A Brief Description of A Creek Accession and Ascension
Ceremony
Conducted during the Harvest Busk Held at Pine Arbor
Tribal Town at
Blountstown, Florida, November 1995
A Brief Overview:
The
last such installation rites of an hereditary Mekko (King) of the unremoved
Apalachicola Tribal Town people occurred summer, 1923(1. Many changes
have taken place in Apalachicola life since then including a radical shift
in the kinship system, a near loss of the language outside of its ceremonial
context, a breakdown in the matrilineal aggregate and majority conversion
to Christianity as a survival mechanism. The teens and early twenties saw
the last wild cattle roundup, the last communal tending of large fields
and the last annual communal Harvest Hunt. Yellow fever and influenza outbreaks
severely reduced the population and altered the ceremonial structure. Klan
opposition and economic changes scattered many families as they sought
a better life than previous generations. Customs, habits and traditions
were rushed into oblivion by the converted families while the minority
clung stubbornly to the old philosophies and practices which centered around
the Sacred Fire and Square Ground. Although diminished, it is important
to note that no break occurred in ceremonial life. The Sacred Fire has
never been extinguished but is faithfully renewed each year according to
customary rites. The annual communal "Cry Time" at first frost continues,
as does occasional secondary re-interment. Per capita land payments of
the Creek Dockets brought forth thousands of people claiming Indian heritage.
For most, these specious claims were rightfully voided. The wake caused
by the scramble for Creek docket money, gained the South a whole new social
stratum, that of the "instant Indian" and "trinket traders." To further
insulate and isolate itself from this phenomenon, Apalachicola Tribal Town,
rendered Ocēsvlke Pvlvcekolv in the native tongue, changed the English
name of its ceremonial town site to Pine Arbor Tribal Town. To do so required
calling a Constitutional Convention that included input from the Muscogee
(Creek) and Seminole Nations of Oklahoma with special assistance given
by Principle Chief Claude Cox, Robert W. Trepp and historian Angie Debo.
The late Joe Floyd represented the removed Apalachicola of Oklahoma and
the late Sam Wall and Thom Hyfield represented Town citizens from Mississippi,
Louisiana, Texas and Alabama. The late Archie Sam represented affiliated
Natchez citizens. Final ratification of the name selected by former Matriarch
Nvhokv (Mrs. R. O. McKenzie) took place at Wakulla Springs and was hosted
by Edward Ball, Jake Belin and Joe Wilkie. Through all this, the Town was
and remains a viable unbroken link with America's ancient Southeastern
peoples and their ways.
Before
the actual rites of accession and ascension on Sunday morning, the Square
Grounds were swept cleaned again and symbolic white sand scattered over
the ceremonial area inside the small shell midden which marks the sacred
clearing and Fire Mound within its circle. The Fire Mound was attended
to by leveling and reshaping; special wood was procured for the occasion.
The four willow covered Arbors were finely decorated with woven sashes
and other hand work. They may also be decorated with garlands of greenery
and ribbons. Because of time constraints for the 1995 Harvest Busk, Arbors
were only moderately adorned with ceremonial objects.
When
the rites of accession and ascension were ready to proceed, all clothed
themselves in their finest ceremonial raiment. The
exception was the ascending Mekko. In
former times, this participant remained unclothed during the initial portion
of the rites. In this modern instance and because of the public character
of the Grounds, the future Mekko wore only common sleeping attire and a
ragged flannel shirt--all purposefully disheveled (6.
When
everyone was seated, the Heles-Hayv (as was both a right and duty) selected
two Emarv(7 (ee-MAHT'hlah): Dan Penton and John Thomas. The
selection of the Emarv were based on the ceremonial (religious or spiritual)
and political (civil or governing) components of the Town and earlier historical
precedence. In their role, the Emarv direct and escort ritual participants
to and from Arbors, make announcements to the Town at large, and accompany
all prescribed actions of the Heles-Hayv and other procurators. The chosen
Emarv may or may not be the same who serve as Emarv for the Ribbon Dance
and other celebratory activities at the Grounds. Dan is the grandson of
Sankey Godwin, the ceremonial leader and Heles-Hayv who conducted the 1923
rites under direction of his own father, James-Robert, also a Maker of
Medicine. John, current tribal chairman, is the son, grandson, great grandson,
great great grandson and cousin of all former tribal political leaders.
