A certain objective purpose is inherent in these legends, which is more of a practical than of a historical character; it intends to trace the tribal friendship existing between the Kasiχta and the Chicasa, or a portion of the latter, to remote ages. It must be remembered, that both speak different languages intelligible to each other only in a limited number of words. An alliance comparable to this also exists between the Pima and Maricopa tribes of Arizona; the languages spoken by these even belong to different families.
The period when the Chicasa settlement near Kasiχta was broken up by the return of the inmates to the old Chicasa country is not definitely known, but may be approximately set down in the beginning of the eighteenth century. Later on, a war broke out between the Creeks and Chicasa. Kasiχta town refused to march against the old allies, and "when the Creeks offered to make peace their offers were rejected, till the Kasiχta interposed their good offices. These had the desired effect, and produced peace" (Hawkins, p. 83).
Remarks to Milfort's Legend.
Milfort's "History of the Moskoquis," as given above in an extract, is a singular mixture of recent fabrications and distortions of real historic events, with some points traceable to genuine aboriginal folklore.
Nobody who has the slightest knowledge of the general history of America will credit the statement that the Creeks ever lived in the northwestern part of Mexico at Montezuma's and Cortez' time, since H. de Soto found them, twenty years later, on the Coosa river; and much less the other statement, that they succored Montezuma against the invader's army.[149]That they met the Alibamu on the west side of Mississippi river is not impossible, but that they pursued them for nearly a thousand miles up that river to the Missouri, andthen down again on the other or eastern side of Mississippi, is incredible to anybody acquainted with Indian customs and warfare. The narrative of the Alibamu tribal origin given under: Alibamu, p.86, locates the place where they issued from the ground between the Cahawba and the Alabama rivers. That the Creeks arrived in Northern Alabama in or after the time of the French colonization of the Lower Mississippi lands, is another impossibility, and the erection of Fort Toulouse preceded the second French war against the Chicasa by more than twenty years, whereas Milfort represents it as having been a consequence of that war.
It is singular and puzzling that Maskoki legends make so frequent mention ofcavesas the former abodes of their own or of cognate tribes. Milfort relates, that the Alibamu, when in the Yazoo country, lived in caves. This may refer to the Cha'hta country around "Yazoo Old Village" (p.108, in Neshoba county, Mississippi; but if it points to the Yazoo river, we may think of the chief Alimamu (whose name stands for the tribe itself), met with by H. de Soto, west of Chicaça, and beyond Chocchechuma. A part of the Cheroki anciently dwelt in caves; and concerning the caverns from which the Creeks claim to have issued, James Adair gives the following interesting disclosure: "It is worthy of notice, that the Muskohgeh cave, out of which one of their politicians persuaded them their ancestors formerly ascended to their present terrestrial abode, lies in the Nanne Hamgeh old town, inhabited by the Mississippi-Nachee Indians,[150]which is one of the most western parts of their old-inhabited country." The idea that their forefathers issued from caves was so deeply engrafted in the minds of these Indians, that some of them took any conspicuous cave or any country rich in caves to be the primordial habitat of their race. This is also confirmed by a conjurer's tricky story alluded to by Adair, History, pp. 195. 196.
A notion constantly recurring in the Maskoki migrations is that they journeyedeast. This, of course, only points to the general direction of their march in regard to their starting point. As they were addicted to heliolatry, it may be suggested that their conjurers advised them to travel, for luck, to the east only, because the east was the rising place of the sun, their protector and benefactor. Cosmologic ideas, like this, we find among the Aztecs, Mayas, Chibchas and many other American nations, but the direction of migrations is determined by physical causes and not by visionary schemes. Wealth and plunder prompted the German barbarians, at the beginning of the mediæval epoch of history, to migrate to the south of Europe; here, in the Gulf territories, the inducement lay more especially in the quest of a country more productive in grains, edible roots, fish and game. It may be observed here, that from the moving of the heavenly bodies from east to west the Pani Indians deduced the superstition that they should never movedirectlyeast in their travels.[151]This, however, they rarely observed in actual life at the expense of convenience.
The Kasi'hta migration legend, in its detailed form as now before us, has been transmitted in the following manner:
After Tchikilli had delivered it in the year 1735 at Savannah, in the presence of Governor Oglethorpe, of the colonial authorities and people, and of over sixty of his Indian followers (cf. p.193, the interpreter handed it over, written upon a buffalo skin, to the British, and in the same year it was brought to England. To these statements, theAmerican Gazetteer[152]adds the following particulars, which seem to befounded on authentic information: "This speech was curiously written in red and black characters, on the skin of a young buffalo, and translated into English, as soon as delivered in the Indian language.... The said skin was set in a frame, and hung up in the Georgia Office, in Westminster. It contained the Indians' grateful acknowledgments for the honors and civilities paid to Tomochichi, etc."
Upon the request of Dr. Brinton, Mr. Nicholas Trübner made researches in the London offices for this pictured skin, but did not succeed in finding it. He discovered, however, a letter written by Tchikilli, dated March, 1734, which is deposited in the Public Record Office, Chancery Lane.[153]
The chances of rediscovering the English original of the legend are therefore almost as slim as those of recovering the lost books of Livy's History. But a translation from the English has been preserved in a German book of the period, and the style of this piece shows it to be an authentic and comparatively accurate rendering of the original. The German book referred to is a collection of pamphlets treating of colonial affairs, and published from 1735 to 1741; its first volume bears the title:Ausfuehrliche Nachricht von den Saltzburgischen Emigranten, die sich in America niedergelassen haben. Worin, etc. etc., Herausgegeben von Samuel Urlsperger, Halle, MDCCXXXV. The legend occupies pp. 869 to 876 of thisfirst volume, and formschapter sixof the "Journal" of von Reck, the title of which is as follows:Herrn Philipp Georg Friederichs von Reck Diarium von Seiner Reise nach Georgien im Jahr 1735. F. von Reck was the commissary of those German-Protestant emigrants whom religious persecution had expelled from Salzburg, in Styria, their native city.
Náki TchikÃlli Ãsti MaskÅ′ki Hatchapála'h Hatcháta tipÄ′χad Ãmmikut hammÄ′kit opunáyatÄ«s Sawä′na talófan, o'h`lolopà 1735, mómen i-ätikóyatis móh'men yanashá`lpin uχhutsä′hudsatis.
TchikÃlli Ãsti MaskÅ′ki Hatchapála Hatcháta tÃpÄkad Ãmmikut; Ãntitchi Káwitalgî î′mmiko máχit; Ãllîdshî mÃkko; Ósta KasÃχtalgi îmmÃkko; Támmidsho hú`li mÃkko; Wáli Apala'h`ltsuklálgi hú`li kapitáni; Puipaédshi mÃkko; Támhuitchi Yutchitálgi imÃfa mÃkko; Mitikáyi Okū′nalgi inhú`li mÃkko; Tuwidshédshi mÃkko; Huyáni Tchiyáhalgin Okmulgálgi tibáχad Ãnhu`li mÃkko; Stimalagué'htchi Osotsálgi immÃkko; HupÃ`li Sawoklálgi îmmÃkko; Iwanágî mÃkko; Tamókmi Yufantálgî inhú`li kapitáni tún, tustanoχálgî páli-tut'tchÃnit apákin opunáyit ókatis:
Mómad nÃta Å′dshin Ãkana idshókuat hásî-aklatgátin Å′dshit Å′men hawáχladÄ«s; mómof man KasÃ'htalgi ikandshóχuan Ä′sosa-id anákuasin inkákîda háyatis tché. Mú'mof Ãkanat tchapáka-ikit hopuitákin inlóχadis; ma mÅ′man akúyi'htchit inha'-aχlátkosin apóχadÄ«s; mómäs apálluat isáfuli'htchit mátăwan i-apókatÄ«s. Mómäs Ãsti súlgad Ã-upan fik'húnnatis múmaχan hÃ`lit-wē′tis kómÄkika.
Múmitu istómäs î′kana hubuitágî înlóχatid imomitchä′dshin, inhÃ`lîkût hási-óssÄtifátchan apÃyatÄ«s. (—— up!)
Mó'hmit apÃyît oÃ-ua okû′fki tchÃkfit lipákfit wággin uséχtchît, hápû háyit fÃgabin uhhayátgadis. Ãsin háyatgi apÃyît nÄ′ta hámgad yáfgadîn uÃwa tsá-atid wágginu`lé'htchadÄ«s. Móh'mît man apógît u'h`lolopà hokólin `lá`lotäs man pasátit pápit apókatis. Múmäs wi-kä′wat inhi`lágikun inhi`lagigádis. Úyuwa tchádad iyúksa fádsan apÃyadÄ«s, mómof tinī′tki Å′kin impóhatis nákitoha kó'hmet uχ'hapÃadÄ«s.
Múmad Ãkodshi tchátit `lánin óssît ómÄtit ókin hÃdshatis; mómad ma `lanà únapan yahaÃkîda ókÄ«d pohákatÄ«s Nágitun ómad hÃ'htchagÄ«s kä′χtchid Ãsti uχtútatis; múmatin tótka sákid hálluin álîgapit ómÄtit mat yahaÃkida ókit ómin hidshákatis. Ã-a `láni `láni immÃkkun kaÃtchîd hodshÃfatÄ«s. Háyumäs tinÃtki imúngÄ«s mÅ′men Ãsti impingalagà imúngat Å′mis.
Man istî itáloa ma`láχ`laχa tut'tchÃnin itihÃdshatis mómad ma `láni tútka óssi Å′dshan ahitÃdshatit isfúllin itihÃdshatis; mó'hmet man imáhilissua ómäs ÃnhÄ«tchkin náki Ãta-u súlkin ahupu`llinákatÄ«s.
Hă′si-óssati fátsan átit tútka hátkîd immalÄ′katis, mómäs istomitchakigátis. Wahála fátsan atÃt tútka okulátid immalákatis, múmäs má-o istomidshikátis. AkÄ•látka fátchan atÃt tútka lástid immalákatis, má-o istomidshikádis. Ispógi húnisa fátchan atÃt tútka tcháatitut lánit immalákatis. HÃa tótka `láni ahî′tki Å′dshi ahitÃdshi Ãsfullatid ituχkálan; hÃa tótkan háyomi atÃkäs Å′dshit Å′s. Má-o yahá-iki ó'mäs ódshid ómÄ«s. `Lanà únapan púkabit úχui`lit ómatît fik'hÃ`lkîgût istukä′idhi máhid ómatin istä′mat Ãsto'hmit ómatin fÃk'hunnÄ«s máχäs sîgátis. Ãstûdshi î′tski-súsikÅn ma Ãtun i`lanafaÃkit ilÃhotchatis; mó'hmet ma púkabî Ã'hsit hó`li apÃyatäs isfúllatis. A′tassa ómid ómatis. Háyomäs ódshÄ«s maómid, ito-ú'h mátawat ómatis. Hiátawan nákî i-alúnga ma`láχ`laχă Å′stid yahaÃgit îstumÃtskatad i-uχki`lkuÃdshit ódshîn inhÃtchkadÄ«s; ihatitchÃska: pássa; sahokólad:mÃkko-huyanÃdsha; satot'tchÃnad: sawátsku'h; isústad; hÃshi lopútski; hayómit inhÃtchkadÄ«s.
