Available from: UALR American Native Press Archives and Sequoyah Research Center.
1st Edition. July 22, 2004
Prepared for the UALR American Native Press Archives and Sequoyah Research Center.
Spell-check made against printed text using Microsoft Word spell checker.
This edition comprises all of James Roane Gregory's work currently available to me. The poems and prose selections reproduced here give some indication of the variety of subjects in which Gregory had an interest, including science, history, and poetry. The material allows the reader to develop an overall sense of Gregory's style. Any anomalies that could be attributed to typesetting error were silently emended. Eccentricities in Gregory's spelling have been marked with "sic."
Jeffrey Fuller-Freeman
Little Rock, Arkansas
January 2002
The history of the Creek or Muskogee Indians is yet unwritten, but their traditions have been better preserved and handed down from generation to generation, perhaps, than have those of any other Indian tribe. They know that they are of Aztec origin and that their ancestors were in Mexico at the time of the Spanish invasion under Cortes1.
At that time they were not known as Creeks, but as "Muskogees," a sonorous Aztec name they still love. The name "Creek" has never been to their liking, but they have accepted it as a necessary part of their vicissitudes and as a result of the disastrous fortunes of war.
According to their traditions they left Mexico about the year 1520. In all probabilities, however, their exodus from that country was several years after this date, as the Spanish subjugation of Mexico was not complete before 1525. There are old stories of the unavailing valor of the Muskogees against the invaders who they say came in ships from across the great waters. They tell of the enslavement and degradation of the Aztecs, but the Muskogees were to be neither enslaved nor degraded. They antedated the Boers in trekking by more than two centuries. According to their legends, some priests of the Toltec faith came with them but these had disappeared, as well as all of the forms and ceremonies of that faith, when next they come in contact with the white race during the eighteenth century.
Muskogee traditions are rich in stories of a thousand battles as the tribe fought its way to the northeast, seeking to get as far as it could from the land it was leaving. The Muskogees, as far as can be gathered from these traditions, inhabited a part of Mexico somewhere in the vicinity of what is now the city of Vera Cruz. The sea and the seashore appear as parts of their panoramic history, and in their wanderings they appear never to have got far away from the gulf. They numbered many fighting men, and, if their traditions are to be believed, they prevailed against all the enemies coming up against them, including the warlike Commanches [sic], then numerous in the southwest; the Natchez, the Alabama Indians and other once powerful tribes. Tradition seems to be borne out by the fact that they did finally establish themselves in Alabama and Georgia, driving out the tribes inhabiting that country. They set up their Toltec altars and altar fires, but that fervid tropical faith, it seems, could not long survive a change of latitude, for tradition soon becomes silent as gods and sacrifices, as the Muskogees became creatures of their new environments, caring nothing for sacrifices and ceremonies and having for their religion a vague apprehension of a "Great Spirit" and a "Happy Hunting Ground."
It was in this condition that the white man found the Muskogees when he came again. The white man gave the tribe the name of "Creeks" because of their propensity for a well-watered country. He found them and their neighbors, the Seminoles, more troublesome than any of the other tribes of the Southeast. This may have been, and doubtless was the result of hereditary bitterness and distrust, surviving for three centuries, and moving them to accept death as a welcome alternative of what they feared was to be slavery in the event of their subjugation. General [Andrew] Jackson, who led one campaign against them, is on record with the saying that "They fought like devils." Desultory warfare, directed against the white man, continued until 1832, when the treaty was made under which the Creeks or Muskogees now hold their present homes in the Indian Territory .
What is not tradition in Creek history is a number of illustrious names. All of the full-bloods, including "Crazy Snake" [Chitto Harjo] and his deluded followers, have inheritance in the glory of Charchachee of Tustennuggee. This was one of the great warrior chiefs of the tribe. His glory is not recorded on any printed page, but is enshrined in the hearts of his tribesmen. And it is not a matter of tradition, merely, for he appeared in that warlike time when the Creek was a dangerous antagonist for even such a warrior as Andrew Jackson. In that time the tribe held a position against the assaults of the United States troops, under the command of Jackson himself until 600 of the Indians were killed. It was a defeat, but the Creeks cherish the memory of such a battle. Charchachee left a long line of descendants in the tribe and much of his blood flows today in Creek veins. Little of it is found among the half or quarter castes, for theirs is an aristocracy in the tribe which has sought to keep itself unspotted from the world, and the descendants of the Charchachee are in it and of it. And perhaps there can be found nowhere in the world a prouder or more exclusive aristocracy than this. Even when the most impoverished and ignorant, as it sometimes is, it asserts itself imperiously.
Thluco, or Weatherford, is another historic name in Creek genealogy. His descendants are numerous among the full-bloods and some of them are to be found among those not wholly of the Indian strain.2 For the most part, however, the descendants of the great have kept themselves free from contamination. This is particularly true of those of the old Chief Menewa, who lived a century ago, but whose memory is cherished and whose posterity delight in honoring it. They are compelled to acknowledge, however, that some of the names which add luster to Creek history are not of Indian sound or origin. McGillivary is suggestive of the canny Scot,3 who cast his fortunes with the tribe, and whose diplomatic talents assisted in the formation of some of the treaties which have brought the tribe great advantages in dealing with the U.S. government. The descendants of McGillivary are not as sand from the sea shore for multitude, but they are to be found, if not wholly among the full bloods, then among the half breeds, or quarter bloods, and they, as a rule, display the qualities which made their paternal ancestry the children of McIntosh whose name is equally suggestive of the fine art of getting the best of a bargain, an accomplishment upon the possession of which, in their dealings with the government, the Creeks have of late years found many reasons to congratulate themselves. The half-breed has, in truth, cut considerable of a figure in Creek history during the last half century.
