The proper names of Indians are in general given to them after animals of various kinds, and even fishes and reptiles. Thus they are called the Beaver, Otter, Sun-fish, Black-fish, Rattle-snake, Black-snake, &c. They have also other descriptive names, from their personal qualities or appearances, and sometimes from fancy or caprice; but many of those are given them by the whites, such as Pipe, White-eyes, Kill-buck, &c., which are not real Indian names. They do not always preserve the names first given to them, but often assume a new one after they have come to man’s estate.
Indians, who have particularly distinguished themselves by their conduct, or by some meritorious act, or who have been the subjects of some remarkable occurrence, have names given to them in allusion to those circumstances. Thus, I have known a man whose name would signify in our language the beloved lover, and one who was named Met by love. Another, a great warrior, who had been impatiently waiting for day-light to engage the enemy, was afterwards called Cause day-light, or Make day-light appear. So, one who had come in with a heavy load of turkies on his back, was called The Carrier of Turkies, and another whose shoes were generally torn or patched, was called Bad Shoes. All those names are generally expressed in one single word, in compounding which the Indians are very ingenious. Thus, the name they had for the place where Philadelphia now stands, and which they have preserved notwithstanding the great change which has taken place, is Kúequenáku,156 which means, The grove of the long pine trees.
They have proper names, not only for all towns, villages, mountains, valleys, rivers, and streams, but for all remarkable spots, as for instance, those which are particularly infested with gnats or musquitoes, where snakes have their dens, &c. Those names always contain an allusion to such particular circumstance, so that foreigners, even though acquainted with their language, will often be at a loss to understand their discourse.
To strangers, white men for instance, they will give names derived from some remarkable quality which they have observed in them, or from some circumstance which remarkably strikes them. When they were told the meaning of the name of William Penn, they translated it into their own language by Miquon, which means a feather or quill. The Iroquois call him Onas, which in their idiom means the same thing.
The first name given by the Indians to the Europeans who landed in Virginia was Wapsid Lenape (white people;) when, however, afterwards they began to commit murders on the red men, whom they pierced with swords, they gave to the Virginians the name Mechanschican, (long knives,) to distinguish them from others of the same colour.
In New England, they at first endeavoured to imitate the sound of the national name of the English, which they pronounced Yengees. They also called them Chauquaquock, (men of knives) for having imported those instruments into the country, which they gave in presents to the natives.157 They thought them better men than the Virginians; but when they were afterwards cruelly treated by them, and their men shipped off to sea, the Mohicans of that country called them Tschachgoos; and when next the people of the middle colonies began to murder them, and called on the Iroquois to insult them and assist in depriving them of their lands, they then dropped that name, and called the whites by way of derision, Schwannack, which signifies salt beings, or bitter beings; for in their language the word Schwan, is in general applied to things that have a salt, sharp, bitter, or sour taste. The object of this name, as well as of that which the Mohicans gave to the eastern people, was to express contempt as well as hatred or dislike, and to hold out the white inhabitants of the country as hateful and despicable beings. I have, however, in many instances observed that the Indians are careful not to apply this opprobrious name to any white person whom they know to be amicably disposed towards them, and whom they are sure to be a good, honest, well-meaning man. I have heard them charge their children not to call a particular white man Schwannack, but Friend. This name was first introduced about the year 1730. They never apply it to the Quakers, whom they greatly love and respect since the first arrival of William Penn into the country. They call them Quœkels, not having in their language the sound expressed by our letter R. They say they have always found them good, honest, affable and peaceable men, and never have had reason to complain of them.
These were the names which the Indians gave to the whites, until the middle of the Revolutionary war, when they were reduced to the following three:
1. Mechanschican or Chanschican (long knives). This they no longer applied to the Virginians exclusively, but also to those of the people of the middle states, whom they considered as hostilely inclined towards them, particularly those who wore swords, dirks, or knives at their sides.
2. Yengees. This name they now exclusively applied to the people of New England, who, indeed, appeared to have adopted it, and were, as they still are, generally through the country called Yankees, which is evidently the same name with a trifling alteration. They say they know the Yengees, and can distinguish them by their dress and personal appearance, and that they were considered as less cruel than the Virginians or long knives. The proper English they158 call Saggenash.
