Chapter XV: Appendix (11)

I shall now quote a little of their less romantic description, to confirm the account I have given concerning the genuine rites, and customs, of our North-American Indians.

The ornaments of the Indians of South and North America, were formerly, and still are alike, without the least difference, except in value. Those superficial writers agree, that the men and women of Peru and Mexico wore golden ear-rings, and bracelets around their necks and wrists; that the men wore rings of the same metal in their nose, marked their bodies with various figures, painted their faces red, and the women their cheeks, which seems to have been a very early and general custom. They tell us, that the coronation of the Indian kings, and installment of their nobles, was solemnized with comedies, banquets, lights, &c. and that no plebeians were allowed to serve before their kings; they must be knights, or noblemen. All those sounding high titles are only a confused picture of the general method of the Indians in crowning their warriors, performing their war-dances, and esteeming those fellows as old women, who never attended the reputed holy ark with success for the beloved brethren.

Don Antonio de Ulloa[96] informs us, that some of the South-American natives cut the lobes of their ears, and for a considerable time, fastened small weights to them, in order to lengthen them; that others cut holes in their upper and under lips; through the cartilege of the nose, their chins, and jaws, and either hung or thrust through them, such things as they most fancied, which also agrees with the ancient customs of our Northern Indians.

Emanuel de Moraes and Acosta affirm, that the Brasilians marry in their own family, or tribe. And Jo. de Laet. says, they call their uncles and aunts, “fathers and mothers,” which is a custom of the Hebrews, and of all our North-American Indians: and he assures us they mourn very much for their dead; and that their clothes are like those of the early Jews. {213}

Ulloa assures us, that the South American Indians have no other method of weaving carpets, quilts, and other stuffs, but to count the threads one by one, when they are passing the woof;—that they spin cotton and linnen, as their chief manufacture, and paint their cloth with the images of men, beasts, birds, fishes, trees, flowers, &c. and that each of those webs was adapted to one certain use, without being cut, and that their patience was equal to so arduous a task. According to this description, there is not the least disparity between the ancient North-American method of manufacturing, and that of the South Americans.

Acosta writes, that the clothes of the South-American Indians are shaped like those of the ancient Jews, being a square little cloak, and a little coat: and the Rev. Mr. Thorowgood,[97] anno 1650, observes, that this is a proof of some weight in shewing their original descent; especially to such who pay a deference to Seneca’s parallel arguments of the Spaniards having settled Italy; for the old mode of dress is universally alike, among the Indian Americans.

Laet, in his description of America, and Escarbotus, assure us, they often heard the South American Indians to repeat the sacred word _Halleluiah_, which made them admire how they first attained it. And Malvenda says, that the natives of St. Michael had tomb-stones, which the Spaniards digged up, with several ancient Hebrew characters upon them, as, “Why is God gone away?” And, “He is dead, God knows.” Had his curiosity induced him to transcribe the epitaph, it would have given more satisfaction; for, as they yet repeat the divine essential name, _Yo He (ta) Wah_, so as not to prophane it, when they mourn for their dead, it is probable, they could write or engrave it, after the like manner, when they first arrived on this main continent.

We are told, that the South American Indians have a firm hope of the resurrection of their bodies, at a certain period of time; and that on this account they bury their most valuable treasures with their dead, as well as the most useful conveniences for future domestic life, such as their bows and arrows: And when they saw the Spaniards digging up their graves for gold and silver, they requested them to forbear scattering the bones of their {214} dead in that manner, lest it should prevent their being raised and united again[LIII].

Footnote LIII:

Vid. Ceuto ad Solin. Benz. & Hist. Peruv.

Monsieur de Poutrincourt says, that, when the Canada Indians saluted him, they said _Ho Ho Ho_; but as we are well assured, they express _Yo He a Ah_, in the time of their festivals and other rejoicings, we have reason to conclude he made a very material mistake in setting down the Indian solemn blessing, or invocation. He likewise tells us, that the Indian women will not marry on the graves of their husbands, i. e. “soon after their decease,”—but wait a long time before they even think of a second husband. That, if the husband was killed, they would neither enter into a second marriage, nor eat flesh, till his blood had been revenged: and that after child-bearing, they observe the Mosaic law of purification, shutting up themselves from their husbands, for the space of forty days.

Peter Martyr writes, that that Indian widow married the brother of her deceased husband, according to the Mosaic law: and he says, the Indians worship that God who created the sun, moon, and all invisible things, and who gives them every thing that is good. He affirms the Indian priests had chambers in the temple, according to the custom of the Israelites, by divine appointment, as 1 Chron. ix. 26, 27. And that there were certain places in it, which none but their priests could enter, i. e. “the holiest.” And Key says also, they have in some parts of America, an exact form of king, priest, and prophet, as was formerly in Canaan.

Robert Williams, the first Englishman in New-England, who is said to have learned the Indian language, in order to convert the natives, believed them to be Jews: and he assures us, that their tradition records that their ancestors came from the south-west, and that they return there at death; that their women separate themselves from the rest of the people at certain periods; and that their language bore some affinity to the Hebrew.[98]

Baron Lahontan writes, that the Indian women of Canada purify themselves after travail; thirty days for a male child—and forty for a female: that during the said time, they live apart from their husband—that the unmarried brother of the deceased husband marries the widow, six months {215} after his decease; and that the outstanding parties for war, address the great spirit every day till they set off, with sacrifices, songs, and feasting.

