sixty miles; crossed over this branch, and soon after crossed the
Roanoke, and then rested a few days at Mr. Lucas’s, a worthy old
gentleman, a planter on Meherren river. Observed strolling over his
fences and stables, a very singular and useful species of the Gourd
(Cucurbita lagenaria); its neck or handle is above two feet in length,
and not above an inch in diameter; its belly round, which would contain
about a pint; it makes excellent ladles, funnels, &c. At a little
distance from Mr. Lucas’s, at the head of a swamp near the high road, I
observed a very curious species of Prinos, which grows seven or eight
feet high, the leaves broad, lanceolate, sharply serrated, nervous, and
of a deep green colour; but its striking beauty consists in profuse
clusters of fruit, collected about the cases or origin of the last
spring’s shoots; these berries are nearly round, about the size of
middling grapes, of a fine clear scarlet colour, covered or invested
with an incarnate mist or nebulæ.
Being now arrived on the South border of Virginia, and the hoary frigid
season far advanced, I shall pass as speedily as possible from hence to
Pennsylvania, my native country; since those cultivated regions of
Virginia and Maryland, through which I design to travel, have been over
and over explored, and described by very able men in every branch of
natural history.
After leaving Meherren, I soon arrived at Alexandria in Virginia, a
fine city on the west banks of the Patowmac, about the 26th of
December, having had excellent roads, and pleasant, moderate weather,
neither snow nor ice to be seen, except a slight fall of snow from a
flying cloud, the day before I reached this place; but this evening it
clouded up from the west, the wind North-East and cold. Next morning
the snow was eight or ten inches deep on the ground, and the wind
shifting to North-West, cleared up intensely cold: I however sat off
and crossed the river just below the falls, and landed at George-town
in Maryland. The snow was now deep every where around, the air cold to
an extreme, and the roads deep under snow or slippery with ice,
rendered the travelling uncomfortable.
Being now arrived at Wright’s ferry, on the Susquehanna, I began
anxiously to look towards home, but here I found almost insuperable
embarrassments: the river being but half frozen over, there was no
possibility of crossing here, but hearing that people crossed at
Anderson’s, about five miles above, early next morning I sat off again
up the river, in company with several travellers, some for
Philadelphia: arriving at the ferry, we were joined by a number of
traders, with their pack-horses loaded with leather and furs, where we
all agreed to venture over together; and keeping at a moderate distance
from each other, examining well our icy bridge, and being careful of
our steps, we landed safe on the opposite shore, got to Lancaster in
the evening, and next morning sat forward again towards Philadelphia,
and in two days more arrived at my father’s house on the banks of the
river Schuylkill, within four miles of the city, January 1778.
[59] See some account of it in the Introduction.
AN ACCOUNT
OF THE
PERSONS, MANNERS, CUSTOMS AND GOVERNMENT,
OF THE
MUSCOGULGES, OR CREEKS,
CHEROKEES, CHACTAWS, &c.
ABORIGINES OF THE CONTINENT OF
NORTH AMERICA.
BY
WILLIAM BARTRAM.
PART IV.
CHAPTER I.
DESCRIPTION OF THE CHARACTER, CUSTOMS AND PERSONS OF THE AMERICAN
ABORIGINES, FROM MY OWN OBSERVATIONS, AS WELL AS FROM THE GENERAL AND
IMPARTIAL REPORT OF ANCIENT RESPECTABLE MEN, EITHER OF THEIR OWN
PEOPLE, OR WHITE TRADERS, WHO HAVE SPENT MANY DAYS OF THEIR LIVES
AMONGST THEM.
PERSONS AND QUALIFICATIONS.
The males of the Cherokees, Muscogulges, Siminoles, Chicasaws, Chactaws
and confederate tribes of the Creeks, are tall, erect, and moderately
robust; their limbs well shaped, so as generally to form a perfect
human figure; their features regular, and countenance open, dignified
and placid; yet the forehead and brow so formed, as to strike you
instantly with heroism and bravery; the eye though rather small, yet
active and full of fire; the pupil always black, and the nose commonly
inclining to the aquiline.
Their countenance and actions exhibit an air of magnanimity,
superiority and independence.
Their complexion of a reddish brown or copper colour; their hair long,
lank, coarse, and black as a raven, and reflecting the like lustre at
different exposures to the light.
The women of the Cherokees are tall, slender, erect and of a delicate
frame; their features formed with perfect symmetry, their countenance
cheerful and friendly, and they move with a becoming grace and dignity.
The Muscogulge women, though remarkably short of stature, are well
formed; their visage round, features regular and beautiful; the brow
high and arched; the eye large, black, and languishing, expressive of
modesty, diffidence, and bashfulness; these charms are their defensive
and offensive weapons, and they know very well how to play them off,
and under cover of these alluring graces, are concealed the most
subtile artifice; they are however loving and affectionate: they are, I
believe, the smallest race of women yet known, seldom above five feet
high, and I believe the greater number never arrive to that stature;
their hands and feet not larger than those of Europeans of nine or ten
years of age: yet the men are of gigantic stature, a full size larger
than Europeans; many of them above six feet, and few under that, or
five feet eight or ten inches. Their complexion much darker than any of
the tribes to the North of them that I have seen. This description
will, I believe, comprehend the Muscogulges, their confederates, the
Chactaws, and I believe the Chicasaws (though I have never seen their
women), excepting however some bands of the Siminoles, Uches and
Savannucas, who are rather taller and slenderer, and their complexion
brighter.
The Cherokees are yet taller and more robust than the Muscogulges, and
by far the largest race of men I have seen[60]; their complexions
brighter and somewhat of the olive cast, especially the adults; and
some of their young women are nearly as fair and blooming as European
women.
The Cherokees in their dispositions and manners are grave and steady;
dignified and circumspect in their deportment; rather slow and reserved
in conversation; yet frank, cheerful, and humane; tenacious of the
liberties and natural nights of man; secret, deliberate and determined
in their councils; honest, just and liberal, and ready always to
sacrifice every pleasure and gratification, even their blood, and life
itself, to defend their territory and maintain their rights. They do
homage to the Muscogulges with reluctance, and are impatient under that
galling yoke. I was witness to a most humiliating lash, which they
passively received from their red masters, at the great congress and
treaty of Augusta, when these people acceded with the Creeks, to the
cession of the New Purchase; where were about three hundred of the
Creeks, a great part of whom were warriors, and about one hundred
Cherokees.
The first day of convention opened with settling the preliminaries, one
article of which was a demand on the part of the Georgians, to a
territory lying on the Tugilo, and claimed by them both, which it seems
the Cherokees had, previous to the opening of congress, privately
conveyed to the Georgians, unknown to the Creeks. The Georgians
mentioning as a matter settled, the Creeks demanded in council, on what
foundation they built that claim, saying they had never ceded these
lands. The Georgians answered, that they bought them of their friends
and brothers the Cherokees. The Creeks nettled and incensed at this, a
chief and warrior started up, and with an agitated and terrific
countenance, frowning menaces and disdain, fixed his eyes on the
Cherokee chiefs, and asked them what right they had to give away their
lands, calling them old women, and saying that they had long ago
obliged them to wear the petticoat; a most humiliating and degrading
stroke, in the presence of the chiefs of the whole Muscogulge
confederacy, of the Chicasaws, principle men and citizens of Georgia,
Carolina, Virginia, Maryland and Pennsylvania, in the face of their own
chiefs and citizens, and amidst the laugh and jeers of the assembly,
especially the young men of Virginia, their old enemies and dreaded
neighbours: but humiliating as it really was, they were obliged to bear
the stigma passively, and even without a reply.
And moreover, these arrogant bravos and usurpers, carried their pride
and importance to such lengths, as even to threaten to dissolve the
congress and retun home, unless the Georgians consented to annul the
secret treaty with the Cherokees, and receive that territory
immediately from them, as acknowledging their exclusive right of
alienation; which was complied with, though violently extorted from the
Cherokees, contrary to right and sanction of treaties; since the
Savanna river and its waters were acknowledged to be the natural and
just bounds of territory betwixt the Cherokees and Muscogulges.
The national character of the Muscogulges, when considered in a
political view, exhibits a portraiture of a great or illustrious hero.