After
the Emarv were chosen, Dan addressed the Town reminding all that continued
ceremonial silence was to be observed by those present. From that point,
all conversation and unnecessary sound ceased; normally, a conch shell
trumpet could have sounded four long blasts to mark and initiate the occasion.
The shell master had other duties more pressing at that moment. Instructions
given to the Emarv from Heles-Hayv were always lightly whispered--not audible
to anyone else. Such silence is necessary if the ritual is to be of a primary
sacred order--all actions directed solely to One-Above. A secondary sacred
order is directed towards Sacred Power performed to benefit humans. "Silence
is the language of One-Above, Creator but sound is the language of creation"
is often quoted at Pine Arbor.
John,
the Emarv from the political component, gave no speeches or addresses because
those active in political roles are not allowed a public voice in ceremonial
activity at the Square Grounds; But, they may serve in any secondary support
role.
Heles-Hayv
stood and quietly walked around to the South side of the West Arbor, the
place where the Medicine Bundles are kept and displayed at the Grounds. Heles-Hayv
knelt down in a poster appropriate to the forthcoming transformation. The
Bundles were opened and he procured a small piece of lightning struck wood
and four small snuff cans each containing a different powdered mineral
paint (8. Several
small woven baskets, each approximately one-inch square and each containing
one of the fourteen sacred herbs were brought forth. Copal incense(9
donated by David Freidel for this occasion was also brought forth. With
the Bundles still open(10, he set the 4 small cans to his right
and carefully opened each one. The Maker of Medicine created a small drop
of paint with a moistening a finger with a little fat and touching that
finger to the powder in the first can; he made a small circular imprint
on the piece of lightning struck wood. This
step was repeated for each of the other three containers. The resulting
efforts imprinted four small colored circular dots on the small wooden
splint--yellow, red, white and black in that order(11. After the
lightning struck wood was marked with the appropriate colors, the small
baskets were arranged in the open Bundle in a mirror image of a constellation
whose Creek name is not yet known to the author. Finally, Heles-Hayv removed
two other items from the Bundle. One was an ancient piece of buffalo hair
dating back to the days of the eastern woods bison. The other has no known
name in English but will be called a Medicine String for the present. It
consists of a long thin leather thong to which is tied a series of small
pieces of cloth and doeskin forming little pouches about the size of a
small marble each. Their contents are not known beyond the men who handle
and care for the Bundle. However, Mark Cummings noted that they have been
withdraw from the Bundle only three or four times in the last 25 or so
years.
Heles-Hayv
stood up and walked eastward across the Square to the Fire which is always
seated on a small earthen mound called the Turtle's Mound or the Back of
the Turtle. Again, Heles-Hayv was escorted by the two Emarv. He
then doctored the lightning struck wood with breath and placed it into
the Fire. No words were spoken (12. After
presenting the splint of wood to the Fire, the Fire was given tobacco hand
procured by Robert Wade and Mark Purcell. Again, no prayer or spoken words
were offered since Power evoking actions are often done in silence.
The
sight of lightning struck word produced looks of awe from older Grounds
members who knew that the use of such portended the fullest invocation
of Power. Lastly, David Friedel's copal was offered to the Fire in silence
to ensure the sacrifice would travel upwards to One-Above, the Creator.
The copal produced an aromatic whitish-blue smoke and an abundance of
sparks in the same manner as dried sweet gum resin. Such sparks are said
to be reminiscent of shooting stars, while smoke is said to represent several
things: another symbol of the pathway of Power, the offspring of the milky
way and the vines (also speech scrolls) around the [invisible] axis-mundi. The
Medicine String was carried in Heles-Hayv's hand throughout the offering
sequence. After the offerings,
the Heles-Hayv was escorted back to the Bundle into which the Medicine
String was returned; then, he was escorted to his seat by the two Emarv,
Dan and John.
