University of Virginia Library

Tradition

1. A Creek Festival, Green Corn Dance

(from Twin Territories, July 1899)

About the last days of July of each year the Creeks have their "green corn festival." This is how it is done: In the first place, this is a very sacred festival, as it is dedicated to the Great Spirit on account of the harvest of new corn. These festivals were formerly carried on at the ripening of any and all fruits, but to-day all have been dropped save the Green Corn festival. The Creek people are numbered by "towns." Among these we will write up what is called Took-a-par-chee Town,[1] which town, being more zealous and better equipped for the purpose, carries on the festival longer than others. One article they have which other towns do not possess is a lot of brass plates--say, about a dozen-- which are held in high esteem among the Creeks. Tradition tells us they were handed down out of the clouds to the Spo-ko-kees,[2] who were then on the top of a very high mountain. This mountain--according to Creek tradition--we claim was the Andes of South America, between New Grenada and Venezuela, being the great hunting and camping-ground of the Creeks.

The Took-a-par-chee town has always been looked upon as the mother town of all other towns, being one of the original towns of the Creeks--there being several Creek towns of today, which were towns that were vanquished and became Creek towns by adoption. Now to the festival. The program runs as follows:

The first day after striking camp the women dance alone. The second day the brass plates are taken to the nearest stream and polished very bright, early in the morning by a picked band of young men. After having polished them the young men return to camp with great pomp. Then it is that the black drink in taken by all the men and youths of the town (which is an emetic.)[3] After a cleansing of the stomach the dance goes on, with the brass plates, and also a long reed or cane switch loaded with white crane feathers. The second day and night closes with dances by male and female. The third day is commenced by eating food without salt and resting from the all-night dance of the previous night. The fourth day is taken up with a chase or a hunt, bringing into camp what is killed during the day, and which is converted into soup. On the fifth day at early dawn is danced the genuine War Dance, accompanied by a sham battle, engaged in by all the men and boys, after which all partake of food with salt. During the remainder of the day young and old practice ball-playing with sticks. The sixth and last day is commenced in drinking medicine and dancing, in which all take a part throughout the day and night, and which winds up the festival. New fire is built on the morning of the second day by the medicine man of the town who rubs two hard dry sticks together until the friction ignites the hole in a dry log that is used. All other fire on this morning is put out and the new fire is given to the entire camp. The Creeks were in the habit of taking a chunk of this fire with them, horseback, often a two days' journey, stopping and building fires along the road to get a new or fresh chunk of fire.

Concerning the brass plates of the Took-a-par-chee mentioned, others than the "wind clan"[4] are not allowed to touch them, as they believe it will make them sick unto death, and may cause death. They have on one side letters which have never been interpreted by anyone, therefore they are held very sacred by the Creeks.

2. A "Medicine Man's" Examination

(from Twin Territories, December 1899)

In early days the Creek "Medicine Man" went through many trials and endured numerous hard-ships in order to become a full fledged doctor. The examination lasted many days and was severe in the extreme. In those days the proposed doctor's chances to pass the examination seemed to depend more upon his physical powers of endurance than upon his ability mentally.

The first step towards becoming a "medicine man" is the young Indian's application to a board of old "medicine men," usually consisting of three, who have successfully passed through the ordeal and who are learned and experienced in their profession.

These old men take entire charge of the young applicant for several days. He is taken by them to their homes where they see that he has careful attention. Meanwhile he must place himself entirely at their disposal and completely under their control and instructions. They sing certain songs to him and otherwise entertain him. Then instructions follow. This consists of teaching the applicant the practical use of certain roots and herbs in curing certain diseases. He is shown the effect of various remedies and is told the secrets known only to medicine men. One of the most important of their instructions is, "never attempt to cure a patient unless your are thoroughly acquainted with his disease."

(All "medicine men" were specialists.)

So far, so good; but the old instructors are not satisfied and thus follows the worst part of the examination--or , what might be a better word, preparation.

