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BIOGRAPHY OF L. C. PERRYMAN,
TULSA, OKLAHOMA

By Reuben L. Partridge


Thanks so much to Joan Case for this contribution to the site


TRANSCRIPTION NOTES

In August of 1983, I began transcription of material prepared by my grandfather, Reuben L. Partridge, between 1937 and 1948. His information was based on portions of a diary and other documents written by his Uncle. L. C. Perryman, some published references, and I'm sure, from personal knowledge. Reviewing this material one will find phrasing strange to common use, unusual punctuation and some errors in spelling; some words appear with more than one spelling. I feel some of the source material may have been written in Creek. Translation from one language to another is rarely precise.

This material is intended to provide information for the Partridge family, and interested relatives.

I have attempted to copy the material exactly as it was written.

L. B. Howard
Date 7/26/84


BIOGRAPHY OF L. C. PERRYMAN, TULSA, OKLAHOMA


My correct and full name is Legust Choteau Perryman. I was born at Sodom, Creek Nation, Indian Territory, near Tullahassee, while my mother and father were visiting their old place, yet moving some of their things to their new place on Virdigris River on Adams Creek, at Springtown 8 or 10 miles northeast of Broken Arrow Town. My mother was Ellen Perryman nee Ellen Winslett, and father was Lewis Perryman, both were born in the old Creek Country east of the Mississippi River in 1846. I accompanied my half brother, Andrew, to Tulsa from Springtown, to sell goods for my father. He rented a lone log cabin located on the hill on the Arkansas River, a few hundred yards west of the Frisco bridge in Tulsa. In 1847 Cholera disease broke out at Springtown, and my family ran away from it, and came to Tulsa, and we lived a while where old man McElroy was living. When he died and my father bought a place east across the creek-The Midland Valley RR cuts part of the old yard (in Tulsa).

My mother died there about the year of 1853 or 1854. I was sent to Tullahassee Manual Labor School, in 1850, received a good Common School education there under Prof. W. S. Robertson of New York State

My family moved again to where little Geo. Perryman Homestead is now located: (NE NW4 19-19-113 E, or center of this quarter) in 1857 and remained there till 1861, and the Civil War then broke out; I entered into the US Army in 1862 of November 22--at Burlington, Kansas as a Private, but was appointed as Serg't Major of the first Indian Regiment in 1863 mustered out honorably at the same place in 1865, termination of War.

I married to "Apaye" at Fort Gibson in 1864, from whom, Henry W. Perryman was born, April 12, 1876. She died at Tulsa in 1904, January 7th, age 58. I moved from Fort Gibson in 1865 to Coweta, and resided there till Nov. 1876, to where my farm is now located. (Southwest 1/4 sec 8-18-13 east).

In 1868, I was elected by the Creek Council as District Judge for the Coweta District, serving 6 years on the bench. I resigned, and in 1874 I was elected by my Town (Big Spring) to represent said Town in the House of Warriors to fill the unexpired term, caused by the death of my brother, Sanford W. Perryman. In 1875 I was elected again for full term, same house--also in 1879--also again same place in 1883, and served to Dec 3, 1887 --

I was elected as Principal Chief at a General Election held first Tuesday in September 1887, and took the Oath of Office December 5, 1887. My Assistant or 2nd Chief was Hon. Hofulke Emarthla of Okchaye Town. I was again selected on first Tuesday in September 1891 with same 2nd Chief and served 4 years--making 2 terms of 4 years each.

I was sent to Washington D.C. several times, while in the Council--While I was there in 1886, I put on foot, the idea of making the U.S. Pay the Creeks an additional pay for Creek Okla. home lands. These lands were sold by the Creek Delegation in 1866, for 30 cents per acre for Indian purposes--and I asked the Government, that if the Creeks were allowed $1.25 per acre, they could use it for white settlement and I consummated the deal after I was elected Chief, by the U. S. paying an additional 95 cents per acre--


(Marginal notes indicate the above information obtained from page 2 of L.C. Perryman diary)

My son Andrew J. Perryman was born Dec 14, 1871. His mother was "Eshoye" sister to "Apaye".

She died in 1877. Andrew married Kizzie Partridge in 1892 and that Homer W. Perryman was born to them March 18, 1893-- Andrew J. Perryman died Oct 1894 and Kizzie died a few months after.

My father Lewis Perryman married Hattie Ward, a Hichitie Band of the creeks--Hattie at the time of her marriage to my father, had 3 children, David Winslett, Ellen Winslett (my Mother) and Bofeeney.(from page 46)

My father at that marriage had also 3 children, Andrew (died 1858, had a boy but died before becoming of age), Mahala and Nancy Perryman. Hattie Ward my Grandmother had (by) my father, Sanford W. Perryman, Thomas, John, Phoebe and Kizzie, all now dead but John W. Perryman--David Winslett married 1843 to Mahala my 1/2 sister and he was my mother brother (an uncle).(2) All of the David Winslett family are dead. My mother married to my father after she got of age and had children.

