Part 3 (1/2)
The conical skin lodge of the Cheyenne resembled that of other plains tribes, and they must in earlier times, when buffalo were so numerous and easily secured, have been rather large and commodious structures.
When Lewis and Clark descended the Missouri, on their return from the far west, they reached on August 21, 1806, an encampment of the Cheyenne on the bank of the Missouri, opposite the upper village of the Arikara, not far below the old Cheyenne village mentioned in the journal of the expedition on October 15, 1804. To quote from the entry made August 21, 1806: ”... arrived opposite to the upper Ricara villages. We saluted them with the discharge of four guns, which they answered in the same manner; and on our landing we were met by the greater part of the inhabitants of each village, and also by a band of Chayennes, who were encamped on a hill in the neighbourhood....” After conversing with all concerning the Mandans, ”The sun being now very hot, the chief of the Chayennes invited us to his lodge, which was at no great distance from the river. We followed him, and found a very large lodge, made of twenty buffaloe skins, surrounded by eighteen or twenty lodges, nearly equal in size. The rest of the nation are expected to-morrow, and will make the number of one hundred and thirty or fifty lodges, containing from three hundred and fifty to four hundred men, at which the men of the nation may be computed. These Chayennes are a fine looking people, of a large stature, straight limbs, high cheek-bones and noses, and of a complexion similar to that of the Ricaras.” (Lewis and Clark, (1), II, pp.
413-414.)
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 14
[Ill.u.s.tration: CHEYENNE. STUMP HORSE AND FAMILY]
BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 15
[Ill.u.s.tration: ”ENCAMPMENT OF THE PIEKANN INDIANS”
Karl Bodmer, 1833]
The photograph reproduced in plate 14 shows a Cheyenne family group, an interesting example of a travois, and part of a lodge. The latter differs from all described on the preceding pages and evidently resembles those erected by the p.a.w.nee in their temporary camps. This form may have been used in later times in the place of the conical skin lodge, although the latter was not abandoned, but, as among other tribes, the Cheyenne appear to have erected several types of shelters or habitations, governed by the available supply of materials necessary for their construction.
Large lodges, evidently tipis, set up for special purposes by the Cheyenne, are mentioned by Grinnell. In the spring of 1853 the main village of that tribe, so he wrote, stood ”at the mouth of Beaver Creek on the South Platte. There a large lodge was set up as a meeting-place for each of the soldier bands. To each such place came the relations of those killed the year before to implore the soldier bands to take pity on them and to help to revenge their injuries.” And at this time many presents were given the warriors. (Grinnell, (2), p. 80.)
This was before many of the primitive customs of the tribe had been changed through contact with the whites.
BLACKFOOT CONFEDERACY.
The tribes forming this group are the Siksika, or Blackfeet proper, the Piegan, and the Kainah, or Bloods. Closely allied and a.s.sociated with these were the Atsina, a branch of the Arapaho, but who later became incorporated with the a.s.siniboin. These tribes roamed over a wide territory of mountains, plains, and valleys.
Early accounts of the manners and ways of life of the Blackfeet are to be found in the journals kept by traders belonging to the Hudson's Bay Company, who penetrated the vast, unknown wilderness southwestward from York Factory during the eighteenth century. Although the records are all too brief and leave much to be desired, nevertheless they are of the greatest interest, referring as they do to the people while yet in a primitive state, with no knowledge of the customs of Europeans.
The first of the journals to be mentioned is that of Anthony Hendry, who left York Factory June 26, 1754. He ascended Hayes River many miles, thence, after crossing numerous lakes and streams and traversing forests and plains, arrived on Monday, October 14, 1754, at a point not far northeastward from the present city of Calgary, Alberta. This was in the country of the Blackfeet, mentioned in the journal as the Archithinue Natives. That same day, so the narrative continues: ”Came to 200 tents of Archithinue Natives, pitched in two rows, and an opening in the middle; where we were conducted to the Leader's tent; which was at one end, large enough to contain fifty persons; where he received us seated on a clear [white] Buffalo skin, attended by 20 elderly men. He made signs for me to sit down on his right hand: which I did. Our Leader set on several grand-pipes, and smoked all round, according to their usual custom: not a word was yet spoke on either side. Smoking being over, Buffalo flesh boiled was served round in baskets of a species of bent, and I was presented with 10 Buffalo tongues.” The following day he again visited the lodge of the chief, where he received as a gift ”a handsome Bow & Arrows,” and the journal continues: ”I departed and took a view of the camp. Their tents were pitched close to one another in two regular lines, which formed a broad street open at both ends. Their horses are turned out to gra.s.s, their legs being fettered: and when wanted, are fastened to lines cut of Buffalo skin, that stretches along & is fastened to stakes drove in the ground. They have hair halters, Buffalo skin pads, & stirrups of the same.”
Although Hendry mentioned the encampment to consist of 200 lodges it is quite evident others were in the vicinity, or came soon after his arrival, for three days later, on October 17, he noted in his journal ”322 tents of Archithinue Natives unpitched and moved Westward.”
(Hendry, (1), pp. 337-340.) They did not have permanent villages, and ”never wanted food, as they followed the Buffalo & killed them with the Bows and Arrows. They were unacquainted with the canoe, would not eat fish, and their garments were finely painted with red paint.” Such were the Blackfeet about the middle of the eighteenth century.
