USA > Illinois > Will County > History of Will County, Illinois, Volume One > Part 5
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"Among the most characteristic specimens of ancient Amer- ican pottery are the pipes. Some of these are simple bowls, smaller indeed, but otherwise not unlike a common every-day pipe, from which they differ in having generally no stem, the mouth having apparently been applied direct to the bowl. Many are highly ornamented, others are spirited representations of monsters or of animals, such as the beaver, otter, wild cat, elk, bear, wolf, panther, raccoon, opossum, squirrel, manatee, eagle, hawk, heron, owl, buzzard, raven, swallow, parroquet, duck, grouse, and many others. The most interesting of these, per- haps, is the manatee or lamantin, of which seven representa- tions have been found in mounds of Ohio. There are no mere rude sculptures, about which there might easily be a mistake but the truncated head, thick semi-circular snout, peculiar nos- trils, tumed, furrowed upper lip, singular feet or fins and re- markable moustaches, are all distinctly marked and render the recognition of the animal complete. This curious animal is not at present found nearer than the coast of Florida, a thous- and miles away." (From "Prehistoric Times" by Sir John Lub- bock.)
The huts of the Mandans was circular in form thirty, forty, or even sixty feet in diameter, the diameter being determined by the length of the timbers available. The earth was dug out
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to a depth of two feet. When thrown out about the pit it raised the surface considerable. This was roofed over with a frame- work of timbers over which was placed a layer of willow boughs. Over these was placed a layer of earth, the dome being covered with wet clay which was quite impervious to water. Those who have seen sod-houses on the western plains or the adobe huts of the southwest will readily understand this construction. These houses were clean and sweet-smelling, or foul and nasty according to the habits of the wives and mothers.
This description is inserted here because it suggests the plans for the "pits" on the Fisher site, in southern Will County, excavated by Mr. Langford. (See Aborigines).
The Walla Walla Indians of Columbia made their homes by digging a hole eight or ten feet deep and covering it over with poles. Brush was put on the poles and the whole was covered with a thick layer of dirt which sloped outward to shed water. An opening was left at one side for a door through which they descended on a ladder made of a forked stick or by notching a pole if a branched one could not be found. Dead pines were quite easily found. These could be trimmed so that branches served as steps to the ladder. Ten or dozen or more people lived in this hole. Little fire was needed for warmth and not much more for cooking because they liked salmon raw. This dwelling refuted the modern notions about ventilation for these were a vigorous people.
Who shall say that Mr. Langford's "pits" on the Fisher site were not houses like these ?
The Hodenosote of the Sacs is given here as it is given in Armstrong's book on the Black Hawk War. Since this tribe lived within the bounds of Will County at times and migrated through on the Sauk (Sac) Trail going east to Detroit and re- turning, each year, it is directly related to our history: "Sau- kenuk was not a mere aggregation of wigwams and tepees, but a permanent Indian abode, composed of the large bark-covered
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long houses known as ho-deno-so-tes, ranging from 30 to 100 feet in length and 16 to 40 feet in width. Many of them were the home of an entire gens, comprising the families of the grandparents, children, and grandchildren, their husbands, wives and children. They were built and constructed of poles for framework and bark for covering. In shape they resembled our arbors. Selecting saplings of proper size and length, they felled, trimmed, and sharpened the lower ends and sunk them into the ground in two straight rows, equidistant apart. The distance between these lines or rows of poles were regulated according to the taste of the builders and length of their poles. The size of the hodenosote was governed by the number of persons it was intended to shelter and accommodate. Having firmly imbedded the lower ends of these saplings or poles in two lines at interims of about four feet, their tops were in- clined to the center meeting and lapping at the desired height. They were securely lashed together with strips of strong, tough bark or hickory withes. When this was completed, other sap- lings were cut and split into equal halves and laid transversely upon these upright poles, commencing near the ground and upward at about three feet apart, lashing them fast to each in- tersection with throngs of deerskin or bark until the center or top was reached. This being done, they had a substantial framework upon which to rest their bark casing or weather boarding. For this purpose they obtained large blocks or bark -usually from elm trees, cutting it to the proper length and straightening the edges so they should meet and leave little or no cracks. These pieces of bark were laid upon the frame work and securely bound to it by cutting small holes in the bark and running throngs of buckskin through them and tying them around a perpendicular or horizontal pole in the framework. At both ends of the framework poles were set in the ground, extending up to its intersection with the end arch and securely fastened thereto, and placing poles horizontally thereon for the
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bark covering, leaving a doorway of about three feet in width in the center at each end, lashing a cross-piece at a distance of about six feet above the ground and covering the framework of the ends with bark, thus leaving an open doorway at each end of the hodenosote. This was closed by hanging the well- tanned skin of the buffalo from the cross-piece above and ex- tending to the ground."
