The Annotated Edition
Hiawatha's Fasting by Henry Wadsworth Longfellow
Hiawatha spends seven days fasting in the forest, not to seek personal strength but to discover how to feed his people.
- Core theme
- Faith
Study actions
§01Quick summary
What this poem is about
§02Themes
Recurring themes
§03Line by line
Stanza by stanza, with notes
You shall hear how Hiawatha / Prayed and fasted in the forest,
Editor's note
Longfellow begins with an engaging storytelling line — "You shall hear" — inviting the reader to take on the role of a listener gathered around a fire. He quickly distinguishes Hiawatha from typical heroes: his quest isn’t about seeking personal glory or showcasing battle skills, but rather about nourishing his people. This selfless motive drives the entire poem's moral.
On the first day of his fasting / Through the leafy woods he wandered;
Editor's note
Day one features a tour of the forest's animals — deer, rabbit, pheasant, squirrel, pigeon, and wild geese. Each creature is named in both English and Ojibwe, anchoring the poem in a specific Indigenous perspective. Hiawatha observes them and calls out to the Master of Life in despair: must his people rely solely on hunting these beings? This question lays the foundation for the entire quest.
On the next day of his fasting / By the river's brink he wandered,
Editor's note
Day two shifts to wild plants — rice, blueberry, strawberry, gooseberry, grape-vine — all named in Ojibwe. The scent fills the air, yet Hiawatha’s despairing cry echoes. Wild-gathered food isn't sufficient; he seeks something more dependable and plentiful.
On the third day of his fasting / By the lake he sat and pondered,
Editor's note
Day three focuses on the water: sturgeon, perch, pike, herring, crawfish. Each fish stands out vividly — the yellow perch shines "like a sunbeam in the water." Hiawatha repeats the same question for the third time. This repetition feels intentional and rhythmic, creating anticipation for the vision that’s about to unfold.
On the fourth day of his fasting / In his lodge he lay exhausted;
Editor's note
Hunger eventually takes its toll on Hiawatha's body, and in that frail, half-dreaming state, the vision comes to life. Mondamin appears — clothed in green and yellow, with golden hair and green feathers — and speaks softly, like a gentle south wind. He tells Hiawatha that his prayers have been acknowledged because they were selfless, and that the answer will emerge through effort, not just prayer.
Faint with famine, Hiawatha / Started from his bed of branches,
Editor's note
The first wrestling match takes place at sunset. Importantly, Hiawatha grows stronger during the fight instead of weaker — Mondamin's touch brings courage and vitality. The heron's cry of "pain and famine" signals the end of each round, connecting the natural world to the spiritual struggle. Mondamin disappears just as mysteriously as dew.
On the morrow and the next day, / When the sun through heaven descending,
Editor's note
Days five and six merge into one stanza. Mondamin appears and disappears "as silent as the dew," unseen except when he meets the ground — a detail that subtly reveals his essence as a plant spirit. After three rounds, Mondamin informs Hiawatha that he will triumph on the last day and offers clear guidance: bury him, care for the grave, and ensure no raven disturbs it. These directions double as farming advice cloaked in myth.
But he heard the Wawonaissa, / Heard the whippoorwill complaining,
Editor's note
The night before the final contest comes alive with sound — the whippoorwill calls, water trickles in the rivulet, and the wind rustles through the branches. Hiawatha sleeps soundly, undisturbed by the challenge ahead. The serene night acts as a pause before the climax, with the natural sounds surrounding him as if the world is keeping watch.
On the morrow came Nokomis, / On the seventh day of his fasting,
Editor's note
Nokomis, Hiawatha's grandmother, comes bearing food and tears, worried that he might die. Her love is genuine, and her fear is understandable. Hiawatha won’t eat, but he asks her to stay until sunset — he isn’t being reckless; he’s just dedicated. Her sorrowful departure brings a touch of humanity to what could easily be just a mythic moment.
