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THE SACRED SYMBOL OF THE CIRCLE

To the Dakotas the form of the circle is a sacred symbol because Great Spirit caused everything in nature except stone to be round. Stone is the implement of destruction. The sun, the earth and the moon are round like a shield, and the sky is round like a bowl inverted over the earth. All breathing creatures are round like a human body. All things growing out of the ground are round, as the trunk of a tree or the stem of an herb. The edge of the world is a circle, hence the circle is a symbol of the world and of the winds which travel to us from all points on the edge of the world. The sun and the moon which mark the day and the night travel in a circle above the sky; for this reason the circle is a symbol of these divisions of time, and of the year, and so is the symbol for all time.

Raindrops are round, and so are the drops of dew hanging like strings of beads upon the grass blades. Pellets of hail and of sleet are round. Every snowflake has a centre from which lines radiate as from the centre of a circle. The rainbow, which beautifies the sky after showers, is round.

Because Great Spirit has caused almost all things to be round it is for us a sacred symbol; it reminds us of the work of Great Spirit in the universe. And for this reason Dakotas make their tipis round; and in laying a camp the tipis are set in a circular line; and in all ceremonies they sit in a circle.

The circle is a symbol of the tipi and of shelter and comfort. In decorative figures the undivided circle is a symbol of the world and of time. If the circle be filled with red it is a symbol of the sun; if filled with blue it is a symbol of the sky. If the circle be divided into four parts it is a symbol of the four winds.

The mouthpiece of a pipe should always be passed about the circle and offered to the four directions before it is formally smoked.

THE SACRED NUMBER FOUR

It appears that Great Spirit caused everything in the world to be in fours; for this reason mankind’s activities of all kinds should be governed by the number four out of respect to this sacred number and in agreement with it.

We see that there are four directions: the north, the east, the south, and the west; four divisions of time: the day, the night, the moon, and the year; there are four seasons: the spring, the summer, the autumn, and the winter; there are four parts to everything that grows from the ground: the roots, the stems, the leaves, and the fruits; four kinds of things that breathe: those that crawl, those that fly, those that walk on four legs, and those that walk on two legs; four things above the world: the sun, the moon, the sky, and the stars; four kinds of gods: the great, the associates of the great, the gods below them, and the spirit kind; four periods of human life: infancy, youth, adulthood, and old age; mankind has four fingers on each hand, four toes on each foot, and the thumbs and big toes of each taken together make four.

All these tokens of the works of Great Spirit should cause mankind to order his ceremonies and all activities so far as possible by this sacred number.

THE PRISTINE PRAIRIE

To obtain even an approximate appreciation of the conditions of life as they presented themselves to the people of the nations which formerly occupied the region drained by the Missouri River and its tributaries we must bring ourselves to see it as it was in its natural condition, void of all the countless changes and accessories which we have erected here by our European culture and custom.

Imagine, then, a country of open prairie stretching away and away beyond the range of vision over hill, valley, and plain, the skyline unbroken by trees, except a fringe along the course of the streams. The aspect of this landscape in summer was that of a boundless sea of shining green, billowing under the prevailing south wind, darkened here and there by the swiftly marching shadows of clouds sailing high and white in the brilliant blue sky. Toward the end of summer the sun appears to have shed some of its lustre upon the plain below, for it now shines with a paler light, while the ever restless, rustling, whispering sea of grass waves in rolling billows of golden green, seeming to be forever flowing on before the south wind into the mysterious North, changing again into yellow and warm brown as autumn comes on.

Then it may happen some day that the whole aspect is suddenly changed. Fire has escaped in the sea of dry grass. To the windward the horizon is one long line of smoke, which, as it comes nearer, rolls up in black masses shot through with darting tongues of angry red flames leaping a hundred feet skyward, while the sound of the conflagration is like that of a rushing storm. Frightened animals are fleeing before it in terror for their lives and birds are flying from the threatened destruction.

This scene passes, and now the whole visible earth is one vast stretch of coal black, and the whole sky is a thick blue haze in which the sun seems to hang like a great red ball, while an unbroken silence pervades the land.

