The Biloxi habitat in 1699 was on the Pascogoula river,[91] in the southeast corner of the present State of Mississippi. The Biloxi subsequently removed to Louisiana, where a few survivors were found by Mr. Gatschet in 1886.

[Footnote 91: Margry, Dcouvertes, vol. 4, p. 195.]

The Tutelo habitat in 1671 was in Brunswick County, southern Virginia, and it probably included Lunenburgh and Mecklenburg Counties.[92] The Earl of Bellomont (1699) says[93] that the Shateras were "supposed to be the Toteros, on Big Sandy River, Virginia," and Pownall, in his map of North America (1776), gives the Totteroy (i.e., Big Sandy) River. Subsequently to 1671 the Tutelo left Virginia and moved to North Carolina.[94] They returned to Virginia (with the Sapona), joined the Nottaway and Meherrin, whom they and the Tuscarora followed into Pennsylvania in the last century; thence they went to New York, where they joined the Six Nations, with whom they removed to Grand River Reservation, Ontario, Canada, after the Revolutionary war. The last full-blood Tutelo died in 1870. For the important discovery of the Siouan affinity of the Tutelo language we are indebted to Mr. Hale.

[Footnote 92: Batts in Doc. Col. Hist. N.Y., 1853, vol. 3, p. 194. Harrison, MS. letter to Dorsey, 1886.]

[Footnote 93: Doc. Col. Hist. N.Y., 1854, vol. 4. p. 488.]

[Footnote 94: Lawson, Hist. Carolina, 1714; reprint of 1860, p. 384.]

The Catawba lived on the river of the same name on the northern boundary of South Carolina. Originally they were a powerful tribe, the leading people of South Carolina, and probably occupied a large part of the Carolinas. The Woccon were widely separated from kinsmen living in North Carolina in the fork of the Cotentnea and Neuse Rivers.

The Wateree, living just below the Catawba, were very probably of the same linguistic connection.

PRINCIPAL TRIBES.

I. Dakota.

(A) Santee: include Mde-wa-ka[n]-to[n]-wa[n] (Spirit Lake village, Santee Reservation, Nebraska), and Wa-qpe-ku-te (Leaf Shooters); some on Fort Peck Reservation, Montana.

(B) Sisseton (Si-si-to[n]-wa[n]), on Sisseton Reservation, South Dakota, and part on Devil's Lake Reservation, North Dakota.

(C) Wahpeton (Wa-qpe-to[n]-wa[n], Wa-hpe-ton-wan); Leaf village. Some on Sisseton Reservation; most on Devil's Lake Reservation.

(D) Yankton (I-hak-to[n]-wa[n]), at Yankton Reservation, South Dakota.

(E) Yanktonnais (I-hak-to[n]-wa[n]-na); divided into Upper and Lower. Of the Upper Yanktonnais, there are some of the Cut-head band (Pa-ba-ksa gens) on Devil's Lake Reservation. Upper Yanktonnais, most are on Standing Rock Reservation, North Dakota; Lower Yanktonnais, most are on Crow Creek Reservation, South Dakota, some are on Standing Rock Reservation, and some on Fort Peck Reservation, Montana.

(F) Teton (Ti-to[n]-wa[n]); some on Fort Peck Reservation, Montana.

(a) Brul (Si-tca[n]-xu); some are on Standing Rock Reservation. Most of the Upper Brul (Highland Sitca[n]xu) are on Rosebud Reservation, South Dakota. Most of the Lower Brul (Lowland Sitca[n]xu) are on Lower Brul Reservation, South Dakota.

(b) Sans Arcs (I-ta-zip-tco, Without Bows). Most are on Cheyenne Reservation, South Dakota; some on Standing Rock Reservation.

(c) Blackfeet (Si-hasa-pa). Most are on Cheyenne Reservation; some on Standing Rock Reservation.

(d) Minneconjou (Mi-ni-ko-o-ju). Most are on Cheyenne Reservation, some are on Rosebud Reservation, and some on Standing Rock Reservation.

(e) Two Kettles (O-o-he-no[n]-pa, Two Boilings), on Cheyenne Reservation.

(f) Ogalalla (O-gla-la). Most on Pine Ridge Reservation, South Dakota; some on Standing Rock Reservation. Wa-ża-ża (Wa-ja-ja, Wa-zha-zha), a gens of the Oglala (Pine Ridge Reservation); Loafers (Wa-glu-xe, In-breeders), a gens of the Oglala; most on Pine Ridge Reservation; some on Rosebud Reservation.

(g) Uncpapa (1862-'63), Uncapapa (1880-'81), (Hu-kpa-pa), on Standing Rock Reservation.

II. Assinaboin (Hohe, Dakota name); most in British North America; some on Fort Peck Reservation, Montana.

III. Omaha (U-ma[n]-ha[n]), on Omaha Reservation, Nebraska.

IV. Ponca (formerly Ponka on maps; Ponka); 605 on Ponca Reservation, Indian Territory; 217 at Santee Agency, Nebraska.

[Transcriber's Note: [K] and [S] represent inverted K and S]

V. Kaw ([K]a[n]-ze; the Kansa Indians); on the Kansas Reservation, Indian Territory.

VI. Osage; Big Osage (Pa-he-tsi, Those on a Mountain); Little Osage (Those at the foot of the Mountain); Arkansas Band ([S]an-[t]su-[k]i[n], Dwellers in a Highland Grove), Osage Reservation, Indian Territory.

VII. Quapaw (U-[k]a-qpa; Kwapa). A few are on the Quapaw Reserve, but about 200 are on the Osage Reserve, Oklahoma. (They are the Arkansa of early times.)

VIII. Iowa, on Great Nemaha Reserve, Kansas and Nebraska, and 86 on Sac and Fox Reserve, Indian Territory.

IX. Otoe (Wa-to-qta-ta), on Otoe Reserve, Indian Territory.

X. Missouri or Missouria (Ni-u-t'a-tci), on Otoe Reserve.

XI. Winnebago (Ho-tca-ga-ra); most in Nebraska, on their reserve: some are in Wisconsin; some in Michigan, according to Dr. Reynolds.