But perhaps there is no more illustrious half-breed in Creek history than Paddy Carr. His father was an Irishman, and his mother one of the fairest of the Creek women. Paddy has left no diplomatic legacy to the tribe, and none of the treaties in which Uncle Sam was given the worst of it are to be credited to him. But in the border foray, and leading the Creek van in all their battles with hostile tribes, he gave new luster to the Creek name. If all this could be forgotten in these "weak piping times of peace," the story of his house would still survive in the lingering recollections of the beauty of his famous twin daughters, Ari and Adne. Ari and Adne, tradition has it, were peerless even among the women of the quarter bloods, and one who has seen the perfect loveliness of many of the young fourth caste women of this Indian country will understand the superlative degree of comparison. Mrs. Paddy Carr was the flower of that tribe, when the valor and wit of the half-breed Paddy broke down the exclusiveness of the full-blood caste of that day, and the first fruit of the union was Ari and Adne, with as high a place among the Creek immortals as belongs to warriors or statesmen. It may be added that such an immortality means something in a land where handsome young women are by no means rare.
Indian Journal, February 22, 1901.
Many hundreds of years ago some wandering bands of Indians found their way to the country now known as Alabama, Georgia, and Florida. Finding this region abundantly stocked with game, a mild climate and such a well-watered land, these wanderers settled in that region. Being wanderers they were then all Seminoles. They fought the powerful tribes of that land who contended against these wanderers settling there.
The Appalaches, Yamasees, Tomokans and wild Caribs of the Everglades, the Yoochees [sic] of Florida, and the Alabamas of Alabama River were subdued and assigned places to dwell within the limits of the Seminole domination.
The policy was to adopt as allies the powerful tribes they had subdued rather than to exterminate them.
These "wandering, wild, lost men" divided and were known as the Hah-cha-pal-la, Ha-cha-ta and Seminole Muskogees, and became three distinct nations. History shows us that the Cherokees occupied a portion of this Territory at the time that DeSoto's explorations were made. The ancient Shell Mounds that the old time Cherokees were in the habit of building can be found all the way down into Florida to the utmost southern Keys of the cape, and traditions tell of their great wars with the wild Caribs that were driven by them across to the West India Islands, except a few bands that took refuge in the Everglades whom the Creeks afterwards conquered. History also tells of the subsequent events, except to tell the story of the three bands of Seminoles who yet dwell in Florida. The first band and the largest dwell north and east of the great Okeechobee lake and are Seminoles pure and genuine. To the southwest of Okeechobee, in the Everglades, and to the East within ten miles of the Atlantic coast, and to the west on Pease Creek, -- a stream flowing into the Gulf of Mexico -- are settlements of the Seminoles whose ancestors were Creeks who were driven by wars into Georgia and Alabama, near a century ago, and who had fled to the Seminoles of Florida. Then this remnant of the old red-stick warriors joined the Seminole war parties, where their children yet dwell in the gloom of the great swamps of the Big Cypress, where are the most sullen and unconquerable of all men. They to this day shun all intercourse with white men. With strict jealousy they hold themselves in seclusion and so some writers have doubted their existence. No tribe has preserved their blood so free from contamination as these Muskogees of Florida. No nation has so sacredly preserved their customs, religion and habits as they have. No race of men has withstood the rude shocks of war when overwhelming odds were cast against them time and again, and they remain the only native proud, unyielding type of the North American Indian of four hundred years ago.
The men dress themselves in shirts of the finest cloth well finished, and the fine long gowns of calico fringed and bound about the waist with rich silk sashes. They wear fringed buckskin leggings, and their moccasins are of buckskin that fit neatly, and are richly ornamented with bead work. They also wear fringed turbans which are gracefully adorned with Heron and Egret feathers.
The language of these people is the same as Creek language of the Territory, which is soft and flowing in so musical a manner among the women to resemble the singing of birds. The men's speed is more sonorous but not harsh, and carries no guttural sounds whatever. It is admitted by philologists to be one of the most complete languages of the American Indians.
The Okeechobee Seminoles are the richest of these three bands, and are good farmers, cultivating good crops of corn, tobacco, sugar-cane and yams, besides having orchards of tropical fruits. They raise herds of horses, hogs and cattle.
There are among them some notable families as the Osceolas, Parkers, Tummah Harjo, Tustennuggee Micco, Young Tiger and others.
They are all willing workers in the fields, orchards and gardens.
The Seminole hunts only when his crops do not demand his attention. He kills and dresses the game and brings it home to his woman who takes care of the house. The wild sports of the chase are all suspended at planting time when he resumes the cultivation of his farm.
He loves his wife and children, and is always ready to purchase something to please them before he takes any thought for his own necessities. The women are fond of dress and use much ribbon, silver bracelets and beads; also a double row of silver gorgets across the shoulders and the breast.
The descendants of the Creeks who occupy the Everglades proper are not so well cultured as the regular Seminoles.
They are the only remnant of the hostile Creeks of the war of 1813-1814. They did the most desperate fighting of all the Seminole wars of Florida, and are still to this day unconquered, who contain such families as Tiger Tail, Little Tiger, A-lee-coo Chupcoo, A-ha la-kee, Tust-ta-nug-gee, who were the bravest of the fighters in the last Indian war.
