Part 3

Chapter 32,413 wordsPublic domain

Caddo leaders of this late period probably used the most delicate and decorated pottery. Pots ranged in size from miniatures to large wide-mouthed storage vessels. Many shapes were made, but special vessels were formed to resemble birds and turtles, or to act as rattles. Popular designs were circles, scrolls, and crosses engraved into the vessel after firing. Engraved designs were often highlighted with red, white or green pigments.

Daily life of ordinary people was much different than that of the elite. As far as we know, the former continued to live as they had during the earlier part of the period. They lived in circular houses in small villages located near their gardens and buried their dead in simple graves with few goods.

By the time the first Europeans reached Caddo villages in the mid-1500s, Caddo Indians were divided into several distinct groups. In Louisiana, these were the Adaes, Doustioni, Natchitoches, Ouachita and Yatasi. The Indians supplied the Europeans with salt, horses, and food in exchange for glass beads, kettles, guns, ammunition, knives, ceramics, bells and bracelets. Contact with the Spanish and French explorers ended the prehistoric era, and led to rapid and devastating changes in the traditional life.

Plaquemine-Mississippian

While Caddo Indians flourished in northwestern Louisiana, those in the rest of the state by approximately A.D. 1000 had a slightly different way of life. Many of the latter were part of the Plaquemine Culture, who like the Caddo, were descendants of Troyville-Coles Creek Indians. In keeping with the patterns established by their ancestors, Plaquemine people built large ceremonial centers with two or more large mounds facing an open plaza. The flat-topped, pyramidal mounds were constructed in several stages, and eventually measured more than 100 feet on a side and 10 feet high. Sometimes they were topped by one or two smaller mounds.

The Plaquemine Culture was so named because the Medora Site, typical of the period, is near Plaquemine, Louisiana, in West Baton Rouge Parish. The site had two mounds approximately 400 feet apart with a plaza in between. One was a flat-topped pyramid 125 feet on a side 13 feet high with a small domed mound three feet high and 25 feet in diameter on top. The other one was two feet high and 100 feet in diameter. Eighteen thousand pieces of broken pottery were found at Medora, along with a few stone tools.

Plaquemine Indians often built the mounds on top of the ruins of a house or temple, and constructed similar buildings on top of the mound. In earlier times, buildings were usually circular, but later they were likely to be rectangular. They were constructed with wattle and daub, and sometimes with wall posts sunk into foot-deep wall trenches.

At times, the Indians dug shallow, oval or rectangular graves in the mounds. These might be for primary burials of individuals, but more frequently they were for the reburial of remains originally interred elsewhere. Some graves contained only skulls, and one of these had 66 skulls. Burial offerings included pottery, pipes, stone points, and axes made of ground stone.

One type of pottery occasionally placed in the graves is called “killed” pottery. This type has a hole in the base of the vessel that was cut while the pot was being made, usually before it was fired. The Plaquemine Indians also decorated their pots in other characteristic ways. They sometimes added small solid handles called lugs, and textured the surface by brushing clumps of grass over the vessel before it was fired. They often cut designs into the surface of the wet clay, and like their Caddo contemporaries, the Plaquemine Indians engraved designs on pots after they were fired. Plaquemine Indians also had undecorated pots which they used for ordinary daily tasks.

Not surprisingly, the ordinary people lived much as the average Caddo Indians. They participated in festivals and ceremonies at the mound centers, but spent most of their time with families and neighbors collecting and producing food, or participating in village activities.

During the early part of the period some hunters still used atlatls, but soon bows and arrows predominated. The Indians hunted deer, bear, rabbit, squirrel, raccoon, turkey and duck; fished for gar and drum; and collected mussels. Although the Plaquemine Indians tended gardens of corn, squash, pumpkins and beans, they still collected many wild seeds, roots, nuts and fruits.

At approximately the same time as Caddo and Plaquemine Indians were living in Louisiana, Mississippian Culture people in the St. Louis area had developed the largest prehistoric center in the United States. This was a ceremonial, residential, and trading center with a population of 35,000-40,000 people. The Mississippian Culture spread throughout the southeastern United States, and was characterized by huge earthen temple mounds, widespread trading networks, and a ceremonial complex represented by elaborately shaped pottery and stone, bone, shell and copper objects.

As far as we know, no major Mississippian centers developed in Louisiana, although ones were established in Georgia at Etowah and in Alabama at Moundville. There is evidence that sometime between A.D. 1000 and A.D. 1600 small groups of people from the eastern Mississippian centers made their way to Louisiana. They came to the Avery Island area to collect and refine salt, and to other parts of the state to search for other materials. Perhaps through repeated contacts, a few groups of Louisiana Indians learned classic Mississippian techniques of making pottery and other ceremonial objects. Some Indians in the southeastern and northeastern parts of Louisiana may even have established close ties with their eastern neighbors and added Mississippian customs to the Plaquemine Culture. Louisiana groups that may have descended from those Mississippian groups are those who speak the Tunican, Chitimachan, and Muskogean languages. Those who probably descended from Plaquemine Culture Indians are the Taensa and Natchez.

