Chapter II: Part 2

This alliance of the Caddo federation with the French restored the balance of power on the Spanish-French frontier. St. Denis assured the Caddo chiefs that each year such presents would be available as long as the alliance was kept.

This one move by St. Denis brought safety to the French of the area. Thus any unpleasantness which arose thereafter was confined to verbal statements or letter writing.

III
DACHICOIN—A NOBLE INDIAN
LOS ADAIS, 1723

Dachicoin had only two years before he reached the considered age of an adult, which according to the Adais law was sixteen. He had ignited the council-fire of the Adais and was demanding audience. The Elders came and seated themselves in their proper places and bade him speak.

He brought to the attention of the Adais how nice the Spanish or French treated an Indian of position in any Indian tribe—they dared not molest this Indian or any of his family. Also, the Indian of position seemed to get a better deal in the matter of trade-goods. “If we make all the Indian adult males of the Adais an officer or man of position then the whole tribe will benefit by it. I wish first to test this and, if I am successful, then I demand to be made a _conachas_”.[4] Dachicoin explained his proposed test to the Elders.

Dachicoin went to the Natchitoches Post and demanded of Sieur Barme, a merchant of certain trade-goods, a supply of such goods, saying that he would bring all the profit back to the merchant in return for which he expected something that he could trade for himself at profit. Sieur Barme saw possibilities in Dachicoin because he agreed to the Indian’s terms. Sieur Barme did not overlook the fact that the Indian spoke to him in French. Later he found out that the Indian also spoke Spanish. Dachicoin was made a _conachas_ among the Adais.

When Dachicoin was fifteen years old the Spanish priests came to the Adais. Even at this young age he must have realized that a new way of life was beginning among the Adais, and decided to follow the new trend by working with the Spanish priests, guiding them among the tribes of the Caddos and commuting back and forth with them to the Natchitoches post. Soon he mastered the Spanish language. When he was sixteen and had successfully filled the agreement of his first test with Sieur Barme, the Natchitoches merchant, three other men, Lotbotiniere, Lagross and Largen, saw the possibility of profit in the use of Dachicoin. One or the other of these traders was continuously traveling back and forth to the Hasinai Indians who lived deep in the Tejas Country. So Dachicoin began a tutorship with the traders, and at the same time began to master the French language.

In 1719 Dachicoin, because he could understand French, heard of the salt shortage at the new post at New Orleans. By this time the young Indian trader had acquired five horses as his part of profit while trading with the Hasinai Indians. He went to Sieur Barme and asked for ten knives, explaining that he wished to trade the knives to the Destonies for salt, this salt would be taken to New Orleans and traded for more knives which would be returned to Sieur Barme. He would replace the ten knives and the other remaining knives would be divided equally between himself and the merchant. He would leave two horses with Sieur Barme as security. Dachicoin then went to Largen, who had dug-out canoes. He wished use of the largest one, explaining his intention to Largen, and leaving one of his horses with him as security. In return for the use of the canoe Dachicoin would take some of Largen’s merchandise of furs to New Orleans and trade the furs for knives, all Largen needed to do was to say how many knives he expected in trade for the furs—of course this service would be free for the use of the boat. The Indian then went to Lieutenant Blondell, the Post Commandante, and told him his intentions, wondering if the officer had letters he wished to be delivered to his French superiors, saying that he would deliver the letters which at the same time would explain to the officials at New Orleans that Dachicoin was a high-ranking Indian of the Adais tribe. “This will be important in my getting a fairer trade for salt and other merchandise”, he said. “I would also like for you to request Quitlami, Son of Koanan, who is called the White Chief of the Natchitoches Indians by the French, to insure safe passage among the Indians I might encounter because Quitlami will have the arm band of the Son of a Chief and I the arm band of a conachas of the Adais. These marks of distinction will be observed by those tribes who are not on friendly terms with the French, but who would not wish to arouse an undesirable antagonism between two tribes such as the Adais and the Natchitoches. The letters will safe-guard us from white men who might be inclined to forget the _calumet_ of the French and the Caddos of whose Federacy we are members. For this service I will expect a French soldier’s coat, one of the things I most desire in life. I will leave two horses at your disposal as a guarantee of my return and my true intention to serve the French. Because of my association with the Caddo Federacy I can be of many uses to the French.” The Commandant was no fool. He quickly realized the importance of Dachicoin, and agreed to his wishes even paying Quitlami’s expenses in the form of presents from the company merchandise.

To the average reader it would seem that Dachicoin was risking five horses which were of more value on this frontier than the supposed profits of this particular trading trip, but Quitlami revealed to Lotbotiniere that Dachicoin distributed these horses in good hands and those people were obligated to take as good care of them as if the horses belonged to them. Thus Dachicoin was assured of the good care of his animals with no expense to himself.

The canoe or dug-out of Largen was a four-place canoe, which is a boat that required four men to paddle it and would at the same time, besides the human cargo, carry fourteen hundred pounds of freight. Thus equipped Dachicoin and Quitlami set out from Natchitoches to the Distonies on Saline Bayou in Natchitoches Parish, where he traded five of the knives for two hundred gourds of salt, each gourd contained approximately one pound of salt. From Natchitoches he carried the furs of Largen and small gourds of finely chopped matot, ground leaves of the Sassafras tree. This spice was an excellent trade goods of the Natchitoches tribe. The spice, however, was sent by Blondell and was to be exchanged for some personal things for the Commandant. He did, however, pay for Dachicoin’s coat out of his own merchandise. Because of the success of the trading trip Dachicoin’s name became popular along the frontier. His character was such, that his word was his bond. He never bought any trade goods outright to sell them for a profit as did the French traders. Always he asked for goods on consignment. It was a familiar sight at Natchitoches and at Los Adais to see Dachicoin arrange what he had received for a consignment into three piles—one pile represented the cost of trade goods and one the profits. The one who supplied the merchandise could take his choice of two of the piles, the other went to Dachicoin for his labors.