We are also told, that the men in Mexico sat down, and the women stood, when they made water, which is an universal custom among our North-American Indians. Their primitive modesty, and indulgence to their women, seem to have introduced this singular custom, after the manner of the ancient Mauritanians, on account of their scantiness of clothing, as I formerly observed.

Lerius tells us, that the Indians of Brasil wash themselves ten times a day; and that the husbands have no matrimonial intercourse with their wives, till their children are either weaned, or grown pretty hardy; which is similar to the custom of these northern Indians, and that of the Israelites, as Hos. i. 8. He says, if a Peruvian child was weaned before its time, it was called _Ainsco_, “a bastard.” And that if a Brasilian wounds another, he is wounded in the same part of the body, with equal punishment; limb for limb, or life for life, according to the Mosaic law;—which, within our own memory, these Indian nations observed so eagerly, that if a boy shooting at birds, accidentally wounded another, though out of sight, with his arrow ever so slightly, he, or any of his family, wounded him after the very same manner; which is a very striking analogy with the Jewish retaliation. He likewise tells us, that their Sachems, or Emperors, were the heads of their church: and according to Laet. Descrip. America, the Peruvians had one temple consecrated to the creator of the world; besides four other religious places, in resemblance of the Jewish synagogues. And Malvenda says, the American idols were mitred, as Aaron was. He likewise affirms, as doth Acosta, that the natives observed a year of jubilee, according to the usage of the Israelites.

Benzo[99] says, that the men and women incline very much to dancing; and the women often by themselves, according to the manner of the Hebrew nation; as in 1 Sam. xxi. 11. especially after gaining a victory over the enemy, as in Judg. xi. 34.-xxi. 21, 23, and 1 Sam. xviii. 6, 7. Acosta tells us, that though adultery is deemed by them a capital crime, yet they at the same time set little value by virginity, and it seems to have been a bewailable condition, in Judea. He likewise says, they wash their {216} new born infants, in resemblance of the Mosaic law; as Ezek. xvi. 9. And the Spaniards say, that the priests of Mexico, were anointed from head to foot; that they constantly wore their hair, till they were superannuated; and that the husband did not lie with his wife, for two years after she was delivered. Our northern Indians imitate the first custom; though in the second, they resemble that of the heathen by polling or trimming their hair; and with regard to the third, they always sleep apart from their wives, for the greater part of a year, after delivery.[100]

By the Spanish authorities, the Peruvians and Mexicans were Polygamists, but they had one principal wife to whom they were married with certain solemnities; and murder, adultery, theft, and incest, were punished with death.—But there was an exception in some places, with regard to incestuous intercourses: which is entirely consonant to the usage of the northern Indians. For as to incest, the Cheerake marry both mother and daughter, or two sisters; but they all observe the prohibited laws of consanguinity, in the strictest manner. They tell us, that when the priests offered sacrifice, they abstained from women and strong drink, and fasted several days, before any great festival; that all of them buried their dead in their houses, or in high places; that when they were forced to bury in any of the Spanish churchyards, they frequently stole the corpse, and interred it either in one of their own houses, or in the mountains; and that Juan de la Torre took five hundred thousand Pezoes out of one tomb. Here is a long train of Israelitish customs: and, if we include the whole, they exhibit a very strong analogy between all the essential traditions, rites, customs, &c. of the South and North American Indians; though the Spaniards mix an innumerable heap of absurd chimeras, and romantic dreams, with the plain material truths I have extracted.

I lately perused the first volume of the History of North America, from the discovery thereof by Sylvanus Americanus, printed in New Jersey, Anno 1761, from, I believe, the Philadelphia monthly paper—and was not a little surprised to find in such a useful collection, the conjectural, though perhaps well-intended accounts of the first adventurers, and settlers, in North America, concerning the natives: and which are laid as the only basis for inquisitive writers to trace their origin, instead of later and more substantial observations. Though several of those early writers were undoubtedly {217} sagacious, learned, and candid; yet under the circumstances in which they wrote, it was impossible for them to convey to us any true knowledge of the Indians, more than what they gained by their senses, which must be superficial, and liable to many errors. Their conjectural accounts ought to have been long since examined, by some of that learned body, or they should not have given a sanction to them. However, they are less faulty than the Spanish accounts.

I presume, enough hath been said to point out the similarity between the rites and customs of the native American Indians, and those of the Israelites.—And that the Indian system is derived from the moral, ceremonial, and judicial laws of the Hebrews, though now but a faint copy of the divine original.—Their religious rites, martial customs, dress, music, dances, and domestic forms of life, seem clearly to evince also, that they came to America in early times, before sects had sprung up among the Jews, which was soon after their prophets ceased, and before arts and sciences had arrived to any perfection; otherwise, it is likely they would have retained some knowledge of them, at least where they first settled, it being in a favourable climate, and consequently, they were in a more compact body, than on this northern part of the American continent.

