diff options
| -rw-r--r-- | .gitattributes | 4 | ||||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 | ||||
| -rw-r--r-- | old/62803-0.txt | 1036 | ||||
| -rw-r--r-- | old/62803-0.zip | bin | 20626 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h.zip | bin | 856525 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/62803-h.htm | 1620 | ||||
| -rw-r--r-- | old/62803-h/images/cover.jpg | bin | 98951 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/p00z.jpg | bin | 19597 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/p01.jpg | bin | 106975 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/p01a.jpg | bin | 106032 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/p02.jpg | bin | 95180 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/p03.jpg | bin | 152848 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/p04.jpg | bin | 101649 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/p05.jpg | bin | 76012 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/p06.jpg | bin | 64003 -> 0 bytes | |||
| -rw-r--r-- | old/62803-h/images/spine.jpg | bin | 10423 -> 0 bytes |
17 files changed, 17 insertions, 2656 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..3ca4216 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #62803 (https://www.gutenberg.org/ebooks/62803) diff --git a/old/62803-0.txt b/old/62803-0.txt deleted file mode 100644 index 55e580a..0000000 --- a/old/62803-0.txt +++ /dev/null @@ -1,1036 +0,0 @@ -Project Gutenberg's Chitimacha Notebook, by Emile Stouff and Marcia Gaudet - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Chitimacha Notebook - Writings of Emile Stouff--A Chitimacha Chief - -Author: Emile Stouff - Marcia Gaudet - -Release Date: August 1, 2020 [EBook #62803] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK CHITIMACHA NOTEBOOK *** - - - - -Produced by Stephen Hutcheson and the Online Distributed -Proofreading Team at https://www.pgdp.net - - - - - - - - - - CHITIMACHA NOTEBOOK - Writings of Emile Stouff—A Chitimacha Chief - - - Edited by Marcia Gaudet - - [Illustration: Basket pattern] - - Lafayette Natural History Museum and Planetarium - Lafayette, Louisiana - 1986 - - [Illustration: Page facsimile] - - [Illustration: Page facsimile] - - [Illustration: Emile Stouff, Chief of the Chitimachas] - - [Illustration: Chitimacha Chief Benjamin Paul and the Chitimacha - children are pictured with a pirogue near the Chitimacha reservation - in Charenton. The little girl is Jane Bernard Wilson, the boy in the - center is Arthur Darden, and the boy sitting in the pirogue is - Gabriel Darden. - - (M.R. Harrington, 1908. Photo courtesy of Museum of the American - Indian, Heye Foundation)] - - - - - TABLE OF CONTENTS - - - I. Introduction 3 - II. The Chitimacha Story of Creation 5 - III. History of the Chitimacha Indians 11 - IV. Previous Publications about the Chitimachas 15 - - - - - LIST OF PHOTOGRAPHS - - - I. Chitimacha Chief Benjamin Paul with children and canoe facing page - 1 - II. Chitimacha family—Regis Darden 2 - III. Chitimacha group—1908 4 - IV. Three members of a Chitimacha family 10 - - [Illustration: The Regis Darden Chitimacha family. Pictured from - left to right are Lucy Mora Darden, Delphine Stouff (in back), - Adelle Darden, Gaston Darden, Regis Darden (in back), and Stacy - Darden. Adelle Darden, wife of Regis Darden, was known as “Gum - DaDa.” Lucy Mora Darden was the wife of Gaston Darden. Chitimacha - baskets are pictured in front of the group. Basket weaving is a - traditional craft of the Chitimacha Indians. - - (M.R. Harrington, 1908. Photo courtesy of Museum of the American - Indian, Heye Foundation)] - - - - - INTRODUCTION - - -Emile Stouff was Chief of the Chitimachas of Charenton, Louisiana, from -1948 to 1968. After Chief Stouff died in 1978, his widow, Faye Roger -Stouff, discovered two notebooks in which he had recorded some of the -things about the Chitimachas that he had learned from oral tradition. -The two manuscripts were written in Emile Stouff’s handwriting. Though -Chief Stouff had no formal education, Mrs. Stouff, who is not a Native -American, taught him to read and write after they were married and she -came to live with him on the Chitimacha land. - -Mrs. Stouff said that her husband told her he had learned most of the -legends, stories, and myths that he knew from an aunt who would sit him -down and beat him with a cane to make him listen. She would tell him, -“You’ve got to learn this.” Learning the history, religious beliefs, -legends, and traditions of the tribe was apparently a very important -part of the education and development of the Chitimachas. - -There are two separate notebooks with writings by Emile Stouff. One -begins with the story of creation and deals with the beliefs of the -Chitimachas. The other deals more with the history since the white man -came. Previous publications about the Chitimachas have presented parts -of the legend about the cypress tree in Lake Dauterive and the legend -about the little bird of the Chitimachas. Since Chief Stouff’s version -of the history is from the perspective of the Chitimachas, it differs -somewhat from previously published accounts. This is particularly -evident in a comparison of the Chitimacha account of the murder of St. -Cosme with accounts that rely on French historical sources. - -Chief Stouff’s notebooks give an account of the Chitimacha beliefs and -history as they were passed down by oral tradition. He recognized that -this tradition would perhaps not be maintained, and he attempted to -record some of his knowledge of the people and their culture. As such, -his writings are of value and interest to anyone who would like to know -more about the Chitimachas. - -In editing the notebooks, I have made as few changes as possible in -order to maintain the style and tone of Chief Stouff’s writing. The -changes from his original manuscript have been mainly to standardize -spelling and punctuation for clarity. For example, Chief Stouff spelled -Chitimacha several different ways (Chetamacha, Chetimacha, Chitamacha) -in his writing, and he usually used no punctuation at all. Thus, he was -writing just as he would have told these stories orally to the next -generation of Chitimachas. - - Marcia Gaudet - - [Illustration: Chitimacha Group with finished Chitimacha baskets. - Pictured left to right are Delphine Darden Stouff, the - child—Constance Marie Stouff (died at age 13), Clara Darden, and - Octave Stouff, Sr. They are, respectively, Emile Stouff’s mother, - sister, great-aunt, and father. - - (M.R. Harrington, 1908. Photo courtesy of Museum of the American - Indian, Heye Foundation)] - - - - - MANUSCRIPT OF EMILE STOUFF - Last Chief of the Chitimachas - - - - - THE STORY OF CREATION - - -In the beginning, the Great Spirit looked at a great mass of water. So -he said, “There should be something solid for animals with blood.” So he -called upon the crawfish to dig down and bring up some dirt, which they -did. As they brought up the dirt, the water receded. The crawfish is -still working at it. The Great Spirit was pleased. So he took the dirt -and made all living things with it. When he ran out of objects, he said, -“This is good, but I must make one to control these animals. I will make -man.” So he chose some good clay and made a clay man, but it was soft. -“I shall bake it in the fire from the sun,” he said. So he baked it, and -when he took it out, it was pale. So he just blew on it and set it -aside. Then, the more he looked at it, the more he was displeased with -it. So he said, “I will let it live, but I will make another one and -leave it longer to darken it.” He left it twice as long as before and -when he took this one out, it was black. So he set it aside and said, “I -shall make another,” and when he baked this one he cut the time in half, -and it came out exactly as he wanted it. So he made three—one white, one -black, and one red. He named that one _pinikan_, meaning Red. - -Then he saw man needed a helpmate. “I made man out of dirt so I will -take part of man to make his helpmate so they will be as one, and she -will be known as female as she is part of the male.” After looking the -male over, he decided to make her out of bone. So he took a rib from the -rib case, right in front of the chest, leaving a bone dangling. When man -woke up, he saw this female sitting there. He noticed she was built -different and beautiful. When he started to her, he cried, “Wo Man,” and -they committed the first sin (as we know it). The man said, “You should -cover yourself up.” The female said, “And so should you. I know, I will -take the large leaves from this tree and make each a cover.” She made -the covers and tied them on with a vine known today as the white vine. -When they heard the Great Spirit coming, they were ashamed, and hid from -him. So he called for them to “Come out wherever you are.” Then the -Great Spirit asked them, “Why are you hiding?” Then the male said, “She -looked so enticing that I went into her without your permission.” The -Great Spirit said, “For that you shall go out on the earth and earn your -living by the sweat of your brow. If you do not work, you do not eat, -and you, woman, you shall bear his offspring in great pain. I did not -intend to have but you two, but since it is this way, you will be -fruitful and multiply so your seed may be many, and now that you are -smart, I will give you the earth, but remember you are made of her dirt -and you shall return to her. She is your mother. She will feed you and -clothe you. She will give you the trees to give you nuts and fruits for -you to eat and at seasons for birds to live in, and fur bearing animals. -You will also enjoy its shade. When you are tired, you may rest on the -soft grass that will grow. The tree will have many uses. It will be used -to warm you in the winter, to make rafts to float on the waters, and it -will make your homes for your protection against the cold winter. It -will heat you when it is cold. It will cook your food and its fire will -be a blessing as the flames leave by small parts into the skies. It will -also tell you the direction you must go so you need not ever get lost -while you are traveling. The seed you shall plant, the earth will help -them grow so you will have something to eat. She will separate and make -streams to harbor the fishes you will eat and for you to drink and -bathe. So protect the waters and keep them clean. Your life depends on -its purity just like the air you breathe. You may have my breath in you, -and if you disobey me, I will withdraw my breath and you will be no -more. And through my breath, I will be with you always. When you are -sick, the earth will bear roots and herbs for you to use. I will not -inflict any sickness that will not have herbs to cure. I will speak to -your medicine man through a coma only and only to this man I shall -designate the cures. I will speak to him only through a vision. No one -else shall see me again, and this man shall choose someone of his kind -and reveal this secret to any man worthy of him. To avoid conflict, -there will be only one in each group to speak to me. His power strength -will be as strong as his faith in me. I shall keep the mother earth in -my custody so I may destroy