No "Lost Tribes" or Aliens: What ancient DNA reveals about American Prehistory

New genetics research settles questions about the peoples of Newfoundland & Labrador – & helps highlight what genetics can’t tell us

The Guardian By Jennifer Raff
14 Feb 2018 16.33 EST

Genetics research has transformed our understanding of human history, particularly in the Americas. The focus of the majority of high profile ancient DNA papers in recent years has been on addressing early events in the initial peopling of the Americas. This research has provided details of this early history that we couldn’t access though the archeological record.

Collectively, genetics studies have shown us that the indigenous inhabitants of the Americas are descended from a group that diverged from its Siberian ancestors beginning sometime around 23,000 years before present & remained isolated in Beringia (the region of land that once connected Siberia & North America) for an extended period of time. When the glaciers covering North America melted enough to make the Pacific coast navigable, southward travel became possible, & patterned genetic diversity across North & South America reflects these early movements.

Recent ancient DNA studies indicate that approximately 13,000 years ago, two clades (genetic groups) of peoples emerged; one exclusively consisting of northern Native Americans, & one consisting of peoples from North, Central, & South America, including the 12,800 year old Anzick child from a Clovis burial site in Montana. All genetics research to date has affirmed the shared ancestry of all ancient & contemporary indigenous peoples of the Americas, & refuted stories about the presence of “lost tribes”, ancient Europeans, & !ancient aliens!

Events that occurred after people first entered the Americas – how they settled in different parts of the continents, adapted to local environments, interacted with each other, & were affected by European colonialism – have received somewhat less attention in the press, but as can be seen in the links above, there have been some very significant research papers published on these topics. One such paper...Genetic Discontinuity between the Maritime Archaic & Beothuk Populations in Newfoundland, Canada by Duggen et al. (2017), explores the genetic diversity within three different ancient groups who lived in Newfoundland & Labrador.

One reason this region is of particular interest is that it’s on the furthest northeastern margin of North America & so was one of the last areas in the Americas to be peopled. It appears to have been occupied successively by three culturally distinct groups beginning about 10,000 years before present (YBP) in Labrador & 6,000 YBP in Newfoundland: the Maritime Archaic, the Paleo-Inuit (also referred to as the Paleo-Eskimo), & the indigenous peoples that Europeans called the Beothuk. Today the region is home to several indigenous groups, including the Inuit, the Innu, the Mi’kmaq & the Southern Inuit of NunatuKavut.

The members of the Maritime Archaic tradition created the oldest known burial mounds in North America (dating to 7,714 YBP) & subsisted upon coastal marine resources. Approximately 3,400 YBP they seem to have abandoned Newfoundland, either in response to the appearance of Paleo-Inuit in the region or because of climate changes. The Paleo-Inuit’s presence on the island overlapped with the peoples referred to as the Beothuk beginning around 2000 YBP. The Beothuk encountered European settlers in 1500 AD, & in response to their presence gradually moved to the interior of the island, where their populations declined.

The last known Beothuk, Shanawdithit, died of tuberculosis in captivity in 1829. Although it remains possible that Beothuk traces of ancestry persist in contemporary residents of NL, including members of the Innu, Mi’kmaq, & European communities, it is generally accepted that the Beothuk became culturally extinct with the death of Shanawdithit.

By analyzing mitochondrial haplogroups (groups of closely related maternal lineages) present within individuals from all three populations, Dugan et al. addressed the question of whether they were genetically similar or whether all three groups were biologically as well as culturally distinct from each other. This happens to be one of the most fundamental questions that arises when studying the past: do cultural changes in the archaeological record of a region represent the arrival of new groups, or did one group of people living in the same region over time adopt new cultural practices & technologies from others?

In the case of Newfoundland, the three groups were genetically distinct; they do not share any maternal haplogroups except for haplogroup X2a, lineages of which were found in both the Maritime Archaic & Beothuk. (The presence of haplogroup X2a in North American populations has sometimes been cited as evidence for European ancestry in ancient Americans...

Apart from that single exception, the Maritime Archaic, Paleo-Inuit, & Beothuk are clearly genetically distinctive from one another. However, it’s important to note that this study was done on mitochondrial DNA, which is exclusively matrilineally inherited, & so we can only say that the three groups were not maternally related. While they indicate that the groups are genetically different from each other, does that mean that there was no shared ancestry between them at all? It’s unclear without looking at the rest of the genome whether, for example, there might have been any paternal lineages shared between the populations...

As this study shows, we can learn a lot about the past by characterizing the genomes of ancient & contemporary peoples. This paper by Duggen et al. adds to decades of study of the genomes from ancient & contemporary peoples of the Americas, which reveals a nuanced picture of their complex & remarkable history of evolution, interaction, & resilience in the face of unbelievable oppression.

But it’s also important to understand what genetics can’t tell us...

All claims that a person’s tribe or indigenous nationality can be determined from their genomes are scientifically inaccurate. First, this is because there simply are no currently known genetic markers that allow us to identify individual tribes or nations; although we see geographically patterned genetic variation throughout the Americas in ancient & contemporary populations which allows us to differentiate them (as done in this study), genetic lineages are not tribal or nation-specific.

More importantly, who is or is not a member of a particular community is determined by indigenous groups’ own standards of belonging, which are often just as much about relations & community ties as they are about biological descent...

Archaeologists Say Humans May Have Come to Texas Earlier Than Previously Thought

1590 North American Atlantic Coast Natives by John White (c1540 – c1593). The village of Pomeiooc (Pomeiock) was a Native America settlement, designated on de Bry’s map of Virginia, Americae Pars Nunc Virginia Dicta, between today’s Wyesocking Bay & Lake Landing, North Carolina. John White designates the settlement as Pomeyoo.

New evidence pushes back previous estimates of arrival by 3,000 years

Texas Standard by Kevin Wheeler
July 20, 2018 2:48 pm| 

In the 1920s, archaeologists dug up a trove of ancient artifacts near Clovis, New Mexico. What humans had known about their past was changed forever. These artifacts were the oldest man-made objects found on the Western Hemisphere, & the discovery led to a theory that the first humans to set foot in the Americas did so around about 13,000 years ago, & that they made & used tools like the ones found near Clovis.

Now a group of archaeologists from Texas State University are offering some of the most convincing evidence yet to challenge this “Clovis First” theory.  They’ve recently discovered about 150,000 artifacts near at the Gault Archaeological Site near Killeen, Texas. What they’ve found could change what we know about the timeline of human history.

Tom Williams is one of the archaeologists who has been working at Gault, & he doesn’t mince words when he talks about the significance of this research.  “It really is changing the paradigm that we currently consider for the earliest human occupation in the Americas,” Williams says.

The search for artifacts older than the Clovis ones began at the Gault site in 2007, & since then, Williams & his team have found about 150,000 technological tools that range from hide-scrapers, to blade cores, which were used to create long knives out of flint, to projectile points.

“These projectile points are particularly interesting because they don’t look like Clovis,” Williams says. “And at the moment they appear to be unique in the archaeological record in the earliest part of prehistory in North America.”

Williams conservatively estimates that these artifacts could be 16,000-20,000 years old, which would put them at about 3,000 years older than any Clovis artifact. The age of the tools found at Gault suggests that humans arrived in North America much earlier than what was previously thought. They’re utterly unique.  “Right now we find no other technology that looks like this assemblage,” Williams says.

For Williams, finds like this illuminate one of archaeology’s great appeals. “One of the things with archaeology is you never know what’s down beneath the earth,” Williams says.

Archaeology Magazine - A publication of the Archaeological Institute of America
Unique Assemblage of Stone Tools Unearthed in Texas

Texas stone tools (Produced by N. Velchoff, The Gault School of Archaeological Research) Killeen, Texas

According to a Texas Standard report, some 150,000 stone artifacts have been found at the Gault archaeological site in central Texas, in the layers below the sediments that contained Clovis artifacts. First discovered in the 1920s in Clovis, New Mexico, Clovis-style tools were thought to have been made by the earliest Americans some 13,000 years ago. The sediments surrounding the newly discovered artifacts were dated with optically simulated luminescence, which measures the amount of time that has lapsed since the sediments were last exposed to heat or sunlight. Archaeologist Tom Willliams of Texas State University said the tests suggest the projectile points in the Gault site’s lower layers are between 16,000 & 20,000 years old. “Right now we find no other technology that looks like this assemblage,” he added. The research team therefore suggests that the people who made Clovis-style tools migrated into a region that already had an established population.

Yaudanchi Creation Story

Tales Around the Campfire -  Robert Hood, designer, and Edward Francis Finden, engraver, Interior of a Cree Indian Tent. March 25th. 1820, 1823 

 Yaudanchi Creation Story

Everything was water except a very small piece of ground. On this were the eagle and the coyote. Then the turtle swam to them. They sent it to dive for the earth at the bottom of the water. The turtle barely succeeded in reaching the bottom and touching it with its foot. When it came up again, all the earth seemed washed out. Coyote looked closely at its nails. At last he found a grain of earth. Then he and the eagle took this and laid it down. From it they made the earth as large as it is. From the earth they also made six men and six women. They sent these out in pairs in different directions and the people separated. After a time the eagle sent the coyote to see what the people were doing. Coyote came back and said: “They are doing something bad. They are eating the earth. One side is already gone.” The eagle said: ” That is bad. Let us make something for them to eat. Let us send the dove to find something.” The dove went out. It found a single grain of meal. The eagle and coyote put this down on the ground. Then the earth became covered with seeds and fruit. Now they told the people to eat these. When the seeds were dry and ripe the people gathered them. Then the people increased and spread all over. But the water is still under the world. 

(From Cabrillo.edu and written by C. Smith)

Apache Social Structure

 

Apache Social Structure

All Apachean peoples lived in extended family units (or family clusters); they usually lived close together, with each nuclear family in separate dwellings. An extended family generally consisted of a husband and wife, their unmarried children, their married daughters, their married daughters' husbands, and their married daughters' children. Thus, the extended family is connected through a lineage of women who live together (that is, matrilocal residence), into which men may enter upon marriage (leaving behind his parents' family). When a daughter was married, a new dwelling was built nearby for her and her husband. Among the Navajo, residence rights are ultimately derived from a head mother. Although the Western Apache usually practiced matrilocal residence, sometimes the eldest son chose to bring his wife to live with his parents after marriage. All tribes practiced sororate and levirate marriages.

All Apachean men practiced varying degrees of "avoidance" of his wife's close relatives, a practice often most strictly observed by distance between mother-in-law and son-in-law. The degree of avoidance differed in different Apachean groups. The most elaborate system was among the Chiricahua, where men had to use indirect polite speech toward and were not allowed to be within visual sight of the wife's female relatives, whom he had to avoid. His female Chiricahua relatives through marriage also avoided him.

Several extended families worked together as a "local group", which carried out certain ceremonies, and economic and military activities. Political control was mostly present at the local group level. Local groups were headed by a chief, a male who had considerable influence over others in the group due to his effectiveness and reputation. The chief was the closest societal role to a leader in Apachean cultures. The office was not hereditary, and the position was often filled by members of different extended families. The chief's leadership was only as strong as he was evaluated to be no group member was ever obliged to follow the chief. The Western Apache criteria for evaluating a good chief included: industriousness, generosity, impartiality, forbearance, conscientiousness, and eloquence in language.

Many Apachean peoples joined together several local groups into "bands". Band organization was strongest among the Chiricahua and Western Apache, while among the Lipan and Mescalero, it was weak. The Navajo did not organize local groups into bands, perhaps because of the requirements of the sheepherding economy. However, the Navajo did have "the outfit", a group of relatives that was larger than the extended family, but not as large as a local group community or a band.

On the larger level, the Western Apache organized bands into what Grenville Goodwin called "groups". He reported five groups for the Western Apache: Northern Tonto, Southern Tonto, Cibecue, San Carlos, and White Mountain. The Jicarilla grouped their bands into "moieties", perhaps influenced by the example of the northeastern Pueblo. The Western Apache and Navajo also had a system of matrilineal "clans" that were organized further into phratries (perhaps influenced by the western Pueblo).

The notion of "tribe" in Apachean cultures is very weakly developed; essentially it was only a recognition "that one owed a modicum of hospitality to those of the same speech, dress, and customs."[ The seven Apachean tribes had no political unity (despite such portrayals in common perception) and often were enemies of each other - for example, the Lipan fought against the Mescalero just as they did against the Comanche.  Text from Ellie Crystal 

Apache Religious Ceremonies

Apache Devil Dance

Apache Religious Ceremonies

The ceremonies are invariably called "dances. Among these are the rain dance, a puberty right, a harvest and good crop dance, and a spirit dance.

The Apache are devoutly religious and pray on many occasions and in various ways. Recreated in the human form, Apache spirits are supposed to dwell in a land of peace and plenty, where there is neither disease or death.

To celebrate each noted event a feast and dance is given. The music for our dance is sung by the warriors, and accompanied by beating the esadadedne (buck-skin-on-a-hoop). No words are sung - only the tones. When the feasting and dancing are over they have horse races, foot races, wrestling, jumping, and all sorts of games (gambling),

There are no formal churches, no religious organizations, no sabbath day, no holidays, and yet they worship. Sometimes the whole tribe assembles to sing and pray; sometimes a smaller number, perhaps only two or three. The songs have a few words, but are not formal. The singer will occasionally put in such words as he wished instead of the usual tone sound. Sometimes they prayed in silence; sometimes each one prays aloud; sometimes an aged person prays for all of us. At other times they rise and speak to us of our duties to each other and to Usen. The services are short.

When disease or pestilence abound we assemble and are questioned by our leaders to ascertain what evil we had done, and how Usen - a god - could be satisfied. Sometimes sacrifice is deemed necessary. Sometimes the offending one is punished.

If an Apache has allowed his aged parents to suffer for food or shelter, if he has neglected or abused the sick, if he has profaned our religion, or has been unfaithful, he can be banished from the tribe.

The Apaches have no prisons as white men have. Instead of sending their criminals into prison they send them out of their tribe. These faithless, cruel, lazy, or cowardly members of the tribe are excluded in such a manner that they cannot join any other tribe. Neither can they have any protection from our unwritten tribal laws.

Frequently these outlaw Indians band together and commit depredations which were charged against the regular tribe. However, the life of an outlaw Indian is a hard lot, and their bands never become very large; besides, these bands frequently provoke the wrath of the tribe and secured their own destruction. Text from Ellie Crystal.

Apache Homes

Apache Homes

The Apache dwellings consisted of a dome shaped frame of cottonwood or other poles, thatched with grass. The house itself was termed, "Kowa" and the grass thatch, "Pi".  

The wickiup was the most commonly used style for apache houses. The frame of the wickiup was made from thicker branches and covered in brush. Sometimes the brush was also covered with a buffalo hide. Wickiups were small dwellings, often the size of a modern camp tent, and an Apache woman could build a new wickiup in two hours if there was enough brush available. It contained a fire pit and a smoke hole for a chimney. 

The Jicarillas and Kiowa-Apaches, which roamed the Plains, used buffalo hide tepees. The basic shelter of the Chiricahua was the dome-shaped wickiup made of brush.   Text from Ellie Crystal 

The Apache Language

 The Apache Language

The Apache and Navajo (Dine) tribal groups of the American Southwest speak related languages of the language family referred to as 'Athabaskan.' Southern Athabaskan peoples in North America fan out from west-central Canada where some Southern Athabaskan-speaking groups still reside. Linguistic similarities indicate the Navajo and Apache were once a single ethnic group. Archaeological and historical evidence suggests a recent entry of these people into the American Southwest, with substantial numbers not present until the early 1500s.     From Ellie Crystal 

Fremont People

Reconstructed Pithouse - State Park, Boulder, Utah

 Fremont People

The Fremont culture or Fremont people, named by Noel Morss of Harvard's Peabody Museum after the Fremont River in Utah, is an archaeological culture that inhabited what is now Utah and parts of eastern Nevada, southern Idaho, southern Wyoming, and eastern Colorado between about 400 and 1300 AD.

The Fremont culture unit was characterised by small, scattered communities that subsisted primarily through maize cultivation. Archaeologists have long debated whether the Fremont were a local Archaic population that adopted village-dwelling life from the neighboring Anasazi culture to the south, or whether they represent an actual migration of Basketmakers (the earliest culture stage in the Anasazi Culture) into the northern American Southwest or the area that Julian Steward once called the "Northern Periphery".

The Fremont have some unique material culture traits that mark them as a distinct and identifiable archaeological culture unit, and recent mtDNA data indicate they are a biologically distinct population, separate from the Basketmaker. What early archaeologists such as Morss or Marie Wormington used to define the Fremont was their distinctive pottery, particularly vessel forms, incised and applique decorations, and unique leather moccasins. However, their house forms and overall technology are virtually indistinguishable from the Anasazi. Their habitations were initially circular pit-houses but they began to adopt rectangular stone-built pueblo homes above ground.

