About the Indians of the Northwest Coast

About the Indian Tribes Of The Northwest Coast.

A long and narrow strip of land stretches from Vancouver Island northward to Alaska. It is bounded on the east by the great mountains, on the west by the Pacific Ocean. Its coast line is irregular; narrow fiords run far into the land. The climate is generally temperate, but there is much rain. Dense forests of pine, cedar, hemlock, and maple cover the mountain slopes. Many kinds of berries grow there abundantly, supplying food for man. In the mountain forests are deer, elk, caribou; both black and grizzly bears are found; wolves are not uncommon. In the remoter mountains are mountain sheep and mountain goats. Beaver and otter swim in the fresh waters, while the seal, fur seal, sea-lion, and whale are found in the sea. In the waters are also many fish, such as halibut, cod, salmon, herring, and oolachen; shell-fish are abundant.

In this interesting land are many different tribes of Indians, speaking languages which in some cases are very unlike. Among the more important tribes or group of tribes, are the Tlingit, Haida, Tshimpshian, and Kwakiutl. While all these tribes are plainly Indians, there are many persons among them who are light-skinned and brown-haired. The hair is also at times quite wavy. The forms are good and the faces pleasing.

But these Indians are not always satisfied with the forms and faces nature gives them. They have various fashions which change their appearance. Among these is changing the shape of the head. Formerly the Chinooks, living near the Columbia River, changed the shape of all the baby boys' heads. The bones of the head in a little baby are soft and can be pressed out of shape. As the child grows older, the bones become harder and cannot be easily altered. The Chinooks made the little head wedge-shaped in a side view. This was done by a board, which was hinged to the cradle-board, and brought down upon the little boy's forehead. It forced the head to broaden in front and the forehead to slant sharply. After the pressure had been kept on for some months, the shape of the head was fixed for life. From the strange shape of their heads thus produced, the Chinooks were often called“Flat-heads.” On Vancouver Island the head of the Koskimo baby girl was forced by circular bandages wrapped around it to grow long and cylindrical.

Another fashion among the women of some tribes was the piercing of the lower lip for the wearing of a plug as an ornament. Thus, when a little girl among the Haida was twelve or thirteen years old, her aunt or grandmother took her to some quiet place along the seashore; there she pierced a little hole in the lower lip of the child, using a bit of sharp shell or stone. To keep the hole from closing when it healed, a bit of grass stalk was put into it. For a few days the place was sore, but it soon got well. The bit of stalk was then removed, and a little peg of wood put in. Later a larger peg or plug was inserted. When the girl had grown to be an old woman, she wore a large plug in her lower lip, which would hold it out flat almost like a shelf.

Many of the Northwest Coast tribes tattooed; generally the men were more marked with this than women. The patterns were usually animal figures, showing the man's family. The Haida were fond of having these queer pictures pricked into them. Upon their breasts they had the totem animal; on their arms other suitable patterns

The villages of these tribes are almost always on the seashore. The houses were generally in one long line, and all faced the sea. The houses of the different tribes differed somewhat. The house of the Haida was almost square, measuring perhaps forty or fifty feet on a side. In olden times they were sunk several feet into the ground. On entering the house the visitor found himself upon a platform several feet wide running around the four sides; from it he stepped down upon a second platform, and from it upon a central square of dirt which contained the fireplace. The eating place was around this hearth; the place for lounging, visiting, and sleeping was on the upper platform. There each person of the household had his or her own place. At its rear edge, near the wall, were boxes containing the person's treasures and the household's food. There was but one doorway and no windows in a Haida house. Outside the house, at the middle of the front, stood a curious, great, carved post of wood. These were covered with queer animal and bird 

The beach in front of the village used to be covered with canoes dragged up on the sand. These canoes were “dugouts” of single tree trunks. The logs were cut in summer time, the best wood being yellow cedar. The chief tool used was the adze, made of stone or shell. Fire was used to char the wood to be cut away. After it had been partly cut out inside it was stretched or shaped by steaming with water and hot stones, and then putting in stretchers. Sometimes single-log canoes were large enough to carry from thirty to sixty people. They were often carved and painted at the ends. The paddles used in driving these canoes were rather slender and long-bladed, often painted with designs.

The present dress of these Indians is largely the same as our own. In the days of the first voyagers, they wore beautiful garments of native manufacture. They had quantities of fine furs of seals and sea-otters. These were worn as blankets; when not in use they were carefully folded and laid away in boxes. They wore close and fine blankets of the wool of the mountain sheep and the hair of the mountain goat. These were closely woven and had a fine long fringe along the lower border. They were covered with patterns representing the totem animals. The blanket itself was a dirty white in color, but
the designs were worked in black, yellow, or brown. Further south, among the Tshimpshian Indians of British Columbia, fine blankets were woven of the soft and flexible inner bark of the cedar; these were bordered with strips of fur.

