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James Adair (c.1709-1783) History of the Indians (London: Edward & Charles Dilly, 1775) |
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THE HISTORY OF THE AMERICAN INDIANS; PARTICULARLY Those Nations adjoining to the MISSISSIPPI, EAST and WEST FLORIDA, GEORGIA, SOUTH and NORTH CAROLINA, and VIRGINIA: CONTAINING An ACCOUNT of their Origin, Language, Manners, Religious and Civil Customs, Laws, Form of Government, Punishments, Conduct in War and Domestic Life, their Habits, Diet, Agriculture, Manufactures, Diseases and Method of Cure, and other Particulars, sufficient to render it A COMPLETE INDIAN SYSTEM. WITH Observations on former Historians, the Conduct of our Colony Governors, Superintendents, Missionaries, &c. ALSO AN APPENDIX, CONTAINING A Description of the Floridas, and the Mississippi Lands, with their Productions -- The Benefits of colonising Georgiana, and civilizing the Indians -- And the way to make all the Colonies more valuable to the Mother Country. With a new Map of the Country referred to in the History. By JAMES ADAIR, Esquire, A Trader with the Indians, and Resident in their Country for Forty Years. LONDON: Printed for Edward and Charles Dilly, in the Poultry. MDCCLXXV |
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[ ii ]
* The late Sir Wm. Johnson, Baronet, was another of the Author's friends, and stood at the head of the MS. Dedication. Gentlemen, To you, with the greatest propriety the following sheets are addressed. Your distinguished abilities -- your thorough acquaintance with the North American Indians language, rites, and customs -- your long application and services in the dangerous sphere of an Indian life, and your successful management of the savage natives, are well known over all the continent of America. You often complained how the public had been imposed upon, either by fictitious and fabulous, or very superficial and conjectural accounts of the Indian nations [ iii ] and as often wished me to devote my leisure hours to the drawing up an Indian system. You can witness, that what I now send into the world, was composed more from a regard to your request, than any forward desire of my own, The prospect of your patronage inspired me to write, and it is no small pleasure and honour to me, that such competent judges of the several particulars now presented to public view, expressed themselves with so much approbation of the contents. You well know the uprightness of my intentions as to the information here given, and that truth hath been my grand standard. I may have erred in the application of the rites and customs of the Indians to their origin and descent -- and may have drawn some conclusions, exceeding the given evidence -- but candor will excuse the language of integrity: and when the genuine principles, customs, &c. of the Indians are known, it will be easier afterwards for persons of solid learning, and free from secular cares, to trace their origin, clear up the remaining difficulties, and produce a more perfect history. Should my performance be in the least degree instrumental to promote an accurate investigation and knowledge of [ iv ] of the American Indians -- their civilization -- and the happy settlement of the fertile lands around them, I shall rejoice; and the public will be greatly obliged to you, as your request incited to it; and to you I am also indebted for many interesting particulars, and valuable observations. I embrace this opportunity, of paying a public testimony of my gratitude, for your many favours to me. Permit me also to celebrate your public spirit -- your zealous and faithful service of your country -- your social and domestic virtues, &c. which have endeared you to all your acquaintance, and to all who have heard your names, and make you more illustrious, than can any high sounding titles. All who know you, will readily acquit me of servility and flattery, in this address. Dedications founded on these motives, are the disgrace of literature, and an insult to common sense. There are too many instances of this prostitution in Great Britain, for it to be suffered in America. Numbers of high seated patrons are praised for their divine wisdom and godlike virtues, and yet the whole empire is discontented, and America in strong convulsions. May you long enjoy your usual calm and prosperity! that so the widow, the fatherless, and the stranger may always [ v ] always joyfully return (as in past years) from your hospitable houses -- while this Dedication stands as a small proof of that sincere attachment with which I am, Gentlemen, Your most obedient, Humble Servant, JAMES ADAIR. |
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[ 10 ]
The very remote history of all nations, is disfigured with fable, and gives but little encouragement to distant enquiry, and laborious researches. Much of the early history and antiquities of nations is lost, and some people have no records at all, and to this day are rude and uncivilized. Yet a knowledge of them is highly interesting, and would afford amusement, and even instruction in the most polished times, to the most polite. Every science has certain principles, as its basis, from which it reasons and concludes. Mathematical theorems, and logical propositions, give clear demonstrations, and necessary conclusions: and thus other sciences. But, history, and the origin of tribes and nations, have hitherto been covered with a great deal of obscurity. Some antient historians were ignorant; others prejudiced. Some searchers into antiquities adopted the traditional tales of their predecessors: and others looking with contempt on the origin of tribes and societies, altogether exploded them, without investigation. My design is, to examine, and if possible, ascertain the genealogy and descent of the Indians, and to omit nothing that may in the least contribute to furnish the public with a full Indian System. In tracing the origin of a people, where there are no records of any kind, either written, or engraved, who rely solely on oral tradition for the support of their antient usages, and have lost great part of them -- though the undertaking be difficult, yet where several particulars, and circumstances, strong and clear, correspond, they not only make room for conjecture, but cherish probability, and till better can be offered, must be deemed conclusive. All the various nations of Indians, seem to be of one descent; they call a buffalo, in their various dialects, by one and the same name, "Yanasa" And there is a strong similarity of religious rites, and of civil and martial customs, among all the various American nations of Indians we have 11 have any knowledge of, on the extensive continent; as will soon be shewn. Their language is copious, and very expressive, for their narrow orbit of ideas, and full of rhetorical tropes and figures, like the orientalists. In early times, when languages were not so copious, rhetoric was invented to supply that defect: and, what barrenness then forced them to, custom now continues as an ornament. Formerly, at a public meeting of the head-men, and chief orators, of the Choktah nation, I heard one of their eloquent speakers deliver a very pathetic, elaborate, allegorical, tragic oration, in the high praise, and for the great loss, of their great, judicious war-chieftain, Shu-las-hum-máshtà-be, our daring, brave friend, red shoes. The orator compared him to the sun, that enlightens and enlivens the whole system of created beings: and having carried the metaphor to a considerable length, he expatiated on the variety of evils, that necessarily result from the disappearance and absence of the sun; and, with a great deal of judgment, and propriety of expression, he concluded his oration with the same trope, with which he began. They often change the sense of words into a different signification from the natural, exactly after the manner also of the orientalists. Even, their common speech is full of it; like the prophetic writings, and the book of Job, their orations are concise, strong, and full of fire; which sufficiently confutes the wild notion which some have espoused of the North American Indians being Prae-Adamites, or a separate race of men, created for that continent What stronger circumstantial proofs can be expected, than that they, being disjoined from the rest of the world, time immemorial, and destitute also of the use of letters, should have, and still retain the ancient standard of speech, conveyed down by oral tradition from father to son, to the present generation? Besides, their persons, customs, &c. are not singular from the rest of the world; which, probably, they would, were they not descended from one and the same common head. Their notions of things are like ours, and their organical structure is the same. In them, the soul governs the body, according to the common laws of God in the creation of Adam. God employed six days, in creating the heavens, this earth, and the innumerable species 12 of creatures, wherewith it is so amply furnished. The works of a being, infinitely perfect, must entirely answer the design of them: hence there could be no necessity for a second creation; or God's creating many pairs of the human race differing from each other, and fitted for different climates: because, that implies imperfection, in the grand scheme, or a want of power, in the execution of it -- Had there been a prior, or later formation of any new class of creatures, they must materially differ from those of the six days work; for it is inconsistent with divine wisdom to make a vain, or unnecessary repetition of the same act. But the American Indians neither vary from the rest of mankind, in their internal construction, nor external appearance, except in colour; which, as hath been shewn, is either entirely accidental, or artificial. As the Mosaic account declares a completion of the manifestations of God's infinite wisdom and power in creation, within that space of time; it follows, that the Indians have lineally descended from Adam, the first, and the great parent of all the human species. Both the Chikkasah and Choktah Indians, call a deceitful person, Seente, a snake: and they frequently say, they have not Seente Soolish, the snake's tongue; the meaning of which, is very analogous to [???], a name the Hebrews gave to a deceitful person; which probably proceeded from a traditional knowledge of Eve's being beguiled by the tempter, in that shape; for the Indians never affix any bad idea to the present reptile fraternity, except that of poisonous teeth: and they never use any such metaphor, as that of a snake's teeth. Some have supposed the Americans to be descended from the Chinese: but neither their religion, laws, customs, &c., agree in the least with those of the Chinese: which sufficiently proves, they are not of that line. Besides, as our best ships now are almost half a year in sailing to China, or from thence to Europe; it is very unlikely they should attempt such dangerous discoveries, in early time, with their (supposed) small vessels, against rapid currents, and in dark and sickly monsoons; especially, as it is very probable they were unacquainted with the use of the load-stone to direct their course. China is above eight thousand miles distant from the American continent, which is twice as far as across the Atlantic ocean. -- And, we are not informed by any antient writer, of their maritime skill, or so much as any inclination that way, besides small 13 small coasting voyages. -- The winds blow likewise, with little variation, from east to west, within the latitudes of thirty and odd, north and south, and therefore they could not drive them on the American coast, it lying directly contrary to such a course. Neither could persons fail to America, from the north, by the way of Tartary, or ancient Scythia; that, from its situation, never was, or can be, a maritime power, and it is utterly impracticable for any to come to America, by sea, from that quarter. Besides, the remaining traces of their religious ceremonies, and civil and martial customs, are quite opposite to the like vestiges of the old Scythians. Nor, even in the moderate northern climates, is to be seen the least vestige of any ancient stately buildings, or of any thick settlements, as are said to remain in the less healthy regions of Peru and Mexico. Several of the Indian nations assure us they crossed the Missisippi, before they made their present northern settlements; which, connected with the former arguments, will sufficiently explode that weak opinion, of the American Aborigines being lineally descended from the Tartars, or ancient Scythians. It is a very difficult thing to divest ourselves, not to say, other persons, of prejudices and favourite opinions; and I expect to be censured by some, for opposing commonly received sentiments, or for meddling with a dispute agitated among the learned ever since the first discovery of America. But, Truth is my object: and I hope to offer some things, which, if they do not fully solve the problem, may lead the way, and enable others, possessing stronger judgment, more learning, and more leisure, to accomplish it. As I before suggested, where we have not the light of history, or records, to guide us through the dark maze of antiquity, we must endeavour to find it out by probable arguments; and in such subjects of enquiry, where no material objections can be raised against probability, it is strongly conclusive of the truth, and nearly gives the thing sought for. From the most exact observations I could make in the long time I traded among the Indian Americans, I was forced to believe them lineally descended from the Israelites, either while they were a maritime power, or 14 or soon after the general captivity; the latter however is the most probable. This descent, I shall endeavour to prove from their religious rites, civil and martial customs, their marriages, funeral ceremonies, manners, language, traditions, and a variety of particulars. -- Which will at the same time make the reader thoroughly acquainted with nations, of which it may be said to this day, very little have been known. Observations, 15 Observations, and arguments, in proof of the American Indians being descended from the Jews. A Number of particulars present themselves in favour of a Jewish descent. But to form a true judgment, and draw a solid conclusion, the following arguments must not be partially separated. Let them be distinctly considered -- then unite them together, and view their force collectively. ARGUMENT I. As the Israelites were divided into Tribes, and had chiefs over them, so the Indians divide themselves: each tribe forms a little community within the nation -- And as the nation hath its particular symbol, so hath each tribe the badge from which it is denominated. The sachem of each tribe, is a necessary party in conveyances and treaties, to which he affixes the mark of his tribe, as a corporation with us doth their public seal ID="n0024. * -- If we go from nation to nation among them, we shall not find one, who doth not lineally distinguish himself by his respective family. The genealogical names which they assume, are derived, either from the names of those animals, whereof the cherubim are said in revelation, to be compounded; or from such creatures as are most familiar to them. They have the families of the eagle, panther, tyger, and buffalo; the family of the bear, deer, racoon, tortoise, snake, fish; and, likewise, of the wind. The last, if not derived from the appearance of the divine glory, as expressed by the prophet Ezekiel, may 16 be of Tyrian extraction. We are told in the fragment of Sanchoniathon, that the Tyrians worshipped fire, and the aerial wind, as goods; and that Usous, the son of Hypsouranias, built a sacred pillar to each of them: so that, if it is not of Israelitish extraction, it may be derived from the Tyrians their neighbours -- as may, likewise, the appellative name of fish; especially, as the Indians, sometimes, invoke the eagle, and the fish, when they are curing their sick. The Tyrians were the people, in early times, who, above all others, enriched themselves in the natural element of the fish. n0024 * Many of the ancient heathens followed the Jewish custom of dividing themselves into tribes, or families. The city of Athens was divided into ten parts, or tribes, and which the Greeks called Phule, a tribe. They named each of the heads that presided over them, Archegos, Archiphulogos, &c. And writers inform us, that the East-Indian pagans have to this day tribes, or casts; and that each cast chuses a head to maintain its privileges, to promote a strict observance of their laws, and to take care that every thing be managed with proper order. The ancient heathens mimicked a great deal of the Jewish ceremonial law. The Indians, however, bear no religious respect to the animals from which they derive the names of their tribes, but will kill any of the species, when opportunity serves. The wolf indeed, several of them do not care to meddle with, believing it unlucky to kill them; which is the sole reason that few of the Indians shoot at that creature, through a notion of spoiling their guns. Considering the proximity of Tyre to Egypt, probably this might be a custom of Egyptian extraction; though, at the same time, they are so far from esteeming it a deity, they reckon it the most abominable quadruped of the whole creation. There is no tribe, or individual, among them, however, called by the name opossum ID="n0025 * , which is with the Cheerake stiled seequa; and with the Chikkasah and Choktah Indians, shookka, synonymous with that of a hog. This may be more material than at first appears, as our natural histories tell us, that the opossum is common in other parts of the world. Several of the old Indians assure us, they formerly reckoned it as filthy uneatable an animal, as a hog; although they confess, and we know by long observation, that, from the time our traders settled among them, they are every year more corrupt in their morals; not only in this instance of eating an impure animal, but in many other religious customs of their forefathers. n0025 * A creature that hath a head like a hog, and a tail like a rat. When we consider the various revolutions these unlettered savages are likely to have undergone, among themselves, through a long-forgotten measure of time; and that, probably, they have been above twenty centuries, without the use of letters to convey down their traditions, it cannot be reasonably expected they should still retain the identical names of 17 their primo-genial tribes. Their main customs corresponding with those of the Israelites, sufficiently clears the subject. Besides, as hath been hinted, they call some of their tribes by the names of the cherubimical figures, that were carried on the four principal standards of Israel. I have observed with much inward satisfaction, the community of goods that prevailed among them, after the patriarchal manner, and that of the primitive christians; especially with those of their own tribe. Though they are become exceedingly corrupt, in most of their ancient commendable qualities, yet they are so hospitable, kind-hearted, and free, that they would share with those of their own tribe, the last part of their provisions, even to a single ear of corn; and to others, if they called when they were eating; for they have no stated meal-time. An open generous temper is a standing virtue among them; to be narrow-hearted, especially to those in want, or to any of their own family, is accounted a great crime, and to reflect scandal on the rest of the tribe. Such wretched misers they brand with bad characters, and with them the fate of Prometheus, to have an eagle or vulture fastened to their liver: or of Tantalus, starving in the midst of plenty, without being able to use it. The Cheerake Indians have a pointed proverbial expression, to the same effect -- Sinnawàh nà wóra; "The great hawk is at home" However, it is a very rare thing to find any of them of a narrow temper: and though they do not keep one promiscuous common stock, yet it is to the very same effect; for every one has his own family, or tribe: and, when one of them is speaking, either of the individuals, or habitations, of any of his tribe, he says, "He is of my house;" or, "It is my house" Thus, when King David prayed that the divine wrath might only fall on his house, he might mean the tribe of Judah, as well as his own particular family, exclusive of the aggregate body of Israel. When the Indians are travelling in their own country, they enquire for a house of their own tribe; and if there be any, they go to it, and are kindly received, though they never saw the persons before -- they eat, drink, and regale themselves, with as much freedom, as at their own tables; which is the solid ground covered with a bear-skin. It is their usual custom to carry nothing along with them in their journies but a looking-glass, and red paint, hung to their back -- their gun and shot pouch -- or bow and quiver 18 full of barbed arrows; and, frequently, both gun and bow: for as they are generally in a state of war against each other, they are obliged, as soon as able, to carry those arms of defence. Every town has a state-house, or synedrion, as the Jewish sanhedrim, where, almost every night, the head men convene about public business; or the town's-people to feast, sing, dance, and rejoice, in the divine presence, as will fully be described hereafter. And if a stranger calls there, he is treated with the greatest civility and hearty kindness -- he is sure to find plenty of their simple home fare, and a large cane-bed covered with the softened skins of bears, or buffaloes, to sleep on. But, when his lineage is known to the people, (by a stated custom, they are slow in greeting one another) his relation, if he has any there, addresses him in a familiar way, invites him home, and treats him as his kinsman. When a warrior dies a natural death, (which seldom happens) the wardrums, musical instruments, and all other kinds of diversion, are laid aside for the space of three days and nights. In this time of mourning for the dead, I have known some of the frolicksome young sparks to ask the name of the deceased person's tribe; and once, being told it was a racoon, (the genealogical name of the family) one of them scoffingly replied, "then let us away to another town, and cheer ourselves with those who have no reason to weep; for why should we make our hearts weigh heavy for an ugly, dead racoon?" But notwithstanding they are commonly negligent of any other tribe but their own, they regard their own particular lineal descent, in as strict a manner as did the Hebrew nation. ARGUMENT II. By a strict, permanent, divine precept, the Hebrew nation were ordered to worship at Jerusalem, Jehovah the true and living God, and who by the Indians is stiled Yohewah; which the seventy-two interpreters, either from ignorance or superstition, have translated Adonai; and is the very same as the Greek Kurios, signifying Sir, Lord, or Master; which is commonly applied to earthly potentates, without the least signification of, or relation to, that most great and awful name, which describes the divine essence, who naturally 19 and necessarily exists of himself, without beginning or end. The ancient heathens, it is well known, worshipped a plurality of gods -- Gods which they formed to themselves, according to their own liking, as various as the countries they inhabited, and as numerous, with some, as the days of the year. But these Indian Americans pay their religious devoir to Loak-Ishtōhoollo-Aba, "the great, beneficent, supreme, holy spirit of fire," who resides (as they think) above the clouds, and on earth also with unpolluted people. He is with them the sole author of warmth, light, and of all animal and vegetable life. They do not pay the least perceivable adoration to any images, or to dead persons; neither to the celestial luminaries, nor evil spirits, nor any created being whatsoever. They are utter strangers to all the gestures practised by the pagans in their religious rites. They kiss no idols; nor, if they were placed out of their reach, would they kiss their hands, in token of reverence and a willing obedience. The ceremonies of the Indians in their religious worship, are more after the Mosaic institution, than of pagan imitation: which could not be, if the majority of the old natives were of heathenish descent; for all bigots and enthusiasts will fight to death for the very shadow of their superstitious worship, when they have even lost all the substance. There yet remain so many marks, as to enable us to trace the Hebrew extraction and rites, through all the various nations of Indians; and we may with a great deal of probability conclude, that, if any heathens accompanied them to the American world, or were settled in it before them, they became proselytes of justice, and their pagan rites and customs were swallowed up in the Jewish. To illustrate the general subject, I shall give the Indian opinion of some of the heathen gods, contrasted with that of the pagan. The American Indians do not believe the Sun to be any bigger than it appears to the naked eye. Conversing with the Chikkàsah archi-magus, or high-priest, about that luminary, he told me, "it might possibly be as broad and round as his winter-house; but he thought it could not well exceed it" We cannot be surprized at the stupidity of the Americans in this respect, when we consider the gross ignorance which now prevails among the general part of the Jews, not only of the whole system of nature, but of the essential meaning of their own religious ceremonies, received from the Divine Majesty. -- And 20 -- And also when we reflect, that the very learned, and most polite of the ancient Romans, believed (not by any new-invented mythology of their own) that the sun was drawn round the earth in a chariot. Their philosophic system was not very dissimilar to that of the wild Americans; for Cicero tells us, Epicurus thought the sun to be less than it appeared to the eye. And Lucretius says, Tantillus ille sol, "a diminutive thing" And, if the Israelites had not at one time thought the sun a portable god, they would not have thought of a chariot for it. This they derived from the neighbouring heathen; for we are told, that they had an house of the sun, where they danced in honour of him, in circuits, and had consecrated spherical figures; and that they, likewise, built a temple to it; for "they purified and sanctified themselves in the gardens, behind the house, or temple of Achad" In Isa. xvii. 8, we find they had sun-images, which the Hebrews called chummanim, made to represent the sun, or for the honour and worship of it: and the Egyptians met yearly to worship in the temple of Beth-Shemesh, a house dedicated to the sun. Most part of the old heathens adored all the celestial orbs, especially the sun; probably they first imagined its enlivening rays immediately issued from the holy fire, light, and spirit, who either resided in, or was the identical sun. That idolatrous ceremony of the Jews, Josiah utterly abolished about 640 years before our christian aera. The sacred text says, "He took away the horses, which the kings of Judah had given to the sun, and he burned the chariots of the sun with fire" At Rhodes, a neighbouring island to Judaea, they consecrated chariots to the sun, on account of his glorious splendour and benign qualities. Macrobius tells us, that the Assyrians worshipped Adad, or Achad, an idol of the sun; and Strabo acquaints us, the Arabians paid divine homage to the sun, &c. But the Indian Americans pay only a civil regard to the sun: and the more intelligent sort of them believe, that all the luminaries of the heavens are moved by the strong fixt laws of the great Author of nature. In 2 Kings xvii. 30, we read that the men of Babylon built Succoth-Benoth, "tents for young women;" having consecrated a temple to Venus, they fixed tents round it, where young women prostituted themselves in honour of the goddess. Herodotus, and other authors, are also sufficient witnesses on this point. Now, were the Amercains originally heathens, or not of Israel, when they wandered there from captivity, in quest of 21 liberty, or on any other accidental account, that vicious precedent was so well calculated for America, where every place was a thick arbour, it is very improbable they should have discontinued it: But they are the very reverse. To commit such acts of pollution, while they are performing any of their religious ceremonies, is deemed so provoking an impiety, as to occasion even the supposed sinner to be excluded from all religious communion with the rest of the people. Or even was a man known to have gone in to his own wife, during the time of their fastings, purifications, &c. he would a lso be separated from them. There is this wide difference between the impure and obscene religious ceremonies of the ancient heathens, and the yet penal, and strict purity of the natives of America. The heathens chose such gods, as were most suitable to their inclinations, and the situation of their country. The warlike Greeks and Romans worshipped Mars the god of war; and the savage and more bloody Scythians deified the Sword. The neighbouring heathens round Judaea, each built a temple to the supposed god that presided over their land. Rimmon, was the Syrian god of pomegranates: and the Philistines, likewise, erected a temple to Dagon, who had first taught them the use of wheat; which the Greeks and Romans changed into Ceres, the goddess of corn, from the Hebrew, Geres, which signifies grain. But the red Americans firmly believe, that their war-captains, and their reputed prophets, gain success over their enemies, and bring on seasonable rains, by the immediate reflection of the divine fire, co-operating with them. We are informed by Cicero, that the maritime Sidonians adored fishes: and by the fragment of Sanchoniathon, that the Tyrians worshipped the element of fire, and the aerial wind, as gods: -- probably having forgotten that the first and last names of the three celestial cherubic emblems, only typified the deity. Ancient history informs us, that Zoroaster, who lived An. M. 3480, made light the emblem of good, and darkness the symbol of evil -- he taught an abhorrence of images, and instructed his pupils to worship God, under the figurative likeness of fire: but he asserted two contrary original principles; the one of good, and the other of evil. He allowed no temples, but enjoined sacrificing in the open air, and on the top of an hill. The ancient Persians kept up their reputed holy fire, without suffering it to be extinguished; which their pretended successors observe with the strictest 22 strictest devotion, and affirm it has been burning, without the least intermission, several thousand years. But the Indian Americans are so far from the idolatry of the Sidonians, that they esteem fish only as they are useful to the support of human life; though one of their tribes is called the fish: -- they are so far from paying any religious worship to the aerial wind, like the Tyrians, that they often call the bleak north-wind, explicatively, very evil, and accursed; which they probably, would not say, if they derived the great esteem they now have for the divine fire, from the aforesaid idolatrous nations: neither would they wilfully extinguish their old fire, before the annual sacrifice is offered up, if, like the former heathens, they paid religious worship to the elementary fire; for no society of people would kill their own gods, unless the papists, who go farther, even to eat him. The Indians esteem the old year's fire, as a most dangerous pollution, regarding only the supposed holy fire, which the archi-magus annually renews for the people. They pay no religious worship to stocks, or stones, after the manner of the old eastern pagans; neither do they worship any kind of images whatsoever. And it deserves our notice, in a very particular manner, to invalidate the idle dreams of the jesuitical fry of South-America, that none of all the various nations, from Hudson's Bay to the Missisippi, has ever been known, by our trading people, to attempt to make any image of the great Divine Being, whom they worship. This is consonant to the Jewish observance of the second commandment, and directly contrary to the usage of all the ancient heathen world, who made corporeal representations of their deities -- and their conduct, is a reproach to many reputed christian temples, which are littered round with a crowd of ridiculous figures to represent God, spurious angels, pretended saints, and notable villains. The sacred penmen, and prophane writers, assure us that the ancient heathens had lascivious gods, particularly [???] 2 Chron. xv. 16. which was the abominable Priapus. But I never heard that any of our North-American Indians had images of any kind. There is a carved human statue of wood, to which, however, they pay no religious homage: It belongs to the head war-town of the upper Muskohge country, and seems to have been originally designed to perpetuate the memory of some distinguished hero, who deserved well of his country; for, when their cusseena, or bitter, black drink is about to 23 be drank in the synedrion, they frequently, on common occasions, will bring it there, and honour it with the first conch-shell-full, by the hand of the chief religious attendant: and then they return it to its former place. It is observable, that the same beloved waiter, or holy attendant, and his co-adjutant, equally observe the same ceremony to every person of reputed merit, in that quadrangular place. When I past that way, circumstances did not allow me to view this singular figure; but I am assured by several of the traders, who have frequently seen it, that the carving is modest, and very neatly finished, not unworthy of a modern civilized artist. As no body of people we are acquainted with, have, in general, so great a share of strong natural parts as those savages, we may with a great deal of probability suppose, that their tradition of the second commandment, prevented them from having one, not to say the same plentiful variety of images, or idols, as have the popish countries. Notwithstanding they are all degenerating apace, on account of their great intercourse with foreigners, and other concurring causes; I well remember, that, in the year 1746, one of the upper towns of the aforesaid Muskohge, was so exceedingly exasperated against some of our Chikkasah traders, for having, when in their cups, forcibly viewed the nakedness of one of their women, (who was reputed to be an hermaphrodite) that they were on the point of putting them to death, according to one of their old laws against crimes of that kind. -- But several of us, assisted by some of the Koosah town, rescued them from their just demerit. Connecting together these particulars, we can scarcely desire a stronger proof, that they have not been idolaters, since they first came to America; much less, that they erected, and worshipped any such lascivious and obscene idols, as the heathens above recited. The Sidonians and Philistines worshipped Ashtaroth, in the figure of the celestial luminaries; or, according to others, in the form of a sheep : but the Americans pay the former, only, a civil regard, because of the beneficial influence with which the deity hath impressed them. And they reckon sheep as despicable and helpless, and apply the name to persons in that predicament, although a ram was the animal emblem of power, with the ancient eastern heathens. The Indians sometimes call a nasty fellow, Chookphe kussooma, 24 kussoma, "a stinking sheep," and "a goat." And yet a goat was one of the Egyptian deities; as likewise were all the creatures that bore wool; on which account, the sacred writers frequently term idols, "the hairy." The despicable idea which the Indians affix to the species, shews they neither use it as a divine symbol, nor have a desire of being named Dorcas, which, with the Hebrews, is a proper name, expressive of a wild she goat. I shall subjoin here, with regard to Ashtaroth, or Astarte, that though the ancients believed their deities to be immortal, yet they made to themselves both male and female gods, and, by that means, Astarte, and others, are of the faeminine gender. Trismegistus too, and the Platonics, affirmed there was deus masculo-faemineus; though different sexes were needful for the procreation of human beings. Instead of consulting such as the heathen oracles -- or the Teraphim -- the Dii Penates -- or Dii Lares, of the ancients, concerning future contingencies, the Indians only pretend to divine from their dreams; which may proceed from the tradition they still retain of the knowledge their ancestors obtained from heaven, in visions of the night, Job xxxiii. "God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, and sealeth their instruction" When we consider how well stocked with gods, all the neighbouring nations of Judaea were; especially the maritime powers, such as Tyre and Sidon, Carthage and Egypt, which continually brought home foreign gods, and entered them into their own Palladia; and that these Americans are utterly ignorant both of the gods and their worship, it proves, with sufficient evidence, that the gentlemen, who trace them from either of those states, only perplex themselves in wild theory, without entering into the merits of the question. As the bull was the first terrestrial cherubic emblem, denoting fire, the ancient Egyptians, in length of time, worshipped Apis, Serapis, or Osiris, under the form of an ox; but, when he grew old, they drowned him, and lamented his death in a mourning habit; which occasioned a philosopher thus to jest them, Si Dii sunt, cur plangitis? Si mortui, cur adoratis? "If they be gods, why do you weep for them? And, if they are dead, why do you worship them?" A bull, ox, cow, or calf, was the favourite deity of the 25 the ancient idolaters. Even when Yohewah was conducting Israel in the wilderness, Aaron was forced to allow them a golden calf, according to the usage of the Egyptians: and at the defection of the ten tribes, they worshipped before the emblematical images of two calves, through the policy of Jeroboam. The Troglodites used to strangle their aged, with a cow's tail: and some of the East-Indians are said to fancy they shall be happy, by holding a cow's tail in their hand when dying: others imagine the Ganges to wash away all their crimes and pollution. The Indian Americans, on the contrary, though they derive the name of cattle from part of the divine essential name, (as shall be elsewhere observed) and use the name of a buffalo as a war appellative, and the name of a tribe; yet their regard to them, centres only in their usefulness for the support of human life: and they believe they can perform their religious ablutions and purifications, in any deep clean water. The superstitious heathens, whom the Hebrews called, Yedonim, pretended that the bones of those they worshipped as gods when alive, revealed both present and future things, that were otherwise concealed: and the hieroglyphics, the priestly legible images, which the Egyptians inscribed on the tombs of the deceased, to praise their living virtue, and incite youth to imitate them, proved a great means of inducing them in process of time to worship their dead. But the Americans praise only the virtues of their dead, as fit copies of imitation for the living. They firmly believe that the hand of God cuts off the days of their dead friend, by his pre-determined purpose. They are so far from deifying fellow-creatures, that they prefer none of their own people, only according to the general standard of reputed merit. The Chinese, likewise, though they call God by the appellative, Cham Ti, and have their temples of a quadrangular form, yet they are gross idolaters; like the ancient Egyptians, instead of offering up religious oblations to the great Creator and Preserver of the universe, they pay them to the pictures of their deceased ancestors, and erect temples to them, in solitary places without their cities -- likewise to the sun, moon, planets, spirits, and inventors of arts; especially to the great Confucius, notwithstanding he strictly prohibited the like idolatrous rites. And the religious modes of the ancient inhabitants of 26 of Niphon, or the Japanese, are nearly the same; which are diametrically opposite to the religious tenets of the wild Americans. The diviners among the Philistines pretended to foretel things, by the flying, chirping, and feeding of wild fowls. The Greeks and Romans called fowls, Nuncii Deorum. And Calchas is said to have foretold to Agamemnon, by the number of sparrows which flew before him, how many years the Trojan war should last. The Assyrians worshipped pigeons, and bore the figure of them on their standards, as the sacred oracles shew us, where the anger of the pigeon, and the sword of the pigeon, points at the destroying sword of the Assyrians. But, though the American woods swarm with a surprizing variety of beautiful wild fowl, yet the natives do not make the least pretension to auguries. They know it is by a certain gift or instinct, inferior to human reason, that the birds have a sufficient knowledge of the seasons of the year. I once indeed observed them to be intimidated at the voice of a small uncommon bird, when it pitched, and chirped on a tree over their war camp. But that is the only trace of such superstition, as I can recollect among them. Instead of calling birds the messengers of the gods, they call the great eagle, Ooōle; which seems to be an imitation of Eloha. -- This may be accounted for, from the eagle being one of the cherubic emblems, denoting the air, or spirit. They esteem pigeons only as they are salutary food, and they kill the turtle-dove, though they apply it as a proper name to their female children. The Babylonians were much addicted to auguries: and they believed them to be unerring oracles, and able to direct them in doubtful and arduous things, Ezek. xxi. 21. Those auguries always directed their conduct, in every material thing they undertook; such as the beginning and carrying on war, going a journey, marriage, and the like. But, as we shall soon see, the Americans, when they go to war, prepare and sanctify themselves, only by fasting and ablutions, that they may not defile their supposed holy ark, and thereby incur the resentment of the Deity. And many of them firmly believe, that marriages are made above. If the Indian Americans were descended from any of the states or people above mentioned, they could not well have forgotten, much less could they have so essentially departed from their idolatrous worship. It is hence probable, they came here, soon 27 on after the captivity, when the religion of the Hebrew nation, respecting the worship of Deity, was in its purity. And if any of the ancient heathens came with them, they became proselytes of habitation, or justice -- hereby, their heathenish rites and ceremonies were, in process of time, intirely absorbed in the religious ceremonies of the Jews. Had the nine tribes and half of Israel which were carried off by Shalmaneser, King of Assyria, and settled in Media, continued there long, it is very probable, that by intermarrying with the natives, and from their natural sickleness and proneness to idolatry, and the force of example, they would have adopted, and bowed before the gods of the Medes and the Assyrians, and carried them along with them. But there is not a trace of this idolatry among the Indians. The severe afflictions they underwent in captivity, doubtless humbled their hearts, and reclaimed them from the service of the calves, and of Baalam, to the true divine worship -- a glimpse of which they still retain. And that the first settlers came to America before the destruction of the first temple, may be inferred, as it is certain both from Philo and Josephus, that the second temple had no cherubim. To reflect yet greater light on the subject, I shall here add a few observations on the Indians supposed religious cherubic emblems, the cherubimical names of their tribes, and from whence they, and the early heathens, may be supposed to have derived them. When the goodness of Deity induced him to promise a saviour to fallen man, in paradise, he stationed flaming cherubim in the garden. The type I shall leave; but when mankind became intirely corrupt, God renewed his promise to the Israelites, and to convey to posterity the true divine worship, ordered them to fix in the tabernacle, and in Solomon's temple, cherubim, over the mercy-seat, -- the very curtains which lined the walls, and the veil of the temple, likewise, were to have those figures. The cherubim are said to represent the names and offices of Yohewah Elohim, in redeeming lost mankind. The word [???], is drawn from [???], a note of resemblance, and [???], a great or mighty one; i.e. the "similitude of the great and mighty One," whose emblems were the bull, the lion, the man, and the eagle. The prophet Ezekiel has given us two draughts of the cherubim (certainly not without an instructive design) in his two visions, described in the first and 28 and tenth chapters. In chap. x. ver. 20, he assures us that "he knew they were the cherubim" They were uniform, and had those four compounded animal emblems; "Every one had four faces -- [???]," appearances, habits, or forms; which passage is illustrated by the similar divine emblems on the four principal standards of Israel. The standard of Judah bore the image of a lion; Ephraim's had the likeness of a bull; Reuben's had the figure of a man 's head; and Dan's carried the picture of an eagle, with a serpent in his talons ID="n0037: * Each of the cherubim, according to the prophet, had the head and face of a man -- the likeness of an eagle, about the shoulders, with expanded wings; their necks, manes, and breasts, resembled those of a lion; and their feet those of a bull, or calf. "The sole of their feet was like the sole of a calf's foot" One would conclude, from Ezekiel's visions, and Psal. xviii. 10. -- Ps. xcix. I. "He rode upon a cherub, and did fly:" -- "The Lord reigneth, let the people tremble: he sitteth between the cherubim, let the earth be moved," -- that Elohim chose the cherubic emblems, in condescension to man, to display his transcendent glorious title of King of kings. We view him seated in his triumphal chariot, and as in the midst of a formidable war camp, drawn by those four creatures, the bull, the lion, the man, and the eagle; strong and descriptive emblems of the divine essence. What animal is equal to the bull, or ox, for strength, indefatigable service, and also for food? In eastern countries, they were always used to plough, and beat out the grain, besides other services omitted in modern times; the lion excels every other animal in courage, force, and prowess: man far surpasses all other creatures, in understanding, judgment, and wisdom; and there is no bird so sagacious, or can fly so swift, or soar so high as the eagle, or that bears so intense a love to its young ones. * The Man, which the lion on the standard of Judah, and the head on Reuben's, typified, was, in the fulness of time, united to the divine essence. These are the emblems of the terrestrial cherubim: and the Psalmist calls them Merabha Hashekina, "The chariot of Divine Majesty:" "God sitteth between, and rideth upon, the cherubim," or divine chariot. The celestial cherubim were fire, light, and air, or spirit, which were typified by the bull, the lion, and the eagle. Those divine emblems, in a long revolution of time, induced 29 induced the ancients by degrees, to divide them, and make images of the divine persons, powers, and actions, which they typified, and to esteem them gods. They consecrated the bull's head to the fire, the lion's to light, and the eagle's to the air, which they worshipped as gods. And, in proportion as they lost the knowledge of the emblems, they multiplied and compounded their heads with those of different creatures. The Egyptians commonly put the head of a lion, hawk, or eagle, and sometimes that of a ram, or bull, to their images; some of which resembled the human body. Their Apis, or Osiris, gave rise to Aaron's, and apostate Israel's, golden calf: and their sphynx had three heads. Diana of Ephesus was triformis; Janus of Rome, biformis, and, sometimes, quadriformis; and Jupiter, Sol, Mercury, Proserpine, and Cerberus, were triple-headed. Hesiod tells us, the ancient heathens had no less than thirty thousand gods. It is well known that the ancient heathens, especially the Greeks and Romans, abounded with male and female deities; and commonly in human effigy. As they imagined they could not safely trust themselves to the care of any one god, they therefore chose a multiplicity. They multiplied and changed them from childhood to old age. The Romans proceeded so far, as to make Cloacina the guardian goddess of each house-of-office. The heathens in general, appointed one god to preside over the land, and another over the water; one for the mountains, and another for the valleys. And they were so diffident of the power of their gods, that they chose a god, or goddess, for each part of the body; contrary to the religious system of their best poets and philosophers, and that of the present savage Americans: the former affirmed, sapiens dominabitur astris, &c.; "A wife, good man, will always be ruled by divine reason; and not pretend to be drawn to this or that, by an over-bearing power of the stars, or fortune:" and the latter assert, "that temporal good or evil is the necessary effect of their own conduct; and that the Deity presides over life and death" If the first institution of the cherubic emblems was not religious, nor derived from the compounded figures of the scripture cherubim, how is it that so many various nations of antiquity, and far remote from each other, should have chosen them as gods, and so exactly alike? Is it not most reasonable to suppose, that as they lost the meaning of those symbolical figures, and their 30 their archetypes, fire, light, and air, or spirit, which represented the attributes, names, and offices of Yohewah Elohim, they divided them into so many various gods, and paid them divine worship. Yet, though the Indian Americans have the supposed cherubimical figures, in their synhedria, and, through a strong religious principle, dance there, perhaps every winter's night, always in a bowing posture, and frequently sing Halelu-Yah Yo He Wah, I could never perceive, nor be informed, that they substituted them, or the similitude of any thing whatsoever, as objects of divine adoration, in the room of the great invisible divine essence. They use the feathers of the eagle's tail, in certain friendly and religious dances, but the whole town will contribute, to the value of 200 deer-skins, for killing a large eagle; (the bald eagle they do not esteem); and the man also gets an honourable title for the exploit, as if he had brought in the scalp of an enemy. Now, if they reckoned the eagle a god, they would not only refuse personal profits, and honours, to him who killed it, but assuredly inflict on him the severest punishment, for committing so atrocious and sacrilegious an act. I have seen in several of the Indian synhedria, two white painted eagles carved out of poplar wood, with their wings stretched out, and raised five feet off the ground, standing at the corner, close to their red and white imperial seats: and, on the inner side of each of the deep-notched pieces of wood, where the eagles stand, the Indians frequently paint, with a chalky clay, the figure of a man, with buffalo horns -- and that of a panther, with the same colour; from which I conjecture, especially, connected with their other rites and customs soon to be mentioned, that the former emblem was designed to describe the divine attributes, as that bird excels the rest of the feathered kind, in various superior qualities; and that the latter symbol is a contraction of the cherubimical figures, the man, the bull, and the lion. And this opinion is corroborated by an established custom, both religious and martial, among them, which obliges them to paint those sacred emblems anew, at the first fruit-offering, or the annual expiation of sins. Every one of their war-leaders must also make three successful wolfish campaigns, with their reputed holy ark, before he is admitted to wear a pair of a young buffalo-bull's horns on his forehead, or to sing the triumphal war song, and to dance with the same animal's tail sticking up behind him, while he sings Yo Yo, &c. Now 31 Now we know it was an usual custom with the eastern nations, to affix horns to their gods. The Sidonian goddess Ashtaroth was horned: and Herodotus says, the Egyptians painted their Venus, or Isis, after the same manner: and the Greek Jo, (which probably was Yo) had horns, in allusion to the bull's head, the chief emblem of the celestial cherubic fire, representing Yo (He Wah) as its name plainly indicates. A horn was, likewise, a Persian emblem of power ID="n0040 * . n0040 * The metaphorical expressions, and emblematical representations, of the law and the prophets, are generally suited to the usages of the eastern countries. And this metaphor, of a horn, is commonly so used, through all the divine registers, multiplying the number of horns of the object they are describing, to denote its various, great, and perfect power; unless where seven is mentioned as a number of perfection, as in St. John's figurative, magnificent, and sublime description of Christ. That the Indians derived those symbolical representations from the compounded figures of the cherubim, seems yet more clear, from the present cherubic names of their tribes, and the pre-eminence they formerly bore over the rest. At present, indeed, the most numerous tribe commonly bears the highest command; yet their old warriors assure us, it was not so even within their own remembrance. The title of the old beloved men, or archi-magi, is still hereditary in the panther, or tyger family : As North-America breeds no lions, the panther,of any animal it contains, is the nearest emblem of it. The Indian name of each cherub, both terrestrial and celestial, reflects great light on the present subject; for they call the buffalo (bull) Yanasa; the panther, or supposed lion, Koè-Ishto, or Koè-O, "the cat of God;" the man, or human creature, Ya-we; and the eagle, Ooóle; fire is Loak; the solar light, Ashtahále; and air, Màhàle, in allusion to [???], water, and [???], the omnipotent; the note of aspiration is inserted, to give the word a fuller and more vehement found. Their eagle and buffalo tribes resemble two other cherubic names or emblems. They have one they call Spháne, the meaning of which they have lost; perhaps it might have signified the man. Near to the red and white imperial seats, they have the representation of a full moon, and either a half moon, or a breast-plate, raised five or six feet high at the front of the broad seats, and painted with chalky clay; sometimes black paintings are intermixed. But, let it be noticed, that in the time 32 time of their most religious exercises, or their other friendly rejoicings there, they do not pay the least adoration to any of those expressive emblems; nor seem to take any notice of them: which is the very reverse to the usage of all the ancient heathen world. Hence one would conclude, that they not only brought with them the letter, but the meaning of those reputed cherubimical figures, which were designed to represent the inseparable attributes of Yohewah. It is universally agreed, by the christian world, that every religious observance of the ancient heathens, which the Mosaic law approved of, was at first derived from divine appointment; and as we are assured in the first pages of the sacred oracles, concerning Cain, Gen. iv. 16. "that he went out from the presence of the Lord," we learn, that God, in that early state of the world, chose a place for his more immediate presence, -- [???], his faces, appearances, or forms residing in, or between, the cherubim. We may, therefore, reasonably conclude, from the various gods, and religious worship of the ancient heathens, and from the remaining divine emblems, and family names of the Indian Americans, that the former deduced those emblems they deifyed, from the compounded cherubim in paradise: and that the Indians derived their cherubic figures, and names of tribes, from the cherubim that covered the mercy-seat, in the tabernacle, and in Solomon's temple, alluded to and delineated in several parts of the sacred oracles. ARGUMENT III. Agreeable to the THEOCRACY, or divine government of Israel, the Indians think the Deity to be the immediate head of their state. All the nations of Indians are exceedingly intoxicated with religious pride, and have an inexpressible contempt of the white people, unless we except those half-savage Europeans, who are become their proselytes. Nothings is the most favourable name they give us, in their set speeches: even the Indians who were formerly bred in amity with us, and in enmity to the French, used to call us, in their war orations, hottūk ookproose, "The accursed people" But they flatter themselves with the name hottuk oretoopah, "The beloved people," because their supposed ancestors, as they affirm, were under the immediate government of the Deity, who was present with them, in a very 33 very particular manner, and directed them by prophets; while the rest of the world were aliens and out-laws to the covenant. When the archi-magus, or any one of their magi, is persuading the people, at their religious solemnities to a strict observance of the old beloved, or divine speech, he always calls them, "The beloved," or holy people, agreeable to the Hebrew epithet, Ammi, during the theocracy of Israel: he urges them, with the greatest energy of expression he is capable of, a strong voice, and very expressive gestures, to imitate the noble actions of their great and virtuous forefathers, which they performed, in a surprizing manner, by their holy things, and a strict observance of the old, beloved speech. Then, he flourishes on their beloved land that flowed with milk and honey, telling them they had good, and the best things in the greatest plenty: and speaks largely of their present martial customs, and religious rites, which they derived from their illustrious predecessors, -- strictly charging them not to deviate, in the least, out of that old, beloved, beaten path, and they will surely meet with all the success that attended their beloved forefathers. I have heard the speaker, on these occasions, after quoting the war actions of their distinguished chieftains, who fell in battle, urging them as a copy of imitation to the living -- assure the audience, that such a death, in defence of their beloved land, and beloved things, was far preferable to some of their living pictures, that were only spending a dying life, to the shame and danger of the society, and of all their beloved things, while the others died by their virtue, and still continue a living copy. Then, to soften the thoughts of death, he tells them, they who died in battle are only gone to sleep with their beloved forefathers; (for they always collect the bones) -- and mentions a common proverb they have, Neetak Intàhāh, "The days appointed, or allowed him, were finished" And this is their firm belief; for they affirm, that there is a certain fixt time, and place, when, and where, every one must die, without any possibility of averting it. They frequently say, "Such a one was weighed on the path, and made to be light;" ascribing life and death to God's unerring and particular providence; which may be derived from a religious opinion, and proverb of the Hebrews, that "the divine care extended itself, from the horns of the unicorn, to the very feet of the lice" And the more refined part of the old heathens believed the like. The ancient Greeks and Romans, who were great copiers of 34 of the rites and customs of the Jews, believed there were three destinies who presided over human life, and had each of them their particular office; one held the distaff of life, while another spun the thread, and Atropos cut it off: a strong but wild picture of the divine fire, light, and spirit. When Virgil is praising the extraordinary virtue of Ripheus, who was killed in defence of his native city, Troy, he adds, Diis aliter visum est, -- submitting to the good and wise providence of the gods, who thought fit to call him off the stage. However, he seems to be perplexed on the subject; as he makes fate sometimes conditional; rend="blockindent"> -- Similis si cura fuisset, Nec pater omnipotens Trojam nec fata vetabant Stare, -- "If the usual proper care had been taken, neither Jupiter nor fate would have hindered Troy from standing at this time" But, if the time of dying was unalterably fixed, according to the Indian system, or that of our fatalists, how would its votaries reconcile the scheme of divine Providence? which must be in conformity to truth, reason, and goodness, -- and how explain the nature of moral good and evil? On their principle, self-murder would be a necessary act of a passive being set on work by the first mover; and his obligations would be proportionable, only to his powers and faculties; which would excuse the supposed criminal from any just future punishment for suicide. But religion, and true reason, deny the premises, and they themselves will not own the consequence. It is their opinion of the THEOCRACY, or, that God chose them out of all the rest of mankind, as his peculiar and beloved people, -- which animates both the white Jew, and the red American, with that steady hatred against all the world, except themselves, and renders them hated or despised by all. The obstinacy of the former, in shutting their eyes against the sacred oracles, which are very explicit and clear in the original text, and of which they were the trustees, incites both our pity and reproof; whereas the others firm adherence to, and strong retention of, the rites and customs of their forefathers, only attract our admiration. The American Indians are so far from being Atheists, as some godless Europeans have flattered themselves, to excuse their own infidelity, that they have the great sacred name of God, that describes his divine essence, and by 35 by which he manifested himself to Moses -- and are firmly persuaded they now live under the immediate government of the Deity. The ascension of the smoke of their victim, as a sweet favour to Yohewah, (of which hereafter) is a full proof to the contrary, as also that they worship God, in a smoke and cloud, believing him to reside above the clouds, and in the element of the, supposed, holy annual fire. It is no way material to fix any certain place for the residence of Him, who is omnipresent, and who sustains every system of beings. It is not essential to future happiness, whether we believe his chief place of abode is in caelo tertio, paradiso terrestri, or elemento ignea. God hath placed conscience in us for a monitor, witness, and judge. -- It is the guilty or innocent mind, that accuses, or excuses us, to Him. If any farther knowledge was required, it would be revealed; but St. Paul studiously conceals the mysteries he saw in the empyreal heavens. The place of the divine residence is commonly said to be above the clouds; but that is because of the distance of the place, as well as our utter ignorance of the nature of Elohim's existence, the omnipresent spirit of the universe. Our finite minds cannot comprehend a being who is infinite. This inscrutable labyrinth occasioned Simonides, a discreet heathen poet and philosopher, to request Hiero, King of Sicily, for several days successively, to grant him a longer time to describe the nature of the Deity; and, at the end, to confess ingenuously, that the farther he waded in that deep mystery, the more he sunk out of his depth, and was less able to define it. If we trace Indian antiquities ever so far, we shall find that not one of them ever retained, or imbibed, atheistical principles, except such whose interest as to futurity it notoriously appeared to be -- whose practices made them tremble whenever they thought of a just and avenging God: but these rare instances were so far from infecting the rest, that they were the more confirmed in the opinion, of not being able either to live or die well, without a God. And this all nature proclaims in every part of the universe. ARGUMENT IV. We have abundant evidence of the Jews believing in the ministration of angels, during the Old-Testament dispensation; their frequent appearances, and their services, on earth, are recorded in the oracles, which the Jews themselves receive as given by divine inspiration. And St. Paul in his epistle 36 epistle addressed to the Hebrews, speaks of it as their general opinion, that "Angels are ministring spirits to the good and righteous on earth" And that it was the sentiment of those Jews who embraced christianity, is evident from Acts xii. where an angel is said to deliver Peter from his imprisonment, and when the maid reported that Peter stood at the gate knocking, his friends doubting, said, "It is his angel" Women also are ordered to have their heads covered in religious assemblies, because of the presence of the angels, and to observe silence, the modest custom of the eastern countries. The Indian sentiments and traditions are the same. -- They believe the higher regions to be inhabited by good spirits, whom they call Hottuk Ishtohoollo, and Nana Ishtohoollo, "holy people," and "relations to the great, holy One" The Hottuk ookproose, or Nana ookproose, "accursed people," or "accursed beings," they say, possess the dark regions of the west; the former attend, and favour the virtuous; and the latter, in like manner, accompany and have power over the vicious: on which account, when any of their relations die, they immediately fire off several guns, by one, two, and three at a time, for fear of being plagued with the last troublesome neighbours: all the adjacent towns also on the occasion, whoop and halloo at night; for they reckon, this offensive noise fends off the ghosts to their proper fixed place, till they return at some certain time, to repossess their beloved tract of land, and enjoy their terrestrial paradise. As they believe in God, so they firmly believe that there is a class of higher beings than men, and a future state and existence. There are not greater bigots in Europe, nor persons more superstitious, than the Indians, (especially the women) concerning the power of witches, wizards, and evil spirits. It is the chief subject of their idle winter night's chat: and both they, and several of our traders, report very incredible and shocking stories. They will affirm that they have seen, and distinctly, most surprizing apparitions, and heard horrid shrieking noises. They pretend, it was impossible for all their senses to be deluded at the same time; especially at Okmulge, the old waste town, belonging to the Muskohge, 150 miles S. W. of Augusta in Georgia, which the South-Carolinians destroyed about the year 1715. They strenuously aver, that when necessity forces them to encamp there, they always hear, at the dawn of the morning, the usual noise of Indians singing their joyful religious notes, and dancing, as if going down to the river to purify themselves, and then returning to the old townhouse: with a great deal more to the same effect. Whenever I have been there, 37 there, however, all hath been silent. Our noisy bacchanalian company might indeed have drowned the noise with a greater of their own. But as I have gone the tedious Chikkasah war path, through one continued desart, day and night, much oftener than any of the rest of the traders, and alone, to the Chikkasah country, so none of those frightful spirits ever appeared to, nor any tremendous noise alarmed me. But they say this was "because I am an obdurate infidel that way" The Hebrews seem to have entertained notions pretty much resembling the Indian opinions on this head, from some passages in their rabbins, and which they ground even on the scriptures ID="n0046 * . We read Isa. xiii. 21. "But wild beasts of the desart shall lie there, and their houses shall be full of doleful creatures, and owls shall dwell there, and satyrs shall dance there ID="n0046-02">† " n0046 * Lev. xix. 31. I Sam. xxviii. 