(1) L.C. Perryman, (2) Josiah C. Perryman, (3) China mother of Reuben Partridge, (4) Henry, (5) George B. and (6) Lydia Perryman, mother of Sam Beaver--all dead. Befeeny married to my father and had Alexander David, Hattie (the mother of Phoebe Mathewson) -- Ellen, (the mother of Walter & Lula Harris).

The old children of my father, Andrew, Mahala (Mrs. Winslett) and Nancy (Mrs. Gervin-- Andrew died 1858, had a boy but died before becoming of age--As I said before, Mrs. Mahala Winslett family all dead--Nancy married a soldier from Fort Gibson in 1847 to Mr. Gervin, and took Nancy to the Republic of Mexico soon after their marriage. She is dead and so is Mr. Gervin. They have yet living in Casmay, Mexico, 2 girls, one married and has children. The family never did come back to this country and that the girls are subjects of Mexico Government and never participated in the partition of our lands, simply their home was not in the Creek Nation. The were refused filing by the Dawes Commission.

(above from page 47 of Perryman diary)


My father, * Lewis Perryman had as Brothers & Sisters as follows:

1. Samuel Perryman (oldest) Hathk Mahk Tostanake
2. Chocte (?) " (Medicine Man)or Yahola Harjo
3. Moses " (own slaves & lot cattle) or Aktayachee Masthla
4. John " (rich in cattle and slaves) or Pahos Harjo
5. *Lewis " (Stockman, cattle & slaves) or Kochuk na Misso
6. Henry " (big cattleman, bachelor) or Efolo Harjo
7. Lydia "
8. Susan, or Mary or Mary McKellop

Samuel Perryman or "Hothe mak Tasta Na Ke" (Creek name) the father of all the above Perryman's name I don't remember, the portrait or painting of the father & son stands in the Art Gallery at the U.S. Museum at Washington D. C. Samuel was the oldest son and his name appears with other Chiefs to the Treaty of Fort Gibson 1836. And Samuel Perryman when he died, he was a pensioner under the Gen. Jackson war east of Mississippi River and he claimed to be 120 years old when or just before he died, was a medicine man--Yahola Harjo was about 100 years old when he died, he was also big medicine--Moses Perryman was a rich man owning lots of slaves and large herd of cattle & other stock, a mill & C-1. He was about 90 years old when he died--.

* Same person
2-probably RL Partridge note

3-marginal note indicates this was Columbus or Chocte Perryman

John Perryman (Pahose Harjo) was also a big cattleman and died without issue at the age of about 80 years.
Lewis Perryman, my father owned about 5000 head of cattle in and around Tulsa and was about 80 years old when he died.
Henry Perryman was also a big stock owner, when he died, he was about 80--
"Apaye" or Jennie Perryman my wife--"Eshoye" the mother of Andrew J. Perryman and Hoth Ka

 


 

"Apaye" or Jennie Perryman my wife--"Eshoye" the mother of Andrew J. Perryman and Hoth Ka See a brother--"Sarnakee" was of the Pakan Tallassee Town or Band of Creeks and were all raised at their town on the Canadian River (near Hanna, Okla out west of Tulsa) and she (Mother) died in 1875 and buried at Coweta, her son "Hoth Kasee" also died there at the age of 21 & burried same place. The 3 children of "Sarnarkee" had different fathers -- "Apaye's" father's name was "Enfolota" or Miller, he was killed in the Battle of Bird Creek, Cherokee Nation Nov 1861 -- He had several brothers --Lieut. "Pahoes Emarthla" Miller's brother was 2nd Lieut. Co. A. 1st Regt. Indian Home Guard Jh5 and had several children-- Most of his children are dead -- one "Hopa Noche" is now living at the old town-- he has good many Grand children living at same place near Hanna Station on the Fort Smith and Western R.R. Another brother of the Lieut Emarthla Harjo was the father of Lewis Proctor of Hanna, and another brother was the father of Toney Proctor -- some of those Proctors and also the children and Grandchildren of the Lieut. would be Henry Perryman's mothers fathers brothers children and grand (children) (Cousins) "Sarnarkee" had a sister (name I don't know) and this sister was the mother of Mrs. Lena Jefferson and "Lo pa kee" a boy who died here and burried NE of the house on this Creek (L.C. Perryman's country home) formerly Lazy S. Ranch in Section 8-18-13C. Sarnarkee was at least 75 years old when she died. She was of the Akta ya che Clan or family so that all her children and their children are all Akta ya che family of Pakan ta la hassee Town or Band of Creeks, as the clan does not follow the father, so that Homer Perryman is a Bear Clan, his mother being a Bear family.