These Indians still wear the ancient hat. Among the southern tribes it is made of cedar bark, and is soft and flimsy. In the north it is made of spruce or other roots, and is firm and unyielding. The shape of the lower part of the hat is a truncated cone. Among the Tlingit and Haida this is surmounted by a curious, tall cylinder, which is divided into several joints, or segments, called skil. The number of these shows the importance of the wearer

The food of these tribes came largely from the sea. Fish were speared, trapped, and caught with hook and line. For halibut, queer, large, wooden hooks were used. When the fish had been drawn to the surface, they were killed with wooden clubs. Both hooks and clubs were curiously carved. Flesh of larger fishes, like halibut and salmon, was dried in the sun or over fire, and packed away. Clams were dried and strung on sticks. Seaweed was dried and pressed into great, square flat cakes; so were berries and scraped cedar bark. The people were fond of oil, and got it from many different fish. The most prized was that of the oolachen or candle-fish. This fish is so greasy that when put into a frying-pan, there is soon nothing left but some bones and scales floating about in the grease! To get this oil, the little fish were thrown into a canoe full of water. This was heated with stones made very hot in a fire, and then dropped into it. The heat drove out the oil, which floated on the top and was skimmed off and put into natural bottles—tubes of hollow seaweed stalk. At all meals a dish of oil stood in the midst of the party, and bits of dried fish, seaweed cake, or dried bark were dipped into it before being eaten.

Shawnee Indian Food And Cooking Techniques

Shawnee Indian Food And Cooking Techniques

 Pan-Handle of West Virginia

NATIVE AMERICAN INDIAN FOOD AND COOKER
 1762. Heckwelder says at that time their principal food consisted of game, fish, corn, potatoes, beans, pumpkins, cucumbers, squashes, melons, cabbages, and turnips, roots of plants, fruits, nuts, and berries. "They take but two meals a day. The hunters or fishermen  never go out in the middle of the day, except it be cloudy. Their custom is to go out on an empty stomach as a stimulant to exertion in shooting game or catching fish. "They make a pottage of corn, dry pumpkins, beans and chestnuts, and fresh or dried meats, pounded, all sweetened with maple sugar or molasses, and well boiled. They also make a good dish of pounded corn and chestnuts, shellbarks and hickory nut kernels, boiled, covering the pots with large pumpkin, cabbage, or other leaves. "They make excellent preserves from cranberries and crab apples, with maple sugar. "Their bread is of two kinds; one mode of green, and the other of dry corn. If dry, it is sifted after pounding, kneaded, shaped into cakes six inches in diameter, one inch thick, and baked on clean dry ashes, of dry oak barks. If green, it is mashed, put on broad green corn blades, filled in with a ladle, well wrapped up and baked in ashes. "They make warrior's bread by parching corn, sifting it, pounding into flour, and mixing sugar. A table-spoonful with cold or boiling water is a meal, as it swells in the stomach, and if more than two spoonsful is taken, it is dangerous. Its lightness enables the warrior to go on long journeys and carry his bread with him. Their meat is boiled in pots, or roasted on wooden spits or coals." The original Indian method of making sugaV is said to have been in this manner: The sap from the maple trees was gathered and placed in large wooden troughs which they haggled out with their tomahawks. Hot stones were then thrown into the sap which was made to boil in this way, and the process continued until it was reduced to the required consistency.

Aztec Food and Meals Described

Aztec Food and Meals Described

The "gruel of maize" here mentioned as forming usually the Aztec breakfast suggests the "hominy of the Iroquois," which, like it, was not unlikely kept constantly prepared in every Mexican house as a lunch for the hungry. Two meals each day are mentioned by other Spanish authors, but as the Aztecs, as well as the tribes in Yucatan and Central America, were ignorant of the use of tables and chairs in eating their food, divided their food from the kettle, placing the dinner of each person usually in a separate bowl, and separated at their meals, the men eating first and by themselves, and the women and children afterwards, this similarity of usage renders it probable they were not far removed from the Iroquois in respect to the time and manner of taking their food. Montezuma's dinner, witnessed by Bernal-Diaz and others, and elaborately described by a number of authors, shows that the Aztecs had a smoking hot dinner each day, prepared regularly, and on a scale adequate to a large household; that the dinner of each person was placed in one bowl, and all these bowls to the number of several hundred were brought in and set down together upon the floor of one room, where they were taken up one by one by the male members of the household, and the contents eaten sitting down upon the floor or standing in the open court, as best suited them. The breakfast that preceded it, and the supper that follows, are not mentioned, from which we infer that there was neither a breakfast nor a supper for these inquisitive observers to see. Neither is the subsequent dinner of the women and children of the household mentioned, from which it may be inferred that as the men ate their dinner first in a particular hall by themselves, the women and children took their dinner later in another hall, not seen by the Spaniards.