A proud, haughty and arrogant race of men; they are brave and valiant
in war, ambitious of conquest, restless and perpetually exercising
their arms, yet magnanimous and merciful to a vanquished enemy, when he
submits and seeks their friendship and protection: always uniting the
vanquished tribes in confederacy with them; when they immediately
enjoy, unexceptionably, every right of free citizens, and are from that
moment united in one common band of brotherhood. They were never known
to exterminate a tribe, except the Yamasees, who would never submit on
any terms, but fought it out to the last, only about forty or fifty of
them escaping at the last decisive battle, who threw themselves under
the protection of the Spaniards at St. Augustine.
According to their own account, which I believe to be true, after their
arrival in this country, they joined in alliance and perpetual amity,
with the British colonists of South Carolina and Georgia, which they
never openly violated; but on the contrary, pursued every step to
strengthen the alliance; and their aged chiefs to this day, speak of it
with tears of joy, and exult in that memorable transaction, as one of
the most glorious events in the annals of their nation.
As an instance of their ideas of political impartial justice, and
homage to the Supreme Being, as the high arbiter of human transactions,
who alone claims the right of taking away the life of man, I beg leave
to offer to the reader’s consideration, the following event, as I had
it from the mouth of a Spaniard, a respectable inhabitant of East
Florida.
The son of the Spanish governor of St. Augustine, together with two
young gentlemen, his friends and associates, conceived a design of
amusing themselves in a party of sport, at hunting and fishing. Having
provided themselves with a convenient bark, ammunition, fishing tackle,
&c. they set sail, directing their course South, along the coast
towards the point of Florida, putting into bays and rivers, as
conveniency and the prospect of game invited them. The pleasing rural,
and diversified scenes of the Florida coast, imperceptibly allured them
far to the south, beyond the Spanish fortified post. Unfortunate
youths! regardless of the advice and injunctions of their parents and
friends, still pursuing the delusive objects, they enter a harbour at
evening, with a view of chasing the roe-buck, and hunting up the sturdy
bear, solacing themselves with delicious fruits, and reposing under
aromatic shades; when alas! cruel unexpected event! in the beatific
moments of their slumbers, they were surrounded, arrested and carried
off by a predatory band of Creek Indians, proud of the capture, so rich
a prize; they hurry away into cruel bondage the hapless youths,
conducting them by devious paths through dreary swamps and boundless
savannas, to the Nation.
At that time the Indians were at furious war with the Spaniards,
scarcely any bounds set to their cruelties on either side: in short,
the miserable youths were condemned to be burnt.
But, there were English traders in these towns, who learning the
characters of the captives, and expecting great rewards from the
Spanish governor, if they could deliver them, they petitioned the
Indians on their behalf, expressing their wishes to obtain their
rescue, offering a great ransom; acquainting them at the same time,
that they were young men of high rank, and one of them the governor’s
son.
Upon this, the head men, or chiefs of the whole nation, were convened,
and after solemn and mature deliberation, they returned the traders
their final answer and determination, which was as follows:
“Brothers and friends. We have been considering upon this business
concerning the captives—and that under the eye and fear of the Great
Spirit. You know that these people are our cruel enemies; they save no
lives of us red men, who fall in their power. You say that the youth is
the son of the Spanish governor; we believe it; we are sorry he has
fallen into our hands, but he is our enemy: the two young men (his
friends) are equally our enemies; we are sorry to see them here; but we
know no difference in their flesh and blood; they are equally our
enemies; if we save one we must save all three: but we cannot do it;
the red men require their blood to appease the spirits of their slain
relatives; they have entrusted us with the guardianship of our laws and
rights, we cannot betray them.
“However we have a sacred prescription relative to this affair, which
allows us to extend mercy to a certain degree: a third is saved by lot;
the Great Spirit allows us to put it to that decision; he is no
respecter of persons.” The lots are cast. The governor’s son was taken
and burnt.
If we consider them with respect to their private character or in a
moral view, they must, I think, claim our approbation, if we divest
ourselves of prejudice and think freely. As moral men they certainly
stand in no need of European civilization.
They are just, honest, liberal and hospitable to strangers;
considerate, loving and affectionate to their wives and relations; fond
of their children; industrious, frugal, temperate and persevering;
charitable and forbearing. I have been weeks and months amongst them
and in their towns, and never observed the least sign of contention or
wrangling: never saw an instance of an Indian beating his wife, or even
reproving her in anger. In this case they stand as examples of reproof
to the most civilized nations, as not being defective in justice,
gratitude, and a good understanding; for indeed their wives merit their
esteem and the most gentle treatment, they being industrious, frugal,
careful, loving and affectionate.
The Muscogulges are more volatile, sprightly and talkative than their
Northern neighbours, the Cherokees; and, though far more distant from
the white settlements than any nation East of the Mississipi or Ohio,
appear evidently to have made greater advances towards the refinements
of true civilization, which cannot, in the least degree, be attributed
to the good examples of the white people.
Their internal police and family economy at once engage the notice of
European travellers, and incontrovertibly places these people in an
illustrious point of view: their liberality, intimacy and friendly
intercourse one with another, without any restraint of ceremonious
formality, as if they were even insensible of the use or necessity of
associating the passions or affections of avarice, ambition or
covetousness.
A man goes forth on his business or avocations; he calls in at another
town, if he wants victuals, rest or social conversation, he confidently
approaches the door of the first house he chooses, saying “I am come;”
the good man or woman replies, “You are; it’s well.” Immediately
victuals and drink are ready; he eats and drinks a little, then smokes
tobacco, and converses either of private matters, public talks, or the
news of the town. He rises and says, “I go!” the other answers, “You
do!” He then proceeds again, and steps in at the next habitation he
likes, or repairs to the public square, where are people always
conversing by day, or dancing all night, or to some more private
assembly, as he likes; he needs no one to introduce him, any more than
the black-bird or thrush, when he repairs to the fruitful groves, to
regale on their luxuries, and entertain the fond female with evening
songs.
It is astonishing, though a fact, as well as a sharp reproof to the
white people, if they will allow themselves liberty to reflect and form
a just estimate, and I must own elevates these people to the first rank
amongst mankind, that they have been able to resist the continual
efforts of the complicated host of vices, that have for ages overrun
the nations of the old world, and so contaminated their morals; yet
more so, since such vast armies of these evil spirits have invaded this
continent, and closely invested them on all sides. Astonishing indeed!
when we behold the ill, immoral conduct of too many white people, who
reside amongst them; notwithstanding which; it seems natural, eligible,
and even easy, for these simple, illiterate people, to put in practice
those beautiful lectures delivered to us by the ancient sages and
philosophers, and recorded for our instruction.
I saw a young Indian in the Nation, who when present, and beholding the
scenes of mad intemperance and folly acted by the white men in the
town, clapped his hand to his breast, and with a smile, looking aloft
as if struck with astonishment, and wrapt in love and adoration to the
Deity; as who should say, “O thou Great and Good Spirit! we are indeed
sensible of thy benignity and favour to us red men, in denying us the
understanding of white men. We did not know before they came amongst us
that makind could become so base, and fall so below the dignity of
their nature. Defend us from their manners, laws and power.”
The Muscogulges, with their confederates, the Chactaws, Chicasaws, and
perhaps the Cherokees, eminently deserve the encomium of all nations,
for their wisdom and virtue in resisting and even repelling the
greatest, and even the common enemy of mankind, at least of most of the
European nations, I mean spirituous liquors.
The first and most cogent article in all their treaties with the white
people, is, that there shall not be any kind of spirituous liquors sold
or brought into their towns; and the traders are allowed but two kegs
(five gallons each) which is supposed to be sufficient for a company,
to serve them on the road; and if any of this remains on their
approaching the towns, they must spill it on the ground or secrete it
on the road, for it must not come into the town.
On my journey from Mobile to the Nation, just after we had passed the
junction of the Pensacola road with our path, two young traders
overtook us on their way to the Nation. We enquired what news? They
informed us that they were running about forty kegs of Jamaica spirits
(which by dashing would have made at least eighty kegs) to the Nation;
and after having left the town three or four days, they were surprised
on the road in the evening, just after they had come to camp, by a
party of Creeks, who discovering their species of merchandize, they
forthwith struck their tomahawks into every keg, giving the liquor to
the thirsty sand, not tasting a drop of it themselves, and they had
enough to do to keep the tomahawks from their own skulls.
