Read Ebook: Villages of the Algonquian Siouan and Caddoan Tribes West of the Mississippi by Bushnell David I David Ives

Font size: 10 px 15 px 20 px 25 px 30 px 35 px

Background color: BlackWhiteGrayLight GrayDark GrayDim Gray

Text color: BlackWhiteGrayLight GrayDark GrayDim Gray

Apply/Save settings

Ebook has 1132 lines and 105558 words, and 23 pages

dy been described ), but within historic times all Caddoan tribes appear to have occupied country to the westward of the river, although it is not improbable that during earlier days they may have had villages beyond the eastern bank of the stream, the remains of which exist.

The Algonquians included in this account comprise principally the three groups which may be termed the western division of the great linguistic family. These are: The Blackfoot confederacy, composed of three confederated tribes, the Siksika or Blackfeet proper, the Piegan, and the Kainah or Bloods; the Arapaho, including several distinct divisions, of which the Atsina, or Gros Ventres of the Prairie, who were closely allied with the Blackfeet, were often mentioned; the Cheyenne, likewise forming various groups or divisions. Belonging to the same great family were the Cree or Kristinaux, whose habitat was farther north, few living south of the Canadian boundary; also the Ojibway, whose villages were scattered northward from the upper waters of the Mississippi. Some Sauk later lived west of the Mississippi, as did bands of the Foxes and some of the Illinois tribes.

The Siouan tribes were among the most numerous and powerful on the continent, and those to be mentioned on the following pages belonged to several clearly defined groups. As classified in the Handbook of American Indians North of Mexico, these include:

Bull. 30, Bur. Amer. Ethn., part 2, p. 579.

The Caddoan family is less clearly defined than either of the preceding, but evidently consisted of many small tribes grouped, and forming confederacies. Those to be mentioned later include: The Arikara; the Pawnee confederacy, composed of four tribes-- Chaui or Grand Pawnee, Kitkehahki or Republican Pawnee, Pitahauerat or Tapage Pawnee, Skidi or Wolf Pawnee; the Wichita confederacy, including the Waco and various small tribes; the Caddo proper.

Although the latter are included in the same linguistic group with the Arikara, Pawnee, and others as mentioned above, they are regarded by some as constituting a distinct linguistic stock.

During the years following the close of the Revolution, the latter part of the eighteenth century, many tribes, or rather the remnants of tribes, then living east of the Mississippi, sought a refuge in the West beyond the river. Many settled on the streams in the southern part of the present State of Missouri and northern Arkansas, and, as stated by Stoddard when writing about the year 1810: "A considerable number of Delawares, Shawanese, and Cherokees, have built some villages on the waters of the St. Francis and White Rivers. Their removal into these quarters was authorized by the Spanish government, and they have generally conducted themselves to the satisfaction of the whites. Some stragglers from the Creeks, Chocktaws, and Chickasaws, who are considered as outlaws by their respective nations, have also established themselves on the same waters; and their disorders and depredations among the white settlers are not unfrequent." , pp. 210-211.) And at about the same time another writer, referring to the same region, said: "Below the Great Osage, on the waters of the Little Osage, Saint Francis, and other streams, are a number of scattered bands of Indians, and two or three considerable villages. These bands were principally Indians, who were formerly outcasts from the tribes east of the Mississippi. Numbers have since joined from the Delawares, Shawanoes, Wayondott, and other tribes towards the lakes. Their warriors are said to be five or six hundred. They have sometimes made excursions and done mischief on the Ohio river, but the settlements on the Mississippi have suffered the most severely by their depredations." , p. 120.)

No attempt will be made in the present work to describe the habitations or settlements occupied by the scattered bands just mentioned.

It is quite evident that during the past two or three centuries great changes have taken place in the locations of the tribes which were discovered occupying the region west of the Mississippi by the first Europeans to penetrate the vast wilderness. Thus the general movement of many Siouan tribes has been westward, that of some Algonquian groups southward from their earlier habitats, and the Caddoan appear to have gradually gone northward. It resulted in the converging of the tribes in the direction of the great prairies occupied by the vast herds of buffalo which served to attract the Indian. Until the beginning of this tribal movement it would seem that a great region eastward from the base of the Rocky Mountains, the rolling prairie lands, was not the home of any tribes but was solely the range of the buffalo and other wild beasts, which existed in numbers now difficult to conceive.

THE BUFFALO.

