USA > Alabama > History of Alabama, and incidentally of Georgia and Mississippi, from the earliest period, v. 1 > Part 8
USA > Georgia > History of Alabama, and incidentally of Georgia and Mississippi, from the earliest period, v. 1 > Part 8
USA > Mississippi > History of Alabama, and incidentally of Georgia and Mississippi, from the earliest period, v. 1 > Part 8
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
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* Bartram's Travels, pp. 448-154. The site of Auttose is now em- braced in Macon county, and is in a cotton plantation, the property of the Hon. George Goldthwaite, Judge of the Eighth Judicial Circuit. On the morning of the 29th of Nov., 1813. a battle was fought here between the Creeks and the Georgians -- the latter commanded by Gen. John Floyd.
103
THE MUSCOGEES OR CREEKS.
Twenty-one years after the visit of Bartram to the Creek nation, Col. Benjamin Hawkins, to whom Washington had confided important trusts in relation to the tribes south of the Ohio, penetrated these wilds. He found the public buildings, at that period, similar to those already described, with, how- ever, some exceptions, which may have been the result of a slight change of ancient customs.
CHAPTER II. Part 2. 1793
Every town had a separate government, and public build. ings for business and pleasure, with a presiding officer, who was called a King, by the traders, and a Micco, by the Indians. This functionary received all public characters, heard their talks, laid them before his people, and, in return, delivered the talk of his own town. He was always chosen from some noted family. The Micco of Tookabatcha was of the Eagle tribe (Lum-ul-gee). When they were put into office, they held their stations for life, and when dead, were succeeded by their nephews. The Micco could select an assistant when he be- came infirin, or for other causes, subject to the approval of the principal men of the town. They generally bore the haine of the town which they governed, as Cusseta Micco, Ton kabatcha Micco, &e.
" hoc-co-thluc-co. (big house,) the town house or public sjuare, votreists of four square buildings of one story, facing .w. h .cher, forty by sixteen feet, eight feet pitch ; the entrance at each corner. Each building is a wooden frame supported on Jets wet in the ground; covered with slabs, open in front like a piazza, divided into three rooms, the back and ends claved up to the plates. Each division is divided lengthwise into
1793
1798
104
THE MUSCOGEES OR CREEKS.
CHAPTER two seats. The front, two feet high, extending back half way, II. covered with reed mats or slabs ; then a rise of one foot and Part 2. it extends back, covered in like manner, to the side of the building. On these seats they lie or sit at pleasure.
"THE RANK OF THE BUILDINGS WHICH FORM THE SQUARE.
1798
" Ist. Mic-ul-gee in-too-pau, the Micco's cabin. This fronts the east, and is occupied by those of the highest rank. The centre of the building is always occupied by the Micco of the town, by the Agent for Indian Affairs, when he pays a visit to a town, by the Miccos of other towns, and by respectable white people.
"The division to the right is occupied by the Mic-ug-gee (Miecos, there being several so called in every town, from cus- tom, the origin of which is unknown), and the councillors. These two classes give their advice in relation to war, and are, in fact, the principal councillors.
1798
"The division to the left is occupied by the E-ne-hau-ulgee (people second in command, the head of whom is called by the traders second man). These have the direction of the public works appertaining to the town, such as the public buildings, building houses in town for new settlers, or working in the fields. They are particularly charged with the ceremony of the a-ce, (a decoction of the cassine yupon, called by the traders black drink,) under the direction of the Micco.
" 2nd. Tus-tun-nug-ul-gee in-too-pau, the warriors' cabin. This fronts the south. The head warrior sits at the end of the cabin, and in his division the great warriors sit beside , each other. The next in rank sit in the centre division, and
-
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THE MUSCOGEES OR CREEKS.
the young warriors in the third. The rise is regular by merit CHAPTER from the third to the first division. The Great Warrior, for II. Part 2. that is the title of the head warrior, is appointed by the Micco and councillors from among the greatest war charac- ters.