How are we to account for their excellent policy in civil government;
it cannot derive its influence from coercive laws, for they have no
such artificial system. Divine wisdom dictates, and they obey.
We see and know full well the direful effects of this torrent of evil,
which has its source in hell; and we know surely, as well as these
savages, how to divert its course and suppress its inundations. Do we
want wisdom and virtue? let our youth then repair to the venerable
councils of the Muscogulges.
[60] There are, however, some exceptions to this general observation,
as I have myself witnessed. Their present grand chief or emperor (the
Little Carpenter, Atta-kul-kulla) is a man of remarkable small
stature, slender, and of a delicate frame, the only instance I saw in
the nation: but he is a man of superior abilities.
CHAPTER II.
OF THEIR GOVERNMENT AND CIVIL SOCIETY.
The constitution or system of their police is simply natural, and as
little complicated as that which is supposed to direct or rule the
approved economy of the ant and the bee; and seems to be nothing more
than the simple dictates of natural reason, plain to every one, yet
recommended to them by their wife and virtuous elders as divine,
because necessary for securing mutual happiness: equally binding and
effectual, as being proposed and assented to in the general
combination: every one’s conscience being a sufficient conviction (the
golden rule, do as you would be done by) instantly presents to view,
and produces a society of peace and love, which in effect better
maintains human happiness, than the most complicated system of modern
politics, or sumptuary laws, enforced by coercive means: for here the
people are all on an equality, as to the possession and enjoyments of
the common necessaries and conveniencies of life, for luxuries and
superfluities they have none.
This natural constitution is simply subordinate, and the supreme,
sovereign or executive power resides in a council of elderly chiefs,
warriors and others, respectable for wisdom, valour and virtue.
At the head of this venerable senate, presides their mico or king,
which signifies a magistrate or chief ruler: the governors of Carolina,
Georgia, &c. are called micos; and the king of England is called
Ant-apala-mico-clucco[61], that is the great king, over or beyond the
great water.
The king, although he is acknowledged to be the first and greatest man
in the town or tribe, and honoured with every due and rational mark of
love and esteem, and when presiding in council, with a humility and
homage as reverent as that paid to the most despotic monarch in Europe
or the East, and when absent, his seat is not filled by any other
person, yet he is not dreaded; and when out of the council, he
associates with the people as a common man, converses with them, and
they with him, in perfect ease and familiarity.
The mico or king, though elective, yet his advancement to that supreme
dignity must be understood in a very different light from the elective
monarchs of the old world, where the progress to magistracy is
generally affected by schism and the influence of friends gained by
craft, bribery, and often by more violent efforts; and after the throne
is obtained, by measures little better than usurpation, he must be
protected and supported there, by the same base means that carried him
thither.
But here behold the majesty of the Muscogulge mico! he does not either
publicly or privately beg of the people to place him in a situation to
command and rule them. No, his appearance is altogether mysterious, as
a benificent deity he rises king over them, as the sun rises to bless
the earth!
No one will tell you how or when he became their king; but he is
universally acknowledged to be the greatest person among them, and he
is loved, esteemed and reverenced, although he associates, eats,
drinks, and dances with them in common as another man; his dress is the
same, and a stranger could not distinguish the king’s habitation from
that of any other citizen, by any sort of splendour or magnificence;
yet he percieves they act as though their mico beheld them, himself
invisible. In a word, their mico seems to them, the representative of
Providence or the Great Spirit, whom they acknowledge to preside over
and influence their councils and public proceedings. He personally
presides daily in their councils, either at the rotunda or public
square: and even here his voice in regard to business in hand, is
regarded no more than any other chief’s or senator’s, no farther than
his advice, as being the best and wisest man of the tribe, and not by
virtue of regal prerogative. But whether their ultimate decisions
require unanimity, or only a majority of voices, I am uncertain; but
probably where there is a majority, the minority voluntarily accede.
The most active part the mico takes is in the civil government of the
town or tribe: here he has the power and prerogative of calling a
council, to deliberate on peace and war, or all public concerns, as
enquiring into, and deciding upon complaints and differences; but he
has not the least shadow of exclusive executive power. He is
complimented with the first visits of strangers, giving audience to
ambassadors, with presents, and he has also the disposal of the public
granary.
The next man in order of dignity and power, is the great war chief: he
represents and exercises the dignity of the mico, in his absence, in
council; his voice is of the greatest weight, in military affairs; his
power and authority are entirely independent of the mico, though when a
mico goes on an expedition, he heads the army, and is there the war
chief. There are many of these war chiefs in a town or tribe, who are
captains or leaders of military parties; they are elderly men, who in
their youthful days have distinguished themselves in war by valour,
subtilty and intrepidity; and these veteran chiefs, in a great degree,
constitute their truly dignified and venerable senates.
There is in every town or tribe a high priest, usually called by the
white people jugglers, or conjurers, besides several juniors or
graduates. But the ancient high priest or seer, presides in spiritual
affairs, and is a person of consequence; he maintains and exercises
great influence in the state, particularly in military affairs; the
senate never determine on an expedition against their enemy without his
counsel and assistance. These people generally believe that their seer
has communion with powerful invisible spirits, who they suppose have a
share in the rule and government of human affairs, as well as the
elements; that he can predict the result of an expedition; and his
influence is so great, that they have been known frequently to stop,
and turn back an army, when within a day’s journey of their enemy,
after a march of several hundred miles; and indeed their predictions
have surprized many people. They foretel rain or drougth, and pretend
to bring rain at pleasure, cure diseases, and exercise witchcraft,
invoke or expel evil spirits, and even assume the power of directing
thunder and lightning.
These Indians are by no means idolaters, unless their puffing the
tobacco smoke towards the sun, and rejoicing at the appearance of the
new moon[62], may be termed so. So far from idolatry are they, that
they have no images amongst them, nor any religious rite or ceremony
that I could perceive; but adore the Great Spirit, the giver and taker
away of the breath of life, with the most profound and respectful
homage. They believe in a future state, where the spirit exists, which
they call the world of spirits, where they enjoy different degrees of
tranquillity or comfort, agreeably to their life spent here: a person
who in his life has been an industrious hunter, provided well for his
family, an intrepid and active warrior, just, upright, and done all the
good he could, will, they say, in the world of spirits, live in a warm,
pleasant country, where are expansive, green, flowery savannas and high
forests, watered with rivers of pure waters, replenished with deer, and
every species of game; a serene, unclouded and peaceful sky; in short,
where there is fulness of pleasure, uninterrupted.
They have many accounts of trances and visions of their people, who
have been supposed to be dead, but afterwards reviving, have related
their visions, which tend to enforce the practice of virtue and the
moral duties.
Before I went amongst the Indians I had often heard it reported that
these people, when their parents, through extreme old age, become
decrepid and helpless, in compassion for their miseries, send them to
the other world, by a stroke of the tomahawk or bullet. Such a degree
of depravity and species of impiety, always appeared to me so
incredibly inhuman and horrid, that it was with the utmost difficulty I
assumed resolution sufficient to enquire into it.
The traders assured me they knew no instance of such barbarism, but
that there had been instances of the communities performing such a deed
at the earnest request of the victim.
When I was at Mucclasse town, early one morning, at the invitation of
the chief trader, we repaired to the public square, taking with us some
presents for the Indian chiefs. On our arrival we took our seats in a
circle of venerable men, round a fire in the centre of the area: other
citizens were continually coming in, and amongst them I was struck with
awe and veneration at the appearance of a very aged man: his hair, what
little he had, was as white as snow, he was conducted by three young
men, one having hold of each arm, and the third behind to steady him.
On his approach the whole circle saluted him, “welcome,” and made way
for him: he looked as smiling and cheerful as youth, yet stone-blind by
extreme old age: he was the most ancient chief of the town, and they
all seemed to reverence him. Soon after the old man had seated himself
I distributed my presents, giving him a very fine handkerchief and a
twist of choice tobacco, which passed through the hands of an elderly
chief who sat next him, telling him it was a present from one of their
white brothers, lately arrived in the nation from Charleston: he
received the present with a smile, and thanked me, returning the favour
immediately with his own stone pipe and cat skin of tobacco: and then
complimented me with a long oration, the purport of which was the value
he set on the friendship of the Carolinians. He said, that when he was
a young man they had no iron hatchets, pots, hoes, knives, razors nor
guns, but that they then made use of their own stone axes, clay pots,
flint knives, bows and arrows; and that he was the first man who
brought the white people’s goods into his town, which he did on his
back from Charleston, five hundred miles on foot, for they had no
horses then amongst them.
