HIAWATHA'S SAILING by Henry Wadsworth Longfellow: Summary, Meaning & Analysis
Hiawatha requests materials from the trees and animals of the forest to construct a birch-bark canoe, and each one willingly agrees.
The poem
"Give me of your bark, O Birch-tree! Of your yellow bark, O Birch-tree! Growing by the rushing river, Tall and stately in the valley! I a light canoe will build me, Build a swift Cheemaun for sailing, That shall float on the river, Like a yellow leaf in Autumn, Like a yellow water-lily! "Lay aside your cloak, O Birch-tree! Lay aside your white-skin wrapper, For the Summer-time is coming, And the sun is warm in heaven, And you need no white-skin wrapper!" Thus aloud cried Hiawatha In the solitary forest, By the rushing Taquamenaw, When the birds were singing gayly, In the Moon of Leaves were singing, And the sun, from sleep awaking, Started up and said, "Behold me! Gheezis, the great Sun, behold me!" And the tree with all its branches Rustled in the breeze of morning, Saying, with a sigh of patience, "Take my cloak, O Hiawatha!" With his knife the tree he girdled; Just beneath its lowest branches, Just above the roots, he cut it, Till the sap came oozing outward; Down the trunk, from top to bottom, Sheer he cleft the bark asunder, With a wooden wedge he raised it, Stripped it from the trunk unbroken. "Give me of your boughs, O Cedar! Of your strong and pliant branches, My canoe to make more steady, Make more strong and firm beneath me!" Through the summit of the Cedar Went a sound, a cry of horror, Went a murmur of resistance; But it whispered, bending downward, 'Take my boughs, O Hiawatha!" Down he hewed the boughs of cedar, Shaped them straightway to a framework, Like two bows he formed and shaped them, Like two bended bows together. "Give me of your roots, O Tamarack! Of your fibrous roots, O Larch-tree! My canoe to bind together, So to bind the ends together That the water may not enter, That the river may not wet me!" And the Larch, with all its fibres, Shivered in the air of morning, Touched his forehead with its tassels, Slid, with one long sigh of sorrow. "Take them all, O Hiawatha!" From the earth he tore the fibres, Tore the tough roots of the Larch-tree, Closely sewed the bark together, Bound it closely to the frame-work. "Give me of your balm, O Fir-tree! Of your balsam and your resin, So to close the seams together That the water may not enter, That the river may not wet me!" And the Fir-tree, tall and sombre, Sobbed through all its robes of darkness, Rattled like a shore with pebbles, Answered wailing, answered weeping, "Take my balm, O Hiawatha!" And he took the tears of balsam, Took the resin of the Fir-tree, Smeared therewith each seam and fissure, Made each crevice safe from water. "Give me of your quills, O Hedgehog! All your quills, O Kagh, the Hedgehog! I will make a necklace of them, Make a girdle for my beauty, And two stars to deck her bosom!" From a hollow tree the Hedgehog With his sleepy eyes looked at him, Shot his shining quills, like arrows, Saying with a drowsy murmur, Through the tangle of his whiskers, "Take my quills, O Hiawatha!" From the ground the quills he gathered, All the little shining arrows, Stained them red and blue and yellow, With the juice of roots and berries; Into his canoe he wrought them, Round its waist a shining girdle, Round its bows a gleaming necklace, On its breast two stars resplendent. Thus the Birch Canoe was builded In the valley, by the river, In the bosom of the forest; And the forest's life was in it, All its mystery and its magic, All the lightness of the birch-tree, All the toughness of the cedar, All the larch's supple sinews; And it floated on the river Like a yellow leaf in Autumn, Like a yellow water-lily. Paddles none had Hiawatha, Paddles none he had or needed, For his thoughts as paddles served him, And his wishes served to guide him; Swift or slow at will he glided, Veered to right or left at pleasure. Then he called aloud to Kwasind, To his friend, the strong man, Kwasind, Saying, "Help me clear this river Of its sunken logs and sand-bars." Straight into the river Kwasind Plunged as if he were an otter, Dived as if he were a beaver, Stood up to his waist in water, To his arm-pits in the river, Swam and scouted in the river, Tugged at sunken logs and branches, With his hands he scooped the sand-bars, With his feet the ooze and tangle. And thus sailed my Hiawatha Down the rushing Taquamenaw, Sailed through all its bends and windings, Sailed through all its deeps and shallows, While his friend, the strong man, Kwasind, Swam the deeps, the shallows waded. Up and down the river went they, In and out among its islands, Cleared its bed of root and sand-bar, Dragged the dead trees from its channel, Made its passage safe and certain, Made a pathway for the people, From its springs among the mountains, To the waters of Pauwating, To the bay of Taquamenaw.
Hiawatha requests materials from the trees and animals of the forest to construct a birch-bark canoe, and each one willingly agrees. After the canoe is complete, Hiawatha paddles down the Taquamenaw River alongside his strong friend Kwasind, who removes obstacles from the river, making it safe for everyone to navigate.
Line-by-line
"Give me of your bark, O Birch-tree! / Of your yellow bark, O Birch-tree!"
Thus aloud cried Hiawatha / In the solitary forest,
With his knife the tree he girdled; / Just beneath its lowest branches,
"Give me of your boughs, O Cedar! / Of your strong and pliant branches,"
"Give me of your roots, O Tamarack! / Of your fibrous roots, O Larch-tree!"
"Give me of your balm, O Fir-tree! / Of your balsam and your resin,"
"Give me of your quills, O Hedgehog! / All your quills, O Kagh, the Hedgehog!"