it any time that you have lost faith in me -and disobey my teaching. You will, at any time I choose for you, return -your body to the mother earth, but if you love me and keep the faith -your spirits will go to the Happy Hunting Ground, where everything will -be for your taking, and you will die no more. But if you do not, your -carcass will remain in mother womb and return to dirt of which you were -created. - -“The earth will be for your use. Use it in any way you choose. But no -one can claim it as their own. It is not to be bought, sold, or rented, -because the earth is mine. Misuse it, and you shall repent for any wrong -use of the land or its streams. This I command you to live by, so go out -in the world that you have made for yourself and be fruitful and -multiply.” - -That is the way the Indians said the Great Spirit gave it to the first -man, and it was in practice when the white man came into this country. -The Great Spirit showed them how to make coverups out of animal skin, -called breachcloths, and they were happy. Now the man who was to do the -treating found a certain herb that would put him into a coma, so he -would build a fire and drink a tea made from this herb and dance around -this fire chanting until this herb took effect. Then he would pass out. -While in this stage, he would communicate with the Great Spirit which -would tell him what to do or what to use or whatever his desire was. -Someone asked the medicine man to describe the Great Spirit since he -claims he saw him. The medicine man said he would be hard to describe -since he has no shape, and yet he has many shapes. “The way I saw him is -like a heavy mist. He had no eyes, yet he saw everything. He has no -ears, yet he hears everything, even the unspoken word within you. He has -no mouth, yet he speaks. You have heard him speak to you within your -head, something to not do that is wrong, or he will say do do that that -is good. He is watching you always. You cannot hide from his sight no -matter where you are or what you are doing.” - -Now the Indians had no Hell, no Devil. They thought that returning to -dirt and not going to the Happy Hunting Ground was the worst thing that -could happen to them. It was their code, not religion. They lived by -sort of Moses’ law—an eye for an eye, a tooth for a tooth. Their chief -and councilmen would decide. Now the white man says that they found them -worshipping the moon or some stars. True, they knew he was up there -somewhere, so some would think he was the man in the moon, and thought -he was some bright star. They did not know. Nonetheless, they knew that -there was a power stronger than them. They could feel him in their mind. -They did not teach fear to their children like they would go to hell. -They taught them bravery, to fear no one. As long as they obeyed the -Great Spirit, they would be content. - -A long time ago, no definite date, came among the Chitimacha a strange, -fair complected man who spoke their language, which amazed the Indians. -He was very smart. The Indians said he knew everything. He taught them -to make better crops by using fish byproducts and even fish by their -plants, and it would make them grow healthy and strong. He helped them -to substitute herbs when one was not available at different seasons. -Then came one day, he told the Indians it was time for him to leave the -Chitimacha and go do his father’s work. He picked out a cypress tree and -climbed to the top. Then he told the Chitimachas, “Whenever you need -rain for your crops, come and wet this tree and it will rain according -to your needs.” And until this day, it works. It has been proven by -many, many people, white and black. All over South Louisiana, people -know about it and believe in it strongly. That is how the Indians were -blessed by the Great Spirit. He gives and he takes. The Chitimacha did -not think it feasible to ask the Great Spirit for anything. All they -taught their children was how to thank him for all the good things they -got from him. If something went wrong along the way, you just checked -the past—you have done something to displease the Great Spirit. It has -always been and still is until today. So the Indians would punish -themselves to try and please the Great Spirit. - -Now the Indian has been ridiculed for talking to the Great Spirit which -is an Indian belief. The white prophets of old spoke to their gods. Why -should it be unreasonable for an Indian to do the same under the Great -Spirit? Guidance as afore stated, the Chitimacha do not believe Adam and -Eve naked in the Garden of Eden ate an apple; however, the white man -says so, so the Indians do not deny it, since they had to accept the -white God, which is the same Supreme Being with different names. They -are both sacred to the Chitimacha. Since the Indians could not read or -write, all this was handed down mouth to mouth. So many things might be -left out and some could have been added. We do not know for sure, yet -some of your strongest and oldest organizations do not have anything -written and are still going strong. - -We do know that the Indians did not preach religion. They live it. They -have a ceremonial for everything, and it was all done with respect to -the Great Spirit. Their dances, their chanting was somewhat like your -unknown tongue of today, and it was always done around a fire because we -believe that fire has life. If you watch a fire, you will notice part of -the flame leaves the fire and goes up to carry the message to the Great -Spirit, thanking him for a good harvest, good hunt, a good fish catch, -and many other things. - -The council would meet and decide what punishment should be for a -wrongdoer, such as if one committed murder and they decided he should -die also, the chief would tell him. So having no jail, he would be free -until his time came. Time was measured by the moon. The council would -decide how many moons he had left. Then the criminal would return to -meet his execution and if he did not return, his mother or father or -brother or his son would have to pay for his crime, someone very close -to him. Now in the killing of one in a brawl, the living was not -punished by death. He had to see that the family of the deceased was fed -and clothed until all were capable of taking care of themselves. If he -had only enough for one family, he had to do without, so the dead man’s -family would not suffer hunger. Now if a squaw committed adultery, she -was punished by cutting the tip of her nose. She would be forever marked -as an unfaithful squaw. There is no punishment known today for the man. - -Once an Indian had an eye sore the medicine man could not cure. So he -had to go into a coma and seek the aid of the Great Spirit. After the -preparation that the Great Spirit had instructed them to do, he passed -out, so to speak. The Great Spirit told him where to find the herb that -would cure any sore eye. It seems that the chief’s little girl had died -and was buried. The Great Spirit told him to go to the grave of this -little girl, and he will find a small vine growing from her eye. Use -that vine and leaves, and make an eye wash with it. He did and the eyes -were cured (and we were still using it till we were forbidden by the -medical association to use any herb), and many herbs were found, like -moner, and until today only one of the tribe knows the herbs that were -used since the beginning, which will not be revealed to anyone. The -Indians of today do not meet the standard that the Great Spirit set, nor -will they follow the ritual that goes with it, so it will die out just -like the other things the white man deprived the Indians of, their way -of living. - -The chief duty was to see that everyone had something to eat before he -would eat. If some did not have any through no fault of their own, -everyone had to share what they had with the one that had none. These -were the unwritten laws that the Chitimacha lived by. As far as this -writer knows that is the way it was related a long time ago. (I make no -excuse for adding some or leaving some of it out. As time goes on, -perhaps some more will come to mind. If so, it will be added to this -brief resume of the one and only Great Spirit as the Indians knew him -before the white man came.) - -The Indians knew how to make rain without the rain tree and how to make -the north wind blow to dry up the weather when necessary. I have seen it -work time after time. It is a secret given by the Great Spirit for their -use, but they were warned never to abuse it nor use it to harm your -fellow men. But such rituals cannot and will not be revealed to the -Indians of today. They are too well integrated with the white man and -his ways. It may not work for them, so let it die out like so many -rituals have. Like an old Indian chief once said, “The campfire is dying -out, the hunt is almost over.” But what will happen to the songs and the -folklore? They will soon die out also. Everything an Indian does is done -in a circle because all things are round. The moon, the stars, the sun, -the sky, the world is round. So he must also do everything in a circle. -The sun rises and circles overhead until it disappears and returns to do -the same thing again. So does the moon. The stars do the same thing. -Their homes were built in circles. Their lives were lived in a circle -from birth to death to birth after death. - -The extremely beautiful creation of the Chitimacha Indians is amazingly -similar to the Biblical Genesis. The animal was created before man. So -in this Divine Origin, they have a certain proximity to the Great Spirit -himself which serves the same function as revealed scriptures in other -religions. There are intermediators or links between man and the Great -Spirit. The Great Spirit comes to the Indian vision involving animal -forms. One old Indian, the last we know of, received his spiritual power -from visions of a wolf and when he died in the house where an Indian -still lives, a pack of wolves came and ran around the house several -times and then left never to return as far as we know. We as Indians -have lost the communication with the Great Spirit. Then we still have a -very small bird that lives with the Indians, and it peeps things Indians -understand. It tells when someone is coming, when it is going to rain, -and many other things only an Indian understands. No Indian was allowed -to harm this little bird. - -Indians see signs from all the wild animals—have some trait—an Indian -notices them very close, thinking they are the love of the Great Spirit. -Since he created them first, we regard all created beings as sacred and -important for everything. - -This is the way it was told to me many years ago. So be it. - - [Illustration: Three members of a Chitimacha family. Pictured left - to right are Felicia Mora Darden, Ernest Jack Darden, and Emma - Darden Bernard. - - (M.R. Harrington, 1908. Photo courtesy of Museum of the American - Indian, Heye Foundation)] - - - - - HISTORY OF THE CHITIMACHA INDIANS - - -I will try to write here what I know of the Chitimacha Indians as I know -it and what I heard from the old people. - -The tribe once lived on Grand Lake from Bayou Portage, as that is where -the Sacred tree now stands, to