Adair's History of the American Indians, Samuel Cole Williams (ed.)

19. Book D, pp. 358, 379, S. C. Archives, and S. C. Gazette of Aug. 2, 1760. The Chickasaws, under Brown and Adair, were by no means pleased by the inactivity of Montgomery at Fort Prince George and less so by his decision to beat a further retreat to Charles Town. For mention of their own activities, see S. C. Gazette of Aug. 2, 1760, based upon communication from that fort of July 14th. “We hear that the Chickasaws who arrived at Fort Prince George the 5th instant have left that fort with disgust after scouting three or four days about it, and that they got a few scalps which they carried with them.” Ibid., of July 26th.

20. “The Virginia troops likewise kept far off in flourishing parade, without coming to our assistance.” See notes 139-41 to text, infra.

21. S. C. Gazette, Aug. 9, 1760.

22. Canadian Archives, Pub. Rec. Off. Papers, C.O., V, 67.

23. Infra, pp. 289, 365.

24. About the time of Adair’s reputed death-date the Cherokees in large numbers were influenced by British agents to move southward from their Little Tennessee River towards and into Upper Georgia.

25. For sketch of Gen. Martin see Williams, Lost State of Franklin, 212, 323, and Early Travels in the Tennessee Country, 251, 465; also Weeks, General Joseph Martin, passim. He was among the Overhill Cherokees nearly ten years (1777-1787). Judge Samuel Martin Young, of Dixon Springs, Tennessee, a descendant of Col. Wm. Martin, son of General Martin, and who has in possession papers of both, writes the editor: “I do not doubt that Gen. Martin and James Adair were personally acquainted, for I think they were in the same section of country for some time, several years, perhaps; but that they were ever in any joint work or enterprise, I could not say.” (Jan. 25, 1930.)

26. Williams, Early Travels in the Tennessee Country, 490.

27. For the views of a Jew who was acquainted with the Southern tribes, particularly with the Creeks, see n. 22, infra.

1. The earliest home of the Shawnee Indians in historic times was on the Cumberland River, in Tennessee, which for a long period was called by the French, and so named on their maps, Chaouanon (Shawnee) Riviere. A branch of the tribe moved from there southward across the Tennessee where the Savannah River took their name. Shortly before 1715 the Chickasaw and Cherokee Indians combined and drove the Shawnees from their long-established settlements on the Cumberland. Haywood says that a part of the tribe returned to the region (about 1745) to be again expelled, going to the Creeks.

The true date seems to be 1749. In a letter of May 4th of that year, Comte de Jony wrote that the “Chaouanons, because of the antipathy of most of the other nations to them, had decided to separate into two bands.... The latter band, after ascending a part of the river of the Cherokis [Tennessee] decided to go and join the Creeks.” Wis. His. Col. XVIII. It is to this band that Adair refers, probably.

The Shawnees, after a stay in Pennsylvania, had settlements on Scioto River in the Ohio Country. They were known as “gypsies of the forest,” and a wandering band is referred to by Adair. Prior to 1700 the Chickasaws and the Shawnees had as allies fought the Illinois Indians. Shea, Early Mississippi Voyages, 60, 66, 120. Lawson (1709) describes them as formerly living on the waters of the Mississippi, “and removed thence to the head of one of the rivers of South Carolina” (the Savannah). History of North Carolina, 100.

For generations, from their stronghold on the Scioto, they made war on the Overhill Cherokees, with only brief intervals of peace. On the Shawnees, see: Haywood, History of Tennessee, 426; Hanna, The Wilderness Trail, II, 240; Thwaites, Jesuit Relations, XL, 145; Margry, Decouvertes, III, 589; Schoolcraft, Historical Information ... Indian Tribes, IV, 256; Swanton, Early History of the Creeks, 317, 415; Loskiel, History of the Mission of the United Brethren Among the Indians, pt. ch. 10, and Mooney’s Myths of the Cherokees, 494.

3. Since a newborn infant of Indian parentage is of varying degrees of dusky red, Adair’s argument is that the color was produced by exposure and the use of cosmetics by previous generations; not that each individual is born white and later takes on a copper color.

4. Speaking of the Indians of the Mississippi River region, John Lawson in his History of North Carolina (1710) says, p. 133: “They are the hardiest of all Indians, and run so fast that they are never taken; neither do any Indians outrun them if they are pursued.” See also, Williams, Memoirs of Lieut. Henry Timberlake, 79.

