The History of Louisiana Part 30

The tenth moon is that of Bears; at this time of hunting the feasts are not so grand and solemn, because great part of the nations are accompanying the hunters in their expeditions.

{325} The eleventh answers to our January, and is named as Cold-meal Moon. The twelfth is that of Chesnuts. That fruit has been gathered long before, nevertheless it gives its name to this moon.

Lastly, the thirteenth is that of Walnuts, and it is added to compleat the year. It is then they break the nuts to make bread of them by mixing with them the flour of Maiz.

The feasts which I saw celebrated in the chief village of the Natchez, which is the residence of the Great Sun, are celebrated in the same manner in all the villages of the nation, which are each governed by a Sun, who is subordinate to the Great Sun, and acknowledge his absolute authority.

It is not to be conceived how exact these people are in a.s.signing the pre-eminence to the men. In every a.s.sembly, whether of the whole nation in general, or of several families together, or of one family, the youngest boys have the preference to the women of the most advanced age; and at their meals, when their food is distributed, none is presented to the women, till all the males have received their share, so that a boy of two years old is served before his mother.

The women being always employed, without ever being diverted from their duty, or seduced by the gallantries of lovers, never think of objecting to the propriety of a custom, in which they have been constantly brought up. Never having seen any example that contradicted it, they have not the least idea of varying from it. Thus being submissive from the habit, as well as from reason, they, by their docility, maintain that peace in their families, which they find established upon entering them.

{326}

SECTION III.

_Of their Marriages, and Distinction of Ranks._

Paternal authority, as I have elsewhere observed, is not less sacred and inviolable than the pre-eminence of the men. It still subsists among the Natchez, such as it was in the first ages of the world. The children belong to the father, and while he lives they are under his power. They live with him, they, their wives, and their children; the same hut contains the whole family. The old man alone commands there, and nothing but death puts an end to his empire. As these people have seldom or rather never any differences among them, the paternal authority appears in nothing more conspicuous than in the marriages.

When the boys and girls arrive at the perfect age of p.u.b.erty, they visit each other familiarly, and are suffered so to do. The girls, sensible that they will be no longer mistresses of their heart, when once they are married, know how to dispose of it to advantage, and form their wardrobe by the sale of their favours; for there, as well as in other countries, nothing for nothing. The lover, far from having any thing to object to this, on the contrary, rates the merit of his future spouse, in proportion to the fruits she has produced. But when they are married they have no longer any intrigues, neither the husband nor the wife, because their heart is no longer their own. They may divorce their wives; it is, however, so rare to see the man and wife part, that during the eight years I lived in their neighbourhood, I knew but one example of it, and then each took with them the children of their own s.e.x.

If a young man has obtained a girl's consent, and they desire to marry, it is not their fathers, and much less their mothers, or male or female relations who take upon them to, conclude the match; it is the heads of the two families alone, who are usually great-grandfathers, and sometimes more. These two old men have an interview, in which, after the young man has formally made a demand of the girl, they examine if there be any relation between the two parties, and if any, what degree {327} it is; for they do not marry within the third degree. Notwithstanding this interview, and the two parties be found not within the prohibited degrees, yet if the proposed wife be disagreeable to the father, grandfather, &c. of the husband, the match is never concluded. On the other hand, ambition, avarice, and the other pa.s.sions, so common with us, never stifle in the b.r.e.a.s.t.s of the fathers those dictates of nature, which make us desire to see ourselves perpetuated in our offspring, nor influence them to thwart their children, improperly, and much less to force their inclinations. By an admirable harmony, very worthy of our imitation, they only marry those who love one another, and those who love one another, are only married when their parents agree to it. It is rare for young men to marry before they be five-and-twenty. Till they arrive at that age they are looked upon as too weak, without understanding and experience.

When the marriage-day is once fixed, preparations are made for it both by the men and women; the men go a hunting, and the women prepare the maiz, and deck out the young man's cabin to the best of their power.

On the wedding-day the old man on the part of the girl leaves his hut, and conducts the bride to the hut of the bridegroom; his whole family follow him in order and silence; those who are inclined to laugh or be merry, indulging themselves only in a smile.