Marwitt (1970) defined local or geographic variations within the Fremont culture area based largely on differences in ceramic production and geography. Marwitt's subdivisions are the Parowan Fremont in southwestern Utah, the Sevier Fremont in west central Utah and eastern Nevada, the Great Salt Lake Fremont stretching between the Great Salt Lake and the Snake River in southern Idaho, Uinta Fremont in northeastern Utah, and arguably the San Rafael Fremont in eastern Utah and western Colorado. (The latter geographic variant may well be indivisible from the San Juan Anasazi.)     From Ellie Crystal 

George Catlin (1796–1872) - Apache Warriors & Cochise

George Catlin (1796 –1872) Battle between the Jiccarilla Apachees and Camanchees

Apache Warriors

The Apache's gorilla war tactics came naturally and were unsurpassed. The name Apache struck fear into the hearts of Pueblo tribes, and in later years the Spanish, Mexican, and Anglo-American settlers, which they raided for food, and livestock.

The Apache and the Pueblos managed to maintain generally peaceful relations. But the arrival of the Spaniards changed everything. A source of friction was the activity of Spanish slave traders, who hunted down captives to serve as labor in the silver mines of Chihuahua in northern Mexico. The Apache, in turn, raided Spanish settlements to seize cattle, horses, firearms, and captives of their own.

The prowess of the Apache in battle became legend. It was said that an Apache warrior could run 50 miles without stopping and travel more swiftly than a troop of mounted soldiers.  

Cochise

Cochise (c. 1812- 1874) was a chief of one of the bands of the Chiricahua Apache and the leader of an uprising that began in 1861. Cochise was a chief of central Chiricahua in the southwestern United States. Cochise was the most famous Apache leader to resist intrusions by whites during the 19th century. Cochise was born in the area that now contains the border between Mexico, New Mexico and Arizona. That area had experienced significant tension between the Apache and European settlers from about 1831 until the greater part of the area was annexed by the United States in 1850, which ushered in a time of relative peace. Cochise worked as a woodcutter at the stagecoach station in Apache Pass for the Butterfield Overland line.

The peace was shattered in 1861 when an Apache raiding party drove away a local rancher's cattle and kidnapped his 12-year-old son. Cochise and five others of his band were falsely accused of the incident (which had actually been done by the Coyotero band of Apaches), and were ordered by an inexperienced Army officer (Lt. George Bascom) to report to the fort for questioning. When they went there and maintained their innocence the group was arrested and imprisoned.

The five soon mounted an escape attempt; one was killed and Cochise was shot three times but managed to slip away. He quickly took hostages to use in negotiations to free the other four Chiricahua. However, the plan backfired and both sides killed all their hostages in what was later known as "The Bascom Affair."

Cochise then joined with his father-in-law Mangas Coloradas (Colorado), a Mimbre–o Apache chief, in a long series of retaliatory skirmishes and raids among the settlements. Many were killed on both sides, but the Apaches began to achieve the upper hand, which prompted the United States Army to send an expedition (led by General James Carleton).

At Apache Pass in 1862, Cochise and Colorado, with 500 fighters, held their ground against a force of 3000 California volunteers under Carleton until artillery fire was brought to bear on their position. Colorado was later captured and subsequently killed while imprisoned leaving Cochise in sole command of the insurrection.

He and his men were gradually driven into the Dragoon Mountains but were nevertheless able to use the mountains as cover and as a base to continue significant skirmishes against white settlements from. This was the situation until 1871 when General George Crook assumed command and used other Apaches as scouts and informants and was thereby able to force Cochise's men to surrender. Cochise was taken into custody in September of that year.

The next year the Chiricahua were ordered to Tularosa Reservation in New Mexico but refused to leave their ancestral lands, which were guaranteed to them under treaty. Cochise managed to escape again and renewed raids and skirmishes against settlements through most of 1872. A new treaty was later negotiated by General Oliver O. Howard and Cochise retired to an Arizona reservation where he died of natural causes.      Text from Ellie Crystal 

History of The Apaches

 

History of the Apaches - Chief Geronimo - Medicine Man - ShamanJune 16, 1829 - February 17, 1909
Early Apache inhabitants of the southwestern United States were a nomadic people; some groups roamed as far south as Mexico. They were primarily hunters of buffalo but they also practiced limited farming. For centuries they were fierce warriors, adept in desert survival, who carried out raids on those who encroached on their territory.

The primitive Apache was a true nomad, a wandering child of Nature, whose birthright was a craving for the warpath with courage and endurance probably exceeded by no other people and with cunning beyond reckoning. Although his character is a strong mixture of courage and ferocity, the Apache is gentle and affectionate toward those with his own flesh and blood, particularly his children.

The Apache people (including the Navajo) came from the Far North to settle the Plains and Southwest around A.D. 850. They settled in three desert regions, the Great Basin, the Sonoran, and the Chihuachuan.

They were always known as 'wild" Indians, and indeed their early warfare with all neighboring tribes as well as their recent persistent hostility toward our Government, which precipitated a "war of extermination," bear out the appropriateness of the designation.

The first intruders were the Spanish, who penetrated Apache territory in the late 1500s. The Spanish drive northward disrupted ancient Apache trade connections with neighboring tribes.

When New Mexico became a Spanish colony in 1598, hostilities increased between Spaniards and Apaches. An influx of Comanche into traditional Apache territory in the early 1700s forced the Lipan and other Apaches to move south of their main food source, the buffalo. These displaced Apaches began raiding for food.

Apache raids on settlers accompanied the American westward movement and the United States acquisition of New Mexico in 1848. The Native Americans and the United States military authorities engaged in fierce wars until all Apache tribes were eventually placed on reservations.

Most of the tribes were subdued by 1868, except for the Chiricahua, who continued their attacks until 1872, when their chief, Cochise, signed a treaty with the U.S. government and moved with his band to an Apache reservation in Arizona. The last band of Apache raiders, led by the Chief Geronimo, was hunted down in 1886 and was confined in Florida, Alabama, and finally Oklahoma Territory.

Geronimo was born in what is now the state of New Mexico and according to the maps of the time was part of Mexico, but which his family considered Bedonkohe Apache land. Geronimo himself was a Chiricahua Apache. He grew up to be a respected medicine man and an accomplished warrior who fought frequently with Mexican troops. Mexican bandits massacred some of his relatives in 1858, and as a result he hated all Mexicans for the rest of his life. His Mexican adversaries gave him the nickname of "Geronimo", the Spanish version of the name "Jerome".

Geronimo fought against ever increasing numbers of both Mexican and United States troops and became famous for his daring exploits and numerous escapes from capture. His forces became the last major force of independent Indian warriors who refused to acknowledge the United States Government in the American West. This came to an end on September 4, 1886, when Geronimo surrendered to United States Army General Nelson A. Miles at Skeleton Canyon, Arizona.

Chief Geronimo - Medicine Man - Shaman  -  June 16, 1829 - February 17, 1909

Geronimo was sent in as a prisoner to Fort Pickens, Florida. In 1894 he was moved to Fort Sill, Oklahoma. In his old age Geronimo became something of a celebrity, appearing at fairs and selling souvenirs and photographs of himself, but not allowed to return to the land of his birth. He rode in President Theodore Roosevelt's 1905 inaugural parade. He died of pneumonia at Fort Sill.

   From Ellie Crystal 

The 6 Regional Groups of the Apache Nation

 The Apache Nation is composed of six regional groups:

• Jicarilla - Tinde - an Apache people currently living in New Mexico and to the Southern Athabaskan language they speak. The term jicarilla comes from Mexican Spanish meaning 'little basket'. During their zenith in the SouthWest, two divisions of the Jicarilla Apache were known: the Llanero, or "plains people," and the Hoyero, the "mountain people." They roamed from central and eastern Colorado into western Oklahoma, and as far south as Estancia, New Mexico. As a result of their eastern contacts, the Jicarilla adopted certain cultural traits of the Plains Indians, as did the Mescalero who also ranged the eastern plains. The Jicarilla of northeastern New Mexico hunted buffalo in the plains, and planted corn in the mountains.

• Mescalero - Faraon - Native American tribe of Southern Athabaskan stock currently living on the Mescalero Apache Reservation in southcentral New Mexico where they live with other Chiricahua and Lipan Apaches. The Reorganization Act of 1936 consolidated the tribes onto this reservation, which currently has an Apache population of approximately 4,000. The population is integrated with the rest of Lincoln county, which includes ranching and tourism as major sources of income.

  The Mescalero to the south were originally hunter-gatherers who developed an appetite for the roasted heads of wild mescal plants. The Mescalero band consisted of followers and a headman. They had no formal leader such as a tribal chief, or council, nor a decision making process. The core of the band was a "relative group", predominantly--but not necessarily kinsmen. They were named by the Spanish for the mescal cactus the Apaches used for food, drink, and fiber.

  They moved freely, wintering on the Rio Grande or farther south, ranging the buffalo plains in the summer, always following the sun and the food supply. They owned nothing and everything. They did as they pleased and bowed to no man. Their women were chaste. Their leaders kept their promises. They were mighty warriors who depended on success in raiding for wealth and honor. To their families they were kind and gentle, but they could be unbelievably cruel to their enemies - fierce and revengeful when they felt that they had been betrayed.

• Chiricahua - southwestern New Mexico, southeastern Arizona, and adjacent Mexican states of Chihuahua and Sonora. They were the fiercest of all tribal groups, raided along the Mexican border. The band was the informal political unit, consisting of followers and a headman. They had no formal leader such as a tribal chief, or council, nor a decision making process. The core of the band was a "relative group," predominantly, but not nessarily, kinsmen. Named by the Spanish for the mescal cactus the Apaches used for food, drink, and fiber. The basic shelter of the Chiricahua was the domeshaped wickiup made of brush. Similar the Navajo, they also regarded coyotes, insects, and birds as having been human beings; the human race, then, but following in the tracks of those who have gone before.

• Lipan - Lipan Apache are also known as Nide buffalo hunters, called by anthropologists and historians for many years as Eastern Apache, Apache de los Llanos, Lipan, Ipande, and other names. Today it is known that the Cuelgahen Nde Lipan Apache of Texas comprise the descendents of the Tall Grass People known as Lipan Apache - Apache following Chiefs Cuelga de Castro, John Castro, and Ramon Castro. Lipan Apache is also an Southern Athabaskan language spoken by Meredith Begay, Ted Rodriguez, and others on the Mescalero Apache Reservation. The general consensus of the Lipan Apache Committee on the same reservation is that linguistic and anthropological considerations of their cultural extinction are mistaken and incorrect.

• Kiowa - Gataka Nation of Native Americans who lived mostly in the plains of west Texas, Oklahoma and eastern New Mexico at the time of the arrival of Europeans. Currently the Kiowa Nation is a registered tribe, with about 6000 members living in southwestern Oklahoma in 1989. The Kiowas originated in the northern basin of the Missouri River, but migrated south to the Black Hills around 1650 and lived there with the Crow. Pushed southward by the invading Cheyennes and Sioux who were being pushed out of their lands in the great lake regions by the Objiwe tribes, the Kiowas moved down the Platte River basin to the Arkansas River area. There they fought with the Comanches, who already occupied the land. Around 1790, the two groups made an alliance and agreed to share the area. From that time on, the Comanches and Kiowas formed a deep bond; the peoples hunted, travelled, and made war together. An additional group, the Plains Apache (also called Kiowa-Apache), also affiliated with the Kiowas at this time.The Kiowas lived a not atypical Plains Indian lifestyle. Mostly nomadic, they survived on buffalo meat and gathered vegetables, living in tipis, and depended on their horses for hunting and military uses. The Kiowa were notorious for long-distance raids as far north as Canada and south into Mexico. After 1840 the Kiowas joined forces with their former enemies, the Cheyennes, as well as the Comanches and the Apaches, to fight and raid the Eastern natives then moving into the Indian Territory. The United States military intervened, and in the Treaty of Medicine Lodge of 1867 the Kiowa agreed to settle on a reservation in southwestern Oklahoma. Some bands of Kiowas remained at large until 1875. On August 6, 1901 Kiowa land in Oklahoma was opened for white settlement, effectively dissolving the contiguous reservation. While each Kiowa head of household was alloted 80 acres, the only land remaining in Kiowa tribal ownership today is what was the scattered parcels of 'grass land' which had been leased to the white settlers for grazing before the reservation was opened for settlement.

• Western Apache - Pinal Coyotero - most of eastern Arizona which include the White Mountain, Cibuecue, San Carlos, and Northern and Southern Tonto bands. They are reputed by tradition to have been the first of the Apache to have penetrated below the Little Colorado among the Pueblo peoples, with whom they intermarried (Bourke in Jour. Am. Folklore, III, 112, 1890). They possessed the country from San Francisco mountains to the Gila until they were subdued by Gen. Crook in 1873. Since then they have peaceably tilled their land at San Carlos.

The Apaches are well-known for their superior skills in warfare strategy and inexhaustible endurance. Continuous wars among other tribes and invaders from Mexico followed the Apaches' growing reputation of warlike character. When they confronted Coronado in 1540, they lived in eastern New Mexico, and reached Arizona in the 1600s. The Apache are described as a gentle people; faithful in their friendship.     From Ellie Crystal 

The Apache Nation

 

Apache Nation

Apache is the collective name for several culturally related tribes of Native Americans, aboriginal inhabitants of North America, who speak a Southern Athabaskan language. The modern term excludes the related Navajo people.The origin of the name Apache is uncertain. It may derive from the Yavapai word epache, meaning "people". The origin has also been claimed to be the Zuni word apachu, meaning "enemy" (but this may have been the Zuni name for the Navajo people) or an unspecified Quechan word meaning "fighting-men".

The Apaches formerly ranged over southeastern Arizona and north-western Mexico. The chief divisions of the Apaches were the Arivaipa, Chiricahua, Coyotero, Faraone Gileno, Llanero, Mescalero, Mimbreno, Mogollon, Naisha, Tchikun and Tchishi. They were a powerful and warlike tribe, constantly at enmity with the whites. The final surrender of the tribe took place in 1886, when the Chiricahuas, the division involved, were deported to Florida and Alabama, where they underwent military imprisonment. The U.S. Army, in their various confrontations, found them to be fierce warriors and skillful strategists. The Apaches are now in reservations in Arizona, New Mexico and Oklahoma, and number between 5000 and 6000.

The word "Apache" comes from the Yuma word for "fighting-men". It also comes from a Zuni word meaning "enemy". The Zuni name for Navajo was called "Apachis de Nabaju" by the earliest Spaniards exploring New Mexico. They called themselves Inde, or Nide "the people."     From Ellie Crystal 

Cultural Divisions in the Native Peoples of the American Southwest,

 Cultural Divisions

Archaeological cultural units such as "Anasazi", Hohokam, Patayan or Mogollon are used by archaeologists to define material culture similarities and differences that may identify prehistoric socio-cultural units which may be understood as equivalent to modern tribes, societies or peoples. The names and divisions are classificatory devices based on theoretical perspectives, analytical methods and data available at the time of analysis and publication. They are subject to change, not only on the basis of new information and discoveries, but also as attitudes and perspectives change within the scientific community. It should not be assumed that an archaeological division or culture unit corresponds to a particular language group or to a socio-political entity such as a tribe.

When making use of modern cultural divisions in the American Southwest, it is important to understand three limitations in the current conventions:

• Archaeological research focuses on items left behind during people's activities; fragments of pottery vessels, human remains, stone tools or evidence left from the construction of dwellings. However, many other aspects of the culture of prehistoric peoples are not tangible. Languages spoken by these people and their beliefs and behavior are difficult to decipher from physical materials. Cultural divisions are tools of the modern scientist, and so should not be considered similar to divisions or relationships the ancient residents may have recognized. Modern cultures in this region, many of whom claim some of these ancient people as ancestors, contain a striking range of diversity in lifestyles, social organization, language and religious beliefs. This suggests the ancient people were also more diverse than their material remains may suggest.

• The modern term 'style' has a bearing on how material items such as pottery or architecture can be interpreted. Within a people, different means to accomplish the same goal can be adopted by subsets of the larger group. For example, in modern Western cultures, there are alternative styles of clothing that characterized older and younger generations. Some cultural differences may be based on linear traditions, on teaching from one generation or 'school' to another. Other varieties in style may have distinguished between arbitrary groups within a culture, perhaps defining status, gender, clan or guild affiliation, religious belief or cultural alliances. Variations may also simply reflect the different resources available in a given time or area.