3. Quœkels. They do not now apply this name exclusively to the members of the Society of Friends, but to all the white people whom they love or respect, and whom they believe to have good intentions towards them.
Not only the Delawares, but all the nations round them, make use of these names, and with the same relative application. I have myself, in 1782, while at Detroit, witnessed the Chippeways, who on meeting an American prisoner, who was walking about, called out Messamochkemaan (long knife), though he had no knife, sword, or dirk at his side. I was one day about the same time hailed in that manner as I was walking up the river, and apprehending that I might be seized as a runaway prisoner, I immediately answered: Kau! Saggenash; No! an Englishman; and they passed on. I might with great propriety make this answer, as I was born in England.
In the year 1808, while I was riding with a number of gentlemen through Greentown159 (an Indian town in the State of Ohio), I heard an Indian in his house, who through a crevice saw us passing, say in his language to his family: “See! what a number of people are coming along!—What! and among all these not one long knife! All Yengees!” Then, probably observing me, he said correcting himself, “No! one Quækel.”
Such are the observations which the Indians make on the white people, and the names which they give to them. They may sometimes be in the wrong; but, as they make it their particular study to become acquainted with the actions, motions, deportment, and dress of the different nations, they seldom commit mistakes, and in general, they apply their different names precisely to those whom they are meant to designate or describe.
It is a striking fact that the Indians, in their uncivilised state, should so behave towards each other as though they were a civilised people! I have in numerous instances witnessed their meeting together, their doing business and conversing with each other for hours, their labouring together, and their hunting and fishing in bodies or parties; I have seen them divide their game, venison, bear’s meat, fish, &c., among themselves, when they sometimes had many shares to make, and cannot recollect a single instance of their falling into a dispute or finding fault with the distribution, as being unequal, or otherwise objectionable. On the contrary, on such occasions they even receive what is allotted to them with thanks; they say “anischi” I am thankful! as if it was a present given to them.
They certainly (I am here speaking of the men) show a reverence for each other, which is visible on all occasions; they often meet for the purpose of conversation, and their sociability appears to be a recreation to them, a renewal of good fellowship. Their general principle, that good and bad cannot mingle or dwell together in one heart, and therefore must not come into contact, seems to be their guide on all occasions. So, likewise, when travelling, whether they are few, or many, they are cheerful, and resigned to the accidents which may befal them; never impatient, quarrelsome, or charging any one, or one another, with being in fault, or the occasion of what had happened; even though one should lose his all by the neglect or carelessness of the other, yet they will not fly into a passion, but patiently bear with the loss, thinking within themselves that such a one feels sorry enough already, and therefore it would be unreasonable to add to his pain. They judge with calmness on all occasions, and decide with precision, or endeavour so to do, between an accident and a wilful act;—the first (they say) they are all liable to commit, and therefore it ought not to be noticed, or punished;—the second being a wilful or premeditated act, committed with a bad design, ought on the contrary to receive due punishment.
To illustrate this subject, I shall relate a few of the cases of this description which have come within my knowledge. One morning early, an Indian came into the house of another who was yet abed, asking for the loan of his gun for a morning hunt, his own being out of repair; the owner readily consented, and said: “As my gun is not loaded, you will have to take a few balls out of your160 pouch!” In taking the gun down, it, however, by some accident went off, and lodged the contents in the owner’s head, who was still lying on the bed, and now expired. The gun, it appeared, was loaded, though unknown to him, and the lock left in such a condition that by a touch it went off. A cry was heard from all sides in the house: O! the accident! for such it was always considered to have been, and was treated as such.
A hunter went out to kill a bear, some of those animals having been seen in the neighbourhood. In an obscure part of a wood, he saw at a distance something black moving, which he took for a bear, the whole of the animal not being visible to him; he fired, and found he had shot a black horse. Having discovered the mistake, he informed the owner of what had happened, expressing at the same time his regret that he was not possessed of a single horse, with which he could replace the one he had shot. What! replied the Indian whose horse had been killed, do you think I would accept a horse from you, though you had one to give, after you have satisfied me that you killed mine by accident? No, indeed! for the same misfortune might also happen to me.
