The Dakota const.i.tute the largest division of the great Siouan linguistic family. To quote from the Handbook, this group includes the following tribes, a cla.s.sification which is recognized by the people themselves: "1. Mdewakanton; 2. Wahpeton; 3. Wahpekute; 4. Sisseton; 5.

Yankton; 6. Yanktonai; 7. Teton, each of which is again subdivided into bands and subbands." These seven princ.i.p.al divisions are often referred to as the Seven Council Fires of the Dakota. The first four groups as given in this cla.s.sification formed the eastern division, and their home, when first encountered by Europeans, was in the densely forested region about the headwaters of the Mississippi. The others lived westward, reaching far into the plains. The a.s.siniboin, in historic times a separate tribe, was originally a part of the Yanktonai, from whom they separated and became closely allied with the Algonquian Cree.

Thus some of the Dakota as first known to history were a timber people, others lived where the forest and prairie joined, with a mingling of the fauna and flora of the two regions, and in later years the Oglala, the princ.i.p.al division of the Teton, extended their wanderings to and beyond the Black Hills, crossing the great buffalo range.

As will be shown in the sketches of the dwellings and other structures of the Dakota tribes, those who lived in the timbered region, occupying much of the present State of Minnesota, erected the type of habitation characteristic of the region, but in the villages along the Minnesota both bark and skin covered lodges were in use, and the more western villages were formed exclusively of the latter type, the conical skin tipi of the plains. There appears to have been very little variation in the form of structure as erected by the widely scattered bands.

MDEWAKANTON.

When preparing a sketch of the villages and village sites of the Mdewakanton, it is quite natural to begin with a brief description of the site of the village to which Father Hennepin was led captive, during the early spring of the year 1680. On the afternoon of April 11 of that year, while ascending the Mississippi with two companions, he was taken by a war party of the Sioux, and after much anxiety and suffering reached the Falls of St. Anthony, which he so named. Thence, going overland through the endless forests, they arrived at the village of their captors. Soon Indians were seen running from the village to meet them, and then it was that "One of the princ.i.p.al Issati chiefs gave us his peace-calumet to smoke, and accepted the one we had brought. He then gave us some wild rice to eat, presenting it to us in large bark dishes." From this place they were later taken in bark canoes "a short league ... to an island where their cabins were." (Shea, (1), pp.

224-225.)

The Mdewakanton "mystery lake village," of the Santee or eastern division of the Dakota, were considered by some as "the only Dakota ent.i.tled to the name Isanyati ('Santee'), given them from their old home on Mille Lac, Minnesota, called by them Isantamde, 'Knife Lake.'" There is no doubt of the Mdewakanton being the Issati of Hennepin, to whose princ.i.p.al village he was taken, and where he remained for some weeks during the year 1680. It has always been acknowledged that the village stood on or near the sh.o.r.e of Mille Lac, but not until 1900 was a site discovered which appears without doubt to indicate the position of that ancient settlement. The outlet of Mille Lac is Rum River, which enters the Mississippi at Anoka. The stream soon after leaving the lake expands into a series of small lakes, usually designated as the First, Second, and Third Lake, from the outlet at Mille Lac. Rum River leaves Mille Lac near the southwest corner, but soon turns eastward, therefore the three lakes are rather parallel with the south sh.o.r.e of the great lake. At the upper end of Third Lake is an isolated ma.s.s, rising some feet above the highest stage of water, and having a superficial area of several acres.

On May 29, 1900, this spot was surrounded by a marsh, in places overgrown with rushes, with pools of water, more numerous on the north side. But a short time has elapsed since all the lakes were somewhat deeper and more water flowed in Rum River. And at that time the waters surrounded this elevated ma.s.s and it stood as an island at the head of Third Lake. When the surface of this island was examined it was found to be strewn with innumerable fragments of pottery, some fractured stones, and a few stone implements. The amount of pottery was greater than is often found on any site, in any part of the country, and it was quite evident this island was once occupied by a large, permanent native settlement. Without doubt this was the site of the village to which Hennepin was taken in a bark canoe, "an island where their cabins were."