Imáhilissua inhÃtchkadi pÅ′skat pássa mÃkko-hoyanÃdsha tipákan isiafástid ómants. HÃa púskita o'h`lolopà omálgan i-ilawÃdshit náki hóma lóktsat atÃgat man wéyit ómis. Ma imáhilissua inhitchékadi áyat húktagidÄ“s ÃpuskÄ«s, mómin ómad tútka Ãtäman i`la-itÃdshit apókin nÄtá tsaχgÃpäs, Ãpakäs, kulapáχäs ó`lin inhuyánad i`la-áwÄ«d ómatis. HÃan múmikun û′mad imahilÃssuatäs imahopánid ómÄka; mómin hóktage-u'h tchafÃndshagigÅ hakitáyid ómika.
Ma-ómofa máhin Ãsta itáluat adsuleidshÃtût ómit homáχ'hotit innakmágit shihóki-titáyiha kómitan itimayopóskit isihóχatis. Itáluat Å′stîga púkaben tchaktchahÃ'htchid: "fáki dshádin istchaditchagÃ'hlis; lánitût ómäsim nik`lúfat tchátit ómika mákakadis. MumÃh'tchid pónho`li ilî′tchkan apÃagi`l mû′men Ãsta italuat-átit istigahá`lpi yaweÃkit, Ãtu tchaktchahÃdshati û'hlánin ómat, mad atchúllÄ«d óma`lis" itigä′dshadis.
Omálgat momÃtchita kómît, ómäsim Kasiχtálgî tá'htit yawaÃgit pókabi aksomidshä′χtchin hÃtchgigÅ háχadÄ«s. Mómiga mat itállua adsúlli máhad ómis komhuyidádis. Tchikasálgit awaÃhîgadis, mómen Atilámalgi i`la-aweihÃgadis; múmäs Abiχkágitawat u'hláni ayÃdshädshad isti-tó`lkua atÃkusi-táyin yawaÃgadÄ«s.
Ma-ómof fû′suă ok'holátid `lákid á`latis; ihádshî tchápgÄ«d, Ãmpafnita lámhi imántalidshid. NÃta umálgan alágît Ãstin pasátît pápît á`latis. Hókti ahákin háhit, hÃa fúsuă á`latin ihuiläidsháχadis. HÃa fúsua ma nákî inhahóyadi Ã'hsit isayipatÃ′tut, hofónen i`lisaláχatÄ«s. Ódshipin ómad nákitäs hÃtchkuidshi wäÃtis kómakatis.Hofóni hákin tchÃssi tchátit hī′tchkatis mómen ma fúsuat i`lkitó-aitis kómaχatis.
Ma tchÃssin itimpunayágit istumidshakátit Ã`lgi imilidshagitáyad itimpunäyákatis. Ma fúsuă Ãtcha-kuadáksin Ãn`li apákÃn Å′dshid ómatis.
Mómen ma tchî′ssit Ãtsa kuadáksi îfákan kalágit intádshatis istómit issi-imanäÃtchiko-tidáyin háyatis; mómen man ilÃdisháχatis. Ma fúsuă fúsuă ómal immÃkkun käidsháχatis. Lamhi-u mÃkko `lákid Å′mÃs kómagid ó′mis; mómiga hú`lidäs apÃyis adám hÃ`lka hákadäs fúllis; mómof lámhi-hádshi kó'htsaktsahÃdshid isfúllid ómis. Tchátad hó`lit ómin hátgÄtît hÃ`lka ahopákat ómis. Ãhu`lit táfa hátkin isnihÄÃdshit idshû′kuan hatÃdshit awolä′dshit lámhi ókit hákin ómat istófan ilÃ'htchikos.
HÃa nági mú'hmÅf Ãyupan ma apókati inkapáχkit apÃyit nÃni hátkid wákin o`läÃtchatis; páhitäs nak-omálgat hátkusi-álgid ómatis. Mómen Ãstit fulli-hÃ`lit ómadin idshákadis. Ma nÃni itahualapÃχtchit anákuasin nodshä′dshadis. IsafulÃχshit nÃnî istómid ómad yihidsháχadÄ«s mómitÃsti istómid fúllit ómati, ma nî′nîn atÃχgit atchakapiyakátin isámumides ó'hmis kómit ómadÄ«s. Man atihäÃgit apÃyit Kolós'hatchi mágidan ak'hadapÃdshatis; Kolós'hatchi kédshad tchádû-álgid Ãkodshid ómÄ•ka.
Ma hátsi tayÃχtchit apÃyît hási-óssati fátchan Kósa mágida itálluat apókin i`limu`läÃtchatis; hÃan apókin o'h`lolopî′ óstad ó`ladÄ«s. Kósalgit ókÄtit isti-pápat tchátu haúkin paÃkÄ«d Ãstin pumpasátit omÃtutanks mákatis.
Kosiχtálgit ókÄtit illÃdshida kómid hÃdshi-is máχadis. Ãkanan ku`la-Ãt udshi ha`lpin húyan háhid isúχ`lanatis. Mó'hmit to-lopótskin o'htalaÃtchatis ma isti-pápa adshakayigÅtitáyin háhit u'hapÃyadis, nó'hmit sá-okan ma tchátohaúkit isti-pápa paÃkan i`limuhucÃkatis. Ma isti-pápa tsabakihÃ`lit a-osÄ′-iyit ássidshatis afósalgat itÃ`laputit. Isti hámkûsit ÃlÄtin ahÃ`lit ómÄ«s omálgi mahátin mónks hó'hmit, Ãstudshi Ãtski-sósikÅn imawaigákatis Ãkan-haúkin awoläÃdshit át ófan. Man isti-pápa o'hlitäÃgit Ãgan-haúki inhayákatin u'hlatäÃkin, tsulÃkûsua ahÃt'hukin isnáfkit ilidsháχatis. Ifúni hayúmäs isfólli imúngat Å′mis. Palhámgad tsátitun palhámgit ok'holátid ómis.
Isti-pápa nÃta iskulapák' omálgan i`laágit Ãsti pasátit ómatis. Múnga ma ilÃ'htchuf mátawan fÃk'hunnin nÃta kolapágà ó`lin i`liétchatis. Ma isagi`létchkan hó`litäs apia`lánit i-ititákuitchat nÄta Ãpagin imapóskit iskulapákatin apÃyid ómatis. Ifónin i-ahu`lkasÃtchid isapÃ-in ómad ihitskihÃ`lin fúllid Å′mis.
O'h`lopà Å′stad ó`lin Kósa talófa apókati ingapáχkit apÃyat hátchî NófÄpi ká-etchid u`läÃtchatis yómad Kalasi-hátchi kä′hodshid hákitÅs. Man u'h`lolopà hokólin fik'hún-nadÄ«s. Mómid ádshidÄs ódshikoka náki yelúngan `lá`lun yómen humpáχatÃs, mómÄt itcha-kutáksi háheidshit in`li-tati itchhásua înútin `lonótutäs, yómÄn siyokfanfa-édshit kúha-tukáh'lin isláfka háyatis.
HÃa apókati inkapáχkit apÃyad hátchî Watulahági mákitan o`läÃtchatis. Watulaháki Hátchi käÃdshad wátulat tidayit látkid ómit háhokadin ahudshÃfît umhóyadÄ«s; mán ni'hli hámgin nodshä′dshatis Hadám apÃyad hátchi oÃwa u'hlátkid odshin u`läÃdshatis; o-itúmkan hotchÃfadÄ«s, I`lÃn hayátki hátchi hámgin u`läÃtchatis AfosafÃska kĕ′dshid.
I`lÃn hayátki ma hátchin tayÃχtchit apÃyad `láni hálluit läÃkin hu`läÃtchadin-Ãstit apókin hÃ′dshatis, nÃnà hátki háyi fúllangid Å′mis kómatis. Mû′nga `li-hábkin háhi-it Ãsitch'hatis Ãsti hi`lágÄ«t ómin Å′mad gÃ`lidan kómidut.Mómäs `là hátki tchátakué'htchit i`lásidsh'hatis mú'hmen Ãmmikûn hidshé′dshaχadin hi`lÃkuÄ•dos mákatis; `lÃt hát'hagid i`lafulÃdshin Å′mad u'hapÃhi-id Ãhaliwa ûmûsäs, hupuitági ihitchkuÃdshit i`lasawasa nátchkatis, múmäs tchátidûga u'hapÃhiatskas käÃdshatÄ«s. Mómi istómäs Ãsti istómid omákat hÃtchitan kómit u'hapÃyi sásatis; mû′matin sumitchÃpin o`läÃtchatÄ«s.
NÃnit ó-i sákun akadápgid Å′min hidsháχadis mómadit má nini tabála i`lússigÅd ómin hÃdshit má Ãsti úyuan isáktchiyit ómiga i`lásosa-igÅs kómadis.
Mán `lánit läÃgid Å′mis mÅ′terell mágität mû′madit a`lkasatúlga nafhúgÄ«s ma-úkid hákid ómÄ«s, mómin máÃsti mán apógit ómadshÅks kúmhuid ómÄ«s. Hú`lidäs apÃyit fúllin ómofa hÃa inhági istamaÃtäs pÅ′χki álgÄ«n pohágît fúllid ómis.
Má úyuan apa-idshÃdshit apÃyit ú'hlatkÄ«d ódshin o`läÃtchadin tchátu `l′Äk`lagid ódshin hÃdshatis man itcha-χûdáksit o'hlómhin hÃdshadÄ«s; mómit má Ãsti nînî hátki háyi fúllangid ómadshuksh kómatÃs.