The
Emarv then went forth to the South Arbor and motioned for the Town's musician,
Henev-Maro (Richard W. Smith), to step forth. The flute player was then
escorted around the Fire, Afterwards, all three exited the Grounds near
the Bundle in the West Arbor and continued to walk until they were between
the West Arbor and the ball post to the West of the Grounds. They
stopped and turned to face the Fire. The
Town's musician, Henev-Maro, began playing softly as he slowly walked towards
the West Arbor flanked by the two Emarv(13. All
three entered though the West Arbor and continued to walk until they reached
the edge of the South Arbor. At
that point, all briefly stopped and faced the Arbor, with Richard still
playing softly. After a few
moments of music, all began to slowly walk towards the East Arbor; Richard
continued playing the flute all the while. Upon
reaching the East Arbor, all stopped again and faced the Arbor as before--the
flute still continuing. After a brief pause, all began walking towards
the North Arbor where the scenario was repeated. From the North Arbor,
the three walked towards and eventually around the Bird Mound in the northwest
corner of the Square; playing continued softly.
After
Richard and the two Emarv circumnavigated the invisible Bird Mound, they
proceed to the West Arbor and repeated the same scene as before. After
pausing at the West Arbor's edge, the flute player and the Emarv processed
toward the Fire. At the half-way point, they stopped. Richard continued
to play for an extended time and then let the sound of the flute taper
off to silence before the Fire. When Richard finished playing, he was escorted
back to his South Arbor seat by the Emarv(14. While at the South
Arbor, the Emarv motioned forth one of the men named Vbvske or Eric Jakubowski,
whom they escorted towards the North Arbor after circling the Fire once. When
the party reached the North Arbor, the (ceremonial) Emarv, Dan, pointed
towards a man sitting the Arbor called Hopoyv or Doug Alderson, who stepped
forth. Next, all walked to
the West Arbor. Each man
chosen from the South and North Arbors was to be an Vfvstv, "those who
attend to," (uh-FAHSH-duh, uh-fahsh-DULL-gee, plural) 15.
When
the Emarv and Vfvstvlke came to the West Arbor, the Heles-Hayv stood again,
stepped to the Bundle, and picked up two horse conch shells(16 and
placed a shell at each end of the ancient ceremonial bench. Next he placed
a female Turtle to the side of one conch shell and placed a male Turtle
to the side of the other conch shell (17.
Emarv
Dan Penton whispered instructions to the Vfvstvlke. Afterwards,
the Vfvstvlke carefully lifted the bench and its contents off the ground,
reminiscent of a litter. Escorted by the Emarv, the Vfvstvlke carried the
bench airborne to East side of the Square half way between the East Arbor
and the Fire; they placed the bench broadside to the Fire with ends facing
North and South. After lowering
and placing the bench, the Vfvstvlke stepped back one-step as the Emarv
went to the North Arbor. Upon
arriving, the Emarv pointed to Mark Cummings (keeper of the mats), who
then picked up the mats and proceeded to the West Arbor with them.
After
conferring with the Emarv, Mark picked up the long woven mat and arranged
it so that the mat rested on his open hands, palms-up(18. Mark
was then escorted by the Emarv to the East Arbor, where he approached the
bench from its rear (facing the Fire mound). Each
Vfvstv approached the bench from the North and South, lifted up the conch
shell and Turtle at their respective ends and stepped back. Mark,
holding the mat with palms-up, proceeded towards the bench, knelt, and
evenly placed the mat on top of the bench. Afterwards,
Mark stepped back from the bench and the Vfvstvlke stepped forward to replace
each conch and Turtle shell on top of the matted bench in the prescribed
manner.
