Plan du Fort des Natchitoche.

A. Church.

B. Home of the Commandante.

C. Gunpowder and arm storage.

D. House of the priest, and where records were kept.

E. Barracks of the militia.

F. Guardhouse.

G. Dining hall for soldiers.

H. Houses of domestic servants and kitchen.

I. Privy.

There was quite an uproar at Post Du Nord, as the French called the Presidio San Juan Bautista. The French trade-goods were confiscated, and St. Denis was confined to the area inside the presidio. Somehow St. Denis found out about the plans of the Spanish priests to establish missions to the east, and sent word back to Bienville. The Frenchman knew that very often presidios followed the establishments of missions. Bienville was informed by St. Denis that this land belonged to the French.

Claud De Tisne was dispatched to Natchitoches to build a Fort in 1716, Post St. Jean Baptista Des Natchitoches, naming the post after the title given by St. Denis when the two block houses were built in the spring of 1714.

St. Denis remained in the custody of the Spanish from 1714 until February 17, 1716, when he arrived at Presidio San Juan Bautista. When the Don Domingo Ramone expedition left Saltillo, Mexico, St. Denis was selected as guide, along with several other Frenchmen, Medar Jalot, the two Talon brothers, Pierre Largen and Jean Lagross. The other Frenchmen who were with St. Denis had previously returned to Natchitoches, undoubtedly carrying messages for St. Denis. Medar Jalot declared later that he had delivered messages four times for St. Denis, thus the French had been kept well informed of the goings-on of the Spanish.

St. Denis while on this adventure married a Spanish wife, Manuella Sanchez Ramone, daughter of the Alverez, Don Diego Ramone at the Spanish Presidio. He left her at the presidio, which was also her home, and returned to Natchitoches.

The Ramone expedition established the following Missions:

San Francisco de Los Delores on the Neches River, La Purisima Conception on the Angelina River, Mission San Jose, North of Nacogdoches, and Mission Neustra Senora de Guadelupe at Nacogdoches.

All of these were established in 1716.

In 1717 father Margil de Jesus and Father Francois Hidalgo established two missions further to the east, La Mission Nuestra de Los Delores among the Ais Indians, near the present day city of San Augustine, Texas, and on the first day of St. Michael the Archangel, September 29, 1717 established La Mission de San Miguel Cuellar de Los Adais, among the Adais Indians, one mile north of present Robeline, Louisiana.

At this moment Father Francois Hidalgo’s vision had come into being—after twenty-five years of dreaming, he had established his chain of missions to the very end of the Texas Country.

With the establishment of this last mission among the Adais Indians just fifteen miles away from the French post at Natchitoches, both the French and Spanish realized that each must maintain settlements so as to hold the territories thus far gained.

War broke out between France and Spain in 1719 and in that same year Phillipe Blondell from the French post among the Natchitoches Indians, raided the mission among the Adais and allowed one prisoner to escape after making known to him that the French were coming in multitudes to drive the Spanish back. This caused a withdrawal of all Spanish Missions in the Texas area as far as San Antonio.

Every country has its “man of the minute”, and this country of New Spain was no exception. He offered his wealth and abilities to restore the Texas missions and to re-occupy the Texas country. The new governor of Coahuile and the Texas region was the Marquis de San Miguel de Aguayo, his title was Don Joseph de Alzar, Knight Commandante de Aragon, Governor and Captain General of the Provinces of Texas-New Phillippines and of Coahuile, New Kingdom of Estrandura—and he had earned every one.

KITCHEN

PRIESTS’ HOME

STORE HOUSE

MISSION

Camino del Bayuco, road to Bayuco. (Bayuco, a house of Entertainment—A Night Club of that period.)

Camino de los Ais, road to the Ais tribe of Indians at San Augustine, Texas. This was the dry weather trail and passed through Marthaville, Belmont, Zwolle and Ebarb, Louisiana.

Camino de la Laguna, road to swampy lake area, Spanish Lake.

Camino del Bano, road to Rancho Bano, allotted to the Mission, also a part of El Camino Real.

Arroyo de Chacon, small river of Chacon, named after Chacon who had settled on the Creek—Winn Break today. (Chacon is also a Spanish dance which had its own music set to special tempo.)

By the middle of October, 1720, the Aguayo expedition was well on its way to the Los Adais area, with three thousand nine hundred fifty horses and six hundred mules, loaded with powder, shot, food, clothing and six cannons, five hundred eighty-four men AND two hundred thousand piastres to build presidios on the frontier.

Aguayo, while en-route to Los Adais, received word the war between France and Spain had ended and there would be no war on the frontier, never the less, Aguayo established the missions and the Presidio San Antonio de Bexar at San Antonio. At the tribe of the Adais he began proceedings to establish a presidio there. France, too, had their “man of the minute” in the person of St. Denis.