At present this is in Sec. 25, T. 42, R. 27, Mille Lacs County, Minnesota.

No description of the ancient village has been preserved, but it undoubtedly resembled the settlements of other tribes living in the midst of the great forests. The structures were probably bark or mat covered, many of an oval form quite similar to those of the Ojibway, who later occupied the near-by sites on the sh.o.r.es of Mille Lac. And like the Ojibway, the Mdewakanton may have had more than one type of dwelling in the same village, or structures of different forms may have served different purposes.

The sh.o.r.es of Mille Lac, one of the most beautiful sheets of water in Minnesota, abound in traces of the ancient settlements which stood generations or centuries ago. Near several of the sites are groups of a hundred or more burial mounds, all of which may be attributed to the Siouan tribes. One village, the site of which is marked by a large number of mounds, stood on the sh.o.r.e of the bay in the northwestern part of the lake, shown in the photograph reproduced in plate 20, _a_.

The sacred or mysterious island, known as such to the Sioux and later to the Ojibway, is in the southern part of the lake, several miles from the south sh.o.r.e. It is a remarkable spot, one to be looked upon by the Indian as a place of mystery. So small that often it is not visible from the sh.o.r.e, it consists of a great quant.i.ty of blocks of granitic formation which are piled to a height of 20 feet or more upon a ledge which comes to within a foot or less of the surface of the lake. The island is about 250 feet in length from east to west, the width from north to south being about one-half the length. Some of the great blocks are 10 or 12 feet in length, 4 or 5 feet in thickness and width, and would weigh many tons. The ledge extends for a distance of about 150 feet to the north and east of the island, covered by a foot or more of water. There is no soil on the island, no vegetation, and its only occupants are numbers of gulls. A photograph of this most interesting spot, made by the writer May 20, 1900, is reproduced as plate 20, _b_.

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 20

[Ill.u.s.tration: _a._ Northwest sh.o.r.e of Mille Lac, 1900. Site of an ancient Sioux settlement]

[Ill.u.s.tration: _b._ The Sacred Island in the southern part of Mille Lac.

May, 1900]

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 21

[Ill.u.s.tration: "KAPOSIA, JUNE 19TH, 1851"

F. B. Mayer]

According to the stories of the old Ojibway who were still living on the sh.o.r.e of Mille Lac during the spring of 1900, the Mdewakanton were driven from that region about the middle of the eighteenth century, and moving southward settled along the banks of the Mississippi.

Descendants of these were occupying well-known villages on the Mississippi and Minnesota during the summer of 1823, when Major Long and his party ascended the rivers from Prairie du Chien.

Before leaving Prairie du Chien to discover the course of the Minnesota, or St. Peters, as it was then designated, the members of the expedition were divided into two groups, one to go overland to the mouth of the St.

Peters, the other to convey the supplies by boat to that point. Both parties visited the princ.i.p.al villages on the way. First following the route of those who went overland, on June 26, 1823, they encountered a village of five lodges, evidently on the Iowa River, in the present Winneshiek County, Iowa. Two days later, June 28, they arrived at the more important village of Wapasha, in the present Wabasha County, Minnesota, and as told in the narrative: "Whatever might be the reveries in which the party were indulging, they were soon recalled to the dull realities of travelling, by the howling and barking of a band of dogs, that announced their approach to an Indian village consisting of twenty fixed lodges and cabins. It is controlled by Wa-pa-sha, an Indian chief of considerable distinction. In his language, (Dacota,) his name signifies _the red leaf_. A number of young men fantastically decorated with many and variously coloured feathers, and their faces as oddly painted, advanced to greet the party. One of them, the son of the chief, was remarkable for the gaudiness and display of his dress, which from its showy appearance imparted to his character foppishness.... The chief is about fifty years of age, but appears older.... His disposition to the Americans has generally been a friendly one." (Keating, (1), I, pp.

249-250.) Hennepin's reception by the ancestors of the same people, in their ancient village near Mille Lac, about a century and a half earlier, may have been quite similar to this accorded the members of the Long expedition in 1823.