They are today probably the wildest, wandering Indians to be found on the American Continent -- the true prototype of his forefathers, who were the wild, lost wanderers upon the face of the earth -- Seminoles in the true sense of the term indeed, Is-tee-sem-i-lo-lee, (lost wanderers.)
The food supply for the Florida Seminoles is abundant. Besides the products of the farm, orchard and herds, game of the forests and the vast fisheries of the coast and interior lakes, they make an abundance of bread root flour, "Kon-tee-kat-kee," the wild a-ha or China brier root flour, from which they bake thin cakes of bread which they serve with honey. They find an abundance of wild cabbage palm, which they call Tul-la-ha-coo, and many other wild tropical fruits. Famine is absolutely impossible with them.
The men are over six feet tall and of strong muscular build, while the women are graceful and comely. As a people they are brave, generous and hospitable, and deserve a better fate than awaits them.
Their religious system is highly developed with an extensive ritual of combination of oral literature, and ancient symbol history. Near six-hundred souls have recently been estimated as their number.
At the close of the Seminole War, Gen. Worth, then commanding the American Army that in the war, was convinced that the excessive cost of blood and treasure that had been sacrificed in removing that portion of the Seminoles that had been emigrated to the west was too great to be continued, and he made a verbal treaty with the remaining Seminoles that if they would cease hostilities against the white people, that they would be allowed to retain that portion of the Everglades and inclusive Keys and the Okee-cho-bee Prairies, which the Seminoles then occupied and they have strictly complied with the treaty.
A census of their number was taken at that time of those remaining in Florida, and they then numbered three hundred and one souls. They have since then increased to about double that number: thus, this forlorn remnant of the Muskogees or Creek Indians, which is the blood and language of these Seminoles of Florida, exists to this day. They are satisfied, and all they ask is to be let alone. They never weep, even the small infants never cry.
The true stoic inborn with their natures is so richly developed that they stand alone -- the only modern parallel of the fortitude of the ancient Spartans. So well does the flowery glades and singing birds of eternal spring chant the story of Seminole character. Surely they dwell where the Great Spirit still remembers them.
Twin Territories, 2:2 (January 1900):30-31.
Wagoner Record, August 9, 1900.
I will undertake to give the public through the columns of the Record1, a narrative of the Cherokee people. In doing so my purpose will be to touch only such portions of the character of these people that are not treated by historians in detail. Ancient days concealed from the European classics the Western Spartan school of human endurance until a vast gulf of overwhelming tides of Eastern hordes are heedlessly obliterating the type of manhood developed here in America long before the science of the navigator's compass was discovered.
My purpose is to let history severely alone, as revealed on historic pages and welcome critics from these pages in opposition to a lifetime of observation. The Cherokee Indians are of two distinct types, identified by dialects of the same language; one type evidently having been developed in a southern climate, being soft and musical in tone; the opposite type was as evidently developed in a cold climate, being harsh and accompanied by a whirling r -- r -- r sound. It is known as the Overhill Cherokee Language. Evidently the tribe had long been separated and had rejoined each other again. The ancient Cherokees have said their creation was far above the earth, that they were brought down to the surface of the earth on a white cloud which brought them to the summit of the Wa-si-o-ta Mountains, on the head waters of the Tennessee River. In spite of academic history we may admit their having traditions truly of some remote advent in their existence at the mountains mentioned. It is not far south from there to a semi-tropical country on the Gulf coast where one type probably developed the soft dialect. Neither is it far north to the mountain ranges of Pennsylvania, where the other dialect may have been developed. These facts are evidence that the Cherokees are the Aborigines of the scope of country termed the Allegheny range to the Gulf. Peculiar shell mounds of that region have been attributed to have been built by the Cherokees. Some historians have advanced evidence of this theory. Let them speak for themselves. Historians have differed in classifying this tribe. Some say they are Iroquoys [sic]. Some say they are of the Muskoki-Choctaw [sic] type, while others say they are of a type peculiar to themselves. I am inclined to adhere to the latter view, for the following reasons: There is too much of the Cherokee language peculiar from all other Indian language. The Mohawks of the Iroquois call fire the same as the Cherokees do. Cold is the same. Mountain is the same, but this is continued on to the Muskogee word for ground. The Muskogee name for cedar, white oak, buzzard, nightingale, buffalo, teeth, etc., is the same as the Cherokee. This is accounted for by there having been a system of inter-tribal religion, termed Sacred Science of the Seven Lakes, taught throughout all the tribes, which commended peace by white beads among them. The names of the animals, birds, articles and elements above mentioned were symbols used among all the tribes to indicate certain philosophic classics of the Sacred Science of the Seven Lakes, and did not indicate any kindred of the tribes. Among the Creeks, Choctaws, and Chickasaws, the similarity is caused by the adoption by the Creeks words of the Heechectees [sic] and the Alabamas of the Choctaw type of Indians. The Cherokees connect in the Sacred Science alone to all other tribes. Except the manner of saying no, yes, none, and to indicate a tribe the term ne, just as the Euchees and the Athabascan tribes of the West do by saying tee-ne. By that source, the Cherokees may be the cousins of the Apache and Navahos of the West.
The dry, grim, firm, stoic face of the old time Cherokee failed to conceal the laughing smile and exultant feelings of the soul displayed by the brilliant dark eyes of this people. You may know them wherever you meet them, for they far excel the Spaniards of Castile for brilliant, passionate eyes.