"When a young man is trained up and appears well quali- fied for the fatigues and hardships of war, and is promising, the Micco appoints him a governor, or, as the name imports, a leader (Is-te-puc-cau-chau). and if he distinguishes himself they elevate him to the centre cabin. A man who distin- guishes himself repeatedly in warlike enterprises, arrives to the rank of the Great Leader (Is-te-puc-cau-chau-thlucco). This title, though greatly coveted, is seldom attained, as it requires a long course of years, and great and numerous successes in war.
" The second class of warriors is the Tusse-ki-ul-gee. All who go to war, and are in company when a scalp is taken, get a war-name. The leader reports their conduct, and they re- ceive a name accordingly. This is the Tus-se-o-chif-co or war-name. The term, leader, as used by the Indians, is a proper one. The war parties all march in Indian file, with the leader in front, until coming on hostile ground. Ile is then in the rear.
" 3rd. Is-te-chaguc-ul-gee in-too-pau, the cabin of the be- lored men. This fronts the north. There are a great many men who have been war leaders, and who, although of various ranks, have become estimable in a long course of public ser- vice. They sit themselves on the right division of the cabin of the Miceo, and are his councillors. The family of the Mic-
1738
1798
106
THE MUSCOGEES OR CREEKS.
CHAPTER co, and great men who have, thus distinguished themselves,
II. occupy this cabin of the Beloved Men.
Part 2.
" 4th. Hut-te-mau-hug-gee, the cabin of the young people and their associates. This fronts the west.
" THE CONVENTION OF THE TOWN.
" The Micco, councillors and warriors meet every day in the public square, sit and drink of the black tea, talk of the news, the public and domestic concerns, smoke their pipes, and play Thla-chal-litch-can (roll the bullet). Here all complaints are introduced, attended to and redressed.
" 5th. Chooc-ofau-thluc-co, the rotundo or assembly room, called by the traders, "hot house." This is near the square, and is constructed after the following manner : Eight posts are driven into the ground, forming an octagon of thirty feet in diameter. They are twelve feet high, and large enough to support the roof. On these five or six logs are placed, of a side, drawn in as they rise. On these long poles or rafters, to suit the height of the building, are laid, the upper ends forming a point, and the lower ends projecting out six feet from the octagon, and resting on the posts, five feet high, placed in a circle round the octagon, with plates on them, to which the rafters are tied with splits. The rafters are near together, and fastened with splits. These are covered with clay, and that with pine bark. The wall, six feet from the octagon, is clayed up. They have a small door, with a small portico curved round for five or six feet, then into the house.
1798
" The space between the octagon and wall is one entire sofa, where the visitors lie or sit at pleasure. It is covered with reed, mat or splits.
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THE MUSCOGEES OR CREEKS.
" In the centre of the room, on a small rise, the fire is made CHAPTER of dry cane, or dry old pine slabs, split fine, and laid in a spiral II. Part 2. line. This is the assembly room for all people, old and young. They assemble every night and amuse themselves with dancing, singing or conversation. And here, sometimes, in very cold weather, the old and naked sleep.
"In all transactions which require secrecy, the rulers meet here, make their fire, deliberate and decide." *
A very interesting festival, common not only to the Creeks, but to many other tribes, will now be described. As Col. Hawkins was, in all respects, one of the most conscientious and reliable men that ever lived, his account, like the pre- ceding, will be copied in his own style. Of the many de- scriptions of the Green Corn Dance, in our possession, that by the honest and indefatigable Creek Agent is the most minute and most readily understood.
" BOOS-KE-TAU.
" The Creeks celebrate this festival in the months of July and August. The precise time is fixed by the Micco and councillors, and is sooner or later, as the state of the affairs of the town or the early or lateness of their corn will suit. In ('oss tuh, this ceremony lasts for eight days.'In some towns of los note it is but four days.
" FIRST DAY.
" In the morning the warriors clear the yard of the square,
. Sketch of the Creek Country in 1798-1799, by Benjamin Hawkins, .