On the evening of June 30 the party going by land arrived "at an Indian village, which is under the direction of Shakea, (_the man that paints himself red_;) the village has retained the appellation of Redwing, (_aile rouge_,) by which the chief was formerly distinguished." This was on the site of the present Red Wing, Goodhue County, Minnesota. There the party remained overnight, and on the following morning, July 1, 1823, the boat bearing the supplies belonging to the expedition, on its way from Prairie du Chien to Fort St. Anthony, reached the village, and "The whole party being again united, the chief invited them to his lodge, with a view to have a formal conversation with them.... As a compliment to the party, the United States' flag was hoisted over his cabin, and a deputation of some of his warriors waited at our encampment to invite us to his lodge. We were received in due ceremony; the chief and his son, Tatunkamane, (the walking buffalo,) were seated next to the entrance. We took our stations near them, on the same bed-frame, while his warriors seated themselves on the frame opposite to us." This was followed by handshaking, and the smoking of the pipe of peace. (Op.

cit., pp. 251-252.) The two parties again separated and those pa.s.sing overland arrived at the fort the following evening.

The boat party, ascending the Mississippi, arrived at "Wapasha's village" on June 29, soon after the departure of the others who were going overland. They left Redwing early in the afternoon of July 1, and on the following day pa.s.sed the St. Croix. Continuing, they "pa.s.sed an Indian village consisting of ten or twelve huts, situated at a handsome turn on the river, about ten miles below the mouth of the St. Peter; the village is generally known by the name of the _Pet.i.t Corbeau_, or Little Raven, which was the appellation of the father and grandfather of the present chief.... As the village was abandoned for the season, we proceeded without stopping. The houses which we saw here were differently constructed from those which we had previously observed.

They are formed by upright flattened posts, implanted in the ground, without any interval except here and there some small loopholes for defence; these posts support the roof, which presents a surface of bark.

Before and behind each hut, there is a scaffold used for the purpose of drying maize, pumpkins, &c." Late in the same day they arrived at the fort. (Keating, (1), I, pp. 288-289.) Whether the method of constructing lodges by forming the walls of upright posts or logs was of native conception or was derived from the French is now difficult to determine.

In referring to the customs prevailing in the Mississippi Valley, particularly the French portions, about the year 1810, Brackenridge said: "In building their houses, the logs, instead of being laid horizontally, as ours, are placed in a perpendicular position, the interstices closed with earth or stone, as with us." (Brackenridge, (1), p. 119.) The old courthouse at St. Louis was built after this method.

Again, among some tribes along the eastern slopes of the Rocky Mountains, as will be told on another page, were to have been found small, well-protected lodges formed of upright poles, and in this instance there is no reason to suspect European influence. Therefore it is not possible to say definitely whether the structures standing on the banks of the Mississippi during the summer of 1823 were of a primitive, native form, or if they represented the influence of the early French who had penetrated the region many years before.

Just three years before the Long expedition pa.s.sed up the Mississippi and prepared the preceding descriptions of the Sioux settlements Schoolcraft went down the river, and in his journal are to be found brief references to the same villages. To quote from the journal, August 2, 1820: "Four miles below Carver's cave, we landed at the village of Le Pet.i.t Corbeau, or the Little Raven. Here is a Sioux band of twelve lodges, and consisting of about two hundred souls, who plant corn upon the adjoining plain, and cultivate the cuc.u.mber, and pumpkin. They sallied from their lodges on seeing us approach, and gathering upon the bank of the river fired a kind of _feu-de-joie_, and manifested the utmost satisfaction on our landing.... We were conducted into his cabin which is s.p.a.cious, being about sixty feet in length by thirty in width--built in a permanent manner of logs, and covered with bark."