An aged Indian who had gone out to shoot a turkey, mistook a black hog in the bushes for one of those birds, and shot him; finding out by enquiry to whom the hog belonged, he informed the owner of the mistake he had made, offering to pay for the hog; which the other, however, not only would not accept of, but having brought the meat in, gave him a leg of the animal, because he thought that the unfortunate man, as well on account of his disappointment, in not feasting on turkey as he expected soon to do when he shot the hog, as for his honesty in informing of what he had done, was entitled to a share of what he had killed.
Two Indians with a large canoe, going down the Muskingum river to a certain distance, were accosted by others going by land to the same place, who requested them to take their heavy articles, as kettles, axes, hoes, &c. into their canoe, which they freely did, but unfortunately were shipwrecked at the rocks of White Eyes’s falls (as the place is called,) where the whole cargo was lost, and the men saved themselves by swimming to the shore. The question being put and fully discussed, whether those men with the canoe, who had taken charge of the property of the others, and by this neglect lost the whole, were not liable to pay for the loss? it was decided in the negative, on the following grounds:
1. That the canoe men had taken the articles on board, with the pleasing hope that they thereby would oblige their fellow men, and did not expect any recompense for that service.
2. That although they might have avoided the danger and the loss, by unloading the canoe at the head of the fall, and carrying the cargo by land below it, (which was but a short distance,) as was customary, when the river was not in a proper state to run through, yet that, had those who travelled by land been in the place of those in the canoe, they might, like them, have attempted to have run through, as is sometimes done with success, and been equally unfortunate.
3. That the canoe men having had all their own property on board, which was all lost at the same time, and was equally valuable to them, it was clear that they had expected to run safely through, and could not have intentionally or designedly brought on themselves and others the misfortune which had happened, and therefore the circumstance must be ascribed entirely to accident.
Such is the disposition of the Indians with regard to those who inadvertently meet with a disaster, whereby others are injured. They are ready to overlook a fault, and more disposed in such cases to commiserate, than to punish; but with those who wilfully and intentionally commit aggressions and injure others, they think and act quite differently; a malicious person is generally despised, and if he intrudes himself into good company, they will, without saying a word, steal off one by one, and leave him alone to suffer the mortification which it is intended he should feel. For murderers and thieves they have no compassion, and punish them according to the nature of their crimes, if not publicly, still privately, for they are considered as a nuisance, and a disgrace to the nation, and so much so were persons of this description considered and despised in former times among the Delawares, before the white people came, that it was a rare thing to hear of any such being among them. This I have repeatedly been told, between the years 1770 and 1780, by Indians of that nation; one of whom, when a boy, resided on the spot where Philadelphia now stands, when the first house was building there, and assisted in furnishing the workmen with fish, and caught rabbits for them; the other, who was still older, lived with his parents on the spot where afterwards was built Perth Amboy in New Jersey: both were respectable men, highly esteemed by all who knew them.
I do not believe that there exists a people more attentive to paying common civilities to each other than the Indians are; but this, from a want of understanding their language, as well as their customs and manners, generally escapes the notice of travellers, although some of them, better observers than the rest, have touched upon this subject. In more than one hundred instances, I have with astonishment and delight witnessed the attention paid to a person entering the house of another, where, in the first instance, he is desired to seat himself, with the words, “sit down, my friend!” if he is a stranger, or no relation; but if a relation, the proper title is added. A person is never left standing, there are seats for all; and if a dozen should follow each other in succession, all are provided with seats, and the stranger, if a white person, with the best. The tobacco pouch next is handed round; it is the first treat, as with us a glass of wine or brandy. Without a single word passing between the man and his wife, she will go about preparing some victuals for the company, and having served the visiters, will retire to a neighbour’s house, to inform the family of the visit with which her husband is honoured, never grumbling on account of their eating up the provisions, even if it were what she had cooked for her own family, considering the friendly visit well worth this small trouble and expense.