With the practical extermination of the buffalo in recent years, and the rapid changes which have taken place in the general appearance of the country, it is difficult to picture it as it was two or more centuries ago. While the country continued to be the home of the native tribes game was abundant, and the buffalo, in prodigious numbers, roamed over the wide region from the Rocky Mountains to near the Atlantic. It is quite evident, and easily conceivable, that wherever the buffalo was to be found it was hunted by the people of the neighboring villages, principally to serve as food. But the different parts of the animal were made use of for many purposes, and, as related in an early Spanish narrative, one prepared nearly four centuries ago, when referring to "the oxen of Quivira ... Their masters have no other riches nor substance: of them they eat, they drink, they apparel, they shooe themselves: and of their hides they make many things, as houses, shooes, apparell and ropes: of their bones they make bodkins: of their sinews and haire, threed: of their hornes, maws, and bladders, vessels: of their dung, fire: and of their calves-skinnes, budgets, wherein they drawe and keepe water. To bee short, they make so many things of them as they neede of, or as many as suffice them in the use of this life." , p. 382.) A crude engraving of a buffalo made at that time is reproduced in figure 1.

The preceding account describes the customs of the people then living in the southern part of the region treated in the present sketch, either a Caddoan or a neighboring tribe or group, and it suggests another reference to the great importance of the buffalo, but applying to the tribes of the north more than three centuries later.

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 2

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 3

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 4

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 5

"The animals inhabiting the Dakota country, and hunted more or less by them for clothing, food, or for the purposes of barter, are buffalo, elk, black- and white-tailed deer, big-horn, antelope, wolves of several kinds, red and gray foxes, a few beaver and otter, grizzly bear, badger, skunk, porcupine, rabbits, muskrats, and a few panthers in the mountainous parts. Of all those just mentioned the buffalo is most numerous and most necessary to their support. Every part of this animal is eaten by the Indian except the horns, hoofs, and hair, even the skin being made to sustain life in times of great scarcity. The skin is used to make their lodges and clothes, the sinews for bowstrings, the horns to contain powder, and the bones are wrought into various domestic implements, or pounded up and boiled to extract the fatty matter. In the proper season, from the beginning of October until the 1st of March, the skins are dressed with the hair remaining on them, and are either worn by themselves or exchanged with the traders." , p. 371.)

In the early days the tribes who occupied a region frequented by or in the vicinity of the range of the buffalo could and undoubtedly did kill sufficient numbers to satisfy their various wants and requirements, but hunting was made more easy in later times when horses were possessed by the Indian. Then it became possible for the bands of hunters, or even the entire village, to follow the vast herds, to surround and kill as many as they desired, and to carry away great quantities of meat to be "jerked," or dried, for future use. So intimately connected were the buffalo with the life of the tribes of the plains and the circumjacent country that frequent allusions will be made to the former when describing the camps and villages of the latter.

The various ways of hunting the buffalo and other wild beasts of the plains and mountainous country, as practiced by the different tribes, have been described by many writers. The several methods of hunting the buffalo were often forced through natural conditions, but nothing could have exceeded the excitement produced during the chase by well-mounted Indian hunters. This was the usual custom of the tribes of the plains after horses had become plentiful and the buffalo continued numerous. The paintings reproduced in plates 2 and 3 vividly portray this phase of the hunt. In the north the hunters were compelled during the long winters to attack the herds on the frozen, snow-covered prairies, and plate 4 shows a party of hunters, wearing snowshoes, mingled with the buffalo. This sketch, made about the year 1825, bears the legend: "Indian Hunters pursuing the Buffalo early in the spring when the snow is sufficiently frozen to bear the men but the Animal breaks through and cannot run." This graphic sketch may represent a party of Cree or Assiniboin hunters, probably the latter, and it will be noticed that they are using bows and arrows, not firearms, although other drawings by the same artist representing a summer hunt shows them having guns.

The sight of the great herds roaming unmolested over the far-reaching prairies proved of interest to all who saw them, and many accounts are left by the early travelers. One brief description of such a scene may be quoted. It refers to a place in the upper Missouri Valley, not far from a Mandan village, and was written June 22, 1811:

"We arrived on the summit of a ridge more elevated than any we had yet passed. From thence we saw before us a beautiful plain, as we judged, about four miles across, in the direction of our course, and of similar dimensions from east to west. It was bounded on all sides by long ridges, similar to that which we had ascended. The scene exhibited in this valley was sufficiently interesting to excite even in our Canadians a wish to stop a few minutes and contemplate it. The whole of the plain was perfectly level, and, like the rest of the country, without a single shrub. It was covered with the finest verdure, and in every part herds of buffaloes were feeding. I counted seventeen herds, but the aggregate number of the animals it was difficult even to guess at: some thought upwards of 10,000." , pp. 134-135.) And this was but one of innumerable similar scenes to have been witnessed throughout the wide range of the vast herds.

