Chapter II: Part 2

Baskets were also used to carry the parched corn meal of a traveler (in place of the deerskin pouch).[169] Large baskets, an alternative to bags of hemp, were used to store food in the underground storage pits.[170] One kind of arrow quiver was made of basketry.[171] When moving from place to place during the year, basketry and soft woven bags seem likely to have been the containers in which the Wampanoags carried their baggage.[172]

Very few decorated baskets are known to have survived from this period. The reports of early observers note that baskets were decorated in various colors.[173] A basket seen by the Pilgrims is described as being “... curiously wrought in black and white in pretty works....”[174] But from such scant information it is possible to generalize about decorative style.[175]

CLOTHING

The basic dress for both men and women was the breech clout—a length of deerskin that was looped over a belt in back, passed between the legs, and looped over a belt again in front.[176] In post-contact times this garment was sometimes made of cloth.[177] The breech clout was worn at all times by adults.[178] Female children wore such a garment or its equivalent from early infancy; male children went naked until they were ten or twelve years old.[179]

The Wampanoags did not wear a great deal of additional clothing. For additional protection from insects and cold, the Indians usually wore a thick coating of animal or vegetable fat.[180] The Wampanoags might put on leggings when traveling through scratchy undergrowth. Leggings consisted of two tubes of deerskin, extending from ankle to groin, fastened into the moccasin at the lower end and held up by attaching them to the belt.[181] Leggings were worn by both sexes; those worn by the women may have been somewhat shorter.[182] Leggings were also worn as a protection against the cold, especially by the older people.[183]

Skin capes were a common item of clothing for both sexes.[184] Women’s capes, about twice as long as those worn by men, are reported to have hung down behind like a train.[185] Capes for summer wear were of deerskin—either worn hair side out or made of de-haired skins. For winter wear the hair was left on and turned to the inside.[186] The skins of Beaver, otter, racoon, bear, and fox—the smaller ones being sewed together—were also used for winter mantles.[187] Mantles made of turkey feathers were mentioned previously.[188]

Champlain reported that Indians on Cape Cod (probably Nauset) wore capes woven of grass and hemp fibers.[189] These extended to the thighs and may have been worn in summer as a protection against insects. Or, perhaps they were for special occasions. One fragment of such a mantle, excavated along with a burial near Manchester, Massachusetts, was made of twilled bast fiber.[190] The lower edge of the garment was fringed.[191]

The skin mantle was usually worn passed under the right arm, brought over the left shoulder, and the two ends fastened.[192] For traveling or other activity the garment was bound tight against the body with a belt.[193] In very cold weather the exposed arm was covered with a detachable fur sleeve which was tied on.[194] In the absence of the sleeve, the mantle might be allowed to hang loose, and the wearer alternately cover whichever shoulder was exposed to the wind as he walked.[195]

Both men and women wore moccasins. The preferred material for these was moose hide, but in its absence, deerskin served.[196] Everyone went barefoot in the summer, but they usually carried their moccasins slung on their backs in case of having to travel over very rough ground.[197]

Contact with Europeans brought changes in the style and the material of some Indians’ clothing. Indians were encouraged to adopt English styles of dress as part of the process of their conversion to Christianity. Many, however, found the European style of clothing a nuisance. Wood says: “... their chief reasons they render why they will not conforme to our English apparell, are, because their women cannot wash them when they bee soyled, and their means will not reach to buy new when they have done with their old; and they confidently beleeve, the English will not be so liberall as to furnish them upon gifture: therefore they had rather goe naked than be lousie....”[198] Often, articles of English clothing were worn for special occasions.[199] Some Indians began selling all their skins to European traders and using cloth to make their traditional garments.[200] The cloth which they preferred was a blanket material called “duffils” or “trucking cloth”.[201] Whatever the style and material of their clothing, however, the Wampanoags preferred to wear only the loincloth when they were in their own houses.[202]

=Ornament=: Copper or brass, breast-plates, necklaces, bandoliers, etc. are often mentioned by explorers who visited the New England coast prior to the establishment of permanent settlements.[203] A change in fashion apparently took place among the Indians of southeastern New England during the early historic period, however, for colonial writers describe the same types of ornaments as being made of shell.

Breast-plates were solid sheets of copper or brass hammered thin and flat.[204] They were about a foot in length and half that wide.[205] Sheet copper was also made into tubular beads. These were about four inches long and a quarter of an inch in diameter. They were made by bending the sheet of metal around a stick from which the pith had been removed to form a hole for stringing.[206] Tubular beads were strung together (long axes parallel) to make bandoliers. Bandoliers were worn diagonally across the chest or sometimes as belts around the waist.[207] Similar fillets made of shorter copper beads were probably worn as headbands.[208] Tubular copper beads strung end to end were worn as necklaces.[209] Gorgets and pendant earrings were also made out of copper and brass.[210]

By the time the Pilgrims arrived, shell ornaments apparently had replaced the metal ornaments which earlier chroniclers said were worn by everyone, for none of the colonial writers mentions Indians wearing copper or brass ornaments.[211] Most shell ornament was based on beadwork, although shell, along with bone and stone was used for ear pendants—cut-outs of birds, fish, and other animals.[212] By at least 1647 wampum was the most popular style of shell beads.[213]