Istófäs Ãstan apÃyit fúllÄti hóman Ãsti hokólin wiláko-idshit fúllid ómÄ«s. HÃa húma-wilákad `láni hálluin o'htchimhókadin talófat ódshin hÃdshatis, `Li-hátkin ma talófa isÃtch'hatis mû′mas ma Ãsti talófa atÃχkad `lî-î tchátin asÃtch'hatis.
Mómof kasÃh'talgi tchapák'hoχatÄ«s mú'hmit ma itáluan isapingalÃdshin ómof tchókÅ isiti ÄipÃalis kómatis. Tchádun úyuan akpalátît täÃgagi titáyin háhi-it u'htäyÃdshatis móh'mit talófa imÃsatis ma Ãsti Ãka tapikstagïd omáχatis umálgan pasátit hokólÄ•sÄ•n ahusitchä′tchatÄ«s. Ãssitchi isápiyad î'fa hátkin is'hÃh'tchit illÃdshatis. Hokólusi ahÅ′skadin assÃdshit isapÃyad nÃni hátkid wággin o`läÃtchÄdin talófat odsatchúkit Ãkodshin Ãh'tchit, hÃa ÃstihidshÃda kómi hopo-iyitángid ómadshoks kómatÄ«s. HÃan Palaχtchuklálgi apókitos mÅ′men ma oχ'huanápsÄ«d Tamodsä′-idsi ómÄ«s.
Kasi'htálgi imagi`läÃtska tcháti-palátkan i-ádshid emúnkatis; mómäs Palaχtchuklálgit ássîn iskuÃdshatis hî‛'lkida isahopákan mó'hmit imponáyatis: "pófigi hat'hágidÅs mómin tchÃme-u matapóma`lis podsû′shuădshi tcháti-algátin takuagà χtchit; istchigÃ`lga`li tchinátakin hat'h‛ēdshaksh!" gedshatis-ka-édshatÄ«s.
Mómidû istómäs podshû′shuadshin ayÃktchi imúnkatis mómäs PÄlaχtchuklálgit isawätchÃtchikut imî'hsit intubá lÃdshan hopÃtaltis Palaχtchuklálgit táfatkin Ãmatis mó'hmit púmmikût hámgushikas käÃdshatÄ«s; mú'hmati atÃgad istófäs itoχkálgit apóki imū′ngatatÄ«s.
Ú-i `láko palahámgin apóki sásin apáluat tapálan apóki sásatis. Apóki há'mgad KasÃχtalgin kä′dshit; apáwan Kowitálgin kähódshid ómÃs; mómäs Ãsti hámgûsid ómis mómit Hatchapála Hatcháta tipáχad Ãsti Maskoki itálua homáχhotid ómis. Mómidu istómäs KasÃχtalgi taχtit Ãkuădshi tcháti tútka tcháti hÃdshatit ómit itálua tcháti-u háyatit ómika, îfîgi tchátadi wäika`lúngo imúngat ómis muntúmäs palahámgad hátkidun palahámgit tchátidut émäsim.
Hä′yomat nînî hátki mäÃmat isihÃ`lit ómati gi`lagÃdÅs. Tamodshä‛dshi talepó`lat omÃdatitäs istúngun inlopä′-idshitad gi`lágitÅs. Squire Oglethorpe adshákkahid mÃkko `lákon i`l'hÃχtchit oponáyat i`lÃmpoχit i`limunáhin pohágidut akasamágid ómÄ•ka.
"What Chekilli, the Head-chief of the Upper and Lower Creeks said, in a Talk held at Savannah, Anno, 1735, and which was handed over by the Interpreter, Written upon a Buffalo-skin, was, word for word, as follows:—
"'Speech, which, in the year 1735, was delivered at Savannah, in Georgia, by Chekilli, Emperor of the Upper and Lower Creeks; Antiche, highest Chief of the town of the Cowetas, Eliche, King; Ousta, Head Chief of the Cussitaws, Tomechaw, War King; Wali, War Captain of the Palachucolas, Poepiche, King; Tomehuichi, Dog King of the Euchitaws; Mittakawye, Head War Chief of the Okonees, Tuwechiche, King; Whoyauni, Head War Chief of the Chehaws and of the Hokmulge Nation; Stimelacoweche, King of the Osoches; Opithli, King of the Jawocolos; Ewenauki, King; Tahmokmi, War Captain of the Eusantees; and thirty other Warriors.
"'At a certain time, the Earth opened in the West, where its mouth is. The earth opened and the Cussitaws came out of its mouth, and settled near by. But the earth became angry and ate up their children; therefore, they moved further West. A part of them, however, turned back, and came again to the same place where they had been, and settled there. The greater number remained behind, because they thought it best to do so.
"'Their children, nevertheless, were eaten by the Earth, so that, full of dissatisfaction, they journeyed toward the sunrise.
"'They came to a thick, muddy, slimy river, came there, camped there, rested there, and stayed over night there.
"'The next day, they continued their journey and came, in one day, to a red, bloody river. They lived by this river, and ate of its fishes for two years; but there were low springs there; and it did not please them to remain. They went toward the end of this bloody river, and heard a noise as of thunder. They approached to see whence the noise came. At first, they perceived a red smoke, and then a mountain which thundered; and on the mountain, was a sound as of singing. They sent to see what this was; and it was a great fire which blazed upward, and made this singing noise. This mountain they named the King of Mountains. It thunders to this day; and men are very much afraid of it.
"'They here met a people of three different Nations. They had taken and saved some of the fire from the mountain; and, at this place, they also obtained a knowledge of herbs and of many other things.
"'From the East, a white fire came to them; which, however, they would not use.
"'From Wahalle, came a fire which was blue; neither did they use it.
"'From the West, came a fire which was black; nor would they use it.
"'At last, came a fire from the North, which was red and yellow. This they mingled with the fire they hadtaken from the mountain; and this is the fire they use to-day; and this, too, sometimes sings.
"'On the mountain was a pole which was very restless and made a noise, nor could any one say how it could be quieted. At length, they took a motherless child, and struck it against the pole; and thus killed the child. They then took the pole, and carry it with them when they go to war. It was like a wooden tomahawk, such as they now use, and of the same wood. Here, they also found four herbs or roots, which sang and disclosed their virtues:First, Pasaw, the rattle-snake root;Second, Micoweanochawred-root;Third, Sowatchko, which grows like wild fennel; andFourth, Eschalapootchke, little tobacco.
"'These herbs, especially the first and third, they use as the best medicine to purify themselves at their Busk.
"'At this Busk, which is held yearly, they fast, and make offerings of the first-fruits.
"'Since they learned the virtues of these herbs, their women, at certain times, have a separate fire, and remain apart from the men five, six, and seven days, for the sake of purification. If they neglect this, the power of the herbs would depart; and the women would not be healthy.
"'About that time a dispute arose, as to which was the oldest and which should rule; and they agreed, as they were four Nations, they would set up four poles, and make them red with clay, which is yellow at first, but becomes red by burning. They would then go to war; and whichever Nation should first cover its pole, from top to bottom, with the scalps of their enemies, should be the oldest.
"'They all tried, but the Cussitaws covered their pole first, and so thickly that it was hidden from sight. Therefore, they were looked upon, by the whole Nation, as the oldest.
"'The Chickasaws covered their pole next; then the Atilamas; but the Obikaws did not cover their pole higher than the knee.
"'At that time, there was a bird of large size, blue in color, with a long tail, and swifter than an eagle, which came every day and killed and ate their people. They made an image, in the shape of a woman, and placed it in the way of this bird. The bird carried it off, and kept it a long time, and then brought it back. They left it alone, hoping it would bring something forth. After a long time, a red rat came forth from it, and they believe the bird was the father of the rat.
"'They took council with the rat, how to destroy its father. Now the bird had a bow and arrows; and the rat gnawed the bow-string, so that the bird could not defend itself; and the people killed it. They called this bird the King of Birds. They think the eagle is also a great King; and they carry its feathers when they go to War or make Peace: the red mean War, the white, Peace. If an enemy approaches with white feathers and a white mouth, and cries like an eagle, they dare not kill him.
"'After this, they left that place, and came to a white foot-path. The grass and everything around were white; and they plainly perceived that people had been there. They crossed the path, and slept near there. Afterward, they turned back to see what sort of path that was, and who the people were who hadbeen there, in the belief that it might be better for them to follow that path. They went along it, to a creek, calledColoosehutche, that is Coloose-creek, because it was rocky there and smoked.
"'They crossed it, going toward the sunrise, and came to a people and a town named Coosaw. Here they remained four years. The Coosaws complained that they were preyed upon by a wild beast, which they called man-eater or lion, which lived in a rock.
"'The Cussitaws said they would try to kill the beast. They digged a pit and stretched over it a net made of hickory-bark. They then laid a number of branches, crosswise, so that the lion could not follow them, and going to the place where he lay, they threw a rattle into his den. The lion rushed forth, in great anger, and pursued them through the branches. Then they thought it better that one should die rather than all, so they took a motherless child, and threw it before the lion, as he came near the pit. The lion rushed at it, and fell in the pit, over which they threw the net, and killed him with blazing pinewood. His bones, however, they keep to this day; on one side, they are red, on the other, blue.
"'The lion used to come every seventh day to kill the people. Therefore, they remained there seven days after they had killed him. In remembrance of him, when they prepare for War, they fast six days and start on the seventh. If they take his bones with them, they have good fortune.
"'After four years, they left the Coosaws, and came to a River which they calledNowphawpe, nowCallasihutche. There, they tarried two years; and as theyhad no corn, they lived on roots and fishes, and made bows, pointing the arrows with beaver teeth and flint-stones, and for knives they used split canes.
"'They left this place, and came to a creek, calledWattoolahawka hutche, Whooping-creek, so called from the whooping of cranes, a great many being there. They slept there one night.
"'They next came to a River, in which there was a waterfall; this they named theOwatuaka-river.
"'The next day, they reached another River, which they called theAphoosa pheeskaw.
"'The following day, they crossed it, and came to a high mountain, where were people who, they believed, were the same who made the white path. They, therefore, made white arrows and shot them, to see if they were good people. But the people took their white arrows, painted them red, and shot them back. When they showed these to their Chief, he said that was not a good sign; if the arrows returned had been white, they could have gone there and brought food for their children, but as they were red they must not go. Nevertheless, some of them went to see what sort of people they were; and found their houses deserted. They also saw a trail which led into the River; and as they could not see the trail on the opposite bank, they believed that the people had gone into the River, and would not again come forth.
"'At that place, is a mountain, calledMoterell, which makes a noise like beating on a drum; and they think this people live there. They hear this noise on all sides, when they go to War.
