[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.
[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 for poplar, tsÍyu, is also the term for canoe and for trough.
[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 for fighting or battle is the same as for riding 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 word grigra, 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.
[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: pÁriki horn, 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.
[46] This adjective is found verbified in isimanolaidshit "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, in List 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: alua a 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: Óli village, town and the Hitchiti: bÁhali down stream, and southward, which is the Creek wÁhali South.
[52] OktchÓyi is the Cha'hta term for living, alive.
[53] Gallatin, Syn. p. 105, proposes to read Nita-lusa, Black Bear.
[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.
[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.
[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.
[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]Custusha creek runs into Kentawha creek, affluent of Big Black river, in Neshoba county.
[77] "Fish-eaters," from Cha'hta nÁni, nÁnni fish, Ápa to 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.
[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."
[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 PatsilaÍka creek, the usual ford on Chatahuchi river lying between KasÍ?ta 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.
[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.
[116] Remember well that Kasi?ta is a white or peace 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. tapodshÍdshas I am shooting.
[118] For further particulars of the medicine-plants, see the items in the Notes and in the Creek Glossary.
[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 -is, when concluding a sentence; also the Hitchiti ending -wats, -tawats.
[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 the status constructus of 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] alÄÍkita means totemic gens, imalÄÍkita one's own gens, or its particular gens.
[142] No such gens or division exists among the Creeks now.
[143] The present Creek word for shield is masanÁgita. The tupelÚkso consisted of a round frame, over which hides were stretched.
[144] TÚtk-itka hÁmkushi: of one town, belonging to one tribe; literally: "of one burning fire:" tÚtka fire, itkis it burns, hÁmkin one, -ushi, suffix: belonging to, being of.
[145] Family is probably meant for gens, 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 for gray wolf.
[148] Cf. what is said of the wind gens in Milfort's migration legend.
[149] A Chicasa migration from Mexico to the Kappa or Uga?a 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.