(Schoolcraft, (2), pp. 317-318.) The following day at noon the party arrived "at the Sioux village of Talangamane, or the Red wing, which is handsomely situated on the west banks of the river, six miles above Lake Pepin. It consists of four large, and several small lodges, built of logs in the manner of the little Raven's village. Talangamane is now considered the first chief of his nation.... Very few of his people were at home, being engaged in hunting or fishing. We observed several fine corn fields near the village, but they subsist chiefly by taking sturgeon in the neighbouring lake, and by hunting the deer. The buffalo is also occasionally killed, but they are obliged to go two days journey west of the Mississippi, before this animal is found in plenty. We observed several buffalo skins which were undergoing the Indian process of tanning." (Op. cit., p. 323.) The third settlement was reached during the afternoon of August 4, 1820, at which time, to quote from the journal, "we made a short halt at the Sioux village of Wabashaw, which is eligibly situated on the west bank of the Mississippi, sixty miles below Lake Pepin. It consists of four large lodges, with a population of, probably, sixty souls. A present of tobacco and whiskey was given, and we again embarked at twenty minutes before five o'clock." (Op, cit., p. 334.) The question now arises, Were the various structures seen by Schoolcraft, those "built in a permanent manner of logs," constructed of "upright flattened posts," as mentioned in the Long narrative? If so, it is evident similar habitations were reared by the Foxes and were encountered by Schoolcraft at the Fox village standing on the left bank of the Mississippi, below the mouth of the Wisconsin, August 6, 1820.

However, the statements are rather vague, and the various dwellings may have been quite similar to the bark houses more clearly described in later narratives. But it is beyond question that some of the structures were strongly built, and Long on July 16, 1817, wrote: "Pa.s.sed a Sioux village on our right containing fourteen cabins. The name of the chief is the Pet.i.t Corbeau, or Little Raven.... One of their cabins is furnished with loop holes, and is situated so near the water that the opposite side of the river is within musket-shot range from the building.... The cabins are a kind of stockade buildings, and of a better appearance than any Indian dwellings I have before met with."

(Long, (1), p. 31.)

One of the most interesting accounts of the villages just mentioned is contained in the journal of a traveler who visited them in 1849, the year the Territory of Minnesota was created. On May 16 of that year he "pa.s.sed Wapasha's Prairie ... a beautiful prairie in Minnesota, about nine miles long and three miles wide, occupied by the chief Wapasha (or Red-Leaf) and his band of Sioux, whose bark lodges are seen at the upper end of the prairie." (Seymour, (1), p. 75.) And later in the day, after leaving Lake Pepin, "an Indian village, called Red Wing, inhabited by a tribe of Sioux is seen on the Minnesota sh.o.r.e. It appears to contain about one dozen bark lodges, and half as many conical lodges, covered with buffalo skins; also, a log or frame house, occupied by a missionary. Indian children were seen running, in frolicsome mood, over the green prairie, and Indian females were paddling their canoes along the sh.o.r.e. This village is near the mouth of Cannon River." On the following day, May 17, 1849, Seymour pa.s.sed the village of Kaposia, occupied by the chief Little Crow, or Little Raven. It stood on the west bank of the river about 5 miles below the then small town of St. Paul.

The Indian village at that time consisted of about 40 lodges, having a population of some 300. A few days later he went to the village, and regarding the visit wrote: "During the time I visited them, the Indians were living in skin lodges, such as they use during the winter, and when traveling. These are formed of long, slender poles, stuck in the ground, in a circle of about eight feet in diameter, and united at the top, and covered with the raw hide of the buffalo, having the hair sc.r.a.ped off.

They are in the form of a cone, and can be distinguished from those of the Winnebagos and other Indians as far as they can be seen. During the summer they live in bark houses, which are more s.p.a.cious, and when seen from a distance, resemble, in form and appearance, the log cabins of the whites. When pa.s.sing in sight of the village, a few days afterward, I noticed that they had removed their skin lodges, and erected their bark houses. The population of this village, as I before remarked, is from 250 to 300 souls." He entered one of the small skin-covered lodges. "An iron kettle, suspended in the center, over a fire, forms the princ.i.p.al cooking utensil. Blankets spread around on the ground, were used as seats and beds." (Op. cit., pp. 137-138.) A cemetery, with its scaffold burials, stood on the bluffs in the rear of the village. There is reason to believe these were the first skin-covered tipis encountered by Seymour while ascending the Mississippi.

