Insights Into. . .  

The Wisdom, Art and Logic of Creek Medicine Ways

By Corrie Hohly

“Just as America was considered to be undiscovered before the white men found it, so the Indian drugs were unreal or of no account until white men discovered them.”

                         Virgil J. Vogel in American Indian Medicine

Long before Europeans came to this continent, the indigenous people knew how to maintain their health.  Although Native American medical practices have sometimes been dismissed as mere superstition, modern science has discovered the truth of many herbal remedies and is beginning to realize the importance of spiritual/psychological aspects of healing. 

Central to the understanding of Native American healing are two underlying beliefs.  One is that people, animals and plants are interrelated, all part of a single unity supported by Mother Earth (Ekvnvvcakv).  The other belief is that health consists of balance or harmony both within the individual and between the individual and the environment.  Modern medicine is beginning to catch up.  We are becoming aware of the complex interaction of psychology and physiology.  We are becoming aware not only of environmental disease, but of our dependence on our world, our natural resources.  Human beings are not isolated systems like the engine of a car or the mechanism of a clock.  The very word “disease” provides a clue; DIS + EASE, not at ease, not in harmony, out of balance.

Another feature of Creek medicine is the incorporation of the four elements—Fire, Air, Water and Earth.  Plants, which are a product of the earth, may be burned for smudging.  A small bundle of dried leaves of an appropriate herb are set on fire, then put out by fanning with a feather to produce a smoldering smoke. The smoke is inhaled by the patient.  A smudge may also be carried about the room mixing with the air as a cleansing incense.  Medicinal teas are plants and water heated by fire.  When the steam from an infusion is inhaled, the element of air is added to the elements of earth (plant), water and fire.  A hollow reed or “bubbling tube” may be used to instill life-giving breath (air) into the medicine.  Sacred healing songs or chants are considered a key ingredient as well.

Plant medicines have real power and are not to be used casually by the inexperienced.  A number of the herbs used by traditional Creek doctors (Heles-hayv) are considered poisonous by modern botanical authorities, but some “poisonous” plants are also the bases of modern medicines.

Poison or medicine?  Much depends on the training of the healer, how and when the plant  is harvested, which parts are used, how it is prepared and how much is used.  The knowledge of plants and cures is a sacred trust, a sharing of the power of life and death.  For this reason native healers have always been carefully selected and extensively trained.  Because a little knowledge in the wrong hands can be a dangerous thing, the traditional training of a Creek Heles-hayv was kept secret.  One thing we can all share, however, is respect for the power of plants, the gifts of Mother Earth.

Though closely associated with strong cultural ties, there was diversity among the tribal groups of the Creek Confederacy with similar but varied oral traditions.  There are several stories of how Creek Indians learned about medicinal plants.  Some people say four visitors came from four corners of the world to tell the people about the plants to use.  Some people say the plants revealed themselves to healers in visions or dreams.

One legend about two of the most important plants used by the Creeks tells of an old man, a Holy Man who came from an unknown place to a tribal town where he chose one boy to whom he taught the sacred medicine ways.  Before he left, the Holy Man shed tears which fell to the ground.  When he held up his hand, blood fell from it to the ground.  Later on two bushes grew in that place.  The bush which grew from the pool of tears is called “white medicine”, which we know as ginseng.  The bush which grew from the pool of blood was called Red Root or “King passing through”.  This plant is the Willow.  

In a different legend people heard lovely music coming from the mountainside.  It sounded as if the plants were singing.  Accompanied by a prophet (Owalv), the people started toward the mountain source of the sweet song.  When they grew tired, they lay down among some herbs to rest.  As they lay resting, the Ginseng bush sang to them, telling them to dig its roots.  When the medicine man went toward the river, Willow revealed itself to him in song.  The songs kept coming from plants all around them.  The people, led by their prophet, wandered among the singing herbs.  Button snakeroot and Angelica next revealed themselves.  Eventually all the plants joined to sing an instructive song directing the people to use tobacco, cedar, sumac and others for ceremonies and healing.

