Complete Poetical Works of Robert Southey

by Robert Southey

  Odd as this method of administering medicine may appear, some tribes have a still more extraordinary mode of dispensing it.

  “As I was informed there was to be a physic-dance at night, curiosity led me to the town-house to see the preparation. A vessel of their own make, that might contain twenty gallons (there being a great many to take the medicine), was set on the fire, round which stood several gourds filled with river-water, which was poured into the pot. This done, there arose one of the beloved women, who, opening a deer-skin filled with various roots and herbs, took out a small handful of something like fine salt, part of which she threw on the head man’s seat, and part on the fire close to the pot; she then took out the wing of a swan, and, after flourishing it over the pot, stood fixed for near a minute, muttering something to herself; then taking a shrub like laurel, which I supposed was the physic, she threw it into the pot, and returned to her seat. As no more ceremony seemed to be going on, I took a walk till the Indians assembled to take it. At my return, I found the house quite full. They danced near an hour round the pot, till one of them, with a small gourd that might hold about a gill, took some of the physic, and drank it; after which, all the rest took in turn. One of their head men presented me with some, and, in a manner, compelled me to drink, though I would willingly have declined. It was, however, much more palatable than I expected, having a strong taste of sassafras. The Indian who presented it told me it was taken to wash away their sins; so that this is a spiritual medicine, and might be ranked among their religious ceremonies. They are very solicitous about its success: the conjurer, for several mornings before it is drank, makes a dreadful howling, yelling, and hollowing, from the top of the town-house, to frighten away apparitions and evil spirits.” — Timberlake.

  — two fire-flies gave

  Their lustre. — XVII. p. 116.

  It is well known that Madame Merian painted one of these insects by its own light.

  “In Hispaniola and the rest of the Ocean Islands, there are plashy and marshy places, very fitt for the feeding of heardes of cattel. Gnattes of diverse kindes, ingendered of that moyste heate, greviously afflict the colonies seated on the brinke thereof, and that not only in the night, as in other countries: therefore the inhabitants build low houses, and make little doores therein, scarce able to receive the master, and without holes, that the gnats may have no entrance. And for that cause also, they forebeare to light torches or candels, for the gnatts by natural instinct follow the light; yet neverthelesse they often finde a way in. Nature hath given that pestilent mischiefe, and hath also given a remedy; as she hath given us cattes to destroy the filthy progeny of mise, so hath she given them pretty and commodious hunters which they call Cucuij. These be harmless winged worms, somewhat lesse than battes or reere mise, I should rather call them a kinde of beetles, because they have other wings after the same order under their hard winged sheath, which they close within the sheath when they leave flying. To this living creature (as we see flyes shine by night, and certaine sluggish worms lying in thick hedges) provident nature hath given some very cleere looking glasses: two in the seate of the eyes, and two lying hid in the flank, under the sheath, which he then sheweth, when, after the manner of the beetle, unsheathing his thin wings, he taketh his flight into the ayre; whereupon every Cucuius bringeth foure lights or candels with him. But how they are a remedy for so great a mischiefe, as is the stinging of these gnatts, which in some places are little less than bees, it is a pleasant thing to hear. He, who either understandeth he hath those troublesome guestes (the gnattes) at home, or feareth least they may get in, dilligently hunteth after the Cucuij, which he deceiveth by this means and industry which necessity (effecting wonders) hath sought out: whoso wanteth Cucuij, goeth out of the house in the first twilight of the night, carrying a burning fire-brande in his hande, and ascendeth the next hillock, that the Cucuij may see it, and hee swinging the fire-brande about, calling Cucuius aloud, and beateth the ayre with often calling and crying out Cucuie, Cucuie. Many simple people suppose that the Cucuij, delighted with the noise, come flying and flocking together to the bellowing sound of him that calleth them, for they come with a speedy and headlong course: but I rather thinke the Cucuij make haste to the brightness of the fire-brande, because swarmes of gnatts fly unto every light, which Cucuij eate in the very ayre, as the martlets and swallowes doe. Behold the desired number of Cucuij, at what time the hunter casteth the fire-brande out of his hand. Some Cucuius sometimes followeth the fire-brande, and lighteth on the grounde; then is he easily taken, as travellers may take a beetle if they have need thereof, walking with his wings shutt. Others denie that the Cucuij are woont to bee taken after this manner, but say, that the hunters especially have boughs full of leaves ready prepared, or broad linnen cloathes wherewith they smite the Cucuius flying about on high, and strike him to the ground, where he lyeth as it were astonished, and suffereth himself to bee taken; or as they say, following the fall of the fly, they take the preye, by casting the same bushie bough, or linnen cloath upon him: howsoever it bee, the hunter havinge the hunting Cucuij, returneth home, and shutting the doore of the house, letteth the preye goe. The Cucuij loosed, swiftly flyeth about the whole house seeking gnattes, under their hanging bedds, and about the faces of those that sleepe, whiche the gnatts use to assayle; they seem to execute the office of watchman, that such as are shut in may quietly rest. Another pleasant and profitable commodity proceedeth from the Cucuij. As many eyes as every Cucuius openeth, the hoste enjoyeth the light of so many candels: so that the Inhabitants spinne, swew, weave, and dance by the light of the flying Cucuij. The Inhabitants thinke that the Cucuius is delighted with the harmony and welody of their singing, and that hee also exerciseth his motion in the ayre according to the action of their dancing; but hee, by reason of the divers circuit of the gnatts, of necessity swiftly flyeth about divers wayes to seek his food. Our men also reade and write by that light, which always continueth untill he have gotten enough whereby he may be well and fedd. The gnats being cleansed, or driven out of doores, the Cucuius beginning to famish, the light beginneth to faile; therefore when they see his light to waxe dim, opening the little doore, they set him at linertie, that he may seeke his foode.