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 22

[Ill.u.s.tration: _a._ "Dakotah Village." Seth Eastman]

[Ill.u.s.tration: _b._ "Dakotah Encampment." Seth Eastman]

BUREAU OF AMERICAN ETHNOLOGY BULLETIN 77 PLATE 23

[Ill.u.s.tration: _a._ Council at the mouth of the Teton. George Catlin]

[Ill.u.s.tration: _b._ Page of Kurz's Sketchbook, showing Fort Pierre and the Indian encampment, July 4, 1851]

It will be noticed that in the preceding description of Kaposia no mention is made of log structures, such as were alluded to by Long and Schoolcraft. Only the typical bark house and the conical skin-covered tipi were seen by Seymour. Fortunately a most valuable and interesting picture of the village, as it appeared on June 19, 1851, is preserved and is now reproduced in plate 21. Both forms of habitations are shown, and in the distance, on the left, are indicated the scaffold burials standing on the bluffs in the rear of the settlement. On the extreme right is the prow of a canoe, evidently on the immediate bank of the Mississippi. Having this remarkable sketch, it is gratifying to find a brief description of the two forms of lodges, and also to know that the notes may have referred to Kaposia in particular. It tells that "the lodges are from eight to fifteen feet in diameter, about ten to fifteen feet high and made of buffalo-skins tanned. Elk skins are used for this purpose also. The summer house is built of wood, or perches set upright, twenty or thirty feet long, by fifteen or twenty wide. The perches are set in the ground about one foot, and are about six feet out of the ground. Over this is put a roof of elm bark. They are very comfortable for summer use. The lodge of skin lasts three or four years; the lodge of wood seven or eight years." (Prescott, (1), p. 67.)

The bark houses, which resembled "the log cabins of the whites," were shown by Capt. Eastman in one of his paintings. It was used as an ill.u.s.tration by Schoolcraft, and is here reproduced as plate 22, _a_. It is less interesting than the sketch of Kaposia, but in many respects the two are quite similar.

Several bark houses of the form just mentioned stood on the sh.o.r.e of Mille Lac, forming part of the Ojibway village visited in 1900, and similar to these were the "winter habitations," occasionally erected by the Menominee, as mentioned and figured by Hoffman as plate xviii in his work on that tribe. (Hoffman, (1), p. 255.) It is rather curious that these should be described as "winter habitations" among that Algonquian tribe, and as being occupied during the summer by the Siouan people. As a matter of fact this strong distinction may not have existed. The use of this type of house by the Foxes has already been mentioned. Whether these may be regarded as representing a purely aboriginal form of structure is not easily determined, but they will at once recall the unit of the long communal dwellings of the Iroquois. The slanting roof, the flat front and back, and the upright walls, all covered with large sheets of bark, were the same.

Again returning to the narrative of the Long expedition. Early in July, 1823, the party having rested at the mouth of the Minnesota, or St.

Peters River, began ascending that stream. Having advanced a short distance they arrived at the village of Taoapa, better known as "Shakopee's Village," from the name of the chief of this band of the Mdewakanton. It stood in the present Scott County, Minnesota, and in the summer of 1823 "consisted of fifteen large bark lodges, in good order; they were arranged along the river. Some of them were large enough to hold from thirty to fifty persons, accommodated as the Indians usually are in their lodges. The ground near it is neatly laid out, and some fine corn-fields were observed in the vicinity. There were scaffolds annexed to the houses, for the purpose of drying maize, etc.; upon these we were told that the Indians sleep during very hot nights." Near the village were seen various scaffold burials, while "In the midst of the corn-fields a dog was suspended, his head decorated with feathers, and with horse-hair stained red; it was probably a sacrifice for the protection of the corn-fields during the absence of the Indians." Six miles above the village was Little Prairie. (Keating, (1), pp. 329-330.) Quite likely the structures at this village were similar to those described above, which resembled in outline the log cabins of the white settlers.

WAHPETON.