• Defining cultural groups, such as the Ancient Pueblo peoples, tends to create an image of territories separated by clear-cut boundaries, like modern state lines. These simply did not exist. Prehistoric people traded, worshipped and collaborated most often with other nearby groups. Cultural differences should therefore be understood as 'clinal', "increasing gradually as the distance separating groups also increases." (Plog, p. 72.) Departures from the expected pattern may occur because of unidentified social or political situations or because of geographic barriers. In the Southwest, mountain ranges, rivers and, most obviously, the Grand Canyon can be significant barriers for human communities, likely reducing the frequency of contact with other groups. Current opinion holds that the closer cultural similarity between the Mogollon and Ancient Pueblos and their greater differences from the Hohokam and Patayan is due to both the geography and the variety of climate zones in the Southwest. From Ellie Crystal    See:Wikipedia...

Legends of the Anasazi - Ancient Aliens

Anasazi Puebloans

 Legends of the Anasazi - Ancient Aliens

The Ancestral Puebloans were an ancient Native American culture that spanned the present-day Four Corners region of the United States, comprising southeastern Utah, northeastern Arizona, northwestern New Mexico, and southwestern Colorado. The Ancestral Puebloans are believed to have developed, at least in part, from the Oshara Tradition, who developed from the Picosa culture.

They lived in a range of structures that included small family pit houses, larger structures to house clans, grand pueblos, and cliff-sited dwellings for defense. The Ancestral Puebloans possessed a complex network that stretched across the Colorado Plateau linking hundreds of communities and population centers. They held a distinct knowledge of celestial sciences that found form in their architecture. The kiva, a congregational space that was used chiefly for ceremonial purposes, was an integral part of this ancient people's community structure.

In contemporary times, the people and their archaeological culture were referred to as Anasazi for historical purposes. The Navajo, who were not their descendants, called them by this term. Reflecting historic traditions, the term was used to mean "ancient enemies". Contemporary Puebloans do not want this term to be used.

Archaeologists continue to debate when this distinct culture emerged. The current agreement, based on terminology defined by the Pecos Classification, suggests their emergence around the 12th century BC, during the archaeologically designated Early Basketmaker II Era. Beginning with the earliest explorations and excavations, researchers identified Ancestral Puebloans as the forerunners of contemporary Pueblo peoples. Three UNESCO World Heritage Sites located in the United States are credited to the Pueblos: Mesa Verde National Park, Chaco Culture National Historical Park and Taos Pueblo.

Ancient Pueblo People, or Ancestral Puebloans, is a preferred term for the cultural group of people often known as Anasazi who are the ancestors of the modern Pueblo peoples. The ancestral Puebloans were a prehistoric Native American civilization centered around the present-day Four Corners area of the Southwest United States.

Archaeologists debate when a distinct culture emerged, but the current consensus, based on terminology defined by the Pecos Classification, suggests their emergence around 1200 B.C., the Basketmaker II Era.

They inhabited the area that is present-day Arizona, Colorado, Utah and New Mexico, called the Four Corners. They are known for mud-brick villages located along edges of canyons or atop mesas. The civilization is perhaps best-known for the jakal, adobe and sandstone dwellings that they built along cliff walls, particularly during the Pueblo II and Pueblo III eras.

The best-preserved examples of those dwellings are in parks such as Chaco Culture National Historical Park, Mesa Verde National Park, Hovenweep National Monument, Bandelier National Monument, and Canyon de Chelly National Monument. These villages, called pueblos by Mexican settlers, were often only accessible by rope or through rock climbing.     From Ellie Crystal 

White Buffalo Mythology

 

White Buffalo Mythology    From Ellie Crystal 

Egyptian Book of the Dead - Chapter 84

... "A prophecy foretold that the birth of a white buffalo calf would be a
sign that it would be near the time She would return to purify the world."

White Buffalo Births, Prophecies, & Mythology

 

White Buffalo Births, Prophecies, and Mythology

The first recorded white buffalo in the US was in 1833, when a white bison was killed by the Cheyenne during the Leonid Meteor Showers. The skin of this bison is hanging on the wall of Bent's Old Fort in Colorado. The Cheyenne killed this white bison White buffalo is an American bison (American buffalo) that is considered to be sacred signs in several Native American religions, and thus have great spiritual importance in those cultures & is visited for prayer & other religious ceremonies. Ellie Crystal 

Lakota Mythology - The White Buffalo Calf Woman

 

The White Buffalo Calf Woman, in Lakota mythology, is a sacred woman of supernatural origin who gave the Lakota their "Seven Sacred Rituals".

The White Buffalo Calf Woman

The traditional story is that, long ago there was a time of famine. The chief of the Lakotas sent out two scouts to hunt for food. As the scouts travelled they saw a figure in the distance. As they approached they saw that it was a beautiful young woman in white clothing.

One of the scouts was filled with desire for the woman. He approached her, telling his companion he would attempt to embrace the woman, and if he found her pleasing, he would claim her as a wife.

His companion warned him that she appeared to be a sacred women, and to do anything sacrilegious would be folly. The scout ignored his advice.The companion watched as the scout approached and embraced the woman, during which time a white cloud enveloped the pair. After a while, the cloud disappeared and only the mysterious woman remained.

The remaining scout was frightened, and began to draw his bow, but the woman beckoned him forward, telling him that no harm would come to him.

As the woman was fluent in Lakota, the young man decided she was one of his tribe, and came forward. When he arrived, she pointed to a spot on the ground where the other scout's bare bones lay. She explained that the Crazy Buffalo had compelled the man to desire her, and she had annihilated him.

The scout became even more frightened and again menaced her with his bow.At this time, the woman explained that she was Wakan and his weapons could not harm her. She further explained that if he did as she instructed, no harm would befall him and that his tribe would become more prosperous.

The scout promised to do what she instructed, and was told to return to his encampment, call the Council and prepare a feast for her arrival.The woman's name was Ptesan Wi which translated White Buffalo Calf Woman. She taught the Lakotas many sacred rituals and gave then the chununpa or sacred pipe which is the holiest of all worship symbols. After teaching the people and giving them her gifts, PtesanWi left them promising to return.

Later, the story became attributed to the goddess Wohpe, also know as Whope, or Wope.

When Roman Catholic missionaries first came among the Lakota, their stories of the Virgin Mary and Jesus became associated with the legend of White Buffalo Calf Woman. The syncretic practice of identifying Mary with PtesanWi and Jesus with the chununpa continues among Lakota Christians to this day.     From Ellie Crystal 

White Buffalo Calf Woman

To the Native Americans the birth of a white buffalo is a symbol of rebirth and world harmony.

The White Buffao Calf Woman 

One summer, long ago, the seven sacred council fires of the Lakota Oyate, the nation, came together and camped. Every day they sent scouts to look for game, but the scouts found nothing, and the people were starving.

Among the bands assembled were the Itazipcho, the Without-Bows, who had their own camp circle under their chief, Standing Hollow Horn. Early one morning the chief sent two of his young men to hunt for game. They searched everywhere but could find nothing. Seeing a high hill, they decided to climb it in order to look over the whole country. Halfway up, they saw something coming toward them from far off, but the figure was floating instead of walking. From this they knew that the person was wakan, holy.

At first they could make out only a small moving speck and had to squint to see that it was a human form. But as it came nearer, they realized that it was a beautiful young woman, more beautiful than any they had ever seen. She wore a wonderful white buckskin outfit, tanned until it shone a long way in the sun. It was embroidered with sacred and marvelous designs of porcupine quill, in radiant colors no ordinary woman could have made. This wakan stranger was Ptesan-Wi, White Buffalo Calf Woman. In her hands she carried a large bundle and a fan of sage leaves. She wore her hair loose except for a strand at the left side, which was tied up with buffalo fur. Her eyes shone dark and sparkling, with great power in them.

The two young men looked at her open-mouthed. One was overawed, but the other desired her and stretched his hand out to touch her. This woman was Lila wakan, very sacred, and could not be treated with disrespect. Lightning instantly struck the brash young man and burned him up, so that only a small heap of blackened bones was left.

To the other scout who had behaved rightly, the White Buffalo Calf Woman said: "Good things I am bringing, something holy to your nation. A message I carry for your people from the buffalo nation. Go back to the camp and tell the people to prepare for my arrival. Tell your chief to put up a medicine lodge with twenty-four poles. Let it be made holy for my coming."

This young hunter returned to the camp. He told the chief, and the people, what the sacred woman had commanded. So the people put up the big medicine tipi and waited. After four days they saw the White Buffalo Calf Woman approaching, carrying her bundle before her. Her wonderful white buckskin dress shone from afar. The chief, Standing Hollow Horn, invited her to enter the medicine lodge. She went in and circled the interior sunrise. The chief addressed her respectfully, saying: "Sister, we are glad you have come to instruct us."

She told him what she wanted done. In the center of the tipi they were to put up an owanka wakan, a sacred altar, made of red earth, with a buffalo skull and a three-stick rack for a holy thing she was bringing. They did what she directed, and she traced a design with her finger on the smoothed earth of the altar. She showed them how to do all this, then circled the lodge again sunwise. Halting before the chief, she now opened the bundle. The holy thing it contained was the chanunpa, the sacred pipe. She held it out to the people and let them look at it. She was grasping the stem with her right hand and the bowl with her left, and thus the pipe has been held ever since.

Again the chief spoke, saying: "Sister, we are glad. We have had no meat for some time. All we can give you is water." They dipped some wacanga, sweet grass, into a skin bag of water and gave it to her, and to this day the people dip sweet grass or an eagle wing in water and sprinkle it on a person to be purified.

The White Buffalo Calf Woman showed the people how to use the pipe. She filled it with chan-shasha, red willow-bark tobacco. She walked around the lodge four times after the manner of Anpetu-Wi, the great sun. This represented the circle without end, the sacred hoop, the road of life. The woman placed a dry buffalo chip on the fire and lit the pipe with it. This was peta-owihankeshni, the fire without end, the flame to be passed on from generation to generation.

She told them that the smoke rising from the bowl was Tunkashila's breath, the living breath of the great Grandfather Mystery.

The White Buffalo Calf Woman showed the people the right way to pray, the right words and the right gestures. She taught them how to sing the pipe-filling song and how to lift the pipe up to the sky, toward Grandfather, and down toward Grandmother Earth, to Unci, and then to the four directions of the universe.

"With this holy pipe," she said, "you will walk like a living prayer. With your feet resting upon the earth and the pipe stem reaching into the sky, your body forms a living bridge between the Sacred Beneath and the Sacred Above. Wakan Tanka smiles upon us, because now we are as one: earth, sky, all living things, the two-legged, the four-legged, the winged ones, the trees, the grasses.

Together with the people, they are all related, one family. The pipe holds them all together.

"Look at this bowl," said the White Buffalo Calf Woman. "Its stone represents the buffalo, but also the flesh and blood of the red man. The buffalo represents the universe and the four directions, because he stands on four legs, for the four ages of creation. The buffalo was put in the west by Wakan Tanka at the making of the world, to hold back the waters.

Every year he loses one hair, and in every one of the four ages he loses a leg. The sacred hoop will end when all the hair and legs of the great buffalo are gone, and the water comes back to cover Mother Earth.

The wooden stem of this chanunpa stands for all that grows on the Earth. Twelve feathers hanging from where the stem - the backbone - joins the bowl - the skull - are from Wanblee Galeshka, the spotted eagle, the very sacred bird who is the Great Spirit's messenger and the wisest of all flying ones.

You are joined to all things of the universe, for they all cry out to Tunkashila. Look at the bowl: engraved in it are seven circles of various sizes. They stand for the seven sacred ceremonies you will practice with this pipe, and for the Oceti Shakowin, the seven sacred campfires of our Lakota nation."

The White Buffalo Calf Woman then spoke to the women, telling them that it was the work of their hands and the fruit of their bodies which kept the people alive. "You are from Mother Earth," she told them. "What you are doing is as great as what the warriors do."

And therefore the sacred pipe is also something that binds men and women together in a circle of love. It is the one holy object in the making of which both men and women have a hand.

The men carve the bowl and make the stem; the women decorate it with bands of colored porcupine quills. When a man takes a wife, they both hold the pipe at the same time and red trade cloth is wound around their hands, thus tying them together for life.

The White Buffalo Calf Woman also talked to the children, because they have an understanding beyond their years. She told them that what their fathers and mothers did was for them, that their parents could remember being little once, and that they, the children, would grow up to have little ones of their own.

She told them: "You are the coming generation, that's why you are the most important and precious ones. Some day you will hold this pipe and smoke it. Some day you will pray with it."

She spoke once more to all the people: "The pipe is alive; it is a red being showing you a red life and a red road. And this is the first ceremony for which you will use the pipe. You will use it to keep the soul of a dead person, because through it you can talk to Wakan Tanka, the Great Mysterious. The day a human dies is always a sacred day. The day when the soul is released to the Great Spirit is another."

She spoke one last time to Standing Hollow Horn, the chief, saying, "Remember: this pipe is very sacred. Respect it and it will take you to the end of the road. The four ages of creation are in me. I will come to see you in every generation cycle. I shall come back to you."

The sacred woman then took leave of the people, saying: "Toksha ake wacinyanktin ktelo -- I shall see you again."

The people saw her walking off in the same direction from which she had come, outlined against the red ball of the setting sun. As she went, she stopped and rolled over four times. The first time, she turned into a black buffalo; the second into a brown one; the third into a red one; and finally, the fourth time she rolled over, she turned into a white buffalo calf. A white buffalo is the most sacred living thing you could ever encounter.

The White Buffalo Calf Woman disappeared over the horizon. As soon as she had vanished, buffalo in great herds appeared, allowing themselves to be killed so that the people might survive. And from that day on, our relations, the buffalo, furnished the people with everything they need -- meat for their food, skins for their clothes and tipi1s, and bones for their many tools.   From Ellie Crystal 

Cherokee Plant Lore

Extracted from:  Myths of the Cherokee.  Extract from the Nineteenth Annual Report of the Bureau  of American Ethnology. Washington Government Printing Office 1902  Recorded by James Mooney (1861-1921) was an American ethnographer who lived for several years among the Cherokee.

PLANT LORE

The linn or basswood (Tilia) is believed never to be struck by lightning, and the hunter caught in one of the frequent thunderstorms of the southern mountains always seeks its shelter. From its stringy bark are twisted the hunting belts worn about the waist. Sourwood (Oxydendrum) is used by the hunters for barbecue sticks to roast meat before the fire, on account of the acid flavor of the wood, which they believe to be thus communicated to the meat. Spoons and combs are also carved from the wood, but it is never burned, from an idea that lye made from the ashes will bring sickness to those who use it in preparing their food. It is said also that if one should sleep beside a fire containing sourwood sticks the sourwood "will barbecue him," which may possibly mean that he will have hot or feverish pains thereafter.

John Lawson 1709 - 1,000 Miles among the Carolina Natives Before Being Killed by them in 1711

A NEW VOYAGE TO CAROLINA, by John Lawson 1709

1,000 Miles Travel among the Indians, from South to North Carolina.

ON December the 28th, 1700, I began my Voyage (for North Carolina) from Charles-Town, being six English-men in Company, with three Indian-men, and one Woman, Wife to our Indian-Guide, having five Miles from the Town to the Breach we went down in a large Canoe, that we had provided for our Voyage thither, having the Tide of Ebb along with us; which was so far spent by that Time we got down, that we had not Water enough for our Craft to go over, although we drew but two Foot, or thereabouts. This Breach is a Passage through a Marsh lying to the Northward of Sullivans Island, the Pilot's having a Look out thereon, lying very commodious for Mariners, (on that Coast) making a good Land-Mark in so level a Country, this Bar being difficult to hit, where an Observation hath been wanting for a Day or two; North East Winds bringing great Fogs, Mists and Rains; which, towards the cool Months of October, November, and until the latter End of March, often appear in these Parts. There are three Pilots to attend, and conduct Ships over the Bar. The Harbour where the Vessels generally ride, is against the Town on Cooper's River, lying within a Point which parts that and Ashley-River, they being Land-lock'd almost on all Sides...

The next Day we intended for a small Island on the other Side of Sewee-Bay, which joining to these Islands, Shipping might come to victual or careen; but there being such a Burden of those Flies that few or none, cares to settle there; so the Stock thereon are run wild. We were gotten about half Way to Racoon-Island, when there sprung up a tart Gale at N. W. which put us in some Danger of being cast away, the Bay being rough, and there running great Seas between the two Islands, which are better than four Leagues asunder, a strong Current of a Tide setting in and out, which made us turn Tail to it, and got our Canoe right before the Wind, and came safe into a Creek that is joining to the North End of Bulls Island. We sent our Indians to hunt, who brought us two Deers, which were very poor, and their maws full of large Grubs...

