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St.
Tammany Parish,
Louisiana
THE CHOCTAW OF BAYOU LACOMB
By
David I.
Bushnell, Jr.
Transportation
Dugouts were
employed on the creeks and
bayous, but evidently only to
a small extent. The Creoles
make dugouts at the present
time which they use on the
streams of St. Tammany parish.
These are hollowed from single
pieces of black gum; most of
them measure from 8 to 12 feet
in length.
Many of the
roads now used probably follow
the courses of Indian trails.
A road leading from just west
of Chinchuba to Lake
Pontchartrain is known as the
"Indian road;" this passes
within a few feet of the mound
described on page 3, and
evidently follows the trail
that led from the settlement
about the mound to the shore
of Lake Pontchartrain.
Hunting And
Fishing
The
primitive blowgun was used
until recently in hunting
squirrels, rabbits, and
various birds. Only one
specimen was found at Bayou
Lacomb; this was said to have
been made some ten years ago.
The man Toshkachito (Joe
Silestine) is shown in plate
20 holding the blowgun in
position for shooting. The
blowgun
(kaMu'mpa)
is about
7 feet in length; it is made
of a single piece of cane
(Arundina,ria macrosperma;
Choctaw,
uske),
formed into a tube by
perforation of the joints,
which was given a smooth bore
of uniform diameter
throughout. The darts
(shuma'nte)
are made
of either small, slender canes
or pieces of hard yellow pine,
sharpened at one end; they are
from 15 to 18 inches in
length. The lower end is
wrapped for a distance of 4 or
5 inches with a narrow band of
cloth having a frayed edge, or
a piece of soft tanned skin is
used. The effect of this band
is to expand and fill the bore
of the gun, a result that
could not possibly be secured
by the use of feathers, as in
the case of ordinary arrows.
Bows and
arrows were formerly used, but
for many generations the
Choctaw have been in
possession of firearms
obtained from the French, the
Spanish, and later from the
Americans.
Curiously
enough the people at Bayou
Lacomb do not care for fish or
fishing, although quantities
of excellent fish could be
taken from the bayous and from
Lake Pontchartrain. The
Choctaw say they formerly had
fish traps in the bayous, but
seem not to remember how they
were constructed.
Games And
Pastimes
The Choctaw
appear to have had rather few
games of chance. Among those
described to the writer is one
that closely resembles the
moccasin game of the
Algonquian and other widely
separated tribes in America.
This is said to have been
played by the "old people" and
is probably one of the oldest
Choctaw games. It was
described thus:
Lake'lomi.—Twelve
men were required in playing
this game. They knelt or sat
on the ground in two rows, or
"sides," facing each other,
six players in each row. Seven
hats were placed on the ground
in a line between the two rows
of players.
The player
who was to start the game and
who was always at one end of
his row held in one hand a
small stone or shot. With his
other hand he raised all the
hats in order, placing under
one of these the stone or
shot; during the entire
performance he sang a
particular song. After the
stone or shot had been placed,
the player sitting opposite
him guessed under which hat it
lay. If he did not succeed in
three guesses, the leader
removed the object and again
hid it under either the same
or another hat. Then the
second player on the opposite
side had three guesses. If a
player guessed under which hat
the object was hidden, he in
turn became the leader.
Unfortunately, those who
described the game could not
recall how the points were
counted. They agreed, however,
that the side having the
greater number of points made
by the six players combined,
won.
Another game
of chance, one that seems to
have been a favorite and much
played in this region, was—
references
and accounts of the game. A
variation of the game as now
played when there are few
players was witnessed by the
writer at Bayou Lacomb in
February, 1909. This was
played in the following
manner:
To' le.—The
players were divided into two
equal groups, or sides, which
may be designated A and B. Two
stakes, each about 10 feet in
height and only a few inches
in diameter, served as goals;
these were about 200 feet
apart. One-third of the A
players were on the B side of
the field and one-third of the
B players were near their
opponents' goal. One player
belonging to each side
remained in the middle of the
field. The ball was put in
play by being thrown from one
end of the field to the two
players in the middle. No
rackets were used, the ball
being caught in the hands and
thrown or held while the
player endeavored to reach his
opponents' goal. To score a
point a player was required to
touch the goal post with the
ball, or if the ball was
thrown and hit the post, the
play likewise counted. The
first side to score a chosen
number of points won the game.