In the accounts of Montezuma's dinner a cook-house or kitchen is mentioned, in which the dinner for the large household of the "Tecpan" or "official house," so fully explained above by Mr. Bandelier, was prepared. This kitchen, and the use of another room, where the bowls containing the dinner of each person separately were set down on the floor in a mass by themselves—an incipient dining-room—make their first appearance in the Middle Status of barbarism. But, as will be noticed, they are but rude realizations of the kitchen and dining-room of civilized man. The pueblo houses in Yucatan and Chiapas, now in ruins, are without chimneys, from which it may be inferred that no cooking was done within them. At Uxmal we recognize in the Governor's House, the Tecpan or official-house, and in the House of the Nuns, and other structures which formed the pueblo, the joint-tenement houses in which the body of the tribe resided. If the truth of the matter is ever ascertained, it will probably be found that the dinner for each household group, consisting of several families, was prepared in a common cook-house outside of the main structure, and that it was divided at the kettle to the individuals of each household.

About the Indian Custom of One Meal a Day

THE CUSTOM OF HAVING BUT ONE PREPARED MEAL EACH DAY—A DINNER—AND THEIR SEPARATION AT MEALS, THE MEN EATING FIRST AND THE WOMEN AND CHILDREN AFTERWARDS.

This was the usage among the Indian tribes in the Lower Status of barbarism. In the Middle Status 

there seems to have been more method and regularity of life, but no change in their customs with respect to food, so marked in character that we are forced to recognize a new plan of domestic life among them. The Iroquois had but one cooked meal each day. It was as much as their resources and organization for housekeeping could furnish, and was as much as they needed. It was prepared and served usually before the noon-day hour, ten or eleven o'clock, and may be called a dinner. At this time the principal cooking for the day was done. After its division at the kettle, among the members of the household, it was served warm to each person in earthen or wooden bowls. They had neither tables, nor chairs, nor plates, in our sense, nor any room in the nature of a kitchen or a dining room, but ate each by himself, sitting or standing, and where most convenient to the person. They also separated as to the time of eating, the men eating first and by themselves, and the women and children afterwards and by themselves. That which remained was reserved for any member of the household when hungry. Towards evening the women cooked hominy, the maize having been pounded into bits the size of a kernel of rice, which was boiled and put aside to be used cold as a lunch in the morning or evening, and for the entertainment of visitors. They had neither a formal breakfast nor a supper. Each person, when hungry, ate of whatever food the house contained. They were moderate eaters. This is a fair picture of Indian life in general in America, when discovered. After intercourse commenced with whites, the Iroquois gradually began to adopt our mode of life but very slowly. One of the difficulties was to change the old usage and accustom themselves to eat together. It came in by degrees, first with the breaking up of the old plan of living together in numbers in the old long-houses, and with the substitution of single houses for each family, which ended communism and living in the large household, and substituted the subsistence of a single family through individual effort. After many years came the use of the table and chairs among the more advanced families of the Iroquois tribes. There are still upon the Iroquois reservations in this State many log homes or cabins with but a single room on the ground floor and a loft above, with neither a table or chair in their scanty furniture. A portion of them still live very much in the old style, with perhaps two regular meals daily instead of one. That they have made this much of change in the course of two centuries must be accounted remarkable, for they have been compelled, so to speak, to jump one entire ethnical period, without the experience or training of so many intervening generations, and without the brain-growth such a change of the plan of domestic life implies, when reached through natural individual experience. There is a tradition still current among the Seneca-Iroquois, if the memory of so recent an occurrence may be called traditional, that when the proposition that man and wife should eat together, which was so contrary to immemorial usage, was first determined in the affirmative, it was formally agreed that man and wife should sit down together at the same dish and eat with the same ladle, the man eating first and then the woman, and so alternately until the meal was finished.

The testimony of such writers as have noticed the house-life of the Indian tribes is not uniform in respect to the number of meals a day. Thus Catlin remarks, "As I have before observed these men (the Mandans) generally eat but twice a day, and many times not more than once, and these meals are light and simple…. The North American Indians, taking them in the aggregate, even when they have an abundance to subsist on, eat less than any civilized population of equal numbers that I have ever traveled among." [Footnote: North American Indians, Philadelphia ed., 1857, i, 203.]