  “In sport and merriment, or to the intent to terrifie such as are afrayd of every shadow, they say that many wanton fellowes sometimes rubbed their faces by night with the fleshe of a Cucuius, being killed, with the purpose to meet their neighbours with a flaming countenance, as with us sometimes wanton young men, putting a gaping toothed vissard over their face, endeavour to terrifie children, or women, who are easily frighted: for the face being anointed with the lump or fleshy part of the Cucuius, shineth like a flame of fire; yet in a short space that fiery virtue waxeth feeble and is extinguished, seeing it is a certayne bright humour received in a thin substance. There is also another wonderful commodity proceeding from the Cucuius: the Islanders appoynted by our menn, goe with their good will by night, with two Cucuij tied to the great toes of their feet; for the travailer goeth better by direction of these lights, than if he brought so many candels with him as their open eyes; he also carryeth another in his hand to seek the Utia by night, a certain kind of cony, a little exceeding a mouse in bignesse and bulke of bodie: which four-footed beast they onely knowe before our coming thither, and did eate the same. They also go a fishing by the light of the Cucuij.” — Pietro Martire.

  Bells of gold

  Emboss’d his glittering helmet. — XVIII. p. 127.

  Among the presents which Cortes sent to Spain were “two helmets covered with blue precious stones; one edged with golden belles and many plates of gold, two golden knobbes sustaining the belles. The other covered with the same stones, but edged with twenty-five golden belles, crested with a greene foule sitting on the top of the helmet, whose feet, bill, and eyes were all of gold; and several golden knobbes sustained every bell.” — Pietro Martire.

  A white plume

  On the war-tempest. — XVIII. p. 128.


  His tall white plume, which like a high wrought foam, Floated on the tempestuous stream of fight,

  Shewed where he swept the field.

  Young’s Busiris.

  [Rocks that meet in battle.] — XIX. p. 138.

  Clavigero. Torquemada, L. 13, c. 47. The fighting mountains of the Mexicans are less absurd than the moving rocks of the Greeks, as they are placed, not in this world, but in the road to the next.

  “L. Martio et Sex. Julio consulibus, in agro Mutinensi duo montes inter se concurrerunt, crepitu maxirno assultantes et recedentes, et inter eos fiammn fumoque exeunte. Quo concursu villa omnes elisen sunt; animalia permulta qume intra fuerant, exanimata sunt.” — J. Ravisii Textoris Offcina, f. 210.

  A fiery mountain is a bad neighbor; but a quarrelsome one must be infinitely worse, and a dancing one would not be much better. It is a happy thing for us, who live among the mountains, that they are now-a-days very peaceable, and have left off “skipping like rams.”

  Funeral and Coronation. — XIX. pp. 139, 142.

  Clavigero. Torquemada.

  This coronation oath resembles in absurdity the language of the Chinese, who, in speaking of a propitious event occurring, either in their own or any other country, generally attribute it to the joint will of Heaven and the Emperor of China.” Barrow.

  I once heard a Methodist street-preacher exhort his auditors to praise God as the first cause of all good things, and the king as the second. Let the guilty tremble! it shall flow

  A draught of agony and death to him,

  A stream of fiery poison. — XX. p. 145.