It is true, that among themselves, they expect the same attention and hospitality paid to them in return; yet that is not their main object, for I have seen a number of instances in which a return was out of the question, where poverty would not admit of it, or distance of abode put it out of the power of the visiter to return the same civilities to his host: when white people are treated in this way, with the best entertainment the house affords, they may be sure it is nothing else than a mark of respect paid to them, and that the attentions they receive do not proceed from any interested view.
In the management of their national affairs, the Indians display as much skill and dexterity, perhaps, as any people upon earth. When a political message is sent to them from a neighbouring nation,161 they generally contrive to send an answer so ambiguously worded, that it is difficult to come at their real meaning; they conceive this to be the best way of getting rid of a proposal which they do not like, because those who sent them the message are for some time, at least, at a loss to comprehend the meaning, and not knowing whether the answer is favourable or unfavourable, their proceedings are necessarily suspended until they can discover its true sense; in this manner have operations been sometimes entirely prevented, and matters have remained in the same situation that they were in before.
It may be supposed, perhaps, that such an artful manner of treating each other might be thought provoking, and cause jealousies and disputes among the different parties; such is not, however, the case, as nothing insulting is ever contained in those messages; and as offence is not meant, it is not taken. The Indians consider it on all sides as a kind of diplomatic proceeding, an exercise which tends to invigorate the mind, of which they are very fond. It gives them opportunities to reflect and think deeply on matters of importance, and of displaying their genius, when they have found or discovered the secret of an answer sent to them, or hit upon the true meaning of an ambiguous message.
At the time of the Revolutionary war I witnessed a curious scene of diplomatic manœuvres between two great men of the Delaware nation, both of whom had in their time signalised themselves as brave and courageous men, and had acquired the character of two great war chiefs. The war that I speak of, which had but lately begun, had made it necessary for the Indians to consult their present and future safety. Captain White Eyes, of the Turtle tribe, who was placed at the head of his nation, had its welfare much at heart. He was in favour of their following the advice given them by the American Congress, which was to remain neutral, and not to meddle in the quarrel between the Americans and the parent country. He advised his people, therefore, to remain in friendship with both sides, and not to take up arms against either, as it might bring them into trouble, and perhaps, in the end, effect their ruin.
On the other hand, Captain Pipe, of the Wolf tribe, who resided at the distance of fifteen miles, where he had his council fire, was of a different opinion, and leaned on the side of the British. He was an artful, ambitious man, yet not deficient in greatness of mind, as I have shewn in a preceding chapter. But his head at that time was full of the wrongs which the Indians had suffered from the Americans, from their first coming into the country; his soul panted for revenge, and he was glad to seize the opportunity that now offered. He professed his readiness to join in proper measures to save the nation, but not such measures as his antagonist proposed; what his real object was he did not openly declare, but privately endeavoured to counteract all that was done and proposed by the other. White Eyes, however, was a sensible upright man, and never was deficient in means to support his own measures, and extricate himself from the snares with which he was on all sides surrounded by Captain Pipe. Thus they went on for upwards of two years, Pipe working clandestinely, and keeping his spies continually on the watch upon the other, while White Eyes acted openly and publicly, as though he knew nothing of what was machinating against him.
At last, a circumstance took place which apparently justified Captain Pipe in the measures he wished to pursue. In March 1778, a number of white people, of those whom we called Tories, among whom were M’Kee, Eliott, Girty,162 and several others, having escaped from Pittsburg, told the Indians wherever they came, “that they must arm and be off immediately, and kill all the Americans wherever they found them, for they had determined to destroy all the Indians, and possess themselves of their country.” White Eyes, not believing what these men said, advised his people to remain quiet, for this report could not be true. Pipe, on the contrary, called his men together, and in a speech which he addressed to them, pronounced every man an enemy to his country who endeavoured to dissuade them from going out against the Americans, and said that all such ought to be put to death. Captain White Eyes was not disconcerted; he immediately assembled his warriors, and told them “that if they meant in earnest to go out, as he observed some of them were preparing to do, they should not go without him. He had taken peace measures in order to save the nation from utter destruction. But if they believed that he was in the wrong, and gave more credit to vagabond fugitives, whom he knew to be such, than to himself, who was best acquainted with the real state of things; if they had determined to follow their advice, and go out against the Americans, he would go out with them; he would lead them on, place himself in the front, and be the first who should fall. They only had to determine on what they meant to do; for his own mind was fully made up not to survive his nation, and he would not spend the remainder of a miserable life in bewailing the total destruction of a brave people, who deserved a better fate.”