He finds before the other hut all the relations of the bridegroom, who receive and salute him with their usual expression of congratulation, namely, _hoo, hoo_, repeated several times. When he enters the hut, the old man on the part of the bridegroom says to him in their language, _are you there?_ to which he answers, _yes_. He is next desired to sit down, and then not a word pa.s.ses for near ten minutes, it being one of their prudent customs to suffer a guest to rest himself a little after his arrival, before they begin a conversation; and besides, they look upon the time spent in compliments as thrown away.

After both the old men are fully rested, they rise, and the bridegroom and bride appearing before them, they ask them, if they love each other? and if they are willing to take one another for man and wife?

observing to them at the same time, {328} that they ought not to marry unless they propose to live amicably together; that n.o.body forces them, and that as they are each other's free choice, they will be thrust out of the family if they do not live in peace. After this remonstrance the father of the bridegroom delivers the present which his son is to make into his hands, the bride's father at the same time placing himself by her side. The bridegroom then addresses the bride; "Will you have me for your husband?" she answers, "Most willingly, and it gives me joy; love me, as well as I love you; for I love, and ever will love none but you." At these words the bridegroom covers the head of the bride with the present which he received from his father, and says to her, "I love you, and have therefore taken you for my wife, and this I give to your parents, to purchase you." He then gives the present to the bride's father.

The husband wears a tuft of feathers fastened to his hair, which is in the form of a cue, and hangs over his left ear, to which is fastened a sprig of oak with the leaves on, and in his left hand he bears a bow and arrows. The young wife bears in her left hand a small branch of laurel, and in her right a stalk of maiz, which was delivered to her by her mother at the time she received the present from her husband.

This stalk she presents to her husband, who takes it from her with his right hand, and says, "I am your husband;" she answers, and "I am your wife." They then shake hands reciprocally with each other's relations; after which he leads her towards the bed, and says, "There is our bed, keep it tight;" which is as much as to say, do not defile the nuptial bed.

The marriage ceremony being thus concluded, the bridegroom and the bride, with their friends, sit down to a repast, and in the evening they begin their dances, which continue often till day-light.

The nation of the Natchez is composed of n.o.bility and common people.

The common people are named in their language _Miche-Miche-Quipy_, that is, _Stinkards_; a name however which gives them great offense, and which it is proper to avoid p.r.o.nouncing before them, as it would not fail to put them into a very bad humour. The common people are to the {329} last degree submissive to the n.o.bility, who are divided into Suns, n.o.bles, and men of rank.

The Suns are the descendants of the man and woman who pretended to have come down from the sun. Among the other laws they gave to the Natchez, they ordained that their race should always be distinguished from the bulk of the nation, and that none of them should ever be put to death upon any account. They established likewise another usage which is found among no other people, except a nation of Scythians mentioned by Herodotus. They ordained that n.o.bility should only be transmitted by the women. Their male and female children were equally named Suns, and regarded as such, but with this difference, that the males enjoyed this privilege only in their own person, and during their own lives. Their children had only the t.i.tle of n.o.bles, and the male children of those n.o.bles were only men of rank. Those men of rank, however, if they distinguished themselves by their war-like exploits, might raise themselves again to the rank of n.o.bles; but their children became only men of rank, and the children of those men of rank, as well as of the others, were confounded with the common people, and cla.s.sed among the Stinkards. Thus as these people are very long-lived, and frequently see the fourth generation, it often happens that a Sun sees some of his posterity among the Stinkards; but they are at great pains to conceal this degradation of their race, especially from strangers, and almost totally disown those great-grand children; for when they speak of them they only say, they are dear to them. It is otherwise with the female posterity of the Suns, for they continue through all generations to enjoy their rank. The descendants of the Suns being pretty numerous, it might be expected that those who are out of the prohibited degrees might intermarry, rather than ally with the Stinkards; but a most barbarous custom obliges them to their mis-alliances. When any of the Suns, either male or female, die, their law ordains that the husband or wife of the Sun shall be put to death on the day of the interment of the deceased: now as another law prohibits the issue of the Suns from being put to death, it is therefore impossible for the descendants of the Suns to match with each other.