Wampum served as “money” and as ornament. It was introduced into Plymouth colony as an item of exchange in 1627 by the Dutch, for although it was common among Indians to the south, it was virtually unknown as an item of trading value to Indians around Plymouth and farther north.[214] Important people in the tribe had a few ornaments of wampum prior to 1627. Altham describes Massasoit in 1623 as wearing a belt of shell beads that were probably wampum.[215] After a slow start in Plymouth, wampum increased in popularity until it was common to see Indians wearing bracelets, necklaces, headbands, and belts, woven in various designs of small purple and white beads.[216] Collars, caps, and ear pendents were also made of wampum.[217] The beads were strung end to end as well as being woven in bands.[218]

The wampum made in southern New England was fashioned from the shells of the quahog, or hard-shelled clam (_Venus mercenaria_).[219] Bead blanks were first roughed out from the whole shell then drilled with a stone (later metal—introduced by Europeans) drill. Beads were then strung together and ground into their final shape with an abrasive stone.[220]

There were other, less popular, styles of shell beads and beadwork.[221] Sometimes small discoidal beads (probably quahog and periwinkle) were used instead of the tubular wampum for beadwork, as necklaces, bracelets, and hair ornaments. Like wampum, these beads were white and purple in color.[222] There were also large tubular shell beads that were strung for necklaces.[223]

Bone and seeds were also used for beads,[224] and early explorers report necklaces of variously colored stones.[225]

Besides jewelry, the Wampanoags used painting and tattooing as means of personal adornment. Tattooing was done by two techniques. A sharp instrument was used to pierce and lift a small area of skin, and black pigment was inserted into the wound. By repeating these small incisions close together, decorative lines were formed. This form of tattooing was done on the cheeks; the patterns were zoomorphic “... as Beares, Deares, Mooses, Wolves, &c., some of fowls, as of Eagles, Hawkes, &c....”[226] The other technique of tattooing was accomplished by “branding” with a hot iron. Geometrical shapes were applied to the arms and chest by this method.[227]

Body painting was done in red, yellow, white, and black. Red powder was sometimes put onto the hair.[228] The body and hair were prepared for painting by a thorough greasing; the grease provided a bond for the pigment.[229] Different colors might be used on various sections of the face, or a single color might be used for the whole face.[230] Both men and women wore paint. Paint was worn for mourning, for war ceremonial or festive occasions, and for games.[231] Warriors used lurid coloring to make them appear more terrible to the enemy.[232] Painting the face black, with soot and ashes, was a symbol of mourning.[233] There were undoubtedly many other associations between styles of painting and specific events or social groups, but they were not recorded by seventeenth century observers.

=Hairdressing=: Of hairdressing, Lechford reported: “They cut their haire of divers formes, according to their Nation or people so that you may know a people by their cut....”[234] There was also variation in hairstyle within the social group. An unmarried girl could be distinguished from a married women by her hair style.[235] At marriage, the women’s hair was cut off, and until her hair grew back she wore a covering on her head.[236] A young man who was not yet a warrior could be identified by his short haircut.[237] Further variation noted among the adults of the same tribe may mean that various kin groups used distinctive styles of hairdressing.[238] Long hair was highly prized, and wearing the hair in a tight “pony tail” was said to make it grow faster.[239] Hairdressing was a daily activity which involved oiling and, according to one writer, dyeing.[240]

Probable Wampanoag hairstyles include the following: hair cut short into bangs in the front, the remainder falling free to the shoulders; hair braided into four braids with part of this knotted behind, and with feathers and other sorts of ornaments stuck into the knot; hair shaved from the front and sides of the head, the remainder left long and made into a knot with feathers in it.[241]

Various forms of ornament, frequently feathers, were an integral part of certain hairstyles. Turkey and eagle feathers are mentioned specifically for this purpose.[242] Single feathers might be stuck into a knotted portion or otherwise intertwined with the hair.[243] Feathers were sometimes joined fan-shape and put into the hair. Fox tails and other fur were also used for hair ornament. Strips of deer hides, dyed red, were tied on, in the manner of a cock’s comb.[244] Other ornaments included ribbons of European manufacture and ornamental combs carved from antler.[245]

Specific information on female styles of hairdress is slight. Champlain describes one style which was a combination of free-falling hair in back and various braids for the rest.[246] Beyond this, there are no descriptions that relate to the Wampanoags.

Sources are contradictory in the subject of facial hair. Some writers report that Indians in this region generally despised and plucked out what little facial hair they had.[247] Another writer of the same period relates that these Indians were at pains to preserve their own thin beards and to add to them by fastening on animal hair.[248]

EXPLOITATIVE ACTIVITIES

=Lumbering and Forest Products=: Prior to contact with Europeans the Wampanoags used stone tools for lumbering. Large trees felled with these primitive implements were used for the manufacture of dugout canoes.[249] Birch bark, another product of the forest, provided the material for house coverings and containers of various sorts as well as material for another type of canoe. As the range of the canoe birch (_B. papyrifera_) had its southern limit at Cape Anne on the immediate coast, the use of birch bark by the Wampanoags was probably not so extensive as that of some of their neighbors.[250] Nevertheless, by trade and by seeking out individuals of the species that grew beyond their range, birch bark was obtained and used as an alternative material for the items mentioned above.