5. Schoolcraft says the hair of Indians is invariably cylindrical in structure; that of Caucasians oval.

6. Confirmation: Schoolcraft, Historical Information, II 322; Cushman, History of the Choctaw, Chickasaw and Natchez Indians (1899), 204. Cushman says, however, that the Choctaws and Chickasaws of unmixed blood have no hair on any part of the body except the head and, on the chins of males, a bare patch of beard.

7. Compare the account of Wm. Bartram in Travels (1793), p. 499; of Du Pratz in History of Louisiana, (1763) II, 231, and of Lawson, History of Carolina (1712) p. 190.

8. Stroudwater, as Wm. Byrd II, called it at an earlier day; cloth manufactured in Stroud, Gloustershire, England, and widely sold to early Indian traders for blankets or garments; usually scarlet-dyed.

9. Therefore, the Choctaws were called by the traders Flat-Heads (Fr. Têtes Plates) a term that came into general use as descriptive of the tribe. See on artificial head deformation, Catlin, North American Indians, and Hodge, Handbook of American Indians, I, pp. 97, 465. Dumont gives as reason: “So that when they grow up they may be in better condition to bear all kinds of loads.” Memoires Historique sur La Louisiane (1753) I, 140.

10. “The Choctaws were superior orators. They spoke with good sense, and used the most beautiful metaphors. They had the power of changing the same words into different significations, and even their common speech was full of these changes.” Pickett, History of Alabama, (Ed. 1896) 127.

11. Red Shoes, a noted chief of the Choctaws, is frequently mentioned in later chapters. For sketch, p. 335M.

12. Mooney witnessed a confirmation among the Cherokees of the Eastern Band, in North Carolina: “A man standing one night upon a fish trap was scented by a wolf, which came so near that the man was compelled to shoot it. He at once went home and had the gun exorcised by a conjurer.” Myths of the Cherokees, 448.

13. Mooney gives Cherokee myths built upon Tlanuwa (the great hawk). On the north bank of Little Tennessee River, in Blount County, Tennessee, is a high overhanging cliff in which is a cave, the place where lived the mythic great hawk. Myths of the Cherokees, 315. A reciter of one of the myths insisted that the whites must also believe in it, as evidence pointing to a coin of the United States and to what he called the Tlanuwa, holding in its talons the arrows and in its beak the serpent of the myth. Ibid., 466.

14. Confirmed as of later date: Cushman, op. cit., 487.

15. Bartram, Travels, p. 495, says “These Indians are by no means idolaters, unless their puffing tobacco smoke towards the sun, and rejoicing at the appearance of the new moon may be so termed. So far from idolatry are they that they have no images amongst them, nor any religious rite or ceremony that I could perceive; but adore the Great Spirit, the giver and taker away of the breath of life, with the most profound and respectful homage.” Timberlake’s observations as to their belief in a Great Spirit and future rewards and punishment: Williams, Memoirs of Timberlake, 87; see also, Hawkins, Sketch of the Creek Country, 80. DeBrahm, who was at Fort Loudoun among the Cherokees, (1756) says that the “Indians have a scant knowledge of a Divine Being which extends no farther than that they believe he is good; the Cherokees call him Hianequo, the great man, whom the Catawbas call Rivet, the overseer; but they pay no adoration to him, nor anything existing.” Plowden, Documents Connected with the History of South Carolina, 221. The same testimony as to their belief in a Supreme Being is borne by Wm. Byrd II in his History of the Dividing Line. Of the Chickasaws, Rev. John Wesley wrote from Georgia in 1736: “They have so firm a reliance on Providence and so settled a habit of looking up to a Superior Being in all occurrences of life, etc.” Ga. Col. Rec., XXI, 220. But see as to adoration of the sun by the Natchez: Swanton, Indian Tribes of the Lower Mississippi Valley, 381, 168 et seq., and his Early History of the Creeks, 381; Hodge, Handbook, II, 365. The theory has been held that the Southern Indians were advanced beyond some others because of the teaching of the Spanish missionaries among the Gulf and South Atlantic Indians at a very early period, such as Cabeca de Vaca (1528) who wrote: “We told them by signs, which they understood, there was One whom we called God, who created the heaven and the earth.”