the shell beach here in Charenton. That -is where they were living when one day a large boat came up from where -the sun rises. It stopped out in the lake a distance from shore. The -Indians were amazed at its size and stood on shore looking when some men -came ashore to see about coming ashore. Since they did not speak the -same language, they were chased back to their ship. (They were Spanish.) -Next day they decided to come ashore by force, but the night before the -chief consulted the medicine man to find out what should he do. The -medicine man took some kind of herbs and burnt them and gathered the -ashes and told the chief if he would spread the ashes on the shore line, -not one would put the foot on land. So it was done by the chief. They -tried, but the warriors held them off as the chief stood on the shell -knolls with the ashes in hand throwing bits in the air. They Spaniards -were so badly defeated, they went off in their ship. The Chitimacha, -thinking they had chased them off for good, forgot about them and again -were enjoying life like it was. - -Not too many moons later, the Spaniards came back to the Indians on -Bayou de Chittamach (known now as Bayou Lafourche) and gathered the -Houma Indian which they had defeated and enslaved to fight the -Chitimachas. Somehow they came up Bayou Teche and attacked from that -side. While they were fighting the Houma Indians, the Spaniards came and -landed on the lake side, which is known now as the Shell Beach and -attacked from that side. The Chitimacha did not have a chance. Thousands -were killed and wounded and nothing to eat. We had to give up. - -The enemy told the few remaining Chitimachas, “This is what we will give -you. You may remain here on this bayou and live. No harm will come to -you, but any Indian caught in the woods or lakeshore will be shot on -sight.” - -This parcel of land we now hold is the very same place that they were -talking about. - -We have no record of what happened to the Houmas that survived the war. -Perhaps the Spaniards took them home or they remained here and -intermixed with us. I do not know. - -Hunting along the Bayou Teche was not so very good, so the Indians had -to eat whatever they could find such as acorns, wild fruit, and some -grass was edible until they could grow some vegetables. Then life became -more bearable. - -Now that is the way I heard, true or not. - -I do know that the Houma Indians were hated by all the old Indians as -late as the twenties. Few Houma Indians came over and were not received -by the old Indians with the exception of two women. I will cover them -later. - -After the Spaniards settled, they had their first governor by the name -of Galvez. The year 1763, Galvez signed a treaty with the Chitimachas -for living so peaceful. He granted them 1100 acres of land on both sides -of Bayou Teche. - -There is no record I can find how they built the town of Charenton in -the middle of the grant. The older Indians did not say what happened -from then to the time when Spain sold out to France. - -When the Frenchmen came over, they started to take over the land that -was donated to the Chitimachas which they claimed the French had bought -it all from Spain. The treaty was no more good. - -Then the French started killing Indians. The Indians tried to fight -back, but were no match for Frenchmen who nearly wiped out the Indians. -They killed them like animals, slaughtered, murdered until a few that -remained gave up. So the French took them and made slaves out of them, -those able to work in the fields. The women were made servants, the -young ones taken by the French as concubines. They were forced to lay -with the men, as young as ten years old. There were more men than there -were Indian women, so one Indian woman would satisfy the lust of five or -six Frenchmen. - -Then half breeds were born to the Indian women. Some of us still have -French names. - -There were only about fifty Indians escaped to Plaquemine, Weeks Island, -and all about. Some of them came back here and lived pretty peaceful -with the French. They populated well. - -By that time the Frenchmen decided that the Indian worship of the Great -Spirit was wrong. They must forget their way of living and live like the -Frenchmen. So they sent a missionary among the Indians to teach them -their invisible God. The Indians, ready to believe anything to help -their plight, believed what this man was saying. His name was St. -Cosmos. He was so pleased with his work, he talked the Chief into -letting him take some Indians to meet the General to show him how they -had accepted the white God. So the Chief consented to let them go. He -took six of the Indian braves and left. It was not known where the -French army was located. Anyhow, when they got there the soldiers killed -all the Indians. The priest was outdone, so to speak, so he returned to -the reservation. When the Chief asked where were his men, the priest -told him they were all dead, shot by the French army. The chief was so -very angry, he ordered the priest killed and brought back to the French. -So be it. When the French woke up the next morning, there was the dead -priest. That is when all hell broke loose. The French hunted the -Chitimachas down and killed everyone in sight. Some Chitimachas ran and -hid all over the woods. Some went to what is now Weeks Island, some got -to Plaquemine. There were about fifty Chitimachas remaining on the same -land that is now the reservation. - -At that time, O’Reilly was governor of Louisiana. He issued a -proclamation that the Indians could live there as long as they remained -peaceful and that they were on their own and that parcel of land would -show as a body of water on the map of Louisiana. This map can be found -in the archive of the state Capitol today. - -Now about that time, Negro slaves were brought into the South. The white -plantation owners brought black slaves and began to let the Indians go -as they were not too good at work. So the free Indians had no place to -go but back to the Indian reserve with their half breed French and -Indian. It was assumed that is how the Chitimachas got their names until -today. Some of the ones that had escaped started to come back and some -did not. Some remained in Plaquemine where some of them still show the -Indian trace. Of course, they are whites today. And that is how we of -today are descendants of that bunch of Indians. There is no record of -how many there were. We are a small tribe today. - -Now there is not much said about the Chief. It seems like they lived -without a chief until the late 1700’s when one Chief, Soulier Rouge, -seems like he acquired a pair of red shoes. Somehow the French started -calling him Soulier Rouge. His first name was Eugene. Nothing was said -about his reign. Only when he died, his squaw took over (Euginie) and -that is when the land started to disappear. She seems to be one of those -Indians that lick white man’s boots just to be with them. It is recorded -that she sold Rose Pecot 610 acres for $9.00 per acre and a man by the -name of Alex Frere 640 acres of land. The record shows that some of the -money was divided among some Indians at $40.00. That is the way it was -recorded in the Court House. The names on the record do not jive with -any name of the now Chitimachas. Somebody gave her an old Mexican silver -crown for a large acreage, but we cannot find out where, but we have the -crown. And it is recorded that in 1817 they leased 610 acres of 99 -years. That was 168 years ago. It is also recorded that land was sold -the same year it was leased—which the sale is no good. Now my lawyer -told me that after the lease expires it cannot be re-leased by the same -party. - -But we Chitimachas are a nation of people that are afraid to venture as -we may make the whites mad, and we seem as we do not want that. We have -the money to regain that property, but we do not trust lawyers in this -vicinity as we think they would work for the white instead of the -Indians, which was proven in the period of 1903 to 1910. One white -lawyer named George Demerest and one civil engineer named Fusilier -contacted the Indians stating that (the agreement with) Soulier Rouge -and Alex Dardenne was illegal as they could not read or write, that they -could gain all that land back for the Chitimachas. (I think John Paul -might have been Chief then.) The Indians had no money, so it was agreed -that Demerest would work for part of the land. It would not cost the -Indians one penny. So I guess the tribe, thinking that the land was lost -anyhow, so whatever they got back would be okay. So it was agreed that -Demerest would get 4/9 of the land for the Indians. The legal papers -were drawn and signed by both parties. So Demerest took to court in -Franklin. As to be expected, he lost the case. So the Indians must have -been a little outdone, but they figured the case was closed. But they -had signed to give George Demerest 4/9 of the land, win or lose. So -Demerest took all of Georgetown. - -Fusilier surveyed the land and found that it was three acres short of -4/9, so he came over and started to measure three acres on Uncle Regis’ -land. He was stopped by a shotgun pointing at his head and ordered to -get off. So he did, and they thought that was the end of it. I can -remember that incident. They would laugh when they said Regis was going -to shoot Fusilier. But what they did not know was that Demerest took out -a lien on the land. The Indians ignored the judgement until 1916, when -Demerest foreclosed on the land, which by now included all of the -Chitimacha’s land. The lien was to be sold on the courthouse steps. Now -Tante MiMi was Chief Ben Paul’s wife. She was in cahoots with one Sarah -McIlhenny at Avery Island in a basket trade. Miss Sarah would buy all -the baskets the Chitimacha women would make. The basket makers gathered -at Tante MiMi’s and decided to write to Miss Sarah and ask her help. -Being a very rich woman, they were sure that she would help. She did not -say she would or would not. She sent her lawyer to Franklin to pay off -the mortgage, and there was no sale. The land belonged to Avery Island. -Miss Sarah then made arrangements with Chief Ben Paul to rent the land -to some farmers and pay her back, as she did not want the land. She only -wanted her money back. So this was done. The chief let some Negro -farmers work on share as they had no money to pay rental. Come harvest -time, the Chief had a barn full of corn and sweet potatoes and no -market. The stuff just stayed there and rotted. He sold some. Up to -1918, he had sold and paid back $600.00, more or less. - -In the meantime, McIlhenny lawyers were checking the title of the -property and found that the sale was illegal as some of the people had -title to the land, and the best thing for her to do was to petition the -B.I.A. (Bureau of Indian Affairs) to pay her back and take the land in -trust for the Indians. The B.I.A. hired a lawyer in Franklin named C.J. -Boatner to transact the deal in which he had all the Indians sign the -land over to the government, except some were not available at the time. -What the ignorant Indians did not know was that this property was not a -reserve any more. They were giving