3, &c. Isa. viii. 19. n0046-02"> † Bochart supposes that tsiim signify wild cats; and that [???] is not any particular creature, but the crying or howling of wild beasts. His opinion is confirmed by many judicious writers. Several warriors have told me, that their Nana Ishtohoollo, "concomitant holy spirits," or angels, have forewarned them, as by intuition, of a dangerous ambuscade, which must have been attended with certain death, when they were alone, and seemingly out of danger; and by virtue of the impulse, they immediately darted off, and, with extreme difficulty, escaped the crafty, pursuing enemy. Similar to this, was the opinion of many of the Jews, and several of the ancient and refined heathens, and is the sentiment of moderns, that intimations of this kind, for man's preservation and felicity, proceed from God by the instrumentality of good angels, or superior invisible beings, which he employs for that purpose -- who can so impress the imagination, and influence the mind, as to follow the suggestions, but not so as to destroy the liberty of the will. -- Thus Homer introduces Minerva as suggesting what was proper for the persons she favoured -- and other superior beings; but they deliberated on the counsel, and chose that which appeared to be right. ARGUMENT V. The Indian language, and dialects, appear to have the very idiom and genius of the Hebrew. Their words and sentences are expressive, concise, emphatical, 38 sonorous, and bold -- and often, both in letters and signification, synonymous with the Hebrew language. It is a common and old remark, that there is no language, in which some Hebrew words are not to be found. Probably Hebrew was the first, and only language, till distance of time and place introduced a change, and then soon followed a mixture of others. The accidental position of the characters, might also coincide with some Hebrew words, in various dialects, without the least intention. As the true pronunciation of the Hebrew characters, is lost in a considerable degree, it is too difficult a task, for a skilful Hebraist, to ascertain a satisfactory identity of language, between the Jews, and American Aborigines; much more so to an Indian trader, who professes but a small acquaintance with the Hebrew, and that acquired by his own application. However, I will endeavour to make up the deficiency of Hebrew, with a plenty of good solid Indian roots. The Indian nouns have neither cases nor declensions. They are invariably the same, through both numbers, after the Hebrew manner. In their verbs, they likewise sometimes use the preterperfect, instead of the present tense of the indicative mood; as Blahsas Aiahre, Apeesahre, "Yesterday I went and saw;" and Eemmako Aiahre, Apeesahre, "Now I go and see" Like the Hebrews, they have no comparative, or superlative degree. They express a preference, by the opposite extremes; as Chekusteene, "You are virtuous;" Sahakse, "I am vicious" But it implies a comparative degree, and signifies, "You are more virtuous than I am" By prefixing the adverbs, which express little, and much, to the former words, it conveys the same meaning; the former of which is agreeable to the Hebrew idiom. And a double repetition of the same adjective, makes a superlative, according to the Hebrew manner; as Lawwa, Lawwa, "most, or very many" To add hah to the end of an adjective, unless it is a noun of multitude like the former, makes it also a superlative; as Hakse to hah, "They are most, or very wicked" Hakse signifies vicious, probably when the vicious part of the Israelites were under the hand of the corrector, the judge repeated that word: ta, is a note of plurality, and hah an Hebrew accent of admiration; which makes it a superlative. To join the name of God, or the leading vowel of the mysterious, great, divine name, to the end of a noun, likewise implies a superlative; as Hakse-ishto, or Hakse-o, "He, or she, is very wicked" The former method of speech exactly agrees with the Hebrew idiom; as the original text shews, in innumerable instances. When 39 When the Hebrews compare two things, and would signify a parity between them, they double the particle of resemblance; "I am as thou art; and my people as thy people:" And the Indians, on account of that original defective standard of speech, are forced to use the like circumlocution; as Che Ahōha sia, "I am like you;" and Sahottuk Chehottuk tooah, &c. for Hottuk signifies people, and the S expresses the pronoun my, or mine: and it likewise changes an active, into a passive verb. Although this Indian and Hebrew method of speech, is rather tedious and defective, yet, at the same time, they who attain any tolerable skill in the dialects of the one, and language of the other, will discover the sense plain enough, when a comparison is implied. There is not, perhaps, any one language or speech, except the Hebrew, and the Indian American, which has not a great many prepositions. The Indians, like the Hebrews, have none in separate and express words. They are forced to join certain characters to words, in order to supply that great defect. The Hebrew consonants, called serviles, were tools to supply the place of the prepositions. The Indians, for want of a sufficient number of radical words, are forced to apply the same noun and verb, to signify many things of a various nature. With the Cheerake, Eeankke, signifies a prisoner, captive, slave, awl, pin, needle, &c.; which occasions the Indian dialects to be very difficult to strangers. The Jewish Rabbins tell us, that the Hebrew language contains only a few more than a thousand primitive words, of which their whole language is formed. So that the same word very often denotes various, though not contrary things. But there is one radical meaning, which will agree to every sense that word is used in. By custom, a Hebrew noun frequently supplied the place of a pronoun; by which means, it caused a tedious, and sometimes an ambiguous circumlocution. From this original defective standard of speech, the Indians have forgotten all their pronouns, except two primitives and two relatives; as, Anòwah, Ego, and Ishna, Tu : the latter bears a great many significations, both as singular and plural, viz. Eeàpa and Eeàko; which signify he, she, this, that, &c.: And they are likewise adverbs of place; as here, there, &c. [???] Hewa, signifies he or she; [???] Ani, we; and [???], Anowa, he, she, him, her, &c. 40 The Hebrew language frequently uses hyperboles, or magnifying numbers, to denote a long space of time: the Indians, accordingly, apply the words, Neetak akroohah, "all days," or, in other words, "for ever," to a long series of years. With the Jews, sitting, signified dwelling; and, with the Indians, it is the very same; for, when they ask a person where he dwells, they say, Katèmuk Ishbeneele ( chuak ?), which is literally, "where do you sit?" And when they call us irreligious, they say Nāna U-bat, " No thing," or literally, "a relation to nothing;" for Nāna signifies a relation: and the other is always a negative adverbial period; which seems also to proceed from a religious custom of the Hebrews, in giving despicable borrowed names to idols; as to [???], Baalim, "Particles of air," meaning, nothing. To which the Psalmist alludes, saying, "I will not take up their names in my lips" And St. Paul says, "We know that an idol is nothing " This expression the Indians apply, in a pointed metaphor, to the white people, but never to each other. Like the Hebrews, they seldom, if ever, double the liquid consonant R; for they generally seem desirous of shuffling over it, at any rate: And they often give it the sound of L; but, if it precedes a word, where the other consonant soon follows, they always give it its proper sound, contrary to the usage of the Chinese: as the name of a stone, they often call, Tahle, instead of Tahrè; but the Indians say, " Tahre lakkàna, literally, "Yellow stone," i. e. gold. The Hebrews subjoined one of their serviles, to words, to express the pronoun relative, thy or thine : And as that particle was also a note of resemblance, it shews the great sterility of that language. As a specimen -- They said [???], (Abiche) "your father," and [???], (Ameche) "Your mother," &c. Only that the Hebrew period is initial, in such a case, to the Indian nouns, they always use the very same method of expression. This I shall illustrate with two words in the dialects of the Chikkasah and Cheerake -- as Chinge and Chatoka, "your father;" Angge and Aketohta signifying "my father," in resemblance of [???], Abba, of the same import; likewise Chishke and Chacheeah, "your mother;" for Saske and Akachee signify "my mother," in imitation of [???], Ashe. Also Sas Kish signifies podex meus, Chish Kish, podex tuus, and Kish Kish, podex illius; which I guess to be an 41 opprobrious allusion to Kish the father of Saul, for the son's assuming the throne at the end of the Jewish theocracy. In their adjectives and verbs, they use the same method of speech; as Nahoorèso Chin-Chookoma, "Your book is good" The former word is compounded of [???] ( Na ) now, or the present time, and Hoorèso, delineated, marked, or painted. Aia signifies to go, and Maia-Cha, "Go along," or Maia, the same; for, by prefixing [???] to it, it implies a requisite obedience. In like manner, Apeesah, to see, and Peesàcha, look, or "see you" And, when that particle is prefixed to a verb, it always expresses the accusative case of the same pronoun; as Chepeesahre, "I saw you," and Chepeesahras, "I shall see you" Each of the Hebrew characters are radicals; although half of them are serviles, according to that proper term of the scholiasts; for, when they are prefixed, inserted, or subjoined, either at the beginning, middle, or end of a radical word, they serve to form its various augments, inflexions, and derivatives. According to this difficult standard of speech, the Indian nouns, moods, and tenses, are variously formed to express different things. As there is no other known language or dialect, which has the same tedious, narrow, and difficult principles; must we not consider them to be twin-born sisters? The want of proper skill to observe the original fixed idea of the Indian words, their radical letters, and the due founds in each of them, seems to have been the only reason why the writers on the American Aborigines, have not exhibited the true and genuine properties of any one of their dialects; as they are all uniform in principle: so far at least, as an extensive acquaintance reaches. The Hebrew nouns are either derived from verbs, or both of them are one and the same; as [???], (Beroche) "Blessing," from [???], (Beroch) "to bless," and [???], (Dabar Daber) "he spoke the speech" This proper name signifies "loquacious," like the Indian Sekàkee, signifying the "grasshopper" The Indian method of expression, exactly agrees with that Hebrew mode of speech; for they say Anumbōle Anumbole ( kis ) "I spake the speaking;" and Anumbole Enumbole ( kis ), "he spoke the speaking, or speech" And by inserting the name of God between these two words, their meaning is the very same with those two first Hebrew words. I shall subjoin another word of the same sort -- Hookseelèta signifies "a shutting instrument;" and they say Ishtookseelèta, or Hookseelèta, Ish-hookseetas, or Hookseetà Cha, "You shall, or, shut you the door" Their period of the last word, always denotes the second person singular of the imperative mood; 42 and that of the other preceding it, either the first or second person singular of the indicative mood; which is formed so by a fixed rule, on account of the variegating power of the serviles, by affixing, inserting, or suffixing them, to any root. According to the usage of the Hebrews, they always place the accusative case also before the verb; as in the former Indian words. With the Hebrews, [???] signified "a prayer," or a religious invocation, derived from [???], Phelac, "to pray to, or invoke the Deity" In a strong resemblance thereof, when the Indians are performing their sacred dance, with the eagles tails, and with great earnestness invoking Yo He Wah to bless them with success and prosperity, Phale signifies, "waving," or invoking by waving, Ishphāle, you wave, Phalècha, wave you, Aphalàle, I waved, Aphalèlas, I will wave, &c. Psalmodists seem to have borrowed the notes fa, la, from the aforesaid Hebrew words of praying, singing to, or invoking Elohim. [???], (Phoole) "to work," is evidently drawn from the former Hebrew word, which signifies to invoke (and probably to wave the feathers of the cherubic eagle before) Yo He Wah. The greatest part of the Levitical method of worshipping, consisted in laborious mechanical exercises, much after the Indian manner; which the popish priests copy after, in a great many instances, as pulling off their clothes, and putting on others; imagining that the Deity is better pleased with persons who variegate their external appearances, like Proteus, than with those who worship with a steady, sincere disposition of mind; besides a prodigious group of other superstitious ceremonies, which are often shamefully blended with those of the old pagans. As the Hebrew word [???], Na, signifies the present time -- so when the Indians desire a person to receive something from them speedily, they say, Nà (short and gutturally) eescha, "take it, now" He replies Unta, or Omeh, which are good-natured affirmatives. The pronoun relative, "you," which they term Ishna, is a compounded Hebrew word, signifying (by application) the person present, or "you" With the Hebrews, [???], Hara Hara, signifies, "most, or very, hot;" the repetition of the word makes it a superlative. In a strict resemblance of that word, and mode of speech, when an Indian is baffled by any of their 43 humorous wits, he says, in a loud jesting manner, Hara Hara, or Hala Hala, according to their capacity of pronouncing the liquid R : and it signifies, "you are very hot upon me:" their word, which expresses "sharp," conveys the idea of bitter-heartedness with them; and that of bitterness they apply only to the objects of taste. With the Cheerake, Chikkasah, and Choktah Indians, Nannè signifies "a hill:" and Nannéh, with the two last-mentioned nations, "a fish;" and Unchàba, "a mountain" But they call an alligator, or crocodile, Nannéh Chunchàba, literally, "the fish like a mountain;" which the English language would abbreviate into the name of a mountain-fish; but, instead of a hyphen, they use the Hebrew [???], a note of resemblance, which seems to point at the language from which they derived it. In like manner, Aà signifies to walk, and Eette, wood; but Eette Chanáa, any kind of wheel; which is consonant to the aforesaid Hebrew idiom; with many others of the like nature: but a specimen of this sort must suffice. The Hebrew and Indian words, which express delineating, writing, decyphering, marking, and painting, convey the same literal meaning in both languages; as Exod. xvii 14. [???] ( Chethéba Sepháre ) "delineate this with delineations;" and, with the Indians, Hoorèso is, in like manner, the radical name of books, delineating, &c.; and Ootehna that for numbering, instead of reading. The nearest approach they can make to it, is, Anumbōle hoorèso Ishanumbōlas, "You shall speak the speech, which is delineated" They call a razor, Baspoo Shaphe, "A shaving knife:" and Shaphe always signifies to shave; probably, because when they first began to shave themselves, they were ridiculed by the higher, or more religious part of the people, for imitating that heathenish custom. The Hebrew [???] ( Shaphe ) signifying lip, confession, or worship; which divine writ assures us, the descendants of Noah changed, when they opposed the divine will of settling various parts of the earth, and built the great tower of Babel, as an emblem of greatness, to get them a name ID="n0052 * . Loak n0052 * Skin signifies an eye; and Skeeshāpha, one-eyed; as if proceeding from the divine anger. They often change i into ee. 44 Loak signifies fire, and Loak Ishtohoollo, "the holy or divine fire," or the anger of Ishtohoollo, "the great, holy One;" which nearly agrees with the Hebrew [???], that which flames, or scorches with vehement heat. And it is the scripture method of conveying to us a sensible idea of the divine wrath, according to the cherubic name [???], which likewise signifies fire. But the Persians worshipped the burning fire, by the name of Oromazes; and darkness, or the spirit, by that of Aramanius; quite contrary to the religious system of the Indian Americans: and the aforesaid Indian method of expression, seems exactly to coincide with the Hebrew idiom. Buk-she-ah-ma is the name of their Indian flap, or broad slip of cloth with which the men cover their nakedness; but the word they use to express our sort of breeches, is a compound, Balaphooka, derived from the Hebrew [???], which signifies, behind; and the Indian Naphooka, a coat, any kind of clothes, or covering; Baloka signifies, behind; silently telling us, they formerly wore a different sort of breeches to what they use at present. They likewise say, Neeppe-Phú-ka, "A flesh-covering" The father of King Saul was called Kish, "podex;" which signifies also the rear of an army, or the hindermost person, according to the Hebrew idiom. Thus the Indians, by Kish, express the podex of any animal -- the hindermost person -- the gavel-end of an house, and the like. Kish Kish, is with them a superlative, and, as before hinted, used to convey the contempt they have for that proper name. May not the contemptible idea the West-Florida-Mississippi Indians affix to the name of Kish, be on account of his son's succession to the throne, at the end of the theocracy of Israel, and beginning a despotic regal government? The Indians, according to the usage of the Hebrews, always prefix the substantive to the adjective; as Netak Chookòma, "A good day;" Nakkàne and Eho Chookòma, "A good, or goodly man and woman" The former of which is termed, in Hebrew, Yoma Tobe, signifying, according to our method of salutation, a good-day, a merry season, a festival day, &c. And the Indian appellatives are similarly exprest in Hebrew, Behtobe and Ashe-Tobe, "A good, goodly, discreet, or wise man and woman" Chookòma, with the Indians, is the proper name of a comely woman, when A is prefixed to it; as A-chookòma, "My goodly, or beautiful:" they use it for a warrior, when 45 when it is compounded without the A; as Chookoma hummáshtàbe, "One who killed a beautiful, great, red, or war-chieftain;" which is compounded of Chookoma, comely, Humma, red, [???], Ash, fire, and Abe, a contraction of [???], Abele, signifying grief, or sorrow. Hence it appears, that because the Hebrews affixed a virtuous idea to Tobe, goodly; the Indians call white by the same name, and make it the constant emblem of every thing that is good, according to a similar Hebrew custom. Of this the sacred oracles make frequent mention. The Jews called that, which was the most excellent of every thing, the fat; and the Indians, in like manner, say, Oosto Neehe, "The fat of the pompion," Tranche Neebe, "The fat of the corn. Neeha is the adjective, signifying fat, from which the word Neeta, "a bear," is derived. They apply the word heart, only to animate beings. As the Deity is the soul of every system -- and as every nation, from the remotest ages of antiquity, believed that they could not live well, without some god or other; when, therefore, we clearly understand the name, or names, by which any society of people express their notions of a deity, we can with more precision form ideas of the nature of their religious worship, and of the object, or objects, of their adoration. I shall therefore here give a plain description of the names by which the Indian Americans speak of God. Ishtohoollo is an appellative for God. Ishtohoollo points at the greatness, purity, and goodness, of the Creator in forming [???] and [???]: it is derived from Ishto, GREAT, which was the usual name of God through all the prophetic writings; likewise, from the present tense of the infinitive mood of the active verb, Ahoollo, "I love," and from the preter tense of the passive verb, Hoollo, which signifies "sanctifying, sanctified, divine, or holy" Women set apart, they term, Hoollo, i. e. sanctifying themselves to Ishtohoollo: likewise, Netakhoollo signifies "a sanctified, divine, or holy day;" and, in like manner, Ookka Hoollo, "water sanctified," &c. So that, Ishtohoollo, when applied to God, in its true radical meaning, imports, "The great, beloved, holy Cause;" which is exceedingly comprehensive, and more expressive of the true nature of God, than the Hebrew name Adonai, which is applicable to a human being. Whenever the 46 Indians apply the epithet, compounded, to any of their own religious men, it signifies the great, holy, beloved, and sanctified men of the Holy One. They make this divine name point yet more strongly to the supreme author of nature; for, as [???], signifies father; and as the omnipresent Spirit of the universe, or the holy father of mankind, is said to dwell above, they therefore call the immense space of the heavens, Aba, Abáse, and Abatàra : and, to distinguish the King of kings, by his attributes, from their own Minggo Ishto, or great chieftains, they frequently name him Minggo Ishto Aba, &c.; Ishto Aba, &c.; Minggo Aba, &c.; and, when they are striving to move the passions of the audience, Ishtohoollo Aba. The Hebrew servants were not allowed to call their master or mistress [???], Abba, till they were adopted; to which custom St. Paul alludes, Rom. viii. 15. They have another appellative, which with them is the mysterious, essential name of God -- the tetragrammaton, or great four-lettered name -- which they never mention in common speech, -- of the time and place, when, and where, they mention it, they are very particular, and always with a solemn air. There is a species of tea, that grows spontaneously, and in great plenty, along the sea-coast of the two Carolinas, Georgia, and East and West-Florida, which we call Yopon, or Cusseena : the Indians transplant, and are extremely fond of it; they drink it on certain stated occasions, and in their most religious solemnities, with awful invocations: but the women, and children, and those who have not successfully accompanied their holy ark, pro Aris et Focis, dare not even enter the sacred square, when they are on this religious duty; otherwise, they would be dry scratched with snakes teeth, fixed in the middle of a split reed, or piece of wood, without the privilege of warm water to supple the stiffened skin. When this beloved liquid, or supposed holy drink-offering, is fully prepared, and fit to be drank, one of their Magi brings two old consecrated, large conch-shells, out of a place appropriated for containing the holy things, and delivers them into the hands of two religious attendants, who, after a wild ceremony, fill them with the supposed sanctifying, bitter liquid: then they approach near to the two central red and white seats, (which the 47 traders call the war, and beloved cabbins) stooping with their heads and bodies pretty low; advancing a few steps in this posture, they carry their shells with both hands, at an instant, to one of the most principal men on those red and white seats, saying, on a bass key, Y'ah, quite short: then, in like manner, they retreat backward, facing each other, with their heads bowing forward, their arms across, rather below their breast, and their eyes half shut; thus, in a very grave, solemn manner, they sing on a strong bass key, the awful monosyllable, O, for the space of a minute: then they strike up majestic He, on the treble, with a very intent voice, as long as their breath allows them; and on a bass key, with a bold voice, and short accent, they at last utter the strong mysterious sound, Wah, and thus finish the great song, or most solemn invocation of the divine essence. The notes together compose their sacred, mysterious name, Y-O-He-Wah. That this seems to be the true Hebrew pronunciation of the divine essential name, [???], Jehovah, will appear more obvious from the sound they seem to have given their characters. The Greeks, who chiefly copied their alphabet from the Hebrew, had not jod, but [???], very nearly resembling the sound of our Y. The ancient Teutonic and Sclavonian dialects, have Yah as an affirmative, and use the consonant W instead of V. The high importance of the subject, necessarily would lead these supposed red Hebrews, when separated from other people in America, to continue to repeat the favourite name of God, YO He Wah, according to the ancient pronunciation. Contrary to the usage of all the ancient heathen world, the American Indians not only name God by several strong compounded appellatives, expressive of many of his divine attributes, but likewise say Yah at the beginning of their religious dances, with a bowing posture of body; then they sing Yo Yo, He He, and repeat those sacred notes, on every religious occasion: the religious attendants calling to Yah to enable them humbly to supplicate, seems to point to the Hebrew custom of pronouncing, [???], Yah, which likewise signifies the divine essence. It is well known what sacred regard the Jews had to the four-lettered divine name, so as scarcely ever to mention it, but once a year, when the high-priest went into the holy sanctuary, at the expiation of sins. Might not the Indians copy from them, this sacred invocation? Their method of invoking God, in a 48 solemn hymn, with that reverential deportment, and spending a full breath on each of the two first syllables of the awful divine name, hath a surprizing analogy to the Jewish custom, and such as no other nation or people, even with the advantage of written records, have retained. It may be worthy of notice, that they never prostrate themselves, nor bow their bodies, to each other, by way of salute, or homage, though usual with the eastern nations, except when they are making or renewing peace with strangers, who come in the name of Yah; then they bow their bodies in that religious solemnity -- but they always bow in their religious dances, because then they sing what they call divine hymns, chiefly composed of the great, beloved, divine name, and addressed to Yo He Wah. The favoured persons, whom the religious attendants are invoking the divine essence to bless, hold up the shells with both hands, to their mouths, during the awful sacred invocation, and retain a mouthful of the drink, to spirt out on the ground, as a supposed drink-offering to the great self-existent Giver; which they offer at the end of their draught. If any of the traders, who at those times are invited to drink with them, were to neglect this religious observance, they would reckon us as godless and wild as the wolves of the desart ID="n0057 * . After the same manner, the supposed holy waiters proceed, from the highest to the lowest, in their synedrion: and, when they have ended that awful solemnity, they go round the whole square, or quadrangular place, and collect tobacco from the sanctified sinners, according to ancient custom; "For they who serve at the altar, must live by the altar" n0057 * The Mosaic law injoined the offering of libations; as Exod. xxix. and Numb. xv. And the heathens, especially the ancient Greeks and Romans, mimicked a great deal of the Mosaic institution. They observed the like ceremonies in their idolatrous sacrifices. The priests only tasted, and then spilt some wine, milk, or other liquor, in honour of the Deity, to whom the sacrifice was offered. Alexander is said to have sacrificed a bull to Neptune, and to have thrown a golden vessel used for the libation, into the sea. The Cheerake method of adjuring a witness to declare the truth, strongly corroborates the former hints, and will serve as a key to open the vowels of the great, mysterious, four-lettered name of God. On small affairs, the judge, who is an elderly chieftain, asks the witness, Cheeakōhgà ( sko ?) "Do you lie?" To which he answers, Ansa Kai-e-koh-gà, "I do not lie" But 49 when the judge will search into something of material consequence, and adjures the witness to speak the naked truth, concerning the point in question, he says, "O E A ( sko ?)" "What you have now said, is it true, by this strong emblem of the beloved name of the great self-existent God?" To which the witness replies, O E A, "It is true, by this strong pointing symbol of YO He Wah " When the true knowledge of the affair in dispute, seems to be of very great importance, the judge swears the witness thus: O E A -- Yah ( sko ?) This most sacred adjuration imports, "Have you now told me the real truth by the lively type of the great awful name of God, which describes his necessary existence, without beginning or end; and by his self-existent literal name, in which I adjure you" The witness answers, O E A -- Yah, "I have told you the naked truth, which I most solemnly swear, by this strong religious picture of the adorable, great, divine, self-existent name, which we are not to prophane; and I likewise attest it, by his other beloved, unspeakable, sacred, essential name" When we consider that the period of the adjurations, according to their idiom, only asks a question; and that the religious waiters say Yah, with a profound reverence, in a bowing posture of body, immediately before they invoke YO He Wah, -- the one reflects so much light upon the other, as to convince me, that the Hebrews, both invoked and pronounced the divine tetragrammaton, YO He Wah, and adjured their witnesses to give true evidence, on certain occasions, according to the Indian usage; otherwise, how could they possibly, in a savage state, have a custom of so nice and strong-pointing a standard of religious caution? It seems exactly to coincide with the conduct of the Hebrew witnesses even now on the like religious occasions -- who being sworn, by the name of the great living God, openly to declare the naked truth, hold up their right hand, and answer, [???], Amen Amen, or "very true;" "I am a most faithful witness" The Hebrew word signifies faithful, and by being repeated twice, becomes a superlative, and O E A -- Yah is one of the highest degree. St. John, in his gospel, according to the Hebrew method of adjuration, often doubles the Amen. And the same divine writer, at the beginning of each of his seven epistles, in describing the glorious and transcendant qualities of Jesus Christ, and particularly in the epistle to the church of Laodicea, points at the same custom, "These things saith the Amen, the faithful and true witness, the beginning of the creation of God" The 50 The Cheerake use another expression, which bears a strong analogy to the former method of adjuration; though it is not so sacred in their opinion, because of one letter prefixed, and another subjoined. The judge, in small controversies, asks the witness, To e u ( sko ?) To which he answers, To e u, or To e u hah, "It is very true," or "a most certain truth" Such an addition of any letter, or letters, to the vowels of the supposed divine, four-lettered name, seems to proceed from a strict religious custom of proportioning them to the circumstances of persons and things, lest, otherwise, they should blaspheme, or prophane the emblems of the great divine name. And the vowel U seems to allude to [???], i. e. One -- a name of God, figuratively -- for, in their dialect, when it is a period, it makes a superlative, according to their usage in applying the rest of the divine appellatives, symbols, or names. They esteem To e u hah so strong an assent to any thing spoken, that Cheesto Kaiēhre, "the old rabbet," (the name of the interpreter) who formerly accompanied seven of their head warriors to London, assured me, they held there a very hot debate, in their subterranean lodgings, in the dead hours of the night of September the 7th, 1730, whether they should not kill him, and one of the war-chieftains, because, by his mouth, the other answered To e u hah to his Majesty's speech, wherein he claimed, not only their land, but all the other unconquered countries of the neighbouring nations, as his right and property. When they returned home, they were tried again, by the national sanhedrim, for having betrayed the public faith, and sold their country, for acknowledged value, by firm compact, as representatives of their country; they having received a certain quantity of goods, and a decoying belt of white wampum: but, upon serious deliberation, they were honourably acquitted, because it was judged, the interpreter was bound, by the like oath, to explain their speeches; and that surprise, inadvertence, self-love, and the unusual glittering show of the courtiers, extorted the sacred assent, To e u hah, out of the other's mouth, which spoiled the force of it; being much afraid, lest they should say something amiss, on account of the different idiom of the English, and Indian American dialects ID="n0060 * . As there is no alternative between a falshood, and a lie, they 51 usually tell any person, in plain language, "You lie," as a friendly negative to his reputed untruth. The cheerful, inoffensive old rabbet told me, he had urged to them, with a great deal of earnestness, that it was certain death by our laws, to give his Majesty the lie to his face; and cautioned them to guard their mouths very strongly from uttering such dangerous language: otherwise, their hearts would become very heavy, and even sorrowful to death; as he would be boun as firmly by our holy books, to relate the bare naked truth, as they were by repeating To e u hah, or even O-E-A -- Yah. n0060 * The strong sentiments, natural wit, and intense love of liberty, which the Indians shew themselves possessed of, in a high degree, should direct our colonists to pursue a different method of contracting Indian covenants than they have commonly used. First, let them consider the general good of the community, who chose them for that end; and then make a plain agreement with the Indians, adapted to their fixed notion of liberty, and the good of their country, without any deluding sophisms. If they do not keep these essential points of amity in view, we shall fare again, as hath Georgia; for, by a childish treaty with the Muskohge Indians, when defeated An. 1715, its most northern boundaries are confined to the head of the ebbing and flowing of Savannah river. We are said to have flourished off very commodious Indian treaties in the council-books, with the Muskohge, which the community know nothing of, except a few plain common particulars, as they some years since declared. The Chikkasah and Choktah method of adjuring a witness to give true evidence, is something similar to the former attestation, by To e u hah : when they ask them, whether they do not lie, they adjure them thus, Chiklooska ke-e-u Chua ? The termination implies a question of the second person, singular number, and the whole oath signifies literally, "Do not you lie? Do you not, of a certain truth?" To which he answers by two strong negative asseverations, Aklooska Ke-e-u-que-Ho, "I do not lie; I do not, of a certain truth" When the Choktah are averring any thing asked of them, they assert it, by saying Yah. This shews their ignorance of the vowels of the supposed divine four-lettered name, in comparison of the Cheerake; and that they are become less religious, by prophaning the divine name, Yah; which confirms me in the opinion, that the Cheerake Indians were a more civilized people than any of the other neighbouring Indians. We are told that the northern Indians, in the time of their rejoicings, repeat YO Ha Han; which, if true, evinces that their corruption advances, in proportion as they are distant from South-America, and wanted a 52 friendly intercourse with those who had an open communication with those southern regions. * Living in moderate high latitudes, would naturally prevent them from sinking into effeminacy, and inspire them with martial tempers, (as we are told of the Chili Indians) without being originally a bloodier people than any of the southern nations. However, we should be sparing of credit to what unskilful writers have carefully copied from each other, and transmitted to the learned world. n0062 * They who have a desire to see the genuine oratory of the Indians, may find it partly exhibited to the public, by the laborious Mr. Colden, mostly in the manner, as I am told, he found it in the council-books. As that gentleman is an utter stranger to the language and customs of the Indians, it was out of his power to do justice to the original. Their speech, in general, abounds with bolder tropes and figures than illiterate interpreters can well comprehend, or explain. In the most essential part of his copied work, he committed a very material blunder, by writing in the first edition, the Indian solemn invocation, YO Ha Han. I was well assured by the intelligent Sir William Johnson, and the skilful, benevolent, pious, and reverend Mr. John Ogilvie, that the northern Indians always pronounce it YO He A Ah; and so it is inserted in the second edition. In justice to this valuable luminary of the church, and the worthy laity of the city of New-York, I must observe, that, while the rest of his sacerdotal brethren were much blamed for neglecting their office of teaching, and instead thereof, were militating for an episcopate, that gentleman was universally beloved by all ranks of people. He spent his time, like a true servant of God, in performing the various duties of his sacred office; and had the utmost pleasure in healing breaches, both in public society, and in private families. Great numbers of the poor negroe slaves, were instructed by him in the principles of christianity, while the other clergymen were earnestly employed in disturbing the quiet of the public, for the sake of their favourite Peter's pence. I shall hereafter, under another argument, shew, that the Indians variously transpose, shorten, and lengthen, each syllable of the great divine name, YO He Wah, in a very extraordinary manner, when they are singing and dancing to, and before, the divine essence: and that they commonly derive such words as convey a virtuous idea, from, or compound them with that divine, essential name. I shall now shew a farther parity, between the Hebrew language, and the Aboriginal American dialects. Pushkoosh signifies an infant, Neetta a bear, Nassooba a wolf, &c. -- By joining the word Ooshe, to the end of the names of animals, it makes a 53 distinction; as Nassoob-ooshe, a wolf-cub, Neett'-ooshe a bear-cub: but though the word Oophe signifies a dog, as an exception to their general method of speech, they call a puppy Ooph-ishik, because he is so domestic, or sociable, as [???], to kiss, or fondle. In like manner, Pishi signifies milk; and Pishik a woman's breast, or the udder of any animal; as the young ones, by kissing, or sucking, shade the breast, [???], with their mouth, and thereby receive their nourishment. With the Hebrews, [???] ( Oophecha ) signifies active, or restless: which, according to the Indian idiom, expresses the quality of a dog; Oophe is therefore the name of this animal, and their period denotes a similarity, according to the usage of the Hebrews. Shale and Shatèra, signify to carry, Shapore, a load. The former word consists of Sheth and Ale. Illeh imports dead, and Kaneha lost. They say Shat Kaneha, to carry a thing quite away, or to Canaan. -- Likewise, Illeht Kaneha, literally, dead, and lost, or probably, gone to Canaan. Several old Indian American towns are called Kanāai; and it hath been a prevailing notion with many Jews, that when any of their people died in a strange land, they passed through the caverns of the earth, till they arrived at Canaan, their attractive centre. And the word Oobèa, likewise imports dead, or cut off by O E A, or Yohewah; for they firmly believe, as before hinted, they cannot outlive the time the Deity has prescribed them. They likewise say, Hasse Ookklīlle Cheele, "the sun is, or has been, caused to die in the water," i. e. sun-set. When they would say, "Do not obscure, or darken me," they cry Ish-ookkīlle Chīnna, verbatim, "Do not occasion Ish, me, to become like the sun, dead in the water" They call the new moon, Hasse Awáhta, "the moon is called upon to appear by Yohewah:" which plainly shews, that they believe the periodical revolutions of the moon to be caused, and the sun every day to die, or be extinguished in the ocean, by the constant laws of God. When we ask them, if to-day's sun is drowned in the western ocean, how another can rise out of the eastern ocean to-morrow? they only reply, Pilla Yammi, or Yammi mung; or such is the way of God with his people. It seems to be a plain contraction of [???] and [???] Ammi; which was the name of Israel during the theocracy. Besides, Aeemmi signifies, "I believe;" as the peculiar people believed in Yohewah. And it likewise imports, "I am the owner of, &c" -- according to the Hebrew idiom, the words and meaning nearly agree. Eette 54 Eette signifies wood; and they term any kind of chest, box, or trunk, Eette Oobe; and frequently, Oobe; which seems to point to the "ark of the purifier," that was so fatal to the laity even to touch; a strong emanation of the holy fire, light, and spirit, residing in it, as well as in that which the priests carried to war, against the devoted enemy. The Chikkasah settled a town, in the upper, or most western part of the Muskohge country, about 300 miles eastward of their own nation, and called it Ooe-ása; which is derived from O E A, and Afa, "there," or "here, is;" i. e. "YO He Wah presides in this place" And, when a person is removing from his former dwelling, they ask him, Ish-ooè-à ( tūm ? ) "are you removing hence, in the name, or under the patronage, of YO He Wah ?" And it both signifies to ascend, and remove to another place. As, O E A, Aba, the omnipresent father of mankind, is said to dwell above, so the Indian hopes to remove there from hence, by the bounty of Ishtohoollo, the great holy One: according to their fixed standard of speech, had they made any nearer approach to O E A, the strong religious emblem of the beloved four-lettered name, it would have been reckoned a prophanation. Phutchik signifies a star, and Oonna "he is arrived:" but Phutchik Oonnache, "the morning-star;" because he is the forerunner of light, and resembles the sun that reflects it. And Oonna-hah signifies to-morrow, or it is day. The termination denotes their gladness, that the divine light had visited them again: and, when they are asking if it is day, they say Onna Hē ( tak ? ). The last monosyllable only asks a question; and the faeminine gender treble note is the mid syllable of the great divine name -- which may reflect some light upon the former observations. Although the Hebrews had a proper name for the human soul, calling it [???]; yet in Prov. xx. 27, it is called [???], "The candle, or lamp of God;" and figuratively applied, it conveys a strong idea of the human soul: Thus the Indians term it, Nāna Ishtohoollo, "something of, or a relation to, the great holy One;" very analogous to the former method of expressing the rational principle, in allusion to the celestial cherubic name [???], Ashe, Fire, as they believe the Deity resides in the new year's supposed holy fire. Because Ish, Man, received his breath from the divine inspiration of the beneficent creator Yah, they term the human 55 species, in their strong-pointing language, Yāhwè; which, though different from the divine, essential, four-lettered name, in sound has [???], Yah, for its radix. But, because the monkey mimics Yahweh, or the rational creation, more than any other brute, in features, shape, gesture, and actions; in proportion to the similitude, they give him a similar name, Shaw-we. This indeed makes a near approach to Ish and Yah, and to Yahwe; but it wants the radix of both, and consequently bears no signification of relation to either. While they urge, that the regularity of the actions of the brute creatures around them, expresses a nice understanding or instinct; they deny their being endued with any portion of the reasoning, and living principle, but bear only a faint allusion to Nana Ishtohoollo, the rational soul. The most intelligent among them, say the human soul was not made of clay, like the brute creation, whose soul is only a corporeal substance, attenuated by heat, and thus rendered invisible. Through a seeming war-contempt of each other, they all use a favourite termination to their adjectives, (very rarely to their substantives) and sometimes to their verbs; especially when they are flourishing away, in their rapid war-speeches, which on such occasions they always repeat with great vehemence. I shall give a specimen of two words, in the dialects of our southern Indians. RI is the favourite period of the Katāhba Indians; as Mare-r'i, or Wahre-r'i, "Good," and Maretawah-r'i, or Wahrètawàh-r'i, "best," or very good; Wah, the last syllable of the great divine name, is evidently the radix, and magnifies the virtuous idea to a superlative. In like manner, Shegàre-Wahr'i, "not bad," but Sheekàre-r'i, signifies "bad" With these Indians, Sheeke is the name of a buzzard, which they reckon to be a most impure fowl, as it lives on putrid carcasses; upon which account, they choose that word to convey a vicious idea. Quo is the sounding termination of the Cheerake; as Sechsta-quo, "good," -- and O-se-u, "best," or very good. Here they seem to have studiously chosen the vowels: -- As the following words will illustrate, Tonàte-ū, "very honest," or virtuous, and Y-O-U, "Evil," or very bad. To corroborate the hints I gave, concerning the Indian names of monkey, and the human species, let it be observed, that though their words convey a virtuous or vicious idea, in proportion as they are constituted out of 56 any of their three divine names, Yohewah, Yah, and Istohoollo; or contain the vowels of the great sacred name, yet the aforesaid word Y-O-U, is so far from being a deviation from that general custom, it is an emphatical, and emblematical term to express evil, by the negative of good; for, as it is the only substantive or adjective of that word, it is a strong expressive symbol of the nature, and physical cause of moral evil, by separating YO, the first syllable of the divine four-lettered name into two syllables; and adding U, as a superlative period, to make it malum malorum. Shèh is the sounding criterion of the Muskohge, or Creek Indians, -- a kind of cant jargon, for example; Heettla-sheh, signifies "good," and Heettla-wah-E-sheh, "very good," according to their universal standard of speech, it becomes a superlative, by subjoining that part of the divine name to it. With the Chikkasah and Choktah, Heettla signifies dancing; probably because that religious exercise was good and highly pleasing to them, when, according to ancient custom, they danced in their symbolical circles, to, and before, YO He Wah. With the former, Apullowhage sheh, expresses "bad," or evil, thereby inverting the divine letters. Skeh is the favourite termination of the Chikkasah and Choktah -- as Chookòma-skeh, "good," Chookòmasto-skeh, (alluding to Ishto ) "very good;" and Ookproo-skeh, "bad" Likewise, Ookproosto, "worst," or very bad; for, by annexing the contracted initial part of the divine name, Ishtohoollo, to the end of it, it is a superlative. These remarks may be of service to the inhabitants of our valuable and extensive barriers, in order to discover the national name of those savages, who now and then cut them off. Ookproo-se, with those Indians, signifies "accursed;" the two last letters make only a samech, which implies a neuter passive: and, as Ookproo is the only substantive or adjective they use to express "evil," by doubling the leading vowel of the four-lettered divine name, both at the beginning and end of the word; may we not conjecture at its origin, as glancing at the introduction of sin or evil by man's overacting, or innovating, through a too curious knowledge, or choice? "Ye shall be as gods," and, in order to gain the resemblance, they ate what was forbidden. The 57 The greater number of their compounded words, (and, I believe, every one of them) which convey a virtuous or pure idea, either have some syllables of the three divine names, or visibly glance at them; or have one or two vowels of the sacred name, Yo He Wah, and generally begin with one of them; which I shall exemplify, with a few Chikkasah and Cheerake words. Isse-Ahowwè, "Deer;" Yanàsa, Buffalo, which as it begins with the divine name Yah, contains no more of their beloved vowels: in like manner, Wahka, "cattle;" Ishke-Oochēa, "a mother" This last seems to be drawn from Isha, the mother of all mankind. Ehó and Enekia signify "a woman" The latter is derived from the active verb, Akekiuhah, signifying "to love ardently," or like a woman; Nakkàne Askai, "a man" From this word, the Chikkasah derive Nakke, the name of an arrow or bullet: and with the Cheerake Askai signifies "to fear;" as all the American brute animals were afraid of man, &c. Words, which imply either a vicious or impure idea, generally begin with a consonant, and double those favourite vowels, either at the beginning and end, or in the middle, of such words; as Nassooba Woheea, "a wolf" With the Chikkasah, Eassooba signifies "bewildered;" Patche, "a pigeon," and Patche Eassooba, "a turtle-dove" Soore and Sheeke are the Chikkasah and Cheerake names of a "Turkey-buzzard;" Choola and Choochòla, "a fox;" and Shookqua and Seequa, an "opossum," or hog; Ookoonne, "a polecat," Ookoonna, "a badger;" Chookphe and Cheesto, "a rabbet" The last word is derived from the defective verb Chesti, "forbear," or, do not meddle with; and rabbets were prohibited to the Israelites. In like manner, Ooppa and Ookookoo, "a night-owl;" Oophe and Keera, "a dog;" Nahoolla and U-nēhka, "white people," or "impure animals" The Chikkasah both corrupt and transpose the last part of the divine name, Ishtohoollo; and the Cheerake invert their magnifying termination U, to convey an impure idea. And through the like faint allusion to this divine name, Hoollo signifies "idols, pictures, or images;" a sharp-pointed sarcasm! for the word, Hoollo, signifies also "menstruous women," who were for the time an equal abomination to the Israelites, and with whom they were to have no communion. These two words seem to bear the same analogy to each other, as [???], Al, a name of God, and [???], Aleh, signifying the covenant of the holy One to redeem man, and [???], Aloah, execrated, or accursed of God, as idols were. 58 With the Cheerake, Awwa, or Amma, signifies "water," and Ammoi, "a river;" not much unlike the Hebrew. They likewise term salt, Hawa; and both the conjunction copulative, and "to marry," is Tawa. The name of a wife is Awah; which written in Hebrew, makes [???], Eve, or Eweh, the name of our general mother. So that the Indian name of a wife, is literally and emphatically, his And, "One absolutely needful for the well-being of Ish, or man;" Ishtawa ( tim? ) signifies "have you married?" We gain additional light from the strong significant appellative, Ish-ke, "a mother;" which is an evident contraction of Isha, the mother of Yawe, or mankind, with their favourite termination, ske, subjoined; the word becomes thus smoother than to pronounce it at its full length, Isha-ske. If we consider that the Hebrews pronounced [???], Vau, when a consonant, as W, here is a very strong, expressive gradation, through those various words, up to the divine, necessary, And, who formed and connected every system of beings; or to the Hebrew divine original, YO He Wah : at the same time, we gain a probable reason why so many proper names of old Indian places, in South Carolina, and elsewhere, along the great continent, begin with our Anglo-Saxon borrowed character, W; as Wampee, Wathoo, Wappoo, Wadmolā, Wassamèsāh, &c. Chance is fluctuating, and can never act uniformly. To elucidate the aforesaid remarks, it may not be amiss to observe, that, according to the Israelitish custom both of mourning, and employing mourners for their dead, and calling weeping, the lifting up of their voices to God, the Choktah literally observe the same custom; and both they and the Chikkasah term a person, who through a pretended religious principle bewails the dead, Yah-ah, "Ah God!" and one, who weeps on other occasions, Yāhma, "pouring out salt tears to, or before God;" which is similar to [???]