"'They went along the River, till they came to awaterfall, where they saw great rocks; and on the rocks were bows lying; and they believed the people who made the white path had been there.
"'They always have, on their journeys, two scouts who go before the main body. These scouts ascended a high mountain and saw a town. They shot white arrows into the town; but the people of the town shot back red arrows.
"'Then the Cussitaws became angry, and determined to attack the town, and each one have a house when it was captured.
"'They threw stones into the River, until they could cross it, and took the town (the people had flattened heads), and killed all but two persons. In pursuing these, they found a white dog, which they slew. They followed the two who escaped, until they came again to the white path, and saw the smoke of a town, and thought that this must be the people they had so long been seeking. This is the place where now the tribe of Palachucolas live, from whom Tomochichi is descended.
"'The Cussitaws continued bloody-minded; but the Palachucolas gave them black drink, as a sign of friendship, and said to them: Our hearts are white, and yours must be white, and you must lay down the bloody tomahawk, and show your bodies, as a proof that they shall be white.
"'Nevertheless, they were for the tomahawk; but the Palachucolas got it by persuasion, and buried it under their beds. The Palachucolas likewise gave them white feathers; and asked to have a Chief in common. Since then they have always lived together.
"'Some settled on one side of the River, some on the other. Those on one side are called Cussetaws, those on the other, Cowetas; yet they are one people, and the principal towns of the Upper and Lower Creeks. Nevertheless, as the Cussetaws first saw the red smoke and the red fire, and make bloody towns, they cannot yet leave their red hearts, which are, however, white on one side and red on the other.
"'They now know that the white path was the best for them. For, although Tomochichi was a stranger, they see he has done them good; because he went to see the great King with Esquire Oglethorpe, and hear him talk, and had related it to them, and they had listened to it, and believed it.'"
END OF VOL. I.
FOOTNOTES:[1]Quotation,ad sensum, from Bernal Diaz' "Historia verdadera."[2]Reprint of 1860, pp. 97. 100. 101. 383.[3]Cf. B. R. Carroll, Histor. Collect. of S. C., II, p. 243. Lawson states that the Congaree dialect was not understood by the Waterees and Chicarees.[4]Margry,Découvertes, V, 477.[5]The present Satilla river; falsely written St. Illa, Santilla, St. Tillie.[6]Extract from Rev. B's Journal; London, 1734, 12mo, p. 37.[7]Collections of the Georgia Historical Society, vol. III, part first, pp. 61-63 (Savannah, 1848).[8]See below:List of Creek Settlements.[9]Cf. Gallatin, Synopsis, p. 95.[10]Chas. C. Jones, Tomochichi, pp. 58. 83.[11]Published Philadelphia, 1791.[12]Cf.List of Creek Settlements, and Pénicaut, in B. French, Hist. Coll. La., new series, p. 126; Force, Some Notices on Indians of Ohio, p. 22.[13]Le Page du Pratz, Hist. de la Louisiane, II, p. 208 sq. (Paris, 1758): "A l'est des Abé-ikas sont les Chéraquis."[14]The Mountain Cheroki are centering around Quallatown, Haywood county, N. C., and an United States agent is residing in their country. Their population is about 1600; others live in Northern Georgia.[15]H. Hale, "Indian Migrations, as evidenced by language." American Antiquarian, vol. V, pp. 18-28 and 108-124 (1883).[16]The name Keowe is taken from a narcotic plant used for catching fish, which grew in the vicinity of that village.[17]Lieut. H. Timberlake, Memoirs (London, 1765), pp. 70. 71. Urlsperger, Nachricht, I, p. 658, where they are called "Tzerrickey Indianer." D. Coxe calls them Sulluggees.[18]The term forpoplar, tsÃyu, is also the term forcanoeand fortrough.[19]Cf. Ind. Affairs' Report, 1864, p. 120.[20]Margry, P., Découvertes et Etablissements des Français dans l'ouest et dans le Sud de l'Amérique Septentrionale, Paris, 1876, etc., V, 402.[21]cf. D. Coxe, Carolana, pp. 11. 13.[22]Grammaire et Voc. Taensa,Introd., pp. xii. xiv. Compare also Margry,Déc. et Etabl., I, 556-557, 566-568, 600-602, 609-610, 616; IV, 414. Their temple, described by le Sieur de Tonty (traveling with la Salle in 1682) in French, Hist. Coll. of La., I, pp. 61. 64.[23]Margry I, 610. Mosopolea,ibid.II, 237; Monsopela, on the map in D. Coxe, Carolana.[24]At that time they were warring unsuccessfully against the Huma (1713); Pénicaut (in Margry V, 508. 509) saw them at Manchac.[25]T. Jefferys, Hist. of French Dominions in America; London, 1761; I, p. 162, sq.[26]Literally, "a hurrying man." In the sign language of the Mississippi plains, the sign forfightingorbattleis the same as forriding a horse.[27]The handwriting of this name is indistinct, but in the sequel, wherever this name is mentioned, Margry prints it Théloël. There can scarcely be any doubt of its identity with Thoucoue, the seventh village in the list.[28]Cf. Adair, History, p. 354 sqq. On Fort Tombigbee,ibid., pp. 285, 291.[29]It is stated that the Thioux were a small body of Indians, reduced in numbers by the Chicasa, and then incorporated by the Naktche; their language possessed the sound R. If this latter statement is true, their language was neither of the Naktche nor of the Maskoki or Dakota family. In conversation the Grigras often used this wordgrigra, which also implies the use of the articulation R. Cf. Le Page du Pratz, IV, chap, ii, sect. 1; Jefferys, French Dom. in America, p. 162, and what is said of the Sháwano under Yuchi, p.[30]French, Hist. Coll. III, 16; cf. Margry V, 525. The names of these villages to be given under Chicasa, q. v.[31]This was probably the place where Le Page du Pratz saw them (about 1720 or 1725): "vis-à -vis de la Rivière Rouge," II, 220-221.[32]Cf. R. G. Latham, Opuscula, p. 400, who was the first to hint at a possible affinity of Caddo to Pani.[33]Cf. Margry IV, 178. 313. 409.[34]Pénicaut, in Margry V, 459-462.[35]Of these Indians I have given an ethnographic sketch in: Transact. Anthropolog. Society of Washington, 1883, Vol. II, pp. 148-158.[36]Pénicaut, in Margry V, 440.[37]American State Papers, I, pp. 722-24.[38]This is corroborated by the fact that the sound R did exist in the Koroa language: Jefferys (1761), I, 163.[39]By this same name the Algonkins designated many other Indians hostile to them; it appears in Nottoway, Nadouessioux, etc.[40]Prof. J. B. Dunbar, who composed an interesting ethnologic article on this tribe, thinks that Pani is a true Pani word: párikihorn, meaning their scalp lock; Magazine of American History, 1880 (April number), p. 245.[41]Cf. Buck. Smith, Coleccion de Documentos ineditos, I, p. 15-19 (Madrid, 1857).[42]Description of Carolina, London, 1707. The Yámassi then lived about eighty miles from Charleston, and extended their hunting excursions almost to St. Augustine.[43]Gallatin, Synopsis, p. 84, recalls the circumstance that Poketalico is also the name of a tributary of the Great Kanawha river. This seems to point to a foreign origin of that name.[44]Verbified in tchayámassïs: I am friendly, liberal, generous, hospitable.[45]Cf. Jones, Tomochichi, p. 31.[46]This adjective is found verbified in isimanÅlăidshit "he has caused himself to be a runaway."[47]Cf. Proceed. Am. Philos. Society of Phila., 1880, pp. 466, 478.[48]Wm. Bartram, Travels, p. 97. 179. 190-193. 216. 217. 251. 379-380. The name Cuscowilla bears a curious resemblance to the Chicasa town Tuskawillao, mentioned by Adair, History, p. 353. Cf. also Okóni, inList of Creek Settlements.[49]Perhaps from the Hitchiti term a-útilis "I build or kindle a fire."[50]Anciently Coosa, Coussa river was a name given to our Coosa river, as well as to its lower course below the junction of Tallapoosa, now called Alabama river. Wright's Ch. Dictionary has: aluaa burnt place.[51]In the report of the Fidalgo de Elvas, Ullibahali, a walled town, is not identical with Alimamu. Ullibahali is a name composed of the Alibamu: ólivillage,townand the Hitchiti: báhalidown stream, andsouthward, which is the Creek wáhaliSouth.[52]Oktchóyi is the Cha'hta term forliving,alive.[53]Gallatin, Syn. p. 105, proposes to read Nita-lusa,Black Bear.[54]Relation of Pénicaut, in Margry V, 424-432.[55]Margry IV, 180.[56]Margry V, 433 sqq.[57]The site once occupied by Fort Tombigbee is now called Jones' Bluff, on Little Tombigbee river. Cf. Dumont in B. F. French, Histor. Coll. of La., V, 106 and Note.[58]Adair, History, p. 353, asserts that the real cause of the third Naktche-French war lay in the instigations of the Chicasa. On the causes and progress of the hostilities between the French and the Chicasa, cf. pp. 353-358. They attacked there his own trading house, cf. p. 357. Cf. also Naktche, in this vol., pp.34-39.[59]Margry IV, 412 and 184.[60]I have treated of some of these tribes (Tonica, Koroa) in separate articles. Moncachtape said to du Pratz, that the Yazoo Indians regarded the Chicasa as their elders, "since from them came the language of the country."[61]A large northern affluent of Yazoo river, in northern parts of Mississippi State.[62]Cf. Margry V, 401 and Note.[63]Cf. article on Yuchi, p.24.[64]Claiborne, Mississippi, Appendix, I, p. 485. 486.[65]Cf. B. Romans, E. and W. Florida, p. 86-89.[66]B. Romans, p. 86. He describes education among the Cha'hta, p. 76. 77; the sarbacane or blow-gun, p. 77.[67]B. Romans, p. 89. 90.[68]Cf. Lawson, History of Carolina (Reprint 1860), p. 297. More information on Cha'hta burials will be found in H. C. Yarrow,Indian mortuary customs; in First Report of U. S. Bureau of Ethnology, 1879-1880; especially p. 185.