In early times Creek Indians believed most diseases were caused by animals.  Appreciation for the gifts of Mother Earth has always been a primary Indian value.  Preparations for hunting included rites which honored the prey.  When they killed an animal, the Indians offered tobacco or corn meal to the animal spirit and said prayers of thankfulness.  If traditional rites were not performed, or if they were performed without appropriate respect, the animal spirit could be offended.  

Creeks still believe that when respect is not shown, the balance of all nature is disrupted.  Disease is considered an expression of disrupted harmony.

Sometimes a disease is associated with an animal because of the animal’s nature or habits.  For example, a voracious appetite leading to indigestion is called Hog disease.  Bird disease is usually viral, carried by the wind as birds are.  It might be diarrhea or a lung infection from living near roosting birds.  Eagle sickness manifests as cramps in neck muscles.  Deer sickness is rheumatism.  Rabbit sickness is kidney stones or a kidney infection.  Dog sickness is vomiting with stomach and bowel pain, perhaps because dogs are always getting into something.  Wolf disease is similar to Dog sickness.  Another cause of nausea and diarrhea sometimes accompanied by high fever is called Bear sickness.  Blood-of-the-bear sickness involves spitting up blood.  Squirrel disease is gum inflammation. The Chickasaws call toothache and swollen jaws Red Squirrel disease.  

Because of the diversity of the Peoples of the Creek Confederacy, the same ailment is sometimes called by different names.  Some say Raccoon disease is insomnia or sleeplessness with sadness.  Others call insomnia Fish disease, but Perch disease is acute coughing which can, of course, disrupt one’s sleep.  Chronic coughing is Turtle  disease, while croup in children is Possum disease.  Another coughing disease is named after the Millepede.  Other ailments have names we can easily understand.  In the Creek language pneumonia and influenza are Winter Fever, and sunstroke is Sunstroke.  In some cases the name of an illness is really the name of a symptom.  For example, fever or diarrhea can be symptoms of many different disorders. 

Most Creek medicines are mixtures of herbs used with specific healing incantations or songs.  A single plant may be used with several different songs depending on the differing purposes for which the medicine is used. It isn’t possible to state a single herb for each disease.  However, some of the Creek medicines have animal names because they are associated with the disease of the same name or with a characteristic of the animal.  For example, Rabbit tea (milkweed – Asclepius viridis) is used to treat Rabbit Sickness.  Rabbit tea is also used to encourage hair growth because rabbits have soft thick pelts.  Deer Potato (blazing star – Liastris sp.) treats Deer Disease, and Snakeroot (Eryngium yuccifolium) treats snakebite; both are used in medicines to treat other ailments too.  Just as modern doctors gather facts before deciding a diagnosis, the Heles-hayv’s first response is extensive questioning of the patient and careful listening.  Only then can a cure be tailor-made for each patient’s individual circumstance.

A Few Common Plants Still Used in Traditional Creek Medicine

Listing Includes the English Name, Latin Name and Creek Name 

Willow, Red root – Salix spp.

Mekko-hoyvnecv  

There are more than 100 kinds of willows in North America.  They grow everywhere, from Alaska to Mexico, from California to the Atlantic coast and everywhere in between.  Most willows are shrubs but some species grow into large trees.  Many willows have an affinity for water and grow along stream banks or rivers.  Others grow on dry sandy or rocky ground.  Various species (esp. S. humilis, S. nigra and S. alba) have been used by Native Americans of many tribes.  Creek Indians primarily used Salix humilis, the one called Mekko-hoyvenecv.  The other willows used are called Akwahnv. 

Willow is important for many reasons.  Birds and browsing animals eat the buds, twigs and bark.  Besides being used for medicines, Willow is used to make baskets and to weave mats.  Willow saplings are used to construct shelters.  Boiling the roots makes a red dye, hence the Creek name, Red Root.    