XII. Mandan, on Fort Berthold Reserve, North Dakota.

XIII. Gros Ventres (a misleading name; syn. Minnetaree; Hi-da-tsa); on the same reserve.

XIV. Crow (Absruqe, Aubsroke, etc.), Crow Reserve, Montana.

XV. Tutelo (Ye-sa[n]); among the Six Nations, Grand River Reserve, Province of Ontario, Canada.

XVI. Biloxi (Ta-neks ha-ya), part on the Red River, at Avoyelles, Louisiana; part in Indian Territory, among the Choctaw and Caddo.

XVII. Catawba.

XVIII. Woccon.

Population.—The present number of the Siouan family is about 43,400, of whom about 2,204 are in British North America, the rest being in the United States. Below is given the population of the tribes officially recognized, compiled chiefly from the Canadian Indian Report for 1888, the United States Indian Commissioner's Report for 1889, and the United States Census Bulletin for 1890:

Dakota: Mdewakantonwan and Wahpekute (Santee) on Santee Reserve, Nebraska 869 At Flandreau, Dakota 292 Santee at Devil's Lake Agency 54 Sisseton and Wahpeton on Sisseton Reserve, South Dakota 1,522 Sisseton, Wahpeton, and Cuthead (Yanktonnais) at Devil's Lake Reservation 857

Yankton: On Yankton Reservation, South Dakota 1,725 At Devil's Lake Agency 123 On Fort Peck Reservation, Montana 1,121 A few on Crow Creek Reservation, South Dakota 10 A few on Lower Brul Reservation, South Dakota 10 ——- 2,989 Yanktonnais: Upper Yanktonnais on Standing Rock Reservation 1,786 Lower Yanktonnais on Crow Creek Reservation 1,058 At Standing Rock Agency 1,739 ——- 4,583 Teton: Brul, Upper Brul on Rosebud Reservation 3,245 On Devil's Lake Reservation 2 Lower Brul at Crow Creek and Lower Brul Agency 1,026 Minneconjou (mostly) and Two Kettle, on Cheyenne River Reserve 2,823 Blackfeet on Standing Rock Reservation 545 Two Kettle on Rosebud Reservation 315 Oglala on Pine Ridge Reservation 4,552 Wajaja (Oglala gens) on Rosebud Reservation 1,825 Wagluxe (Oglala gens) on Rosebud Reservation 1,353 Uncapapa, on Standing Rock Reservation 571 Dakota at Carlisle, Lawrence, and Hampton schools 169 ——- 16,426 Dakota in British North America (tribes not stated): On Bird Tail Sioux Reserve, Birtle Agency, Northwest Territory 108 On Oak River Sioux Reserve, Birtle Agency 276 On Oak Lake Sioux Reserve, Birtle Agency 55 On Turtle Mountain Sioux Reserve, Birtle Agency 34 On Standing Buffalo Reserve, under Northwest Territory 184 Muscowpetung's Agency: White Cap Dakota (Moose Woods Reservation) 105 American Sioux (no reserve) 95 ——- 857 Assinaboin: On Fort Belknap Reservation, Montana 952 On Fort Peck Reservation, Montana 719 At Devil's Lake Agency 2 The following are in British North America: Pheasant Rump's band, at Moose Mountain (of whom 6 at Missouri and 4 at Turtle Mountain) 69 Ocean Man's band, at Moose Mountain (of whom 4 at Missouri) 68 The-man-who-took-the-coat's band, at Indian Head (of whom 5 are at Milk River) 248 Bear's Head band, Battleford Agency 227 Chee-pooste-quahn band, at Wolf Creek, Peace Hills Agency 128 Bear's Paw band, at Morleyville 236 Chiniquy band, Reserve, at Sarcee Agency 134 Jacob's band 227 ——- 3,008 Omaha: Omaha and Winnebago Agency, Nebraska 1,158 At Carlisle School, Pennsylvania 19 At Hampton School, Virginia 10 At Lawrence School, Kansas 10 ——- 1,197 Ponka: In Nebraska (under the Santee agent) 217 In Indian Territory (under the Ponka agent) 605 At Carlisle, Pennsylvania 1 At Lawrence, Kansas 24 ——- 847 Osage: At Osage Agency, Indian Territory 1,509 At Carlisle, Pennsylvania 7 At Lawrence, Kansas 65 ——- 1,581 Kansa or Kaw: At Osage Agency, Indian Territory 198 At Carlisle, Pennsylvania 1 At Lawrence, Kansas 15 ——- 214 Quapaw: On Quapaw Reserve, Indian Territory 154 On Osage Reserve, Indian Territory 71 At Carlisle, Pennsylvania 3 At Lawrence, Kansas 4 ——- 232 Iowa: On Great Nemaha Reservation, Kansas 165 On Sac and Fox Reservation, Oklahoma 102 At Carlisle, Pennsylvania 1 At Lawrence, Kansas 5 ——- 273

Oto and Missouri, in Indian Territory 358

Winnebago: In Nebraska 1,215 In Wisconsin (1889) 930 At Carlisle, Pennsylvania 27 At Lawrence, Kansas 2 At Hampton, Virginia 10 ——- 2,184 Mandan: On Fort Berthold Reservation, North Dakota 251 At Hampton, Virginia 1 ——- 252

Hidatsa, on Fort Berthold Reservation, North Dakota 522

Crow, on Crow Reservation, Montana 2,287

Tutelo, about a dozen mixed bloods on Grand River Reserve, Ontario, Canada, and a few more near Montreal (?), say, about 20

Biloxi: In Louisiana, about 25 At Atoka, Indian Territory 1 ——- 26 Catawba: In York County, South Carolina, about 80 Scattered through North Carolina, about 40? ——- 120?

SKITTAGETAN FAMILY.

> Skittagets, Gallatin in Trans. and Coll. Am. Eth. Soc., II, pt. 1, c, 1848 (the equivalent of his Queen Charlotte's Island group, p. 77).

> Skittagetts, Berghaus, Physik. Atlas, map 17, 1852.

> Skidegattz, Gallatin in Schoolcraft, Ind. Tribes, III, 403, 1853 (obvious typographical error; Queen Charlotte Island).

X Haidah, Scouler in Jour. Roy. Geog. Soc. Lond., XI, 224, 1841 (same as his Northern family; see below).

