The CHOCTAWS.
Of fifteen thousand, are another tribe, removed from the Northern parts of Alabama, and Mississippi, within the few years past, and now occupying a large and rich tract of country, South of the Arkansas and the Canadian rivers; adjoining to the country of the Creeks and the Cherokees, equally civilized, and living much in the same manner.
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In this tribe I painted the portrait of their famous and excellent chief, Mo-sho-la-tub-bee (he who puts out and kills, [plate 221]), who has since died of the small-pox. In the same plate will also be seen, the portrait of a distinguished and very gentlemanly man, who has been well-educated, and who gave me much curious and valuable information, of the history and traditions of his tribe. The name of this man, is Ha-tchoc-tuck-nee (the snapping turtle, [plate 222]), familiarly called by the whites “Peter Pinchlin.”
These people seem, even in their troubles, to be happy; and have, like all the other remnants of tribes, preserved with great tenacity their different games, which it would seem they are everlastingly practicing for want of other occupations or amusements in life. Whilst I was staying at the Choctaw agency in the midst of their nation, it seemed to be a sort of season of amusements, a kind of holiday; when the whole tribe almost, were assembled around the establishment, and from day to day we were entertained with some games or feats that were exceedingly amusing: horse-racing, dancing, wrestling, foot-racing, and ball-playing, were amongst the most exciting; and of all the catalogue, the most beautiful, was decidedly that of ball-playing. This wonderful game, which is the favourite one amongst all the tribes, and with these Southern tribes played exactly the same, can never be appreciated by those who are not happy enough to see it.
It is no uncommon occurrence for six or eight hundred or a thousand of these young men, to engage in a game of ball, with five or six times that number of spectators, of men, women and children, surrounding the ground, and looking on. And I pronounce such a scene, with its hundreds of Nature’s most beautiful models, denuded, and painted of various colours, running and leaping into the air, in all the most extravagant and varied forms, in the desperate struggles for the ball, a school for the painter or sculptor, equal to any of those which ever inspired the hand of the artist in the Olympian games or the Roman forum.
I have made it an uniform rule, whilst in the Indian country, to attend every ball-play I could hear of, if I could do it by riding a distance of twenty or thirty miles; and my usual custom has been on such occasions, to straddle the back of my horse, and look on to the best advantage. In this way I have sat, and oftentimes reclined, and almost dropped from my horse’s back, with irresistible laughter at the succession of droll tricks, and kicks and scuffles which ensue, in the almost superhuman struggles for the ball. These plays generally commence at nine o’clock, or near it, in the morning; and I have more than once balanced myself on my pony, from that time till near sundown, without more than one minute of intermission at a time, before the game has been decided.
It is impossible for pen and ink alone, or brushes, or even with their combined efforts, to give more than a caricature of such a scene; but such as I have been able to do, I have put upon the canvass, and in the slight outlines which I have here attached in plates 224, [225], [226], taken from those paintings, (for the colouring to which the reader must look to my pen,) I will convey as correct an account as I can, and leave the reader to imagine the rest; or look to other books for what I may have omitted.
While at the Choctaw agency it was announced, that there was to be a great play on a certain day, within a few miles, on which occasion I attended, and made the three sketches which are hereto annexed; and also the following entry in my note-book, which I literally copy out.
“Monday afternoon at three, o’clock, I rode out with Lieutenants S. and M., to a very pretty prairie, about six miles distant, to the ball-play-ground of the Choctaws, where we found several thousand Indians encamped. There were two points of timber about half a mile apart, in which the two parties for the play, with their respective families and friends, were encamped; and lying between them, the prairie on which the game was to be played. My companions and myself, although we had been apprised, that to see the whole of a ball-play, we must remain on the ground all the night previous, had brought nothing to sleep upon, resolving to keep our eyes open, and see what transpired through the night. During the afternoon, we loitered about amongst the different tents and shantees of the two encampments, and afterwards, at sundown, witnessed the ceremony of measuring out the ground, and erecting the “byes” or goals which were to guide the play. Each party had their goal made with two upright posts, about 25 feet high and six feet apart, set firm in the ground, with a pole across at the top. These goals were about forty or fifty rods apart; and at a point just half way between, was another small stake, driven down, where the ball was to be thrown up at the firing of a gun, to be struggled for by the players. All this preparation was made by some old men, who were, it seems, selected to be the judges of the play, who drew a line from one bye to the other; to which directly came from the woods, on both sides, a great concourse of women and old men, boys and girls, and dogs and horses, where bets were to be made on the play. The betting was all done across this line, and seemed to be chiefly left to the women, who seemed to have martialled out a little of everything that their houses and their fields possessed. Goods and chattels—knives—dresses—blankets—pots and kettles—dogs and horses, and guns; and all were placed in the possession of stake-holders, who sat by them, and watched them on the ground all night, preparatory to the play.
The sticks with which this tribe play, are bent into an oblong hoop at the end, with a sort of slight web of small thongs tied across, to prevent the ball from passing through. The players hold one of these in each hand, and by leaping into the air, they catch the ball between the two nettings and throw it, without being allowed to strike it, or catch it in their hands.
The mode in which these sticks are constructed and used, will be seen in the portrait of Tullock-chish-ko (he who drinks the juice of the stone), the most distinguished ball-player of the Choctaw nation ([plate 223]), represented in his ball-play dress, with his ball-sticks in his hands. In every ball-play of these people, it is a rule of the play, that no man shall wear moccasins on his feet, or any other dress than his breech-cloth around his waist, with a beautiful bead belt, and a “tail,” made of white horsehair or quills, and a “mane” on the neck, of horsehair dyed of various colours.
This game had been arranged and “made up,” three or four months before the parties met to play it, and in the following manner:—The two champions who led the two parties, and had the alternate choosing of the players through the whole tribe, sent runners, with the ball-sticks most fantastically ornamented with ribbons and red paint, to be touched by each one of the chosen players; who thereby agreed to be on the spot at the appointed time and ready for the play. The ground having been all prepared and preliminaries of the game all settled, and the bettings all made, and goods all “staked,” night came on without the appearance of any players on the ground. But soon after dark, a procession of lighted flambeaux was seen coming from each encampment, to the ground where the players assembled around their respective byes; and at the beat of the drums and chaunts of the women, each party of players commenced the “ball-play dance” ([plate 224]). Each party danced for a quarter of an hour around their respective byes, in their ball-play dress; rattling their ball-sticks together in the most violent manner, and all singing as loud as they could raise their voices; whilst the women of each party, who had their goods at stake, formed into two rows on the line between the two parties of players, and danced also, in an uniform step, and all their voices joined in chaunts to the Great Spirit; in which they were soliciting his favour in deciding the game to their advantage; and also encouraging the players to exert every power they possessed, in the struggle that was to ensue. In the mean time, four old medicine-men, who were to have the starting of the ball, and who were to be judges of the play, were seated at the point where the ball was to be started; and busily smoking to the Great Spirit for their success in judging rightly, and impartially, between the parties in so important an affair.