And behold! the young Mondamin, / With his soft and shining tresses,
Editor's note
The final wrestling match is incredibly intense. The landscape spins, and the horizon blazes like a ring of fire, as if a hundred suns are watching. Hiawatha is "pale and haggard, but undaunted" — a vivid portrayal of a man on the brink of death who refuses to back down. When Mondamin falls, lifeless, his disheveled hair and tattered green garments evoke the image of a harvested plant.
And victorious Hiawatha / Made the grave as he commanded,
Editor's note
Hiawatha follows Mondamin's instructions to the letter: he removes the garments, prepares the soil, cares for the grave each day, and chases away the raven. This serves as the poem's central metaphor brought to life — the hero has taken on the role of a farmer. The act of stripping Mondamin reflects the process of removing corn husks, which Longfellow clearly states at the end.
Till at length a small green feather / From the earth shot slowly upward,
Editor's note
The resurrection of Mondamin as maize unfolds with quiet wonder: first one green shoot, then another, until the corn stands tall in summer's full glory, adorned with its "shining robes" and "long, soft, yellow tresses"—the very same words used to describe Mondamin himself. Hiawatha instantly recognizes him and gathers the people to witness this sight.
And still later, when the Autumn / Changed the long, green leaves to yellow,
Editor's note
The poem concludes with the initial harvest and the inaugural Feast of Mondamin. The act of removing the husks from the ears mirrors the act of stripping the garments from the wrestler. Longfellow connects this mythical origin story to a living tradition — each harvest symbolizes the sacrifice — presenting corn as a gift from the Great Spirit to all nations, rather than just one tribe.
§04Tone & mood
How this poem feels
§05Symbols & metaphors
Symbols & metaphors
- Mondamin (the corn spirit)
- Mondamin represents a supernatural visitor, an adversary, and a sacrificial figure all at once. Dressed in green and yellow, with golden hair, he mirrors the colors of a corn plant. His death and burial symbolize the planting of a seed, while his resurrection signifies the first harvest. He embodies the belief that the earth's most valuable gifts emerge from struggle and demand continuous nurturing.
- The sunset
- Every wrestling match takes place at sunset, the boundary between day and night, life and death. The setting sun frames each contest as a moment in transition — an occurrence at the edge of everyday life. It also connects Mondamin's appearances to the natural cycle of light, strengthening his identity as a plant spirit linked to the seasons.
- The heron's cry
- The heron (Shuh-shuh-gah) lets out a cry at the conclusion of each wrestling match, often interpreted as a sound of "pain and famine." It serves as a natural clock and a witness, linking the human spiritual struggle to the hunger experienced globally. When Mondamin finally falls, the heron emits a cry of sorrow — grieving the death that will nourish the people.
- The grave / the planted field
- Mondamin's burial resembles the act of planting a crop. The guidance he provides — soft, loose soil, free from weeds and ravens, with regular care — reads like farming advice. The grave transforms into a garden bed, and death becomes a source of abundance. This symbol encapsulates the poem's main message: that nourishing a community demands both sacrifice and ongoing effort.
- The raven (Kahgahgee)
- The raven is the one creature that Mondamin warns us about. In many Indigenous traditions, ravens are seen as scavengers and tricksters. Here, Kahgahgee symbolizes the forces that would devour the gift before it has a chance to flourish — whether that's greed, carelessness, or not safeguarding what has been entrusted to you.
- The seven-day fast
- Seven days is a significant number in various world traditions, representing a complete cycle of time. Hiawatha's fast reflects vision-quest traditions where physical deprivation clears the mind for spiritual experiences. Additionally, the number organizes the poem like a week, creating a sense of inevitability—each day must be faced before the gift can be received.
§06Historical context
Historical context
§07FAQ
Questions readers ask
What is the poem actually about — is Mondamin a real figure in Ojibwe tradition?
Yes, the Mondamin story originates from Ojibwe oral tradition, as recorded by ethnographer Henry Rowe Schoolcraft. In these accounts, a young man embarks on a vision quest that leads to the creation of a corn spirit, which must be wrestled and buried to provide humanity with maize. Longfellow adapted this tale closely, although he interpreted it through his own literary style and the rhythm of a Finnish epic. At its heart, the myth—that corn is a gift that demands sacrifice and hard work—is deeply rooted in Ojibwe belief.