At our Return to our Quarters, the Indians had kill'd two more Deer, two wild Hogs, and three Racoons, all very lean, except the Racoons. We had great Store of Oysters, Conks, and Clanns, a large Sort of Cockles. These Parts being very well furnish'd with Shell-Fish, Turtle of several Sorts, but few or none of the green, with other Sorts of Salt-water Fish, and in the Season, good Plenty of Fowl, as Curleus, Gulls, Gannets, and Pellicans, besides Duck and Mallard, Geese, Swans, Teal, Widgeon, &c...

As we row'd up the River we found the Land towards the Mouth, and for about sixteen Miles up it, scarce any Thing but Swamp and Percoarson, affording vast Ciprus-Trees, of which the French make Canoes, that will carry fifty or sixty Barrels. After the Tree is moulded and dug, they saw them in two Pieces, and so put a Plank between, and a small Keel, to preserve them from the Oyster-Banks, which are innumerable in the Creeks and Bays betwixt the French Settlement and Charles-Town. They carry two Masts, and Bermudas Sails, which makes them very handy and fit for their Purpose; for although their River fetches its first Rise from the Mountains, and continues a Current some hundreds of Miles ere it disgorges it self, having no sound Bay or Sand-Banks betwixt the Mouth thereof, and the Ocean. Notwithstanding all this, with the vast Stream it affords at all Seasons, and the repeated Freshes it so often allarms the Inhabitants with, by laying under Water great Part of their Country, yet the Mouth is barr'd affording not above four or five Foot Water at the Entrance. As we went up the River, we heard a great Noise, as if two Parties were engag'd against each other, seeming exactly like small Shot. When we approach'd nearer the Place, we found it to be some Sewee Indians firing the Cane Swamps, which drives out the Game, then taking their particular Stands, kill great Quantities of both Bear, Deer, Turkies, and what wild Creatures the Parts afford.

These Sewees have been formerly a large Nation, though now very much decreas'd, since the English hath seated their Land, and all other Nations of Indians are observ'd to partake of the same Fate, where the Europeans come, the Indians being a People very apt to catch any Distemper they are afflicted withal; the Small-Pox has destroy'd many thousands of these Natives, who no sooner than they are attack'd with the violent Fevers, and the Burning which attends that Distemper, fling themselves over Head in the Water, in the very Extremity of the Disease; which shutting up the Pores, hinders a kindly Evacuation of the pestilential Matter, and drives it back; by which Means Death most commonly ensues; not but in other Distempers which are epidemical, you may find among 'em Practitioners that have extraordinary Skill and Success in removing those morbifick Qualities which afflict 'em, not often going above 100 Yards from their Abode for their Remedies, some of their chiefest Physicians commonly carrying their Compliment of Drugs continually about them, which are Roots, Barks, Berries, Nuts, &c. that are strung upon a Thread. So like a Pomander, the Physician wears them about his Neck. An Indian hath been often found to heal an English-man of a Malady, for the Value of a Match-Coat; which the ablest of our English Pretenders in America, after repeated Applications, have deserted the Patient as incurable; God having furnish'd every Country with specifick Remedies for their peculiar Diseases.

Rum, a Liquor now so much in Use with them, that they will part with the dearest Thing they have, to purchase it; and when they have got a little in their Heads, are the impatients Creatures living, 'till they have enough to make 'em quite drunk; and the most miserable Spectacles when they are so, some falling into the Fires, burn their Legs or Arms, contracting the Sinews, and become Cripples all their Life-time; others from Precipices break their Bones and Joints, with abundance of Instances, yet none are so great to deter them from that accurs'd Practice of Drunkenness, though sensible how many of them (are by it) hurry'd into the other World before their Time, as themselves oftentimes will confess. The Indians, I was now speaking of, were not content with the common Enemies that lessen and destroy their Country-men, but invented an infallible Stratagem to purge their Tribe, and reduce their Multitude into far less Numbers. Their Contrivance was thus, as a Trader amongst them inform'd me.

They seeing several Ships coming in, to bring the English Supplies from Old England, one chief Part of their Cargo being for a Trade with the Indians, some of the craftiest of them had observ'd that the Ships came always in at one Place, which made them very confident that Way was the exact Road to England; and seeing so many Ships come thence, they believ'd it could not be far thither, esteeming the English that were among them, no better than Cheats, and thought, if they could carry the Skins and Furs they got, themselves to England, which were inhabited with a better Sort of People than those sent amongst them, that then they should purchase twenty times the Value for every Pelt they sold Abroad, in Consideration of what Rates they sold for at Home. The intended Barter was exceeding well approv'd of, and after a general Consultation of the ablest Heads amongst them, it was, Nemine Contradicente, agreed upon, immediately to make an Addition of their Fleet, by building more Canoes, and those to be of the best Sort, and biggest Size, as fit for their intended Discovery. Some Indians were employ'd about making the Canoes, others to hunting, every one to the Post he was most fit for, all Endeavors tending towards an able Fleet and Cargo for Europe. The Affair was carry'd on with a great deal of Secrecy and Expedition, so as in a small Time they had gotten a Navy, Loading, Provisions, and Hands ready to set Sail, leaving only the Old, Impotent, and Minors at Home, 'till their successful Return. The Wind presenting, they set up their Mat-Sails, and were scarce out of Sight, when there rose a Tempest, which it's suppos'd carry'd one Part of these Indian Merchants, by Way of the other World, whilst the others were taken up at Sea by an English Ship, and sold for Slaves to the Islands. The Remainder are better satisfy'd with their Imbecilities in such an Undertaking, nothing affronting them more, than to rehearse their Voyage to England...

Many of the French follow a Trade with the Indians, living very conveniently for that Interest. There is about seventy Families seated on this River, who live as decently and happily, as any Planters in these Southward Parts of America. The French being a temperate industrious People, some of them bringing very little of Effects, yet by their Endeavours and mutual Assistance amongst themselves (which is highly to be commended) have out-stript our English, who brought with 'em larger Fortunes, though (as it seems) less endeavor to manage their Talent to the best Advantage. 'Tis admirable to see what Time and Industry will (with God's Blessing) effect. Carolina affording many strange Revolutions in the Age of a Man, daily Instances presenting themselves to our View, of so many, from despicable Beginnings, which in a short Time arrive to very splendid Conditions. Here Propriety hath a large Scope, there being no strict Laws to bind our Privileges. A Quest after Game being as freely and peremptorily enjoy'd by the meanest Planter, as he that is the highest in Dignity, or wealthiest in the Province. Deer, and other Game that are naturally wild, being not immur'd, or preserv'd within Boundaries, to satisfy the Appetite of the Rich alone. A poor Labourer, that is Master of his Gun, &c. hath as good a Claim to have continu'd Coarses of Delicacies crouded upon his Table, as he that is Master of a greater Purse.

We lay all that Night at Mons. Eugee's, and the next Morning set out farther, to go the Remainder of our Voyage by Land: At ten a Clock we pass'd over a narrow, deep Swamp, having left the three Indian Men and one Woman, that had pilotted the Canoe from Ashly-River, having hir'd a Sewee-Indian, a tall, lusty Fellow, who carry'd a Pack of our Cloaths, of great weight; notwithstanding his Burden, we had as much a-do to keep pace with him...

The next Morning very early, we ferry'd over a Creek that runs near the House; and after an Hour's Travel in the Woods, we came to the River-side, where we stay'd for the Indian, who was our Guide, and was gone round by Water in a small Canoe, to meet us at that Place we rested at. He came after a small Time, and ferry'd us in that little Vessel over Santee River, 4 Miles, and 84 Miles in the Woods, which the over-flowing of the Freshes, which then came down, had made a perfect Sea of, there running an incredible Current in the River, which had cast our small Craft, and us, away, had we not had this Sewee Indian with us; who are excellent Artists in managing these small Canoes...

We all, by God's Blessing, and the Endeavours of our Indian-Pilot, pass'd safe over the River, but was lost in the Woods, which seem'd like some great Lake, except here and there a Knowl of high Land, which appear'd above Water.

We intended for Mons. Galliar's, jun., but was lost, none of us knowing the Way at that Time, altho' the Indian was born in that Country, it having receiv'd so strange a Metamorphosis. We were in several Opinions concerning the right Way, the Indian and my self, suppos'd the House to bear one Way, the rest thought to the contrary; we differing, it was agreed on amongst us, that one half should go with the Indian to find the House, and the other part to stay upon one of these dry Spots, until some of them return'd to us and inform'd us where it lay...

In about six Hours Time, from our Men's Departure, the Indian came back to us in the same Canoe he went in, being half drunk, which assur'd us they had found some Place of Refreshment. He took us three into the Canoe, telling us all was well: Padling our Vessel several Miles thro' the Woods, being often half full of Water; but at length we got safe to the Place we sought for, which prov'd to lie the same Way the Indian and I guess'd it did.

When we got to the House, we found our Comrades in the same Trim the Indian was in, and several of the French Inhabitants with them, who treated us very courteously, wondering at our undertaking such a Voyage, thro' a Country inhabited by none but Savages, and them of so different Nations and Tongues...

Hearing of a Camp of Santee Indians not far of, we set out intending to take up our Quarters with them that Night. There being a deep Run of Water in the Way, one of our Company being top-heavy, and there being nothing but a small Pole for a Bridge, over a Creek, fell into the Water up to the Chin; my self laughing at the Accident, and not taking good Heed to my steps, came to the same Misfortune: All our Bedding was wet. The Wind being at N. W. it froze very hard, which prepar'd such a Night's Lodging for me, that I never desire to have the like again; the wet Bedding and freezing Air had so qualify'd our Bodies, that in the Morning when we awak'd, we were nigh frozen to Death, until we had recruited our selves before a large Fire of the Indians.

Tuesday Morning we set towards the Congerees, leaving the Indian Guide Scipio drunk amongst the Santee-Indians. We went ten Miles out of our Way, to head a great Swamp, the Freshes having fill'd them all with such Quantities of Water, that the usual Paths were render'd unpassable. We met in our Way with an Indian Hut, where we were entertain'd with a fat, boil'd Goose, Venison, Racoon, and ground Nuts. We made but little Stay; about Noon, we pass'd by several large Savannah's, wherein is curious Ranges for Cattel, being green all the Year; they were plentifully stor'd with Cranes, Geese, &c. and the adjacent Woods with great Flocks of Turkies. This Day we travell'd about 30 Miles, and lay all Night at a House which was built for the Indian Trade, the Master thereof we had parted with at the French Town, who gave us Leave to make use of his Mansion. Such Houses are common in these Parts; and especially where there is Indian Towns, and Plantations near at hand, which this Place is well furnish'd withal.

These Santee-Indians are a well-humor'd and affable People; and living near the English, are become very tractable. They make themselves Cribs after a very curious Manner, wherein they secure their Corn from Vermin; which are more frequent in these warm Climates than Countries more distant from the Sun. These pretty Fabricks are commonly supported with eight Feet or Posts, about seven Foot high from the Ground, well daub'd within and without upon Laths, with Loom or Clay, which makes them tight, and fit to keep out the smallest Insect, there being a small Door at the gable End, which is made of the same Composition, and to be remov'd at Pleasure, being no bigger, than that a slender Man may creep in at, cementing the Door up with the same Earth, when they take Corn out of the Crib, and are going from Home, always finding their Granaries in the same Posture they left them; Theft to each other being altogether unpractic'd, never receiving Spoils but from Foreigners...

This Night we got to one Scipio's Hutt, a famous Hunter: There was no Body at Home; but we having (in our Company) one that had us'd to trade amongst them, we made our selves welcome to what his Cabin afforded, (which is a Thing common) the Indians allowing it practicable to the English Traders, to take out of their Houses what they need in their Absence, in Lieu whereof they most commonly leave some small gratuity of Tobacco, Paint, Beads, &c. We found great Store of Indian Peas, (a very good Pulse) Beans, Oyl, Thinkapin Nuts, Corn, barbecu'd Peaches, and Peach-Bread; which Peaches being made into a Quiddony, and so made up into Loves like Barley-Cakes, these cut into thin Slices, and dissolv'd in Water, makes a very grateful Acid, and extraordinary beneficial in Fevers, as has often been try'd, and approved on by our English Practitioners. The Wind being at N. W. with cold Weather, made us make a large Fire in the Indian's Cabin; being very intent upon our Cookery, we set the Dwelling on Fire, and with much ado, put it out, though with the Loss of Part of the roof.

The next Day we travell'd on our Way, and about Noon came up with a Settlement of Santee Indians, there being Plantations lying scattering here and there, for a great many Miles. They came out to meet us, being acquainted with one of our Company, and made us very welcome with fat barbecu'd Venison, which the Woman of the Cabin took and tore in Pieces with her Teeth, so put it into a Mortar, beating it to Rags, afterwards stews it with Water, and other Ingredients, which makes a very savoury Dish.

At these Cabins came to visit us the King of the Santee Nation. He brought with him their chief Doctor or Physician, who was warmly and neatly clad with a Match-Coat, made of Turkies Feathers, which makes a pretty Shew, seeming as if it was a Garment of the deepest silk Shag. This Doctor had the Misfortune to lose his Nose by the Pox, which Disease the Indians often get by the English Traders that use amongst them; not but the Natives of America have for many Ages (by their own Confession) been afflicted with a Distemper much like the LuesVenerea, which hath all the Symptoms of the Pox, being different in this only; for I never could learn, that this Country-Distemper, or Yawes, is begun or continu'd with a Gonorrhoea; yet is attended with nocturnal Pains in the Limbs, and commonly makes such a Progress, as to vent Part of the Matter by Botches, and several Ulcers in the Body, and other Parts; oftentimes Death ensuing. I have known mercurial Unguents and Remedies work a Cure, following the same Methods as in the Pox; several white People, but chiefly the Criolo's, losing their Palates and Noses by this devouring Vulture.

It is epidemical, visiting these Parts of America, which is often occasion'd thro' the immoderate drinking of Rum, by those that commonly drink Water at other Times, cold Nights Lodging, and bad open Houses, and more chiefly by often wetting the Feet, and eating such Quantities of Pork as they do, which is a gross Food, and a great Propagator of such Juices as it often meets withal in human Bodies, once tainted with this Malady; which may differently (in some Respects) act its Tragedy; the Change being occasion'd by the Difference of Climates and Bodies, as in Europe. We being well enough assur'd that the Pox had its first Rise (known to us) in this new World, it being caught of the Indian Women, by the Spanish Soldiers that follow'd Columbus in one of his Expeditions to America; who after their Arrival in Old Spain, were hasten'd to the Relief of Naples, at that Time besieg'd by the French. Provisions growing scarce, the useless People were turn'd out of the City, to lesson the Mouths; amongst these, the Curtesans were one Part, who had frequently embrac'd the Spaniards, being well fraught with Riches by their new Discovery. The Leager Ladies had no sooner lost their Spanish Dons, but found themselves as well entertain'd by the French, whose Camp they traded in, giving the Monsieurs as large a Share of the pocky Spoils within their own Lines, as the Spaniards had, who took the Pains to bring it in their Breeches as far as from America; the large Supplies of Swines Flesh, which that Army was chiefly victuall'd withal, made it rage. The Siege was rais'd; the French and Spaniards retreating to Flanders, which was a Parade of all Nations; by which Means, this filthy Distemper crowded it self into most Nations of the known World.

Now to return to our Doctor, who in the Time of his Affliction withdrew himself (with one that labor'd under the same Distemper) into the Woods. These two perfected their Cures by proper Vegetables, &c. of which they have Plenty, and are well acquainted with their specifick Virtue.

I have seen such admirable Cures perform'd by these Savages, which would puzzle a great many graduate Practitioners to trace their Steps in Healing, with the same Expedition, Ease, and Success; using no racking Instruments in their Chirurgery, nor nice Rules of Diet and Physick, to verify the Saying, qui Medice vivit, misere vivit. In Wounds which penetrate deep, and seem mortal, they order a spare Diet, with drinking Fountain-water; if they perceive a white Matter, or Pus to arise, they let the Patient more at large, and presently cure him.

After these two had perform'd their Cures at no easier Rate than the Expence of both their Noses, coming again amongst their old Acquaintance so disfigur'd, the Indians admir'd to see them metamorphos'd after that manner; enquir'd of them where they had been all that Time, and what were become of their Noses? They made Answer, That they had been conversing with the white Man above, (meaning God-Almighty) how they were very kindly entertain'd by that Great Being; he being much pleas'd with their Ways, and had promised to make their Capacities equal with the white People in making Guns, Ammunition, &c. in Retalliation of which they had given him their Noses. The Verity of which, they yet hold, the Indians being an easy, credulous People, and most notoriously cheated by their Priests and Conjurers, both Trades meeting ever in one Person, and most commonly a Spice of Quackship added to the other two Ingredients, which renders that cunning Knave the Impostor to be more rely'd upon; thence a fitter Instrument to cheat these ignorant People; the Priest and Conjurers being never admitted to their Practice, 'till Years and the Experience of repeated Services hath wrought their Esteem amongst the Nations they belong to.