After
the mat, shells and Turtles were placed on the bench, the Emarv proceeded
to East Arbor and quietly brought forth the ascending Matriarch--Emv, Doris
Adams. Emv was escorted to the
North end of the bench where she stood facing the Fire. An
Vfvstv stepped forward and removed the shell and Turtle. Then he stepped
back. Emv was seated. The
Emarv proceeded around the Fire to the West Arbor and quietly brought the
ascending Mekko forward from where he stood under the West Arbor. He was
escorted around the Fire to the bench. The
other Vfvstv stepped forward, removed the other Turtle and shell and stepped
back. The Heles-Hayv was seated
on the South end of the bench, facing the Fire.
Both
Emv and Heles-Hayv, seated on the bench, raised the hands, palms-up, from
their laps. Each Vfvstv stepped forward and placed a shell and a Turtle
in each hand of Emv and Mekko. The shell was placed in the outside hand
while the Turtle was placed in the inside hand. The Vfvstvlke stepped back;
Heles-Hayv, gazing intently towards the Fire, began a quiet invocation
from the ceremonial language which Emv quietly repeated.
After
the ceremonial recitation was spoken, each Vfvstv stepped forward, removed
the shell and Turtle from each ascending officer's hand and stepped back. Heles-Hayv
and Emv stood up; the Emarv separately escorted each back to their respective
Arbors. While the participants
were being escorted back, each Vfvstv stepped forward and replaced the
Turtle and shell back on bench in their original positions--conch shells
on the outside and Turtles on the inside. When
the Emarv returned from escorting the main ritual participants, the Vfvstvlke
picked the bench and moved it to the West side of the Fire and placed the
bench halfway between the Arbor and Fire mound--with the ends of the bench
pointing North and South. The
Emarv again separately escorted Heles-Hayv and Emv to the bench, where
they would again be seated facing the Fire. Shells
and Turtles were removed from the bench and handed to participants in the
same manner just described; each participant quietly recited in the ceremonial
language as before. This whole
process was repeated two additional times in front of the North and South
Arbors with bench ends oriented East and West.
After the fourth time, Heles-Hayv and Emv concluded their part of the ceremony; they were separately returned their respective Arbor by the Emarv. The conch shells and Turtles were returned to the top the mat covered bench that the Vfvstvlke carefully lifted up again. The Emarv escorted them and the bench around the Fire to the West Arbor side. The Vfvstvlke placed the bench halfway between Fire mound and West Arbor. At this point, one Vfvstv walked near to the Bundle, grasped the cylindrical ceramic medicine pot, returned to the bench and placed the pot in its center between the Turtles and shell.. The same Vfvstv again walked to the Bundle and obtained the short cedar blowing tube, a garfish jaw and the smallest mat that was woven from cane. He proceeded towards the bench where he placed the small mat atop the ceramic medicine pot; the cedar tube and garfish jaw were also placed on the smaller woven mat. Afterwards, the Emarv escorted the two Vfvstvlke and Mark back to their respective Arbors.
After
all ritual participants were seated, the Emarv escorted the ascending Matriarch,
Emv, to the front of the Fire; she stood halfway between the Fire and East
Arbor. The ceremonial Emarv informed
the Town, that a Matriarch had been raised up and the time had come for
the community to approve or disapprove of the choice. Members
who accepted and approved came forth and stood behind Emv. The whole congregation
came forth with the exception of the Heles-Hayv who is allowed no voice
in this selection process. Voting by sticks (19 may also be used
for this procedure. All were then seated after casting their approving
vote for the new Matriarch that they did by willingly placing her between
themselves and the Fire, a ceremonial action meaning trust.