. When a person weeps very bitterly, they say, Yahmishto, which is a compounded word, derived from [???], and [???], with the initial part of the divine name, Ishtohoollo, subjoined, to magnify the idea, according to the usage of the Hebrews. When the divine penman is describing the creation, and the strong purifying wind, which swept along the surface of the waters, he calls it, "the air, or spirit;" and, more significantly, "the wind of God," or a very great wind: and, in other parts of the divine oracles, great hail, a 59 great lion, and the like, are by the same figure, called the hail of God. They also apply the former words, Yah-ah, Yah-ma, and the like, to express the very same ideas through all the moods and tenses; as Cheyaàras; "I shall weep for you;" Sawa Cheyaàra Awa, "Wife, I will not weep for you" And when the violence of their grief for the deceased, is much abated, the women frequently, in their plaintive notes, repeat Yo Hé ( tà ) Wāh, Yo Hé ( tà ) Wēh, Yò Hé ta Háh, Yo Hê tà Héh; with a reference probably to the Hebrew custom of immoderately weeping and wailing for their dead, and invoking the name of God on such doleful occasions; and which may have induced these supposed red Hebrews to believe the like conduct, a very essential part of religious duty. Neetak Yah-ah signifies "a fast day," because they were then humbly to say Ah, and afflict their souls before Yah. In like manner, Yah-'Abe signifies "one who weeps for having killed, or murdered another" Its roots are [???], Yah, their continual war-period, and, [???], Abele, signifying "sorrow or mourning;" for, as killing, or murdering, is an hostile act, it cannot be drawn from [???], which signifies brotherly love, or tender affection. Nana-Yah-Abe describes a person weeping, while another is killing him. Now, as Nana is "a relation," Yah "God," and Abe as above, the true meaning seems to be, "One, like bleeding Abele, weeping to God" Likewise their name for salt, Hawa, may inform us, that though at present they use no salt in their religious offerings, they forbore it, by reason of their distant situation from the sea-shore, as well as by the danger of blood attending the bringing it through an enemy's country; for, according to the idiom of their language, if they had not thought salt an essential part of the law of sacrificature, they most probably, would not have derived it from the two last syllables of the great divine name; whereas they double the consonant, when they express water, without drawing it from the clear fountain of living waters. YO He Wah. With the Hebrews, as before observed ID="n0069 * , [???], Tephale, signifies "shaking or pulling of the hand, cohesion, conjunction, or entering into society;" and "praying, or invoking" In conformity to that original standard, when the Indians would express a strong, lasting friendship, they have no 60 other way, than by saying, Aharattlè-la pheena chemanumbóle, "I shall firmly shake hands with your discourse, or speech" n0069 * Page 42. When two nations of Indians are making, or renewing peace with each other, the ceremonies and solemnities they use, carry the face of great antiquity, and are very striking to a curious spectator, which I shall here relate, so far as it suits the present subject. When strangers of note arrive near the place, where they design to contract new friendship, or confirm their old amity, they send a messenger a head, to inform the people of their amicable intention. He carries a swan's wing in his hand, painted all over with streaks of white clay, as an expressive emblem of their embassy. The next day, when they have made their friendly parade, with firing off their guns and whooping, and have entered the beloved square, their chieftain, who is a-head of the rest, is met by one of the old beloved men, or magi, of the place. He and the visitant approach one another, in a bowing posture. The former says Yò, Ish la chu Anggòna ? "Are you come a friend in the name of God?" Or, "Is God with you, friend?" for, Yo is a religious contraction of Yohewah, -- Ish "the man," La a note of joy, Chu a query, and Anggona "a friend" The other replies, Yah -- Arahre-O, Anggona, "God is with me, I am come, a friend, in God's name" The reply confirms the meaning of the questionary salute, in the manner before explained. The magus then grasps the stranger with both his hands, around the wrist of his right hand, which holds some green branches -- again, about the elbow -- then around the arm, close to his shoulder, as a near approach to the heart. Then his immediately waving the eagles tails over the head of the stranger, is the strongest pledge of good faith. Similar to the Hebrew word, Phále with the Indians, signifies "to wave," and likewise to shake; for they say, Skooba -- Phále, "shaking one's head" How far the Indian oath, or manner of covenanting, agrees with that of the Hebrews, on the like solemn occasion, I refer to the intelligent reader. Their method of embracing each other, seems to resemble also that custom of the Hebrews, when a stranger became surety for another, by giving him his wrist; to which Solomon alludes, "If thou hast stricken hand with the stranger, &c" -- Their common method of greeting each other, is analogous with the above; the host only says, Ish-la Chu ? and the guest replies, Arahre-O, "I am come in the name of O E A," or Yo He Wah. When 61 When O is joined to the end of words, it always denotes a superlative, according to their universal figurative abbreviations of the great beloved name; thus with the Chikkasah, Isse, "deer," and Isse-O, "very great deer;" Yanása, "a buffalo," Yanas-O, "a very extraordinary great buffalo;" which is, at least, as strong a superlative, as [???], signifying "the house of the Omnipotent," or "the temple" With the Cheerake Indians, A ( wàh tà ) howwe signifies "a great deer-killer:" it is compounded of Ahowwe, "a deer," Wah -- the period of the divine name, and Ta, a note of plurality. The title, "the deer-killer of God for the people," was, since my time, very honourable among them, as its radical meaning likewise imports. Every town had one solemnly appointed; him, whom they saw the Deity had at sundry times blessed with better success than the rest of his brethren, in supplying them with an holy banquet, that they might eat, and rejoice, before the divine essence. But now it seems, by reason of their great intercourse with foreigners, they have left off that old social, religious custom; and even their former noted hospitality. I would also observe, that though necessity obliged them to apply the bear's-grease, or oil, to religious uses, they have no such phrase as ( Wah ta ) eeōna; not accounting the bear so clean an animal as the deer, to be offered, and eaten in their religious friendly feasts; where they solemnly invoked, ate, drank, sung, and danced in a circular form, to, and before, YO He Wah. The Indian dialects, like the Hebrew language, have a nervous and emphatical manner of expression. -- The Indians do not personify inanimate objects, as did the oriental heathens, but their style is adorned with images, comparisons, and strong metaphors like the Hebrews; and equal in allegories to any of the eastern nations. According to the ages of antiquity, their war speeches, and public orations, always assume a poetical turn, not unlike the sound of the measures of the celebrated Anacreon and Pindar. Their poetry is seldom exact in numbers, rhymes, or measure: it may be compared to prose in music, or a tunable way of speaking. The period is always accompanied with a sounding vehemence, to inforce their musical speech: and the music is apparently designed to please the ear, and affect the passions. After 62 After what hath been said of their language, it may be proper here to shew how they accent the consonants: I shall range them in the order of our alphabet, except those they pronounce after our manner. When CH begins a word, or is prefixed to a vowel, it conveys a soft sound, as Cháa, "high;" but otherwise it is guttural: as is D, which is expressed by fixing the tip of the tongue between the teeth, as Dawi, for David. G is always guttural, as we accent Go. They cannot pronounce Gn; and they have not the Hh, neither can it be expressed in their dialects, as their leading vowels bear the force of guttural consonants. They have not the Jod, as I can any way recollect, or get information of; nor can they repeat it, any nearer than Chot. They pronounce K, as in Ko; L and N, as D -- S, by fixing the tongue to the lower teeth; T like D, as in the old Hibernian, or Celtic affirmative, Ta. They cannot pronounce V, or X; they call the governor of Moveel, (Mobille) Goweno-Moweeleh : and they have not a word which begins or ends with X, KS are always divided into two syllables; as Hak-se, "mad," &c. They have not the letter Z; much less any such harsh sound as Tz, although they have Tl. As they use the Hebrew consonants Y and W, in their most solemn invocation YO He Wah, instead of the present Hebrew Jod and Vau; so they seem to exclude them intirely out of their various dialects: the pronunciation therefore of the Hebrew characters, which are supposed to convey the other sounds, they are unacquainted with; and those which seem to be transposed, may be clearly ascertained by persons of proper capacity and leisure, by comparing a sufficient number of Hebrew and Indian words together. The Indian accents, Oo, and O, Qu, and Tl, may, prove a pretty good key to speculative enquirers. Tl often occur in their words; as Tlumba, "to bleed with a lancet, to bore, scoop, or make any thing hollow;" and Heettla, "to dance" And the South-Americans, we are told, had likewise the same sound, as in that national name, Tlaskala : it seems to have been universal over the extensive continent. And, from a similarity of the Hebrew manners, religious rites, civil and martial customs, we have a strong presumptive proof, that they used the aforesaid double vowels, and likewise a single vowel, as a termination, to give their words a soft accent: and it is plain to me, that the Hebrew language did not found so harsh, as it is now commonly expressed, but like the American dialects it was interspersed with vowels, 63 and a vowel was commonly subjoined to each word, for the sake of a soft cadence; as Abele, and Ale, instead of [???], Abel, and [???], Al, &c. The English characters cannot be brought any nearer to the true pronunciation of the Indian words, than as above set down: so that former writers have notoriously strayed, by writing conjecturally, or taking things on the wing of fame. What Indian words we had, being exceedingly mangled, either by the fault of the press, or of torturing pens, heretofore induced skilful persons to conjecture them to be hieroglyphical characters, in imitation of the ancient Egyptian manner of writing their chronicles. The Indians express themselves with a great deal of vehemence, and with short pauses, in all their set speeches; but, in common discourse, they express themselves according to our usual method of speech, only when they scold each other: which I never observed, unless they were intoxicated with spiritous liquors, or casually overheard a husband when sober in his own family. They always act the part of a stoic philosopher in outward appearance, and never speak above their natural key. And in their philosophic way of reasoning, their language is the more sharp and biting, like keen irony and satyr, that kills whom it praises. They know, that thus they correct and subdue the first boilings of anger; which, if unchecked, proves one of the most dangerous passions to which human nature is subject. So that remote savages, who have heard only the jarring screeches of night-owls, and the roaring voices of ravenous beasts of prey, in this respect give lessons, and set a worthy example to our most civilized nations. I have heard several eloquent Indian leaders, just as they were ready to set off for war, to use as bold metaphors and allegories in their speeches -- and images almost as full and animating, as the eloquent penman of the old divine book of Job, even where he is painting, with his strong colours, the gladness and contempt of the beautiful war-horse, at the near approach of the enemy. I heard one of their captains, at the end of his oration for war, tell the warriors that stood outermost, he feelingly knew their guns were burning in their hands; their tomohawks thirsty to drink the blood of their enemy; and their trusty 64 arrows impatient to be on the wing; and, lest delay should burn their hearts any longer, he gave them the cool refreshing word, "Join the holy ark, and away to cut off the devoted enemy" They immediately founded the shrill whoó-whoòp, and struck up the solemn, awful song, Yó, &c. In Virginia, resides the remnant of an Indian tribe, who call themselves Sepóne; which word, with the Egyptians, signifies the time of putting their wine into vessels; derived, according to mythologists, from Saphan, "to inclose or conceal" From thence they formed the fictitious Tisiphone, the punisher of sins, animated with hatred; and also the rest of their pretended furies, from the like circumstances of the year. Our early American writers have bestowed on these Indians an emperor, according to the Spanish copy, calling him Pawhatan -- contrary to the Indian method of ending their proper names with a vowel; and have pictured them as a separate body of fierce idolatrous canibals. We however find them in the present day, of the same temper and religious tenets, as the rest of the Indian Americans, in proportion to their situation in life. Considering the nearness of Egypt to Judea, they might have derived that appellative from the Egyptians, -- especially, as here, and in several of our American colonies, (particularly on the north side of Susquehāna river, in Pensylvania) are old towns, called Kanāa. There was about thirty years ago, a remnant of a nation, or subdivided tribe of Indians, called Kanāai; which resembles the Hebrew proper name, [???], ( Canaan, or Chanoona ). Their proper names always end with a vowel: and they seldom use a consonant at the end of any word ID="n0074 * . I cannot recollect 65 any exceptions but the following, which are sonorous, and seem to be of an ancient date; Oakkàh, "a swan;" Ilpàtak, "a wing;" Kooshàk, "reeds;" Sheenuk, "sand;" Shūtik, "the skies;" Phutchik, "a star;" Soonak, "a kettle;" Skin, "the eye;" Ai-eep, "a pond;" and from which they derive the word Ai-ee-pe, "to bathe," which alludes to the eastern method of purifying themselves. Ilbàk signifies "a hand:" and there are a few words that end with sh; as Soolish, "a tongue," &c. n0074 * If we consider the proximity of those Indians to a thick-settled colony, in which there are many gentlemen of eminent learning, it will appear not a little surprizing that the name Canaanites, in the original language, according to the Indian method of expressing it, as above, did not excite the attention of the curious, and prompt them to some enquiry into the language, rites, and customs, of those Aborigines: which had they effected, would have justly procured them those eulogia from the learned world, which their society profusely bestowed on the artful, improved strokes of a former prime magistrate of South-Carolina, whose conduct in Indian affairs, was so exceedingly singular, if not sordid and faulty, (as I publicly proved when he presided there) that another year's such management would have caused the Cheerake to remove to the French barrier, or to have invited the French to settle a garrison, where the late unfortunate Fort-Loudon stood. But a true British administration succeeding, in the very critical time, it destroyed their immature, but most dangerous threatening scheme. This note I insert here, though rather out of place, to shew, that the northern gentlemen have not made all those observations and enquiries, with regard to the Indians, which might have been reasonably expected, from so numerous and learned a body. The Indians call the lightning and thunder, Eloha, and its rumbling noise, Rowah, which may not improperly be deduced from the Hebrew. To enlighten the Hebrew nation, and impress them with a reverential awe of divine majesty, God spoke to them at Sinai, and other times during the theocracy, with an awful or thundering voice. The greater part of the Hebrews seem to have been formerly as ignorant of philosophy, as are the savage Americans now. They did not know that thunder proceeded form any natural cause, but from the immediate voice of Elohim, above the clouds: and the Indians believe, according to this Hebrew system of philosophy, that Minggo Ishto Eloha Alkaiasto, "the great chieftain of the thunder, is very cross, or angry when it thunders:" and I have heard them say, when it rained, thundered, and blew sharp, for a considerable time, that the beloved, or holy people, were at war above the clouds. And they believe that the war at such times, is moderate, or hot, in proportion to the noise and violence of the storm. I have seen them in these storms, fire off their guns, pointed toward the sky; some in contempt of heaven, and others through religion -- the former, to shew that they were warriors, and not afraid to die in any shape; much less afraid of that threatening troublesome noise: and the latter, because their hearts directed them to assist Ishtohoollo Eloha ID="n0075 * . May not this 66 proceed from an oral tradition of the war which the rebellious angels waged against the great Creator; and which the ancient heathens called the war of the giants? Nothing sounds bolder, or is more expressive, than the Cheerake name of thunder, Eentaquàróske. It points at the effects and report of the battles, which they imagine the holy people are fighting above. The small-pox, a foreign disease, no way connatural to their healthy climate, they call Oonatàquára, imagining it to proceed from the invisible darts of angry fate, pointed against them, for their young people's vicious conduct. When they say, "I shall shoot," their term is, Ake-rooka. The radix of this word is in the two last syllables; the two first are expressive only of the first person singular; as Akeeohoosa, "I am dead, or lost;" and Akeehoos'era, "I have lost" Rooka seems to have a reference to the Hebrew name for the holy Spirit. n0075 * The first lunar eclipse I saw, after I lived with the Indians, was among the Cheerake, An. 1736: and during the continuance of it, their conduct appeared very surprizing to one who had not seen the like before; they all ran wild, this way and that way, like lunatics, firing their guns, whooping and hallooing, beating of kettles, ringing horse-bells, and making the most horrid noises that human beings possibly could. This was the effect of their natural philosophy, and done to assist the suffering moon. And it is an opinion of some of the East-Indians, that eclipses are occasioned by a great monster resembling a bull-frog, which now and then gnaws one edge of the sun and moon, and would totally destroy them, only that they frighten it away, and by that means preserve them and their light. The most southern old town, which the Chikkasah first settled, after the Chokchoomah, Choktah, and they, separated on our side of the Missisippi, into three different tribes, they called Yanèka, thereby inverting Yahkáne, the name of the earth; as their former brotherhood was then turned into enmity ID="n0076 * . The bold Creeks on the opposite, or north side of them, they named Yahnàbe, "killing to God," or devoting to death; for the mid consonant expresses the present time. And their proper names of persons, and places, are always expressive of certain circumstances, or things, drawn from roots, that convey a fixed determinate meaning. n0076 * They call the earth Yahkàne, because Yah formed it, as his footstool, by the power of his word. In allusion also hereto, Nakkàne signifies a man, because of the mother-earth; and Nakke a bullet, or arrow. When the Cheerake ask a person, Is it not so? they say, Wahkane? The divine essential name, and Kane, are evidently the roots of these words. With the Muskóhge, Algeh signifies "a language," or speech: and, because several of the Germans among them, frequently say Yah-yah, as an affirmative, they call them Yah-yah Algeh, "Those of the blasphemous speech;" which strongly hints to us, that they still retain a glimpse of the third moral command delivered at Sinai, "Thou shalt not take the name of the Lord thy God in vain," or apply the name of Yohewah, thy Elohim, to vain, or created things. These 67 These Indians, to inculcate on their young people, that YO He Wah is the Author of vegetation, call the growth of vegetables, Wahráah, "moved by Yohewah;" for Aàh signifies to walk, or move; and the consonant is an expletive of distinction. In like manner, Wah-àh signifies, that "the fruits are ripe," or moved to their joy, by Yohewah. They likewise call the flying of birds, Wahkáàh; as Yohewah gave them that swift motion. And, when young pigeons are well feathered, they say, Patche hishshè oolphotàháh -- Patchè signifies "a pidgeon," Hishshè, "leaves, hair, or feathers," oolpha; or oolpho, "a bud," ta, a note of plurality, and háh of admiration, to make it a plural superlative. But, when the pigeons, in winter, fly to a moderate climate in great clouds, they use the word, Wah-àh, which in every other application describes vegetation, and say, Patche Wah-àh, "the pigeons are moved to them by Yohewah;" which seems to allude to the quails in the wilderness, that were miraculously sent to feed the Israelites. Clay basons they call Ai-am-bo; and their old round earthen forts, Aiambo Cháah, this last word signifying "high," or tall: but a stockade, or wooden fort, they term, Hoorèta; and to inswamp, Book-Hoore, from Bookse, "a swamp," and Hoorèta, "a fort, or place of difficult access" High waters, conveys to them, an idea only of deepness; as Ookka phobe, "deep waters" And they say, Ookka chookòma intáa, "The water glides, or moves along pleasantly, or goodly" That the word Intâa, has Ya-ah for its radix, is apparent from their name for a rapid current, Yahnāle, "it runs with a very extraordinary force;" the mid consonant is placed there, to give the word a suitable vehemence of expression -- and the word is compounded of [???], Yah, and [???], Ale, two names of God. In like manner, Yahnhà, signifies "a pleurisy," fever, and the like; because they reckon when Yah says ha in anger, to any of their vicious people, he immediately fires the blood, and makes it run violently through all the veins of the body. Ashtahále signifies the reflection of the celestial luminaries, which is composed of two of the divine names; as [???], Ash, the celestial, cherubimical name of God, signifying fire, ta, a contraction of the conjunction copulative, and [???], Ale, the strong, or omnipotent. They say a river, or warm victuals, is A-shù-pa; that is, the former is become fordable, and the latter eatable. They here divide Ash into two syllables; and the termination alludes to the word, Apà, which signifies eating. Páàh 68 Páàh signifies to raise the voice, Vocifero -- for [???], Phi, signifies "the mouth," and A'àh, "to move" Opáe is the name of a war leader, because he is to move his mouth to O E A, or invoke YO He Wah, while he carries the beloved ark to war, and is sanctifying himself and his party, that they may obtain success against the enemy. But Pae-Minggo signifies a far-off, or distant chieftain. Pa yak Matàháh, is the high name of a war-leader, derived from Páah, to raise the voice to Yah, and Tahàh, "finished," meaning his war-gradation: the M prefixed to it, makes it a substantive, according to the usage of the Hebrews. Any thing liquid they term Ookche, from Ookka and che : and Ookchaah signifies "alive" It is drawn from Ookka, "water," Ch, a note of resemblance, and Aàh, "moving;" i. e. a living creature resembles moving water. In like manner, Ookchà signifies to awake out of sleep; and also to plant any vegetable substance, alluding to their three different states -- they first were enabled to move about -- then rest, or sleep is necessary, and also being planted in the earth -- but they hope that in due time, they shall be moved upward, after they have slept a while in the earth, by the omnipotent power of Yah. They have an idea of a resurrection of the dead body, according to the general belief of the Jews, and in conformity to St. Paul's philosophical axiom, that corruption precedes generation, and a resurrection. Keenta signifies "a beaver," Ookka "water," and Heenna "a path;" but, for a smooth cadence, they contract them into one word, Keentookheenna; which very expressively signifies "a beaver-dam" The Indian compounded words, are generally pretty long; but those that are radical, or simple, are mostly short: very few, if any of them, exceed three or four syllables. And, as their dialects are guttural, every word contains some consonants; and these are the essential characteristics of language. Where they deviate from this rule, it is by religious emblems; which obviously proceeds from the great regard they paid to the names of the Deity; especially, to the four-lettered, divine, essential name, by using the letters it contains, and the vowels it was originally pronounced with, to convey a virtuous idea; or, by doubling, or transposing them, to signify the contrary. In this they all agree. And, as this general custom must proceed from one primary cause, it seems to assure us, they were not in a 69 savage state, when they first separated, and variegated their dialects, with so much religious care, and exact art. Blind chance could not direct so great a number of remote and warring savage nations to fix on, and unite in so nice a religious standard of speech. Vowels are inexpressive of things, they only typify them; as Oo-E-A, "to ascend, or remove:" -- O E A, a most sacred affirmation of the truth. Similar to these are many words, containing only one consonant: as To-e-u, "it is very true;" O-se-u, "very good;" Y-O-U, "evil, or very bad;" Y-â-a, "he moves by the divine bounty;" Nan-ne Y-a, "the divine hill, or the mount of God," &c. If language was not originally a divine gift, which some of our very curious modern philosophers deny, and have taken great pains to set aside; yet human beings are possessed of the faculties of thinking and speaking, and, in proportion to their ideas, they easily invented, and learned words mixed with consonants and vowels, to express them. Natural laws are common and general. The situation of the Indian Americans, has probably been the means of sinking them into that state of barbarism we now behold -- Yet, though in great measure they may have lost their primitive language, not one of them expresses himself by the natural cries of brute-animals, any farther than to describe some of the animals by the cries they make; which we ourselves sometimes imitate, as Choo-qua-lê-qua-lôô, the name they give that merry night-singing bird, which we call "Whip her will my poor wife," (much like our cuckoo) so termed from its musical monotony. No language is exempt from the like simple copyings. The nervous, polite, and copious Greek tongue had the loud-sounding Böô Böao, which the Romans imitated, by their bellowing Boves Böum; and the Indians say Pa-a, signifying the loud noise of every kind of animals, and their own loud-sounding war Whoô Whoóp. Where they do not use divine emblems, their words have much articulation of consonants. Their radicals have not the inseparable property of three consonants, though frequently they have; and their words are not so long, as strangers conjecturally draw them out. Instead of a simple word, we too often insert the wild picture of a double, or triple-compounded one; and the conjugation of their verbs, utterly deceives us. A specimen of this, will shew it with sufficient clearness, and may exhibit some useful hints to the curious searchers of antiquity. A-nô-wa signifies "a rambler, renegadoe, or a person of no settled place of abode" A-nó-wah, the first person, and Ish-na, the second person 70 singular, but they have not a particular pronoun for the third; they distinguish it by custom. Si-a, or Sy-ah, is "I am;" Chee-a, or Chy-ah, "you are;" and Too-wah, "he is" Ay-ah signifies "to go;" Ay-a-sa, "I remain;" Ish-i-a-sa, "you remain;" A-sa, "he remains" A-OO-E-A is a strong religious emblem, signifying "I climb, ascend, or remove to another place of residence" It points to A-nò-wah, the first person singular, and O-E-A, or YO He Wah; and implies, putting themselves under his divine patronage. The beginning of that most sacred symbol, is, by studious skill, and a thorough knowledge of the power of letters, placed twice, to prevent them from applying the sacred name to vain purposes, or created things. In like manner they say, Nas-sap-pe-O Ish-OO-E-A, "You are climbing a very great acorn-tree," meaning an oak; for Nas-se is the name of an acorn; and the mid part of that triple compounded word, is derived from Ap-pê-la, "to help;" Che-ap-pê-la A-wa, "I do not help you" The termination, according to their fixed idiom, magnifies it to a superlative. Quoo-ran-bê-qua, a noted old camping place, fourteen miles above the settlement of Ninety-six, and eighty-two below the Cheerake, signifies, in their dialect, "the large white oaks" Oos-sak is the name of a "hickory-nut," and Oos-sak Ap-pe-O, as above. Oot-te signifies "a chesnut;" Noot-te, "a tooth;" Soot-te, "a pot;" and Oo-te, "to make a fire," which may be called an Indian type for eating boiled chesnuts. When they say, "He is removing his camp," they express it in a most religious manner, Al-bé-na-OO-E-A. Al-be-nâs-le signifies "I camped;" Al-be-nâs-le-chû, "I shall, or will, camp:" but, according to their religious mode of speaking, Al-bé-na A-OO-E-A-re, expresses the former, and Al-bé-na A-OO-E-A-rá-chû, the latter phrase; likewise, Al-bé-na OO-E-As signifies Castra Moveto, imperatively. It is worthy of notice, that as they have no pronoun relative to express the third person singular, they have recourse to the first syllable of the essential word, Toowah, "He is" In allusion to that word, they term the conjunction copulative, Ta-wah, and Tee-U-Wah, "resting" So mixed a train of nice and exact religious terms, could not be invented by people, as illiterate and savage as the Indians now are, any more than happen by accident. Though they have lost the true meaning of their religious emblems, except what a very few of us occasionally revive in the retentive memories of their old inquisitive magi; yet tradition directs them to apply them properly. 71 They use many plain religious emblems of the divine names, Yo-hewah, Yah, and Ale, -- and these are the roots of a prodigious number of words, through their various dialects. It is surprizing they were unnoticed, and that no use was made of them, by the early voluminous Spanish writers, or by our own, for the information of the learned world, notwithstanding the bright lights they had to direct them in that aera, when the decorations of their holy temples and priests, their religious ceremonies, and sacred hymns of praise to the Deity, of which hereafter, so nearly corresponded with the Israelitish, and might have been readily discovered by any who eyed them with attention. In our time, by reason of their long intercourse with foreigners, we have necessarily but a few dark traces to guide our inquiries, in the investigation of what must have been formerly, shining truths. I must beg to be indulged with a few more remarks on their verbs. -- If we prefix As to A-a, "to move," it becomes A-sâ-a, "to offend" The monosyllables Ish and Che, variously denote the second person singular; but when the former is by custom prefixed to a verb, the latter then expresses either the accusative or ablative case singular of the pronoun relative; as Ish-a-sâ-ah, "you are offended, or moved to say Ah;" Ish-a-sâ-a-re, "you were displeased:" but Che-a-sâ-ah signifies "I am displeased with you;" and Che-a-sâ-a-re "I was offended by you;" Che-a-sâ-a-chee-le is "I occasion, or have occasioned you to be displeased," literally, "I produce, or have produced offence to you;" and Che-a-sâ-a-cheê-la Awa, "I shall not cause you to be displeased" In like manner, they say A-ân-ha, which signifies "I despise," or literally, "I move ha;" for the mid letter is inserted for distinction-sake, according to their idiom. So A-chîn-ha-chu, "I shall contemn you;" A-chîn-ha-cheê-la A-wa, "I shall not cause you to become despicable" Chee-le signifies literally, "to bring forth young" So that the former method of expression is very significant; and yet it shews a sterility of language, as that single word is applicable to every species of female animals, fowls not excepted: Thus, Phoo-she Chee-le, "the birds lay" Oe-she signifies "a young animal," of any kind -- and likewise an egg. When mentioned alone, by way of excellence, it is the common name of an infant; but when the name of the species of animals is prefixed to it, it describes the young creature. An-push-koosh oo-she, is what the tender mother says to her well-pleased infant. The two words import the same thing. The former resembles the Hebrew, and the latter is likewise a substantive; they 72 say Chool-loo-she Teeth-lâ-a-ta-hâh, "the fox-cubs are run off;" -- Choo-la being the name of a fox. Phut-choos-oo-she Wah-kâ-as, "let the young duck fly away;" and Phoo-soo-she Hish-she Ool-pha-quî-sa, "the young wild bird's hairs, or feathers, are not sprung, or budded" Pa-se signifies the hair of a man's head, or the mane of animals. Sha-le signifies pregnant, literally, "to carry a burthen;" as Oo-she Shâ-le, "she bears, or carries, an infant;" but, when it is born, Shoo-le is the name for carrying it in their arms. This bears off from the divine radix, with great propriety of language. Im prefixed to a verb, denotes the masculine and feminine pronouns, illum and illam As this is their fixed method of speech, the reader will easily understand the true idiom of their language. Sal-le signifies "I am dead," Chil-le, you, &c. Il-leh, he, &c. And this is likewise a substantive, as Il-let Min-te, "death is approaching," or coming: Min-té-cha signifies "come you;" and A-min té-la A-wa, or Ac-min-tá-qua-chù, "I will not come" The former word, Shâ-le, "to carry a burthen," or, she is pregnant, seems to be derived from [???] and [???]: and, as A-shâ-le, Ish-shâ-le, and E-shâ-le, are the first, second, and third persons singular of the present tense, the latter may allude to her conception by the power of the Deity: and it also points to [???], Sha-wô-le, or Saul, "the grave, or sepulchre," out of which the dead shall come forth to a new world of light. In like manner Chee-le "to bring forth," or A-chee-lá-le, "I brought forth," appears to be derived from [???], a note of resemblance, and [???], A-le, the fruitful Omnipotent. All the American nations, like the Jews, entertain a contemptible opinion of their females that are barren -- sterility they consider as proceeding from the divine anger, on account of their conjugal infidelity. To enable grammarians to form a clear idea of the Indian method of variegating their verbs, and of the true meaning they convey, we must again recur to the former essential word, or rather divine emblem, A-ah, "he moves" They say A-as, "let him move," and Ee-má-ko, or Blâ-sas A-â-á-re, "I now move," or "yesterday I moved;" for, like the Hebrews, they sometimes use the preterperfect, instead of the present tense. A-â-a-ra-chû is the first person singular of the future tense, in the indicative mood. A-â-ta-hah expresses the third person plural of the present tense, and same mood. A-â-ta-hâh-ta-kô-a signifies, by query, "have ye, or will ye move?" It is their method of conjugating their verbs, that occasions any of their 73 radical or derivative verbs to exceed three or four syllables; as we see by this, which, though composed only of two vowels, or short syllables, is yet so greatly deflected. With them two negatives make an affirmative, as Ak-hish-ko-quá, "I shall not drink;" add the strong negative termination A-wa, it is, "I will certainly drink" An affirmative question frequently implies a strong negative; as Ai-a-râ-ta-kô-a, literally, "will, or should, I go?" that is, "I really will not, or should not go:" and on the contrary, a negative query imports an affirmative assertion; as A-kai-u-quâ-ta-kô-a, "should not I go?" or, "I surely should go" Ee-á-ko A-pâ-ret Sa-kâi-a-qua-ta-kô-a, is literally, "If I ate, should not I be satisfied?" which implies, "if I ate, I should be fully satisfied. To drinking, they apply a word that signifies content; and indeed, they are most eager to drink any sort of spiritous liquors, when their bellies are quite full. When they are tired with drinking, if we say to any of them, Un-ta Ang-gó-na Che-ma hîsh-kó-la Chû, "Well, my friend, I will drink with you;" Che-a-yôok-pa-chêe-re Too-gat, "for, indeed, I rejoice in your company;" he replies, Hai-a, Ook-ka Hoo-me Hish-ko Sa-nook tára; which is, "No; for I am content with drinking bitter waters" They constantly prefix the substantive before the adjective, and place the accusative case before the verb. If we translate the following words, Ook-ka Pangge Hum-ma Law-wa A-hish-kó-le Bla sas, they literally signify, "yesterday I drank a great deal of red-grape water," meaning claret. Thus they say, Tik-ké-ba, Ing-glee-she Fren-she Ee-lap A-bing-ga E-tee-be, "formerly, when the English and French fought against each other;" Fren-she Ing-glee-she A-be-tâ-le," the French were killed by the English" The verbs are seldom defective, or imperfect: though they may seem to be so to persons who do not understand the idiom of their language, they are not; they only appear as such by the near resemblance of words, which convey a different meaning -- as A-kai-a, "I go," Sa-kai-a, "I am satisfied with eating," and Sal-kai-a, "I am angry, cross, vexed, or disturbed in mind;" Shee-a, Che-kai-a, and Chil-kai-a, in the second person; Ai-a, E-kai a, and Al-kai-a, in the third person singular. A-pee-sa signifies "to see," and Al-pêê-sa, "strait, even, or right; Al-poo-ê-ak, the general name of mercantile goods, I subjoin, as such a word is uncommon with them; they seldom use so harsh a termination. I shall here close this argument, and hope 74 enough hath been said to give a clear idea of the principles of the Indian language and dialects, its genius and idiom, and strong similarity to, and near coincidence with the Hebrew -- which will not be easily accounted for, but by considering the American Indians as descended from the Jews. ARGUMENT VI. They count Time after the manner of the Hebrews. They divide the year into spring -- summer -- autumn, or the fall of the leaf -- and winter: which the Cheerake Indians call Kogeh, Akooèa, Oolekóhstè, Kóra; and the Chikkasah and Choktah nation, Otoolpha, Tóme palle, Ashtòramóona, Ashtòra. Kógeh is drawn from Anantóge, the general appellation for the sun and moon; because, when the sun returns from the southern hemisphere, he covers the vegetable world with a green livery. Akooèa alludes strongly to the essential divine name, as we have seen in the former argument. With regard to Oolekohste, "the fall of the leaf," as they call a buzzard, Soore, or Soole; and as Soolekohste signifies troublesome, offensive, disagreeable, the word signifies, that "the fall of the year is as disagreeable a sight, as that of a buzzard" Kora, as with the Hebrews, signifies the winter; and is likewise the name of a bone: and by joining Hah, an Hebrew note of admiration, to the end of it, as Kora-Hah, it becomes the proper name of a man, signifying,"all bones," or very bony. Otóol-phà, "the spring season," is derived from Oolpha, the name of a bud, or to shoot out; because then the solar heat causes vegetables to bud and spring. Tómeh signifies "the solar light," and Palle, "warm or hot;" Ashtora, "winter," and Moona, "presently," &c. They number their years by any of those four periods, for they have no name for a year; and they subdivide these, and count the year by lunar months, like the Israelites, who counted by moons, as their name sufficiently testifies; for they called them [???], the plural of [???], the moon. The Indians have no distinct proper name for the sun and moon; one word, with a note of distinction, expresses both -- for example; the Cheerake 75 call the sun Eus-se A-nan-tó-ge, "the day-moon, or sun;" and the latter Neus-se A-nan-tó-ge, or "the night-sun, or moon" In like manner, the Chikkasah and Choktah term the one, Neetak-Hasséh, and the other, Neennak-Hasséh; for Neetak signifies "a day," and Neennak, "a night" Here I cannot forbear remarking, that the Indians call the penis of any animal, by the very same name, Hasse; with this difference only, that the termination is in this instance pronounced short, whereas the other is long, on purpose to distinguish the words. This bears a strong analogy to what the rabbins tell us of the purity of the Hebrew language, that "it is so chaste a tongue, as to have no proper names for the parts of generation" The Cheerake can boast of the same decency of style, for they call a corn-house, Watóhre and the penis of any creature, by the very same name; intimating, that as the sun and moon influence and ripen the fruits that are stored in it, so by the help of Ceres and Bacchus, Venus lies warm, whereas on the contrary, sine Cerere & Bacchus, friget Venus. They count certain very remarkable things, by knots of various colours and make, after the manner of the South-American Aborigines; or by notched square sticks, which are likewise distributed among the head warriors, and other chieftains of different towns, in order to number the winters, &c. -- the moons also -- their sleeps -- and the days when they travel; and especially certain secret intended acts of hostility. Under such a circumstance, if one day elapses, each of them loosens a knot, or cuts off a notch, or else makes one, according to previous agreement; which those who are in the trading way among them, call broken days. Thus they proceed day by day, till the whole time is expired, which was marked out, or agreed upon; and they know with certainty, the exact time of any of the aforesaid periods, when they are to execute their secret purposes, be they ever so various. The authors of the romantic Spanish histories of Peru and Mexico, have wonderfully stretched on these knotted, or marked strings, and notched square sticks, to shew their own fruitful inventions, and draw the attention and surprize of the learned world to their magnified bundle of trifles. The method of counting time by weeks, or sevenths, was a very ancient custom, practised by the Syrians, Egyptians, and most of the oriental nations; 76 and it evidently is a remain of the tradition of the creation. The Creator, indeed, renewed to the Hebrews the old precept of sanctifying the seventh day, on a particular occasion. And christianity promoted that religious observance in the western world, in remembrance of the work of redemption. The Greeks counted time by decads, or tens; and the Romans by nones, or ninths. The number, and regular periods of the Indians public religious feasts, of which presently, is a good historical proof, that they counted time by, and observed a weekly sabbath, long after their arrival on the American continent. They count the day also by the three sensible differences of the sun, like the Hebrews -- sun-rise, they term, Hassé kootcha meente, "the sun's coming out;" -- noon, or mid-day, Tabookòre; -- and sun-set, Hassé Oobèa, literally, "the sun is dead;" likewise, Hasse Ookka'tòra, that is, "the sun is fallen into the water;" the last word is compounded of Ookka, water, and Etòra, to fall: it signifies also "to swim," as instinct would direct those to do, who fell into the water. And they call dark, Ookklille -- derived from Ookka, water, and Illeh, dead; which shews their opinion of the sun's disappearance, according to the ancients, who said the sun slept every night in the western ocean. They subdivide the day, by any of the aforesaid three standards -- as half way between the sun's coming out of the water; and in like manner, by midnight, or cock-crowing, &c. They begin the year, at the first appearance of the first new moon of the vernal aequinox, according to the ecclesiastical year of Moses: and those synodical months, each consist of twenty-nine days, twelve hours, and forty odd minutes; which make the moons, alternately, to consist of twenty-nine and of thirty days. They pay a great regard to the first appearance of every new moon, and, on the occasion, always repeat some joyful sounds, and stretch out their hands towards her -- but at such times they offer no public sacrifice. Till the 70 years captivity commenced, (according to Dr. Prideaux, 606 years before the Christian aera) the Israelites had only numeral names for the solar and lunar months, except [???] and [???] the former signifies a green ear of corn; and the latter, robust, or valiant. And by the first 77 name, the Indians, as an explicative, term their passover, which the trading people call the green-corn dance. As the Israelites were a sensual people, and generally understood nothing but the shadow, or literal part of the law; so the Indians closely imitate them, minding only that traditional part, which promised them a delicious land, flowing with milk and honey. The two Jewish months just mentioned, were aequinoctial. Abib, or their present Nisan, was the seventh of the civil, and the first of the ecclesiastical year, answering to our March and April: and Ethanim, which began the civil year, was the seventh of that of the ecclesiastical, the same as our September and October. And the Indians name the various seasons of the year, from the planting, or ripening of the fruits. The green-eared moon is the most beloved, or sacred, -- when the first fruits become sanctified, by being annually offered up. And from this period they count their beloved, or holy things. When they lack a full moon, or when they travel, they count by sleeps; which is a very ancient custom -- probably, from the Mosaic method of counting time, "that the evening and the morning were the first day" Quantity they count by tens, the number of their fingers; which is a natural method to all people. In the mercantile way, they mark on the ground their numbers, by units; or by X for ten; which, I presume they learned from the white people, who traded with them. They readily add together their tens, and find out the number sought. They call it Yakâ-ne Tlápha, or "scoring on the ground" But old time they can no way trace, only by remarkable circumstances, and aeras. As they trade with each other, only by the hand, they have no proper name for a pound weight. The Cheerake count as high as an hundred, by various numeral names; whereas the other nations of East and West-Florida, rise no higher than the decimal number, adding units after it, by a conjunction copulative; which intimates, that nation was either more mixed, or more skilful, than the rest: the latter seems most probable. They call a thousand, Skoeh Chooke Kaiére, "the old," or "the old one's hundred:" and so do the rest, in their various dialects, by interpretation; which argues their former skill in numbers. I shall 78-79 I shall here give a specimen of the Hebrew method of counting, and that of the Cheerake, Chikkasah, and Muskohge or Creeks, by which some farther analogy will appear between the savage Indians, and their supposed Israelitish brethren. The Hebrew characters were numeral figures: they counted by them alphabetically, [???] (1), [???] (2), and so on to the letter [???], the tenth letter of the alphabet, and which stands for ten; then, by prefixing [???] to those letters, they proceeded with their rising numbers, as [???] (11), [???] (12), [???] (13), [???] (14), &c. They had words also of a numeral power, as [???] (1), [???] (2), [???] (3), [???] (4), &c. We shall now see how the Indian method of numbering agrees with this old standard, as well as with the idiom of the Hebrew language in similar cases. The Cheerake number thus: Soquo 1, Tahre 2, Choeh 3, Nankke 4, Ishke 5, Sootàre 6, Karekóge 7, Suhnâyra 8, Sohnáyra 9, Skoeh 10, Soàtoo 11, Taràtoo 12, &c. And here we may see a parity of words between two of the Indian nations; for the Muskohge term a stone, Tahre; which glances at the Hebrew, as they not only built with such materials, but used it as a word of number, expressive of two. In like manner, Ishke "five," signifies a mother, which seems to shew that their numeral words were formerly significant; and that they are one stock of people. The Chikkasah and Choktah count in this manner -- Chephpha 1, Toogàlo 2, Tootchēna 3, Oosta 4, Tathlābe 5, Hannāhle 6, Untoogàlo 7, Untootchēna 8, Chakkále 9, Pokoole 10, Pokoole Aawa Chephpha, "ten and one," and so on. The Cheerake have an old waste town, on the Georgia south-west branch of Savannah river, called Toogàlo; which word may come under the former observation, upon the numerical word two: and they call a pompion, Oosto, which resembles Oosta, four. The Cheerake call twenty, Tahre Skoeh, "two tens:" and the Chikkasah term it, Pokoole Toogalo, "ten twos:" as if the former had learned to number from the left hand to the right, according to the Syriac custom; and the latter, from the right to the left hand, after the Hebrew manner. The former call an hundred, Skoeh Chooke; and, as before observed, a thousand, Skoeh Chooke Kaiére, or "the old one's hundred;" for with them, Kaiére signifies "ancient," or aged; whereas Eti, or Eti-u, expresses former old time. May 89">0089 79 May not this have some explanation, by the "Ancient of days," as expressed by the prophet Daniel -- magnifying the number, by joining one of the names of God to it -- according to a frequent custom of the Hebrews? This seems to be illustrated with sufficient clearness, by the numerical method of the Chikkasah -- for they call an hundred, Pokoole Tathleepa; and a thousand, Pokoole Tathleepa Tathleepa Ishto; the last of which is a strong double superlative, according to the usage of the Hebrews, by a repetition of the principal word; or by affixing the name of God to the end of it, to heighten the number. Ishto is one of their names of God, expressive of majesty, or greatness; and Soottathleepa.