The Santee King, who was in Company with this No-nos'd Doctor, is the most absolute Indian Ruler in these Parts, although he is Head but of a small People, in Respect to some other Nations of Indians, that I have seen: He can put any of his People to Death that hath committed any Fault which he judges worthy of so great a Punishment. This Authority is rarely found amongst these Savages, for they act not (commonly) by a determinative Voice in their Laws, towards any one that hath committed Murder, or such other great Crime, but take this Method; him to whom the Injury was done, or if dead, the nearest of his Kindred prosecutes by Way of an actual Revenge, being himself, if Opportunity serves his Intent, both Judge and Executioner, performing so much Mischief on the Offender, or his nearest Relation, until such Time that he is fully satisfy'd. Yet this Revenge is not so infallible, but it may be bought off with Beads, Tobacco, and such like Commodities that are useful amongst them, though it were the most sable Villany that could be acted by Mankind.

Some that attended the King, presented me with an odoriferous, balsamick Root, of a fragrant Smell and Taste, the Name I know not; they chew it in the Mouth, and by that simple Application, heal desperate Wounds, both green and old; that small Quantity I had, was given inwardly to those troubl'd with the Belly-ache, which Remedy fail'd not to give present Help, the Pain leaving the Patients soon after they had taken the Root.

Near to these Cabins are several Tombs made after the manner of these Indians; the largest and the chiefest of them was the Sepulchre of the late Indian King of the Santees, a Man of great Power, not only amongst his own Subjects, but dreaded by the neighboring Nations for his great Valour and Conduct, having as large a Prerogative in his Way of Ruling, as the present King I now spoke of.

The manner of their Interment is thus: A Mole or Pyramid of Earth is rais'd, the Mould thereof being work'd very smooth and even, sometimes higher or lower, according to the Dignity of the Person whose Monument it is. On the Top thereof is an Umbrella, made Ridge-ways, like the Roof of an House; this is supported by nine Stakes, or small Posts, the Grave being about six or eight Foot in Length, and four Foot in Breadth; about it is hung Gourds, Feathers, and other such like Trophies, plac'd there by the dead Man's Relations, in respect to him in the Grave. The other Part of the Funeral-Rites are thus, As soon as the Party is dead, they lay the Corps upon a Piece of Bark in the Sun, seasoning or embalming it with a small Root beaten to Powder, which looks as red as Vermilion; the same is mix'd with Bear's Oil, to beautify the hair, and preserve their Heads from being lousy, it growing plentifully in these Parts of America. After the Carcass has laid a Day or two in the Sun, they remove and lay it upon Crotches cut on purpose, for the Support thereof from the Earth; then they anoint it all over with the fore-mention'd Ingredients of the Powder of this Root, and Bear's Oil. When it is so done, they cover it very exactly over with Bark of the Pine or Cyprus Tree, to prevent any Rain to fall upon it, sweeping the Ground very clean all about it. Some of his nearest of Kin brings all the temporal Estate he was possess'd of at his Death, as Guns, Bows, and Arrows, Beads, Feathers, Match-Coat, &c. This Relation is the chief Mourner, being clad in Moss, and a Stick in his Hand, keeping a mournful Ditty for three or four Days, his Face being black with the Smoak of Pitch, Pine, mingl'd with Bear's Oil. All the while he tells the dead Man's Relations, and the rest of the Spectators, who that dead Person was, and of the great Feats perform'd in his Life-time; all what he speaks, tending to the Praise of the Defunct. As soon as the Flesh grows mellow, and will cleave from the Bone, they get it off, and burn it, making all the Bones very clean, then anoint them with the Ingredients aforesaid, wrapping up the Skull (very carefully) in a Cloath artificially woven of Possoms Hair. (These Indians make Girdles, Sashes, Garters, &c. after the same Manner.) The Bones they carefully preserve in a wooden Box, every Year oiling and cleansing them: By these Means preserve them for many Ages, that you may see an Indian in Possession of the Bones of his Grand-father, or some of his Relations of a larger Antiquity. They have other Sorts of Tombs; as where an Indian is slain, in that very Place they make a Heap of Stones, (or Sticks, where Stones are not to be found;) to this Memorial, every Indian that passes by, adds a Stone, to augment the Heap, in Respect to the deceas'd Hero.

We had a very large Swamp to pass over near the House, and would have hir'd our Landlord to have been our Guide, but he seem'd unwilling; so we press'd him no farther about it. He was the tallest Indian I ever saw, being seven Foot high, and a very straight compleat Person, esteem'd on by the King for his great Art in Hunting, always carrying with him an artificial Head to hunt withal: They are made of the Head of a Buck, the back Part of the Horns being scrapt and hollow, for Lightness of Carriage. The Skin is left to the setting on of the Shoulders, which is lin'd all around with small Hoops, and flat Sort of Laths, to hold it open for the Arm to go in. They have a Way to preserve the Eyes, as if living. The Hunter puts on a Match-coat made of Deer's Skin, with the Hair on, and a Piece of the white Part of the Deer's Skin that grows on the Breast, which is fasten'd to the Neck-End of this stalking Head, so hangs down. In these Habiliments an Indian will go as near a Deer as he pleases, the exact Motions and Behaviour of a Deer being so well counterfeited by 'em, that several Times it hath been known for two Hunters to come up with a stalking Head together, and unknown to each other, so that they have kill'd an Indian instead of a Deer, which hath happen'd sometimes to be a Brother, or some Dear Friend; for which Reason they allow not of that Sort of Practice, where the Nation is populous.

Within half a Mile of the House, we pass'd over a prodigious wide and deep Swamp, being forc'd to strip stark-naked, and much a-do to save our selves from drowning in this Fatiegue. We, with much a-do, got thro', going that Day about five Miles farther, and came to three more Indian Cabins, call'd in the Indian Tongue, Hickerau, by the English Traders, the black House, being pleasantly seated on a high Bank, by a Branch of Santee-River. One of our Company, that had traded amongst these Indians, told us, That one of the Cabins was his Father's-in-Law; he call'd him so, by Reason the old Man had given him a young Indian Girl, that was his Daughter, to lie with him, make Bread, and to be necessary in what she was capable to assist him in, during his Abode amongst them.

When we came thither first, there was no Body at Home, so the Son made bold to search his Father's Granary for Corn, and other Provisions. He brought us some Indian Maiz and Peas, which are of reddish Colour, and eat well, yet colour the Liquor they are boil'd in, as if it were a Lixivium of red Tartar. After we had been about an Hour in the House, where was Millions of Fleas, the Indian Cabins being often fuller of such Vermin, than any Dog-Kennel, the old Man came in to us, and seem'd very glad to see his Son-in-Law.

This Indian is a great Conjurer, as appears by the Sequel. The Seretee or Santee Indians were gone to War against the Hooks and Backhooks Nations, living near the Mouth of Winyan-River. Those that were left at Home, (which are commonly old People and Children) had heard no News a long Time of their Men at Arms. This Man, at the Entreaty of these People, (being held to be a great Sorcerer amongst 'em) went to know what Posture their fighting Men were in. His Exorcism was carry'd on thus: He dress'd himself in a clean white dress'd Deer-Skin; a great Fire being made in the Middle of the Plantation, the Indians sitting all round it, the Conjurer was blind-folded, then he surrounded the Fire several Times, I think thrice; leaving the Company, he went into the Woods, where he stay'd about half an Hour, returning to them, surrounded the Fire as before; leaving them, went the second Time into the Woods; at which Time there came a huge Swarm of Flies, very large, they flying about the Fire several Times, at last fell all into it, and were visibly consum'd. Immediately after the Indian-Conjurer made a huge Lilleloo, and howling very frightfully, presently an Indian went and caught hold of him, leading him to the Fire. The old Wizard was so feeble and weak, being not able to stand alone, and all over in a Sweat, and as wet as if he had fallen into the River. After some Time he recover'd his Strength, assuring them, that their Men were near a River, and could not pass over it 'till so many Days, but would, in such a Time, return all in Safety, to their Nation. All which prov'd true at the Indians Return, which was not long after...

The next Morning early we pursu'd our Voyage, finding the Land to improve it self in Pleasantness and Richness of Soil. When we had gone about ten Miles, one of our Company tir'd, being not able to travel any farther; so we went forward, leaving the poor dejected Traveller with Tears in his Eyes, to return to Charles-Town, and travel back again over so much bad Way, we having pass'd thro' the worst of our Journey, the Land here being high and dry, very few Swamps, and those dry, and a little Way through. We travell'd about twenty Miles, lying near a Savanna that was over-flown with Water; where we were very short of Victuals, but finding the Woods newly burnt, and on fire in many Places, which gave us great Hopes that Indians were not far of.

Next Morning very early, we waded thro' the Savanna, the Path lying there; and about ten a Clock came to a hunting Quarter, of a great many Santees; they made us all welcome; shewing a great deal of Joy at our coming, giving us barbecu'd Turkeys, Bear's Oil, and Venison.

Here we hir'd Santee Jack (a good Hunter, and a well-humour'd Fellow) to be our Pilot to the Congeree Indians; we gave him a Stroud-water-Blew, to make his Wife an Indian Petticoat, who went with her Husband. After two Hours Refreshment, we went on, and got that Day about twenty Miles; we lay by a small swift Run of Water, which was pav'd at the Bottom with a Sort of Stone much like to Tripoli, and so light, that I fancy'd it would precipitate in no Stream, but where it naturally grew. The Weather was very cold, the Winds holding Northerly. We made our selves as merry as we could, having a good Supper with the Scraps of Venison we had given us by the Indians, having kill'd 3 Teal and a Possum, which Medly all together made a curious Ragoo.

This Day all of us had in Mind to have rested, but the Indian was much against it, alledging, That the Place we lay at, was not good to hunt in; telling us, if we would go on, by Noon, he would bring us to a more convenient Place; so we mov'd forwards, and about twelve a Clock came to the most amazing Prospect I had seen since I had been in Carolina; we travell'd by a Swamp-side, which Swamp I believe to be no less than twenty Miles over, the other Side being as far as I could well discern, there appearing great Ridges of Mountains, bearing from us W. N. W. One Alp with a Top like a Sugar-loaf, advanc'd its Head above all the rest very considerably; the Day was very serene, which gave us the Advantage of seeing a long Way; these Mountains were cloth'd all over with Trees, which seem'd to us to be very large Timbers.

At the Sight of this fair Prospect, we stay'd all Night; our Indian going about half an Hour before us, had provided three fat Turkeys e're we got up to him...

When we were all asleep, in the Beginning of the Night, we were awaken'd with the dismall'st and most hideous Noise that ever pierc'd my Ears: This sudden Surprizal incapacitated us of guessing what this threatening Noise might proceed from; but our Indian Pilot (who knew these Parts very well) acquainted us, that it was customary to hear such Musick along that Swamp-side, there being endless Numbers of Panthers, Tygers, Wolves, and other Beasts of prey, which take this Swamp for their Abode in the Day, coming in whole Droves to hunt the Deer in the Night, making this frightful Ditty 'till Day appears, then all is still as in other Places.

The next Day it prov'd a small drisly Rain, which is rare, there happening not the tenth Part of Foggy-falling Weather towards these Mountains, as visits those Parts. Near the Sea-board, the Indian kill'd 15 Turkeys this Day; there coming out of the Swamp, (about Sun-rising) Flocks of these Fowl, containing several hundred in a Gang, who feed upon the Acorns, it being most Oak that grow in these Woods. There are but very few Pines in those Quarters.

Early the next Morning, we set forward for the Congeree-Indians, parting with that delicious Prospect. By the Way, our Guide kill'd more Turkeys, and two Polecats, which he eat, esteeming them before fat Turkeys. Some of the Turkeys which we eat, whilst we stay'd there, I believe, weigh'd no less than 40 Pounds...

Our Indian having this Day kill'd good store of Provision with his Gun, he always shot with a single Ball, Missing but two Shoots in above forty; they being curious Artists in managing a Gun, to make it carry either Ball, or Shot, true...

The next Morning, Santee Jack told us, we should reach the Indian Settlement betimes that Day; about Noon, we pass'd by several fair Savanna's, very rich and dry; seeing great Copses of many Acres that bore nothing but Bushes, about the Bigness of Box-trees; which (in the Season) afford great Quantities of small Black-berries, very pleasant Fruit, and much like to our Blues, or Huckle-berries, that grow on the Heaths in England. Hard by the Savanna's we found the Town, where we halted; there was not above one Man left with the Women, the rest being gone a Hunting for the Feast. The Women were very busily engag'd in Gaming: The name or Grounds of it, I could not learn, tho' I look'd on above two Hours. Their Arithmetick was kept with a Heap of Indian Grain. When their Play was ended, the King, or Caffetta's Wife, invited us into her Cabin. The Indian Kings always entertaining Travellers, either English, or Indian; taking it as a great Affront, if they Pass by their Cabins, and take up their Quarters at any other Indian's House. The Queen set Victuals before us, which good compliment they use generally as soon as you come under their Roof.,,

These Indians are small People, having lost much of their former Numbers, by intestine Broils; but most by the Small-pox, which hath often visited them, sweeping away whole Towns; occasion'd by the immoderate Government of themselves in their Sickness; as I have mentioned before, treating of the Sewees. Neither do I know any Savages that have traded with the English, but what have been great Losers by this Distemper.,,

From the Nation of Indians, until such Time as you come to the Turkeiruros in North Carolina, you will see no long Moss upon the Trees; which Space of Ground contains above five hundred Miles. This seeming Miracle in Nature, is occasion'd by the Highness of the Land, it being dry and healthful; for tho' this most bears a Seed in a Sort of a small Cod, yet it is generated in or near low swampy Grounds.

The Congerees are kind and affable to the English, the Queen being very kind, giving us what Rarities her Cabin afforded, as Loblolly made with Indian Corn, and dry'd Peaches. These Congerees have abundance of Storks and Cranes in their Savannas. They take them before they can fly, and breed 'em as tame and familiar as a Dung-hill Fowl. They had a tame Crane at one of these Cabins, that was scarce less than six Foot in Height, his Head being round, with a shining natural Crimson Hue, which they all have. These are a very comely Sort of Indians, there being a strange Difference in the Proportion and Beauty of these Heathens. Altho' their Tribes or Nations border one upon another, yet you may discern as great an Alteration in their Features and Dispositions, as you can in their Speech, which generally proves quite different from each other, though their Nations be not above 10 or 20 Miles in Distance. The Women here being as handsome as most I have met withal, being several fine-finger'd Brounetto's amongst them. These Lasses stick not upon Hand long, for they marry when very young, as at 12 or 14 Years of Age. The English Traders are seldom without an Indian Female for his Bed-fellow, alledging these Reasons as sufficient to allow of such Familiarity. First, They being remote from any white People, that it preserves their Friendship with the Heathens, they esteeming a white Man's Child much above one of their getting, the Indian Mistress ever securing her white Friend Provisions whilst he stays amongst them. And lastly, This Correspondence makes them learn the Indian Tongue much the sooner, they being of the French-man's Opinion, how that an English Wife teaches her Husband more English in one Night, than a School-master can in a Week.

We saw at the Caffetta's Cabin the strangest Spectacle of Antiquity I ever knew, it being an old Indian Squah, that, had I been to have guess'd at her Age by her Aspect, old Parr's Head (the Welch Methusalem) was a Face in Swadling-Clouts to hers. Her Skin hung in Reaves like a Bag of Tripe. By a fair Computation, one might have justly thought it would have contain'd three such Carcasses as hers then was. She had one of her Hands contracted by some Accident in the Fire, they sleeping always by it, and often fall into sad Disasters, especially in their drunken Moods. I made the strictest Enquiry that was possible, and by what I could gather, she was considerably above 100 Years old, notwithstanding she smoak'd Tobacco, and eat her Victuals, to all Appearance, as heartily as one of 18. One of our Company spoke some of their Language, and having not quite forgotten his former Intrigues with the Indian Lasses, would fain have been dealing with some of the young Female Fry; but they refus'd him, he having nothing that these Girls esteem'd. At night we were laid in the King's Cabin, where the Queen and the old Squah pig'd in with us: The former was very much disfigur'd with Tettars, and very reserv'd, which disappointed our fellow Traveller in his Intrigues.

The Women smoak much Tobacco, (as most Indians do.) They have Pipes, whose Heads are cut out of Stone, and will hold an Ounce of Tobacco, and some much less. They have large wooden Spoons, as big as small Ladles, which they make little Use of, lading the Meat out of the Bowls with their Fingers.