The
ascending Mekko, who had remained seated throughout this portion of the
rites, rose slowly and publicly discarded the rumpled clothing right down
to the bright red undergarments several town's women had provided for this
occasion. Even the most solemn actions are often laced with good natured
but silent humor generated by the women--men willingly comply. With assistance
from a clan sibling, the Mekko clothed himself in the finest of traditional
clothing: brightly patterned and finely tailored long shirt, long coat,
gorgets, bandoleer bag, and beaded finger woven garters were the most obvious. The
second woven mat (described earlier) was wrapped around Mekko's waist by
clan a sibling and the Emarv. A
traditional beaded sash previously woven by the flute maker for ceremonial
occasions secured it. A short speaking stick was stuck into the left side
of the sash. Into Mekko's left hand was placed an ancient Turtle rattle
crowned by a carved turkey beard and a turkey wing was placed in his right
hand which he held with bent elbow to show off the plumage-- a requisite
of formal announcements (20. In a voice of utmost quietness, Mekko
simply announced within the West Arbor, "The Mats are Taken." All
others remained seated except the Emarv, the Mekko stepped slowly out of
the West Arbor, turned right exited the Square Ground and began to slowly
walk around the outside perimeter until he had completely encircled the
entire ceremonial site. Afterwards, he re-entered the ceremonial area
of the Square Ground at the West Arbor and slowly coursed the inside perimeter
in the standard counter clockwise (sunward) manner encircling each corner
post of the Grounds and passing in front each Arbor until he returned to
the West Arbor--this is one of the most ancient of ceremonial patterns
of power in Southeastern ways. The
Emarv did not escort the ascending Mekko during this walk often call the
Walk of Death and Birth or the Walk of Change21.
After
completing his ceremonial walk, the Emarv escorted the ascending Mekko
to a point halfway between the Fire and West Arbor where he remained facing
the Fire. Again, the ceremonial
Emarv announced to the assembled Town that a Mekko had been raised up.
Now, it was time for the community to approve or disprove the selection--always
after the fact. Everyone except
the Matriarch (22 could voice their approval and loyalty to the
Town or reject the choice and withdraw. As before, a vote by Fire was taken
in which each who approved stood behind the Mekko and expressed confidence
by willingly placing Mekko between their own person and the Fire. The disapproving
would step forward and block Mekko's access to the Fire. There were no
dissenting shadows cast across the Fire and no broken sticks at either's
feet. None stood to withdraw from the Town; traditional consent prevailed
as before. Both Matriarch and Mekko were now locked into a role of service--a
service of ritual helpfulness. From such a role only death can excuse and
release someone. If one retires or becomes ill, a regent is appointed until
the last breath. Matriarch and Mekko--the Grounds were complete once again.
The
stilled quietness of the two-hour affair had been broken only by an appropriate
on-going chorus of birds until this final point at which a great shout
of "Mvto!" went up from the congregation. After quiet congratulations,
everyone returned to their Arbors in preparation for the Harvest Dance
that would begin shortly. All other aspects of the Busk fell immediately
into their proper routine as if nothing had disrupted in any manner. The
entire accession and ascension rites occurred in about two hours' time
marked as a deliberate, dignified, graceful and an extremely quiet affair. Sparseness
did not detract from but enhanced the simplicity and beauty publicly express
by the community in congregation. To many, it was one of the most powerful
and moving moments in Pine Arbor's history--it was a time when the most
ancient of practices grasped hands with present to ensure the future. Many
adults wept with the impact of such a simple, austere and severe ceremony
in the midst of people who general have a rich ceremonial life. Dr. Bill
Grantham, a Creek anthropologist from Troy State University visiting for
the occasion, noted that people, corn and other common modern elements
were missing from the symbology. Dr. Grantham said the affair felt almost
neolithic in its simplicity but duality and a dual axis-mundi were evident
in every action, especially with the preceding installation of a Matriarch
on whom the Mekko was not allowed to voice opinion, rule or comment in
any manner. Similarly, the Matriarch was allowed no comment on the Mekko--neither
could accept nor reject; their equal separate roles in two separate worlds
was made quite clear to all present.
Addenda:
Dr. McCaffrey and Dr. Jakubowski also noted the litter symbology of the
bench but they reminded us of something even more striking. After the future
leaders left the bench for their permanent stations on the Grounds, the
cylindrical medicine vessel was placed in its empty center and covered
by the small seat mat on which were placed the cedar blowing tube but not
the cane tube and also a gar fish jaw but not modern scratchers. A Turtle
flanked each side of the pot and shells marked the outer edge of the bench.
