We saw at night upon the bluffs, the fires of Indian camps; it was thought probable that these Indians, whose villages were situated far towards the West, had come to this part of their ancient territory, for the purpose of performing certain forms of worship before one of the large detached granite boulders, situated on the plateau near to their tents. On the following evening, as we steamed slowly through Lake Pepin, we looked with much interest at the high steep promontory, upon whose summit the love-distracted maiden Winona[34] sang her death song, and then leapt from the edge of the cliff and was dashed to pieces on the rocks below, within sight of her tribe who were assembled near their tents on the shore.
The Muscatine terminated her long upward voyage against the swift stream, at the city of St. Paul’s, nineteen hundred and forty-four miles above the mouth of the river, a few miles below the great falls of St. Anthony, and near the confluence of the Minnesota. All this region was at one time, the principal gathering place of the branch of the Dakotas, called Sioux, and near at hand was the cave where their annual council meetings took place. To this place were also brought for burial, the bones and skulls of their dead, whose bodies had previously been placed upon scaffolds, and exposed to the influences of the winds and weather.
Upon a bluff overlooking the Mississippi, there are still to be seen a strange group of large mounds, whose purpose has not been ascertained. The examination of them has failed to afford the slightest clue by which any theory or conjecture can be safely established. Soon after my arrival I went there to examine them with particular attention, for I had observed certain peculiarities in their shape and position, which resembled portions of the defensive hill works of the Mound Builders. Mr. Hill, a member of the Historical Society of St. Paul’s, accompanied me, and pointed out those mounds which had been opened, and carefully inspected by competent observers. It has been supposed that they were the burial places of the Sioux during long periods of time, and it was hoped that some discoveries would be made of antiquarian importance.
The largest of the mounds was first examined, but nothing was found in it. There were no signs of burials near the slopes, and at the base, contrary to expectation, there was not found any indication of a fire having been made, and there was no charcoal. In another conical mound, although no bones were seen, there was in the centre a hollow space which contained several pieces of charred wood. A comparatively low platform mound was then opened. Two skeletons were found buried near the surface, but from their position and state of preservation, they were considered to be late interments; nothing else was found within. Finally a large mound, situated upon the extreme edge of the bluff, was thoroughly excavated, and in this there was found, as in the previously opened conical earthwork, a small hollow space in the centre. In consequence of these negative results, it was not possible to form any conclusions as to the object of Indians in raising these exceptional works. I thought it not improbable that it might have been their intention to use them, either for raised dwelling places, or for defensive inclosures which had not been completed.
Their position is almost impregnable; the mounds are not placed separately but are closely joined together, so that they form a kind of embankment. The outer slopes are so close to the edge of the cliff, that they are practically a prolongation of the steep slopes, and thus present a singular parallel with portions of those embankments of Fort Ancient which overlook the valley of the Little Miami. The similarity in the methods of placing the mounds, is made additionally obvious from the fact, that there are numerous springs issuing from the upper parts of the bluff, which flow down as rivulets into the river below. There are altogether fifteen mounds on the top of the promontory; the largest of them is about twenty feet high.
Upon our return to St. Paul’s, we heard that a band of Sioux had come into the neighbourhood, and were encamped amongst the woods on the opposite side of the river. As I wished to see these Indians, I crossed over to the settlement of Mendota, and after a walk of a few miles, saw their tents pitched close to the borders of a small lake. I was greeted with a loud noise of barking from their dogs, who were as numerous outside the camp of the Sioux as they usually are around the dwellings of the Kurds in Asia Minor. After overcoming some preliminary hostile difficulties with these yelping curs, I received a silent and not pressing welcome from the Indians, who were mostly squaws and children, the men having gone away temporarily upon some expedition.
It was getting dark, and the women were making preparations for supper. Good fires were burning brightly in the centre of the wigwams, the kettles were hung over them, the water was boiling, and the interiors were cheerful scenes of enjoyment. The life within and without, was similar to what may be seen in an English gipsy encampment in the New Forest in Hampshire. There was something singularly attractive in the habits of life amongst these wandering nomads, and the warmth and comfort inside the tents, was in pleasing contrast to the cold and wintry aspect without. This simple and natural state of existence, has unquestionably a great charm for those whose natures are essentially Bohemian. It is not surprising that Indian lads, accustomed to this kind of life, should feel wearied and cramped by the trammels of civilization. It is natural that they should long to get away from the confinement and irksome training of school, and return to the freedom and independence of their savage hunting and wandering instincts.
There lived at the adjacent town of Mendota, a half-bred Indian, of French and Sioux parentage named Faribault, with whom I became acquainted. In his youth, he had dwelt with his mother in the villages of the Sioux, and spoke their language. In manhood, he had acted as an agent and trader for the tribes, and passed much of his life in constant communication with them, and possessed an intimate acquaintance with their superstitions and religious ceremonies. This kind of direct personal knowledge, can only be obtained by a man whom the Indians consider as being one of themselves, in consequence of his having had an Indian mother belonging to their tribe. It was the custom of the Sioux, when they encamped in this part of the country, to meet at his house, and several of them happened to be there when I was present.
Chippewa Encampment.