Carved wooden bowls and spoons are said to have been a craft specialty of the Wampanoags. Burls were selected for carving material in order to avoid the problem of splitting along the grain when an item was subjected to repeated wetting and drying. Small objects such as fish hooks were sometimes made of wood, and there were other more obvious uses such as poles for house frames, arrowshafts and handles for tools. Bast fiber (inner bark) was used for various woven items. A red dye was made from pine bark.[251] Turpentine and pitch were also products of the pines.[252]

=Mining and Quarrying=: Both soapstones for bowls and pipes and native copper for ornaments were obtained aboriginally by New England Indian groups. So far as is known, however, the Wampanoags did none of the extraction of these materials themselves. They obtained either the materials or the finished products through trade.[253]

Pigments were probably obtained at various local outcroppings. Limonite furnished yellow; hematite served for some of the reds. The stone used for tools and weapons—quartz and slate—was also locally occurring material.[254] Clay for potting was available in the Plymouth area.[255]

PROCESSING OF BASIC MATERIALS

There is documentary evidence on the manufacture of only a few of the articles fashioned by the Indians out of the products of their environment. In most cases this evidence is fragmentary. What is available is discussed below:

=Stonecarving=: Both pipes and bowls were carved out of soapstone. As far as is known, most of this work was done by the Narragansetts in Rhode Island; their products were traded into the Plymouth area. Bowls of soapstone were produced wholly or in part at the quarry where the raw material was obtained. Working with picks and chisels of harder stone (later, presumably, with metal tools) the craftsman would rough out the general shape of the bowl, bottom side up, while it was still attached to the parent block. Then he would begin chipping away underneath the bowl and by inserting a wedge remove it from the quarry. The inside of the bowl was then hollowed out with smaller stone adzes and chisels.[256]

Soapstone pipes required considerable skill to manufacture, owing to their small size. Some of these were elaborately ornamented with carved figures, but authorities are still not sure whether the more elaborate pipes were locally made or traded into the Narragansett territory from elsewhere.[257] Shaping and drilling were originally done with stone tools, but steel drills were later used in pipe manufacture.[258]

=Metallurgy=: The Indians learned to cast metal from the English. Pewter, brass, and presumably lead (for shot) were cast into ornaments, buttons, ammunition, and gun parts.[259]

Buttons and other small ornaments were cast out of pewter using one-piece moulds carved from soft stone. Finishing was done by trimming and grinding away the rough edges. The eyes of buttons were made by trimming the metal with a knife.[260]

=Woodworking=: The Wampanoags were noted for their skill in woodworking. They made dugout canoes which might be as much as fifty feet long.[261] To make a canoe a suitable tree was first selected then laboriously felled with a stone axe. (During historic times metal tools came to perform this function and others in the process of manufacture.)[262] Initial hollowing out of the log was done by burning.[263] Either the wood was set afire or hot stones were placed on it.[264] The fire was carefully controlled; the idea was to remove the inside and leave the outside intact on three sides.[265] The process was a slow one, taking some ten to twelve days.[266] When the interior had been burned out as much as possible, the job of hollowing and smoothing was finished with shell scrapers.[267] The outside was hewn into shape with stone hatchets and the whole craft was finished by sanding it with an abrasive stone.[268] A similar procedure on a smaller scale was used to fashion wooden bowls and spoons and other such utensils. A bowl was first hollowed out by burning and then smoothed to a high polish with abrasive stones.[269]

Birch bark canoes were made by the Massachusetts, and Pring reports them in use by the Wampanoag.[270] The vessels or the material for them might have been obtained in trade, or, as one writer suggests, suitable-sized pieces of bark may have been achieved by piecing together the bark of birches that were stunted stragglers outside their normal range.[271] Birch bark canoes have the advantage of being light and easily transported over portages.[272] These canoes were joined by sewing, probably with bast fiber or something similar.[273] The seams were caulked with rosin from the pitch pine.[274] The vessels were strengthened by placing broad, thin ribs across the inside rather close together.[275]

=Other Manufactures=: The Indians also made glue of a combination of deer antler and “fishes sounds”.[276] Its use is mentioned for fletching arrows.

STRUCTURES

=Architecture=: There were two basic architectural styles used by the Wampanoags, both variations on a single structural type: A framework made of poles—large ends set into the ground, smaller ends bent to meet each other and lashed together—along with a series of horizontal elements that crossed the uprights at regular intervals and a covering of bark or woven mats. The smaller of the two styles was round in floor plan, and basically hemispherical in shape.[277] The larger type was oblong or oval in its floor plan, the side framework being two rows of parallel poles, retaining the rounded proof pattern.[278]

=Dwellings=: Both styles of house were used as dwellings; which one was used depended upon the season of the year. The larger house was a winter dwelling, the type used when the various constituent families of a village met to live together for that season. Dimensions varied, depending upon the size of the group that was living in the house.[279] They are described as being about thirty feet wide and ranging from fifty to one hundred feet in length.[280] Each family unit that lived in the house had its own fireplace, and a smoke hole was left in the roof over each of these.[281] There was a door at each end of the house.[282]

During the summer, when the Wampanoags were engaged in gardening, ocean fishing, and shellfish collecting, the smaller, round house was used. This is the sort of house, probably occupied by one or two nuclear family units, that early explorers saw strung out along the New England coast.[283] The size of the house varied according to the number of people to be fit in. Fifteen to twenty feet would probably be a good estimate of average diameter.[284]

