The Seminole Indians of Florida Part 5

The Koonti bread, as I saw it among the Indians, was of a bright orange color, and rather insipid, though not unpleasant to the taste. It was saltless. Its yellow color was owing to the fact that the flour had had but one fermentation.

Industrial Statistics.

The following is a summary of the results of the industries now engaged in by the Florida Indians. It shows what is approximately true of these at the present time:

Acres under cultivation 100 Corn raised bushels 500 Sugarcane gallons 1,500 Cattle number owned 50 Swine do. 1,000 Chickens do. 500 Horses do. 35 Koonti bushels 5,000 Sweet potatoes do. ...

Melons number 3,000

Arts.

Industrial Arts.

In reference to the way in which, the Seminole Indians have met necessities for invention and have expressed the artistic impulse, I found little to add to what I have already placed on record.

_Utensils and implements._--The proximity of this people to the Europeans for the last three centuries, while it has not led them to adopt the white man's civilization in matters of government, religion, language, manners, and customs, has, nevertheless, induced them to appropriate for their own use some of the utensils, implements, weapons, &c., of the strangers. For example, it was easy for the ancestors of these Indians to see that the iron kettle of the white man was better in every way than their own earthenware pots. Gradually, therefore, the art of making pottery died out among them, and now, as I believe, there is no pottery whatever in use among the Florida Indians. They neither make nor purchase it. They no longer buy even small articles of earthenware, preferring tin instead, Iron implements likewise have supplanted those made of stone. Even their word for stone, "Tcat-to," has been applied to iron. They purchase hoes, hunting knives, hatchets, axes, and, for special use in their homes, knives nearly two feet in length. With these long knives they dress timber, chop meat, etc.

_Weapons._--They continue the use of the bow and arrow, but no longer for the purposes of war, or, by the adults, for the purposes of hunting.

The rifle serves them much better. It seems to be customary for every male in the tribe over twelve years of age to provide himself with a rifle. The bow, as now made, is a single piece of mulberry or other elastic wood and is from four to six feet in length; the bowstring is made of twisted deer rawhide; the arrows are of cane and of hard wood and vary in length from two to four feet; they are, as a rule, tipped with a sharp conical roll of sheet iron. The skill of the young men in the use of the bow and arrow is remarkable.

_Weaving and basket making._--The Seminole are not now weavers. Their few wants for clothing and bedding are supplied by fabrics manufactured by white men. They are in a small way, however, basket makers. From the swamp cane, and sometimes from the covering of the stalk of the fan palmetto, they manufacture flat baskets and sieves for domestic service.

_Uses of the palmetto._--In this connection I call attention to the inestimable value of the palmetto tree to the Florida Indians. From the trunk of the tree the frames and platforms of their houses are made; of its leaves durable water tight roofs are made for the houses; with the leaves their lodges are covered and beds protecting the body from the dampness of the ground are made; the tough fiber which lies between the stems of the leaves and the bark furnishes them with material from which they make twine and rope of great strength and from which they could, were it necessary, weave cloth for clothing; the tender new growth at the top of the tree is a very nutritious and palatable article of food, to be eaten either raw or baked; its taste is somewhat like that of the chestnut; its texture is crisp like that of our celery stalk.

[Ill.u.s.tration: Fig. 73. Mortar and pestle.]

_Mortar and pestle._--The home made mortar and pestle has not yet been supplanted by any utensil furnished by the trader. This is still the best mill they have in which to grind their corn. The mortar is made from a log of live oak (?) wood, ordinarily about two feet in length and from fifteen to twenty inches in diameter. One end of the log is hollowed out to quite a depth, and in this, by the hammering of a pestle made of mastic wood, the corn is reduced to hominy or to the impalpable flour of which I have spoken. (Fig. 73.)

_Canoe making._--Canoe making is still one of their industrial arts, the canoe being their chief means of transportation. The Indian settlements are all so situated that the inhabitants of one can reach those of the others by water. The canoe is what is known as a "dugout," made from the cypress log.

_Fire making._--The art of fire making by simple friction is now, I believe, neglected among the Seminole, unless at the starting of the sacred fire for the Green Corn Dance. A fire is now kindled either by the common Ma-tci (matches) of the civilized man or by steel and flint, powder and paper. "Tom Tiger" showed me how he builds a fire when away from home. He held, crumpled between the thumb and forefinger of the left hand, a bit of paper. In the folds of the paper he poured from his powder horn a small quant.i.ty of gunpowder. Close beside the paper he held also a piece of flint. Striking this flint with a bit of steel and at the same time giving to the left hand a quick upward movement, he ignited the powder and paper. From this he soon made a fire among the pitch pine chippings he had previously prepared.