title to the land, and were paying -taxes on their property. The then Chief who made the deal with Demerest -did not have the authority to sign any deal with anyone. So the -government took over some private land which is not lawful. This -statement is recorded in the courthouse and can be made available -anytime. These records are not in Franklin, as Franklin is twenty miles -from here. - - - - - PREVIOUS PUBLICATIONS ABOUT THE CHITIMACHAS - - -Hoover, Herbert T. _The Chitimacha People._ Phoenix: Indian Tribal - Series, 1975. - -Kniffen, Fred. _The Indians of Louisiana._ Baton Rouge: Louisiana Bureau - of Educational Materials, Statistics and Research, College of - Education, Louisiana State University, 1965. - -Orso, Ethelyn and E. Charles Plaisance. “Chitimacha Folklore,” - _Louisiana Folklore Miscellany_, vol. III, no. 4 (1975 for 1973), - pp. 35-41. - -Stouff, Faye. _The Chetimachas of Charenton._ Booklet published by - Lafayette Natural History Museum, 1974. - -Stouff, Faye and W. Bradley Twitty. _Sacred Chitimacha Indian Beliefs._ - Pompano Beach, Florida: Twitty and Twitty, Inc., 1971. - -Swanton, John R. _Indian Tribes of the Lower Mississippi Valley and the - Adjacent Coast of the Gulf of Mexico._ Washington, D.C.: - Smithsonian Institute, Bureau of American Ethnography, Bulletin - 43, 1911; Reprinted 1970, Johnson Reprint Corp. - -Taylor, Gertrude. “Early History of the Chitimacha,” _Attakapas - Gazette_, vol. XVI, no. 2 (Summer 1981), pp. 65-69. - - - - - Transcriber’s Notes - - -—Silently corrected a few typos. - -—Retained publication information from the printed edition: this eBook - is public-domain in the country of publication. - -—In the text versions only, text in italics is delimited by - _underscores_. - - - - - - - -End of the Project Gutenberg EBook of Chitimacha Notebook, by -Emile Stouff and Marcia Gaudet - -*** END OF THIS PROJECT GUTENBERG EBOOK CHITIMACHA NOTEBOOK *** - -***** This file should be named 62803-0.txt or 62803-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/2/8/0/62803/ - -Produced by Stephen Hutcheson and the Online Distributed -Proofreading Team at https://www.pgdp.net - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - diff --git a/old/62803-0.zip b/old/62803-0.zip Binary files differdeleted file mode 100644 index f4afce6..0000000 --- a/old/62803-0.zip +++ /dev/null diff --git a/old/62803-h.zip b/old/62803-h.zip Binary files differdeleted file mode 100644 index 1938771..0000000 --- a/old/62803-h.zip +++ /dev/null diff --git a/old/62803-h/62803-h.htm b/old/62803-h/62803-h.htm deleted file mode 100644 index 36181ef..0000000 --- a/old/62803-h/62803-h.htm +++ /dev/null @@ -1,1620 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> -<head> -<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> -<meta http-equiv="Content-Style-Type" content="text/css" /> -<meta name="viewport" content="width=device-width, initial-scale=1.0" /> -<title>Chitimacha Notebook, by Emile Stouff—a Project Gutenberg eBook</title> -<meta name="author" content="Emile Stouff" /> -<meta name="pss.pubdate" content="1986" /> -<link rel="coverpage" href="images/cover.jpg" /> -<link rel="spine" href="images/spine.jpg" /> -<link rel="schema.DC" href="http://dublincore.org/documents/1998/09/dces/" /> -<meta name="DC.Title" content="Chitimacha Notebook" /> -<meta name="DC.Language" content="en" /> -<meta name="DC.Format" content="text/html" /> -<meta name="DC.Created" content="1986" /> -<meta name="DC.Creator" content="Emile Stouff" /> -<style type="text/css"> -/* == GLOBAL MARKUP == */ -body, table.twocol tr td { margin-left:2em; margin-right:2em; } /* BODY */ -.box { border-style:double; margin-bottom:2em; max-width:30em; margin-right:auto; margin-left:auto; margin-top:2em; clear:both; } -.box div.box { border-style:solid; margin-right:auto; margin-left:auto; max-width:26em; } -.box p { margin-right:1em; margin-left:1em; } -.box dl { margin-right:1em; margin-left:1em; } -h1, h2, h5, h6, .titlepg p { text-align:center; clear:both; text-indent:0; } /* HEADINGS */ -h2 { margin-top:1.5em; margin-bottom:1em; font-size:110%; text-align:center; } -h2 .small { font-size:100%; } -h1 { margin-top:3em; } -h1 .likep { font-weight:normal; font-size:50%; } -div.box h1 { margin-top:1em; margin-left:.5em; margin-right:.5em; } -h3 { margin-top:2.5em; text-align:center; font-size: 80%; clear:both; } -h4, h5 { font-size:100%; text-align:right; clear:right; } -h6 { font-size:100%; } -h6.var { font-size:80%; font-style:normal; } -.titlepg { margin-left:auto; margin-right:auto; border-style:double; clear:both; } -span.chaptertitle { font-style:normal; display:block; text-align:center; font-size:150%; text-indent:0; } -.tblttl { text-align:center; text-indent:0;} -.tblsttl { text-align:center; font-variant:small-caps; text-indent:0; } - -pre sub.ms { width:4em; letter-spacing:1em; } -pre { margin-top:1em; margin-bottom:1em; } -table.fmla { text-align:center; margin-top:0em; margin-bottom:0em; margin-left:0em; margin-right:0em; } -table.inline, table.symbol { display: inline-table; vertical-align: middle; } -td.cola { text-align:left; vertical-align:100%; } -td.colb { text-align:justify; } - -p, blockquote, div.p, div.bq { text-align:justify; } /* PARAGRAPHS */ -div.p, div.bq { margin-top:1em; margin-bottom:1em; } -blockquote, .bq { margin-left:1em; margin-right:0em; } -.verse { font-size:100%; } -p.indent {text-indent:2em; text-align:left; } -p.tb, p.tbcenter, verse.tb, blockquote.tb { margin-top:2em; } - -span.pb, div.pb, dt.pb, p.pb /* PAGE BREAKS */ -{ text-align:right; float:right; margin-right:0em; clear:right; } -div.pb { display:inline; } -.pb, dt.pb, dl.toc dt.pb, dl.tocl dt.pb, dl.undent dt.pb, dl.index dt.pb { text-align:right; float:right; margin-left: 1.5em; - margin-top:.5em; margin-bottom:.5em; display:inline; text-indent:0; - font-size:80%; font-style:normal; font-weight:bold; - color:gray; border:1px solid gray;padding:1px 3px; } -div.index .pb { display:block; } -.bq div.pb, .bq span.pb { font-size:90%; margin-right:2em; } - -div.img, body a img {text-align:center; margin-left:auto; margin-right:auto; margin-top:2em; margin-bottom:2em; clear:right; } -img { max-width:100%; height:auto; } - -sup, a.fn { font-size:75%; vertical-align:100%; line-height:50%; font-weight:normal; } -h3 a.fn { font-size:65%; } -sub { font-size:75%; } -.center, .tbcenter { text-align:center; clear:both; text-indent:0; } /* TEXTUAL MARKUP */ -span.center { display:block; } -table.center { clear:both; margin-right:auto; margin-left:auto; } -table.center tr td.l, table.center tr th.l {text-align:left; margin-left:0em; } -table.center tr td.j {text-align:justify; } -table.center tr td.ltab { text-align:left; width:1.5em; } -table.center tr td.t {text-align:left; text-indent:1em; } -table.center tr td.t2 {text-align:left; text-indent:2em; } -table.center tr td.r, table.center tr th.r {text-align:right; } -table.center tr th.rx { width:4.5em; text-align:right; } -table.center tr th {vertical-align:bottom; } -table.center tr td {vertical-align:top; } -table.inline, table.symbol { display: inline-table; vertical-align: middle; } - -p { clear:left; } -.small, .lsmall { font-size:90%; } -.smaller { font-size:80%; } -.smallest { font-size:67%; } -.larger { font-size:150%; } -.large { font-size:125%; } -.xlarge { font-size:150%; } -.xxlarge { font-size:200%; } -.gs { letter-spacing:1em; } -.gs3 { letter-spacing:2em; } -.gslarge { letter-spacing:.3em; font-size:110%; } -.sc { font-variant:small-caps; font-style:normal; } -.cur { font-family:cursive; } -.unbold { font-weight:normal; } -.xo { position:relative; left:-.3em; } -.over { text-decoration: overline; display:inline; } -hr { width:20%; margin-left:40%; } -hr.dwide { margin-top:0; margin-bottom:0; width:90%; margin-left:5%; clear:right; } -hr.double { margin-top:0; margin-bottom:0; width:100%; margin-left:0; margin-right:0; } -hr.f { margin-top:0; margin-bottom:0; width:100%; margin-left:0; } -.jl { text-align:left; } -.jr, .jri { text-align:right; min-width:2em; display:inline-block; float:right; } -.pcap .jri { font-size:80%; } -.jr1 { text-align:right; margin-right:2em; } -h1 .jr { margin-right:.5em; } -.ind1 { text-align:left; margin-left:2em; } -.u { text-decoration:underline; } -.hst { margin-left:2em; } -.hst { margin-left:4em; } -.rubric { color:red; } -.blue { color:blue; background-color:white; } -.green { color:green; background-color:white; } -.yellow { color:yellow; background-color:white; } -.white { color:white; background-color:black; margin-left:1em; margin-right:1em; max-width:28em; } -.cnwhite { color:white; background-color:black; min-width:2em; display:inline-block; - text-align:center; font-weight:bold; font-family:sans-serif; } -.cwhite { color:white; background-color:black; text-align:center; font-weight:bold; - font-family:sans-serif; } -ul li { text-align:justify; } -u.dbl { text-decoration:underline; } -.ss { font-family:sans-serif; font-weight:bold; } -.ssn { font-family:sans-serif; font-weight:normal; } -p.revint { margin-left:2em; text-indent:-2em; } -.box p.revint { margin-left:3em; } -p.revint2 { margin-left:5em; text-indent:-3em; } -p.revint2 .cn { min-width:2.5em; text-indent:0; text-align:left; display:inline-block; margin-right:.5em; } -i .f { font-style:normal; } -.b { font-weight:bold; } -.i { font-style:italic; } -.f { font-style:italic; font-weight:bold; } - -dd.t { text-align:left; margin-left: 5.5em; } -dl.toc { clear:both; margin-top:1em; } /* CONTENTS (.TOC) */ -.toc dt.center { text-align:center; clear:both; margin-top:3em; margin-bottom:1em; text-indent:0;} -.toc dt { text-align:right; clear:left; } -.toc dt.just { text-align:justify; margin-left:2em; margin-right:2em; } -.toc dd { text-align:right; clear:both; } -.toc dd.ddt { text-align:right; clear:both; margin-left:4em; } -.toc dd.ddt2 { text-align:right; clear:both; margin-left:5em; } -.toc dd.ddt3 { text-align:right; clear:both; margin-left:6em; } -.toc dd.ddt4 { text-align:right; clear:both; margin-left:7em; } -.toc dd.ddt5 { text-align:right; clear:both; margin-left:8em; } -.toc dd.note { text-align:justify; clear:both; margin-left:5em; text-indent:-1em; margin-right:3em; } -.toc dt .xxxtest {width:17em; display:block; position:relative; left:4em; } -.toc dt a, -.toc dd a, -.toc dt span.left, -.toc dt span.lsmall, -.toc dd span.left { text-align:left; clear:right; float:left; } -.toc dt a span.cn { width:4em; text-align:right; margin-right:.7em; float:left; } -.toc dt.sc { text-align:right; clear:both; } -.toc dt.scl { text-align:left; clear:both; font-variant:small-caps; } -.toc dt.sct { text-align:right; clear:both; font-variant:small-caps; margin-left:1em; } -.toc dt.jl { text-align:left; clear:both; font-variant:normal; } -.toc dt.scc { text-align:center; clear:both; font-variant:small-caps; text-indent:0; } -.toc dt span.lj, span.lj { text-align:left; display:block; float:left; } -.toc dd.center { text-align:center; text-indent:0; } -dd.tocsummary {text-align:justify; margin-right:2em; margin-left:2em; } -dd.center .sc {display:block; text-align:center; text-indent:0; } -/* BOX CELL */ -td.top { border-top:1px solid; width:.5em; height:.8em; } -td.bot { border-bottom:1px solid; width:.5em; height:.8em; } -td.rb { border:1px solid; border-left:none; width:.5em; height:.8em; } -td.lb { border:1px solid; border-right:none; width:.5em; height:.8em; } -td span.cellt { text-indent:1em; } -td span.cellt2 { text-indent:2em; } -td span.cellt3 { text-indent:3em; } -td span.cellt4 { text-indent:4em; } - -/* INDEX (.INDEX) */ -dl.index { clear:both; } -.index dt { margin-left:2em; text-indent:-2em; text-align:left; } -.index dd { margin-left:4em; text-indent:-2em; text-align:left; } -.index dd.t { margin-left:6em; text-indent:-2em; text-align:left; } -.index dt.center {text-align:center; text-indent:0; } - dl.indexlr { clear:both; margin-left:auto; margin-right:auto; max-width:20em; } - dl.indexlr dt { clear:both; text-align:right; } - dl.indexlr dt span { text-align:left; display:block; float:left; } - dl.indexlr dt.center {text-align:center; text-indent:0; } -.ab, .ab1, .ab2 { -font-weight:bold; text-decoration:none; -border-style:solid; border-color:gray; border-width:1px; -margin-right:0px; margin-top:5px; display:inline-block; text-align:center; text-indent:0; } -.ab { width:1em; } -.ab2 { width:1.5em; } -a.gloss { background-color:#f2f2f2; border-bottom-style:dotted; text-decoration:none; border-color:#c0c0c0; color:inherit; } - /* FOOTNOTE BLOCKS */ -div.notes p { margin-left:1em; text-indent:-1em; text-align:justify; } - -dl.undent dd { margin-left:3em; text-indent:-2em; text-align:justify; } -dl.undent dt { margin-left:2em; text-indent:-2em; text-align:justify; clear:both; } -dl.undent dd.t { margin-left:4em; text-indent:-2em; text-align:justify; } - /* POETRY LINE NUMBER */ -.lnum { text-align:right; float:right; margin-left:.5em; display:inline; } - -.hymn { text-align:left; } /* HYMN AND VERSE: HTML */ -.verse { text-align:left; margin-top:1em; margin-bottom:1em; margin-left:0em; } -.versetb { text-align:left; margin-top:2em; margin-bottom:1em; margin-left:0em; } -.originc { text-align:center; text-indent:0; } -.subttl { text-align:center; font-size:80%; text-indent:0; } -.srcttl { text-align:center; font-size:80%; text-indent:0; font-weight:bold; } -p.lc { text-indent:0; text-align:center; margin-top:0; margin-bottom:0; } -p.t0, p.l { margin-left:4em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.lb { margin-left:4em; text-indent:-3em; margin-top:2em; margin-bottom:0; text-align:left; } -p.tw, div.tw, .tw { margin-left:1em; text-indent:-1em; margin-top:0; margin-bottom:0; text-align:left; } -p.t, div.t, .t { margin-left:5em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t2, div.t2, .t2 { margin-left:6em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t3, div.t3, .t3 { margin-left:7em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t4, div.t4, .t4 { margin-left:8em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t5, div.t5, .t5 { margin-left:9em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t6, div.t6, .t6 { margin-left:10em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t7, div.t7, .t7 { margin-left:11em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t8, div.t8, .t8 { margin-left:12em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t9, div.t9, .t9 { margin-left:13em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t10, div.t10,.t10 { margin-left:14em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t11, div.t11,.t11 { margin-left:15em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t12, div.t12,.t12 { margin-left:16em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t13, div.t13,.t13 { margin-left:17em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t14, div.t14,.t14 { margin-left:18em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.t15, div.t15,.t15 { margin-left:19em; text-indent:-3em; margin-top:0; margin-bottom:0; text-align:left; } -p.lr, div.lr, span.lr { display:block; margin-left:0em; margin-right:1em; margin-top:0; margin-bottom:0; text-align:right; } -dt.lr { width:100%; margin-left:0em; margin-right:0em; margin-top:0; margin-bottom:0; margin-top:1em; text-align:right; } -dl dt.lr a { text-align:left; clear:left; float:left; } - -.fnblock { margin-top:2em; margin-bottom:2em; } -.fndef, p.fn { text-align:justify; margin-top:1.5em; margin-left:1.5em; text-indent:-1.5em; } -.fndef p.fncont, .fndef dl { margin-left:0em; text-indent:0em; } -.fnblock div.fncont { margin-left:1.5em; text-indent:0em; margin-top:1em; text-align:justify; } -.fnblock dl { margin-top:0; margin-left:4em; text-indent:-2em; } -.fnblock dt { text-align:justify; } -dl.catalog dd { font-style:italic; } -dl.catalog dt { margin-top:1em; } -.author { text-align:right; margin-top:0em; margin-bottom:0em; display:block; } - -dl.biblio dt { margin-top:.6em; margin-left:2em; text-indent:-2em; text-align:justify; clear:both; } -dl.biblio dt div { display:block; float:left; margin-left:-6em; width:6em; clear:both; } -dl.biblio dt.center { margin-left:0em; text-align:center; text-indent:0; } -dl.biblio dd { margin-top:.3em; margin-left:3em; text-align:justify; font-size:90%; } -p.biblio { margin-left:2em; text-indent:-2em; } -.clear { clear:both; } -p.book { margin-left:2em; text-indent:-2em; } -p.review { margin-left:2em; text-indent:-2em; font-size:80%; } -p.pcap { margin-left:0em; text-indent:0; text-align:center; margin-top:0; } -p.pcapc { margin-left:4.7em; text-indent:0em; text-align:justify; } -span.attr { font-size:80%; font-family:sans-serif; } -span.pn { display:inline-block; width:4.7em; text-align:left; margin-left:0; text-indent:0; } -</style> -</head> -<body> - - -<pre> - -Project Gutenberg's Chitimacha Notebook, by Emile Stouff and Marcia Gaudet - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Chitimacha Notebook - Writings of Emile Stouff--A Chitimacha Chief - -Author: Emile Stouff - Marcia Gaudet - -Release Date: August 1, 2020 [EBook #62803] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK CHITIMACHA NOTEBOOK *** - - - - -Produced by Stephen Hutcheson and the Online Distributed -Proofreading Team at https://www.pgdp.net - - - - - - -</pre> - -<div id="cover" class="img"> -<img id="coverpage" src="images/cover.jpg" alt="Chitimacha Notebook" width="500" height="757" /> -</div> -<div class="box"> -<h1><span class="smallest">CHITIMACHA NOTEBOOK -<br />Writings of Emile Stouff—A Chitimacha Chief</span></h1> -<p class="center"><span class="large"><b>Edited by Marcia Gaudet</b></span></p> -<div class="img"> -<img src="images/p00z.jpg" alt="Basket pattern" width="400" height="114" /> -</div> -<p class="center">Lafayette Natural History Museum and Planetarium -<br />Lafayette, Louisiana -<br />1986</p> -</div> -<div class="pb" id="Page_i">i</div> -<div class="img"> -<img src="images/p01.jpg" alt="Page facsimile" width="500" height="747" /> -</div> -<div class="pb" id="Page_ii">ii</div> -<div class="img"> -<img src="images/p01a.jpg" alt="Page facsimile" width="500" height="733" /> -</div> -<div class="pb" id="Page_iii">iii</div> -<div class="img" id="imgx1"> -<img src="images/p02.jpg" alt="" width="700" height="659" /> -<p class="pcap">Emile Stouff, Chief of the Chitimachas</p> -</div> -<div class="pb" id="Page_iv">iv</div> -<div class="img" id="fig1"> -<img src="images/p03.jpg" alt="" width="759" height="600" /> -<p class="pcap">Chitimacha Chief Benjamin Paul and the Chitimacha children are pictured with a -pirogue near the Chitimacha reservation in Charenton. The little girl is Jane Bernard -Wilson, the boy in the center is Arthur Darden, and the boy sitting in the pirogue is -Gabriel Darden.</p> -<p class="pcapc">(M.R. Harrington, 1908. Photo courtesy of Museum of the American Indian, Heye -Foundation)</p> -</div> -<div class="pb" id="Page_v">v</div> -<h2 id="toc" class="center">TABLE OF CONTENTS</h2> -<dl class="toc"> -<dt><a href="#c1"><span class="cn">I. </span>Introduction</a> 3</dt> -<dt><a href="#c2"><span class="cn">II. </span>The Chitimacha Story of Creation</a> 5</dt> -<dt><a href="#c3"><span class="cn">III. </span>History of the Chitimacha Indians</a> 11</dt> -<dt><a href="#c4"><span class="cn">IV. </span>Previous Publications about the Chitimachas</a> 15</dt> -</dl> -<h2>LIST OF PHOTOGRAPHS</h2> -<dl class="toc"> -<dt><a href="#fig1"><span class="cn">I. </span>Chitimacha Chief Benjamin Paul with children and canoe</a> facing page 1</dt> -<dt><a href="#fig2"><span class="cn">II. </span>Chitimacha family—Regis Darden</a> 2</dt> -<dt><a href="#fig3"><span class="cn">III. </span>Chitimacha group—1908</a> 4</dt> -<dt><a href="#fig4"><span class="cn">IV. </span>Three members of a Chitimacha family</a> 10</dt> -</dl> -<div class="pb" id="Page_2">2</div> -<div class="img" id="fig2"> -<img src="images/p04.jpg" alt="" width="700" height="689" /> -<p class="pcap">The Regis Darden Chitimacha family. Pictured from left to right are Lucy Mora -Darden, Delphine Stouff (in back), Adelle Darden, Gaston Darden, Regis Darden (in -back), and Stacy Darden. Adelle Darden, wife of Regis Darden, was known as “Gum -DaDa.” Lucy Mora Darden was the wife of Gaston Darden. Chitimacha baskets are -pictured in front of the group. Basket weaving is a traditional craft of the Chitimacha -Indians.</p> -<p class="pcapc">(M.R. Harrington, 1908. Photo courtesy of Museum of the American Indian, Heye -Foundation)</p> -</div> -<div class="pb" id="Page_3">3</div> -<h2 id="c1"><span class="small">INTRODUCTION</span></h2> -<p>Emile Stouff was Chief of the -Chitimachas of Charenton, Louisiana, -from 1948 to 1968. After Chief Stouff -died in 1978, his widow, Faye Roger -Stouff, discovered two notebooks in -which he had recorded some of the -things about the Chitimachas that he -had learned from oral tradition. The -two manuscripts were written in Emile -Stouff’s handwriting. Though Chief -Stouff had no formal education, Mrs. -Stouff, who is not a Native American, -taught him to read and write after they -were married and she came to live with -him on the Chitimacha land.</p> -<p>Mrs. Stouff said that her husband -told her he had learned most of the -legends, stories, and myths that he -knew from an aunt who would sit him -down and beat him with a cane to make -him listen. She would tell him, -“You’ve got to learn this.” Learning -the history, religious beliefs, legends, -and traditions of the tribe was apparently -a very important part of the -education and development of the -Chitimachas.</p> -<p>There are two separate notebooks -with writings by Emile Stouff. One -begins with the story of creation and -deals with the beliefs of the Chitimachas. -The other deals more with the -history since the white man came. Previous -publications about the Chitimachas -have presented parts of the -legend about the cypress tree in Lake -Dauterive and the legend about the -little bird of the Chitimachas. Since -Chief Stouff’s version of the history is -from the perspective of the Chitimachas, -it differs somewhat from previously -published accounts. This is -particularly evident in a comparison of -the Chitimacha account of the murder -of St. Cosme with accounts that rely on -French historical sources.</p> -<p>Chief Stouff’s notebooks give an -account of the Chitimacha beliefs and -history as they were passed down by -oral tradition. He recognized that this -tradition would perhaps not be maintained, -and he attempted to record -some of his knowledge of the people -and their culture. As such, his writings -are of value and interest to anyone who -would like to know more about the -Chitimachas.