16. See preceding note. A native halfbreed Cherokee, Elias Boudinot, a very intelligent man and at one time editor of the Cherokee Phoenix, says of his people: “They cannot be called idolaters, for they never worshipped images.” Foster, Cherokee Literature, 11. Of the Choctaws, Israel Folsom, a Choctaw, says: “They never worshipped idols, and believed in the existence of a Great Spirit.” Cushman, History of Choctaws, etc., 362. Whatever may have been the case with the Southern Indians of historic times, it cannot be denied that the mound-builders had idols. This, numerous excavations fully prove.

17. For the “black drink” see later note, p. 49M.

18. For the Cherokee’s use of eagles’ tails in the reception of Sir Alexander Cuming (1730) see: Williams, Early Travels in the Tennessee Country, 126; and for Timberlake’s account of the eagle-tail dance: Memoirs, 107; also, Mooney, Myths, 281, 492-3, and Hodge, Handbook, I, 409.

19. Mooney, Myths, 475; Swanton, Indian Tribes of the Lower Mississippi Valley, 351.

20. The Okmulgees were a branch of the Lower Creeks. The Yamasee War was waged in 1715. Swanton’s Early History of the Creeks, 178. The site was described by Bartram (1775): “Where are yet conspicuous very wonderful remains of the power and grandeur of the ancients of this part of America, in the ruins of a capital town and settlement.” Travels, 379.

21. The “Lower Path” from Charles Town west is referred to. The “Upper Path” is described in a later chapter.

22. The celebrated “black drink,” general among the Southern Indians, a decoction of the leaves and tender tops and shoots of the cassine shrub of the holly family. The drink repeated caused a sweating which was supposed to purify, physically and morally. The caffeine in the plant produced stimulation and a strong infusion was a narcotic, used as such by the conjurers to evoke ecstasies. “No one is allowed to drink it in council unless he has proved himself a brave warrior.” Bossu, Travels, II, 299; John Bartram’s Observations, 23; Gatschet, Migration Legend of the Creeks; Du Pratz, History of Louisiana, 372; and Harris, Memorials of Oglethorpe, 108. The white people of the Carolinas prepared from the shrub a sort of tea—“Carolina tea” or “Appalachian tea.”

23. Pickett, in his History of Alabama, 106, says: “Many of the old Indian countrymen with whom we have conferred believe in their Jewish origin, while others are of a different opinion. Abram Mordecai, an intelligent Jew, who dwelt fifty years in the Creek nation, confidently believed that the Indians were originally of his people, and he asserted that in their Green Corn Dances he had heard them often utter in grateful tones the word Yavoyaha! Yavoyaha! He was always informed by the Indians that they meant Jehovah or the Great Spirit.” Cushman, who was reared in the Choctaw Country in Mississippi, gives like testimony. History of Choctaw, etc., Indians, 20.

24. Eleazar Wiggan. See Sir Alexander Cuming’s Journal in Williams, Early Travels in the Tennessee Country, 123, 128.

25. Swanton, Early History of Creeks, 417-18.

26. Saponi, mentioned by Lawson and Byrd; later incorporated into the Catawbas and now extinct. Hodge, Handbook, II, 464. The best account of them is by Mooney, Siouan Tribes of The East, 35 et seq.

27. Sometimes Chakchiuma or, in Choctaw, Shakchi-humma (red crawfish). Cushman says they were overbearing and exterminated as a tribe by the Chickasaws and Choctaws about the year 1721. History of the Indians, 242. But the statement is disproved by the report of Perier to Maurepas, 1733, of a battle between the Chickasaw and Natchez Indians, on the one side, and the Chakchiumas on the other. Rowland and Sanders, Mississippi Provincial Arch., I, 166, 281, 340. See also, Swanton, Lower Tribes, 29; Gatschet Migration Legend, 98; and Hodge, Handbook, 231. They are referred to later by Adair.

28. Cyrus Byington, a missionary among the Choctaws, prepared a dictionary and a grammar of their speech, which works are highly regarded by philologists. For his remarks on Adair in these works: Proceedings of Am. Philos. Soc., XII, 317-67; Bulletin 46, Bureau of Am. Ethnology.

29. On time-keeping consult Hodge, Handbook, I, 189, where it is said that the Creeks counted 12½ moons to the year, adding a moon at the end of every second year, somewhat as did the Kiowas. See also Du Pratz, History of Louisiana, II, 354 et seq. (Eng. Ed. 336).

