WIGWAMS AND TENTS.

     For a description of the wigwams and tents of the northern Ohio Indians, we returned to the narrative of James Smith.*  The winter cabin was generally about fifteen or twenty feet long, and constructed of small logs laid upon each other, posts being driven into the ground at each end to keep them together, the posts being tried at the top with bark, and by this means the wall was raised about four feet high; and in the same manner, another wall was raised opposite, about twelve feet distant; they then drove forks into the ground in the middle of each end, and laid a strong pole from end to end on them, and from the walls to the pole they set up small poles for rafters, and on these tied small poles for laths, and covered them with lynn bark, which was peeled in wide strips, and carried off the rain, and kept the hut quite dry.  The bark was raised by the tomahawk near the top of the tree in strips five or six inches broad, and sometimes a piece would be thirty or forty feet in length.  This was cut in suitable lengths to cover a cabin.  At the ends of the walls split timber was set, so that the sides and ends were enclosed by timber, excepting a door at each end, over which a bear skin was suspended.  At the top an open place was left for the escape of smoke.  Bark was laid down as a floor, and bear skins spread for beds.  From one end of the hut to the other, in the winter season, in the center, the squaws made fires of
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     * Frost and Drake's History of Indian Wars and Captivities in the United States.

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dry, split wood.  The holes between the logs were carefully closed with moss, gathered from old logs.  This species of cabin was mostly used by the Wyandots, Delawares, Mingoes, and Mohegans, and is described by Smith and other captives, as being very comfortable during the severest winters.  The Ottawas had a very useful and artistically constructed tent, which was made of flags plaited and stitched together in such manner as to turn rain or wind.  Each mat was fifteen feet long and about four feet wide.  In order to erect this kind of tent, a number of long straight poles were driven into the ground so as to form a circle, the upper ends approaching together, so as to be tied.  The mats were then spread on these poles, beginning at the bottom and extending up, leaving a small hole at the top to answer the place of a chimney.  A fire of dry, split wood was made in the center, and bark and skins spread for beds, on which the Indians slept in a crooked posture, around the fire.  For a door they lifted one end of the mat, and crept in, letting it fall down behind them.  These tents were warm and dry, and generally quite free from smoke.  Their few was generally split and prepared in the fall by the squaws, and kept under inverted birch canoes, where it was dry and free from rain.  When the Ottawas traveled from one part of the forest to another, they took down their tents, and put them in large rolls, being very light; and they were removed by the squaws.  This tent resembled those now in use in our armies on the plains, in many respects; and was superior to the far-famed Sibley tent.  In the construction of tents, therefore, the children of this forest have evinced wonderful skill, taking into account the materials out of which they were made.

MAKING SUGAR

     About the first of March the Indians commenced to tap sugar trees and make sugar.  The sap was generally boiled in large brass or copper kettles which they purchased from the French or English in exchanged for valuable furs.  The manner of securing the water was very ingenious and successful.  As elm bark will strip or runs in the winter season, squaws cut down elm trees, and with a crooked stikc, broad and sharp at the end, peeled the bark in wide strips, and made vessels in the curious manner that held two or three gallons each.  Of these they made one or two hundred; and then cut a sloping notch in the sugar tree and stuck a tomahawk at the end of the notch and drove in a log chip or spile to carry the water to the bark vessel.  They generally selected the larger trees for tapping, as the water was deemed stronger and produced the most sugar.  They also made bark vessels for carrying water, which held about four gallons each.  Having generally two or three, and sometimes six or seven, large kettles, they boiled the water very rapidly.  When sap was produced faster than they could boil it away, they prepared vessels of bark that held about one hundred gallons each for the remaining water.  Thus, they made sugar rapidly, and were always busy during the season.  This sugar was generally mixed with bears' oil or fat until the fat was nearly as sweet as the sugar; and into this the Indians dipped their roasted venison.  Sugar was sometimes kept in skins, but more frequently in bark vessels prepared for that purpose by the squaws.  Bears' fat, when mixed with sugar, was put in vessels made of deer skins, which were pulled over the neck without ripping.  The hair was then removed, and the skin gathered into small plaits round the neck and drawn together like a purse; and in the center a pin was put, below which a string was tied; and when the skin was wet it was blown up like a bladder, and let remain so until it was dry, when it appeared nearly in the form of a sugar loaf.  One of these vessels would hold four or five gallons.  In such vessels they carried bears' oil also.

