The Seminole Indians of Florida, Clay MacCauley [10 best books of all time TXT] 📗

until the boy, wide awake, laughed with his father and us all and was ready to be again rolled up beside his sleeping brothers. I have said also that the Seminole are frank. Formal or hypocritical courtesy does not characterize them. One of my party wished to accompany Ka-tca-la-ni ("Yellow Tiger") on a hunt. He wished to see how the Indian would find, approach, and capture his game. "Me go hunt with you, Tom, to-day?" asked our man. "No," answered Tom, and in his own language continued, "not to-day; to-morrow." To-morrow came, and, with it, Tom to our camp. "You can go to Horse Creek with me; then I hunt alone and you come back," was the Indian's remark as both set out. I afterwards learned that Ka-tca-la-ni was all kindness on the trail to Horse Creek, three miles away, aiding the amateur hunter in his search for game and giving him the first shot at what was started. At Horse Creek, however, Tom stopped, and, turning to his companion, said, "Now you hi-e-pus (go)!" That was frankness indeed, and quite refreshing to us who had not been honored by it. But equally outspoken, without intending offense, I found them always. You could not mistake their meaning, did you understand their words. Diplomacy seems, as yet, to be an unlearned art among them.

Ko-Nip-Ha-Tco.

Here is another illustration of their frankness. One Indian, Ko-nip-ha-tco ("Billy"), a brother of "Key West Billy," has become so desirous of identifying himself with the white people that in 1879 he came to Capt. F. A. Hendry, at Myers, and asked permission to live with him. Permission was willingly given, and when I went to Florida this "Billy" had been studying our language and ways for more than a year. At that time he was the only Seminole who had separated himself from his people and had cast in his lot with the whites. He had clothed himself in our dress and taken to the bed and table, instead of the ground and kettle, for sleep and food. "Me all same white man," he boastfully told me one day. But I will not here relate the interesting story of "Billy's" previous life or of his adventures in reaching his present proud position. It is sufficient to say that, for the time at least, he had become in the eyes of his people a member of a foreign community. As may be easily guessed, Ko-nip-ha-tco's act was not at all looked upon with favor by the Indians; it was, on the contrary, seriously opposed. Several tribal councils made him the subject of discussion, and once, during the year before I met him, five of his relatives came to Myers and compelled him to return with them for a time to his home at the Big Cypress Swamp. But to my illustration of Seminole frankness: In the autumn of 1880, Mat-te-lo, a prominent Seminole, was at Myers and happened to meet Captain Hendry. While they stood together "Billy" passed. Hardly had the young fellow disappeared when Mat-te-lo said to Captain Hendry, "Bum-by. Indian kill Billy." But an answer came. In this case the answer of the white man was equally frank: "Mat-te-lo, when Indian kill Billy, white man kill Indian, remember." And so the talk ended, the Seminole looking hard at the captain to try to discover whether he had meant what he said.


Intellectual Ability.

In range of intellectual power and mental processes the Florida Indians, when compared with the intellectual abilities and operations of the cultivated American, are quite limited. But if the Seminole are to be judged by comparison with other American aborigines, I believe they easily enter the first class. They seem to be mentally active. When the full expression of any of my questions failed, a substantive or two, an adverb, and a little pantomime generally sufficed to convey the meaning to my hearers. In their intercourse with one another, they are, as a rule, voluble, vivacious, showing the possession of relatively active brains and mental fertility. Certainly, most of the Seminole I met cannot justly be called either stupid or intellectually sluggish, and I observed that, when invited to think of matters with which they are not familiar or which are beyond the verge of the domain which their intellectual faculties have mastered, they nevertheless bravely endeavored to satisfy me before they were willing to acknowledge themselves powerless. They would not at once answer a misunderstood or unintelligible question, but would return inquiry upon inquiry, before the decided "I don't know" was uttered. Those with whom I particularly dealt were exceptionally patient under the strains to which I put their minds. Ko-nip-ha-tco, by no means a brilliant member of his tribe, is much to be commended for his patient, persistent, intellectual industry. I kept the young fellow busy for about a fortnight, from half-past eight in the morning until five in the afternoon, with but an hour and a half's intermission at noon. Occupying our time with inquiries not very interesting to him, about the language and life of his people, I could see how much I wearied him. Often I found by his answers that his brain was, to a degree, paralyzed by the long continued tension to which it was subjected. But he held on bravely through the severe heat of an attic room at Myers. Despite the insects, myriads of which took a great interest in us and our surroundings, despite the persistent invitation of the near woods to him to leave "Doctor Na-ki-ta" and to tramp off in them on a deer hunt (for "Billy" is a lover of the woods and a bold and successful hunter), he held on courageously. The only sign of weakening he made was on one day, about noon, when, after many, to me, vexatious failures to draw from him certain translations into his own language of phrases containing verbs illustrating variations of mood, time, number, &c., he said to me: "Doctor, how long you want me to tell you Indian language?" "Why?" I replied, "are you tired, Billy?" "No," he answered, "a littly. Me think me tell you all. Me don't know English language. Bum-by you come, next winter, me tell you all. Me go school. Me learn. Me go hunt deer to-mollow." I was afraid of losing my hold upon him, for time was precious. "Billy," I said, "you go now. You hunt to-day. I need you just three days more and then you can hunt all the time. To-morrow come, and I will ask you easier questions." After only a moment's hesitation, "Me no go, Doctor; me stay," was his courageous decision.