Then winter comes with days of leaden sky and blackened earth, succeeded by clear days when the snow-covered earth appears like a vast white bowl encrusted with frost-diamonds and inclosed by an over-arching dome of most brilliant blue.

Again the season changes; warm airs blow from the south; soft showers fall; the sound of the first thunder wakens all Nature; the blackened earth appears once more, soon showing color from the pale green spears of tender young grass, and in a short time the form of Mother Earth is once more clothed in a mantle of shining green.

And now as the biting winds of winter yield to the balmy breezes from the south all the vernal flora is quickened into life and beauty. The modest blue violets appear in such profuse abundance that they seem like shreds of the sky wafted by the spring breezes over the land and drifted into every swale and ravine. On the upland the purple flowers of the buffalo pea show themselves; in sandy places of the Middle Great Plains the dainty lavender blue bonnets of the early wind-flower are trembling in the breeze. In the Northern Great Plains the snow is scarcely gone before the pasque flowers, first gladsome harbingers of the lovely hosts to follow, troop forth over the bleak hillsides, “very brave little flowers,” the Cree Indians say, “which come while it is still so cold that they must come wearing their fur coats.” This is in allusion to the furry appearance of the pasque flower.

And as the floral life manifests itself all the native faunal life is also awakened to renewed activity. The migratory birds are seen and heard flying northward by relays in hundreds of thousands. The course of the Missouri River marks upon the earth the chart by which they direct their northward flight toward their summer homing places. The Arkansas River, the Kansas, the Platte, the Niobrara and the White River are relay stations of their journey, and the countless V-shaped flocks coming northward in long lines wheel, circling down until tracts many acres in extent are whitened by the great numbers of snow geese, while the Canada geese in equal numbers darken other tracts; ducks in great numbers are swimming on all the ponds and quiet streams, and regiments and brigades of tall gray cranes are continually marching and counter-marching on land or sailing like fleets of monoplanes far up in the clear blue, whence float down to earth the vibrant notes of their bugle calls as they travel on into the North. On the higher prairies at sunrise as the long rays of the red morning sun slant brightly across the land the booming, drum-like sound of hundreds of prairie chickens is heard at their assemblies, for at this season they dance the mating dance at the sunrise hour. Soon the meadowlarks, “the birds of promise,” appear, singing their songs of promise of good things for their friends, the human beings; and they set about the duties of housekeeping, building their lowly nests at the grass roots, and all about are scenes of brightness and sounds of gladness.

It was in such a country as this, then, that the people of the several different native nations who were here before us lived and took joy of the good gifts of Mother Earth and from their own activities, and in all the beauty of this good land. And they loved this land for all its good gifts and for its beauty, and for these and for its mystery and grandeur they paid reverence.

ABORIGINAL AMERICAN AGRICULTURE

Most people of this country, of the now dominant European race, seldom give a thought to the aboriginal economic conditions which prevailed here before this country was Europeanised. They seldom think of the precolumbian utilisation of the natural resources of this continent by the people of the native American race. They do not consider the myriad possible uses of plants and plant products by the people of the native tribes. Most persons of our European race in arrogant self-satisfaction have not been accustomed to think of those of the American race as agriculturists at all, much less have we given thought to the contributions made by that race to the world’s agriculture. But according to the United States crop report of 1916 the value of the crops in this country alone, of plants which were first brought under cultivation by Indians, is $3,000,000,000.

No doubt the beginnings of agriculture, with our own European race and with every race, was simply the gathering and storing of supplies of wild plant products, and proceeded by the stages of intentional dissemination and cultivation, selection and improvement of stock into myriad varieties.

When European explorers first visited the Atlantic shores of America they found the native tribes to be agriculturists, living in villages of permanent houses, and with their cultivated fields stretching about the villages. And as the explorers advanced into the interior of the continent they found similar conditions to prevail as far as to and including the Missouri River valley. So it was found that in all the region from the Gulf of Mexico to the St. Lawrence River, the Great Lakes and the region of the upper Missouri river all the various Indian nations were settled agriculturists. On the High Plains and in the western mountains the tribes could not cultivate the soil because of the unfavorable conditions.