</p> -<p>In editing the notebooks, I have -made as few changes as possible in -order to maintain the style and tone of -Chief Stouff’s writing. The changes -from his original manuscript have been -mainly to standardize spelling and -punctuation for clarity. For example, -Chief Stouff spelled Chitimacha several -different ways (Chetamacha, -Chetimacha, Chitamacha) in his writing, -and he usually used no punctuation -at all. Thus, he was writing just as -he would have told these stories orally -to the next generation of Chitimachas.</p> -<p><span class="lr">Marcia Gaudet</span></p> -<div class="pb" id="Page_4">4</div> -<div class="img" id="fig3"> -<img src="images/p05.jpg" alt="" width="640" height="500" /> -<p class="pcap">Chitimacha Group with finished Chitimacha baskets. Pictured left to right are -Delphine Darden Stouff, the child—Constance Marie Stouff (died at age 13), Clara -Darden, and Octave Stouff, Sr. They are, respectively, Emile Stouff’s mother, sister, -great-aunt, and father.</p> -<p class="pcapc">(M.R. Harrington, 1908. Photo courtesy of Museum of the American Indian, Heye -Foundation)</p> -</div> -<div class="pb" id="Page_5">5</div> -<h1 title=""><span class="smallest">MANUSCRIPT OF EMILE STOUFF -<br />Last Chief of the Chitimachas</span></h1> -<h2 id="c2"><span class="small">THE STORY OF CREATION</span></h2> -<p>In the beginning, the Great Spirit -looked at a great mass of water. So he -said, “There should be something solid -for animals with blood.” So he called -upon the crawfish to dig down and -bring up some dirt, which they did. As -they brought up the dirt, the water -receded. The crawfish is still working -at it. The Great Spirit was pleased. So -he took the dirt and made all living -things with it. When he ran out of -objects, he said, “This is good, but I -must make one to control these animals. -I will make man.” So he chose -some good clay and made a clay man, -but it was soft. “I shall bake it in the fire -from the sun,” he said. So he baked it, -and when he took it out, it was pale. So -he just blew on it and set it aside. Then, -the more he looked at it, the more he -was displeased with it. So he said, “I -will let it live, but I will make another -one and leave it longer to darken it.” -He left it twice as long as before and -when he took this one out, it was black. -So he set it aside and said, “I shall make -another,” and when he baked this one -he cut the time in half, and it came out -exactly as he wanted it. So he made -three—one white, one black, and one -red. He named that one <i>pinikan</i>, meaning -Red.</p> -<p>Then he saw man needed a helpmate. -“I made man out of dirt so I will -take part of man to make his helpmate -so they will be as one, and she will be -known as female as she is part of the -male.” After looking the male over, he -decided to make her out of bone. So he -took a rib from the rib case, right in -front of the chest, leaving a bone -dangling. When man woke up, he saw -this female sitting there. He noticed she -was built different and beautiful. -When he started to her, he cried, “Wo -Man,” and they committed the first sin -(as we know it). The man said, “You -should cover yourself up.” The female -said, “And so should you. I know, I -will take the large leaves from this tree -and make each a cover.” She made the -covers and tied them on with a vine -known today as the white vine. When -they heard the Great Spirit coming, -they were ashamed, and hid from him. -So he called for them to “Come out -wherever you are.” Then the Great -Spirit asked them, “Why are you hiding?” -Then the male said, “She looked -so enticing that I went into her without -your permission.” The Great Spirit -said, “For that you shall go out on the -earth and earn your living by the sweat -of your brow. If you do not work, you -do not eat, and you, woman, you shall -bear his offspring in great pain. I did -not intend to have but you two, but -since it is this way, you will be fruitful -and multiply so your seed may be -many, and now that you are smart, I -will give you the earth, but remember -you are made of her dirt and you shall -return to her. She is your mother. She -will feed you and clothe you. She will -<span class="pb" id="Page_6">6</span> -give you the trees to give you nuts and -fruits for you to eat and at seasons for -birds to live in, and fur bearing animals. -You will also enjoy its shade. -When you are tired, you may rest on -the soft grass that will grow. The tree -will have many uses. It will be used to -warm you in the winter, to make rafts -to float on the waters, and it will make -your homes for your protection against -the cold winter. It will heat you when it -is cold. It will cook your food and its -fire will be a blessing as the flames leave -by small parts into the skies. It will also -tell you the direction you must go so -you need not ever get lost while you are -traveling. The seed you shall plant, the -earth will help them grow so you will -have something to eat. She will separate -and make streams to harbor the -fishes you will eat and for you to drink -and bathe. So protect the waters and -keep them clean. Your life depends on -its purity just like the air you breathe. -You may have my breath in you, and if -you disobey me, I will withdraw my -breath and you will be no more. And -through my breath, I will be with you -always. When you are sick, the earth -will bear roots and herbs for you to -use. I will not inflict any sickness that -will not have herbs to cure. I will speak -to your medicine man through a coma -only and only to this man I shall -designate the cures. I will speak to him -only through a vision. No one else shall -see me again, and this man shall choose -someone of his kind and reveal this -secret to any man worthy of him. To -avoid conflict, there will be only one in -each group to speak to me. His power -strength will be as strong as his faith in -me. I shall keep the mother earth in my -custody so I may destroy it any time -that you have lost faith in me and -disobey my teaching. You will, at any -time I choose for you, return your -body to the mother earth, but if you -love me and keep the faith your spirits -will go to the Happy Hunting Ground, -where everything will be for your -taking, and you will die no more. But if -you do not, your carcass will remain in -mother womb and return to dirt of -which you were created.</p> -<p>“The earth will be for your use. Use -it in any way you choose. But no one -can claim it as their own. It is not to be -bought, sold, or rented, because the -earth is mine. Misuse it, and you shall -repent for any wrong use of the land or -its streams. This I command you to live -by, so go out in the world that you have -made for yourself and be fruitful and -multiply.”</p> -<p>That is the way the Indians said the -Great Spirit gave it to the first man, and -it was in practice when the white man -came into this country. The Great -Spirit showed them how to make -coverups out of animal skin, called -breachcloths, and they were happy. -Now the man who was to do the -treating found a certain herb that -would put him into a coma, so he -would build a fire and drink a tea made -from this herb and dance around this -fire chanting until this herb took effect. -Then he would pass out. While in this -stage, he would communicate with the -Great Spirit which would tell him what -to do or what to use or whatever his -desire was. Someone asked the medicine -man to describe the Great Spirit -since he claims he saw him. The medicine -man said he would be hard to -describe since he has no shape, and yet -he has many shapes. “The way I saw -him is like a heavy mist. He had no -eyes, yet he saw everything. He has no -ears, yet he hears everything, even the -unspoken word within you. He has no -mouth, yet he speaks. You have heard -him speak to you within your head, -something to not do that is wrong, or -he will say do do that that is good. He is -watching you always. You cannot hide -from his sight no matter where you are -or what you are doing.”</p> -<p>Now the Indians had no Hell, no -<span class="pb" id="Page_7">7</span> -Devil. They thought that returning to -dirt and not going to the Happy Hunting -Ground was the worst thing that -could happen to them. It was their -code, not religion. They lived by sort of -Moses’ law—an eye for an eye, a tooth -for a tooth. Their chief and councilmen -would decide. Now the white man says -that they found them worshipping the -moon or some stars. True, they knew -he was up there somewhere, so some -would think he was the man in the -moon, and thought he was some bright -star. They did not know. Nonetheless, -they knew that there was a power -stronger than them. They could feel -him in their mind. They did not teach -fear to their children like they would go -to hell. They taught them bravery, to -fear no one. As long as they obeyed the -Great Spirit, they would be content.</p> -<p>A long time ago, no definite date, -came among the Chitimacha a strange, -fair complected man who spoke their -language, which amazed the Indians. -He was very smart. The Indians said he -knew everything. He taught them to -make better crops by using fish byproducts -and even fish by their plants, -and it would make them grow healthy -and strong. He helped them to substitute -herbs when one was not available -at different seasons. Then came -one day, he told the Indians it was time -for him to leave the Chitimacha and go -do his father’s work. He picked out a -cypress tree and climbed to the top. -Then he told the Chitimachas, -“Whenever you need rain for your -crops, come and wet this tree and it will -rain according to your needs.” And -until this day, it works. It has been -proven by many, many people, white -and black. All over South Louisiana, -people know about it and believe in it -strongly. That is how the Indians were -blessed by the Great Spirit. He gives -and he takes. The Chitimacha did not -think it feasible to ask the Great Spirit -for anything. All they taught their -children was how to thank him for all -the good things they got from him. If -something went wrong along the way, -you just checked the past—you have -done something to displease the Great -Spirit. It has always been and still is -until today. So the Indians would punish -themselves to try and please the -Great Spirit.</p> -<p>Now the Indian has been ridiculed -for talking to the Great Spirit which is -an Indian belief. The white prophets of -old spoke to their gods. Why should it -be unreasonable for an Indian to do the -same under the Great Spirit? Guidance -as afore stated, the Chitimacha do not -believe Adam and Eve naked in the -Garden of Eden ate an apple; however, -the white man says so, so the Indians -do not deny it, since they had to accept -the white God, which is the same -Supreme Being with different names. -They are both sacred to the Chitimacha. -Since the Indians could not -read or write, all this was handed down -mouth to mouth. So many things -might be left out and some could have -been added. We do not know for sure, -yet some of your strongest and oldest -organizations do not have anything -written and are still going strong.