The trader then related to me an anecdote concerning this ancient
patriarch, which occurred not long before.
One morning after his attendants had led him to the council fire,
before seating himself he addressed himself to the people after this
manner—
“You yet love me; what can I do now to merit your regard? nothing; I am
good for nothing; I cannot see to shoot the buck or hunt up the sturdy
bear; I know I am but a burthen to you; I have lived long enough; now
let my spirit go; I want to see the warriors of my youth in the country
of spirits: (bareing his breast) here is the hatchet, take it and
strike.” They answered with one united voice, “We will not; we cannot;
we want you here.”
[61] Clucco signifies great or excellent.
[62] I have observed the young fellows very merry and jocose, at the
appearance of the new moon, saying, how ashamed she looks under the
veil, since sleeping with the sun these two or three nights, she is
ashamed to show her face, &c.
CHAPTER III.
OF THEIR DRESS, FEASTS AND DIVERTISEMENTS.
The youth of both sexes are fond of decorating themselves with external
ornaments. The men shave their head, leaving only a narrow crest or
comb, beginning at the crown of the head, where it is about two inches
broad and about the same height, and stands frized upright; but this
crest tending backwards, gradually widens, covering the hinder part of
the head and back of the neck: the lank hair behind is ornamented with
pendant silver quills, and then jointed or articulated silver plates,
and usually the middle fascicle of hair, being by far the longest, is
wrapped in a large quill of silver, or the joint of a small reed,
curiously sculptured and painted, the hair continuing through it
terminates in a tail or tassel.
Their ears are lacerated, separating the border or cartilaginous limb,
which at first is bound round very close and tight with leather strings
or thongs, and anointed with fresh bear’s oil, until healed: a piece of
lead being fastened to it, by its weight extends this cartilage to an
incredible length, which afterwards being craped, or bound round in
brass or silver wire, extends semicircularly like a bow or crescent;
and it is then very elastic, even so as to spring and bound about with
the least motion or flexure of the body: this is decorated with soft
white plumes of heron feathers.
A very curious diadem or band, about four inches broad, and ingeniously
wrought or woven, and curiously decorated with stones, beads, wampum,
porcupine quills, &c., encircles their temples, the front peak of it
being embellished with a high waving plume, of crane or heron feathers.
The clothing of their body is very simple and frugal. Sometimes a
ruffled shirt of fine linen, next the skin, and a flap which covers
their lower parts, this garment somewhat resembles the ancient Roman
breeches, or the kilt of the Highlanders; it usually consists of a
piece of blue cloth, about eighteen inches wide, this they pass between
their thighs, and both ends being taken up and drawn through a belt
round their waist, the ends fall down, one before, and the other
behind, not quite to the knee; this flap is usually plaited and
indented at the ends, and ornamented with beads, tinsel lace, &c.
The leg is furnished with cloth boots; they reach from the ancle to the
calf, and are ornamented with lace, beads, silver bells, &c.
The stillepica or moccasin defends and adorns the feet; it seems to be
an imitation of the ancient buskin or sandal; very ingeniously made of
deer skins, dressed very soft, and curiously ornamented according to
fancy.
Beside this attire, they have a large mantle of the finest cloth they
are able to purchase, always either of scarlet or blue colour; this
mantle is fancifully decorated with rich lace or fringe round the
border, and often with little round silver, or brass bells. Some have a
short cloak, just large enough to cover the shoulders and breast; this
is most ingeniously constructed, of feathers woven or placed in a
natural imbricated manner, usually of the scarlet feathers of the
flaningo, or others of the gayest colour.
They have large silver crescents, or gorgets, which being suspended by
a ribband round the neck, lie upon the breast; and the arms are
ornamented with silver bands, or bracelets, and silver and gold chains,
&c. a collar invests the neck.
The head, neck and breast, are painted with vermilion, and some of the
warriors have the skin of the breast, and muscular parts of the body,
very curiously inscribed, or adorned with hieroglyphick scrolls,
flowers, figures of animals, stars, crescents, and the sun in the
centre of the breast. This painting of the flesh, I understand, is
performed in their youth, by pricking the skin with a needle, until the
blood starts, and rubbing in a blueish tinct, which is as permanent as
their life. The shirt hangs loose about the waist, like a frock, or
split down before, resembling a gown, and is sometimes wrapped close,
and the waist encircled by a curious belt or sash.
The dress of the females is somewhat different from that of the men:
their flap or petticoat is made after a different manner, is larger and
longer, reaching almost to the middle of the leg, and is put on
differently; they have no shirt or shift, but a little short waistcoat,
usually made of callico, printed linen, or fine cloth, decorated with
lace, beads, &c. They never wear boots or stockings, but their buskins
reach to the middle of the leg. They never cut their hair, but plait it
in wreaths, which are turned up, and fastened on the crown, with a
silver broach, forming a wreathed top-knot, decorated with an
incredibly quantity of silk ribbands, of various colours, which stream
down on every side, almost to the ground. They never paint, except
those of a particular class, when disposed to grant certain favours to
the other sex.
But these decorations are only to be considered as indulgencies on
particular occasions, and the privilege of youth; as at weddings,
festivals, dances, &c. or when the men assemble to act the war farce,
on the evening immediately preceding their march on a hostile
expedition: for usually they are almost naked, contenting themselves
with the flap and sometimes a shirt, boots and moccasins. The mantle is
seldom worn by the men, except at night, in the winter season, when
extremely cold, and by the women at dances, which it serves the purpose
of a veil, and the females always wear the jacket, flap, and buskin,
even children as soon or before they can walk, whereas the male youth
go perfectly naked until they are twelve or fifteen years of age.
The junior priests or students, constantly wear the mantle or robe,
which is white, and they have a great owl skin cased and stuffed very
ingeniously, so well executed, as almost to represent the living bird,
having large sparkling glass beads, or buttons, fixed in the head for
eyes: this insignia of wisdom and divination, they wear sometimes as a
crest on the top of the head, at other times the image sits on the arm,
or is borne on the hand. These bachelors are also distinguishable from
the other people, by their taciturnity, grave and solemn countenance,
dignified step, and singing to themselves songs or hymns, in a low
sweet voice, as they stroll about the towns.
These people, like all other nations, are fond of music and dancing:
their music is both vocal and instrumental; but of the latter they have
scarcely any thing worth the name; the tambour, rattlegourd, and a kind
of flute, made of a joint of reed or the tibia of the deer’s leg: on
this instrument they perform badly, and at best it is rather a hideous
melancholy discord, than harmony. It is only young fellows who amuse
themselves on this howling instrument; but the tambour and rattle,
accompanied with their sweet low voices, produce a pathetic harmony,
keeping exact time together, and the countenance of the musician, at
proper times, seems to express the solemn elevated state of the mind:
at that time there seems not only a harmony between him and his
instrument, but instantly touches the feelings of the attentive
audience, as the influence of an active and powerful spirit; there is
then an united universal sensation of delight and peaceful union of
souls throughout the assembly.
Their music, vocal and instrumental, united, keeps exact time with the
performers or dancers.
They have an endless variety of steps, but the most common, and that
which I term the most civil, and indeed the most admired and practised
amongst themselves, is a slow shuffling alternate step; both feet move
forward one after the other, first the right foot foremost, and next
the left, moving one after the other, in two opposite circles, i. e.
first a circle of young men, and within a circle of young women, moving
together opposite ways, the men with the course of the sun, and the
females contrary to it; the men strike their arm with the open hand,
and the girls clap hands, and raise their shrill sweet voices,
answering an elevated shout of the men at stated times of termination
of the stanzas; and the girls perform an interlude or chorus
separately.
To accompany their dances, they have songs of different classes, as
martial, bacchanalian and amorous; which last, I must confess, are
extravagantly libidinous; and they have moral songs, which seem to be
the most esteemed and practised, and answer the purpose of religious
lectures.
Some of their most favourite songs and dances, they have from their
enemies, the Chactaws; for it seems these people are very eminent, for
poetry and music; every town amongst them strives to excel each other
in composing new songs for dances; and by a custom amongst them, they
must have at least one new song, for exhibition, at every annual busk.