The crops cultivated by the tribes in the region above defined consisted of corn, beans, squashes and pumpkins in many varieties, gourds, sunflower, and tobacco. According to the testimony of some of the early explorers it appears that in the southeastern part of the continent they also cultivated sweet potatoes and peanuts. It may be said that the sunflower is native to the western plains and was there brought under cultivation and improved to what we have as the cultivated sunflower and was distributed throughout the region from the Great Plains to the Atlantic coast. The other crops above named were introduced from the south many centuries ago from Mexico. Their wild ancestors grow there, which would indicate that there they were first brought into domestication by cultivation and improvement of the wild stock. All evidence from every source seems to point to the plateau of southeast Mexico as the place of origin of corn. It seems to have been originally a large, coarse wild grass with seeds which were at least large enough to furnish an article of food when gathered in quantity. The botanical evidence would indicate that it was a branched stalk and that all the branches and the terminal alike bore loose panicles of seeds, not in compact ears as we now know the corn ear. But ages of cultivation and selection by obscure and forgotten tribes of primitive farmers have produced a plant which bears its staminate flowers generally on the terminal and its pistillate flowers on side branches modified into what we know as the corn ear. Not only had the above-described modification taken place in the process of long ages of cultivation and selection, but the five great types of corn had been formed and developed into innumerable varieties of each type prior to the advent of white men on this continent. The five types to which I have referred are dent corn, flour corn, flint corn, sweet corn, and pop corn. Dent corn was obtained first by white men from the Indians of Virginia in the beginning of the seventeenth century at the first settlement of that colony by the English. The New England tribes had flint corn, flour corn, and sweet corn, and pop corn, but not dent corn. The tribes of the upper Missouri River had flint corn, flour corn and sweet corn.

The Arikara and Mandan on the upper Missouri were the great agricultural tribes of this region. Omaha legend credits the Arikara with first having corn and with having distributed to other tribes. And the common pictograph to represent the Arikara among all the surrounding tribes was a conventionalised ear of corn. In the sign language also the surrounding tribes designated the Arikara by a motion of the hands depicting the act of shelling corn, or by the motions of eating an ear of corn. Washington Matthews says: “There are some reasons for believing that the Arikara represent an older race of farmers than the Mandan; for their religious ceremonies connected with the planting are the more numerous, and they honor the corn with a species of worship.” And it is the work of these northern tribes in past centuries in acclimating corn to the short northern summer with its cool nights which has made it possible for the states of North Dakota, Montana and Minnesota now to be corn-producing states; for acclimation is a long and gradual process and was accomplished during a northward migration from Mexico which occupied many centuries of time.

In the arid region of what is now New Mexico and Arizona the work of agriculture was carried on by means of irrigation ages before the coming of white men, and the old irrigation ditches made by the primitive Indian farmers of that region may still be traced – irrigation works made without other power than human muscles and without the use of iron; the shovels used being made of bone.

The world is indebted to the aboriginal American agriculturists not only for all types of corn which we now have, but also for all kinds of beans, for pumpkins and squashes, cultivated sunflowers, sweet potatoes, peanuts, and many other crops among our present day staples.

A great handicap to the primitive American farmer was the lack of iron tools; for they had no iron before the coming of white men. Another handicap was the absence of horses. The horse was not native to the western hemisphere, and was first introduced by the Spaniards. Previously the only beast of burden in North America was the dog. So the cultivation of the ground was entirely handwork; and the tool most in use was a hoe made from the shoulderblade of the buffalo or of the elk. One may imagine the immense labor which was required to develop and extend the above-named crops over the continent, acclimated and ready to our hand when we arrived in the New World.

THE EARTH-LODGE

As an example of the modifying power of geographic influence exercised upon the arts, we may consider the style of architecture or domiciliary structure prevailing in the Plains region. In each geographic province, which also constitutes a culture area, the style of housing is different according to natural resources and climatic conditions. In the Plains area the permanent dwelling was the earth-covered structure; while the temporary dwelling was the skin tent.

The earth-covered house seems to be an evolution from the thatched house of the southern plains, exemplified in the dwellings of the Wichitas. Farther north the exigencies of the climate suggested the addition of an earth covering.