Dachicoin had taken for his wife, a squaw of the Hasinai said to be a daughter of Bernardino, Chief of that tribe. Upon returning to the Adais, Dachicoin spoke to Largen, who was at the time at the Adais, explaining to him that he wished to be blessed in marriage by a priest just as white men and women were when priests married them. Largen explained to Dachicoin that if he were married by the Church it would be contrary to the beliefs of the Caddos. (The Caddos believed in separations or divorce—that a squaw or man being dissatisfied could separate, the squaw taking the male children and the man the female children. These separations occurred quite often among the different tribes of the Caddos.) At this Dachicoin replied, “A man will have need for only one woman if she is the correct woman for him and a woman needs only one man if he is the correct man for her, my squaw and I understand these things and I, Dachicoin say that it can be no other way.” Pierre Largen sponsored the wedding at the Los Adais Church. It is said that Father Margil De Jesus performed the ceremony.

The squaw, or shall I say wife of Dachicoin, was allowed by her husband to ride a horse instead of walking as most Indians required their squaws to do, and, not only that, but to add to her comfort she was seated on a good Spanish saddle, and even had a pack horse to carry such things that a squaw was required to carry. This caused much dissatisfaction among the other squaws and the Indian men alike.

Dachicoin lit the Council Fire of the Adais and when enough of the tribe had gathered, spoke to them. “You of the Adais are cooking in metal pots that I, Dachicoin gave to you. Because all that I have also belongs to my squaw, then she too gave the pots”. There was no one to criticize her then, for it is a law of the Caddos that no other person can be concerned in the private affairs of a Caddo family unless invited to do so. If one violates this law then he is to be punished by the elders. “If there are any more envious remarks about my squaw I shall see that the law is fulfilled. What I have said shall now be forgotten, it must not occur again.”

At the Natchitoches council fire he berated the Natchitoches in much the same way. Such was the power of Dachicoin that he could demand the obedience of two tribes of Indians.

In 1722 St. Denis returned to Natchitoches replacing Captain Reynaud as Commandante. He, too, was quick to learn the importance of Dachicoin.

In 1723 St. Denis received a demand from Bernardino of the Hasinai for the ransom of a Frenchman. He then sent the small, tin box containing papers of the French officer. St. Denis recognized the name of the officer, a man who once had fought a duel with him. This French officer, Belle-Isle, with St. Denis had attended the Royal School in Paris. They had always seemed to be at odds with each other, and now St. Denis was being asked to pay ransom for him. But St. Denis was not one to hold a grudge, and he knew that Belle-Isle had the makings of a good French officer. He could not bring himself to believe that there was a possibility of Belle-Isle being a deserter and had somehow become a slave of the Indians. Too, he realized the possibility of the Spanish rescuing him, and from gratitude Belle-Isle might have been inclined to offer his services to Spain. St. Denis personally knew French officers in the service of Spain, but now he had the problem of going behind the Spanish Fort at Los Adais to rescue Belle-Isle.

St. Denis sent for Quitlami and had him go to the Adais and bring Dachicoin back with him. When the two Indians returned he sent for Lagross, Largen and Lobotiniere for a conference. All were given the details about Belle-Isle.

The ransom was to be ten French rifles with 100 shots and enough powder to fire those 100 shots for each rifle. This was an impractical and dangerous form of ransom because if the party delivering the rifles should be intercepted by the Spanish they would have grounds to think that the French were trying to supply the Indians with fire arms to be used against them, which could create a disastrous incident on the frontier.

Dachicoin asked if he might speak, and without waiting for a reply, asked St. Denis if he would settle with Bernardino for two rifles and the requested powder and shot. St. Denis would be glad to agree to such a settlement, but continued Dachicoin, “why not turn this trip for ransom into profit?”, which caused a raising of eyebrows. All those present were traders and the word “profit” was music to their ears. Dachicoin explained, “Bernardino is a trader and a clever one, and also the father of my squaw. If I go as a member of the ransom party my squaw must also go as she will wish to see her father again. Also this party will need someone to cook for them, she can do that. Bernardino has sent five of his braves and ten extra horses. He fully expects each of those ten extra horses to have something on them. We must send five men to accompany the Hasinais; to send less would show carelessness, to send more would show we were afraid, five men to ride five of the horses sent by Bernardino. We must fix a box of wood the size of one which would contain ten rifles, but instead of rifles it will contain lengths of cane filled with the seeds of watermelons, squash, gourds, corn and beans. The Hasinais are farmers, but because they move around for place to place, staying in one place only long enough to raise and harvest a crop; they are often short of seed, we will also send salt, honey, pecans, hickory nuts, walnuts; these are the things that we have plenty of. In return we will ask for the Frenchman and horses and some amole root.[5] The last two things are the cheapest trade-goods of the Hasinais. Bernardino has often admired my French coat and has often tried to trade me for it, but I explained to him that it would be too small for him. If M. Rambin can make a coat the size of the one that would fit M. Largen, then Bernardino would try to trade for it especially if Largen pretends he does not wish to trade for the coat. We will have to explain to Bernardino that we have no extra rifles available but the one I am carrying. The other rifle mentioned will be given to me when I return as payment for my assistance in this trip. My squaw will have among the things necessary for her to take some of the knives from the company store, each of us will also have some knives to trade. We will trade for horses and the amole root and anything else that Bernardino has. Quitlami must tell Bernardino that the coat that M. Largen is wearing is magic and is Largen’s trading coat. That when Largen has it on he always makes more profit on his trades. That it would be a great service to the Natchitoches and the Adais if Bernardino could trade Largen out of the coat. So far no one has been able to do this.”