On June 27, 1772, Matthew c.o.c.king, second factor at York Factory, started on a journey quite similar to that performed by Hendry just eighteen years earlier. He ascended Hayes River, pa.s.sed north of Lake Winnipeg, and continued in a southwestwardly direction to some point not far north of the South Saskatchewan River in the extreme western part of the present Province of Saskatchewan. When near this position on December 1, 1772, they encamped not far from a ”Beast pound,” which had probably stood from year to year. That day, so he entered in his journal, ”our Archithinue friends came to us and pitched a small distance from us; on one side the pound 21 tents of them, the other seven are pitched another way.” And the following day, ”the Archithinue Natives repairing the pound, the repair we gave it on our arrival not being sufficient.” Two days later ”the Archithinue Natives drove into the pound 3 male & one female Buffalo, & brought several considerable droves very near. They set off in the Evening; & drive the Cattle all night. Indeed not only at this Game, but in all their actions they far excell the other Natives. They are all well mounted.... Their Weapons, Bows & Arrows. Several have on Jackets of Moose leather six fold, quilted, & without sleeves.” c.o.c.king evidently visited many of the tents, and on December 5 wrote: ”Our Archithinue Friends are very Hospitable, continually inviting us to partake of their best fare; generally berries infused in water with fat, very agreeable eating.
Their manner of showing respect to strangers is, in holding the pipe while they smoke: this is done three times. Afterwards every person smokes in common; the Women excepted.... The tobacco they use is of their own planting.... These people are much more cleanly in their cloathing, & food, than my companions: Their Victuals are dressed in earthen pots, of their own Manufacturing; much in the same form as Newcastle pots, but without feet: their fire tackling a black stone used as flint, & a kind of Ore as a steel, using tuss b.a.l.l.s as tinder, (i.
e.) a kind of moss.” December 6, 1772: ”No success in pounding: the Strangers say the season is past.” On December 21 ”we were joined by ten tents of Asinepoet Indians,” and the following day ”by five tents of Nehetheway Indians.” The former were a.s.siniboin and the latter Cree.
(c.o.c.king, (1), pp. 110-112.)
One of the reasons which inspired c.o.c.king to undertake the long journey into the wilderness was the desire to win the Blackfeet away from the French interests, and to persuade them to carry their furs to the posts of the Hudson's Bay Company. Soon the English were successful in their endeavors, and for several generations secured the furs and robes collected by the people of the ever-s.h.i.+fting camps, who followed the buffalo as the vast herds moved from place to place with the changing seasons of the year. Later, traders from another people penetrated the country to the upper waters of the Missouri, and certain of the Blackfeet began trading at the posts erected by these newcomers. The various tribes wandered over a wide region, and 60 years ago it was said:
”The Blood Indians range through the district along Maria, Teton, and Belly Rivers, inclining west and northwest far into the interior. In this section, wood is more abundant, pasturage excellent, and, consequently, buffalo almost always abound there. The Blackfeet inhabit a portion of country farther north than the Bloods, extending to the banks of the Saskatchewan, along which they often reside. They have never altogether abandoned their English friends, and more frequently dispose of their furs to them than to the American traders on the head branches of the Missouri. The Piegans roam through the Rocky Mountains on the south side of Maria River, on both banks of the Missouri.... They also hunt as far down the Missouri as the Mussel-sh.e.l.l River, and up that stream to the borders of the Crow country. The three divisions ...
const.i.tute the Blackfoot nation proper, whose name has become notorious for their fierce and deadly struggles with all the neighboring tribes, and in former times struck terror to all white men who travelled in any district from the Saskatchewan to the Yellowstone, and from the Yellowstone to the Columbia.... These bands all live in skin tents, like the rest of the prairie tribes, follow the chase for a subsistence, and in former years were famous for their war excursions against neighboring tribes.” (Hayden, (1), pp. 249-250.)
The region mentioned would have included the central portion of the present State of Montana and northward. Marias River flows into the Missouri just below Fort Benton.
Maximilian, who visited the Blackfeet during the summer of 1833, has left a very concise and interesting account of the appearance of their camps:
”The leather tents of the Blackfeet, their internal arrangement, and the manner of loading their dogs and horses, agree, in every respect, with those of the Sioux and a.s.siniboins, and all the wandering tribes of hunters of the upper Missouri. The tents, made of tanned buffalo skin, last only for one year; they are, at first, neat and white, afterwards brownish, and at the top, where the smoke issues, black, and, at last, transparent, like parchment, and very light inside. Painted tents, adorned with figures, are very seldom seen, and only a few chiefs possess them. When these tents are taken down, they leave a circle of sods, exactly as in the dwellings of the Esquimaux. They are often surrounded by fifteen or twenty dogs, which serve, not for food, but only for drawing and carrying their baggage. Some Blackfeet, who have visited the Sioux, have imitated them in eating dogs, but this is rare.
Near the tents they keep their dog sledges, with which they form conical piles resembling the tents themselves, but differing from them in not being covered with leather. On these they hang their s.h.i.+elds, travelling bags, saddles and bridles; and at some height, out of the reach of the hungry dogs, they hang the meat, which is cut into long strips, their skins, &c. The medicine bag or bundle, the conjuring apparatus, is often hung and fastened to a separate pole, or over the door of the tent.
Their household goods consist of buffalo robes and blankets, many kinds of painted parchment bags, some of them in a semicircular form, with leather strings and fringes; wooden dishes, large spoons made of the horn of the mountain sheep, which are very wide and deep.... In the center of the tent there is a small fire in a circle composed of stones, over which the kettle for cooking is suspended.” (Maximilian, (1), pp.
250-251.)