{330} Whether it be that they are tired of this law, or that they with their Suns descended of French blood, I shall not determine; but the wife of the Great Sun came one day to visit me so early in the morning that I was not got out of bed. She was accompanied with her only daughter, a girl between fourteen and fifteen years of age, handsome and well shaped; but she only sent in her own name by my slave; so that without getting up, I made no scruple of desiring her to come in.

When her daughter appeared I was not a little surprized; but I shook hands with them both, and desired them to sit down. The daughter sat down on the foot of my bed, and kept her eyes continually fixed on me, while the mother addressed herself to me in the most serious and pathetic tone. After some compliments to me, and commendations of our customs and manners, she condemned the barbarous usages that prevailed among themselves, and ended with proposing me as a husband for her daughter, that I might have it in my power to civilize their nation by abolis.h.i.+ng their inhuman customs, and introducing those of the French.

As I foresaw the danger of such an alliance, which would be opposed by the whole nation of the Natchez, and at the same time was sensible that the resentment of a slighted woman is very formidable, I returned her such an answer as might shew my great respect for her daughter, and prevent her from making the same application to some brainless Frenchman, who, by accepting the offer, might expose the French settlement to some disastrous event. I told her that her daughter was handsome, and pleased me much, as she had a good heart, and a well turned mind; but the laws we received from the Great Spirit, forbad us to marry women who did not pray; and that those Frenchmen who lived with their daughters took them only for a time; but it was not proper that the daughter of the Great Sun should be disposed of in that manner. The mother acquiesced in my reasons; but when they took their leave I perceived plainly that the daughter was far from being satisfied. I never saw her from that day forwards; and I heard she was soon after married to another.

From this relation the reader may perceive that there needs nothing but prudence and good sense to persuade those people {331} to what is reasonable, and to preserve their friends.h.i.+p without interruption. We may safely affirm that the differences we have had with them have been more owing to the French than to them. When they are treated insolently or oppressively, they have no less sensibility of injuries than others. If those who have occasion to live among them, will but have sentiments of humanity, they will in them meet with men.

SECTION IV.

_Of the Temples, Tombs, Burials, and other religious Ceremonies of the People of_ Louisiana.

I shall now proceed to give some account of the customs that prevail in general among all the nations of North America; and these have a great resemblance to each other, as there is hardly any difference in the manner of thinking and acting among the several nations. These people have no religion expressed by any external wors.h.i.+p. The strongest evidences that we discover of their having any religion at all, are their temples, and the eternal fire therein kept up by some of them. Some of them indeed do not keep up the eternal fire, and have turned their temples into charnel-houses.

However, all those people, without exception, acknowledge a supreme Being, but they never on any account address their prayers to him, from their fixt belief that G.o.d, whom they call the Great Spirit, is so good, that he cannot do evil, whatever provocation he may have.

They believe the existence of two Great Spirits, a good and a bad.

They do not, as I have said, invoke the Good Spirit; but they pray to the bad, in order to avert from their persons and possessions the evils which he might inflict upon them. They pray to the evil spirit, not because they think him almighty; for it is the Good Spirit whom they believe so; but because, according to them, he governs the air, the seasons, the rain, the fine weather, and all that may benefit or hurt the productions of the earth.

They are very superst.i.tious in respect to the flight of birds, and the pa.s.sage of some animals that are seldom seen in their country. They are much inclined to hear and believe {332} diviners, especially in regard to discovering things to come; and they are kept in their errors by the Jongleurs, who find their account in them.