The trip from Natchitoches to the Hasinais was roughly about 360 miles.

Immediately on the arrival of the party Bernardino brought the slave Belle-Isle forward and demanded the rifles when he was told that there was only one rifle and it belonged to Dachicoin. He was furious and threatened to kill the slave on the spot. Dachicoin explained that there were many other trade goods of value and things that the Hasinais needed. Largen was not then wearing the coat made by Rambin the tailor.

In true Caddo fashion Bernardino either spit upon or kicked the trade goods offered for Belle-Isle (this was characteristic of the Caddos, any trade goods was treated in such a way as to cheapen it in the eyes of the one offering it for trade. Those things that they wanted most they spurned the most). Each time Bernardino spit on the trade goods, Largen in turn spit upon Belle-Isle, meanwhile telling him in French that this was necessary. Largen picked up a bundle and went into the Hinta-sak of Bernardino. Quickly Quitlami went to Bernardino and explained to him about the coat of Largen. When Largen came back he was strutting and showing off the coat. He explained the designs on the coat, the hawk on one side was an emblem of the Caddos. He was a Caddo because he had taken an Ais Squaw. The Fleur De Lys because he was also French. Twenty buttons, more buttons than on any French or Spanish officer’s coat (Rambin had surely done his best work here). Bernardino began wanting to trade for the coat but Largen would hear none of it. Finally Bernardino offered the slave for the coat and explaining that if the slave was a Frenchman and Largen was a Frenchman then they were brothers—surely a brother would give a coat to save his brother’s life and if they did not come to an agreement about the coat then the slave was sure to die. Largen then surprised Bernardino by saying he would give the coat if the Chief would given ten horses to the slave and ten horses to him and then trade horses for the other trade goods along with the amole root and some wolf hides. This Bernardino agreed to.

St. Denis was awakened by the sound of thundering hooves. Lobotiniere called to him. St. Denis wiped his eyes as he witnessed the success of the trip—eighty horses, many of them loaded with hides and other merchandise.

After all settlements were made among those who participated on the trip, Belle-Isle told St. Denis of his misfortune. The ship he was on left France in 1718. After they had entered the Gulf of Mexico a storm came up and the ship was blown off course. Then scurvy broke out aboard ship. Finally land was sighted. The ship’s captain, believing that the ship was at a point east of Biloxi, put ashore those who were not yet affected, instructing them to go west overland where they would be sure to find the French. However, it must have been west of the Mississippi instead of east of it. Belle-Isle related, “there were five of us, all died except me. In the distance one day I saw a camp fire and went to it. The Indians took me captive and made me a slave. I was with them eighteen months when Bernardino bought me from them. Bernardino could understand a few words of French. He sent the tin box to you. You know the rest. Bernardino, however, did treat me very well”. (Belle-Isle was indeed lucky; that ship and its entire crew were never heard of again).

I suggest a toast to Dachicoin, who thought like a Frenchman, spoke like a Spaniard, had all the cunning of an Indian, and the honesty of a Pilgrim. Such was the importance of Dachicoin.

By the year 1740 Belle-Isle had become a power in politics at New Orleans.

In 1737 the Natchitoches tribe was able to ship 350 head of horses to New Orleans as part of its surplus trade-goods, and all because of Dachicoin, a _conachas_ of the Adais.

IV
ST. DENIS AND THE SPANISH

In 1724 St. Denis and Almazon affixed the Arroyo Hondo as the boundary between the French and the Spanish. There was also an agreement to allow the French traders, who were to go to the Upper Caddos during the wet season, to pass through the Los Adais area. In this same year Jean Muller was permitted to establish La Post du Bayou Pierre[6].

By 1725 St. Denis had won the Spanish commandant over to his point of view and persuaded him to allow free trade in the area. The French were also allowed at Los Adais on Sundays to attend religious services. (The French, up until a few years later, were without the services of a priest at Natchitoches).

Word reached the Viceroy in Mexico City that Almazon was too lenient with the French and that he was actually encouraging open trade with them. In 1730 Almazon was replaced by Don Juan Antonio de Bustillio y Zavalles, who was quick to realize that La Presidio de Los Adais was entirely dependent on the French for its very existence. He sent a letter to the Viceroy to that effect, further advising that the Spanish settlers of the area scarcely produced enough crops to sustain themselves and their families. Zavalles was an experienced military officer and understood the importance of maintaining a modicum of friendship on the frontier with the French and the Indians. Zavalles in 1730 issued a land grant to Juan de Mora.[7]

In 1730 Natchitoches welcomed the arrival of its first French priest, Father Vietry.

In April of 1731 Zavalles received an urgent message from St. Denis saying that the Natchez Indians were on their way to attack the French Post and asked for assistance. Zavalles sent fifteen men, which may just have been enough to help St. Denis gain a victory over the Natchez Indians. One Spaniard lost his life in the battle.

