Description of the Construction of an Algonquin Lodge (House)

Description of the Construction of an Algonquin Lodge (House)

The typical Algonquian lodge of the woods and lakes was oval, and the conical lodge, 

made of sheets of birch-bark, also occurred. The Mohegan, and to some extent the Virginia 

Indians, constructed long communal houses which accommodated a number of  families. 

The dwelings in the N. were sometimes built of logs, while those in the aand parts of the

 W. were constructed of saplings fixed in the ground, bent over at the top, and covered with

 movable matting, thus forming a long, round- roofed house. The Delawares and some other

 eastern tribes, preferring to live separately, built smaller dwellings. The manner of 

construction among the Delawares is thus described by Zeisberger: "They peel trees, 

abounding with sap, such as lime trees, etc., then cutting the bark into pieces of 2 or 3

 yards in length, they lay heavy stones upon them, that they may become flat and even

 in drying. The frame of the hut is made by driving poles into the ground and strengthening

 them by cross beams. This framework is covered, both within and without, with the above-

mentioned pieces of  bark, fastened very tight with bast or twigs of hickory, which are

 remarkably tough. The roof runs up to a ridge, and is covered in the same manner. 

These huts have one opening in the roof to let out the smoke and one in the side for an

 entrance. The door is made of a large piece of bark without either bolt or lock, a stick

 leaning against the outside being a sign that nobody is at home. The light enters by small

 openings furnished with sliding shutters." The covering was some- times rushes or long

 reed grass. The houses of the Illinois are described by Hennepin as 
being "made with long arbors" and covered with double mats of flat flags. Those of the 

Chippewa and the Plains tribes were circular or conical, a framework covered with bark

 among the former, a frame of movable poles covered with dressed skins amongthe latter. 

The villages, especially along the Atlantic coast, were frequently surrounded with stock-

 ades of tall, stout stakes firmly set in the ground. A number of the western Algonquian 

towns are described by early explorers as fortified or as surrounded with palisades. 

The Lord of Cold Weather and the Sacred Otter

The Lord of Cold Weather and the Sacred Otter

Sacred Otter entered, and beheld a tall, white-haired man, clothed all in white, sitting at the back of the lodge, of which he was the sole occupant. Sacred Otter took a seat, but the owner of the tepee never looked his way, smoking on in stolid silence. Before him was an earthen altar, on which was laid juniper, as in the Sun ceremonial. His face was painted yellow, with a red line in the region of the mouth, and another across the eyes to the ears. Across his breast he wore a mink-skin, and round his waist small strips of otter-skin, to all of which bells were attached. For a long time he kept silence, but at length he laid down his black stone pipe and addressed Sacred Otter as follows:

"I am Es-tonea-pesta, the Lord of Cold Weather, and this, my dwelling, is the Snow-tepee, or Yellow Paint Lodge. I control and send the driving snow and biting winds from the Northland. You are here because I have taken pity upon you, and on your son who was caught in the blizzard with you. Take this Snow-tepee with its symbols and medicines. Take also this mink-skin tobacco-pouch, this black stone pipe, and my supernatural power. You must make a tepee similar to this on your return to camp."

The Lord of Cold Weather then minutely explained to Sacred Otter the symbols of which he must make use in painting the lodge, and gave him the songs and ceremonial connected with it. At this juncture Sacred Otter awoke. He observed that the storm had abated somewhat, and as soon as it grew fair enough he and his son crawled from their shelter and tramped home} waist-high through the soft snow. Sacred Otter spent the long, cold nights in making a model of the Snow-tepee and painting it as he had been directed in his dream. He also collected the 'medicines' necessary for the ceremonial, and in the spring, when new lodges were made, he built and painted the Snow-tepee.

The power of Sacred Otter waxed great because of his possession of the Snow-lodge which the Lord of Cold had vouchsafed to him in dream. Soon was it proved. Once more while hunting buffalo he and several companions were caught in a blizzard when many a weary mile from camp. They appealed to Sacred Otter to utilize the 'medicine' of the Lord of Cold. Directing that several women and children who were with the party should be placed on sledges, and that the men should go in advance and break a passage through the snow for the horses, he took the mink tobacco-pouch and the black stone pipe he had received from the Cold-maker and commenced to smoke. He blew the smoke in the direction whence the storm came and prayed to the Lord of Cold to have pity on the people. Gradually the storm-clouds broke and cleared and on every side the blue sky was seen. The people hastened on, as they knew the blizzard was only being held back for a space. But their camp was at hand, and they soon reached it in safety.

Never again, however, would Sacred Otter use his mystic power. For he dreaded that he might offend the Lord of Cold. And who could afford to do that?