1798
1798
108
THE MUSCOGEES OR CREEKS.
CHAPTER and sprinkle white sand, when the black drink is made. The II. fire-maker makes the fire as early in the morning as he can, Part 2. by friction. The warriors cut and bring into the square four logs, each as long as a man can cover by extending his two arms. These are placed in the centre of the square, end to end, forming a cross, the outer ends pointed to the cardinal points ; in the centre of the cross the new fire is made, Dur- ing the first four days they burn out these first four logs.
1798
"The Pin-e-bun-gau (turkey dance) is danced by the wo- men of the Turkey tribe, and while they are dancing the pos- sau is brewed. This is a powerful emetic. It is drank from twelve o'clock to the middle of the afternoon. After this, Toc-co-yula-gau (tad-pole) is danced by four women and four men. In the evening the men dance E-ne-hou-bun-gau (the dance of the people second in command). This they dance till daylight.
" SECOND DAY.
" About ten o'clock the women dance Its-ho-bun-gau (gun dance). After twelve o'clock, the men go to the new fire, take some of the ashes, rub them on the chin, neck and abdomen, and jump head foremost into the river, and then return into the square. The women having prepared the new corn for the feast, the men take some of it and rub it between their hands, then on their face and breasts, and then they feast.
" THIRD DAY.
" The men sit in the square.
" FOURTH DAY.
"The women go early in the morning and get the new
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THE MUSCOGEES OR CREEKS.
fire, clean out their hearths, sprinkle them with sand, and CHAPTER make their fires. The men finish burning out the first four II. Part 2. 1798 logs, and they take ashes, rub them on their chin, neck and abdomen, and they go into the water. This day they eat salt, and they dance Obangauchapco (the long dance).
" FIFTH DAY.
"They get four new logs, and place them as on the first day, and they drink the black drink.
" SIXTH AND SEVENTH DAYS.
"They remain in the square.
" EIGHTH DAY.
"They get two large pots, and their physic plants, the names of which are :
Mic-ca-ho-you-e-juh,
Co-hal-le-wau-gee, 1798
Toloh,
Chofeinsack-cau-fuck-au,
A-che-nau,
Cho-fe-mus-see,
Cap-pau-pos-cau,
Hillis-hutke,
Chu-lis-sau (the roots),
To-te-cuh-chooe-his-see,
Tuck-thlau-lus-te,
Welau-nuh,
To-te-cul-hil-lis-so-wau, Oak-chon-utch-co.
These plants are put into pots and beat up with water. The chemists, E-lic-chul-gee, called by the traders physic-makers, blow into it through a small reed, and then it is drank by the men and rubbed over their joints till the afternoon.
" They collect old corn cobs and pine burs, put them into a pot and burn them to askes. Four very young virgins bring ashes from their houses and stir them up. The men take white clay and mix it with water in two pans. One pan
110
THE MUSCOGEES OR CRESKS.
CHAPTER of the clay and one of the ashes are carried to the cabin of II. Part 2. the Micco, and the other two to that of the warriors. They then rub themselves with the clay and ashes. Two men, ap- pointed to that office, bring some flowers of tobacco of a small kind, Itch-an-chee-le-pne-pug-gee, or, as the name imports, the ' old man's tobacco, which was prepared on the first day and 1798 put in a pan in the cabin of the Micco, and they gave a little of it to every one present.
"The Micro and councillors then go four times around the fire, and every time they face the east they throw some of the flowers into the fire. They then go and stand to the west. The warriors then repeat the same ceremony.