  I have no other authority for attributing this artifice to Tezozomoc, than that it has been practised very often and very successfully.

  “A chief of Dsjedda,” says Neibuhr, “informed me that two hundred ducats had been stolen from him, and wanted me to discover the thief. I excused myself, saying that I left that sublime science to the Mahommedan sages; and very soon afterwards a celebrated sheik showed, indeed, that he knew more: than I did. He placed all the servants in a row, made a long prayer, then put into the mouth of each a bit of paper, and ordered them all to swallow it, after having assured them that it would not harm the innocent, but that the punishment of Heaven would fall on the guilty; after which, he examined the mouth of every one; and one of them, who had not swallowed the paper, confessed that he had stolen the money.”

  A similar anecdote occurs in the old legend of Pierre Faifeu.

  Comment la Dame de une grosse Maison ou il hautoit, perdit ung Dyamant eu so maison, qu’il luy fist subtillement recouvere. Chap. 22. p. 58.

  Ung certain jour, la Dame de l’hostel

  Eut ung ennuy, le quel pour vray fut tel,

  Car elle avoit en sa main gauche ou dextre

  Ung Dyamant, que l’on renommoit de estre De la valeur de bien cinq cens ducatz;

  Or, pour soubdain vous advertir du cas,

  Ou en dormant, ou en faisant la veille,

  Du doy luy cheut, dont cres font s’esmerveille,

  Qu’el ne le treuve est son cueur tres mary,

  Et n’ose aussi le dire a son mary;

  Mais a Faifeu allee est s’en complaindre,

  Qui respondit, sans grandement la plaindre,

  Que bien failloit que Seigneur le sceust,

  Et qu’elle luy dist ains qu’i; s’en appweceust.

  En ce faisant le vaillant Pierre Maistre

  La recouvere luy est alle promettre,

  Ce moyennant qu’il eust cinquante escuz,

  Qu’elle luy promist, sans en faire refuz,

  Pareillement qu’auchun de la maison

  L’eust point trouve, il en rendoit raison.

  Leurs propos tins, s’en alla seure et ferme

  La dicte Dame, et au Seigneur afferme

  Du Dyamant le susdict interest,

  Dont il ne fas grant conte ou arrest,

  Ce nonobstant que fust le don de nopces,

  Qu’avoit donne ‘par sur autres negoces;

  Car courroucer sa femme assez en veoit

  L’avoit perdu, mais grand dueil en avoit:

  Or toutes fois a Faifeu it ordonne

  Faire son vucil, et puissance il luy donne

  A son plaisir faire ainsi qu’il entend.

  Incontinent Faifeu fist tout content

  Tost assembler serviteurs et servantes,

  Grans et petitz, et les portes-fermantes, Les fist rengu en une chambre a part.

  Ou de grand peur chascun d’culz avoit part.

  Quant il cust fait appella Sicur et Dame,

  Desquelz ame estoit de corps et ame,

  Et devant eulx au servans fist sermon

  Du Dyamant, leur disant; nous chermon,

  Et scavons bien par l’art de nicromance

  Celuy qui le a et tout en evidance

  Feignoit chermer la chambre en tous endroitz,

  Se pourmenant devant boytteu ou droitz.

  Il apperceut parmy une verriere,

  Emmy la court, ung garsonnet arricre,

  Qui n’estoit point o les autres venu,

  Dont vous orrez qu’il eu est advenu.

  Ce nonobstant qu’il y en eust grant nombre,

  Cinquante ou plus, soubdain faignit soube umbre

  De deviner, que tout n’y estoit point.

  Les serviteurs ne congnoissans le point

  Dirent que nul ne restoit de la bende

  Fors le berger; donc, dist-il, qu’on le mande,

  Bien le scavoys et autres choses scay,

  Qu’il vienne tost, et vous verrez l’essay.

  Quant fut venu, demande une arballeste

  Que bender fist o grant peine et moleste,

  Car forte estoit des meilleures qui soient.

  Les assistens tresfort s’estabyscient

  Que faire il veult, cas dessus il fait mettre

  Ung font raillon, puis ainsi la remettre

  Dessus la table, et couchee a travers

  Tout droit tendue, et atournee envers, Par ou passer on doit devaont la table.