[Ill.u.s.tration: Fig. 74. Hide stretcher.]

_Preparation of skins._--I did not learn just how the Indians dress deer skins, but I observed that they had in use and for sale the dried skin, with the hair of the animal left on it; the bright yellow buckskin, very soft and strong; and also the dark red buckskin, which evidently had pa.s.sed, in part of its preparation, through smoke. I was told that the brains of the animal serve an important use in the skin dressing process. The accompanying sketch shows a simple frame in use for stretching and drying the skin. (Fig. 74)

Ornamental Arts.

In my search for evidence of the working of the art instinct proper, i.e., in ornamental or fine art, I found but little to add to what has been already said. I saw but few attempts at ornamentation beyond those made on the person and on clothing. Houses, canoes, utensils, implements, weapons, were almost all without carving or painting. In fact, the only carving I noticed in the Indian country was on a pine tree near Myers. It was a rude outline of the head of a bull. The local report is that when the white men began to send their cattle south of the Caloosahatchie River the Indians marked this tree with this sign.

The only painting I saw was the rude representation of a man, upon the shaft of one of the pestles used at the Koonti log at Horse Creek. It was made by one of the girls for her own amus.e.m.e.nt.

I have already spoken of the art of making silver ornaments.

_Music._--Music, as far as I could discover, is but little in use among the Seminole. Their festivals are few; so few that the songs of the fathers have mostly been forgotten. They have songs for the Green Corn Dance; they have lullabys; and there is a doleful song they sing in praise of drink, which is occasionally heard when the white man has sold Indians whisky on coming to town. Knowing the motive of the song, I thought the tune stupid and maudlin. Without pretending to reproduce it exactly, I remember it as something like this:

[Ill.u.s.tration: Music]

My precious drink, I fondly love thee.

Standing I take thee. And walk until morning. Yo-wan-ha-de.

I give a free translation of the Indian words and an approximation to the tune. The last note in this, as in the lullaby I noted above, is unmusical and staccato.

Religion.

I could learn but little of the religious faiths and practices existing among the Florida Indians. I was struck, however, in making my investigations, by the evident influence Christian teaching has had upon the native faith. How far it has penetrated the inherited thought of the Indian I do not know. But, in talking with Ko-nip-ha-tco, he told me that his people believe that the Koonti root was a gift from G.o.d; that long ago the "Great Spirit" sent Jesus Christ to the earth with the precious plant, and that Jesus had descended upon the world at Cape Florida and there given the Koonti to "the red men." In reference to this tradition, it is to be remembered that during the seventeenth century the Spaniards had vigorous missions among the Florida Indians.

Doubtless it was from these that certain Christian names and beliefs now traceable among the Seminole found way into the savage creed and ritual.

I attempted several times to obtain from my interpreter a statement of the religious beliefs he had received from his people. I cannot affirm with confidence that success followed my efforts.

He told me that his people believe in a "Great Spirit," whose name is His-a-kit-a-mis-i. This word, I have good reason to believe, means "the master of breath." The Seminole for breath is His-a-kit-a.

I cannot be sure that Ko-nip-ha-tco knew anything of what I meant by the word "spirit." I tried to convey my meaning to him, but I think I failed. He told me that the place to which Indians go after death is called "Po-ya-fi-tsa" and that the Indians who have died are the Pi-ya-fits-ul-ki, or "the people of Po-ya-fi-tsa." That was our nearest understanding of the word "spirit" or "soul."

Mortuary Customs.

As the Seminole mortuary customs are closely connected with their religious beliefs, it will be in place to record here what I learned of them. The description refers particularly to the death and burial of a child.

[Ill.u.s.tration: Fig. 75. Seminole bier.]

The preparation for burial began as soon as death had taken place. The body was clad in a new s.h.i.+rt, a new handkerchief being tied about the neck and another around the head. A spot of red paint was placed on the right cheek and one of black upon the left. The body was laid face upwards. In the left hand, together with a bit of burnt wood, a small bow about twelve inches in length was placed, the hand lying naturally over the middle of the body. Across the bow, held by the right hand, was laid an arrow, slightly drawn. During these preparations, the women loudly lamented, with hair disheveled. At the same time some men had selected a place for the burial and made the grave in this manner: Two palmetto logs of proper size were split. The four pieces were then firmly placed on edge, in the shape of an oblong box, lengthwise east and west. In this box a floor was laid, and over this a blanket was spread. Two men, at next sunrise, carried the body from the camp to the place of burial, the body being suspended at feet thighs, back, and neck from a long pole (Fig. 75). The relatives followed. In the grave, which is called "To-hop-ki"--a word used by the Seminole for "stockade," or "fort," also, the body was then laid the feet to the east. A blanket was then carefully wrapped around the body. Over this palmetto leaves were placed and the grave was tightly closed by a covering of logs. Above the box a roof was then built. Sticks, in the form of an _X_, were driven into the earth across the overlying logs; these were connected by a pole, and this structure was covered thickly with palmetto leaves.