" A cane is stuck up at the cabin of the Micco, with two white feathers at the end of it. One of the Fish tribe (Thlot- logulgee) takes it, just as the sun goes down, and goes off to the river, followed by all. When he gets half way down the river he gives the death whoop, which he repeats four times between the square and the water's edge. Here they all place themselves as thick as they can stand near the edge of the water. He sticks up the eane at the water's edge, and they all put a grain of the old man's tobacco on their heads and in each car. Then, at a signal given four different times, they throw some into the river; and every man, at a signal, plunges into the river and picks up four stones from the bottom. With these they cross themselves on their breasts four times, each time throwing a stone into the river and giv- ing the death whoop. They then wash themselves, take up the cane and feathers, return and stick it up in the square,
1798
111
THE MUSCOGEES OR CREEKS.
and visit through the town. At night they dance O-bun-gau- CHAPTER hadjo (mad dance), and this finishes the ceremony. II.
" This happy institution of the Boos-ke-tau restores man to himself, to his fan ily, and to his nation. It is a general am- nesty, which not only absolves the Indians from all crimes, murder alone excepted, but seems to bring guilt itself into oblivion."*
Part 2.
17
With some slight variations, the Green Corn Dance was thus celebrated throughout the Creek confederacy. At the town of Tookabatcha, however, it will be recollected, that on the fourth day, the Indians introduced the "brass plates." At Coosaida, the principal town of the Alabamas, they cele- brated a Boosketau of four days each, of mulberries and beans, when these fruits respectively ripened.t
James Adair, a man of learning and enterprise, lived more than thirty years among the . Chickasaws, and had frequent intercourse with the nations of the Muscogees, Cherokees and Choctaws, commencing in 1735. He was an Englishman, and was connected with the extensive commerce carried on at an early period with these tribes. While among the Chicka- saws, with whom he first began to reside in 1744, he wrote a large work on aboriginal history. When he returned to his mo- ther country, he published this work, the " American Indians," a ponderous volume of near five hundred pages, at London, in 1775. Well acquainted with the Hebrew language, and
* Hawkins' Sketch of the Creek Country, pp. 75-78.
t Adair's American Indians, p. 97.
1735
112
THE MUSCOGEES OR CREEKS.
CHAPTER having, in his long residence with the Indians, acquired an II. Part 2. accurate knowledge of their tongue, he devoted the larger portion of his work to prove that the latter were originally Hebrews, and were a portion of the lost tribes of Israel. He asserts, that at the Boosketaus of the Creeks and other tribes within the limits of Alabama, the warriors danced around the holy fire, during which the elder Priest invoked the Great Spirit, while the others responded Halelu! Halelu! then Haleluiah ! Haleluyah ! He is ingenious in his arguments, and introduces many strange things to prove, to his own satisfaction, that the Indians were descendants of the Jews- seeking, throughout two hundred pages, to assimilate their language, manners and customs. IIe formed his belief that they were originally the same people, upon their division into tribes-worship of Jehovah-notions of a theocracy-belief in the ministration of angels-language and dialects-manner of computing time-their Prophets and High Priests-festivals, 1740 fasts and religious rites-daily sacrifices-ablutions and anoint- ings-laws of nncleanliness-abstinence from unclean things --- marriages, divorees, and punishments for adultery-other punishments-their towns of refuge-purification and cere- mony preparatory to war-their ornaments-manner of curing the sick-burial of the dead-mourning for the dead-raising seed to a deceased brother-choice of names adapted to their circumstances and times-their own traditions-and the ac- counts of our English writers, and the testimony which the Spanish and other authors have given concerning the primi- tive inhabitants of Peru and Mexico.
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THE MUSCOGEES OR CREEKS.