Pride of courage was the greatest passion. This characteristic, when in fortunate channels has led to their abnormal advancement to civilization and admiration of people from the East. In unfortunate channels, deplorable results have followed, even to the extent of two brothers dying in mortal combat from a moment's misunderstanding. It was deemed a disgrace for any person to boast of his merits. The world was supposed to know those merits without the possessor having to recite them. All of these characteristics, however, have been modified by civilization, Christianity, and inter-marriage with the white race. A very white Cherokee may now tell of some of his own merits, sometimes to the edification of his companions' laughing eyes.
The Cherokees are now developing into a shrewd business people. Their highways and byways are as safe as a child's cradle. Their bright eyes have borrowed a new gleam from the white man, looking out for the next dollar, guessing the size of his customer's abilities or infirmities. If you deal with him, keep your eyes open and watch his eyes revealing his thoughts. He is now a citizen of the United States. He is a Cherokee still, all the same.
History will tell you the balance of their story.
Cherokee Advocate, June 8, 1901.
Wagner Record, April 5, 1895, 2:3.
The commencement of the great civil war of 1861-62 had progressed some months in the states before any effect of it was felt in the Indian Territory. It was thought by some that the proper course of the Five Civilized Tribes in the war should be to take a neutral position, while among others, partisan zeal was manifest. Unfortunately, a difference of opinions finally led to open rupture in the Creek Nation, the Neutral and the Union parties combining against the Secessionists. These last were reinforced by Choctaw, Chickasaw, Cherokee and Simm's regiment and Lee's battalions of Texas Rangers of the Confederate army, under the command of Gen. Douglas Cooper, undertook to subdue these combined Union Creeks, who then concentrated in armed bodies for defense on the north fork of the Canadian River. One body of these Union Creeks was camped on the Arkansas River near the old Skiatook place, (then in the Cherokee Nation, but not in the Osage Nation) and the other on the North Fork River above mentioned. Gen. Cooper proceeded with his forces to attack the Creek camp on the North Fork River. The Union Creeks under the command of Chief Opothlayahola marched in one-fourth circle around the right flank of Cooper's army to the northeast, attempting to form a junction with the Union Creeks on the Arkansas River. Before the junction was effected, Gen. Cooper's army overtook this faction of the Union Creek, crossing the Cimmaron River just at dusk in the evening. A battle ensued which was fought after darkness had set in. After stopping the advance of the Confederates, the Union Creeks proceeded on the same night to form the junction they had in contemplation in the out set, which they accomplished the following day. Gen. Cooper did not follow the Creeks the next day, but retired toward Choska to await re-inforcement. While the army was crossing the Arkansas River at the base of the Concharty Mountains, at the old John West ferry, the writer, whose home was one mile south of where the town of Bristow now stands on Little Deep Fork river, had been as far as John Alberty's place on Pryor Creek, Cherokee Nation, helping some Cherokee boys drive some cattle there, and was returning home, expecting to meet with father at Bider's Field place at Concharty and with him to go on home, was arrested by some Creek Confederates to gratify personal grudges. They also had my father under arrest. He was 66 years of age at that time, and never again saw his home, for he soon afterwards died from excessive exposure to cold without a home or any comforts that his age should have had. We had not taken sides but we were trying to take care of our property. Every act of concession to gain the good will of our captors being unavailing, the results were that the writer now has a splendid and glorious military record in the Adjutant-General's office at Topeka, Kansas and the war department at Washington City, for services rendered in the 9th Kansas Cavalry during the war (note this, old company G !)
After Gen. Cooper got his reinforcement, he advanced against the Union Creeks upon Bird Creek a few miles north of where Tulsa now stands. Six hundred full blood Cherokees of Col. Drew's Confederate Regiment deserted and went over to the Union Creeks and 400 run off east of Grand River, which so discouraged Gen. Cooper that he started early in the morning to retreat back to Choska. The Union Creeks followed the Confederate Army and forced them into a battle, which was fought near where Hominy Creek flows into Bird Creek. The Cherokees, who had the night before joined the Union Creeks, forced the fighting at short range, they were met as fiercely by the Choctaws and Chickasaws. The Union Creeks and Southern Creeks fought each other with the fury of tigers. The Texas Rangers made repeated charges and were as often driven back. The battle thus raged all day until dark. A small band of Creeks had taught Gen. Cooper what they could do in a night fight previously on the Cimmaron River and Cooper withdrew from the field after dark. The next day he continued his march toward Choska, after burying his dead. The Union Indians were advancing to attack that morning, when they found their antagonists retiring from the field of the contest. Both sides claimed the victory of this very bloody battle.
From Choska, Gen. Cooper called for a reinforcement of 10,000 men. In the meantime, Chief Opothlayahola concluded that a movement by his people to Kansas to be absolutely necessary to save his people from the cold winter weather in a war campaign. He himself, with several hundred of his people, had left their camps on Hominy Creek and had gone to Elk River, then in the Osage Nation, but now in southern Kansas. A remnant of his people remained in the old camps and some had actually gone back to their old homes on the Deep Fork and North Fork Rivers. So confident were they in their successful fights against their enemies they seemed to fear nothing from them. This is especially true of the Nu-ya-ka bands of Union Creeks.
