With a stoicism born of generations of training, the Seminole shows no ill-will, no resentment, and the harshest criticism he ever makes against his white conquerors and victorious brothers is this phrase, “Es-ta-had kee, ho-lo-wag-us, etc.” And whether in vindication of some offense, or given as a simple opinion, his pent-up feelings find expression in this one forcible epithet, and seems to be the missile he hurls at the white man.
The average American with his standard of morals calloused by dealings in the business and social world, smiles at the Seminole’s verdict of his character and with indifferent shrug, jocularly repeats it as being only—the opinion of an Indian.
But, measured by the Indian’s conception of honor, how small we must appear to the Seminole patriot, for, from his unwritten code of ethics, to one who knows the well grounded Indian character, his estimate of white manhood means more than is apparent underneath his calm exterior.
ENDURANCE AND FEASTS.
When one sees the great moral strength of the Seminoles, notes the wonderful physical endurance of which they are capable, observes the fearless, haughty courage they display, he cannot but be surprised that the Florida wars were not more disastrous than they were, or that any of the Seminoles ever yielded to removal. To test their endurance the old chiefs have been known to take a live coal from the camp fire, place it on the wrist and without an emotion let it burn until the heat was exhausted. Tustenuggee would remove the cool ember and quietly reach down and put a fresh one in its place. This old chief, so famous in history, never yielded to removal, and lived till a few years ago with his tribe in the Everglades. The goal of the Seminole is to learn to endure and to achieve. To this end is every Seminole boy educated, and different modes of developing the powers of endurance are employed. Carrying a deer for a long distance without fatigue, walking or running for many miles, jumping, wrestling, poling a canoe, etc., are some of the practical modes. The Spartan spirit is supreme in the minds of the tribe, and the youth are taught that no merit is greater than that of bearing pain without complaint. At the annual feast of the Green Corn Dance the young Indians of a certain age are initiated into the rights of warriors, and are subjected to trying ordeals. They must pass through the “In-sha-pit,” which means the cutting of the legs till the blood flows, and other cruel arts, after which the Indian boy is pronounced a warrior, ready for the battle of life, whatever the Great Spirit decrees. It is the strict adherence to the teachings of their ancestors that makes the present generation the brave and proud people that they are.
Strange as it may seem, the Seminoles celebrate a Christmas—“All same white man’s Kismas,” is their reply when questioned concerning the celebration. This is the great feast day of the “Shot-cay-taw,” (Green Corn Dance) and occurs each year about the first of July, and is the time for assembling the whole band.
The ceremony is largely under the control of the Medicine Men, who are important personages among all bands, and act as advisers, as priests and as doctors. In the authority of the Medicine Man one recognizes a similarity to the priests of the Ancient East as well as the doctrines laid down by the Aztecs. The festivals observed by the Florida Indians show teachings centuries old—blending the peculiarities of different races—the carnival of the Romans, with the Jewish feasts of Moses’s day, and the mystic link of the Aztec jubilee.
The Feast of the Shot-cay-taw has many similarities to the historical records of the National Festival of the Aztecs. The feast is for sorrowing, rejoicing and purifying. This is the beginning of the New Year when, following the traditions of ancient people, old fires are allowed to go out, not a spark is allowed to remain. New fire is produced artificially; this is the Sacred Fire and must be made with the flint rock of their ancestors. The new fire is presented from one tribe to another, and is received as a token of friendship. Then they assemble around the fires singing and dancing. Gratitude is expressed to the Great Spirit, if the year has been abundant. If death has overtaken the tribe mournful strains expressive of pity and supplication are invoked. This custom was borrowed from the ancient tribes who worshipped the sun. The Medicine Men arrange the date for the Green Corn Dance, which is governed by a certain phase of the moon, and runners are sent from band to band to announce the time.
The ceremony preceding the dance permits all men who have evaded the laws to be reinstated by indulging in certain trying ordeals. The transgressors appear a short time before the dance. They are placed in a closed skin tent where a large hot stone lies on the fire. The famous “Black Drink” of Osceola’s time is administered, water is poured on the stone, and the culprits are shut up in this suffocating heat. If they pass the ordeal, they are forgiven and allowed to join in the feasting and dancing when it occurs. This same “Black Drink” which is a nauseating medicine from herbs, is taken by all the tribe on the first day of the dance. This cleanses the system and enables them to “eat, drink, and be merry” to the fullest extent.