The Seminole Indians of Florida by Clay MacCauley (good summer reads .TXT) 📕

fact, desertion seems to be the only ceremony accompanying a divorce. The husband, no longer satisfied with his wife, leaves her; she returns to her family, and the matter is ended. There is no embarrassment growing out of problems respecting the woman's future support, the division of property, or the adjustment of claims for the possession of the children. The independent self-support of every adult, healthy Indian, female as well as male, and the gentile relationship, which is more wide reaching and authoritative than that of marriage, have already disposed of these questions, which are usually so perplexing for the white man. So far as personal maintenance is concerned, a woman is, as a rule, just as well off without a husband as with one. What is hers, in the shape of property, remains her own whether she is married or not. In fact, marriage among these Indians seems to be but the natural mating of the sexes, to cease at the option of either of the interested parties. Although I do not know that the wife may lawfully desert her husband, as well as the husband his wife, from some facts learned I think it probable that she may.

Childbirth.

According to information received a prospective mother, as the hour of her confinement approaches, selects a place for the birth of her child not far from the main house of the family, and there, with some friends, builds a small lodge, covering the top and sides of the structure generally with the large leaves of the cabbage palmetto. To this secluded place the woman, with some elderly female relatives, goes at the time the child is to be born, and there, in a sitting posture, her hands grasping a strong stick driven into the ground before her, she is delivered of her babe, which is received and cared for by her companions. Rarely is the Indian mother's labor difficult or followed by a prolonged sickness. Usually she returns to her home with her little one within four days after its birth.

[Illustration: Fig. 66. Baby cradle or hammock.]

Infancy.

The baby, well into the world, learns very quickly that he is to make his own way through it as best he may. His mother is prompt to nourish him and solicitous in her care for him if he falls ill, but, as far as possible, she goes her own way and leaves the little fellow to go his. From the first she gives her child the perfectly free use of his body and, within a limited area, of the camp ground. She does not bundle him into a motionless thing or bind him helplessly on a board; on the contrary, she does not trouble her child even with clothing. The Florida Indian baby, when very young, spends his time, naked, in a hammock, or on a deer skin, or on the warm earth. (Fig. 66.)

The Seminole mother, I was informed, is not in the habit of soothing her baby with song. Nevertheless, sometimes one may hear her or an old grandam crooning a monotonous refrain as she crouches on the ground beside the swinging hammock of a baby. I heard one of these refrains, and, as nearly as I could catch it, it ran thus:

[Illustration: Music]

No-wut-tca, No-wut-tca.

The hammock was swung in time with the song. The singing was slow in movement and nasal in quality. The last note was unmusical and uttered quite staccato.

There are times, to be sure, when the Seminole mother carries her baby. He is not always left to his pleasure on the ground or in a hammock. When there is no little sister or old grandmother to look after the helpless creature and the mother is forced to go to any distance from her house or lodge, she takes him with her. This she does, usually, by setting him astride one of her hips and holding him there. If she wishes to have both her arms free, however, she puts the baby into the center of a piece of cotton cloth, ties opposite corners of the cloth together, and slings her burden over her shoulders and upon her back, where, with his brown legs astride his mother's hips, the infant rides, generally with much satisfaction. I remember seeing, one day, one jolly little fellow, lolling and rollicking on his mother's back, kicking her and tugging away at the strings of beads which hung temptingly between her shoulders, while the mother, hand-free, bore on one shoulder a log, which, a moment afterwards, still keeping her baby on her back as she did so, she chopped into small wood for the camp fire.

Childhood.

But just as soon as the Seminole baby has gained sufficient strength to toddle he learns that the more he can do for himself and the more he can contribute to the general domestic welfare the better he will get along in life. No small amount of the labor in a Seminole household is done by children, even as young as four years of age. They can stir the soup while it is boiling; they can aid in kneading the dough for bread; they can wash the "Koonti" root, and even pound it; they can watch and replenish the fire; they contribute in this and many other small ways to the necessary work of the home. I am not to be understood, of course, as saying that the little Seminole's life is one of severe labor. He has plenty of time for games and play of all kinds, and of these I shall hereafter speak. Yet, as soon as he is able to play, he finds that with his play he must mix work in considerable measure.

Seminole Dwellings-I-Ful-Lo-Ha-Tco's House.