= Haidah, Latham, Nat. Hist. Man, 300, 1850 (Skittegats, Massets, Kumshahas, Kyganie). Latham in Trans. Philolog. Soc. Lond., 72, 1856 (includes Skittigats, Massetts, Kumshahas, and Kyganie of Queen Charlotte's Ids. and Prince of Wales Archipelago). Latham, Opuscula, 339, 1860. Buschmann, Spuren der aztek. Sprache, 673, 1859. Latham, El. Comp. Phil., 401, 1862 (as in 1856). Dall in Proc. Am. Ass'n. 269, 1869 (Queen Charlotte's Ids. and southern part of Alexander Archipelago). Bancroft, Nat. Races, III, 564, 604, 1882.

> Hai-dai, Schoolcraft, Ind. Tribes, V, 489, 1855. Kane, Wanderings of an Artist, app., 1859, (Work's census, 1836-'41, of northwest coast tribes, classified by language).

= Haida, Gibbs in Cont. N.A. Eth., I, 135, 1877. Tolmie and Dawson, Comp. Vocabs., 15, 1884 (vocabs. of Kaigani Sept, Masset, Skidegate, Kumshiwa dialects; also map showing distribution). Dall in Proc. Am. Ass'n, 375, 1885 (mere mention of family).

< Hydahs, Keane, App. Stanford's Comp. (Cent. and So. Am.), 460, 473, 1878 (enumerates Massets, Klue, Kiddan, Ninstance, Skid-a-gate, Skid-a-gatees, Cum-she-was, Kaiganies, Tsimsheeans, Nass, Skeenas, Sebasses, Hailtzas, Bellacoolas).

> Queen Charlotte's Island, Gallatin in Trans. and Coll. Am. Antiq. Soc., II, 15, 306, 1836 (no tribe indicated). Gallatin in Trans. Am. Eth. Soc., II, pt. 1, 77, 1848 (based on Skittagete language). Latham in Jour. Eth. Soc. Lond., 1, 154, 1848. Latham, Opuscula, 349, 1860.

X Northern, Scouler in Jour. Roy. Geog. Soc. Lond., XI, 219, 1841 (includes Queen Charlotte's Island and tribes on islands and coast up to 60 N.L.; Haidas, Massettes, Skittegs, Cumshaws). Prichard, Phys. Hist. Mankind, V, 433, 1847 (follows Scouler).

= Kygni, Dall in Proc. Am. Ass'n, 269, 1869 (Queen Charlotte's Ids. or Haidahs).

X Nootka, Bancroft, Nat. Races, III, 564, 1882 (contains Quane, probably of present family; Quactoe, Saukaulutuck).

The vocabulary referred by Gallatin[95] to "Queen Charlotte's Islands" unquestionably belongs to the present family. In addition to being a compound word and being objectionable as a family name on account of its unwieldiness, the term is a purely geographic one and is based upon no stated tribe; hence it is not eligible for use in systematic nomenclature. As it appears in the Archologia Americana it represents nothing but the locality whence the vocabulary of an unknown tribe was received.

[Footnote 95: Archologia Americana, 1836, II, pp. 15, 306.]

The family name to be considered as next in order of date is the Northern (or Haidah) of Scouler, which appears in volume XI, Royal Geographical Society, page 218, et seq. The term as employed by Scouler is involved in much confusion, and it is somewhat difficult to determine just what tribes the author intended to cover by the designation. Reduced to its simplest form, the case stands as follows: Scouler's primary division of the Indians of the Northwest was into two groups, the insular and the inland. The insular (and coast tribes) were then subdivided into two families, viz, Northern or Haidah family (for the terms are interchangeably used, as on page 224) and the Southern or Nootka-Columbian family. Under the Northern or Haidah family the author classes all the Indian tribes in the Russian territory, the Kolchians (Athapascas of Gallatin, 1836), the Koloshes, Ugalentzes, and Tun Ghaase (the Koluscans of Gallatin, 1836); the Atnas (Salish of Gallatin, 1836); the Kenaians (Athapascas, Gallatin, 1836); the Haidah tribes proper of Queen Charlotte Island, and the Chimesyans.

It will appear at a glance that such a heterogeneous assemblage of tribes, representing as they do several distinct stocks, can not have been classed together on purely linguistic evidence. In point of fact, Scouler's remarkable classification seems to rest only in a very slight degree upon a linguistic basis, if indeed it can be said to have a linguistic basis at all. Consideration of "physical character, manners, and customs" were clearly accorded such weight by this author as to practically remove his Northern or Haidah family from the list of linguistic stocks.

The next family name which was applied in this connection is the Skittagets of Gallatin as above cited. This name is given to designate a family on page c, volume II, of Transactions of the Ethnological Society, 1848. In his subsequent list of vocabularies, page 77, he changes his designation to Queen Charlotte Island, placing under this family name the Skittagete tribe. His presentation of the former name of Skittagets in his complete list of families is, however, sufficiently formal to render it valid as a family designation, and it is, therefore, retained for the tribes of the Queen Charlotte Archipelago which have usually been called Haida.

From a comparison of the vocabularies of the Haida language with others of the neighboring Koluschan family, Dr. Franz Boas is inclined to consider that the two are genetically related. The two languages possess a considerable number of words in common, but a more thorough investigation is requisite for the settlement of the question than has yet been given. Pending this the two families are here treated separately.

GEOGRAPHIC DISTRIBUTION.

The tribes of this family occupy Queen Charlotte Islands, Forrester Island to the north of the latter, and the southeastern part of Prince of Wales Island, the latter part having been ascertained by the agents of the Tenth Census.[96]

[Footnote 96: See Petroff map of Alaska, 1880-'81.]

PRINCIPAL TRIBES.

The following is a list of the principal villages:

Haida: Kaigani: Aseguang. Chatcheeni. Cumshawa. Clickass. Kayung. Howakan. Kung. Quiahanless. Kun[ch]it. Shakan. Massett. New Gold Harbor. Skedan. Skiteiget. Tanu. Tartanee. Uttewas.

Population.—The population of the Haida is 2,500, none of whom are at present under an agent.

TAKILMAN FAMILY.

= Takilma, Gatschet in Mag. Am. Hist., 1882 (Lower Rogue River).