PLANTING CORN.

     When the season for planting corn arrived, the Indian women busied themselves in clearing a spot of rich soil for that purpose.  Having prepared the ground with their rude hoes, they planted and cultivated it, and kept down the weeds with wonderful industry, until it had matured sufficiently for use.  Their cornfields were mostly in the vicinity of the villages, and in favorable seasons yielded plentifully.  The squaws took charge of the culture of corn exclusively.  When Smith was among the Wyandots, the squaws requested him one day to take a hoe and help them.  He did so, and says:

      The squaws applauded me as a good hand at the business, but when I returned to the town, the old men, hearing of what I had done, chided me, and said I was adopted in the place of a great man, and must not hoe corn like a squaw.  They never had occasion to reprove me again, as I never was extremely fond of work.

     It was the task of the Indian women to cultivate corn, pound and prepare the hominy, cut and carry wood, and, in fact, do all the drudgery, while the men pursued and captured the game, defended the wigwams and went to war.  After the corn had ripened, it was parched, put in a rude wooden mortar, or on a flat stone, and pounded into a sort of meal, which was mixed with sugar, and sometimes a little bears' fat, and put in skin and bark vessels for future use; and is said to have been a palatable and nourishing food.
     As corn (zea) was indigenous to this continent, and never seen in Europe until about the year 1495, it may be interesting to recite the Indian legend concerning its origin and use.*  The legend runs thus:

     In times past, a poor Indian was living, with his wife and children, in a beautiful part of the country.  He was not only poor, but inexpert in procuring food for his family, and his children were all too young to give him assistance.  Although poor, he was a man of kind and contented disposition. He was always thankful to the Grant Spirit for everything he received.  The same disposition was inherited by his eldest son, who had now arrived at the proper age to undertake the ceremony of the Ke-ig-nish im-o-win, or fast, to see what kind of a spirit would be his guide and guardian through life.   Wunzh, for this was his name, had been an obedient boy from his infancy, and was of a pensive, thoughtful, and mild disposition, so that he was beloved by the whole family.  As soon as the first indications of spring appeared, they built him the customary little lodge, at a retired spot, some dis-
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     * Indian Tales and Legends, by Henry R. Schoolcraft, volume I, page 122.  Of course, this is a myth, but is nevertheless exceedingly interesting, and evinces some of the mental characteristics of the Indian.  The boundaries between truth and fiction are but feebly defined among the aborigines of this continent.  All their knowledge is made up of the misty recollections of tradition, and reads more like a fairy tale than reality.

