{270} The actions of the Great Chief were allowed to be without impeachment; and his life, according to an ancient and solemn compact, could never become forfeited by his crimes. Indeed the death of the Great Sun was considered the greatest national calamity which could happen, and superstition had brought it to be considered as an omen of the cessation of their theocracy, and of the destruction of the world. Their sons were termed nobles, an honour which was likewise attainable by the meritorious of inferior rank. The common people laboured under a degrading {271} appellation, not indeed very different from the French epithet of canaille, or our own term the mob, or the vulgar. They carried this distinction even into their language, as there were different modes of addressing the vulgar and nobles.[266]
When either the male or female sun died, all their allouez, or intimate attendants, devoted themselves to death, under a persuasion that their presence would be necessary to maintain the dignity of their chief in the future world. The wives and husbands of these chiefs were likewise immolated for the same purpose, and considered it the most honourable and desirable of deaths.In calling one of the common people he would say, aquenan, that is, "hark ye;" if to a sun or one of the nobles, the address would be magani, which also signifies the same. To one of the common people, calling at his house, he would say, tachte-cabanacte, "are you there," or "I am glad to see you." To a sun the same thing is expressed by the word apapegouaiché. Again, according to their custom, I say to one of the common people, petchi, "sit you down;" but to a sun, caham. In other respects the language is the same; as the difference of expression seems only to take place in matters relating to the persons of the suns and nobles, to distinguish them from the people.—Nuttall.]