The fireplace was located in the center of the floor, and above it was a smoke hole about one and a half feet across, which had a mat to cover it when the wind was strong.[285] Doorways were low—about a yard high—and had a mat or bark covering.[286] The location of the door was shifted as the wind changed; several panels were left with detachable coverings for this purpose.[287] Some Indians got boards and nails from the English and made doors and bolts for their wigwams after the fashion of the colonists. Both kinds of doors were fastened at night or if the family were leaving for a journey. In the latter case, the last one to leave fastened the door from the inside and left the house via the smoke hole.[288]

House frames for both styles of house were lashed together. One material mentioned for this use was walnut bark.[289] The outer covering of the house was either bark or matting. The mats were made of coarse grasses such as flagg or bulrush by sewing or weaving.[290] The bark used for house coverings was birch or chestnut.[291] It was removed from the trees when the “sap was up”. Sheets of green bark were placed under heavy logs to keep them from curling while they dried.[292] Bark-covered houses were considered to be warmer and preferable to those covered with mats.[293]

Bark covering is mentioned as being customary for summer houses of the Narragansetts.[294] Probably bark covering was the rule for winter village longhouses, since it was warmer. For groups dwelling along the coast and on Cape Cod, mat covering is most frequently mentioned.[295] Portability rather than warmth was likely the important factor in “summer” house coverings, since they also had to serve as covering for the hunting house in the fall and the fishing house in the spring. For this reason, mats were probably preferred over bark for summer houses. House frames were left standing when the family moved, and they were re-used the next year.

These houses were largely both dry and warm. There was a second layer of matting made of bulrushes on the inside of the house for added insulation. Since they were small and the fire was always burning, they were quite smoky, especially when the smoke hole and the door were closed against the elements. At such times the people inside often had to lie close to the floor in order to breathe properly.[296]

=Other Structures=: The Wampanoags had several other kinds of structures. Unfortunately, detailed descriptions of these are for the most part nonexistent.

It is reported that the houses of chiefs were different from the ordinary dwelling. They were larger, and finer mats were used for their walls.[297] Also different was the hunting house, which served as a base of operations for the fall hunting season. It provided shelter and a place to store the paraphernalia used in hunting.[298] Available data on construction tells only that they were of a more temporary nature than the regular dwelling house and that “barks and rushes” were used in the building.[299] Another structure was the dance house, built for ceremonial occasions. This was a longhouse measuring as much as one or two hundred feet.[300]

Other outbuildings in the settlement included: watch houses in the corn fields, menstrual huts, and sweat houses.[301] Of these, there is some information on the structural details of the sweat houses. They were commonly constructed by excavating a cave into the side of a hill. Sometimes an earth-covered extension was built out from the side of the cave, forming a structure that altogether measured about eight feet in diameter and four feet in height. The door covering was a blanket or a skin. The sweat house was placed as near as possible to a stream or lake, so that the bathers could plunge themselves into cold water at the termination of the bath. Heat was provided by a pile of stones heated on a fire.[302]

EQUIPMENT AND MAINTENANCE OF BUILDINGS

The furnishings of Wampanoag houses were simple. This was necessary because of the Indians’ mobile life. All household equipment, including the covering of the house itself, had to be carried from camp to camp by the women of the household.

The interiors of houses were lined with bulrush matting. This was decorated with painting or “embroidery”.[303] Beds were family-sized—about six to eight feet across.[304] They were raised a foot to a foot and a half off the ground.[305] Forked sticks were set into the ground to hold poles, across which planks were laid.[306] Rush mats served as the mattress, and the sleepers covered themselves with skins, dressed with the hair left on.[307] Such a bed served the entire family and any visitors they might have.

The remainder of the furnishings consisted mainly of the various containers used for storage, cooking, and food service.[308] Cooking pots were sometimes made of clay, but if possible iron, brass, or copper kettles were obtained from the Europeans, since these were not so easily broken.[309] Birch bark pails were used as water containers, while various sizes of bags and baskets served to store food.[310] Carved wooden bowls, plates, and spoons were also part of the furniture, and some milling equipment probably occupied an indoor place.[311]

Indoor fires were always kept burning.[312] Fuel was either what windfalls could be gathered or an occasional larger tree which was cut and dragged in to be fed into the fireplace by degrees.[313] Over the fireplace, which was a simple hearth made of field stones, there was often a square frame of sticks, supported on forked branches.[314] Pots were hung from this framework. There was almost always a pot of boiling food over the fire, or else there was meat suspended on a stick whose end was buried in the ground.[315] Drying fish or meat was also kept in the house at times—to benefit from the fire when the weather outside was damp. Bundles of rushes, bast fiber, hemp, and the like for making mats and baskets probably would have about completed the inventory of household goods, save for personal possessions and tools.[316]

SETTLEMENT

Descriptions of village layouts, locations and sizes are virtually nonexistent. What information there is, along with some suggested interpretations, is offered as follows:

Both Champlain’s map and drawings of Wampanoag houses at Plymouth harbor suggest that the summer coastal settlements were laid out with each family’s house (or in some cases, probably each wife’s house) being located amid or beside its field.[317] Average field size was probably about one acre.[318] Drawings made by Champlain show fields fenced with parallel poles placed upright in the manner of a low stockade.[319] It was in these summer villages that the Wampanoags spent the most time during the year.[320] Actually, a family might make one or two moves during the summer, although staying in the same general area. When the fields planted later in the season were too far away for convenience, the family would move into another house near the field they were currently cultivating. Another resident of southern coastal New England, the flea, sometimes prompted a shift in residence during the summer. Fleas lived in the dust in the houses, and when they became unbearable an Indian family would move to a fresh dwelling.[321]