* the name of a drum, derived from Sootte, an earthen pot, and Tathleepa, perhaps the name or number of some of their ancient legions. n0089 * The double vowels, oo and ee, are always to be joined in one syllable, and pronounced long. The Muskohge method of counting is, Hommai, 1, Hokkóle 2, Tootchēna 3, Ohsta 4, Chakàpe 5, Eepáhge 6, Hoolopháge 7, Cheenèpa 8, Ohstàpe 9, Pokóle 10, &c. I am sorry that I have not sufficient skill in the Muskohge dialect, to make any useful observations on this head; however, the reader can easily discern the parity of language, between their numerical words, and those of the Chikkasah and Choktah nations; and may from thence conclude, that they were formerly one nation and people. I have seen their symbols, or signatures, in a heraldry way, to count or distinguish their tribes, done with what may be called wild exactness. The Choktah use the like in the dormitories of their dead; which seems to argue, that the ancienter and thicker-settled countries of Peru and Mexico had formerly, at least, the use of hieroglyphic characters; and that they painted the real, or figurative images of things, to convey their ideas. The present American Aborigines seem to be as skilful Pantomimi, as ever were those of ancient Greece or Rome, or the modern Turkish mutes, who describe the meanest things spoken, by gesture, action, and the passions of the face. Two far-distant Indian nations, who understand not a word of each other's language, will intelligibly converse together, and contract engagements, without any interpreter, in such a surprizing manner, as is scarcely credible. As their dialects are guttural, the indications they use, with the hand or 80 fingers, in common discourse, to accompany their speech, is the reason that strangers imagine they make only a gaggling noise, like what we are told of the Hottentots, without any articulate sound; whereas it is an ancient custom of the eastern countries, which probably the first emigrants brought with them to America, and still retain over the far-extended continent ID="n0090 * . n0090 * The first numbering was by their fingers; to which custom Solomon alludes, Prov. iii. 16. "length of days is in her right hand" The Greeks called this, A [???], because they numbered on their five fingers: and Ovid says, Seu, quia tot digitis, per quos numeráre solemus; likewise Juvenal, Sua dextrâ computat annos. Others numbered on their ten fingers, as we may see in Bede de ratione temporum. And the ancients not only counted, but are said to speak with their fingers, Prov. vi. 13, "The wicked man he teacheth with his fingers" And Naevius, in Tarentilla, says, dat digito literas. ARGUMENT VII. In conformity to, or after the manner of the Jews, the Indian Americans have their Prophets, High-Priests, and others of a religious order. As the Jews had a sanctum sanctorum, or most holy place, so have all the Indian nations; particularly, the Muskohge. It is partitioned off by a mud-wall about breast-high, behind the white seat, which always stands to the left hand of the red-painted war-seat; there they deposit their consecrated vessels, and supposed holy utensils, none of the laity daring to approach that sacred place, for fear of particular damage to themselves, and general hurt to the people, from the supposed divinity of the place. With the Muskohge, Hitch Lalàge signifies "cunning men," or persons prescient of futurity, much the same as the Hebrew seers. Cheeràtahége is the name of the pretended prophets, with the Cheerake, and nearly approaches to the meaning of [???], Nebia, the Hebrew name of a prophet. Cheera is their word for "fire," and the termination points out men possest of, or endued with it. The word seems to allude to the celestial cherubim, fire, light, and spirit, which centered in O E A, or Yohewah. These Indians call their pretended prophets also Loá-che, "Men resembling the holy fire," or as Elohim; for the termination expresses a comparison, and Loa, is a contraction of Loak, drawn from [???], Elóah, the singular number of [???], Elohim, the name of the holy ones. And, as the Muskohge 81 call the noise of thunder, Erowah, so the Cheerake by inverting it, Worah, "He is;" thereby alluding to the divine essence: and, as those term the lightning Elóa, and believe it immediately to proceed from the voice of Ishtohollo Elóa Aba, it shews the analogy to the Hebrews, and their sentiments to be different from all the early heathen world. The Indian tradition says, that their forefathers were possessed of an extraordinary divine spirit, by which they foretold things future, and controuled the common course of nature: and this they transmitted to their offspring, provided they obeyed the sacred laws annexed to it. They believe, that by the communication of the same divine fire working on their Loáche, they can now effect the like. They say it is out of the reach of Nana Ookproo, either to comprehend, or perform such things, because the beloved fire, or the holy spirit of fire, will not co-operate with, or actuate Hottuk Ookproose, "the accursed people" Ishtohoollo is the name of all their priestly order, and their pontifical office descends by inheritance to the eldest: those friend-towns, which are firmly confederated in their exercises and plays, never have more than one Archi-magus at a time. But lameness, contrary to the Mosaic law, it must be confessed, does not now exclude him from officiating in his religious function; though it is not to be doubted, as they are naturally a modest people, and highly ridicule those who are incapable of procreating their species, that formerly they excluded the lame and impotent. They, who have the least knowledge in Indian affairs, know, that the martial virtue of the savages, obtains them titles of distinction; but yet their old men, who could scarcely correct their transgressing wives, much less go to war, and perform those difficult exercises, that are essentially needful in an active warrior, are often promoted to the pontifical dignity, and have great power over the people, by the pretended sanctity of the office. Notwithstanding the Cheerake are now a nest of apostate hornets, pay little respect to grey hairs, and have been degenerating fast from their primitive religious principles, for above thirty years past -- yet, before the last war, Old Hop, who was helpless and lame, presided over the whole nation, as Archi-magus, and lived in Choàte, their only town of refuge. It was entirely owing to the wisdom of those who then presided in South-Carolina, that his dangerous pontifical, and regal-like power, was impaired, by their setting up Atta Kulla Kulla, and supporting him so well, as to prevent the then easy transition of an Indian 82 high-priesthood into a French American bloody chair, with a bunch of red and black beads; where the devil and they could as easily have instructed them in the infernal French catechism, as they did the Canada Indians: as -- Who killed Christ? Answer, The bloody English; &c. ID="n0092 * n0092 * A wrong belief has a most powerful efficacy in depraving men's morals, and a right one has a great power to reform them. The bloody Romish bulls, that France sent over to their Indian converts, clearly prove the former; and our peaceable conduct, as plainly shewed the latter, till Britannia sent out her lions to retaliate. To discover clearly the origin of the Indian religious system, I must occasionally quote as much from the Mosaic institution, as the savages seem to copy after, or imitate, in their ceremonies; and only the faint image of the Hebrew can now be expected to be discerned, as in an old, imperfect glass. The priesthood originally centered with the first male born of every family: with the ancient heathens, the royalty was annexed to it, in a direct line; and it descended in that manner, as low as the Spartans and Romans. But, to secure Israel from falling into heathenish customs and worship; God in the time of Moses, set apart the Levites for religious services in the room of the first-born; and one high-priest, was elected from the family of Aaron, and anointed with oil, who presided over the rest. This holy office descended by right of inheritance. However, they were to be free of bodily defects, and were by degrees initiated to their holy office, before they were allowed to serve in it. They were consecrated, by having the water of purifying sprinkled upon them, washing all their body, and their clothes clean, anointing them with oil, and offering a sacrifice. It is not surprizing that the dress of the old savage Archi-magus, and that of the Levitical high-priest, is somewhat different. It may well be supposed, they wandered from captivity to this far-distant wilderness, in a distrest condition, where they could scarcely cover themselves from the inclemency of heat and cold. Besides, if they had always been possessed of the greatest affluence, the long want of written records would sufficiently excuse the difference; because oral traditions are liable to variation. However, there are some traces of agreement in their pontifical dress. Before the Indian Archimagus officiates in making the supposed holy fire, for the yearly atonement 83 of sin, the Sagan clothes him with a white ephod, which is a waistcoat without sleeves. When he enters on that solemn duty, a beloved attendant spreads a white-drest buck-skin on the white seat, which stands close to the supposed holiest, and then puts some white beads on it, that are given him by the people. Then the Archi-magus wraps around his shoulders a consecrated skin of the same sort, which reaching across under his arms, he ties behind his back, with two knots on the legs, in the form of a figure of eight. Another custom he observes on this solemn occasion, is, instead of going barefoot, he wears a new pair of buck-skin white maccasenes made by himself, and stitched with the sinews of the same animal ID="n0093 * . The upper leather across the toes, he paints, for the space of three inches, with a few streaks of red -- not with vermilion, for that is their continual war-emblem, but with a certain red root, its leaves and stalk resembling the ipecacuanha, which is their fixed red symbol of holy things. These shoes he never wears, but in the time of the supposed passover; for at the end of it, they are laid up in the beloved place, or holiest, where much of the like sort, quietly accompanies an heap of old, broken earthen ware, conch-shells, and other consecrated things. n0093 * Observant ubi festa mero pede sabbata reges, Et vetus indulget senibus clementa porcis. Juvenal, Sat. vi. When the high-priest entered into the holiest, on the day of expiration, he clothed himself in white; and, when he finished that day's service, he laid aside those clothes and left them in the tabernacle. Lev. XVI. 23. When the Egyptian priests went to worship in their temples, they wore shoes of white parchment. Herodotus, Lib. ii. Cap. v. The Mosaic ceremonial institutions, are acknowledged by our best writers, to represent the Messiah, under various types and shadows; in like manner, the religious customs of the American Indians, seem to typify the same; according to the early divine promise, that the seed of the woman should bruise the head of the serpent; and that it should bruise his heel. -- The Levitical high-priest wore a breast-plate, which they called Hosechim, and on it the Urim and Thummim, signifying lights and perfections; for they are the plurals of [???], Awóra, (which inverted makes Erowa ) and [???], Thòràh, 84 the law, as it directed them under dark shadows, to Messiah, the lamp of light and perfections. In resemblance of this sacred pectoral, or breast-plate, the American Archi-magus wears a breast-plate, made of a white conch-shell, with two holes bored in the middle of it, through which he puts the ends of an otter-skin strap, and fastens a buck-horn white button to the outside of each, as if in imitation of the precious stones of Urim, which miraculously blazoned from the high-priest's breast, the unerring words of the divine oracle. Instead of the plate of gold, which the Levite wore on his forehead, bearing these words, [???], Kadesh li Yohewah, "holy, or separate to God," the Indian wears around his temples, either a wreath of swan-feathers, or a long piece of swan-skin doubled, so as only the fine snowy feathers appear on each side. And, in likeness to the Tiara of the former, the latter wears on the crown of his head, a tuft of white feathers, which they call Yatèra. He likewise fastens a tuft of blunted wild Turkey cock-spurs, toward the toes of the upper part of his maccasenes, as if in resemblance to the seventy-two bells, which the Levitical high-priest wore on his coat of blue. Those are as strong religious pontifical emblems, as any old Hebrews could have well chosen, or retained under the like circumstances of time and place. Thus appears the Indian Archimagus -- not as Merubha Begadim, "the man with many clothes," as they called the high-priest of the second temple, but with clothes proper to himself, when he is to officiate in his pontifical function, at the annual expiation of sins ID="n0094 * . As religion is the touchstone of every nation of people, and as these Indians cannot be supposed to have been deluded out of theirs, separated from the rest of the world, for many long-forgotten ages -- the traces which may be discerned among them, will help to corroborate the other arguments concerning their origin. n0094 * The only ornaments that distinguished the high-priest from the rest, were a coat with seventy-two bells, an ephod, or jacket without sleeves, a breast-plate set with twelve stones, a linen mitre, and a plate of gold upon his forehead. These religious, beloved men are also supposed to be in great favour with the Deity, and able to procure rain when they please. In this respect also, we shall observe a great conformity to the practice of the Jews. The Hebrew records inform us, that in the moon Abib, or Nisan, they prayed for 85 the spring, or latter rain, to be so seasonable and sufficient as to give them a good harvest. And the Indian Americans have a tradition, that their forefathers sought for and obtained such seasonable rains, as gave them plentiful crops; and they now seek them in a manner agreeable to the shadow of this tradition. When the ground is parched, their rain-makers, (as they are commonly termed) are to mediate for the beloved red people, with the bountiful holy Spirit of fire. But their old cunning prophets are not fond of entering on this religious duty, and avoid it as long as they possibly can, till the murmurs of the people force them to the sacred attempt, for the security of their own lives. If he fails, the prophet is shot dead, because they are so credulous of his divine power conveyed by the holy Spirit of fire, that they reckon him an enemy to the state, by averting the general good, and bringing desolating famine upon the beloved people. But in general, he is so discerning in the stated laws of nature, and skilful in priestcraft, that he always seeks for rain, either at the full, or change of the moon; unless the birds, either by instinct, or the temperature of their bodies, should direct him otherwise. However, if in a dry season, the clouds, by the veering of the winds, pass wide of their fields -- while they are inveighing bitterly against him, some in speech, and others in their hearts, he soon changes their well-known notes -- he assumes a displeased countenance and carriage, and attacks them with bitter reproaches, for their vicious conduct in the marriage-state, and for their notorious pollutions, by going to the women in their religious retirements, and for multifarious crimes that never could enter into his head to suspect them of perpetrating, but that the divinity his holy things were endued with, had now suffered a great decay, although he had fasted, purified himself, and on every other account, had lived an innocent life, according to the old beloved speech: adding, " Loak Ishtohoollo will never be kind to bad people" He concludes with a religious caution to the penitent, advising them to mend their manners, and the times will mend with them: Then they depart with sorrow and shame. The old women, as they go along, will exclaim loudly against the young people, and protest they will watch their manners very narrowly for the time to come, as they are sure of their own steady virtue. If 86 If a two-years drought happens, the synhedrim, at the earnest solicitation of the mortified sinners, convene in a body, and make proper enquiry into the true cause of their calamities; because (say they) it is better to spoil a few roguish people, than a few roguish people should spoil Hottuk Oretoopah: The lot soon falls upon Jonas, and he is immediately swallowed up. Too much rain is equally dangerous to those red prophets. -- I was lately told by a gentleman of distinguished character, that a famous rain-maker of the Muskohge was shot dead, because the river over-flowed their fields to a great height, in the middle of August, and destroyed their weighty harvest. They ascribed the mischief to his ill-will; as the Deity, they say, doth not injure the virtuous, and designed him only to do good to the beloved people. In the year 1747, a Nàchee warrior told me, that while one of their prophets was using his divine invocations for rain, according to the faint image of their ancient tradition, he was killed with thunder on the spot; upon which account, the spirit of prophecy ever after subsided among them, and he became the last of their reputed prophets. They believed the holy Spirit of fire had killed him with some of his angry darting fire, for wilful impurity; and by his threatening voice, forbad them to renew the like attempt -- and justly concluded, that if they all lived well, they should fare well, and have proper seasons. This opinion coincides with that of the Israelites, in taking fire for the material emblem of Yohewah; by reckoning thunder the voice of the Almighty above, according to the scriptural language; by esteeming thunder-struck individuals under the displeasure of heaven -- and by observing and enforcing such rules of purity, as none of the old pagan nations observed, nor any, except the Hebrews. As the prophets of the Hebrews had oracular answers, so the Indian magi, who are to invoke YO He Wah, and mediate with the supreme holy fire, that he may give seasonable rains, have a transparent stone, of supposed great power in assisting to bring down the rain, when it is put in a bason of water; by a reputed divine virtue, impressed on one of the like sort, in time of old, which communicates it circularly. This stone would suffer a great decay, they assert, were it even seen by their own laity; but if by foreigners, it would be utterly despoiled of its divine 87 communicative power. Doth not this allude to the precious blazoning stones of Urim and Thummim? In Tymáhse, a lower Cheerake town, lived one of their reputed great divine men, who never informed the people of his seeking for rain, but at the change, or full of the moon, unless there was some promising sign of the change of the weather, either in the upper regions, or from the feathered kalender; such as the quacking of ducks, the croaking of ravens, and from the moistness of the air felt in their quills; consequently, he seldom failed of success, which highly increased his name, and profits; for even when it rained at other times, they ascribed it to the intercession of their great beloved man. Rain-making, in the Cheerake mountains, is not so dangerous an office, as in the rich level lands of the Chikkasah country, near the Missisippi. The above Cheerake prophet had a carbuncle, near as big as an egg, which they said he found where a great rattlesnake lay dead, and that it sparkled with such surprizing lustre, as to illuminate his dark winter-house, like strong flashes of continued lightning, to the great terror of the weak, who durst not upon any account, approach the dreadful fire-darting place, for fear of sudden death. When he died, it was buried along with him according to custom, in the town-house of Tymáhfe under the great beloved cabbin, which stood in the westernmost part of that old fabric, where they who will run the risk of searching, may luckily find it; but, if any of that family detected them in disturbing the bones of their deceased relation, they would resent it as the basest act of hostility. The inhuman conduct of the avaricious Spaniards toward the dead Peruvians and Mexicans, irritated the natives, to the highest pitch of distraction, against those ravaging enemies of humanity. The intense love the Indians bear to their dead, is the reason that so few have fallen into the hands of our physicians to dissect, or anatomise. We will hope also, that from a principle of humanity, our ague-charmers, and water-casters, who like birds of night keep where the Indians frequently haunt, would not cut up their fellow-creatures, as was done by the Spanish butchers in Peru and Mexico. Not long ago, at a friendly feast, or feast of love, in West-Florida, during the time of a long-continued drought, I earnestly importuned the old rain-maker, for a sight of the pretended divine stone, which he had assured me he was possessed of; but he would by no means gratify my request. He 88 told me, as I was an infidel, literally, "one who shakes hands with the accursed speech," and did not believe its being endued with a divine power, the fight of it could no ways benefit me; and that, as their old unerring tradition assured them, it would suffer very great damage in case of compliance, he hoped I would kindly acquiesce; especially, as he imagined, I believed every nation of people had certain beloved things, that might be easily spoiled by being polluted. I told him I was fully satisfied with the friendly excuse he made to my inconsiderate request; but that I could scarcely imagine there were any such beloved men, and beloved things, in so extremely fertile, but now sun-burnt soil. Their crops had failed the year before, by reason of several concurring causes: and, for the most part of the summer season, he had kept his bed through fear of incurring the punishment of a false prophet; which, joined with the religious regimen, and abstemious way of living he was obliged strictly to pursue, it sweated him so severely, as to reduce him to a skeleton. I jested him in a friendly way, saying, I imagined, the supreme holy fire would have proved more kind to his honest devotees, than to sicken him so severely, especially at that critical season, when the people's food, and his own, entirely depended on his health; that, though our beloved men never undertook to bring down seasonable rains, yet we very seldom failed of good crops, and always paid them the tenth basket-full of our yearly produce; because, they persuaded our young people, by the force of their honest example, and kind-hearted enchanting language, to shun the crooked ways of Hottuk Kallákse, "the mad light people," and honestly to shake hands with the old beloved speech -- that the great, supreme, fatherly Chieftain, had told his Loáche to teach us how to obtain peace and plenty, and every other good thing while we live here, and when we die, not only to shun the accursed dark place, where the sun is every day drowned, but likewise to live again for ever, very happily in the favourite country. He replied, that my speech consisted of a mixture of good and ill; the beginning of it was crooked, and the conclusion straight. He said, I had wrongfully blamed him, for the effect of the disorderly conduct of the red people and himself, as it was well known he fasted at different times for several days together; at other times ate green tobacco-leaves; and some days drank only a warm decoction of the button snake-root, without allowing 89 any one, except his religious attendant, to come near him; and, in every other respect, had honestly observed the austere rules of his religious place, according to the beloved speech that Ishtohoollo Elóa Aba gave to the Loáche of their forefathers: but Loak Ishtohoollo was sorely vexed with most of their young people for violating the chastity of their neighbours wives, and even among the thriving green corn and pease, as their beds here and there clearly proved; thus, they spoiled the power of his holy things, and tempted Minggo Ishto Elóa, "the great chieftain of the thunder," to bind up the clouds, and withold the rain. Besides, that the old women were less honest in paying their rain-makers, than the English women behaved to their beloved men, unless I had spoken too well of them. The wives of this and the other person, he said, had cheated him, in not paying him any portion of the last year's bad crop, which their own bad lives greatly contributed to, as that penurious crime of cheating him of his dues, sufficiently testified; not to mention a late custom, they had contracted since the general peace, of planting a great many fields of beans and pease, in distant places, after the summer-crops were over, on the like dishonest principle; likewise in affirming, that when the first harvest was over, it rained for nothing; by that means they had blackened the old beloved speech, that Ishtohoollo Eloa of old spoke to his Loáche, and conveyed down to him, only that they might paint their own bad actions white. He concluded, by saying, that all the chieftains, and others present, as well as myself, knew now very well, from his honest speech, the true cause of the earth's having been so strangely burnt till lately; and that he was afraid, if the hearts of those light and mad people he complained of, did not speedily grow honest, the dreadful day would soon come, in which Lóak Ishtohoollo would send Phutchik Keeraah Ishtò, "the great blazing star," Yahkàne eeklénna, Loak loáchàché, "to burn up half of the earth with fire," Pherimmi Aiúbe, "from the north to the south," Hassé oobèa perà, "toward the setting of the sun," where they should in time arrive at the dreadful place of darkness, be confined there hungry, and otherwise sorely distrest among hissing snakes and many other frightful creatures, according to the ancient true speech that Ishtohoollo Aba spoke to his beloved Loáche. Under this argument, I will also mention another striking resemblance to the Jews, as to their TITHES. -- As the sacerdotal office was fixed in the tribe 90 of Levi, they had forty-eight cities allotted them from the other tribes. And Moses assures us, in Deut. xiv. 28, 29, that those tribes paid them also once in three years, the tithe, or tenth of all they possessed, which is supposed to be about the thirtieth part of their annual possessions; by which means they were reasonably maintained, as spiritual pastors, and enabled to fulfil the extensive and charitable application of their dues, as enjoined. It hath been already hinted, that the Indian prophets undertake by the emanation of the divine spirit of fire, co-operating with them, to bring down proper rains for crops, on the penalty of loosing their own lives; as the Indians reckon that a regular virtuous life will sufficiently enable their great beloved men to bring blessings of plenty to the beloved people; and if they neglect it, they are dangerous enemies, and a great curse to the community. They imagine his prophetic power is also restrictive as to winter-rains, they doing more hurt than good; for they justly observe, that their ground seldom suffers by the want of winter-rains. Their sentiments on this head, are very strong; they say, Ishtohoollo Aba allows the winter-rain to fall unsought, but that he commanded their forefathers to seek for the summer-rain, according to the old law, otherwise he would not give it to them. If the seasons have been answerable, when the ripened harvest is gathered in, the old women pay their reputed prophet with religious good-will, a certain proportional quantity of each kind of the new fruits, measured in the same large portable back-baskets, wherein they carried home the ripened fruits. This stated method they yearly observe; which is as consonant to the Levitical institution, as can be reasonably expected, especially, as their traditions have been time out of mind preserved only by oral echo. Modern writers inform us, that the Persees pay a tithe of their revenues to the chief Destour, or Archimagus of a city or province, who decides cases of conscience, and points of law, according to the institution of Zoroaster -- a mixture of Judaism and paganism. Their annual religious offering to the Archimagi, is a misapplication of the Levitical law concerning tithes, contrary to the usage of the American Aborigines, which it may be supposed they immediately derived from the Hebrews; for, as the twelfth tribe was devoted to the divine service, they were by divine appointment, maintained at the public expence. However, when we consider that their government was 91 of a mixed kind -- first a theocracy -- then by nobles, and by kings -- and at other times by their high-priest, it seems to appear pretty plain, that the Deity raised, preserved, and governed those people, to oppose idolatry, and continue, till the fulness of time came, the true divine worship on earth, under ceremonial dark shadows, without exhibiting their government in the least, as a plan of future imitation. Besides, as Messiah is come, according to the predictions of the divine oracles, which represented him under various strong types and shadows, surely christians ought to follow the copy of their humble Master and his holy disciples, and leave the fleecing of the flock to the avaricious Jews, whose religious tenets, and rapacious principles, support them in taking annual tithes from each other; who affect to believe that all the Mosaic law is perpetually binding, and that the predicted Shilo, who is to be their purifier, king, prophet, and high-priest, is not yet come. The law of tithing, was calculated only for the religious œconomy of the Hebrew nation; for as the merciful Deity, who was the immediate head of that state, had appropriated the Levites to his service, and prohibited them purchasing land, lest they should be seduced from their religious duties, by worldly cares, He, by a most bountiful law, ordered the state to give them the tithe, and other offerings, for the support of themselves and their numerous families, and also of the widow, the fatherless, and the stranger. I shall insert a dialogue, that formerly passed between the Chikkasah Loáche and me, which will illustrate both this, and other particulars of the general subject; and also shew the religious advantages and arguments, by which the French used to undermine us with the Indians. We had been speaking of trade, which is the usual topic of discourse with those craftsmen. I asked him how he could reasonably blame the English traders for cheating Tekapê húmmah, "the red folks," even allowing his accusations to be just; as he, their divine man, had cheated them out of a great part of their crops, and had the assurance to claim it as his religious due, when at the same time, if he had shaked hands with the straight old beloved speech, or strictly observed the ancient divine law, his feeling heart would not have allowed him to have done such black and crooked things, especially to the helpless, the poor, and the aged; 92 rather would have strongly moved him to stretch out to them a kind and helping hand, according to the old beloved speech of Ishtohoollo Aba to his Hottuk Ishtohoollo, who were sufficiently supported at the public expence, and strictly ordered to supply with the greatest tenderness, the wants of others. He smartly retorted my objections, telling me, that the white people's excuses for their own wrong conduct, were as false and weak as my complaints were against him. The red people, he said, saw very clearly through such thin black paint; though, his sacred employment was equally hid from them and me; by which means, neither of us could reasonably pretend to be proper judges of his virtuous conduct, nor blame him for the necessary effect of our own crimes; or urge it as a plea for cheating him out of his yearly dues, contrary to the old divine speech, for the crops became light by their own vicious conduct, which spoiled the power of his holy things. So that it was visible, both the red and white people were commonly too partial to themselves; and that by the bounty of the supreme fatherly Chieftain, it was as much out of his power, as distant from his kindly heart, either to wrong the beloved red people, or the white nothings; and that it became none, except mad light people, to follow the crooked steps of Hottuk Ookproose, the accursed people. As there was no interruption to our winter-night's chat, I asked him in a friendly manner, whether he was not afraid, thus boldly to snatch at the divine power of distributing rain at his pleasure, as it belonged only to the great beloved thundering Chieftain, who dwells far above the clouds, in the new year's unpolluted holy fire, and who gives it in common to all nations of people alike, and even to every living creature over the face of the whole earth, because he made them -- and his merciful goodness always prompts him to supply the wants of all his creatures. He told me, that by an ancient tradition, their Loáche were possessed of an extraordinary divine power, by which they foretold hidden things, and by the beloved speech brought down showers of plenty to the beloved people; that he very well knew, the giver of virtue to nature resided on earth in the unpolluted holy fire, and likewise above the clouds and the sun, in the shape of a fine fiery substance, attended by a great many beloved people; and that he continually weighs us, and measures out good or bad 93 things to us, according to our actions. He added, that though the former beloved speech had a long time subsided, it was very reasonable they should still continue this their old beloved custom; especially as it was both profitable in supporting many of their helpless old beloved men, and very productive of virtue, by awing their young people from violating the ancient laws. This shewed him to be cunning in priestcraft, if not possessed of a tradition from the Hebrew records, that their prophets by the divine power, had, on material occasions, acted beyond the stated laws of nature, and wrought miracles. My old prophetic friend told me, with a good deal of surprize, that though the beloved red people had by some means or other, lost the old beloved speech; yet Frenshe Lakkàne ookproo, "the ugly yellow French," (as they term the Missisippians) had by some wonderful method obtained it; for his own people, he assured me, had seen them at New Orleans to bring down rain in a very dry season, when they were giving out several bloody speeches to their head warriors against the English Chikkasah traders. On a mischievous politic invitation of the French, several of the Chikkasah had then paid them a visit, in the time of an alarming drought and a general fast, when they were praying for seasonable rains at mass. When they came, the interpreter was ordered to tell them, that the French had holy places and holy things, after the manner of the red people -- that if their young people proved honest, they could bring down rain whenever they stood in need of it -- and that this was one of the chief reasons which induced all the various nations of the beloved red people to bear them so intense a love; and, on the contrary, so violent and inexpressible an hatred even to the very name of the English, because every one of them was marked with Anumbole Ookkproo, "the curse of God" The method the Chikkasah prophet used in relating the affair, has some humour in it -- for their ignorance of the christian religion, and institutions, perplexes them when they are on the subject; on which account I shall literally transcribe it. He told me, that the Chikkasah warriors during three successive days, accompanied the French Loáche and Ishtohoollo to the great beloved house, where a large bell hung a-top, which strange sight exceedingly surprized 94 them; for, instead of being fit for a horse, it would require a great many ten horses to carry it. Around the inside of the beloved house, there was a multitude of he and she beloved people, or male and female saints or angels, whose living originals, they affirmed, dwelt above the clouds, and helped them to get every good thing from Ishtohoollo Aba, when they earnestly crave their help. The French beloved men spoke a great deal with much warmth; the rest were likewise busily employed in imitation of their Ishtohoollo and Loáche. At one time they spoke high, at another low. One chose this, and another chose that song. Here the men kneeled before the images of their she-beloved people; there the women did the like before their favouritè and beloved he-pictures, entreating them for some particular favour which they stood in need of. Some of them, he said, made very wild motions over their heads and breasts; and others struck their stomachs with a vehemence like their warriors, when they drink much Ookka Homma, "bitter waters,rdquo; or spirituous liquor; while every one of them had a bunch of mixed beads, to which they frequently spoke, as well as counted over; that they loved these beads, for our people strictly observed, they did not give them to their Loáche and Ishtohoollo, as the red people would have done to those of their own country, though it was very plain they deserved them, for beating themselves so much for the young people's roguish actions; and likewise for labouring so strongly in pulling off their clothes, and putting them on again, to make the beloved physic work, which they took in small pieces, to help to bring on the rain. On the third day (added he) they brought it down in great plenty, which was certainly a very difficult performance; and as surprizing too, that they who are always, when opportunity answers, persuading the red people to take up the bloody hatchet against their old steady friends, should still have the beloved speech, which Ishtohoollo Aba Eloa formerly spoke to his beloved Loáche. -- Thus ended our friendly discourse. ARGUMENT VIII. Their Festivals, Fasts, and Religious Rites, have also a great resemblance to those of the Hebrews. It will be necessary here to take a short view of the principal Jewish feasts, &c. They kept every year, a sacred feast called the Passover, in memory of their deliverance from Egyptian 95 bondage. Seven days were appointed, Lev. xxiii. -- To these they added an eighth, through a religious principle, as preparatory, to clear their houses of all leaven, and to fix their minds before they entered on that religious duty. The name of this festival is derived from a word which signifies to "pass over;" because, when the destroying angel flew through the Egyptian houses, and killed their first-born, he passed over those of the Israelites, the tops of whose doors were stained with the blood of the lamb, which they were ordered to kill. This solemnity was instituted with the strongest injunctions, to let their children know the cause of that observance, and to mark that night through all their generations. Three days before this sacred festival, they chose a lamb, without spot or blemish, and killed it on the evening of the fourteenth day of Abib, which was the first moon of the ecclesiastical, and the seventh of the civil year; and they ate it with bitter herbs, without breaking any of the bones of it, thus prefiguring the death of Messiah. This was the reason that this was the chief of the days of unleavened bread, and they were strictly forbidden all manner of work on that day; besides, no uncircumcised, or unclean persons ate of the paschal lamb. Those of the people, whom diseases or long journies prevented from observing the passover on that day, were obliged to keep it in the next moon. On the sixteenth day, which was the second of the passover, they offered up to God a sheaf of the new barley-harvest, because it was the earliest grain. The priest carried it into the temple, and having cleaned and parched it, he grinded or pounded it into flower, dipt it in oil, and then waved it before the Lord, throwing some into the fire. The Jews were forbidden to eat any of their new harvest, till they had offered up a sheaf, the grain of which filled an omer, a small measure of about five pints. All was impure and unholy till this oblation was made, but afterwards it became hallowed, and every one was at liberty to reap and get in his harvest. On the tenth day of the moon Ethanim, the first day of the civil year, they celebrated the great fast, or feast of expiation, afflicted their fouls, and ate nothing the whole day. The high-priest offered several sacrifices, and having carried the blood of the victims into the temple, he sprinkled it upon the altar of incense, and the veil that was before the holiest; and went 96 into that most sacred place, where the divine Shekinah resided, carrying a censer smoking in his hand with incense, which hindered him from having a clear sight of the ark. But he was not allowed to enter that holy place, only once a year, on this great day of expiation, to offer the general sacrifice both for the sins of the people and of himself. Nor did he ever mention the divine four-lettered name, YO He WaH, except on this great day, when he blessed the people. Because the Israelites lived in tabernacles, or booths, while they were in the wilderness; as a memorial therefore of the divine bounty to them, they were commanded to keep the feast of tabernacles, on the fifteenth day of the month Tisri, which they called Rosh Hosanah, or Hoshianah, it lasted eight days; during which time, they lived in arbours, (covered with green boughs of trees) unless when they went to worship at the temple, or sung Hoshaniyo around the altar. When they were on this religious duty, they were obliged each to carry in their hands a bundle of the branches of willows, palm-trees, myrtles, and others of different sorts, laden with fruit, and tied together with ribbons; and thus rejoice together with the appointed fingers, and vocal and instrumental music, in the divine presence before the altar. On the eighth day of the feast, one of the priests brought some water in a golden vessel, from the pool of Siloam, mixed it with wine, and poured it on the morning-sacrifice, and the first fruits of their latter crops which were then presented, as an emblem of the divine graces that should flow to them, when Shilo came, who was to be their anointed king, prophet, and high-priest -- The people in the mean time singing out of Isaiah "with joy shall ye draw water out of the wells of salvation" Let us now turn to the copper colour American Hebrews. -- While their sanctified new fruits are dressing, a religious attendant is ordered to call six of their old beloved women to come to the temple, and dance the beloved dance with joyful hearts, according to the old beloved speech. They cheerfully obey, and enter the supposed holy ground in solemn procession, each carrying in her hand a bundle of small branches of various green trees; and they join the same number of old magi, or priests, who carry a cane in one hand adorned with white feathers, having likewise green boughs in their other hand, which they pulled from their holy arbour, and carefully place there, encircling it with several rounds. Those beloved men have their heads 97 dressed with white plumes; but the women are decked in their finest, and anointed with bear's-grease, having small tortoise-shells, and white pebbles, fastened to a piece of white-drest deer-skin, which is tied to each of their legs. The eldest of the priests leads the sacred dance, a-head of the innermost row, which of course is next to the holy fire. He begins the dance round the supposed holy fire, by invoking Yah, after their usual manner, on a bass key, and with a short accent; then he sings YO YO, which is repeated by the rest of the religious procession; and he continues his sacred invocations and praises, repeating the divine word, or notes, till they return to the same point of the circular course, where they began: then He He in like manner, and Wah Wah. While dancing they never fail to repeat those notes; and frequently the holy train strike up Halelu, Halelu; then Haleluiah, Halelu-Yah, and Aleluiah and Alelu-Yah, "Irradiation to the divine essence," with great earnestness and fervor, till they encircle the altar, while each strikes the ground with right and left feet alternately, very quick, but well-timed. Then the awful drums join the sacred choir, which incite the old female singers to chant forth their pious notes, and grateful praises before the divine essence, and to redouble their former quick joyful steps, in imitation of the leader of the sacred dance, and the religious men a-head of them. What with the manly strong notes of the one, and the shrill voices of the other, in concert with the bead-shells, and the two founding, drumlike earthen vessels, with the voices of the musicians who beat them, the reputed holy ground echoes with the praises of YO He Wah. Their singing and dancing in three circles around their sacred fire, appears to have a reference to a like religious custom of the Hebrews. And may we not reasonably suppose, that they formerly understood the psalms, or divine hymns? at least those that begin with Halelu-Yah; otherwise, how came all the inhabitants of the extensive regions of North and South-America, to have, and retain those very expressive Hebrew words? or how repeat them so distinctly, and apply them after the manner of the Hebrews, in their religious acclamations? The like cannot be found in any other countries. In like manner, they sing on other religious occasions, and at their feasts of love, Ale-Yo Ale-Yo; which is [???], the divine name, by his attribute of omnipotence; and [???], alluding to [???]. They sing likewise Hewah Hewah, which is [???] "the immortal soul;" drawn from the divine essential name, 98 as deriving its rational faculties from Yohewah. Those words that they sing in their religious dances, they never repeat at any other time; which seems to have greatly occasioned the loss of the meaning of their divine hymns; for I believe they are now so corrupt, as not to understand either the spiritual or literal meaning of what they sing, any further than by allusion. In their circuiting dances, they frequently sing on a bass key, Alué Alué, Aluhé, Aluhé, and Aluwàh Aluwàh, which is the Hebrew [???]. They likewise sing Shilù-Yó Shilù-Yó, Shilù-Hé Shilù-Hé, Shilù-Wàh Shilù-Wàh, and Shilù-Hàh Shilù-Hàh. They transpose them also several ways, but with the very same notes. The three terminations make up in their order the four-lettered divine name. Hah is a note of gladness -- the word preceding it, Shilù, seems to express the predicted human and divine [???], Shiloh, who was to be the purifier, and peace-maker. They continue their grateful divine hymns for the space of fifteen minutes, when the dance breaks up. As they degenerate, they lengthen their dances, and shorten the time of their fasts and purifications; insomuch, that they have so exceedingly corrupted their primitive rites and customs, within the space of the last thirty years, that, at the same rate of declension, there will not be long a possibility of tracing their origin, but by their dialects, and war-customs. At the end of this notable religious dance, the old beloved, or holy women return home to hasten the feast of the new-sanctified fruits. In the mean while, every one at the temple drinks very plentifully of the Cusseena and other bitter liquids, to cleanse their sinful bodies; after which, they go to some convenient deep water, and there, according to the ceremonial law of the Hebrews, they wash away their sins with water. Thus sanctified, they return with joyful hearts in solemn procession, singing their notes of praise, till they enter into the holy ground to eat of the new delicious fruits of wild Canaan ID="n0108 * . The women now with the utmost cheerfulness, bring to 99 the outside of the sacred square, a plentiful variety of all those good things, with which the divine fire has blessed them in the new year; and the religious attendants lay it before them, according to their stated order and reputed merit. Every seat is served in a gradual succession, from the white and red imperial long broad seats, and the whole square is soon covered: frequently they have a change of courses of fifty or sixty different sorts, and thus they continue to regale themselves, till the end of the festival; for they reckon they are now to feast themselves with joy and gladness, as the divine fire is appeased for past crimes, and has propitiously sanctified their weighty harvest. They all behave so modestly, and are possessed of such an extraordinary constancy and equanimity, in the pursuit of their religious mysteries, that they do not shew the least outward emotion of pleasure, at the first sight of the sanctified new fruits; nor the least uneasiness to be tasting those tempting delicious fat things of Canaan. If one of them acted in a contrary manner, they would say to him, Che-Hakset Kaneha, "You resemble such as were beat in Canaan" This unconcern, doubtless proceeded originally from a virtuous principle; but now, it may be the mere effect of habit: for, jealousy and revenge excepted, they seem to be divested of every mental passion, and entirely incapable of any lasting affection. n0108 * They are so strictly prohibited from eating salt, or fresh-meat, till the fourth day, that during the interval, the very touch of either is accounted a great pollution: after that period, they are deemed lawful to be eaten. All the hunters, and able-bodied men, kill and barbecue wild game in the woods, at least ten days before this great festival, and religiously keep it for that sacred use. I shall give an instance of this. -- If the husband has been a year absent on a visit to another nation, and should by chance overtake his wife near home, with one of his children skipping along side of her; instead of those sudden and strong emotions of joy that naturally arise in two generous breasts at such an unexpected meeting, the self-interested pair go along as utter strangers, without seeming to take the least notice of one another, till a considerable time after they get home. The Indians formerly observed the grand festival of the annual expiation of sin, at the beginning of the first new moon, in which their corn became full-eared; but for many years past they are regulated by the season of their harvest. And on that head, they shew more religious patience than the Hebrews formerly did; who, instead of waiting till their grain was ripe, forced their barley, which ripened before any other sort they planted. And they are perhaps as skilful in observing the revolutions of the moon, as ever the Israelites were, at least till the end of the first temple; for during that period, instead of measuring time by astronomical calculations, they 100 knew it only by the phases of the moon. In like manner, the supposed red Hebrews of the American desarts, annually observed their festivals, and Neetak Yáh-àh, "days of afflicting themselves before the Deity," at a prefixed time of a certain moon. To this day, a war-leader, who, by the number of his martial exploits is entitled to a drum, always sanctifies himself, and his out-standing company, at the end of the old moon, so as to go off at the appearance of the new one by day-light; whereas, he who has not sufficiently distinguished himself, must set out in the night. As the first of the Neetak Hoollo, precedes a long strict fast of two nights and a day, they gormandize such a prodigious quantity of strong food, as to enable them to keep inviolate the succeeding fast, the sabbath of sabbaths, the Neetak Yah-ah : the feast lasts only from morning till sun-set. Being great lovers of the ripened fruits, and only tantalized as yet, with a near view of them; and having lived at this season, but meanly on the wild products of nature -- such a fast as this may be truly said to afflict their souls, and to prove a sufficient trial of their religious principles. During the festival, some of their people are closely employed in putting their temple in proper order for the annual expiation; and others are painting the white cabbin, and the supposed holiest, with white clay; for it is a sacred, peaceable place, and white is its emblem. Some, at the same time are likewise painting the war-cabbin with red clay, or their emblematical red root, as occasion requires; while others of an inferior order, are covering all the seats of the beloved square with new mattresses, made out of the fine splinters of long canes, tied together with flags. In the mean time, several of them are busy in sweeping the temple, clearing it of every supposed polluting thing, and carrying out the ashes from the hearth which perhaps had not been cleaned six times since the last year's general offering. Several towns join together to make the annual sacrifice; and, if the whole nation lies in a narrow compass, they make but one annual offering: by which means, either through a sensual or religious principle, they strike off the work with joyful hearts. Every thing being thus prepared, the Archi-magus orders some of his religious attendants to dig up the old hearth, or altar, and to sweep out the remains that by chance might either be left, or drop down. Then he puts a few roots of the button-snake-root, with some green leaves of an uncommon small sort of tobacco, and a little of the new fruits, at the bottom of the fire-place, which he orders p0111">0111 102 orders to be covered up with white marley clay, and wetted over with clean water ID="n0111 * . n0111 * Under the palladium of Troy, were placed things of the like nature, as a preservative from evil; but the above practice seems to be pretty much tempered with the Mosaic institution; for God commanded them to make an altar of earth, to sacrifice thereon. Exod. xx. 24. Immediately, the magi order them to make a thick arbour over the altar, with green branches of the various young trees, which the warriors had designedly chosen, and laid down on the outside of the supposed holy ground: the women, in the interim are busy at home in cleaning out their houses, renewing the old hearths, and cleansing all their culinary vessels, that they may be fit to receive the pretended holy fire, and the sanctified new fruits, according to the purity of the law; left by a contrary conduct, they should incur damage in life, health, future crops, &c. It is fresh in the memory of the old traders, that formerly none of these numerous nations of Indians would eat, or even handle any part of the new harvest, till some of it had been offered up at the yearly festival by the Archi-magus, or those of his appointment, at their plantations, though the light harvest of the past year had forced them to give their women and children of the ripening fruits, to sustain life. Notwithstanding they are visibly degenerating, both in this, and every other religious observance, except what concerns war; yet their magi and old warriors live contentedly on such harsh food as nature affords them in the woods, rather than transgress that divine precept given to their forefathers. Having every thing in order for the sacred solemnity, the religious waiters carry off the remains of the feast, and lay them on the outside of the square; others of an inferior order carefully sweep out the smallest crumbs, for fear of polluting the first-fruit offering; and before sun-set, the temple must be cleared, even of every kind of vessel or utensil, that had contained, or been used about any food in that expiring year. The women carry all off, but none of that sex, except half a dozen of old beloved women, are allowed in that interval to tread on the holy ground, till the fourth day. Now, one of the waiters proclaims with a loud voice, for all the warriors and beloved men, whom the purity of the law admits, to come and enter the beloved square, and observe the fast; he likewise exhorts all 102 the women and children, and those who have not initiated themselves in war, to keep apart from them, according to law. Should any of them prove disobedient, the young ones would be dry-scratched, and the others stript of every thing they had on them. They observe the same strict law of purity, in their method of sanctifying themselves for war, in order to obtain the divine protection, assistance, and success. But a few weeks since, when a large company of these warlike savages were on the point of setting off to commence was against the Muskohge, some of the wags decoyed a heedless trader into their holy ground, and they stript him, so as to oblige him to redeem his clothes with vermilion. And, on account of the like trespass, they detained two Indian children two nights and a day, till their obstinate parents paid the like ransom. Their great beloved man, or Archi-magus, now places four centinels, one at each corner of the holy square, to keep out every living creature as impure, except the religious order, and the warriors who are not known to have violated the law of the first-fruit-offering, and that of marriage, since the last year's expiation. Those centinels are regularly relieved, and firm to their sacred trust; if they discerned a dog or cat on the outlimits of the holy square, before the first-fruit-offering was made, they would kill it with their arrows on the spot. They observe the fast till the rising of the second sun; and be they ever so hungry in that sacred interval, the healthy warriors deem the duty so awful, and the violation so inexpressibly vicious, that no temptation would induce them to violate it; for, like the Hebrews, they fancy temporal evils are the necessary effect of their immoral conduct, and they would for ever ridicule and reproach the criminal for every bad occurrence that befel him in the new year, as the sinful author of his evils; and would sooner shoot themselves, than suffer such long-continued sharp disgrace. The religious attendants boil a sufficient quantity of button-snake-root, highly imbittered, and give it round pretty warm, in order to vomit and purge their sinful bodies. Thus they continue to mortify and purify themselves, till the end of the fast. When we consider their earnest invocations of the divine essence, in this solemnity -- their great knowledge of specific virtues in simples -- that they never apply the aforesaid root, only on religious occasions -- that they frequently drink it to such excess as to impair their health, 103 and sometimes so as to poison themselves by its acrid quality -- and take into the account, its well-known medicinal property of curing the bite of the most dangerous sort of the serpentine generation; must not one think, that the Aboriginal Americans chose it, as a strong emblem of the certain cure of the bite of the old serpent in Eden. That the women and children, and those worthless fellows who have not hazarded their lives in defence of their holy places and holy things, and for the beloved people, may not be entirely godless, one of the old beloved men lays down a large quantity of the small-leafed green tobacco, on the outside of a corner of the sacred square; and an old beloved woman, carries it off, and distributes it to the sinners without, in large pieces, which they chew heartily, and swallow, in order to afflict their souls. She commends those who perform the duty with cheerfulness, and chides those who seem to do it unwillingly, by their wry faces on account of the bitterness of the supposed sanctifying herb. She distributes it in such quantities, as she thinks are equal to their capacity of sinning, giving to the reputed, worthless old He-hen-pickers, the proportion only of a child, because she thinks such spiritless pictures of men cannot sin with married women; as all the females love only the virtuous manly warrior, who has often successfully accompanied the beloved ark. In the time of this general fast, the women, children, and men of weak constitutions, are allowed to eat, as soon as they are certain the sun has begun to decline from his meridian altitude; but not before that period. Their indulgence to the sick and weak, seems to be derived from divine precept, which forbad the offering of sacrifice at the cost of mercy; and the snake-root joined with their sanctifying bitter green tobacco, seem to be as strong expressive emblems as they could have possibly chosen, according to their situation in life, to represent the sacred institution of eating the paschal lamb, with bitter herbs; and to shew, that though the old serpent bit us in Eden, yet there is a branch from the root of Jesse, to be hoped for by those who deny themselves their present sweet taste, which will be a sufficient purifier, and effect the cure. The whole time of this fast may with truth be called a fast, and to the Archi-magus, to all the magi, and pretended prophets, in particular; for, by 104 ancient custom, the former is obliged to eat of the sanctifying small-leafed tobacco, and drink the snake-root, in a separate hut for the space of three days and nights without any other subsistence, before the solemnity begins; besides his full portion along with the rest of the religious order, and the old war-chieftains, till the end of the general fast, which he pretends to observe with the strictest religion. After the first-fruits are sanctified, he lives most abstemiously till the end of the annual expiation, only sucking water-melons now and then to quench thirst, and support life, spitting out the more substantial part. By the Levitical law, the priests were obliged to observe a stricter sanctity of life than the laity; all the time they were performing the sacerdotal offices, both women and wine were strictly forbidden to them. Thus the Indian religious are retentive of their sacred mysteries to death, and the Archi-magus is visibly thin and meagre at the end of the solemnity. That rigid self-denial, seems to have been designed to initiate the Levite, and give the rest an example of leading an innocent simple life, that thereby they might be able to subdue their unruly passions; and that by mortifying and purifying himself so excessively, the sacrifice by passing through his pure hands, may be accepted, and the holy Spirit of fire atoned, according to the divine law. The superannuated religious are also emulous in the highest degree, of excelling one another in their long fasting; for they firmly believe, that such an annual self-denying method is so highly virtuous, when joined to an obedience of the rest of their laws, as to be the insallibly means of averting evil, and producing good things, through the new year. They declare that a steady virtue, through the divine co-operating favour, will insallibly insure them a lasting round of happiness. At the end of this solemn fast, the women by the voice of a crier, bring to the outside of the holy square, a plentiful variety of the old year's food newly drest, which they lay down, and immediately return home; for every one of them know their several duties, with regard both to time and place. The centinels report the affair, and soon afterward the waiters by order go, and reaching their hands over the holy ground, they bring in the provisions, and set them down before the famished multitude. Though most of the people may have seen them, they reckon it vicious and mean to shew a gladness for the end of their religious duties; and shameful 105 to hasten the holy attendants, as they are all capable of their sacred offices. They are as strict observers of all their set forms, as the Israelites were of those they had from divine appointment. Before noon, the temple is so cleared of every thing the women brought to the square, that the festival after that period, resembles a magical entertainment that had no reality in it, consisting only in a delusion of the senses. The women then carry the vessels from the temple to the water, and wash them clean for fear of pollution. As soon as the sun is visibly declining from his meridian, this third day of the fast, the Archi-magus orders a religious attendant to cry aloud to the crowded town, that the holy fire is to be brought out for the sacred altar -- commanding every one of them to stay within their own houses, as becomes the beloved people, without doing the least bad thing -- and to be sure to extinguish, and throw away every spark of the old fire; otherwise, the divine fire will bite them severely with bad diseases, sickness, and a great many other evils, which he sententiously enumerates, and finishes his monitory caution, by laying life and death before them. Now every thing is hushed. -- Nothing but silence all around: the Archi-magus, and his beloved waiter, rising up with a reverend carriage, steady countenance, and composed behaviour, go into the beloved place, or holiest, to bring them out the beloved fire. The former takes a piece of dry popular, willow, or white oak, and having cut a hole, so as not to reach through it, he then sharpens another piece, and placing that with the hole between his knees, he drills it briskly for several minutes, till it begins to smoke -- or, by rubbing two pieces together, for about a quarter of an hour, by friction he collects the hidden fire; which all of them reckon to immediately issue from the holy Spirit of fire. The Muskohge call the fire their grandfather -- and the supreme Father of mankind, Esakàta-Emishe, "the breath master," as it is commonly explained. When the fire appears, the beloved waiter cherishes it with fine chips, or shaved splinters of pitch-pine, which had been deposited in the holiest: then he takes the unsullied wing of a swan, fans it gently, and cherishes it to a flame. On this, the Archi-magus brings it out in an old earthen vessel, whereon he had placed it, and lays it on the sacred altar, which is under an arbour, thick-weaved a-top with green boughs. It is observable, that when the Levites laid wood on the sacred fire, it was unlawful lawful 106 for them either to blow it with bellows, or their breath. The Magians, or followers of Zoroafter, poured oil on their supposed holy fire, and left it to the open air to kindle it into flame. Is not this religious ceremony of these desolate Indians a strong imitation, or near resemblance of the Jewish customs? Their hearts are enlivened with joy at the appearance of the reputed holy fire, as the divine fire is supposed to atone for all their past crimes, except murder: and the beloved waiter shews his pleasure, by his cheerful industry in feeding it with dry fresh wood; for they put no rotten wood on it, any more than the Levites would on their sacred altars. Although the people without, may well know what is transacting within, yet, by order, a crier informs them of the good tidings, and orders an old beloved woman to pull a basket-full of the new-ripened fruits, and bring them to the beloved square. As she before had been appointed, and religiously prepared for that solemn occasion, she readily obeys, and soon lays it down with a cheerful heart, at the out-corner of the