This name was proposed by Mr. Gatschet for a distinct language spoken on the coast of Oregon about the lower Rogue River. Mr. Dorsey obtained a vocabulary in 1884 which he has compared with Athapascan, Kusan, Yakonan, and other languages spoken in the region without finding any marked resemblances. The family is hence admitted provisionally. The language appears to be spoken by but a single tribe, although there is a manuscript vocabulary in the Bureau of Ethnology exhibiting certain differences which may be dialectic.

GEOGRAPHIC DISTRIBUTION.

The Takilma formerly dwelt in villages along upper Rogue River, Oregon, all the latter, with one exception, being on the south side, from Illinois River on the southwest, to Deep Rock, which was nearer the head of the stream. They are now included among the "Rogue River Indians," and they reside to the number of twenty-seven on the Siletz Reservation, Tillamook County, Oregon, where Dorsey found them in 1884.

TAOAN FAMILY.

> Tay-waugh, Lane (1854) in Schoolcraft, Ind. Tribes, V. 689, 1855 (Pueblos of San Juan, Santa Clara, Pojuaque, Nambe. San Il de Conso, and one Moqui pueblo). Keane, App. Stanford's Comp. (Cent, and So. Am.), 479, 1878.

> Tao, Powell in Rocky Mountain Presbyterian, Nov., 1878 (includes Sandia, Twa, San Ildefonso, San Juan, Santa Clara, Pojoaque, Namb, Tesuque, Sinec, Jemez, Taos, Picuri).

> Tegna, Keane, App. Stanford's Comp. (Cent, and So. Am.), 479, 1878 (includes S. Juan, Sta. Clara, Pojuaque, Nambe, Tesugue, S. Ildefonso, Haro).

= Twan, Powell in Am. Nat., 605, Aug., 1880 (makes five divisions: 1. Tao (Isleta, Isleta near El Paso, Sanda); 2. Taos (Taos, Picuni); 3. Jemes (Jemes); 4. Tewa or Tehua (San Ildefonso, San Juan, Pojoaque, Nambe, Tesuque, Santa Clara, and one Moki pueblo); 5. Piro).

> E-nagh-magh, Lane (1854) in Schoolcraft, Ind. Tribes, V, 689, 1855 (includes Taos, Vicuris, Zesuqua, Sandia, Ystete, and two pueblos near El Paso, Texas). Keane, App. Stanford's Comp. (Cent, and So. Am.), 479, 1878 (follows Lane, but identifies Texan pueblos with Lentis? and Socorro?).

> Picori, Keane, App. Stanford's Comp. (Cent, and So. Am.), 479, 1878 (or Enaghmagh).

= Stock of Rio Grande Pueblos, Gatschet in U.S. Geog. Surv. W. 100th M., vii, 415, 1879.

= Rio Grande Pueblo, Gatschet in Mag. Am. Hist., 258, 1882.

Derivation: Probably from "tanin," plural of t-ide, "Indian," in the dialect of Isleta and Sandia (Gatschet).

In a letter[97] from Wm. Carr Lane to H. R. Schoolcraft, appear some remarks on the affinities of the Pueblo languages, based in large part on hearsay evidence. No vocabularies are given, nor does any real classification appear to be attempted, though referring to such of his remarks as apply in the present connection, Lane states that the Indians of "Taos, Vicuris, Zesuqua, Sandia, and Ystete, and of two pueblos of Texas, near El Paso, are said to speak the same language, which I have heard called E-nagh-magh," and that the Indians of "San Juan, Santa Clara, Pojuaque, Nambe, San Il de Conso, and one Moqui pueblo, all speak the same language, as it is said: this I have heard called Tay-waugh." The ambiguous nature of his reference to these pueblos is apparent from the above quotation.

[Footnote 97: Schoolcraft, Indian Tribes, 1855, vol. 5, p. 689.]

The names given by Lane as those he had "heard" applied to certain groups of pueblos which "it is said" speak the same language, rest on too slender a basis for serious consideration in a classificatory sense.

Keane in the appendix to Stanford's Compendium (Central and South America), 1878, p. 479, presents the list given by Lane, correcting his spelling in some cases and adding the name of the Tusayan pueblo as Haro (Hano). He gives the group no formal family name, though they are classed together as speaking "Tegua or Tay-waugh."

The Tao of Powell (1878), as quoted, appears to be the first name formally given the family, and is therefore accepted. Recent investigations of the dialect spoken at Taos and some of the other pueblos of this group show a considerable body of words having Shoshonean affinities, and it is by no means improbable that further research will result in proving the radical relationship of these languages to the Shoshonean family. The analysis of the language has not yet, however, proceeded far enough to warrant a decided opinion.

GEOGRAPHIC DISTRIBUTION.

The tribes of this family in the United States resided exclusively upon the Rio Grande and its tributary valleys from about 33 to about 36. A small body of these people joined the Tusayan in northern Arizona, as tradition avers to assist the latter against attacks by the Apache—though it seems more probable that they fled from the Rio Grande during the pueblo revolt of 1680—and remained to found the permanent pueblo of Hano, the seventh pueblo of the group. A smaller section of the family lived upon the Rio Grande in Mexico and Texas, just over the New Mexico border.

Population.—The following pueblos are included in the family, with a total population of about 3,237:

Hano (of the Tusayan group) 132 Isleta (New Mexico) 1,059 Isleta (Texas) few Jemez 428 Namb 79 Picuris 100 Pojoaque 20 Sandia 140 San Ildefonso 148 San Juan 406 Santa Clara 225 Senec (below El Paso) few Taos 409 Tesuque 91

TIMUQUANAN FAMILY.

= Timuquana, Smith in Hist. Magazine, II, 1, 1858 (a notice of the language with vocabulary; distinctness of the language affirmed). Brinton. Floridian Peninsula, 134, 1859 (spelled also Timuaca, Timagoa, Timuqua).

= Timucua, Gatschet in Proc. Am. Phil. Soc., XVI, April 6, 1877 (from Cape Caaveral to mouth of St. John's River). Gatschet, Creek Mig. Legend I, 11-13, 1884. Gatschet in Science, 413, April 29, 1887.

= Atimuca, Gatschet in Science, ibid, (proper name).