</p> -<p>We do know that the Indians did -not preach religion. They live it. They -have a ceremonial for everything, and it -was all done with respect to the Great -Spirit. Their dances, their chanting was -somewhat like your unknown tongue -of today, and it was always done -around a fire because we believe that -fire has life. If you watch a fire, you will -notice part of the flame leaves the fire -and goes up to carry the message to the -Great Spirit, thanking him for a good -harvest, good hunt, a good fish catch, -and many other things.</p> -<p>The council would meet and decide -what punishment should be for a -wrongdoer, such as if one committed -murder and they decided he should die -also, the chief would tell him. So -<span class="pb" id="Page_8">8</span> -having no jail, he would be free until -his time came. Time was measured by -the moon. The council would decide -how many moons he had left. Then the -criminal would return to meet his -execution and if he did not return, his -mother or father or brother or his son -would have to pay for his crime, someone -very close to him. Now in the -killing of one in a brawl, the living was -not punished by death. He had to see -that the family of the deceased was fed -and clothed until all were capable of -taking care of themselves. If he had -only enough for one family, he had to -do without, so the dead man’s family -would not suffer hunger. Now if a -squaw committed adultery, she was -punished by cutting the tip of her nose. -She would be forever marked as an -unfaithful squaw. There is no punishment -known today for the man.</p> -<p>Once an Indian had an eye sore the -medicine man could not cure. So he -had to go into a coma and seek the aid -of the Great Spirit. After the preparation -that the Great Spirit had instructed -them to do, he passed out, so -to speak. The Great Spirit told him -where to find the herb that would cure -any sore eye. It seems that the chief’s -little girl had died and was buried. The -Great Spirit told him to go to the grave -of this little girl, and he will find a small -vine growing from her eye. Use that -vine and leaves, and make an eye wash -with it. He did and the eyes were cured -(and we were still using it till we were -forbidden by the medical association -to use any herb), and many herbs were -found, like moner, and until today -only one of the tribe knows the herbs -that were used since the beginning, -which will not be revealed to anyone. -The Indians of today do not meet the -standard that the Great Spirit set, nor -will they follow the ritual that goes -with it, so it will die out just like the -other things the white man deprived -the Indians of, their way of living.</p> -<p>The chief duty was to see that -everyone had something to eat before -he would eat. If some did not have any -through no fault of their own, everyone -had to share what they had with the -one that had none. These were the -unwritten laws that the Chitimacha -lived by. As far as this writer knows -that is the way it was related a long time -ago. (I make no excuse for adding some -or leaving some of it out. As time goes -on, perhaps some more will come to -mind. If so, it will be added to this brief -resume of the one and only Great Spirit -as the Indians knew him before the -white man came.)</p> -<p>The Indians knew how to make rain -without the rain tree and how to make -the north wind blow to dry up the -weather when necessary. I have seen it -work time after time. It is a secret given -by the Great Spirit for their use, but -they were warned never to abuse it nor -use it to harm your fellow men. But -such rituals cannot and will not be -revealed to the Indians of today. They -are too well integrated with the white -man and his ways. It may not work for -them, so let it die out like so many -rituals have. Like an old Indian chief -once said, “The campfire is dying out, -the hunt is almost over.” But what will -happen to the songs and the folklore? -They will soon die out also. Everything -an Indian does is done in a circle -because all things are round. The -moon, the stars, the sun, the sky, the -world is round. So he must also do -everything in a circle. The sun rises and -circles overhead until it disappears and -returns to do the same thing again. So -does the moon. The stars do the same -thing. Their homes were built in circles. -Their lives were lived in a circle -from birth to death to birth after death.</p> -<p>The extremely beautiful creation of -the Chitimacha Indians is amazingly -similar to the Biblical Genesis. The -animal was created before man. So in -this Divine Origin, they have a certain -<span class="pb" id="Page_9">9</span> -proximity to the Great Spirit himself -which serves the same function as revealed -scriptures in other religions. -There are intermediators or links -between man and the Great Spirit. The -Great Spirit comes to the Indian vision -involving animal forms. One old Indian, -the last we know of, received his -spiritual power from visions of a wolf -and when he died in the house where an -Indian still lives, a pack of wolves came -and ran around the house several times -and then left never to return as far as we -know. We as Indians have lost the -communication with the Great Spirit. -Then we still have a very small bird that -lives with the Indians, and it peeps -things Indians understand. It tells when -someone is coming, when it is going to -rain, and many other things only an -Indian understands. No Indian was -allowed to harm this little bird.</p> -<p>Indians see signs from all the wild -animals—have some trait—an Indian -notices them very close, thinking they -are the love of the Great Spirit. Since -he created them first, we regard all -created beings as sacred and important -for everything.</p> -<p>This is the way it was told to me -many years ago. So be it.</p> -<div class="pb" id="Page_10">10</div> -<div class="img" id="fig4"> -<img src="images/p06.jpg" alt="" width="500" height="661" /> -<p class="pcap">Three members of a Chitimacha family. Pictured left to right are Felicia Mora Darden, -Ernest Jack Darden, and Emma Darden Bernard.</p> -<p class="pcapc">(M.R. Harrington, 1908. Photo courtesy of Museum of the American Indian, Heye -Foundation)</p> -</div> -<div class="pb" id="Page_11">11</div> -<h2 id="c3"><span class="small">HISTORY OF THE CHITIMACHA INDIANS</span></h2> -<p>I will try to write here what I know -of the Chitimacha Indians as I know it -and what I heard from the old people.</p> -<p>The tribe once lived on Grand Lake -from Bayou Portage, as that is where -the Sacred tree now stands, to the shell -beach here in Charenton. That is where -they were living when one day a large -boat came up from where the sun rises. -It stopped out in the lake a distance -from shore. The Indians were amazed -at its size and stood on shore looking -when some men came ashore to see -about coming ashore. Since they did -not speak the same language, they were -chased back to their ship. (They were -Spanish.) Next day they decided to -come ashore by force, but the night -before the chief consulted the medicine -man to find out what should he do. The -medicine man took some kind of herbs -and burnt them and gathered the ashes -and told the chief if he would spread -the ashes on the shore line, not one -would put the foot on land. So it was -done by the chief. They tried, but the -warriors held them off as the chief -stood on the shell knolls with the ashes -in hand throwing bits in the air. They -Spaniards were so badly defeated, they -went off in their ship. The Chitimacha, -thinking they had chased them off for -good, forgot about them and again -were enjoying life like it was.</p> -<p>Not too many moons later, the -Spaniards came back to the Indians on -Bayou de Chittamach (known now as -Bayou Lafourche) and gathered the -Houma Indian which they had defeated -and enslaved to fight the Chitimachas. -Somehow they came up Bayou Teche -and attacked from that side. While -they were fighting the Houma Indians, -the Spaniards came and landed on the -lake side, which is known now as the -Shell Beach and attacked from that -side. The Chitimacha did not have a -chance. Thousands were killed and -wounded and nothing to eat. We had -to give up.</p> -<p>The enemy told the few remaining -Chitimachas, “This is what we will give -you. You may remain here on this -bayou and live. No harm will come to -you, but any Indian caught in the -woods or lakeshore will be shot on -sight.”</p> -<p>This parcel of land we now hold is -the very same place that they were -talking about.</p> -<p>We have no record of what happened -to the Houmas that survived the -war. Perhaps the Spaniards took them -home or they remained here and intermixed -with us. I do not know.</p> -<p>Hunting along the Bayou Teche was -not so very good, so the Indians had to -eat whatever they could find such as -acorns, wild fruit, and some grass was -edible until they could grow some -vegetables. Then life became more -bearable.</p> -<p>Now that is the way I heard, true or -not.</p> -<p>I do know that the Houma Indians -were hated by all the old Indians as late -as the twenties. Few Houma Indians -came over and were not received by the -old Indians with the exception of two -women. I will cover them later.</p> -<p>After the Spaniards settled, they -had their first governor by the name of -<span class="pb" id="Page_12">12</span> -Galvez. The year 1763, Galvez signed a -treaty with the Chitimachas for living -so peaceful. He granted them 1100 -acres of land on both sides of Bayou -Teche.</p> -<p>There is no record I can find how -they built the town of Charenton in the -middle of the grant. The older Indians -did not say what happened from then -to the time when Spain sold out to -France.</p> -<p>When the Frenchmen came over, -they started to take over the land that -was donated to the Chitimachas which -they claimed the French had bought it -all from Spain. The treaty was no more -good.</p> -<p>Then the French started killing Indians. -The Indians tried to fight back, -but were no match for Frenchmen who -nearly wiped out the Indians. They -killed them like animals, slaughtered, -murdered until a few that remained -gave up. So the French took them and -made slaves out of them, those able to -work in the fields. The women were -made servants, the young ones taken -by the French as concubines. They -were forced to lay with the men, as -young as ten years old. There were -more men than there were Indian -women, so one Indian woman would -satisfy the lust of five or six Frenchmen.</p> -<p>Then half breeds were born to the -Indian women. Some of us still have -French names.</p> -<p>There were only about fifty Indians -escaped to Plaquemine, Weeks Island, -and all about. Some of them came back -here and lived pretty peaceful with the -French. They populated well.