The Wahpeton, "dwellers among leaves," const.i.tute one of the seven great divisions of the Dakota, and to quote from the Handbook: "Historic and linguistic evidence proves the affinity of this tribe with the Sisseton, Wahpekute, and Mdewakanton. Hennepin (1680) mentions them as living in the vicinity of Mille Lac, Minn., near the Mdewakanton, Sisseton, and Teton. On his map they are placed a little to the N. E. of the lake."

While living in the seclusion of the vast forests which surrounded the great lakes of central Minnesota, the villages of the Wahpeton were probably formed of groups of bark or mat covered structures so typical of the region at a later day. Gradually they left the timbered regions, and about the first years of the last century were living near the mouth of the Minnesota River. Thence they appear to have moved up the stream, and during the summer of 1823 were encountered by the Long expedition in the vicinity of Big Stone Lake, in the present Lac qui Parle County, Minnesota. The account of the meeting with the Indians on the prairie, and later of their visit to the village, by the members of the expedition, is most interesting. On July 21, 1823, "While traveling over the prairie which borders upon this part of the St. Peter, that connects Lake qui Parle with Big Stone Lake, our attention was aroused by the sight of what appeared to be buffaloes chased across the prairie. They, however, soon proved to be Indians; their number, at first limited to two, gradually increased to near one hundred; they were seen rising from every part of the prairie, and after those in advance had reconnoitered us, and made signals that we were friends, by discharging their guns, they all came running towards us, and in a few minutes we found ourselves surrounded by a numerous band.... Some of them were mounted on horseback, and were constantly drumming upon the sides of their horses with their heels, being dest.i.tute both of whip and spur. Many of them came and shook hands with us, while the rest were riding all round us in different directions. They belonged, as we were told, to the Wahkpatoan, [Wahpeton] one of the tribes of the Dacotas.... As we rode towards their lodges, we were met by a large party of squaws and children, who formed a very motly group.... The village, to which they directed us, consisted of thirty skin lodges, situated on a fine meadow on the bank of the lake. Their permanent residence, or at least that which they have occupied as such for the last five years, is on a rocky island, (Big Island), in the lake, nearly opposite to, and within a quarter of a mile of, their present encampment. Upon the island they cultivate their cornfields, secure against the aggressions of their enemies. They had been lately engaged in hunting buffalo, apparently with much success.

The princ.i.p.al man led us to his lodge, wherein a number of the influential men were admitted, the women being excluded; but we observed that they, with the children, went about the lodge, peeping through all the crevices, and not unfrequently raising the skins to observe our motion. They soon brought in a couple of large wooden dishes, filled with pounded buffalo meat boiled, and covered with the marrow of the same animal; of this we partook with great delight." This was followed by another feast, in a near-by tent, and still a third where a dog had been killed and prepared, "which is considered not only as the greatest delicacy, but also as a sacred animal, of which they eat only on great occasions." The party did not remain long at the village, but continued on up the lake sh.o.r.e, and soon encountered on a bluff "two Indian lodges, in one of which was Tatanka Wechacheta, (the buffalo man,) an Indian who claims the command of the Wahkpatoans." Later in the day the party returned to these lodges, where "the chief, and his princ.i.p.al men, were in waiting. We entered the skin lodge, and were seated on fine buffalo robes, spread all round; on the fire, which was in the centre of the lodge, two large iron kettles, filled with choicest pieces of buffalo, were placed.... Our hosts were gratified and flattered at the quant.i.ty which we ate; the residue of the feast was sent to our soldiers. In this, and every other instance where we have been invited to a feast by Indians, we observed that they never eat with their guests." (Keating, (1), I, pp. 367-373.)

The village of skin-covered tipis standing on the sh.o.r.e of the lake, as seen by members of the expedition on that July day nearly a century ago, must have resembled the painting later made by Capt. Eastman, which is reproduced in plate 22, _b_, taken from Schoolcraft. In the painting the tipis are undoubtedly too closely placed, but otherwise they are quite accurately shown. This ill.u.s.tration as used in Schoolcraft bears the legend "Dakotah Encampment."