Zavalles was criticized by his Spanish superiors at San Antonio and Mexico City for assisting the French, but Zavalles reasoned that if the French Post had fallen to the Natchez Indians nothing would have prevented the Natchez from attacking the Spanish presidio. There was also the possibility of the Caddos aligning themselves with the Natchez. Such a procedure had often happened among warring Indian tribes against the white man. It is far better, if a battle is to be fought, that it take place in foreign territory. He reasoned that even if the French lost, there would be other Frenchmen to return and settle the land. If the Spanish had gained control of the Adais-Natchitoches frontier their dominance would not have been for long. As a result of this assistance of the Spanish, food and trade-goods from the French became more plentiful and cheaper in price.

Manuel de Sandoval in 1734 replaced Zavalles as Governor of Los Adais. After a few months on the frontier he left and assigned Jose Gonzales as Governor of Los Adais. Zavalles in the meanwhile was being prosecuted at San Antonio de Bexar because of his leniency with the French. An investigation of the conditions on the Spanish frontier proved that Zavalles was correct in his actions. His rank and prestige were restored. St. Denis took advantage of the unrest of the Spanish, and in the midst of protests and letter writing, he moved the Post St. Jean Baptiste “one pistol shot” distance to the west bank of the Red River.

Jose Gonzales was commandante of an ill-equipped presidio, the crops were failures and the French had control of the food, but the Spanish always had time for fiesta. And the French came to visit and trade. Much to the discomfort of Gonzales, fraternization became the order of the day.

It was the year 1735, when Chamard erected his home and added a chapel so that civil marriages could be blessed by the priests from Los Adais on their monthly visits. Natchitoches was quite often without the services of a priest at this time. Chamard came to the Natchitoches area in 1730 as an agent and notary for the Company of the Indies. Chamard was a very devout Catholic and was a leader in rebuilding the church which had burned in 1734. He set an excellent example on the frontier for those who were not inclined to attend religious services regularly.

V
DOCTORS AND EARLY MEDICINE—1722 TO 1744

Medar Jalot had some learning under the direction of Dr. Ambroise Benoist Gendron of Quebec, Canada. Jalot became a member of a party under the guidance of Henri De Tonty (The Iron Hand) that left Quebec in 1710. They came to Biloxi via the Great Lakes, the Illinois River, the Mississippi River, Lake Manchac and Lake Pontchartrain. Jalot was with the St. Denis expedition to Mexico in 1714 as the valet to St. Denis, and in 1722 was listed in the Natchitoches census. Jalot, although not a doctor by title, served the Natchitoches Post in that capacity because of his skill in treating wounds and body sores. Jalot also had knowledge of many Indian remedies for the sicknesses of the country.

It was the custom at this time for Kings to issue certificates to men of the medical profession, designating them as _Docteur du Roi_, Doctor of the King. Doctors who would accept such a commission for frontier duty would receive a year’s salary in advance, clothing, a chest of medicine, an allotment of paper, note books and the personal best wishes of the King. The physician would then in turn be obliged to render his services free to the militia and others connected with the service of a post and the Indians of the surrounding area. The post of his designated-location would place at the doctor’s disposal, an office, lodging and food at the officers’ table. Transportation was obligingly supplied by the King, “a one way ticket.”

To the young Doctor who had thus qualified himself this would seem to be a golden opportunity. Dr. Le Beau was the first to arrive at the Natchitoches post. He was the first Doctor to realize that this golden opportunity did not supply medium-of-exchange. The post personnel, their wives and children were exempt from payment for his services. All of the inhabitants and their families supplied the post with food and produce, so they were also exempt as were the Indians. The doctor knew that he would have to wait two years before he would receive his next salary from the King. He could receive payment for his services to the Spanish at Los Adais, but traffic with the Spanish was forbidden. He was soon to realize that the first year’s pay that had been issued would only buy three pairs of pants at Rambin’s Tailor shop ... and that Rambin was making his livelihood by redoing old clothing rather than tailoring new garments. Too, he was duty bound to stay one year in the service to fulfill his obligation to the Crown. By not doing so he was subject to arrest. Needless to say, after his year was up Dr. Le Beau resigned his commission and struck out on his own.

In 1727 Dr. Alexander was the next “Docteur du Roi” to arrive in Natchitoches. He was killed in a duel by Captain Jentzen, a Swedish officer in the service of the King of France.

In 1730 Dr. Godeau arrived with a King’s Commission. He wed the Widow Brossilier, and adopted his two-year-old stepdaughter. The Widow Brossilier had land, and so this doctor became a farmer and notary, with his medical profession becoming a sideline.

The people of the Natchitoches area did not like the idea of having to pay for doctor’s services. Doctor Godeau had, after his first year resigned his commission, and now could charge legally for his services. They waited but no new Docteur du Roi arrived.

Dr. Godeau was at the Natchitoches Post at the time of the Natchez Indian attack. In this two-months war on the Natchitoches frontier the Doctor won the friendship of the fifteen Spaniards who assisted in the defense of the French Post. In 1733 Dr. Godeau travelled to the Adais Post on Saturdays and Sundays to render his services to the Spanish, and to attend mass on Sunday. Thus, in the Robeline area was set up the first form of medical clinic in all the territory later comprised in the Louisiana Purchase. The Spanish had money to pay for professional services which naturally attracted men of any profession.