Thus the Birch Canoe was builded / In the valley, by the river,
Paddles none had Hiawatha, / Paddles none he had or needed,
Then he called aloud to Kwasind, / To his friend, the strong man, Kwasind,
And thus sailed my Hiawatha / Down the rushing Taquamenaw,
Tone & mood
The tone remains ceremonial and warm, reminiscent of a story shared around a fire — with a rhythmic, repetitive, and intentionally slow pace. There's a deep respect for nature and a quiet joy in the craftsmanship. The trees' sorrow brings a sense of solemnity, serving as a reminder that every gift comes with a price, yet the overall atmosphere feels generous and hopeful instead of bleak.
Symbols & metaphors
- The birch-bark canoe — The canoe is more than just a boat; it’s a living entity crafted from the forest’s generous offerings. It embodies the essence of every tree and creature that contributed to its creation, serving as a symbol of harmony between humanity and nature, as well as a testament to how skilled craftsmanship can honor something sacred.
- The river (Taquamenaw) — The river symbolizes the journey of life and the collective future of the community. Initially, it is untamed and filled with obstacles; by the end, Hiawatha and Kwasind have turned it into a safe route for everyone. Clearing the river reflects a commitment to leadership and a deep care for one's community.
- The trees' sighs and tears — Each tree's emotional response—patience, horror, sorrow, weeping—indicates that giving has a real cost. Their grief reminds us that the natural world isn't just a lifeless resource. While the gifts are freely given, they represent true sacrifices.
- The hedgehog's quills — The quills, stained with berry juice and woven into decorative patterns, symbolize love and beauty as vital elements of any great creation. Hiawatha doesn't merely construct a functional vessel — he adorns it for his beloved. Here, art and utility go hand in hand.
- Hiawatha's thought-powered steering — Steering the canoe with thoughts and wishes instead of paddles shows that Hiawatha's inner life is in harmony with the natural world. This symbolizes wisdom and spiritual connection — suggesting that someone who genuinely understands nature doesn't need to impose their will on it.
Historical context
This canto is from Longfellow's 1855 epic poem *The Song of Hiawatha*, which consists of 22 parts and is loosely inspired by the legends of the Ojibwe people as documented by ethnographer Henry Rowe Schoolcraft. Longfellow adopted his unique trochaic tetrameter—the strong-weak rhythm of the lines—directly from the Finnish national epic *Kalevala*. The poem was a massive hit when it was released, selling thousands of copies within weeks, and it influenced how many Americans viewed Indigenous life for many years. However, modern readers and Indigenous scholars have pointed out that Longfellow, writing from a distance, often romanticized and sometimes misrepresented Ojibwe traditions. The Taquamenaw River is a real river located in Michigan's Upper Peninsula, and birch-bark canoe construction is a genuine and intricate craft tradition among Indigenous peoples that Longfellow explored through Schoolcraft's writings.
FAQ
The poem uses trochaic tetrameter—each line contains four pairs of stressed and unstressed syllables, creating a strong, rhythmic beat: *GIve me OF your BARK, o BIRCH-tree*. Longfellow directly adopted this meter from the Finnish epic *Kalevala*. The frequent repetition of phrases like "O Birch-tree" and "O Hiawatha" also comes from that tradition and oral storytelling, where such repetition aids listeners in following and remembering the narrative.
There was indeed a real Hiawatha — a historical leader of the Haudenosaunee (Iroquois) who played a key role in founding the Haudenosaunee Confederacy, likely in the 15th or 16th century. However, Longfellow's Hiawatha is a distinct character, inspired by Ojibwe legends that Henry Rowe Schoolcraft collected. Longfellow merged the name with a different collection of stories, leading to ongoing confusion.
Longfellow taps into the animist perspective found in various Indigenous traditions, where animals, plants, and natural elements are seen as living beings with their own agency and emotions. In the context of this poem, seeking permission from the forest isn't just symbolic — it's the proper and respectful approach to obtaining what you require. The emotional responses of each tree (patience, sorrow, weeping) highlight the true cost of the gift it offers.
"Moon of Leaves" translates an Ojibwe name for a month in late spring or early summer, when the trees are fully leafed out. Longfellow incorporates these Ojibwe month names throughout *The Song of Hiawatha* to anchor the poem in a distinct cultural calendar instead of a generic European one.
Kwasind is Hiawatha's closest friend in the epic—a man of remarkable physical strength who shows up in several cantos. His arrival at the end of this section emphasizes that the canoe serves a communal purpose rather than just a personal one. Hiawatha built it, but ensuring the river is safe for all takes both his spiritual gifts and Kwasind's brute strength. Their friendship and combined abilities make it happen.
Yes, and for valid reasons. Longfellow was a white New England poet who wrote about Indigenous people he had never encountered, relying on secondhand ethnographic sources. The poem romanticizes Ojibwe culture, portraying it as timeless and mythical instead of recognizing it as a vibrant and complex society. Many Indigenous readers and scholars have noted that this "noble savage" framing, no matter how well-intentioned, overlooks real individuals and genuine history. It's important to read the poem alongside those critiques.
It portrays him as a hero with a unique bond to the natural world—his inner life and the river are so connected that he doesn't need any mechanical tools to navigate them. Additionally, it illustrates that the canoe, crafted from the forest's living materials, is an extension of Hiawatha himself rather than merely an object he uses.
The main point is that we create wonderful things by respecting our relationship with nature rather than trying to control it. Each material is requested, every gift is recognized as a sacrifice, and the completed canoe embodies the spirit of everything that contributed to it. The canto concludes with the canoe being used not for individual acclaim but to ensure safety for the entire community — craftsmanship, nature, and service to others are all intertwined.