of the Cheerake, Chikkasah, and Muskohge or Creeks, by which some
farther analogy will appear between the savage Indians, and their
supposed Israelitish brethren. The Hebrew characters were numeral
figures: they counted by them STOPP alphabetically, א (1), ב (2), and so
on to the letter י, the tenth letter of the alphabet, and which stands
for ten; then, by prefixing י to those letters, they proceeded with
their rising numbers, as יא (11), יב (12), יג (13), יד (14), &c. They
had words also of a numeral power, as אח͏ד (1), שני (2), שלשי (3), אדבע
(4), &c. We shall now see how the Indian method of numbering agrees with
this old standard, as well as with the idiom of the Hebrew language in
similar cases.
The Cheerake number thus: _Soquo_ 1, _Tahre_ 2, _Choeh_ 3, _Nankke_ 4,
_Ishke_ 5, _Sootáre_ 6, _Karekóge_ 7, _Suhnâyra_ 8, _Sohnáyra_ 9,
_Skoeh_ 10, _Soàtoo_ 11, _Taràtoo_ 12, &c. And here we may see a parity
of words between two of the Indian nations; for the Muskohge term a
stone, _Tahre_; which glances at the Hebrew, as they not only built with
such material, but used it as a word of number, expressive of two. In
like manner, _Ishke_ “five,” signifies a mother, which seems to shew
that their numeral words were formerly significant; and that they are
one stock of people.
The Chikkasah and Choktah count in this manner—_Chephpha_ 1, _Toogàlo_
2, _Tootchēna_ 3, _Oosta_ 4, _Tathlābe_ 5, _Hannāhle_ 6, _Untoogàlo_ 7,
_Untootchēna_ 8, _Chakkále_ 9, _Pokoole_ 10, _Pokoole Aawa Chephpha_,
“ten and one,” and so on. The Cheerake have an old waste town, on the
Georgia south-west branch of Savannah river, called _Toogàlo_; which
word may come under the former observation, upon the numerical word two:
and they call a pompion, _Oosto_, which resembles _Oosta_, four.
The Cheerake call twenty, _Tahre Skoeh_, “two tens;” and the Chikkasah
term it, _Pokoole Toogalo_, “ten twos:” as if the former had learned to
number from the left hand to the right, according to the Syriac custom;
and the latter, from the right to the left hand, after the Hebrew
manner. The former call an hundred, _Skoeh Chooke_; and, as before
observed, a thousand, _Skoeh Chooke Kaiére_, or “the old one’s hundred;”
for with them, _Kaiére_ signifies “ancient,” or aged; whereas _Eti_, or
_Eti-u_, expresses former old time. {78} May not this have some
explanation, by the “Ancient of days,” as expressed by the prophet
Daniel—magnifying the number, by joining one of the names of God to
it—according to a frequent custom of the Hebrews? This seems to be
illustrated with sufficient clearness, by the numerical method of the
Chikkasah—for they call an hundred, _Pokoole Tathleepa_; and a thousand,
_Pokoole Tathleepa Tathleepa Ishto_; the last of which is a strong
double superlative, according to the usage of the Hebrews, by a
repetition of the principal word; or by affixing the name of God to the
end of it, to heighten the number. Ishto is one of their names of God,
expressive of majesty, or greatness; and _Soottathleepa_[XVIII], the
name of a drum, derived from _Sootte_, an earthen pot, and _Tathleepa_,
perhaps the name or number of some of their ancient legions.
Footnote XVIII:
The double vowels, _oo_ and _ee_, are always to be joined in one
syllable, and pronounced long.
The Muskohge method of counting is, _Hommai_ 1, _Hokkóle_ 2, _Tootchēna_
3, _Ohsta_ 4, _Chakàpe_ 5, _Eepáhge_ 6, _Hoolopháge_ 7, _Cheenèpa_ 8,
_Ohstàpe_ 9, _Pokóle_ 10, &c. I am sorry that I have not sufficient
skill in the Muskohge dialect, to make any useful observations on this
head; however, the reader can easily discern the parity of language,
between their numerical words, and those of the Chikkasah and Choktah
nations; and may from thence conclude, that they were formerly one
nation and people.
