Houses and House-Life of the American Aborigines

by Lewis Henry Morgan

I do not understand what Heckewelder means by the remark that "the principle of community of goods prevails in the state," unless it be that the rule of hospitality was so all-pervading that it was tantamount to a community of goods, while individual property was everywhere recognized until it was freely surrendered. This may be the just view of the result of their communism and hospitality, but it is a higher one than I have been able to take.

The household of the Mandans consisting of from twenty to forty persons, the households of the Columbian tribes of about the same number, the Shoshone household of seven families, the households of the Sauks, of the Iroquois, and of the Creeks each composed of several families, are fair types of the households of the Northern Indians at the epoch of their discovery. The fact is also established that these tribes constructed as a rule large joint tenement houses, each of which was occupied by a large household composed of several families, among whom provisions were in common, and who practiced communism in living in the household.

Among the Village Indians of New Mexico a more advanced form of house architecture appears, and their joint tenement character is even more pronounced. They live in large houses, two, three, and four stories high, constructed of adobe brick, and of stone imbedded in adobe mortar, and containing fifty, a hundred, two hundred, and in some cases five hundred apartments in a house. They are built in the terraced form, with fireplaces and chimneys added since their discovery, the first story closed up solid, and is entered by ladders, which ascend to the platform-roof of the first story. These houses are fortresses, and were erected as strongholds to resist the attacks of the more barbarous tribes by whom they were perpetually assailed. Each house was probably occupied by a number of household groups, whose apartments were doubtless separated from each other by partition walls. In a subsequent chapter the character of these houses will be more fully shown.

Our knowledge of the plan of life in these houses in the aboriginal period is still very imperfect. They still practice the old hospitality, own their lands in common, but with allotments to individuals and to families, and are governed by a cacique or sachem and certain other officers annually elected. An American missionary to the Laguna Village Indians, Rev. Samuel Gorman, in an address before the Historical Society of New Mexico in 1869, remarks as follows: "They generally marry very young, and the son-in-law becomes the servant of the father-in-law, and very often they all live together in one family for years, even if there be several sons-in-law; and this clannish mode of living is often, if not generally, a fruitful source of evil among this people. Their women generally have control over the granary, and they are more provident than their Spanish neighbors about the future. Ordinarily they try to have one year's provisions on hand. It is only when they have two years of scarcity succeeding each other that pueblos as a community suffer hunger." [Footnote: Address, p. 14.]

The usages of these Indians have doubtless modified in the last two hundred years under Spanish influence; they have decreased in numbers, and the family group is probably smaller than formerly. But it is not too late to recover the aboriginal plan of life among them if the subject were intelligently investigated. It is to be hoped that some one will undertake this work.

The Spanish writers do not mention the practice of communism in living as existing among the Village Indians of Mexico or Central America. They are barren of practical information concerning their mode of life; but we have the same picture of large households composed of several families, whose communism in the household may reasonably be inferred.

We have also the striking illustration of "Montezuma's Dinner," hereafter to be noticed, which was plainly a dinner in common by a communal household. Beside these facts we have the ownership of lands in common by communities of persons. Moreover, the ruins of ancient houses in Central and South America, and in parts of Mexico, show very plainly their joint tenement character. From the plans of these houses the communism of the people by households may be deduced theoretically with reasonable certainty.

Yucatan, when discovered, was occupied by a number of tribes of Maya Indians. The Maya language spread beyond the limits of Yucatan. This region, with Chiapas, Guatemala, and a part of Honduras, contained and still contains evidence, in the ruins of ancient structures, of a higher advancement in the arts of life than any other part of North America. The present Maya Indians of Yucatan are the descendants of the people who occupied the country at the period of the Spanish conquest, and who occupied the massive stone houses now in ruins, from which they were forced by Spanish oppression.

We have a notable illustration of communism in living among the present Maya Indians, as late as the year 1840, through the work of John L Stephens. At Nohcacab, a few miles east of the ruins of Uxmal, Mr. Stephens, having occasion to employ laborers, went to a settlement of Maya Indians, of whom he gives the following account: "Their community consists of a hundred labradores, or working men; their lands are held and wrought in common, and the products are shared by all. Their food is prepared at one hut, and every family sends for its portion, which explains a singular spectacle we had seen on our arrival, a procession of women and children, each carrying an earthen bowl containing a quantity of smoking hot broth, all coming down the same road, and disappearing among the different huts. Every member belonging to the community, down to the smallest pappoose, contributing in turn a hog. From our ignorance of the language, and the number of other and more pressing matters claiming our attention, we could not learn all the details of their internal economy, but it seemed to approximate that improved state of association which is sometimes heard of among us; and as theirs has existed for an unknown length of time, and can no longer be considered merely experimental, Owen on Fourier might perhaps take lessons from them with advantage." [Footnote: Incidents of Travel in Yucatan, ii, 14.]

A hundred working men indicate a total of five hundred persons, who were then depending for their daily food upon a single fire, the provisions being supplied from common stores, and divided from the caldron. It is, not unlikely, a truthful picture of the mode of life of their forefathers in the "House of the Nuns," and in the "Governor's House" at Uxmal, at the epoch of the Spanish conquest.