RELATIONSHIP TO THE AZTECS AND EASTERN TRIBES “Yah-vey, Yah-vey”

To-day, the antiquarian may lay aside his musty parchments of antiquity and in the heart of the Big Everglades study the history of an ancient people through living authors.

“Jah-vey—Jah-vey—Yehovah—Yehovah!” Monotone, yet rhythmical, the brown-faced singers chanted the hymn. Over and over again were the words repeated by the Seminole choir, till the word “Jah-vey” mystical with the centuries past, dwelt with the listener. None but a Hebrew scholar would have caught the word with an understanding of its meaning. The occasion was a Fourth of July celebration when the Rt. Rev. Wm. Crane Gray was visiting the Seminole Mission at Im-mo-ka-lee, situated near the western border of the Florida Everglades.

The Indians, full of confidence and kindly feeling, had consented to sign and here appeared the wonderful, yes, startling, observation made by Bishop Gray. “Jah-vey” is the Hebrew word meaning Jehovah, a word held in such awe by the children of Israel, and as claimed by scholars, too sacred to pass the lips of man, that even its correct pronunciation is unknown.

To-day in the weird fastnesses of the Everglades, a band of wild Indians chant the name of the Great Jehovah in the Hebrew tongue, a name that is meaningless in its original form to thousands of educated Americans.

When questioned by Bishop Gray as to the meaning of the sacred word, the Indian answered, “God, white man’s God.” The question now appeals to the scientist, to the antiquarian, and to the theologian. From whence came the Seminole’s knowledge of the word?

From its use in the depth of the Everglades, one may work back to the prehistoric ruined temples of Mexico and Yucatan, so similar to those of Egypt; and thus may find in Seminole speech a language link to connect the new world with the old.

Is this single word as verified by Bishop Gray the keynote to the history and origin of the North American Indian?

With a close study of the Seminoles of Florida, one finds a subject mystical with the history of centuries past. We meet in this old-turbaned tribe a history vague, ’tis true, but as interesting as the data gleaned from the hieroglyphics of Mexico, or Egypt, and why not?

While the archæologist delves among the ruins of ancient Egypt, and as he disturbs the inanimate forms of the old Pharoahs, let him pause and like Diogenes of old, shine his lantern in scientific research for the American Rameses. Tracing the proud and invincible Florida Seminole through all his wanderings, from the plains of Mexico, we meet him to-day in the confines of the mysterious and weird Everglades.

Reaching Florida in 1750, under the name Seminole or Wanderers, his history verges into a singularly distressing drama and forms a tragical chapter in American history.

Tracing their lineage, as we may, to the Aztecs of Mexico, the student must find in their usages and customs links that connect their present history with that of the ancient tribes.

In this remnant, proud as the old Montezumas, may the scientist and antiquarian find a history teeming with interest, while the novelist may revel in story, both real and legendary—the most romantic of Indian life that has ever been written.

If we accept the Le Plongeon theory of prehistoric Mexico, as well as Professors Holmes and Seville’s research of Mexican antiquities, we must note the relationship between the early Central American civilization and the Ancient Egyptians; and that the builders of the pyramids and temples of Mexico and Yucatan were closely allied with the architects of the Cheops.

After the conquest of Mexico by Cortez in 1519-20, the Muskogee Indians left Mexico and gradually traversed the country till in 1620 we find them in Alabama, where they added other bands to their ranks. The British name them Creeks, from the many small streams that traversed the country.

Thus the great Muskogee tribe of the Mexican Empire vanquished by Cortez became one hundred years later the Creek Confederacy, from which branched the Seminoles.

It will take no great stretch of fancy to suppose that before the mysterious chain of migration the Aztecs and the early Egyptians were allied. As we study, to-day, the frail remnants of the vanishing Aborigines in the heart of the Everglades, may we not find a coincidence of usages that at least give abundant food for speculation, and the resemblance of the present Seminole to the ancient Egyptian suggests strong points of similitude to that of the old Israelites, and a common origin for the North American Indian and the older tribes, whose magnificent wrecks strew the borders of the Nile?

Prescott in his history of Mexico refers to some traditions of the Aztecs, as bearing a singular resemblance to those found in the Scriptures. More or less does one start with surprise and awe as he notes in the Indians of Florida a strict observance of those customs as well as religious beliefs as laid down in the book Leviticus.

The similarity existing between the ancient Egyptian principles and that of the Aztecs is conceded by scholars, and when the Florida Indian follows so closely these old religious rites, with the theory that the Florida Seminoles are traceable to the mighty Aztecs, may we not feel a pride in these red children of the forest homes and while it is yet possible preserve this almost forgotten remnant?

To-day the student may study, in the swamp fastnesses, the history of an ancient race, through the present-day Seminole.

Around the hereditary chief Tallahassee is the authority for the government of the Cow Creek band. He is the honored chieftain, whose duty it has been to teach to the younger generations the traditions of his ancestors. “My grandfather, old, old man, tell me, me tell my boys.” The stories never diverge—the same to-day that were told one hundred and fifty years ago, and different slightly from the teachings of the vanquished Muskogeeans of the Mexican Empire.

In their weird camps, by a glimmering light from the camp fire, is instilled into the youth the laws of the old turbaned tribe, laws startling in the rites they contain. A brief reference to a few of these observances must convince that there is at least a keynote for a chapter that must prove both interesting and valuable to science.

In the head dress of the Florida Indians, oriental in its effect, one quickly recognizes a perfect imitation of that as worn in 1800 B. C., as shown in the statue from Tel Loh (showing early Akkadian type).

Passing through the realms of history, covering a period of 3,000 years, in 1563 we find Le Moyne’s delineations of the turban, now worn by the Seminole chieftains. Likewise might the dress of old Tallahassee in his chieftain regalia be mistaken for the costume of the patriarchs in the days of the Pharaohs, when the long tunic embraced by the brightly embroidered sash, with its heavily-tasseled belt, made a picturesque attire.

Photograph by E. W. Histed.

AN ENCHANTING STUDY OF THE YOUNGER GENERATION OF SEMINOLES

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.

With only an oral tradition, with their unwritten but priceless history of an ancient race, with the white man daily encroaching on their last domain, the time for studying this primitive people in their purity will soon be over, and of their customs and usages, where is the Œdipus at this day who shall solve the riddle of their origin?