The people’s voice must have been heard, for the Good King Louis XV sent in 1737 Dr. Tontin. By this time King Louis must have decided that it was easier to send new doctors each year as soon as they were qualified _medecins_. He realized that the “one way ticket” was just another way to populate Louisiana with learned men. Doctor Pain (or Payne) was sent in 1738, Doctor Jaubaer in 1739, and Doctor Bonnafons in 1740.

So now it was Dr. Bonnafons’ turn to match his wits with this French frontier. In sizing up his predicament Dr. Bonnafons found that the recognized occupations listed on the post roster as ones that were to obtain free medical service were: Trappers, Traders, Commercial Hunters and Fishermen, Druggists, Farmers, Blacksmiths, Store owners, Tailors, Bakers, Carpenters, Gunsmiths, Butchers, Soldiers and the Indians. The good commandante, Louis Juchereau de St. Denis, saw to it that all of these men obtained their just share of the Post business. I feel sure, too, that the doctors, Pain, Jambare and Tontin advised Doctor Bonnafons what to expect. This doctor, however, had the wits to fit the occasion. He demanded of St. Denis that because the office space inside the fort was too small, that a building be erected outside the fort for his home and office. He showed the commandante that according to the rights enumerated in his commission that the Post Commander must furnish him with these suitable conveniences. St. Denis complied with the doctor’s demands.

Dr. Bonnafons became a barber and for this privilege he paid a license. Being a barber he was allowed to sell drugs. The druggist was part of the Grocery Guild, so that he was now qualified to sell “stuffs” (bolts of uncut cloth). Sieur Ignace Antee, a farmer and part-time cobbler, was encouraged to erect a lean-to on the opposite side of the doctor’s building. Because he had assisted Laignon and Antee to erect their lean-tos, Dr. Bonnafons considered himself a carpenter. He informed Jacques Turpeax, a soldier and baker at the Natchitoches Post, that he would purchase the surplus bread which was baked and not used by the militia, thus furnishing quick lunches for weary, hungry travelers. Because the Doctor was in the grocery business, he could sell wine which went well with the cheese brought to the French Post by the inhabitants of Campti.

One must realize that we are at a time between the dates 1740 and 1744, because St. Denis died in 1744, and that the location of Dr. Bonnafons’ building would have been near the new fort which had been erected by St. Denis “one pistol shot to the west” from the location of the Fort St. Jean Baptiste as shown on Breutin’s Map of 1722. This placed the new fort in the environs of what was later the American cemetery. As to the location of Dr. Bonnafons’ building we have this clue. In his ledger he states that he obtained land adjoining his from Duplessis. On Breutin’s map the Duplessis land would have been in the vicinity of the south bank of Bayou Amulet near G. W. Black’s Grocery and Market. Also, in this same area along Bayou Amulet the traders coming to Natchitoches tethered their mules.

Having obtained this land adjoining his building, Dr. Bonnafons erected a blacksmith shop for Jean Baptist Marin. As the doctor’s business grew, so did the buildings and the good doctor had his eye out for more business and reasoned that “where their is a demand, there should be a supply”.

About 20 years preceding Dr. Bonnafons’ arrival in Natchitoches, some of the farmers had obtained slaves from New Orleans. The slaves, coming directly from Africa, believed in voodoo, and for a generation had sold their charms, amulets, love potions and cure-all charms to the Indians, as well as the white inhabitants.

Dr. Bonnafons, being a druggist and grocer was allowed, according to the Drug Guild, to sell notions. So he added a trinket department to his store which had such items as earrings, necklaces, mirrors and of course the voodoo charms. Bonnafons reasoned that the local natives and inhabitants might just as well have the imported kind from New Orleans where the voodoo charm-makers were more skilled and the charms had more power. He reasoned with himself that according to law, slaves were not allowed to have money or engage in a business which would supply them with money. So he decided to put them out of business. Naturally Dr. Bonnafons told his customers that he did not believe in voodoo, that he was a doctor and that only a doctor could cure illnesses—that the charms were just novelties and that some people bought them in ignorance.

Commercial traders with the Indians who bought such trinkets from Dr. Bonnafons at a discount were Jean Camion, Nicholas and Jean Lassard, Pierre Gaigne, Lantallac, Nicholas Tibaud, Francois Gueno, De Lima of Los Adais, Francois Moreau, Jean Robalet, Louis Barme, Joseph Le Douc, Jean Baptiste Derbonne, Le Bomme, Henri Vidol and Pierre Bossier. By supplying these traders Dr. Bonnafons became the first wholesaler of merchandise in the Natchitoches section.

As the following bill testifies, Dr. Louis Bonnafons served the Natchitoches area well. The bill concerns the services rendered to Pierre Fausse’s young son.

1. Pour _6_ bouttiles de quillendive[8] per l’order du chirurgiens.
2. Pour _6_ denier (6 articles of merchandise.)
3. Pour 12 boutilles d’eau de vie. (Brandy used as a sedative to
settle nerves and upset stomach.)
4. Pour _6_ bouttiles de medecine laxatif (laxatives).
5. Pour le cerceuil de defuma. (For making the coffin.)

The child was given 6 bottles of nausea medicine, 12 bottles of brandy (that is, if the child was given all of the brandy—he may have had help in disposing of this medicine) and 6 bottles of laxatives. This was enough of such medicine to kill any patient. Dr. Bonnafons, being the doctor in attendance, would also be the first to know of the child’s death. Thus being a carpenter he was also a cabinet maker which made him a coffin-maker. Thus Dr. Bonnafons was also an undertaker.