The South-American natives wanted nothing that could render life easy and agreeable: and they had nothing superfluous, except gold and silver. When we consider the simplicity of the people, and the skill they had in collecting a prodigious quantity of treasures, it seems as if they gained that skill from their countrymen, and the Tyrians; who in the reign of Solomon exceedingly enriched themselves, in a few voyages. The conjecture that the aborigines wandered here from captivity, by the north east parts of Asia, over Kamschatska, to have their liberty and religion; is not so improbable, as that of their being driven by stress of weather into the bay of Mexico, from the east.[101]

Though a single argument of the general subject, may prove but little, disjoined from the rest; yet, according to the true laws of history, and the best rules for tracing antiquities, the conclusion is to be drawn from clear corresponding circumstances united: the force of one branch of the subject ought to be connected with the others, and then judge by the whole. Such {218} readers as may dissent from my opinion of the Indian American origin and descent, ought to inform us how the natives came here, and by what means they formed the long chain of rites, customs, &c. so similar to the usage of the Hebrew nation, and in general dissimilar to the modes, &c. of the Pagan world.

Ancient writers do not agree upon any certain place, where the Ophir of Solomon lay; it must certainly be a great distance from Joppa, for it was a three years voyage. After the death of Solomon, both the Israelites and Tyrians seem to have utterly discontinued their trading voyages to that part of the world. Eusebius and Eupolemus say, that David sent to Urphe, an island in the red sea, and brought much gold into Judea; and Ortelius reckons this to have been Ophir: though, agreeably to the opinion of the greater part of the modern literati, he also conjectures Cephala, or Sophala, to have been the Ophir of Solomon. Junius imagines it was in Aurea Chersonesus; Tremellius and Niger are of the same opinion. But Vatablus reckons it was Hispaniola, discovered, and named so by Columbus: yet Postellus, Phil. Mornay, Arias Montanus, and Goropius, are of opinion that Peru is the ancient Ophir; so widely different are their conjectures. Ancient history is quite silent, concerning America; which indicates that it has been time immemorial rent asunder from the African continent, according to Plato’s Timeus. The north-east parts of Asia also were undiscovered, till of late. Many geographers have stretched Asia and America so far, as to join them together: and others have divided those two quarters of the globe, at a great distance from each other. But the Russians, after several dangerous attempts, have clearly convinced the world, that they are now divided, and yet have a near communication together, by a narrow strait, in which several islands are situated; through which there is an easy passage from the north-east of Asia to the north-west of America by the way of Kamschatska; which probably joined to the north-west point of America. By this passage, supposing the main continents were separated, it was very practicable for the inhabitants to go to this extensive new world; and afterwards, to have proceeded in quest of suitable climates,—according to the law of nature, that directs every creature to such climes as are most convenient and agreeable. {219}

Having endeavoured to ascertain the origin and descent of the North-American Indians—and produced a variety of arguments that incline my own opinion in favour of their being of Jewish extraction—which at the same time furnish the public with a more complete INDIAN SYSTEM of religious rites, civil and martial customs, languages, &c. &c. than hath ever been exhibited, neither disfigured by fable, nor prejudice—I shall proceed to give a general historical description of those Indian nations among whom I have chiefly resided.[102] {220}

AN
ACCOUNT
OF THE
KATAHBA, CHEERAKE,
MUSKOHGE, CHOKTAH, AND
CHIKKASAH NATIONS:

WITH OCCASIONAL OBSERVATIONS

ON

Their LAWS, and the Conduct of our GOVERNORS,
SUPERINTENDANTS, MISSIONARIES,
&c. towards them.

AN ACCOUNT OF THE KATAHBA NATION, &c.

I begin with the KATAHBA,[103] because their country is the most contiguous to Charles-Town in South-Carolina. It is placed in our modern maps, in 34 degrees north latitude, but proper care hath not yet been taken to ascertain the limits and site of any of the Indian nations. It is bounded on the north and north-east, by North-Carolina—on the east and south, by South-Carolina—and about west-south-west by the Cheerake nation. Their chief settlement is at the distance of one hundred and forty-five miles from the Cheerake, as near as I can compute it by frequent journies, and about 200 miles distant from Charles-Town.

Their soil is extremely good; the climate open and healthy; the water very clear, and well-tasted. The chief part of the Katahba country, I observed during my residence with them, was settled close on the east side of a broad purling river, that heads in the great blue ridge of mountains, and empties itself into Santee-river, at Amelia township; then running eastward of Charles-town, disgorges itself into the Atlantic. The land would produce any sort of Indian provisions, but, by the continual passing and repassing of the English, between the northern and southern colonies,[104] the Katahba live perhaps the meanest of any Indians belonging to the British American empire. They are also so corrupted by an immoderate use of our spirituous liquors, and of course, indolent, that they scarcely plant any thing fit for the support of human life. South-Carolina has supplied their wants, either {223} through a political, or charitable view; which kindness, several respectable inhabitants in their neighbourhood say, they abuse in a very high degree; for they often destroy the white people’s live stock, and even kill their horses for mischief sake.[105]