It was a visible picture of the Upper, Middle and Other Worlds with the
positive axis-mundi, the Sacred Fire) seen behind the bench and the negative
axis-mundi, the ball post and war post seen just off the Grounds--in its
formal composition, people and corn were absent but hunting and gathering
tools adorned all the Arbors. They also noted that voting by Fire really
was a public assent for the system and the office but not individual approval
of a particular people; it demonstrated a surrender of individual self
interest in favor of the Town as a whole--trust made visible. Congratulations
were given privately from person to person but not publicly. Finally, they
reminded us that throughout all this, Heles-Hayv and others occasionally
referred to procedural notes from the 1923 rites but after acknowledging
the Fire with Power-laden gifts, Heles-Hayv did not actually participate
in any role which utilized power or shamanic forces but instead was a silent,
almost penitent individual until the end. Even then, there was no spoken
remarks, speeches or public accolades clearly demonstrating the ability
of the community to access and fully use Power without a
reliance on any individual. Deceptively simple, silent and beautiful, out
of this accession and ascension ceremony arises a stream of visible symbology
of great complexity and antiquity.
NOTES:
1.
There have been Matriarchs before Emv (e-MAH) and other leaders since 1923;
they ruled as regents for someone still living. No ceremonial special actions
were required--only the consent of the ruled. Emv, Nvhokv, Alice and other
ruled as regent for Barbara Allen Conway, mother of the ascending Mekko.
2.
Bartram, Swanton and other writers give several accounts of the use of
mats within a ceremonial context. Iberville's Gulf Journals describes the
abundant use of mats marking the death of a king. Dr. George Lankford has
also offered thoughts on the importance of mats as authority icons.
3.
Paul Hornsby, in addition to being well known in the recording industry
with the likes of Nitty-Gritty and Marshall Tucker Bands, is also Creek,
a descendant of William Red Eagle Weatherford and a master craftsman of
native American technologies.
4.
At Apalachicola's Pine Arbor Grounds, an ancient gray-green and white bench
is always found at the South end of the West Arbor. It is called by many
names in English depending on its momentary use: Maker of Medicine's Bench,
Medicine Bench and Seat of Power. Many think this bench is a surviving
remnant of the Southeastern litter formerly used; it may also be an icon
for the Middle World. George Dixon and Mark Bunting saved it from destruction
at the old site.
5.
This mat must be woven by the participant but is always finished at the
edge by someone of the opposite sex and moiety because this seat embodies
the cooperative duality of both female and male. The members of an hereditary
ruling lineage must learn to weave as a prelude to governing. It is believed
by so doing the future leaders will learn to handle the complexities of
sorting out the numerous activities, affairs, complaints and needs of the
community. "Tradition says a son weaves for a deceased mother and a daughter
weaves for her father" and "A Mekko who cannot weave cannot hold a tribal
town together," are old sayings at Apalachicola.
6. It
appears that the clothing chosen again represented dualities of the ceremonial
year, dualities of status lineage and common in addition to noting a rare
dual role as Heles-Hayv and Mekko.
7. Marv,
Emarv: Busk and war title and office. Literal meaning: "those who move
among them and make them stir in their midst." The Emarv at Pine Arbor
are Busk officers who act as disciplinarians and masters of ceremony.
8. Snuff
cans long ago replaced the fragile paint pots which have since been relegated
to a museum.
9. Dried
sweet gum and pine resins are usually employed as incense.
10.
This is the only time during day or night that the Bundle is fully opened
except just prior to the Ribbon Dance when the Atasse blades are withdrawn
for the Matriarch who leads the dance.
11.
The Medicine colors are usually given, evoked and stated as red, yellow,
black and white. Some ceremonial actions require a reversal of items or
procedures when Power is specially evoked.
12.
Lightning struck wood is already sacred, having been marked by One-Above;
it does not require the purifying administration "Breath" through a Heles-Hayv,
Maker of Medicine. Lightning is an important medicine in several contexts.