1. House of the Governor.

2. Church, which was enclosed within the Presidio.

3. Houses of the Soldiers stationed there.

4. Powder Magazine.

5. La Mission San Miguel de Cuellar de Los Adais.

6. Priests’ home.

7. Dwellings of the Adais Tribe of Indians.

8. The Rancho of La Lima, possibly the first merchant and Indian trader of the Spanish in this area.

With St. Denis came the balance of power, which is necessary on any frontier. The Spanish had the French out-numbered ten to one, but they also knew that the tribes of the Caddo Federation favored St. Denis and the French. The gold piasters were of special attraction, as they would have been in any locality, to St. Denis, who was an accomplished trader. Aguayo was quick to realize that the Spanish must trade with the French for food and their very existence. He turned a deaf ear to Captain Reynaud, St. Denis and Bienville, who was now the Governor of Louisiana, and their protests concerning the building of a presidio at Los Adais, and on October 12, 1721 celebrated the rebuilding of the mission. On November 1st in the same year was celebrated the re-establishment of La Presidio de Nuestra Senora del Pilar de Los Adais—the Presidio housing the Governor of all the province of Texas.

In 1722 St. Denis was made Post Commandante of Fort St. Jean Baptiste des Natchitoches and all of the Red River Territory.

Breutin’s map of 1722 of the Natchitoches area, shows the names of inhabitants who owned land: Durion, Derbonne, Duplisses, Marachal, Lebrun, Boquet, Prudhomme, LaFleur, Roland, St. Denis, Dauphine, Rondain, Frainbouis, Rambin, Robert and Frainaries.

Other known inhabitants of the Natchitoches area were: Redot, Lieutenant of the Company of the West; Marley Dupuy, Ensigne; Medar Jalot, St. Denis’ valet; Pierre Cotolleau, farmer; Pierre Fausse, Farmer; Francois Berry, soldier; Francois Lemoine, soldier; Estinne LeRoy, soldier; Pierre DuBois, blacksmith; Marainne Benoist, housewife; Louise Francois Gillot, housewife; Pierre Dupuy, called Gaupillion, to distinguish him from Dupuy the ensigne; Jeanne Grinot, housewife; Collette de Poissot, housewife; Marie Cathern de Poutree, housewife; Martine Bonnet, housewife; Antoniette Audebrands, housewife; Pierre Marineau; Sieur De Champingnole, sergeant; Lieutenant Maillard; Louis Reclos, soldier; Emanuella Sanchez Ramone, wife of St. Denis; Sieur Barme, storekeeper; and Jean Lagross and the two Barberousse brothers who had settled near Campti, establishing a trading post among the Yatasee Indians, which had moved from Nantanchie Lake in 1722.

Pierre Largen was trading among the Peticaddos and the Caddoquopois.

La Petit was among the Peticaddos on Caddo Lake near Shreveport, he had the year previously established a trading post there.

Jean Lagross, who had also married an Ais maiden, had a trading post among the Ais Indians on the Angelena River near the present town of San Augustine, Texas. He was not molested by the Spanish because of the marriage he was considered a member of the Caddos of which the Ais was a tribe.

In 1723 St. Denis sent Lieutenant Antoine Layassard to establish Post Du Rapides near present Alexandria. The year previously LaPerrier and his two daughters had been assassinated at the rapids portage by a band of roving Indians, and Post Du Rapides was established to protect travelers en-route to Post des Natchitoches.

In this same year, 1723 St. Denis received reinforcements, Doctor Alexander, Lt. Basset, Lt. Renault de Hautrive and Paul Muller. Michael Robin, a Notary for the Company of the West was also in the group.

Augayo, tiring of the frontier, left for the interior of Mexico. He appointed as Lieutenant Governor of Los Adais, Lieutenant of the King, Almazon, who immediately set up a new trade restriction, forbidding fraternalization and trading of any sort with the French. It was during the tenure of Almazon that a land grant was issued to Juan Sanchez comprising one square league of land (the grant was an area now consisting of high ground astraddle Toplecot Creek in the Allen area between Robeline and Powhattan, Louisiana). Almazon allotted land to Cadet Chacon. There was also land allotted for the support of the Adais mission called Rancho Bano. Manuel Guiterez, who had wed Maria Garcia, also received an allotted land grant. The last three allotments of land were in the immediate Robeline township area.

St. Denis could see permanence in this establishment of farms in the Adais area. The presidio there now had a fighting force of one hundred men-at-arms, many of which were well-mounted and excellent cavalry men. He could to a certain extent visualize a self supporting Spanish frontier if the farmers’ production of crops were successful. The Spanish would need only slight assistance from the Indian farmers with the sale of their produce to the Spanish.

St. Denis retaliated by inviting all of the chiefs of the Caddo tribes of Indians to come to the Post St. Jean Baptiste to receive presents, knowing that all of the chiefs would bring their families and a number of followers and that many would have to pass the Spanish presidios on their way to Natchitoches. He was successful in working out a trade agreement with all of the tribes to buy their entire surplus food supply.

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

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

III
DACHICOIN—A NOBLE INDIAN
LOS ADAIS, 1723

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IV
ST. DENIS AND THE SPANISH

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

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

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

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

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

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

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

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

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

V
DOCTORS AND EARLY MEDICINE—1722 TO 1744

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Pour 6 bouttiles de quillendive[8] per l’order du chirurgiens.

2. Pour 6 denier (6 articles of merchandise.)

3. Pour 12 boutilles d’eau de vie. (Brandy used as a sedative to settle nerves and upset stomach.)

4. Pour 6 bouttiles de medecine laxatif (laxatives).

5. Pour le cerceuil de defuma. (For making the coffin.)

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