It was bad policy of a prime magistrate of South-Carolina, who a little more than twenty years ago, desired me to endeavour to decoy the Chikkasah nation to settle near New-Windsor, or Savanna town.[106] For the Indians will not live peaceable with a mixed society of people. It is too recent to need enlarging on, that the English inhabitants were at sundry times forced by necessity, to take shelter in New-Windsor and Augusta garrisons, at the alarm of the cannon, to save themselves from about an hundred of the Chikkasah, who formerly settled there, by the inticement of our traders:[107] the two colonies of South-Carolina and Georgia were obliged on this occasion to send up a number of troops, either to drive them off, or check their insolence. By some fatality, they are much addicted to excessive drinking, and spirituous liquors distract them so exceedingly, that they will even eat live coals of fire. Harsh usage alone, will never subdue an Indian: and too much indulgence is as bad; for then they would think, what was an effect of politic friendship, proceeded from a tribute of fear. We may observe of them as of the fire, “it is safe and useful, cherished at proper distance; but if too near us, it becomes dangerous, and will scorch if not consume us.”

We are not acquainted with any savages of so warlike a disposition, as the Katahba and the Chikkasah. The six united northern nations have been time immemorial engaged in a bitter war with the former,[108] and the Katahba are now reduced to very few above one hundred fighting men—the small pox, and intemperate drinking, have contributed however more than their wars to their great decay. When South-Carolina was in its infant state, they mustered fifteen hundred fighting men: and they always behaved as faithful and friendly to the English as could be reasonably expected, from cunning, suspicious, and free savages. About the year 1743, their nation consisted of almost 400 warriors, of above twenty different dialects. I shall mention a few of the national names of those, who make up this mixed language;—the _Kátahba_, is the standard, or court-dialect—the _Wataree_, who make up a large town; _Eenó_, {224} _Chewah_, now _Chowan_, _Canggaree_, _Nachee_, _Yamasee_, _Coosah_, &c. Their country had an old waste field of seven miles extent, and several others of smaller dimensions; which shews that they were formerly a numerous people, to cultivate so much land with their dull stone-axes, before they had an opportunity of trading with the English, or allowed others to incorporate with them.[109] {225}

ACCOUNT
OF THE
CHEERAKE NATION, &c.

We shall now treat of the Cheerake nation, as the next neighbour to South-Carolina.

Their national name is derived from _Chee-ra_, “fire,”[110] which is their reputed lower heaven, and hence they call their magi, _Cheerà-tahge_, “men possessed of the divine fire.”[111] The country lies in about 34 degrees north latitude, at the distance of 340 computed miles to the north-west of Charles-town,—140 miles west-south-west from the Katahba nation,—and almost 200 miles to the north of the Muskohge or Creek country.

They are settled, nearly in an east and west course, about 140 miles in length from the lower towns where Fort-Prince-George stands, to the late unfortunate Fort-Loudon. The natives make two divisions of their country, which they term _Ayrate_, and _Ottare_, signifying “low,” and “mountainous.”[112] The former division is on the head branches of the beautiful Savanah river, and the latter on those of the easternmost river of the great Missisippi. Their towns are always close to some river, or creek; as there the land is commonly very level and fertile, on account of the frequent washings off the mountains, and the moisture it receives from the waters, that run through their fields. And such a situation enables them to perform the ablutions, connected with their religious worship.

The eastern, or lower parts of this country, are sharp and cold to a Carolinian in winter, and yet agreeable: but those towns that lie among the {226} Apalahche mountains, are very pinching to such who are unaccustomed to a savage life. The ice and snow continue on the north-side, till late in the spring of the year: however, the natives are well provided for it, by their bathing and anointing themselves. This regimen shuts up the pores of the body, and by that means prevents too great a perspiration; and an accustomed exercise of hunting, joined with the former, puts them far above their climate: they are almost as impenetrable to cold, as a bar of steel, and the severest cold is no detriment to their hunting.

Formerly, the Cheerake were a very numerous and potent nation. Not above forty years ago, they had 64 towns and villages, populous, and full of women and children. According to the computations of the most intelligent old traders of that time,[113] they amounted to upwards of six-thousand fighting men; a prodigious number to have so close on our settlements,[114] defended by blue-topped ledges of inaccessible mountains: where, but three of them can make a successful campaign, even against their own watchful red-colour enemies. But they were then simple, and peaceable, to what they are now.