"The Indians say ... that in travelling over a country with which they are unacquainted they always follow the buffalo trail, for this animal always selects the most practicable route for his road." , p. 74.) This is a well-known fact, and many roads both east and west of the Mississippi which have now developed into important highways owe their origin to this cause.

The story of the buffalo will ever be one of interest, becoming more and more so as the years pass; and so it is gratifying to know that nearly all the available information bearing on the customs of the animal, the migration of the herds, their ancient habitat, and their rapid reduction in numbers was some years ago brought together and preserved in a single volume. .) This was done while the buffalo were still quite numerous, and many facts recorded were derived from hunters or others acquainted with the customs of the times.

VILLAGES AND FORMS OF STRUCTURES.

The villages as well as the separate structures reared by the many tribes who formerly occupied the region treated in the present work presented marked characteristics, causing them to be easily identified by the early travelers through the wilderness of a century ago. The mat and bark covered wigwam predominated among the Algonquian tribes of the north, although certain members of this great linguistic family also used the skin tipi so typical of the Siouan tribes of the plains, while some of the latter stock constructed the earth lodge similar to that erected by the Caddoan tribes. Thus, it will be understood no one group occupied habitations of a single form to the exclusion of all others, and again practically all the tribes had two or more types of dwellings which were reared and used under different conditions, some forming their permanent villages, others, being easily removed and transported, serving as their shelters during long journeys in search of the buffalo. The villages of the several groups will now be mentioned in detail.

ALGONQUIAN TRIBES.

The numerous tribes and the many confederated groups belonging to the great Algonquian linguistic family extended over the continent from the Rocky Mountains to the Atlantic coast, and from Labrador on the north southward to Carolina. They surrounded the Iroquoian tribes of the north, and, at various places came in contact with members of other stocks. The combined population of the widely scattered Algonquian tribes was greater than that of any other linguistic family in North America.

The native tribes of tidewater Virginia and those who were encountered by the New England colonists, tribes so intimately associated with the early history of the Colonies, belonged to this stock, as did the later occupants of the Ohio Valley and of the "country of Illinois." In the present work the villages of other members of the linguistic group will be considered, including those of the Ojibway and the related Cree, and of the Blackfoot confederacy, Arapaho, and Cheyenne, usually termed the western division of the stock. Several tribes whose villages stood east of the Mississippi in early historic times will also be mentioned.

OJIBWAY.

The Ojibway formed the connecting link between the tribes living east of the Mississippi and those whose homes were across the "Great River." A century ago their lands extended from the shores of Lake Superior westward, beyond the headwaters of the Mississippi to the vicinity of the Turtle Mountains, in the present State of North Dakota. Thus they claimed the magnificent lakes of northern and central Minnesota--Mille Lac, Leech Lake, Cass Lake, and Red Lake--on the shores of which stood many of their camps and villages, serving as barriers against invasions and attacks by their inveterate enemies, the Sioux. The Ojibway are essentially a timber people, whose manners and customs were formed and governed by the environment of lakes and streams, and who were ever surrounded by the vast virgin forests of pine. While game, fish, and wild fowl were abundant and easily obtained, yet during the long winters when the lakes were frozen and the land was covered by several feet of snow there were periods of want when food was scarce.

The habitations and other structures of the Ojibway, which have already been described and figured ), were of various forms, constructed of several materials, and varying in different localities, according to the nature of the available supply of barks or rushes.

In the north, on the shores of Lake Superior and westward along the lakes and streams, as in the valley of Red River and the adjacent region, the majority of structures were covered with sheets of birch bark, secured to frames of small saplings.