This spirited, and at the same time pathetic, speech of Captain White Eyes, made such an impression on the minds of the audience, that they unanimously declared that they would obey his orders, and listen to no person but himself, either white or of their own colour. Indeed, there was too much force, too much majesty in this address to be resisted; when this was reported to Pipe by his emissaries, he was absolutely confounded, and knew not what to do. A few days afterwards, the council of the Delaware nation received the most friendly and flattering messages from the commandant and Indian agent at Pittsburg, cautioning them, “not to listen to those worthless men who had ran off from them in the night, and to be assured of the steady friendship of the Government of the United States.” Pipe was so put to the blush, and took this matter so much to heart, that he soon after threw off the mask, permitted his men to go out and murder the Americans, and afterwards went off with them to Sandusky, under the protection of the British Government. We have seen in a former chapter that he afterwards saw how impolitic his conduct had been, and probably wished to retrace his steps, but it was too late. He had suffered himself to be misled by his passions, excited by the remembrance of former wrongs, and thus was betrayed into his injudicious conduct. Perhaps also his jealousy of Captain White Eyes, whose superiority his proud mind could not bear, did not in a small degree contribute to it. Pipe was certainly a great man, but White Eyes was, in my opinion, the greatest of the two. I was present when he made the speech which I have related, and never shall forget the impression it made upon me.
Thus Indian politicians work and manage matters against each other without newspaper wrangles, abuse of character, personal quarrels, or open insults. Their ingenuity, when joined to a good cause, generally makes them come off victorious. In a bad cause, on the contrary, they sure163 to meet with detection and defeat, as Captain Pipe, for his misfortune, sadly experienced.
There are many persons who believe, from the labour that they see the Indian women perform, that they are in a manner treated as slaves. These labours, indeed, are hard, compared with the tasks that are imposed upon females in civilised society; but they are no more than their fair share, under every consideration and due allowance, of the hardships attendant on savage life. Therefore they are not only voluntarily, but cheerfully submitted to; and as women are not obliged to live with their husbands any longer than suits their pleasure or convenience, it cannot be supposed that they would submit to be loaded with unjust or unequal burdens.
Marriages among the Indians are not, as with us, contracted for life; it is understood on both sides that the parties are not to live together any longer than they shall be pleased with each other. The husband may put away his wife whenever he pleases, and the woman may in like manner abandon her husband. Therefore the connexion is not attended with any vows, promises, or ceremonies of any kind. An Indian takes a wife as it were on trial, determined, however, in his own mind not to forsake her if she behaves well, and particularly if he has children by her. The woman, sensible of this, does on her part every thing in her power to please her husband, particularly if he is a good hunter or trapper, capable of maintaining her by his skill and industry, and protecting her by his strength and courage.
When a marriage takes place, the duties and labours incumbent on each party are well known to both. It is understood that the husband is to build a house for them to dwell in, to find the necessary implements of husbandry, as axes, hoes, &c., to provide a canoe, and also dishes, bowls, and other necessary vessels for house-keeping. The woman generally has a kettle or two, and some other articles of kitchen furniture, which she brings with her. The husband, as master of the family, considers himself bound to support it by his bodily exertions, as hunting, trapping, &c.; the woman, as his help-mate, takes upon herself the labours of the field, and is far from considering them as more important than those to which her husband is subjected, being well satisfied that with his gun and traps he can maintain a family in any place where game is to be found; nor do they think it any hardship imposed upon them; for they themselves say, that while their field labour employs them at most six weeks in the year, that of the men continues the whole year round.