The young mustee, who came with me to the Mucclasses from Mobile,
having Chactaw blood in his veins from his mother, was a sensible young
fellow, and by his father had been instructed in reading, writing and
arithmetic, and could speak English very well. He took it into his head
to travel into the Chactaw country: his views were magnanimous, and his
designs in the highest degree commendable, nothing less than to inform
himself of every species of arts and sciences, that might be of use and
advantage, when introduced into his own country, but more particularly
music and poetry. With these views he privately left the Nation, went
to Mobile, and there entered into the service of the trading company to
the Chactaws, as a white man; his easy, communicative, active and
familiar disposition and manners, being agreeable to that people,
procured him access every where, and favoured his subtilty and
artifice: at length, however, the Chactaws hearing of his lineage and
consanguinity with the Creeks, by the father’s side, pronounced him a
Creek, and consequently an enemy and a spy amongst them, and secretly
resolved to dispatch him. The young philosopher got notice of their
suspicions and hostile intentions, in time to make his escape, though
closely pursued, he kept a head of his sanguinary pursuers, arrived at
Mobile, and threw himself under the protection of the English, entered
the service of the trader of Mucclasse, who was then setting off for
the Nation, and notwithstanding the speed with which we travelled,
narrowly escaped the ardour and vigilance of his pursuing enemies, who
surprised a company of emigrants, in the deserts of Schambe, the very
night after we met them, expecting to intercept him thereabout.
The young traveller having learned all their most celebrated new songs
and poetry, at a great dance and festival in the Mucclasse, a day or
two after our arrival, the youth pressed him to give out some of his
new songs; he complied with their entreaties, and the songs and dance
went round with harmony and eclat. There was a young Chactaw slave girl
in the circle, who soon after, discovered very affecting sensations of
affliction and distress of mind, and before the conclusion of the
dance, many of her companions complimented her with sympathetic sighs
and tears, from their own sparkling eyes. As soon as I had an
opportunity, I enquired of the young Orpheus, the cause of that song
being so distressing to the young slave. He replied, that when she was
lately taken captive, her father and brothers were slain in the
contest, and she understanding the sense of the song, called to
remembrance the tragical fate of her family, and could not forbear
weeping at the recital.
The meaning of the chorus was,
All men must surely die,
Tho’ no one knows how soon,
Yet when the time shall come,
The event may be joyful.
These doleful moral songs or elegies, have a quick and sensible effect
on their passions, and discover a lively affection and sensibility:
their countenance now dejected, again, by an easy transition, becomes
gently elevated, as if in solemn address or supplication, accompanied
with a tremulous, sweet, lamentable voice: a stranger is for a moment
lost to himself as it were, or his mind, associated with the person
immediately affected, is in danger of revealing his own distress
unawares.
They have a variety of games for exercise and pastime; some particular
to the men, some to the female sex, and others wherein both sexes are
engaged.
The ball play is esteemed the most noble and manly exercise. This game
is exhibited in an extensive level plain, usually contiguous to the
town: the inhabitants of one town play against another, in consequence
of a challenge, when the youth of both sexes are often engaged, and
sometimes stake their whole substance. Here they perform amazing feats
of strength and agility. The game principally consists in taking and
carrying off the ball from the opposite party, after being hurled into
the air, midway between two high pillars, which are the goals, and the
party who bears off the ball to their pillar wins the game; each person
having a racquet or hurl, which is an implement of a very curious
construction, somewhat resembling a ladle or little hoop-net, with a
handle near three feet in length, the hoop and handle of wood, and the
neting of thongs of raw hide, or tendons of an animal.
The foot-ball is likewise a favourite, manly diversion with them.
Feasting and dancing in the square at evening, ends all their games.
They have besides, feasts or festivals almost for every month in the
year, which are chiefly dedicated to hunting and agriculture.
The busk or feast of first fruits is their principal festival; this
seems to end the last, and begin the new year.
It commences in August, when their new crops of corn are arrived to
perfect maturity: and every town celebrates the busk separately, when
their own harvest is ready.
If they have any religious rite or ceremony, this festival is its most
solemn celebration.
When a town celebrates the busk, having previously provided themselves
with new clothes, new pots, pans and other household utensils and
furniture, they collect all their worn-out clothes and other despicable
things, sweep and cleanse their houses, squares, and the whole town, of
their filth, which with all the remaining grain and other old
provisions, they cast together in one common heap, and consume it with
fire. After having taken medicine, and fasted for three days, all the
fire in the town is extinguished. During this fast they abstain from
the gratification of every appetite and passion whatever. A general
amnesty is proclaimed, all malefactors may return to their town, and
they are absolved from their crimes, which are now forgotten, and they
restored to favour.
On the fourth morning, the high priest, by rubbing dry wood together,
produces new fire in the public square, from whence every habitation in
the town is supplied with the new and pure flame.
Then the women go forth to the harvest field, and bring from thence new
corn and fruits, which being prepared in the best manner, in various
dishes, and drink withal, is brought with solemnity to the square,
where the people are assembled, apparelled in their new clothes and
decorations. The men having regaled themselves, the remainder is
carried off and distributed amongst the families of the town. The women
and children solace themselves in their separate families, and in the
evening repair to the public square, where they dance, sing and rejoice
during the whole night, observing a proper and exemplary decorum: this
continues three days, and the four following days they receive visits,
and rejoice with their friends from neighbouring towns, who have
purified and prepared themselves.
CHAPTER IV.
CONCERNING PROPERTY, AGRICULTURE, ARTS AND MANUFACTURES.
It has been said by historians, who have written concerning the customs
and usages of the aborigines of America, that they have every thing in
common, and no private property; which are terms in my opinion too
vague and general, when applied to these people. From my own frequent
opportunities of observation, and the information of respectable
characters, who have spent many years amongst them, I venture to set
this matter in a just view before my readers.
I shall begin with the produce of their agricultural labours.
An Indian town is generally so situated, as to be convenient for
procuring game, secure from sudden invasion, having a large district of
excellent arable land adjoining, or in its vicinity, if possible on an
isthmus betwixt two waters, or where the doubling of a river forms a
peninsula. Such a situation generally comprises a sufficient body of
excellent land for planting Corn, Potatoes, Beans, Squash, Pumpkins,
Citruls, Melons, &c. and is taken in with a small expence and trouble
of fencing, to secure the crops from the invasion of predatory animals.
At other times however they choose such a convenient fertile spot at
some distance from their town, when circumstances will not admit of
having both together.
This is their common plantation, and the whole town plant in one vast
field together; but yet the part or share of every individual family or
habitation, is separated from the next adjoining, by a narrow strip, or
verge of grass, or any other natural or artificial boundary.
In the spring, the ground being already prepared, on one and the same
day, early in the morning, the whole town is summoned, by the sound of
a conch shell, from the mouth of the overseer, to meet at the public
square, whither the people repair with their hoes and axes; and from
thence proceed to their plantation, where they begin to plant, not
every one in his own little district, assigned and laid out, but the
whole community united begins on one certain part of the field, where
they plant on until finished; and when their rising crops are ready for
dressing and cleansing they proceed after the same order, and so on day
after day, until the crop is laid by for ripening. After the feast of
the busk is over, and all the grain is ripe, the whole town again
assemble, and every man carries off the fruits of his labour, from the
part first allotted to him, which he deposits in his own granary; which
is individually his own. But previous to their carrying off their crops
from the field, there is a large crib or granary, erected in the
plantation, which is called the king’s crib; and to this each family
carries and deposits a certain quantity, according to his ability or
inclination, or none at all if he so chooses: this in appearance seems
a tribute or revenue to the mico; but in fact is designed for another
purpose, i.e. that of a public treasury, supplied by a few and
voluntary contributions, and to which every citizen has the right of
free and equal access, when his own private stores are consumed, to
serve as a surplus to fly to for succour; to assist neighbouring towns,
whose crops may have failed; accommodate strangers, or travellers,
afford provisions or supplies, when they go forth on hostile
expeditions; and for all other exigencies of the state: and this
treasure is at the disposal of the king or mico; which is surely a
royal attribute, to have an exclusive right and ability in a community
to distribute comfort and blessings to the necessitous.
As to mechanic arts or manufactures, at present they have scarcely any
thing worth observation, since they are supplied with necessaries,
conveniences, and even superfluities by the white traders. The men
perform nothing except erecting their mean habitations, forming their
canoes, stone pipes, tambour, eagles tail or standard, and some other
trifling matters; for war and hunting are their principal employments.