(Fig. 76.)

[Ill.u.s.tration: Fig. 76. Seminole grave.]

The bearers of the body then made a large fire at each end of the "To-hop-ki." With this the ceremony at the grave ended and all returned to the camp. During that day and for three days thereafter the relatives remained at home and refrained from work. The fires at the grave were renewed at sunset by those who had made them, and after nightfall torches were there waved in the air, that "the bad birds of the night"

might not get at the Indian lying in his grave. The renewal of the fires and waving of the torches were repeated three days. The fourth day the fires were allowed to die out. Throughout the camp "medicine" had been sprinkled at sunset for three days. On the fourth day it was said that the Indian "had gone." From that time the mourning ceased and the members of the family returned to their usual occupations.

The interpretation of the ceremonies just mentioned, as given me, is this: The Indian was laid in his grave to remain there, it was believed, only until the fourth day. The fires at head and feet, as well as the waving of the torches, were to guard him from the approach of "evil birds" who would harm him. His feet were placed toward the east, that when he arose to go to the skies he might go straight to the sky path, which commenced at the place of the sun's rising; that were he laid with the feet in any other direction he would not know when he rose what path to take and he would be lost in the darkness. He had with him his bow and arrow, that he might procure food on his way. The piece of burnt wood in his hand was to protect him from the "bad birds" while he was on his skyward journey. These "evil birds" are called Ta-lak-i-clak-o. The last rite paid to the Seminole dead is at the end of four moons. At that time the relatives go to the To-hop-ki and cut from around it the overgrowing gra.s.s. A widow lives with disheveled hair for the first twelve moons of her widowhood.

Green Corn Dance.

The one inst.i.tution at present in which the religious beliefs of the Seminole find special expression is what is called the "Green Corn Dance." It is the occasion for an annual purification and rejoicing.

I could get no satisfactory description of the festival. No white man, so I was told, has seen it, and the only Indian I met who could in any manner speak English, made but an imperfect attempt to describe it. In fact, he seemed unwilling to talk about it. He told me, however, that as the season for holding the festival approaches the medicine men a.s.semble and, through their ceremonies, decide when it shall take place, and, if I caught his meaning, determine also how long the dance shall continue.

Others, on the contrary, told me that the dance is always continued for four days.

Fifteen days previous to the festival heralds are sent from the lodge of the medicine men to give notice to all the camps of the day when the dance will commence. Small sticks are thereupon hung up in each camp, representing the number of days between that date and the day of the beginning of the dance. With the pa.s.sing of each day one of these sticks is thrown away. The day the last one is cast aside the families go to the appointed place. At the dancing ground they find the selected s.p.a.ce arranged as in the accompanying diagram (Fig. 77).

The evening of the first day the ceremony of taking the "Black Drink,"

Pa-sa-is-kit-a, is endured. This drink was described to me as having both a nauseating smell and taste. It is probably a mixture similar to that used by the Creek in the last century at a like ceremony. It acts as both an emetic and a cathartic, and it is believed among the Indians that unless one drinks of it he will be sick at some time in the year, and besides that he cannot safely eat of the green corn of the feast.

During the drinking the dance begins and proceeds; in it the medicine men join.

At that time the Medicine Song is sung. My Indian would not repeat this song for me. He declared that any one who sings the Medicine Song, except at the Green Corn Dance or as a medicine man, will certainly meet with some harm. That night, after the "Black Drink" has had its effect, the Indians sleep. The next morning they eat of the green corn. The day following is one of fasting, but the next day is one of great feasting, "Hom-pi-ta-clak-o," in which "Indian eat all time," "Hom-pis-yak-i-ta."

[Ill.u.s.tration: Fig. 77. Green Corn Dance.]

---------------------------------------------------------------- ++++++ N. Squaws | -+-E "O-PuN-KA-TO-LO-KA-TI"

| or the Dance Circle S. "HIL-LIS-WA-MA-TOE-UL-KI"

Men who watch the +--+ | / medicine fire | | -- O -- ++ | | / | X +++ | | Medicine Medicine +--+ The Fire or Fire Men "TEOK-KO-CLACO" "O-PuN-KA-TOT-KIT-A"