beloved square. By ancient custom, she may either return home, or stand there, till the expiation of sin hath been made, which is thus performed -- The Archi-Magus, or fire-maker, rises from his white seat and walks northward three times round the holy fire, with a slow pace, and in a very sedate and grave manner, stopping now and then, and speaking certain old ceremonial words with a low voice and a rapidity of expression, which none understand but a few of the old beloved men, who equally secrete their religious mysteries, that they may not be prophaned. He then takes a little of each sort of the new harvest, which the old woman had brought to the extremity of the supposed holy ground, rubs some bear's oil over it, and offers it up together with some flesh, to the bountiful holy Spirit of fire, as a first-fruit offering, and an annual oblation for sin. He likewise consecrates the button-snake-root, and the cusseena, by pouring a little of those two strong decoctions into the pretended holy fire. He then purifies the red and white seats with those bitter liquids, and sits down. Now, every one of the outlaws who had been catched a tripping, may safely creep out of their lurking holes, anoint themselves, and dress in their finest, to pay their grateful thanks at an awful distance, to the forgiving divine fire. A religious waiter is soon ordered to call to the women around, to come for the sacred fire: they gladly obey. -- When they come to the outside of the quadrangular holy ground, the Archi magus addresses the warriors, and gives 107 them all the particular positive injunctions, and negative precepts they yet retain of the ancient law, relating to their own manly station. Then he changes his note, and uses a much sharper language to the women, as suspecting their former virtue. He first tells them very earnestly, that if there are any of them who have not extinguished the old evil fire, or have contracted any impurity, they must forthwith depart, lest the divine fire should spoil both them and the people; he charges them to be sure not to give the children a bad example of eating any unsanctified, or impure food, otherwise they will get full of worms, and be devoured by famine and diseases, and bring many other dangerous evils both upon themselves, and all the beloved, or holy people. This seems to allude to the theocratic government of the Jews, when such daring criminals were afflicted with immediate and visible divine punishment. In his female lecture, he is sharp and prolix: he urges them with much earnestness to an honest observance of the marriage-law, which may be readily excused, on account of the prevalent passion of self-interest. Our own christian orators do not exert themselves with half the eloquence or eagerness, as when that is at stake which they most value. And the old wary savage has sense enough to know, that the Indian female virtue is very brittle, not being guarded so much by inward principle, as the fear of shame, and of incurring severe punishment; but if every bush of every thicket was an hundred-eyed Argos, it would not be a sufficient guard over a wanton heart. So that it is natural they should speak much on this part of the subject, as they think they have much at stake. After that, he addresses himself to the whole body of the people, and tells them, in rapid bold language, with great energy, and expressive gestures of body, to look at the holy fire, which again has introduced all those shameful adulterous criminals into social privileges; he bids them not to be guilty of the like for time to come, but be sure to remember well, and strongly shake hands with the old beloved straight speech, otherwise the divine fire, which sees, hears, and knows them, will spoil them exceedingly, if at any time they relapse, and commit that detestable crime. Then he enumerates all the supposed lesser crimes, and moves the audience by the great motives of the hope of temporal good, and the fear of temporal evil, assuring them, that upon their careful observance of the ancient law, the holy fire will enable their prophets, the rain-makers, to procure them plentiful harvests, and give their war-leaders victory over their enemies -- and by the communicative 108 power of their holy things, health and prosperity are certain: but on failure, they are to expect a great many extraordinary calamities, such as hunger, uncommon diseases, a subjection to witchcraft, and captivity and death by the hands of the hateful enemy in the woods, where the wild fowls will eat their flesh, and beasts of prey destroy the remaining bones, so as they will not be gathered to their forefathers -- because their ark abroad, and beloved things at home, would lose their virtual power of averting evil. He concludes, by advising them to a strict observance of their old rites and customs, and then every thing shall go well with them. He soon orders some of the religious attendants to take a sufficient quantity of the supposed holy fire, and lay it down on the outside of the holy ground, for all the houses of the various associated towns, which sometimes lie several miles apart. The women, hating sharp and grave lessons, speedily take it up, gladly carry it home, and lay it down on their unpolluted hearths, with the prospect of future joy and peace. While the women are running about, and getting ready to dress the sanctified new-fruits on the sacred fire, the Archi-magus sends a religious attendant to pull some cusseena, or yopon, belonging to the temple; and having parched it brown on the altar, he boils it with clear running water in a large earthen pot, about half full; it has such a strong body, as to froth above the top by pouring it up and down with their consecrated vessels, which are kept only for that use: of this they drink now and then, till the end of the festival, and on every other religious occasion from year to year. Some of the old beloved men, through a religious emulation in sanctifying themselves, often drink this, and other bitter decoctions, to such excess, as to purge themselves very severely -- when they drink it, they always invoke YO He Wah. If any of the warriors are confined at home by sickness, or wounds, and are either deemed incapable or unfit to come to the annual expiation, they are allowed one of the old consecrated conch-shells-full of their sanctifying bitter cusseena, by their magi. The traders hear them often dispute for it, as their proper due, by ancient custom: and they often repeat their old religious ceremonies to one another, especially that part which they imagine most affects their present welfare; the aged are sent to instruct the young ones in these particulars. The above allowance, seems to be derived from the divine precept of mercy, in allowing a second pass-over over 109 in favour of those who could not go, or were not admitted to the first; and the latter custom, to be in obedience to the divine law, which their supposed progenitors were to write on the posts of the doors, to wear as frontlets before their eyes, and teach to their children. Though the Indians do not use in their first-fruit-oblation till the fourth day; it is not to be doubted but they formerly did. They reckon they cannot observe the annual expiation of sins, without bear's oil, both to mix with that yearly offering, and to eat with the new sanctified fruits; and some years they have a great deal of trouble in killing a sufficient quantity of bears for the use of this religious solemnity, and their other sacred rites for the approaching year; for at such seasons they are hard to be found, and quite lean. The traders commonly supply themselves with plenty of this oil from winter to winter; but the Indians are so prepossessed with a notion of the white people being all impure and accursed, that they deem their oil as polluting on those sacred occasions, as Josephus tells us the Jews reckoned that of the Greeks. An Indian warrior will not light his pipe at a white man's fire if he suspects any unsanctified food has been dressed at it in the new year. And in the time of the new-ripened fruits, their religious men carry a flint, punk, and steel, when they visit us, for fear of polluting themselves by lighting their pipes at our supposes Loak ookproose, "accursed fire," and spoiling the power of their holy things. The polluted would, if known, be infallibly anathamatized, and expelled from the temple, with the women, who are suspected of gratifying their vicious taste. During the eight days festival, they are forbidden even to touch the skin of a female child: if they are detected, either in cohabiting with, or laying their hand on any of their own wives, in that sacred interval, they are stripped naked, and the offender is universally deemed so atrocious a criminal, that he lives afterwards a miserable life. Some have shot themselves dead, rather than stand the shame, and the long year's continual reproaches cast upon them, for every mischance that befalls any of their people, or the ensuing harvest, -- a necessary effect of the divine anger, they say, for such a crying sin of pollution. An instance of this kind I heard happened some years ago in Talàse, a town of the Muskohge, seven miles above the Alebáma garrison. When we consider how sparingly they eat in their usual way of living, it is surprizing to see what a vast quantity of food they consume on 110 on their festival days. It would equally surprize a stranger to see how exceedingly they vary their dishes, their dainties consisting only of dried flesh, fish, oil, corn, beans, pease, pompions, and wild fruit. During this rejoicing time, the warriors are drest in their wild martial array, with their heads covered with white down: they carry feathers of the same colour, either in their hands, or fastened to white scraped canes, as emblems of purity, and scepters of power, while they are dancing in three circles, and singing their religious praises around the sacred arbour, in which stands the holy fire. Their music consists of two clay-pot drums, covered on the top with thin wet deer-skins, drawn very tight, on which each of the noisy musicians beats with a stick, accompanying the noise with their voices; at the same time, the dancers prance it away, with wild and quick sliding steps, and variegated postures of body, to keep time with the drums, and the rattling calabashes shaked by some of their religious heroes, each of them singing their old religious songs, and striking notes in tympano et choro. Such is the graceful dancing, as well as the vocal and instrumental music of the red Hebrews on religious and martial occasions, which they must have derived from early antiquity. Toward the conclusion of the great festival, they paint and dress themselves anew, and give themselves the most terrible appearance they possibly can. They take up their war-instruments, and fight a mock-battle in a very exact manner: after which, the women are called to join in a grand dance, and if they disobey the invitation they are fined. But as they are extremely fond of such religious exercise, and deem it productive of temporal good, all soon appear in their finest apparel, as before suggested, decorated with silver ear-bobs, or pendants to their ears, several rounds of white beads about their necks, rings upon their fingers, large wire or broad plates of silver on their wrists, their heads shining with oil, and torrepine-shells containing pebbles, fastened to deer-skins, tied to the outside of their legs. Thus adorned, they join the men in three circles, and dance a considerable while around the sacred fire, and then they separate. At the conclusion of this long and solemn festival, the Archi-magus, orders one of the religious men to proclaim to all the people, that their sacred annual solemnity is now ended, and every kind of evil averted from the beloved people, according to the old straight beloved speech; they must therefore paint themselves, and come along with him according to ancient 111 custom. As they know the stated time, the joyful sound presently reaches their longing ears: immediately they fly about to grapple up a kind of chalky clay, to paint themselves white. By their religious emulation, they soon appear covered with that emblem of purity, and join at the outside of the holy ground, with all who had sanctified themselves within it, who are likewise painted, some with streaks, and others all over, as white as the clay can make them: recusants would undergo a heavy penalty. They go along in a very orderly solemn procession, to purify themselves in running water. The Archi-magus heads the holy train -- his waiter next -- the beloved men according to their seniority -- and the warriors by their reputed merit. The women follow them in the same orderly manner, with all the children that can walk, behind them, ranged commonly according to their height; the very little ones they carry in their arms. Those, who are known to have eaten of the unsanctified fruits, bring up the rear. In this manner the procession moves along, singing Aleluiah to YO He Wah, &c. till they get to the water, which is generally contiguous, when the Archi-magus jumps into it, and all the holy train follow him, in the same order they observed from the temple. Having purified themselves, or washed away their sins, they come out with joyful hearts, believing themselves out of the reach of temporal evil, for their past vicious conduct: and they return in the same religious cheerful manner, into the middle of the holy ground, where having made a few circles, singing and dancing around the altar, they thus finish their annual great festival, and depart in joy and peace. Ancient writers inform us, that while the Scythians or Tartars were heathens, their priests in the time of their sacrifices, took some blood, and mixing it with milk, horse-dung, and earth, got on a tree, and having exhorted the people, they sprinkled them with it, in order to purify them, and defend them from every kind of evil: the heathens also excluded some from religious communion. The Egyptians excommunicated those who are of animals that bore wool, or cut the throat of a goat ID="n0121 * . And in ancient times, they, and the Phœnicians, Greeks, &c. adored the serpent, and expelled those who killed it. The East-Indians likewise, drive those from the 112 supposed benefit of their altars, who eat of a cow, and drink wine, or that eat with foreigners, or an inferior cast. Though the heathen world offered sacrifice, had ablutions, and several other sorts of purifications, and frequently by fire; yet at the best, their religious observances differed widely from the divine institutions; whereas the American Aborigines observe strict purity, in the most essential parts of the divine law. The former concealed their various worship from the light of the sun; some seeking thick groves, others descending into the deep valleys, others crawling to get into caverns, and under their favourite rocks. But we find the latter, in their state-houses and temples, following the Jerusalem copy in a surprizing manner. Those of them who yet retain a supposed most holy place, contrary to the usage of the old heathen world, have it standing at the west end of the holy quadrangular ground: and they always appoint those of the meanest rank, to sit on the seats of the eastern square, so that their backs are to the east, and faces to the west ID="n0122 * . The red square looks north; and the second men's cabbin, as the traders term the other square, of course looks south, which is a strong imitation of Solomon's temple, that was modelled according to the divine plan of the Israelitish camp in the wilderness. We find them also sanctifying themselves, according to the emblematical laws of purity, offering their annual sacrifice in the centre of their quadrangular temples, under the meridian light of the sun. Their magi are devoted to, and bear the name of the great holy One; their supposed prophets likewise that of the divine fire; and each of them bear the emblems of purity and holiness -- while in their religious duties, they sing Aleluiah, YO He Wah, &c. both day and night. Thus different are the various gods, 113 temples, prophets, and priests of all the idolatrous nations of antiquity, from the savage Americans; which shews with convincing clearness, especially by recollecting the former arguments, that the American Aborigines were never idolaters, nor violated the second commandment in worshipping the incomprehensible, omnipresent, divine essence, after the manner described by the popish historians of Peru and Mexico; but that the greatest part of their civil and religious system, is a strong old picture of the Israelitish, much less defaced than might be reasonably expected from the circumstances of time and place. n0121 * -- Lanatis animalibus abstinet omnis Mensa; nefas illic faetum jugulare capellae. Juvenal, Sat. xv. n0122 * The Hebrews had two presidents in the great synhedrion. The first was called Nashe Yo, "a prince of God" They elected him on account of his wisdom: The second was called Rosh Ha-Yoshibbah, "the father of the assembly:" he was chief in the great council. And Ab beth din, or "the father of the consistory," sat at his right hand, as the chief of the seventy-two, of which the great synhedrion consisted, the rest sitting according to their merit, in a gradual declension from the prince, to the end of the semicircle. The like order is observed by the Indians, -- and Fer. ii, 27, God commanded the Israelites, that they should not turn their backs to him, but their faces toward the propitiatory, when they worshipped him. I remember, in Koosah, the uppermost western town of the Muskohge, which was a place of refuge, their supposed holiest consisted of a neat house, in the centre of the western square, and the door of it was in the south gable-end close to the white cabbin, each on a direct line, north and south. Every spring season, one town or more of the Mississippi Floridians, keep a great solemn feast of love, to renew their old friendship. They call this annual feast, Hottuk Aimpa, Heettla, Tanáa, "the people eat, dance, and walk as twined together" -- The short name of their yearly feast of love, is Hottuk Impanáa, "eating by a strong religious, or social principle;" Impanáa signifies several threads or strands twisted, or warped together. Hissoobistarákshe, and Yelphòba Panáa, is "a twisted horse-rope," and "warped garter ID="n0123 * " This is also contrary to the usage of the old heathen world, whose festivals were in honour to their chief idols, and very often accompanied with detestable lewdness and debauchery. n0123 * The name of a horse-rope is derived from Tarákshe "to tie," and Hìssooba "an elk, or horse that carries a burthen;" which suggests that they formerly saw elks carry burthens, though perhaps not in the northern provinces. They assemble three nights previous to their annual feast of love; on the fourth night they eat together. During the intermediate space, the young men and women dance in circles from the evening till morning. The men masque their faces with large pieces of gourds of different shapes and hieroglyphic paintings. Some of them fix a pair of young buffalo horns to their head; others the tail, behind. When the dance and their time is expired, the men turn out a hunting, and bring in a sufficient quantity of venison, for the feast of renewing their love, and confirming their friendship with each other. The women dress it, and bring the best they have along with it; which a few springs past, was only a variety of Esau's small red acorn pottage, as their crops had failed. When they have eaten together, they fix in the ground a large pole with a bush tied at the top, over which 114 they throw a ball. Till the corn is in, they meet there almost every day, and play for venison and cakes, the men against the women; which the old people say they have observed for time out of mind. Before I conclude this argument, I must here observe, that when the Indians meet at night to gladden and unite their hearts before Yohewah, they sing Yohèwà-shoo Yohèwà-shoo, Yohewàhshee Yohewàshce, and Yohewàhshai Yohewàhshai, with much energy. The first word is nearly in Hebrew characters, [???], the name of Joshua, or saviour, Numb. xiii. 8. That [???] is properly expressed by our double vowel oo, let it be observed, that as [???] is "a ruler," or "commanding" -- so the Indians say Boole Hakse "strike a "person, that is criminal" In like manner, they sing Meshi Yo, Meshi Yo, Meshi He, Meshi He, Meshi Wah Meshi Wah; likewise, Meshi Hah Yo, &c.; and Meshi Wàh Háh Meshi Wàh Hé, transposing and accenting each syllable differently, so as to make them appear different words. But they commonly make those words end with one syllable of the divine name, Yo He Wah. If we connect this with the former part of the subject, and consider they are commonly anointed all over, in the time of their religious songs and circuiting dances, the words seem to glance at the Hebrew original, and perhaps they are sometimes synonymous; for [???] signifies oil; the person anointed [???], Messiah, and he who anointed [???], which with the Indians is Meshiháh Yo. That these red savages formerly understood the radical meaning, and emblematical design, of the important words they use in their religious dances and sacred hymns, is pretty obvious, if we consider the reverence they pay to the mysterious divine name YO He Wah, in pausing during a long breath on each of the two first syllables; their defining good by joining Wah to the end of a word, which otherwise expresses moral evil, as before noticed; and again by making the same word a negative of good, by separating the first syllable of that divine name into two syllables, and adding U as a superlative termination, Y-O-U: all their sacred songs seem likewise to illustrate it very clearly; Halelu-Yah, Shilu Wah, Meshi Wah, Meshiha Yo, &c. The words which they repeat in their divine hymns, while dancing in three circles around their supposed holy fire, are deemed so sacred, that they have not been known ever to mention them at any other time: and as they are a most erect 115 people, their bowing posture during the time of those religious acclamations and invocations, helps to confirm their Hebrew origin. ARGUMENT IX. The Hebrews offered DAILY SACRIFICE, which the prophet Daniel calls Tamid, "the daily" It was an offering of a lamb every morning and evening, at the charges of the common treasury of the temple, and except the skin and intrails, it was burnt to ashes -- upon which account they called it, Oolah Kalile, to ascend and consume. The Indians have a similar religious service. The Indian women always throw a small piece of the fattest of the meat into the fire when they are eating, and frequently before they begin to eat. Sometimes they view it with a pleasing attention, and pretend to draw omens from it. They firmly believe such a method to be a great means of producing temporal good things, and of averting those that are evil: and they are so far from making this fat-offering through pride or hypocrisy, that they perform it when they think they are not seen by those of contrary principles, who might ridicule them without teaching them better. Instead of blaming their religious conduct, as some have done, I advised them to persist in their religious duty to Ishtohoollo Aba, because he never failed to be kind to those who firmly shaked hands with the old beloved speech, particularly the moral precepts, and after they died, he would bring them to their beloved land; and took occasion to shew them the innumerable advantages their reputed forefathers were blest with, while they obeyed the divine law. The white people, (I had almost said christians) who have become Indian proselytes of justice, by living according to the Indian religious system, assure us, that the Indian men observe the daily sacrifice both at home, and in the woods, with new-killed venison; but that otherwise they decline it. The difficulty of getting salt for religious uses from the sea-shore, and likewise its irritating quality when eaten by those who have green wounds, might in time occasion them to discontinue that part of the sacrifice. 116 They make salt for domestic use, out of a saltish kind of grass, which grows on rocks, by burning it to ashes, making strong lye of it, and boiling it in earthen pots to a proper consistence. They do not offer any fruits of the field, except at the first-fruit-offering: so that their neglect of sacrifice, at certain times, seems not to be the effect of an ignorant or vicious, but of their intelligent and virtuous disposition, and to be a strong circumstantial evidence of their Israelitish extraction. Though they believe the upper heavens to be inhabited by Ishtohoollo Aba, and a great multitude of inferior good spirits; yet they are firmly persuaded that the divine omnipresent Spirit of fire and light resides on earth, in their annual sacred fire while it is unpolluted; and that he kindly accepts their lawful offerings, if their own conduct is agreeable to the old divine law, which was delivered to their forefathers. The former notion of the Deity, is agreeable to those natural images, with which the divine penmen, through all the prophetic writings, have drawn Yohewah Elohim. When God was pleased with Aaron's priesthood and offerings, the holy fire descended and consumed the burnt-offering on the altar, &c. By the divine records of the Hebrews, this was the emblematical token of the divine presence; and the smoke of the victim ascending toward heaven, is represented as a sweet savour to God. The people who have lived so long apart from the rest of mankind, are not to be wondered at, if they have forgotten the end and meaning of the sacrifice; and are rather to be pitied for seeming to believe, like the ignorant part of the Israelites, that the virtue is either in the form of offering the sacrifice, or in the divinity they imagine to reside on earth in the sacred annual fire; likewise, for seeming to have forgotten that the virtue was in the thing typified. In the year 1748, when I was at the Koosàh on my way to the Chikkasah country, I had a conversation on this subject, with several of the more intelligent of the Muskohge traders. One of them told me, that just before, while he and several others were drinking spirituous liquors with the Indians, one of the warriors having drank to excess, reeled into the fire, and burned himself very much. He roared, foamed, and spoke the worst things against God, that their language could express. He upbraided him with 117 ingratitude, for having treated him so barbarously in return for his religious offerings, affirming he had always sacrificed to him the first young buck he killed in the new year; as in a constant manner he offered him when at home, some of the fattest of the meat, even when he was at short allowance, on purpose that he might shine upon him as a kind God. -- And he added, "now you have proved as an evil spirit, by biting me so severely who was your constant devotee, and are a kind God to those accursed nothings, who are laughing at you as a rogue, and at me as a fool, I assure you, I shall renounce you from this time forward; and instead of making you look merry with fat meat, you shall appear sad with water, for spoiling the old beloved speech. I am a beloved warrior, and consequently I scorn to lie; you shall therefore immediately fly up above the clouds, for I shall piss upon you" From that time, his brethren said, God forsook that terrestrial residence, and the warrior became godless. This information exactly agrees with many such instances of Indian impiety, that happened within my own observation -- and shews the bad consequences of that evil habit of using spirituous liquors intemperately, which they have been taught by the Europeans. The Indians have among them the resemblance of the Jewish Sin-Offering, and Trespass-Offering, for they commonly pull their new-killed venison (before they dress it) several times through the smoke and flame of the fire, both by the way of a sacrifice, and to consume the blood, life, or animal spirits of the beast, which with them would be a most horrid abomination to eat. And they sacrifice in the woods, the milt, or a large fat piece of the first buck they kill, both in their summer and winter hunt; and frequently the whole carcass. This they offer up, either as a thanksgiving for the recovery of health, and for their former success in hunting; or that the divine care and goodness may be still continued to them. When the Hebrews doubted whether they had sinned against any of the divine precepts, they were obliged by the law to bring to the priest a ram of their flock, to be sacrificed, which they called Ascham. When the priest offered this,the person was forgiven. Their sacrifices and offerings were called Shilomim, as they typified Shilo-Berith, "the purifying root," who was to procure them peace, rest, and plenty. The Indian imitates the Israelite 118 in his religious offerings, according to the circumstances of things; the Hebrew laid his hands on the head of the clean and tame victim, to load it with his sins, when it was to be killed. The Indian religiously chuses that animal which in America comes nearest to the divine law of sacrifice, according to what God has enabled him; he shoots down a buck, and sacrifices either the whole carcass, or some choice part of it, upon a fire of green wood to burn away, and ascend to Yohewah. Then he purifies himself in water, and believes himself secure from temporal evils. Formerly, every hunter observed the very same religious œconomy; but now it is practised only by those who are the most retentive of their old religious mysteries. The Muskohge Indians sacrifice a piece of every deer they kill at their hunting camps, or near home; if the latter, they dip their middle finger in the broth, and sprinkle it over the domestic tombs of their dead, to keep them out of the power of evil spirits, according to their mythology; which seems to proceed from a traditional knowledge, though corruption of the Hebrew law of sprinkling and of blood. The Indians observe another religious custom of the Hebrews, in making a Peace-Offering, or sacrifice of gratitude, if the Deity in the supposed holy ark is propitious to their campaign against the enemy, and brings them all safe home. If they have lost any in war, they always decline it, because they imagine by some neglect of duty, they are impure: then they only mourn their vicious conduct which defiled the ark, and thereby occasioned the loss. Like the Israelites, they believe their sins are the true cause of all their evils, and that the divinity in their ark, will always bless the more religious party with the best success. This is their invariable sentiment, and is the sole reason of their mortifying themselves in so severe a manner while they are out at war, living very scantily, even in a buffalo-range, under a strict rule, left by luxury their hearts should grow evil, and give them occasion to mourn. The common sort of Indians, in these corrupt times, only sacrifice a small piece of unsalted fat meat, when they are rejoicing in the divine presence, singing Yo Yo, &c. for their success and safety: but, according to the religious custom of the Hebrews, who offered sacrifices of thanksgiving 119 for every notable favour that Elohim had conferred either on individuals, or the body, -- both the war-leader and his religious assistant go into the woods as soon as they are purified, and there sacrifice the first deer they kill; yet, as hath been observed, they always celebrate the annual expiation of sins in their religious temples. The red Hebrews imagine their temples to have such a typical holiness, more than any other place, that if they offered up the annual sacrifice elsewhere, it would not atone for the people, but rather bring down the anger of Ishtohoollo Aba, and utterly spoil the power of their holy places and holy things. They who sacrifice in the woods, do it only on the particular occasions now mentioned; unless incited by a dream, which they esteem a monitory lesson of the Deity, according to a similar opinion of the Hebrews. To conclude this argument, it is well known, that the heathens offered the most abominable and impure sacrifices to a multiplicity of idol gods; some on favourite high places, others in thick groves, yea, offerings of their own children were made! and they likewise prostituted their young women in honour of their deities. The former is so atrocious in the eyes of the American Hebrews, that they reckon there needs no human law to prevent so unnatural a crime; the vilest reptiles being endued with an intense love to their young ones: and as to the latter, if even a great war-leader is known to cohabit with his own wife, while sanctifying himself according to their mode on any religious occasion, he is deemed unclean for the space of three days and nights; or should he during the annual atonement of sins, it is deemed so dangerous a pollution, as to demand a strict exclusion from the rest of the sanctified head-men and warriors, till the general atonement has been made at the temple, to appease the offended Deity: besides, as a shameful badge of his impiety, his clothes are stripped off. Thus different are the various modes and subjects of the heathenish worship and offerings, from those of the savage Americans. The surprizing purity the latter still observe in their religious ceremonies, under the circumstances of time and place, points strongly at their origin. |
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The Hebrews had various Ablutions and Anointings, according to the Mosaic ritual -- and all the Indian nations constantly observe similar customs from religious motives. Their frequent bathing, or dipping themselves and their children in rivers, even in the severest weather, seems to be as truly Jewish, as the other rites and ceremonies which have been mentioned. Frequent washing of the body was highly necessary to the health of the Hebrews in their warm climate, and populous state -- but it is useless in this point of view to the red Americans, as their towns are widely distant from each other, thin peopled, and situated in cold regions. However, they practise it as a religious duty, unless in very hot weather, which they find by experience to be prejudicial to their health, when they observe the law of mercy, rather than that of sacrifice. In the coldest weather, and when the ground is covered with snow, against their bodily ease and pleasure, men and children turn out of their warm houses or stoves, reeking with sweat, singing their usual sacred notes, Yo Yo, &c. at the dawn of day, adoring YO He Wah, at the gladsome sight of the morn; and thus they skip along, echoing praises, till they get to the river, when they instantaneously plunge into it. If the water is frozen, they break the ice with a religious impatience: After bathing, they return home, rejoicing as they run for having so well performed their religious duty, and thus purged away the impurities of the preceding day by ablution. The neglect of this hath been deemed so heinous a crime, that they have raked the legs and arms of the delinquent with snake's teeth, not allowing warm water to relax the stiffened skin. This is called dry-scratching; for their method of bleeding consists in scratching the legs and arms with goir-fish teeth, when the skin has been first well loosened by warm water. The criminals, through a false imitation of true martial virtue, scorn to move themselves in the least out of their erect posture, be the pain ever so intolerable; if they did, they would be laughed at, even by their own relations -- first, for being vicious; and next, for being timorous. This will help to lessen our surprize at the uncommon patience and constancy with which they are endued, beyond the rest of mankind, in suffering long-continued torture; especially as it is one 121 of the first, and strongest impressions they take; and they have constant lessons and examples of fortitude, exhibited before their eyes. The Hebrews had convenient separate places for their women to bathe in, and purify themselves as occasion required: and at the temple (and the synagogues, after the captivity) they worshipped apart from the men, lest they should attract one another's attention from the divine worship: and it was customary for the women to go veiled, for fear of being seen, when they walked the streets. No doubt but jealousy had as great a share in introducing this custom as modesty, especially while poligamy was suffered in the rich. But the scantiness of the Jewish American's circumstances, has obliged them to purify themselves in the open rivers, where modesty forbad them to expose their women; who by this means, are now less religious than the men in that duty, for they only purify themselves as their discretion directs them. In imitation of the Hebrew women being kept apart from the men at their worship, the Indians intirely exclude their females from their temples by ancient custom, except six old beloved women, who are admitted to sing, dance, and rejoice, in the time of their annual expiation of sins, and then retire. In their town-houses also they separate them from the warriors, placing them on the ground at each side of the entrance of the door within, as if they were only casual spectators. It may be objected, that the ancient Egyptians, Greeks, and Romans worshipped their Gods, at the dawn of day: and the Persian Magi, with all the other worshippers of fire, paid their religious devoirs to the rising sun, but, as the Indians are plainly not idolaters, or poly-theists; as they sing to, and invoke Yah, and YO He Wah, the divine essence, as they run along at the dawn of day to purify themselves by ablution; it seems sufficiently clear, they are not descended from either of the last mentioned states,but that their origin is from the Israelites. This law of purity, bathing in water, was essential to the Jews -- and the Indians to this day would exclude the men from religious communion who neglected to observe it. It was customary with the Jews also after bathing to anoint themselves with oil. All the orientalists had a kind of sacred respect to Oil; particularly the Jews. With them, the same word which signified "noon-day" or splendor, <omit reason="untranscribable" extent="1 word">, denoted also &;dquo;lucid oil" -- And the olive-tree is derived 122 from the verb, to shine -- Because, the fruit thereof tended to give their faces a favourite glistering colour. 'Tis well known that oil was applied by the Jews to the most sacred, as well as common uses. Their kings, prophets and priests, at their inauguration and consecration were anointed with oil -- and the promised Saviour was himself described, by the epithet "anointed," and is said Psal. xlv. 7. to be "anointed with the oil of gladness above his fellows.rdquo; We shall on this point,discover no small resemblance and conformity in the American Indians. The Indian priests and prophets are initiated by unction. The Chikkasah some time ago set apart some of their old men of the religious order. They first obliged them to sweat themselves for the space of three days and nights, in a small green hut, made on purpose, at a considerable distance from any dwelling; through a scrupulous fear of contracting pollution by contact, or from the effluvia of polluted people -- and a strong desire of secreting their religious mysteries. During that interval, they were allowed to eat nothing but green tobacco, nor to drink any thing except warm water, highly imbittered with the button-snake-root, to cleanse their bodies, and prepare them to serve in their holy, or beloved office, before the divine essence, whom during this preparation they constantly invoke by his essential name, as before described. After which, their priestly garments and ornaments, mentioned under a former argument, page 84, are put on, and then bear's oil is poured upon their head. -- If they could procure olive, or palm oil, instead of bear's oil, doubtless they would prefer and use it in their sacred ceremonies; especially, as they are often destitute of their favourite bear's oil for domestic uses. The Jewish women were so exceedingly addicted to anoint their faces and bodies, that they often preferred oil to the necessaries of life; the widow who addressed herself to Elisha, though she was in the most pinching straits, and wanted every thing else, yet had a pot of oil to anoint herself. This custom of anointing became universal, among the eastern nations. They were not satisfied with perfuming themselves with sweet oils and fine essences; but anointed birds -- as in the ninth ode of Anacreon; Tot unde nunc odores? Huc advolans per auras, Spirasque, depluisque; 123 The poet introduces two doves conversing together; one of which carried a letter to Bathyllus, the anointed beau; and the other wishes her much joy, for her perfumed wings that diffused such an agreeable smell around. And the same poet orders the painter to draw this Samian beau, with his hair wet with essence, to give him a fine appearance. Nitidas comas ejus facilto. Ode 29. Virgil describes Turnus, just after the same manner, Vibratos calido ferro, myrrhaque madentes. Aeneid, l. 12. Homer tells us, that Telemachus and Philistratus anointed their whole bodies with essences, after they had visited the palace of Menelaus, and before they sat down at table. Odyss. l. 4. The Jews reckoned it a singular piece of disrespect to their guest, if they offered him no oil. When any of them paid a friendly visit, they had essences presented to anoint their heads; to which custom of civility the Saviour alludes in his reproof of the parsimonious Pharisee, at whose house he dined. Luke vii. 46. All the Indian Americans, especially the female sex, reckon their bear's oil or grease, very valuable, and use it after the same manner as the Asiatics did their fine essences and sweet perfumes; the young warriors and women are uneasy, unless their hair is always shining with it; which is probably the reason that none of their heads are bald. But enough is said on this head, to shew that they seem to have derived this custom from the east. ARGUMENT XI. The Indians have customs consonant to the Mosaic Laws of Uncleanness. They oblige their women in their lunar retreats, to build small huts, at as considerable a distance from their dwelling-houses, as they imagine may be out of the enemies reach; where, during the space of that period, they are obliged to stay at the risque of their lives. Should they be known to violate that ancient law, they must answer for every misfortune that befalls 124 any of the people, as a certain effect of the divine fire; though the lurking enemy sometimes kills them in their religious retirement. Notwithstanding they reckon it conveys a most horrid and dangerous pollution to those who touch, or go near them, or walk any where within the circle of their retreats; and are in fear of thereby spoiling the supposed purity and power of their holy ark, which they always carry to war; yet the enemy believe they can so cleanse themselves with the consecrated herbs, roots, &c. which the chieftain carries in the beloved war-ark, as to secure them in this point from bodily danger, because it was done against their enemies. The non-observance of this separation, a breach of the marriage-law, and murder, they esteem the most capital crimes. When the time of the women's separation is ended, they always purify themselves in deep running water, return home, dress, and anoint themselves. They ascribe these monthly periods, to the female structure, not to the anger of Ishtohoollo Aba. Correspondent to the Mosaic law of women's purification after travel, the Indian women absent themselves from their husbands and all public company, for a considerable time. -- The Muskōhge women are separate for three moons, exclusive of that moon in which they are delivered. By the Jewish law, women after a male-birth were forbidden to enter the temple; and even, the very touch of sacred things, forty days. -- And after a female, the time of separation was doubled. Should any of the Indian women violate this law of purity, they would be censured, and suffer for any sudden sickness, or death that might happen among the people, as the necessary effect of the divine anger for their polluting sin, contrary to their old traditional law of female purity. Like the greater part of the Israelites, it is the fear of temporal evils, and the prospect of temporal good, that makes them so tenacious and observant of their laws. At the stated period, the Indian womens impurity is finished by ablution, and they are again admitted to social and holy privileges. By the Levitical law, the people who had running issues, or sores, were deemed unclean, and strictly ordered apart from the rest, for fear of polluting them; for every thing they touched became unclean. The Indians, in as strict a manner, observe the very same law; they follow the ancient 125 Israelitish copy so close, as to build a small hut at a considerable distance from the houses of the village, for every one of their warriors wounded in war, and confine them there, (as the Jewish lepers formerly were, without the walls of the city) for the space of four moons, including that moon in which they were wounded, as in the case of their women after travel: and they keep them strictly separate, lest the impurity of the one should prevent the cure of the other. The reputed prophet, or divine physician, daily pays them a due attendance, always invoking YO He Wah to bless the means they apply on the sad occasion; which is chiefly mountain allum, and medicinal herbs, always injoyning a very abstemious life, prohibiting them women and salt in particular, during the time of the cure, or sanctifying the reputed sinners. Like the Israelites, they firmly believe that safety, or wounds, &c. immediately proceed from the pleased, or angry deity, for their virtuous, or vicious conduct, in observing, or violating the divine law. In this long space of purification, each patient is allowed only a super-annuated woman to attend him, who is past the temptations of sinning with men, lest the introduction of a young one should either seduce him to folly; or she having committed it with others -- or by not observing her appointed time of living apart from the rest, might thereby defile the place, and totally prevent the cure. But what is yet more surprising in their physical, or rather theological regimen, is, that the physician is so religiously cautious of not admitting polluted persons to visit any of his patients, lest the defilement should retard the cure, or spoil the warriors, that before he introduces any man, even any of their priests, who are married according to the law, he obliges him to assert either by a double affirmative, or by two negatives, that he has not known even his own wife, in the space of the last natural day. This law of purity was peculiar to the Hebrews, to deem those unclean who cohabited with their wives, till they purified themselves in clean water. Now as the heathen world observed no such law, it seems that the primitive Americans derived this religious custom also from divine precept; and that these ceremonial rites were originally copied from the Mosaic institution. The Israelites became unclean only by touching their dead, for the space of seven days; and the high-priest was prohibited to come near the dead. 'Tis much the same with the Indians to this day. To prevent pollution, when the sick person is past hope of recovery, they 126 dig a grave, prepare the tomb, anoint his hair, and paint his face; and when his breath ceases, they hasten the remaining funeral preparations, and soon bury the corpse. One of a different family will never, or very rarely pollute himself for a stranger; though when living, he would cheerfully hazard his life for his safety: the relations, who become unclean by performing the funeral duties, must live apart from the clean for several days, and be cleansed by some of their religious order, who chiefly apply the button-snake-root for their purification, as formerly described: then they purify themselves by ablution. After three days, the funeral assistants may convene at the town-house, and follow their usual diversions. But the relations live recluse a long time, mourning the dead. ID="n0136 * n0136 * One of the Cheeràke traders, who now resides in the Choktah country, assures me, that a little before the commencement of the late war with the Cheerake, when the Buck, a native of Nuquòse-town, died, none of the warriors would help to bury him, because of the dangerous pollution, they imagined they should necessarily contract from such a white corpse; as he was begotten by a white man and a half-breed Cheerake woman -- and as the women are only allowed to mourn for the death of a warrior, they could not assist in this friendly duty. By much solicitation, the gentleman (my author) obtained the help of an old friendly half-bred-warrior. They interred the corpse; but the savage became unclean, and was separate from every kind of communion with the rest, for the space of three days. The Cheerake, notwithstanding they have corrupted most of their primitive customs, observe this law of purity in so strict a manner, as not to touch the corpse of their nearest relation though in the woods. The fear of pollution (not the want of natural affection, as the unskilful observe) keeps them also from burying their dead, in our reputed unsanctified ground, if any die as they are going to Charles-town, and returning home; because they are distant from their own holy places and holy things, where only they could peform the religious obsequies of their dead, and purify themselves according to law. An incident of this kind happened several years since, a little below Ninety-six, as well as at the Conggarees, in South-Carolina: -- at the former place, the corpse by our humanity was interred; but at the latter, even the twin-born brother of an Indian christian lady well known by the name of the Dark-lanthorn, left her dead and unburied. The conversion of this rara avis was in the following extraordinary manner. -- There was a gentleman who married her according to the manner of the Cheeràke; but observing that marriages were commonly of a short 127 duration in that wanton female government, he flattered himself of ingrossing her affections, could he be so happy as to get her sanctified by one of our own beloved men with a large quantity of holy water in baptism -- and be taught the conjugal duty, by virtue of her new christian name, when they were married a-new. As she was no stranger in the English settlements, he soon persuaded her to go down to the Conggarees, to get the beloved speech, and many fine things beside. As the priest was one of those sons of wisdom, the church sent us in her maternal benevolence, both to keep and draw us from essential errors, he readily knew the value of a convert, and grasping at the opportunity, he changed her from a wild savage to a believing christian in a trice. He asked her a few articles of her creed, which were soon answered by the bridegroom, as interpreter, from some words she spoke on a trifling question he asked her. When the priest proposed to her a religious question, the bridegroom, by reason of their low ideas, and the idiom of their dialects, was obliged to mention some of the virtues, and say he recommended to her a very strict chastity in the married state. "Very well, said she, that's a good speech, and fit for every woman alike, unless she is very old -- But what says he now?" The interpreter, after a short pause, replied, that he was urging her to use a proper care in domestic life. "You evil spirit, said she, when was I wasteful, or careless at home?" He replied, "never": "Well then, said she, tell him his speech is troublesome and light. -- But, first, where are those fine things you promised me?" He bid her be patient a little, and she should have plenty of every thing she liked best; at this she smiled. Now the religious man was fully confirmed in the hope of her conversion; however, he asked if she understood, and believed that needful article, the doctrine of the trinity. The bridegroom swore heartily, that if he brought out all the other articles of his old book, she both knew and believed them, for she was a sensible young woman. The bridegroom had a very difficult part to act, both to please the humour of his Venus, and to satisfy the inquisitive temper of our religious son of Apollo; he behaved pretty well however, till he was desired to ask her belief of the uni-trinity, and tri-unity of the deity; which the beloved man endeavoured to explain. On this, she smartly asked him the subject of their long and crooked-like discourse. But, as his patience was now exhausted, 128 instead of answering her question, he said with a loud voice, that he believed the religious man had picked out all the crabbed parts of his old book, only to puzzle and stagger her young christian faith; otherwise how could he desire him to persuade such a sharp-discerning young woman, that one was three, and three, one? Besides, that if his book had any such question, it belonged only to the deep parts of arithmetic, in which the very Indian beloved men were untaught. He assured the priest, that the Indians did not mind what religion the women were of, or whether they had any; and that the bride would take it very kindly, if he shortened his discourse, as nothing can disturb the Indian women so much as long lectures. The Dark-lanthorn, (which was the name of the bride) became very uneasy, both by the delay of time, and the various passions she attentively read in the bridegroom's face and speech, and she asked him sharply the meaning of such a long discourse. He instantly cried out, that the whole affair was spoiled, unless it was brought to a speedy conclusion: but the religious man insisted upon her belief of that article, before he could proceed any farther. But by way of comfort, he assured him it should be the very last question he would propose, till he put the holy water on her face, and read over the marriage ceremony. The bridegroom revived at this good news, immediately sent the bowl around, with a cheerful countenance; which the bride observing, she asked him the reason of his sudden joyful looks. -- But, what with the length of the lecture, the close application of the bowl, and an over-joy of soon obtaining his wishes, he proposed the wrong question; for instead of asking her belief of the mysterious union of the tri-une deity, he only mentioned the manly faculties of nature. The bride smiled, and asked if the beloved man borrowed that speech from his beloved marriage-book? Or whether he was married, as he was so waggish, and knowing in those affairs. -- The priest imagining her cheerful looks proceeded from her swallowing his doctrine, immediately called for a bowl of water to initiate his new convert. As the bridegroom could not mediate with his usual friendly offices in this affair, he persuaded her to let the beloved man put some beloved water on her face, and it would be a sure pledge of a lasting friendship between her and the English, and intitle her to every thing she liked best. By the persuasive force of his promises, she consented: and had the constancy, though so ignorant a 129 novitiate in our sacred mysteries, to go through her catechism, and the long marriage ceremony, -- although it was often interrupted by the bowl. This being over, she proceeded to go to bed with her partner, while the beloved man sung a psalm at the door, concerning the fruitful vine. Her name he soon entered in capital letters, to grace the first title-page of his church book of converts; which he often shewed to his English sheep, and with much satisfaction would inform them how, by the co-operation of the Deity, his earnest endeavours changed an Indian Dark-lanthorn into a lamp of christian light. However, afterward to his great grief, he was obliged on account of her adulteries, to erase her name from thence, and enter it anew in some of the crowded pages of female delinquents. When an Israelite died in any house or tent, all who were in it, and the furniture belonging to it contracted a pollution, which continued for seven days. All likewise who touched the body of a dead person, or his grave, were impure for seven days. Similar notions prevail among the Indians. The Choktah are so exceedingly infatuated in favour of the infallible judgment of their pretended prophets, as to allow them without the least regret, to dislocate the necks of any of their sick who are in a weak state of body, to put them out of their pain, when they presume to reveal the determined will of the Deity to shorten his days, which is asserted to be communicated in a dream; by the time that this theo-physical operation is performed on a patient, they have a scaffold prepared opposite to the door, whereon he is to lie till they remove the bones in the fourth moon after, to the remote bone-house of that family: they immediately carry out the corpse, mourn over it, and place it in that dormitory, which is strongly pallisadoed around, lest the children should become polluted even by passing under the dead. Formerly when the owner of a house died, they set fire to it, and to all the provisions of every kind; or sold the whole at a cheap rate to the trading people, without paying the least regard to the scarcity of the times. Many of them still observe the same rule, through a wild imitation of a ceremonial observance of the Israelites, in burning the bed whereon a dead person lay, because of its impurity. This is no copy from the ancient heathens, but from the Hebrews. |