30. Confirmation: Hodge, Handbook, I, 353.

31. The fullest accounts of the temple, high-priests and mode of worship are those of the Natchez Indians, by Father Charlevoix in his Voyage to America, II, 192 (1766); also in French, Hist. Collection Louisiana, 166, 170; Du Pratz, Hist. La., III, 21, and English ed. 337. Lord Kingsborough quotes De Buisson on the sanctum sanctorum as corroboration of Adair.

32. Of all the greater leaders of the Cherokees, Old Hop, as to his record, most eludes a researcher. Especially is this true of date of birth, rise to the place of emperor and date of death. Drake in his Aboriginal Races, 367, and Ramsey in his Annals of Tennessee, 85, confuse him with Oconostota. His Indian name is variously spelled by the English in an effort to produce the gutturals in Kanegwati: Cunnicatogue, Canacackte, Concauchto, Connocotte, Connecorte, Conogotocke. At times such spellings are followed by the description Old Hop, or the name of his town, Chota. He was in power during the administrations of Govs. James Glen in South Carolina and Robert Dinwiddie in Virginia. In August, 1754, he seems not to have been emperor, since Gov. Dinwiddie then wrote: “I always (till now) understood the Emperor was their Chief Man. If Old Hop is a greater man, I shall hereafter notice him as such.” Papers, II, 267. To the same effect, 5 Indian Book, p. 6 at Columbia (letter of Sept. 1754 signed by both the “Emperor” and “Old Hop”). He was reported as dead in a dispatch of January 6, 1760, relating to the siege of ill-fated Fort Loudoun on Little Tennessee. Hamer, Fort Loudoun, 31.

33. Called by the English “Little Carpenter”; he was the greatest chief in state-craft ever produced by the Cherokees. While a youth he accompanied Sir Alexander Cuming to England, in 1730, and the impression he there received of the power of Great Britain had much to do with his friendly attitude towards the English and against the French. At that time his name was Unwanequa (Onconecaw in South Carolina records) but changed, according to Cherokee custom, to Chuconnunta, and later to Attakullakulla (Little Carpenter). Timberlake (1762) speaking of the two factions, says that he had a large faction of the Cherokees with him since “policy and art are the greatest steps to power.” Williams, Memoirs, 95. In 1757, he was addressed by Dinwiddie as second in power to Old Hop, and he urged that governor to send him again to England. His activities were too numerous to be incorporated in a footnote. He was born in what is now East Tennessee on the Big Island of the French Broad River (Sevier’s Island) which one of the war-trails of the Cherokees passed. He died about 1782, “about the termination, or a little after, of the American War” or the Revolution. He was small of stature, slender and of delicate frame—so described by two writers who came in contact with him: Williams, Wm. Tatham, Wataugan, 21; Bartram, Travels, 362. Felix Walker, once a Wataugan and later a member of Congress from North Carolina, describes his appearance in 1775: “He was said to be about ninety years of age; a very small man, and so lean and light-habited that I scarcely believe he would have exceeded more in weight than a pound for each year of his life. He was marked with two large scares or scarfs on each cheek. He was the most celebrated and influential Indian among all the tribes then known; considered as the Solon of his day.” Walker saw the Little Carpenter at the Henderson-Cherokee treaty, at Sycamore Shoals of the Watauga in March, 1775. The only portrait of him in existence is reproduced in Williams, Early Travels in the Tennessee Country.

34. For description and illustration: Jones, Antiquities of the Southern Indians, 516; Thruston, Antiquities of Tennessee, 321, 331; Harrington, Cherokee and Earlier Remains on Upper Tennessee River, 246, 286; Moore, Aboriginal Sites on Tennessee River, 381, et seq., and Jones, Explorations of Aboriginal Remains of Tennessee, 136.

35. Lord Kingsborough says that Don Jose Cortes is in accord in his Memorias; and seeks to reenforce the argument by citing Deut., 18th Chapter.

36. Myths of a jewel from serpents were common among the American Indians. Talismanic stones were carefully kept and reverently regarded. See Williams, Memoirs of Timberlake, 73, 75, and Mooney, Myths, 459.