</p> -<p>By that time the Frenchmen decided -that the Indian worship of the -Great Spirit was wrong. They must -forget their way of living and live like -the Frenchmen. So they sent a missionary -among the Indians to teach -them their invisible God. The Indians, -ready to believe anything to help their -plight, believed what this man was -saying. His name was St. Cosmos. He -was so pleased with his work, he talked -the Chief into letting him take some -Indians to meet the General to show -him how they had accepted the white -God. So the Chief consented to let them -go. He took six of the Indian braves and -left. It was not known where the -French army was located. Anyhow, -when they got there the soldiers killed -all the Indians. The priest was outdone, -so to speak, so he returned to the -reservation. When the Chief asked -where were his men, the priest told him -they were all dead, shot by the French -army. The chief was so very angry, he -ordered the priest killed and brought -back to the French. So be it. When the -French woke up the next morning, -there was the dead priest. That is when -all hell broke loose. The French hunted -the Chitimachas down and killed -everyone in sight. Some Chitimachas -ran and hid all over the woods. Some -went to what is now Weeks Island, -some got to Plaquemine. There were -about fifty Chitimachas remaining on -the same land that is now the reservation.</p> -<p>At that time, O’Reilly was governor -of Louisiana. He issued a proclamation -that the Indians could live there -as long as they remained peaceful and -that they were on their own and that -parcel of land would show as a body of -water on the map of Louisiana. This -map can be found in the archive of the -state Capitol today.</p> -<p>Now about that time, Negro slaves -were brought into the South. The -white plantation owners brought black -slaves and began to let the Indians go as -they were not too good at work. So the -free Indians had no place to go but back -to the Indian reserve with their half -breed French and Indian. It was assumed -that is how the Chitimachas got -their names until today. Some of the -ones that had escaped started to come -<span class="pb" id="Page_13">13</span> -back and some did not. Some remained -in Plaquemine where some of them still -show the Indian trace. Of course, they -are whites today. And that is how we of -today are descendants of that bunch of -Indians. There is no record of how -many there were. We are a small tribe -today.</p> -<p>Now there is not much said about -the Chief. It seems like they lived -without a chief until the late 1700’s -when one Chief, Soulier Rouge, seems -like he acquired a pair of red shoes. -Somehow the French started calling -him Soulier Rouge. His first name was -Eugene. Nothing was said about his -reign. Only when he died, his squaw -took over (Euginie) and that is when -the land started to disappear. She -seems to be one of those Indians that -lick white man’s boots just to be with -them. It is recorded that she sold Rose -Pecot 610 acres for $9.00 per acre and -a man by the name of Alex Frere 640 -acres of land. The record shows that -some of the money was divided among -some Indians at $40.00. That is the -way it was recorded in the Court -House. The names on the record do -not jive with any name of the now -Chitimachas. Somebody gave her an -old Mexican silver crown for a large -acreage, but we cannot find out where, -but we have the crown. And it is -recorded that in 1817 they leased 610 -acres of 99 years. That was 168 years -ago. It is also recorded that land was -sold the same year it was leased—which -the sale is no good. Now my -lawyer told me that after the lease -expires it cannot be re-leased by the -same party.</p> -<p>But we Chitimachas are a nation of -people that are afraid to venture as we -may make the whites mad, and we seem -as we do not want that. We have the -money to regain that property, but we -do not trust lawyers in this vicinity as -we think they would work for the -white instead of the Indians, which was -proven in the period of 1903 to 1910. -One white lawyer named George Demerest -and one civil engineer named -Fusilier contacted the Indians stating -that (the agreement with) Soulier -Rouge and Alex Dardenne was illegal -as they could not read or write, that -they could gain all that land back for -the Chitimachas. (I think John Paul -might have been Chief then.) The -Indians had no money, so it was agreed -that Demerest would work for part of -the land. It would not cost the Indians -one penny. So I guess the tribe, thinking -that the land was lost anyhow, so -whatever they got back would be okay. -So it was agreed that Demerest would -get 4/9 of the land for the Indians. The -legal papers were drawn and signed by -both parties. So Demerest took to -court in Franklin. As to be expected, he -lost the case. So the Indians must have -been a little outdone, but they figured -the case was closed. But they had -signed to give George Demerest 4/9 of -the land, win or lose. So Demerest took -all of Georgetown.</p> -<p>Fusilier surveyed the land and -found that it was three acres short of -4/9, so he came over and started to -measure three acres on Uncle Regis’ -land. He was stopped by a shotgun -pointing at his head and ordered to get -off. So he did, and they thought that -was the end of it. I can remember that -incident. They would laugh when they -said Regis was going to shoot Fusilier. -But what they did not know was that -Demerest took out a lien on the land. -The Indians ignored the judgement -until 1916, when Demerest foreclosed -on the land, which by now included all -of the Chitimacha’s land. The lien was -to be sold on the courthouse steps. -Now Tante MiMi was Chief Ben Paul’s -wife. She was in cahoots with one -Sarah McIlhenny at Avery Island in a -basket trade. Miss Sarah would buy all -the baskets the Chitimacha women -would make. The basket makers gathered -<span class="pb" id="Page_14">14</span> -at Tante MiMi’s and decided to -write to Miss Sarah and ask her help. -Being a very rich woman, they were -sure that she would help. She did not -say she would or would not. She sent -her lawyer to Franklin to pay off the -mortgage, and there was no sale. The -land belonged to Avery Island. Miss -Sarah then made arrangements with -Chief Ben Paul to rent the land to some -farmers and pay her back, as she did -not want the land. She only wanted her -money back. So this was done. The -chief let some Negro farmers work on -share as they had no money to pay -rental. Come harvest time, the Chief -had a barn full of corn and sweet -potatoes and no market. The stuff just -stayed there and rotted. He sold some. -Up to 1918, he had sold and paid back -$600.00, more or less.</p> -<p>In the meantime, McIlhenny lawyers -were checking the title of the -property and found that the sale was -illegal as some of the people had title to -the land, and the best thing for her to -do was to petition the B.I.A. (Bureau of -Indian Affairs) to pay her back and -take the land in trust for the Indians. -The B.I.A. hired a lawyer in Franklin -named C.J. Boatner to transact the deal -in which he had all the Indians sign the -land over to the government, except -some were not available at the time. -What the ignorant Indians did not -know was that this property was not a -reserve any more. They were giving -title to the land, and were paying taxes -on their property. The then Chief who -made the deal with Demerest did not -have the authority to sign any deal with -anyone. So the government took over -some private land which is not lawful. -This statement is recorded in the -courthouse and can be made available -anytime. These records are not in -Franklin, as Franklin is twenty miles -from here.</p> -<div class="pb" id="Page_15">15</div> -<h2 id="c4"><span class="small">PREVIOUS PUBLICATIONS ABOUT THE CHITIMACHAS</span></h2> -<p class="revint">Hoover, Herbert T. <i>The Chitimacha -People.</i> Phoenix: Indian Tribal Series, -1975.</p> -<p class="revint">Kniffen, Fred. <i>The Indians of Louisiana.</i> -Baton Rouge: Louisiana Bureau of -Educational Materials, Statistics -and Research, College of Education, -Louisiana State University, -1965.</p> -<p class="revint">Orso, Ethelyn and E. Charles Plaisance. -“Chitimacha Folklore,” -<i>Louisiana Folklore Miscellany</i>, vol. -III, no. 4 (1975 for 1973), pp. -35-41.</p> -<p class="revint">Stouff, Faye. <i>The Chetimachas of Charenton.</i> -Booklet published by Lafayette -Natural History Museum, -1974.</p> -<p class="revint">Stouff, Faye and W. Bradley Twitty. -<i>Sacred Chitimacha Indian Beliefs.</i> -Pompano Beach, Florida: Twitty -and Twitty, Inc., 1971.</p> -<p class="revint">Swanton, John R. <i>Indian Tribes of the -Lower Mississippi Valley and the -Adjacent Coast of the Gulf of Mexico.</i> -Washington, D.C.: Smithsonian -Institute, Bureau of American Ethnography, -Bulletin 43, 1911; Reprinted -1970, Johnson Reprint -Corp.</p> -<p class="revint">Taylor, Gertrude. “Early History of -the Chitimacha,” <i>Attakapas Gazette</i>, -vol. XVI, no. 2 (Summer -1981), pp. 65-69.</p> -<h2>Transcriber’s Notes</h2> -<ul> -<li>Silently corrected a few typos.</li> -<li>Retained publication information from the printed edition: this eBook is public-domain in the country of publication.</li> -<li>In the text versions only, text in italics is delimited by _underscores_.</li> -</ul> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Chitimacha Notebook, by -Emile Stouff and Marcia Gaudet - -*** END OF THIS PROJECT GUTENBERG EBOOK CHITIMACHA NOTEBOOK *** - -***** This file should be named 62803-h.htm or 62803-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/2/8/0/62803/ - -Produced by Stephen Hutcheson and the Online Distributed -Proofreading Team at https://www.pgdp.net - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - - -</pre> - -</body> -</html> diff --git a/old/62803-h/images/cover.jpg b/old/62803-h/images/cover.jpg Binary files differdeleted file mode 100644 index a2268b5..0000000 --- a/old/62803-h/images/cover.jpg +++ /dev/null diff --git a/old/62803-h/images/p00z.jpg b/old/62803-h/images/p00z.jpg Binary files differdeleted file mode 100644 index afb0b1c..0000000 --- a/old/62803-h/images/p00z.jpg +++ /dev/null diff --git a/old/62803-h/images/p01.jpg b/old/62803-h/images/p01.jpg Binary files differdeleted file mode 100644 index 50e406a..0000000 --- a/old/62803-h/images/p01.jpg +++ /dev/null diff --git a/old/62803-h/images/p01a.jpg b/old/62803-h/images/p01a.jpg Binary files differdeleted file mode 100644 index f426cc1..0000000 --- a/old/62803-h/images/p01a.jpg +++ /dev/null diff --git a/old/62803-h/images/p02.jpg b/old/62803-h/images/p02.jpg Binary files differdeleted file mode 100644 index 2fbc7e3..0000000 --- a/old/62803-h/images/p02.jpg +++ /dev/null diff --git a/old/62803-h/images/p03.jpg b/old/62803-h/images/p03.jpg Binary files differdeleted file mode 100644 index ca50657..0000000 --- a/old/62803-h/images/p03.jpg +++ /dev/null diff --git a/old/62803-h/images/p04.jpg b/old/62803-h/images/p04.jpg Binary files differdeleted file mode 100644 index 4329271..0000000 --- a/old/62803-h/images/p04.jpg +++ /dev/null diff --git a/old/62803-h/images/p05.jpg b/old/62803-h/images/p05.jpg Binary files differdeleted file mode 100644 index 71f6dce..0000000 --- a/old/62803-h/images/p05.jpg +++ /dev/null diff --git a/old/62803-h/images/p06.jpg b/old/62803-h/images/p06.jpg Binary files differdeleted file mode 100644 index abae8b6..0000000 --- a/old/62803-h/images/p06.jpg +++ /dev/null diff --git a/old/62803-h/images/spine.jpg b/old/62803-h/images/spine.jpg Binary files differdeleted file mode 100644 index 39c61cb..0000000 --- a/old/62803-h/images/spine.jpg +++ /dev/null |