And Heckewelder, speaking of the Delawares and other tribes, says:
"They commonly make two meals every day, which they say is enough.
If any one should feel hungry between meal-times, there is generally
something in the house ready for him."

[Footnote: Indian Nations, 193.] Adair contents himself with stating of the Chocta and Cherokee tribes that "they have no stated meal time."

[Footnote: History of the American Indian, Lond. ed., 1775, p. 17.]

There was doubtless some variation in different localities, and even in the same household; but as a general rule, from what is known of their mode of life, one prepared meal each day expresses very nearly all the people in this condition of society can do for the sustenance of mankind.

Aztec and Inca Food Described

Aztec  and Inca Food Described

With respect to the Village Indians of Mexico, Central and South America, our information is, in the main, limited to the hospitality extended to the Spaniards; but it is sufficient to show that it was a part of their plan of life, and, as it must be supposed, a repetition of their usages in respect to each other. In every part of America that they visited, the Spaniards, although often in numbers as a military force, were assigned quarters in Indian houses, emptied of their inhabitants for that purpose, and freely supplied with provisions. Thus at Zempoala "the lord came out, attended by ancient men, two persons of note supporting him by the arms, because it was the custom among them to come out in that manner when one great man received another. This meeting was with much courtesy and abundance of compliments, and people were already appointed to find the Spaniards quarters and furnish provisions" [Footnote: Herrera's History of America, ii, 212.]

When near Tlascala the Tlascallans "sent three hundred turkeys, two hundred baskets of cakes of teutli, which they call tamales, being about two hundred arrobas; that is, fifty hundred weight of bread, which was an extraordinary supply for the Spaniards, considering the distress they were in;" and when at Tlascala, Cortes and his men "were generously treated, and supplied with all necessaries." [Footnote: ib., ii. 261, 279.]

"They entered Cholula and went to a house where they lodged altogether, and their Indians with them, although upon their guard, being for the present plentifully supplied with provisions." [Footnote: ib., ii, 311]

Although the Spaniards numbered about four hundred, and their allied Indians about a thousand, they found accommodations in a single joint tenement house of the Aboriginal American model. Attention is called to this fact, because we shall find the Village Indians, as a rule, living in large houses, each containing many apartments, and accommodating five hundred or more persons. The household of several families of the northern Indians reappears in the southern tribes in a much greater household of a hundred or more families in a single joint tenement house, but not unlikely broken up into several household groups. The pueblo consisted sometimes of one, sometimes of two or three, and sometimes of a greater number of such houses. The plan of life within these houses is not well understood, but it can still be seen in New Mexico, and it is to be hoped it will attract investigation.

Speaking of the Maya Indians of Yucatan, Herrera remarks that "they are still generous and free-hearted, so that they will make everybody eat that comes into their houses, which is everywhere practiced in traveling." [Footnote: Herrera's History of America, iv, 117.]

This is a fair statement of the Iroquois law of hospitality found among the Mayas, practiced among themselves and towards strangers from other tribes. When Grijalva, about 1517, discovered the Tabasco River, he held friendly intercourse with some of the tribes of Yucatan. "They immediately sent thirty Indians loaded with roasted fish, hens, several sorts of fruit, and bread made of Indian wheat." [Footnote: ib., ii, 126]

When Cortes, in 1525, made his celebrated expedition to Honduras, he passed near the pueblo of Palenque and near that of Copan without being aware of either, and visited the shore of Lake Peten. "Being well received in the city of Apoxpalan, Cortes and all the Spaniards, with their horses, were quartered in one house, the Mexicans being dispersed into others, and all of them plentifully supplied with provisions during their stay." [Footnote: ib., iii, 359.]

They numbered one hundred and fifty Spanish horse and several hundred Aztecs. It was at this place, according to Herrera, that Quatemozin, who accompanied Cortes as a prisoner, was barbarously executed by his command. [Footnote: ib., iii, 361.] Cortes next visited an island in Lake Peten, where he was sumptuously entertained by Canec, the chief of the tribe, where they "sat down to dinner in stately manner, and Canec ordered fowls, fish cakes, honey, and fruit." [Footnote: ib., iii, 362.]

In South America the same account of the hospitality of the Indian tribes is given by the early explorers. About the year 1500 Christopher Guerra made a voyage to the coast of Venezuela: "They came to an anchor before a town called Curiana, where the Indians entreated them to go ashore, but the Spaniards being no more than thirty-three in all durst not venture…. At length, being convinced of their sincerity, the Spaniards went ashore, and being courteously entertained, staid there twenty days. They plentifully supplied them for food with venison, rabbits, geese, ducks, parrots, fish, bread made of maize or Indian wheat, and other things, and brought them all the game they would ask for…. They perceived that they kept markets or fairs, and that they made use of jars, pitchers, pots, dishes, and porringers, besides other vessels of several shapes." [Footnote: Herrera's Hist. America, iv, 248.]