The natives have all the same manner of bringing up their children, and are in general well shaped, and their limbs are justly proportioned. The Chicasaws are the most fierce and arrogant, which they undoubtedly owe to their frequent intercourse with the English of Carolina. They are brave; a disposition they may have inherited as the remains of that martial spirit that prompted them to invade their neighbouring nations, by which they themselves were at length greatly weakened. All the nations on the north of the colony are likewise brave, but they are more humane than the Chicasaws, and have not their high-spirited pride. All these nations of the north, and all those of Louisiana, have been inviolably attached to us ever since our establishment in this colony. The misfortune of the Natchez, who, without dispute, were the finest of all those nations, and who loved us, ought not in the least to lessen our sentiments of those people, who are in general distinguished for their natural goodness of character. All those nations are prudent, and speak little; they are sober in their diet, but they are pa.s.sionately fond of brandy, though they are singular in never tasting any wine, and neither know nor care to learn any composition of liquors. In their meals they content themselves with maiz prepared various ways, and sometimes they use fish and flesh. The meat that they eat is chiefly recommended to them for being wholesome; and therefore I have conjectured that dog's flesh, for which we have such an aversion, must however be as good as it is beautiful, since they rate it so highly as to use it by way of preference in their feasts of ceremony. They eat no young game, as they find plenty of the largest size, and do not think delicacy of taste alone any recommendation; and therefore, in general, they would not taste our ragouts, but, condemning them as unwholesome, prefer to them gruel made of maiz, called in the colony Sagamity.

The Chactaws are the only ugly people among all the nations in Louisiana; which is chiefly owing to the fat with which {333} they rub their skin and their hair, and to their manner of defending themselves against the moskitos, which they keep off by lighting fires of fir-wood, and standing in the smoke.

Although all the people of Louisiana have nearly the same usages and customs, yet as any nation is more or less populous, it has proportionally more or fewer ceremonies. Thus when the French first arrived in the colony, several nations kept up the eternal fire, and observed other religious ceremonies, which they have now disused, since their numbers have been greatly diminished. Many of them still continue to have temples, but the common people never enter these, nor strangers, unless peculiarly favoured by the nation. As I was an intimate friend of the sovereign of the Natchez, he shewed me their temple, which is about thirty feet square, and stands upon an artificial mount about eight feet high, by the side of a small river.

The mount slopes insensibly from the main front, which is northwards, but on the other sides it is somewhat steeper. The four corners of the temple consist of four posts, about a foot and an half diameter, and ten feet high, each made of the heart of the cypress tree, which is incorruptible. The side-posts are of the same wood, but only about a foot square; and the walls are of mud, about nine inches thick; so that in the inside there is a hollow between every post. The inner s.p.a.ce is divided from east to west into two apartments one of which is twice as large as the other. In the largest apartment the eternal fire is kept, and there is likewise a table or altar in it, about four feet high, six long, and two broad. Upon this table lie the bones of the late Great Sun in a coffin of canes very neatly made. In the inner apartment, which is very dark, as it receives no light but from the door of communication, I could meet with nothing but two boards, on which were placed some things like small toys, which I had not light to peruse. The roof is in the form of a pavilion, and very neat both within and without, and on the top of it are placed three wooden birds, twice as large as a goose, with their heads turned towards the east. The corner and side-posts, as has been mentioned, rise above the earth ten feet high, and it is said they are as much sunk under ground; it cannot therefore but appear surprising how the natives could transport such large beams, fas.h.i.+on them, and raise them {334} upright, when we know of no machines they had for that purpose.

Besides the eight guardians of the temple, two of whom are always on watch, and the chief of those guardians, there also belongs to the service of the temple a master of the ceremonies, who is also master of the mysteries; since, according to them, he converses very familiarly with the Spirit. Above all these persons is the Great Sun, who is at the same time chief priest and sovereign of the nation. The temples of some of the nations of Louisiana are very mean, and one would often be apt to mistake them for the huts of private persons, but to those who are acquainted with their manners, they are easily distinguishable, as they have always before the door two posts formed like the ancient Termini, that is, having the upper part cut into the shape of a man's head. The door of the temple, which is pretty weighty, is placed between the wall and those two posts, so that children may not be able to remove it, to go and play in the temple.

The private huts have also posts before their doors, but these are never formed like Termini.