From Dr. Louis Bonnafons’ ledger, covering a six-year period from 1741 to 1747, come these names and families: Joseph Lattier, soldier; Claud Bertrand, soldier; Jean La Berry, soldier; Louis Juchereau de St. Denis family; Antoine Chesneau family; Michel Chesneau family; Pierre Baillio, soldier; Vencient Perrier family; Remi Possiot family; Louis Rachal family; Gaspard Barbier, brother of Madam Cheveret—“bought violin sold to me by Bartholmey Rachal”; Joseph Robideux (Robeaux), one powder horn; Jean Baptiste Gonnin, carpenter; Francois Gurno, carpenter; Pierre Allarg, carpenter; Pierre Mercer, farmer; Andre Barringer, farmer; Remi Possiot, soldier; Fancois Langlois, soldier; Edwardo Lattier, soldier-farmer; Louis Badin, farmer; Andries Rambin family; Louis Rambin family; Madam de La Chaise. There were many more, but to list them would be a repetition of names mentioned earlier in this book.

Dr. Louis Bonnafons died in 1759. He never married. His ledger brings out but one important fact: Natchitoches and El Camino Real area has always had possibilities for the right sort of man. Likewise, these so-called, one-stop, shopping centers are nothing new to our country. Too, during this early period of the Natchitoches community there was a form of socialized medicine, which proved even at this early period a doctor could not exist by merely depending on his chosen profession for a livelihood when controlled or limited by the state.

VI
ROMANCE AT LOS ADAIS

There was quite a stir on the fine spring morning of April 8, 1735 at Los Adais. Senorita Victoria Gonzales, daughter of the Lieutenant Governor of this Spanish presidio, had eloped with a Frenchman, Jean Baptista DerBonne, assisted by two other Frenchmen of the Post St. Jean Baptiste des Natchitoches after the High Mass that Sunday. Governor Gonzales, holding office during the absence of Governor Manuel de Sandoval, and Reverend Padre Ignacio Certa were talking when word of the elopement was brought. A searching party was immediately organized but was unsuccessful in capturing the culprits.

The next day Gonzales wrote a letter to his superiors, stating the above details and adding that, even though DerBonne was a French officer and a gentleman, he had refused permission for the marriage. He was so infuriated that he disowned his daughter, thereby wishing to show to the officials over him that he had nothing to do with this matter. However, he did suspect Padre Certa and his brother-in-law Juan de Mora, because both had intervened in DerBonne’s behalf. He also added that de Mora was in jail and at present he had not decided what to do with him. He received word that the party arrived in Natchitoches at midnight, and Father Pierre Vietry, a priest of the Jesuit Order, had married Victoria and DerBonne immediately, thus violating the laws of the Catholic Faith. He wrote: “As you know the banns of betrothed have to be announced at three Sunday Services before the wedding. I am told that the elopers traveled by pirogue, going from arroyo to arroyo and finally reaching the Red River and then on to Natchitoches, which explains why our land searching-party did not find them. Padre Vallejo of the Mission Margil de Los Adais is going to Natchitoches to request wine so necessary in the procedure of the Mass. I am sure Victoria will accompany him back to Los Adais to get her things and the family blessing. Now that she has been married by the Church there is nothing I can do. She is seventeen and of marriageable age.”

The two nationalities had much to say to each other about this wonderful new topic of conversation. The Spanish would give credit to Victoria for planning the whole thing, after all a woman of Victoria’s intelligence must have planned it because certainly a Frenchman could not have had the head for such clever thinking—DerBonne was just the lucky one who won her heart. The French would say that DerBonne was a sly one, that he had stolen Victoria from under their very eyes. The stupid Spanish bachelors, allowing such a pretty prize as Victoria to slip away from them. And so the talk went, but there has to be a formula for each and every elopement that is successful.

Now in this case, take three bayous, a little river and a larger river, mix with one uncle, a willing duenna, two willing assistants, two understanding priests, a friend. Add a handsome French officer, a beautiful senorita and an irate father. Then allow a certain amount of time for observation to turn into fascination, watch closely as fascination develops into desire and desire materializes into love, then you will have the correct ingredients for a successful elopement. So explains the material gathered from John Eskew, Belisle, J. Fair Hardin, Ross Phares and Poitre-Babinsik. All of these authors have shed some light on this incident.

Now, as a certain character would say, let’s add up the facts.

Jean Baptist Der Bonne or Derbonne as the French would write it, was an officer at the French Post, Jean Baptist Des Natchitoches. The Spanish Post, Del Presidio Nuestra Senora del Pilar de Los Adais, was roughly 17 miles due west. The dividing boundary was the Arroyo Hondo, a small stream that ran roughly north and south midway between these two outposts. True, both nationalities respected this boundary to a certain extent, that is they visited openly but hid their trading with each other.

The Spanish had use of the good Doctor Payne (Pain), the post Doctor at Natchitoches, in return the Spanish Fiesta was open to all. If a Frenchman visited the Spanish Church for Mass or Confession he was very welcome.

Father Ignacio Certa admitted in one of his letters that he had spoken to Gonzales in behalf of Der Bonne. Certainly this priest must have approved of the Frenchman or he would not have intervened for him.