Reports of visitors to the southern New England coast prior to the plague give the impression that settlements of the “summer village” type were strung out all along the coast.[322] Settlements apparently were variable in size.[323] Writers who made this observation may have been looking both at actual variation in total group size and at seasonal variation in population concentration and dispersal. The most concentrated settlements were the winter villages.[324] A longhouse in one of the winter villages might shelter 40 or 50 people; there is no indication as to the number of longhouses that might have been found in such a village.[323]

Fall hunting encampments were, like the summer settlements, dispersed. Men moved onto the lands to which they had the hunting rights. Since more land was needed for hunting than farming, the spread of dwellings would have been much thinner. As for the spring fishing camps, it is known only that large numbers of people gathered at them; sources give no hint of settlement pattern.

ENERGY AND POWER

The principal source of light and heat for the Wampanoags was the same fire over which they cooked their meals. Additional light was sometimes provided by torches. One variety was made of birch bark and was used in night fishing.[324] Pine splints also served as torches, used for lighting the interiors of houses.[325]

Both percussion and friction methods of fire-making were used. For kindling fire by percussion the Indian carried with him a small pouch containing the proper materials for striking a light—a piece of spongy dry wood for tinder and stones for producing the spark. One stone was fastened onto the tinder stick to more surely catch the spark when it fell.[326]

Aside from fire for heat, light, and cooking, and occasional use of the sail, no naturally occurring sources of energy and power were controlled by the Wampanoags.

COMMUNICATION

The Wampanoags did not use any mechanical devices, such as whistles or drums for sending messages. Instead, they used their voices to call out information. When news had to be transmitted beyond shouting distance, a messenger was sent. If he had trouble locating his destination he would give a shout when he thought himself a mile or so away, and answering calls would guide him to the village he sought.[327]

Since they had no system of writing, all information that was to be passed on to other people, whether news of the day or tribal tradition, had to be memorized. To help in this task pre-literate societies sometimes use mnemonic devices. The Wampanoag had such a practice. Along the side of trails, near the place where some event of historical significance had occurred, they dug small holes, about a foot deep and a foot wide to mark the spot. These were meticulously re-excavated when they seemed to be filling in. As a Wampanoag passed through his country the sight of these markers reminded him of the stories they represented. Thus reminded, he would tell them to others.[328]

EXCHANGE

=Gift Giving=: Dances were held periodically, and at these the dancers would dole out presents such as wampum, to the spectators. Each man who was to dance would take his turn at it, giving away his possessions bit by bit until he had no more to give and was exhausted from dancing.[329]

At the Nickomo feast, held in the winter, the person giving the feast, besides providing food for perhaps hundreds of people (the size of the guest list depended upon what one could afford to pay for) presented goods and money to his guests.[330] Upon receipt of the gift, the guest would call out three times an invocation for the prosperity of his host.[331]

=Trade=: The several groups of Indians of southeastern New England traded among themselves in pottery vessels, wooden bowls, bows, arrows, pipes, shell money, stone bowls, skins, and food products of the hunt and the fields.[332] The manufacture of some of these items appears to have been specialized according to local group. That is, the women of one locality seem to have made cooking pots, and these were traded to the women of other groups.[333] Wooden bowls seem to have been the specialty of the Wampanoags. Soapstone pipes and bowls were produced by the Narragansetts and were traded north at least to Cape Cod.[334] At a time that was probably early in the seventeenth century the Narragansetts also took over the production of wampum for the region. Craftsmen spent the summer collecting suitable shells and the winter making the beads.[335] Trade in furs among Indian groups was not highly developed prior to the arrival of Europeans. It seems to have been mainly a matter of trading for kinds of skins that were scarce or finer than those in one’s own territory.[336] Food was probably traded according to need. It was also traded on the basis of geographical location, coastal tribes exchanging with interior tribes.[337]

The arrival of Europeans in the New World provided a great trade stimulus. The major trading interest between Indians and Europeans was the fur trade. Here coastal dwelling Indian groups such as the Wampanoags took the advantage. Being first to meet the Europeans, they quickly established themselves as go-betweens in the trade, and besides doing trapping of their own, they traded for the furs of inland tribes, which they then traded to the Europeans for a profit.[338] The fur trade caused increased emphasis upon hunting and trapping. Since it was more profitable to trade skins than to wear them, the fur trade was a force that encouraged Indians to adopt European textiles and dress.

The fur trade also was responsible for the introduction of wampum into Wampanoag culture. Wampum, used as money, was a trait belonging to Indian groups to the south. Purple wampum may have first originated on Long Island.[339] When the Dutch settled New Netherland, they found it a convenient medium of exchange and adopted it. The regular use and production of wampum found its way north to the Narragansetts, but it did not become popular with the Wampanoags until after 1627, the year in which the Dutch first brought wampum to Plymouth and suggested its virtues to the English settlers there.[340] Once its value was appreciated, Indians of the Plymouth area began to make it also.[341] Within the next twenty years, wampum as ornament and money became ingrained in Wampanoag culture.

