Not the least startling, after thirty-four centuries, do we find the Seminole observing the rigid laws of health as laid down to the Children of Israel after the Exodus. With reference to the preservation of health, we find in the Scriptures, that those affected by disease were separated from the tribe and as health returned, we read, Leviticus 15: 13, “Then shall he number himself seven days for his cleansing and wash his clothes and bathe his flesh in running water and be clean.” Verse 7, “And whosoever toucheth the flesh of him shall wash his clothes and be unclean until the evening.” Note the following: On a recent visit to the Seminole camps, and after receiving a warm welcome from the squaws and pickaninnies of former acquaintances, a solitary figure was observed sitting in a small detached wigwam. Approaching for the purpose of shaking hands, from all sides came gesticulations and dissenting tones from the squaws, and feeling that the woman was a prisoner or taking some kind of punishment, we passed on. During a visit of three days at the camps, the squaw was kept aloof from the band, receiving all necessary attention with the kindliest spirit, but fulfilling the law of Moses, as recorded in Leviticus, “And she shall be apart seven days and whosoever toucheth her shall be unclean.”
The Aztecs made crimes against society capital; among their registered laws, adultery was punishable, as with the Jews, by death. The same laws hold good among the Seminoles to-day.
Marriage laws are held sacred, but divorces are permitted where some incompatibility of temper is found. This is done after the manner of the old Jews—“out of mercy to the woman.” Either party may marry again, but the marriage must meet with the approval of the leaders of the band.
Taking up the question of land tenure, one sees the similarity between the Everglade Indians and that of the ancient tribes.
Their tribal organization being a socialistic and communistic order, it is not their policy to encourage individual land holdings.
Socialism finds its greatest example among the Seminoles and they realize freedom in a greater degree than can possibly be found in any community governed by man-made laws. They do not violate any teachings of the tribe and are honorable and upright in their dealings with one another and equally so with the white people with whom they come in contact. Their law allows of individual occupancy of land and the individual rights are respected, but the Indian is not allowed to acquire title.
The Seminole, like his Aztec ancestors, shows an honorable contrast to the other tribes of North America, in the treatment of the women. No severe agricultural labor is imposed upon them and the consideration shown them by the men would do credit to a high civilization. Those who know some of the habits of the Florida Indians (Seminoles) are cognizant of the fact that they will not eat the green corn until the second day of the annual feast.
On a visit to the camps, old chief Tallahassee was invited to join his white friends at dinner, and as he was offered a roasting ear, he said, “Me not eat green corn, Shot-kay-taw (Green Corn Dance) eat plenty.” Pointing to a small patch of corn from which the ears had been stripped, he said, “Squaws eat corn plenty, men no eat,” and as we read Leviticus, 23: 14, the thought comes: Is the law, though divested of part of its meaning, being fulfilled to-day by a band of wild Indians?
“And ye shall eat neither bread, nor parched corn, nor green ears, until the self-same day ye brought an offering to the Lord.”
Another link is a feast day which seems to correspond in its rites to the Day of Atonement on old Jewish days. It is of peculiarly solemn character and takes place in cycles. The sacredness attached to the assembling of the band prevents little insight from the outside world.