Pizarro found the same custom among the Peruvians and other tribes of the coast. At the time of his first visit to the coast of Peru he found a female chief by whom he was entertained. "The lady came out to meet them with a great retinue, in good order, holding green boughs and ears of Indian wheat, having made an arbor where were seats for the Spaniards, and for the Indians at some distance. They gave them to eat fish and flesh dressed in several ways, much fruit, and such bread and liquor as the country afforded." [Footnote: ib., i, 229.]

When on the coast of Tumbez, and before landing, "ten or twelve floats were immediately sent out with a plenty of provisions, fruits, pots of water, and of chica, which is their liquor, as also a lamb." [Footnote: ib., iv, 3.]

After entering Peru, on his second visit to the coast, "Atahuallpa's messengers came and presented the governor with ten of their sheep from the Inca, and some other things of small value, telling him very courteously that Atahuallpa had commanded them to inquire what day he intended to be at Caxamalca, that he might have provisions on the way." [Footnote: ib., iii, 399.]

* * * * *

"The next day more messengers came from Atahuallpa with provisions, which he received with thanks.". [Footnote: ib., iv, 244.]

The native historian, Garcilasso de la Viga, remarks: "Nor were the Incas, among their other charities, forgetful of the conveniences for travelers, but in all the great roads built houses or inns for them, which they called corpahuaci, where they were provided with victuals and other necessaries for their journeys out of the royal stores; and in case any traveler fell sick on the way, he was there attended and care taken of him in a better manner perhaps than at his own home." [Footnote: Royal Commentaries of Peru, Lond. ed., 1688; Recent Trans., p 145.]

These illustrations, which might be multiplied, are sufficient to show the universality of the practice of hospitality among the Indian tribes of America at the epoch of European discovery. Among all these forms, as stated by different observers, the substance of the Iroquois law of hospitality is plainly found, namely: If a man entered an Indian house, whether a villager, a tribesman, or a stranger, and at whatever hour of the day, it was the duty of the women of the house to set food before him. An omission to do this would have been a discourtesy amounting to an affront. If hungry, he ate, if not hungry, courtesy required that he should taste the food and thank the giver. It is seen to have been a usage running through three ethnic conditions of the Indian race, becoming stronger as the means of subsistence increased in variety and amount, and attaining its highest development among the Village Indians in the Middle Status of barbarism. It was an active, well-established custom of Indian society, practiced among themselves and among strangers from other tribes, and very naturally extended to Europeans when they made their first appearance among them. Considering the number of the Spaniards often in military companies, and another fact which the aborigines were quick to notice, namely, that a white man consumed and wasted five times as much as an Indian required, their hospitality in many cases must have been grievously overtaxed. [Footnote: "The appetite of the Spaniards appeared to the American inhabitants voracious; and they affirmed that one Spaniard devoured more food in a day than was sufficient for ten Americans."— (Robertson's History of America, Lond. ed., 1856, i, p. 72.)]

Attention has been called to this law of hospitality, and to its universality, for two reasons: firstly, because it implies the existence of common stores, which supplied the means for its practice; and secondly, because, wherever found, it implies communistic living in large households. It must be evident that this hospitality could not have been habitually practiced by the Iroquois and other northern tribes, and much less by the Village Indians of Mexico, Central and South America, with such uniformity, if the custom in each case had depended upon the voluntary contributions of single families. In that event it would have failed oftener than it would have succeeded. The law of hospitality, as administered by the American aborigines, indicates a plan of life among them which has not been carefully studied, nor have its effects been fully appreciated. Its explanation must be sought in the ownership of lands in common, the distribution of their products to households consisting of a number of families, and the practice of communism in living in the household. Common stores for large households, and possibly for the village, with which to maintain village hospitality, are necessary to explain the custom. It could have been maintained on such a basis, and it is difficult to see how it could have been maintained on any other. The common and substantially universal practice of this custom, among the American Indian Tribes, at the period of their discovery, among whom the procurement of subsistence was their vital need, must be regarded as evidence of a generous disposition, and as exhibiting a trait of character highly creditable to the race.