CHAPTER II.

Seminole Society.


As I now direct attention to the Florida Seminole in their relations with one another, I shall first treat of that relationship which lies at the foundation of society, marriage or its equivalent, the result of which is a body of people more or less remotely connected with one another and designated by the term "kindred." This is shown either in the narrow limits of what may be named the family or in the larger bounds of what is called the clan or gens. I attempted to get full insight into the system of relationships in which Seminole kinship is embodied, and, while my efforts were not followed by an altogether satisfactory result, I saw enough to enable me to say that the Seminole relationships are essentially those of what we may call their "mother tribe," the Creek. The Florida Seminole are a people containing, to some extent, the posterity of tribes diverse from the Creek in language and in social and political organization; but so strong has the Creek influence been in their development that the Creek language, Creek customs, and Creek regulations have been the guiding forces in their history, forces by which, in fact, the characteristics of the other peoples have yielded, have been practically obliterated.

I have made a careful comparison of the terms of Seminole relationship I obtained with those of the Creek Indians, embodied in Dr. L. H. Morgan's Consanguinity and Affinity of the American Indians, and I find that, as far as I was able to go, they are the same, allowing for the natural differences of pronunciation of the two peoples. The only seeming difference of relationships lies in the names applied to some of the lineal descendants, descriptive instead of classificatory names being used.

I have said, "as far as I was able to go." I found, for example, that beyond the second collateral line among consanguineous kindred my interpreter would answer my question only by some such answer as "I don't know" or "No kin," and that, beyond the first collateral line of kindred by marriage, except for a very few relationships, I could obtain no answer.


The Seminole Family.

The family consists of the husband, one or more wives, and their children. I do not know what limit tribal law places to the number of wives the Florida Indian may have, but certainly he may possess two. There are several Seminole families in which duogamy exists.

Courtship.

I learned the following facts concerning the formation of a family: A young warrior, at the age of twenty or less, sees an Indian maiden of about sixteen years, and by a natural impulse desires to make her his wife. What follows? He calls his immediate relatives to a council and tells them of his wish. If the damsel is not a member of the lover's own gens and if no other impediment stands in the way of the proposed alliance, they select, from their own number, some who, at an appropriate time, go to the maiden's kindred and tell them that they desire the maid to receive their kinsman as her husband. The girl's relatives then consider the question. If they decide in favor of the union, they interrogate the prospective bride as to her disposition towards the young man. If she also is willing, news of the double consent is conveyed through the relatives, on both sides, to the prospective husband. From that moment there is a gentle excitement in both households. The female relatives of the young man take to the house of the betrothed's mother a blanket or a large piece of cotton cloth and a bed canopy-in other words, the furnishing of a new bed. Thereupon there is returned thence to the young man a wedding costume, consisting of a newly made shirt.

Marriage.

Arrangements for the marriage being thus completed, the marriage takes place by the very informal ceremony of the going of the bridegroom, at sunset of an appointed day, to the home of his mother-in-law, where he is received by his bride. From that time he is her husband. The next day, husband and wife appear together in the camp, and are thenceforth recognized as a wedded pair. After the marriage, through what is the equivalent of the white man's honeymoon, and often for a much longer period, the new couple remain at the home of the mother-in-law. It is the man and not the woman among these Indians who leaves father and mother and cleaves unto the mate. After a time, especially as the family increases, the wedded pair build one or more houses for independent housekeeping, either at the camp of the wife's mother or elsewhere, excepting among the husband's relatives.

Divorce.

The home may continue until death breaks it up. Sometimes, however, it occurs that most hopeful matrimonial beginnings, among the Florida Seminole, as elsewhere, end in disappointment and ruin. How divorce is accomplished I could not learn. I pressed the question upon Ko-nip-ha-tco, but his answer was, "Me don't know; Indian no tell me much." All the light I obtained upon the subject comes from Billy's first reply, "He left her." In