This dance was one of the most picturesque scenes imaginable, and was repeated at intervals of every half hour during the night, and exactly in the same manner; so that the players were certainly awake all the night, and arranged in their appropriate dress, prepared for the play which was to commence at nine o’clock the next morning. In the morning, at the hour, the two parties and all their friends, were drawn out and over the ground; when at length the game commenced, by the judges throwing up the ball at the firing of a gun; when an instant struggle ensued between the players, who were some six or seven hundred in numbers, and were mutually endeavouring to catch the ball in their sticks, and throw it home and between their respective stakes; which, whenever successfully done, counts one for game. In this game every player was dressed alike, that is, divested of all dress, except the girdle and the tail, which I have before described; and in these desperate struggles for the ball, when it is up ([plate 225], where hundreds are running together and leaping, actually over each other’s heads, and darting between their adversaries’ legs, tripping and throwing, and foiling each other in every possible manner, and every voice raised to the highest key, in shrill yelps and barks)! there are rapid successions of feats, and of incidents, that astonish and amuse far beyond the conception of any one who has not had the singular good luck to witness them. In these struggles, every mode is used that can be devised, to oppose the progress of the foremost, who is likely to get the ball; and these obstructions often meet desperate individual resistance, which terminates in a violent scuffle, and sometimes in fisticuffs; when their sticks are dropped, and the parties are unmolested, whilst they are settling it between themselves; unless it be by a general stampede, to which they are subject who are down, if the ball happens to pass in their direction. Every weapon, by a rule of all ball-plays, is laid by in their respective encampments, and no man allowed to go for one; so that the sudden broils that take place on the ground, are presumed to be as suddenly settled without any probability of much personal injury; and no one is allowed to interfere in any way with the contentious individuals.
There are times, when the ball gets to the ground ([plate 226]), and such a confused mass rushing together around it, and knocking their sticks together, without the possibility of any one getting or seeing it, for the dust that they raise, that the spectator loses his strength, and everything else but his senses; when the condensed mass of ball-sticks, and shins, and bloody noses, is carried around the different parts of the ground, for a quarter of an hour at a time, without any one of the mass being able to see the ball; and which they are often thus scuffling for, several minutes after it has been thrown off, and played over another part of the ground.
For each time that the ball was passed between the stakes of either party, one was counted for their game, and a halt of about one minute; when it was again started by the judges of the play, and a similar struggle ensued; and so on until the successful party arrived to 100, which was the limit of the game, and accomplished at an hour’s sun, when they took the stakes; and then, by a previous agreement, produced a number of jugs of whiskey, which gave all a wholesome drink, and sent them all off merry and in good humour, but not drunk.
After this exciting day, the concourse was assembled in the vicinity of the agency house, where we had a great variety of dances and other amusements; the most of which I have described on former occasions. One, however, was new to me, and I must say a few words of it: this was the Eagle Dance, a very pretty scene, which is got up by their young men, in honour of that bird, for which they seem to have a religious regard. This picturesque dance was given by twelve or sixteen men, whose bodies were chiefly naked and painted white, with white clay, and each one holding in his hand the tail of the eagle, while his head was also decorated with an eagle’s quill ([plate 227]). Spears were stuck in the ground, around which the dance was performed by four men at a time, who had simultaneously, at the beat of the drum, jumped up from the ground where they had all sat in rows of four, one row immediately behind the other, and ready to take the place of the first four when they left the ground fatigued, which they did by hopping or jumping around behind the rest, and taking their seats, ready to come up again in their turn, after each of the other sets had been through the same forms.
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In this dance, the steps or rather jumps, were different from anything I had ever witnessed before, as the dancers were squat down, with their bodies almost to the ground, in a severe and most difficult posture, as will have been seen in the drawing.
I have already, in a former Letter, while speaking of the ancient custom of flattening the head, given a curious tradition of this interesting tribe, accounting for their having come from the West, and I here insert another or two, which I had, as well as the former one, from the lips of Peter Pinchlin, a very intelligent and influential man in the tribe, of whom I have spoken in [page 123].
The Deluge. “Our people have always had a tradition of the Deluge, which happened in this way:—there was total darkness for a great time over the whole of the earth; the Choctaw doctors or mystery-men looked out for daylight for a long time, until at last they despaired of ever seeing it, and the whole nation were very unhappy. At last a light was discovered in the North and there was great rejoicing, until it was found to be great mountains of water rolling on, which destroyed them all, except a few families who had expected it and built a great raft, on which they were saved.”
Future State. “Our people all believe that the spirit lives in a future state—that it has a great distance to travel after death towards the West—that it has to cross a dreadful deep and rapid stream, which is hemmed in on both sides by high and rugged hills—over this stream, from hill to hill, there lies a long and slippery pine-log, with the bark peeled off, over which the dead have to pass to the delightful hunting-grounds. On the other side of the stream there are six persons of the good hunting-grounds, with rocks in their hands, which they throw at them all when they are on the middle of the log. The good walk on safely, to the good hunting-grounds, where there is one continual day—where the trees are always green—where the sky has no clouds—where there are continual fine and cooling breezes—where there is one continual scene of feasting, dancing and rejoicing—where there is no pain or trouble, and people never grow old, but for ever live young and enjoy the youthful pleasures.
“The wicked see the stones coming, and try to dodge, by which they fall from the log, and go down thousands of feet to the water, which is dashing over the rocks, and is stinking with dead fish, and animals, where they are carried around and brought continually back to the same place in whirlpools—where the trees are all dead, and the waters are full of toads and lizards, and snakes—where the dead are always hungry, and have nothing to eat—are always sick, and never die—where the sun never shines, and where the wicked are continually climbing up by thousands on the sides of a high rock from which they can overlook the beautiful country of the good hunting-grounds, the place of the happy, but never can reach it.”
Origin of the Craw-fish band. “Our people have amongst them a band which is called, the Craw-fish band. They formerly, but at a very remote period, lived under ground, and used to come up out of the mud—they were a species of craw-fish; and they went on their hands and feet, and lived in a large cave deep under ground, where there was no light for several miles. They spoke no language at all, nor could they understand any. The entrance to their cave was through the mud—and they used to run down through that, and into their cave; and thus, the Choctaws were for a long time unable to molest them. The Choctaws used to lay and wait for them to come out into the sun, where they would try to talk to them, and cultivate an acquaintance.
“One day, a parcel of them were run upon so suddenly by the Choctaws, that they had no time to go through the mud into their cave, but were driven into it by another entrance, which they had through the rocks. The Choctaws then tried a long time to smoke them out, and at last succeeded—they treated them kindly—taught them the Choctaw language—taught them to walk on two legs—made them cut off their toe nails, and pluck the hair from their bodies, after which they adopted them into their nation—and the remainder of them are living under ground to this day.”