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Like the Jews, the greatest part of the southern Indians abstain from most things that are either in themselves, or in the general apprehension of mankind, loathsome, or unclean : where we find a deviation from that general rule among any of them, it is a corruption -- either owing to their intercourse with Europeans, or having contracted an ill habit from necessity. They generally affix very vicious ideas to the eating of impure things; and all their prophets, priests, old warriors and war-chieftains, before they enter on their religious duties, and while they are engaged in them, observe the strictest abstinence in this point. Formerly, if any of them did eat in white people's houses, or even of what had been dressed there, while they were sanctifying themselves, it was deemed a dangerous sin of pollution. When some of them first corrupted their primitive virtue, by drinking of our spirituous liquors, the religious spectators called it aoka boome, "bitter waters;" alluding, I conjecture, to the bitter waters of jealousy, that produced swelling and death to those who committed adultery, but had no power over the innocent. That this name is not accidental, but designedly pointed, and expressive of the bitter waters of God, seems obvious, not only from the image they still retain of them, but likewise when any of them refuse our invitation of drinking spirituous liquors in company with us, they say Ahiskòla Awa, Oaka Hoomeh Iishto, "I will not drink, they are the bitter waters of the great One" Though Ishto, one of the names of God, subjoined to nouns, denotes a superlative degree, in this case they deviate from that general rule -- and for this reason they never affix the idea of bitter to the spirituous liquors we drink among them. Hoomeh is the only word they have to convey the meaning of bitter; as Aneh Hoomeh, "bitter ears," or pepper. They reckon all birds of prey, and birds of night, to be unclean, and unlawful to be eaten. Not long ago, when the Indians were making their winter's hunt, and the old women were without flesh-meat at home, I shot a small fat hawk, and desired one of them to take and dress it; but though I strongly importuned her by way of trial, she, as earnestly refused it for 131 fear of contracting pollution, which she called the "accursed sickness," supposing disease would be the necessary effect of such an impurity. Eagles of every kind they esteem unclean food; likewise ravens (though the name of a tribe with them) crows, buzzards, swallows, bats, and every species of owls: and they believe that swallowing flies, musketoes, or gnats, always breeds sickness, or worms, according to the quantity that goes into them; which though it may not imply extraordinary skill in physic, shews their retention of the ancient law, which prohibited the swallowing of flies: for to this that divine sarcasm alludes, "swallowing a camel, and straining at a gnat" Such insects were deemed unclean, as well as vexations and hurtful. The God of Ekron was Beelzebub, or the God and ruler of flies. None of them will eat of any animal whatsoever, if they either know, or suspect that it died of itself. I lately asked one of the women the reason of throwing a dung-hill-fowl out of doors, on the corn-house; she said, that she was afraid, Oophe Abeeka Hakset Illeh, "it died with the distemper of the mad dogs" and that if she had eaten it, it would have affected her in the very same manner. I said, if so, she did well to save herself from danger, but at the same time, it seemed she had forgotten the cats. She replied, "that such impure animals would not contract the accursed sickness, on account of any evil thing they eat; but that the people who ate of the flesh of the swine that fed on such polluting food, would certainly become mad" In the year 1766, a madness seized the wild beasts in the remote woods of West-Florida, and about the same time the domestic dogs were attacked with the like distemper; the deer were equally infected. The Indians in their winter's hunt, found several lying dead, some in a helpless condition, and others fierce and mad. But though they are all fond of increasing their number of deer-skins, both from emulation and for profit, yet none of them durst venture to slay them, lest they should pollute themselves, and thereby incur bodily evils. The head-man of the camp told me, he cautioned one of the Hottuk Hakse, who had resided a long time at Savannah, from touching such deer, saying to him Chehaksinna, "Do not become vicious and mad," for Isse Hakset Illehtàhah, "the deer were mad, and are dead;" adding that if he acted the part of Hakse, he would cause both himself, 132 and the rest of the hunting camp to be spoiled; nevertheless he shut his ears against his honest speech, and brought those dangerous deer-skins to camp. But the people would not afterward associate with him; and he soon paid dear for being Hakse, by a sharp splintered root of a cane running almost through his foot, near the very place where he first polluted himself; and he was afraid some worse ill was still in wait for him. In 1767, the Indians were struck with a disease, which they were unacquainted with before. It began with sharp pains in the head, at the lower part of each of the ears, and swelled the face and throat in a very extraordinary manner, and also the testicles. It continued about a fortnight, and in the like space of time went off gradually, without any dangerous consequence, or use of outward or inward remedies: they called it Wabka Abe?ka, "the cattle's distemper," or sickness. Some of their young men had by stealth killed and eaten a few of the cattle which the traders had brought up, and they imagined they had thus polluted themselves, and were smitten in that strange manner, by having their heads, necks, &c. magnified like the same parts of a sick bull. They first concluded, either to kill all the cattle, or send them immediately off their land, to prevent the like mischief, or greater ills from befalling the beloved people -- for their cunning old physicians or prophets would not undertake to cure them, in order to inflame the people to execute the former resolution; being jealous of encroachments, and afraid the cattle would spoil their open cornfields; upon which account, the traders arguments had no weight with these red Hebrew philosophers. But fortunately, one of their head warriors had a few cattle soon presented to him, to keep off the wolf; and his reasoning proved so weighty, as to alter their resolution, and produce in them a contrary belief. They reckon all those animals to be unclean, that are either carnivorous, or live on nasty food; as hogs, wolves, panthers, foxes, cats, mice, rats. And if we except the bear, they deem all beasts of prey unhallowed, and polluted food; all amphibious quadrupeds they rank in the same class. Our old traders remember when they first began the custom of eating beavers: and to this day none eat of them, except those who kill 133 them; though the flesh is very wholesome, on account of the bark of trees they live upon. It must be acknowledged, they are all degenerating apace, insomuch, that the Choktah Indians, on account of their scantiness of ammunition while they traded with the French, took to eat horse-flesh, and even snakes of every kind; though each of these species, and every sort of reptiles, are accounted by the other neighbouring nations, impure food in the highest degree. And they ridicule the Choktah for their cannibal apostacy, and term them in common speech, "the evil, ugly, Choktah" They abhor moles so exceedingly, that they will not allow their children even to touch them, for fear of hurting their eye-sight; reckoning it contagious. They believe that nature is possest of such a property, as to transfuse into men and animals the qualities, either of the food they use, or of those objects that are presented to their senses; he who feeds on venison, is according to their physical system, swifter and more sagacious than the man who lives on the flesh of the clumsy bear, or helpless dunghill fowls, the slow-footed tame cattle, or the heavy wallowing swine. This is the reason that several of their old men recommend, and say, that formerly their greatest chieftains observed a constant rule in their diet, and seldom ate of any animal of a gross quality, or heavy motion of body, fancying is conveyed a dullness through the whole system, and disabled them from ex-exerting themselves with proper vigour in their martial, civil, and religious duties. I have already shewn their aversion to eating of unsanctified fruits; and in this argument, that they abstain from several other things, contrary to the usage of all the old heathen world. It may be objected, that now they seldom refuse to eat hogs flesh, when the traders invite them to it; but this proceeds entirely from vicious imitation, and which is common with the most civilized nations. When swine were first brought among them, they deemed it such a horrid abomination in any of their people to eat that filthy and impure food, that they excluded the criminal from all religious communion in their circular town-house, or in their quadrangular holy ground at the annual expiation of sins, equally as if he had eaten unsanctified fruits. After the yearly atonement was made at the temple, he was indeed re-admitted to his usual privileges. Formerly, none of their beloved 134 men, or warriors, would eat or drink with us on the most pressing invitation, through fear of polluting themselves, they deemed us such impure animals. Our eating the flesh of swine, and venison, with the gravy in it, helped to rivet their dislike, for this they reckon as blood. I once asked the Archimagus, to sit down and partake of my dinner; but he excused himself, saying, he had in a few days some holy duty to perform, and that if he eat evil or accursed food, it would spoil him, -- alluding to swine's flesh. Though most of their virtue hath lately been corrupted, in this particular they still affix vicious and contemptible ideas to the eating of swine's flesh; insomuch, that Shúkàpa, "swine eater," is the most opprobious epithet they can use to brand us with: they commonly subjoin Akanggàpa, "eater of dunghill fowls" Both together, signify "filthy, helpless animals" By our surprising mismanagement in allowing them a long time to insult, abuse, rob, and murder the innocent British subjects at pleasure, without the least satisfaction, all the Indian nations formerly despised the English, as a swarm of tame fowls, and termed them so, in their set speeches. The Indians through a strong principle of religion, abstain in the strictest manner, from eating the Blood of any animal; as it contains the life, and spirit of the beast, and was the very essence of the sacrifices that were to be offered up for sinners. And this was the Jewish opinion and law of sacrifice, Lev. xvii. II. "for the life of the flesh is in the blood, and I have given it to you upon the altar, to make an atonement for your souls; for it is the blood, which maketh an atonement for the soul" When the English traders have been making sausages mixt with hog's blood, I have observed the Indians to cast their eyes upon them, with the horror of their reputed fore-fathers, when they viewed the predicted abomination of desolation, fulfilled by Antiochus, in defiling the temple. An instance lately happened, which sufficiently shews their utter aversion to blood. A Chikkesah woman, a domestic of one of the traders, being very ill with a complication of disorders, the Indian physician seemed to use his best endeavours to cure her, but without the least visible effect. 135 To preserve his medical credit with the people, he at last ascribed her ailment to the eating of swine's flesh, blood, and other polluting food: and said, that such an ugly, or accursed sickness, overcame the power of all his beloved songs, and physic; and in anger, he left his supposed criminal patient to be punished by Loak Ishtohoollo. I asked her some time afterwards, what her ailments were, and what she imagined might have occasioned them? She said, she was full of pain, that she had Abeeka Ookproo, "the accursed sickness," because she had eaten a great many fowls after the manner of the white people, with the Issish Ookproo, "accursed blood," in them. In time she recovered, and now strictly abstains from tame fowls, unless they are bled to death, for fear of incurring future evil, by the like pollution. There is not the least trace among their ancient traditions, of their deserving the hateful name of cannibals, as our credulous writers have carefully copied from each other. Their taste is so opposite to that of the Anthrophagi, that they always over-dress their meat whether roasted or boiled. The Muskoghe who have been at war, time out of mind, against the Indians of Cape-Florida, and at length reduced them to thirty men, who removed to the Havannah along with the Spaniards; affirm, they could never be informed by their captives, of the least inclination they ever had of eating human flesh, only the heart of the enemy -- which they all do, sympathetically (blood for blood) in order to inspire them with courage; and yet the constant losses they suffered, might have highly provoked them to exceed their natural barbarity. To eat the heart of an enemy will in their opinion, like eating other things, before mentioned, communicate and give greater heart against the enemy. They also think that the vigorous faculties of the mind are derived from the brain, on which account, I have seen some of their heroes drink out of a human skull; they imagine, they only imbibe the good qualities it formerly contained. When speaking to the Archimagus concerning the Hottentots, those heterogeneous animals according to the Portuguese and Dutch accounts, he asked me, whether they builded and planted -- and what sort of food they 136 chiefly lived upon. I told him, I was informed that they dwelt in small nasty huts, and lived chiefly on sheep's guts and crickets. He laughed, and said there was no credit to be given to the far-distant writers of those old books, because they might not have understood the language and customs of the people; but that those, whom our books reported to live on such nasty food, (if they did not deceive us) might have been forced to it for the want of better, to keep them from dying; or by the like occasion, they might have learned that ugly custom, and could not quit it when they were free from want, as the Choktah eat horse-flesh, though they have plenty of venison: however, it was very easy, he said, to know whether they were possessed of human reason, for if they were endued with shame to have a desire of covering their nakedness, he concluded them to be human. He then asked me, whether I had been informed of their having any sort of language, or method of counting as high as the number of their fingers, either by words or expressive motion; or of bearing a nearer resemblance to Yáwe the human creature, in laughter, than Shawe the ape bore; or of being more social and gregarious than those animals of the country where they lived. If they were endued with those properties, he affirmed them to be human creatures; and that such old lying books should not be credited. The more religious, or the least corrupted, of the various remote Indian nations, will not eat of any young beast when it is newly yeaned; and their old men think they would suffer damage, even by the bare contact: which seems to be derived from the Mosaic law, that prohibited such animals to be offered up, or eaten, till they were eight days old; because, till then, they were in an imperfect and polluted state! They appear, however, to be utterly ignorant of the design and meaning of this appointment and practice, as well as of some other customs and institutions. But as the time of circumcising the Israelitish children was founded on this law of purity, it seems probable, that the American Aborigines observed the law of circumcision, for some time after they arrived here, and desisted from it, when it became incompatible with the hard daily toils and sharp exercises, which necessity must have forced them to pursue, to support life: especially when we consider, that the sharpest and most lasting affront, the most opprobious, indelible epithet, with which one Indian can possibly brand another, is to call him in public company, Hoobuk Waske, Eunuchus, praeputio detecto. They resent it so highly, that in the year 137 1750, when the Cheerakee were on the point of commencing a war against us, several companies of the northern Indians, in concert with them, compelled me in the lower Cheerakee town to write to the government of South-Carolina, that they made it their earnest request to the English not to mediate in their war with the Katáhba Indians, as they were fully resolved to prosecute it, with the greatest eagerness, while there was one of that hateful name alive; because in the time of battle, they had given them the ugly name of short-tailed eunuchs. Now as an eunuch was a contemptible name with the Israelites, and none of them could serve in any religious office; it should seem that the Indians derived this opprobious and singular epithet from Jewish tradition, as castration was never in use among the ancient or present Americans. The Israelites were but forty years in the wilderness, and would not have renewed the painful act of circumcision, only that Joshua inforced it: and by the necessary fatigues and difficulties, to which as already hinted, the primitive Americans must be exposed at their first arrival in this waste and extensive wilderness, it is likely they forbore circumcision, upon the divine principle extended to their supposed predecessors in the wilderness, of not accepting sacrifice at the expence of mercy. This might soothe them afterwards wholly to reject it as a needless duty, especially if any of the eastern heathens accompanied them in their travels in quest of freedom. And as it is probable, that by the time they reached America, they had worn out their knives and every other sharp instrument fit for the occasion; so had they performed the operation with flint-stones, or sharp splinters, there is no doubt that each of the mothers would have likewise said, "This day, thou art to me a bloody husband ID="n0147 * " However, from the contemptible idea the Americans fix to castration, &c. it seems very probable the more religious among them used circumcision in former ages. n0147 * Exod. iv. 25, 26. Under this argument, I must observe that Ai-ú-be signifies "the thigh" of any animal; and E-ee-pattáh Tekále, "the lower part of the thigh," or literally, "the hanging of the foot" And when in the woods, the Indians cut a small piece out of the lower part of the thighs of the deer they kill, length-ways and pretty deep. Among the great number of venison-hams they bring to our trading houses, I do not remember to 138 have observed one without it; from which I conjecture, that as every ancient custom was designed to convey, either a typical, or literal instructive lesson of some useful thing; and as no usage of the old heathen world resembled this custom; it seems strongly to point at Jacob's wrestling with an angel, and obtaining for himself and his posterity, the name, [???], (perhaps, Yosher-ale ) "divine guide," or "one who prevails with the omnipotent," and to the children of Israel not eating the sinew of the thigh of any animal, to perpetuate the memory of their ancestor's sinew being shrunk, which was to obtain the blessing. The Indians always few their maccasenes with deer's sinews, though of a sharp cutting quality, for they reckon them more fortunate than the wild hemp: but to eat such, they imagine would breed worms, and other ailments, in proportion to the number they eat. And I have been assured by a gentleman of character, who is now an inhabitant of South-Carolina, and well acquainted with the customs of the northern Indians, that they also cut a piece out of the thigh of every deer they kill, and throw it away; and reckon it such a dangerous pollution to eat it, as to occasion sickness and other misfortunes of sundry kinds, especially by spoiling their guns from shooting with proper force and direction. Now as none of the old heathens had such a custom, must it not be considered as of Israelitish extraction? ARGUMENT XIII. The Indian Marriages, Divorces, and Punishments of adultery, still retain a strong likeness to the Jewish laws and customs in these points. The Hebrews had sponsalia de presenti, and sponsalia de futuro: a considerable time generally intervened between their contract and marriage: and their nuptial ceremonies were celebrated in the night. The Indians observe the same customs to this day; insomuch, that it is usual for an elderly man to take a girl, or sometimes a child to be his wife, because she is capable of receiving good impressions in that tender state: frequently, a moon elapses after the contract is made, and the value received, before 139 the bridegroom sleeps with the bride, and on the marriage day, he does not appear before her till night introduces him, and then without tapers. The grandeur of the Hebrews consisted pretty much in the multiplicity of their wives to attend them, as a showy retinue: as the meaner sort could not well purchase one, they had a light sort of marriage suitable to their circumstances, called by the scholiasts, usu capio; "taking the woman for present use" When they had lived together about a year, if agreeable, they parted good friends by mutual consent. The Indians also are so fond of variety, that they ridicule the white people, as a tribe of narrow-hearted, and dull constitutioned animals, for having only one wife at a time; and being bound to live with and support her, though numberless circumstances might require a contrary conduct. When a young warrior cannot dress alamode America, he strikes up one of those matches for a few moons, which they term Toopsß Táwah, "a make haste marriage," because it wants the usual ceremonies, and duration of their other kind of marriages. The friendliest kind of marriage among the Hebrew, was eating bread together. The bridegroom put a ring on the fourth finger of the bride's left hand before two witnesses, and said. "Be thou my wife, according to the law of Moses" Her acceptance and silence implying consent, confirmed her part of the marriage contract, because of the rigid modesty of the eastern women. When the short marriage contract was read over, he took a cake of bread and broke it in two, for himself and her; or otherwise, he put some corn between their hands: which customs were used as strong emblems of the necessity of mutual industry and concord, to obtain present and future happiness. When an Indian makes his first address to the young woman he intends to marry, she is obliged by ancient custom to sit by him till he hath done eating and drinking, whether she likes or dislikes him; but afterward, she is at her own choice whether to stay or retire ID="n0149 * . When the bridegroom marries the bride, after the usual prelude, he takes a choice ear of corn, and divides it in two before witnesses, gives her one half in her hand, and keeps the other half to himself; or otherwise, 140 he gives her a deer's foot, as an emblem of the readiness with which she ought to serve him: in return, she presents him with some cakes of bread, thereby declaring her domestic care and gratitude in return for the offals; for the men feast by themselves, and the women eat the remains. When this short ceremony is ended, they may go to bed like an honest couple. n0149 * Cant. iii. 4. I held him and would not let him go, until I had brought him to my father's house, and into the chambers of her that conceived me: See Gen. xxiv. 67. Such was the custom of the Hebrews. Formerly, this was an universal custom among the native Americans; but this, like every other usage of theirs, is wearing out apace. The West-Floridans, in order to keep their women subject to the law of adultery, bring some venison or buffalo's flesh to the house of their nominal wives, at the end of every winter's hunt: that is reckoned a sufficient annual tye of their former marriages, although the husbands do not cohabit with them. The Muskóhge men, if newly married, are obliged by ancient custom, to get their own relations to hoe out the corn-fields of each of their wives, that their marriages may be confirmed: and the more jealous, repeat the custom every year, to make their wives subject to the laws against adultery. But the Indians in general, reckon that before the bridegroom can presume to any legal power over the bride, he is after the former ceremonies, or others something similar, obliged to go into the woods to kill a deer, bring home the carcass of venison, and lay it down at her house wrapt up in its skin; and if she opens the pack, carries it into the house, and then dresses and gives him some of it to eat with cakes before witnesses, she becomes his lawful wife, and obnoxious to all the penalties of an adulteress. The Hebrews had another sort of marriage -- by purchase: the bridegroom gave the father of the bride as much as he thought she was worth: and according to the different valuation, so sooner or later she went off at market. The only way to know the merit of a Hebrew lady, was to enquire the value for which her father would sell her, and the less rapacious he was, the sooner she might get an husband. Divine writ abounds with instances of the like kind; as Gen. xxxiv. 12. "Ask me never so much dowry and I will give it" David bought Michal, and Jacob dearly purchased Rachel, &c. The women brought nothing with them, except their clothes, rings and bracelets, and a few trinkets. When the Indians would express a proper marriage, they have a word adapted according to their various dialects, to give them a suitable idea of it; but when they are 141 speaking of their sensual marriage bargains, they always term it, "buying a woman;" for example -- they say with regard to the former, Che-Awalas, "I shall marry you," the last syllable denotes the first person of the future tense, the former "I shall make you, as Awa, or Hewa was to Ish," which is confirmed by a strong negative similar expression, Che-Awala Awa, "I shall not marry you" But the name of their market marriages, is Otoolpha, Eho Achumbàras, Saookcháa, "In the spring, I shall buy a woman, if I am alive" Or Eho Achumbàra Awa, "I shall not buy a woman," Sàlbasa toogat, "for indeed I am poor:" the former usage, and method of language is exactly calculated to express that singular custom of the Hebrews, per coemptionem. They sometimes marry by deputation or proxy. The intended bridegroom sends so much in value to the nearest relations of the intended bride, as he thinks she is worth: if they are accepted, it is a good sign that her relations approve of the match, but she is not bound by their contract alone; her consent must likewise be obtained, but persuasions most commonly prevail with them. However, if the price is reckoned too small, or the goods too few, the law obliges them to return the whole, either to himself, or some of his nearest kindred. If they love the goods, as they term it, according to the like method of expression with the Hebrews, the loving couple may in a short time bed together upon trial, and continue or discontinue their love according as their fancy directs them. If they like each other, they become an honest married couple when the nuptial ceremony is performed, as already described. When one of their chieftains is married, several of his kinsmen help to kill deer and buffalos, to make a rejoicing marriage feast, to which their relations and neighbours are invited: there the young warriors sing with their two chief musicians, who beat on their wet deer skin tied over the mouth of a large clay-pot, and raise their voices, singing Yo Yo, &c. When they are tired with feasting, dancing, and singing the Epithalamium, they depart with friendly glad hearts, from the house of praise. If an Israelite lay with a bond woman betrothed, and not redeemed, she was to be beaten, but not her fellow criminal; for in the original text, Lev. xix. 20. the word is in the fœminine gender. When offenders were beaten, they were bowed down, as Deut. xxv. 2. -- so that they 142 neither sat nor stood, and their whip had a large knot to it, which commanded the thongs, so as to expand, or contract them; the punishment was always to be suited to the nature of the crime, and the constitution of the criminal. While the offenders were under the lash, three judges stood by to see that they received their full and just due. The first repeated the words of Deut. xxviii. 58. the second counted the stripes, and the third said, "Hack, or lay on" The offender received three lashes on the breast, three on the belly, three on each shoulder, &c. But adultery was attended with capital punishment, as Deut. xxii. 22. The parties when legally detected, were tried by the lesser judicatory, which was to consist, at least of twenty-three: the Sanhedrim gave the bitter waters to those women who were suspected of adultery. The former were stoned to death; and the latter burst open, according to their imprecation, if they were guilty: the omnipotent divine wisdom impressed those waters with that wonderful quality, contrary to the common course of nature. The men married, and were divorced as often as their caprice directed them; for if they imagined their wives did not value them, according to their own partial opinion of themselves, they notified the occasion of the dislike, in a small billet, that her virtue might not be suspected: and when they gave any of them the ticket, they ate together in a very civil manner, and thus dissolved the contract. I have premised this, to trace the resemblance to the marriage divorces and punishments of the savage Americans. The middle aged people of a place, which lies about half-way to Mobille, and the Illinois, assure us, that they remember when adultery was punished among them with death, by shooting the offender with barbed arrows, as there are no stones there. But what with the losses of their people at war with the French and their savage confederates, and the constitutional wantonness of their young men and women, they have through a political desire of continuing, or increasing their numbers, moderated the severity of that law, and reduced it to the present standard of punishment; which is in the following manner. If a married woman is detected in adultery by one person, the evidence is deemed good in judgment against her; the evidence of a well grown boy or girl, they even reckon sufficient, because of the heinousness of the crime, and the difficulty of discovering it in their thick forests. This is a corruption of the Mosaic law, which required two evidences, and exempted both women 143 and slaves from public faith; because of the reputed fickleness of the one, and the base, groveling temper of the other. When the crime is proved against the woman, the enraged husband accompanied by some of his relations, surprises and beats her most barbarously, and then cuts off her hair and nose, or one of her lips. There are many of that sort of disfigured females among the Chikkasah, and they are commonly the best featured, and the most tempting of any of their country-women, which exposed them to the snares of young men. But their fellow-criminals, who probably first tempted them, are partially exempted from any kind of corporal punishment. With the Muskohge Indians, it was formerly reckoned adultery, if a man took a pitcher of water off a married woman's head, and drank of it. But their law said, if he was a few steps apart, and she at his request set it down, and retired a little way off, he might then drink without exposing her to any danger. If we seriously reflect on the rest of their native customs, this old law, so singular to themselves from the rest of the world, gives us room to think they drew it from the Jewish bitter waters that were given to real, or suspected adulteresses, either to prove their guilt, or attest their innocence. Among those Indians, when adultery is discovered, the offending parties commonly set off speedily for the distant woods, to secure themselves from the shameful badge of the sharp penal law, which they inevitably get, if they can be taken before the yearly offering for the atonement of sin; afterward, every crime except murder is forgiven. But they are always pursued, and frequently overtaken; though perhaps, three or four moons absent, and two hundred miles off, over hills and mountains, up and down many creeks and rivers, on contrary courses, and by various intricate windings -- the pursuers are eager, and their hearts burn within them for revenge. When the husband has the chilling news first whispered in his ear, he steals off with his witness to some of his kinsmen, to get them to assist him in revenging his injury: they are soon joined by a sufficient number of the same family, if the criminal was not of the same tribe; otherwise, he chuses to confide in his nearest relations. When the witness has asserted to them the truth of his evidence by a strong asseveration, they separate to avoid suspicion, and meet commonly in the dusk of the evening, near the town of the adulterer, 144 where each of them provides a small hoop-pole, tapering to the point, with knobs half an inch long, (allowed by ancient custom) with which they correct the sinners; for as their law in this case doth not allow partiality, if they punished one of them, and either excused or let the other escape from justice, like the Illinois, they would become liable to such punishment as they had inflicted upon either of the parties. They commonly begin with the adulterer, because of the two, he is the more capable of making his escape: they generally attack him at night, by surprise, left he should make a desperate resistance, and blood be shed to cry for blood. They fall on eager and merciless, whooping their revengeful noise, and thrashing their captive, with their long-knobbed hoop-flails; some over his head and face; others on his shoulders and back. His belly, sides, legs, and arms, are gashed all over, and at last, he happily seems to be insensible of pain: then they cut off his ears ID="n0154 * . n0154 * Among these Indians, the trading people's ears are often in danger, by the sharpness of this law, and their suborning false witnesses, or admitting foolish children as legal evidence; but generally either the tender-hearted females or friends, give them timely notice of their danger. Then they fall to the rum-keg, -- and as soon as they find the pursuers approaching, they stand to arms in a threatning parade. Formerly, the traders like so many British tars, kept them in proper awe, and consequently prevented them from attempting any mischief. But since the patenteed race of Daublers set foot in their land, they have gradually become worse every year, murdering valuable innocent British subjects at pleasure: and when they go down, they receive presents as a tribute of fear, for which these Indians upbraid, and threaten us. The Muskohge lately clipt off the ears of two white men for supposed adultery. One had been a disciple of Black Beard, the pirate; and the other, at the time of going under the hands of those Jewish clippers, was deputed by the whimsical war-governor of Georgia, to awe the traders into an obedience of his despotic power. His successor lost his life on the Chikkasah war-path, twenty miles above the Koosah, or uppermost western town of the Muskohge, in an attempt to arrest the traders; which should not by any means be undertaken in the Indian country. They observe, however, a gradation of punishment, according to the criminality of the adulteress. For the first breach of the marriage faith, they crop her ears and hair, if the husband is spiteful: either of those badges proclaim her to be a whore, or Hakse Kaneba, "such as were evil in Canaan," for the hair of their head is their ornament: when loose it commonly reaches below their back; and when tied, it stands below the crown of [the head, about four inches long, and two broad. As the 145 offender cuts a comical figure among the rest of the women, by being trimmed so sharp, she always keeps her dark winter hot house, till by keeping the hair moistened with grease, it grows so long as to bear tying. Then she accustoms herself to the light by degrees; and soon some worthless fellow, according to their standard, buys her for this And; which term hath been already explained. The adulterer's ears are slashed off close to his head, for the first act of adultery, because he is the chief in fault. If the criminals repeat the crime with any other married persons, their noses and upper lips are cut off. But the third crime of the like nature, is attended with more danger; for their law says, that for public heinous crimes, satisfaction should be made visible to the people, and adequate to the injuries of the virtuous, -- to set their aggrieved hearts at ease, and prevent others from following such a dangerous crooked copy. As they will not comply with their mitigated law of adultery, nor be terrified, nor shamed from their ill course of life; that the one may not frighten and abuse their wives, nor the other seduce their husbands and be a lasting plague and shame to the whole society, they are ordered by their ruling magi and war-chieftains, to be shot to death, which is accordingly executed: but this seldom happens. When I asked the Chikkasah the reason of the inequality of their marriage-law, in punishing the weaker passive party, and exempting the stronger, contrary to reason and justice; they told me, it had been so a considerable time -- because their land being a continual seat of war, and the lurking enemy for ever pelting them without, and the women decoying them within, if they put such old cross laws of marriage in force, all their beloved brisk warriors would soon be spoiled, and their habitations turned to a wild waste. It is remarkable, that the ancient Egyptians cut off the ears and nose of the adulteress; and the prophet alludes to this fort of punishment, Ezek. xxiii. 25. "They shall deal furiously with thee: they shall take away thy nose and thine ears" And they gave them also a thousand stripes, with canes on the buttocks ID="n0155 * . The Cheerake are an exception to all civilized or savage nations, in having no laws against adultery; they 146 have been a considerable while under petticoat-government, and allow their women full liberty to plant their brows with horns as oft as they please, without fear of punishment. On this account their marriages are ill observed, and of a short continuance; like the Amazons, they divorce their sighing bed-fellows at their pleasure, and fail not to execute their authority, when their fancy directs them to a more agreeable choice. However, once in my time a number of warriors, belonging to the family of the husband of the adulteress, revenged the injury committed by her, in her own way; for they said, as she loved a great many men, instead of a husband, justice told them to gratify her longing desire -- wherefore, by the information of their spies, they followed her into the woods a little way from the town, (as decency required) and then stretched her on the ground, with her hands tied to a stake, and her feet also extended, where upwards of fifty of them lay with her, having a blanket for a covering. The Choktah observe the same savage custom with adulteresses. They term their female delinquents, Ahowwe Ishto; the first is a Cheerake word, signifying, "a deer" -- And through contempt of the Chikkasah, they altered their penal law of adultery. n0155 * When human laws were first made, they commanded that if the husband found the adulterer in the fact, he should kill them both. Thus the laws of Solon and Draco ordained: but the law of the twelve tables softened it. The Muskohge Indians, either through the view of mitigating their law against adultery, that it might be adapted to their patriarchal-like government; or by misunderstanding the Mosaic precept, from length of time, and uncertainty of oral tradition, oblige the adulteress under the penalty of the severest law not to be free with any man, (unless she is inclined to favour her fellow sufferer) during the space of four moons, after the broken moon in which they suffered for each other, according to the custom of the Maldivians. But her husband exposes himself to the utmost severity of the marriage law, if he is known to hold a familiar intercourse with her after the time of her punishment. ARGUMENT XIV. Many other of the Indian Punishments, resemble those of the Jews. Whosoever attentively views the features of the Indian, and his eye, and 147 reflects on his fickle, obstinate, and cruel disposition, will naturally think on the Jews. English America, feelingly knows the parity of the temper of their neighbouring Indians, with that of the Hebrew nation. The Israelites cut off the hands and feet of murderers, 2 Sam. iv. 12. -- strangled false prophets -- and sometimes burned, stoned, or beheaded those malefactors who were condemned by the two courts of judgment. The Indians either by the defect of tradition, or through a greedy desire of revenge, torture their prisoners and devoted captives, with a mixture of all those Jewish capital punishments. They keep the original so close in their eye, as to pour cold water on the sufferers when they are fainting, or overcome by the fiery torture -- to refresh, and enable them to undergo longer tortures. The Hebrews gave wine mixt with the juice of myrrh, to their tortured criminals, to revive their spirits; and sometimes vinegar to prevent too great an effusion of blood, lest they should be disappointed in glutting their greedy eyes, with their favourite tragedy of blood: which was eminently exemplified in their insulting treatment of Christ on the cross. The Indians, beyond all the rest of mankind, seem in this respect to be actuated with the Jewish spirit. They jeer, taunt, laugh, whoop, and rejoice at the inexpressible agonies of those unfortunate persons, who are under their butchering hands; which would excite pity and horror in any heart, but that of a Jew. When they are far from home, they keep as near to their distinguishing customs, as circumstances allow them: not being able formerly to cut off the heads of those they killed in war, for want of proper weapons; nor able to carry them three or four hundred miles without putrefaction, they cut off the skin of their heads with their flintstone knives, as speaking trophies of honour, and which register them among the brave by procuring them war titles. Though now they have plenty of proper weapons, they vary not from this ancient barbarous custom of the American aborigines: which has been too well known by many of our northern colonists, and is yet shamefully so to South-Carolina and Georgia barriers, by the hateful name of scalping. The Indians strictly adhere more than the rest of mankind to that positive, unrepealed law of Moses, "He who sheddeth man's blood, by 148 man shall his blood be shed:" like the Israelites, their hearts burn violently day and night without intermission, till they shed blood for blood. They transmit from father to son, the memory of the loss of their relation, or one of their own tribe or family, though it were an old woman -- if she was either killed by the enemy, or by any of their own people. If indeed the murder be committed by a kinsman,the eldest can redeem: however; if the circumstances attending the fact be peculiar and shocking to nature, the murderer is condemned to die the death of a sinner, "without any one to mourn for him," as in the case of suicide; contrary to their usage toward the rest of their dead, and which may properly be called the death or burial of a Jewish ass. When they have had success in killing the enemy, they tie fire-brands in the most frequented places, with grape vines which hang pretty low, in order that they may be readily seen by the enemy. As they reckon the aggressors have loudly declared war, it would be madness or treachery in their opinion to use such public formalities before they have revenged crying blood; it would inform the enemy of their design of retaliating, and destroy the honest intention of war. They likewise strip the bark off several large trees in conspicuous places, and paint them with red and black hieroglyphics, thereby threatening the enemy with more blood and death. The last were strong and similar emblems with the Hebrews, and the first is analogous to one of their martial customs; for when they arrived at the enemies territories, they threw a fire-brand within their land, as an emblem of the anger of Ash, "the holy fire" for their ill deeds to his peculiarly beloved people. To which custom Obadiah alludes, when he says, (ver. 18.) "they shall kindle in them and devour them, there shall not be any remaining of the house of Esau, &c" which the Septuagint translates, "one who carries a fire-brand" The conduct of the Israelitish champion, Sampson, against the Philistines, proceeded from the same war custom, when he took three-hundred Shugnalim, (which is a bold strong metaphor) signifying Vulpes, foxes or sheaves of corn; and tying them tail to tail, or one end to the other in a continued train, he set fire to them, and by that means, burned down their standing corn. In the late Cheerake war, at the earnest persuasions of the trading people, several of the Muskohge warriors came down to the barrier-settlements of Georgia, 149 to go against the Cheerake, and revenge English crying blood: but the main body of the nation sent a running embassy to the merchants there, requesting them immediately to forbear their unfriendly proceedings, otherwise, they should be forced by disagreeable necessity to revenge their relations blood if it should chance to be spilt contrary to their ancient laws: this alludes to the levitical law, by which he who decoyed another to his end, was deemed the occasion of his death, and consequently answerable for it. If an unruly horse belonging to a white man, should chance to be tied at a trading house and kill one of the Indians, either the owner of the house, or the person who tied the beast there, is responsible for it, by their lex talionis; which seems to be derived also from the Mosaic precept, -- if an ox known by its owner to push with its horn, should kill a person, they were both to die the death. If the Indians have a dislike to a person, who by any casualty was the death of one of their people, he stands accountable, and will certainly suffer for it, unless he takes sanctuary. I knew an under trader, who being intrusted by his employer with a cargo of goods for the country of the Muskohge, was forced by the common law of good faith, to oppose some of those savages in the remote woods, to prevent their robbing the camp: the chieftain being much intoxicated with spirituous liquors, and becoming outrageous in proportion to the resistance he met with, the trader like a brave man, opposed lawless force by force: some time after, the lawless bacchanal was attacked with a pleurify, of which he died. Then the heads of the family of the deceased convened the lesser judicatory, and condemned the trader to be shot to death for the supposed murder of their kinsman; which they easily effected, as he was off his guard, and knew nothing of their murdering design. His employer however had such a friendly intercourse with them, as to gain timely notice of any thing that might affect his person or interest; but he was so far from assisting the unfortunate brave man, as the laws of humanity and common honour obliged him, that as a confederate, he not only concealed their bloody intentions, but went basely to the next town, while the savages painted themselves red and black, and give them an opportunity of perpetrating the horrid murder. The poor victim could have easily escaped to the English settlements if forewarned, and got the affair accommodated by the mediation of the government. In acts of blood, if the supposed murderer 150 escapes, his nearest kinsman either real or adopted, or if he has none there, his friend stands according to their rigorous law, answerable for the fact. But though the then governor of South Carolina was sufficiently informed of this tragedy, and that it was done contrary to the treaty of amity, and that there is no possibility of managing them, but by their own notions of virtue, he was passive, and allowed them with impunity to shed this innocent blood; which they ever since have improved to our shame and sorrow. They have gradually become worse every year; and corrupted other nations by their contagious copy, so as to draw them into the like bloody scenes, with the same contempt, as if they had killed so many helpless timorous dunghill fowls, as they despitefully term us. There never was any set of people, who pursued the Mosaic law of retaliation with such a sixt eagerness as these Americans. They are so determined in this point, that formerly a little boy shooting birds in the high and thick corn-fields, unfortunately chanced slightly to wound another with his childish arrow; the young vindictive fox, was excited by custom to watch his ways with the utmost earnestness, till the wound was returned in as equal a manner as could be expected. Then, "all was straight," according to their phrase. Their hearts were at rest, by having executed that strong law of nature, and they sported together as before. This observation though small in itself, is great in its combined circumstances, as it is contrary to the usage of the old heathen world. They forgive all crimes at the annual atonement of sins, except murder, which is always punished with death. The Indians constantly upbraid us in their bacchanals, for inattention to this maxim of theirs; they say, that all nations of people who are not utterly sunk in cowardice, take revenge of blood before they can have rest, cost what it will. The Indian Americans are more eager to revenge blood, than any other people on the whole face of the earth. And when the heart of the revenger of blood in Israel was hot within him, it was a terrible thing for the casual manslayer to meet him, Deut. xix. 6. "Lest the avenger of blood pursue the slayer while his heart is hot, and overtake him, because the way is long, and slay him; whereas he was not worthy of death, inasmuch as he hated him not in time past" I have known the Indians to go a thousand miles, for the purpose of revenge, in pathless woods; over hills and mountains; through large cane 151 swamps, full of grape-vines and briars; over broad lakes, rapid rivers, and deep creeks; and all the way endangered by poisonous snakes, if not with the rambling and lurking enemy, while at the same time they were exposed to the extremities of heat and cold, the vicissitude of the seasons; to hunger and thirst, both by chance, and their religious scanty method of living when at war, to fatigues, and other difficulties. Such is their over-boiling revengeful temper, that they utterly contemn all those things as imaginary trifles, if they are so happy as to get the scalp of the murderer, or enemy, to satisfy the supposed craving ghosts of their deceased relations. Though they imagine the report of guns will send off the ghosts of their kindred that died at home, to their quiet place, yet they firmly believe, that the spirits of those who are killed by the enemy, without equal revenge of blood, find no rest, and at night haunt the houses of the tribe to which they belonged: * but, when that kindred duty of retaliation is justly executed, they immediately get ease and power to fly away: This opinion, and their method of burying and mourning for the dead,of which we shall speak presently, occasion them to retaliate in so earnest and fierce a manner. It is natural for friends to study each others mutual happiness, and we should pity the weakness of those who are destitute of our advantages; whose intellectual powers are unimproved, and who are utterly unacquainted with the sciences, as well as every kind of mechanical business, to engage their attention at home. Such persons cannot well live without war; and being destitute of public faith to secure the lives of embassadors in time of war, they have no sure method to reconcile their differences: consequently, when any casual thing draws them into a war, it grows every year more spiteful till it advances to a bitter enmity, so as to excite them to an implacable hatred to one another's very national names. Then they must go abroad to spill the enemy's blood, and to revenge crying blood. We must also consider, it is by scalps they get all their war titles, which distinguish them among the brave: and these they hold in as high esteem, as the most ambitious Roman general ever did a great triumph. By how much the deeper any society of people are sunk in ignorance, so much the more they value themselves on their bloody merit. This was 152 long the characteristic of the Hebrew nation; and has been conveyed down to these their supposed red descendants. n0161 * As the Hebrews supposed there was a holiness in Canaan, more than in any other land, so they believed that their bodies buried out of it, would be carried through caverns, or subterraneous passages of the earth to the holy land, where they shall rise again and dart up to their holy attracting centre. However, notwithstanding their bloody temper and conduct towards enemies, when their law of blood does not interfere, they observe that Mosaic precept, "He shall be dealt with according as he intended to do to his neighbour, but the innocent and righteous man thou shalt not slay" I must observe also that as the Jewish priests were by no means to shed human blood, and as king David was forbidden by the prophet to build a temple because he was a man of war and had shed blood -- so, the Indian Ishtohoollo "holy men" are by their function absolutely forbidden to slay; notwithstanding their propensity thereto, even for small injuries. They will not allow the greatest warrior to officiate, when the yearly grand sacrifice of expiation is offered up, or on any other religious occasion, except the leader. All must be performed by their beloved men, who are clean of every stain of blood, and have their foreheads circled with streaks of white clay. As this branch of the general subject cannot be illustrated, but by well-known facts, I shall exemplify it with the late and long-continued conduct of the northern Indians, and those of Cape Florida, whom our navigators have reported to be cannibals. The Muskohge, who have been bitter enemies to the Cape Florida Indians, time immemorial, affirm their manners, tempers and appetites, to be the very same as those of the neighbouring Indian nations. And the Florida captives who were sold in Carolina, have told me, that the Spaniards of St. Augustine and St. Mark's garrisons, not only hired and paid them for murdering our seamen, who were so unfortunate as to be shipwrecked on their dangerous coast; but that they delivered up to the savages those of our people they did not like, to be put to the fiery torture. From their bigotted persecuting spirit, we may conclude the victims to have been those who would not worship their images and crucifixes. The Spaniards no doubt could easily influence this decayed small tribe to such a practice, as they depended upon them for the necessaries of life: and though they could never settle out of their garrisons in West-Florida, on account of the jealous temper of the neighbouring unconquered Indians, yet the Cape-Floridans were only Spanish mercenaries, shedding blood for their maintenance. A seduced Indian 153 is certainly less faulty than the apostate Christian who instigated him: when an Indian sheds human blood, it does not proceed from wantonness, or the view of doing evil, but solely to put the law of retaliation in force, to return one injury for another; but, if he has received no ill, and has no suspicion of the kind, he usually offers no damage to those who fall in his power, but is moved with compassion, in proportion to what they seem to have undergone. Such as they devote to the fire, they flatter with the hope of being redeemed, as long as they can, to prevent the giving them any previous anxiety or grief, which their law of blood does not require. The French Canadians are highly censurable, and their bloody popish clergy, for debauching our peaceable northern Indians, with their infernal catechism, -- the first introduction into their religious mysteries. Formerly, when they initiated the Indian sucklings into their mixt idolatrous worship, they fastened round their necks, a bunch of their favourite red and black beads, with a silver cross hanging down on their breasts, thus engaging them, as they taught, to fight the battles of God. Then they infected the credulous Indians with a firm belief, that God once sent his own beloved son to fix the red people in high places of power, over the rest of mankind; that he passed through various countries, to the universal joy of the inhabitants, in order to come to the beloved red people, and place them in a superior station of life to the rest of the American world; but when he was on the point of sailing to America, to execute his divine embassy, he was murdered by the bloody monopolizing English, at the city of London, only to make the red people weigh light. Having thus instructed, and given them the catechism by way of question and answer, and furnished them with 2000 gross of scalping knives and other murdering articles, the catechumens soon sallied forth, and painted themselves all over with the innocent blood of our fellow-subjects, of different stations, and ages, and without any distinction of sex, -- contrary to the standing Indian laws of blood. The British lion at last however triumphed, and forced the French themselves to sue for that friendly intercourse and protection, which their former catechism taught the Indians to hate, and fly from, as dangerous to their universal happiness. When 154 When I have reasoned with some of the old headmen, against their barbarous custom of killing defenceless innocent persons, who neither could nor would oppose them in battle, but begged that they might only live to be their slaves, they told me that formerly they never waged war, but in revenge of blood; and that in such cases, they always devoted the guilty to be burnt alive when they were purifying themselves at home, to obtain victory over their enemies. But otherwise they treated the vanquished with the greatest clemency, and adopted them in the room of their relations, who had either died a natural death, or had before been sufficiently revenged, though killed by the enemy. The Israelites thus often devoted their captives to death, without any distinction of age or sex, -- as when they took Jericho, they saved only merciful Rahab and her family; -- after they had plundered the Midianites of their riches, they put men women and children to death, dividing among themselves a few virgins and the plunder; -- with other instances that might be quoted. The Indian Americans, beyond all the present race of Adam, are actuated by this bloody war-custom of the Israelites; they put their captives to various lingering torments, with the same unconcern as the Levite, when he cut up his beloved concubine into eleven portions, and sent them to the eleven tribes, to excite them to revenge the affront, the Benjamites had given him. When equal blood has not been shed to quench the crying blood of their relations, and give rest to their ghosts, according to their credenda, while they are sanctifying themselves for war, they always allot their captives either to be killed or put to the fiery torture: and they who are thus devoted, cannot by any means be saved, though they resembled an angel in beauty and virtue. Formerly, the Indians defeated a great body of the French, who at two different times came to invade their country. They put to the fiery torture a considerable number of them; and two in particular, whom they imagined to have carried the French ark against them. The English traders solicited with the most earnest entreaties, in favour of the unfortunate captives; but they averred, that as it was not our business to intercede in behalf of a deceitful enemy who came to shed blood, unless we were resolved to share their deserved fate, so was it entirely out of the reach of goods, though piled as high as the skies, to redeem them, -- 155 because they were not only the chief support of the French army, in spoiling so many of their warriors by the power of their ugly ark, before they conquered them; but were delivered over to the fire, before they entered into battle. When I was on my way to the Chikkasah, at the Okchai, in the year 1745, the conduct of the Muskohge Indians was exactly the same with regard to a Cheerake stripling, whose father was a white man, and mother an half-breed, -- regardless of the pressing entreaties and very high offers of the English traders, they burned him in their usual manner. This seems to be copied from that law which expresly forbad the redeeming any devoted persons, and ordered that they should be surely put to death, Lev. xxvii. 29. This precept had evidently a reference to the law of retaliation. -- Saul in a superstitious and angry mood, wanted to have murdered or sacrificed to God his favourite son Jonathan, because when he was fainting he tasted some honey which casually fell in his way, just after he had performed a prodigy of martial feats in behalf of Israel: but the gratitude, and reason of the people, prevented him from perpetrating that horrid murder. If devoting to death was of divine extraction, or if God delighted in human sacrifices, the people would have been criminal for daring to oppose the divine law, -- which was not the case. Such a law if taken in an extensive and literal sense, is contrary to all natural reason and religion, and consequently in a strict sense, could not be enjoined by a benevolent and merciful God; who commands us to do justice and shew mercy to the very beasts; not to muzzle the ox while he is treading out the grain; nor to insnare the bird when performing her parental offices. "Are ye not of more value than many sparrows?" The Indians use no stated ceremony in immolating their devoted captives, although it is the same thing to the unfortunate victims, what form their butcherers use. They are generally sacrificed before their conquerors set off for war with their ark and supposed holy things. And sometimes the Indians devote every one they meet in certain woods or paths, to be killed there, except their own people; this occasioned the cowardly Cheerake in the year 1753, to kill two white men on the Chikkasah war-path, which leads from the country of the Muskohge. And the Shawànoh Indians who 156 settled between the Ooe-Asa and Koosah-towns, told us, that their people to the northward had devoted the English to death for the space of six years; but when that time was expired and not before, they would live in friendship as formerly. If the English had at that time executed their own law against them, and demanded equal blood from the Cheeràke, and stopt all trade with them before they dipt themselves too deep in blood, they would soon have had a firm peace with all the Indian nations. This is the only way of treating them now, for when they have not the fear of offending, they will shed innocent blood, and proceed in the end to lay all restraint aside. The late conduct of the Chikkasah war-council, in condemning two pretended friends to death, who came with a view of shedding blood; shews their knowledge of that equal law of divine appointment to the Jews, "he shall be dealt with exactly as he intended to do to his neighbour" It ought to be remarked, that they are careful of their youth, and fail not to punish them when they transgress. Anno 1766, I saw an old head man, called the Dog-King (from the nature of his office) correct several young persons -- some for supposed faults, and others by way of prevention. He began with a lusty young fellow, who was charged with being more effeminate than became a warrior; and with acting contrary to their old religious rites and customs, particularly, because he lived nearer than any of the rest to an opulent and helpless German, by whom they supposed he might have been corrupted. He bastinadoed the young sinner severely, with a thick whip, about a foot and a half long, composed of plaited silk grass, and the fibres of the button snake-root stalks, tapering to the point, which was secured with a knot. He reasoned with him, as he corrected him: he told him that he was Chehakse Kanèba-He, literally, "you are as one who is wicked, and almost lost." * The grey-hair'd corrector said, he treated him in that manner according to ancient custom, through an effect of love, to induce him to shun vice, and to imitate the virtues of 157 his illustrious fore-fathers, which he endeavoured to enumerate largely: when the young sinner had received his supposed due, he went off seemingly well pleased. n0166 * As Chin-Kanehah signifies. "you have lost," and Che-Kanehah, "you are lost," it seems to point at the method the Hebrews used in correcting their criminals in Canaan, and to imply a similarity of manners. The word they use to express "forgetfulness," looks the very same way, Ish Al Kanehah, "you forget," meaning that Ish and Canaan are forgotten by Al?. This Indian correction lessens gradually in its severity, according to the age of the pupils. While the Dog-King was catechising the little ones, he said Che Haksinna, "Do not become vicious" And when they wept, he said Che-Abela Awa, "I shall not kill you," or "I shall not put you into the state of bleeding Abéle ID="n0167 * " n0167 * The Indians use the word Hakse, to convey the idea of a person's being criminal in any thing whatsoever. If they mention not the particular crime, they add, Hakset Kanehah, pointing as it were to those who were punished in Canaan. Such unfortunate persons as are mad, deaf, dumb or blind, are called by no other name than Halse. In like manner Kallakse signifies "contemptible, unsteady, light, or easily thrown aside," -- it is a diminutive of [???], of the same meaning. And they say such an one is Kallaks'-Ishto, "execrated, or accursed to God," because found light in the divine balance. As the American Aborigines used no weights, the parity of language here with the Hebrew, seems to assure us, they originally derived this method of expression from the Israelites, who took the same idea from the poise of a balance, which divine writ frequently mentions. Job, chap. xxxi; describes justice with a pair of scales, "Let me be weighted in an even balance, that I may know my perfection" And they call weighing,or giving a preference, Tekále, according to the same figure of speech: and it agrees both in expression and meaning, with the Chaldean Tekel, if written with Hebrew characters, as in that extraordinary appearance on the wall of the Babylonish monarch, interpreted by the prophet Daniel. When they prefer one person and would lessen another, they say Eeàpa Wéhke Tekále, "this one weighs heavy," and Eeàko Kallakse, or Kall'aks'ooshe Tekále, "that one weighs light, very light" When any of their people are killed on any of the hunting paths, they frequently say, Heenna tungga Tannip Tekále, "right on the path, he was weighed for the enemy, or the opposite party," for Tannip is the only word they have to express the words enemy and the opposite; as Ook'heenna Tannip, "the opposite side of the water path:" hence it is probable, they borrowed that notable Assyrian expression while in their supposed captivity, brought it with them to America, and introduced it into their language, to commemorate so surprising an event. Like the present Jews, their old men are tenacious of their ancient rites and customs; imagining them to be the sure channel through which all temporal good things flow to them, and by which the opposite evils are averted. No wonder therefore, that they still retain a multiplicity of Hebrew words, which were repeated often with great reverence in the temple; and adhere to many of their ancient rules and methods of punishment. ARGU- |