This game is seldom played,
and the older game, formerly
played with rackets
(kapocha),
has not
been played for several years.
During the
hot months of the year a
favorite pastime of the boys
and men consisted in trying to
swim blindfolded a wide stream
to a certain point on the
opposite bank. The first to
reach the goal was declared
the winner.
Somewhat
similar amusement participated
in by the boys and young men
consisted in rolling down
hills while wrapped and tied
in blankets or skins, the
first to reach a certain line
being the winner. As there are
few hills in the vicinity of
Bayou Lacomb, they resorted to
the sloping banks of streams
or bayous, but avoided the
water.
At the present time both men
and children play marbles,
drawing rings on the ground
and following the child's
game.
The children
play also "tag" after the
manner of white children.
Various
other games and pastimes were
undoubtedly known and
practised in former days, but
these have been forgotten by
the Choctaw of whom this paper
treats. The game of
chungke
may never have been in vogue
with them, although it was
played extensively by the main
part of the Choctaw tribe.
The woman's
game described by Captain
Romans in 1775 ° is not known
to them.
Dances And
Music
The Choctaw
living at Bayou Lacomb have
one dance ceremony, which is
in reality a series of seven
distinct dances, performed in
rotation and always in the
same order. These dances are
as follows:
All lock
arms and form a ring; all sing
and the ring revolves rapidly.
No one remains in the ring.
The dancers
lock arms and form in straight
lines (pl. 21). First they
move forward two or three
steps, then backward, but they
gradually advance. When they
take the forward step they
stamp with the right foot, as
if crushing ticks on the
ground, at the same time
looking down, supposedly at
the doomed insects. During the
dance all sing with many
repetitions the song here
given, the words of which have
no special meaning. hai ya wa
to ho ya le hai ya wa to ho ya
le hai ya 3. Kwishco hitkla
(Drunken-man dance) Two lines
facing each other are formed
by the dancers, who lock arms.
The lines slowly approach,
then move backward, and then
again approach. All endeavor
to keep step, and during the
dance all sing. The song,
which is repeated many times,
is evidently a favorite with
the Choctaw at Bayou Lacomb.
4. Tinsanale hitkla In this
dance two persons, facing,
clasp each other's hands. Many
couples in this position form
a ring. One man remains in the
center to keep time for the
singing and the circle of
dancers revolves around him.
The Indians say many persons
are required in order to
perform this dance properly.
5. Fuchuse hitkla (Duck dance)
Partners are required in this
dance also; they form two
lines, facing. The peculiar
feature is that two partners
pass under the arms of another
couple, as shown in plate 21.
The dancers endeavor to
imitate the motion of a duck
in walking, hence the name of
the dance. 6. Hitkla Falama
(Dance Go-and-come) All lock
arms and the line moves
sideways, first in one
direction, then in the
opposite, but never backward
or forward. If there are too
many dancers for a single
line, additional lines are
formed. All taking part sing
the particular song for this
dance. 7. Siente hitkla (Snake
dance) Of the seven dances
this appears to have been the
great favorite as it was also
the last. The dancers form in
a single line, either grasping
hands or each holding on to
the shoulder of the dancer
immediately in front. First
come the men, then the women,
and lastly the boys and girls,
if any are to dance. The first
man in the line is naturally
the leader; he moves along in
a serpentine course, all
following. Gradually he leads
the dancers around and around
until finally the line becomes
coiled, in form resembling
nNouveaux voyages aux Indes
occidentals, n, 104, Paris,
1708 [written in 1759]. a
snake. Soon the coil becomes
so close it is impossible to
move farther; thereupon the
participants release their
hold on one another and cease
dancing. As will be seen, the
song belonging to this dance
is very simple, but it is
repeated many, many times,
being sung during the entire
time consumed by the dance,
said to be an hour or more.
This dance is shown in plate
22. The snake dance closed the
ceremony. Ta yo we ha ta yo we
ha ta yo we ha ta yo we ha
The
Bayou Lacomb Choctaw
always danced at
night, never during
daylight hours, the
snake dance, the last
of the seven, ending
at dawn. This agrees
with the statement
made by Bossu just one
and a half centuries
ago that "nearly all
the gatherings of the
Chactas take place at
night."0
Neither the men nor
the women of this
branch of the tribe
appear to know of any
special dances,
although it is highly
probable that in
former years distinct
ceremonies were
enacted on particular
occasions.