As their western, or upper towns, which are situated among the Apalahche-mountains, on the eastern branches of the Missisippi, were always engaged in hot war with the more northern Indians; and the middle and lower towns in constant hostility with the Muskohge, till reconciled by a governor of South-Carolina for the sake of trade,—several of their best towns, on the southern branch of Savanah-river, are now forsaken and destroyed: as _Ishtatohe_, _Echia_, _Toogalo_, &c., and they are brought into a narrower compass. At the conclusion of our last war with them,[115] the traders calculated the number of their warriors to consist of about two thousand three-hundred, which is a great diminution for so short a space of time: and if we may conjecture for futurity, from the circumstances already past, there will be few of them alive, after the like revolution of time. Their towns are still scattered wide of each other, because the land will not admit any other settlement: it is a rare thing to see a level tract of four hundred acres. They are also strongly attached to rivers,—all retaining the opinion of the ancients, that rivers are necessary to constitute a paradise. Nor is it only ornamental, but likewise beneficial to them, on account of purifying themselves, and also for the services of common life,—such as fishing, {227} fowling, and killing of deer, which come in the warm season, to eat the saltish moss and grass, which grow on the rocks, and under the surface of the waters. Their rivers are generally very shallow, and pleasant to the eye; for the land being high, the waters have a quick descent; they seldom overflow their banks, unless when a heavy rain falls on a deep snow.—Then, it is frightful to see the huge pieces of ice, mixed with a prodigious torrent of water, rolling down the high mountains, and over the steep craggy rocks, so impetuous, that nothing can resist their force. Two old traders saw an instance of this kind, which swept away great plantations of oaks and pines, that had their foundation as in the center of the earth.—It overset several of the higher rocks, where the huge rafts of trees and ice had stopped up the main channel, and forced itself across through the smaller hills.

From the historical descriptions of the Alps, and a personal view of the Cheerake mountains—I conclude the Alps of Italy are much inferior to several of the Cheerake mountains, both in height and rockiness: the last are also of a prodigious extent, and frequently impassable by an enemy. The _Allegeny_, or “great blue ridge,” commonly called the _Apalahche_-mountains, are here above a hundred miles broad; and by the best accounts we can get from the Missisippi Indians, run along between Peru and Mexico, unless where the large rivers occasion a break. They stretch also all the way from the west of the northern great lakes, near Hudson’s Bay, and across the Missisippi, about 250 leagues above New-Orleans. In the lower and middle parts of this mountainous ragged country, the Indians have a convenient passable path, by the foot of the mountains: but farther in, they are of such a prodigious height, that they are forced to wind from north to south, along the rivers and large creeks, to get a safe passage: and the paths are so steep in many places, that the horses often pitch, and rear an end, to scramble up. Several of the mountains are some miles from bottom to top, according to the ascent of the paths: and there are other mountains I have seen from these, when out with the Indians in clear weather, that the eye can but faintly discern, which therefore must be at a surprising distance.

Where the land is capable of cultivation, it would produce any thing suitable to the climate. Hemp, and wine-grapes grow there to admiration: {228} they have plenty of the former, and a variety of the latter that grow spontaneously. If these were properly cultivated, there must be a good return. I have gathered good hops in the woods opposite to Nuquose, where our troops were repelled by the Cheerake, in the year 1760. There is not a more healthful region under the sun, than this country; for the air is commonly open and clear, and plenty of wholesome and pleasant water. I know several bold rivers, that fill themselves in running about thirty miles, counting by a direct course from their several different fountains, and which are almost as transparent as glass. The natives live commonly to a great age; which is not to be wondered at, when we consider the high situation of their country,—the exercise they pursue,—the richness of the soil that produces plenty for a needful support of life, without fatiguing, or over-heating the planters,—the advantages they receive from such excellent good water, as gushes out of every hill; and the great additional help by a plain abstemious life, commonly eating and drinking, only according to the solicitations of nature. I have seen strangers however, full of admiration at beholding so few old people in that country; and they have concluded from thence, and reported in the English settlements, that it was a sickly short-lived region: but we should consider, they are always involved in treacherous wars, and exposed to perpetual dangers, by which, infirm and declining people generally fall, and the manly old warrior will not shrink. And yet many of the peaceable fellows, and women, especially in the central towns, see the grey hairs of their children, long before they die; and in every Indian country, there are a great many old women on the frontiers, perhaps ten times the number of the men of the same age and place—which plainly shews the country to be healthy. Those reach to a great age, who live secure by the fire-side, but no climates or constitutions can harden the human body, and make it bullet-proof.

The Cheerake country[116] abounds with the best herbage, on the richer parts of the hills and mountains; and a great variety of valuable herbs is promiscuously scattered on the lower lands. It is remarkable, that none of our botanists should attempt making any experiments there, notwithstanding the place invited their attention, and the public had a right to expect so generous an undertaking from several of them; while at the same time, they would be recovering, or renewing their health, at a far easier, cheaper, and safer rate, than coasting it to our northern colonies. {229}

On the level parts of the water-side, between the hills, there are plenty of reeds: and, formerly, such places abounded with great brakes of winter-canes.—The foliage of which is always green, and hearty food for horses and cattle. The traders used to raise there flocks of an hundred, and a hundred and fifty excellent horses; which are commonly of a good size, well-made, hard-hoofed, handsome, strong and fit for the saddle or draught: but a person runs too great a risk to buy any to take them out of the country, because, every spring-season most of them make for their native range. Before the Indian trade was ruined by our left-handed policy, and the natives were corrupted by the liberality of our dim-sighted politicians, the Cheerake were frank, sincere, and industrious. Their towns then, abounded with hogs, poultry, and every thing sufficient for the support of a reasonable life, which the traders purchased at an easy rate, to their mutual satisfaction: and as they kept them busily employed, and did not make themselves too cheap, the Indians bore them good-will and respect—and such is the temper of all the red natives.