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[19] Since writing the above, the Government have succeeded in removing the remainder of the Cherokees beyond the Mississippi, where they have taken up their residence along side of their old friends, who emigrated several years since under Jol-lee, as I have before mentioned. In the few years past, the Government has also succeeded in stipulating with, and removing West of the Mississippi, nearly every remnant of tribes spoken of in this and the two last Letters, so that there are at this time but a few hundreds of the red men East of the Mississippi; and it is probable, that a few months more will effect the removal of the remainder of them. See their present locations West of the Mississippi, on the map at the beginning of this Volume.
LETTER—No. 50.
FORT SNELLING, FALL OF ST. ANTHONY.
Having recruited my health during the last winter, in recreation and amusements on the Coast of Florida, like a bird of passage I started, at the rallying notes of the swan and the wild goose, for the cool and freshness of the North, but the gifted passengers soon left me behind. I found them here, their nests built—their eggs hatched—their offspring fledged and figuring in the world, before I arrived.
The majestic river from the Balize to the Fall of St. Anthony, I have just passed over; with a high-wrought mind filled with amazement and wonder, like other travellers who occasionally leave the stale and profitless routine of the “Fashionable Tour,” to gaze with admiration upon the wild and native grandeur and majesty of this great Western world. The Upper Mississippi, like the Upper Missouri, must be approached to be appreciated; for all that can be seen on the Mississippi below St. Louis, or for several hundred miles above it, gives no hint or clue to the magnificence of the scenes which are continually opening to the view of the traveller, and riveting him to the deck of the steamer, through sunshine, lightning or rain, from the mouth of the Ouisconsin to the Fall of St. Anthony.
The traveller in ascending the river, will see but little of picturesque beauty in the landscape, until he reaches Rock Island; and from that point he will find it growing gradually more interesting, until he reaches Prairie du Chien; and from that place until he arrives at Lake Pepin, every reach and turn in the river presents to his eye a more immense and magnificent scene of grandeur and beauty. From day to day, the eye is riveted in listless, tireless admiration, upon the thousand bluffs which tower in majesty above the river on either side, and alternate as the river bends, into countless fascinating forms.
The whole face of the country is covered with a luxuriant growth of grass, whether there is timber or not; and the magnificent bluffs, studding the sides of the river, and rising in the forms of immense cones, domes and ramparts, give peculiar pleasure, from the deep and soft green in which they are clad up their broad sides, and to their extreme tops, with a carpet of grass, with spots and clusters of timber of a deeper green; and apparently in many places, arranged in orchards and pleasure-grounds by the hands of art.
The scenes that are passed between Prairie du Chien and St. Peters, including Lake Pepin, between whose magnificently turretted shores one passes for twenty-two miles, will amply reward the tourist for the time and expense of a visit to them. And to him or her of too little relish for Nature’s rude works, to profit as they pass, there will be found a redeeming pleasure at the mouth of St. Peters and the Fall of St. Anthony. This scene has often been described, and I leave it for the world to come and gaze upon for themselves; recommending to them at the same time, to denominate the next “Fashionable Tour,” a trip to St. Louis; thence by steamer to Rock Island, Galena, Dubuque, Prairie du Chien, Lake Pepin, St. Peters, Fall of St. Anthony, back to Prairie du Chien, from thence to Fort Winnebago, Green Bay, Mackinaw, Sault de St. Mary, Detroit, Buffalo, Niagara, and home. This Tour would comprehend but a small part of the great “Far West;” but it will furnish to the traveller a fair sample, and being a part of it which is now made so easily accessible to the world, and the only part of it to which ladies can have access, I would recommend to all who have time and inclination to devote to the enjoyment of so splendid a Tour, to wait not, but make it while the subject is new, and capable of producing the greatest degree of pleasure. To the world at large, this trip is one of surpassing interest—to the artist it has a double relish, and to me, still further inducements; inasmuch as, many of the tribes of Indians which I have met with, furnish manners and customs which have awakened my enthusiasm, and afforded me interesting materials for my Gallery.
To give to the reader a better idea of the character of the scenes which I have above described, along the stately shores of the Upper Mississippi, I have here inserted a river view taken about one hundred miles below this place ([plate 228]); and another of “Dubuque’s Grave” ([plate 229]) about equi-distant between this and St. Louis; and both fairly setting forth the predominant character of the shores of the Upper Mississippi, which are every where covered, as far as the eye can behold, with a green turf, and occasional forest trees, as seen in the drawings.
Dubuque’s Grave is a place of great notoriety on this river, in consequence of its having been the residence and mining place of the first lead mining pioneer of these regions, by the name of Dubuque, who held his title under a grant from the Mexican Government (I think), and settled by the side of this huge bluff, on the pinnacle of which he erected the tomb to receive his own body, and placed over it a cross with his own inscription on it. After his death, his body was placed within the tomb, at his request, lying in state (and uncovered except with his winding-sheet), upon a large flat stone, where it was exposed to the view, as his bones now are, to the gaze, of every traveller who takes the pains to ascend this beautiful, grassy and lilly-covered mound to the top, and peep through the gratings of two little windows, which have admitted the eyes, but stopped the sacrilegious hands of thousands who have taken a walk to it.
At the foot of this bluff, there is now an extensive smelting furnace, where vast quantities of lead are melted from the ores which are dug out of the hills in all directions about it.
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The Fall of St. Anthony ([plate 230]), which is 900 miles above St. Louis, is the natural curiosity of this country, and nine miles above the mouth of St. Peters, from whence I am at this time writing. At this place, on the point of land between the Mississippi and the St. Peters rivers, the United States’ Government have erected a strong Fort, which has taken the name of Fort Snelling, from the name of a distinguished and most excellent officer of that name, who superintended the building of it. The site of this Fort is one of the most judicious that could have been selected in the country, both for health and defence; and being on an elevation of 100 feet or more above the water, has an exceedingly bold and picturesque effect, as seen in [plate 231].
This Fort is generally occupied by a regiment of men placed here to keep the peace amongst the Sioux and Chippeways, who occupy the country about it, and also for the purpose of protecting the citizens on the frontier.
The Fall of St. Anthony is about nine miles above this Fort, and the junction of the two rivers; and, although a picturesque and spirited scene, is but a pigmy in size to Niagara, and other cataracts in our country—the actual perpendicular fall being but eighteen feet, though of half a mile or so in extent, which is the width of the river; with brisk and leaping rapids above and below, giving life and spirit to the scene.
The Sioux who live in the vicinity of the Falls, and occupy all the country about here, West of the Mississippi, are a part of the great tribe on the Upper Missouri; and the same in most of their customs, yet very dissimilar in personal appearance, from the changes which civilized examples have wrought upon them. I mentioned in a former Letter, that the country of the Sioux, extended from the base of the Rocky Mountains to the banks of the Mississippi; and for the whole of that way, it is more or less settled by this immense tribe, bounding the East side of their country by the Mississippi River.