About the year 1804 Peter Grant, a member of the old North-West Company, and for a long period at the head of the Red River Department of the company, prepared an account of the Sauteux Indians, and when describing the habitations of the people, wrote: "Their tents are constructed with slender long poles, erected in the form of a cone and covered with the rind of the birch tree. The general diameter of the base is about fifteen feet, the fire place exactly in the middle, and the remainder of the area, with the exception of a small place for the hearth, is carefully covered with the branches of the pine or cedar tree, over which some bear skins and old blankets are spread, for sitting and sleeping. A small aperture is left in which a bear skin is hung in lieu of a door, and a space is left open at the top, which answers the purpose of window and chimney. In stormy weather the smoke would be intolerable, but this inconvenience is easily removed by contracting or shifting the aperture at top according to the point from which the wind blows. It is impossible to walk, or even to stand upright, in their miserable habitations, except directly around the fire place. The men sit generally with their legs stretched before them, but the women have theirs folded backwards, inclined a little to the left side, and can comfortably remain the whole day in those attitudes, when the weather is too bad for remaining out of doors. In fine weather they are very fond of basking in the sun.

"When the family is very large, or when several families live together, the dimensions of their tents are, of course, in proportion and of different forms. Some of these spacious habitations resemble the roof of a barn, with small openings at each end for doors, and the whole length of the ridge is left uncovered at top for the smoke and light." , pp. 329-330.) And referring briefly to the ways of life of the people: "In the spring, when the hunting season is over, they generally assemble in small villages, either at the trader's establishment, or in places where fish or wild fowl abound; sturgeon and white fish are most common, though they have abundance of pike, trout, suckers, and pickerel. They sometimes have the precaution to preserve some for the summer consumption, this is done by opening and cleaning the fish, and then carefully drying it in the smoke or sun, after which it is tied up very tight in large parcels, wrapped up in bark and kept for use; their meat, in summer, is cured in the same manner.... Their meat is either boiled in a kettle, or roasted by means of a sharp stick, fixed in the ground at a convenient distance from the fire, and on which the meat is fixed and turned occasionally towards the fire, until the whole is thoroughly done; their fish is dressed in the same manner."

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 6

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 7

Between the loosely placed sheets of bark were necessarily many openings through which the wind could enter, and in addition was the open space at the top intentionally left as a vent through which the smoke could escape from the inside. In describing the appearance of the interior of such a structure it was told how--

"Around the fire in the centre, and at a distance of perhaps 2 feet from it, are placed sticks as large as one's arm, in a square form, guarding the fire; and it is a matter of etiquette not to put one's feet nearer the fire than that boundary. One or more pots or kettles are hung over the fire on the crotch of a sapling. In the sides of the wigwam are stowed all clothing, food, cooking utensils, and other property of the family." When referring to the great feeling of relief on arriving at such a shelter in the frozen wilderness the same writer continued:

"When one has been traveling all day through the virgin forest, in a temperature far below zero, and has not seen a house nor a human being and knows not where or how he is to pass the night, it is the most comforting sight in the whole world to see the glowing column of light from the top of the wigwam of some wandering family out hunting, and to look in and see that happy group bathed in the light and warmth of the life-giving fire ... and no one, Ojibway or white, is ever refused admission; on the contrary, they are made heartily welcome, as long as there is an inch of space." , pp. 68-69.) As a missionary among the Ojibway of northern Minnesota for a quarter of a century, Dr. Gilfillan learned to know and love the forests and lakes in the changing seasons of the year and to know the ways of life of the Ojibway as few have ever known them.

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 8

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 9

While in the vicinity of Red River the year before Hind encountered several interesting Ojibway structures. At a point not far north of the Minnesota boundary his party crossed the Roseau a few miles east of Red River, and there "on the bank at the crossing place the skeletons of Indian wigwams and sweating-houses were grouped in a prominent position, just above a fishing weir where the Ojibways of this region take large quantities of fish in the spring. The framework of a large medicine wigwam measured twenty-five feet in length by fifteen in breadth; the sweating-houses were large enough to hold one man in a sitting position, and differed in no respect from those frequently seen on the canoe route between Lakes Superior and Winnipeg, and which have been often described by travelers." , I, p. 163.) During the journey, when camping on an island in Bonnet Lake, the party encountered "an Indian cache elevated on a stage in the centre of the island. The stage was about seven feet above the ground, and nine feet long by four broad. It was covered with birch bark, and the treasures it held consisted of rabbit-skin robes, rolls of birch bark, a ragged blanket, leather leggings, and other articles of winter apparel, probably the greater part of the worldly wealth of an Indian family."

The canoe route between the lakes mentioned by Hind was often broken by dangerous rapids, around which it was necessary to carry the canoes, as Catlin described the Ojibway party doing at the Falls of St. Anthony.