Benjamin Perryman--Stee cha co me co or esta ca ko mekka as father to Samuel Perryman (Agent-King)--see previous page (2)

The above may be R. L. Partridge note since information "on previous page" indicated S.
Perryman's father's name was "not remembered".

above information from p. 44 of LCP diary

page From p 42 L. C. Perryman diary:


THE FOLLOWING FAMILIES OF CLANS

1. Seba (Nocus Harjo)--he is a Bear or Wolf & his wife was a Bird clan
2. Siah Button--Bird Clan his wife as a Fox
3. Emarthla (Abram)--Fox his wife was a Bear or Wolf
4. Little Ben Haikey--Beaver " " " Ahalake
5. George Perryman--Bear Rachel Perryman Beaver
6. L. C. Perryman-- " his wife Ak Tay A che or Fox
7. Sam Na harkey--Beaver " " " "
8. Billie Bruner--Aktayache & Kizzie Beaver
9. Chesley Starr-- " his wife Beaver
10. Jno Perryman-- Bear " " Akatayache
11. Peter Grayson--Beaver " " "
12. Chissoe Childers--Bear " " "
13. Robert Fife--Aktayache " " Bird
14. Robt Fry (Foy?)--Beaver " " Bear
15. Henry Perryman--Aktayacahe " "
16. Andrew Perryman-- " " " "
17. Oliver Davis--a Bear
18. Jno Yarjee--Wind ? his wife Aktayache
19. Ben Haikey--Ahalake " " Beaver
20. Toke Ataches-- " " " "
21. Thomas Hickory--
22. Moses Conhey--
23. Joe Starr (father of Chesley Starr)-- Ahalake-his wife Aktayache
24. Lieut. Adams was Wind his wife Bird
25. Fus Thlocco--Bird " " Bear
27. 26. Jno Gooden--Aktaayache" " Bird
27. Wm Gooden--Bear " " Aktayache
28. Charley Gooden--Bear " " Judy "
29. "Sarnokecche" (Partridge)--Beaver-wife Bear
30. Milton Beaver--Beaver his wife (Lydia) Bear
31. D. M. Hodge--Aktayache " " Wind
32. Cowetta Micco--Wind " " Aktayache
33. Cesar Rogers--Beaver " " Bear
34. Thomas Jefferson--Wind " " Aaktayache
35. Edmond Perryman--Aktayache " Tiger

* marginal note "China Perryman = parents of Reuben L. Partridge


THE CLANS OR FAMILIES OF THE CREEKS

White Clan No. 1 - Hotalke- a Wind clan
Red 2 - Katca Tiger or Wildcat clan
White 3 - Nokose - Bear
" " " 4 - Fuswa - Bird (All birds except meat eating birds)
Red " " 5 - Aktayache - Allied to Fox clan
Red " " 6 - A ha la ke - " " Racoon "
Red " " 7 - Echo-Alkee - Deer
White " " 8 - Ecchaswa - Beaver

No one of same clan, can marry to same clan, as they are considered of same family -- The traditional law or custom was a very severe punishment. The clan goes by the mother and the Town or band membership go by the mother, as well as the Tribal rights go by the mother, as well as the Tribal right go by the mother altogether-

above from p 43 LCP diary

(the following is apparently related, but the page was considered "lost")

If one who has a clan right, marry a woman who has no such clan, her and his children having no such rights use to be considered not a Citizen of the Tribe - while back- But under our Constitution adopted in 1867, gave such children a right-by blood on the father side.


By the Old Creek Custom, the heir to a man (unless he had brothers or sisters) to him was his nephew on his mothers side, as your father cannot be of your Clan - All men that is of your fathers Clan, you call them Chuth ke (Cvth ke) (father) - All women of her Clan, you call them Cv-po-se (grandmother), and they call you Cap po ce and Chuts-Chuste (Son and daughter) -- All your Clan Women are your Aunts and men your Uncles or nephews --Uncle is always if it is an uncle is one of your mothers side: and for on father side, instead of being your uncle, say its your little father, his brother is your father and not your uncle -- So that your brothers children are your son and daughters, or that your children and your brothers children call themselves brothers and sisters being of the same father; A man losing his wife especially, it she had children, marries her sister--if any -- if not marries same Clan of his former wife.

(above page number lost)


(no page reference provided for following: May be information developed by Reuben Lee Partridge)

Winslett Family

Hattie Ward (a niece of Chief Monty Canard) was born in the State of Alabama in 1803: She was a member of the Hichitie band of the Creek Nation and used altogether the Hichitie language: She married a white man by the name of John Winslett who died in Alabama. Hattie Winslett nee Ward died in the Creek nation in the year of 1866 and was buried at the Coweta Mission Cemetery, one mile southeast of the town "Coweta Oklahoma". From the issue of this marriage was born to them, David Winslett and Ellen Winslett in 1844. David Winslett married Mahala Perryman at Coweta Mission of Indian territory, daughter of Lewis Perryman alias Ko Chuck na Micco (Mekko). By this marriage was born to them, Lewis, Nancy and Kizzie Winslett. This family all died, no heirs left-- Ellen Winslett married to Lewis Perryman in 1834 in Sodom, Creek nation, Indian Territory. From this issue was born to them as follows: Leguest, Josiah, China, Henry, George and Lydia Perryman. David Winslett was an Interpreter at the Tallahassee National School: he was the author of the Creek Alphabet now in use by the Creek people-- He was a Presbyterian Elder. During the Civil War he served in the Confederate Service and died while in such service in 1862--Was strongly talked of as being the prospective Chief--The following Creek Election to succeed Chief "Monty Canard" being his nephew--Ellen Winslett died at Lochapoka (Tulsey Town) at now the present town of Tulsa and buried at Spring town.