The Sioux in these parts, who are out of reach of the beavers and buffaloes, are poor and very meanly clad, compared to those on the Missouri, where they are in the midst of those and other wild animals, whose skins supply them with picturesque and comfortable dresses. The same deterioration also is seen in the morals and constitutions of these, as amongst all other Indians, who live along the frontiers, in the vicinity of our settlements, where whiskey is sold to them, and the small-pox and other diseases are introduced to shorten their lives.
The principal bands of the Sioux that visit this place, and who live in the vicinity of it, are those known as the Black Dog’s band—Red Wing’s band, and Wa-be-sha’s band; each band known in common parlance, by the name of its chief, as I have mentioned. The Black Dog’s band reside but a few miles above Fort Snelling, on the banks of the St. Peters, and number some five or six hundred. The Red Wing’s band are at the head of Lake Pepin, sixty miles below this place on the West side of the river. And Wa-be-sha’s band and village are some sixty or more miles below Lake Pepin on the West side of the river, on a beautiful prairie, known (and ever will be) by the name of “Wa-be-sha’s prairie.” Each of these bands, and several others that live in this section of country, exhibit considerable industry in their agricultural pursuits, raising very handsome corn-fields, laying up their food, thus procured, for their subsistence during the long and tedious winters.
The greater part of the inhabitants of these bands are assembled here at this time, affording us, who are visitors here, a fine and wild scene of dances, amusements, &c. They seem to take great pleasure in “showing off” in these scenes, to the amusement of the many fashionable visitors, both ladies and gentlemen, who are in the habit of reaching this post, as steamers are arriving at this place every week in the summer from St. Louis.
Many of the customs of these people create great surprise in the minds of the travellers of the East, who here have the first satisfactory opportunity of seeing them; and none, I observe, has created more surprise, and pleasure also, particularly amongst the ladies, than the mode of carrying their infants, slung on their backs, in their beautifully ornamented cradles.
The custom of carrying the child thus is not peculiar to this tribe, but belongs alike to all, as far as I have yet visited them; and also as far as I have been able to learn from travellers, who have been amongst tribes that I have not yet seen. The child in its earliest infancy, has its back lashed to a straight board, being fastened to it by bandages, which pass around it in front, and on the back of the board they are tightened to the necessary degree by lacing strings, which hold it in a straight and healthy position, with its feet resting on a broad hoop, which passes around the foot of the cradle, and the child’s position (as it rides about on its mother’s back, supported by a broad strap that passes across her forehead), that of standing erect, which, no doubt, has a tendency to produce straight limbs, sound lungs, and long life. In [plate 232], letter a, is a correct drawing of a Sioux cradle, which is in my Collection, and was purchased from a Sioux woman’s back, as she was carrying her infant in it, as is seen in letter d of the same plate.
In this instance, as is often the case, the bandages that pass around the cradle, holding the child in, are all the way covered with a beautiful embroidery of porcupine quills, with ingenious figures of horses, men, &c. A broad hoop of elastic wood passes around in front of the child’s face, to protect it in case of a fall, from the front of which is suspended a little toy of exquisite embroidery, for the child to handle and amuse itself with. To this and other little trinkets hanging in front of it, there are attached many little tinselled and tinkling things, of the brightest colours, to amuse both the eyes and the ears of the child. Whilst travelling on horseback, the arms of the child are fastened under the bandages, so as not to be endangered if the cradle falls; and when at rest, they are generally taken out, allowing the infant to reach and amuse itself with the little toys and trinkets that are placed before it, and within its reach. This seems like a cruel mode, but I am inclined to believe that it is a very good one for the people who use it, and well adapted to the circumstances under which they live; in support of which opinion, I offer the universality of the custom, which has been practiced for centuries amongst all the tribes of North America, as a legitimate and very strong reason. It is not true that amongst all the tribes the cradle will be found so much ornamented as in the present instance; but the model is essentially the same, as well as the mode of carrying it.
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Along the frontiers, where the Indians have been ridiculed for the custom, as they are for everything that is not civil about them, they have in many instances departed from it; but even there, they will generally be seen lugging their child about in this way, when they have abandoned almost every other native custom, and are too poor to cover it with more than rags and strings, which fasten it to its cradle.
The infant is carried in this manner until it is five, six or seven months old, after which it is carried on the back, in the manner represented in two of the figures of the same plate, and held within the folds of the robe of blanket.
The modes of carrying the infant when riding, are also here shewn, and the manner in which the women ride, which, amongst all the tribes, is astride, in the same manner as that practiced by the men.
Letter b in the same plate is a mourning cradle, and opens to the view of the reader another very curious and interesting custom. If the infant dies during the time that is allotted to it to be carried in this cradle, it is buried, and the disconsolate mother fills the cradle with black quills and feathers, in the parts which the child’s body had occupied, and in this way carries it around with her wherever she goes for a year or more, with as much care as if her infant were alive and in it; and she often lays or stands it leaning against the side of the wigwam, where she is all day engaged in her needle-work, and chatting and talking to it as familiarly and affectionately as if it were her loved infant, instead of its shell, that she was talking to. So lasting and so strong is the affection of these women for the lost child, that it matters not how heavy or cruel their load, or how rugged the route they have to pass over, they will faithfully carry this, and carefully from day to day, and even more strictly perform their duties to it, than if the child were alive and in it.
In the little toy that I have mentioned, and which is suspended before the child’s face, is carefully and superstitiously preserved the umbilicus, which is always secured at the time of its birth, and being rolled up into a little wad of the size of a pea, and dried, it is enclosed in the centre of this little bag, and placed before the child’s face, as its protector and its security for “good luck” and long life. Letter c, same plate, exhibits a number of forms and different tastes of several of these little toys, which I have purchased from the women, which they were very willing to sell for a trifling present; but in every instance, they cut them open, and removed from within a bunch of cotton or moss, the little sacred medicine, which, to part with, would be to “endanger the health of the child”—a thing that no consideration would have induced them in any instance to have done.
My brush has been busily employed at this place, as in others; and amongst the dignitaries that I have painted, is, first and foremost, Wa-nah-de-tunck-a (the big eagle), commonly called the “Black Dog” ([plate 234]). This is a very noted man, and chief of the O-hah-kas-ka-toh-y-an-te (long avenue) band.
By the side of him Toh-to-wah-kon-da-pee (the blue medicine—[plate 233]), a noted medicine-man, of the Ting-tah-to-a band; with his medicine or mystery drum, made of deer-skins; and his mystery rattles made of antelopes’ hoofs, in his hands. This notorious old man was professionally a doctor in his tribe, but not very distinguished, until my friend Dr. Jarvis, who is surgeon for the post, very liberally dealt out from the public medicine-chest, occasional “odds and ends” to him, and with a professional concern for the poor old fellow’s success, instructed him in the modes of their application; since which, the effects of his prescriptions have been so decided amongst his tribe, whom he holds in ignorance of his aid in his mysterious operations; that he has risen quite rapidly into notice, within the few last years, in the vicinity of the Fort; where he finds it most easy to carry out his new mode of practice, for reasons above mentioned.