Derivation: From ati-muca, "ruler," "master;" literally, "servants attend upon him."

In the Historical Magazine as above cited appears a notice of the Timuquana language by Buckingham Smith, in which is affirmed its distinctness upon the evidence of language. A short vocabulary is appended, which was collated from the "Confessionario" by Padre Pareja, 1613. Brinton and Gatschet have studied the Timuquana language and have agreed as to the distinctness of the family from any other of the United States. Both the latter authorities are inclined to take the view that it has affinities with the Carib family to the southward, and it seems by no means improbable that ultimately the Timuquana language will be considered an offshoot of the Carib linguistic stock. At the present time, however, such a conclusion would not be justified by the evidence gathered and published.

GEOGRAPHIC DISTRIBUTION.

It is impossible to assign definite limits to the area occupied by the tribes of this family. From documentary testimony of the sixteenth and seventeenth centuries the limits of the family domain appear to have been about as follows: In general terms the present northern limits of the State of Florida may be taken as the northern frontier, although upon the Atlantic side Timuquanan territory may have extended into Georgia. Upon the northwest the boundary line was formed in De Soto's time by the Ocilla River. Lake Okeechobee on the south, or as it was then called Lake Sarrape or Mayaimi, may be taken as the boundary between the Timuquanan tribes proper and the Calusa province upon the Gulf coast and the Tegesta province upon the Atlantic side. Nothing whatever of the languages spoken in these two latter provinces is available for comparison. A number of the local names of these provinces given by Fontanedo (1559) have terminations similar to many of the Timuquanan local names. This slender evidence is all that we have from which to infer the Timuquanan relationship of the southern end of the peninsula.

PRINCIPAL TRIBES.

The following settlements appear upon the oldest map of the regions we possess, that of De Bry (Narratio; Frankf. a. M. 15, 1590):

(A) Shores of St. John's River, from mouth to sources:

Patica. Utina. Saturiwa. Patchica. Atore. Chilili. Homolua or Molua. Calanay. Alimacani. Onochaquara. Casti. Mayarca. Malica. Mathiaca. Melona. Maiera. Timoga or Timucua. Mocoso. Enecaqua. Cadica. Choya. Eloquale. Edelano (island). Aquonena. Astina.

(B) On a (fictitious) western tributary of St. John's River, from mouth to source:

Hicaranaou. Appalou. Oustaca. Onathcaqua. Potanou. Ehiamana. Anouala.

(C) East Floridian coast, from south to north:

Mocossou. Oathcaqua. Sorrochos. Hanocoroucouay. Marracou.

(D) On coast north of St. John's River:

Hiouacara.

(E) The following are gathered from all other authorities, mostly from the accounts of De Soto's expedition:

Acquera. San Mateo (1688). Aguile. Santa Lucia de Acuera Basisa or Vacissa (SE. coast). (1688). Tacatacuru. Cholupaha. Tocaste. Hapaluya. Tolemato. Hirrihiqua. Topoqui. Itafi Tucururu (perhaps a province). (SE. coast) Itara Ucita. Machaua (1688). Urriparacuxi. Napetuca. Yupaha Osile (Oxille). (perhaps a province). San Juan de Guacara (1688).

TONIKAN FAMILY.

= Tunicas, Gallatin in Trans. and Coll. Am. Antiq. Soc., II, 115, 116, 1836 (quotes Dr. Sibley, who states they speak a distinct language). Latham, Nat. Hist. Man, 341, 1850 (opposite mouth of Red River; quotes Dr. Sibley as to distinctness of language).

= Tonica, Gatschet, Creek Mig. Legend, I, 39, 1884 (brief account of tribe).

= Tonika, Gatschet in Science, 412, April 29, 1887 (distinctness as a family asserted; the tribe calls itself Tni[ch]ka).

Derivation: From the Tonika word ni, "man," "people;" t- is a prefix or article; -ka, -[ch]ka a nominal suffix.

The distinctness of the Tonika language, has long been suspected, and was indeed distinctly stated by Dr. Sibley in 1806.[98] The statement to this effect by Dr. Sibley was quoted by Gallatin in 1836, but as the latter possessed no vocabulary of the language he made no attempt to classify it. Latham also dismisses the language with the same quotation from Sibley. Positive linguistic proof of the position of the language was lacking until obtained by Mr. Gatschet in 1886, who declared it to form a family by itself.

[Footnote 98: President's message, February 19, 1806.]

GEOGRAPHIC DISTRIBUTION.

The Tonika are known to have occupied three localities: First, on the Lower Yazoo River (1700); second, east shore of Mississippi River (about 1704); third, in Avoyelles Parish, Louisiana (1817). Near Marksville, the county seat of that parish, about twenty-five are now living.

TONKAWAN FAMILY.

= Tonkawa, Gatschet, Zwlf Sprachen aus dem Sdwesten Nordamerikas, 76, 1876 (vocabulary of about 300 words and some sentences). Gatschet, Die Sprache der Tonkawas, in Zeitschrift fr Ethnologie, 64, 1877. Gatschet (1876), in Proc. Am. Philosoph. Soc., XVI, 318, 1877.

Derivation: the full form is the Caddo or Wako term tonkawya, "they all stay together" (wya, "all").

After a careful examination of all the linguistic material available for comparison, Mr. Gatschet has concluded that the language spoken by the Tonkawa forms a distinct family.

GEOGRAPHIC DISTRIBUTION.

The Tnkawa were a migratory people and a colluvies gentium, whose earliest habitat is unknown. Their first mention occurs in 1719; at that time and ever since they roamed in the western and southern parts of what is now Texas. About 1847 they were engaged as scouts in the United States Army, and from 1860-'62 (?) were in the Indian Territory; after the secession war till 1884 they lived in temporary camps near Fort Griffin, Shackelford County, Texas, and in October, 1884, they removed to the Indian Territory (now on Oakland Reserve). In 1884 there were seventy-eight individuals living; associated with them were nineteen Lipan Apache, who had lived in their company for many years, though in a separate camp. They have thirteen divisions (partly totem-clans) and observe mother-right.

UCHEAN FAMILY.