I will not take upon me to ascertain the real difference between the value of the goods they annually purchased of us, in former and later times; but, allowing the consumption to be in favour of the last, what is the gain of such an uncertain trifle, in comparison of our charges and losses by a merciless savage war? The orderly and honest system, if resumed, and wisely pursued, would reform the Indians, and regain their lost affections; but that of general licences to mean reprobate pedlars, by which they are inebriated, and cheated, is pregnant with complicated evils to the peace and welfare of our valuable southern colonies.

As the Cheerake began to have goods at an under price, it tempted them to be both proud, and lazy. Their women and children are now far above taking the trouble to raise hogs for the ugly white people, as the beautiful red heroes proudly term them. If any do—they are forced to feed them in small penns, or inclosures, through all the crop-season, and chiefly on long pursly, and other wholsome weeds, that their rich fields abound with. But at the fall of the leaf, the woods are full of hiccory-nuts, acorns, chesnuts, and the like; which occasions the Indian bacon to be more streaked, firm, and better tasted, than any we meet with in {230} the English settlements. Some of the natives are grown fond of horned cattle, both in the Cheerake and Muskohge countries, but most decline them, because the fields are not regularly fenced. But almost every one hath horses, from two to a dozen; which makes a considerable number, through their various nations. The Cheerake had a prodigious number of excellent horses, at the beginning of their late war with us; but pinching hunger forced them to eat the greatest part of them, in the time of that unfortunate event. But as all are now become very active and sociable, they will soon supply themselves with plenty of the best sort, from our settlements—they are skilful jockies, and nice in their choice.

From the head of the southern branch of Savanah-river, it does not exceed half a mile to a head spring of the Missisippi-water, that runs through the middle and upper parts of the Cheerake nation, about a north-west course,—and joining other rivers, they empty themselves into the great Missisippi. The above fountain, is called “Herbert’s spring[LIV]:” and it was natural for strangers to drink thereof, to quench thirst, gratify their curiosity, and have it to say they had drank of the French waters.[117] Some of our people, who went only with the view of staying a short time, but by some allurement or other, exceeded the time appointed, at their return, reported either through merriment or superstition, that the spring had such a natural bewitching quality, that whosoever drank of it, could not possibly quit the nation, during the tedious space of seven years. All the debauchees readily fell in with this superstitious notion, as an excuse for their bad method of living, when they had no proper call to stay in that country; and in process of time, it became as received a truth, as any ever believed to have been spoken by the delphic oracle. One cursed, because its enchantment had marred his good fortune; another condemned his weakness for drinking down witchcraft, against his own secret suspicions; one swore he would never taste again such known dangerous poison, even though he should be forced to do down to the Missisippi for water; and another comforted himself, that so many years out of the seven, were already passed, and wished that if ever he tasted it again, though under the greatest necessity, he might be confined to the stygian waters. Those who had their minds more inlarged, diverted themselves much at their cost, {231} for it was a noted favourite place, on account of the name it went by; and being a well-situated and good spring, there all travellers commonly drank a bottle of choice: But now, most of the packhorse-men, though they be dry, and also matchless sons of Bacchus, on the most pressing invitations to drink there, would swear to forfeit sacred liquor the better part of their lives, rather than basely renew, or confirm the loss of their liberty, which that execrable fountain occasions.

Footnote LIV:

So named from an early commissioner of Indian affairs. (A). Maj. John
Herbert who made a map of the Cherokee Country in 1715. In January of
that year he accompanied Col. George Chicken on a journey towards the
Tennessee Country, which Chicken journalized. Describing the spot, he
wrote: “We come to ye top of ye mountain and there we see the hade of
a River that Rones in to Chattahoushey River; about a mile on ye other
side of ye mountain ther begon ye hade of another River that Rones
into masashipey (Mississippi). Ouer march this day was 40 miles. Wee
come to Quoneashee ⅐ hower after 5 a clocke where ye River that we see
ye hade of was verry brode.” _Charleston Year Book for 1894_, p. 315.
(W)

About the year 1738, the Cheerake[118] received a most depopulating shock, by the small pox, which reduced them almost one half, in about a year’s time: it was conveyed into Charlestown by the Guinea-men,[119] and soon after among them, by the infected goods. At first it made slow advances, and as it was a foreign, and to them a strange disease, they were so deficient in proper skill, that they alternately applied a regimen of hot and cold things, to those who were infected. The old magi and religious physicians who were consulted on so alarming a crisis, reported the sickness had been sent among them, on account of the adulterous intercourses of their young married people, who the past year, had in a most notorious manner, violated their ancient laws of marriage in every thicket, and broke down and polluted many of the honest neighbours bean-plots, by their heinous crimes, which would cost a great deal of trouble to purify again. To those flagitious crimes they ascribed the present disease, as a necessary effect of the divine anger; and indeed the religious men chanced to suffer the most in their small fields, as being contiguous to the town-house, where they usually met at night to dance, when their corn was out of the stalks; upon this pique, they shewed their priest-craft. However, it was thought needful on this occasion, to endeavour to put a stop to the progress of such a dangerous disease: and as it was believed to be brought on them by their unlawful copulation in the night dews, it was thought most practicable to try to effect the cure, under the same cool element. Immediately, they ordered the reputed sinners to lie out of doors, day and night, with their breast frequently open to the night dews, to cool the fever: they were likewise afraid, that the diseased would otherwise pollute the house, and by that means, procure all their deaths. Instead of applying warm remedies, they at last in every visit poured cold water on their naked breasts, sung their religious mystical song, _Yo Yo_, &c. with a doleful tune, {232} and shaked a calla-bash with the pebble-stones, over the sick, using a great many frantic gestures, by way of incantantion. From the reputed cause of the disease, we may rationally conclude their physical treatment of it, to be of a true old Jewish descent; for as the Israelites invoked the deity, or asked a blessing on every thing they undertook, so all the Indian Americans seek for it, according on the remaining faint glimpse of their tradition.