MUSKOGEE OR CREEK HICHITIE "NATIVE TONGUE" ENGLISH

Cas ta le Cas tol akee - Water melon
Ace Aspe - Corn
Tak like Palaste - Bread
Chito (Chetto) Cente- Snake
Ca se Cok se - Pumpkin
Coko Cehe - House
Oewa Oke - Water
Oske Okobe- Rain
Co rak ko Kawaye- Horse
Eco Ece- Deer
Este Yate - Person
Hokte Tike - Woman
Hok toce Tiko ce- Girl
Honan wa Nak ne - Man
Ec ca Ef ce - Gun
Tala ko Tala ke - Beans
Mvs ko ke Oce se - Creek Tribe
Ca lak ke Cala kke - Cherokee Tribe
He ce tal ke He oc ta re- Hichities
Apes wa Ok ne - Meat
Oe Kiwa O kaw ke - Spring water
Tot to lose Ta fa ya he - Chicken
Sok ha Soke - Hog
Efv Efe- Dog
Aye Are gi- to go
Liketa Ct ko le- to sit down
Ec he ta Ca nap le ta- to shoot
Ac ce ta Alin ce - Blanket
A hoe ret Lok ha ca - let standing up
Po cos wa Ce ya fe- Axe
Charte (Cvte) Ke fes ce- Red
Laste (hvstc) Lo ce- Black
La ne Lak ne- green or yellow
Hvtkee Hat ke- White
Waka Wa ke- cattle

(From p. 41 LCP Diary)

THE CIVIL WAR


The Creek people having been raised in the South, made a Treaty with the Confederate States and signed by all the Chiefs except one, in the year of 1860. Now Creek Government was governed by two sets of Principal and Second Chiefs. One Chief for Arkansas District and one Chief for the Canadian District. About half and half of the National divided between them. At that time Motey Kanard was the Principal Chief, and Jacob Asbury his second Chief for the Arkansas District -- and Cho Harjo Principal Chief and "Sands ", or Ok ta ha sars Harjo his Second Chief for the Canadian District -- All of these Chiefs signed to the Confederate treaty except Ok ta ha sars Harjo --

Chief Kanard and Cho Harjo authorized the enlisting of 1 Regt and 1 Batallion of soldiers of the Creeks for the Confederate Army -- While Sand or Ok ta ha sars Harjo called to his aid, the noted Ho peth ya hold and other full blood prominent Creeks -- They gathered up the people in a camp -- These camps were visited by the Confederate soldiers under Col D M McIntosh and men under Gen D H Cooper; And at last Hopeth Ya hola's people sent a messenger to Chief John Ross of the Cherokees at Tahequah.

Chief Ross informed these men, that the President Abraham Lincoln had sent a circular letter to each of the Chiefs of the Five Civilized Tribes and told them not to take up no arms for either side; that this war was this family trouble and he will take care of it himself with his own Citizens -- When Hopeth Yahola's people received this news, it suited them: and as Chief Ross kindly told the messengers, Taylor Postoak and Cho was ta ye, that if they wish to camp and remain a while on his soil (The Cherokee Nation) that they were welcome to do so. So the Hopeth Yahola party took up camp and started north going through about where Chandler Okla is now located -- And moving north, seemed to have excited the confederate Officials, then an army of parts of two Regiments followed them, and overtaken them on Cimarron River, north of the town of Cushion (probably Cushing) Oklahoma, had a skirmish on the River after dark 3 or 4 men killed on each side, they parted and Hopeth Ya hola moved his people in the Cherokee Nation and struck a camp on Hominy Creek north of Tulsa about 15 miles on Nov 1861 -- Gen Cooper with Texas troops and Choctaws Chicksaws Regiments & Grews (?) Cherokee Reg't and Col McIntosh, Creek Regiment marched up Bird Creek and was attacked by the Hopeth Ya hola people. The fight took place at the Junction of Bird Creek and Homing Creek -- The fight was a draw, 10 or 15 were killed on each side, and on the 25th day of December 1861 -- Cooper marched his troops up there again for a fight, but before he reached the Camp, A Regiment of Arkansas troops attacked the Hopeth Yahola Indians and rerouted them from their Camps, killing some and arresting a lot of Women and children. Hopeth Ya hola then took his people to Kansas and camped in and around Leroy Kansas. In May 1862 a Regiment of Creeks was mustered in the services of the U.S. known as 1st Indian Home Guard -- TheRegiment served some time in the State of Missouri and some in The Regiment served some time in the State of Missouri and some in Arkansas, but mostly in the Indian Territory, from March 1863. the Regiment was stationed at Ft. Gibson Indian Ter. to the termination of the war -- The Regiment participated in the following Battles -- At Newtonia Missouri -- Maysville, Arkansas, -- Cane Hill Arkansas, and 2 or 3 time at Cabin Creek Indian Territory --Honey Springs Indian Territory and several skirmishes around Fort Gibson Indian Terr. Near all this time, the 1st, 2nd and 3rd Indian Regiments and 2 companies of 6th Kansas Troops were under Command of Col W. A. Phillips of Salina Kansas --