At that time, reinforcements for Cooper were sent, being Col. Young's famous Texas Ranger regiment and Col. Stan Watie's1 half-breed Cherokee regiment. But these reinforcements did not report to Gen. Cooper, but proceeded of their own accord to fight their own battle. They went upon Hominy creek before Cooper could reach them and attacked the remnant of the Union Creeks in the old camps. Then the battle of Chustanaulla Mountain was fought. The Union Indian force was not strong enough for this new force and were badly routed and cut up and driven off. They retreated to Opothlayahola's camp on Elk River. It was here that Conchateematha and 25 of the Creeks of the Wewoka band made a stand until all but one fell. Their rifle balls being exhausted, they fought with clubbed guns to the last. The one escaping when surrounded by the Texas, shot Lieut. McQuirk, Col. Young's Regiment, off his horse, and seizing the bridle of the Lieutenant's horse, sprang into the saddle, which carried a pair of revolver pistols, with which he fought his way out and got away.
Indian Journal, March 8, 1901.
That portion of the Creek nation lying south and west of the Arkansas River, before the advent of the Creeks, was the common battleground between the Osages on one side and the allied tribes of the Pawnee Picts, Kiowas, Commanches and Caddos on the other side. All this country was once Pawnee Pict territory, who are now known as the affiliated tribes of the Wichita agency. In junction with their allies, the Commanches and the Kiowas, the Osages were driven from the east by the Chickasaws. The Osages in turn defeated and drove out the Pawnee Picts with great slaughter.
The Pawnee Picts, having formed a strong alliance with the other tribes mentioned, were beginning to cut the Osages short and had driven them from beyond the Arkansas River to the Verdigris swamps and Grand river hills and into the Ozark ranges. The Concharty Mountain was the last fortress the Osages were compelled to relinquish, to the Pawnee allies south of the Arkansas River.1 The Cherokee and Osage war followed, being new foes from the east against the Osages.
The first settlers of the Creeks came west and began to build homes, churches and school houses on the lands of the Pawnee allies claimed to have recovered as their old ancient homes. Contentions followed. The first Creek killed by these wild allies was named Joe, a member of the Hitchetee town. He was killed within a mile of the present town site of Muskogee .
This war party was driven west by a war party of Creeks. It was then that Jerry Cates -- an inter-married white man -- made a remarkable shot at a Pawnee disguised as a wolf, who was lying in a point of rocks viewing a passing column of Creek warriors. Jerry's horse began bucking and Jerry fired his rifle from the horn of his saddle, without aim, killing the wolf Pawnee at seventy-six yards distance.
When the Creeks first met these prairie warriors, who circled in open field battalion tactics, covered with snow-white shields, bedecked with war trophies and eagle feathers, they mistrusted the ability of their rifle balls penetrating the shields of these noble wild warriors. On trial, however, they found that these beautiful shields were no defense against a swift half-ounce rifle ball, which gave them great courage.
The Creek frontiersman pushed forward far west of other civilized outposts. Such men as Can-cha-tee-matha, Au-kan-teen-ne-ya, Cho-la-fek-sel-ko, Long Tiger, and Tiger Bone; also the elder brothers and uncles of ex-Chief Roley McIntosh and others should be recognized as the pioneers and knights who led the present civilization into this country. Creek blood splashed the wild prairie flowers by Pawnee arrows and lance far and near. In sight of Judge N.B. Moore's residence one fell. Just over the succeeding ridge to the west, near the base of the Concharty Mountain, Loney Bruner defeated a superior force of the enemy. The rifle being too slow, the Creeks charged the Pawnee Picts, sword in hand, against the lances of the wild men. In battle royal, worthy of the fame of the eastern fields, the enemy was driven away. Loney Bruner is the father of Hon. Richard Bruner, now of Coweta.2 A few miles further on, near Bluford Miller's residence, an entire Creek family was slaughtered. The innocent boys and girls, with the infant child, and both parents, whom the writer well knew long years ago, and still remembers the life flushed cheeks of each as well as if they were now present and speaking, were ruthlessly butchered in their home yard. Just beyond, further west, a band of Euchees [Yuchis], of the Creek Nation, fought a large band of Pawnee Picts in open field fight on Duck Creek Prairie,3 defeating the Pawnees and capturing the war standard of the war chief of the Pawnee Picts.
On Tiger Creek, now in Oklahoma,4 during the fall of 1859, Long Tiger, Tiger Bone and a crippled brother of theirs -- three alone, fought a war party of Comanches, who were in alliance with a war party of the Pawnee Picts. These three Tiger brothers whipped the Commanches and Pawnee Picts, killing seven of them. Tiger Bone's horse was shot from under him. Other similar contests extended along the entire western frontiers of the Creek Nation, which was advanced out into Old Oklahoma of today, and beyond the parallel of the Cherokee frontier, and in line with the Seminole and Chickasaw western frontiers. These troubles lasted forty years, with Fort Gibson garrisoned with walking pop guns, followed by Fort Arbuckle, with like conditions.
The last blood shed was by a Creek lighthorse company under Capt. Lesley Haynes, an uncle of Hon. S.J. Haynes, now of Okmulgee, and a party of Caddoes, in 1866. Then the noble red chief of the Caddoes -- George Washington -- and that illustrious Christian nobleman, Samuel Checotah, then chief of the Creeks, made a permanent peace between the Creeks and the allied tribes that had so long and manfully contended for this land that the United States government had sold to the Creeks. As we mourn the red splashes of blood where the wild lily gave bloom, the hummingbird and wild bees abhorred, the Muskogees will not say one word of discredit of their old foes. They are too brave and noble -- after these old chiefs had clasped their hands in friendship -- to do so. It was on a principle of justice that is human the Christian world over, that impelled these wild men of the prairies to hostile acts. They were brave enough to demand, in their manner, what the highest courts of America have termed "a legal right."