When they found their theological regimen had not the desired effect, but that the infection gained upon them, they held a second consultation, and deemed it the best method to sweat their patients, and plunge them into the river,—which was accordingly done. Their rivers being very cold in summer, by reason of the numberless springs, which pour from the hills and mountains—and the pores of their bodies being open to receive the cold, it rushing in through the whole frame, they immediately expired: upon which all the magi and prophetic tribe broke their old consecrated physic-pots, and threw away all the other pretended holy things they had for physical use, imagining they had lost their divine power by being polluted; and shared the common fate of their country. A great many killed themselves; for being naturally proud, they are always peeping into their looking glasses, and are never genteelly drest, according to their mode, without carrying one hung over their shoulders: by which means, seeing themselves disfigured, without hope of regaining their former beauty, some shot themselves, others cut their throats, some stabbed themselves with knives, and others with sharp-pointed canes; many threw themselves with sullen madness into the fire, and there slowly expired, as if they had been utterly divested of the native power of feeling pain.

I remember, in _Tymáse_, one of their towns, about ten miles above the present Fort Prince-George, a great head-warrior, who murdered a white man thirty miles below _Cheeòwhee_, as was proved by the branded deer-skins he produced afterward—when he saw himself disfigured by the small pox, he chose to die, that he might end as he imagined his shame. When his relations knew his desperate design, they narrowly watched him, and took away every sharp instrument from him. When he found he was balked of his intention, he fretted and said the worst things their language {233} could express, and shewed all the symptoms of a desperate person enraged at his disappointment, and forced to live and see his ignominy; he then darted himself against the wall, with all his remaining vigour,—his strength being expended by the force of his friends opposition, he fell sullenly on the bed, as if by those violent struggles he was overcome, and wanted to repose himself. His relations through tenderness, left him to his rest—but as soon as they went away, he raised himself, and after a tedious search, finding nothing but a thick and round hoe-helve, he took the fatal instrument, and having fixed one end of it in the ground, he repeatedly threw himself on it, till he forced it down his throat, when he immediately expired.—He was buried in silence, without the least mourning.

Although the Cheerake shewed such little skill in curing the small pox, yet they, as well as all other Indian nations, have a great knowledge of specific virtues in simples; applying herbs and plants, on the most dangerous occasions, and seldom if ever, fail to effect a thorough cure, from the natural bush. In the order of nature, every country and climate is blest with specific remedies for the maladies that are connatural to it—Naturalists tell us they have observed, that when the wild goat’s sight begins to decay, he rubs his head against a thorn, and by some effluvia, or virtue in the vegetable, the sight is renewed. Thus the snake recovers after biting any creature, by his knowledge of the proper antidote; and many of our arts and forms of living, are imitated by lower ranks of the animal creation: the Indians, instigated by nature, and quickened by experience, have discovered the peculiar properties of vegetables, as far as needful in their situation of life. For my own part, I would prefer an old Indian before any chirurgeon whatsoever, in curing green wounds by bullets, arrows, &c. both for the certainty, ease, and speediness of cure; for if those parts of the body are not hurt, which are essential to the preservation of life, they cure the wounded in a trice. They bring the patient into a good temperament of body, by a decoction of proper herbs and roots, and always enjoin a most abstemious life: they forbid them women, salt, and every kind of flesh-meat, applying mountain allum,[120] as the chief ingredient. {234}

In the year 1749, I came down, by the invitation of the governor of South-Carolina, to Charles-Town, with a body of our friendly Chikkasah Indians: one of his majesty’s surgeons, that very day we arrived, cut off the wounded arm of a poor man. On my relating it to the Indians, they were shocked at the information, and said, “The man’s poverty should have induced him to exert the common skill of mankind, in so trifling an hurt; especially, as such a butchery would not only disfigure, but disable the poor man the rest of his life; that there would have been more humanity in cutting off the head, than in such a barbarous amputation, because it is much better for men to die once, than to be always dying, for when the hand is lost, how can the poor man feed himself by his daily labour—By the same rule of physic, had he been wounded in his head, our surgeons should have cut that off, for being unfortunate.” I told the benevolent old warriors, that the wisdom of our laws had exempted the head from such severe treatment, by not settling a reward for severing it, but only so much for every joint of the branches of the body, which might be well enough spared, without the life; and that this medical treatment was a strong certificate to recommend the poor man to genteel lodgings, where numbers belonging to our great canoes, were provided for during life.[121] They were of opinion however, that such brave hardy fellows would rather be deemed men, and work for their bread, than be laid aside, not only as useless animals, but as burdens to the rest of society.