[69]Missionary Herald of Boston, 1828 (vol. xxiv) p. 380, in an article on Religious Opinions, etc., of the Choctaws, by Rev. Alfred Wright.[70]Published New York, 1877. pp. 99. 162.[71]Nahúllo, nahúnlo means: greater, higher race, eminent race; though the original meaning is that of "more sacred, more honorable." A white man is called by the Cha'hta: nahúllo.[72]Custushacreek runs into Kentawha creek, affluent of Big Black river, in Neshoba county.[73]Claiborne, Mississippi, I, p. 518.[74]Missionary Herald, 1828, p. 181.[75]Compare the poetic vision, parallel to this, contained in Ezekiel, ch. 39.[76]Missionary Herald, 1828, p. 215.[77]"Fish-eaters," from Cha'hta náni, nánnifish, ápato eat. On Turner's map (1827), Nanihaba Island lies at the junction of Alabama with Tombigbee river, and Nanihaba Bluff lies west of the junction.[78]Margry V, 457.[79]Margry IV, 175: "des tambours chychycouchy, qui sont des calebasses."[80]Thomas Hutchins, French America, Phila., 1784, p. 40.[81]Pénicaut in Margry V, 395.[82]Travels, p. 436: "the bloody field of Schambe"; cf. 400. 414.[83]Margry IV, 594. 595. 602.[84]Thom. Hutchins, French America, p. 83 (1784). B. Romans, Florida, p. 90.[85]Published in Proceedings of American Philosoph. Society, 1870 (56 pages), 8vo.[86]WÃtumka (Great), Muklási, and the four Alibamu villages named by Hawkins. To these we may add Koassáti.[87]Hawkins, p. 39.[88]Cf. Yuchi, p.22. At the time of the conquest of Mexico by Cortez, many of the interior towns of that country were whitewashed in the same manner, by means of a shining white clay coating.[89]Dumont, Mém. histor. de la Louisiane, I, 181.[90]The map appended to the French edition of Bartram identifies them with the Kúsa: "Abikas ou Coussas."[91]Now called Talladega and Tallahatchi creeks.[92]Now called Tallahatchi creek.[93]Bartram, Travels, p. 54, gives the following particulars: "On the east bank of the Okmulgee this trading road runs nearly two miles through ancient Indian fields, the Okmulgee fields ... with artificial mounds or terraces, squares, etc." This horsepath began at the Rock Landing on Okóni river, a British post just below Wilkinson and about four miles below Milledgeville, Georgia, passed Fort Hawkins built upon the Okmúlgi old fields, then the site of Macon, on the shore opposite, then Knoxville, then the old Creek agency on Flint river, then crossed PatsilÄÃka creek, the usual ford on Chatahuchi river lying between KasÃχta and Apatá-i Creek.[94]A similar distribution is observed in the villages, hunting and war camps of the Pani and Southern Dakotan tribes, and was very strictly enforced by them.[95]Cf. Hawkins, p. 75.[96]Milfort, Mémoire, p. 251.[97]Tassikáya, contr. taskáya, pl. taskiálgi—in Cha'hta táska, in Apalache taskáya, etc.[98]Milfort, Mémoire, p. 237: "Aujourd'hui il est le premier chef de la nation pour le civil et pour le militaire."[99]1791—Schoolcraft, Indians, V, 263.[100]Adair, History, p. 278.[101]Milfort, Mémoire, p. 41 sqq., 220 sqq. The council of the nation, assembled at Tukabatchi, conferred this charge on him in May 1780.[102]E. Petitot, Tchiglit, preface p. xi.[103]The Timucua of Florida declared war by sticking up arrows in the ground around the town or camp of the enemy on the evening before the attack (René de Laudonnière, "Histoire Notable").[104]Milfort, Mém., p. 217. 218. Walking through watercourses necessarily destroyed all vestiges of a marching body of warriors.[105]Swan, in Schoolcraft V, 280.[106]Cf. Hu`li-Wá'hli, and thenameof this town.[107]Cf. his Sketch, pp. 51. 52. 67. 68.[108]Hawkins says: Forty by sixteen feet, eight feet pitch, the entrance at each corner (p. 68).[109]Hawkins: two seats.[110]Adair, History, p. 421.[111]Hawkins, Sketch, p. 71, Bartram, Travels, p. 448 sqq.[112]Bartram states that the Creek rotundas were of the same architecture as those of the Cheroki, but of much larger dimensions: Travels, p. 449.[113]Hawkins, Sketch, p. 79.[114]Milfort, Mémoire, p. 211.[115]Travels, p. 518.[116]Remember well that Kasiχta is awhiteorpeace town.[117]The dance is called so, because the men fire off guns during its performance; another name for this dance is tapútska opánga; cf. tapodshÃdshÄsI am shooting.[118]For further particulars of the medicine-plants, see the items in the Notes and in the Creek Glossary.[119]Milfort, Mém., p. 251.[120]Also practiced once a year upon the Shetimasha warriors, on their knee-joints, by men expressly appointed to this manipulation.[121]Sketch of the Creek Country, pp. 78. 79.[122]Maize pounded into grits.[123]Slightly altered from the words given by Hawkins.[124]Cf. what is said of the initiation of the ahopáyi and imÃsi, pp.159.165.[125]ItalisÃ, var. lect.[126]For Casiste compare Kósisti, a term appearing in Creek war-titles; its signification is unknown.[127]When stopping at Ullibahali, he was in the country of the Alibamu, for óla, úla is the term fortownin their dialect. Cf. p.85(Note).[128]Cf. Barcia, Ensayo, p. 37. The report is almost entirely devoid of local names, which alone could give indications upon the route traveled over.[129]Cf. C. C. Jones, Tomochichi, pp. 113-119.[130]John Haywood, the Natural and Aboriginal History of Tennessee (up to 1768). Nashville, 1823.[131]Thus the Creek verbal ending -is, though short by itself, generally becomes -Ä«s, when concluding a sentence; also the Hitchiti ending -wÄts, -tawÄts.[132]Absolute case has to be regarded as a provisional term only. I call it absolute, because the natives, when giving vocables of the language not forming part of a sentence, mention them in that case in Creek, in Hitchiti, in Koassáti, etc. In the sentence this case often corresponds, however, to thestatus constructusof the Hebrew.[133]"L'invincible vencido" is the title of the first conjugational system of Basque, as published by Larramendi.[134]J. G. Swan, the Makah Indians, p. 56, in Smithsonian Contributions.[135]Stephen Powers, Tribes of California, p. 156.[136]Communicated by Dr. Walter J. Hoffman. Powers writes the name: Tin-lin-neh.[137]The myth is given below in full; taken from E. Johnson, Legends, etc. pp. 43, sqq.[138]"Quod non est in scriptis, non est in mundo."[139]Prophet, in Cha'hta, is hopáyi and corresponds in his name to the ahopáya, hopáya of the Creeks, q. v.[140]The Chicasa Old Fields were, as I am informed by Mr. C. C. Royce, on the eastern bank of Tennessee river, at the islands, Lat. 34° 35´ and Long. 86° 31´.[141]aläÃkita meanstotemic gens, imaläÃkitaone's own gens, orits particular gens.[142]No such gens or division exists among the Creeks now.[143]The present Creek word forshieldis masanágita. The tupÄ•lúkso consisted of a round frame, over which hides were stretched.[144]Tútk-itka hámkushi: of one town, belonging to one tribe; literally: "of one burningfire:" tútkafire, itkisit burns, hámkinone, -ushi, suffix:belonging to,being of.[145]Family is probably meant forgens, or totem-clan.[146]p. 262: "dans la direction du nord." Perhaps we have to add the words: "au sud."[147]Better known as Neshoba river, State of Mississippi; neshóba, Cha'hta term forgray wolf.[148]Cf. what is said of thewindgens in Milfort's migration legend.[149]A Chicasa migration from Mexico to the Kappa or Ugaχa settlements, on Arkansas river, is mentioned by Adair, History, p. 195.[150]Cf. Abiku′dshi, p.125. Adair, History, p. 195.[151]John B. Dunbar, The Pawnees; in Mag. of Amer. History, 1882, (3d article) § 10.[152]London, 1762, vol. II, Art. Georgia; cf. Ch. C. Jones, Tomochichi, p. 74. Brinton, Ch.-M. Legend, p. 5.[153]Brinton, Ch.-M. Legend, pp. 5. 6.
[1]Quotation,ad sensum, from Bernal Diaz' "Historia verdadera."
[1]Quotation,ad sensum, from Bernal Diaz' "Historia verdadera."
[2]Reprint of 1860, pp. 97. 100. 101. 383.
[2]Reprint of 1860, pp. 97. 100. 101. 383.
[3]Cf. B. R. Carroll, Histor. Collect. of S. C., II, p. 243. Lawson states that the Congaree dialect was not understood by the Waterees and Chicarees.
[3]Cf. B. R. Carroll, Histor. Collect. of S. C., II, p. 243. Lawson states that the Congaree dialect was not understood by the Waterees and Chicarees.
[4]Margry,Découvertes, V, 477.
[4]Margry,Découvertes, V, 477.
[5]The present Satilla river; falsely written St. Illa, Santilla, St. Tillie.
[5]The present Satilla river; falsely written St. Illa, Santilla, St. Tillie.
[6]Extract from Rev. B's Journal; London, 1734, 12mo, p. 37.
[6]Extract from Rev. B's Journal; London, 1734, 12mo, p. 37.
[7]Collections of the Georgia Historical Society, vol. III, part first, pp. 61-63 (Savannah, 1848).
[7]Collections of the Georgia Historical Society, vol. III, part first, pp. 61-63 (Savannah, 1848).
[8]See below:List of Creek Settlements.
[8]See below:List of Creek Settlements.
[9]Cf. Gallatin, Synopsis, p. 95.
[9]Cf. Gallatin, Synopsis, p. 95.
[10]Chas. C. Jones, Tomochichi, pp. 58. 83.
[10]Chas. C. Jones, Tomochichi, pp. 58. 83.
[11]Published Philadelphia, 1791.
[11]Published Philadelphia, 1791.
[12]Cf.List of Creek Settlements, and Pénicaut, in B. French, Hist. Coll. La., new series, p. 126; Force, Some Notices on Indians of Ohio, p. 22.
[12]Cf.List of Creek Settlements, and Pénicaut, in B. French, Hist. Coll. La., new series, p. 126; Force, Some Notices on Indians of Ohio, p. 22.
[13]Le Page du Pratz, Hist. de la Louisiane, II, p. 208 sq. (Paris, 1758): "A l'est des Abé-ikas sont les Chéraquis."
[13]Le Page du Pratz, Hist. de la Louisiane, II, p. 208 sq. (Paris, 1758): "A l'est des Abé-ikas sont les Chéraquis."
[14]The Mountain Cheroki are centering around Quallatown, Haywood county, N. C., and an United States agent is residing in their country. Their population is about 1600; others live in Northern Georgia.