= Uchees, Gallatin in Trans. and Coll. Am. Antiq. Soc., II., 95, 1836 (based upon the Uchees alone). Bancroft, Hist. U.S., III., 247, 1840. Gallatin in Trans. Am. Eth. Soc. II., pt. 1, xcix, 77, 1848. Keane, App. Stanford's Comp. (Cent. and So. Am.), 472, 1878 (suggests that the language may have been akin to Natchez).

= Utchees, Gallatin in Trans. and Coll. Am. Antiq. Soc., II., 306, 1836. Gallatin in Schoolcraft, Ind. Tribes, III., 401, 1853. Keane, App. Stanford's Comp. (Cent. and So. Am.), 472, 1878.

= Utschies, Berghaus (1845), Physik. Atlas, map 17, 1848. Ibid., 1852.

= Uch, Latham, Nat. Hist. Man, 338, 1850 (Coosa River). Latham in Trans. Philolog. Soc. Lond., II., 31-50, 1846. Latham, Opuscula, 293, 1860.

= Yuchi, Gatschet, Creek Mig. Legend, I, 17, 1884. Gatschet in Science, 413, April 29, 1887.

The following is the account of this tribe given by Gallatin (probably derived from Hawkins) in Archologia Americana, page 95:

The original seats of the Uchees were east of Coosa and probably of the Chatahoochee; and they consider themselves as the most ancient inhabitants of the country. They may have been the same nation which is called Apalaches in the accounts of De Soto's expedition, and their towns were till lately principally on Flint River.

GEOGRAPHIC DISTRIBUTION.

The pristine homes of the Yuchi are not now traceable with any degree of certainty. The Yuchi are supposed to have been visited by De Soto during his memorable march, and the town of Cofitachiqui chronicled by him, is believed by many investigators to have stood at Silver Bluff, on the left bank of the Savannah, about 25 miles below Augusta. If, as is supposed by some authorities, Cofitachiqui was a Yuchi town, this would locate the Yuchi in a section which, when first known to the whites, was occupied by the Shawnee. Later the Yuchi appear to have lived somewhat farther down the Savannah, on the eastern and also the western side, as far as the Ogeechee River, and also upon tracts above and below Augusta, Georgia. These tracts were claimed by them as late as 1736.

In 1739 a portion of the Yuchi left their old seats and settled among the Lower Creek on the Chatahoochee River; there they established three colony villages in the neighborhood, and later on a Yuchi settlement is mentioned on Lower Tallapoosa River, among the Upper Creek.[99] Filson[100] gives a list of thirty Indian tribes and a statement concerning Yuchi towns, which he must have obtained from a much earlier source: "Uchees occupy four different places of residence—at the head of St. John's, the fork of St. Mary's, the head of Cannouchee, and the head of St. Tillis" (Satilla), etc.[101]

[Footnote 99: Gatschet, Creek Mig. Legend, I, 21-22, 1884.]

[Footnote 100: Discovery, etc., of Kentucky, 1793, II, 84-7.]

[Footnote 101: Gatschet, Creek Mig. Legend, I, p. 20.]

Population.—More than six hundred Yuchi reside in northeastern Indian Territory, upon the Arkansas River, where they are usually classed as Creek. Doubtless the latter are to some extent intermarried with them, but the Yuchi are jealous of their name and tenacious of their position as a tribe.

WAIILATPUAN.

= Waiilatpu, Hale, in U.S. Expl. Exp., VI, 199, 214, 569, 1846 (includes Cailloux or Cayuse or Willetpoos, and Molele). Gallatin, after Hale, in Trans. Am. Eth. Soc., II, pt. 1, c, 14, 56, 77, 1848 (after Hale). Berghaus (1851), Physik. Atlas, map 17, 1852. Buschmann, Spuren der aztek. Sprache, 628, 1859. Bancroft, Nat. Races, III, 565, 1882 (Cayuse and Mollale).

= Wailatpu, Gallatin in Schoolcraft, Ind. Tribes, III, 402, 1853 (Cayuse and Molele).

X Sahaptin, Latham, Nat. Hist. Man, 323, 1850 (cited as including Cays?).

X Sahaptins, Keane, App. Stanford's Comp. (Cent. and So. Am.), 474, 1878 (cited because it includes Cayuse and Mollale).

= Molele, Latham, Nat. Hist. Man, 324, 1850 (includes Molele, Cays?).

> Cays?, Latham, ibid.

= Cayuse, Gatschet in Mag. Am. Hist., 166, 1877 (Cayuse and Molle). Gatschet in Beach, Ind. Misc., 442, 1877.

Derivation: Wayletpu, plural form of Wa-let, "one Cayuse man" (Gatschet).

Hale established this family and placed under it the Cailloux or Cayuse or Willetpoos, and the Molele. Their headquarters as indicated by Hale are the upper part of the Walla Walla River and the country about Mounts Hood and Vancouver.

GEOGRAPHIC DISTRIBUTION.

The Cayuse lived chiefly near the mouth of the Walla Walla River, extending a short distance above and below on the Columbia, between the Umatilla and Snake Rivers. The Molle were a mountain tribe and occupied a belt of mountain country south of the Columbia River, chiefly about Mounts Hood and Jefferson.

PRINCIPAL TRIBES.

Cayuse. Molle.

Population.—There are 31 Molle now on the Grande Ronde Reservation, Oregon,[102] and a few others live in the mountains west of Klamath Lake. The Indian Affairs Report for 1888 credits 401 and the United States Census Bulletin for 1890, 415 Cayuse Indians to the Umatilla Reservation, but Mr. Henshaw was able to find only six old men and women upon the reservation in August, 1888, who spoke their own language. The others, though presumably of Cayuse blood, speak the Umatilla tongue.

[Footnote 102: U.S. Ind. Aff., 1889.]

WAKASHAN FAMILY.

> Wakash, Gallatin in Trans. and Coll. Am. Antiq. Soc., II, 15, 306, 1836 (of Nootka Sound; gives Jewitt's vocab.). Gallatin in Trans. Am. Eth. Soc., II, pt. 1, 77, 1848 (based on Newittee). Berghaus (1851), Physik. Atlas, map 17, 1852. Gallatin in Schoolcraft, Ind. Tribes, III, 402, 1853 (includes Newittee and Nootka Sound). Latham in Trans. Philolog. Soc. Lond., 73, 1856 (of Quadra and Vancouver's Island). Latham, Opuscula, 340, 1860. Latham, El. Comp. Phil., 403, 1862 (Tlaoquatsh and Wakash proper; Nutka and congeners also referred here).