When a couple is newly married, the husband (without saying a single word upon the subject) takes considerable pains to please his wife, and by repeated proofs of his skill and abilities in the art of hunting, to make her sensible that she can be happy with him, and that she will never want while they live together. At break of day he will be off with his gun, and often by breakfast time return home with a deer, turkey, or some other game. He endeavours to make it appear that it is in his power to bring provisions home whenever he pleases, and his wife, proud of having such a good hunter for her husband, does her utmost to serve and make herself agreeable to him.
The work of the women is not hard or difficult. They are both able and willing to do it, and always perform it with cheerfulness. Mothers teach their daughters those duties which common sense would otherwise point out to them when grown up. Within doors, their labour is very trifling; there is seldom more than one pot or kettle to attend to. There is no scrubbing of the house, and but little to wash, and that not often. Their principal occupations are to cut and fetch in the fire wood, till the ground, sow and reap the grain, and pound the corn in mortars for their pottage, and to make bread which they bake in the ashes. When going on a journey, or to hunting camps with their husbands, if they have no horses, they carry a pack on their backs which often appears heavier than it really is; it generally consists of a blanket, a dressed deer skin for mocksens, a few articles of kitchen furniture, as a kettle, bowl, or dish, with spoons, and some bread, corn, salt, &c., for their nourishment. I have never known an Indian woman complain of the hardship of carrying this burden, which serves for their own comfort and support as well as of their husbands.
The tilling of the ground at home, getting of the fire wood, and pounding of corn in mortars, is frequently done by female parties, much in the manner of those husking, quilting, and other frolics (as they are called), which are so common in some parts of the United States, particularly to the eastward. The labour is thus quickly and easily performed; when it is over, and sometimes in intervals, they sit down to enjoy themselves by feasting on some good victuals, prepared for them by the person or family for whom they work, and which the man has taken care to provide before hand from the woods; for this is considered a principal part of the business, as there are generally more or less of the females assembled who have not, perhaps for a long time, tasted a morsel of meat, being either widows, or orphans, or otherwise in straitened circumstances. Even the chat which passes during their joint labours is highly diverting to them, and so they seek to be employed in this way as long as they can, by going round to all those in the village who have ground to till.
When the harvest is in, which generally happens by the end of September, the women have little else to do than to prepare the daily victuals, and get fire wood, until the latter end of February or beginning of March, as the season is more or less backward, when they go to their sugar camps, where they extract sugar from the maple tree. The men having built or repaired their temporary cabin, and made all the troughs of various sizes, the women commence making sugar, while the men are looking out for meat, at this time generally fat bears, which are still in their winter quarters. When at home, they will occasionally assist their wives in gathering the sap, and watch the kettles in their absence, that the syrup may not boil over.
A man who wishes his wife to be with him while he is out hunting in the woods, needs only tell her, that on such a day they will go to such a place, where he will hunt for a length of time, and she will be sure to have provisions and every thing else that is necessary in complete readiness, and well packed up to carry to the spot; for the man, as soon as he enters the woods, has to be looking out and about for game, and therefore cannot be encumbered with any burden; after wounding a deer, he may have to pursue it for several miles, often running it fairly down. The woman, therefore, takes charge of the baggage, brings it to the place of encampment, and there, immediately enters on the duties of housekeeping, as if they were at home; she moreover takes pains to dry as much meat as she can, that none may be lost; she carefully puts the tallow up, assists in drying the skins, gathers as much wild hemp as possible for the purpose of making strings, carrying-bands, bags and other necessary articles, collects roots for dyeing; in short, does every thing in her power to leave no care to her husband but the important one of providing meat for the family.