This building was occupied by an entire gens or kin and could accommodate sixteen families. The fire served four fam- ilies thus conserving fuel. Smoke escaped through openings in the roof. These houses were fairly windproof and contained fires but they were cold. Since the Indians migrated southward to Missouri for winter hunting, this was not so bad because they afforded sufficient heat for spring, summer, and autumn. As a rule, not all of the compartments were occupied, so the extra ones were used for storage purposes.
Their beds were spread upon elastic poles whose ends were supported upon cross-pieces. Furs and peltrees were abund- ant so that the occupants were able to rest with comfort.
The wigwam was the prevailing type of house with Indians of the prairies, and was used much in Will County tribes, at Channahon, Twelve Mile Grove (Wallingford), and Plainfield, where they had good sized towns. Southern Will County along the Kankakee, had the same house. It was easily constructed from material at hand, a few poles, and skins which were abun- dant while buffalo were found. It is interesting to know that in July 1928, the same wigwam was used by Indians in Northern Michigan, using canvas in place of skins. This was a region where lumber is cheap and other building material is obtained readily. Yet, the Red Men, who were living among the Whites and were schooled in the things which are taught to our own children, reverted to the simpler dwelling.
The food of the Red Man included the products of the hunt as well as the fish which abounded in lakes and streams. Pol-
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lution was unknown and the scattered population never ex- hausted the supply of fish. He conserved game by moving to new hunting grounds and by warfare which kept other tribes out of his area. Their crops of corn and pumpkins was supple- mented by wild fruits in season. Acorns were abundant and were the principal food among some western tribes. Wild rice was known and used. Grass-hopper meal was a nourishing food made by drying the insects and grinding them in a rude mortar.
Boiled duck eggs, about ready to hatch were considered a great delicacy by the Winnebagoes and the Sacs, and Foxes.
Indians traveled in single file. This custom is prevalent among those now living on reservations in the West, even those who have been quite thoroughly trained in the government schools. One can easily see how this would be the mode of travel because they followed paths made by moving herds of buffalo, deer, and elk. A war party of two or three hundred warriors moving in single file would leave a well-worn path devoid of sod. Rains coming after such a passage would wash out a trench where there was any considerable slope. Succeed- ing showers would soon make a gully which would not make a comfortable roadway. The next party which came along would follow parallel to this first trail thus making a double roadway.
The routes of these trails was always the shortest road be- tween the ends of the journey. This resulted from the use of the trails left by the wild animals. Instinct guided them in the shortest route, swerving aside for major obstacles, only.
The Sauk trail is one most clearly marked through Will County. The Sacs and Foxes travelled this route in their yearly journey from their town on the Mississippi to Malden, Canada, whither they went to get their annuities from the English gov- ernment. Men, women, and children made the trip, taking household outfits and wigwams on the pole drags fastened to the backs of ponies. They left a broadroad well beaten by many feet. This route came in from the west through Kendall Coun-
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ty reaching the Des Plaines River just below Joliet where shal- low waters made fording easy. After crossing the river, it followed the higher land along Hickory Creek to the present Lincoln Highway. This concrete slab follows the trail eastward along what is now known as Ridgeroad and around Lake Michigan and then on eastward. The ridge (Ridgeroad) was a buffalo trail made by the herds in their migrations, thus estab- lishing a hardened surface free from vegetation and affording good going for man on foot. Thus was established the route which is maintained by the most highly developed road known to man, the concrete slab.