Purple wampum was double the value of white. Wampum was reckoned in value by count, 360 white beads equalling a fathom, which was worth five shillings. This number of beads might exceed or fall short of a fathom in linear measure, but the number of beads rather than actual length was the important criterion.[342] The value of wampum, however, was based on the market in furs.[343] After 1648 this market dropped, and after that date a 5-shilling “fathom” of wampum had to consist of 480 white beads. In the period immediately prior to King Philip’s War the use of wampum as currency declined.[344]

Not all trade was in terms of skins and wampum. These were basic but not the exclusive goods in circulation. Guns and alcohol were popular items, introduced onto the market chiefly by the French—much to the distress of the English colonists and missionaries. Corn was also much involved in New England commerce.[345] Settlers traded corn with the Indians, according to the needs of each in a particular year. The Pilgrims at Plymouth traded corn to Indians in Maine for furs, although this pattern came to be replaced by an exchange of furs for wampum.[346]

LABOR

The basic division of labor was between the sexes. Certain tasks were those of women; certain others were those of men—neither did the work of the other. Apparently there were also individual craft specialty avocations, in terms of tribe or local group. That is, besides doing all the tasks that were necessary every day to produce food, clothing, and shelter, some people also made bowls, pottery, pipes, etc. It is not known, however, which people (i.e. a few individuals or almost everyone) within the group made these things.

The tasks of women centered about the home and fields. Theirs was the job of building the house. They set up the poles, made the mats to cover them, and fastened on the covering. When the family moved they took down the mats and carried them on their backs to the next homesite, where they were put onto the family dwelling in that place.[347] The woman did all the tending of the crops—she planted them, weeded them, saw that they were guarded from birds, harvested them, processed them, and stored them. She also made the various containers in which they were stored. Whichever of these products were to be carried to their next camping spot she also carried.[348]

The various collecting activities were the woman’s job—gathering shellfish for food and to bait her husband’s line, collecting roots, berries, and seeds, and also gathering the various raw materials needed for making bags and baskets.[349] When fish or game was captured by the man of the house he left the kill where it had fallen and sent his wife to fetch it in. Having collected the game, the woman skinned it, prepared the meat and dressed the hide, which she might then make into clothing or some household article.[350] Besides these things women had the job of motherhood. Along with the household goods, the baby rode on his mother’s back when the family moved.[351] Women were valued as highly productive members of the community. Bride-price is one institution that emphasizes their importance. The more women there were in a group, the more prosperous it was considered to be. In war, female captives were prized. A wife who wanted to leave her husband could run away to the enemy and be welcomed.[352]

The business of men was to hunt for game, catch fish, and provide protection for the weaker members of the village.[353] Raising tobacco was an exclusive activity of men. Men made and maintained their hunting and war weapons. They also manufactured many of the household tools and utensils.[354] Woodworking in general was the province of men: they carved spoons and dishes; they made canoes; they cut and shaped the poles for houses; they cut down trees to make new farm land; they constructed fortifications.[355]

Certain tasks were performed by groups of people from the larger community. One of these was breaking ground for spring planting, Williams writes that “All the neighbours men and Women forty, fifty, a hundred &c., joyne, and come in to help freely”.[356] Hunting by drive, fishing of some kinds, and the building of fortifications were also communal projects, as was war.[357]

Children, as soon as they were old enough, imitated the tasks of the similar-sexed parent. Toy bows and arrows and miniature pots were among their playthings. Children were useful for help in the fields at such tasks as weeding and keeping away birds. Men who were too old to hunt might also assist in the agricultural activities, if they wanted to.[358] Older women whose families were grown no doubt helped take care of toddlers so that mothers could do things outside the house such as gardening.

TRAVEL AND TRANSPORT

The Wampanoag had two means of travel available to him—going on foot or by canoe. Likewise, for the transport of his belongings and any trade goods he could use his canoe or his back.

Travel on foot through the forests was difficult, owing to the dense growth of bushes and low trees. There were paths worn along regular routes, but hunters had to traverse the woods. Early observers reported that in order to ease movement through the woods the Indians periodically set fire to the woods and burned out the undergrowth.[359]

The Wampanoags were efficient about the business of foot travel. They knew the country well and crossed seemingly trackless woods with accuracy of direction.[360] They trained at running from early childhood and a man could travel along all day at a jog-trot with ease.[361] The traveling costume was designed for a minimum of encumbrance on the journey—the normal dress being the breech clout. The traveler carried a bag of parched corn meal for sustenance and a pouch of tobacco, along with flints and pipe. He either wore or carried his moccasins. A quiver of arrows hung over his left shoulder, with the end resting in his right hand. In the left hand the runner carried his bow.[362] A small quantity of corn sustained him during the day, and by night he would seek shelter among friends of another village, or if alone he would kindle his own fire and dine on corn meal and water.