The Creek Regiment 1st Indian Home Guard, the field officers, were all white, and the Company Officers were originally all Creek Indians of 10 captains, 10 1st Lieut. and 10 2nd Lieut, as well as all the Seargents and Corporals were Indians, not one of these are now living -- one of these Captains was Tulsa Fix eco, a town Chief of Tulsa (Lo cha po ka band) of the Creeks -- he was the Captain of Company "I" 1st Indian Regiment Indian Home Guard -- (for whom Tulsey or Tulsa was named by his soldiers). Bird Kernell was 1st Lieut and Lieut Adams and 2nd Lieut of said Company -- This company was made up mostly of the Tulsa Lo Chapoka people and Tas Kegees -- Those living now of the Company "I" are Seba or Nocus Harjo -- John Perryman, Pompey Perryman --Silas Jefferson, Edmond Harry -- Adam Durant and Legust C. Perryman, they were all privates -- Near all of the members of this Company, resided before and after the War at near Tulsay (Tulsa) and in the now Tulsa County --

Captain Jim McDaniels of the Cherokees whose place was on Hominy Creek was the captain of the Cherokee Company of the 2nd Indian Regiment and commanded a Company of Cherokees, whose was in now Tulsa County -- The noted Skiatooke was a member of Capt McDaniels company and was a noted frontiersman, even before the war, and died a few years ago, whose name the present town "Skiatooke" taken after --

(above from LC Perryman diary pp 392 to including 394)


In the remote ages the American Continent was occupied by "Este Charte" called by the explorers "Indians" (Red men). The date of the beginning of the first family or tribe is beyond the memory of men and the traditional History. The Historians are at a loss to record the origin of these people up to the present time -- Some of these Historians hold, that the Ancient Mounds and other ruins found n North and South America show to have been put up by a Superior people than the present Indian races and claim that a higher civilized people occupied this continent. the prevailing opinion that these Indians are descendants of the Eastern races, and the question of their migrating to this Country being perplexed -- The migration of two races would still make it more questionable. The study of the languages, Customs, traditions and the belief in the after death among several tribes in the U.S. and Mexico, show that the American Indians are from one and same people and they are all of the race who built these Ancient mounds and the ruins --

p 219 of L. C. Perryman diary


CREEK OR MUSKOGEES


The Creek or Muskogee people seems to have emigrated from the Western Rocky Mountains centuries ago, thousands of years ago, as per he old Creek traditions. "A Creek legend": Once upon a time the Creek Indians came out, out of their homes in the grounds (or Mounds) and din the course of time increased their numbers to large and many families.

At one time a convention or council held by the head men on the tip of a certain hill at a large running Spring of Water. For several days consultations on the question, whether to immigrate towards the setting Sun, or the rising Sun. It was eventually and finally agreed that instead of following the path of the Sun, they would migrate towards the rising Sun and to find the place from which the Sun started or rose --

So they started from the Mountainous Country. In going toward the rising Sun, on their trip, locations were made at different places where games was (were) plenty, and the people moved from one place to another; Always facing the rising Sun until they reached a large River which carried a muddy water and quite a wide stream on the banks of said River they remained a very long while; at this place "The Indian Ball Play" was organized for the purpose of satisfying their young Warriors to play this Ball, called "Emblem of War". In a long time the people began to make boats (or Canoes) and used ind the water., till some boats were capable of crossing the River. So in the course of time the people all crossed the River, and continued their trip toward the rising Sun. And after a long time reached a larger body of Water and found out the Sun was coming out of that big Lake of Water that they could not see the other side bank. They discontinued their migration and located their Sacred fires over that Country.

