viking settlements in New England and eastern Canada most likely account for the introduction of their tales into the stream of Native folklore. He also asserts - and this is more attestable and likely - that some Algonquin tales may incorporate French Canadian story elements, due to their recent cross-cultural contact.
Leland can be forgiven his outlandish musings and imaginative flights of fancy regarding tale transmission between wildly disparate cultures, as this was common enough among folklorists of his time. What is less forgivable - particularly from the vantage point of our century - is his a prori assumption that Algonquin (and Eskimo and Chippewa) peoples were incapable of producing the extraordinary depth and breadth of narrative which he discovered them to be in possession of. This skepticism on his part, born out of racism and cultural imperialism, drove him to find an answer to the question of how a “Red Indian” could produce and narrate and pass down through unimaginable antiquity stories that are sophisticated, intriguing, multi-layered, by turns tragic and comic, and altogether vastly entertaining.
Sometimes, the simplest and most obvious answer is the true one. Algonquin cultures - in particular, those of the Passamaquoddy, Penobscot and Micmac collected here - are most likely exactly as they seem. They are a product of - and a tribute to - the people who told them and passed them down, in much the same way that the Norse Eddas are the product of theirs. They owe little or nothing to imaginary White interlopers, and the occasional points of similarity that Leland eagerly notes and makes much of are a reminder of something essential which he failed to see: our greater shared humanity. It is this underlying equalizer which transcends boundaries of time and geography and race, which produces shared experiences and common folkloric motifs throughout the world, and inevitably makes us equals, no matter where we are from.
July 1, 2023
My one takeaway was "well, that was racist."
The book is old enough that some heavy-handed infantilism and noble savagery concepts are deep-baked into the writer's perspective, and they are not shy about sharing that.
Furthermore, there is the repeated assertion that many of the tales are taken from Norse mythology. While there could well be a connection, considering that and pondering cross-cultural pollination vs convergent mythological development is hindered by bristling at the constant comparisons, some of which sounded very much a reach.
I'm glad that someone record these tales. I wish they were given their own space entirely, without gratuitous white commentary.
The book is old enough that some heavy-handed infantilism and noble savagery concepts are deep-baked into the writer's perspective, and they are not shy about sharing that.
Furthermore, there is the repeated assertion that many of the tales are taken from Norse mythology. While there could well be a connection, considering that and pondering cross-cultural pollination vs convergent mythological development is hindered by bristling at the constant comparisons, some of which sounded very much a reach.
I'm glad that someone record these tales. I wish they were given their own space entirely, without gratuitous white commentary.
December 13, 2015
Mostly fine, until I discovered the appalling last section titled 'Tales Of Magic', in which the author discusses the development of shamanism in various cultures, and demonstrates grossly offensive attitudes towards most of the groups he refers to. For that reason, I would recommend that those interested in the subject avoid this text.
This entire review has been hidden because of spoilers.
April 17, 2020
These were collected from Miqmaq, Passamaquoddy and Penobscot individuals living in northeastern North America in the late 19th century. The work of collecting was done by several different people, and then Leland did the compilation and commentary work.
The tales are very entertaining, and I would encourage parents to consider sharing some of them with their children if an own voices collection is not attainable.
The extensive commentary is more risky. I got the sense that Leland was genuinely fascinated about how stories travel, and he does muse once or twice about how much various indigenous peoples of the Arctic Circle may have contributed to the spread of stories -- but most of the commentary hinges around similarities between Algonquin tales and the Edda. It would be all to easy to read into these commentaries some proof that All The Good Things come from Europe... inexperienced and predisposed minds alike are at risk with that, just because of how and how voluminous these sort of commentaries are.
One thing I noticed over the course of the book was that usually the story referred to a human male character as "the Indian" but sometimes as "the man." I was not alert to it until quite late, and cannot say whether there is a pattern thht maps to individual collector. Anyway, if reading this with kids, it's perhaps worth drawing attention to this as it will help develop their sense of subtext long term... e.g. In a collection of indigenous folk tales, why did Leland feel the need to specify the lead character was Indian again and again? Is this a pattern which we also see in other folk tales we've read? Etc etc etc
The tales are very entertaining, and I would encourage parents to consider sharing some of them with their children if an own voices collection is not attainable.
The extensive commentary is more risky. I got the sense that Leland was genuinely fascinated about how stories travel, and he does muse once or twice about how much various indigenous peoples of the Arctic Circle may have contributed to the spread of stories -- but most of the commentary hinges around similarities between Algonquin tales and the Edda. It would be all to easy to read into these commentaries some proof that All The Good Things come from Europe... inexperienced and predisposed minds alike are at risk with that, just because of how and how voluminous these sort of commentaries are.
One thing I noticed over the course of the book was that usually the story referred to a human male character as "the Indian" but sometimes as "the man." I was not alert to it until quite late, and cannot say whether there is a pattern thht maps to individual collector. Anyway, if reading this with kids, it's perhaps worth drawing attention to this as it will help develop their sense of subtext long term... e.g. In a collection of indigenous folk tales, why did Leland feel the need to specify the lead character was Indian again and again? Is this a pattern which we also see in other folk tales we've read? Etc etc etc
April 27, 2019
So. Mixed review time.
The recordings are really interesting. Leland does a pretty good job of translating without changing things as he has heard them, particularly for his time. As such, this is a fascinating historical record.
BUT.
His conclusions based on these recordings are hilariously, out of left field, stretched beyond breaking, absurd.
So: read the field recordings, ignore the moralizing
The recordings are really interesting. Leland does a pretty good job of translating without changing things as he has heard them, particularly for his time. As such, this is a fascinating historical record.
BUT.
His conclusions based on these recordings are hilariously, out of left field, stretched beyond breaking, absurd.
So: read the field recordings, ignore the moralizing
digital
February 6, 2023This book was converted from its physical edition to the digital format by a community of volunteers. You may find it for free on the web. Purchase of the Kindle edition includes wireless delivery.
July 17, 2021
The commentary leaves a lot to be desired but the stories themselves amazing.
June 27, 2022
It’s wonderful if you can get past the annoying obsession with tracking on Norse parallels and the debilitating racism. Worth the read for some of these woodland monsters!
September 21, 2010
Leland has a rare sense for the profound significance of the myths he relates, and thus one forgives him any archaisms, which are as nothing compared to the fact that he places the Algonquin religion shoulder to shoulder with any of the other great world religions, and has gathered their lore with such manifest care.
Leland understands the importance of preserving every detail, for he recognizes that there is always more to a myth than any interpretation may recover; hence what is important is first, humbly to record them and pass them on, and then to enrich them with associated and comparative material, after which it is the reader's task to savor them and arrive at an understanding suited to their own situation and requirements.
Leland understands the importance of preserving every detail, for he recognizes that there is always more to a myth than any interpretation may recover; hence what is important is first, humbly to record them and pass them on, and then to enrich them with associated and comparative material, after which it is the reader's task to savor them and arrive at an understanding suited to their own situation and requirements.
May 21, 2012
Not the easiest book to read - it's very dated - but a good collection of myths.
Displaying 1 - 11 of 11 reviews