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The Israelites had Cities of Refuge, or places of safety, for those who killed a person unawares, and without design; to shelter them from the blood-thirsty relations of the deceased, or the revenger of blood, who always pursued or watched the unfortunate person, like a ravenous wolf: but after the death of the high-priest the man-slayer could safely return home, and nobody durst molest him. According to the same particular divine law of mercy, each of these Indian nations have either a house or town of refuge, which is a sure asylum to protect a man-slayer, or the unfortunate captive, if they can once enter into it. The Cheerake, though now exceedingly corrupt, still observe that law so inviolably, as to allow their beloved town the privilege of protecting a wilful murtherer: but they seldom allow him to return home afterwards in safety -- they will revenge blood for blood, unless in some very particular case when the eldest can redeem. However, if he should accept of the price of blood to wipe away its stains, and dry up the tears of the rest of the nearest kindred of the deceased, it is generally productive of future ills; either when they are drinking spirituous liquors, or dancing their enthusiastic war dances, a tomohawk is likely to be sunk into the head of some of his relations. Formerly, when one of the Cheerake murdered an English trader he immediately ran off for the town of refuge; but as soon as he got in view of it, the inhabitants discovered him by the close pursuit of the shrill war-whoo-whoop; and for fear of irritating the English, they instantly answered the war cry, ran to arms, intercepted, and drove him off into Tennàse river (where he escaped, though mortally wounded) lest he should have entered the reputed holy ground, and thus it had been stained with the blood of their friend; or he had obtained sanctuary to the danger of the community, and the foreign contempt of their sacred altars. This 159 This town of refuge called Choate, is situated on a large stream of the Missisippi, five miles above the late unfortunate Fort-Loudon, -- where some years ago, a brave Englishman was protected after killing an Indian warrior in defence of his property. The gentleman told me, that as his trading house was near to that town of refuge, he had resolved with himself, after some months stay in it, to return home; but the head-men assured him, that though he was then safe, it would prove fatal if he removed thence; so he continued in his asylum still longer, till the affair was by time more obliterated, and he had wiped off all their tears with various presents. In the upper or most western part of the country of the Muskóhge, there was an old beloved town, now reduced to a small ruinous village, called Koosah, which is still a place of safety for those who kill undesignedly. It stands on commanding ground, over-looking a bold river, which after running about forty leagues, sweeps close by the late mischievous French garrison Alebámah, and down to Mobille-Sound, 200 leagues distance, and so into the gulph of Florida. In almost every Indian nation, there are several peaceable towns, which are called "old-beloved," "ancient, holy, or white towns ID="n0169 *;" they seem to have been formerly "towns of refuge," for it is not in the memory of their oldest people, that ever human blood was shed in them; although they often force persons from thence, and put them to death elsewhere. n0169 * White is their fixt emblem of peace, friendship, happiness, prosperity, purity, holiness, &.c. as with the Israelites. ARGUMENT XVI. Before the Indians go to War, they have many preparatory ceremonies of purification and fasting, like what is recorded of the Israelites. In the first commencement of a war, a party of the injured tribe turns out first, to revenge the innocent crying blood of their own bone and flesh, as they term it. When the leader begins to beat up for volunteers, he goes three times round his dark winter-house, contrary to the course of the fun, sounding the war-whoop, singing the war-song, and beating the drum. 160 Then he speaks to the listening crowd with very rapid language, short pauses, and an awful commanding voice, tells them of the continued friendly offices they have done the enemy, but which have been ungratefully returned with the blood of his kinsmen; therefore as the white paths have changed their beloved colour, his heart burns within him with eagerness to tincture them all along, and even to make them flow over with the hateful blood of the base contemptible enemy. Then he strongly persuades his kindred warriors and others, who are not afraid of the enemies bullets and arrows, to come and join him with manly cheerful hearts: he assures them, he is fully convinced, as they are all bound by the love-knot, so they are ready to hazard their lives to revenge the blood of their kindred and country-men; that the love of order, and the necessity of complying with the old religious customs of their country, had hitherto checked their daring generous hearts, but now, those hindrances are removed: he proceeds to whoop again for the warriors to come and join him, and sanctify themselves for success against the common enemy, according to their ancient religious law. By his eloquence, but chiefly by their own greedy thirst of revenge, and intense love of martial glory, on which they conceive their liberty and happiness depend, and which they constantly instil into the minds of their youth -- a number soon join him in his winter-house, where they live separate from all others, and purify themselves for the space of three days and nights, exclusive of the first broken day. In each of those days they observe a strict fast till sun-set, watching the young men very narrowly who have not been initiated in war-titles, lest unusual hunger should tempt them to violate it, to the supposed danger of all their lives in war, by destroying the power of their purifying beloved physic, which they drink plentifully during that time. This purifying physic, is warm water highly imbittered with button-rattle-snake-root, which as hath been before observed, they apply only to religious purposes. Sometimes after bathing they drink a decoction made of the said root -- and in like manner the leader applies aspersions, or sprinklings, both at home and when out at war. They are such strict observers of the law of purification, and think it so essential in obtaining health and success in war, as not to allow the best beloved trader that ever lived among them, even to enter the beloved ground, appropriated to the religious duty of being sanctified 161 for war; much less to associate with the camp in the woods, though he went (as I have known it to happen) on the same war design; -- they oblige him to walk and encamp separate by himself, as an impure dangerous animal, till the leader hath purified him, according to their usual time and method, with the consecrated things of the ark. With the Hebrews, the ark of Berith, "the purifier," was a small wooden chest, of three feet nine inches in length, two feet three inches broad, and two feet three inches in height. It contained the golden pot that had manna in it, Aaron's rod, and the tables of the law. The Indian Ark is of a very simple construction, and it is only the intention and application of it, that makes it worthy of notice; for it is made with pieces of wood securely fastened together in the form of a square. The middle of three of the sides extend a little out, but one side is flat, for the conveniency of the person's back who carries it. Their ark has a cover, and the whole is made impenetrably close with hiccory-splinters; it is about half the dimensions of the divine Jewish ark, and may very properly be called the red Hebrew ark of the purifier, imitated. The leader, and a beloved waiter, carry it by turns. It contains several consecrated vessels, made by beloved superannuated women, and of such various antiquated forms, as would have puzzled Adam to have given significant names to each. The leader and his attendant, are purified longer than the rest of the company, that the first may be fit to act in the religious office of a priest of war, and the other to carry the awful sacred ark. All the while they are at war, the Hetissu, or "beloved waiter," feeds each of the warriors by an exact stated rule, giving them even the water they drink, out of his own hands, lest by intemperance they should spoil the supposed communicative power of their holy things, and occasion fatal disasters to the war camp. The ark, mercy-seat, and cherubim, were the very essence of the levitical law, and often called "the testimonies of Yohewah " The ark of the temple was termed his throne, and David calls it his foot-stool. In speaking of the Indian places of refuge for the unfortunate, I observed, that if a captive taken by the reputed power of the beloved things of the ark, should be able to make his escape into one of these towns, -- or even into the winter-house of the Archi-magus, he is delivered from the fiery torture, otherwise inevitable. This when joined to the rest of the faint images of the Mosaic customs they still retain, seems to point at the mercy-seat in the sanctuary. It is also highly worthy of notice, that they 162 never place the ark on the ground, nor sit on the bare earth while they are carrying it against the enemy. On hilly ground where stones are plenty, they place it on them: but in level land upon short logs, always resting themselves on the like materials. Formerly, when this tract was the Indian Flanders of America, as the French and all their red Canadian confederates were bitter enemies to the inhabitants, we often saw the woods full of such religious war-reliques. The former is a strong imitation of the pedestal, on which the Jewish ark was placed, a stone rising three fingers breadth above the floor. And when we consider -- in what a surprising manner the Indians copy after the ceremonial law of the Hebrews, and their strict purity in their war camps; that Opae, "the leader," obliges all during the first campaign they make with the beloved ark, to stand, every day they lie by, from sun-rise to sun-set -- and after a fatiguing day's march, and scanty allowance, to drink warm water imbittered with rattle-snake-root very plentifully, in order to be purified -- that they have also as strong a faith of the power and holiness of their ark, as ever the Israelites retained of their's, ascribing the superior success of the party, to their stricter adherence to the law than the other; and after they return home, hang it on the leader's red-painted war pole -- we have strong reason to conclude their origin is Hebrew. From the Jewish ark of the tabernacle and the temple, the ancient heathens derived their arks, their cistae or religious chests, their Teraphim or Dii Lares, and their tabernacles and temples. But their modes and objects of worship, differed very widely from those of the Americans. The Indian ark is deemed so sacred and dangerous to be touched, either by their own sanctified warriors, or the spoiling enemy, that they durst not touch it upon any account ID="n0172 * . It is not to be meddled with by any, except the war chieftain and his waiter, under the penalty of incurring great evil. 163 Nor would the most inveterate enemy touch it in the woods for the very same reason; which is agreeable to the religious opinion and customs of the Hebrews, respecting the sacredness of their ark, witness what befel Uzzah, for touching it, though with a religious view, and the Philistines for carrying it away, so that they soon thought proper to return it, with presents. n0172 * A gentleman who was at the Ohio, in the year 1756, assured me he saw a stranger there very importunate to view the inside of the Cheerake ark, which was covered with a drest deer-skin, and placed on a couple of short blocks. An Indian centinel watched it, armed with a hiccory bow, and brass-pointed ba?bed arrows, and he was faithful to his trust; for finding the stranger obtruding to pollute the supposed sacred vehicle, he drew an arrow to the head, and would have shot him through the body, had he not suddenly withdrawn; the interpreter, when asked by the gentleman what it contained, told him there was nothing in it but a bundle of conjuring traps. This shews what conjurers our common interpreters are, and how much the learned world have really profited by their informations. The Indians have an old tradition, that when they left their own native land, they brought with them a sanctified rod by order of an oracle, which they fixed every night in the ground; and were to remove from place to place on the continent towards the sun-rising, till it budded in one night's time; that they obeyed the sacred mandate, and the miracle took place after they arrived to this side of the Missisippi, on the present land they possess. This, they say, was the sole cause of their settling here -- of fighting so firmly for their reputed holy land and holy things -- and that they may be buried with their beloved fore-fathers. I have seen other Indians who pretend to the like miraculous direction, and I think it plainly to refer to Aaron's rod, which was a branch of an almond-tree, and that budded and blossomed in one night. The leader virtually acts the part of a priest of war, pro tempore, in imitation of the Israelites fighting under the divine military banner. If they obtain the victory, and get some of the enemies scalps,they sanctify themselves when they make their triumphal entrance, in the manner they observed before they set off to war; but, if their expedition proves unfortunate, they only mourn over their loss, ascribing it to the vicious conduct of some of the followers of the beloved ark. What blushes should this savage virtue raise in the faces of nominal christians, who ridicule the unerring divine wisdom, for the effects of their own imprudent or vicious conduct. May they learn from the rude uncivilized Americans, that vice necessarily brings evil -- and virtue, happiness. The Indians will not cohabit with women while they are out at war; they religiously abstain from every kind of intercourse even with their own wives, for the space of three days and nights before they go to war, and so after they return home, because they are to sanctify themselves. This religious war custom, especially in so savage a generation, seems to be derived from the Hebrews, who thus sanctified themselves, to gain the divine protection, and victory over their common enemies: as in the precept of Moses to the war camp when he ascended Mount Sinai; and in Joshua's prohibition to the Israelites ID="n0173 *; and in the case of Uriah. The warriors consider themselves as devoted to God apart from the rest of the 164 people, while they are at war accompanying the sacred ark with the supposed holy things it contains. n0173 * Joshua commanded the Israelites the night before they marched, to sanctify themselves by washing their clothes, avoiding all impurities, and abstaining from matrimonial intercourse. The French Indians are said not to have deflowered any of our young women they captivated, while at war with us; and unless the black tribe, the French Canadian priests, corrupted their traditions, they would think such actions defiling, and what must bring fatal consequences on their own heads. We have an attested narrative of an English prisoner, who made his escape from the Shawanoh Indians, which was printed at Philadelphia, anno 1757, by which we were assured, that even that blood-thirsty villain, Capt. Jacob, did not attempt the virtue of his female captives, lest (as he told one of them) it should offend the Indian's God; though at the same time his pleasures heightened in proportion to the shrieks and groans of our people of different ages and both sexes, while they were under his tortures. Although the Choktah are libidinous, and lose their customs apace, yet I have known them to take several female prisoners without offering the least violence to their virtue, till the time of purgation was expired; -- then some of them forced their captives, notwithstanding their pressing entreaties and tears. As the aforesaid Shawanoh renegado professed himself so observant of this law of purity, so the other northern nations of Indians, who are free from adulteration by their far-distance from foreigners, do not neglect so great a duty: and it is highly probable, notwithstanding the silence of our writers, that as purity was strictly observed by the Hebrews in the temple, field and wilderness, the religious rites and customs of the northern Indians, differ no farther from those of the nations near our southern settlements than reason will admit, allowing for their distant situation from Peru and Mexico, whence they seem to have travelled. When they return home victorious over the enemy, they sing the triumphal song to Yo-He-Wah, ascribing the victory to him, according to a religious custom of the Israelites, who were commanded always to attribute their success in war to Jehovah, and not to their swords and arrows. In the year 1765, when the Chikkasah returned with two French scalps, from the Illinois, (while the British troops were on the Missisippi, about 170 leagues below the Illinois) as my trading house was near the Chikkasah 165 leader, I had a good opportunity of observing his conduct, as far as it was exposed to public view. Within a day's march of home, he sent a runner a-head with the glad tidings -- and to order his dark winter house to be swept out very clean, for fear of pollution. By ancient custom, when the out-standing party set off for war, the women are so afraid of the power of their holy things, and of prophaning them, that they sweep the house and earth quite clean, place the sweepings in a heap behind the door, leaving it there undisturbed, till Opáe, who carries the ark, orders them by a faithful messenger to remove it. He likewise orders them to carry out every utensil which the women had used during his absence, for fear of incurring evil by pollution. The party appeared next day painted red and black, their heads covered all over with swan-down, and a tuft of long white feathers fixt to the crown of their heads. Thus they approached, carrying each of the scalps on a branch of the ever-green pine ID="n0175 * , singing the awful death song, with a solemn striking air, and sometimes Yo He Wah; now and then founding the shrill death Whóo Whoop Whoop. When they arrived, the leader went a-head of his company, round his winter hot house, contrary to the course of the sun, singing the monosyllable YO, for about the space of five seconds on a tenor key; again, He He short, on a bass key; then Wah Wah, gutturally on the treble, very shrill, but not so short as the bass note. In this manner they repeated those sacred notes, YO, He He, Wah Wah, three times, while they were finishing the circle, a strong emblem of the eternity of Him, "who is, was, and is to come," to whom they sung their triumphal song, ascribing the victory over their enemies to his strong arm, instead of their own, according to the usage of the Israelites by divine appointment. The duplication of the middle and last syllables of the four-lettered essential name of the deity, and the change of the key from their established method of invoking YO He Wah, when they are drinking their bitter drink, (the Cusseena ) in their temples, where they always spend a long breath on each of the two first 166 syllables of that awful divine song, seems designed to prevent a prophanation. n0175 * As the Indians carry their enemies scalps on small branches of ever-green pine, and wave the martial trophies on a pine-branch before YO He Wah; I cannot help thinking that the pine was the emblematical tree so often mentioned in divine writ, by the plural name, Shittim; especially as the mountain Cedar, comparatively speaking, is low and does not seem to answer the description of the inspired writers; besides that [???] Chepher is figuratively applied to the mercy-seat, signifying, literally, a screen, or cover against storms; which was pitched over with the gum of the pine-tree. The leader's Hetissu, "or waiter," placed a couple of new blocks of wood near the war pole, opposite to the door of the circular hot-house, in the middle of which the fire-place stood; and on these blocks he rested the supposed sacred ark, so that it and the holy fire faced each other. The party were silent a considerable time. At length, the chieftain bade them sit down, and then enquired whether his house was prepared for the solemn occasion, according to his order the day before: being answered in the affirmative, they soon rose up, sounded the death whoop, and walked round the war pole; during which they invoked and sung three times, YO, He He, Wah Wah, in the manner already described. Then they went with their holy things in regular order into the hot-house, where they continued, exclusive of the first broken day, three days and nights apart from the rest of the people, purifying themselves with warm lotions, and aspersions of the emblematical button-snake-root, without any other subsistence between the rising and the setting of the sun. During the other part of the time, the female relations of each of the company, after having bathed, anointed, and drest themselves in their finest, stood in two rows, one on each side of the door, facing each other, from the evening till the morning, singing Ha Ha, Ha He, with a soft shrill voice and a solemn moving air for more than a minute, and then paused about ten minutes, before they renewed their triumphal song. While they sung, they gave their legs a small motion, by the strong working of their muscles, without seeming to bend their joints. When they had no occasion to retire, they have stood erect in the same place, a long frosty night; and except when singing, observed a most profound silence the whole time. During that period, they have no intercourse with their husbands; and they avoid several other supposed pollutions, as not to eat or touch salt, and the like. The leader, once in two or three hours came out at the head of his company, and raising the death whoop, made one circle round the red painted war pole, holding up in their right hands the small boughs of pine with the scalps fixt to them, singing as above, waving them to and fro, and then returned again. This religious order they strictly observed the whole time 167 they were purifying themselves, and singing the song of safety, and victory, to the goodness and power of the divine essence. When the time of their purification and thanksgiving expired, the men and women went and bathed themselves separately, returned in the same manner, and anointed again, according to their usual custom. They joined soon after in a solemn procession, to fix the scalps on the tops of the houses of their relations who had been killed without revenge of blood. The war chieftain went first -- his religious attendant followed him; the warriors next, according to their rising merit; and the songstresses brought up the rear. In this order they went round the leader's winter-house from the east to the north, the men striking up the death whoop, and singing the death song; and then YO, He He, Wah Wah, as described; the women also warbling Ha Ha, Ha He, so that one might have said according to the sacred text, "great was the company of the women who sung the song of triumph" ID="n0177 * Then they fixed on the top of the house, a twig of the pine they had brought with them, with a small piece of one of the scalps fastened to it: and this order they observed from house to house, till in their opinion they had appeased the ghosts of their dead. They went and bathed again; and thus ended their purification, and triumphal solemnity -- only the leader and his religious waiter kept apart three days longer, purifying themselves. I afterward asked the reason of this -- they replied they were Ishtohoollo. This seems to be so plain a copy of the old Jewish customs, I am satisfied the reader will easily discern the analogy, without any farther observations. n0177 * Last year I heard the Choktah women, in those towns which lie next to New Orleans, sing a regular anthem and dirge, in the dusk of the evening, while their kinsmen were gone to war against the Muskohge. I cannot however conclude this argument, without a few remarks concerning the Indian methods of making peace, and of renewing their old friendship. They first smoke out of the friend-pipe, and eat together; then they drink of the Cusseena, using such invocations as have been mentioned, and proceed to wave their large fans of eagles-tails, -- concluding with a dance. The persons visited, appoint half a dozen of their most active and expert young warriors to perform this religious duty, who have had their own temples adorned with the swan-feather-cap. They paint their bodies with white clay, and cover their heads with swan-down; then approaching the chief 168 representative of the strangers, who by way of honour, and strong assurance of friendship, is seated on the central white or holy seat, "the beloved cabbin" (which is about nine feet long and seven feet broad), they wave the eagles tails backward and forward over his head ID="n0178 * . Immediately they begin the solemn song with an awful air; and presently they dance in a bowing posture; then they raise themselves so erect, that their faces look partly upwards, waving the eagles tails with their right hand toward heaven, sometimes with a slow, at others with a quick motion; at the same time they touch their breast with their small callabash and pebbles fastened to a stick of about a foot long, which they hold in their left hand, keeping time with the motion of the eagles tails: during the dance, they repeat the usual divine notes, YO, &c. and wave the eagles tails now and then over the stranger's head, not moving above two yards backward or forward before him. They are so surprisingly expert in their supposed religious office, and observe time so exactly, with their particular gestures and notes, that there is not the least discernible discord. If the Hebrews danced this way, (as there is strong presumptive proof) they had very sweating work, for every joint, artery, and nerve, is stretched to the highest pitch of exertion; and this may account for Saul's daughter Michal, chiding David for falling in with the common dancers. n0178 * When they are disaffected, or intend to declare war, they will not allow any of the party against whom they have hostile views, to approach the white seat; as their holy men, and holy places, are considered firmly bound to keep good faith, and give sure refuge. Indeed in the year 1750, after having narrowly escaped with my life from the Cheerake lower towns, I met two worthy gentlemen at the settlement of Ninety-six, who were going to them. I earnestly dissuaded them against pursuing their journey, but without effect: when they arrived at the middle Cheerake towns, the old beloved men and war chieftains invited them and twenty of the traders to go in the evening to their town-house, to sit on their white beloved seat, partake of their feast, and smoke together with kindly hearts, according to their old friendly custom. The gentlemen happily rejected the invitation, and boldly told them they were apprised of their treacherous intentions: they braved a little, to surprise and intimidate the Indians, and then mounted, directed their course toward the place where a treacherous ambuscade had been laid for them -- but they soon silently took another course, and passing through an unsuspected difficult marsh, and almost pathless woods, by the dawn of the morning they reached the Georgia side of Savannah river, which was about 80 miles, where a body of the Muskohge chanced to be preparing for war against the treacherous Cheerake. These protected them from their pursuers, and the gentlemen arrived safe at Augusta, the upper barrier and Indian mart of Georgia. The Indians cannot shew greater honour to the greatest potentate on earth, than to place him in the white seat -- invoke YO He Wah, while 169 he is drinking the Cusseena, and dance before him with the eagles tails. When two chieftains are renewing, or perpetuating friendship with each other, they are treated with the same ceremonies. And in their circular friendly dances, when they honour their guests, and pledge themselves to keep good faith with them, they sometimes sing their divine notes with a very awful air, pointing their right hand towards the sky. Some years ago, I saw the Kooasahte Indians (two hundred miles up Mobille river) perform this rite with much solemnity; as if invoking the deity by their notes and gestures, to enable them to shew good-will to their fellow-creatures, and to bear witness of their faithful vows and conduct. This custom is plainly not derived from the old Scythians, or any other part of the heathen world. Their forms and usages when they made peace, or pledged faith, and contracted friendship with each other, were widely different; but to those of the Jews it hath the nearest resemblance. ARGUMENT XVII. The Indian origin and descent may also be in some measure discerned by their taste for, and kind of Ornaments. The Israelites were fond of wearing beads and other ornaments, even as early as the patriarchal age, and the taste increased to such a degree that is became criminal, and was sharply reprehended by the prophets, particularly Isaiah. The Israelitish women wore rich garters about their legs, and against the rules of modesty, they shortened their under garments, in order to shew how their legs and feet were decorated; Isaiah, chap. iii. 18. "The Lord will take away the bravery of their tinkling ornaments about their feet," which loaded them so heavy that they could scarcely walk; and ver. 19, 20, 21. "The chains and the bracelets -- The ornaments of the legs -- and the ear-rings -- The rings and nose jewels" In resemblance to these customs, the Indian females continually wear a beaded string round their legs, made of buffalo-hair, which is a species of coarse wool; and they reckon it a great ornament, as well as a preservative against miscarriages, hard labour, and other evils. They wear also a heap of land 170 tortoise-shells with pebbles or beads in them, fastened to pieces of deer-skins, which they tie to the outside of their legs, when they mix with the men in their religious dances. The Indian nations are agreed in the custom of thus adorning themselves with beads of various sizes and colours; sometimes wrought in garters, sashes, necklaces, and in strings round their wrists; and so from the crown of their heads sometimes to the cartilage of the nose. And they doat on them so much, as to make them their current money in all payments to this day. Before we supplied them with our European beads, they had great quantities of wampum; (the Buccinum of the ancients) made out of conch-shell, by rubbing them on hard stones, and so they form them according to their liking. With these they bought and sold at a stated current rate, without the least variation for circumstances either of time or place; and now they will hear nothing patiently of loss or gain, or allow us to heighten the price of our goods, be our reasons ever so strong, or though the exigencies and changes of time may require it. Formerly, four deer-skins was the price of a large conch-shell bead, about the length and thickness of a man's fore-finger; which they fixed to the crown of their head, as an high ornament -- so greatly they valued them. Their beads bear a very near resemblance to ivory, which was highly esteemed by the Hebrews. The New-England writers assure us, that the Naragansat Indians paid to the colony of Massachusetts, two hundred fathoms of wampum, only in part of a debt; and at another payment one-hundred fathoms: which shews the Indian custom of wearing beads has prevailed far north on this continent, and before the first settling of our colonies. According to the oriental custom, they wear ear-rings and finger-rings in abundance. Tradition says, they followed the like custom before they became acquainted with the English. The men and women in old times used such coarse diamonds, as their own hilly country produced, when each had a bit of stone fastened with a 171 deer's sinew to the tying of their hair, their nose, ears, and maccaseenes: but from the time we supplied them with our European ornaments, they have used brass and silver ear-rings, and finger-rings; the young warriors now frequently fasten bell-buttons, or pieces of tinkling brass to their maccaseenes, and to the outside of their boots, instead of the old turky-cock-spurs which they formerly used. Both sexes esteem the above things, as very great ornaments of dress, and commonly load the parts with each fort, in proportion to their ability of purchasing them: it is a common trading rule with us, to judge of the value of an Indian's effects, by the weight of his fingers, wrists, ears, crown of his head, boots, and maccaseenes -- by the quantity of red paint daubed on his face, and by the shirt about the collar, shoulders, and back, should he have one. Although the same things are commonly alike used or disused, by males and females; yet they distinguish their sexes in as exact a manner as any civilized nation. The women bore small holes in the lobe of their ears for their rings, but the young heroes cut a hole round almost the extremity of both their ears, which till healed, they stretch out with a large tuft of buffalo's wool mixt with bear's oil: then they twist as much small wire round as will keep them extended in that hideous form. This custom however is wearing off apace. They formerly wore nose-rings, or jewels, both in the northern and southern regions of America, according to a similar custom of the Jews and easterns; and in some places they still observe it. At present, they hang a piece of battered silver or pewter, or a large bead to the nostril, like the European method of treating swine, to prevent them from rooting the earth; this, as well as the rest of their customs, is a true picture and good copy of their supposed early progenitors. I have been among the Indians at a drinking match, when several of their beaus have been humbled as low as death, for the great loss of their big ears. Being so widely extended, it is as easy for a person to take hold of, and pull them off, as to remove a couple of small hoops were they hung within reach; but if the ear after the pull, stick to their head by one end, when they get sober, they pare and sew it together with a needle and deer's sinews, after sweating him in a stove. Thus the disconsolate warrior recovers his former cheerfulness, and hath a lasting caution of not putting his ears a second time in danger with bad company: 172 however, it is not deemed a scandal to lose their ears by any accident, because they became slender and brittle, by their virtuous compliance with that favourite custom of their ancestors. ARGUMENT XVIII. The Indian manner of Curing their Sick, is very similar to that of the Jews. They always invoke YO He Wah, a considerable space of time before they apply any medicines, let the case require ever so speedy an application. The more desperately ill their patients are, the more earnestly they invoke the deity on the sad occasion. Like the Hebrews, they firmly believe that diseases and wounds are occasioned by the holy fire, or divine anger, in proportion to some violation of the old beloved speech. The Jews had but small skill in physic. -- They called a physician "a binder of wounds," for he chiefly poured oil into the wounds and bound them up. They were no great friends to this kind of learning and science; and their Talmud has this proverb, "the best physicians go to hell" King Afa was reproved for having applied to physicians, for his disease in his feet. The little use they made of the art of medicine, especially for internal maladies; and their persuasion that distempers were either the immediate effects of God's anger, or caused by evil spirits, led them to apply themselves to the prophets, or or to diviners, magicians and enchanters. Hezekiah's boil was cured by Isaiah -- Benhadad king of Syria, and Naaman the Syrian applied to the prophet Elisha, and Ahaziah king of Israel sent to consult Baal-zebub. The Indians deem the curing their sick or wounded a very religious duty; and it is chiefly performed by their supposed prophets, and magi, because they believe they are inspired with a great portion of the divine fire. On these occasions they sing YO YO, on a low bass key for two or three minutes very rapidly; in like manner, He He, and Wa Wa. Then they transpose and accent those sacred notes with great vehemence, and supplicating fervor, rattling all the while a calabash with small pebble-stones, in imitation of the old Jewish rattles, to make a greater sound, and 173 as it were move the deity to co-operate with their simple means and finish the cure ID="n0183 * . n0183 * Formerly, an old Nachee warrior who was blind of one eye, and very dim-sighted in the other, having heard of the surprising skill of the European oculists, fancied I could cure him. He frequently importuned me to perform that friendly office, which I as often declined. But he imagining all my excuses were the effect of modesty and caution, was the more importunate, and would take no denial. I was at last obliged to commence Indian-oculist. I had just drank a glass of rum when he came to undergo the operation at the time appointed; he observing my glass, said, it was best to defer it till the next day. -- I told him, I drank so on purpose, for as the white people's physic and beloved songs were quite different from what the red people applied and sung, it was usual with our best physicians to drink a little, to heighten their spirits, and enable them to sing with a strong voice, and likewise to give their patients a little, to make their hearts weigh even within them; he consented, and lay down as if he was dead, according to their usual custom. After a good many wild ceremonies, I sung up Sheela na Guira, "will you drink wine?" Then I drank to my patient, which on my raising him up, he accepted: I gave him several drinks of grogg, both to divert myself, and purify the obtruding supposed sinner. At last, I applied my materia medica, blowing a quill full of fine burnt allum and roman vitriol into his eye. Just as I was ready to repeat it, he bounded up out of his seemingly dead state, jumped about, and said, my songs and physic were not good. When I could be heard, I told him the English beloved songs and physic were much stronger than those of the red people, and that when they did not immediately produce such an effect as he found, it was a sure sign they were good for nothing, but as they were taking place, he would soon be well. He acquiesced because of the soporific dose I gave him. But ever after, he reckoned he had a very narrow chance of having his eye burnt out by Loak Ishtoboollo, for drinking Ooka Hoome, "the bitter waters," and presuming to get cured by an impure accursed nothing, who lied, drank, ate hog's flesh, and sung Tarooa Ookproo'sto, "the devil's tune," or the song of the evil ones. When the Indian physicians visit their supposed irreligious patients, they approach them in a bending posture, with their rattling calabash, preferring that sort to the North-American gourds: and in that bent posture of body, they run two or three times round the sick person, contrary to the course of the sun, invoking God as already express. Then they invoke the raven, and mimic his croaking voice: Now this bird was an ill omen to the ancient heathens, as we may see by the prophet Isaiah; so that common wisdom, or self-love, would not have directed them to such a choice, if their traditions had represented it as a bad symbol. But they chose it as an emblem of recovery, probably from its indefatigableness in flying to and fro when sent out of the ark, till he 174 found dry ground to rest on. * They also place a bason of cold water with some pebbles in it on the ground, near the patient, then they invoke the fish, because of its cold element, to cool the heat of the fever. Again, they invoke the eagle, ( Ooòle ) they solicit him as he soars in the heavens, to bring down refreshing things for their sick, and not to delay them, as he can dart down upon the wing, quick as a flash of lightning. They are so tedious on this subject, that it would be a talk to repeat it: however, it may be needful to observe, that they chuse the eagle because of its supposed communicative virtues; and that it is according to its Indian name, a cherubimical emblem, and the king of birds, of prodigious strength, swiftness of wing, majestic stature, and loving its young ones so tenderly, as to carry them on its back, and teach them to fly. n0184 * The ancients drew bad presages from the situation, and croaking of ravens and crows. They looked on that place as unhappy, where either of them had croaked in the morning. Hesiod forbids to leave a house unfinished, left a crow should chance to come and croak when <add place="interlinear"><handwritten>I</handwritten></add> sitting on it. And most of the illiterate peasants in Europe are tinctured with the like superstition, pretending to draw ill omens from its voice. Josephus tells us, that Solomon had a divine power conferred upon him, of driving evil spirits out of possessed persons -- that he invented several incantations by which diseases were cured -- and left behind him such a sure method of exorcising, as the daemons never returned again: and he assures us, the Jews followed the like custom as late as his own time; and that he saw such a cure performed by one Eleazar. They likewise imagined, that the liver of a fish would keep away evil spirits, as one of the apocryphal writers acquaints us. ID="n0184-02">† In n0184-02"> † They imagined incense also to be a sure means to banish the devil; though asafœtida, or the devil's dung, might have been much better. On Cant. iv. 6. "I will get me to the hill of incense," the Chaldee paraphrast says, that, while the house of Israel kept the art of their holy fore-fathers, both the morning and mid-day evil spirits fled away, because the divine glory dwelt in the sanctuary, which was built on Mount Moriah; and that all the devils fled when they smelled the effluvia of the fine incense that was there. They likewise believed that herbs and roots had a power to expel daemons. And Josephus tells us, that the root Bara, immediately drives out the devil. I suppose it had such a physical power against fevers and agues, as the jesuit's bark. The church of Rome, in order to have powerful holy things, as well as the Jews, applies salt, spittle, holy-water, and consecrated oil, to expel the devils from the credulous of their own persuasion; and the oil alone is used as a viaticum, on account of its lubricous quality, to make them slippery, and thereby prevent the devil from laying hold, and pulling them down when they ascend upward. They reckon that observance a most religious duty, and an infallible preservatives against the legions of evil spirits who watch in the aerial regions; and also necessary to gain celestial admission for believers. 175 In the Summer-season of the year 1746, I chanced to see the Indians playing at a house of the former Missisippi-Nachee, on one of their old sacred musical instruments. It pretty much resembled the Negroe-Banger in shape, but far exceeded it in dimensions; for it was about five feet long, and a foot wide on the head-part of the board, with eight strings made out of the sinews of a large buffalo. But they were so unskilful in acting the part of the Lyrick, that the Loache, or prophet who held the instrument between his feet, and along side of his chin, took one end of the bow, whilst a lusty fellow held the other; by sweating labour they scraped out such harsh jarring sounds, as might have been reasonably expected by a soft ear, to have been sufficient to drive out the devil if he lay any where hid in the house. When I afterward asked him the name, and the reason of such a strange method of diversion, he told me the dance was called Keetla Ishto Hoollo, "a dance to, or before, the great holy one;" that it kept off evil spirits, witches, and wizards, from the red people; and enabled them to ordain elderly men to officiate in holy things, as the exigency of the times required. He who danced to it, kept his place and posture, in a very exact manner, without the least perceivable variation: yet by the prodigious working of his muscles and nerves, he in about half an hour, foamed in a very extraordinary manner, and discontinued it proportionally, till he recovered himself. This surprising custom I have mentioned here, because it was usual among the Hebrews, for their prophets to become furious, and as it were beside themselves, when they were about to prophesy. Thus with regard to Saul, it seems that he became furious, and tortured his body by violent gestures: and when Elisha sent one of the children of the prophets to anoint Jehu, one said to him, wherefore cometh this mad fellow? The Chaldee paraphrast, on I Sam. xviii. 10. concerning Saul's prophesying, paraphrases it, caepit furire, "he began to grow mad, &c" When the East-Indian Fakirs are giving out their pretended prophecies, they chuse drums and trumpets, that by such confused striking sounds, 176 their senses may be lulled asleep or unsettled, which might otherwise render them uncapable of receiving the supposed divine inspiration. And they endeavour to become thus possess before crowds of people with a furious rage, by many frantic and violent motions of body, and changes of posture, till they have raised it to the highest pitch they are capable of, and then fall on the ground almost breathless; when they recover themselves a little, they give out their prophecies, which are deemed oracular. Lactantius and others tell us, that the Sibyls were possest of the like fury; and most part of the ancients believed they ought to become furious, the members of the body to shake, and the hairs of their head to stand an end before they could be divinely inspired: which seems plainly to shew, that though the ancient heathens mimicked a great deal of the Mosaic law, yet theirs had but a faint glance on the Hebrew manner of consulting Yohewah; whereas the Indian Americans invoke the true God, by his favourite essential name, in a bowing posture, on every material occasion, whether civil, martial, or religious, contrary to the usage of all the old heathen world, In the year 1765, an old physician, or prophet, almost drunk with spirituous liquors, came to pay me a friendly visit: his situation made him more communicative than he would have been if quite sober. When he came to the door, he bowed himself half bent, with his same extended north and south, continuing so perhaps for the space of a minute. Then raising himself erect, with his arms in the arms position, he looked in a wild frightful manner, from the south-west toward the north, and sung on a low bass key Yo Yo Yo Yo, almost a minute, then He He He He, for perhaps the same space of time, and Wa Wa Wa Wa, in like manner; and then transposed, and accented those sacred notes several different ways, in a most rapid guttural manner. Now and then he looked upwards, with his head considerably bent backward; -- his song continued about a quarter of an hour. As my door which was then open stood east, his face of course looked toward the west; but whether the natives thus usually invoke the deity, I cannot determine; yet as all their winter houses have their doors toward the east, had he used the like solemn invocations there, his face would have consequently looked the same way, contrary to the usage of 177 the heathens. After his song, he stepped in: I saluted him, saying, "Are you come my beloved old friend?" he replied, Arahre-O. "I am come in the name of Oea " I told him, I was glad to see, that in this mad age, he still retained the old Chikkasah virtues. He said, that as he came with a glad heart to see me his old friend, he imagined he could not do me a more kind service, than to secure my house from the power of the evil spirits of the north, south, and west, -- and, from witches, and wizards, who go about in dark nights, in the shape of bears, hogs, and wolves, to spoil people: "the very month before, added he, we killed an old witch, for having used destructive charms" Because a child was suddenly taken ill, and died, on the physician's false evidence, the father went to the poor helpless old woman who was sitting innocent, and unsuspecting, and sunk his tomohawk into her head, without the least fear of being called to an account. They call witches and wizards, Ishtabe, and Hoollabe, "man-killers," and "spoilers of things sacred" My prophetic friend desired me to think myself secure from those dangerous enemies of darkness, for (said he) Tarooa Ishtohoollo-Antarooare, "I have sung the song of the great holy one" The Indians are so tenacious of concealing their religious mysteries, that I never before observed such an invocation on the like occasion -- adjuring evil spirits, witches, &c. by the awful name of deity. ARGUMENT XIX. The Hebrews have at all times been very careful in the Burial of their dead -- to be deprived of it was considered as one of the greatest of evils. They made it a point of duty to perform the funeral obsequies of their friends -- often embalmed the dead bodies of those who were rich, and even buried treasure in the tombs with their dead. Josephus tells us, that in king David's sepulchre, was buried such a prodigious quantity of treasures, that Hyrcanus the Maccabean, took three thousand talents out of it, about thirteen hundred years after, to get rid of Antiochus then besieging Jerusalem. And their people of distinction, we are told, followed the like custom of burying gold and silver with the dead. Thus it was an universal custom with the ancient Peruvians, when the owner died to bury his 178 effects with him, which the avaricious Spaniards perceiving, they robbed these store-houses of the dead of an immense quantity of treasures. The modern Indians bury all their moveable riches, according to the custom of the ancient Peruvians and Mexicans, insomuch, that the grave is heir of all. Except the Cheerake, only one instance of deviation, from this ancient and general Indian custom occurs to me: which was that of Malahche, the late famous chieftain of the Kowwetah head war-town of the lower part of the Muskohge country, who bequeathed all he possessed to his real, and adopted relations, -- being sensible they would be much more useful to his living friends, than to himself during his long sleep: he displayed a genius far superior to the crowd. The Cheerake of late years, by the reiterated persuasion of the traders, have entirely left off the custom of burying effects with the dead body; the nearest of blood inherits them. They, and several other of our Indian nations, used formerly to shoot all the live stock that belonged to the deceased, soon after the interment of the corpse; not according to the Pagan custom of the funeral piles, on which they burned several of the living, that they might accompany and wait on the dead, but from a narrow-hearted avaricious principle, derived from their Hebrew progenitors. Notwithstanding the North-American Indians, like the South-Americans, inter the whole riches of the deceased with him, and so make his corpse and the grave heirs of all, they never give them the least disturbance; even a blood-thirsty enemy will not despoil nor disturb the dead. The grave proves an asylum, and a sure place of rest to the sleeping person, till at some certain time, according to their opinion, he rises again to inherit his favourite place, -- unless the covetous, or curious hand of some foreigner, should break through his sacred bounds. This custom of burying the dead person's treasures with him, has entirely swallowed up their medals, and other monuments of antiquity, without any probability of recovering them. ID="n0188 * As n0188 * In the Tuccabatches on the Tallapoose river, thirty miles above the Allabahamah garrison, are two brazen tables, and five of copper. They esteem them so sacred as to keep them constantly in their holy of holies, without touching them in the least, only in the time of their compounded first-fruit-offering, and annual expiation of sins; at which season, their magus carries one under his arm, a-head of the people, dancing round the sacred arbour; next to him their head-warrior carries another; and those warriors who chuse it, carry the rest after the manner of the high-priest; all the others carry white canes with swan-feathers at the top. Hearing accidentally of these important monuments of antiquity, and enquiring pretty much about them, I was certified of the truth of the report by four of the southern traders, at the most eminent Indian-trading house of all English America. One of the gentlemen informed me, that at my request he endeavoured to get a liberty of viewing the aforesaid tables, but it could not possibly be obtained, only in the time of the yearly grand sacrifice, for fear of polluting their holy things, at which time gentlemen of curiosity may fee them. Old Bracket, an Indian of perhaps 100 years old, lives in that old beloved town, who gave the following description of them: Old ??acket's account of the five copper and two brass plates under the beloved cabbin in Tuccabatchey-square. [???] The shape of the five copper plates; one is a foot and half long and seven inches wide, the other four are shorter and narrower. The largest stamped thus [???] The shape of the two brass plates, -- about a foot and a half in diameter. He said -- he was told by his forefathers that those plates were given to them by the man we call God; that there had been many more of other shapes, some as long as he could stretch with both his arms, and some had writing upon them which were buried with particular men; and that they had instructions given with them, viz. they must only be handled by particular people, and those fasting; and no unclean woman must be suffered to come near them of the place where they are deposited. He said, none but this town's people had any such plates given them, and that they were a different people from the Creeks. He only remembered three more, which were buried with three of his family, and he was the only man of the family now left. He said, there were two copper plates under the king's cabbin, which had lain there from the first settling of the town. This account was taken in the Tuccabatchey-square, 27th July, 1759, per Will, Bolsover. 