[14]The Mountain Cheroki are centering around Quallatown, Haywood county, N. C., and an United States agent is residing in their country. Their population is about 1600; others live in Northern Georgia.
[15]H. Hale, "Indian Migrations, as evidenced by language." American Antiquarian, vol. V, pp. 18-28 and 108-124 (1883).
[15]H. Hale, "Indian Migrations, as evidenced by language." American Antiquarian, vol. V, pp. 18-28 and 108-124 (1883).
[16]The name Keowe is taken from a narcotic plant used for catching fish, which grew in the vicinity of that village.
[16]The name Keowe is taken from a narcotic plant used for catching fish, which grew in the vicinity of that village.
[17]Lieut. H. Timberlake, Memoirs (London, 1765), pp. 70. 71. Urlsperger, Nachricht, I, p. 658, where they are called "Tzerrickey Indianer." D. Coxe calls them Sulluggees.
[17]Lieut. H. Timberlake, Memoirs (London, 1765), pp. 70. 71. Urlsperger, Nachricht, I, p. 658, where they are called "Tzerrickey Indianer." D. Coxe calls them Sulluggees.
[18]The term forpoplar, tsÃyu, is also the term forcanoeand fortrough.
[18]The term forpoplar, tsÃyu, is also the term forcanoeand fortrough.
[19]Cf. Ind. Affairs' Report, 1864, p. 120.
[19]Cf. Ind. Affairs' Report, 1864, p. 120.
[20]Margry, P., Découvertes et Etablissements des Français dans l'ouest et dans le Sud de l'Amérique Septentrionale, Paris, 1876, etc., V, 402.
[20]Margry, P., Découvertes et Etablissements des Français dans l'ouest et dans le Sud de l'Amérique Septentrionale, Paris, 1876, etc., V, 402.
[21]cf. D. Coxe, Carolana, pp. 11. 13.
[21]cf. D. Coxe, Carolana, pp. 11. 13.
[22]Grammaire et Voc. Taensa,Introd., pp. xii. xiv. Compare also Margry,Déc. et Etabl., I, 556-557, 566-568, 600-602, 609-610, 616; IV, 414. Their temple, described by le Sieur de Tonty (traveling with la Salle in 1682) in French, Hist. Coll. of La., I, pp. 61. 64.
[22]Grammaire et Voc. Taensa,Introd., pp. xii. xiv. Compare also Margry,Déc. et Etabl., I, 556-557, 566-568, 600-602, 609-610, 616; IV, 414. Their temple, described by le Sieur de Tonty (traveling with la Salle in 1682) in French, Hist. Coll. of La., I, pp. 61. 64.
[23]Margry I, 610. Mosopolea,ibid.II, 237; Monsopela, on the map in D. Coxe, Carolana.
[23]Margry I, 610. Mosopolea,ibid.II, 237; Monsopela, on the map in D. Coxe, Carolana.
[24]At that time they were warring unsuccessfully against the Huma (1713); Pénicaut (in Margry V, 508. 509) saw them at Manchac.
[24]At that time they were warring unsuccessfully against the Huma (1713); Pénicaut (in Margry V, 508. 509) saw them at Manchac.
[25]T. Jefferys, Hist. of French Dominions in America; London, 1761; I, p. 162, sq.
[25]T. Jefferys, Hist. of French Dominions in America; London, 1761; I, p. 162, sq.
[26]Literally, "a hurrying man." In the sign language of the Mississippi plains, the sign forfightingorbattleis the same as forriding a horse.
[26]Literally, "a hurrying man." In the sign language of the Mississippi plains, the sign forfightingorbattleis the same as forriding a horse.
[27]The handwriting of this name is indistinct, but in the sequel, wherever this name is mentioned, Margry prints it Théloël. There can scarcely be any doubt of its identity with Thoucoue, the seventh village in the list.
[27]The handwriting of this name is indistinct, but in the sequel, wherever this name is mentioned, Margry prints it Théloël. There can scarcely be any doubt of its identity with Thoucoue, the seventh village in the list.
[28]Cf. Adair, History, p. 354 sqq. On Fort Tombigbee,ibid., pp. 285, 291.
[28]Cf. Adair, History, p. 354 sqq. On Fort Tombigbee,ibid., pp. 285, 291.
[29]It is stated that the Thioux were a small body of Indians, reduced in numbers by the Chicasa, and then incorporated by the Naktche; their language possessed the sound R. If this latter statement is true, their language was neither of the Naktche nor of the Maskoki or Dakota family. In conversation the Grigras often used this wordgrigra, which also implies the use of the articulation R. Cf. Le Page du Pratz, IV, chap, ii, sect. 1; Jefferys, French Dom. in America, p. 162, and what is said of the Sháwano under Yuchi, p.
[29]It is stated that the Thioux were a small body of Indians, reduced in numbers by the Chicasa, and then incorporated by the Naktche; their language possessed the sound R. If this latter statement is true, their language was neither of the Naktche nor of the Maskoki or Dakota family. In conversation the Grigras often used this wordgrigra, which also implies the use of the articulation R. Cf. Le Page du Pratz, IV, chap, ii, sect. 1; Jefferys, French Dom. in America, p. 162, and what is said of the Sháwano under Yuchi, p.
[30]French, Hist. Coll. III, 16; cf. Margry V, 525. The names of these villages to be given under Chicasa, q. v.
[30]French, Hist. Coll. III, 16; cf. Margry V, 525. The names of these villages to be given under Chicasa, q. v.
[31]This was probably the place where Le Page du Pratz saw them (about 1720 or 1725): "vis-à -vis de la Rivière Rouge," II, 220-221.
[31]This was probably the place where Le Page du Pratz saw them (about 1720 or 1725): "vis-à -vis de la Rivière Rouge," II, 220-221.
[32]Cf. R. G. Latham, Opuscula, p. 400, who was the first to hint at a possible affinity of Caddo to Pani.
[32]Cf. R. G. Latham, Opuscula, p. 400, who was the first to hint at a possible affinity of Caddo to Pani.
[33]Cf. Margry IV, 178. 313. 409.
[33]Cf. Margry IV, 178. 313. 409.
[34]Pénicaut, in Margry V, 459-462.
[34]Pénicaut, in Margry V, 459-462.
[35]Of these Indians I have given an ethnographic sketch in: Transact. Anthropolog. Society of Washington, 1883, Vol. II, pp. 148-158.
[35]Of these Indians I have given an ethnographic sketch in: Transact. Anthropolog. Society of Washington, 1883, Vol. II, pp. 148-158.
[36]Pénicaut, in Margry V, 440.
[36]Pénicaut, in Margry V, 440.
[37]American State Papers, I, pp. 722-24.
[37]American State Papers, I, pp. 722-24.
[38]This is corroborated by the fact that the sound R did exist in the Koroa language: Jefferys (1761), I, 163.
[38]This is corroborated by the fact that the sound R did exist in the Koroa language: Jefferys (1761), I, 163.
[39]By this same name the Algonkins designated many other Indians hostile to them; it appears in Nottoway, Nadouessioux, etc.
[39]By this same name the Algonkins designated many other Indians hostile to them; it appears in Nottoway, Nadouessioux, etc.
[40]Prof. J. B. Dunbar, who composed an interesting ethnologic article on this tribe, thinks that Pani is a true Pani word: párikihorn, meaning their scalp lock; Magazine of American History, 1880 (April number), p. 245.
[40]Prof. J. B. Dunbar, who composed an interesting ethnologic article on this tribe, thinks that Pani is a true Pani word: párikihorn, meaning their scalp lock; Magazine of American History, 1880 (April number), p. 245.
[41]Cf. Buck. Smith, Coleccion de Documentos ineditos, I, p. 15-19 (Madrid, 1857).
[41]Cf. Buck. Smith, Coleccion de Documentos ineditos, I, p. 15-19 (Madrid, 1857).
[42]Description of Carolina, London, 1707. The Yámassi then lived about eighty miles from Charleston, and extended their hunting excursions almost to St. Augustine.
[42]Description of Carolina, London, 1707. The Yámassi then lived about eighty miles from Charleston, and extended their hunting excursions almost to St. Augustine.
[43]Gallatin, Synopsis, p. 84, recalls the circumstance that Poketalico is also the name of a tributary of the Great Kanawha river. This seems to point to a foreign origin of that name.
[43]Gallatin, Synopsis, p. 84, recalls the circumstance that Poketalico is also the name of a tributary of the Great Kanawha river. This seems to point to a foreign origin of that name.
[44]Verbified in tchayámassïs: I am friendly, liberal, generous, hospitable.
[44]Verbified in tchayámassïs: I am friendly, liberal, generous, hospitable.
[45]Cf. Jones, Tomochichi, p. 31.
[45]Cf. Jones, Tomochichi, p. 31.
[46]This adjective is found verbified in isimanÅlăidshit "he has caused himself to be a runaway."
[46]This adjective is found verbified in isimanÅlăidshit "he has caused himself to be a runaway."
[47]Cf. Proceed. Am. Philos. Society of Phila., 1880, pp. 466, 478.
[47]Cf. Proceed. Am. Philos. Society of Phila., 1880, pp. 466, 478.
[48]Wm. Bartram, Travels, p. 97. 179. 190-193. 216. 217. 251. 379-380. The name Cuscowilla bears a curious resemblance to the Chicasa town Tuskawillao, mentioned by Adair, History, p. 353. Cf. also Okóni, inList of Creek Settlements.
[48]Wm. Bartram, Travels, p. 97. 179. 190-193. 216. 217. 251. 379-380. The name Cuscowilla bears a curious resemblance to the Chicasa town Tuskawillao, mentioned by Adair, History, p. 353. Cf. also Okóni, inList of Creek Settlements.
[49]Perhaps from the Hitchiti term a-útilis "I build or kindle a fire."
[49]Perhaps from the Hitchiti term a-útilis "I build or kindle a fire."
[50]Anciently Coosa, Coussa river was a name given to our Coosa river, as well as to its lower course below the junction of Tallapoosa, now called Alabama river. Wright's Ch. Dictionary has: aluaa burnt place.
[50]Anciently Coosa, Coussa river was a name given to our Coosa river, as well as to its lower course below the junction of Tallapoosa, now called Alabama river. Wright's Ch. Dictionary has: aluaa burnt place.
[51]In the report of the Fidalgo de Elvas, Ullibahali, a walled town, is not identical with Alimamu. Ullibahali is a name composed of the Alibamu: ólivillage,townand the Hitchiti: báhalidown stream, andsouthward, which is the Creek wáhaliSouth.
