226 BELIEFS AND USAGES OF CHICKASAW [BTH. ANN. 44 
half to himself: or otherwise, he gives her a deer’s foot, as an emblem of 
the readiness with which she ought to serve him; in return, she presents him 
with some cakes of bread, thereby declaring her domestic care and gratitude in 
return for the offals; for the men feast by themselves and the women eat the 
remains. When this short ceremony is ended, they go to bed like an honest 
couple. 
Formerly, this was an universal custom among the native Americans ; but this, 
like every other usage of theirs, is wearing out apace. The West Floridans, in 
order to keep their women subject to the law of adultery, bring some venison or 
buffalo’s flesh to the house of their nominal wives, at the end of every winter’s 
hunt: that is reckoned a sufficient annual tye of their former marriages, 
although the husbands do not cohabit with them. The Muskéhge men, if newly 
matried, are obliged by ancient custom, to get their own relations to hoe out 
the cornfields of each of their wives, that their marriages may be confirmed, 
and the more jealous repeat the custom every year to make their wives subject 
to the laws against adultery. But the Indians in general reckon that before 
the bridegroom can presume to any legal power over the bride, he is, after the 
former ceremonies, or others something similar, obliged to go into the woods to 
kill a deer, bring home the careass of venison, and lay it down at her house 
wrapt up in its skin, and if she opens the pack, carries it into the house, and 
then dresses and gives him some of it to eat with cakes before witnesses, she 
becomes his lawful wife, and obnoxious to all the penalties of an adul- 
teress. : E 
When the Indians would express a proper marriage, they have a word adapted 
according to their various dialects, to give them a suitable idea of it; but when 
they are speaking of their sensual marriage bargains, they always term it 
“buying a woman”; for example, they say with regard to the former, Che- 
Awalas, “I shall marry you,” . . . Che-Awala Awa, “I shall not marry you.” 
But the name of their market marriages is Otoolpha.” [They say] Eho 
Achumbaras, Saookchda,’ “in the spring I shall buy a woman, if I am alive.” 
Or Eho Achumbara Awa, “I shall not buy a woman,” Sdlbasa toogat,’ “for in- 
deed I am poor.” ... 
They sometimes marry by deputation or proxy. The intended bridegroom 
sends so much in value to the nearest relations of the intended bride, as he 
thinks she is worth: if they are accepted, it is a good sign that her relations 
approve of the match, but she is not bound by their contract alone; her consent 
must likewise be obtained, but persuasions most commonly prevail with them. 
However, if the price is reckoned too small, or the goods too few, the law obliges 
them to return the whole, either to himself, or some of his nearest kindred. If 
they love the goods, as they term it . . . the loving couple may in a short 
time bed together upon trial, and continue or discontinue their love according 
as their fancy directs them. If they like each other, they become an honest 
married couple when the nuptial ceremony is performed, as already described. 
When one of their chieftains is married, several of his kinsmen help to kill deer 
and buffalos, to make a rejoicing marriage feast, to which their relations and 
neighbors are invited: there the young warriors sing with their two chief 
musicians, who beat on their wet deer skin tied over the mouth of a large clay 
pot, and raise their voices, singing Yo Yo, ete. When they are tired with feast- 
*® Probably from itola, “to lie down.” 
1 Ohoyo, ‘‘ woman”; atcumpalas, “I buy ’’; saoktcaha, “I hoe up land.” 
2 Ohoyo atcumpala awa. 
* Sailbasha, ‘‘I am poor”; tuk, sign of recent past time; at, demonstrative article. 