In plates 235 and 236, there are portraits of the two most distinguished ball-players in the Sioux tribe, whose names are Ah-no-je-nahge (he who stands on both sides), and We-chush-ta-doo-ta (the red man). Both of these young men stood to me for their portraits, in the dresses precisely in which they are painted; with their ball-sticks in their hands, and in the attitudes of the play. We have had several very spirited plays here within the few past days; and each of these young men came from the ball-play ground to my painting-room, in the dress in which they had just struggled in the play.
It will be seen by these sketches, that the custom in this tribe, differs in some respects from that of the Choctaws and other Southern tribes, of which I have before spoken; and I there showed that they played with a stick in each hand, when the Sioux use but one stick, which is generally held in both hands, with a round hoop at the end, in which the ball is caught and thrown with wonderful tact; a much more difficult feat, I should think, than that of the Choctaws, who catch the ball between two sticks. The tail also, in this tribe, differs, inasmuch as it is generally made of quills, instead of white horsehair, as described amongst the Choctaws. In other respects, the rules and manner of the game are the same as amongst those tribes.
Several others of the distingués of the tribe, I have also painted here, and must needs refer the reader to the Museum for further information of them.
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LETTER—No. 51.
FORT SNELLING, FALL OF ST. ANTHONY.
The fourth of July was hailed and celebrated by us at this place, in an unusual, and not uninteresting manner. With the presence of several hundreds of the wildest of the Chippeways, and as many hundreds of the Sioux; we were prepared with material in abundance for the novel—for the wild and grotesque,—as well as for the grave and ludicrous. Major Talliafferro, the Indian agent, to aid my views in procuring sketches of manners and customs, represented to them that I was a great medicine-man, who had visited, and witnessed the sports of, a vast many Indians of different tribes, and had come to see whether the Sioux and Chippeways were equal in a ball-play, &c. to their neighbours; and that if they would come in on the next day (fourth of July), and give us a ball-play, and some of their dances, in their best style, he would have the big gun fired twenty-one times (the customary salute for that day), which they easily construed into a high compliment to themselves. This, with still stronger inducements, a barrel of flour—a quantity of pork and tobacco, which I gave them, brought the scene about on the day of independence, as follows:—About eleven o’clock (the usual time for Indians to make their appearance on any great occasion), the young men, who were enlisted for ball-play, made their appearance on the ground with ball-sticks in hand—with no other dress on than the flap, and attached to a girdle or ornamental sash, a tail, extending nearly to the ground, made of the choicest arrangement of quills and feathers, or of the hair of white horses’ tails. After an excited and warmly contested play of two hours, they adjourned to a place in front of the agent’s office, where they entertained us for two or three hours longer, with a continued variety of their most fanciful and picturesque dances. They gave us the beggar’s dance—the buffalo-dance—the bear-dance—the eagle-dance—and dance of the braves. This last is peculiarly beautiful, and exciting to the feelings in the highest degree.
At intervals they stop, and one of them steps into the ring, and vociferates as loud as possible, with the most significant gesticulations, the feats of bravery which he has performed during his life—he boasts of the scalps he has taken—of the enemies he has vanquished, and at the same time carries his body through all the motions and gestures, which have been used during these scenes when they were transacted. At the end of his boasting, all assent to the truth of his story, and give in their approbation by the guttural “waugh!” and the dance again commences. At the next interval, another makes his boasts, and another, and another, and so on.
During this scene, a little trick was played off in the following manner, which produced much amusement and laughter. A woman of goodly size, and in woman’s attire, danced into the ring (which seemed to excite some surprise, as women are never allowed to join in the dance), and commenced “sawing the air,” and boasting of the astonishing feats of bravery she had performed—of the incredible number of horses she had stolen—of the scalps she had taken, &c. &c.; until her feats surpassed all that had ever been heard of—sufficient to put all the warriors who had boasted, to the blush. They all gave assent, however, to what she had said, and apparently credence too; and to reward so extraordinary a feat of female prowess, they presented to her a kettle, a cradle, beads, ribbons, &c. After getting her presents, and placing them safely in the hands of another matron for safe keeping, she commenced disrobing herself; and, almost instantly divesting herself of a loose dress, in the presence of the whole company, came out in a soldier’s coat and pantaloons! and laughed at them excessively for their mistake! She then commenced dancing and making her boasts of her exploits, assuring them that she was a man, and a great brave. They all gave unqualified assent to this, acknowledged their error, and made her other presents of a gun, a horse, of tobacco, and a war-club. After her boasts were done, and the presents secured as before, she deliberately threw off the pantaloons and coat, and presented herself at once, and to their great astonishment and confusion, in a beautiful woman’s dress. The tact with which she performed these parts, so uniformly pleased, that it drew forth thundering applause from the Indians, as well as from the spectators; and the chief stepped up and crowned her head with a beautiful plume of the eagle’s quill, rising from a crest of the swan’s down. My wife, who was travelling this part of the country with me, was a spectator of these scenes, as well as the ladies and officers of the garrison, whose polite hospitality we are at this time enjoying.
Several days after this, the plains of St. Peters and St. Anthony, rang with the continual sounds of drums and rattles, in time with the thrilling yells of the dance, until it had doubly ceased to be novelty. General Patterson, of Philadelphia, and his family arrived about this time, however, and a dance was got up for their amusement; and it proved to be one of an unusual kind, and interesting to all. Considerable preparation was made for the occasion, and the Indians informed me, that if they could get a couple of dogs that were of no use about the garrison, they would give us their favourite, the “dog dance.” The two dogs were soon produced by the officers, and in presence of the whole assemblage of spectators, they butchered them and placed their two hearts and livers entire and uncooked, on a couple of crotches about as high as a man’s face ([plate 237]). These were then cut into strips, about an inch in width, and left hanging in this condition, with the blood and smoke upon them. A spirited dance then ensued; and, in a confused manner, every one sung forth his own deeds of bravery in ejaculatory gutturals, which were almost deafening; and they danced up, two at a time to the stakes, and after spitting several times upon the liver and hearts, catched a piece in their mouths, bit it off, and swallowed it. This was all done without losing the step (which was in time to their music), or interrupting the times of their voices.
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Each and every one of them in this wise bit off and swallowed a piece of the livers, until they were demolished; with the exception of the two last pieces hanging on the stakes, which a couple of them carried in their mouths, and communicated to the mouths of the two musicians who swallowed them. This is one of the most valued dances amongst the Sioux, though by no means the most beautiful or most pleasing. The beggar’s dance, the discovery dance, and the eagle dance, are far more graceful and agreeable. The dog dance is one of distinction, inasmuch as it can only be danced by those who have taken scalps from the enemy’s heads, and come forward boasting, that they killed their enemy in battle, and swallowed a piece of his heart in the same manner.