13.
Flutes are an alternate blowing tube (its opposite twin) and alternative
bird form as suggested by the story of the flute's origin. Moreover, birds
were the first in creation to receive a voice from Creator (see How All
Things Came To Be.) Flutes also signal the arrival and presence of important
dignitaries into a Town. Henev-Maro's flute marked the motion and pathway
of Power between the ends of the axis-mundi, the Fire and ball post, which,
themselves, are a form of opposite twins forming a whole.
14.
Technically, the flute player should have started playing at and entered
from the East Arbor with the Emarv. He would have proceeded to the North
Arbor, the invisible Bird Mound and so forth in the prescribe manner
until reaching the East once again. At this point the flute player would
have played standing half between the East Arbor and the Fire; then,
he would have circled the Fire and moved to a similar point on the North
side and continued in this manner until he had come again to the East.
After playing again here facing the Arbor he would have circled the Fire
and stopped to play facing the North and so forth until he stood before
the South. From here the Emarv would lead him around the Fire for the last
time and seat him in his appropriate Arbor, the South.
15.
The Vfvstvlke (plural of Vfvstv) oversee the coordination of materials
items used at Busk among their other duties such as dance masters and activity
supervisors. Literal meaning: Those who attend to or arrange them.
16.
Shells mark boundaries between the sacred and the secular; they are also
a symbolic voice for One-Above. This is why shells mark the outer boundary
of the Square and why they sit on the outer edge of the Medicine Bench.
Sounding a shell trumpet often marks and initiates ceremonial action. It
would have been appropriate to sound the trumpets at the beginning of the
rites. They were time constraints.
17.
Looking at the bench: edge, shell, Turtle, large middle space, Turtle,
shell, edge.
18. Mats
are carried palms-up in a manner of supplication.
19.
Stick Method: Members approving of the choice or action lay a small, unbroken
stick in front of the candidate; an Vfvstv gathers and places them in the
Fire. Dissenting members would throw down a broken stick at the feet of
the candidate. An Vfvstv would count the broken sticks to see if a majority
is represented. Such sticks are not given to the Sacred Fire but are discarded
since they represent anger.
20.
In 1923, an ivory-bill skin was the symbol used--not the turkey wing. Sometime
during the early 1960's, a person representing himself as a game and wildlife
agent for the federal government removed the bird skin from our possession.
It was said that it would be returned after study and comparison. All now
feel that we were conned and the person did not represent a legitimate
authority. A pileated woodpecker is an equal and acceptable substitute
but apparently not to be made available to us, even as a loaned item. Should
either bird become available, the entire rites would be immediately repeated.
21.
A symbolic marking of one's established territory according to Dan Penton
and Pat McCaffrey. It is also symbolic of the birth to death cycle celebrated
throughout the ceremonial life; it may correlate with shamanic or transformational
changes associated with that office.
22.
Neither a Mekko nor a Matriarch can publicly vote or express an opinion
about the other as they jointly represent duality--two different sides
of one whole. They rule as opposite equals but never in contradiction one
to another.
Compiled
from discussions, notes and observations of:
Vbvske,
Dr. Eric Jakubowski
Korrv,
Daniel T. Penton
Henev-Maro,
Richard W. Smith
Hokte
Eco, Kate Taluga
Nvwev,
Cyndi Hunt-Alderson
Hopoyv,
Doug Alderson
Dr.
Pat McCaffrey
Cato,
Dr. Bill Grantham
Mvkle,
Margie Gatti
Mekko
John Thomas
Charlie
Engstrom
Vhecicv,
Marge McKenzie
Emv,
Doris Adams
Sakim
Mekko
Visitor,
Richard Milner
Hokte
Pvhe, Mary Johns
Hoktvce,
Morgan Penton
Tvstvnvke,
Mark Cummings
Cepvne,
George Fellers and several other Town
citizens
solicited by phone.
Our
apologies for any contributor left out.
Comparative
notes from Alec Christensen, David Freidel,
John
Hoopes and others.