After the causes and remedies are learned, the test of manhood, or hardihood, as you may call it, is put. Fasting is the principal feature in this. Four days the young applicant is forced to fast, being allowed only a small quantity of "safky"[1] once a day.

The four days having passed, the ravenous fellow is allowed to eat anything his appetite may demand--for one day--then fasting begins again. Three times this four-day fast is repeated, with the one day of relaxation until the applicant has fasted for in all, sixteen days.

Enough, you say? 'Tis only the beginning for following this is what is termed the "eight-day fast," when the applicant fasts eight successive days, with only safky once a day, as in the preceding test. Only about one in fifty, we are told, has the fortitude and strength to undergo this sixty-four days of fast, but the one who does stand it is forever after looked upon as a man among men.

If the applicant has not given up in despair ere, this, the last test is made, which is so terrible as to be doubted by many.

The wildest part of a forest is selected as the scene of this test. There a grave is dug, about two feet deep, in which the applicant is buried. A reed or piece of cane, saturated with salt water, is placed in his mouth. This extends quite outside of the grave and through it the applicant breathes.

The grave is covered over with leaves and dry brush, and in the dead of night, these are set afire. The salt on the cane prevents it from burning. After the fire, the applicant is resurrected with a great deal of ceremony, and is pronounced by his instructors as being a full-fledged Creek doctor. He is told that it is now in his power to cure such diseases as he has been taught and that he can begin "practicing" at once.

A gun-shot-wound doctor is taught in a different way from this. Their mode of treating a wounded person is to make the patient fast four days after being wounded, the doctor fasting with his patient. After the fasting is over, the doctor and the patient eat the same dishes until the latter is cured.

One interesting fact about the Creek doctor is that he does not harm his patient, and if he doesn't cure him, he generally leaves him where he finds him.

3. More Indian Tradition

(from Indian Journal, June 7, 1901)

Chas. Gibson Thinks it is a Cold Subject for the White Man.

A cold subject for the white man, this, but it is no worse than to look over a newspaper filled up with the opening of some Indian reservation, some gusher, world's fair, or the commission to the five civilized tribes1 or the presentation of a bouquet to some high official, or some railroad that is aiming at every little village in the Indian territory, therefore we will try and cram down one more of the aforesaid traditions.

The Indian has been accused of being a cannibal. Tradition of the Indian does not corroborate the white man's history of the North American. They have a tradition like this:

In good old days there was a being that resembled a man very much, though weighing some 400 or 500 pounds and was some eight or ten feet high. This being was always a male, there being no females among them and there was very few of these beings. In this story we have only one cannibal. He could talk any language that then existed. He had a habit of being very kind to any person; never cross at any time. He would approach any one and speak very kindly to them and always before leaving extended a very kind invitation to go with him and enjoy his hospitality. In those days, as it is now, there was always some Indian who had plenty of spare time and would follow this being off. That would be the last seen of this party with so much time. Perchance his bow and arrows would be all that would be left to tell the tale. He (the cannibal) would entice little children to go with him. Their little bones would be all that could be found of them. This thing of cannibalism became too common and a certain lot of young men fixed up a trap to lay this giant cannibal low. The giant came a certain road to a certain camp of Indians. Just before reaching camp there was a certain very deep creek to cross; this was the place picked out by the men to lay the trap. The young men climbed trees and cut long grape vines which were stretched across the creek. Then vines were interwoven until it resembled a suspension bridge; leaves and soil were thrown over the surface until any one could walk over the bridge nicely. When the thing was completed the young men built a man trap under it and had it arranged all right when they saw the cannibal coming. The young men enticed a couple of little orphan children out on the end of the bridge, where the little fellows would be safe and gave them some venison and rice2 to eat. While the little fellows were eating, the giant walked upon the bridge about half way and began to talk very pretty to the children, hoping to get them to follow him off. Just about this time the bridge gave way and the giant went down into the trap. The young men rushed out of the brush and began hurling down wood gotten for the purpose. After heaping a great lot of fuel on the giant, they set fire to the heap. After awhile there was a loud explosion which was caused by the giant's head or skull bursting. The fire burned down and the young men raked out the burned bones of the giant, and among other medicines that the medicine men have are some few pieces of this selfsame giant's bones, which they claim have great medicinal properties even to this day.