For water travel, either the birch bark or the dugout canoe was used. The bark canoe was probably preferred for travel on inland waterways, since portages could be made with greater ease, owing its lesser weight.[363] Birch bark canoes were said to be difficult to keep from capsizing. The Wampanoags, however, were skilled in the use of these bark boats, and they are described as venturing out in rough coastal waters.[364] They were strong swimmers and quite prepared to rescue themselves in case of mishap. The canoeist knew how to right his craft while swimming alongside and scramble in again.[365] Canoes were usually propelled by paddles.[366] However, the occasional use of sails is noted. A pole served for the mast and a skin robe or two for canvas.[367]

RECREATION

Recreation took two basic forms: sporting contests and gambling. Both were spectator sports as well as activities for the participants. The only team sport was a game that the English observers dubbed “football”. The ball was about the size of a handball. The game was played on long sandy beaches, the goal posts set a mile apart. If the rules followed the same form as those in other areas of North America where the game was played, the object was to get the ball over the goal without using one’s hands. The game might go on for two days before one goal was made, in which case the spot of play was marked at the end of the day and the game resumed there on the following day. When one tribe played against another the goal posts were hung with a great deal of wealth in wampum and other goods to go to the team that won. Players left their weapons in a common heap before play began and painted their faces as for war.[368] Before the game, men from the opposing teams met and shook hands. If the Wampanoag version of “football” was comparable to that in other places where the game was played, it was rough, and broken bones were not uncommon. In the course of a game players wrestled for possession of the ball and might be dunked in the ocean. Despite the vigorous play, however, tempers were seldom lost, and quarrels were rare. Great multitudes of people gathered for these games; women and children provided a noisy audience, calling out praises to their favorite players. When the play had ended, all joined for a great feast.[369]

Other sporting contests matched individual skills in archery, swimming, and running. Again, the contestants might be members of opposing tribes and the match one of great public interest. Marksmanship with bow and arrow was keen. The bowman held the arrow between his thumb and forefinger. In one form of shooting match the archer shot at his opponent, who would try, usually with success, to dodge the arrows. This was considered good practice for war.

European observers remarked that the Indians were excellent swimmers. Their style was designed for endurance, approximating what we would call a side stroke.[370] Children learned to swim while very young. Like swimming, running was a matter of balancing endurance against speed; the runner had to be able to keep jogging along easily for a day or more.[371]

Gambling was less active but no less competitive. Two types of gambling games were played. One, called _Puim_, was played with 50 or 60 reeds, each about a foot long. These were shuffled and dealt out to the players in such a way that different numbers fell to each; whoever had the most was counted ahead. A man that was a skillful player at this game wore some of the reeds through his ear as a challenge to anyone who might like to try to beat him.[372]

The other game was called _Hubbub_. It involved placing five bone dice, painted black on one side and white on the other, in a wooden platter, hitting the platter hard on the ground to make the dice jump up, and betting on the outcome of the color combination.[373] When this game was a contest between communities, a special arbor was built for the players who represented each group. Four poles of 16 to 20 feet high were set into the ground in a square to make this structure, and it was draped with the large quantity of wampum that was bet on the game. Hundreds of spectators would be present at an inter-tribal contest, described as having been a solemn affair. The spectators would chant “Hub Hub Hub” as the dice were being thrown, and the noise carried for a quarter of a mile.[374]

Not all gambling was a great public spectacle. It was a common activity of men at all times. It was pursued with great diligence and for high stakes; a group of men might sit for twenty-four hours without interruption for sleep, drink or food, until all had systematically gambled away the totality of their possessions—including even their moccasins.[375]

Gamblers invoked supernatural good will, sometimes by carrying a rock crystal charm. These were thought to be pieces of thunderbolts.[376] Gambling was usually a serious undertaking. In most cases players parted company in peace, however occasional disputes arose which led to violence and might ultimately result in killings.[377]

ENTERTAINMENT

Occasions for entertainment were usually activities aimed at purposes other than mere diversion. Songs, dances, and even public games had a ceremonial cast to them. A close tie-in with magic and the manipulation or propitiation of the supernatural is suggested in most cases.[378]

At various times of the year great public gatherings were held, in which the members of several local groups met for feasting, dancing, and playing games. At least two such public gatherings were held each year. One was in the spring, when large numbers of people had already congregated at certain fishing places.[379]

The other time of general public congregation was in the fall at harvest time. A dance house was built for the occasion. Dances were held at night, sometimes continuing for a week with the participants sleeping during the daytime. Both men and women gathered as spectators in the dance house; they sang accompaniment while the dancers performed one at a time. As he danced, the dancer would hand out money, knives, clothing, and the like to the needier members of the audience. When one dancer had given all he had, another would follow him, and so on.

Besides the great public gatherings, there were smaller private gatherings for various purposes.[380] One sort, to be discussed later, was to call for supernatural aid. Another was the Nikomo feast, held in the winter by members of a family for a select group of guests.[381] The host would give away as much of his wealth as he could to those who attended the feasting and dancing.[382]

Another favorite type of entertainment was story-telling and oratory. People listened with rapt attention to news and speeches. The discourse of one man might go on for an hour or two, while a large audience listened and smoked in silence; the manner of presentation was dramatic and accompanied by a great deal of gesture.[383]

The music which accompanied dances was provided mainly by singing.[384] Sometimes dances were accompanied by beating on the ground with sticks or hands along with muttering, humming and singing, but aside from these there were no musical instruments among the Wampanoags.[385]

The dances themselves are described as being “vehement in their motion”. At some dances a single dancer would perform; at others a few men and women would dance together.[386] Larger numbers of performers participated simultaneously in war dances.