179 As the Hebrews carefully buried their dead, so on any accident, they gathered their bones and laid them in the tombs of their fore-fathers: Thus, all the numerous nations of Indians perform the like friendly office to every deceased person of their respective tribe; insomuch, that those who 180 lose their people at war, if they have not corrupted their primitive customs, are so observant of this kindred duty, as to appropriate some time to collect the bones of their relations; which they call bone gathering, or "gathering the bones to their kindred," according to the Hebrew idiom ID="n0190 * . The Cheerake, by reason of their great intercourse with foreigners, have dropped that friendly office: and as they seem to be more intelligent than the rest of our English-American Indians in their religious rites, and ceremonial observances, so I believe, the fear of pollution has likewise contributed to obliterate that ancient kindred duty. However, they separate those of their people who die at home, from others of a different nation; and every particular tribe indeed of each nation bears an intense love to itself, and divides every one of its people from the rest, both while living, and after they are dead. n0190 * With the Hebrews, "to gather," usually signified to die. Gen. xlix.33. Jacob is said to be gathered to his people. Psal. xxvi. 9. Gather not my soul with sinners. And Numb. xx. 24. Aaron shall be gathered to his people. When any of them die at a distance, if the company be not driven and pursued by the enemy, they place the corpse on a scaffold, covered with notched logs to secure it from being torn by wild beasts, or fowls of prey: when they imagine the flesh is consumed, and the bones are thoroughly dried, they return to the place, bring them home, and inter them in a very solemn manner. They will not associate with us, when we are burying any of our people, who die in their land: and they are unwilling we should join with them while they are performing this kindred duty to theirs. Upon which account, though I have lived among them in the raging time of the small pox, even of the confluent sort, I never saw but one buried, who was a great favourite of the English, and chieftain of Ooeafa, as formerly described. The Indians use the same ceremonies to the bones of their dead, as if they were covered with their former skin, flesh, and ligaments. It is but a few days since I saw some return with the bones of nine of their people, who had been two months before killed by the enemy. They were tied in white deer-skins, separately; and when carried by the door of one of the houses of their family, they were laid down opposite to it, till the female 181 relations convened, with flowing hair, and wept over them about half an hour. Then they carried them home to their friendly magazines of mortality, wept over them again, and then buried them with the usual solemnities; putting their valuable effects, and as I am informed, other convenient things in along with them, to be of service to them in the next state. The chieftain carried twelve short sticks tied together, in the form of a quadrangle; so that each square consisted of three. The sticks were only peeled, without any paintings; but there were swans feathers tied to each corner, and as they called that frame, Tereekpe tobeh, "a white circle,rdquo; and placed it over the door, while the women were weeping over the bones, perhaps it was originally designed to represent the holy fire, light, and spirit, who formerly presided over the four principal standards of the twelve tribes of Israel. When any of their people die at home, they wash and anoint the corpse, and soon bring it out of doors for fear of pollution; then they place it opposite to the door, on the skins of wild beasts, in a fitting posture, as looking into the door of the winter house, westward, sufficiently supported with all his moveable goods; after a short elogium, and space of mourning, they carry him three times around the house in which he is to be interred, stoping half a minute each time, at the place where they began the circle, while the religious man of the deceased person's family, who goes before the hearse, says each time, Yàh, short with a bass voice, and then invokes on a tenor key, Yo, which at the same time is likewise sung by all the procession, as long as one breath allows. Again, he strikes up, on a sharp treble key, the fœminine note, He, which in like manner, is taken up and continued by the rest: then all of them suddenly strike off the solemn chorus, and sacred invocation, by saying, on a low key, Wàh; which constitute the divine essential name, Yohewah. This is the method in which they performed the funeral rites of the chieftain before referred tó during which time, a great many of the traders were present, as our company was agreeable at the interment of our declared patron and friend. It seems as if they buried him in the name of the divine essence, and directed their plaintive religious notes to the author of life and death, in hopes of a resurrection of the body; which hope engaged the Hebrews to stile their burying places, "the house of the living" When 182 When they celebrated these funeral rites of the above chieftain, they laid the corpse in his tomb, in a fitting posture, with his face towards the east, his head anointed with bear's oil, and his face painted red, but not streaked with black, because that is a constant emblem of war and death; he was drest in his finest apparel, having his gun and pouch, and trusty hiccory bow, with a young panther's skin, full of arrows, along side of him, and every other useful thing he had been possessed of, -- that when he rises again, they may serve him in that tract of land which pleased him best before he went to take his long sleep. His tomb was firm and clean in-side. They covered it with thick logs, so as to bear several tiers of cypress-bark, and such a quantity of clay as would confine the putrid smell, and be on a level with the rest of the floor. They often sleep over those tombs; which, with the loud wailing of the women at the dusk of the evening, and dawn of the day, on benches close by the tombs, must awake the memory of their relations very often: and if they were killed by an enemy, it helps to irritate and set on such revengeful tempers to retaliate blood for blood. The Egyptians either embalmed, or buried, their dead: other heathen nations imagined that fire purified the body; they burned therefore the bodies of their dead, and put their ashes into small urns, which they religiously kept by them, as sacred relicks. The Tartars called Kyrgessi, near the frozen sea, formerly used to hang their dead relations and friends upon trees, to be eaten by ravenous birds to purify them. But the Americans seem evidently to have derived their copy from the Israelites, as to the place where they bury their dead, and the method of their funeral ceremonies, as well as the persons with whom they are buried, and the great expences they are at in their burials. The Hebrews buried near the city of Jerusalem, by the brook Kedron; and they frequently hewed their tombs out of rocks, or buried their dead opposite to their doors, implying a silent lesson of friendship, and a pointing caution to live well. They buried all of one family together; to which custom David alludes, when he says, "gather me not with the wicket:" and Sophronius said with regard to the like form, "noli me tangere, haeretice, neque vivum nec mortuum" But they buried strangers apart by themselves, and named the place, Kebhare Galeya, "the burying place of strangers" And these rude Americans are so strongly partial to the same custom, that they imagine if any of us 183 were buried in the domestic tombs of their kindred, without being adopted, it would be very criminal in them to allow it; and that our spirits would haunt the eaves of their houses at night, and cause several misfortunes to their family. In resemblance to the Hebrew custom of embalming their dead, the Choktah treat the corpse just as the religious Levite did his beloved concubine, who was abused by the Benjamites; for having placed the dead on a high scaffold stockaded round, at the distance of twelve yards from his house opposite to the door, the whole family convene there at the beginning of the fourth moon after the interment, to lament and feast together: after wailing a while on the mourning benches, which stand on the east side of the quadrangular tomb, they raise and bring out the corpse, and while the feast is getting ready, a person whose office it is, and properly called the bone picker, dissects it, as if it was intended for the shambles in the time of a great famine, with his sharp-pointed, bloody knife. He continues busily employed in his reputed sacred office, till he has finished the task, and scraped all the flesh off the bones; which may justly be called the Choktah method of enbalming their dead. Then, they carefully place the bones in a kind of small chest, in their natural order, that they may with ease and certainty be some time afterward reunited, and proceed to strike up a song of lamentation, with various wailing tunes and notes: afterwards, they join as cheerfully in the funeral feast, as if their kinsman was only taking his usual sleep. Having regaled themselves with a plentiful variety, they go along with those beloved relicks of their dead, in solemn procession, lamenting with doleful notes, till they arrive at the bone-house, which stands in a solitary place, apart from the town: then they proceed around it, much after the manner of those who performed the obsequies of the Chikkasah chieftain, already described, and there deposit their kinsman's bones to lie along side of his kindred-bones, till in due time they are revived by Ishtohoollo Aba, that he may repossess his favourite place. Those bone-houses are scaffolds raised on durable pitch-pine forked posts, in the form of a house covered a-top, but open at both ends. I saw three of them in one of their towns, pretty near each other -- the place seemed to be unfrequented; each house contained the bones of one tribe, 184 separately, with the hieoglyphical figures of the family on each of the old-shaped arks: they reckon it irreligious to mix the bones of a relation with those of a stranger, as bone of bone, and flesh of the same flesh, should be always joined together; and much less will they thrust the body of their beloved kinsman into the abominable tomb of a hateful enemy. I observed a ladder fixed in the ground, opposite to the middle of the broadside of each of those dormitories of the dead, which was made out of a broad board, and stood considerably bent over the sacred repository, with the steps on the inside. On the top was the carved image of a dove, with its wings stretched out, and its head inclining down, as if earnestly viewing or watching over the bones of the dead: and from the top of the ladder to almost the surface of the earth, there hung a chain of grape-vines twisted together, in circular links, and the same likewise at their domestic tombs. Now the dove after the deluge, became the emblem of Rowah, the holy spirit, and in process of time was deified by the heathen world, instead of the divine person it typified: the vine was likewise a symbol of fruitfulness, both in the animal and vegetable world. To perpetuate the memory of any remarkable warriors killed in the woods, I must here observe, that every Indian traveller as he passes that way throws a stone on the place, according as he likes or dislikes the occasion, or manner of the death of the deceased. In the woods we often see innumerable heaps of small stones in those places, where according to tradition some of their distinguished people were either killed, or buried, till the bones could be gathered: there they add Pelion to Ossa, still increasing each heap, as a lasting monument, and honour to them, and an incentive to great actions. Mercury was a favourite god with the heathens, and had various employments; one of which was to be god of the roads, to direct travellers aright -- from which the ancient Romans derived their Dii Compitales, or Dei Viales, which they likewise placed at the meeting of roads, and in the high ways, and esteemed them the patrons and protectors of travellers. The early heathens placed great heaps of stones at the dividing of 185 the roads, and consecrated those heaps to him by unction ID="n0195 * , and other religious ceremonies. And in honour to him, travellers threw a stone to them, and thus exceedingly increased their bulk: this might occasion Solomon to compare the giving honour to a fool, to throwing a stone into a heap, as each were alike insensible of the obligation; and to cause the Jewish writers to call this custom a piece of idolatrous worship. But the Indians place those heaps of stones where there are no dividings of the roads, nor the least trace of any road ID="n0195-02">† . And they then observe no kind of religious ceremony, but raise those heaps merely to do honour to their dead, and incite the living to the pursuit of virtue. Upon which account, it seems to be derived from the ancient Jewish custom of increasing Absalom's tomb; for the last things are easiest retained, because people repeat them oftenest, and imitate them most. ARGU- n0195 * They rubbed the principal stone of each of those heaps all over with oil, as a sacrifice of libation; by which means they often became black, and slippery; as Arnobius relates of the idols of his time; Lubricatum lapidem, et ex olivi unguine fordidatum, tanquam inesset vis presens, adulabar. Arnob. Advers. Gent. n0195-02"> † Laban and Jacob raised a heap of stones, as a lasting monument of their friendly covenant. And Jacob called the heap Galeed, "the heap of witness" Gen. xxxi. 47. Though the Cheerake do not now collect the bones of their dead, yet they continue to raise and multiply heaps of stones, as monuments for their dead; this the English army remembers well, for in the year 1760, having marched about two miles along a wood-land path, beyond a hill where they had seen a couple of these reputed tombs, at the war-woman's creek, they received so sharp a defeat by the Cheerake, that another such must have inevitably ruined the whole army. Many of those heaps are to be seen, in all parts of the continent of Nort-America; where stones could not be had, they raised large hillocks or mounds of earth, wherein they carefully deposited the bones of their dead, which were placed either in earthen vessels, or in a simple kind of arks, or chests. Although the Mohawk Indians may be reasonably expected to have lost their primitive customs, by reason of their great intercourse with foreigners, yet I was told by a gentleman of distinguished character, that they observe the aforesaid sepulchral custom to this day, insomuch, that when they are performing that kindred duty, they cry out, Mahoom Taguyn Kameneh, "Grandfather, I cover you." |
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The Jewish records tell us, that their women Mourned for the loss of their deceased husbands, and were reckoned vile, by the civil law, if they married in the space, at least, of ten months after their death. In resemblance to that custom, all the Indian widows, by an established strict penal law, mourn for the loss of their deceased husbands; and among some tribes for the space of three or four years. But the East-India Pagans forced the widow, to sit on a pile of wood, and hold the body of her husband on her knees, to be consumed together in the flames. The Muskohge widows are obliged to live a chaste single life, for the tedious space of four years; and the Chikkasah women, for the term of three, at the risque of the law of adultery being executed against the recusants. Every evening, and at the very dawn of day, for the first year of her widowhood, she is obliged through the fear of shame to lament her loss, in very intense audible strains. As Yah ah signifies weeping, lamenting, mourning, or Ah God; and as the widows, and others, in their grief bewail and cry Yo He ( ta ) Wah, Yohetaweh; Yohetaha Yohetahe, the origin is sufficiently clear. For the Hebrews reckoned it so great an evil to die unlamented, like Jehoiakim, Jer. xxii. 18. "who had none to say, Ah, my brother! Ah, my sister! Ah, my Lord! Ah, his glory!" that it is one of the four judgments they pray against, and it is called the burial of an ass. With them, burying signified lamenting, and so the Indian widows direct their mournful cries to the author of life and death, insert a plural note in the sacred name, and again transpose the latter, through an invariable religious principle, to prevent a prophanation. Their law compels the widow, through the long term of her weeds, to refrain all public company and diversions, at the penalty of an adulteress; 187 and likewise to go with flowing hair, without the privilege of oil to anoint it. The nearest kinsmen of the deceased husband, keep a very watchful eye over her conduct, in this respect. The place of interment is also calculated to wake the widow's grief, for he is intombed in the house under her bed. And if he was a war-leader, she is obliged for the first moon, to sit in the day-time under his mourning war-pole ID="n0197 * , which is decked with all his martial trophies, and must be heard to cry with bewailing notes. But none of them are fond of that month's supposed religious duty, it chills, or sweats, and wastes them so exceedingly; for they are allowed no shade, or shelter. This sharp rigid custom excites the women to honour the marriage-state, and keeps them obliging to their husbands, by anticipating the visible sharp difficulties which they must undergo for so great a loss. The three or four years monastic life, which she lives after his death, makes it her interest to strive by every means, to keep in his lamp of life, be it ever so dull and worthless; if she is able to shed tears on such an occasion, they often proceed from self-love. We can generally distinguish between the widow's natural mourning voice, and her tuneful laboured strain. She doth not so much bewail his death, as her own recluse life, and hateful state of celibacy; which to many of them, is as uneligible, as it was to the Hebrew ladies, who preferred death before the unmarried state, and reckoned their virginity a bewailable condition, like the state of the dead. n0197 * The war-pole is a small peeled tree painted red, the top and boughs cut off short: it is fixt in the ground opposite to his door, and all his implements of war, are hung on the short boughs of it, till they rot. The Choktah Indians hire mourners to magnify the merit and loss of their dead, and if their tears cannot be seen to flow, their shrill voices will be heard to cry, which answers the solemn chorus a great deal better ID="n0197-02">† . However, they are no way churlish of their tears, for I have seen them, on the occasion, pour them out, like fountains of water: but after having 188 thus tired themselves, they might with equal propriety have asked bystanders in the manner of the native Irish, Ara ci fuar bass -- "And who is dead?" n0197-02"> † Jer. ix. 17. 19. Thus faith the Lord of hosts: consider ye, and call for the mourning-women, that they may come; and send for cunning women, that they may come. For a voice of wailing is heard out of Zion, how are we spoiled? we are greatly confounded, because we have forsaken the land, because our dwellings have cast us out. They formerly dressed their heads with black moss on those solemn occasions; and the ground adjacent to the place of interment, they now beat with laurel-bushes, the women having their hair disheveled: the first of which customs seems to be derived from the Hebrew custom of wearing sack-cloth at their funeral solemnities, and on other occasions, when they afflicted their souls before God -- to which divine writ often alludes, in describing the blackness of the skies: and the laurel being an ever-green, is a lively emblem of the eternity of the human soul, and the pleasant state it enters into after death, according to antiquity. They beat it on the ground, to express their sharp pungent grief; and, perhaps, to imitate the Hebrew trumpeters for the dead, in order to make as striking a sound as they possibly can on so doleful an occasion. Though the Hebrews had no positive precept that obliged the widow to mourn the death of her husband, or to continue her widowhood, for any time; yet the gravity of their tempers, and their scrupulous nicety of the law of purity, introduced the observance of those modest and religious customs, as firmly under the penalty of shame, as if they bore the sanction of law ID="n0198 † . In imitation of them, the Indians have copied so exactly, as to compel the widow to act the part of the disconsolate dove, for the irreparable loss of her mate. Very different is the custom of other nations: -- the African, when any of their head-men die, kill all their slaves, their friends that were dearest to them, and all their wives whom they loved best, that they may accompany and serve them, in the other world, which is a most diabolical Ammonitish sacrifice of human blood. The East-India widows may refuse to be burned on their husbands funeral piles, with impunity, if they become prostitutes, or public women to sing and dance at marriages, or on other occasions of rejoicing. How superior 189 is the virtuous custom of the savage Americans, concerning female chastity during the time of their widowhood? n0198 † Theodosius tells us, Lib. I. Legum de fecundis nuptiis, that women were infamous by the civil law, who married a second time before a year, or at least ten months were expired. The Indian women mourn three moons, for the death of any female of their own family or tribe. During that time, they are not to anoint, or tie up their hair; neither is the husband of the deceased allowed, when the offices of nature do not call him, to go out of the house, much less to join any company: and in that time of mourning he often lies among the ashes. The time being expired, the female mourners meet in the evening of the beginning of the fourth moon, at the house where their female relation is intombed, and stay there till morning, when the nearest surviving old kinswoman crops their fore-locks pretty short. This they call Ehó Intànáah, "the women have mourned the appointed time" Eho signifies "a woman,rdquo; Inta "finished by divine appointment," Aà "moving" or walking, and Ah, "their note of grief, sorrow, or mourning:" the name expresses, and the custom is a visible certificate of, their having mourned the appointed time for their dead. When they have eaten and drank together, they return home by sun-rise, and thus finish their solemn Yah-ah. ARGUMENT XXI. The surviving brother, by the Mosaic law, was to Raise Seed to a deceased brother who left a widow childless, to perpetuate his name and family, and inherit his goods and estate, or be degraded: and, if the issue he begat was a male child, it assumed the name of the deceased. The Indian custom looks the very same way; yet it is in this as in their law of blood -- the eldest brother can redeem. Although a widow is bound, by a strict penal law, to mourn the death of her husband for the space of three or four years; yet, if she be known to lament her loss with a sincere heart, for the space of a year, and her circumstances of living are so strait as to need a change of her station -- and the elder brother of her deceased husband lies with her, she is thereby exempted 190 from the law of mourning, has a liberty to tie up her hair, anoint and paint herself in the same manner as the Hebrew widow, who was refused by the surviving brother of her deceased husband, became free to marry whom she pleased. The warm-constitutioned young widows keep their eye so intent on this mild beneficent law, that they frequently treat their elder brothers-in-law with spirituous liquors till they intoxicate them, and thereby decoy them to make free, and so put themselves out of the reach of that mortifying law. If they are disappointed, as it sometimes happens, they fall on the men, calling them Hoobuk Wakse, or Skoobále, Hassé kroopha, "Eunuchus praeputio detecto, et pene brevi;" the most degrading of epithets. Similar to the Hebrew ladies, who on the brother's refusal loosed his shoe from his foot, and spit in his face, (Deut. xxv. 9.); and as some of the Rabbies tell us they made water in the shoe, and threw it with despite in his face, and then readily went to bed to any of his kinsmen, or most distant relations of the same line that she liked best; as Ruth married Boaz. Josephus, to palliate the fact, says she only beat him with the shoe over his face. David probably alludes to this custom, Psal. lx. 8. "Over Edom I will cast out my shoe," or detraction. Either by corruption, or misunderstanding that family-kissing custom of the Hebrews, the corrupt Cheerake marry both mother and daughter at once; though, unless in this instance, they and all the other savage nations observe the degrees of consanguinity in a stricter manner than the Hebrews, or even the christian world. The Cheerake do not marry their first or second cousins; and it is very observable, that the whole tribe reckon a friend in the same rank with a brother, both with regard to marriage, and any other affair in social life. This seems to evince that they copied from the stable and tender friendship between Jonathan and David; especially as the Hebrews had legal, or adopted, as well as natural brothers. ARGU- |
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When the Israelites gave names to their children or others, they chose such appellatives as suited best with their circumstances, and the times. This custom was as early as the Patriarchal age; for we find Abram was changed into Abraham; Sarai into Sarah, Jacob into Israel; -- and afterwards Oshea, Joshua, Solomon, Jedidiah, &c. &c. This custom is a standing rule with the Indians, and I never observed the least deviation from it. They give their children names, expressive of their tempers, outward appearances, and other various circumstances; a male child, they will call Choola, "the fox;" and a female, Pakahle, "the blossom, or flower" The father and mother of the former are called Choollingge, and Choollishke, "the father and mother of the fox;" in like manner, those of the latter, Pakahlingge, and Pakahlishke; for Ingge signifies the father, and Ishke the mother. In private life they are so termed till that child dies; but after that period they are called by the name of their next surviving child, or if they have none, by their own name: and it is not known they ever mention the name of the child that is extinct. They only faintly allude to it, saying, "the one that is dead," to prevent new grief, as they had before mourned the appointed time. They who have no children of their own, adopt others, and assume their names, in the manner already mentioned. This was of divine appointment, to comfort the barren, and was analogous to the kindred method of counting with the Hebrews: instead of surnames, they used in their genealogies the name of the father, and prefixed Ben, "a son," to the person's name. And thus the Greeks, in early times. No nation used surnames, except the Romans after their league and union with the Sabines. And they did not introduce that custom, with the least view of distinguishing their families, but as a politic seal to their strong compact of friendship; for as the Romans prefixed Sabine names to their own, the Sabines took Roman names in like manner. A specimen of the Indian war-names, will illustrate this argument with more clearness. 192 They crown a warrior, who has killed a distinguished enemy, with the name, Yanasabe, "the buffalo-killer;" Yanasa is a buffalo, compounded of Yah, the divine essence, and Asa, "there, or here is," as formerly mentioned: and Abe is their constant war-period, signifying, by their rhetorical figure "one who kills another" It signifies also to murder a person, or beat him severely. This proper name signifies, the prosperous killer, or destroyer of the buffalo, or strong man -- it cannot possibly be derived from [???], Abeh, which signifies good-will, brotherly love, or tender affection; but from [???], Abele, grief, sorrow, or mourning, as an effect of that hostile act. Anoah, with the Indians, is the name of a rambling person, or one of unsettled residence, and Anoah ookproo, is literally a bad rambling person, "a renagadoe:" likewise Anoah ookproo'shto makes it a superlative, on account of the abbreviation of Ishto, one of the divine names which they subjoin. In like manner, Noabe is the war-name of a person who kills a rambling enemy, or one detached as a scout, spy, or the like. It consists of the patriarchal name, Noah, and Abe, "to kill," according to the Hebrew original, of which it is a contraction, to make it smoother, and to indulge a rapidity of expression. There is so strong an agreement between this compounded proper name, and two ancient Hebrew proper names, that it displays the greatest affinity between the warfaring red and white Hebrews; especially as it so clearly alludes to the divine history of the first homicide, and the words are adapted to their proper significations. Because the Choktah did not till lately trim their hair, the other tribes through contempt of their custom, called them Pas' Pharáàh, "long hair," and they in return, gave them the contemptuous name, Skoobálè'shtó, "very naked, or bare heads," compounded of Skooba, Ale, and Ishto : the same word, or Waksishto, with Hasseh prefixed, expresses the penem praeputio detecto; which shews they lately retained a glimmering, though confused notion of the law of circumcision, and the prohibition of not polling their hair. They call a crow, Pharah; and Pas'pharáàbe is the proper name of a warrior, who killed an enemy wearing long hair. It is a triple compound from Pásèh, "the hair of one's head, Pharaah "long," and Abe, "killing," which they croud together. They likewise say, their tongue is not 193 Pharakto, "forked," thereby alluding probably to the formerly-hateful name of the Egyptian kings, Pharaoh. When the Indians distinguish themselves in war, their names are always compounded, -- drawn from certain roots suitable to their intention, and expressive of the characters of the persons, so that their names joined together, often convey a clear and distinct idea of several circumstances -- as of the time and place, where the battle was fought, of the number and rank of their captives, and the slain. The following is a specimen: one initiating in war-titles, is called Tannip-Abe, "a killer of the enemy;" -- he who kills a person carrying a kettle, is crowned Soonak-Abe-Tuska; the first word signifies a kettle, and the last a warrior. Minggáshtàbe signifies "one who killed a very great chieftain," compounded of Mingo, Ash, and Abe. Pae-Máshtàbe, is, one in the way of war-gradation, or below the highest in rank, Pae signifying "far off" Tisshu Mashtabe is the name of a warrior who kills the war-chieftain's waiter carrying the beloved ark. Shulashummashtabe, the name of the late Choktah great war-leader, our firm friend Red-shoes, is compounded of Shulass', "Maccaseenes," or deer skin-shoes, Humma, "red," Ash, "the divine fire;" T is inserted for the sake of a bold sound, or to express the multiplicity of the exploits he performed, in killing the enemy. In treating of their language, I observed, they end their proper names with a vowel, and contract their war-titles, to give more smoothness, and a rapidity of expression. Etehk is the general name they give to any female creature, but by adding their constant war-period to it, it signifies "weary;" as Chetehkabe, "you are weary:" to make it a superlative, they say Chetehkabe-O : or Chetehkabeshto. The Cheerake call a dull stalking fellow, Sooreh, "the turkey-buzzard," and one of an ill temper, Kana Cheesteche, "the wasp," or a person resembling the dangerous Canaan rabbit, being compounded of the abbreviated name of Canaan, and Cheesto "a rabbit," which the Israelites were not to meddle with. One of our chief traders, who was very loquacious, they called Sekakee, "the grass-hopper," derived from Sekako,"to make haste" To one of a hoarse voice, they gave the name, Kanoona, "the bull-frog" 194 The Katahba Indians call their chief old interpreter, on account of his obscene language, Emate-Atikke, "the smock-interpreter" The " raven," is one of the Cheerake favourite war-names. Carolina and Georgia remember Quorinnah, "the raven," of Huwhase-town; he was one of the most daring warriors of the whole nation, and by far the most intelligent, and this name, or war-appellative, admirably suited his well-known character. Though with all the Indian nations, the raven is deemed an impure bird, yet they have a kind of sacred regard to it, whether from the traditional knowledge of Noah's employing it while he was in the ark, or from that bird having fed Elijah in the wilderness (as some suppose) cannot be determined; however with our supposed red Hebrews the name points out an indefatigable, keen, successful warrior. ARGUMENT XXIII. Although other resemblances of the Indian rites and customs to those of the Hebrews, might be pointed out; not to seem tedious, I proceed to the last argument of the origin of the Indian Americans, which shall be from their own traditions, -- from the accounts of our English writers -- and from the testimonies which the Spanish writers have given, concerning the primitive inhabitants of Peru and Mexico. The Indian tradition says, that their forefathers in very remote ages came from a far distant country, where all the people were of one colour; and that in process of time they moved eastward, to their present settlements. So that, what some of our writers have asserted is not just, who say the Indians affirm, that there were originally three different tribes in those countries, when the supreme chieftain to encourage swift running, proposed a proportionable reward of distinction to each, as they excelled in speed in passing a certain distant river; as, that the first should be polished white -- the second red -- and the third black; which took place accordingly after the race was over. This story sprung from the innovating superstitious 195 ignorance of the popish priests, to the south-west of us. Our own Indian tradition is literal, and not allegorical, and ought to be received; because people who have been long separated from the rest of mankind, must know their own traditions the best, and could not be deceived in so material, and frequently repeated an event. Though they have been disjoined through different interests, time immemorial; yet, (the rambling tribes of northern Indians excepted) they aver that they came over the Missisippi from the westward, before they arrived at their present settlements. This we see verified by the western old towns they have left behind them; and by the situation of their old beloved towns, or places of refuge, lying about a west course from each different nation. Such places in Judea were chiefly built in the most remote parts of the country; and the Indians deem those only as beloved towns, where they first settled. This tradition is corroborated by a current report of the old Chikkasah Indians to our traders, "that about forty years since, there came from Mexico some of the old Chikkasah nation, (the Chichemicas, according to the Spanish accounts) in quest of their brethren, as far north as the Aquahpah nation, about 130 miles above the Nachee old towns, on the south side of the Missisippi; but through French policy, they were either killed, or sent back, so as to prevent their opening a brotherly intercourse, as they had proposed" And it is worthy of notice, that the Muskohgeh cave, out of which one of their politicians persuaded them their ancestors formerly ascended to their present terrestrial abode, lies in the Nanne Hamgeh old town, inhabited by the Missisippi-Nachee Indians, which is one of the most western parts of their old-inhabited country. I hope I shall be excused in reciting their ancient oral tradition, from father to son to the present time. They say, that one of their cunning old religious men finding that religion did not always thrive best, resolved with himself to impose on his friends credulity, and alter in some respects their old tradition; he accordingly pretended to have held for a long time a continual intercourse with their subterranean progenitors in a cave, above 600 miles to the westward of Charles-town in South-Carolina, adjoining to the old Chikkasah trading path; this people were then possest of every thing convenient for human life, and he promised them fully to supply their wants, 196 in a constant manner, without sweating in the field; the most troublesome of all things to manly brisk warriors. He insisted, that all who were desirous of so natural and beneficial a correspondence, should contribute large presents, to be delivered on the embassy, to their brethren -- terrae filii, -- to clear the old chain of friendship from the rust it had contracted, through the fault of cankering time. He accordingly received presents from most of the people, to deliver them to their beloved subterranean kindred: but it seems, they shut up the mouth of the cave, and detained him there in order to be purified. The old waste towns of the Chikkasah lie to the west and south-west, from where they have lived since the time we first opened a trade with them; on which course they formerly went to war over the Missisippi, because they knew it best, and had disputes with the natives of those parts, when they first came from thence. Wisdom directed them then to connive at some injuries on account of their itinerant camp of women and children; for their tradition says, it consisted of ten thousand men, besides women and children, when they came from the west, and passed over the Missisippi. The fine breed of running wood horses they brought with them, were the present Mexican or Spanish barbs. They also aver, that their ancestors cut off, and despoiled the greatest part of a caravan, loaded with gold and silver; but the carriage of it proved so troublesome to them, that they threw it into a river where it could not benefit the enemy. If we join together these circumstances, it utterly destroys the fine Peruvian and Mexican temples of the sun, &c. -- which the Spaniards have lavishly painted from their own fruitful imaginations, to shew their own capacity of writing, though at the expence of truth; and to amuse the gazing distant world, and lessen our surprise at the sea of reputed heathenish blood, which their avaricious tempers, and flaming superstitious zeal, prompted them to spill. If any English reader have patience to search the extraordinary volumes of the Spanish writers, or even those of his catholic majesty's chief historiographer, he will not only find a wild portrait, but a striking resemblance and unity of the civil and martial customs, the religious rites, and traditions, of the 197 ancient Peruvians and Mexicans, and the North-Americans, according to the manner of their moresque paintings: likewise, the very national name of the primitive Chikkasah, which they stile Chichemicas, and whom they repute to have been the first inhabitants of Mexico. However, I lay little stress upon Spanish testimonies, for time and ocular proof have convinced us of the laboured falshood of almost all their historical narrations concerning every curious thing relative to South America. They were so divested of those principles inherent to honest enquirers after truth, that they have recorded themselves to be a tribe of prejudiced bigots, striving to aggrandise the Mahometan valour of about nine hundred spurious catholic christians, under the patronage of their favourite saint, as persons by whom heaven designed to extirpate those two great nominal empires of pretended cannibals. They found it convenient to blacken the natives with ill names, and report them to their demi-god the musti of Rome, as sacrificing every day, a prodigious multitude of human victims to numerous idol-gods. The learned world is already fully acquainted with the falsehood of their histories; reason and later discoveries condemn them. Many years have elapsed, since I first entered into Indian life, besides a good acquaintance with several southern Indians, who were conversant with the Mexican Indian rites and customs; and it is incontrovertible, that the Spanish monks and jesuits in describing the language, religion, and customs, of the ancient Peruvians and Mexicans, were both unwilling, and incapable to perform so arduous an undertaking, with justice and truth. They did not converse with the natives as friends, but despised, hated, and murdered them, for the sake of their gold and silver: and to excuse their own ignorance, and most shocking, cool, premeditated murders, they artfully described them as an abominable swarm of idolatrous cannibals offering human sacrifices to their various false deities, and eating of the unnatural victims. Nevertheless, from their own partial accounts, we can trace a near agreement between the civil and martial customs, the religious worship, traditions, dress, ornaments, and other particulars of the ancient Peruvians and Mexicans, and those of the present North-American Indians. Acosta 198 Acosta tells us, that though the Mexicans have no proper name for God, yet they allow a supreme omnipotence and providence: his capacity was not sufficient to discover the former; however, the latter agrees with the present religious opinion of the English-American Indians, of an universal divine wisdom and government. The want of a friendly intercourse between our northern and southern Indians, has in length of time occasioned some of the former a little to corrupt, or alter the name of the self-existent creator and preserver of the universe, as they repeat it in their religious invocations, YO He a Ah. But with what show of truth, consistent with the above concession, can Acosta describe the Mexicans as offering human sacrifices also to devils, and greedily feasting on the victims! We are told also that the Nauatalcas believe, they dwelt in another region before they settled in Mexico; that they wandered eighty years in search of it, through a strict obedience to their gods, who ordered them to go in quest of new lands, that had such particular signs; -- that they punctually obeyed the divine mandate, and by that means found out, and settled the fertile country of Mexico. This account corresponds with the Chikkasah tradition of settling in their present supposed holy land, and seems to have been derived from a compound tradition of Aaron's rod, and the light or divine presence with the Israelites in the wilderness, when they marched. And probably the Mexican number of years, was originally forty, instead of eighty. Lopez de Gomara tells us, that the Mexicans were so devout, as to offer to the sun and earth, a small quantity of every kind of meat and drink, before any of themselves tasted it; and that they sacrifices part of their corn, fruits, &c. in like manner; otherwise, they were deemed haters of, and contemned by their gods. Is not this a confused Spanish picture of the Jewish daily sacrifice, and first-fruit-offering, as formerly observed? and which, as we have seen, are now offered up by the northern Indians, to the bountiful giver, the supreme holy spirit of fire, whom they invoke in that most sacred and awful song, YO He Wah, and loudly ascribe to him Hallelu-Yah, for his continued goodness to them. The Spanish writers say, that when Cortes approached Mexico, Montezuma shut himself up, and continued for the space of eight days in 199 prayers and fasting: but to blacken him, and excuse their own diabolical butcheries, they assert he offered human sacrifices at the same time to abominable and frightful idols. But the sacrifices with more justice may be attributed to the Spaniards than to the Mexicans -- as their narratives also are a sacrifice of truth itself. Montezuma and his people's fastings, prayers, &c. were doubtless the same with those of the northern Indians, who on particular occasions, by separate fastings, ablutions, purgations, &c. seek to sanctify themselves, and so avert the ill effects of the divine anger, and regain the favour of the deity. They write, that the Mexicans offered to one of their gods, a sacrifice compounded of some of all the seeds of their country, grinded fine, and mixed with the blood of children, and of sacrificed virgins; that they plucked out the hearts of those victims, and offered them as first-fruits to the idol; and that the warriors imagined, the least relic of the sacrifice would preserve them from danger. They soon afterwards tell us of a temple of a quadrangular form, called Teucalli, "God's house," and Chacalmua, "a minister of holy things," who belonged to it. They likewise speak of "the hearth of God, -- the continual fire of God, -- the holy ark," &c. If we cut off the jesuital paintings of the unnatural sacrifice, the rest of consonant to what hath been observed, concerning the North American Indians. And it is very obvious, the North and South American Indians are alike of vindictive tempers, putting most of their invading enemies that fall into their power to the fiery torture. The Spaniards looking upon themselves as divine embassadors, under the imperial signature of the Holy Lord of Rome, were excessively enraged against the simple native South-Americans, because they tortured forty of their captivated people by reprisal, devoting them to the fire, and ate their hearts, according to the universal war-custom of our northern Indians, on the like occasion. The Spanish terror and hatred on this account, their pride, religious bigotry, and an utter ignorance of the Indian dialects, rites, and customs, excited them thus to delineate the Mexicans; -- and equally hard names, and unjust charges, the bloody members of their diabolical inquisition used to bestow on those pretended heretics, whom they gave over to be tortured and burnt by the secular power. But it is worthy of notice, the Spanish writers acknowledge that the Mexicans brought their human sacrifices from the opposite sea; and did not offer up any of their own people: so that this was but the same 200 as our North-American Indians still practise, when they devote their captives to death; which is ushered in with ablutions, and other methods of sanctifying themselves, as have been particularly described; and they perform the solemnity with singing the sacred triumphal song, with beating of the drum, dances, and various sorts of rejoicings, through gratitude to the beneficent and divine author of success against their common enemy. By the description of the Portuguese writers, the Indian-Brasilian method of war, and of torturing their devoted captives, very nearly resembles the customs of our Indians. Acosta, according to his usual ignorance of the Indian customs, says, that some in Mexico understood one another by whistling, on which he attempts to be witty -- but notwithstanding the great contempt and surprise of the Spaniards at those Indians who whistled as they went; this whistle was no other than the war-whoop, or a very loud and shrill shout, denoting death, or good or bad news, or bringing in captives from war. The same writer says they had three kinds of knighthood, with which they honoured the best soldiers; the chief of which was the red ribbon; the next the lion, or tyger-knight; and the meanest was the grey knight. He might with as much truth, have added the turky-buzzard knight, the sun-blind bat knight, and the night-owl knight. His account of the various gradations of the Indian war-titles, shews the unskilfulness of that voluminous writer, even in the first principles of his Indian subject, and how far we ought to rely on his marvellous works. The accounts the Spaniards formerly gave us of Florida and its inhabitants, are written in the same romantic strain with those of Mexico. Ramusius tells us, that Alvaro Nunes and his company reported the Apalahchee Indians to be such a gigantic people, as to carry bows, thick as a man's arm, and of eleven or twelve spans long, shooting with proportional force and direction. It seems they lived then a sober and temperate life, for Morgues says, one of their kings was three hundred years old; though Laudon reckons him only two hundred and fifty: and Morgues assures us, he saw this young Indian Methusalah's father, who was fifty years older than his son, and that each of them was likely by the common course of nature to live thirty or forty years longer, although they had seen their fifth generation. Since that time they have so exceedingly degenerated, in height of body, largeness of 201 defensive arms, and ante-deluvian longevity, that I am afraid, these early and extraordinary writers would scarcely know the descendants of those Apalahche Anakim, if they now saw them. They are at present the same as their dwarfish red neighbours; sic transit gloria mundi. Nicholaus Challusius paints Florida full of winged serpents; he affirms he saw one there, and that the old natives were very careful to get its head, on account of some supposed superstition. Ferdinando Soto tells us, that when he entered Florida, he found a Spaniard, (J. Ortez) whom the natives had captivated during the space of twelve years, consequently he must have gained in that time, sufficient skill in their dialect to give a true interpretation and account -- and he assures us, that Ucita, the Lord of the place, made that fellow, "Temple-keeper," to prevent the night-wolves from carrying away the dead corpse; that the natives worshipped the devil, and sacrificed to him the life and blood of most of their captives; -- who spoke with them face to face, and ordered them to bring those offerings to quench his burning thirst. And we are told by Benzo, that when Soto died, the good-natured Cacique ordered two likely young Indians to be killed according to custom, to wait on him where he was gone. -- But the Christian Spaniards denied his death, and assured them he was the son of God, and therefore could not die. If we except the last sentence, which bears a just analogy to the presumption and arrogance of the popish priests and historians, time and opportunity have fully convinced us, that all the rest is calumny and falshood. It must be confessed however, that none, even of the Spanish monks and friars, have gone so deep in the marvellous, as our own sagacious David Ingram -- he assures us, "that he not only heard of very surprising animals in these parts of the world, but saw elephants, horses, and strange wild animals twice as big as our species of horses, formed like a grey-hound in their hinder parts; he saw likewise bulls with ears like hounds; and another surprising species of quadrupeds bigger than bears, without head or neck, but nature had fixed their eyes and mouths more securely in their breasts" At the end of his monstrous ideal productions, he justly introduces the devil in the rear, sometimes assuming the likeness of a dog; at other times the shape of a calf, &c. Although this legendary writer has transcended the bounds of truth, yet where he is not emulous of outdoing the jesuitical romances, it would require a good knowledge of America to confute him in many particulars: 202 this shews how little the learned world can rely on American narrators; and that the origin of the Indian Americans, is yet to be traced in a quite different path to what any of those hyperbolical, or wild conjectural writers have prescribed. The Spaniards have given us many fine polished Indian orations, but they were certainly fabricated at Madrid; the Indians have no such ideas, or methods of speech, as they pretend to have copied from a faithful interpretation on the spot: however, they have religiously supported those monkish dreams, and which are the chief basis of their Mexican and Peruvian treaties. According to them, the Mexican arms was an eagle on a tunal or stone, with a bird in his talons, -- which may look at the armorial ensign of Dan. And they say, the Mexicans worshipped Vitzliputzli, who promised them a land exceedingly plenty in riches, and all other good things; on which account they set off in quest of the divine promise, four of their priests carrying their idol in a coffer of reeds, to whom he communicated his oracles, giving them laws at the same time -- teaching them the ceremonies and sacrifices they should observe; and directed them when to march, and when to stay in camp, &c. So much, might have been collected from them by signs, and other expressive indications; for we are well assured, that the remote uncorrupted part of the Mexicans still retain the same notions as our northern Indians, with regard to their arriving at, and settling in their respective countries, living under a theocratic government, and having the divine war-ark, as a most sacred seal of success to the beloved people, against their treacherous enemies, if they strictly observe the law of purity, while they accompany it. This alone, without any reflection on the rest, is a good glass to shew us, that the South and North American Indians are twin-born brothers; though the Spanish clergy, by their dark but fruitful inventions, have set them at a prodigious variance. Acosta tells us, that the Peruvians held a very extraordinary feast called Ytu, -- which they prepared themselves for, by fasting two days, not accompanying with their wives, nor eating salt-meat or garlic, nor drinking Chica during that period -- that they assembled all together in one place, and did not allow any stranger or beast to approach them; that they had clothes and 203 ornaments which they wore, only at that great festival; that they went silently and sedately in procession, with their heads veil'd, and drums beating -- and thus continued one day and night; but the next day they danced and feasted; and for two days successively, their prayers and praises were heard. This is another strong picture of the rites of the Indian North-Americans, during the time of their great festival, to atone for sin; and with a little amendment, would exhibit a surprising analogy of sundry essential rites and customs of the Northern and South American Indians, which equally glance at the Mosaic system. Lerius tells us, that he was present at the triennial feast of the Caribbians, where a multitude of men, women, and children, were assembled; that they soon divided themselves into three orders, apart from each other, the women and children being strictly ordered to stay within, and to attend diligently to the singing: that the men sung in one house, He, He, He, while the others in their separate houses, answered by a repetition of the same notes: that having thus continued a quarter of an hour, they all danced in three different rings, each with rattles, &c. And the natives of Sir Francis Drake's New Albion, were desirous of crowning him Hio, or Ohio, a name well known in North America, and hath an evident relation to the great beloved name. Had the former been endued with a proper capacity, and given a suitable attention to the Indian general law of purity, he would probably have described them singing Yo He Wah, Hallelu-Yah, &c. after the present manner of our North American red natives; and as giving proper names to persons and things from a religious principle, to express the relation they bore to the sacred four-lettered name. These writers report also, that the Mexicans sacrificed to the idol Haloc, "their God of water," to give them seasonable rains for their crops: and they tell us, that the high-priest was anointed with holy oil, and dressed with pontifical ornaments, peculiar to himself, when he officiated in his sacred function; that he was sworn to maintain their religion, rights, and liberties, according to their ancient law; and to cause the sun to shine, and all their vegetables to be properly refreshed with gentle showers. If we throw down the "monkish idol god of water," we here find a strong parity of religious customs and ceremonies, between the pretended prophets, and high-priests of the present northern Indians, and the ancient Mexicans. Acosta 204 Acosta tells us, that the Peruvians acknowledged a supreme God, and author of all things, whom they called Viracocha, and worshipped as the chief of all the gods, and honoured when they looked at the heavens or any of the celestial orbs; that for want of a proper name for that divine spirit of the universe, they, after the Mexican manner, described him by his attributes, -- as Pachacamac, "the Creator of heaven and earth" But, though he hath described them possessed of these strong ideas of God, and to have dedicated a sacred house to the great first cause, bearing his divine prolific name; yet the Spanish priesthood have at the same time, painted them as worshipping the devil in the very same temple. Here and there a truth may be found in their writings, but if we except the well-designed performance of Don Antonio de Ulloa, one duodecimo volume would have contained all the accounts of any curious importance, which the Spaniards have exhibited to the learned world, concerning the genuine rites and customs, of the ancient Peruvians and Mexicans, ever since the seisure of those countries, and the horrid murders committed on the inhabitants. But among all the Spanish friars, Hieronimo Roman was the greatest c |