The Character and Influence of the Indian Trade in Wisconsin | Page 2

given to it. As a factor in breaking the "cake of custom" the meeting of two such societies is of great importance; and if, with Starcke,[5] we trace the origin of the family to economic considerations, and, with Schrader,[6] the institution of guest friendship to the same source, we may certainly expect to find important influences upon primitive society arising from commerce with a higher people. The extent to which such commerce has affected all peoples is remarkable. One may study the process from the days of Phoenicia to the days of England in Africa,[7] but nowhere is the material more abundant than in the history of the relations of the Europeans and the American Indians. The Phoenician factory, it is true, fostered the development of the Mediterranean civilization, while in America the trading post exploited the natives. The explanation of this difference is to be sought partly in race differences, partly in the greater gulf that separated the civilization of the European from the civilization of the American Indian as compared with that which parted the early Greeks and the Phoenicians. But the study of the destructive effect of the trading post is valuable as well as the study of its elevating influences; in both cases the effects are important and worth investigation and comparison.
FOOTNOTES:
[Footnote 1: In this paper I have rewritten and enlarged an address before the State Historical Society of Wisconsin on the Character and Influence of the Fur Trade in Wisconsin, published in the Proceedings of the Thirty-sixth Annual Meeting, 1889. I am under obligations to Mr. Reuben G. Thwaites, Secretary of this society, for his generous assistance in procuring material for my work, and to Professor Charles H. Haskins, my colleague, who kindly read both manuscript and proof and made helpful suggestions. The reader will notice that throughout the paper I have used the word Northwest in a limited sense as referring to the region included between the Great Lakes and the Ohio and Mississippi rivers.]
[Footnote 2: On the trading colony, see Roscher und Jannasch, Colonien, p. 12.]
[Footnote 3: Consult: Müllenhoff, Altertumskunde I., 212; Schrader, Prehistoric Antiquities of the Aryan Peoples, New York, 1890, pp. 348 ff.; Pliny, Naturalis Historia, xxvii., 11; Montelius, Civilization of Sweden in Heathen Times, 98-99; Du Chaillu, Viking Age; and the citations in Dawkins, Early Man in Britain, 466-7; Keary, Vikings in Western Christendom, 23.]
[Footnote 4: In illustration it may be noted that the early Scandinavian power in Russia seized upon the trade route by the Dnieper and the Duna. Keary, Vikings, 173. See also post, pp. 36, 38.]
[Footnote 5: Starcke, Primitive Family.]
[Footnote 6: Schrader, l.c.; see also Ihring, in Deutsche Rundschau, III., 357, 420; Kulischer, Der Handel auf primitiven Kulturstufen, in Zeitschrift für V?lkerpsychologie und Sprachwissenschaft, X., 378. Vide post, p. 10.]
[Footnote 7: W. Bosworth Smith, in a suggestive article in the Nineteenth Century, December, 1887, shows the influence of the Mohammedan trade in Africa.]

PRIMITIVE INTER-TRIBAL TRADE.
Long before the advent of the white trader, inter-tribal commercial intercourse existed. Mr. Charles Rau[8] and Sir Daniel Wilson[9] have shown that inter-tribal trade and division of labor were common among the mound-builders and in the stone age generally. In historic times there is ample evidence of inter-tribal trade. Were positive evidence lacking, Indian institutions would disclose the fact. Differences in language were obviated by the sign language,[10] a fixed system of communication, intelligible to all the western tribes at least. The peace pipe,[11] or calumet, was used for settling disputes, strengthening alliances, and speaking to strangers--a sanctity attached to it. Wampum belts served in New England and the middle region as money and as symbols in the ratification of treaties.[12] The Chippeways had an institution called by a term signifying "to enter one another's lodges,"[13] whereby a truce was made between them and the Sioux at the winter hunting season. During these seasons of peace it was not uncommon for a member of one tribe to adopt a member of another as his brother, a tie which was respected even after the expiration of the truce. The analogy of this custom to the classical "guest-friendship" needs no comment; and the economic cause of the institution is worth remark, as one of the means by which the rigor of primitive inter-tribal hostility was mitigated.
But it is not necessary to depend upon indirect evidence. The earliest travellers testify to the existence of a wide inter-tribal commerce. The historians of De Soto's expedition mention Indian merchants who sold salt to the inland tribes. "In 1565 and for some years previous bison skins were brought by the Indians down the Potomac, and thence carried along-shore in canoes to the French about the Gulf of St. Lawrence. During two years six thousand skins were thus obtained."[14] An Algonquin brought to Champlain at Quebec a piece of copper