X Wakash, Latham, Nat. Hist. Man, 301. 1850 (includes Naspatle, proper Nutkans, Tlaoquatsh, Nittenat, Klasset, Klallems; the last named is Salishan).

X Nootka-Columbian, Scouler in Jour. Roy. Geog. Soc., XI, 221, 1841 (includes Quadra and Vancouver Island, Haeeltzuk, Billechoola, Tlaoquatch, Kawitchen, Noosdalum, Squallyamish, Cheenooks). Prichard, Phys. Hist. Mankind, V, 435, 1847 (follows Scouler). Latham in Jour. Eth. Soc. Lond., I, 162, 1848 (remarks upon Scouler's group of this name). Latham, Opuscula, 257, 1860 (the same).

< Nootka, Hale in U.S. Expl. Exp., VI, 220, 569, 1846 (proposes family to include tribes of Vancouver Island and tribes on south side of Fuca Strait).

> Nutka, Buschmann, Neu-Mexico, 329, 1858.

> Nootka, Gatschet in Mag. Am. Hist., 170, 1877 (mentions only Makah, and Classet tribes of Cape Flattery). Gatschet in Beach, Ind. Misc., 446. 1877.

X Nootkahs, Keane, App. Stanford's Comp. (Cent. and So. Am.), 473, 1878 (includes Muchlahts, Nitinahts, Ohyahts, Manosahts, and Quoquoulths of present family, together with a number of Salishan tribes).

X Nootka, Bancroft, Nat. Races, III, 564, 607, 1882 (a heterogeneous group, largely Salishan, with Wakashan, Skittagetan, and other families represented).

> Straits of Fuca, Gallatin in Trans. and Coll. Am. Antiq. Soc., II, 134, 306, 1836 (vocabulary of, referred here with doubt; considered distinct by Gallatin).

X Southern, Scouler in Jour. Roy. Geog. Soc., XI, 224, 1841 (same as his Noctka-Columbian above).

X Insular, Scouler ibid. (same as his Nootka-Columbian above).

X Haeltzuk, Latham in Jour. Eth. Soc. Lond., I, 155, 1848 (cities Tolmie's vocab. Spoken from 5030' to 5330' N.L.). Latham, Opuscula, 251, 1860 (the same).

> Haeeltsuk and Hailtsa, Latham, Nat. Hist. Man, 300, 1850 (includes Hyshalla, Hyhysh, Esleytuk, Weekenoch, Nalatsenoch, Quagheuil, Tlatla-Shequilla, Lequeeltoch).

> Hailtsa, Latham in Trans. Philolog. Soc. Lond., 72, 1856. Buschmann, Neu-Mexico, 322, 1858. Latham, Opuscula, 339, 1860. Latham, El. Comp. Phil., 401, 1862 (includes coast dialects between Hawkesbury Island, Broughton's Archipelago, and northern part of Vancouver Island).

> Ha-eelb-zuk, Schoolcraft, Ind. Tribes, V, 487, 1855. Kane, Wand. of an Artist, app., 1859 (or Ballabola; a census of N.W. tribes classified by language).

> Ha-ilt-zŭkh, Dall, after Gibbs, in Cont. N.A. Eth., I, 144, 1877 (vocabularies of Bel-bella of Milbank Sound and of Kwkiutl').

< Nass, Gallatin in Trans. Am. Eth. Soc., II, pt 1, c, 1848.

< Naass, Gallatin in Trans. Am. Eth. Soc., II, pt. 1, 77, 1848 (includes Hailstla, Haceltzuk, Billechola, Chimeysan). Gallatin in Schoolcraft, Ind. Tribes, III, 402, 1853 (includes Huitsla).

X Nass, Bancroft, Nat. Races, III, 564, 606, 1882 (includes Hailtza of present family).

> Aht, Sproat, Savage Life, app., 312, 1868 (name suggested for family instead of Nootka-Columbian).

> Aht, Tolmie and Dawson, Comp. Vocabs., 50, 1884 (vocab. of Kaiookwⱥht).

X Puget Sound Group, Keane, App. Stanford's Comp. (Cent. and So. Am.), 460, 474, 1878.

X Hydahs, Keane, App. Stanford's Comp. (Cent. and So. Am.), 473, 1878 (includes Hailtzas of the present family).

> Kwakiool, Tolmie and Dawson, Comp. Vocabs., 27-48, 1884 (vocabs. of Haishilla, Hailtzuk, Kwiha, Likwiltoh, Septs; also map showing family domain).

> Kwⱥkiutl, Boas in Petermann's Mitteilungen, 130, 1887 (general account of family with list of tribes).

Derivation: Waukash, waukash, is the Nootka word "good" "good." When heard by Cook at Friendly Cove, Nootka Sound, it was supposed to be the name of the tribe.

Until recently the languages spoken by the Aht of the west coast of Vancouver Island and the Makah of Cape Flattery, congeneric tribes, and the Haeltzuk and Kwakiutl peoples of the east coast of Vancouver Island and the opposite mainland of British Columbia, have been regarded as representing two distinct families. Recently Dr. Boas has made an extended study of these languages, has collected excellent vocabularies of the supposed families, and as a result of his study it is now possible to unite them on the basis of radical affinity. The main body of the vocabularies of the two languages is remarkably distinct, though a considerable number of important words are shown to be common to the two.

Dr. Boas, however, points out that in both languages suffixes only are used in forming words, and a long list of these shows remarkable similarity.

The above family name was based upon a vocabulary of the Wakash Indians, who, according to Gallatin, "inhabit the island on which Nootka Sound is situated." The short vocabulary given was collected by Jewitt. Gallatin states[103] that this language is the one "in that quarter, which, by various vocabularies, is best known to us." In 1848[104] Gallatin repeats his Wakash family, and again gives the vocabulary of Jewitt. There would thus seem to be no doubt of his intention to give it formal rank as a family.

[Footnote 103: Archologia Americana, II, p. 15.]

[Footnote 104: Trans. Am. Eth. Soc. II, p. 77.]