In the Morning we rose before Day, having hir'd a Guide over Night to conduct us on our Way; but it was too soon for him to stir out, the Indians never setting forward 'till the Sun is an Hour or two high, and hath exhall'd the Dew from the Earth. The Queen got us a good Breakfast before we left her; she had a young Child, which was much afflicted with the Cholick; for which Distemper she infus'd a Root in Water, which was held in a Goard; this she took into her Mouth, and spurted it into the Infant's, which gave it ease. After we had eaten, we set out (with our new Guide) for the Wateree Indians.,,

As we were on our Road this Morning, our Indian shot at a Tyger, that cross'd the Way, he being a great Distance from us. I believe he did him no Harm, because he sat on his Breech afterwards, and look'd upon us. I suppose he expected to have had a Spaniel Bitch, that I had with me, for his Breakfast, who run towards him, but in the Midway stopt her Career, and came sneaking back to us with her Tail betwixt her Legs.

We saw in the Path a great many Trees blown up by the Roots, at the Bottom whereof stuck great Quantities of fine red Bole; I believe nothing inferior to that of Venice or Lemma. We found some Holes in the Earth, which were full of a Water as black as Ink. I thought that Tincture might proceed from some Mineral, but had not Time to make a farther Discovery. About Noon we pass'd over a pleasant stony Brook, whose Water was of a bluish Cast, as it is for several hundreds of Miles towards the Heads of the Rivers, I suppose occasion'd by the vast Quantities of Marble lying in the Bowels of the Earth. The Springs that feed these Rivulets, lick up some Potions of the Stones in the Brooks; which Dissolution gives this Tincture, as appears in all, or most of the Rivers and Brooks in this Country, whose rapid Streams are like those in Yorkshire and other Northern Counties of England. The Indians talk of many Sorts of Fish which they afford, but we had not Time to discover their Species.

I saw here had been some Indian Plantations formerly, there being several pleasant Fields of clear'd Ground, and excellent Soil, now well spread with fine bladed Grass, and Strawberry-Vines.

The Mould here is excessive rich, and a Country very pleasing to the Eye, had it the Convenience of a navigable River, as all new Colonies (of Necessity) require. It would make a delightful Settlement.

We went eight Miles farther, and came to the Wateree Chickanee Indians. The Land holds good, there being not a Spot of bad Land to be seen in several Days going.

The people of the Nation are likely tall Persons, and great Pilferers, stealing from us any Thing they could lay their Hands on, though very respectful in giving us what Victuals we wanted. We lay in their Cabins all Night, being dark smoaky Holes, as ever I saw in any Indians dwell in. This Nation is much more populous than the Congerees, and their Neighbors, yet understand not one anothers speech. They are very poor in English Effects, several of them having no Guns, making Use of Bows and Arrows, being a lazy idle People, a Quality incident to most Indians, but none to that Degree as these, as I ever met withal.

Their Country is wholly free from Swamps and Quagmires, being high dry Land, and consequently healthful, producing large Corn-Stalks, and fair Grain.

Next Morning, we took off our Beards with a Razor, the Indians looking on with a great deal of Admiration. They told us they had never seen the like before, and that our Knives cut far better than those that came amongst the Indians. They would fain have borrow'd our Razors, as they had our Knives, Scissors, and Tobacco-Tongs, the day before, being as ingenuous at picking of Pockets, as any, I believe, the World affords; for they will steal with their Feet. Yesterday, one of our Company, not walking so fast as the rest, was left behind. He being out of Sight before we miss'd him, and not coming up to us, tho' we staid a considerable time on the Road for him, we stuck up Sticks in the Ground, and left other Tokens to direct him which way we were gone: But he came not to us that Night, which gave us Occasion to fear some of the Heathen had kill'd him, for his Cloaths, or the savage Beasts had devour'd him in the Wilderness, he having nothing about him to strike Fire withal. As we were debating which way we should send to know what was become of him, he overtook us, having a Waxsaw Indian for his Guide. He told us, he had miss'd the Path, and got to another Nation of Indians, but 3 Miles off, who at that time held great Feasting. They had entertain'd him very respectfully, and sent that Indian to invite us amongst them, wondring that we would not take up our Quarters with them, but make our Abode with such a poor Sort of Indians, that were not capable of entertaining us according to our Deserts: We receiv'd the Messenger with a great many Ceremonies, acceptable to those sort of Creatures. Bidding our Wateree King adieu, we set forth towards the Waxsaws, going along clear'd Ground all the Way. Upon out Arrival, we were led into a very large and lightsome Cabin, the like I have not met withal. They laid Furs and Deer-Skins upon Cane Benches for us to sit or lie upon, bringing (immediately) stewed Peaches and green Corn, that is preserv'd in their Cabins before it is ripe, and sodden and boil'd when they use it, which is a pretty sort of Food, and a great Increaser of the Blood.

These Indians are of an extraordinary Stature, and call'd by their Neighbors flat Heads, which seems a very suitable Name for them. In their Infancy, their Nurses lay the Back-part of their Children's Heads on a Bag of Sand, (such as Engravers use to rest their Plates upon.) They use a Roll, which is placed upon the Babe's Forehead, it being laid with its Back on a flat Board, and swaddled hard down thereon, from one End of this Engine, to the other. This Method makes the Child's Body and Limbs as straight as an Arrow. There being some young Indians that are perhaps crookedly inclin'd, at their first coming into the World, who are made perfectly straight by this Method. I never saw an Indian of mature Age, that was any ways crooked, except by Accident, and that way seldom, for they cure and prevent Deformities of the Limbs, and Body, very exactly. The Instrument I spoke of before, being a sort of a Press, that is let out and in, more or less, according to the Discretion of the Nurse, in which they make the Child's Head flat, it makes the Eyes stand a prodigious Way asunder, and the Hair hang over the Forehead like the Eves of a House, which seems very frightful: They being ask'd the Reason why they practic'd this Method, reply'd, the Indian's Sight was much strengthened and quicker, thereby, to discern the Game in hunting at larger Distance, and so never miss'd of becoming expert Hunters, the Perfection of which they all aim at, as we do to become experienced Soldiers, learned School-Men, or Artists in Mechanicks: He that is a good Hunter never misses of being a Favourite amongst the Women; the prettiest Girls being always bestow'd upon the chiefest Sports-Men, and those of a grosser Mould, upon the useless Lubbers. Thus they have a Graduation amongst them, as well as other Nations. As for the Solemnity of Marriages amongst them, kept with so much Ceremony as divers Authors affirm, it never appear'd amongst those many Nations I have been withal, any otherwise than in the Manner I have mention'd hereafter.

The Girls, at 12 or 13 Years of Age, as soon as Nature prompts them, freely bestow their Maidenheads on some Youth about the same Age, continuing her Favours on whom she most affects, changing her Mate very often, few or none of them being constant to one, till a greater Number of Years has made her capable of managing domestick Affairs, and she hath try'd the Vigour of most of the Nation she belongs to; Multiplicity of Gallants never being a Stain to a Female's Reputation, or the least Hindrance of her Advancement, but the more Whorish, the more Honourable, and they of all most coveted, by those of the first Rank, to make a Wife of. The Flos Virginis, so much coveted by the Europeans, is never valued by these Savages. When a Man and Woman have gone through their Degrees, (there being a certain Graduation amongst them) and are allow'd to be House-Keepers, which is not till they arrive at such an Age, and have passed the Ceremonies practic'd by their Nation, almost all Kingdoms differing in the Progress thereof, then it is that the Man makes his Addresses to some one of these thorough-paced Girls, or other, whom he likes best. When she is won, the Parents of both Parties, (with Advice of the King) agree about the Matter, making a Promise of their Daughter, to the Man, that requires her, it often happening that they converse and travel together, for several Moons before the Marriage is publish'd openly; After this, at the least Dislike the Man may turn her away, and take another; or if she disapproves of his Company, a Price is set upon her, and if the Man that seeks to get her, will pay the fine to her Husband, she becomes free from Him: Likewise some of their War Captains, and great Men, very often will retain 3 or 4 Girls at a time for their own Use, when at the same time, he is so impotent and old, as to be incapable of making Use of one of them, so that he seldom misses of wearing greater Horns that the Game he kills. The Husband is never so enrag'd as to put his Adulteress to Death; if she is caught in the Fact, the Rival becomes Debtor to the cornuted Husband, in a certain Quantity of Trifles valuable amongst them, which he pays as soon as discharg'd, and then all Animosity is laid aside betwixt the Husband, and his Wife's Gallant. The Man proves often so good humor'd as to please his Neighbor and gratify his Wife's Inclinations, by letting her out for a Night or two, to the Embraces of some other, which perhaps she has a greater Liking to, tho' this is not commonly practis'd.

They set apart the youngest and prettiest Faces for trading Girls; these are remarkable by their Hair, having a particular Tonsure by which they are known, and distinguish'd from those engag'd to Husbands. They are mercenary, and whoever makes Use of them, first hires them, the greatest Share of the Gain going to the King's Purse, who is the chief Bawd, exercising his Prerogative over all the Stews of his Nation, and his own Cabin (very often) being the chiefest Brothel-House. As they grow in Years, the hot Assaults of Love grow cooler; and then they commonly are so staid, as to engage themselves with more Constancy to each other. I have seen several Couples amongst them, that have been so reserv'd, as to live together for many Years, faithful to each other, admitting none to their Beds but such as they own'd for their Wife or Husband: So continuing to their Life's end.

At our Waxsaw Landlord's Cabin, was a Woman employ'd in no other Business than Cookery; it being a House of great Resort. The Fire was surrounded with Roast-meat, or Barbakues, and the Pots continually boiling full of Meat, from Morning till Night. This She-Cook was the cleanliest I ever saw amongst the Heathens of America, washing her Hands before she undertook to do any Cookery; and repeated this unusual Decency very often in a day. She made us as White-Bread as any English could have done, and was full as neat, and expeditious, in her Affairs. It happen'd to be one of their great Feasts, when we were there: The first day that we came amongst them, arriv'd an Ambassador from the King of Sapona, to treat with these Indians about some important Affairs. He was painted with Vermillion all over his Face, having a very large Cutlass stuck in his Girdle, and a Fusee in his Hand. At Night, the Revels began where this Foreign Indian was admitted; the King, and War-Captain, inviting us to see their Masquerade: This Feast was held in Commemoration of the plentiful Harvest of Corn they had reap'd the Summer before, with an united Supplication for the like plentiful Produce the Year ensuing. These Revels are carried on in a House made for that purpose, it being done round with white Benches of fine Canes, joining along the Wall; and a place for the Door being left, which is so low, that a Man must stoop very much to enter therein. This Edifice resembles a large Hay-Rick; its Top being Pyramidal, and much bigger than their other Dwellings, and at the Building whereof, every one assists till it is finish'd. All their Dwelling-Houses are cover'd with Bark, but this differs very much; for, it is very artificially thatch'd with Sedge and Rushes: As soon as finish'd, they place some one of their chiefest Men to dwell therein, charging him with the diligent Preservation thereof, as a Prince commits the Charge and Government of a Fort or Castle, to some Subject he thinks worthy of that Trust. In these State-Houses is transacted all Publick and Private Business, relating to the Affairs of the Government, as the Audience of Foreign Ambassadors from other Indian Rulers, Consultation of waging and making War, Proposals of their Trade with neighbouring Indians, or the English who happen to come amongst them. In this Theater, the most Aged and Wisest meet, determining what to Act, and what may be most convenient to Omit; Old Age being held in as great Veneration amongst these Heathens, as amongst any People you shall meet withal in any Part of the World.

Whensoever an Aged Man is speaking, none ever interrupts him, (the contrary Practice the English, and other Europeans, too much use) the Company yielding a great deal of Attention to his Tale, with a continued Silence, and an exact Demeanour, during the Oration. Indeed, the Indians are a People that never interrupt one another in their Discourse; no Man so much as offering to open his Mouth, till the Speaker has utter'd his intent: When an English-man comes amongst them, perhaps every one is acquainted with him, yet, first, the King bids him Welcome, after him the War-Captain, so on gradually from High to Low; not one of all these speaking to the White Guest, till his Superiour has ended his Salutation. Amongst Women, it seems impossible to find a Scold; if they are provok'd, or affronted, by their Husbands, or some other, they resent the Indignity offer'd them in silent Tears, or by refusing their Meat. Would some of our European Daughters of Thunder set these Indians for a Pattern, there might be more quiet Families found amongst them, occasion'd by that unruly Member, the Tongue.

Festination proceeds from the Devil, (says a Learned Doctor) a Passion the Indians seem wholly free from; they determining no Business of Moment without a great deal of Deliberation and Wariness. None of their Affairs appear to be attended with Impetuosity, or Haste, being more content with the common Accidents incident to human Nature, (as Losses, contrary Winds, bad Weather, and Poverty) than those of more civilized Countries.

Now, to return to our State-House, whither we were invited by the Grandees: As soon as we came into it, they plac'd our Englishmen near the King; it being my Fortune to sit next him, having his great General, or War-Captain, on my other Hand. The House is as dark as a Dungeon, and as hot as one of the Dutch-Stoves in Holland. They had made a circular Fire of split Canes in the middle of the House. It was one Man's Employment to add more split Reeds to the one end as it consum'd at the other, there being a small Vacancy left to supply it with Fewel. They brought in great store of Loblolly, and other Medleys, made of Indian Grain, stewed Peaches, Bear-Venison, &c. every one bringing some Offering to enlarge the Banquet, according to his Degree and Quality. When all the Viands were brought in, the first Figure began with kicking out the Dogs, which are seemingly Wolves, made tame with starving and beating; they being the worst Dog-Masters in the World; so that it is an infallible Cure for Sore-Eyes, ever to see an Indian's Dog fat. They are of a quite contrary Disposition to Horses; some of their Kings having gotten, by great chance, a Jade, stolen by some neighbouring Indian, and transported farther into the Country, and sold; or bought sometimes of a Christian, that trades amongst them. These Creatures they continually cram, and feed with Maiz, and what the Horse will eat, till he is as fat as a Hog; never making any farther use of him than to fetch a Deer home, that is killed somewhere near the Indian's Plantation.

After the Dogs had fled the Room, the Company was summon'd by Beat of Drum; the Musick being made of a dress'd Deer's Skin, tied hard upon an Earthen Porridge-Pot. Presently in came fine Men dress'd up with Feathers, their Faces being covered with Vizards made of Gourds; round their Ancles and Knees, were hung Bells of several sorts, having Wooden Falchions in their Hands, (such as Stage-Fencers commonly use;) in this Dress they danced about an Hour, shewing many strange Gestures, and brandishing their Wooden Weapons, as if they were going to fight each other; oftentimes walking very nimbly round the Room, without making the least Noise with their Bells, (a thing I much admired at;) again, turning their Bodies, Arms and Legs, into such frightful Postures, that you would have guess'd they had been quite raving mad: At last, they cut two or three high Capers, and left the Room. In their stead, came in a parcel of Women and Girls, to the number of Thirty odd; every one taking place according to her Degree of Stature, the tallest leading the Dance, and the least of all being plac'd last; with these they made a circular Dance, like a Ring, representing the Shape of the Fire they danced about: Many of these had great Horse-Bells about their Legs, and small Hawk's Bells about their Necks. They had Musicians, who were two Old Men, one of whom beat a Drum, while the other rattled with a Gourd, that had Corn in it, to make a Noise withal: To these Instruments, they both sung a mournful Ditty; the Burthen of their Song was, in Remembrance of their former Greatness, and Numbers of their Nation, the famous Exploits of their Renowned Ancestors, and all Actions of Moment that had (in former Days) been perform'd by their Forefathers. At these Festivals it is, that they give a Traditional Relation of what hath pass'd amongst them, to the younger Fry. These verbal Deliveries being always publish'd in their most Publick Assemblies, serve instead of our Traditional Notes, by the use of Letters. Some Indians, that I have met withal, have given me a very curious Description of the great Deluge, the Immortality of the Soul, with a pithy Account of the Reward of good and wicked Deeds in the Life to come; having found amongst some of them, great Observers of Moral Rules, and the Law of Nature; indeed, a worthy Foundation to build Christianity upon, were a true Method found out, and practic'd for the Performance thereof.

Their way of Dancing, is nothing but a sort of stamping Motion, much like the treading upon Founders Bellows. This Female-Gang held their Dance for above six Hours, being all of them of a white Lather, like a Running Horse, that has just come in from his Race. My Landlady was the Ringleader of the Amazons, who, when in her own House, behav'd herself very discreetly, and warily, in her Domestick Affairs; yet, Custom had so infatuated her, as to almost break her Heart with Dancing amongst such a confused Rabble. During this Dancing, the Spectators do not neglect their Business, in working the Loblolly-Pots, and the other Meat that was brought thither; more or less of them being continually Eating, whilst the others were Dancing. When the Dancing was ended, every Youth that was so disposed, catch'd hold of the Girl he liked best, and took her that Night for his Bed-Fellow, making as short Courtship and expeditious Weddings, as the Foot-Guards us'd to do with the Trulls in Salisbury-Court...