The women are more vigilant, and turn their attention to various manual
employments; they make all their pottery or earthen-ware, moccasins,
spin and weave the curious belts and diadems for men, fabricate lace,
fringe, embroider and decorate their apparel, &c. &c.
CHAPTER V.
OF THEIR MARRIAGE AND FUNERAL CEREMONIES.
As to their marriage ceremonies, they are very simple, yet differ
greatly in the various nations and tribes. Amongst some of the bands in
the Muscogulge confederacy, I was informed the mystery is performed
after the following manner. When a young man has fixed his affections,
and is determined to marry, he takes a Cane or Reed, such as they stick
down at the hills of their Bean vines for their support: with this
(after having obtained her parents’ or nearest relations’ consent) he
repairs to the habitation of his beloved, attended by his friends and
associates, and in the presence of the wedding guests, he sticks his
Reed down, upright in the ground; when soon after his sweet-heart comes
forth with another Reed, which she sticks down by the side of his, when
they are married: then they exchange Reeds, which are laid by as
evidences or certificates of the marriage, which is celebrated with
feasting, music and dancing: each one of their relations and friends,
at the wedding, contribute something towards establishing the new
family. As soon as the wedding is over, the town is convened, and the
council orders or recommends a new habitation to be constructed for the
accommodation of the new family: every man in the town joins in the
work, which is begun and finished in a day’s time.
The greatest accomplishments to recommend a young man to his favourite
maid, is to prove himself a brave warrior, and a cunning, industrious
hunter.
They marry only for a year’s time, and, according to ancient custom, at
the expiration of the year they renew the marriage: but there is seldom
an instance of their separating after they have children. If it should
happen, the mother takes the children under her own protection, though
the father is obliged to contribute towards their maintainance during
their minority and the mother’s widowhood.
The Muscogulges allow of polygamy in the utmost latitude; every man
takes as many wives as he chooses, but the first is queen, and the
others her handmaids and associates.
It is common for a great man amongst them, who has already half a dozen
wives, if he sees a a child of eight or nine years of age, who pleases
him, and he can agree with her parents or guardians, to marry her and
take her into his house at that age.
Adultery is always punished with cropping, which is the only corporal
punishment amongst them; and death or outlawry for murder; and infamy
for less crimes, as fornication, theft, &c. which produces such
repeated marks and reflections of ridicule and contempt, that generally
ends in voluntary banishment; and these renegadoes and vagabonds are
generally the ruffians who commit depredations and murders on the
frontiers.
The Muscogulges bury their deceased in the earth. They dig a
four-square deep pit under the cabin or couch which the deceased lay
on, in his house, lining the grave with cypress bark, where they place
the corpse in a sitting posture, as if it were alive; depositing with
him his gun, tomahawk, pipe, and such other matters as he had the
greatest value for in his life time. His eldest wife, or the queen
dowager, has the second choice of his possessions, and the remaining
effects are divided amongst his other wives and children.
The Chactaws pay their last duties and respect to the deceased in a
very different manner. As soon as a person is dead, they erect a
scaffold eighteen or twenty feet high, in a grove adjacent to the town,
where they lay the corpse, lightly covered with a mantle: here it is
suffered to remain, visited and protected by the friends and relations,
until the flesh becomes putrid, so as easily to part from the bones;
then undertakers, who make it their business, carefully strip the flesh
from the bones, wash and cleanse them, and when dry and purified by the
air, having provided a curiously wrought chest or coffin, fabricated of
bones and splints, they place all the bones therein; it is then
deposited in the bone-house, a building erected for that purpose in
every town. And when this house is full, a general solemn funeral takes
place; the nearest kindred or friends of the deceased, on a day
appointed, repair to the bone-house, take up the respective coffins,
and following one another in order of seniority, the nearest relations
and connections attending their respective corpse, and the multitude
following after them, all as one family, with united voice of alternate
Allelujah and lamentation, slowly proceed to the place of general
interment, where they place the coffins in order, forming a
pyramid[63]; and lastly, cover all over with earth, which raises a
conical hill or mount. Then they return to town in order of solemn
procession, concluding the day with a festival, which is called the
feast of the dead.
The Chactaws are called by the traders flats, or flat-heads, all the
males having the fore and hind part of their skulls artificially
flattened, or compressed; which is effected after the following manner.
As soon as the child is born, the nurse provides a cradle or wooden
case, hollowed and fashioned, to receive the infant, lying prostrate on
its back, and that part of the case where the head reposes, being
fashioned like a brick mould. In this portable machine the little boy
is fixed, a bag of sand being laid on his forehead, which by continual
gentle compression, gives the head somewhat the form of a brick from
the temples upwards; and by these means they have high and lofty
foreheads, sloping off backwards. These men are not so neat in the trim
of their heads, as the Muscogulges are, and they are remarkably
slovenly and negligent in every part of their dress; but otherwise they
are said to be ingenious, sensible, and virtuous men; bold and
intrepid, yet quiet and peaceable, and are acknowledged by the Creeks
to be brave.
They are supposed to be most ingenious and industrious husbandmen,
having large plantations, or country farms, where they employ much of
their time in agricultural improvements, after the manner of the white
people; by which means their territories are more generally cultivated,
and better inhabited than any other Indian republic that we know of.
The number of their inhabitants is said greatly to exceed the whole
Muscogulge confederacy, although their territories are not a fourth
part as extensive. It appeared to me from observation, and what
information I could get, that the Indians entertain rational notions of
the soul’s immortality, and of a future state of social existence; and
accordingly, in order to inculcate morality, and promote human
happiness, they applaud praiseworthy actions, as commendable and
necessary for the support of civil society, and maintaining the dignity
and strength of their nation or tribe, as well as securing an excellent
and tranquil state and degree in the world of spirits, after their
decease. And they say the Great Spirit favours all good and brave men.
[63] Some ingenious men, whom I have conversed with, have given it as
their opinion, that all those pyramidal artificial hills, usually
called Indian mounts, were raised on these occasions, and are
generally sepulchres. However, I am of a different opinion.
CHAPTER VI.
LANGUAGE AND MANNERS.
The Muscogulge language is spoken throughout the confederacy (although
consisting of many nations, who have a speech peculiar to themselves),
as also by their friends and allies, the Natches. The Chicasaw and
Chactaw, the Muscogulges say is a dialect of theirs.
This language is very agreeable to the ear, courteous, gentle and
musical: the letter R is not sounded in one word of their language: the
women in particular speak so fine and musical, as to represent the
singing of birds; and when heard and not seen, one might imagine it to
be the prattling of young children. The men’s speech is indeed more
strong and sonorous, but not harsh, and in no instance guttural, and I
believe the letter R is not used to express any word, in any language
of the confederacy.
The Cherokee tongue, on the contrary, is very loud, somewhat rough and
very sonorous, sounding the letter R frequently, yet very agreeable and
pleasant to the ear. All the Indian languages are truly rhetorical, or
figurative, assisting their speech by tropes; their hands, flexure of
the head, the brow, in short, every member, naturally associate, and
give their assistance to render their harrangues eloquent, persuasive
and effectual.
The pyramidal hills or artificial mounts, and highways, or avenues,
leading from them to artificial lakes or ponds, vast tetragon terraces,
chunk yards,[64] and obelisks or pillars of wood, are the only
monuments of labour, ingenuity and magnificence that I have seen worthy
of notice, or remark. The region lying between Savanna river and
Oakmulge, east and west, and from the sea coast to the Cherokee or
Apalachian mountains, North and South, is the most remarkable for these
high conical hills, tetragon terraces and chunk yards. This region was
last possessed by the Cherokees, since the arrival of the Europeans,
but they were afterwards dispossessed by the Muscogulges, and all that
country was probably many ages preceding the Cherokee invasion,
inhabited by one nation or confederacy, who were ruled by the same
system of laws, customs and language, but so ancient that the
Cherokees, Creeks, or the nation they conquered, could render no
account for what purpose these monuments were raised. The mounts and
cubical yards adjoining them, seem to have been raised in part for
ornament and recreation, and likewise to serve some other public
purpose, since they are always so situated as to command the most
extensive prospect over the town and country adjacent. The tetragon
terraces seem to be the foundation of a fortress, and perhaps the great
pyramidal mounts, served the purpose of ook-out towers, and high places
for sacrifice. The sunken area, called by white traders the chunk yard,
very likely served the same conveniency that it has been appropriated
to, by the more modern and even present nations of Indians, that is,
the place where they burnt and otherwise tortured the unhappy captives
that were condemned to die, as the area is surrounded by a bank, and
sometimes two of them, one behind and above the other, as seats, to
accommodate the spectators at such tragical scenes, as well as the
exhibition of games, shows, and dances. From the river St. Juans,
Southerly, to the point of the peninsula of Florida, are to be seen
high pyramidal mounts with spacious and extensive avenues, leading from
them out of the town, to an artificial lake or pond of water; these
were evidently dignified in part, for ornament or monuments of
magnificence, to perpetuate the power and grandeur of the nation, and
not inconsiderable neither, for they exhibit scenes of power and
grandeur, and must have been public edifices.