Algonquin Indian Law of Hospitalty

The Algonquin  Indian's Law of Hospitality

Law of Hospitalty

One of the earliest notices of the hospitality of the Indian tribes of the United States was by the expedition of Philip Amidas and Arthur Barlow, under the auspices of Sir Walter Raleigh, which visited the Algonkin tribes of North Carolina in the summer of 1584. They landed at the Island of Wocoken, off Albemarle Sound, when "there came down from all parts great store of people," whose chief was Granganimeo. "He was very just of his promises, for oft we trusted him, and would come within his day to keep his word. He sent us commonly every day a brace of ducks, conies, hares, and fish, sometimes melons, walnuts, cucumbers, pease, and divers roots…. After this acquaintance, myself, with seven more, went thirty miles into the river Occam, that runneth toward the city Skicoack, and the evening following we came to an isle called Roanoak, from the harbor where we entered seven leagues: At the north end were nine houses, builded with cedar, fortified round with sharp trees [palisaded] and the entrance like a turnpike [turnspit]. When we came towards it, the wife of Granganimeo came running out to meet us (her husband was absent) commanding her people to draw our boat ashore for beating on the billows. Others she appointed to carry us on their backs aland, others to bring our oars into the house for stealing. When we came into the other room (for there were five in the house) she caused us to sit down by a great fire; and after took off our clothes and washed them, of some our stockins, and some our feet in warm water, and she herself took much pains to see all things well ordered and to provide us victuals. After we had thus dried ourselves she brought us into an inner room, where she sat on the board standing along the house, somewhat like frumenty, sodden venison and roasted fish; in like manner melons raw, boiled roots, and fruits of divers kinds. Their drink is commonly water boiled with ginger, sometimes with sassafras, and wholesome herbs…. A more kind, loving people cannot be. Beyond this isle is the main land, and the great river Occam, on which standeth a town called Pomeiok." [Footnote: Smith's History of Virginia, &c. Reprint from London edition of 1627. Richmond edition, 1819, i, 83, 84. Amidas and Barlow's account is also in Hakluyt's Coll. of Voyages, iii, 301-7.]

This is about the first, if not the first, English picture we have of Indian life and of English and Indian intercourse in America. It is highly creditable to both parties; to the Indians for their unaffected kindness and hospitality, and to the English for their appreciation of both, and for the absence of any act of injustice. At the same time it was simply an application by the natives of their rules of hospitality among themselves to their foreign visitors, and not a new thing in their experience.

The Iroquois Indian's Law of Hospitality

THE IROQUOIS INDIAN'S LAW OF HOSPITALITY.

Among the Iroquois hospitality was an established usage. If a man entered an Indian house in any of their villages, whether a villager, a tribesman, or a stranger, it was the duty of the women therein to set food before him. An omission to do this would have been a discourtesy amounting to an affront. If hungry, he ate; if not hungry, courtesy required that he should taste the food and thank the giver. This would be repeated at every house he entered, and at whatever hour in the day. As a custom it was upheld by a rigorous public sentiment. The same hospitality was extended to strangers from their own and from other tribes. Upon the advent of the European race among them it was also extended to them. This characteristic of barbarous society, wherein food was the principal concern of life, is a remarkable fact. The law of hospitality, as administered by the American aborigines, tended to the final equalization of subsistence. Hunger and destitution could not exist at one end of an Indian village or in one section of an encampment while plenty prevailed elsewhere in the same village or encampment. It reveals a plan of life among them at the period of European discovery which has not been sufficiently considered.

A singular illustration of the powerful influence of the custom upon the Indian mind came to my notice some years ago at the Seneca Reservation in New York. A Seneca chief, well to do in the world, with farm lands and domestic animals which afforded him a comfortable subsistence, had lost his wife by death, and his daughter, educated in the usages of civilized life, took the position of housekeeper. The old man, referring to the ancient custom, requested his daughter to keep the usual food constantly prepared ready to offer to any person who entered their house, saying that he did not wish to see this custom of their forefathers laid aside. Their changed condition, and particularly the adoption of the regular meals of civilized society, for the time of which the visitor might reasonably be expected to wait, did not in his mind outweigh the sanctity of the custom. [Footnote: William Parker was the chief named, a noble specimen of a Seneca Iroquois.]

In July, 1743, John Bartram made a journey from Philadelphia to Onondaga to attend, with Conrad Weisar, a council of the Onondaga, Mohawk, Oneida, and Cayuga chiefs. At Shamokin he quartered with a trader who had an Indian wife, and at a village of the Delawares. "As soon as we alighted," he remarks, "they showed us where to lay our luggage, and then brought us a bowl of boiled squashes, cold. This I then thought poor entertainment, but before I came back I had learned not to despise good Indian food. This hospitality is agreeable to the honest simplicity of ancient times, and is so persistently adhered to that not only what is already dressed is immediately set before a traveler, but the most pressing business is postponed to prepare the best they can get for him, keeping it as a maxim that he must always be hungry. Of this we found the good effects in the flesh and bread they got ready for us." [Footnote: Bartram's Observations, &c, London edition, 1751, p. 16.] We have here a perfect illustration among the Delawares of the Iroquois rule to set food before a person when he first entered the house. Although they had in this case nothing better than boiled squash to offer, it was done immediately, after which they commenced preparing a more substantial repast. Delaware and Iroquois usages were the same.