After all, the fatigue of the women is by no means to be compared to that of the men. Their hard and difficult employments are periodical and of short duration, while their husband’s labours are constant and severe in the extreme. Were a man to take upon himself a part of his wife’s duty, in addition to his own, he must necessarily sink under the load, and of course his family must suffer with him. On his exertions as a hunter, their existence depends; in order to be able to follow that rough employment with success, he must keep his limbs as supple as he can, he must avoid hard labour as much as possible, that his joints may not become stiffened, and that he may preserve the necessary strength and agility of body to enable him to pursue the chase, and bear the unavoidable hardships attendant on it; for the fatigues of hunting wear out the body and constitution far more than manual labour. Neither creeks nor rivers, whether shallow or deep, frozen or free from ice, must be an obstacle to the hunter, when in pursuit of a wounded deer, bear, or other animal, as is often the case. Nor has he then leisure to think on the state of his body, and to consider whether his blood is not too much heated to plunge without danger into the cold stream, since the game he is in pursuit of is running off from him with full speed. Many dangerous accidents often befal him, both as a hunter and a warrior (for he is both), and are seldom unattended with painful consequences, such as rheumatism, or consumption of the lungs, for which the sweat-house, on which they so much depend, and to which they often resort for relief, especially after a fatiguing hunt or warlike excursion, is not always a sure preservative or an effectual remedy.
The husband generally leaves the skins and peltry which he has procured by hunting to the care of his wife, who sells or barters them away to the best advantage for such necessaries as are wanted in the family; not forgetting to supply her husband with what he stands in need of, who, when he receives it from her hands never fails to return her thanks in the kindest manner. If debts had been previously contracted, either by the woman, or by her and her husband jointly, or if a horse should be wanted, as much is laid aside as will be sufficient to pay the debts or purchase the horse.
When a woman has got in her harvest of corn, it is considered as belonging to her husband, who, if he has suffering friends, may give them as much of it as he pleases, without consulting his wife, or being afraid of her being displeased; for she is in the firm belief that he is able to procure that article whenever it is wanted. The sugar which she makes out of the maple tree is also considered as belonging to her husband.
There is nothing in an Indian’s house or family without its particular owner. Every individual knows what belongs to him, from the horse or cow down to the dog, cat, kitten and little chicken. Parents make presents to their children, and they in return to their parents. A father will sometimes ask his wife or one of his children for the loan of his horse to go out a hunting. For a litter of kittens or brood of chickens, there are often as many different owners as there are individual animals. In purchasing a hen with her brood, one frequently has to deal for it with several children. Thus, while the principle of community of goods prevails in the state, the rights of property are acknowledged among the members of a family. This is attended with a very good effect; for by this means every living creature is properly taken care of. It also promotes liberality among the children, which becomes a habit with them by the time they are grown up.
An Indian loves to see his wife well clothed, which is a proof that he is fond of her; at least, it is so considered. While his wife is bartering the skins and peltry he has taken in his hunt, he will seat himself at some distance, to observe her choice, and how she and the traders agree together. When she finds an article which she thinks will suit or please her husband, she never fails to purchase it for him; she tells him that it is her choice, and he is never dissatisfied.
The more a man does for his wife the more he is esteemed, particularly by the women, who will say: “This man surely loves his wife.” Some men at their leisure hours make bowls and ladles, which, when finished, are at their wives’ disposal.
If a sick or pregnant woman longs for any article of food, be it what it may, and however difficult to be procured, the husband immediately sets out to endeavour to get it. I have known a man to go forty or fifty miles for a mess of cranberries to satisfy his wife’s longing. In the year 1762 I was witness to a remarkable instance of the disposition of Indians to indulge their wives. There was a famine in the land, and a sick Indian woman expressed a great desire for a mess of Indian corn. Her husband having heard that a trader at Lower Sandusky had a little, set off on horseback for that place, one hundred miles distant, and returned with as much corn as filled the crown of his hat, for which he gave his horse in exchange, and came home on foot, bringing his saddle back with him. Squirrels, ducks, and other like delicacies, when most difficult to be obtained, are what women in the first stage of their pregnancy generally long for. The husband in every such case will go out and spare no pains nor trouble until he has procured what is wanted.
In other cases, the men and their wives do not in general trouble themselves with each other’s business; but the wife, knowing that the father is very fond of his children, is always prepared to tell him some diverting anecdote of one or the other of them, especially if he has been absent for some time.
