An Indian Sugar Camp Indian Boyhood | ||
1.4. An Indian Sugar Camp
WITH the first March thaw the thoughts of the Indian women of my childhood days turned promptly to the annual sugar-making. This industry was chiefly followed by the old men and women and the children. The rest of the tribe went out upon the spring fur-hunt at this season, leaving us at home to make the sugar.
The first and most important of the necessary utensils were the huge iron and brass kettles for boiling. Everything else could be made, but these must be bought, begged or borrowed. A maple tree was felled and a log canoe hollowed out, into which the sap was to be gathered. Little troughs of basswood and birchen basins were also made to receive the sweet drops as they trickled from the tree.
As soon as these labors were accomplished, we all proceeded to the bark sugar house, which stood in the midst of a fine grove of maples on the bank of
My grandmother worked like a beaver in these days (or rather like a muskrat, as the Indians say; for this industrious little animal sometimes collects as many as six or eight bushels of edible roots for the winter, only to be robbed of his store by some of our people). If there was prospect of a good sugaring season, she now made a second and even a third canoe to contain the sap. These canoes were afterward utilized by the hunters for their proper purpose.
During our last sugar-making in Minnesota, before the "outbreak," my grandmother was at work upon a canoe with her axe, while a young aunt of mine stood by. We boys were congregated within the large, oval sugar house, busily engaged in making arrows for the destruction of the rabbits and chipmunks which we knew would come in
Suddenly loud screams were heard from without and we all rushed out to see what was the matter. It was a serious affair. My grandmother's axe had slipped, and by an upward stroke nearly severed three of the fingers of my aunt, who stood looking on, with her hands folded upon her waist. As we ran out the old lady, who had already noticed and reproved our carelessness in regard to the burning embers, pursued us with loud reproaches and threats of a whipping. This will seem mysterious to my readers, but is easily explained by the Indian superstition, which holds that such an offense as we had committed is invariably punished by the accidental cutting of some one of the family.
My grandmother did not confine herself to
It is usual to make sugar from maples, but several other trees were also tapped by the Indians. >From the birch and ash was made a dark-colored sugar, with a somewhat bitter taste, which was used for medicinal purposes. The box-elder yielded a beautiful white sugar, whose only fault was that there was never enough of it!
A long fire was now made in the sugar house, and a row of brass kettles suspended over the blaze. The sap was collected by the women in
Every pursuit has its trials and anxieties. My grandmother's special tribulations, during the sugaring season, were the upsetting and gnawing of holes in her birch-bark pans. The transgressors were the rabbit and squirrel tribes, and we little boys for once became useful, in shooting them with our bows and arrows. We hunted all over the sugar camp, until the little creatures were fairly driven out of the neighborhood. Occasionally one of my older brothers brought home a rabbit or two, and then we had a feast.
The sugaring season extended well into April, and the returning birds made the precincts of our camp joyful with their songs. I often followed my older brothers into the woods, although I was then but four or five years old. Upon one of these excursions they went so far that I ventured back alone. When within sight of our hut, I saw a chipmunk sitting upon a log, and uttering the sound he makes when he calls to his mate. How glorious it would be, I thought, if I could shoot him with my tiny bow and arrows! Stealthily and cautiously I approached, keeping my eyes upon the pretty little animal, and just as I was about to let fly my shaft, I heard a hissing noise at my feet. There lay a horrid snake, coiled and ready to spring! Forgetful that I was a warrior,
I remember on this occasion of our last sugar bush in Minnesota, that I stood one day outside of our hut and watched the approach of a visitor —a bent old man, his hair almost white, and carrying on his back a large bundle of red willow, or kinnikinick, which the Indians use for smoking. He threw down his load at the door and thus saluted us: "You have indeed perfect weather for sugar-making."
It was my great-grandfather, Cloud Man, whose original village was on the shores of Lakes Calhoun and Harriet, now in the suburbs of the city of Minneapolis. He was the first Sioux chief to welcome the Protestant missionaries among his people, and a well-known character in those pioneer days. He brought us word that some of the peaceful sugar-makers near us on the river had been attacked and murdered by roving Ojibways. This news disturbed us not a little, for we realized that we too might become the victims of
An Indian Sugar Camp Indian Boyhood | ||