37. The John Howard Payne MSS. treat of the holy fire amply: “The most active and efficient agent appointed by the Sun to take care of mankind was supposed to be the fire. When, therefore, very special favor was needed, it was made known to Fire, accompanied by an offering. It was considered as an immediate being nearest the Sun and received homage from the Cherokees as the same element did from the Eastern Magi.... The altar in the center of the national heptagon was constructed of a conical shape, of fresh earth. A circle was drawn around the top to receive the fire of sacrifice. Upon this was laid, ready for use, the inner bark of seven kinds of trees. This bark was carefully chosen from the east side of the trees, and was clear and free of blemish.... Early in the morning seven persons who were commissioned to kindle the fire commenced their operations.... A round hole being made in a block of wood, a small quantity of dry golden-rod weed was placed in it. A stick, the end of which just fitted the opening, was whirled rapidly until the weed took fire.” Buttrick, for many years a missionary among the Cherokees, in Tennessee and after their removal, says the “new fire” was made by rubbing two pieces of dry wood together with dry golden-rod between them. Antiquities, 9. Buttrick further says golden-rod was in Cherokee anagestaluga or light-bearer; and, of the fire, that it was required that “no torch be lighted by it, nor a coal taken from it for common use.”

38. Kingsborough adds that the Jews believed that divination did not fall exclusively to men, citing the instance of Huldah, II Kings, Chapter 22, also, Nehem. V: 14.

39. Adair here describes the thanksgiving ceremonial, the Green Corn Dance, called the busk by the Creeks (puskita or boosketau). Yet fuller accounts by John Howard Payne, the poet, who was among the Cherokees, (1835) may be found. He made observations and wrote voluminously of their festivals. Payne MSS. Ayers Collection, Newberry Library, Chicago. Payne contributed an article to Continental Monthly (New York, 1862) on the Green Corn Dance, in which it is set forth that it is the second of the six great festivals of the year, held when the young corn first becomes fit to eat; and that “at every green corn festival the sacred square is strewn with soil yet untrodden.” Squier, in his Serpent Symbol, 67, drawing on the Payne MSS., quotes the poet as entertaining the view that the festival was a survival of the ancient solar worship of the Cherokees. The other account referred to is by Benjamin Hawkins in his Sketch of the Creek Country, 75, reproduced in Bartram’s Observations on the Creek and Cherokee Indians, 67, and in Hodge’s Handbook, I, 176. See Bartram’s own lively account in Travels, 448, 507, and Timberlake’s in Memoirs, 64 (Williams edition) 88. A good description based on Hawkins and Swan (Schoolcraft, Indian Tribes, V, 267) appears in Gatschet, Migration Legend of the Creeks, 177 et seq. Gatschet concludes with the observation: “Many analogies can be traced with well-known customs among the Aztecs and Maya Indians.” For the Green Corn Dance of the Iroquois, kinsmen of the Cherokees, see Morgan, League of the Iroquois, I, 176, 190. Generally, Jones, Antiquities of Southern Indians, 99 et seq.

40. West Florida, or the present South Mississippi.

41. Sec. p. 442 post. The taboo touching raw meat and of its purification is based upon the common belief among primitive peoples that the soul or spirit of the animal is in its blood. Frazer in Golden Bough says that it was held even by the Romans, Arabs and Chinese medical writers. Payne says that the belief in the efficiency of fire “extended to smoke which was esteemed Fire’s messenger, always ready to convey the petition above. A child immediately after birth was waived over the fire”—a custom, says Logan, that survived “even to this day in the practice of the Scotch Highlanders to pass a child over the fire,” by way of purification. Upper South Carolina, I, 213.

42. See Mooney, Sacred Formulas of the Cherokees, 335, 379.

43. See p. 7 ante. The instrument, kanuga, used in skin scratching, is described by Mooney in his Cherokee Ball Play, 121, his Sacred Formulas of the Cherokees, 334-5, and his Siouan Tribes of the East, 71.

44. On anointing a woman’s head and hair with bear-oil mixed with scarlet-root, see Lawson, History of North Carolina, 101. On bear-oil as a cosmetic, p 446 post.

45. Mooney says that the institution of the menstrual lodge obtained among all Indian tribes. Myths, 469. Beatty in his Two Months Tour Among the Indian Tribes, fixes the period in the lodge at seven days, and says “the person who brings her victuals is very careful not to touch her, and so cautious is she of touching her food with her own hands that she makes use of a sharpened stick.... A woman who is delivered of a child is separated likewise for a time.” For Boudinot’s treatment of the subject: Star of the West, 277.

46. Travail. Mooney, Ib., and Hodge, Handbook, II, 973.

47. Pickett’s History of Alabama, 142; and Williams, Memoirs of Timberlake, 90. Lord Kingsborough quotes Las Casas, Historia Apologetica, as confirming fear of pollution by touching a dead body: “All who had touched dead bodies went to bathe themselves that no infirmity might befall them.”

