BULL. 30] 



CADDO 



181 



in Kansas, while some went even as far 

 ^Y. as Colorado. In 1872 the lionndaries of 

 their reservation were defined, and in 

 1902 every man, woman, and child re- 

 ceived an allotment of land under the 

 provisions of the severalty act of 1887, by 

 which they became citizens of the United 

 States and subject to the laws of Okla- 

 homa. In 1904 they numbered 535. 



Missions were started by the Baptists 

 soon after the reservation was established, 

 and are still maintained. Thomas C. 

 Battey, a Quaker, performed missionary 

 work among them in 1872. The Episco- 

 palians opened a mission in 1881, the 

 Roman Catholics in 1894. 



Customs and beliefs. — In the legend which 

 recounts the coming of the Caddo from 

 the underworld it is related: "First an 

 old man climbed up, carrying in one hand 

 tire and a pipe, and in the other a drum; 

 next came his wife with corn and pump- 

 kin seeds." The traditions of the people 

 do not go back to a time when they were 

 not cultivators of the soil; their fields 

 surrounded their villages and furnished 

 their staple food; they were semisedentary 

 in their haljits and lived in fixed habita- 

 tions. Their dwellings were conical in 

 shape, made of a framework of poles 

 covered with a thatch of grass, and were 

 grouped about an open space which 

 served for social and ceremonial gather- 

 ings. Couches covered with mats were 

 ranged around the walls inside the house 

 to serve as seats by day and beds by 

 night. The fire was built in the center. 

 Food was cooked in vessels of pottery, and 

 baskets of varj'ing sizes were skilfully 

 made. Vegetal fibers were woven, and 

 the cloth was made into garments; their 

 mantles, when adorned with feathers, 

 were very attractive to the early French 

 visitors. Living in the country of the buf- 

 falo, that animal and others were hunted 

 and the pelts dressed and made into 

 clothing for winter use. Besides having 

 the usual ornaments for the arms, neck, 

 and ears, the Caddo bored the nasal septum 

 and inserted a ring as a face decoration — 

 a custom noted in the name, meaning 

 "pierced nose," given the Caddo by the 

 Kiowa and other unrelated tribes, and 

 designated in the sign language of the 

 plains. Tattooing was practised. De- 

 scent was traced through the mother. 

 Chieftainship was hereditary, as was the 

 custody of certain sacred articles used in 

 religious ceremonies. These ceremonies 

 were connected with the cultivation of 

 maize, the seeking of game, and the de- 

 sire for long life, health, peace, and pros- 

 perity, and were conducted 1)y priests 

 who were versed in the rites and who led 

 the accompanying rituals and songs. 

 According to Caddo l)elief all natural 

 forms were animate and capable of ren- 



dering assistance to man. Fasting, 

 prayer, and occasional sacrifices were ob- 

 served; life was thought to continue after 

 death, and kinship groups were supposed 

 to be reunited in the spirit world. Truth- 

 fulness, honesty, and hospitality were 

 inculcated, and just dealing was esteemed 

 a virtue. There is evidence that canni- 

 balism was ceremonially practised in con- 

 nection with captives. 



Divi.iions and totems. — How many tribes 

 were formerly included in the Caddo 

 confederacy can not now be determined. 

 Owing to the vicissitudes of the last 3 

 centuries only a remnant of the Caddo 

 survive, and the memory of much of their 

 organization is lost. In 1699 Iberville 

 obtained from his Taensa Indian guide a 

 listof 8 divisions; Linares in 1716 gave the 

 names of 11; Gatschet (Creek Migr. Leg., 

 I, 43, 1884) procured from a Caddo Indian 

 in 1882 the names of 12 divisions, and the 

 list was revised in 1896, by Mooney, as 

 follows: (1) Kadohadacho, (2) Hainai, 

 (3) Anadarko, (4) Nabedache, (5) Nacog- 

 doches, (6) Natchitoches, (7) Yatasi, (8) 

 Adai, (9) Eyeish, (10) Nakanawan, (11) 

 Imaha, a small band of Kwapa, (12) 

 Yowani, a band of Choctaw (Mooney in 

 14th Rep. B. A. E., 1092, 1896). Of these 

 names the first 9 are found under varying 

 forms in the lists of 1699 and 1716. The 

 native name of the confederacy, Hasinai, 

 is said to belong more properly to the first 

 3 divisions, which may be significant of 

 their prominence at the time when t he con- 

 federacy was overlapping and absorbing 

 members of older organizations, and as 

 these divisions speak similar dialects, the 

 name may be that which designated a 

 still older organization. The following 

 tribes, now extinct, probably belonged to 

 the Caddo confederacy: Doustionis, Na- 

 caniche, Nanatsoho,andNasoni(?). The 

 villages of Cainpti, Choye, and Natasi were 

 probably occupied by subdivisions of the 

 confederated tribes. 



Each division of the confederacy was 

 subdivided, and each of these subtribes 

 had its totem, its village, its hereditary 

 chieftain, its priests and ceremonies, and 

 its part in the ceremonies common to the 

 confederacy. The present clans, accord- 

 ing to Mooney, are recognized as belong- 

 ing equally to the whole Caddo people and 

 in old times were probably the chief bond 

 that held the confederacy together. See 

 Nasoni. (a. c. f. ) 



Acinay.— Tex. St. Arch., Nov. 17, 1763. Ascanis.— 

 La Harpe (1719) in Margrv, D6c., Vl, 289, 1886. 

 Asenys.— Iberville (1699), "ibid., iv, 316, 1880. 

 A-Simaes.— French, Hist. Coll., II, 11, note, 1875. 

 Asimais. — Kennedy, Repub. Texas, l, 217, 1841. 

 A-Simais. — Yoakum, Hist. Texas, I, 28, note, 18.55. 

 Asinaes.— Kennedy, Repub. Texas, i, 217, 1841. 

 Aiinais. — Mezieres (177H) quoted by Bancroft, No. 

 Mex. States, l, 661, 1886. Asinay.— Teran (1691), 

 ibid., 391. Asoni.— Barcia, Ensayo, 278. 1723. As- 

 seni,— Charlevoix, New France, iV, 78, 1870. Assi- 



