the burning mass to his breast, he swung it round, and finally, with his hand extended under the bottom of the plate (the plate only adhering to his hand by the rapidity of his circular motion), he spun around like a dancing dervish, his eyes shut, the perspiration pouring in streams from his face, in a frenzy. The flaming sugar scattered about the floor, and the devotees scrambled for it. In intervals of the dance, though the singing went on, the various offerings which had been conjured were passed around—bits of sugar and fruit and orris powder. That which fell to my share I gave to the young girl next me, whose eyes were blazing with excitement, though she had remained perfectly tranquil, and joined neither by voice or hands or feet in the excitement. She put the conjured sugar and fruit in her pocket, and seemed grateful to me for relinquishing it to her.
Before this point had been reached the chant had been changed for the wild canga, more rapid in movement than the chanson africaine:
“Eh! eli! Bomba, hen! hen!
Canga bafio té
Canga moune dé lé
Canga do ki la
Canga li.”
At intervals during the performance, when the charm had begun to work, the believers came forward into the open space, and knelt for “treatment.” The singing, the dance, the wild incantation, went on uninterruptedly; but amid all his antics the dancer had an eye to business. The first group that knelt were four stalwart men, three of them white laborers. All of them, I presume, had some disease which they had faith the incantation would drive away. Each held a lighted candle in each hand. The doctor successively extinguished each candle by putting it in his mouth, and performed a number of antics of a saltatory sort. During his dancing and whirling he frequently filled his mouth with liquid, and discharged it in spray, exactly as a Chinese laundryman sprinkles his clothes, into the faces and on the heads of any man or woman within reach. Those so treated considered themselves specially favored. Having extinguished the candles of the suppliants, he scooped the liquid from the bowl, flaming or not as it might be, and with his hands vigorously scrubbed their faces and heads, as if he were shampooing them. While the victim was still sputtering and choking he seized him by the right hand, lifted him up, spun him round half a dozen times, and then sent him whirling.
This was substantially the treatment that all received who knelt in the circle, though sometimes it was more violent. Some of them were slapped smartly upon the back and the breast, and much knocked about. Occasionally a woman was whirled till she was dizzy, and perhaps swung about in his arms as if she had been a bundle of clothes. They all took it meekly and gratefully. One little girl of twelve, who had rickets, was banged about till it seemed as if every bone in her body would be broken. But the doctor had discrimination, even in his wildest moods. Some of the women were gently whirled, and the conjurer forbore either to spray them from his mouth or to shampoo them.
Nearly all those present knelt, and were whirled and shaken, and those who did not take this “cure” I suppose got the benefit of the incantation by carrying away some of the consecrated offerings. Occasionally a woman in the whirl would whisper something-in the doctor’s ear, and receive from him doubtless the counsel she needed. But generally the doctor made no inquiries of his patients, and they said nothing to him.
While the wild chanting, the rhythmic movement of hands and feet, the barbarous dance, and the fiery incantations were at their height, it was difficult to believe that we were in a civilized city of an enlightened republic. Nothing indecent occurred in word or gesture, but it was so wild and bizarre that one might easily imagine he was in Africa or in hell.
As I said, nearly all the participants were colored people; but in the height of the frenzy one white woman knelt and was sprayed and whirled with the others. She was a respectable married woman from the other side of Canal Street. I waited with some anxiety to see what my modest little neighbor would do. She had told me that she should look on and take no part. I hoped that the senseless antics, the mummery, the rough treatment, would disgust her. Towards the close of the séance, when the spells were all woven and the flames had subsided, the tall, good-natured negress motioned to me that it was my turn to advance into the circle and kneel. I excused myself. But the young girl was unable to resist longer. She went forward and knelt, with a candle in her hand. The conjurer was either touched by her youth and race, or he had spent his force. He gently lifted her by one hand, and gave her one turn around, and she came back to her seat.
The singing ceased, The doctor’s wife passed round the hat for contributions, and the ceremony, which had lasted nearly an hour and a half, was over. The doctor retired exhausted with the violent exertions. As for the patients, I trust they were well cured of rheumatism, of fever, or whatever ill they had, and that the young ladies have either got husbands to their minds or have escaped faithless lovers. In the breaking up I had no opportunity to speak further to the interesting young white neophyte; but as I saw her resuming her hat and cloak in the adjoining room there was a strange excitement in her face, and in her eyes a light of triumph and faith. We came out by the back way, and through an alley made our escape into the sunny street and the air of the nineteenth century.
V.—THE ACADIAN LAND
If one crosses the river from New Orleans to Algiers, and takes Morgan’s Louisiana and Texas Railway (now a part of the Southern Pacific line), he will go west, with a dip at first southerly, and will pass through a region little attractive except to water-fowl, snakes, and alligators, by an occasional rice plantation, an abandoned indigo field, an interminable stretch of cypress swamps, thickets of Spanish-bayonets, black waters, rank and rampant vegetation, vines, and water-plants; by-and-by firmer arable land, and cane plantations, many of them forsaken and become thickets of undergrowth, owing to frequent inundations and the low price of sugar.
At a distance of eighty miles Morgan City is reached, and the broad Atchafalaya Bayou is crossed. Hence is steamboat communication with New Orleans and Vera Cruz. The Atchafalaya Bayou has its origin near the mouth of the Red River, and diverting from the Mississippi most of that great stream, it makes its tortuous way to the Gulf, frequently expanding into the proportions of a lake, and giving this region a great deal more water than it needs. The Bayou Teche, which is, in fact, a lazy river, wanders down from the rolling country of Washington and Opelousas, with a great deal of uncertainty of purpose, but mainly south-easterly, and parallel with the Atchafalaya, and joins the latter at Morgan City. Steamers of good size navigate it as far as New Iberia, some forty to fifty miles, and the railway follows it to the latter place, within sight of its fringe of live-oaks and cotton-woods. The region south and west of the Bayou Teche, a vast plain cut by innumerable small bayous and streams, which have mostly a connection with the bay of Côte Blanche and Vermilion Bay, is the home of the Nova Scotia Acadians.
The Acadians in 1755 made a good exchange, little as they thought so at the time, of bleak Nova Scotia for these sunny, genial, and fertile lands. They came into a land and a climate suited to their idiosyncrasies, and which have enabled them to preserve their primitive traits. In a comparative isolation from the disturbing currents of modern life, they have preserved the habits and customs of the eighteenth century. The immigrants spread themselves abroad among those bayous, made their homes wide apart, and the traveller will nowhere find—at least I did not—large and compact communities of them, unalloyed with the American and other elements. Indeed, I imagine that they are losing, in the general settlement of the country, their conspicuousness. They still give the tone, however, to considerable districts, as in the village and neighborhood of Abbeville. Some places, like the old town of St. Martinsville, on the Teche, once the social capital of the region, and entitled, for its wealth and gayety, the Petit Paris, had a large element of French who were not Acadians.
The Teche from Morgan City to New Iberia is a deep, slow, and winding stream, flowing through a flat region of sugar plantations. It is very picturesque by reason of its tortuousness and the great spreading live-oak trees, moss-draped, that hang over it. A voyage on it is one of the most romantic entertainments offered to the traveller. The scenery is peaceful, and exceedingly pretty. There are few