I have seen their symbols, or signatures, in a heraldry way, to count or
distinguish their tribes, done with what may be called wild exactness.
The Choktah use the like in the dormitories of their dead; which seems
to argue, that the ancienter and thicker-settled countries of Peru and
Mexico had formerly, at least, the use of hieroglyphic characters; and
that they painted the real, or figurative images of things, to convey
their ideas. The present American Aborigines seem to be as skilful
Pantomimi, as ever were those of ancient Greece or Rome, or the modern
Turkish mutes, who describe the meanest things spoken, by gesture,
action, and the passions of the face. Two far-distant Indian nations,
who understand not a word of each other’s language, will intelligibly
converse together, and contract engagements, without any interpreter, in
such a surprizing manner, as is scarcely credible. As their dialects are
guttural, the indications they use, with the hand or {79} fingers, in
common discourse, to accompany their speech, is the reason that
strangers imagine they make only a gaggling noise, like what we are told
of the Hottentots, without any articulate sound; whereas it is an
ancient custom of the eastern countries, which probably the first
emigrants brought with them to America, and still retain over the
far-extended continent[XIX].
Footnote XIX:
The first numbering was by their fingers; to which custom Solomon
alludes, _Prov._ iii. 16. “length of days is in her right hand.” The
Greeks called this, Αποπεμπομαζειv, because they numbered on their
five fingers: and Ovid says, _Seu, quia tot digitis, per quos numeráre
solemus_; likewise Juvenal, _Sua dextrâ computat annos_. Others
numbered on their ten fingers, as we may see in Bede de ratione
temporum. And the ancients not only counted, but are said to speak
with their fingers, _Prov._ vi. 13, “The wicked man he teacheth with
his fingers.” And Nævius, in Tarentilla, says, _dat digito literas_.
(A). Lord Kingsborough says the statement in the text is confirmed by
Francisco Vazquez de Coronado. (W).
ARGUMENT VII.
In conformity to, or after the manner of the Jews, the Indian Americans
have their PROPHETS, HIGH-PRIESTS,[31] and others of a religious order.
As the Jews had a _sanctum sanctorum_, or most holy place, so have all
the Indian nations; particularly, the Muskohge. It is partitioned off by
a mud-wall about breast-high, behind the white seat, which always stands
to the left hand of the red-painted war-seat; there they deposit their
consecrated vessels, and supposed holy utensils, none of the laity
daring to approach that sacred place, for fear of particular damage to
themselves, and general hurt to the people, from the supposed divinity
of the place.
With the Muskohge, _Hitch Lalàge_ signifies “cunning men,” or persons
prescient of futurity, much the same as the Hebrew seers. _Cheeràtahége_
is the name of the pretended prophets, with the Cheerake, and nearly
approaches to the meaning of נביא, _Nebia_, the Hebrew name of a
prophet. _Cheera_ is their word for “fire,” and the termination points
out men possest of, or endued with it. The word seems to allude to the
celestial cherubim, fire, light, and spirit, which centered in O E A, or
YOHEWAH. These Indians call their pretended prophets also _Loá-che_,
“Men resembling the holy fire,” or as Elohim; for the termination
expresses a comparison, and _Loa_, is a contraction of _Loak_, drawn
from אלה, _Elóah_, the singular number of אלהים, _Elohim_, the name of
the holy ones. And, as the Muskohge {80} call the noise of thunder,
_Erowah_, so the Cheerake by inverting it, _Worah_, “He is;” thereby
alluding to the divine essence: and, as those term the lightning _Elóa_,
and believe it immediately to proceed from the voice of _Ishtohollo Elóa
Aba_, it shews the analogy to the Hebrews, and their sentiments to be
different from all the early heathen world.
The Indian tradition says, that their forefathers were possessed of an
extraordinary divine spirit, by which they foretold things future, and
controuled the common course of nature: and this they transmitted to
their offspring, provided they obeyed the sacred laws annexed to it.