The Legend only names but a few of the present Creek Towns of bands who immigrated same time as follows: "Coweta Ma h ma yas" -- "Cussehta Thlocco" -- and "Arbeka". While the legend of the Tulsa or Cosa Towns and others of the same fire, as Tulsa or Cosa, called Coseste differs some, as to the legent of the other Creeks reaching that Muddy River. (2nd Legent of the) This other legent relates that in travelling towards the East the rising Sun and coming to a big River of Water, their Medicine man told the people, that he would try his Bow and Arrow across the water, and if his Arrow reached the other side bank, then it would be possible for the people to cross. When the trail was made, the Arrow of the medicine man did not reach the opposite bank, but fell in the Water so the people went back from the Bank of said River or Water. And in the course of time the people concluded to go east again, and as they travelled, reaching the River again, and from the banks they could see game coming to the River for water on the opposite banks. So the people induced the Medicine man to try his arrow again at this place: And this time his arrow landed on the opposite bank of the River. So the people made their boats or Canoes and in a long while all crossed the river safely and started on their journey (travell) easterly or towards the rising sun and located near a lake called the Kosa or Cosar, named after a large Bird used in said lake, at or near said lake, these people through their Medicine man (called a prophet) established their council place and a Sacred Fire, and made a new council and which place or places are called today "Pas co fa". The place of council called "Pas ko fa" (Square) (or a Busking place) where annual Corn dances and Festivals occur. The first time in this last legent, occur the name of these people: "Los Este" or Kosars" are today and as far back as in Alabama were called "Tulsas". The Towns (so called ) or Bands with other different Sacred Fire Towns, the number is now only 34. Many of these 34 Towns, the name signify no meaning in the Creek language. It is presumed that all the unknownnames are so old and was used in their Original tongue now obsolete by changing of the unwritten Language in use for ages. These Towns were from the ages the only Government of the Creek Tribe, a complete social Government, with the Town Chief, head of said Town or people; Their War chiefs, Medicine men & (balance of phrase not legible, appears to be "co-c or etc") -- so that these different Towns represented and were the power of the National Creek Government. The national Creek Government originated in a later date. To form this Creek National Government, the Officials of each of the several Towns or confederacy constituted the power of the Creek National Government, even as late as the year 1867. The new Creek Constitution, then promulgate, provides that the legislature of the National Council shall be composed of two Houses; "House of Kings" and "House of Warriors", aiming to give each Town to one member in the houseof Kings, representing the Chief of each Town or King, and the lower house represented by the other War officer of each of these Towns to be elected by the Members (Citizens) of each town respectively. The unknown meaning of the Towns or bands, and other mythologic names are few and were of ansient use, Coweta -- Toke ba chee -- Arbeka -- Eufaula -- Hichity -- Okchaye -- He la be -- Cusseh ta -- Tulsa and a few others. Some towns that carry known names were originally o the unknown named Towns -- These 34 Towns use Creek language Euchee -- Hichity -- Insas sarty and Alabama Town. These (except Euchee Town) use a language similar to Choc-taw language and link between Choctaw language and Creek language, also the Meka -Suk kees of Seminole Nation use hichity language, and all others Seminoles use Creek language, and belong to one or other of the 34 Creek Towns, but a different Nation or people as peer U.S. Indian Treaties. Nationality of the Seminole people originated some time about 1820 or 1825. The pre historic traditions of American Indian show a theory that especially the indians who were found by the discoveries living or occupying the Southern portion of the now U.S. in ancient times occupied mostly the Rock Mountain Countries. That the Ancient Indian Civilization, at the beginning of higher life was made by the aborigines or Indians occurred either now New Mexico -- Arizona and Old Mexico and south American Countries. The southern country being a warm country and suitable for out door work with gavethe Indian more time to work and to study the Arts of life higher advances may have given moreopportunities in making such advancements as we read of the history of Ancient ruins found in Mexico, Central America and South America that advance towards civilization extended as far north as the now New Mexico -- Arizona and the Southern portion of the State of California. Father north and East we find now only Mounds and the other simple relics showing that farther we go north, the simpler the Arts until when we reach the Evidence of lower Civilization. It must be the product of the hunting Indian parties who left their own tribe and roamed over the Colder and more open country for their game. The farther north you find the Indian occupying the colder country the less evidence of thrift and Civilization. They are coarser and larger physically, because they rest from manual labor and in a healthier climate -- So we may as well hold that all Indians are all of same stock, originated in the warm countries south in a more warmer Countries of America, possibly it may taken millions of years to attain this diversion or segregation of these peoples and languages, but they have had ample time to reach these differences -- End -

-(marginal note reads "from pp. 4 on his tablet paper". RLP's reference to LCP's work)


"HUNTER'S SONG"
in "HICHITA" Dialect

Hantun Ta Lon Kawait; a Kling; Eyali.
(Somewhere the deer lies on the ground, I think, I walk about)

Suta! Kaya! Kay ap hu!
(awake! arise! Stand up!)

Aluktcha ba Kli wati, a Klig: Iyali.
(It is raising it's head, I believe I walk about)

Sutra! Kaya! Ka ap ha!
(Awake! Arise! Stand up!)

A Luk ti gon Knawate a Klig; Ayali.
(It attempt to rise, I believe: I walk about)

Suta! Kaya! Kay ap hu!
(Awake! Arise! Stand up!)

Aluk hadsha alivati a Klig, eyali.
(Slowly it raises its body, I think I walk about)

Suta! Kaya! Kay ap hu!
(Awake! Arise! Stand up!)