Illinois route number 22 from the Fox River Valley to the Kankakee follows quite closely the trail used by the Indians. The concrete road down the valley of the Illinois River is an- other route used by the Indians. Their trails became our roads in many places.
A recent bulletin from the American Geographic Society (1928) notes a remarkable revolutionary change in the folk customs of the American Indian, the most striking in 500 years.
"Practically all of the wild horses of the West came from the few animals which escaped from the army of Cortez in Mexico, between 1520 and 1530, or from the still fewer horses that De Soto's adventures left on the west of the Mississippi in 1542. Although horses had lived in North America in prehistoric times, as shown by fossil bones, none had existed on the con- tinent for many thousands of years when Europeans first landed.
"The Indian lived without the help of domestic animals save the dog. When he moved, he went on foot. As a result, both the hunting and agricultural Indians lived in semi-permanent villages; and the hunters did not range over a large territory.
"But when the escaped Spanish horses had multiplied and began to appear in herds on the western prairies, the Indians caught them, tamed them, and began hunting the buffalo from
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horseback. Soon they adopted a roving life, following the herds on horseback until their winter's supply of meat was obtained and cured. This movement over a greater territory brought the tribes into regions previously recognized as the abode of other tribes, and war followed. The western tribes soon were in a continual state of warfare, for which the horse was largely responsible.
"So rapidly did the herds of horses increase 'mustangs', they came to be called, that they were in a fair way to equal the buffalo in numbers. The advance of civilization and the fencing of the prairies put an end to their increase, however, and in late decades they have run wild in relatively few regions in the least-settled parts of such states as Nebraska, Arizona, Nevada, Oregon, and Washington.
"There is nothing more mysterious or more respected among Indians than the calumet. Less honor is paid to the crowns and scepters of kings than the savages bestow upon this. It seems to be the God of peace and of war, the arbiter of life and of death. It has but to be carried upon one's person and displayed, to enable one to walk safely through the midst of enemies, who, in the hottest of the fight lay down their arms when it is shown. For that reason, the Illinois gave me one to serve as a safe guard among all the nations through whom I had to pass during my voyage. There is a calumet for peace and one for war, which are distinguished solely by the color of the feathers with which they are adorned; red is a sign of war. They also use it to put an end to their disputes, to strengthen their alliances, and to speak to strangers. It is fashioned from red stone, polished like marble, and bored. The calumet, or pipe of peace, was a Pass and Safe Conduct among all of the Indians of North America. It is a large tobacco pipe made of red, or black, or white marble. The stem was a hollow reed of considerable size, decorated with feathers intermingled with locks of hair from the head of a woman. They were sure that great misfortune would come to
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them if they violated the public faith of this emblem. No scepter of any other people has had such a high respect over so vast a territory. Joliet and Marquette carried a calumet presented to them by Sacs and Foxes in Wisconsin. It functioned among the so-called fierce tribes along the lower Mississippi far re- moved from the source and speaking a different language. Would that we had such a symbol for the nations of whites of earth!
"The Indians were stoics, trained to suppress their emotions, and schooled to an extreme dignity of bearing in public life and especially before strangers. At home and at ease, they were talkative and good-natured and fond of jokes. Hunting and fighting were strenuous things with them. Nevertheless be- tween times the men relaxed and spent much time in games, such as ball, or with quiet guessing games, or games of chance similar to dice. The women labored more steadily having much drudgery in the regular routine of preparing skins for clothing, in preserving meats, in cultivating crops and gathering fruits. Yet they found much time for gossip. Newspapers and tele- phones were unknown, but gossip carried far and traveled swiftly.