As the Sioux own and occupy all the country on the West bank of the river in this vicinity; so do the Chippeways claim all lying East, from the mouth of the Chippeway River, at the outlet of Lake Pepin, to the source of the Mississippi; and within the month past, there have been one thousand or more of them encamped here, on business with the Indian agent and Sioux, with whom they have recently had some difficulty. These two hostile foes, who have, time out of mind, been continually at war, are now encamped here, on different sides of the Fort; and all difficulties having been arranged by their agent, in whose presence they have been making their speeches, for these two weeks past, have been indulging in every sort of their amusements, uniting in their dances, ball-plays and other games; and feasting and smoking together, only to raise the war-cry and the tomahawk again, when they get upon their hunting grounds.
Major Talliafferro is the Government agent for the Sioux at this place, and furnishes the only instance probably, of a public servant on these frontiers, who has performed the duties of his office, strictly and faithfully, as well as kindly, for fifteen years. The Indians think much of him, and call him Great Father, to whose advice they listen with the greatest attention.
The encampment of the Chippeways, to which I have been a daily visitor, was built in the manner seen in [plate 238]; 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.
Through this curious scene I was strolling a few days since with my wife, and I observed the Indian women gathering around her, anxious to shake hands with her, and shew her their children, of which she took especial notice; and they literally filled her hands and her arms, with muk-kuks of maple sugar which they manufacture, and had brought in, in great quantities for sale.
After the business and amusements of this great Treaty between the Chippeways and Sioux were all over, the Chippeways struck their tents by taking them down and rolling up their bark coverings, which, with their bark canoes seen in the picture, turned up amongst their wigwams, were carried to the water’s edge; and all things being packed in, men, women, dogs, and all, were swiftly propelled by paddles to the Fall of St. Anthony, where we had repaired to witness their mode of passing the cataract, by “making (as it is called) the portage,” which we found to be a very curious scene; and was done by running all their canoes into an eddy below the Fall, and as near as they could get by paddling; when all were landed, and every thing taken out of the canoes ([plate 239]), and with them carried by the women, around the Fall, and half a mile or so above, where the canoes were put into the water again; and goods and chattels being loaded in, and all hands seated, the paddles were again put to work, and the light and bounding crafts upon their voyage.
The bark canoe of the Chippeways is, perhaps, the most beautiful and light model of all the water crafts that ever were invented. They are generally made complete with the rind of one birch tree, and so ingeniously shaped and sewed together, with roots of the tamarack, which they call wat-tap, that they are water-tight, and ride upon the water, as light as a cork. They gracefully lean and dodge about, under the skilful balance of an Indian, or the ugliest squaw; but like everything wild, are timid and treacherous under the guidance of white man; and, if he be not an experienced equilibrist, he is sure to get two or three times soused, in his first endeavours at familiar acquaintance with them. In [plate 240], letter a, the reader will see two specimens of these canoes correctly drawn; where he can contrast them and their shapes, with the log canoe, letter b, (or “dug out,” as it is often called in the Western regions) of the Sioux, and many other tribes; which is dug out of a solid log, with great labour, by these ignorant people, who have but few tools to work with.
In the same plate, letter c, I have also introduced the skin canoes of the Mandans, (of the Upper Missouri, of whom I have spoken in Volume I), which are made almost round like a tub, by straining a buffalo’s skin over a frame of wicker work, made of willow or other boughs. The woman in paddling these awkward tubs, stands in the bow, and makes the stroke with the paddle, by reaching it forward in the water and drawing it to her, by which means she pulls the canoe along with some considerable speed. These very curious and rudely constructed canoes, are made in the form of the Welsh coracle; and, if I mistake not, propelled in the same manner, which is a very curious circumstance; inasmuch as they are found in the heart of the great wilderness of America, when all the other surrounding tribes construct their canoes in decidedly different forms, and of different materials.
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In the same plate, letter d, is a pair of Sioux (and in letter e, of Chippeway) snow shoes, which are used in the deep snows of the winter, under the Indians’ feet, to buoy him up as he runs in pursuit of his game. The hoops or frames of these are made of elastic wood, and the webbing, of strings of rawhide, which form such a resistance to the snow, as to carry them over without sinking into it; and enabling them to come up with their game, which is wallowing through the drifts, and easily overtaken; as in the buffalo hunt, in plate 109, Volume I.
Of the portraits of chiefs and others I have painted amongst the Chippeways at this place, two distinguished young men will be seen in plates [241], [242]. The first by the name of Ka-bes-kunk (he who travels everywhere), the other, Ka-be-mub-be (he who sits everywhere), both painted at full length, in full dress, and just as they were adorned and equipped, even to a quill and a trinket.
The first of these two young men is, no doubt, one of the most remarkable of his age to be found in the tribe. Whilst he was standing for his portrait, which was in one of the officer’s quarters in the Fort, where there were some ten or fifteen of his enemies the Sioux, seated on the floor around the room; he told me to take particular pains in representing eight quills which were arranged in his head-dress, which he said stood for so many Sioux scalps that he had taken with his left hand, in which he was grasping his war-club, with which hand he told me he was in the habit of making all his blows.
In [plate 244], is the portrait of a warrior by the name of Ot-ta-wa (the otaway), ——— with his pipe in his hand; and in [plate 245], the portrait of a Chippeway woman, Ju-ah-kis-gaw, with her child in its crib or cradle. In a former Letter I gave a minute account of the Sioux cradle, and here the reader sees the very similar mode amongst the Chippeways; and as in all instances that can be found, the ni-ahkust-ahg (or umbilicus) hanging before the child’s face for its supernatural protector.
This woman’s dress was mostly made of civilized manufactures, but curiously decorated and ornamented according to Indian taste.
Many were the dances given to me on different places, of which I may make further use and further mention on future occasions: but of which I shall name but one at present, the snow-shoe dance ([plate 243]), which is exceedingly picturesque, being danced with the snow shoes under the feet, at the falling of the first snow in the beginning of winter; when they sing a song of thanksgiving to the Great Spirit for sending them a return of snow, when they can run on their snow shoes in their valued hunts and easily take the game for their food.
About this lovely spot I have whiled away a few months with great pleasure, and having visited all the curiosities, and all the different villages of Indians in the vicinity, I close my note-book and start in a few days for Prairie du Chien, which is 300 miles below this; where I shall have new subjects for my brush and new themes for my pen, when I may continue my epistles. Adieu.
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LETTER—No. 52.
CAMP DES MOINES.
Soon after the date of my last Letter, written at St. Peters, having placed my wife on board of the steamer, with a party of ladies, for Prairie du Chien, I embarked in a light bark canoe, on my homeward course, with only one companion, Corporal Allen, from the garrison; a young man of considerable taste, who thought he could relish the transient scenes of a voyage in company with a painter, having gained the indulgence of Major Bliss, the commanding officer, with permission to accompany me.