The foster brother of Gonzales’s wife, Juan de Mora, was a very good friend of Der Bonne because he helped and was put into prison because of the incident. Even this imprisonment was a sham, as de Mora could have gone to the post at Natchitoches a guest of DerBonne. He could have left immediately after the two eloped and with a fast horse, reached Natchitoches well ahead of any searchers. I believe de Mora remained at Los Adais and allowed himself to be imprisoned so that his brother-in-law, Gonzales, might save face with his superiors in Mexico and the Tejas country. There are no records revealing a trial or punishment of Juan de Mora. One thing is certain, there was a food and clothing shortage at Los Adais and de Mora was one of the Spaniards who was on very good terms with the French officer, DerBonne. And DerBonne, being an officer, would have enough influence at the French post at Natchitoches to assist the Spanish traders in getting more reasonable bargains when purchasing food and clothing there. Too, DerBonne being a French officer, as a side line, also was a trader among the Indians and certainly with the Spanish. Now that the Frenchman had taken a Spanish wife and she being the daughter of Gonzalez, the Gonzalez family would certainly profit by this marriage. The deals, however, having been transacted through DerBonne and de Mora and both men now being of the Gonzalez family would leave the Lieutenant Governor in the clear as far as his superiors were concerned.

The duenna (chaperone) of Victoria Gonzalez must have assisted the two lovers, reasoning that the duties of a duenna, are to look after her charge’s morals and religious training and to teach her things she must know concerning her social standing and her responsibilities to her family in respect to marriage. A duenna, therefore accepted or rejected those who wished to court her charge. Quite often the duenna had to be won as well as the young senorita. The chaperone’s duty was to channel her young charge’s affections and thoughts toward the suitor considered most able to support the young lady in the manner to which she was accustomed; but the duenna would also observe the suitors that the senorita liked best, and by elimination, to these she thought most suitable, certain privileges would be allowed. In this case the suitor was DerBonne. Now came the time for observation to turn into fascination. To watch closely as fascination develops into desire, and then when desire materializes into love, arrangements must be made so that the wedding can be solemnized. The duenna or chaperone was also a match-maker.

Now for allowing those certain privileges. At a fiesta at Los Adais, DerBonne and Victoria danced, and after a while walked out into the patio for a breath of fresh air. The man, being a gentleman, would not on first meeting attempt to guide his companion to a darkened shadowy spot for closer conversation. The duenna naturally followed and observed at a discreet distance. She would locate herself at such vantage point where she could see and yet not be seen.

At Church on Sunday, DerBonne having received an invitation from de Mora, with de Mora advising DerBonne to be there early, arrangements were made so that DerBonne sat next to Victoria, with the duenna on one side of the couple and de Mora on the other. Perhaps at sometime during the services of the Mass the duenna suggested a walk in a certain direction, making sure that DerBonne overheard the suggestion intended for Victoria. Just to be sure, immediately after the Church Services de Mora would suggest a stroll before eating the noon meal, and, as if by chance both parties met at some point on a secluded footpath, the young couple would find that for the moment they were alone and unobserved, while the elderly couple was engaged in some topic of conversation. Now for a quick embrace and kiss while the old duenna was not looking. To these well planned, or chance meetings as the young couple thought, surely fate was lending a helping hand. So fascination turns into desire and desire into love. Now to ask for her hand in marriage (the old duenna and de Mora must have felt proud of themselves.) DerBonne asked the father, Jose Gonzalez, but the irate father refused. Then the priest, Father Ignacio Certa, interceded on behalf of DerBonne. Another refusal as the obdurate father explained that the Spanish authorities would not permit such a thing on the frontier. After all, the Spanish and the French were rivals here, and such a marriage might even lead to war among the two nationalities at these outposts of empire.

DerBonne was well aware of the dire consequences that might result from the marriage and without a doubt had discussed the situation with his Commandante, St. Denis. Now, Louis Juchereau de St. Denis was one of the slyest and most commercial-minded men who ever trod the soil of Natchitoches, certainly the most adventurous. Without accusing him of entering into a conspiracy, he evaluated the circumstances concerning this elopement, and weighed the risks of the outcome.

First, DerBonne was a good French soldier and officer and if he were to get married this would bring about family ties on the frontier, which would keep him in the Natchitoches district (quite often when a soldier’s enlistment expired he left the Natchitoches area for greener pastures). DerBonne would settle land nearby so that his wife to be would be near her own people. Eventually when his enlistment expired, the French would have an experienced officer in this area without having to pay for his services. DerBonne was also a trader, and his supplies were furnished by the store at the Natchitoches post and St. Denis received a commission on all merchandise sold at the post as well as on all trade merchandise sent back to New Orleans. This marriage between DerBonne and the daughter of a high ranking official at Los Adais would naturally bring on better trade relations, even if it was to be effected in a slightly underhand way.

Secondly, St. Denis understood the love of a Spanish parent wishing to see his offspring happily married. He probably thought of his own marriage to Manuella and how her family risked all their worldly possessions and position of office to protect his marriage into the Don Diego Ramone family. The Spanish, to be sure, had their faults, but also they must be commended for their forgiving and understanding nature when the welfare of their families was concerned. In this respect Jose Gonzalez, the Lieutenant Governor of Los Adais, would be no exception. He knew that this man would have to do a great deal of letter writing and pretending but in the end would be a forgiving father-in-law. St. Denis, after weighing the risks, secretly consented to lend his support to this marriage. Even if the risks had been greater St. Denis would have given his consent because his whole life, if one studies it carefully, was full of risks and intrigue. One more incident would have made no difference to him. The fact is that he probably enjoyed the entire situation, for this affair would bring a new topic of interest and conversation to the dull life of the frontier.

The whole procedure of the successful elopement suggests the cool, calculating mind of one such as St. Denis possessed, not the flustrated mind of a young lover.