Until a few years ago
there were several
hundred Choctaw living
in the vicinity of
Bayou Lacomb within a
radius of a few miles.
Their dance ground was
in the pine woods a
short distance north
of the place where the
few remaining members
of the tribe now
dwell. There they
would gather and with
many fires blazing
would dance throughout
the night. No whites
ever were permitted to
witness the dance. It
is said that if the
Indians suspected a
white man was watching
them they would
extinguish the fires
at once and remain in
darkness. During the
dances one man acted
as leader. He held two
short sticks, hitting
one on the other to
keep time for the
singing, as shown in
plate 21.
The only musical
instrument known to
the Choctaw of Bayou
Lacomb is the drum
(the'ba),
a
good example of which
is represented in
plate 7. This is 30
inches in height and
15 inches in diameter.
It is made of a
section of a black gum
tree; the cylinder
wall is less than 2
inches in thickness.
The head consists of a
piece of untanned goat
skin. The skin is
stretched over the
open end, while wet
and pliable, and is
passed around a hoop
made of hickory about
half an inch thick. A
similar hoop is placed
above the first. To
the second hoop are
attached four narrow
strips of rawhide,
each of which is
fastened to a peg
passing diagonally
through the wall of
the drum. To tighten
the head of the drum
it is necessary merely
to drive the peg
farther in. In this
respect, as well as in
general form, the drum
resembles a specimen
from Virginia in the
British Museum,6 as
well as the drum even
now used on the west
coast of Africa. It is
not possible to say
whether this
instrument is a purely
American form or
whether it shows the
influence of the
negro.
Medicinal Plants And
Treatment
The
Choctaw make use of a
large variety of
plants in the
treatment of various
ailments and exhibit a
wide knowledge of the
flora of the region.
The plants enumerated
in the following
listTM were all
collected in the
vicinity of Bayou
Lacomb between January
1 and April 15. It is
highly probable that a
larger number could be
obtained later in the
year.
16.
Napopokpoke
(Gnaphalium
polycephalum).—The
leaves and blossoms
are boiled in water
and the extract is
taken for colds or for
pains in the lungs.
17.
Neta pisa
(Yucca aloifolia),
"bear see."—The root
is boiled in water and
then mashed and mixed
with grease or tallow;
the mixture is used as
a salve for various
purposes.
18.
Nashoba impisa
(Chrysopsis graminea),
"wolf see."—The entire
plant is dried and
then burnt; the ashes
are used as a powder
to cure sores in the
mouth.
19.
Notim pisa
(Cephalanthus
occidentalis), "teeth
see."—The bark is
boiled in water and
the extract used to
bathe sore eyes; also,
the bark is chewed to
relieve toothache.
20.
Kwonokasha ipsa
(Polygala lutea).—The
blossoms are dried and
mixed with a small
quantity of hot water
to make poultices for
swellings.
21.
Shinuktelele
(Pycnanthemum
albescens).—The leaves
are boiled in water
and the liquid is
drunk very hot, to
cause sweating as a
relief for severe
colds.
22.
Shoklapa
(Callicarpa
americana).—The roots
and berries are boiled
in water and the
extract is taken as a
remedy for colic.
23.
Taklaha
(Pinus mitis).—The
buds are soaked in
cold water but are not
boiled. The extract is
drunk as a remedy for
worms.
24.
Tauchima hobok
(Ceanothus var.).—The
roots are boiled in
water. The extract is
taken in small doses
for hemorrhage from
the lungs.
25.
Tiadksis shuwa
(Aristolochia
serpentaria), "pine
smell."—The root is
soaked in water, not
boiled. The extract is
drunk to relieve pains
in the stomach.
It is rather curious
that although the
witch hazel
(Hamamelis virginica)
is plentiful in the
region, the Choctaw
appear not to have
made use of it. Leaves
of the hickory
(Juglans squamosa;
Choctaw,
okesok)
are scattered about to
drive away fleas.
FORMS OF TREATMENT
The
Choctaw treat boils
and ulcers with
applications of salve
made of pine pitch
mixed with grease or
tallow. This salve is
applied also to wounds
caused by splinters
and thorns. Severe or
deep cuts are filled
with sugar and
bandaged tightly.
Various remedies are
employed for snake
bites:
(a) Smoke from strong
tobacco is blown into
the wound.