  Tout ce cas fait, comme resolu et stable,

  Dist a la Dame, et aussi au Seigneur,

  Que nul d’eulx ne heut tant fiance en son heur,

  De demander la bague dessus dicte,

  Par nul brart ou cautelle maudicte;

  Car il convient, sans faire nul destour,

  Que chascun d’eulx posse et face son tour

  Devant le trect, arc, arballeste, ou flesches,

  Sans que le cueur d’aucun se plye ou flesche;

  Et puis apres les servans passeront,

  Mais bien croyer que ne repasseront,

  Ceulx ou celuy qui la baque retiennent,

  Mais estre mortz tous asseurez se tiennent.

  Son dit finy, chascun y a passe,

  Sans que nul fust ne blece ne casse;

  Mais quant ce fut a cil qui a la baque,

  A ce ne veult user de mine ou braque,

  Car pour s’excuser ne sceut est vaincquer;

  Mais tout souddain son espirit se tendit

  Cryer mercy, et la baque rendit,

  Et effermant qu’il eu l’avoit robee,

  Mais sans Faifeu eust este absorbee.

  Auquel on quis s’il estoit bien certain

  Du larronneau, mais jura que incertain

  Il en estoit, et sans science telle

  Qu’on estimoit, avoit quis la cantelle

  Espoventer par subtille Lecon

  Ceulx qui la bague avoient, en la facon Vous pouver voir que, par subtille prouve,

  Tel se dit bon, qui meschant on approuve.

  The trial by ordeal more probably originated in wisdom than in superstition. The Water of Jealousy is the oldest example. This seems to have been enjoined for enabling women, when unjustly suspected, fully to exculpate themselves; for no one who was guilty would have ventured upon the trial.

  I remember an anecdote of John Henderson, which is characteristic of that remarkable man. The maid-servant, one evening,
at a house where he was visiting, begged that she might be excused from bringing in the tea; for he was a conjurer, she said. When this was told him, he desired the mistress would insist upon her coming in: this was done. He fixed his eye upon her, and, after she had left the room, said, take care of her; she is not honest. It was soon found that he had rightly understood the cause of her alarm.

  Their Sports. — XXI. p. 149.

  These are described from Clavigero, who gives a print of: the Fliers: the tradition of the banner is from the same author; the legend of Mexitli, from Torquemada, L. 6, c. 21.

  Then the temples fell,

  Whose black and putrid walls were scaled with blood. — XXII. p. 156.

  I have not exaggerated. Bernal Diaz was an eye-witness; and he expressly says, that the walls and the floor of Mexitli’s temple were blackened and flaked with blood, and stenching. p. 71. One of our nation lost the Maid he loved. — XXII. p. 158.

  There was a young man in despair for the death of his sister, whom he loved with extreme affection. The idea of the departed recurred to him incessantly. He resolved to seek her in the Land of Souls, and flattered himself with the hope of bringing her back with him. His voyage was long and laborious; but he surmounted all the obstacles, and overcame every difficulty. At length he found a solitary old man, or rather genius, who, having questioned him concerning his enterprise, encouraged him to pursue it, and taught him the means of success. He gave him a little empty calabash to contain the soul of his sister, and promised on his return to give him the brain, which he had in his possession; being placed there, by virtue of his office, to keep the brains of the dead. The young man profited by his instructions, finished his course successfully, and arrived in the Land of Souls, the inhabitants of which were much astonished to see him, and fled at his presence. Tharonhiaouagon received him well, and protected him by his counsel from the old woman his grandmother, who, under the appearance of a feigned regard, wished to destroy him by making him eat the flesh of serpents and vipers, which were to her delicacies. The Souls being assembled to dance, as was their custom, he recognized that of his sister. Tharonhiaouagon assisted him to take it by surprise, without which help he never would have succeeded; for, when he advanced to seize it, it vanished like a dream of the night, and left him as confounded as was Aeneas when he attempted to embrace the shade of his father Anchises. Nevertheless he took it, confined it; and in spite of the attempts and stratagems of this captive soul, which sought but to deliver itself from its prison, he brought it back the same road by which he came to his own village. I know not if he recollected to take the brain, or judged it unnecessary; but, as soon as he arrived, he dug up the body. and prepared it according to the instructions lie had received, to render it fit for the reception of the soul, which was to re-animate it. Every thing was ready for this resurrection, when the impertinent curiosity of one of those who were present prevented its success. The captive soul, finding itself free, fled away, and the whole journey was rendered useless. The young man derived no other advantage than that of having been at the Land of Souls, and the power of giving certain tidings of it, which were transmitted to posterity. — Lifitau sur les moeurs de Sauvages Ameriquains, Tom. i. p. 401.