Now that we have seen the Seminole family formed, let us look at its home. The Florida Indians are not nomads. They have fixed habitations: settlements in well defined districts, permanent camps, houses or wigwams which, remain from year to year the abiding places of their families, and gardens and fields which for indefinite periods are used by the same owners. There are times during the year when parties gather into temporary camps for a few weeks. Now perhaps they gather upon some rich Koonti ground, that they may dig an extra quantity of this root and make flour from it; now, that they may have a sirup making festival, they go to some fertile sugar cane hammock; or again, that they may have a hunt, they camp where a certain kind of game has been discovered in abundance. And they all, as a rule, go to a central point, once a year and share there their great feast, the Green Corn Dance. Besides, as I was told, these Indians are frequent visitors to one another, acting in turn as guests and hosts for a few days at a time. But it is the fact, nevertheless, that for much the greater part of the year the Seminole families are at their homes, occupying houses, surrounded by many comforts and living a life of routine industry.

As one Seminole home is, with but few unimportant differences, like nearly all the others, we can get a good idea of what it is by describing here the first one I visited, that of I-ful-lo-ha-tco, or "Charlie Osceola," in the "Bad Country," on the edge of the Big Cypress Swamp.

When my guide pointed out to me the locality where "Charlie" lives, I could see nothing but a wide saw-grass marsh surrounding a small island. The island seemed covered with a dense growth of palmetto and other trees and tangled shrubbery, with a few banana plants rising among them. No sign of human habitation was visible. This invisibility of a Seminole's house from the vicinity may be taken as a marked characteristic of his home. If possible, he hides his house, placing it on an island and in a jungle. As we neared the hammock we found that approach to it was difficult. On horseback there was no trouble in getting through the water and the annoying saw-grass, but I found it difficult to reach the island with my vehicle, which was loaded with our provisions and myself. On the shore of "Charlie's" island is a piece of rich land of probably two acres in extent. At length I landed, and soon, to my surprise, entered a small, neat clearing, around which were built three houses, excellent of their kind, and one insignificant structure. Beyond these, well fenced with palmetto logs, lay a small garden. No one of the entire household-father, mother, and child-was at home. Where they had gone we did not learn until later. We found them next day at a sirup making at "Old Tommy's" field, six miles away. Having, in the absence of the owner, a free range of the camp, I busied myself in noting what had been left in it and what were its peculiarities. Among the first things I picked up was a "cow's horn."

This, my guide informed me, was used in calling from camp to camp. Mounting a pile of logs, "Billy" tried with it to summon "Charlie," thinking he might be somewhere near. Meanwhile I continued my search. I noticed some terrapin shells lying on a platform in one of the houses, the breast shell pierced with two holes. "Wear them at Green Corn Dance," said "Billy." I caught sight of some dressed buckskins lying on a rafter of a house, and an old fashioned rifle, with powder horn and shot flask. I also saw a hoe; a deep iron pot; a mortar, made from a live oak (?) log, probably fifteen inches in diameter and twenty-four in height, and beside it a pestle, made from mastic wood, perhaps four feet and a half in length.

A bag of corn hung from a rafter, and near it a sack of clothing, which I did not examine. A skirt, gayly ornamented, hung there also. There were several basketware sieves, evidently home made, and various bottles lying around the place. I did not search among the things laid away on the rafters under the roof. A sow, with several pigs, lay contentedly under the platform of one of the houses. And near by, in the saw-grass, was moored a cypress "dug-out," about fifteen feet long, pointed at bow and stern.

Dwellings throughout the Seminole district are practically uniform in construction. With but slight variations, the accompanying sketch of I-ful-lo-ha-tco's main dwelling shows what style of architecture prevails in the Florida Everglades. (Pl. XIX.)

This house is approximately 16 by 9 feet in ground measurement, made almost altogether, if not wholly, of materials taken from the palmetto tree. It is actually but a platform elevated about three feet from the ground and covered with a palmetto thatched roof, the roof being not more than 12 feet above the ground at the ridge pole, or 7 at the eaves. Eight upright palmetto logs, unsplit and undressed, support the roof. Many rafters sustain the palmetto thatching. The platform is composed of split palmetto logs lying transversely, flat sides up, upon beams which extend the length of the building and are lashed to the uprights by palmetto ropes, thongs, or trader's ropes. This platform is peculiar, in that it fills the interior of the building like a floor and serves to furnish the family with a dry sitting or lying down place when, as often happens, the whole region is under water. The thatching of the roof is quite a work of art: inside, the regularity and compactness of the laying of the leaves display much skill and taste on the part of the builder; outside-with the outer layers there seems to have been less care taken than with those within-the mass