Why does Longfellow use so many Ojibwe words?
The Ojibwe names are drawn straight from Schoolcraft's ethnographic records. Longfellow included them not only for authenticity but also because they contribute to the poem's unique sound. Words like "Adjidaumo," "Mahnomonee," and "Shuh-shuh-gah" create a sonic atmosphere that feels refreshingly distinct from European poetry. They also act as a sort of glossary, introducing readers to the Indigenous names for plants, animals, and places alongside their English counterparts.
What is the meter of the poem and why does it sound so repetitive?
The poem uses trochaic tetrameter — that means there are four stressed-unstressed pairs per line, beginning with a stressed syllable. Longfellow took this directly from the Finnish epic Kalevala. The repetition is purposeful: it reflects the way oral storytelling works, with repeated phrases and refrains helping listeners to follow along and remember the tale. For example, the line "Must our lives depend on these things?" appears three times to create a sense of ritual significance, not because Longfellow was out of ideas.
Is Hiawatha wrestling a god? What exactly is Mondamin?
Mondamin is a spirit sent by the Master of Life, known as Gitche Manitou in Ojibwe tradition, to fulfill Hiawatha's prayer. Unlike a god in the Western sense, he acts as a mediating spirit — a "friend of man" who takes on a physical form to deliver his gift through a contest. His identity as the corn plant unfolds slowly through his appearance (wearing green and yellow garments, with golden hair) and is ultimately confirmed when he rises from his grave as maize.
Why does Hiawatha get stronger the more he wrestles, even though he's starving?
This is the poem's core spiritual message: Mondamin's touch gives Hiawatha courage and vitality instead of sapping his strength. The wrestling match goes beyond a mere physical challenge; it becomes a transformative experience. As Hiawatha dedicates himself to the fight for his people's benefit, he gains more strength. This reflects the idea that selfless effort produces its own energy, a notion found in both Indigenous and global mythologies.
What does the heron represent, and why does it keep crying out?
The heron (Shuh-shuh-gah) acts as a natural timekeeper and observer. Its cry of "pain and famine" marks the end of each wrestling bout, connecting the spiritual struggle to the real hunger present in the world. The heron serves more than just ambiance — it embodies the voice of the need that Hiawatha seeks to address. When Mondamin ultimately dies, the heron's cry transforms into a lament, recognizing the price of the gift.
Is this poem considered offensive or problematic today?
Many scholars and Indigenous readers have pointed out that The Song of Hiawatha portrays Ojibwe culture through a romanticized European perspective, oversimplifying rich traditions into a single noble-savage narrative. Longfellow never interacted directly with Ojibwe communities and relied solely on Schoolcraft's secondhand accounts. Additionally, the poem was published during a time when Native peoples were being forcibly removed, which makes its romantic view of a disappearing "Indian" world politically convenient for settler culture. It's important to approach this work with those tensions in mind.
What is the Feast of Mondamin at the end, and is it a real tradition?
The Feast of Mondamin is Longfellow's interpretation of a harvest celebration linked to the first corn crop. Corn harvest ceremonies are genuine and common among various Indigenous nations throughout North America, although the specific practices differ greatly by culture. Longfellow depicts the feast as the beginning of a continuous ritual, tying the mythic origin story to a current tradition — suggesting that each harvest re-enacts Hiawatha's initial sacrifice and Mondamin's gift.
Citation
Cite this poem
MLA
Longfellow, Henry Wadsworth. "Hiawatha's Fasting." Storgy, https://storgy.com/poems/hiawathas-fasting-henry-wadsworth-longfellow/.
APA
Longfellow, H. W. (n.d.). Hiawatha's fasting. Storgy. https://storgy.com/poems/hiawathas-fasting-henry-wadsworth-longfellow/
Row A — Thesis
1 ptIn 'Hiawatha's Fasting,' Longfellow structures the hero's ordeal as a ritual of communal sacrifice rather than personal glory, using a cumulative catalogue of nature's abundance, the allegorical figure of Mondamin, and the poem's final …
- Row B — Evidence + Commentary4 pts
- Row C — Sophistication1 pt
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