With stores laid in for a ten days’ voyage, and armed for any emergency—with sketch-book and colours prepared, we shoved off and swiftly glided away with paddles nimbly plied, resolved to see and relish every thing curious or beautiful that fell in our way. We lingered along, among the scenes of grandeur which presented themselves amid the thousand bluffs, and arrived at Prairie du Chien in about ten days, in good plight, without accident or incident of a thrilling nature, with the exception of one instance which happened about thirty miles below St. Peters, and on the first day of our journey. In the after part of the day, we discovered three lodges of Sioux Indians encamped on the bank, all hallooing and waving their blankets for us to come in, to the shore. We had no business with them, and resolved to keep on our course, when one of them ran into his lodge, and coming out with his gun in his hand, levelled it at us, and gave us a charge of buck-shot about our ears. One of them struck in my canoe, passing through several folds of my cloak, which was folded, and lying just in front of my knee, and several others struck so near on each side as to spatter the water into our faces. There was no fun in this, and I then ran my canoe to the shore as fast as possible—they all ran, men, women, and children, to the water’s edge, meeting us with yells and laughter as we landed. As the canoe struck the shore, I rose violently from my seat, and throwing all the infuriated demon I could into my face—thrusting my pistols into my belt—a half dozen bullets into my mouth—and my double-barrelled gun in my hand—I leaped ashore and chased the lot of them from the beach, throwing myself, by a nearer route, between them and their wigwams, where I kept them for some time at a stand, with my barrels presented, and threats (corroborated with looks which they could not misunderstand) that I would annihilate the whole of them in a minute. As the gun had been returned to the lodge, and the man who fired it could not be identified, the rascal’s life was thereby probably prolonged. We stood for some time in this position, and no explanation could be made, other than that which could be read from the lip and the brow, a language which is the same, and read alike, among all nations. I slipped my sketch-book and pencil into my hand, and under the muzzle of my gun, each fellow stood for his likeness, which I made them understand, by signs, were to be sent to “Muzzabucksa” (iron cutter), the name they gave to Major Talliafferro, their agent at St. Peters.
This threat, and the continued vociferation of the corporal from the canoe, that I was a “Grande Capitaine,” seemed considerably to alarm them. I at length gradually drew myself off, but with a lingering eye upon the sneaking rascals, who stood in sullen silence, with one eye upon me, and the other upon the corporal; who I found had held them at bay from the bow of his canoe, with his musket-levelled upon them—his bayonet fixed—his cartouch box slung, with one eye in full blaze over the barrel, and the other drawn down within two parts of an inch of the upper corner of his mouth. At my approach, his muscles were gradually (but somewhat reluctantly) relaxed. We seated ourselves, and quietly dipped our paddles again on our way.
Some allowance must be made for this outrage, and many others that could be named, that have taken place amongst that part of the Sioux nation; they have been for many years past made drunkards, by the solicitations of white men, and then abused, and their families also; for which, when they are drunk (as in the present instance), they are often ready, and disposed to retaliate and to return insult for injuries.
We went on peaceably and pleasantly during the rest of our voyage, having ducks, deer, and bass for our game and our food; our bed was generally on the grass at the foot of some towering bluff, where, in the melancholy stillness of night, we were lulled to sleep by the liquid notes of the whip-poor-will; and after his warbling ceased, roused by the mournful complaints of the starving wolf, or surprised by the startling interrogation, “who! who! who!” by the winged monarch of the dark.
There is a something that fills and feeds the mind of an enthusiastic man, when he is thrown upon natural resources, amidst the rude untouched scenes of nature, which cannot be described; and I leave the world to imagine the feelings of pleasure with which I found myself again out of the din of artful life, among scenes of grandeur worthy the whole soul’s devotion, and admiration.
When the morning’s dew was shaken off, our coffee enjoyed—our light bark again launched upon the water, and the chill of the morning banished by the quick stroke of the paddle, and the busy chaunt of the corporal’s boat-song, our ears and our eyes were open to the rude scenes of romance that were about us—our light boat ran to every ledge—dodged into every slough or “cut-off” to be seen—every mineral was examined—every cave explored—and almost every bluff of grandeur ascended to the top. These towering edifices of nature, which will stand the admiration of thousands and tens of thousands, unchanged and unchangeable, though grand and majestic to the eye of the passing traveller, will be found to inspire new ideas of magnitude when attempted to be travelled to the top. From the tops of many of them I have sketched for the information of the world, and for the benefit of those who travel much, I would recommend a trip to the Summit of “Pike’s Tent” (the highest bluff on the river), 100 miles above Prairie du Chien; to the top also of “La Montaigne qui tromps a l’eau”—the summit of Bad Axe Mountain—and a look over Lake Pepin’s turretted shores from the top of the bluff opposite to the “Lover’s Leap,” being the highest on the lake, and the point from which the greater part of its shores can be seen.
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Along the shores of this beautiful lake we lingered for several days, and our canoe was hauled a hundred times upon the pebbly beach, where we spent hours and days, robbing it of its precious gems, which are thrown up by the waves. We found many rich agates, carnelians, jaspers, and porphyrys. The agates are many of them peculiarly beautiful, most of them water-waved—their colours brilliant and beautifully striated. “Point aux Sables” has been considered the most productive part of the lake for these gems; but owing to the frequent landings of the steam-boats and other craft on that point, the best specimens of them have been picked up; and the traveller will now be best remunerated for his trouble, by tracing the shore around into some of its coves, or on some of its points less frequented by the footsteps of man.
The Lover’s Leap ([plate 248]), is a bold and projecting rock, of six or seven hundred feet elevation on the East side of the lake, from the summit of which, it is said, a beautiful Indian girl, the daughter of a chief, threw herself off in presence of her tribe, some fifty years ago, and dashed herself to pieces, to avoid being married to a man whom her father had decided to be her husband, and whom she would not marry. On our way, after we had left the beautiful shores of Lake Pepin, we passed the magnificent bluff called “Pike’s Tent” ([plate 249]), and undoubtedly, the highest eminence on the river, running up in the form of a tent; from which circumstance, and that of having first been ascended by Lieutenant Pike, it has taken the name of Pike’s Tent, which it will, doubtless, for ever retain.
The corporal and I run our little craft to the base of this stupendous pyramid, and spent half a day about its sides and its pinnacle, admiring the lovely and almost boundless landscape that lies beneath it.
To the top of this grass-covered mound I would advise every traveller in the country, who has the leisure to do it, and sinew enough in his leg, to stroll awhile, and enjoy what it may be difficult for him to see elsewhere.
“Cap au l’ail” (Garlic Cape, [plate 250]), about twenty miles above Prairie du Chien is another beautiful scene—and the “Cornice Rocks” ([plate 251]), on the West bank, where my little bark rested two days, till the corporal and I had taken bass from every nook and eddy about them, where our hooks could be dipped. To the lover of fine fish, and fine sport in fishing, I would recommend an encampment for a few days on this picturesque ledge, where his appetite and his passion will be soon gratified.
Besides these picturesque scenes, I made drawings also of all the Indian villages on the way, and of many other interesting points, which are curious in my Collection, but too numerous to introduce in this place.