The council at Onondaga lasted two days, at the close of which they had each day a dinner in common. "This council [first day] was followed by a feast. After four o'clock we all dined together upon four great kettles of Indian-corn soup, which we emptied, and then every chief retired to his home…. The conference [second day] held till three, after which we dined. The repast consisted of three great kettles of Indian-corn soup, or thin hominy, with dried eels and other fish boiled in it, and one kettle full of young squashes and their flowers boiled in water, and a little meal mixed. This dish was but weak food. Last of all was served a great bowl-full of Indian dumplings made of new soft corn cut or scraped off the ear, with the addition of some boiled beans, lapped well in Indian-corn leaves. This is good hearty provision." [Footnote: Bartram's Journal p. 59.]

"Again," he remarks, "we prepared for setting forward, and many of the chiefs came once more to make their farewells. Some of them brought us provisions for our journey. We shook hands again and set out at nine." [Footnote: ib. p. 63]

California Indian Picture and Images

California Indian Picture and Images

California Indian Image

California Piute Indian

California Food Stores

California Indian Camp

California Washoe Indians

California Indians at Rancherio

California Indians at Mono Lake

California Indian Group

California Indians Making Food

Temecula Indian Huts of California

California Indian Clothes

Big River California Indian Huts

California Mohave Indians

California Indian Bath Huts

California Indians Summer Huts

Yokut Indian Women from California

Yurok Indian Village in California

California Indian Woman and Child

California Indian Woman

California Maidu Indians Gambling

California Indians Dancing

California Indian Spearing Salmon

California Indians Hunting

California Indian from Sacramento

California Indian Image

Native Americans in California - Art and Culture

Native Americans Of California.

Nowhere among American Indians are more languages found in a smaller space than in California. Those spoken near the Coast, within the area of the Missions, appear to belong to at least nine language families or stocks. In Powell's map the state looks like a piece of patchwork, so many are the bits of color, which represent different languages. These Coast Indians of California were ugly to see. They were of medium stature, awkwardly shaped, with scrawny limbs; they had dull faces, with fat and round noses, and looked much like negroes, only their hair was straight. In disposition they were said to be sluggish, indolent, cowardly, and unenterprising. Some tribes in the interior were better, but none of the California Indians seem to have presented a high physical type or much comfort in life.

We shall say little about the life and customs of the California Indians, and what we do say will be chiefly about the Coahuilla tribe. These Indians live in the beautiful high Coahuilla Valley in Southern California. Formerly at least part of the tribe were “Mission Indians.” Some ]of them were connected with the San Gabriel Mission near the present city of Los Angeles. They appear to present a better type than many of the Mission Indians, being larger, better built, and stronger. Ramona, who was the heroine of Helen Hunt Jackson's story, is a Coahuilla Indian, still living. If she ever was beautiful, it must have been long ago, although she is not an old woman. These Indians live in little houses, largely built of brush, scattered over the valley. They have some ponies and cattle, and cultivate some ground. Near every house, perched upon big boulders, are quaint little structures made of woven willows and like big beehives in form; they are granaries for stowing away acorns or grain.

Acorns are much used by California Indians. They are bitter and need to be sweetened. They are first pounded to a meal or flour. A wide basket is filled with sand, which is carefully scooped away so as to leave a basin-shaped surface; the acorn meal is spread upon this, and water is poured upon it. The bitterness is soaked out, and the meal left sweet and good

A fine art among most Californian tribes is the making of baskets. Those made at Coahuilla are mostly what is known as “coiled work.” A bunch of fine, slender grass is taken and treated as if it were a rope. It is coiled around and around in a close coil. Long strips of reed grass are then taken and wrapped like a thread around the coiled rope, sewing the coil at each []wrapping to the next coil. In this way the foundation coiled rope of grass is entirely covered and concealed by the wrapping of reed grass, and at the same time firmly united. By using differently colored strips of the reed grass, patterns are worked in. Horses, men, geometrical patterns, and letters are common. Among some Californian tribes such baskets were covered with brilliant feathers, which were woven in during the making.