Willow bark contains the chemicals salicin and tannin.  Salicin is related to the salicylic acid found in aspirin.  Medicinal use of plants containing salicin dates back to the stone age.  Like aspirin, Red Root medicines are used to reduce fever and relieve pain.  Unlike aspirin, medicines made from Red Root do not cause ulcers on the stomach lining.  The other chemical, tannin, has an astringent or drying property which makes it useful for some skin diseases.  No wonder Mekko-hoyvnecv is an important sacred medicine for the Creek.

Ginseng, “White Medicine” – Panax quinquefolius

Heles-hvtke 

Ginseng has only recently come to general public attention and achieved popularity.  Some people know it as a Chinese medicine (Panax ginseng).  There is such a demand for it that the North American species used by Creek Indians is currently cultivated in the United States and exported to China.  Ginseng is loaded with antioxidants.  It is an adaptogen or tonic used to stimulate the immune system, improve blood sugar control and enhance mental function.

Horsemint, Sweet Leaf, Wild Bergamot – Monarda spp.

Kofockv-rakko

Horsemint has many uses and is one of the Mvskoke Seven Sacred Medicines.  Several species are used—M. fistulosa, M. punctata and M. didyma which is known as Oswego Tea.  Horsemint  is often mixed with bitter tasting herbs to make them palatable.  It is an excellent digestive aid which relieves intestinal gas. Horsemint is also used as a wash for joint pain and swollen feet or legs.  Horsemint tea is a nerve tonic for depression, anxiety or insomnia.  All Monarda species contain the antiseptic thymol making them useful for colds and bronchial complaints like Bird Sickness.

Sassafras – Sassafras albidum

Weso  

Sassafras contains a blood thinning chemical, safrole, which can be poisonous in large quantities.  Safrole is said to lower blood pressure and high cholesterol.  Although the leaves, twigs and bark are all pleasantly fragrant when crushed, it is the bark of the root which is most often used to make teas and tonics.  Traditional Creek Indians use Sassafras to treat both Dog and Wolf disease.  The powdered root mixed with oil makes a salve to heal bruises.  A wash of the tea is used for sore eyes.  Sassafras was the original flavoring used to make root beer.  The early settlers liked root beer tonic so much that they sent large quantities of the roots back to Europe. 

Lobelia, Indian Tobacco – Lobelia sp.

Hece-pakpvke

Hece-pakpvke translates as “tobacco bloom”.  Tobacco bloom is an important medicine used in the Green Corn ceremonies.  Creeks, Yuchis, Shawnees and Seminole all revere it.  Use of the plant predates the use of common tobacco.  There are conflicting reports in current botanical literature as to whether or not the plant is poisonous.  Therapeutically it is used in cough syrups and as a poultice for sore eyes.  Lobelia also has emetic properties causing vomiting.  It contains the alkaloid lobeline which is used in some modern anti-tobacco drugs.  

Birch – Betula sp.

Akcelvaskv

Birch trees are loved all over the world.  Besides being used medicinally, birch has provided shelter, baskets and boxes, clothing, record-keeping scrolls, canoes, toys and ornaments for American Indians and for indigenous peoples in the Old World.  Species used include the white or paper birch (B. papyrifera), sweet birch (B. lenta) and river birch (B. nigra).  River birch is native to the southeastern United States while the other species are more frequently found in northern areas.  An infusion of birch water is a soothing skin wash because birch oils are similar to the oils of human skin.  Birch tea is a blood cleanser useful for kidney and bladder infections.  Birch sap can be boiled down to a syrup and used as a mild sweetener.

Angelica – Angelica atropurpurea

Notossv

Angelica was one of the first four herbs revealed in the singing plants legend.  The roots make medicines for treating stomach disorders, colic, and intestinal worms.  A salve rubbed on the muscles eases backache.  Sometimes singers and drummers chew the roots during Green Corn ceremonies, and women sip the tea as refreshment during the Ribbon Dance.  Dried, ground roots are mixed with tobacco and smoked.  It is thought by some that smoking the mixture will protect you from lawsuits or keep you out of jail!  All parts of the plant are aromatic and have an anise flavor. Angelica oil has been used commercially as scent and flavoring for toothpaste, candies, condiments and perfumes.  It is interesting to note that angelica is not native to southern Alabama or Florida.  Consequently, Creeks in these areas had to acquire it from other tribes.