4. Creek War Whoop

(from Indian Journal, January 31, 1902)

We know this is a very dull subject at this stage of the Indian's history, but we happen to know that there was such a thing once as a Creek war whoop. It was never given during a battle as some would have you believe. The war whoop of the Creek Indian was given more as a warning than as a summons to combat. When the enemy was close upon the Creek Indian he went at once to all the camps, giving, at intervals, three keen whoops as fast as he could draw his breath--short keen whoops. As he drew near the camps of his people the whoops were given oftener. He did not stop to report the cause but kept right on to the next camp or settlement, as the case might be. After the first one giving the war whoop gave out on his run, another took it up and carried it to other camps and settlements until all the Creeks were warned. They asked no questions but rushed to arms at once and formed scouting parties. The Arbekas1 were always detailed by the Creeks to do picket duty, for they were experts at the business. They were called the Gate Town. Chitto Harjo2 is a member of this town. Maybe that is why he is a little hard to conquer. He knows how to sound the war whoop of the Creeks, though he is not allowed to do so at this stage of the Indian game.3

5. About Fish Killing

(from Indian Journal, November 21, 1902)

Last summer we witnessed a fish killing. This is one of the real Indian sports, and when we saw the pleasure it afforded the old and the young, we felt that it was hard, if not wrong, to abolish1 it as an uncivilized custom.

A fish killing, when properly managed, not only affords much pleasure but also an excellent feast, which a civilized man would enjoy. It is one of the oldest Creek customs. It has been practiced in the Creek nation about seventy years, and there are as many fish in the streams today as there were before. The next day after a fish killing one can drop his hook in the water and get a bite just as if the stream had not been poisoned.2 The poison, drifting down the stream soon loses its strength and the fish recover their equilibrium. So the killing has to be done as soon as the poison is put in. Some have the idea that this method of killing fish is wanton destruction, but it is erroneous. It would not cripple civilization much to allow the Indian to indulge in a sport that is less cruel and wanton than the sport in which high explosives3 are sometimes employed. The government would not be out as many fish as dollars in permitting the poor Indians to continue the practice of their old custom.

6. Indian Proverbs

(from Indian Journal, March 20, 1903)

The warrior that strings his bow and shoulders his quiver at the first alarm is not the man to do the most killing of the enemy.

Keep your eye on the man that has no talk for any one. He will kill more of his enemy than the man that talks heap too much.

When a white man seems to be real good to you is a good time for you to let him alone; he wants something you have real bad.

To keep out of danger watch your friends and let the stranger go unwatched.

When you feel that you are perfectly safe from your enemies shoot your gun off and put a fresh and sure load in your gun and look out.

To be safe in battle never shoot into the front ranks of your enemy, always tackle the rear ranks of your enemy. There is less danger in the hind wheels of a wagon.

There are a great deal more good people in the world than we give credit, for the savage nature in man causes him to judge his fellowman too harshly.

I know nothing of the ark and the flood business. I came out of the knoll of the earth it seems after the thing was all over.

Never talk too much about your neighbor. It is easier to swallow a small lie then it is to gulp down a great lot of lies when your neighbor proves to be the stronger man.

It does not necessarily take a handsome man to kill a deer, or marry a good looking woman.

The friends we have had, the people we have become acquainted with, the enemies we have had, will outnumber those we will meet again.

The Indian builds a small fire and sits comfortable by it. The white man builds a big fire and has to move back and forward, to and from it, and does not enjoy his fire.

The white man frets and fumes; gets bald and gray headed, and dies young, hoarding up money for his next of kin to fight and quarrel over. The Indian dies with old age, retaining his hair and its color, leaving his nearest of kin friendly.