"The Indian nature was characterized by 'Hearne thus,' Imperturbility in all situations is one of the most striking and general traits of the Indian character. To still his muscles to resist the expression of all emotion, seems to be the point of attainment; and this is particularly observed on public occa- sions. Neither fear nor joy are permitted to break this trained equanimity. Even among relations it is not customary to in- dulge in warm greetings. The pride and stoicism of the hunter forbid it. The pride of the wife, who has been made the crea- ture of rough endurance, also forbids it."
Another remarkable evidence is found in the Algonquin language. Elliott who translated the Bible for them in 1661,
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found it necessary to coin a word for "love" because their language had no word to express it.
Another writer calls attention to the fact that he found the Cree Indians swearing in French because their language con- tained no oaths.
The writer (editor) does not give credence to this lack of affection and lack of emotions. Stoicism was a fixed attribute but the suppression of the emotion does not indicate its ab- sence. Authentic instances are on record where the father accepted the death penalty to redeem the son; others where a warrior suffered death in conflict to save the life of his chum. School craft records, as an illustration of their affectionate dis- position that he "once saw a Fox Indian on the banks of the Mississippi near whose wigwam I had, unnoticed by him, wan- dered, take up his male infant in his arms, and several times kiss it."
The following account of the reception of Father Marquette in a village of the Illinois is typical: "At the door of the cabin in which we were to be received was an old man, who awaited us in a rather surprising attitude, which constitutes a part of the ceremonial that they observe when they receive strangers. This man stood erect, and stark naked, with his hands extended and lifted toward the sun, as if he wished to protect himself from its rays, which nevertheless shone upon his face through his fingers. When we came near him, he paid us this compli- ment: 'How beautiful the sun is, O Frenchman, when thou comest to visit us! All our village awaits thee, and thou shalt enter all our cabins in peace.' Having said this, he made us enter his own, in which were a crowd of people: they devoured us with their eyes, but, nevertheless, observed profound silence. We could, however, hear these words, which were addressed to us from time to time in a low voice: 'How good it is, my broth- ers, that you should visit us.'"
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After we had taken our places, the usual civility of the coun- try was paid to us, which consisted in offering us the calumet. This must not be refused, unless one wishes to be considered an enemy, or at least uncivil; it suffices that one makes a pre- tense of smoking. While all the elders smoked after us, in order to do us honor, we received an invitation on behalf of the great captain of all the Illinois to proceed to his village where he wished to hold a council with us. We went thither in a large company, for all these people, who had never seen any Frenchmen among them, could not cease looking at us. They lay on the grass along the road; they preceded us, and then re- traced their steps to come and see us again. All this was done noiselessly, and with marks of great respect for us.
When we reached the village of the great captain, we saw him in the entrance of his cabin, between two old men, all three erect and naked, and holding their calumet turned toward the sun. He harangued us in a few words, congratulating us upon our arrival. He afterward offered us his calumet, and made us smoke while we entered his cabin, where we received all their usual kind attentions.
Seeing all assembled and silent, I spoke to them by four presents that I gave to them. By the first, I told them that we were journeying peacefully to visit the nations dwelling on the river as far as the sea. By the second, I announced to them that God, who had created them, had pity on them inasmuch as, after they had so long been ignorant of him, he wished to make himself known to all his peoples; that I was sent by Him for that purpose; and that it was for them to acknowledge and obey him. By the third, I said that the great captain of the French informed them that he it was who restored peace every- where; and that he had subdued the Iroquois. Finally, by the fourth, we begged them to give us all the information that they had about the sea, and the nations through whom we must pass to reach it.