Spicebush, spicewood – Lindera benzoin

Kvpvpaskv

Like Sassafras, Spicebush is a member of the Laurel family.  The bark, fruit and leaves are all aromatic.  An infusion of Spicebush is taken as tea and used hot or cold as a bathing liquid to ease aches and pains.  One source indicates Spicebush is a very important medicine used ceremonially by the Seminole.  They also use the leaf design in their beadwork.  Historical references, while identifying it as a primary physic plant of the Creek People  do not detail its medicinal usage.  Perhaps Spicebush is of such significance that some of its meaning and usage is secret.

Wormseed, Mexican Tea  - Chenopodium ambrosiodes

Welanv

Wormseed resembles and is related to Lambs’ Quarters or Pigweed (C. album).  Pigweed was one of the seven plants cultivated by Southeastern natives around 2000 B.C.  Leaves were cooked and eaten as a “wild spinach”, and the seeds were ground into flour for bread.  The leaves of Wormseed, however, are poisonous if eaten raw.  They are covered with an oily resin which contains the medicine.   Wormseed is used to purify the ceremonial grounds for Green Corn Festivals.  It is also used in a medicinal tea to get rid of intestinal worms, relieve high fever and as a wash for sore eyes.   Dried leaves are used as seasoning  (Epazote) in Mexican recipes  and to reduce intestinal gas produced by bean dishes. 

Mistletoe - Phoradendron sp.

To-heleko

Mistletoe is used to clear the lungs and treat hemorrhoids.  It was traditionally used for Raccoon sickness and Red Squirrel disease.  An extract of the plant causes uterine contractions and raises blood pressure. The berries of Mistletoe, however, are extremely poisonous.

Devil’s Shoestring -Tephrosia virginiana

Haloneske

A preparation of Haloneske is used to treat gunshot wounds, varicose veins and coughing from Perch disease.  In earlier times it was used to stun fish. The early Creeks pounded the plants and seeds to release the poison into the water.  Then the stupefied fish would float to the surface where they could be easily gathered.  Modern science found this plant contains rotenone, an insecticide.

Buckeye - Aesculus hippocastanum

Vlv

Buckeye  was used like Devil’s Shoestring to stupefy fish.  As a medicine it is used to treat cataracts, consumption and hemorrhoids.  Used incorrectly, it can cause vomiting, stupor, paralysis and even death.

Many other plants are part of the extensive Creek medicinal arsenal.  When we remember that even in the old times there was trade and communication with distant tribes, it is easy to imagine the exchange of healing herbs.  American Indians also shared herbal knowledge with early American settlers.  Many Indian medicines became part of what we call “folk medicine” and almost 200 plants used by Indians are now listed in the official United States Pharmacopeia Dictionary of Drug Names.

CREEK GLOSSARY

Akcelvaskv                      Akcelvaskv                 Birch

         Akwahnv               Akwahnv                   Willow, various species

Eco vhv                         Eco vhv                    “Deer potato”  blazing star plant              

Ekvnv                           Ekvnvvcakv (Igana-jaga)   Sacred Mother Earth

                                 Haloneske                  Devil’s Shoestring

                                 Hede-pakpvke              "Tobacco foam" Indian tobacco, Lobelia

                                 Heles-hayv                 "Medicine maker"  medicine man

                                 Heles-hvtke                "White medicine"  gensing

                                 Hvse-ohcakhetv            "Sun stroke"