Among the delicacies of some south Californian tribes was roasted mescal. Mescal is a plant of the desert, with great, pointed, fleshy leaves. At the proper time it throws up a huge flower-stalk, which bears great numbers of flowers. Mr. Lummis describes the roasting of its leaves and stalks: “A pit was dug, and a fire of the greasewood's crackling roots kept up therein until the surroundings were well heated. Upon the hot stones of the pit was laid a layer of the pulpiest sections of the mescal; upon this a layer of wet grass; then another layer of mescal, and another of grass, and so on. Finally the whole pile was banked over with earth. The roasting—or, rather, steaming—takes from two to four days.... When he banks the pile with earth, he arranges a few long bayonets of the mescal so that their tips shall project. When it seems to him that the roast should be done, he withdraws one of these plugs. If the lower end is well done, he uncovers the 

]heap and proceeds to feast; if still too rare, he possesses his soul in patience until a later experiment proves the baking.”This method of roasting mescal is about the same pursued farther north with camas root.

A gambling game common among Californian tribes is called by the Spanish name peon. It is very similar to a game played in many other parts of the United States by many Indian tribes. It consists simply of guessing in which of two hands the marked one of two sticks or objects is held. The game is played by two parties, one of which has the sticks, while the other guesses. Each success is marked by a stick or counter for the winner, and ten counts make a game. Among the Coahuillas there are four persons on a side. Songs are sung, which become loud and wild; at times the players break into fierce barking. Then the guess is made. Great excitement arises, which grows wilder and wilder toward the end of a close game. Violent movements and gestures are made to deceive the carefully watching guessers. Sometimes men will bet on this game the last things they own, even down to the clothes they wear.

Mr. Barrows, who has described the game of peon tells of the bird dances of the Coahuillas. These Indians highly regard certain birds. Of all, the eagle is chief. In the eagle dance the dancer wears a breech-clout; his face, body, and limbs are painted in red, black, and white; his 
]ance skirt and dance bonnet are made of eagle feathers. In his dancing and whirling he imitates the circling and movements of the eagle. At times he whirls about the great circle of spectators so rapidly that his feather skirt stands up straight below his arms. The music of this dance is so old that the words are not understood even by the singers.

They took possession in 1697 and built a Mission at San Dionisio, in Lower California. By 1745, they had fourteen Missions established, all in what is now Lower California. The Jesuits gave way to the Franciscan 

]monks, and these began in 1769 their first Mission in California proper, at San Diego. One after another was added, until, in 1823, there were twenty-one Franciscan Missions, stretching from San Diego to San Francisco. Each mission had a piece of ground fifteen miles square. The center of the Mission was the church, with cloisters where the monks lived. The houses of the Indian converts—which were little huts—were grouped together about the church, arranged in rows. Unmarried men were housed in a separate building or buildings, as were young women also. During the sixty-five years of these Missions about seventy-nine thousand converts were made. Every one at these Missions was busy. The men kept the flocks and herds, sheared the sheep, and cared for the fields and vines. Women cared for the houses and the church. There was spinning, weaving, leather work, and plenty else to be done. Still the Indians were not hard worked, and they ought to have been happy. Their time was regularly planned out for them. At sunrise all rose and went to mass; soon after mass breakfast was ready and sent to the houses in baskets; then every one worked. At noon dinner was sent around again from house to house; then came the afternoon work. After evening mass, there was a supper of sweet gruel. There was a good deal of time left after the services and work were through. The monks allowed the Indians to keep up their native dances ]and amusements so far as they believed them harmless.

Some persons seem to think that the monks made slaves of the Indians. Rather they considered them children, who needed oversight, direction, and sometimes punishment. However, the Indians were probably better dressed and housed and fed than ever before, and, perhaps, happier. But the Missions are now past. Their twenty-one old churches still stand,—our most interesting historical relics,—but the Indian converts have scattered, and in time they will forget, if they have not already forgotten, that they or their people were ever Mission Indians.





California Native Americans; Giant Human Skeletons Unearthed in Stockton

California Native Americans; Giant Human Skeletons Found in the Channel Islands

California Native Americans; Strange Neanderthal Looking Skulls Unearthed in Santa Barbara

California Native Americans; Giant Human Remains Uncovered on San Nicolas Island

California Native Americans; Skulls with Double Rows of Teeth Found on Santa Rosa Island

Native American Fishing

Native American Fishing 
    Among inland tribes, fishing was usually a matter of secondary importance. Fish pieced out the food supply rather than formed its bulk. But along some seacoasts fish is a very important food. The tribe of the Northwest Coast almost entirely upon fish. The salmon is particularly important among them. These tribes have devised many kinds of lines, hooks, nets, fish-baskets, traps, and weirs. Everywhere the commonest mode of securing fish is and was by spearing.

Spearing salmon in the Northwest