Prairie Du Chien High School - Blackhawk Yearbook (Prairie Du Chien, WI)

Page 33 text:

 lllllliillffllM iiPiiiiiiiijiiiiiiiiiiiiiiiiiHiiiiiiiiiiiiiiiiir i(iiiiii!iiiiiiiiiiiiiiiiiii|:iiiiiiiiiiiiiiiii iifiiBiiiiiiiiiiiiiiiiiiiiitiiiiiirfiiiinifiiiii’Hiiini iNiiiii'jiiiiiiiiiiiiiiiii'iiiiniiiuiuiiiiii'’ LIFE AT PRAIRIE DU CHIEN IN THE EARLY DAYS iThis Theme, written by Vivien Glenn ’20, received Honorable Mention from the Daughters of the American Revolution) “The Customs and Manners of the Indian” In order that we may have a clear conception of the life at Prairie du Chien in the early days, we must have in mind not only the White Man, but the Indians who possessed this land long before the Whites arrived. Was there ever a more nature-loving race than the Indian? The Red Man had nature for his symbol and the elements ui nature were his Gods. When speaking of the Indians it is best to mention the women iirsc, for 11 not the most important, tney were the most useful, as customs will show. When the Indian lodge was moved, it was the women who carried on their backs all the movable articles, while the men would walk behind, carrying only bows, ar.d arrows. li there was a pony, the man would ride it, leaving his wife and children to walk. The women had a certain amount of work to do, such as making mats and taking care of the children, carrying game and cutting up trees. The Indian would never fell a tree, hut use its branches. Wnen the wigwams were maae, they were fitted up with a platform encircling them, upon which they would sit by day and sleep by night. The Indians were fond of story telling. A good story teller was an important personage and was followed from wigwam to wigwam. When an Indian died, he was said to have gone to his Happy Hunting Land. When the different tribes disposed of their dead, they would place treasured articles at their sides. If the deceased were a man, his gun, pipe, war club, trap, flint, wampum, ornaments, some food and a kettle; if a woman, a little food, a kettle and a few ornaments; if a child, food alone was placed by it. A fire was kindled near the grave and was kept up for four days. On the fourth day, the deceased was to have reached his Spirit Land. The mourners blackened their faces. Besides blackening their faces, the women would go in tatters, keeping up a constant wailing and sobbing. A youth was not considered a man until he had undergone a certain ordeal, as in the medieval days. When a young man became twenty years of age, he would have to go upon the highest rock or mountain and fast for ten days, that is, until he had his dream. It was an ill fate to dream of snakes, and if he did so, he would have his tongue scraped several times with a chip. This was to cleanse it before he swallowed his food. He would go again to his fasting place and dream. If the next time he had a pleasant dream, he would go home where he was carefully nursed and only small portions of food at a time given him for fear he might die of over-eating. When a youth fell in love with a maiden, he would show it by placing himself a little way from the wigwam. The lover would wear a blue leggin and a red one. Not only would he do this, but he would also play upon his flute, “pib-pi-gwan.” The air was always played in a minor strain and never lively. If he continued to play his flute and there were no objections, he could address his lady. The young man was received at the wigwam by the father only. He would place himself by the door next to the daughter, as the eldest son and daughter always sat near the door, one on each side of it. The father and mother would sit in the back of the wigwam and the fire was placed in the center. The young Indian would then produce some pine sticks, light one in the fire and hand it to the maiden. If she took it, he was accepted; if she did not, she would let it burn until it had gone out. Different tribes of Indians had different matrimonial ceremonies. When a young man married his parents would bring valuable presents, such as furs and other things prized by the Indians. The parents of the bride would bring all kinds of ornamental work, made by themselves. These presents were then distributed among the friends. Page Thirty-three llllltHlIllinillllllllUillililllBillilllUllllliiifllfllllllllllllllllUililfinRfflllllll

Page 32 text:

HWIIIIIIIHIIIlIhlM liniliMHIlM THIIIIIII1UIIUIIIHIIIIM THE PASSING OF THE INDIAN” There's all the wildness of nature Concealed in this beautiful place, Where the waters run so freely With all their lovely grace. Do the waters not miss the Indian Who was on them day and night? Did not the White Man come And take the Indian’s right? The Indian taught the White Man To eat the bread of corn; But the White Man thanked the Indian By using the powder horn. The stillness of nature is broken Parts of Fort Crawford still stand. But the Indian has gone forever, To his Happy Hunting Land. —VIVIEN GLENN ’20 I 111 'll !' - !'l. '! 'IT' ll!|ll!ll!!llllllll !lllllllllll Page Thirty-two

Page 34 text:

piiiihiiiiimiiiikiiii...wihimm......miiiimiiiiiiiiiiiiiii ................................mum...... The bride was dressed by her sister-in-law, and then was conducted to the wigwam, to await the coming of her husband. The number of wives a man could have depended on his success as a hunter. He might have as many wives as would be required to dress his game and carry it home. The small game he killed he would hang on his belt; the other game was leit for nis wife to carry home. “The Coining of the White Man” In the seventeenth century Louis Joliet, an ambitious young Canadian, was commissioned by tne government to seek 'The Great Water that lay to the West.” Traveling from Queuec, i ouis Joliet reached Mackinaw. At this place he met Father Marquette, who was an educated missionary priest. The two energetic men, with live (companions text Mackinaw on the thirteenth uay 01 J ne, ltiii . They coasted along the Western snuie ox LaKe Michigan to Green uuy. They entered the Fox River and descended to Portage, where, being directed by Indian guides, they transferred their canoes and provisions to the Wisconsin River and descended the stream. On the seventeenth day oi June, they reached the Great Father of Waters, “Missi,” great, and “Sepe,” nver. At the mouth of the Wisconsin River they noticed a beautiful fertile Prairie lying North of them. Much impressed by their surroundings, they encamped on the prairie ior a short duration of time, then continued their journey on down the Mississippi River. One Hundred and eight years after the expedition of Marquette and Joliet, or in the year 1781, the first white settlement was made at Prairie du Chien. The Indians sold I a piece of land nine miles square to Governor Sinclair for Basil Giard, Pierre Antaya and Augustin Ange. Tnese men were to establish their homes in this wilderness, where each man would be his own Napoleon. These Frenchmen were not alone when they reached the prairie. They found a very large Indian settlement here, principally made up of Fox Indians. The Des Chiens were a prominent Indian family, the Chief’s name being Chien (Dog). This was the I origin of Prairie du Chien’s name. I These three men had for their interpreter Pierre LaPointe, who was an excel- lent interpreter, and rendered much service to the early settlers. Antaya was known to be a farmer. His wife was a Fox Indian, and raised a large family, mostly girls. Antaya died in 1815. We know that Augustin Ange came West as a voyager, then later became a trader. He attended the Indian Peace Treaty in 1825. He, however, did not make the Prairie his home, but soon left for Missouri. There is but little record of Basil Giard. He had a Spanish claim of three square miles where McGregor is now situated. He took no active part in politics. He died at Prairie du Chien in the year 1819. It may be stated that these three men were not the original settlers of Prairie du Chien. Mr. Brisbois has mentioned an interesting tradition about the first settlers, who (located at Prairie du Chien about the middle of the eighteenth century. He said that Jean Marie Cardinal, with his wife and an Omaha Indian slave named Nicholas Colas, arrived and settled about a mile and a half above the present Court House on what is known as the Middle Village. When arriving here, it is said that they found many buffaloes roaming the prairie. Mr. Brisbois has also stated that an old French Fort was established here in 1755. This fort was located in what is now Lower Town of Prairie du Chien, and was merely a depot for the furs and pelts of the Canadians. It may be of interest to know something of the fur traders who came to Prairie du Chien in the early days. All the traders had families and most of them Indian wives. Michael Brisbois, who came here in 1782, is said to have done as the Romans did, for he married a fair Winnebago maiden in 1785. He had three children, one of whom was Michael Brisbois, iuiiiininiHiiMiiiiiMiiiiiniiiiiM Page Thirty-four