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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 Antapala-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.