Wagoner Record, January 24, 1901.
Wagoner Record, June 21, 1895.
Wagoner Record, June 12, 1895.
Wagoner Record, August 9, 1900.
Wagoner Record, August 16, 1900.
The End.
Wagner, Indian Territory : Record Print, 1895
Ancient expression of thought after drifting down the diverging channels of languages to the open century of fraternal greetings after the lapse of a thousand ages since the last separation of the human families in the prehistoric shade, through which the lone star of prophecy penetrates. On the first pages of the old Hebrew Bible we are told that woman was created, a companion to man. The rich and copious language of the Muskogee or Creek Indians carries many fine examples of such first ancient thought from the first days. Hoktee -- woman, in the language of the Creeks -- expresses the first symbol of the first idea and comprehension of the number 2; the foundation of a structure of another like the first, the originator of enumeration from a single unit. Hok-tee (woman) being the first idea of a dual possibility of companionship, from which the art of enumeration creates the numeral, Hok-co-len or figure 2, succeeds to other objects after the ideas of numbers are formed in the creation of woman by the unseen Deity. Twice 2 are 4(os ten), after 3 (tot-che-neen) has led in the other figure 2. Then figure 5 waits for a dual mate in figure 10, which makes figure 6 an odd number and figure 7 becomes an even number by being the dual of figure 6. The almighty unseen creates man after his own image and indicates the impression of thought emphasis with the dexter finger of the right hand, telling nature's laws from left to right until the right dexter finger is reached, and none can indicate against it. Therefore, it being the seventh from right to left causes the figure seven to be a sacred number. (See the Hebrew Sabbath, the destruction of Jericho 's walls, the seven golden candlesticks, the seventh son charm of eastern lands.)
Kol-la-pan-ken (7) is a mystic dual number before which the good spirit gave reverence; a charm to be feared and reverenced. After Hoktee (woman) repeated twice in proper succession, all figures yield providence of succession to figure 7, that mystic charm that is heralded clear around the Christian world. Figure 9 becomes the dual of figure 8 and figure 10 becomes the dual of figure 5; then onward by the same rule of numeration into hundreds, thousands and millions. Expressed in the language of the Muskogees, inherited from the first days, hon-nun-wa (man) is of the odd number of the figure 1, (hum-kee). He is fek-hum-kee (brave), of one heart and mind. He vindicates himself in the death struggles of mortal combat by repeating "hum! hum!" His good woman calls him to come and eat by saying "hum-pas-cha," (you alone are welcome.) He in turn invites his guests with him saying "hum-pux-cha," (be welcomed with me alone.) Thus these figures tell the Jewish bible history of the human families and their social laws. Eve in her right gave Adam the fruit of the garden to eat, and as a companion remained by his side even unto death, not even pleading the law of self-condemnation, testimony or hear say evidence, nor divorce right under a long term conyictiction [sic] of her good husband. She is assigned a place by the Creek Indians as the mother of Numeration, that even the mystic figure 7 dares not to disturb in her proper place as a pure dual number.
Wagner Record, February 7, 1901.
The meaning of the name of I's-te-em-us-suk-o-kee, abbreviated Mus-ko-kee or Muskogee, means the people of the Holly Leaf Confederacy, referring to a shrub found in the Southern states near the Gulf coast, known as the "Gulf Holly." The old time Creeks had considerable knowledge of the medicinal virtues of the various plants and herbs of the "Old Nation" in the East. ( Georgia, Alabama, and Florida .) This medicinal science covered the entire scope of their existence for healing the sick, for counteracting evil omens, and for purifying their bodies during their religious ceremonies, during their council deliberations and on their hunting expeditions and war campaigns of invasion within an enemy's territory.
The Holly leaf was the medicine used by them to purify their bodies during the religious ceremonies of the feasts, fasts, and festivals of the first fruits, sometimes called the "green corn dance." Usseh is what they termed this medicine, hence, Oceola derived his name by being a great drinker of this "Usseh" drink. Em-us-suk-o-kee is of the same character of construction as the name Uh-chay-la-okee, which abbreviated is rendered Cha-lo-kee, hence, is derived the name of "Cherokee," the people of the fire Confederacy being two distinct national names of one linguistic construction. The Choctaws and Chickasaws are minor town names, as Eu-faula, Okchoie, etc., with the Creeks, and Cho-tee, Hu-wa-see, etc., with the Cherokees, designated towns of those nations. The Choctaws and Chickasaws are Muskogees whose towns in the long time past had grown to the power and magnitude of two distinct and powerful nations from single towns and do not denote Confederacies of the Tribal towns, as do the Cherokees of the ancient fire towns, or the Muskogees of the ancient Holly leaf towns.
