The Native Races (Vol. 1-5). Hubert Howe Bancroft
is merely nominal. Before the English made their influence felt, this monarch, who, in these latter degenerate days, does not possess many prerogatives, seems to have had but a small extent of territory, for among the earlier travelers some assert that the inhabitants of this coast lived under a republican rule, while others observed no form of government. Each village or community has a principal man, or judge, selected from the eldest and ablest, who settles minor grievances, referring weightier matters to the king, and superintends the contribution of canoes, tortoise-shells, and produce for the support of the monarch and chiefs—for regular taxes are not collected. Among the Poyas, the old men, who are highly respected by their juniors, assemble every evening to deliberate upon the duties of the following day; all members of the tribe take part in the work, and share alike in the results. According to Young, the Mosquitos had an officer, in whom was vested certain authority. The Caribs are also ruled by elders, dignified by the title of captains. Their laws are in some respects harsh: for instance, a woman who has had intercourse with a man of another race is whipped slowly to death. Sambos are less particular in this matter, the adulterer being merely mulcted in a cow. If the decision of a chief be not satisfactory, the contestants resort to trial by combat. The Xicaques live in communities of from seventy to one hundred persons ruled by chiefs elected for life. The insignia of a judge or ruler in Honduras are a white staff, often elaborately ornamented with a golden head and tassels. Formerly each town or province was ruled by an hereditary cacique, who administered justice with four nobles as counselors. Theft was punished by confiscation of property, and in graver cases the ears and hands of the culprit were cut off; the adulterer caught in the act had his ear-rings forcibly torn out; then he was whipped by the relatives of the injured, and deprived of his possessions. The woman went free on the supposition that she, as the weaker party, was not responsible.994
One principal object of war among the ancient nations of Honduras was to make slaves, but the Mosquito Coast was free from this scourge, according to all accounts.995
MOSQUITO MARRIAGE CUSTOMS.
Polygamy obtains, some men having six wives each, and the king yet more. The first wife, who as a rule, is betrothed from early infancy, is mistress commanding; her marriage is attended with festivities, and later additions to the harem are subject to her. The custom is to marry early, often before puberty, and it is not unusual to see a girl of thirteen with an offspring in her arms; but the marriage tie is not very binding, for the wife may be discarded or sold at will, on the slightest pretence, especially if children do not follow the union. The interior tribes, which are less given to plurality of wives, bear a pretty good character for female MOSQUITO COURTSHIP. chastity. The cacique of ancient Honduras married among his own class. On behalf of a suitor not previously engaged, an old man was dispatched with presents to the father of the chosen girl, before whom he made a long harangue on the ancestry and qualities of the youth. If this proved satisfactory, the presents were accepted, and Bacchanalia followed. Next morning the bride was closely wrapped in a gorgeously painted cloth, and, seated upon the shoulder of a man, was conveyed to the bridegroom, a number of friends accompanying her, dancing and singing along the road, drinking out of every rivulet, and feasting at every stopping-place. On arrival, she was received by the female friends of the groom, and subjected to a cleaning and perfuming process, lasting three days, during which the friends of the two families held a grand feast to celebrate the approaching union. She was then delivered to the husband, who kept her three nights at his home, and then proceeded to the house of his father-in-law, where the couple remained three other nights, after which they returned to their own house and renewed festivities. These were the ceremonies attending the marriage of nobles only. An old woman acted as messenger for common swains, and brought a present of cacao to the bride's parents, which was consumed at the preliminary feast. The girl was then delivered to the old woman, together with a return present of cacao to serve for two feasts, one taking place at the house of the bridegroom, the other at the bride's. Relationship was no impediment to marriage, and widows were received among the wives of the late husband's brother. Immorality ruled, and the most lascivious performances prevailed at their festivals. On the islands in the gulf of Honduras and on the Belize coast, the suitor had to undergo a preliminary examination by the proposed father-in-law as to his ability to perform the duties of husband; if satisfactory, a bow and arrow were handed him, and he at once presented himself before the object of his affection with a garland of leaves and flowers, which she placed upon her head instead of the wreath always worn by a virgin. Friends thereupon met at the home of the bride to discuss the prospects of the couple, and to witness the act of giving her to the bridegroom, partaking, meanwhile, of some cheering liquid. The next day the bride appeared before the mother, and tore off her garland with much lamentation. Among the Sambos the betrothed suitor must give presents of food and other articles to the parents of his intended, as payment for their care of her until she attains the marriageable age, when he comes to claim her. Should the parents then refuse to give up the girl, they are bound to refund the value of the presents twice or thrice told. The usual price paid for a wife is a cow or its equivalent, which is also exacted from any man infringing on the marital right, while the female for such offence is merely beaten. Esquemelin adds that when the young man came to claim his bride, he was questioned as to his ability to make nets and arrows, and if all went well, the daughter was summoned to bring a calabash of wine, which the three drained between them in token of the new relationship. The widow was bound to supply the grave of her husband with provisions for a year, after which she took up the bones and carried them with her for another year, at last placing them upon the roof of her house, and then only was she allowed to marry again. The Carib must provide a separate house and field for each of his wives, where she not only supports herself, her children, and her husband, but can, if she pleases, accumulate property. The husband is expected to spend his time equally between his wives, but not to assist in providing necessities after the marriage day; should his help be required, the wife must pay him the customary rate of wages. The several wives compete jealously with each other to provide the best for their husband, and are comparatively well-behaved, owing, perhaps, to the severe punishment of infidelity. Among the Smoos, wives of one husband generally live together, each wife bringing her share to make up her lord's dinner. Widows are the property of the relatives of the husband, to whom 'widow-money' must be paid before they are allowed to marry again. The method of courtship among the Woolwas is to place a deer's carcass and some firewood at the door of the intended; if accepted, marriage ensues. Each wife has usually a separate establishment. The Towkas, who are more inclined to monogamy, have an interesting marriage ceremony, of which Squier gives a long account. On the betrothal of children a corresponding cotton band is fastened above the elbow or below the knee of each. These bands are selected by the old men so as to be distinct from others in color, and are renewed when worn out. They also wear necklaces to which a shell or bead is added every year, and when the boy has ten added to his string, he is called muhasal, or ten, signifying half a man; when the twentieth and final shell is added, he is considered a full man, and is called all, meaning twenty. If his intended has by this time attained her fifteenth year, preparations are at once made for the marriage. A general holiday is taken by the villagers, who clear from grass a circular piece of ground, which is defined by a ring of stones, and trampled smooth; a little hut is then erected in the centre having a small opening at the top, and another at the side facing the east. Within the hut, the entrance of which is covered with a mat, is a heap of copal-twigs, and without, at the edge of the circle, a canoe filled with palm-wine is placed, having a large pile of white calabashes by its side. At noon the villagers proceed to the home of the bridegroom, who is addressed in turn by the old men; they then start with the youth for the house of the bride where the young man seats himself before the closed entrance on a bundle of presents intended for the bride. The father raps at the door which is partly opened by an old woman who asks his business, but the reply does not seem satisfactory, for the door is slammed in his face. The old men try their power of persuasion with the same result, and at last determine to call Orpheus to their aid. Music hath charms! the door is seen to open, and a female peeps timidly out: louder swells the music, and the bridegroom hastens to unroll his bundle containing beads and other articles. The door opens wider and wider as each present is handed in by the father, until it is entirely thrown back, revealing the bride arrayed in her prettiest, seated on a crickery, in the remotest corner. While all are absorbed in examining the presents, the bridegroom dashes in, shoulders the girl like a sack, and trots off for the mystic circle,