YANKTONAI.

Like other divisions of the Dakota, the Yanktonai formerly lived in the thickly timbered region surrounding the headwaters of the Mississippi, in the central portion of the present State of Minnesota, and, like them, moved southward and westward until they reached the plains and the habitat of the buffalo. Although in their earlier home they undoubtedly reared the mat-covered structures, nevertheless when they reached the open country they constructed the conical skin lodge.

During the latter part of July, 1823, the Long expedition reached a village of this tribe then standing in the vicinity of Lake Traverse, in the present Traverse County, Minnesota. In the narrative of the expedition very little is said regarding the appearance of the encampment, which may not have offered any peculiar features, but much was said concerning the dress and ways of the inhabitants. In part the narrative states: "The princ.i.p.al interest which we experienced in the neighbourhood of Lake Traverse, was from an acquaintance with Wanotan, (the Charger,) the most distinguished chief of the Yanktoanan tribe, which, as we were informed, is subdivided into six bands. He is one of the greatest men of the Dacota nation, and although but twenty-eight years of age, he has already acquired great renown as a warrior." As the party neared the establishment of the Columbia Fur Company, on the border of the lake, "a salute was fired from a number of Indian tents which were pitched in the vicinity, from the largest of which the American colours were flying. And as soon as we had dismounted from our horses, we received an invitation to a feast which Wanotan had prepared for us." Three dogs had been killed and prepared for the great occasion.

"We repaired to a sort of pavilion which they had erected by the union of several large skin lodges. Fine Buffalo robes were spread all around, and the air was perfumed by the odour of sweet scenting gra.s.s which had been burned in it. On entering the lodge we saw the chief seated near the further end of it, and one of his princ.i.p.al men pointed out to us the place which was destined for our accommodation; it was at the upper end of the lodge." (Keating, (1), I, pp. 429-432.)

Arranging the skin covers of several large tipis in such a way as to form a single shelter, to serve as a ceremonial "lodge," was the custom of many tribes, and other instances will be mentioned. But another and more elaborate form of structure was used by the tribes just mentioned.

In 1858, when describing certain customs of the people then living along the course of the Minnesota and in the vicinity of Lake Traverse, Riggs referred to the sacred dance and said: "Among the Dakotas a most remarkable society exists which is called _Wakan wachepe_, or Sacred Dance, of which the medicine sack is the badge. It may be regarded as the depository and guardian of whatever they esteem as _wakan_, or sacred." He then related the contents of the bag and the meaning of the ceremony, and continues: "A large skin lodge is usually occupied as the center of operations, the door of which is made wide by throwing up the corners. From this, on each hand, extends a kind of railing, some thirty or forty feet, on which skins are thrown. The entrance is at the farther end. All around the inside of this sanctum sanctorum and along the extended sides sit those who are called to the dance. Beyond this and near the place of entrance is a fire, with great kettles hanging over it, which are filled with dried buffalo meat or other food; and near by lay several packs or bags of the same, which are consecrated to the feast. The whole village are gathered around and are looking over or peeping through the holes in the barricades." Much was then told about the strange and curious ceremonies enacted within the lodge. (Riggs, (1), pp. 505-506.)

Leaving the encampment in the vicinity of the post of the Columbia Fur Company, the Long expedition moved northward, and when just beyond Lake Traverse, while traversing the prairies on July 27, 1823, "pa.s.sed a party of squaws engaged in conveying to their camp some slices of fresh meat to jerk; their fellow labourers were dogs. Each of the dogs had the ends of two poles crossed and fastened over the shoulders, with a piece of hide underneath to prevent chafing. The other extremities dragged on the ground. This sort of vehicle was secured to the animal by a string pa.s.sing round the breast, and another under the abdomen; transverse sticks, the ends of which were fastened in the poles, kept these at a proper distance, and supported the meat. This seems to be the only mode of harnessing dogs, practised among the Sioux; we believe, they never use them in teams, as is customary with the traders." (Keating, (1), II, pp. 9-10.)