A great many names have been lost to the Muskogee language by their emigration to a colder climate than were their former homes in the East. Many changes have been made in their customs from the old time usages. Very few Muskogees live who know that "it-too-mic-coo" was their name for the Magnolia tree, which means "the King of trees." Very few remember the legends of the Su-wa-nee fairies, who with shouts of derisive laughter, mocked the lost and bewildered victims of their rude sports whom they had led astray by the Su-wa-nee [sic] River to the trembling morasses of the great Okeefinokee [sic] wilderness. Hence, the name of Su-wa-nee (echo) river and Okeefinokee (shaking water) Swamp. It is a long time since we small children watched the snow-white locks of the Octogenarian as he placed his right hand by the ear so as to better enable him to listen to the Aeolian harps away off to the Eastern twilight shades as the evening's mantle arose above the horizon, as he told the story of Tul-la-ha-see over again. (The story of the deserted village.) And then again the wild songs and moans told him of the suicide of the whole Yamasee Nation in the Pascagoula Bay. They had exhausted every means in their power to save their nation from an unhappy extinction until all hopes ended: then they resolved to die all to themselves. Arrayed in their dance costumes and singing their best songs, they danced out into the deep waters and were all drowned, as they surrendered to the Great Spirit for their free liberty of life, with happy songs and dances. It is said after darkness comes each evening, for all time, the messengers of the Great Spirit sing in response to the songs of the Yamasees, the sweetest, strangest music ever heard by mortal man. This is on Pascagoula Bay. Just a few minutes, shortly after dark, this music can be heard.
History tells its story as the best impartial authors could produce upon the honor of official records of events therein transcribed, for a guide of proper actions in the future by lessons of the past. Experience for a rule, is the true value of history, when not violated by violent prejudices against the truth. Beyond the revelations of history, but within the scope of human knowledge, the best truths rest in their richest purity. Sentiments arise from earth to heaven, and why should they not return as does the music on the waves of Pascagoula Bay ?
When the Muskogee or Creek Indians were first found by the European explorers and historians they were the most powerful nation of Indians in the Southeast of the main continent of America, and were more advanced toward civilization than other tribes of this country. This can be accounted for by their having had an excellent code of moral laws which protected their social conditions. They had laws of marriage and divorce. Any infringements upon these laws were punished by cutting off the ears for the first offense, cutting off the nose for second offense and by death for the third offense. A grown man who did not do his share of the work in the cornfields was denied the right to family relations. Their art of engraving on wood work was remarkable. They understood the art of weaving cloth, for which they used a species of silk weed bark fiber. They kept historic and religious records by strands of beads which by their variety were arranged so as to convey information. This art was not generally taught, but was entrusted to a class of professors who were bound by the laws of the nation to reveal the truth, for if they should add to, or take away any part of the subject matter of this bead history, they would suffer the penalty of death.
Yet alas! They failed to understand the true limits of their power and civilization. They were fleet of foot and as strong as the old Roman Warriors. Their arrows pierced the armor of the Spanish invaders. Yet, with all this, their ancient glory is gone forever and a new order of universal civilization has overtaken them. Kind reader, will you bear with us the faith that the Creek Indians will meet the present and future with that glorious courage that is their inheritance from the past days which they have survived.
Twin Territories, 1:1.(January 1899):236-237.
I tell the story as older folks thus told me, of the expedition of four Cherokee warriors from what is now Eastern Tennessee to west of the Mississippi, to harvest "Osage Scalps."
It was about 160 years ago, when Es-ka-qua, Tus-ka-sah, Oos-kuah, and Ka-ta-le-tah of the town of Cowetche of the old Cherokee Nation, went to the Osage Nation -- now in Northern Arkansas -- for Osage scalps. Crossing the country of their enemies, the Chickasaws, they crossed the Mississippi River near where Hickman, Ky., now stands. Then they proceeded to the upper White River Valley, where in the winter season, the Osages of the Pah-soo-gee band were in the habit of hunting and killing bears.
These four Cherokees located the Osage encampment in the White River Valley and approached the camp just before day, stationing themselves singly on the four sides of the camp. At early dawn the Osage bear hunters came out to the edge of their camps to offer incantations to the Great Spirit, in order to prosper the ensuing day's hunt.
Es-ka-qua shot, with arrows, two Osage warriors: ran in and scalped them. As the Osages gave the alarm, Tus-ka-sah, Oos-kuah, and Ka-ta-le-tah had killed and secured the scalps of two or three of the Osage bear hunters before the Osages became aware of the weak number of their Cherokee assailants.
At a preconcerted signal, the Cherokees met again and fled to the east, closely pursued by the hosts of Osage warriors, bent on vengeance for their people just slain in their presence.
On and on, over mountains, through the primitive forests. Swiftly onwards went the chase, covering scores of miles, all the day until dark.
The Cherokees fell into the mouth of a cavern of rocks and from there they resisted the furious attacks of the Osages for two days. Burning wood was thrown into the cave by the Osages and was as fast thrown out by the Cherokees, who made targets of the enemy on sight, until worn out with the restless task. The third night the Cherokees saw that they were doomed men if they remained in the cave.
On consideration, the Cherokees decided to trust their fate to the power of magic, which Es-ka-qua was reputed to possess. While the three Cherokee warriors defended their fort, Es-ka-qua breathed his incantations first to the earth, then to the clouds, then to the east and west, and invoked the aid of the birds of the air and the wild beasts of the forest, praying to the Great Spirit all the time to make his faith strong. A distant warwhoop was heard to the east and then again to the south and then to the west, going around to the north, where these whoops became the howling notes of a gang of wolves: then nearer they became the hooting of night owls, until within the dense circles of the enemy, they became the lingering notes of the screech owl. At last at the mouth of the cave, with the restless wind, came the whispering sounds of O-ses-skeen-ne-auh Ko-tan-ko. Each Cherokee stepped out boldly, with Es-ka-qua in the lead. Stepping over the sleeping forms of the Osages; they went their way home unmolested, killing three Kickapoos east of the Mississippi river .