                                 Hvtke-kafkv                "White comes out"  rabbit tea, milkweed

                                 Kofockv-rakko              Horsemint, wild bergamot

                                 Kvpvpaskv                   Spicebush, spicewood

                                 Mekko-hoyvnecv            "King passing by"  red root, prairie or dwarf willow

                                 Notossv                     Purple-stemmed angelica

                                 Owalv                       Prophet, a kind of medicine man

                                 Pvssv                        Button snakeroot

                                 Rvfo-hepetketv             "Winter fever"   pneumonia

                                 To-heleko                   Mistletoe

                                 Vlv                          Buckeye, Horse chestnut

                                 Welanv                      Wormseed

                                 Wesa                        Sassafras

Birch                            For Further Research into Creek Indian Medicine Ways 

                     We recommend:

                        Swanton, John R., Creek Religion and Medicine, University of Nebraska Press, Lincoln: 2000

Crow, Tis Mal – Native Plants, Native Healing, Traditional Muskogee Way, Native Voices Book publishing Co., Summertown, TN:  2001  

Howard, James H. and Willie Lena – Oklahoma Seminoles:  Medicine, Magic and Religion, Civilization of the American Indian Series, No. 166, University of Oklahoma Press, Norman:  1984.

Lewis, David and Ann T. Jordan – Creek Indian Medicine Ways:  The Enduring Power of Mvskoke Religion, University of New Mexico Press, Albuquerque:  2002.

Vogel, Virgil Jr. – American Indian Medicine, University of Oklahoma Press, Norman:  1970.  

Snow, Alice Micco and Susan Enns Stans - Healing Plants: Medicines of the Florida Seminole Indians, University Press of Florida

Ancient North American Achievements in Agriculture

Ask most anyone and they will tell you that agriculture in North America spread northward from origins in Mesoamerica and that the first foods cultivated by North American Native people was maize, beans and squash from Mexico. This commonly held belief fails to recognize an enormous contribution made by Native North Americans to the history of mankind.

Not only is this assumption incorrect, but recent research proves that eastern North America can be unequivocally identified as one of four major independent centers of plant domestication in the world; the other three being the Near East, China and Mesoamerica. In fact, researchers have found in eastern North America the clearest record available of agricultural origins anywhere in the world. By 2000 B.C. in the eastern Woodlands, Native people had domesticated at least four indigenous seed plants. Three additional wild plants began to appear as cultivated wild-food crops as well. These seven plants were chenopod, marsh elder, squash, sunflower, erect knotweed, little barley and maygrass. All provided highly nutritious seeds which were prepared as boiled cereals, ground into flour or eaten directly.

Maize arrived from Mexico about A.D. 200 and in a form unlike the full ears we know today. It would not become a major food crop for some 600 years. As corn and beans gradually became major staples of the diet, cultivation of the older grains began to diminish. Eventually most returned to a wild state. There has long been a strong resistance to theories of independent plant domestication in North America for just this reason; there were no remaining common domesticated plants which could be linked genetically to known wild varieties. 

Studies also show that the ancients were adept in managing their natural resources.  Fire was used to eliminate weed seeds and enrich the soil of farmed lands. The Indians used fire and girdling to increase production of wild food plants and improve forage for animal management.  For instance, to increase the production of edible nut and fruit trees, the Indians deliberately cleared the surrounding forest canopy. The first step in this process was to ‘girdle’ or strip off a ring of bark which would kill surrounding unwanted trees, then underlying vegetation was kept down through regular controlled burning.  

These practices were passed down through the centuries right into historical times.  When the Europeans arrived, they just assumed that the abundant forests were pristine and natural. Little did they understand that the woodlands had been under human management for thousands of years. In fact, the vast pine forests of the southeast are now thought to be the result of human-initiated fire regimes. It has taken years of conscientious scientific work to piece together bits of this giant puzzle. But now, at long last, the agricultural achievements of our ancient southeastern ancestors have been proven.

For further details on the research process we suggest:  "A Quiet Revolution: Origins of Agriculture in Eastern North America" by Ruth Selig and "Ancient Gardening in South Carolina" by Gail E. Wagner and Jamie Civitello.

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