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When I had finished, the captain arose and resting his hand upon the head of a little slave whom he wished to give us, he spoke thus, 'I thank thee, Black Gown, and thee, O Frenchman,' addressing himself to Monsieur Joliet, 'for having taken so much trouble to come to visit us. Never has the earth been so beautiful, or the sun so bright as today; never has our river been so calm or so clear of rocks, which your canoes have re- moved in passing; never has our tobacco tasted so good, or our corn appeared so fine, as we now see them. Here is my son whom I give thee to show thee my heart. I beg thee to have pity on me, and on all my nation. It is thou who knowest the Great Spirit who has made us all. It is thou who speakest to him and who hearest his word. Beg Him to give me life and health, and to come and dwell with us, in order to make us know him.' Having said this, he placed the little slave near us, and gave us a second present, consisting of an altogether mysterious calumet, upon which they place more value than upon a slave. By this gift he expressed to us the esteem that he had for Monsieur Our Governor, from the account which we had given of him; and by a third, he begged us on behalf of all his nation not to go farther, on account of the great dangers to which we exposed ourselves.
The council was followed by a great feast, consisting of four dishes, which had to be partaken of in accordance with all their fashions. The first course was a great wooden platter full of sagamite, that is to say, meal of Indian corn boiled in water and seasoned with fat. The master of ceremonies filled a spoon with sagamite three or four times and put it to my mouth as if I were a little child. He did the same to Monsieur Joliet. As a second course, he caused a second platter to be brought on which were three fish. He took some pieces of them, removed the bones therefrom, and after blowing upon them, to cool them put them in our mouths as one would give food to a bird. For the third course, they brought a large dog, that had just been
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killed; but, when they learned that we did not eat this meat they removed it from before us. Finally the fourth course was a piece of wild ox, the fattest morsels of which were placed in our mouths.
After this feast, we had to visit the whole village which consisted of fully 300 cabins. While we walked through the streets an orator continually harangued to oblige all the people to come to see us without annoying us. Everywhere we were presented with bells, garters, and other articles made of the hair of bears and cattle, dyed red, yellow, and gray." (From The Jesuit Relations-Thwaites.)
The religion of the Red Man was well advanced. It had passed in monotheism of considerable spiritual life. He was in- clined to worship through symbols. "The Indian lived in a world of terror, surrounded, as they imagined themselves by these manitous, and their lives were struggles to appease the manitou beings and to bribe or compel them to give aid and not to harm. The Indians trap would not catch animals and his bow would not shoot trice unless he had the good will of their manitous; hence to both, offerings had to be made, and in the same way the wind, water, and all forces of nature had to be propitiated. In every project of his life the Indian be- lieved himself watched and warned by special protectors, who communicated with him by means of dreams and omens the disregard of which was sure to be attended with the most dis- astrous consequences. To this belief can be attributed much of the seemingly illogical conduct of individuals and the fickle- ness and wavering purposes of tribes. A dream, the cry of a bird, the unexpected appearance of some animal, would seem to the Indian a direct revelation and order from a supernatural power.
In the midst of this world filled with inanimate objects possessed of some magic power man was helpless without the support and aid of some personal manitou. Hence the principal
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spiritual experience of the Indian occurred when he won the control of some power as a personal guide. At the age of pub- erty, the boy withdrew to an isolated place and purified him- self by vomiting, bathing, and fasting; he then worked himself into a trancelike state by dancing and often by using drugs, until some manitou appeared and promised to be his guardian.
The missionaries attributed their success in converting the Illinois to christianity to the fact that these prairie Indians be- lieved in a greater manitou, identified by the missionaries as the "Great Spirit". Father Allouez in 1665 wrote, "I have learned that the Ilinoulk, the Outagami (Foxes) and other sav- ages toward the south hold that there is a great and excellent genius, master of all the rest, who made Heaven and Earth; and who dwells, they say, in the East toward the country of the French." In such language the Christian spiritualized the crude creation myth of the central Algonquins; this "great and excellent genius" of Allouez was simply their culture hero, the fabulous great rabbit who had some association with the sun; he it was who created by magic power the earth, covered it with game, and taught his people various crafts. He accom- plished his purposes by his magical powers, his trickery, and his powers of deception. The explanation of the great rabbit, the Gitchi Manitou, is to be sought in the Indian's child-like fondness of explaining the origin of objects by a myth rather than a spiritual significance." (From "Centennial History of Illinois" Alvord.)
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