(b)
The bitten limb is
inserted into a hole
in the ground dug for
the purpose, which is
then filled with earth
and water. The limb is
allowed to remain
thus, in thoroughly
saturated earth, for
several hours.
(c) A quantity of the
leaves arid bark of
the Carolina poplar
(Populus angulata)
is boiled in water;
the vessel is then
covered and the steam
is caused to pass over
the wound.
The
Choctaw believe in
sweating as a cure for
certain diseases, but
have no recollection
of ever having seen a
primitive sweat house.
They merely wrap
themselves in several
blankets and drink a
quantity of hot
liquid.
These Indians seem to
be very susceptible to
cold and to changes of
temperature.
As a
remedy for severe
pains in the stomach
or rheumatic pains
these Choctaw believe
in the efficacy of a
strong counter
irritant. Their
treatment consists in
pressing into the
flesh above the seat
of the pain a piece of
cotton or similar
substance, about the
size of a small pea,
which is burned in
that position. It is
said that many of the
older Choctaw bore
numerous scars as a
result of the frequent
use of this treatment.
For
broken bones in the
arms or legs splints
and bandages are
employed, the injured
member remaining
wrapped until the bone
unites.
Crimes And Punishments
Until a very few years
ago no Choctaw could
be brought legally
before a court in
Louisiana to answer
for any crime, even
murder, provided such
crime was perpetrated
against another member
of the tribe.
Murder was the one
great crime recognized
by the Choctaw, and
the life of the
murderer was
invariably claimed by
the friends or
relatives of the
victim. It is said
that murderers seldom
attempted to escape,
holding it a duty to
their families to
receive the punishment
of death. To attempt
to escape was regarded
as a cowardly act,
which reflected on
every member of the
family. If, however, a
murderer did succeed
in escaping, another
member of the family
usually was required
to die in his stead.
The
following account of a
native execution, the
last to occur
according to tribal
custom, was related by
the two women at Bayou
Lacomb. This event
occurred some thirty
years ago at a place
not far from Abita
Springs:
One
night two men who were
really friends, not
enemies, were dancing
and drinking with many
others, when they
suddenly began
quarreling and
fighting; finally one
was killed by the
other. The following
day, after the
murderer had recovered
from the effects of
the whisky, he
realized what he had
done, and knowing he
would have to die, he
went to the relatives
of the murdered man
and told them ho was
ready to meet his
doom, but asked that
he be allowed to
remain with them about
two weeks longer, as
he did not want to
miss a dance to be
held within that time.
To this they
consented, and during
the following days he
was given many small
presents, as pieces of
ribbon, beads, and
tobacco. He was
treated by everyone,
by old and young
alike, with the
greatest respect and
kindness; all
endeavored to make his
last days enjoyable.
At last came the event
on account of which
his life had been
prolonged, and for
three days and nights
all sang and danced.
The next day, just at
noon, when the sun was
directly overhead, was
the time fixed for the
execution. Shortly
before that time his
friends and relatives
gathered at his house,
where he joined them.
All then proceeded to
the cemetery, for the
execution was to take
place on the edge of
the grave that he
himself had helped to
dig, in a spot he had
selected. The murderer
stood erect at one end
of the grave, and with
his own hands parted
his shirt over his
heart. Four of his
male friends stood
near with their hands
on his shoulders and
legs, to keep his body
erect after death. His
female relatives were
On each side, and all
were singing loudly.
Soon he announced that
he was ready. A
relative of the
murdered man advanced
and pressing the
muzzle of a rifle
against the murderer's
chest, fired.
As provided for, the
body was held in an
upright position and
immediately a piece of
cloth was inserted
into the wound to stop
the flow of blood.
Late that afternoon
the remains were
placed in the grave,
which was filled with
earth without ceremony
Thieves
apprehended
with the
stolen
property in
their
possession
were forced to
return it. If
they could not
produce the
property,
either they or
their families
were compelled
to return
goods of equal
value.
The Choctaw
bear a good
reputation
among the
people of the
surrounding
country for
honesty and
truthfulness.
They regard
lying as a
crime and they
have no
respect for a
person whom
they can not
believe.
Bossu, writing
in 1759, said
of the
Choctaw:
Although they
are wild and
ferocious, you
must gain
their
confidence,
and be very
careful to
keep your word
after having
promised them
anything,
otherwise they
treat you with
the greatest
contempt.