The great mounts, highways, and artificial lakes up St. Juans on the
East shore just at the enterance of the great Lake George, one on the
opposite shore, on the bank of the Little Lake, another on Dunn’s
Island, a little below Charlotteville, one on the large beautiful
island just without the Capes of Lake George, in sight of Mount Royal,
and a spacious one on the west banks of the Musquitoe river near New
Smyrna, are the most remarkable of this sort that occurred to me; but
undoubtedly many more are yet to be discovered farther South in the
peninsula; however I observed none westward, after I left St. Juans, on
my journey to little St. Juan, near the bay of Apalache.
But in all the region of the Muscogulge country, South-West from the
Oakmulge river quite to the Tallapoose, down to the city of Mobile, and
thence along the sea coast, to the Mississipi, I saw no signs of
mountains or highways, except at Taensa, where were several
inconsiderable conical mountains; and but one instance of the tetragon
terraces, which was at the Apalachucla old town, on the west banks of
that river: here were yet remaining conspicuous monuments, as vast four
square terraces, chunk yards, &c. almost equalling those eminent ones
at the Oakmulge fields; but no high conical mounts. Those Indians have
a tradition that these remains are the ruins of an ancient Indian town
and fortress. I was not in the interior parts of the Chactaw
territories, and therefore am ignorant whether there are any mounts or
monuments there.
To conclude this subject concerning the monuments of the Americans, I
deem it necessary to observe, as my opinion, that none of them that I
have seen discover the least signs of the arts, sciences, or
architecture of the Europeans or other inhabitants of the old world;
yet evidently betray every sign or mark of the most distant antiquity.
FINIS.
[64] Chunk yard, a term given by the white traders, to the oblong four
square yards, adjoining the high mounts and rotundas of the modern
Indians.—In the centre of these stands the obelisk, and at each corner
of the farther end stands a slave post or strong stake, where the
captives that are burnt alive are bound.
INDEX
Agave vivipara, xix;
Alabama, 427;
Alachua savanna, 185;
Alatamaha, voyage up the, 47;
—— account of the, 51;
Alligator Hole, 236
——battle with an, 248;
Alligators, battle between two, 116;
——author attacked by, 117, 123;
——brood of, numerous, 124;
——nests of, 125;
——old, feed on the young, 126;
——described, ib.;
Amelia island, 63;
Amite river, 423;
Ampelis garrulus, 296;
Angelica lucida, 325;
Animals and vegetables compared, xiv;
Animals, general observation on, xvi;
——affections of, xvii;
——mental faculties of, xviii;
——remarkable fragility of parts of, 194, 276;
——influence of country on, 214;
Annona, new species of, 18, 169;
Apalachucla, 387;
Arum esculentum cultivated for food in Georgia and Florida, 467;
Arundo gigantea, 408;
Asilus, various species of, 383;
Augusta, journey to, 28;
——described, 32, 314;
Author attacked by a fever, 409;
——violent disorder in the eyes, 416, 418;
Banks of the river St. Juan higher than the adjacent plains, 163;
Battle between cray-fish and gold-fish, 43;
——two alligators, 116;
Bears, 278;
Bees, none in West Florida, though plenty in East, 411;
Birds, observations on, xxi;
——on the migration of, 280, 295;
——of passage, American, 285;
——change their colour, 296;
——wild, sing only at the time of incubation, xxii, 299;
Boat, portable, 457;
Bream, golden, 151;
——great black or blue, 174;
——great yellow, or particoloured, ib.;
Bridge, Indian, 443;
Brunswick, town of, 471;
Buffalo, not now to be found where once numerous, 44;
Bull snake, 272;
Butterflies, xix;
Cacalia heterophylla, 162;
Cactus opuntia, 161;
Cambelton, 476;
Cancer macrourus, war of the gold-fish on the, 43;
Cane meadows, 424;
Carica papaya, 129;
Cat bird, 297;
Cattle, dreadful disease of, 205;
Cedar bird, 296;
Chactaws, 515;
Chameleon, 276;
Charleston, voyage from Philadelphia to, 1;
Charlotta, 91;
Chat, yellow breasted, 300;
Chicken snake, 271;
Clarendon river, 476;
Clay, fort of, eaten greedily by cattle, 39;
Cleome lupinifolia, 423;
Cliffs, description of the, 433;
Coachwhip snake, 217;
Cochineal insect, 161;
Collinsonia, species of, febrifuge, 409;
Colymbus cauda elongata, 130;
Convolvulus diffectus, 102;
Coolome town, 394;
Cornus florida, 399;
Cowe, 350, 364;
Coweta, 387;
Cow-pen, account of a, 308;
Crane, flight of the, 144;
——nests and eggs of the, 199;
——savanna, 218;
Creeks, Upper, alliance of, with the English, 53;
——account of the 208, 463;
——Lower, or Siminoles, 209
Cross-Creeks, 475;
Crown bird, 296;
Crying bird, 145;
Cucurbita lagenaria, 477;
Cupressus disticha, 88;
——new species of, 409;
Curlews, Spanish, 146;
Cuscowilla, journey to, 168;
——description of, 189;
Cyprinus coronarius, 151;
Deer, herd of, 198;
Dionæa muscipula, xiii, 470;
Dog brought up to tend horses, 120;
Dove, ground, 8;
Dyeing, bark of the gordonia lasianthus ufeful in 160;
Eagles, various, 2;
Earth, on the produce of the different zones of , ix;
——remarks on certain strata of, 433;
Elks only to be found in the Apalachian mountains, 45;
Emberiza oryzivora, 294;
Ephemeræ, 78—81;
Erythryna corallodendrum, 160;
Falco piscatorius, 8;
Falling Creek, 339;
Fascinating power of the rattlesnake, 263;
Febrifuge, virtues of a species of Collinsonia, 409;
Felis cauda truncata, 278;
Fern, curious species of, 476;
Fish, red-belly, 12;
——vast quantity of, in the river St. Juan’s, 121;
——of prey and others living peaceably together in pellucid water,
164, 166, 227;
Fishing, mode of, 106;
Flat-rock, 374;
Flies, various species of, 383;
Florida, journey to, 55;
——East, very good Indigo made in, 75;
——West, journey to, 373;
Fort Moore, 313;
——James, 321;
Fort Prince George, Keowe, 328;
Fox, 278;
——squirrels, 279;
Fragility, extraordinary in animals, 194, 276;
Franklinia Alatamaha, 465;
Frederica, town and fort of, 60;
——voyage to, 303;
French settlement, 431;
——broken up by the Indians, 432;
Frogs, various fpecies of, 272;
Garr, great brown spotted, 173;
Georgia, voyage to, 4;
——islands on the coast of 5, 65;
——why thinly inhabited, 64;
Gerardea flammea, 410;
Glass-snake, 193;
Gold fish, war of, on the cray-fish, 43;
——described, 44;
Gopher, 18, 180;
Gordonia lasianthus, 159;
Gourd, ufeful species of, 477;
Grape vines, 84, 398;
Grapes, Indian mode of preserving, 398;
Grass, peculiar species of, 128;
Graves, Indian, 137;
Green snake, 271;
Grus pratensis, flight of the, 144;
——nests and eggs of the, 199;
——described, 218;
Halesia diptera, variety of, 408;
Half-way pond, 172;
Hawk, fishing, 8;
——engaged with a snake, 216;
Hibiscus, species of 19, 102, 103;
——coccineus, 102;
Hippobosca, 383;