[51]In the report of the Fidalgo de Elvas, Ullibahali, a walled town, is not identical with Alimamu. Ullibahali is a name composed of the Alibamu: ólivillage,townand the Hitchiti: báhalidown stream, andsouthward, which is the Creek wáhaliSouth.
[52]Oktchóyi is the Cha'hta term forliving,alive.
[52]Oktchóyi is the Cha'hta term forliving,alive.
[53]Gallatin, Syn. p. 105, proposes to read Nita-lusa,Black Bear.
[53]Gallatin, Syn. p. 105, proposes to read Nita-lusa,Black Bear.
[54]Relation of Pénicaut, in Margry V, 424-432.
[54]Relation of Pénicaut, in Margry V, 424-432.
[55]Margry IV, 180.
[55]Margry IV, 180.
[56]Margry V, 433 sqq.
[56]Margry V, 433 sqq.
[57]The site once occupied by Fort Tombigbee is now called Jones' Bluff, on Little Tombigbee river. Cf. Dumont in B. F. French, Histor. Coll. of La., V, 106 and Note.
[57]The site once occupied by Fort Tombigbee is now called Jones' Bluff, on Little Tombigbee river. Cf. Dumont in B. F. French, Histor. Coll. of La., V, 106 and Note.
[58]Adair, History, p. 353, asserts that the real cause of the third Naktche-French war lay in the instigations of the Chicasa. On the causes and progress of the hostilities between the French and the Chicasa, cf. pp. 353-358. They attacked there his own trading house, cf. p. 357. Cf. also Naktche, in this vol., pp.34-39.
[58]Adair, History, p. 353, asserts that the real cause of the third Naktche-French war lay in the instigations of the Chicasa. On the causes and progress of the hostilities between the French and the Chicasa, cf. pp. 353-358. They attacked there his own trading house, cf. p. 357. Cf. also Naktche, in this vol., pp.34-39.
[59]Margry IV, 412 and 184.
[59]Margry IV, 412 and 184.
[60]I have treated of some of these tribes (Tonica, Koroa) in separate articles. Moncachtape said to du Pratz, that the Yazoo Indians regarded the Chicasa as their elders, "since from them came the language of the country."
[60]I have treated of some of these tribes (Tonica, Koroa) in separate articles. Moncachtape said to du Pratz, that the Yazoo Indians regarded the Chicasa as their elders, "since from them came the language of the country."
[61]A large northern affluent of Yazoo river, in northern parts of Mississippi State.
[61]A large northern affluent of Yazoo river, in northern parts of Mississippi State.
[62]Cf. Margry V, 401 and Note.
[62]Cf. Margry V, 401 and Note.
[63]Cf. article on Yuchi, p.24.
[63]Cf. article on Yuchi, p.24.
[64]Claiborne, Mississippi, Appendix, I, p. 485. 486.
[64]Claiborne, Mississippi, Appendix, I, p. 485. 486.
[65]Cf. B. Romans, E. and W. Florida, p. 86-89.
[65]Cf. B. Romans, E. and W. Florida, p. 86-89.
[66]B. Romans, p. 86. He describes education among the Cha'hta, p. 76. 77; the sarbacane or blow-gun, p. 77.
[66]B. Romans, p. 86. He describes education among the Cha'hta, p. 76. 77; the sarbacane or blow-gun, p. 77.
[67]B. Romans, p. 89. 90.
[67]B. Romans, p. 89. 90.
[68]Cf. Lawson, History of Carolina (Reprint 1860), p. 297. More information on Cha'hta burials will be found in H. C. Yarrow,Indian mortuary customs; in First Report of U. S. Bureau of Ethnology, 1879-1880; especially p. 185.
[68]Cf. Lawson, History of Carolina (Reprint 1860), p. 297. More information on Cha'hta burials will be found in H. C. Yarrow,Indian mortuary customs; in First Report of U. S. Bureau of Ethnology, 1879-1880; especially p. 185.
[69]Missionary Herald of Boston, 1828 (vol. xxiv) p. 380, in an article on Religious Opinions, etc., of the Choctaws, by Rev. Alfred Wright.
[69]Missionary Herald of Boston, 1828 (vol. xxiv) p. 380, in an article on Religious Opinions, etc., of the Choctaws, by Rev. Alfred Wright.
[70]Published New York, 1877. pp. 99. 162.
[70]Published New York, 1877. pp. 99. 162.
[71]Nahúllo, nahúnlo means: greater, higher race, eminent race; though the original meaning is that of "more sacred, more honorable." A white man is called by the Cha'hta: nahúllo.
[71]Nahúllo, nahúnlo means: greater, higher race, eminent race; though the original meaning is that of "more sacred, more honorable." A white man is called by the Cha'hta: nahúllo.
[72]Custushacreek runs into Kentawha creek, affluent of Big Black river, in Neshoba county.
[72]Custushacreek runs into Kentawha creek, affluent of Big Black river, in Neshoba county.
[73]Claiborne, Mississippi, I, p. 518.
[73]Claiborne, Mississippi, I, p. 518.
[74]Missionary Herald, 1828, p. 181.
[74]Missionary Herald, 1828, p. 181.
[75]Compare the poetic vision, parallel to this, contained in Ezekiel, ch. 39.
[75]Compare the poetic vision, parallel to this, contained in Ezekiel, ch. 39.
[76]Missionary Herald, 1828, p. 215.
[76]Missionary Herald, 1828, p. 215.
[77]"Fish-eaters," from Cha'hta náni, nánnifish, ápato eat. On Turner's map (1827), Nanihaba Island lies at the junction of Alabama with Tombigbee river, and Nanihaba Bluff lies west of the junction.
[77]"Fish-eaters," from Cha'hta náni, nánnifish, ápato eat. On Turner's map (1827), Nanihaba Island lies at the junction of Alabama with Tombigbee river, and Nanihaba Bluff lies west of the junction.
[78]Margry V, 457.
[78]Margry V, 457.
[79]Margry IV, 175: "des tambours chychycouchy, qui sont des calebasses."
[79]Margry IV, 175: "des tambours chychycouchy, qui sont des calebasses."
[80]Thomas Hutchins, French America, Phila., 1784, p. 40.
[80]Thomas Hutchins, French America, Phila., 1784, p. 40.
[81]Pénicaut in Margry V, 395.
[81]Pénicaut in Margry V, 395.
[82]Travels, p. 436: "the bloody field of Schambe"; cf. 400. 414.
[82]Travels, p. 436: "the bloody field of Schambe"; cf. 400. 414.
[83]Margry IV, 594. 595. 602.
[83]Margry IV, 594. 595. 602.
[84]Thom. Hutchins, French America, p. 83 (1784). B. Romans, Florida, p. 90.
[84]Thom. Hutchins, French America, p. 83 (1784). B. Romans, Florida, p. 90.
[85]Published in Proceedings of American Philosoph. Society, 1870 (56 pages), 8vo.
[85]Published in Proceedings of American Philosoph. Society, 1870 (56 pages), 8vo.
[86]WÃtumka (Great), Muklási, and the four Alibamu villages named by Hawkins. To these we may add Koassáti.
[86]WÃtumka (Great), Muklási, and the four Alibamu villages named by Hawkins. To these we may add Koassáti.
[87]Hawkins, p. 39.
[87]Hawkins, p. 39.
[88]Cf. Yuchi, p.22. At the time of the conquest of Mexico by Cortez, many of the interior towns of that country were whitewashed in the same manner, by means of a shining white clay coating.
[88]Cf. Yuchi, p.22. At the time of the conquest of Mexico by Cortez, many of the interior towns of that country were whitewashed in the same manner, by means of a shining white clay coating.
[89]Dumont, Mém. histor. de la Louisiane, I, 181.
[89]Dumont, Mém. histor. de la Louisiane, I, 181.
[90]The map appended to the French edition of Bartram identifies them with the Kúsa: "Abikas ou Coussas."
[90]The map appended to the French edition of Bartram identifies them with the Kúsa: "Abikas ou Coussas."
[91]Now called Talladega and Tallahatchi creeks.
[91]Now called Talladega and Tallahatchi creeks.
[92]Now called Tallahatchi creek.
[92]Now called Tallahatchi creek.
[93]Bartram, Travels, p. 54, gives the following particulars: "On the east bank of the Okmulgee this trading road runs nearly two miles through ancient Indian fields, the Okmulgee fields ... with artificial mounds or terraces, squares, etc." This horsepath began at the Rock Landing on Okóni river, a British post just below Wilkinson and about four miles below Milledgeville, Georgia, passed Fort Hawkins built upon the Okmúlgi old fields, then the site of Macon, on the shore opposite, then Knoxville, then the old Creek agency on Flint river, then crossed PatsilÄÃka creek, the usual ford on Chatahuchi river lying between KasÃχta and Apatá-i Creek.
[93]Bartram, Travels, p. 54, gives the following particulars: "On the east bank of the Okmulgee this trading road runs nearly two miles through ancient Indian fields, the Okmulgee fields ... with artificial mounds or terraces, squares, etc." This horsepath began at the Rock Landing on Okóni river, a British post just below Wilkinson and about four miles below Milledgeville, Georgia, passed Fort Hawkins built upon the Okmúlgi old fields, then the site of Macon, on the shore opposite, then Knoxville, then the old Creek agency on Flint river, then crossed PatsilÄÃka creek, the usual ford on Chatahuchi river lying between KasÃχta and Apatá-i Creek.
[94]A similar distribution is observed in the villages, hunting and war camps of the Pani and Southern Dakotan tribes, and was very strictly enforced by them.
[94]A similar distribution is observed in the villages, hunting and war camps of the Pani and Southern Dakotan tribes, and was very strictly enforced by them.
[95]Cf. Hawkins, p. 75.
[95]Cf. Hawkins, p. 75.
[96]Milfort, Mémoire, p. 251.
[96]Milfort, Mémoire, p. 251.
[97]Tassikáya, contr. taskáya, pl. taskiálgi—in Cha'hta táska, in Apalache taskáya, etc.
[97]Tassikáya, contr. taskáya, pl. taskiálgi—in Cha'hta táska, in Apalache taskáya, etc.
[98]Milfort, Mémoire, p. 237: "Aujourd'hui il est le premier chef de la nation pour le civil et pour le militaire."
[98]Milfort, Mémoire, p. 237: "Aujourd'hui il est le premier chef de la nation pour le civil et pour le militaire."
[99]1791—Schoolcraft, Indians, V, 263.