I do not remember to have seen or heard of an Indian dying by the bite of a snake, when out at war, or a hunting; although they are then often bitten by the most dangerous snakes—every one carries in his shot-pouch, a piece of the best snake-root, such as the _Seneeka_, or fern-snake-root,—or the wild hore-hound, wild plantain, St. Andrew’s cross, and a variety of other herbs and roots, which are plenty, and well known to those who range the American woods, and are exposed to such dangers, and will effect a thorough and speedy cure if timely applied. When an Indian perceives he is struck by a snake, he immediately chews some of the root, and having swallowed a sufficient quantity of it, he applies some to the wound; which he repeats as occasion requires, and in proportion to the poison the snake has infused into the wound. For a short space of time, there is a terrible conflict through all the body, by the jarring qualities of {235} the burning poison, and the strong antidote; but the poison is soon repelled through the same channels it entered, and the patient is cured.

The Cheerake mountains look very formidable to a stranger, when he is among their valleys, incircled with their prodigious, proud, contending tops; they appear as a great mass of black and blue clouds, interspersed with some rays of light. But they produce, or contain every thing for health, and wealth, and if cultivated by the rules of art, would furnish perhaps, as valuable medicines as the eastern countries; and as great quantities of gold and silver, as Peru and Mexico, in proportion to their situation with the æquator. On the tops of several of those mountains, I have observed tufts of grass deeply tinctured by the mineral exhalations from the earth; and on the sides, they glistered from the same cause. If skilful alchymists made experiments on these mountains, they could soon satisfy themselves, as to the value of their contents, and probably would find their account in it.

Within twenty miles of the late Fort-Loudon, there is great plenty of whet-stones for razors, of red, white, and black colours. The silver mines are so rich, that by digging about ten yards deep, some desperate vagrants found at sundry times, so much rich ore, as to enable them to counterfeit dollars, to a great amount; a horse load of which was detected in passing for the purchase of negroes, at Augusta, which stands on the south-side of the meandering beautiful Savanah river, half way from the Cheerake country, to Savanah, the capital of Georgia. The load-stone is likewise found there, but they have no skill in searching for it, only on the surface; a great deal of the magnetic power is lost, as being exposed to the various changes of the weather, and frequent firing of the woods. I was told by a trader, who lives in the upper parts of the Cheerake country, which is surrounded on every side, by prodigious piles of mountains called Cheèowhée, that within about a mile of the town of that name, there is a hill with a great plenty of load-stones—the truth of this any gentleman of curiosity may soon ascertain, as it lies on the northern path[122] that leads from South-Carolina, to the remains of Fort-Loudon: and while he is in search of this, he may at the same time make a great acquest of riches, for the load-stone is known to accompany rich metals. I was once near that load-stone {236} hill, but the heavy rains which at that time fell on the deep snow, prevented the gratifying my curiosity, as the boggy deep creek was thereby rendered impassable.

In this rocky country, are found a great many beautiful, clear, chrystaline stones,[123] formed by nature into several angles, which commonly meet in one point: several of them are transparent, like a coarse diamond—others resemble the onyx, being engendered of black and thick humours, as we see water that is tinctured with ink, still keeping its surface clear. I found one stone like a ruby, as big as the top of a man’s thumb, with a beautiful dark shade in the middle of it. Many stones of various colours, and beautiful lustre, may be collected on the tops of those hills and mountains, which if skilfully managed, would be very valuable, for some of them are clear, and very hard. From which, we may rationally conjecture that a quantity of subterranean treasures is contained there; the Spaniards generally found out their southern mines, by such superficial indications. And it would be an useful, and profitable service for skilful artists to engage in, as the present trading white savages are utterly ignorant of it. Manifold curious works of the wise author of nature, are bountifully dispersed through the whole of the country, obvious to every curious eye.

Among the mountains, are many labyrinths, and some of a great length, with many branches, and various windings; likewise different sorts of mineral waters, the qualities of which are unknown to the natives, as by their temperate way of living, and the healthiness of their country, they have no occasion to make experiments in them. Between the heads of the northern branch of the lower Cheerake river, and the heads of that of Tuckasehchee, winding round in a long course by the late Fort-Loudon, and afterwards into the Missisippi, there is, both in the nature and circumstances, a great phænomenon—Between two high mountains, nearly covered with old mossy rocks, lofty cedars, and pines, in the valleys of which the beams of the sun reflect a powerful heat, there are, as the natives affirm, some bright old inhabitants, or rattle snakes,[124] of a more enormous size than is mentioned in history. They are so large and unwieldy, that they take a circle, almost as wide as their length, to crawl round in their shortest orbit: but bountiful nature compensates the heavy motion of their bodies, for {237} as they say, no living creature moves within the reach of their sight, but they can draw it to them; which is agreeable to what we observe, through the whole system of animated beings. Nature endues them with proper capacities to sustain life;—as they cannot support themselves, by their speed, or cunning to spring from an ambuscade, it is needful they should have the bewitching craft of their eyes and forked tongues.