EUROPEAN TRAVELERS DESCRIBE INDIANS

Early European descriptions of the Natchez and Taensa Indians help us understand their life, and give an idea of the way many of the late prehistoric Indians throughout Louisiana lived. European travelers reported that some Indians lived near the ceremonial centers that had mounds surrounding a central plaza. The two most important buildings, the temple and the chief’s house, were at the center.

The temple was on the summit of one of the mounds, or was in a prominent place facing the plaza. It had thick wattle and daub walls and a thatched roof with carved and painted wooden animal effigies on top. Inside, a sacred fire was tended by several Indians, whose job it was to keep the fire always burning. Bones of past chiefs, and servants who had died with them, were stored in baskets or on a low clay altar. Also, valued objects such as clay figurines, crystals, and carved wooden objects were kept in the temple.

The temple faced a plaza that was the scene of community feasts and rituals, as well as games, such as chunkey. In chunkey, opponents hurled long poles after a rolling disc. The one whose pole landed closest to the place where the disc stopped rolling won a point, or valued possessions, if bets had been made.

The chief’s house, situated on top of a mound, overlooked the plaza area. The chief used the house as his living quarters as well as a reception area for visitors and subjects. The furnishings of the house included wooden beds covered with matting, and perhaps a wooden stump used as a stool. Reed or cane torches provided light. Servants waited on the chief, always keeping a respectful distance, and quickly meeting all of his needs. No one ever used the chief’s belongings or walked in front of him.

The chief was a highly honored and respected person, and his death was a time for great mourning. Ceremonies, dancing, and processions were part of the burial rituals that continued for several days. The chief’s wife, servants, and others who volunteered for the honor, were sedated and ritually strangled as part of the ceremonies. The bodies were placed on special raised tombs covered with branches and mud. After many weeks, the bones were removed and placed in baskets that were stored in the temple. Eventually, the bones were buried in a platform in the temple, or were buried in the mound when it was expanded. The deceased chief’s house was usually burned and might be covered with another layer of earth before the new chief’s house was built. The son of the dead chief’s sister would become the next ruler.

People from miles around came to participate in the burial ceremonies, after which they returned to their villages and resumed their normal lives. Some lived in small communities near the mounds, but others lived in scattered settlements miles away.

Their clothing was very simple. The men wore only a cloth or deerskin breechcloth, unless the weather was cold. Then they added long deerskin shirts and leggings. Women wore skirts of skin or of cloth woven from tree bark, and in cold weather they also wore a skin wrap.

Women usually wore their hair long, sometimes tying it back, or braiding it. Men wore theirs short, and in many styles. Sometimes they even completely removed the hair from one side of their head. Women often decorated themselves by blackening their teeth with ashes and by rubbing red pigment on their faces, shoulders, and stomachs. Men decorated themselves, too, especially on ceremonial occasions when they painted themselves with red, white or black markings and tied feathers in their hair. Both men and women wore earrings in their pierced ears and large pendants or strings of shells or seeds around their neck. Honored warriors and upper class people wore red and black tattoos on their faces and other parts of their bodies.

The men and women had very different daily tasks. Women took care of the young children; planted, tended and harvested the crops; cooked the meals; and made the pottery, baskets, mats and clothing. Men’s work consisted of housebuilding, canoe-making, and clearing land for gardens, along with defense, hunting, woodcutting, and making the tools for these chores. The men also had primary responsibilities for ritual and political activities.

The European explorers traded with the men. Europeans provided guns, ammunition, metal kettles, iron tools, glass beads, and metal ornaments. These were sometimes given as gifts to hosts, guides, or to the chief and they were also exchanged for pearls or baskets, and for necessities such as meat, oil, salt, skins and horses.

ARCHAEOLOGY AND LOUISIANA’S PAST

Upon the arrival of Europeans in Louisiana and their written descriptions of the Indians, the prehistoric period came to an end. However, our understanding of this prehistory is still incomplete. Hundreds of major questions remain, including very basic ones: When did the first Indians reach Louisiana? What sparked the development of the Poverty Point Culture? Where and how were the Mexican plants of corn, beans and squash introduced to Louisiana? Which prehistoric groups were the ancestors of each of Louisiana’s historic Indian tribes? The answers to these and many other questions remain buried in archaeological sites throughout the state. If enough sites can be studied before they are destroyed, there is hope that the story of the state’s prehistory can be better explained.

The importance of archaeology in understanding Louisiana’s past does not stop with the end of the prehistoric era. Historic archaeologists also study Indian sites that date after the contact with Europeans. In this way, archaeologists can document the many dramatic changes in Indian culture during historic times. Archaeologists also excavate sites associated with African-American and European-American life in Louisiana. These archaeological investigations supplement, and often correct, the written documents that describe the state’s history.

With the cooperation and participation of Louisiana’s citizens, the archaeological study of our state will continue. Through the protection of sites and the funding of scientific excavations, we can discover more about the past. Then the story of Louisiana’s prehistory and early historic development can be retold, more accurately and more completely.