Читать книгу Native Americans: 22 Books on History, Mythology, Culture & Linguistic Studies - Льюис Спенс, James Mooney - Страница 210

Table of Contents

I shall now glance at what may more properly be called the psychical characteristics of the Florida Indians. I have been led to the conclusion that for Indians they have attained a relatively high degree of psychical development. They are an uncivilized, I hardly like to call them a savage, people. They are antagonistic to white men, as a race, and to the white man’s culture, but they have characteristics of their own, many of which are commendable. They are decided in their enmity to any representative of the white man’s government and to everything which bears upon it the government’s mark. To one, however, who is acquainted with recent history this enmity is but natural, and a confessed representative of the government need not be surprised at finding in the Seminole only forbidding and unlovely qualities. But when suspicion is disarmed, one whom they have welcomed to their confidence will find them evincing characteristics which will excite his admiration and esteem. I was fortunate enough to be introduced to the Seminole, not as a representative of our National Government, but under conditions which induced them to welcome me as a friend. In my intercourse with them, I found them to be not only the brave, self reliant, proud people who have from time to time withstood our nation’s armies in defense of their rights, but also a people amiable, affectionate, truthful, and communicative. Nor are they devoid of a sense of humor. With only few exceptions, I found them genial. Indeed, the old chief, Tûs-te-nûg-ge, a man whose warwhoop and deadly hand, during the last half century, have often been heard and felt among the Florida swamps and prairies, was the only one disposed to sulk in my presence and to repel friendly advances. He called me to him when I entered the camp where he was, and, with great dignity of manner, asked after my business among his people. After listening, through my interpreter, to my answers to his questions, he turned from me and honored me no further. I call the Seminole communicative, because most with whom I spoke were eager to talk, and, as far as they could with the imperfect means at their disposal, to give me the information I sought. “Doctor Na-ki-ta” (Doctor What-is-it) I was playfully named at the Cat Fish Lake settlement; yet the people there were seemingly as ready to try to answer as I was to ask, “What is it?” I said they are truthful. That is their reputation with many of the white men I met, and I have reason to believe that the reputation is under ordinary circumstances well founded. They answered promptly and without equivocation “No” or “Yes” or “I don’t know.” And they are affectionate to one another, and, so far as I saw, amiable in their domestic and social intercourse. Parental affection is characteristic of their home life, as several illustrative instances I might mention would show. I will mention one. Täl-la-häs-ke is the father of six fine looking boys, ranging in age from four to eighteen years. Seven months before I met him his wife died, and when I was at his camp this strong Indian appeared to have become both mother and father to his children. His solicitous affection seemed continually to follow these boys, watching their movements and caring for their comfort. Especially did he throw a tender care about the little one of his household. I have seen this little fellow clambering, just like many a little paleface, over his father’s knees and back, persistently demanding attention but in no way disturbing the father’s amiability or serenity, even while the latter was trying to oblige me by answering puzzling questions upon matters connected with his tribe. One night, as Lieutenant Brown and I sat by the campfire at Täl-la-häs-ke’s lodge—the larger boys, two Seminole negresses, three pigs, and several dogs, together with Täl-la-häs-ke, forming a picturesque circle in the ashes around the bright light—I heard muffled moans from the little palmetto shelter on my right, under which the three smaller boys were bundled up in cotton cloth on deer skins for the night’s sleep. Upon the moans followed immediately the frightened cry of the baby boy, waking out of bad dreams and crying for the mother who could not answer; “Its-ki, Its-ki” (mother, mother) begged the little fellow, struggling from under his covering. At once the big Indian grasped his child, hugged him to his breast, pressed the little head to his cheek, consoling him all the while with caressing words, whose meaning I felt, though I could not have translated them into English, until the boy, wide awake, laughed with his father and us all and was ready to be again rolled up beside his sleeping brothers. I have said also that the Seminole are frank. Formal or hypocritical courtesy does not characterize them. One of my party wished to accompany Ka-tca-la-ni (“Yellow Tiger”) on a hunt. He wished to see how the Indian would find, approach, and capture his game. “Me go hunt with you, Tom, to-day?” asked our man. “No,” answered Tom, and in his own language continued, “not to-day; to-morrow.” To-morrow came, and, with it, Tom to our camp. “You can go to Horse Creek with me; then I hunt alone and you come back,” was the Indian’s remark as both set out. I afterwards learned that Ka-tca-la-ni was all kindness on the trail to Horse Creek, three miles away, aiding the amateur hunter in his search for game and giving him the first shot at what was started. At Horse Creek, however, Tom stopped, and, turning to his companion, said, “Now you hi-e-pus (go)!” That was frankness indeed, and quite refreshing to us who had not been honored by it. But equally outspoken, without intending offense, I found them always. You could not mistake their meaning, did you understand their words. Diplomacy seems, as yet, to be an unlearned art among them.