They believe, that by the communication of the same divine fire working
on their _Loáche_, they can now effect the like. They say it is out of
the reach of _Nana Ookproo_, either to comprehend, or perform such
things, because the beloved fire, or the holy spirit of fire, will not
co-operate with, or actuate _Hottuk Ookproose_, “the accursed people.”
_Ishtohoollo_ is the name of all their priestly order, and their
pontifical office descends by inheritance to the eldest: those
friend-towns, which are firmly confederated in their exercises and
plays, never have more than one _Archi-magus_ at a time. But lameness,
contrary to the Mosaic law, it must be confessed, does not now exclude
him from officiating in his religious function; though it is not to be
doubted, as they are naturally a modest people, and highly ridicule
those who are incapable of procreating their species, that formerly they
excluded the lame and impotent. They, who have the least knowledge in
Indian affairs, know, that the martial virtue of the savages, obtains
them titles of distinction; but yet their old men, who could scarcely
correct their transgressing wives, much less go to war, and perform
those difficult exercises, that are essentially needful in an active
warrior, are often promoted to the pontifical dignity, and have great
power over the people, by the pretended sanctity of the office.
Notwithstanding the Cheerake are now a nest of apostate hornets, pay
little respect to grey hairs, and have been degenerating fast from their
primitive religious principles, for above thirty years past—yet, before
the last war, _Old Hop_,[32] who was helpless and lame, presided over
the whole nation, as _Archi-magus_, and lived in Choàte, their only town
of refuge. It was entirely owing to the wisdom of those who then
presided in South-Carolina, that his dangerous pontifical, and
regal-like power, was impaired, by their setting up _Atta Kulla
Kulla_,[33] and supporting him so well, as to prevent the then easy
transition of an Indian {81} high-priesthood into a French American
bloody chair, with a bunch of red and black beads; where the devil and
they could as easily have instructed them in the infernal French
catechism, as they did the Canada Indians: as—Who killed Christ?
_Answer_, The bloody English; &c.[XX]
Footnote XX:
A wrong belief has a most powerful efficacy in depraving men’s morals,
and a right one has a great power to reform them. The bloody Romish
bulls, that France sent over to their Indian converts, clearly prove
the former; and our peaceable conduct, as plainly shewed the latter,
till Britannia sent out her lions to retaliate.
To discover clearly the origin of the Indian religious system, I must
occasionally quote as much from the Mosaic institution, as the savages
seem to copy after, or imitate, in their ceremonies; and only the faint
image of the Hebrew can now be expected to be discerned, as in an old,
imperfect glass. The priesthood originally centered with the first male
born of every family: with the ancient heathens, the royalty was annexed
to it, in a direct line; and it descended in that manner, as low as the
Spartans and Romans. But, to secure Israel from falling into heathenish
customs and worship; God in the time of Moses, set apart the Levites for
religious services in the room of the first-born; and one high-priest,
was elected from the family of Aaron, and anointed with oil, who
presided over the rest. This holy office descended by right of
inheritance. However, they were to be free of bodily defects, and were
by degrees initiated to their holy office, before they were allowed to
serve in it. They were consecrated, by having the water of purifying
sprinkled upon them, washing all their body, and their clothes clean,
anointing them with oil, and offering a sacrifice.
It is not surprizing that the dress of the old savage _Archi-magus_, and
that of the Levitical high-priest, is somewhat different. It may well be
supposed, they wandered from captivity to this far-distant wilderness,
in a distrest condition, where they could scarcely cover themselves from
the inclemency of heat and cold. Besides, if they had always been
possessed of the greatest affluence, the long want of written records
would sufficiently excuse the difference; because oral traditions are
liable to variation. However, there are some traces of agreement in
their pontifical dress. Before the Indian _Archi-magus_ officiates in
making the supposed holy fire, for the yearly atonement {82} of sin, the
Sagan clothes him with a white ephod, which is a waistcoat without
sleeves. When he enters on that solemn duty, a beloved attendant spreads
a white-drest buck-skin on the white seat, which stands close to the
supposed holiest, and then puts some white beads on it, that are given
him by the people. Then the _Archi-magus_ wraps around his shoulders a
consecrated skin of the same sort, which reaching across under his arms,
he ties behind his back, with two knots on the legs, in the form of a
figure of eight. Another custom he observes on this solemn occasion, is,
instead of going barefoot, he wears a new pair of buck-skin white
maccasenes made by himself, and stitched with the sinews of the same
animal[XXI]. The upper leather across the toes, he paints, for the space
of three inches, with a few streaks of red—not with vermilion, for that
is their continual war-emblem, but with a certain red root, its leaves
and stalk resembling the ipecacuanha, which is their fixed red symbol of
holy things. These shoes he never wears, but in the time of the supposed
passover; for at the end of it, they are laid up in the beloved place,
or holiest, where much of the like sort, quietly accompanies an heap of
old, broken earthen ware, conch-shells, and other consecrated things.