It very seldom happens that a man condescends to quarrel with his wife, or abuse her, though she has given him just cause. In such a case the man, without replying, or saying a single word, will take his gun and go into the woods, and remain there a week or perhaps a fortnight, living on the meat he has killed, before he returns home again; well knowing that he cannot inflict a greater punishment on his wife for her conduct to him than by absenting himself for a while; for she is not only kept in suspense, uncertain whether he will return again, but is soon reported as a bad and quarrelsome woman; for, as on those occasions, the man does not tell his wife on what day or at what time he will be back again, which he otherwise, when they are on good terms, never neglects to do, she is at once put to shame by her neighbours, who soon suspecting something, do not fail to put such questions to her, as she either cannot, or is ashamed to answer. When he at length does return, she endeavours to let him see by her attentions, that she has repented, though neither speak to each other a single word on the subject of what has passed. And as his children, if he has any, will on his return hang about him and soothe him with their caresses, he is, on their account, ready to forgive, or at least to say nothing unpleasant to their mother. She has, however, received by this a solemn warning, and must take care how she behaves in future, lest the next time her husband should stay away altogether and take another wife. It is very probable, that if at this time they had had no children, he would have left her, but then he would have taken his property with him at the same time.
On the return of an Indian from a journey, or long absence, he will, on entering the house, say, “I am returned!” to which his wife will reply,164 “I rejoice!” and having cast his eyes around, he will enquire, whether all the children are well, when being answered in the affirmative, he replies, “I am glad!” which for the present is all the conversation that passes between them; nor does he relate anything at this present time that occurred on his journey, but holds himself in readiness to partake of the nourishment which his wife is preparing for him. After a while, when the men of the village have assembled at his house, his wife, with the rest, hears his story at full length.
Marriages are proposed and concluded in different ways. The parents on both sides, having observed an attachment between two young persons, negotiate for them. This generally commences from the house where the bridegroom lives, whose mother is the negotiatrix for him, and begins her duties by taking a good leg of venison, or bear’s meat, or something else of the same kind, to the house where the bride dwells, not forgetting to mention, that her son has killed it: in return for this the mother of the bride, if she otherwise approves of the match, which she well understands by the presents to be intended, will prepare a good dish of victuals, the produce of the labour of woman, such as beans, Indian corn, or the like, and then taking it to the house where the bridegroom lives, will say, “This is the produce of my daughter’s field; and she also prepared it.” If afterwards the mothers of the parties are enabled to tell the good news to each other, that the young people have pronounced that which was sent them very good, the bargain is struck. It is as much as if the young man had said to the girl, “I am able to provide you at all times with meat to eat!” and she had replied, “and such good victuals from the field, you shall have from me!” From this time not only presents of this kind are continued on both sides, but articles of clothing are presented to the parents by each party, by way of return for what they have received, of which the young people always have a share. The friendship between the two families daily increasing, they do their domestic and field work jointly, and when the young people have agreed to live together, the parents supply them with necessaries, such as a kettle, dishes or bowls, and also what is required for the kitchen, and with axes, hoes, &c. to work in the field.
The men who have no parents to negotiate for them, or otherwise choose to manage the matter for themselves, have two simple ways of attaining their object. The first is: by stepping up to the woman whom they wish to marry, saying: “If you are willing I will take you as wife!” when if she answer in the affirmative, she either goes with him immediately, or meets him at an appointed time and place.
The other mode of celebrating marriage will appear from the following anecdote.
An aged Indian, who for many years had spent much of his time among the white people, both in Pennsylvania and New Jersey, one day about the year 1770 observed, that the Indians had not only a much easier way of getting a wife than the whites, but were also more certain of getting a good one; “For,” (said he in his broken English,) “White man court,—court,—may be one whole year!—may be two year before he marry!—well!—may be then got very good wife—but may be not!—may be very cross!—Well now, suppose cross! scold so soon as get awake in the morning! scold all day! scold until sleep!—all one; he must keep him!165 White people have law forbidding throwing away wife, be he ever so cross! must keep him always! Well! how does Indian do?—Indian when he see industrious Squaw, which he like, he go to him, place his two forefingers close aside each other, make two look like one—look Squaw in the face—see him smile—which is all one he say, Yes! so he take him home—no danger he be cross! no! no! Squaw know too well what Indian do if he cross!—throw him away and take another! Squaw love to eat meat! no husband! no meat! Squaw do every thing to please husband! he do the same to please Squaw! live happy!”