None of the nations of Louisiana are acquainted with the custom of burning their dead, which was practised by the Greeks and Romans; nor with that of the Egyptians, who studied to preserve them to perpetuity. The different American nations have a most religious attention for their dead, and each have some peculiar customs in respect to them; but all of them either inter them, or place them in tombs, and carefully carry victuals to them for some time. These tombs are either within their temples, or close adjoining to them, or in their neighbourhood. They are raised about three feet above the earth, and rest upon four pillars, which are forked stakes fixed fast in the ground. The tomb, or rather bier, is about eight feet long, and a foot and a half broad; and after the body is placed upon it, a kind of basket-work of twigs is wove round it, and covered with mud, an opening being left at the head for placing the victuals that are presented to the dead person. When the body is all rotted but the bones, these are taken out of the tomb, and placed in a box of canes, which is deposited in the temple. They usually weep and lament for their dead three days; but for those who are killed in war, they make a much longer and more grievous lamentation.

{335} Among the Natchez the death of any of their Suns, as I have before observed, is a most fatal event; for it is sure to be attended with the destruction of a great number of people of both s.e.xes. Early in the spring 1725, the Stung Serpent, who was the brother of the Great Sun, and my intimate friend, was seized with a mortal distemper, which filled the whole nation of the Natchez with the greatest consternation and terror; for the two brothers had mutually engaged to follow each other to the land of spirits; and if the Great Sun should kill himself for the sake of his brother, very many people would likewise be put to death. When the Stung Serpent was despaired of, the chief of the guardians of the temple came to me in the greatest confusion, and acquainting me with the mutual engagements of the two brothers, begged of me to interest myself in preserving the Great Sun, and consequently a great part of the nation. He made the same request to the commander of the fort. Accordingly we were no sooner informed of the death of the Stung Serpent, than the commander, some of the princ.i.p.al Frenchmen, and I, went in a body to the hut of the Great Sun. We found him in despair; but, after some time, he seemed to be influenced by the arguments I used to dissuade him from putting himself to death. The death of the Stung Serpent was published by the firing of two muskets, which were answered by the other villages, and immediately cries and lamentations were heard on all sides. The Great Sun, in the mean time, remained inconsolable, and sat bent forwards, with his eyes towards the ground. In the evening, while we were still in his hut, he made a sign to his favourite wife; who in consequence of that threw a pailful of water on the fire, and extinguished it.

This was a signal for extinguis.h.i.+ng all the fires of the nation, and filled every one with terrible alarms, as it denoted that the Great Sun was still resolved to put himself to death. I gently chided him for altering his former resolution, but he a.s.sured me he had not, and desired us to go and sleep securely. We accordingly left him, pretending to rely on the a.s.surance he had given us; but we took up our lodging in the hut of his chief servants, and stationed a soldier at the door of his hut, whom we ordered to give us notice of whatever happened. There was no need to fear our being betrayed by the wife of {336} the Great Sun, or any others about him; for none of them had the least inclination to die, if they could help it. On the contrary, they all expressed the greatest thankfulness and grat.i.tude to us for our endeavors to avert the threatened calamity from their nation.

Before we went to our lodgings we entered the hut of the deceased, and found him on his bed of state, dressed in his finest cloaths, his face painted with vermilion, shod as if for a journey, with his feather-crown on his head. To his bed were fastened his arms, which consisted of a double-barreled gun, a pistol, a bow, a quiver full of arrows, and a tomahawk. Round his bed were placed all the calumets of peace he had received during his life, and on a pole, planted in the ground near it, hung a chain of forty-six rings of cane painted red, to express the number of enemies he had slain. All his domesticks were round him, and they presented victuals to him at the usual hours, as if he were alive. The company in his hut were composed of his favourite wife, of a second wife, which he kept in another village, and visited when his favourite was with child; of his chancellor, his physician, his chief domestic, his pipe-bearer, and some old women, who were all to be strangled at his interment. To these victims a n.o.ble woman voluntarily joined herself, resolving, from her friends.h.i.+p to the Stung Serpent, to go and live with him in the country of spirits. I regretted her on many accounts, but particularly as she was intimately acquainted with the virtues of simples, had by her skill saved many of our people's lives, and given me many useful instructions. After we had satisfied our curiosity in the hut of the deceased, we retired to our hut, where we spent the night. But at day-break we were suddenly awaked, and told that it was with difficulty the Great Sun was kept from killing himself. We hastened to his hut, and upon entering it I remarked dismay and terror painted upon the countenances of all who were present. The Great Sun held his gun by the b.u.t.t-end, and seemed enraged that the other Suns had seized upon it, to prevent him from executing his purpose. I addressed myself to him, and after opening the pan of the lock, to let the priming fall out, I chided him gently for his not acting according to his former resolution. He pretended at first {337} not to see me; but, after some time, he let go his hold of the musket, and shook hands with me without speaking a word. I then went towards his wife, who all this while had appeared in the utmost agony and terror, and I asked her if she was ill. She answered me, "Yes, very ill," and added, "if you leave us, my husband is a dead man, and all the Natchez will die; stay then, for he opens his ears only to your words, which have the sharpness and strength of arrows. You are his true friend, and do not laugh when you speak, like most of the Frenchmen." The Great Sun at length consented to order his fire to be again lighted, which was the signal for lighting the other fires of the nation, and dispelled all their apprehensions.