He insists that in nothing do they differ from the Jews ex- CHAPTER cept in the rite of circuncision, which, he contends, their an- II. Part 2. 1740 cestors dispensed with, after they became lost from the other tribes, on account of the danger and inconvenience of the exe- cution of that rite, to those engaged in a hunting and roving life. That when the Israelites were forty years in the wilder- ness, even then they attempted to dispense with circumcision, but Joshua, by his stern authority, enforced its observance. The difference in food, mode of living and climate are relied upon by Adair, to account for the difference in the color, be- tween the Jew and Indian, and also why the one has hair upon the body in profusion and the other has not .*
Adiar is by no means alone in his opinion of the descent of the American Indians. Other writers, who have lived among these people, have arrived at the same conclusion. Many of the old Indian countrymen with whom we have conversed, believe in their Jewish origin, while others are of a different opinion. Abram Mordecai, an intelligent Jew, who dwelt fifty years in the Creek nation, confidently believed that the Indians were originally of his people, and he asserted that in their Green Corn Dances he had heard them often utter in grateful tones, the word yavoyaha ! yavoyaha ! HIe was always informed by the Indians that this meant Jehovah, or the Great Spirit, and that they were then returning thanks for the abundant harvest with which they were blessed.t
* - Adair's American Indians, pp. 15-220.
t Conversations with Abram Mordecai, a man of ninety two years of age, whom I found in Dudleyville, Tallapoosa county, in the fall of
114
THE MUSCOGEES OR CREEKS.
CHAPTER II.
Col. Hawkins concludes his account of the religious and war ceremonies of the Creek Indians as follows :-
Part 2.
1798
" At the age of from fifteen to seventeen, the ceremony of initiating youth to manhood, is performed. It is called the Boosketau, in like manner as the annual Boosketau of the nation. A youth of the proper age, gathers two handfuls of the Sou-watch-cau, a very bitter root, which he eats a whole day. Then he steeps the leaves in water and drinks it. In the dusk of the evening he eats two or three spoonfuls of boiled grits. This is repeated for four days, and during this time he remains in a house. The Sou-watch-cau has the effect of intoxicating and maddening. The fourth day he goes out, but must put on a pair of new moccasins (stilla- picas). For twelve moons he abstains from eating bucks, except old ones, and from turkey cocks, fowls, peas and salt. During this period he must not piek his ears or scratch his head with his fingers, but use a small stick. For four moons he must have a fire to himself to cook his food, and a little girl, a virgin, may cook for him. His food is boiled grits. The fifth moon any person may cook for him, but he must serve himself first, and use one pan and spoon. Every new moon he drinks for four days the possau (button snakeroot), an emetic, and abstains for three days from all food, except in the evening, a little boiled grits (humpetuh hutke). The twelfth moon he performs, for four days, what he commenced 1798
1847. His mind was fresh in the recollection of early incidents. Of him I shall have occasion to speak in another portion of the work.
.
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THE MUSCOGEES OR CREEKS.
with on the first. The fifth day he comes out of his house, CHAPTER gathers corn cobs, burns them to ashes, and with these rubs II. Part 2. . his body all over. At the end of this moon he sweats under blankets, then goes into water, and thus ends the ceremony. This ceremony is sometimes extended to four, six or eight moons, or even to twelve days only, but the course is the same.
" During the whole of this ceremony the physic is adminis- tered by the Is-te-puc-cau-chau-thlucco (Great Leader), who, in speaking of the youth under initiation, says, "I am physie- ing him"-Boo-se-ji-jite saut li-to mise-cha. Or "I am teach- ing him all that it is proper for him to know"-(nauk o-mul- gau e-muc-e-thli-jite saut litomise cha). The youth during this initiation does not touch any one except young persons, who are under a like course with himself. And if he dreams, he drinks the possau."*
Whenever Creeks were forced to take up arms, the Tuste- nuggee caused to be displayed in the public places a club, part of which was painted red. He sent it to each subordinate Chief, accompanied with a number of pieces of wood, equal to the number of days that it would take that Chief to present him- self at the rendezvous. The War-Chief alone had the power of appointing that day. When this club had arrived, each Chief caused a drum to be beat before the grand cabin where he resided. All the inhabitants immediately presented them- selves. He informed them of the day and place where he
1.29
* Hawkins', pp. 78-79.
116
THE MUSCOGEES OR CREEKS.