In the midst, or half-way of Lake Pepin, which is an expansion of the river of four or five miles in width, and twenty-five miles in length, the corporal and I hauled our canoe out upon the beach of Point aux Sables, where we spent a couple of days, feasting on plums and fine fish and wild fowl, and filling our pockets with agates and carnelians we were picking up along the pebbly beach; and at last, started on our way for the outlet of the lake, with a fair North West wind, which wafted us along in a delightful manner, as I sat in the stern and steered, while the corporal was “catching the breeze” in a large umbrella, which he spread open and held in the bow. We went merrily and exultingly on in this manner, until at length the wind increased to anything but a gale; and the waves were foaming white, and dashing on the shores where we could not land without our frail bark being broken to pieces. We soon became alarmed, and saw that our only safety was in keeping on the course that we were running at a rapid rate, and that with our sail full set, to brace up and steady our boat on the waves, while we kept within swimming distance of the shore, resolved to run into the first cove, or around the first point we could find for our protection. We kept at an equal distance from the shore—and in this most critical condition, the wind drove us ten or fifteen miles, without a landing-place, till we exultingly steered into the mouth of the Chippeway river, at the outlet of the lake, where we soon found quiet and safety; but found our canoe in a sinking condition, being half full of water, and having three of the five of her beams or braces broken out, with which serious disasters, a few rods more of the fuss and confusion would have sent us to the bottom. We here laid by part of a day, and having repaired our disasters, wended our way again pleasantly and successfully on.
At Prairie du Chien, which is near the mouth of the Ouisconsin River, and 600 miles above St. Louis, where we safely landed my canoe, I found my wife enjoying the hospitality of Mrs. Judge Lockwood, who had been a schoolmate of mine in our childhood, and is now residing with her interesting family in that place. Under her hospitable roof we spent a few weeks with great satisfaction, after which my wife took steamer for Dubuque, and I took to my little bark canoe alone (having taken leave of the corporal), which I paddled to this place, quite leisurely—cooking my own meat, and having my own fun as I passed along.
Prairie du Chien ([plate 253]) has been one of the earliest and principal trading posts of the Fur Company, and they now have a large establishment at that place; but doing far less business than formerly, owing to the great mortality of the Indians in its vicinity, and the destruction of the game, which has almost entirely disappeared in these regions. The prairie is a beautiful elevation above the river, of several miles in length, and a mile or so in width, with a most picturesque range of grassy bluffs encompassing it in the rear. The Government have erected there a substantial Fort, in which are generally stationed three or four companies of men, for the purpose (as at the Fall of St. Anthony) of keeping the peace amongst the hostile tribes, and also of protecting the frontier inhabitants from the attacks of the excited savages. There are on the prairie some forty or fifty families, mostly French, and some half-breeds, whose lives have been chiefly spent in the arduous and hazardous occupations of trappers, and traders, and voyageurs; which has well qualified them for the modes of dealing with Indians, where they have settled down and stand ready to compete with one another for their shares of annuities, &c. which are dealt out to the different tribes who concentrate at that place, and are easily drawn from the poor Indians’ hands by whiskey and useless gewgaws.
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The consequence of this system is, that there is about that place, almost one continual scene of wretchedness, and drunkenness, and disease amongst the Indians, who come there to trade and to receive their annuities, that disgusts and sickens the heart of every stranger that extends his travels to it.
When I was there, Wa-be-sha’s band of the Sioux came there, and remained several weeks to get their annuities, which, when they received them, fell (as they always will do), far short of paying off the account, which the Traders take good care to have standing against them for goods furnished them on a year’s credit. However, whether they pay off or not, they can always get whiskey enough for a grand carouse and a brawl, which lasts for a week or two, and almost sure to terminate the lives of some of their numbers.
At the end of one of these a few days since, after the men had enjoyed their surfeit of whiskey, and wanted a little more amusement, and felt disposed to indulge the weaker sex in a little recreation also; it was announced amongst them, and through the village, that the women were going to have a ball-play!
For this purpose the men, in their very liberal trades they were making and filling their canoes with goods delivered to them on a year’s credit, laid out a great quantity of ribbons and calicoes, with other presents well adapted to the wants and desires of the women; which were hung on a pole resting on crotches, and guarded by an old man, who was to be judge and umpire of the play which was to take place amongst the women, who were divided into two equal parties, and were to play a desperate game of ball, for the valuable stakes that were hanging before them ([plate 252]).
In the ball-play of the women, they have two balls attached to the ends of a string, about a foot and a half long; and each woman has a short stick in each hand, on which she catches the string with the two balls, and throws them, endeavouring to force them over the goal of her own party. The men are more than half drunk, when they feel liberal enough to indulge the women in such an amusement; and take infinite pleasure in rolling about on the ground and laughing to excess, whilst the women are tumbling about in all attitudes, and scuffling for the ball. The game of “hunt the slipper,” even, loses its zest after witnessing one of these, which sometimes last for hours together; and often exhibits the hottest contest for the balls, exactly over the heads of the men; who, half from whiskey, and half from inclination, are laying in groups and flat upon the ground.
Prairie du Chien is the concentrating place of the Winnebagoes and Menomonies, who inhabit the waters of the Ouisconsin and Fox Rivers, and the chief part of the country lying East of the Mississippi, and West of Green Bay.
The Winnebagoes are the remnant of a once powerful and warlike tribe, but are now left in a country where they have neither beasts or men to war with; and are in a most miserable and impoverished condition. The numbers of this tribe do not exceed four thousand; and the most of them have sold even their guns and ammunition for whiskey. Like the Sioux and Menomonies that come in to this post, they have several times suffered severely with the small-pox, which has in fact destroyed the greater proportion of them.
In [plate 254], will be seen the portrait of an old chief, who died a few years since; and who was for many years the head chief of the tribe, by the name of Naw-kaw (wood). This man has been much distinguished in his time, for his eloquence; and he desired me to paint him in the attitude of an orator, addressing his people.
[Plate 255], is a distinguished man of the Winnebago tribe, by the name of Wah-chee-hahs-ka (the man who puts all out of doors), commonly called the “boxer.” The largest man of the tribe, with rattlesnakes’ skins on his arms, and his war-club in his hand.[20]
In [plate 256] is seen a warrior, Kaw-kaw-ne-choo-a; and in [plate 257] another, Wa-kon-zee-kaw (the snake), both at full length; and fair specimens of the tribe, who are generally a rather short and thick-set, square shouldered set of men, of great strength, and of decided character as brave and desperate in war.
Besides the chief and warriors above-named, I painted the portraits of Won-de-tow-a (the wonder), Wa-kon-chash-kaw (he who comes on the thunder), Nau-naw-pay-ee (the soldier), Span-e-o-nee-kaw (the Spaniard), Hoo-wan-ee-kaw (the little elk), No-ah-choo-she-kaw (he who breaks the bushes), and Naugh-haigh-ke-kaw (he who moistens the wood), all distinguished men of the tribe; and all at full length, as they will be seen standing in my Collection.
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