We lay with these Indians one Night, there being by my Bed-side one of the largest Iron Pots I had ever seen in America, which I much wondered at, because I thought there might be no navigable Stream near that Place. I ask'd them, where they got that Pot? They laugh'd at my Demand, and would give me no Answer, which makes me guess it came from some Wreck, and that we were nearer the Ocean, or some great River, than I thought.

The next day about Noon, we accidentally met with a SouthwardIndian, amongst those that us'd to trade backwards and forwards, and spoke a little English, whom we hir'd to go with us to the Esaw Indians, a very large Nation containing many thousand People. In the Afternoon we set forward, taking our Leaves of the Wisack Indians, and leaving them some Trifles. On our Way, we met with several Towns of Indians, each Town having its Theater or State House, such Houses being found all along the Road, till you come to Sapona, and then no more of those Buildings, it being about 170 Miles. We reach'd 10 Miles this day, lying at another Town of the Wisacks. The Man of the House offer'd us Skins to sell, but they were two heavy Burdens for our long Voyage.

Next Morning we set out early, breaking the Ice we met withal, in the stony Runs, which were many. We pass'd by several Cottages, and about 8 of the Clock came to a pretty big Town, where we took up our Quarters, in one of their State Houses, the Men being all out, hunting in the Woods, and none but Women at home. Our Fellow Traveller of whom I spoke before at the Congerees, having a great Mind for an Indian Lass, for his Bed-Fellow that Night, spoke to our Guide, who soon got a Couple, reserving one for himself. That which fell to our Companion's Share was a pretty young Girl. Tho' they could not understand one Word of what each other spoke, yet the Female Indian, being no Novice at her Game, but understanding what she came thither for, acted her Part dexterously enough with her Cully, tomake him sensible of what she wanted; which was to pay the Hire, before he rode the Hackney. He shew'd her all the Treasure he was possess'd of, as Beads, Red Cadis, &c. which she lik'd very well, and permitted him to put them into his Pocket again, endearing him with all the Charms, which one of a better Education than Dame Nature had bestow'd upon her, could have made use of, to render her Consort a surer Captive. After they had us'd this Sort of Courtship a small time, the Match was confirm'd by both Parties, with the Approbation of as many Indian Women, as came to the House, to celebrate our Winchester-Wedding. Every one of the Bride-Maids were as great Whores, as Mrs. Bride, tho' not quite so handsome. Our happy Couple went to Bed together before us all, and with as little Blushing, as if they had been Man and Wife for 7 Years. The rest of the Company being weary with travelling, had more Mind to take their Rest, than add more Weddings to that hopeful one already consummated; so that tho' the other Virgins offer'd their Service to us, we gave them their Answer, and went to sleep. About an Hour before day, I awak'd, and saw somebody walking up and down the Room in a seemingly deep Melancholy. I call'd out to know who it was, and it prov'd to be Mr. Bridegroom, who in less than 12 Hours, was Batchelor, Husband, and Widdower, his dear Spouse having pick'd his Pocket of the Beads, Cadis, and what else should have gratified the Indians for the Victuals we receiv'd of them. However that did not serve her turn, but she had also got his Shooes away, which he had made the Night before, of a drest Buck-Skin. Thus dearly did our Spark already repent his new Bargain, walking bare-foot, in his Penitentials, like some poor Pilgrim to Loretto.

After the Indians had laugh'd their Sides sore at the Figure Mr. Bridegroom made, with much ado, we muster'd up another Pair of Shooes, or Moggisons, and set forward on our intended Voyage, the Company (all the way) lifting up their Prayers for the new married Couple, whose Wedding had made away with that, which should have purchas'd our Food...

The Indians of these Parts use Sweating very much. If any Pain seize their Limbs or Body, immediately they take Reeds, or small Wands, and bend them Umbrella-Fashion, covering them with Skins and Matchcoats: They have a large Fire not far off, wherein they heat Stones, or (where they are wanting) Bark, putting it into this Stove, which casts an extraordinary Heat: There is a Pot of Water in the Bagnio, in which is put a Bunch of an Herb, bearing a Silver Tassel, not much unlike the Aurea Virga. With this Vegetable they rub the Head, Temples and other Parts, which is reckon'd a Preserver of the Sight and Strengthener of the Brain. We went, this day, about 12 Miles, one of our Company being lame of his Knee. We pass'd over an exceeding rich Tract of Land, affording Plenty of great free Stones, and marble Rocks, and abounding in many pleasant and delightsome Rivulets. At Noon, we stay'd and refresh'd ourselves at a Cabin, where we met with one of their War-Captains, a Man of great Esteem among them. At his Departure from the Cabin, the Man of the House scratch'd this War-Captain on the Shoulder, which is look'd upon as a very great Compliment among them. The Captain went two or three Miles on our way, with us, to direct us in our Path. One of our Company gave him a Belt, which he took very kindly, bidding us call at his House, (which was in our Road) and stay till the lame Traveller was well, and speaking to the Indian, to order his Servant to make us welcome. Thus we parted, he being on his Journey to the Congerees, and Savannas, a famous, warlike, friendly Nation of Indians, living to the South-End of Ashly River. He had a Man-Slave with him, who was loaded with European Goods, his Wife and Daughter being in Company. He told us, at his Departure, that James had sent Knots to all the Indians thereabouts, for every Town to send in 10 Skins, meaning Captain Moor, then Governour of South-Carolina. The Towns being very thick hereabouts, at Night we took up our Quarters at one of the chief Mens Houses, which was one of the Theaters I spoke of before. There ran, hard-by this Town, a pleasant River, not very large, but, as the Indians told us, well stor'd with Fish. We being now among the powerful Nation of Esaws, our Landlord entertain'd us very courteously, shewing us, that Night, a pair of Leather-Gloves, which he had made; and comparing them with ours, they prov'd to be very ingeniously done, considering it was the first Tryal.

In the Morning, he desired to see the lame Man's affected Part, to the end he might do something, which (he believ'd) would give him ease. After he had viewed it accordingly, he pull'd out an Instrument, somewhat like a Comb, which was made of a split Reed, with 15 Teeth of Rattle-Snakes, set at much the same distance, as in a large Horn-Comb: With these he scratch'd the place where the Lameness chiefly lay, till the Blood came, bathing it, both before and after Incision, with warm Water, spurted out of his Mouth. This done, he ran into his Plantation, and got some Sassafras Root, (which grows here in great plenty) dry'd it in the Embers, scrap'd off the outward Rind, and having beat it betwixt two Stones, apply'd it to the Part afflicted, binding it up well. Thus, in a day or two, the Patient became sound. This day, we pass'd through a great many Towns, and Settlements, that belong to the Sugeree-Indians, no barren Land being found amongst them, but great plenty of Free-Stone, and good Timber. About three in the Afternoon, we reach'd the Kadapau King's House, where we met with one John Stewart, a Scot, then an Inhabitant of James-River in Virginia, who had traded there for many Years. Being alone, and hearing that the Sinnagers (Indians from Canada) were abroad in that Country, he durst not venture homewards, till he saw us, having heard that we were coming, above 20 days before. It is very odd, that News should fly so swiftly among these People. Mr. Stewart had left Virginia ever since the October before, and had lost a day of the Week, of which we inform'd him. He had brought seven Horses along with him, loaded with English Goods for the Indians; and having sold most of his Cargo, told us, if we would stay two Nights, he would go along with us. Company being very acceptable, we accepted the Proposal.

The next day, we were preparing for our Voyage, and baked some Bread to take along with us. Our Landlord was King of the Kadapau Indians, and always kept two or three trading Girls in his Cabin. Offering one of these to some of our Company, who refus'd his Kindness, his Majesty flew into a violent Passion, to be thus slighted, telling the Englishmen, they were good for nothing...

This day, we met with seven heaps of Stones, being the Monuments of seven Indians, that were slain in that place by the Sinnagers, or Iroquois. Our Indian Guide added a Stone to each heap. We took up our Lodgings near a Brook-side, where the Virginia Man's Horses got away; and went back to the Kadapau's.

This day, one of our Company, with a Sapona Indian, who attended Stewart, went back for the Horses. In the mean time, we went to shoot Pigeons, which were so numerous in these Parts that you might see many Millions in a Flock; they sometimes split off the Limbs of stout Oaks, and other Trees, upon which they roost o' Nights. You may find several Indian Towns, of not above 17 Houses, that have more than 100 Gallons of Pigeons Oil, or Fat; they using it with Pulse, or Bread, as we do Butter, and making the Ground as white as a Sheet with their Dung. The Indians take a Light, and go among them in the Night, and bring away some thousands, killing them with long Poles, as they roost in the Trees. At this time of the Year, the Flocks, as they pass by, in great measure, obstruct the Light of the day...

Next Morning, we got our Breakfasts; roasted Acorns being one of the Dishes. The Indians beat them into Meal, and thicken their Venison-Broth with them; and oftentimes make a palatable Soop. They are used instead of Bread, boiling them till the Oil swims on top of the Water, which they preserve for use, eating the Acorns with Flesh-meat.

Next Morning, it proving delicate Weather, three of us separated ourselves from the Horses, and the rest of the Company, and went directly for Sapona Town. That day, we pass'd through a delicious Country, (none that I ever saw exceeds it.) We saw fine bladed Grass, six Foot high, along the Banks of these pleasant Rivulets: We pass'd by the Sepulchres of several slain Indians. Coming, that day, about 30 Miles, we reach'd the fertile and pleasant Banks of Sapona River, whereon stands the Indian Town and Fort. Nor could all Europe afford a pleasanter Stream, were it inhabited by Christians, and cultivated by ingenious Hands. These Indians live in a clear Field, about a Mile square, which they would have sold me; because I talked sometimes of coming into those Parts to live. Being upon his march towards the Appalatche Mountains, amongst a Nation of Indians in their Way, there happen'd a Difference, while they were measuring of Gun-powder; and the Powder, by accident, taking fire, blew out one of this King's Eyes, and did a great deal more mischief, upon the spot. Yet this Sapona King stood firmly to the English Man's Interest, with whom he was in Company, still siding with him against the Indians...

The Saponas had (about 10 days before we came thither) taken Five Prisoners of the Sinnagers or Jennitos, a Sort of People that range several thousands of Miles, making all Prey they lay their Hands on. These are fear'd by all the savage Nations I ever was among, the Westward Indians dreading their Approach. They are all sorted in, and keep continual Spies and Out-Guards for their better Security. Those Captives they did intend to burn, few Prisoners of War escaping that Punishment. The Fire of Pitch-Pine being got ready, and a Feast appointed, which is solemnly kept at the time of their acting this Tragedy, the Sufferer has his Body stuck thick with Light-Wood-Splinters, which are lighted like so many Candles, the tortur'd Person dancing round a great Fire, till his Strength fails, and disables him from making them any farther Pastime. Most commonly, these Wretches behave themselves (in the Midst of their Tortures) with a great deal of Bravery and Resolution, esteeming it Satisfaction enough, to be assur'd, that the same Fate will befal some of their Tormentors, whensoever they fall into the Hands of their Nation. More of this you will have in the other Sheets.

The Toteros, a neighbouring Nation, came down from the Westward Mountains, to the Saponas, desiring them to give them those prisoners into their Hands, to the Intent they might send them back into their own Nation, being bound in Gratitude to be serviceable to the Sinnagers, since not long ago, those Northern-Indians had taken some of the Toteros Prisoners, and done them no Harm, but treated them civilly whilst among them, sending them, with Safety, back to their own People, and affirming, that it would be the best Method to preserve Peace on all Sides. At that, time these Toteros, Saponas, and the Keyauwees, 3 small Nations, were going to live together, by which they thought they should strengthen themselves, and become formidable to their Enemies. The Reasons offer'd by the Toteros being heard, the Sapona King, with the Consent of his Counsellors, deliver'd the Sinnagers up to the Toteros to conduct them home.

Friday Morning, the old King having shew'd us 2 of his Horses, that were as fat, as if they had belong'd to the Dutch Troopers, left us, and went to look after his Bever-Traps, there being abundance of those amphibious Animals in this River, and the Creeks adjoining. Taken with the Pleasantness of the Place, we walk'd along the River-side, where we found a very delightful Island, made by the River, and a Branch; there being several such Plots of Ground environ'd with this Silver-Stream, which are fit Pastures for Sheep, and free from any offensive Vermin. Nor can any thing be desired by a contented Mind, as to a pleasant Situation, but what may here be found; Every Step presenting some new Object, which still adds Invitation to the Traveller in these Parts. Our Indian King and his Wife entertain'd us very respectfully.

On Saturday, the Indians brought in some Swans, and Geese, which we had our Share of. One of their Doctors took me to his Cabin, and shew'd me a great Quantity of medicinal Drugs, the Produce of those Parts; Relating their Qualities as to the Emunctories they work'd by, and what great Maladies he had heal'd by them. This Evening, came to us the Horses, with the Remainder of our Company, their Indian Guide (who was a Youth of this Nation) having kill'd, in their Way, a very fat Doe, Part of which they brought to us.

This day, the King sent out all his able Hunters, to kill Game for a great Feast, that was to be kept at their Departure, from the Town, which they offer'd to sell me for a small matter. That Piece of Ground, with a little Trouble, would make an Englishman a most curious Settlement, containing above a Mile square of rich Land. This Evening, came down some Toteros, tall, likely Men, having great Plenty of Buffelos, Elks, and Bears, with other sort of Deer amongst them, which strong Food makes large, robust Bodies. Enquiring of them, if they never got any of the Bezoar Stone, and giving them a Description how it was found, the Indians told me, they had great plenty of it; and ask'd me, What use I could make of it? I answer'd them, That the white Men us'd it in Physick, and that I would buy some of them, if they would get it against I came that way again. Thereupon, one of them pull'd out a Leather-Pouch, wherein was some of it in Powder; he was a notable Hunter, and affirm'd to me, That that Powder, blown into the Eyes, strengthen'd the Sight and Brain exceedingly, that being the most common Use they made of it. I bought, for 2 or 3 Flints, a large Peach-Loaf, made up with a pleasant sort of Seed; and this did us a singular Kindness, in our Journey. Near the Town, within their clear'd Land, are several Bagnios, or Sweating-Houses, made of Stone, in Shape like a large Oven. These they make much Use of; especially, for any Pains in the Joints, got by Cold, or Travelling. At Night, as we lay in our Beds, there arose the most violent N. W. Wind I ever knew. The first Puff blew down all the Palisadoes that fortify'd the Town; and I thought it would have blown us all into the River, together with the Houses. Our one-ey'd King, who pretends much to the Art of Conjuration, ran out in the most violent Hurry, and in the Middle of the Town, fell to his Necromantick Practice; tho' I thought he would have been blown away or kill'd, before the Devil and he could have exchang'd half a dozen Words; but in two Minutes, the Wind was ceas'd, and it became as great a Calm, as ever I knew in my Life. As I much admir'd at that sudden Alteration, the old Man told me, the Devil was very angry, and had done thus, because they had not put the Sinnagers to Death.

On Monday Morning, our whole Company, with the Horses, set out from the Sapona-Indian Town, after having seen some of the Locust, which is gotten thereabouts, the same Sort that bears Honey...

Five Miles from this River, to the N. W., stands the Keyauwees Town. They are fortify'd in, with wooden Puncheons, like Sapona, being a People much of the same Number. Nature hath so fortify'd this Town, with Mountains, that were it a Seat of War, it might easily be made impregnable; having large Corn-Fields joining to their Cabins, and a Savanna near the Town, at the Foot of these Mountains, that is capable of keeping some hundred Heads of Cattle. And all this environ'd round with very high Mountains, so that no hard Wind ever troubles these Inhabitants. Those high Clifts have no Grass growing on them, and very few Trees, which are very short, and stand at a great Distance one from another. The Earth is of a Red Colour, and seems to me to be wholly design'd by Nature for the Production of Minerals, being of too hot a Quality, to suffer any Verdure upon its Surface. These Indians make use of Lead-Ore, to paint their Faces withal, which they get in the neighbouring Mountains. As for the refining of Metals, the Indians are wholly ignorant of it, being content with the Realgar...

Near the Town, is such another Current, as Heighwaree. We being six in Company, divided ourselves into Two Parties; and it was my Lot to be at the House of Keyauwees Jack, who is King of that People. He is a Congeree-Indian, and ran away when he was a Boy. He got this Government by Marriage with the Queen; the Female Issue carrying the Heritage, for fear of Imposters; the Savages well knowing, how much Frailty possesses the Indian Women, betwixt the Garters and the Girdle.