The Choctaw
appear to be
quiet and
peaceable
people, and
even now the
few remaining
at Bayou
Lacomb often
refer to the
fact that
their tribe
never took up
arms against
the Americans.
Marriage
Ceremony
The marriage
ceremony as
performed
until a few
years ago, at
a time when
there were
many Choctaw
living-in the
region, was
thus described
by the women
at Bayou
Lacomb.
When a man
decided he
wanted to
marry a
certain girl
he confided in
his mother, or
if she was not
living, in his
nearest female
relative. It
was then
necessary for
her to talk
with the
mother or the
nearest living
relative of
the girl, and
if the two
women agreed,
they in turn
visited the
chiefs or
heads of the
two
ogla,
or families,
to get their
consent to the
union. As a
man was not
allowed to
marry a girl
who belonged
to his
ogla,
often the
women were
obliged to
make a long
journey before
seeing the two
chiefs, whose
villages were
frequently a
considerable
distance
apart.
After all
necessary
arrangements
had been made,
a day was
fixed for the
ceremony. Many
of the man's
friends and
relatives
accompanied
him to the
girl's
village, where
they seem to
have had what
may be termed
"headquarters"
of their own.
As the time
for the
ceremony drew
near, the
woman with her
friends was
seen some
distance away.
The man and
his party
approached and
he endeavored
to catch the
girl. Then
ensued much
sham fighting
and wrestling
between the
two parties,
and the girl
ran about
apparently
endeavoring to
escape, but
she was
finally caught
by the man and
his relatives
and friends.
Then all
proceeded to
the place
where the
feast had been
prepared, to
which both
parties had
contributed.
Off to one
side, four
seats had been
arranged in a
row; usually a
log covered
with skins
served the
purpose. The
man and girl
then took the
middle seats
and on the
ends sat the
two male heads
or chiefs of
their
respective
ogla.
Certain
questions were
then asked by
the chiefs,
and if all
answers were
satisfactory,
the man and
girl agreed to
live together
as man and
wife and were
permitted to
do so. This
closed the
ceremony and
then the
feasting and
dancing began.
The man
continued to
live in his
wife's village
and their
children
belonged to
her
ogla.
By mutual
agreement the
two parties
could separate
and, in the
event of so
doing, were at
liberty to
marry again.
The man
usually
returned to
his own
village,
taking all his
property with
him.
If a man died
in his wife's
village, even
though he left
children, his
brothers or
other members
of his
ogla
immediately
took
possession of
all his
property and
carried it
back to his
native
village. His
children,
being looked
on as members
of another
ogla,
since they
belonged to
their mother's
family, were
not considered
as entitled to
any of this
property.
Death And
Burial
There appears
to have been
very little
lamenting or
mourning on
the occasion
of a death or
a burial. The
body was borne
to the grave
and the
interment took
place without
a ceremony of
any sort. In
the event of
the death of a
man of great
importance,
however, the
body was
allowed to
remain in
state for a
day before
burial. During
that time it
was decorated
with various
ornaments and
garments, but
these were
removed before
interment.
Such objects
are said to
have been
preserved and
handed down
from one
generation to
the next, and
used whenever
required.
Usually a
hunter's gun
was placed in
the grave with
the body.
Mourning
The period of
mourning
varied with
the age of the
deceased. For
a child or
young person
it was about
three months,
but for an
older person,
as one's
mother or
father, from
six months to
one year.
The women cut
their hair and
"cried" at
certain times
near the
grave.
When a person
desired to
cease mourning
he stuck into
the ground so
as to form a
triangle three
pieces of
wood, each
several feet
in length,
about one foot
apart. The
tops of these
sticks were
drawn together
and tied with
a piece of
bright-colored
cloth or
ribbon. This
object was
placed near
the door or
entrance of
the lodge and
indicated to
all that the
occupant
desired to
cease
mourning.
During the
next three
days the
mourners cried
or wailed
three times
each day—at
sunrise, at
noon, and at
sunset. While
wailing they
wrapped
blankets
around their
heads and sat
or knelt upon
the ground.
During these
three days the
friends of the
mourners
gathered and
began dancing
and feasting.
At the
expiration of
the time they
ceased weeping
and joined in
the
festivities,
which
continued
another day.
Section III
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