By the next harvest's new fire of the Cowetche town, they were knighted to the highest order of Cherokee warriors.
Wagoner Record, November 22, 1900.
Modern science has opened up all avenues of philosophic realization of what electricity is, with the exception of casting aside the old aesthetic, materialistic ideas of two centuries ago, that the solar system, planets and satellites exist by crude forces as we would understand under compulsion from the base of doubt, without advancing to the revealed substance as explained by the first inspirations of the Mosaic Book of Genesis in accordance complete with the best developments of astronomical science.
"When the earth was without void or form and darkness was upon the face of the deep," was a condition that electric forces were impossible -- that light was impossible -- that life was impossible within the folds of where no law or regulation of centrifugal or energetic force in opposition to the inert masses that lay congealed on the dead fields of eternal space rested. The same condition would be resumed today, if all the stars, sun, moon and earth were to fall together into one mass; attraction and centrifugality would cease to develop all ethereal substances; light and life, electricity and heat, gas and water, air and vapors would be as an impossible condition as when the Mosaic account gives utterance to the first words of divine history. By that we can now understand that such was the condition first revealed to the prophet's inspiration. The rest of the account we can easily follow throughout by philosophic reason of the results of fruitful science. The purpose of this article is to show what the development of -- and what electricity really is, by the unfolding revelations of modern science proving the truth of divine revelations.
Electricity is the material force developed by the powers of attraction and counter powers of centrifugal forces to a center of equipoise of the various heavenly bodies, as the sun and the planets and their auxiliary satellites develop more or less in powers as the magnitude of individual material of each body counteracted by other bodies within centrifugal attractive distance upon the bodies of each other. Where such force is of intense character as to create sufficient friction the power of electricity is of an active form, creating an intense light by force of friction -- not creating combustion of oxygen -- but generating an immense electric arc above the surface of such globe, as the sun and fixed stars, etc. The cell lens of these electric arcs face outwards from the globe they encircle so as to receive the counter forces of attracted electricity and present their brightest sides to outlying bodies, as planets around the sun. In evidence of this we can see dark spots on the body of the sun, where the corona of the electric arc opens this evidence to the human eyes are dark shades, as inviting as the cool shades of pleasant groves on a hot summer's day here on earth. The sun is not a ball of fire as some assert. The sun is not going to burn out and get cold as some think. The sun is not as hot as some of us think. The light of the sun half way to us is as cold as 600 degrees below zero.
This swift electric light strikes the air first away above us and that first friction moderates the temperature of that cold light before it gets down to us. Lower and lower through the air, more and more the friction and heat, the denser the air gets. Nearer to the surface of the earth, the warmer gets this swift light until it strikes the earth and receives direct resistance; then, Oh my! how hot the sun is from this last stage of resistance and friction.
The heat is caused by friction and not fire of the sun. The electricity of the dark heavenly bodies is of force only in the negative form. Unless excited to an active form by local attractions, as the lightnings of storms clouds. The northern lights or electric lights developed by the ingenuity of man.
Volcanoes are not caused by electricity, neither by consuming fires or fires of an internal nature, as a world once all afire, but now cooling off, as some say.
The internal fires of the earth are of the nature of intense heat, generated by heavy folds of garments, covering the internal depths of the earth from the intense cold of external space. Will you please try on an overcoat seven miles thick with some matches in your vest pocket?
Volcanoes are caused by fissures in the surface of the earth, reaching the force of these internal fires. As all efforts of nature is to heal injuries dealt upon their bodies, great mountains of lava and ashes is cast up to close up such fissures in the crust of the earth.
Electricity is the first possible light even before the settled conditions of the sun, moon and stars, when the angel of God passed over utter darkness, which was not of void and form.
The first act sending huge bodies apart as opposite forces in space, the sleeping germs of electricity of unknown ages spring forth into dazzling light at the command of "let there be light." Then afterwards more permanent order of these conditions evidently followed as the Mosaic account tells us. The earth was just as cool then as now; the sun is as bright and warm as then, the moon exerted her store of electricity upon the earth's weather and tides then as now. The flight of all the heavenly bodies through space have passed through varying affects of electric attractions causing the various geological conditions found here.
The terrors of the sun freezing out for want of fuel is an absolute absurdity.
The counter forces of the relations of all astronomic globes acting upon each other is electricity: and the same force of electricity existing today, will always exist, as long as these heavenly bodies remain true to their orbits and access -- until the end of time comes and these vast bodies rush together and become without void or form -- and the dying light of trillions of electric arcs pass away as blood upon the face of the skies. Can it be possible for the forces electricity to cease otherwise?
The light of God, revealed to man by the evidence of science, will always remain trimmed and lighted, never needing oil, stonecoal or other toxic combustibles to artificially create fire light, to suit the dull-eyed fancies of the atheistic materialist ox, who asks questions, but can never answer them. Thus can we understand the reason of Saturn's rings. How the ductile metals having affinities stronger than the brash glass of the sands for electricity, because they show the evidence of electric action by the pliance [sic] of their composition, rendering all affinities ductile by the attractive force and affinity of electricity, as the purer metals, water, flesh, vegetation, and living things have superior attracting force for electricity, as being the direct products of electricity and would become void in fact without electricity. Consequently, we are electricity in material form.
Wagoner Record, Nov. 29, 1900.
Wagner Record, June12, 1895.