The Cheerake call twenty, Tahre Skoeh, “two tens;” and the Chikkasah term it, Pokoole Toogalo, “ten twos:” as if the former had learned to number from the left hand to the right, according to the Syriac custom; and the latter, from the right to the left hand, after the Hebrew manner. The former call an hundred, Skoeh Chooke; and, as before observed, a thousand, Skoeh Chooke Kaiére, or “the old one’s hundred;” for with them, Kaiére signifies “ancient,” or aged; whereas Eti, or Eti-u, expresses former old time. {78} May not this have some explanation, by the “Ancient of days,” as expressed by the prophet Daniel—magnifying the number, by joining one of the names of God to it—according to a frequent custom of the Hebrews? This seems to be illustrated with sufficient clearness, by the numerical method of the Chikkasah—for they call an hundred, Pokoole Tathleepa; and a thousand, Pokoole Tathleepa Tathleepa Ishto; the last of which is a strong double superlative, according to the usage of the Hebrews, by a repetition of the principal word; or by affixing the name of God to the end of it, to heighten the number. Ishto is one of their names of God, expressive of majesty, or greatness; and Soottathleepa[[XVIII]], the name of a drum, derived from Sootte, an earthen pot, and Tathleepa, perhaps the name or number of some of their ancient legions.
[XVIII]. The double vowels, oo and ee, are always to be joined in one syllable, and pronounced long.
The Muskohge method of counting is, Hommai 1, Hokkóle 2, Tootchēna 3, Ohsta 4, Chakàpe 5, Eepáhge 6, Hoolopháge 7, Cheenèpa 8, Ohstàpe 9, Pokóle 10, &c. I am sorry that I have not sufficient skill in the Muskohge dialect, to make any useful observations on this head; however, the reader can easily discern the parity of language, between their numerical words, and those of the Chikkasah and Choktah nations; and may from thence conclude, that they were formerly one nation and people.
I have seen their symbols, or signatures, in a heraldry way, to count or distinguish their tribes, done with what may be called wild exactness. The Choktah use the like in the dormitories of their dead; which seems to argue, that the ancienter and thicker-settled countries of Peru and Mexico had formerly, at least, the use of hieroglyphic characters; and that they painted the real, or figurative images of things, to convey their ideas. The present American Aborigines seem to be as skilful Pantomimi, as ever were those of ancient Greece or Rome, or the modern Turkish mutes, who describe the meanest things spoken, by gesture, action, and the passions of the face. Two far-distant Indian nations, who understand not a word of each other’s language, will intelligibly converse together, and contract engagements, without any interpreter, in such a surprizing manner, as is scarcely credible. As their dialects are guttural, the indications they use, with the hand or {79} fingers, in common discourse, to accompany their speech, is the reason that strangers imagine they make only a gaggling noise, like what we are told of the Hottentots, without any articulate sound; whereas it is an ancient custom of the eastern countries, which probably the first emigrants brought with them to America, and still retain over the far-extended continent[[XIX]].
[XIX]. The first numbering was by their fingers; to which custom Solomon alludes, Prov. iii. 16. “length of days is in her right hand.” The Greeks called this, Αποπεμπομαζειv, because they numbered on their five fingers: and Ovid says, Seu, quia tot digitis, per quos numeráre solemus; likewise Juvenal, Sua dextrâ computat annos. Others numbered on their ten fingers, as we may see in Bede de ratione temporum. And the ancients not only counted, but are said to speak with their fingers, Prov. vi. 13, “The wicked man he teacheth with his fingers.” And Nævius, in Tarentilla, says, dat digito literas. (A). Lord Kingsborough says the statement in the text is confirmed by Francisco Vazquez de Coronado. (W).
Argument VII.
In conformity to, or after the manner of the Jews, the Indian Americans have their Prophets, High-Priests,[[31]] and others of a religious order. As the Jews had a sanctum sanctorum, or most holy place, so have all the Indian nations; particularly, the Muskohge. It is partitioned off by a mud-wall about breast-high, behind the white seat, which always stands to the left hand of the red-painted war-seat; there they deposit their consecrated vessels, and supposed holy utensils, none of the laity daring to approach that sacred place, for fear of particular damage to themselves, and general hurt to the people, from the supposed divinity of the place.
With the Muskohge, Hitch Lalàge signifies “cunning men,” or persons prescient of futurity, much the same as the Hebrew seers. Cheeràtahége is the name of the pretended prophets, with the Cheerake, and nearly approaches to the meaning of נביא, Nebia, the Hebrew name of a prophet. Cheera is their word for “fire,” and the termination points out men possest of, or endued with it. The word seems to allude to the celestial cherubim, fire, light, and spirit, which centered in O E A, or Yohewah. These Indians call their pretended prophets also Loá-che, “Men resembling the holy fire,” or as Elohim; for the termination expresses a comparison, and Loa, is a contraction of Loak, drawn from אלה, Elóah, the singular number of אלהים, Elohim, the name of the holy ones. And, as the Muskohge {80} call the noise of thunder, Erowah, so the Cheerake by inverting it, Worah, “He is;” thereby alluding to the divine essence: and, as those term the lightning Elóa, and believe it immediately to proceed from the voice of Ishtohollo Elóa Aba, it shews the analogy to the Hebrews, and their sentiments to be different from all the early heathen world.
The Indian tradition says, that their forefathers were possessed of an extraordinary divine spirit, by which they foretold things future, and controuled the common course of nature: and this they transmitted to their offspring, provided they obeyed the sacred laws annexed to it. They believe, that by the communication of the same divine fire working on their Loáche, they can now effect the like. They say it is out of the reach of Nana Ookproo, either to comprehend, or perform such things, because the beloved fire, or the holy spirit of fire, will not co-operate with, or actuate Hottuk Ookproose, “the accursed people.” Ishtohoollo is the name of all their priestly order, and their pontifical office descends by inheritance to the eldest: those friend-towns, which are firmly confederated in their exercises and plays, never have more than one Archi-magus at a time. But lameness, contrary to the Mosaic law, it must be confessed, does not now exclude him from officiating in his religious function; though it is not to be doubted, as they are naturally a modest people, and highly ridicule those who are incapable of procreating their species, that formerly they excluded the lame and impotent. They, who have the least knowledge in Indian affairs, know, that the martial virtue of the savages, obtains them titles of distinction; but yet their old men, who could scarcely correct their transgressing wives, much less go to war, and perform those difficult exercises, that are essentially needful in an active warrior, are often promoted to the pontifical dignity, and have great power over the people, by the pretended sanctity of the office. Notwithstanding the Cheerake are now a nest of apostate hornets, pay little respect to grey hairs, and have been degenerating fast from their primitive religious principles, for above thirty years past—yet, before the last war, Old Hop,[[32]] who was helpless and lame, presided over the whole nation, as Archi-magus, and lived in Choàte, their only town of refuge. It was entirely owing to the wisdom of those who then presided in South-Carolina, that his dangerous pontifical, and regal-like power, was impaired, by their setting up Atta Kulla Kulla,[[33]] and supporting him so well, as to prevent the then easy transition of an Indian {81} high-priesthood into a French American bloody chair, with a bunch of red and black beads; where the devil and they could as easily have instructed them in the infernal French catechism, as they did the Canada Indians: as—Who killed Christ? Answer, The bloody English; &c.[[XX]]
[XX]. A wrong belief has a most powerful efficacy in depraving men’s morals, and a right one has a great power to reform them. The bloody Romish bulls, that France sent over to their Indian converts, clearly prove the former; and our peaceable conduct, as plainly shewed the latter, till Britannia sent out her lions to retaliate.