Footnote XXI:
Observant ubi sesta mero pede sabbata reges,
Et vetus indulget senibus clementa porcis.
JUVENAL, Sat. vi.
When the high-priest entered into the holiest, on the day of
expiation, he clothed himself in white; and, when he finished that
day’s service, he laid aside those clothes and left them in the
tabernacle. _Lev._ xvi. 23.
When the Egyptian priests went to worship in their temples, they wore
shoes of white parchment. HERODOTUS, Lib. ii. Cap. v.
The Mosaic ceremonial institutions, are acknowledged by our best
writers, to represent the Messiah, under various types and shadows; in
like manner, the religious customs of the American Indians, seem to
typify the same; according to the early divine promise, that the seed of
the woman should bruise the head of the serpent; and that it should
bruise his heel.—The Levitical high-priest wore a _breast-plate_, which
they called _Hosechim_, and on it the _Urim_ and _Thummim_, signifying
lights and perfections; for they are the plurals of אור, _Awóra_, (which
inverted makes _Erowa_) and תורה, _Thòràh_, {83} the law, as it directed
them under dark shadows, to Messiah, the lamp of light and perfection.
In resemblance of this sacred pectoral, or breast-plate, the American
_Archi-magus_ wears a breast-plate, made of a white conch-shell,[34]
with two holes bored in the middle of it, through which he puts the ends
of an otter-skin strap, and fastens a buck-horn white button to the
outside of each, as if in imitation of the precious stones of Urim,
which miraculously blazoned from the high-priest’s breast, the unerring
words of the divine oracle. Instead of the plate of gold, which the
Levite wore on his forehead, bearing these words,קדש לי יהוה _Kadesh li
Yohewah_, “holy, or separate to God,” the Indian wears around his
temples, either a wreath of swan-feathers, or a long piece of swan-skin
doubled, so as only the fine snowy feathers appear on each side. And, in
likeness to the _Tiara_ of the former, the latter wears on the crown of
his head, a tuft of white feathers, which they call _Yatèra_. He
likewise fastens a tuft of blunted wild Turkey cock-spurs, toward the
toes of the upper part of his maccasenes, as if in resemblance to the
seventy-two bells, which the Levitical high-priest wore on his coat of
blue. Those are as strong religious pontifical emblems, as any old
Hebrews could have well chosen, or retained under the like circumstances
of time and place. Thus appears the Indian Archimagus—not as _Merubha
Begadim_, “the man with many clothes,” as they called the high-priest of
the second temple, but with clothes proper to himself, when he is to
officiate in his pontifical function, at the annual expiation of
sins[XXII]. As religion is the touchstone of every nation of people, and
as these Indians cannot be supposed to have been deluded out of theirs,
separated from the rest of the world, for many long-forgotten ages—the
traces which may be discerned among them, will help to corroborate the
other arguments concerning their origin.
Footnote XXII:
The only ornaments that distinguished the high-priest from the rest,
were a coat with seventy-two bells, an ephod, or jacket without
sleeves, a breast-plate set with twelve stones, a linen mitre, and a
plate of gold upon his forehead.
These religious, beloved men are also supposed to be in great favour
with the Deity, and able to procure rain when they please. In this
respect also, we shall observe a great conformity to the practice of the
Jews. The Hebrew records inform us, that in the moon _Abib_, or Nisan,
they prayed for {84} the spring, or latter rain, to be so seasonable and
sufficient as to give them a good harvest. And the Indian Americans have
a tradition, that their forefathers sought for and obtained such
seasonable rains, as gave them plentiful crops; and they now seek them
in a manner agreeable to the shadow of this tradition.