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tance from their own, where he would not be disturbed during this solemn rite.  In the meantime he prepared himself, and immediately went into it and commenced his fast.  The first few days he amused himself in the mornings, by walking in the woods, and over the mountains, examining the early plants and flowers, and, in this way, prepared himself to enjoy his sleep; and, at the same time, stored his mind with pleasant ideas for his dreams.  While he rambled through the woods, he felt a strong desire to know how the plants, herbs, and berries grew without aid from any man; and why it was, that some species were good to eat, and others possessed medicinal or poisonous juices.  He recalled these thoughts to mind, after he became too languid to walk about, and had confined himself strictly to the lodge; he wished he could dream of something that would prove a benefit to his father and family, and to all others.  "True!" he thought, "the Great Spirit made all things, and it is to him that we owe our lives.  But could he not make it easier for us to get our food, than by hunting animals and taking fish?  I must try to find out this in my visions."
     On the third day he became weak and faint, and kept his bed.  He fancied, while thus lying, that he saw a handsome young man coming down from the sky, and advancing toward him.  He was richly and gaily dressed, having on a great many garments, of green and yellow colors, but differing in their deeper or lighter shades.  He had a plume of waving feathers on his head, and all his motions were graceful.
     "I am sent to you, my friend," said the celestial visitor, "by that Great Spirit who made all things in the sky and on the earth.  He has seen and knows your motives in fasting.  He sees that it is from a kind and benevolent wish to do good to your people and to procure a benefit for them, and that you do not seek for strength in war or the praise of warriors.  I am sent to instruct you and show you how you can do your kindred good."  He then told the young man to arise and prepare to wrestle with him, and it was only by this means that he could hope to succeeded in his wishes.  Wunzh knew he was weak from fasting, but he felt his courage rising in his heart, and immediately got up, determined to die rather than fail.  He commenced the trial, and, after a protracted effort, was almost exhausted, when the beautiful stranger said:  "My friend, it is enough for once; I will come again to try you;" and, smiling on him, he ascended in the air in the same direction from which he came.  The next day the celestial visitor re-appeared at the same hour and renewed the trial.  Wunzh felt that his strength was even less than the day before, but the courage of his mind seemed to increase in proportion as his body became weaker.  Seeing this, the stranger again spoke to him in the same words he used before, adding, "To-morrow will be your last trial.  Be strong, my friend, for this is the only way you can overcome me and obtain the book you seek.  On the third day he again appeared at the same time and renewed the struggle.   The poor youth was very faint in body, but grew stronger in mind at every contest, and was determined to prevail or perish in an attempt.  He exerted his utmost powers, and after the contest had been continued the usual time, the stranger ceased his efforts and declared himself conquered.  For the first time he entered the lodge, and sitting down beside the youth, he began to deliver his instructions to him, telling him in what manner he should proceed to take advantage of his victory.
     "you have won your desires of the Great Spirit," said the stranger.  "You have wrestled manfully.  To-morrow will be the seventh day of your fasting.  Your father will give you food to strengthen you, and it is the last day of trial, you will prevail.  I know this, and now tell you what you must do to benefit your family and your tribe.  "Tomorrow," he repeated, "I shall meet you and wrestle with you for the last time; and, as soon as you have prevailed against me, you will strip off my garments and throw me down, clean the earth of roots and weeds, make it soft, and bury me in the spot.  When you have done this, leave my body in the earth and do not disturb it, but come occasionally to visit the place to see whether I have come to life, and be careful never to let the grass or weeds grow on my grave.  Once a month cover me with fresh earth.  If you follow my instructions you will accomplish your object of doing good to your fellow creatures by teaching them the knowledge I now teach you."  He then shook him by the hand and disapproved.
     In the morning the youth's father came with some refreshments, saying, "My son, you have fasted long enough.  If the Great Spirit will favor you, he will do it now.  It is seven days since you have tasted food, and you must not sacrifice your life.  The Master of life does not require that."  "My father," replied the youth, "wait till the sun goes down.  I have a particular reason for extending my fast to that hour."  "Very well," said the old man, "I shall wait till the hour arrives, and you feel inclined to eat."
     At the usual hour of the day the sky visitor returned, and the trial of strength was renewed.  Although the youth had not returned, and the trial of strength was renewed.  Although the youth had not availed himself of his father's offer of food, he felt that new strength had been given to him, and that exertion had renewed his strength and fortified his courage.  He grasped his angelic antagonist with supernatural strength, threw him down, took from him his beautiful garments and plume, and finding him dead, immediately buried him on the spot, taking all the precautions he had been told of, and being very confident at the same time, that his friend would come to life.  He then returned to his father's lodge and partook sparingly of the meal that had been prepared for him.  But he never for a moment forgot the grave of his friend.  He carefully visited it throughout the spring, and weeded out the grass, and kept the ground in a soft and pliant state.  Very soon he saw the tops of the green plumes coming through the ground; and the more careful he was to obey his instructions in keeping the ground in order, the faster they grew.  He was, however, careful to conceal the exploit from his father.  Days and weeks had passed in this way.  The summer was now drawing towards a close, when one day, after a long absence in hunting, Wunzh invited his father to follow him to the quiet and lonesome spot of his former fast.  The lodge had been removed, and the weeds kept from growing on the circle where it stood, but in its place stood a fail and graceful plant, with bright-colored silken hair, surmounted with nodding plumes and stately leaves, and golden closters on each side.  "It is my friend," shouted the lad; "it is the friend of all mankind.  It is Mondawmin.  He need no longer rely on hunting alone; for, as long as this gift is cherished and taken care of, the ground itself will give us a living."  He then pulled an ear.  "See, my father, said he, "this is what I fasted for.  The great Spirit has listened to my voice and sent us something new; and henceforth our people will not alone depend upon the chase or upon the waters."
     He then communicated to his father the instructions given him by the stranger.  He told him that the broad husks must be torn away as he had pulled off the garments in his wrestling; and having done this, directed him how the ear must be held before the fire till the outer skin became brown, while all the milk was retained in the grain.  The whole family united in a feast on the newly-grown ears, expressing gratitude to the Merciful Spirit who gave it.  So corn came into the world, and has ever since been preserved.

END OF CHAPTER XV - INDIAN CUSTOMS.