Let us examine the water-route that these two elopers traveled: The Arroyo Adais, a small stream of water that ran near the Presidio De Los Adais and then into the Bayou Mayoux. This bayou ran into La Petite Rigolet (Little River, as it is known today) in turn ran into Bayou Pierre, which drained into Red River (just above Grande Ecore) flowed past the French fort at Natchitoches. The distance traveled would be about twenty-four miles.

Governor Gonzalez’s letter states that DerBonne and two Frenchmen ran off with his daughter. These two Frenchmen would have to be hand-picked men capable of carrying out an assignment without a flaw. Men who could stand the rigors of twenty-four miles of continuous paddling, part of the time being in the black of the night, men who could be trusted to keep their mouths shut, and above all men who were not afraid of danger for which there would be no profit to them and certain imprisonment if they were caught. Evidently the post at Natchitoches had two such men. However, their names are not mentioned. So by process of elimination of the known inhabitants of Natchitoches at this time let’s see if we can determine who these two men were. But first, one most important point that should be brought out, because as they were to travel by water there could be no risk of a drowning, especially of the girl—if this were to happen war would certainly follow. The inhabitants of Natchitoches in 1736 were: St. Denis, Commandante, his wife, Manuella and his children; Pierre Largen, trader, married to an Ais Indian maiden; Lt. Basset next in command; Lobotiniere, trader and farmer, married; Duterpints, soldier and baker for the post; Jean Lagross, trader and merchant, settled across the river from Campti; Dr. Payne (Pain), Doctor and Notary, married; Jean Baptista Deherbonne (BerBonne, Derbon, Derbonne); Lt. Gautren, married; Lafreniere, soldier; Joseph La Duc, soldier; Prudhomme, planter and trader, married; Sieur Barme, store keeper, married; Jacques De La Chase, government storekeeper, married; P. Duplessis, Notary, married; Father Pierre Vietry, Jesuit Priest; Sieur Bacque, farmer, married; Pierre Mercer, farmer; Andre Berrange, farmer; Antoine Germaine, soldier; Juan Biseros, merchant, married; Antonio Charbonnet, merchant; Gilbert Maxent, merchant; Pierre Gaignie, trader, married; Nicholas Tibaud, trader; Paul Muller, soldier; the two Barberousses, hunters contracted to supply meat for the Post; LaRenaudiere, a miller; Rambin, a tailor, married; the Dupress brothers, hunters and trappers; DeLame, storekeeper and trader; Jean Layssard and Nicholas Layssard, brothers, soldiers and traders; Lantallic, farmer and trader; Sieur Badin, farmer, trader and storekeeper; Francois Lemoine, soldier in love with Victoria Emanuella Garcia; Sieur Jambare, doctor.

According to a 1735 census there were only 32 people at Natchitoches, however, this must have meant the personnel of the Post St. Jean Baptist. It will be noticed that there were many traders listed, undoubtedly many of these were also soldiers, but not listed as soldiers, because a soldier’s pay was so small, and that they were paid only once a year, if at all. Many of them drew from the Army Post Exchange and sold this merchandise either to the Indians or the Spaniards, who seemed to have many gold coins, but there the army post had nothing to sell them. The reason being that Los Adais was too remote from its base of supplies.

Of all the names listed, the two most likely to have assisted DerBonne would have been Francois Lemoine and Jean Lagrosse. I give these reasons—Francois Lemoine was young, strong and ablebodied or he would not have been a soldier. He was in love with a Spaniard, Victoria Emanuello Garcia. Therefore, if someone was willing to break the barrier between the two nations he might profit by assisting and observing the outcome. Jean Lagross, Indian trader had married a Caddo maiden of the Ais tribe. By so doing he was recognized as a member and friend of the Caddo federation of which the Adais Indians at Los Adais was also a tribe of this federation. This being the case the Adais would not take part in a search for a member of their own nation if their assistance was requested by the Governor of the Spanish Fort. Lagross had been with St. Denis during his stay in Mexico, he had a good knowledge of the Spaniard’s abilities, and too, Lagross had many friends among the Spanish. Being a trader he had traveled this water route many times. His skilled hands would surely be the ones to steer the pirogue safely back to Natchitoches.

The good friends, St. Denis and Manuella, would have met the boat when it arrived at Natchitoches. Manuella would not have missed this wedding for anything. After all Victoria was of her own people and who in Natchitoches could best represent her.

Now for the part of Gonzalez’s letter stating that a priest could not marry a couple without the proper notices of the betrothal being read on three consecutive Sundays. This is true in most cases, but, there is an old saying that the French always had a way for everything, and so in this case they had a way which was recognized by the Church. Due to the shortage of priests in Louisiana there was a ceremony of marriage called “jumping the broom” and in the eyes of witnesses this was considered a just and true marriage. The couple vowed that the wedding would be solemnized as soon as a priest was available (Quite often in recent years this procedure was looked upon as a joke but in the year 1735 in Louisiana it was no joking matter). Here, too, a time element was necessary. Possibly somewhere en-route to Natchitoches this party pulled the boat onto the bank long enough to make a broom of switch cane and the two witnesses, Lagrosse and Lemoine, watched as DerBonne and Victoria jumped the broom. This was necessary. You will note that the wedding took place after mid-night or right at mid-night, the beginning of another day. When the couple told Father Vietry that they had jumped the broom yesterday they did not lie, they had witnesses to prove it. Father Pierre Vietry had no choice but to marry them.