PROPERTY

Adapted as they were to a mobile existence, the Wampanoags did not own large numbers of personal possessions judged by our standards. A typical list of an individual’s possessions would probably include his clothing, whatever tools he used from day to day, and his “wealth” in the form of wampum, skins, and the like. Even adding in such personal possessions as pipes and jewelry, the amount of property in this class would not have been large. At least some of this property was buried with its owner at his death.[387]

Land and the right to use it was apparently owned by the sachem. The boundaries of territory owned by a particular sachem were well defined, and from this land he allotted certain parts of it to his followers for their use. Not much is known, however, of the basis of land allotment.[388]

The sachem retained certain rights over the land used by his followers. When a deer was shot in his territory he was due the forequarters. He was also to be given the skins of deer taken in water that was in his territory. An annual tribute of food was given him by all the people, in return for, among other things, the use of his property.[389]

TERRITORIAL ORGANIZATION

In regard to the subdivision of Wampanoag territory, Vaughan offers the following statement:

Anthropologists recognize nine subdivisions on the mainland, an
additional four on Martha’s Vineyard, and several others scattered
throughout the offshore islands and coastal promontories. The
mainland sub-tribes were generally quite cohesive, largely because
of the strong leadership offered by Massasoit and his immediate
heirs. The leading Wampanoag sachems kept their principal
headquarters at Pokanoket (now Bristol Rhode Island)....[390]

The actual organization of the territory into political units is difficult to discover from information recorded during the seventeenth century. Ideally, there would have been a sachem over each of the Wampanoag subdivisions and under him various sub-sachems who exercised some authority over more localized areas.[391] Probably, as the passage by Vaughan suggests, true organization on a “tribal” basis was an ephemeral thing.[392]

When a leader arose who could attract and hold the loyalty of the various subdivisions of the Wampanoags, then he came to exercise some authority beyond whatever tract of land would have been considered his “territory”—that is, the land which he had the right to allot. Massasoit was such a leader. He controlled a certain territory but also commanded the support of other sachems and received gifts from them as tokens of their loyalty.[393] The absolute authority of a tribal leader like Massasoit was solid only as long as he could keep his followers in agreement with him, and dissension was not unexpected.[394] Upon the death of a sachem, there was probably considerable shuffling and re-shuffling of territorial affiliation.

GOVERNMENT

The chief Wampanoag official was known as the sachem. The same official was also sometimes called sagamore. The office was hereditary through the male line—that is, a man’s son would normally succeed him upon his death or retirement. There were some variations upon this arrangement, and occasionally wives, daughters, and nephews succeeded to the position of leadership. If the heir was too young to undertake the responsibility of leadership, the position was usually held for him until he was of age. The arrangements of regency in this event are not known. Usurpation of the sachemship did occur, and if the man who took the position away from the rightful heir could find support and proved a good leader, he could retain the position.[395]

The sachem oversaw the allotment of lands and collected tribute from his followers. This tribute was the source of his wealth. The more followers the sachem could hold, the greater his wealth, therefore people seeing his vast wealth would know he was a powerful sachem. He took pains to please his followers, since those who did not like his policies could leave and join with another sachem.[396] He provided for the poor of his domain and gave presents to his followers.[397] Probably some of the feasts recounted by European observers were given by sachems to express gratitude to loyal followers.

Several special practices were associated with the sachemship. The sachem might have several wives. The first wife (who was the “official wife”) had to be of chiefly descent. The sachem lived in a house that was more elegant than those of his subjects.[398] When strangers came to the territory they were lodged at the sachem’s residence. This allowed the sachem to display his hospitality and also gave him the opportunity to enquire into their business.[399]

A sachem made an annual tour of inspection of his lands, visiting and talking with people and generally evaluating the situation of his territory.[400] A formal tribute of corn was collected once a year, overseen by officials who were designated as _pnieses_. The corn was brought to a place near the residence of the sachem, and the pnieses officially informed him of the gift. He would then express gratitude verbally and by giving gifts to his people.[401]

The sachem alone did not decide upon the policy of the group. There were other individuals who had a voice of authority in important matters.[402] The pnieses functioned as a tribal council, without whose approval the sachem could not act in some cases.[403] In addition they were also war leaders and a personal bodyguard for the sachem when he went abroad. Old men were respected for their advice (which they frequently dispensed in long formal orations) and were consulted in decisions.[404] Likewise, a powow whose powers were respected and feared would have an influence upon the governmental sphere of tribal activities.[405]

The governmental structure also included “sub-sachems” with more local authority.[406] Their role was mainly one of attending to the needs of their own groups. Among their functions were the settling of quarrels and acting as general intermediaries between the local group and higher authority.[407]

LAW AND JUSTICE

Among the Wampanoags, and likewise with other primitive societies who lack full-time legal and judicial specialists, the business of punishing wrongdoers and settling disputes was often a matter of selecting the most expedient course of action in the current situation.[408] For certain sorts of cases, however, there were well-established patterns observed and recorded by the seventeenth century chroniclers.

The chief judiciary was the sachem. He also functioned as the jury, sometimes with the additional counsel of other wise men, and in most cases he carried out whatever punishment was decreed.[409] Regularly recognized crimes were robbery, adultery, murder, and treason. For theft, the first offense resulted in a degrading public rebuke. If the offender stole a second time, he was beaten by the sachem “with a cudgel on the naked back”. The third offense resulted in a more severe beating, and he “... hath his nose slit upwards, that thereby all men may both know and shun him”.[410]

Adultery was punished by the wronged party, who would beat the offender, sometimes to death—in which case his death could not be revenged. The adulterous wife was kept or sent away at the husband’s wish. If the husband was the offender, his wife might leave him, but there is no other form of punishment recorded.[411]