Honesty, advantages of, 351;
Horn snake, 272;
Horses, Siminole, of the Spanish breed, 213;
——kept by a dog, 222;
Horses, large stud of, 353;
——fondnes of, for salt, 354;
——singular mode of taming, 375;
——flies extremely troublesome to, 384;
Hurricane, 139, 384;
Hydrangia quercifolia, 380;
Indian pot, curious, 6;
——interview with an, 21;
——remarks on the moral principle of an, 22;
——people, a peculiar race of, 25;
——towns, remains of 37, 196, 343, 388;
——sagacity, 39;
——mode of killing trout, 44;
——village, 90;
——wife of a white man, misconduct of an, 109;
——deserts the author, 113;
——cemetery, 137;
——chiefs, 183, 235, 350
——soup, 189;
——towns 189, 327, 348, 384, 394;
——punishment for adultery, 211, 446, 513;
——public buildings, 302, 365, 448, 452;
——antiquities, 322, 365, 370, 455, 519;
——festivals, 233, 367, 449, 507;
——towns and villages, lists of, 371, 461;
——languages, 386, 461, 463, 517;
——wedding, 444, 512;
——chief’s revenge on a trader caught in adultery with his wife,
446;
——standard, 453;
——painting and sculpture, 454;
——canoes, 225;
——jelly, 339;
——music, 243, 503;
——drinking bout, 253;
——women, artifice of, 254;
——games, 506;
Indians, remarks on the, xxiii, 184, 208;
Indians, treaties with the, 33, 235;
——food of, 38;
——plunder the stores, 61;
——matters accommodated with the, 76;
——virtues of 22, 110, 208, 488;
——veneration of, for the rattlesnake, 258;
——form of salutation amongst, 182;
——visit to the, ib.;
——manners and customs of the 182, 184, 189, 207, 349, 367, 448;
——habitations of the 189, 365, 386, 395, 444;
——vices of the, 210;
——wars of the, 211, 390;
——migration of the, 378;
——massacre of the whites by, 388 _note_
——roving disposition of the, 389;
——carry off a party of emigrants, 444;
——murder some white travellers, 235;
——hunting party of, 242;
——party of, in purfuit of an adulterer, 243;
——fondness of, for spirits, 253;
——conference with, 255;
——persons and qualifications of the, 481;
——government and civil society of the, 492;
——dress, feasts, and diversions of, 499;
——property, agriculture, arts, and manufactures of the, 509;
——marriage ceremonies of the, 512;
——funeral ceremonies of the, 513;
Indigo, very good, made in East Florida, 75
Ipomea, species of, 374;
Iron ore, 221, 376, 401;
Islands on the coast of Georgia, 5, 65
——why thinly inhabited, 64;
——floating, 86;
——in Lake George, 100;
Ilse of Palms, 155;
Jelly, Indian, 239;
Jore mountains, 360;
Journey to Cuscowilla, 168;
——to Talahasochte, 213;
——from Charleston to the Cherokee country, 306;
——over the Jore mountain, 357;
——from Fort Charlotte to West Florida, 373;
——from Apalachucla to Mobile, 394;
——from Savanna to Philadelphia, 467;
Juglans, manner in which the Indians use the fruit of a species of, 38;
Kalmia, new species of, 18;
Keowe, 328;
Lacerta, species of, 170, 276;
Lake Ouaquaphenogaw, 24;
George, 99;
Lantana camerara, 101;
Laurel magnolia, 83;
Lettuce, Indian, 42;
Liberty, observations on, 184;
Lime, wild, 112;
Lizard, species of, 170, 276;
Lupin, species of, 19;
Lynx, 278;
Magnolia, laurel, 83;
——peculiar species of, 159, 338;
——grandiflora, 169;
——auriculata, 337;
Malva, various species of, 325;
Manate spring, 228;
Meleagris occidentalis, 14, 81;
Mice, white, 277;
Milk, hiccory, 38;
Mimofa sensitiva, new species of, 24;
——virgata, 419;
——pudica, 428;
Mississippi river, 425;
Mobile, journey from Apalachucla to, 394;
——town of, 402;
Moccasin snake, 268, 269;
Moral principle of an Indian, remarks on the, 22;
Motacilla trochilus, 300;
Mount Royal, 96;
Mudfish, 174;
Muscicapa vertice nigro, 297;
Muscle, horned, 431;
Myrica inodora, 403;
Natural productions, observations on, x;
New-Smyrna, 142;
Nymphæa nelumbo, 407;
Nyssa coccinea, 17;
Oak, black, 37;
live, 82;
Ocean appears to have gained on the land of America, 66;
Oenothera grandiflora, 404;
Oil, sweet, obtained from the fruit of the live oak, 83;
Olive, Indian, 41;
Palm tree, 113;
Palmetto royal, 69;
Panicum hirtellum, 428;
Parakeet, 299;
Pearl Island, 419;
Pelican described, 68;
——wood, 149;
Pensacola, account of, 413;
Petrifactions, 473, 475;
Physic-nut, 41;
Pica glandaria cerulea non cristata, 170;
Picolata, fort, 78;
Pigeons, mode of catching, 467;
Pine snake, 272;
Pistia stratiotes, 86;
Pitch, how made from tar, 417;
Plains, barren, 240;
Plants various, obfervations on, x;
——new 16, 31, 393, 415, 434, 465, 466;
Plum, new species of, 421;
Pot, Indian, curious, 6;
Prinos, curious species of, 477;
Psittacus Caroliniensis, 299;
Pteris scandens, 476;
Ranæ, various species of, 272;
Rat, large ground, 7;
——wood, 122;
Rattlesnake, veneration of the Indians for the, 258;
——account of the, 262;
——fascinates its prey, 263;
——does no injury unless attacked, 262, 264;
——bastard, or ground, 270;
Rhododendron, species of, 334;
Ribband snake, 271;
Rice, culture of, 11;
Rice bird, 294;
River, remarkably clear, 222;
Robinia, species of, 333;
Rocky point, 166;
Ruins, Indian, 37, 53;
——of a French or Spanish fort, 52;
Sage, tall blue, 410;
Saint John’s, voyage to, 68;
——Juan, Little, river, 221;
——Simon, account of the island of, 56;
Salt, fondness of horses for, 354;
Sarracenia flava, xii;
lacunosa, 415;
Savanna, journey from, to Augusta, 28;
Sea cow, 230;
Sensitive plant, new species of, 24;
Shells, fossile, hill of, 316;
Silphium, species of, 396;
Siminoles, account of the, 209, 436;
Sinica, town of, 327;
Sink, great, 201;
Slavery, observations on, 184;
Slaves, on the treatment of, 309;
Simiiax pfeudo-china used as food, 239;
Snake, conflift of a, with a hawk, 216;
Snake bird, 130;
Snakes, various kinds of, 193, 217, 262—72;
Soils, observations on, 23, 29, 168, 397, 420, 429;
Standard, Creek, 149;
Stores plundered by the Indians, 61;
Storm, thunder, 13, 139, 341, 384;
advantages of a, 75;
Sun fish, 151;
Taensa, 403;
Taensapao river, 422;
Talahasochte, 224;
Tallow nut, 112;
Tanase, river; 337;
Tantalus pictus, 145;
——albut, 146;
——versicolor, ib.;
——loculator, 147;
Testudo plyphemus, 18, 180;
——naso cylindraceoelongato, 175;
——various species of, 277;
Thunder storm, 13, 341;
Tillandsia lingulata, 59;
usneoides, 85;
Tortoise, great land, 18, 180;
——soft shelled, 175;
——various species of, 277;
Travelling, mode of, 438;
Trout, American mode of catching, 106;
——described, 107;
Turkey, American, 14, 82;
Uche town, 386;
Verbena, species of, 434;
Vultur sacra, 442;
——aurea, 150;
Wampum snake, 269;
Wars of the Indians, 211, 390;
Water, hot mineral, 143;
——pellucid, curious bason of, 157, 163;
——subterranean channels for, 204, 223, 244, 343;
——great eruption of, 236;
Wax tree, 403;
Whatoga, town of, 348;
White plains, 429;
Wolf, narrow escape from a, 156;
American, 197, 278;
Wrightsborough, 35;
Xanthoxylum clava Herculis, 2;
Yucca gloriosa, 69;
Zamia pumila, 160.