All the nations and tribes of the Missouri, of whatever racial stock, employed the same style of dwelling. In order to effect the construction of an earth-covered house, a circle of the desired diameter was stripped off from the surface soil. Four tall, strong forked posts were set in the center about 8 or 10 feet apart in a quadrangle. Beams were laid on these forks. Outside of the center posts a circle of shorter posts was set and beams laid in their forks. Rafters were laid from the lower to the upper beams. A wall of timbers was leaned up against the circle of lower beams, the base of the leaning timbers resting upon the ground. An opening was left at the east, and here was made a vestibule 6 to 14 feet long.

Timbers were laid upon the rafters, willow poles were laid upon the timbers, and a thatch of dry grass upon these poles. A covering of earth was now built up about the walls and over the roof to a total thickness of about 2 feet, making, when complete, a dome-shaped structure.

All structural timbers and poles were fastened by tying with ropes of raw hide or of basswood or elm fiber.

An opening of several feet in diameter was left at the top of the dome for a skylight, ventilator, and smoke-escape. The fireplace was at the center of the earth floor; the sleeping compartments were ranged about next to the wall. The altar was at the west side, opposite the doorway.

The diameter of the house varied, according to the needs of the family which occupied it, from 30 to 50 or 60 feet; the height from 15 to 20 feet. This was a family domicile and not a community or tenement house. Such family dwellings were clustered in villages. The evidences of many such village sites may be seen throughout all the region of the Missouri River drainage basin. Their fields of agricultural crops were cultivated in alluvial valleys usually near the villages, although sometimes, when suitable land was not nearby, their fields might be at some distance.

The earth-covered house probably originated with the tribes of Caddoan stock, that is, the Pawnee and Arikara, and was adopted by the tribes of other stocks upon their migration into the Missouri River region.

The Pawnee had very elaborate ceremonies and traditions connected with the earth-lodge. The earlier star cult is recognized in the signification attached to the four central posts. Each stood for a star – the Morning Star, and the Evening Star, symbols of the male and female cosmic forces, and the North and South stars.

In the rituals of the Pawnee the earth-lodge is made typical of man’s abode on the earth; the floor is the plain, the wall the horizon, the dome the arching sky, the central opening the zenith, the dwelling-place of Tirawa, the invisible power which gives life to all creatures.

In the poetic thought of the Pawnee the earth was regarded as Mother and was so called because from the earth’s bounty mankind is fed. To their imagination the form of the earth-lodge suggests the figure of speech by which these human dwellings symbolised the breasts of Mother Earth; for here man is nourished and nurtured, he is fed and sheltered and blessed with tenderness of life. Here he knows love and warmth and gentleness.

Herewith is given a metrical translation of an ancient Pawnee ritualistic hymn. This hymn is extracted from the ritual of a ceremonial of great age in the Pawnee nation, and there were similar ceremonials among all the tribes and nations of the Plains area. The full ritual from which this is taken is published in the Twenty-second Annual Report of the Bureau of American Ethnology, part 2.

Having given the description of the structure of the earth-lodge, the allusions in the following hymn will be readily understood:

HYMN TO THE SUN

I

 
Now behold: hither comes the ray of our father Sun; it cometh over all the land, passeth in the lodge, us to touch, and give us strength.
 

II

 
Now behold: where alights the ray of our father Sun; it touches lightly on the rim, the place above the fire, whence the smoke ascends on high.
 

III

 
Now behold: softly creeps the ray of our father Sun; now o’er the rim it creeps to us, climbs down within the lodge; climbing down, it comes to us.
 

IV

 
Now behold: nearer comes the ray of our father Sun; it reaches now the floor and moves within the open space, walking there, the lodge about.
 

V

 
Now behold where has passed the ray of our father Sun; around the lodge the ray has passed and left its blessing there, touching us, each one of us.
 

VI

 
Now behold: softly climbs the ray of our father Sun; it upward climbs, and o’er the rim it passes from the place whence the smoke ascends on high.
 

VII

 
Now behold on the hills the ray of our father Sun; it lingers there as loath to go, while all the plain is dark. Now has gone the ray from us.
 

VIII

 
Now behold: lost to us the ray of our father Sun; beyond our sight the ray has gone, returning to the place whence it came to bring us strength.