48. Mourning, confirmation; Boudinot, Star of the West, 183.

49. Adair presses the argument of Jewish descent too far as respects the hog as food. Williams, Memoirs of Timberlake, 72; Bartram’s Observations, 47. However, Cotton Mather in his Life of John Eliot says of the Northern tribes: “They have a great unkindness for our swine.”

50. What is known as sympathetic or homeopathic magic. The conception had wide acceptance among primitives. Frazer, Golden Bough, VIII, 139; Mooney, Myths, 472.

51. Lord Kingsborough at this point takes issue with Adair so far as concerns the Indians of South America, referring to Las Casas, op. cit. Chapter 178; but saying, also, that Adair was led to the belief he expresses by the customs prevailing in North America, as to which Las Casas confirms Adair’s denial of the practice there, in his Chapter 224; this, on the authority of Cabeza de Vaca who states that the Indians of Florida and the Southern Mississippi Valley held cannibalism in extreme abhorence. But that a few tribes of North America, in Texas, were cannibals, see Swanton, Lower Tribes, 360.

52. Lord Kingsborough quotes Mackenzie as saying that the Dog-ribbed Indians appeared to him to be all circumcised. See also, Boudinot, Star of the West, 113.

53. “The Indians never used to eat a certain sinew in the thigh. The name of this sinew in Cherokee is u-wa-sta-to. Some say that if they eat the sinew they will cramp in it [the same sinew] on attempting to run.” Buttrick, Antiquities of the Cherokees, 12. Further corroborated by Hodgson, Letters from North America, I, 224, and as to the Canadian Indians by Frazer, Golden Bough, VIII, 265. Also, see Mooney, Sacred Formulas, 323, Myths, 447.

54. On marriage consult: Jones, Antiquities of Southern Indians, 65; Swanton, Lower Tribes, 94; Bartram’s Observations, 65.

55. Punishment for adultery seems to have varied with almost every tribe. Du Pratz, History of Louisiana, II, 197. Bossu says of the Choctaws: “If a woman commits an infidelity, she must pass through the meadow, i.e., all the young men, and sometimes, the old ones, satisfy their brutality on her by turns.” Travels, I, 308. Among the Alabama Indians he describes a different punishment. Ib., 233. Bartram’s Travels, 512. Adair’s is by far the best and fullest account.

56. Lord Kingsborough refers here to Isaac and Rebecca, Genesis, 24: 14.

57. “In case of murder, the next of blood is obliged to kill the murderer or else he is looked upon as infamous in the nation where he lives.” Gen. Oglethorpe in Gentlemen’s Magazine, 1733, p. 413. See also Cushman, History of the Indians, 495.

58. See as to these Shawnees, note on p. 2 ante.; and Swanton, Early History of Creeks, 318-19.

59. Kingsborough refers for corroboration to the statement of Las Casas, Historia Apologetica, Chapter 141, respecting cities of refuge among the ancients in Mexico. As to North America: Mooney, Myths, 207.

60. Variously spelled: Chota, Chote, Echota, Chotah, Choto, Chotee, Chateauke, Chotte, and as above. Probably the earliest English account is that of James Needham in Williams, Early Travels in the Tennessee Country, 27, see also pp. 152, 263, 472, and, for the reverence for “the old beloved town,” 497. Timberlake, (1762) refers to it as the metropolis of the country, Memoirs, 58, 99, 117; Ramsey’s Annals of Tennessee, passim. The beloved town was spared in the destruction of the Cherokee towns by Col. Wm. Christian, in 1776.

62. In early chronicles “Cusa” and other variations; largest town of the Upper Creeks; entered by De Soto July 16, 1540; in the present Talladega County, Ala., east of and near to Coosa River.

63. Kingsborough here cites Morfi in corroboration.

64. Morfi’s History of the Province of Texas, and Tanner’s Narrative of Thirty Year’s Residence among the Indians, are cited by Lord Kingsborough.

65. Boudinot, Star of the West, 176; and Mooney, Myths, 503, quoting Washburn, Reminiscences, 191, 121, on the capture of the ark of the Cherokees by the Delaware Indians, to the loss of which the old priests of the Cherokees ascribed the later degeneracy of their people. Buttrick, Antiquities, 12, refers to the ark covered with deer-skin “to be set up when they rested and carried when they journeyed.”