CHAPTER. intended to kindle his fire. He repaired to that place before II. Part 2. the appointed day, and rubbed two sticks together, which pro- duced fire. He kindled it in the midst of a square, formed by four posts, sufficiently extended to contain the number of warriors he desired to assemble. As soon as the day dawned, the Chief placed himself between the two posts which fronted the east, and held in his hand a package of small sticks. 1778 When a warrior entered the enclosure, which was open only on one side, he threw down a stick and continued until they were all gone, the number of sticks being equal to the num- ber of warriors he required. Those who presented themselves afterwards could not be admitted, and they returned home to hunt, indicating the place where they could be found if their services should be needed. Those who thus tardily presented themselves were badly received at home, and were reproached for the slight desire they had testified to defend their country.
The warriors who were in the enclosure remained there, and for three days took the medicine of war. Their wives brought them their arms and all things requisite for the campaign, and deposited them three hundred yards in front of the square, together with a little bag of parched corn- meal, an ounce of which would make a piut of broth .* It was ouly necessary to mix it with water, and in five minutes it became as thick as soup cooked by a fire. Two ounces would sustain a man for twenty-four hours. It was indispen- sable, for, during a war expedition, the party could not kill game.
1778
* Called by the modern Creek traders "coal flour."
٠٠ ٣ ٠٠
117
THE MUSCOGEES OR CREEKS.
The three days of medicine having expired, the Chief de- CHAPTER parted with his warriors to the rendezvous appointed by the II. Part 2. 1778 Grand Chief. Independently of this medicine, which was taken by all, each subordinate Chief had his particular talis- man, which he carefully carried about his person. It consisted of a small bag, in which were a few stones and some pieces of cloth which had been taken from the garments of the Grand Chief, in the return from some former war. If the subordi- nate Chief forgot his bag, he was deprived of his rank, and remained a common soldier during the whole expedition. The Grand Chief presented himself at the rendezvous on the 1778 appointed day, and he was sure to find there the assembled warriors. He then placed himself at the head of the army, making all necessary arrangements, without being obliged to rendezvous on account of any one. Being certain that his discipline and orders would be punctnally enforced, he marched with confidence against the enemy. When they were ready to march, each subordinate Chief was compelled to be provided with the liquor which they called medicine of war; and the Creeks placed in it such a degree of confidence, that it was difficult for a War Chief to collect his army if they were deprived of it. He would be exposed to great danger, if he should be forced to do battle without having satisfied this necessity. If he should suffer defeat-which would cer- tainly be the case, because the warriors would have no confi- dence in themselves, but be overcome by their own supersti- tious fears,-he would be responsible for all misfortunes.
There were two medicines, the great and the little, and it
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118
TH . MUSCOGEES OR CREEKS.
.
CHAPTER remained for the Chief to designate which of these should be II. used. The warrior, when he had partaken of the great medi- Pait 2. cine, believed himself invulnerable. The little medicine served, in his eyes, to diminish danger. Full of confidence in the state- ments of his Chief, the latter easily persuaded him, that when 1778 he gave him only the little medicine, it was because circum- stances did not require the other. These medicines being purga- tive in their nature, the warrior found himself less endangered by the wounds which he might receive. The Creeks had still another means of diminishing the danger of their wounds, which consisted in fighting almost naked, for it is well known that partieles of cloth remaining in wounds render them more difficult to heal. They observed during war the most rigor- ous discipline, for they neither eat nor drank without an order 1778 from the Chief. They dispensed with drinking, even while passing along the bank of a river, because circumstances had obliged their Chief to forbid it, under pain of depriving them of their medicine of war, or, rather, of the influence of their talisman. When an enemy compelled them to take up arms, they never returned home withont giving him battle, and at least taking a few scalps. These may be compared to the colors among civilized troops, for when a warrior had killed an enemy, he took his scalp, which was an honorable trophy 1778 for him to return with to his nation. They removed them from the head of an enemy with great skill and dexterity. They were not all of the same value, but were classed, and it was for the Chiefs, who were the judges of all achievements, to decide the value of each. It was in proportion to the num-
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