The ceremonial lodge of the Ojibway, where the Md? rites were enacted, was often 100 feet or more in length and about 12 feet in width. The frame was made of small saplings, bent and fastened by cords, similar to the frames of wigwams which were to be covered with mats or sheets of bark, but the coverings of the ceremonial lodges were usually of a more temporary nature, boughs and branches of the pine and spruce being sometimes used, which would soon fall away, although the rigid frame would stand from year to year, to be covered when required. Somewhat of this form was the "medicine lodge," described by Kane. This stood in the center of a large camp of the "Saulteaux" or Ojibway, not far from Fort Alexander, which was about 3 miles above Lake Winnipeg, on the bank of Winnipeg River. The camp was visited June 11, 1846, and in referring to the lodge: "It was rather an oblong structure, composed of poles bent in the form of an arch, and both ends forced into the ground, so as to form, when completed, a long arched chamber, protected from the weather by a covering of birch bark.... On my first entrance into the medicine lodge ... I found four men, who appeared to be chiefs, sitting upon mats spread upon the ground gesticulating with great violence, and keeping time to the beating of a drum. Something, apparently of a sacred nature was covered up in the centre of the group, which I was not allowed to see.... The interior of their lodge or sanctuary was hung round with mats constructed with rushes, to which were attached various offerings consisting principally of bits of red and blue cloth, calico, &c., strings of beads, scalps of enemies, and sundry other articles beyond my comprehension." , pp. 68-71.)

It is quite evident the frame of the large lodge encountered by Hind was similar to the structure described by Kane a few years before. Both stood in the northern part of the Ojibway country, a region where birch bark was extensively used as covering for the wigwams, and where it was easily obtained.

The structures encountered in the Ojibway country farther south differed from those already mentioned, the majority of which were covered with sheets of birch bark, a form which must necessarily have been restricted to the northern country. But the type was widely scattered northward, and undoubtedly extended eastward to the Atlantic, especially down the valley of the St. Lawrence into northern Maine and the neighboring Provinces. South of this zone were the dome-shaped mat or bark covered wigwams, varying in different localities according to the available supply of barks, or of rushes to be made into mats, which served to cover the rigid, oval-topped frame. Most interesting examples were standing in the Ojibway settlements on the shore of Mille Lac, Minnesota, during the spring of 1900. One, which may be accepted as a type specimen, was of a quadrilateral rather than oval outline of base, and measured about 14 feet each way, with a maximum height of 6 feet or more. The saplings which formed the frame were seldom more than 2 inches in diameter, one end being set firmly in the ground, the top being bent over and attached to similar pieces coming from the opposite side. Other small saplings or branches were tied firmly to these in a horizontal position about 2 feet apart, thus forming a rigid frame, over which was spread the covering of mats and sheets of bark, the latter serving as the roof. In this particular example the covering was held in place by cords which passed over the top and were attached to poles which hung horizontally about a foot above the ground. A second row of mats was fastened to the inside of the frame and others were spread on the ground near the walls. A small fire burned within near the center of the open space, although the cooking was often done outside, just beyond the single entrance.

Although the Ojibway were numerous, they had few large villages or settlements. They lived for the most part in small, scattered groups, and often moved from place to place. However, there were some long-occupied sites, as at Red Lake, Sandy Lake, on the shores of Leech Lake, where the Pillagers gathered, and the more recently occupied villages at Mille Lac, sites once covered by the settlements of the Mdewakanton. These villages, which should more properly be termed "gathering places," at once suggest the various descriptions and accounts of the great village of the Illinois, which stood on the banks of the upper Illinois during the latter part of the seventeenth century and was many times visited by the French.

When the Ojibway and Sioux gathered at Fort Snelling, at the mouth of the Minnesota River, during the summer of 1835 in the endeavor to establish peace between the two tribes or groups, they were encamped on opposite sides of the fort. Catlin, who was there at the time, wrote of the temporary camp of the Ojibway: "their wigwams made of birch bark, covering the frame work, which was of slight poles stuck in the ground, and bent over at the top, so as to give a rooflike shape to the lodge, best calculated to ward off rain and winds." , II, p. 137.) Unfortunately, the original painting of the camp does not exist in the great collection of Catlin paintings now belonging to the National Museum, Washington. In the catalogue of the collection printed in London, 1848, it appears as "334, Chippeway Village and Dog Feast at the Falls of St. Anthony; lodges built with birch-bark; Upper Mississippi."

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 10

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 11

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 12

Share on: WhatsApp @Hash Facebook Tweet