[99]1791—Schoolcraft, Indians, V, 263.
[100]Adair, History, p. 278.
[100]Adair, History, p. 278.
[101]Milfort, Mémoire, p. 41 sqq., 220 sqq. The council of the nation, assembled at Tukabatchi, conferred this charge on him in May 1780.
[101]Milfort, Mémoire, p. 41 sqq., 220 sqq. The council of the nation, assembled at Tukabatchi, conferred this charge on him in May 1780.
[102]E. Petitot, Tchiglit, preface p. xi.
[102]E. Petitot, Tchiglit, preface p. xi.
[103]The Timucua of Florida declared war by sticking up arrows in the ground around the town or camp of the enemy on the evening before the attack (René de Laudonnière, "Histoire Notable").
[103]The Timucua of Florida declared war by sticking up arrows in the ground around the town or camp of the enemy on the evening before the attack (René de Laudonnière, "Histoire Notable").
[104]Milfort, Mém., p. 217. 218. Walking through watercourses necessarily destroyed all vestiges of a marching body of warriors.
[104]Milfort, Mém., p. 217. 218. Walking through watercourses necessarily destroyed all vestiges of a marching body of warriors.
[105]Swan, in Schoolcraft V, 280.
[105]Swan, in Schoolcraft V, 280.
[106]Cf. Hu`li-Wá'hli, and thenameof this town.
[106]Cf. Hu`li-Wá'hli, and thenameof this town.
[107]Cf. his Sketch, pp. 51. 52. 67. 68.
[107]Cf. his Sketch, pp. 51. 52. 67. 68.
[108]Hawkins says: Forty by sixteen feet, eight feet pitch, the entrance at each corner (p. 68).
[108]Hawkins says: Forty by sixteen feet, eight feet pitch, the entrance at each corner (p. 68).
[109]Hawkins: two seats.
[109]Hawkins: two seats.
[110]Adair, History, p. 421.
[110]Adair, History, p. 421.
[111]Hawkins, Sketch, p. 71, Bartram, Travels, p. 448 sqq.
[111]Hawkins, Sketch, p. 71, Bartram, Travels, p. 448 sqq.
[112]Bartram states that the Creek rotundas were of the same architecture as those of the Cheroki, but of much larger dimensions: Travels, p. 449.
[112]Bartram states that the Creek rotundas were of the same architecture as those of the Cheroki, but of much larger dimensions: Travels, p. 449.
[113]Hawkins, Sketch, p. 79.
[113]Hawkins, Sketch, p. 79.
[114]Milfort, Mémoire, p. 211.
[114]Milfort, Mémoire, p. 211.
[115]Travels, p. 518.
[115]Travels, p. 518.
[116]Remember well that Kasiχta is awhiteorpeace town.
[116]Remember well that Kasiχta is awhiteorpeace town.
[117]The dance is called so, because the men fire off guns during its performance; another name for this dance is tapútska opánga; cf. tapodshÃdshÄsI am shooting.
[117]The dance is called so, because the men fire off guns during its performance; another name for this dance is tapútska opánga; cf. tapodshÃdshÄsI am shooting.
[118]For further particulars of the medicine-plants, see the items in the Notes and in the Creek Glossary.
[118]For further particulars of the medicine-plants, see the items in the Notes and in the Creek Glossary.
[119]Milfort, Mém., p. 251.
[119]Milfort, Mém., p. 251.
[120]Also practiced once a year upon the Shetimasha warriors, on their knee-joints, by men expressly appointed to this manipulation.
[120]Also practiced once a year upon the Shetimasha warriors, on their knee-joints, by men expressly appointed to this manipulation.
[121]Sketch of the Creek Country, pp. 78. 79.
[121]Sketch of the Creek Country, pp. 78. 79.
[122]Maize pounded into grits.
[122]Maize pounded into grits.
[123]Slightly altered from the words given by Hawkins.
[123]Slightly altered from the words given by Hawkins.
[124]Cf. what is said of the initiation of the ahopáyi and imÃsi, pp.159.165.
[124]Cf. what is said of the initiation of the ahopáyi and imÃsi, pp.159.165.
[125]ItalisÃ, var. lect.
[125]ItalisÃ, var. lect.
[126]For Casiste compare Kósisti, a term appearing in Creek war-titles; its signification is unknown.
[126]For Casiste compare Kósisti, a term appearing in Creek war-titles; its signification is unknown.
[127]When stopping at Ullibahali, he was in the country of the Alibamu, for óla, úla is the term fortownin their dialect. Cf. p.85(Note).
[127]When stopping at Ullibahali, he was in the country of the Alibamu, for óla, úla is the term fortownin their dialect. Cf. p.85(Note).
[128]Cf. Barcia, Ensayo, p. 37. The report is almost entirely devoid of local names, which alone could give indications upon the route traveled over.
[128]Cf. Barcia, Ensayo, p. 37. The report is almost entirely devoid of local names, which alone could give indications upon the route traveled over.
[129]Cf. C. C. Jones, Tomochichi, pp. 113-119.
[129]Cf. C. C. Jones, Tomochichi, pp. 113-119.
[130]John Haywood, the Natural and Aboriginal History of Tennessee (up to 1768). Nashville, 1823.
[130]John Haywood, the Natural and Aboriginal History of Tennessee (up to 1768). Nashville, 1823.
[131]Thus the Creek verbal ending -is, though short by itself, generally becomes -Ä«s, when concluding a sentence; also the Hitchiti ending -wÄts, -tawÄts.
[131]Thus the Creek verbal ending -is, though short by itself, generally becomes -Ä«s, when concluding a sentence; also the Hitchiti ending -wÄts, -tawÄts.
[132]Absolute case has to be regarded as a provisional term only. I call it absolute, because the natives, when giving vocables of the language not forming part of a sentence, mention them in that case in Creek, in Hitchiti, in Koassáti, etc. In the sentence this case often corresponds, however, to thestatus constructusof the Hebrew.
[132]Absolute case has to be regarded as a provisional term only. I call it absolute, because the natives, when giving vocables of the language not forming part of a sentence, mention them in that case in Creek, in Hitchiti, in Koassáti, etc. In the sentence this case often corresponds, however, to thestatus constructusof the Hebrew.
[133]"L'invincible vencido" is the title of the first conjugational system of Basque, as published by Larramendi.
[133]"L'invincible vencido" is the title of the first conjugational system of Basque, as published by Larramendi.
[134]J. G. Swan, the Makah Indians, p. 56, in Smithsonian Contributions.
[134]J. G. Swan, the Makah Indians, p. 56, in Smithsonian Contributions.
[135]Stephen Powers, Tribes of California, p. 156.
[135]Stephen Powers, Tribes of California, p. 156.
[136]Communicated by Dr. Walter J. Hoffman. Powers writes the name: Tin-lin-neh.
[136]Communicated by Dr. Walter J. Hoffman. Powers writes the name: Tin-lin-neh.
[137]The myth is given below in full; taken from E. Johnson, Legends, etc. pp. 43, sqq.
[137]The myth is given below in full; taken from E. Johnson, Legends, etc. pp. 43, sqq.
[138]"Quod non est in scriptis, non est in mundo."
[138]"Quod non est in scriptis, non est in mundo."
[139]Prophet, in Cha'hta, is hopáyi and corresponds in his name to the ahopáya, hopáya of the Creeks, q. v.
[139]Prophet, in Cha'hta, is hopáyi and corresponds in his name to the ahopáya, hopáya of the Creeks, q. v.
[140]The Chicasa Old Fields were, as I am informed by Mr. C. C. Royce, on the eastern bank of Tennessee river, at the islands, Lat. 34° 35´ and Long. 86° 31´.
[140]The Chicasa Old Fields were, as I am informed by Mr. C. C. Royce, on the eastern bank of Tennessee river, at the islands, Lat. 34° 35´ and Long. 86° 31´.
[141]aläÃkita meanstotemic gens, imaläÃkitaone's own gens, orits particular gens.
[141]aläÃkita meanstotemic gens, imaläÃkitaone's own gens, orits particular gens.
[142]No such gens or division exists among the Creeks now.
[142]No such gens or division exists among the Creeks now.
[143]The present Creek word forshieldis masanágita. The tupĕlúkso consisted of a round frame, over which hides were stretched.
[143]The present Creek word forshieldis masanágita. The tupĕlúkso consisted of a round frame, over which hides were stretched.
[144]Tútk-itka hámkushi: of one town, belonging to one tribe; literally: "of one burningfire:" tútkafire, itkisit burns, hámkinone, -ushi, suffix:belonging to,being of.
[144]Tútk-itka hámkushi: of one town, belonging to one tribe; literally: "of one burningfire:" tútkafire, itkisit burns, hámkinone, -ushi, suffix:belonging to,being of.
[145]Family is probably meant forgens, or totem-clan.
[145]Family is probably meant forgens, or totem-clan.
[146]p. 262: "dans la direction du nord." Perhaps we have to add the words: "au sud."
[146]p. 262: "dans la direction du nord." Perhaps we have to add the words: "au sud."
[147]Better known as Neshoba river, State of Mississippi; neshóba, Cha'hta term forgray wolf.
[147]Better known as Neshoba river, State of Mississippi; neshóba, Cha'hta term forgray wolf.
[148]Cf. what is said of thewindgens in Milfort's migration legend.
[148]Cf. what is said of thewindgens in Milfort's migration legend.
[149]A Chicasa migration from Mexico to the Kappa or Ugaχa settlements, on Arkansas river, is mentioned by Adair, History, p. 195.
[149]A Chicasa migration from Mexico to the Kappa or Ugaχa settlements, on Arkansas river, is mentioned by Adair, History, p. 195.
[150]Cf. Abiku′dshi, p.125. Adair, History, p. 195.
[150]Cf. Abiku′dshi, p.125. Adair, History, p. 195.
[151]John B. Dunbar, The Pawnees; in Mag. of Amer. History, 1882, (3d article) § 10.
[151]John B. Dunbar, The Pawnees; in Mag. of Amer. History, 1882, (3d article) § 10.
[152]London, 1762, vol. II, Art. Georgia; cf. Ch. C. Jones, Tomochichi, p. 74. Brinton, Ch.-M. Legend, p. 5.
[152]London, 1762, vol. II, Art. Georgia; cf. Ch. C. Jones, Tomochichi, p. 74. Brinton, Ch.-M. Legend, p. 5.
[153]Brinton, Ch.-M. Legend, pp. 5. 6.
[153]Brinton, Ch.-M. Legend, pp. 5. 6.