Hantun ayawati a Klig! Ayoli --
(It has now risen on its feet, I presume: I walk about)

Suta! Koya! Kayaphu
(Awake! Arise! Stand Up)

(I associate this with the same note applied to the preceeding information: "Creek or Muskogee". ( find no further reference to LCP material)


MIGRATION LEGENDS OF THE CREEK OR MUSKOGEE TRIBES

Larger centers of Creek Nation had it's own story about this. The legend in "Urlapergu" or Hawkins are from Kasifta (Kaschta) -- Milforts as probably from odshi apofa (Oce apofa) and Tuk a atchi --Legent by Col. Benj. Hawkins sketch--

There are in the forks (ak faski) or Red River (or Uitcha ti) West of Mississippi River (ui ukuf ke) = ue okofke) two mounds of earth. At this place the Kasihta, Kawita (Coweta) and Chicasa (Chickasah) found themselves and were at a loss for fire. They were visited by the Hay oy algi (Hayv yal ke), four men who came from the corners of the World. one of them asked the Indians where they would have their fire (Tutka). They pointed to a spot, it was made and they sat down around it. The hayv yal ke directed that they should pay particular attention to the fire, that it would preserve them and let las Kita immissi He-sa-ke-tv) = God the holder of breath, know their wants. One of the visitors took them to show them the "Passa". Another show them the Micco (Mekko) Huy ni dska, (Huyv ne ca), then the cedar (atchina) (Vcena) and the west bay to Tola. One or tow plants were not recollected, and each of these seven plants was to belong to a particular tribe, Ima lar Kita (emv li Kotv). After this the four Visitors disappeared in a cloud, going in the direction whence they came.
The three towns then appointed their Rulers, the kasihta chose the Bear gene (Nukusalgi) (No Ko Sal Ke) to be their kings. (Mi kal ge) and the istanalgi to be their inihaa lakalgi or men second in command.
The Kawitas (Coweta) chose the la-lo-al-gi (Rvro al de) fish gene (Clans) to be their kings Mikalgi (Mek Kalge) -- After their arrangements some other indians came in from the West, me them, and had a great wrestle with all three Towns. They made ball stick and played with them, with bows and arrows, and with the "Atassa" the war club. They fell out, fought, and killed each other. After their Warring, the three towns moved eastwardly and met the "Abik" on Cossa River. There they agreed to go to war for 4 years against their first Enemy, they mad(e) shields "Tuplukso" of buffalo hides, and it was agreed that the warriors of each town should dry and bring forward the "ika hal h" or scalps of the Enemy and pile them; The Abika had a small pile, The Chicasa well above them, the Kawita (Coweta) above them, and the Kashita above all. The two last towns raised the "itu Ahate" (eto oak) red or scalp pole, and do not suffer any other town to raise it. "Kashita" is first in rank.

After this they settled the rank of the 4 towns among themselves. "Kashita" called "Abika" and Chicasa tcha tchusi (cv Euse) my younger brothers. Abika called Chicasa Ama h maya, or my elders, superiors and Chicasa sometimes uses the same term to "Aabika". This being done, they commenced their settlements on Cosa and Talla possa Rivers and crossing the falls of Tallaa poosa above Tuk a batchi. They visited the Chatahutchi River, and found a race of people with flat heads in possession of the Mounds in the Kashsita fields. These people used bows and arrows with strings made of sinews. The "alick tchalge" or great physic makers (doctors) sent some rats in the night time, which gnawed the strings, and in the morning they attacked and defeated the flat heads. They crossed River at the Island near the Mound and took possession of the Country. After this they spread out eastwardly to Otchisi - hatchi or Okmulgi River, to Okono River, to Ogt tche or How go chuh River, to Chiska Talofa katchi or Savannah River. They met whites on the coast who drove them back to present situation. "Kashita" and "Chicasaa" consider themselves as people of one fire. (Tuk itka ham Kushsi) form earliest account of their origin.



"TRADITION or "LEGEND"

Hitehsdudshi ("Hitchito chee") "Little Hitchite" Tribe. Ancient name was known as Htohik -- hade -- a Hitchiti word, signifies "white heap" (of ashes). These tribes lived on the Flint Creek, below Kit-chen-funie creek. Checote & B. K Stidham gives the following: Mythc Origin of Hitchiti Indians, ancestors first appeared in the country by coming our of Can(e) Brake or reed thicket -- ("Utski" in Hitchiti) near the sea coast. Some claim they fell from the sky. They sunned and dried their children during 4 days, and then set out, arriving at a lake and stopped. They moved up the stream and settled. Another tradition says, Hitchiti Indians is first to settle here, known as okmulgi Town, ancient Capitol of Confederacy. "Mika-suki talked Hitchiti dialect. "Sawokli Tribe moved to Ind Territory with Hitchiti, are united here. There is an Ancient female dialect which is used by creeks and Hitchiti, by older people. "Hunter Song" may serve as a speciman of "Hitchiti -- Archaic form.