The next day, having some occasion to write, the Indian King, who saw me, believ'd that he could write as well as I. Whereupon, I wrote a Word, and it to him to copy, which he did with more Exactness, than any European could have done, that was illiterate. It was so well, that he who could read mine, might have done the same by his. Afterwards, he took great Delight in making Fish-hooks of his own Invention, which would have been a good Piece for an Antiquary to have puzzled his Brains withal, in tracing out the Characters of all the Oriental Tongues. He sent for several Indians to his Cabin, to look at his Handy-work, and both he and they thought, I could read his Writing as well as I could my own. I had a Manual in my Pocket, that had King David's Picture in it, in one of his private Retirements. The Indian ask'd me, Who that Figure represented? I told him, It was the Picture of a good King, that liv'd according to the Rules of Morality, doing to all as he would be done by, ordering all his Life to the Service of the Creator of all things; and being now above us all, in Heaven, with God Almighty, who had rewarded him with all the delightful Pleasures imaginable in the other World, for his Obedience to him in this; I concluded, with telling them, that we received nothing here below, as Food, Raiment, &c. but what came from that Omnipotent Being. They listened to my Discourse with a profound Silence, assuring me, that they believ'd what I said to be true. No Man living will ever be able to make these Heathens sensible of the Happiness of a future State, except he now and then mentions some lively carnal Representation, which may quicken their Apprehensions, and make them thirst after such a gainful Exchange; for, were the best Lecture that ever was preach'd by Man, given to an ignorant sort of People, in a more learned Style, than their mean Capacities are able to understand, the Intent would prove ineffectual, and the Hearers would be left in a greater Labyrinth than their Teacher found them in. But dispense the Precepts of our Faith according to the Pupil's Capacity, and there is nothing in our Religion, but what an indifferent Reason is, in some measure, able to comprehend; tho' a New-England Minister blames the French Jesuits for this way of Proceeding, as being quite contrary to a true Christian Practice, and affirms it to be no ready, or true Method, to establish a lively Representation of our Christian Belief amongst these Infidels.

All the Indians hereabouts carefully preserve the Bones of the Flesh they eat, and burn them, as being of Opinion, that if they omitted that Custom, the Game would leave their Country, and they should not be able to maintain themselves by their Hunting. Most of these Indians wear Mustachoes, or Whiskers, which is rare; by reason the Indians are a People that commonly pull the Hair of their Faces, and other Parts, up by the Roots, and suffer none to grow. Here is plenty of Chesnuts, whichare rarely found in Carolina, and never near the Sea, or Salt-Water; tho' they are frequently in such Places in Virginia.

At the other House, where our Fellow Travellers lay, they had provided a Dish, in great Fashion amongst the Indians, which was Two young Fawns, taken out of the Doe's Bellies, and boil'd in the same slimy Bags Nature had plac'd them in, and one of the Country-Hares, stew'd with the Guts in her Belly, and her Skin with the Hair on. This new-fashion'd Cookery wrought Abstinence in our Fellow-Travellers, which I somewhat wonder'd at, because one of them made nothing of eating Allegators, as heartily as if it had been Pork and Turneps. The Indians dress most things after the Wood-cock Fashion, never taking the Guts out. At the House we lay at, there was very good Entertainment of Venison, Turkies, and Bears; and which is customary amongst the Indians, the Queen had a Daughter by a former Husband, who was the beautifullest Indian I ever saw, and had an Air of Majesty with her, quite contrary to the general Carriage of the Indians. She was very kind to the English, during our Abode, as well as her Father and Mother.

This Morning, most of our Company having some Inclination to go straight away for Virginia, when they left this Place; I and one more took our leaves of them, resolving (with God's Leave) to see North-Carolina, one of the Indians setting us in our way. The rest being indifferent which way they went, desired us, by all means, to leave a Letter for them, at the Achonechy-Town. The Indian that put us in our Path, had been a Prisoner amongst the Sinnagers; but had out-run them, although they had cut his Toes, and half his Feet away, which is a Practice common amongst them. They first raise the Skin, then cut away half the Feet, and so wrap the Skin over the Stumps, and make a present Cure of the Wounds. This commonly disables them from making their Escape, they being not so good Travellers as before, and the Impression of their Half-Feet making it easy to trace them. However, this Fellow was got clear of them, but had little Heart to go far from home, and carry'd always a Case of Pistols in his Girdle, besides a Cutlass, and a Fuzee.

It is call'd Hau-River, from the Sissipahau Indians, who dwell upon this Stream, which is one of the main Branches of Cape-Fair, there being rich Land enough to contain some Thousands of Families; for which Reason, I hope, in a short time, it will be planted. This River is much such another as Sapona; both seeming to run a vast way up the Country. Here is plenty of good Timber, and especially, of a Scaly-bark'd Oak; And as there is Stone enough in both Rivers, and the Land is extraordinary Rich, no Man that will be content within the Bounds of Reason, can have any grounds to dislike it. And they that are otherwise, are the best Neighbours, when farthest off.

As soon as it was day, we set out for the Achonechy-Town, it being, by Estimation, 20 Miles off, which, I believe, is pretty exact. We were got about half way, (meeting great Gangs of Turkies) when we saw, at a Distance, 30 loaded Horses, coming on the Road, with four or five Men, on other Jades, driving them. We charg'd our Piece, and went up to them: Enquiring, whence they came from? They told us, from Virginia. The leading Man's name was Massey, who was born about Leeds in Yorkshire. He ask'd, from whence we came? We told him. Then he ask'd again, Whether we wanted anything that he had? telling us, we should be welcome to it. We accepted of Two Wheaten Biskets, and a little Ammunition. He advised us, by all means, to strike down the Country for Ronoack, and not think of Virginia, because of the Sinnagers, of whom they were afraid, tho' so well arm'd, and numerous. They persuaded us also, to call upon one Enoe Will, as we went to Adshusheer, for that he would conduct us safe among the English, giving him the Character of a very faithful Indian, which we afterwards found true by Experience. The Virginia-Men asking our opinion of the Country we were then in? we told them, it was a very pleasant one. They were all of the same Opinion, and affirm'd, That they had never seen 20 Miles of such extraordinary rich Land, lying all together, like that betwixt Hau-River and the Achonechy Town. Having taken our Leaves of each other, we set forward; and the Country, thro' which we pass'd, was so delightful, that it gave us a great deal of Satisfaction. About Three a Clock we reach'd the Town, and the Indians presently brought us good fat Bear, and Venison, which was very acceptable at that time. Their Cabins were hung with a good sort of Tapestry, as fat Bear, and barbakued or dried Venison; no Indians having greater Plenty of Provisions than these. The Savages do, indeed, still possess the Flower of Carolina, the English enjoying only the Fag-end of that that fine Country. We had not been in the Town 2 Hours, when Enoe Will came into the King's Cabin; which was our Quarters. We ask'd him, if he would conduct us to the English, and what he would have for his Pains; he answer'd, he would go along with us, and for what he was to have, he left that to our Discretion.

The next Morning, we set out, with Enoe-Will, towards Adshusheer, leaving the Virginia Path, and striking more to the Eastward, for Ronoack. Several Indians were in our Company belonging to Will's Nation, who are the Shoccories, mixt with the Enoe-Indians, and those of the Nation of Adshusheer. Enoe Will is their chief Man, and rules as far as the Banks of Reatkin. It was a sad stony Way to Adshusheer. We went over a small River by Achonechy, and in this 14 Miles, through several other Streams, which empty themselves into the Branches of Cape-Fair. The stony Way made me quite lame; so that I was an Hour or two behind the rest; but honest Will would not leave me, but bid me welcome when we came to his House, feasting us with hot Bread, and Bear's-Oil; which is wholesome Food for Travellers. There runs a pretty Rivulet by this Town. Near the Plantation, I saw a prodigious overgrown Pine-Tree, having not seen any of that Sort of Timber for above 125 Miles: They brought us 2 Cocks, and pull'd their larger Feathers off, never plucking the lesser, but singeing them off. I took one of these Fowls in my Hand, to make it cleaner than the Indian had, pulling out his Guts and Liver, which I laid in a Bason; notwithstanding which, he kept such a Struggling for a considerable time, that I had much ado to hold him in my Hands. The Indians laugh'd at me, and told me, that Enoe-Will had taken a Cock of an Indian that was not at home, and the Fowl was design'd for another Use. I conjectur'd, that he was design'd for an Offering to their God, who, they say, hurts them, (which is the Devil.) In this Struggling, he bled afresh, and there issued out of his Body more Blood than commonly such Creatures afford. Notwithstanding all this, we cook'd him, and eat him; and if he was design'd for him, cheated the Devil. The Indians keep many Cocks, but seldom above one Hen, using very often such wicked Sacrifices, as I mistrusted this Fowl was design'd for.

Our Guide and Landlord Enoe-Will was of the best and most agreeable Temper that ever I met with in an Indian, being always ready to serve the English, not out of Gain, but real Affection; which makes him apprehensive of being poison'd by some wicked Indians, and was therefore very earnest with me, to promise him to revenge his Death, if it should so happen. He brought some of his chief Men into his Cabin, and 2 of them having a Drum, and a Rattle, sung by us, as we lay in Bed, and struck up their Musick to serenade and welcome us to their Town. And tho' at last, we fell asleep, yet they continu'd their Concert till Morning. These Indians are fortify'd in, as the former, and are much addicted to a Sport called Chenco, which is carry'd on with a Staff and a Bowl made of Stone, which they trundle upon a smooth Place, like a Bowling-Green, made for that Purpose, as I have mention'd before.

Next Morning, we set out, with our Guide and several other Indians, who intended to go to the English, and buy Rum. We design'd for a Nation about 40 Miles from Adshusheer, call'd the Lower-Quarter: The first Night, we lay in a rich Perkoson, or low Ground, that was hard-by a Creek, and good dry Land.

The next day, we went over several Tracts of rich Land, but mix'd with Pines and other indifferent Soil. In our way, there stood a great Stone about the Size of a large Oven, and hollow; this the Indians took great Notice of, putting some Tobacco into the Concavity, and spitting after it. I ask'd them the Reason of their so doing, but they made me no Answer. In the Evening, we pass'd over a pleasant Rivulet, with a fine gravelly Bottom, having come over such another that Morning. On the other side of this River, we found the Indian Town, which was a Parcel of nasty smoaky Holes, much like the Waterrees; their Town having a great Swamp running directly through the Middle thereof. The Land here begins to abate of its Height, and has some few Swamps. Most of these Indians have but one Eye; but what Mischance or Quarrel has bereav'd them of the other I could not learn. They were not so free to us, as most of the other Indians had been; Victuals being somewhat scarce among them. However, we got enough to satisfy our Appetites. I saw, among these Men, very long Arrows, headed with Pieces of Glass, which they had broken from Bottles. They had shap'd them neatly, like the Head of a Dart; but which way they did it, I can't tell. We had not been at this Town above an Hour, when two of our Company, that had bought a Mare of John Stewart, came up to us, having receiv'd a Letter by one of Will's Indians, who was very cautious, and asked a great many Questions, to certifie him of the Person, e'er he would deliver the Letter. They had left the Trader, and one that came from South-Carolina with us, to go to Virginia; these Two being resolved to go to Carolina with us.

This Day fell much Rain, so we staid at the Indian Town.

This Morning, we set out early, being four English-Men, besides several Indians. We went 10 Miles, and were then stopp'd by the Freshes of Enoe-River, which had rais'd it so high, that we could not pass over, till it was fallen...

The next Day, early, came two Tuskeruro Indians to the other side of the River, but could not get over. They talk'd much to us, but we understood them not. In the Afternoon, Will came with the Mare, and had some Discourse with them; they told him, The English, to whom he was going, were very wicked People; and, That they threatened the Indians for Hunting near their Plantations. These Two Fellows were going among the Shoccores and Achonechy Indians, to sell their Wooden Bowls and Ladles for Raw-Skins, which they make great Advantage of, hating that any of these Westward Indians should have any Commerce with the English, which would prove a Hinderance to their Gains. Their Stories deterr'd an Old Indian and his Son, from going any farther; but Will told us, Nothing they had said should frighten him, he believing them to be a couple of Hog-stealers; and that the English only sought Restitution of their Losses, by them; and that this was the only ground for their Report. Will had a Slave, a Sissipahau-Indian by Nation, who killed us several Turkies, and other Game, on which we feasted...

We went about 10 Miles, and sat down at the Falls of a large Creek, where lay mighty Rocks, the Water making a strange Noise, as if a great many Water-Mills were going at once. I take this to be the Falls of Neus-Creek, called by the Indians, Wee quo Whom. We lay here all Night. My Guide Will desiring to see the Book that I had about me, I lent it him; and as he soon found the Picture of King David, he asked me several Questions concerning the Book, and Picture, which I resolv'd him, and invited him to become a Christian. He made me a very sharp Reply, assuring me, That he lov'd the English extraordinary well, and did believe their Ways to be very good for those that had already practic'd them, and had been brought up therein; But as for himself, he was too much in Years to think of a Change, esteeming it not proper for Old People to admit of such an Alteration. However, he told me, If I would take his Son Jack, who was then about 14 Years of Age, and teach him to talk in that Book, and make Paper speak, which they call our Way of Writing, he would wholly resign him to my Tuition; telling me, he was of Opinion, I was very well affected to the Indians.

The next Morning, we set out early, and I perceiv'd that these Indians were in some fear of Enemies; for they had an Old Man with them, who was very cunning and circumspect, wheresoever he saw any Marks of Footing, or of any Fire that had been made; going out of his Way, very often, to look for these Marks. We went, this day, above 30 Miles, over a very level Country, and most Pine Land, yet intermix'd with some Quantities of Marble; a good Range for Cattel, though very indifferent for Swine. We had now lost our rapid Streams, and were come to slow, dead Waters, of a brown Colour, proceeding from the Swamps, much like the Sluices in Holland, where the Track-Scoots go along. In the Afternoon, we met two Tuskeruros, who told us, That there was a Company of Hunters not far of, and if we walk'd stoutly we might reach them that Night. But Will and He that own'd the Mare, being gone before, and the Old Indian tired, we rested, that Night, in the Woods, making a good light Fire, Wood being very plentiful in these Parts.

Next Day, about 10 a Clock, we struck out of the Way, by the Advice of our Old Indian. We had not gone past two Miles, e'er we met with about 500 Tuskeruros in one Hunting-Quarter. They had made themselves Streets of Houses, built with Pine-Bark, not with round Tops, as they commonly use, but Ridge-Fashion, after the manner of most other Indians. We got nothing amongst them but Corn, Flesh being not plentiful, by reason of the great Number of their People. For tho' they are expert Hunters, yet they are too populous for one Range, which makes Venison very scarce to what it is amongst other Indians, that are fewer; no Savages living so well for Plenty, as those near the Sea. I saw, amongst these, a Hump-back'd Indian, which was the only crooked one I ever met withal. About two a Clock, we reach'd one of their Towns, in which there was no body left, but an Old Woman or two; the rest being gone to their Hunting-Quarters. We could find no Provision at that Place. We had a Tuskeruro that came in company with us, from the lower Quarter, who took us to his Cabin, and gave us what it afforded, which was Corn-meat.

This Day, we pass'd through several Swamps, and going not above a dozen Miles, came to a Cabin, the Master whereof us'd to trade amongst the English. He told us, If we would stay Two Nights, he would conduct us safe to them, himself designing, at that time, to go and fetch some Rum; so we resolved to tarry for his Company. During our Stay, there happen'd to be a Young Woman troubled with Fits. The Doctor who was sent for to assist her, laid her on her Belly, and made a small Incision with Rattle-Snake-Teeth; then laying his Mouth to the Place, he suck'd out near a Quart of black conglutinated Blood, and Serum. Our Landlord gave us the Tail of a Bever, which was a choice Food. There happen'd also to be a Burial of one of their Dead, which Ceremony is much the same with that of the Santees, who make a great Feast at the Interment of their Corps. The small Runs of Water hereabout, afford great Plenty of Craw-Fish, full as large as those in England, and nothing inferior in Goodness.

Saturday Morning, our Patron, with Enoe Will, and his Servant, set out with us, for the English. In the Afternoon, we ferried over a River, (in a Canoe) called by the Indians, Chattookau, which is the N. W. Branch of Neus-River. We lay in the Swamp, where some Indians invited us to go to their Quarters, which some of our Company accepted, but got nothing extraordinary, except a dozen Miles March out of their Way: The Country here is very thick of Indian Towns and Plantations.

We were forced to march, this day, for Want of Provisions. About 10 a Clock, we met an Indian that had got a parcel of Shad-Fish ready barbaku'd. We bought 24 of them, for a dress'd Doe-Skin, and so went on, through many Swamps, finding, this day, the long ragged Moss on the Trees, which we had not seen for above 600 Miles. In the Afternoon, we came upon the Banks of Pampticough, about 20 Miles above the English Plantations by Water, though not so far by Land. The Indian found a Canoe, which he had hidden, in which we all got over.