When the ground is parched, their _rain-makers_, (as they are commonly
termed) are to mediate for the beloved red people, with the bountiful
holy Spirit of fire. But their old cunning prophets are not fond of
entering on this religious duty, and avoid it as long as they possibly
can, till the murmurs of the people force them to the sacred attempt,
for the security of their own lives. If he fails,[35] the prophet is
shot dead, because they are so credulous of his divine power conveyed by
the holy Spirit of fire, that they reckon him an enemy to the state, by
averting the general good, and bringing desolating famine upon the
beloved people. But in general, he is so discerning in the stated laws
of nature, and skilful in priestcraft, that he always seeks for rain,
either at the full, or change of the moon; unless the birds, either by
instinct, or the temperature of their bodies, should direct him
otherwise. However, if in a dry season, the clouds, by the veering of
the winds, pass wide of their fields—while they are inveighing bitterly
against him, some in speech, and others in their hearts, he soon changes
their well-known notes—he assumes a displeased countenance and carriage,
and attacks them with bitter reproaches, for their vicious conduct in
the marriage-state, and for their notorious pollutions, by going to the
women in their religious retirements, and for multifarious crimes that
never could enter into his head to suspect them of perpetrating, but
that the divinity his holy things were endued with, had now suffered a
great decay, although he had fasted, purified himself, and on every
other account, had lived an innocent life, according to the old beloved
speech: adding, “_Loak Ishtohoollo_ will never be kind to bad people.”
He concludes with a religious caution to the penitent, advising them to
mend their manners, and the times will mend with them: Then they depart
with sorrow and shame. The old women, as they go along, will exclaim
loudly against the young people, and protest they will watch their
manners very narrowly for the time to come, as they are sure of their
own steady virtue. {85}
If a two-year drought happens, the synhedrim, at the earnest
solicitation of the mortified sinners, convene in a body, and make
proper enquiry into the true cause of their calamities; because (say
they) it is better to spoil a few roguish people, than a few roguish
people should spoil _Hottuk Oretoopah_: The lot soon falls upon Jonas,
and he is immediately swallowed up. Too much rain is equally dangerous
to those red prophets.—I was lately told by a gentleman of distinguished
character, that a famous rain-maker of the Muskohge was shot dead,
because the river over-flowed their fields to a great height, in the
middle of August, and destroyed their weighty harvest. They ascribed the
mischief to his ill-will; as the Deity, they say, doth not injure the
virtuous, and designed him only to do good to the beloved people.
In the year 1747, a Nàchee warrior told me, that while one of their
prophets was using his divine invocations for rain, according to the
faint image of their ancient tradition, he was killed with thunder on
the spot; upon which account, the spirit of prophecy ever after subsided
among them, and he became the last of their reputed prophets. They
believed the holy Spirit of fire had killed him with some of his angry
darting fire, for wilful impurity; and by his threatening voice, forbad
them to renew the like attempt—and justly concluded, that if they all
lived well, they should fare well, and have proper seasons. This opinion
coincides with that of the Israelites, in taking fire for the material
emblem of Yohewah; by reckoning thunder the voice of the Almighty above,
according to the scriptural language; by esteeming thunder-struck
individuals under the displeasure of heaven—and by observing and
enforcing such rules of purity, as none of the old pagan nations
observed, nor any, except the Hebrews.
As the prophets of the Hebrews had oracular answers, so the Indian magi,
who are to invoke YO HE WAH, and mediate with the supreme holy fire,
that he may give seasonable rains, have a transparent stone, of supposed
great power in assisting to bring down the rain, when it is put in a
bason of water; by a reputed divine virtue, impressed on one of the like
sort, in time of old, which communicates it circularly. This stone would
suffer a great decay, they assert, were it even seen by their own laity;
but if by foreigners, it would be utterly despoiled of its divine {86}
communicative power. Doth not this allude to the precious blazoning
stones of Urim and Thummim?