LEGEND OF KA-SI-H-TA (CUSSETTA)

At a certain time, the Earth opened its mouth then the Kashitas came out and live there near its mouth. Therefore they moved west--however part of them came back and live there. Their children were eaten by the Earth, so that, full of dissatisfaction, they journeyed toward the rising sun. First came to thick and muddy slimy River, camped there over night. Next day journeyed and came to Red and bloody River. Lived here and eat fish for 2 years. low springs here and Kasihtas did not like it, and so they journeyed on to the end of this red river and heard the noise of thunder. They approached to see what it was, and saw the red Smoke; and then the Mountain which thundered, on the Mountain was sound of singing. They sent scouts to see what it was, and found fire blazing upward which the noise was making. Kasihtas called this Mountain "King of Mountains". And it thunders to this day. And men ar very much afraid of it. Here they find three different Nations. They had taken and saved some of the fire, and at this place they learned about Herbs and other many things. From East, White fire came, but they would not use it -- From Wa halla (South) came fire of blue, they refuse to use it. From West fire came which was black, nor would they use it. At last fire came from the North which was red and yellow. this they mingled with the fire they had taken from the Mountain. That is the fire they use today. Here they found 4 herbs and roots which sang and disclosed their Virtues - "Passa" (rattle snake root) Mikko or Micco Hoya ne cha (Red Root) Sowatchko grows like wild fennel) Escha la pootchke (Little Tobacco) -- At Busk or "Pussketa" use this "Passa" and Sowatcko for cleansing.


MUSKOGEE OR CREEKS

Largest division of Muskogean family got its name (Creeks) by the English on account of them making their homes on the streams and creeks only. Creeks or Muskogeans occupied or inhabited part Alabama and Georgia -- Chiefly on the Cosa and Tallapoosa Rivers, also Flint and Chatta hoochee Rivers. History of Muskogeans or Creeks begins with DeSoto's army going through on Mississippi River in 11540. Creeks were allies to the english (British).

Catlin's on Indians -- R 970-1028 -- Vol 142


CREEK OR MUSKOGEE NATION


First Chief Elected under
lst elected by Indian vote Samuel Checota new Constitution
2nd Chief=Vice Chief Mek Ko Hut Kee 1867 close of Civil (White King) War
2nd Oktas Harjo (Crazy Sand) Elected Chief 1870
3rd Lochar Harjo (Crazy Turtle) " " 1875
4th Ward Coachman " " 1876
5th J.M. Perryman of Eufaula Ind ter. " " 1883
6th Legus C. Perryman Tulsa " " " " 1887-1895
7th Is par heh Char Chief 1895
8th Pleasant Porter " 1899
Motey Tiger 2nd (Vice) "
9th Motey Tiger was appointed by (Pres) Teddy Roosevelt Chief 1907
10th George W. Grayson of Eufaula Okla by President Wilson 1917
11th Washington " " " " " " " 1921
12th George W. Hill Hoffman Okla " " " 1923
now R. Kanard, Wetumka by Appointment F. D. Roosevelt 1940-1947


"TRADITION"

White fire came to (Creek or Muskoee Indians) from the East, and they refused. From South (Wa halla) came the fire which was blue, Indians refused -- From the West came the fire which was black. They refused. Last from the North came the fire which was red and yellow: This they mingled with the fire which they had taken from the "King of Mountain".
This is the fire which they use today. Here they found herbs which sand and disclosed their Virtues.
1st Passa (Passaw) = Rattlesnake roots
2nd Mekko or (Micco) We an hone a cha =Mekko Honeca (English) = Red Root
3rd Sowatchs = grows like fennel
4th Escha la pootcha = Little tobacco


"MUSKOGEE OR CREEK CLANS"

Muskogee English

Aha la Kalgee Bog Potatoe-grows wild
(Ak tay atsalgee) - ats hi algee (acealkee) Maize or Corn
wind clan?
Hukstalgi or Hus wal kee means Bird
Halp a dalgi means aligator
Rano Alkee Fish
Hutal Kalalkee - Wind 2nd word akta ya teal ki-one Indian says - means wind
Is panal Kee or Itamalkee or Itch has ualkee or Ecchaswa means (Beaver)
Itch oak=lkee meaning (Deer)
Kats al Ke " (Panther or Tiger)
Koa Ko ts alke or Kowa kuce means (Wild Cat) or Bob Cat
Ku-ni-hal-gi " (Skunk)
Noko sal ke (Bear)
Ods schi sal gi -- oce sal ke -- (Hickory nut)
Ok tchu nu al gi or okevn Wal Kee -- (Salt)
Osanalgi or Osanal ke -- otter) ==(osvnnv) right name
Pa ho salgi -- Sopak talke = (Toad)
Ta Ku sal gi -- Ta ko alke -- (Mole)
Tsu lal gi -- Cu la al ke -- (Fox)
Wah lak algi -- Wot kal kee -- (Racoon)
Ya Halgi -- (Wolf) A Creek Indian says that Bear and wolf are one, or close related


Thanks so much to Joan Case for this very fine contribution