Soon after the natives begun the dance of death, and prepared for the funeral of the Stung Serpent. Orders were given to put none to death on that occasion, but those who were in the hut of the deceased. A child however had been strangled already by its father and mother, which ransomed their lives upon the death of the Great Sun, and raised them from the rank of Stinkards to that of n.o.bles. Those who were appointed to die were conducted twice a day, and placed in two rows before the temple, where they acted over the scene of their death, each accompanied by eight of their own relations who were to be their executioners, and by that office exempted themselves from dying upon the death of any of the Suns, and likewise raised themselves to the dignity of men of rank.

Mean while thirty warriors brought in a prisoner, who had formerly been married to a female Sun; but, upon her death, instead of submitting to die with her, had fled to New Orleans, and offered to become the hunter and slave of our commander in chief. The commander accepting his offer, and granting him his protection, he often visited his countrymen, who, out of complaisance to the commander, never offered to apprehend him: but that officer being now returned to France, and the runaway appearing in the neighbourhood, he was now apprehended, and numbered among the other victims. Finding himself thus unexpectedly trapped, he began to cry bitterly; but three old women, who were his relations, offering to die in his stead, he was not only again exempted from death, but {338} raised to the dignity of a man of rank. Upon this he afterwards became insolent, and profiting by what he had seen and learned at New Orleans, he easily, on many occasions, made his fellow-countrymen his dupes.

[Ill.u.s.tration: _Burial of the Stung Serpent_]

On the day of the interment, the wife of the deceased made a very moving speech to the French who were present, recommending her children, to whom she also addressed herself, to their friends.h.i.+p, and advising perpetual union between {339} the two nations. Soon after the master of the ceremonies appeared in a red-feathered crown, which half encircled his head, having a red staff in his hand in the form of a cross, at the end of which hung a garland of black feathers. All the upper part of his body was painted red, excepting his arms, and from his girdle to his knees hung a fringe of feathers, the rows of which were alternately white and red. When he came before the hut of the deceased, he saluted him with a great _hoo_, and then began the cry of death, in which he was followed by the whole people. Immediately after the Stung Serpent was brought out on his bed of state, and was placed on a litter, which six of the guardians of the temple bore on their shoulders. The procession then began, the master of the ceremonies walking first, and after him the oldest warrior, holding in one hand the pole with the rings of canes, and in the other the pipe of war, a mark of the dignity of the deceased. Next followed the corpse, after which came those who were to die at the interment. The whole procession went three times round the hut of the deceased, and then those who carried the corpse proceeded in a circular kind of march, every turn intersecting the former, until they came to the temple. At every turn the dead child was thrown by its parents before the bearers of the corpse, that they might walk over it; and when the corpse was placed in the temple the victims were immediately strangled. The Stung Serpent and his two wives were buried in the same grave within the temple; the other victims were interred in different parts, and after the ceremony they burnt, according to custom, the hut of the deceased.

{340}

SECTION V.

_Of the Arts and Manufactures of the Natives._