The term "Wakash" for this group of languages has since been generally ignored, and in its place Nootka or Nootka-Columbian has been adopted. "Nootka-Columbian" was employed by Scouler in 1841 for a group of languages, extending from the mouth of Salmon River to the south of the Columbia River, now known to belong to several distinct families. "Nootka family" was also employed by Hale[105] in 1846, who proposed the name for the tribes of Vancouver Island and those along the south side of the Straits of Fuca.

[Footnote 105: U.S. Expl. Expd., vol. 6, p. 220.]

The term "Nootka-Columbian" is strongly condemned by Sproat.[106] For the group of related tribes on the west side of Vancouver Island this author suggests Aht, "house, tribe, people," as a much more appropriate family appellation.

[Footnote 106: Savage Life, 312.]

Though by no means as appropriate a designation as could be found, it seems clear that for the so-called Wakash, Newittee, and other allied languages usually assembled under the Nootka family, the term Wakash of 1836 has priority and must be retained.

GEOGRAPHIC DISTRIBUTION.

The tribes of the Aht division of this family are confined chiefly to the west coast of Vancouver Island. They range to the north as far as Cape Cook, the northern side of that cape being occupied by Haeltzuk tribes, as was ascertained by Dr. Boas in 1886. On the south they reached to a little above Sooke Inlet, that inlet being in possession of the Soke, a Salishan tribe.

The neighborhood of Cape Flattery, Washington, is occupied by the Makah, one of the Wakashan tribes, who probably wrested this outpost of the family from the Salish (Clallam) who next adjoin them on Puget Sound.

The boundaries of the Haeltzuk division of this family are laid down nearly as they appear on Tolmie and Dawson's linguistic map of 1884. The west side of King Island and Cascade Inlet are said by Dr. Boas to be inhabited by Haeltzuk tribes, and are colored accordingly.

PRINCIPAL AHT TRIBES.

Ahowsaht. Mowachat. Ayhuttisaht. Muclaht. Chicklesaht. Nitinaht. Clahoquaht. Nuchalaht. Hishquayquaht. Ohiaht. Howchuklisaht. Opechisaht. Kitsmaht. Pachenaht. Kyoquaht. Seshaht. Macaw. Toquaht. Manosaht. Yuclulaht.

Population.—There are 457 Makah at the Neah Bay Agency, Washington.[107] The total population of the tribes of this family under the West Coast Agency, British Columbia, is 3,160.[108] The grand total for this division of the family is thus 3,617.

[Footnote 107: U.S. Census Bulletin for 1890.]

[Footnote 108: Canada Ind. Aff. Rep. for 1888.]

PRINCIPAL HAELTZUK TRIBES.

Aquamish. Likwiltoh. Belbellah. Mamaleilakitish. Clowetsus. Matelpa. Hailtzuk. Nakwahtoh. Haishilla. Nawiti. Kakamatsis. Nimkish. Keimanoeitoh. Quatsino. Kwakiutl. Tsawadinoh. Kwashilla.

Population.—There are 1,898 of the Haeltzuk division of the family under the Kwawkewlth Agency, British Columbia. Of the Bellacoola (Salishan family) and Haeltzuk, of the present family, there are 2,500 who are not under agents. No separate census of the latter exists at present.

WASHOAN FAMILY.

= Washo, Gatschet in Mag. Am. Hist., 255, April, 1882.

< Shoshone, Keane, App. Stanford's Comp. (Cent. and So. Am.), 477, 1878 (contains Washoes).

< Snake, Keane, ibid. (Same as Shoshone, above.)

This family is represented by a single well known tribe, whose range extended from Reno, on the line of the Central Pacific Railroad, to the lower end of the Carson Valley.

On the basis of vocabularies obtained by Stephen Powers and other investigators, Mr. Gatschet was the first to formally separate the language. The neighborhood of Carson is now the chief seat of the tribe, and here and in the neighboring valleys there are about 200 living a parasitic life about the ranches and towns.

WEITSPEKAN FAMILY.

= Weits-pek, Gibbs in Schoolcraft, Ind. Tribes, III, 422, 1853 (a band and language on Klamath at junction of Trinity). Latham, El. Comp. Phil., 410, 1862 (junction of Klamath and Trinity Rivers). Gatschet in Mag. Am. Hist., 163, 1877 (affirmed to be distinct from any neighboring tongue). Gatschet in Beach, Ind. Misc., 438, 1877.

< Weitspek, Latham in Trans. Philolog. Soc. Lond., 77, 1856 (junction of Klamath and Trinity Rivers; Weyot and Wishosk dialects). Latham, Opuscula, 343, 1860.

= Eurocs, Powers in Overland Monthly, VII, 530, June, 1872 (of the Lower Klamath and coastwise; Weitspek, a village of).

= Eurok, Gatschet in Mag. Am. Hist., 163, 1877. Gatschet in Beach, Ind. Misc., 437, 1877.

= Yu-rok, Powers in Cont. N.A. Eth., III, 45, 1877 (from junction of Trinity to mouth and coastwise). Powell, ibid., 460 (vocabs. of Al-i-kwa, Klamath, Yu-rok.)

X Klamath, Keane, App. Stanford's Comp. (Cent. and So. Am.), 475, 1878 (Eurocs belong here).

Derivation: Weitspek is the name of a tribe or village of the family situated on Klamath River. The etymology is unknown.

Gibbs was the first to employ this name, which he did in 1853, as above cited. He states that it is "the name of the principal band on the Klamath, at the junction of the Trinity," adding that "this language prevails from a few miles above that point to the coast, but does not extend far from the river on either side." It would thus seem clear that in this case, as in several others, he selected the name of a band to apply to the language spoken by it. The language thus defined has been accepted as distinct by later authorities except Latham, who included as dialects under the Weitspek language, the locality of which he gives as the junction of the Klamath and Trinity Rivers, the Weyot and Wishosk, both of which are now classed under the Wishoskan family.

By the Karok these tribes are called Yurok, "down" or "below," by which name the family has recently been known.

GEOGRAPHIC DISTRIBUTION.

For our knowledge of the range of the tribes of this family we are chiefly indebted to Stephen Powers.[109] The tribes occupy the lower Klamath River, Oregon, from the mouth of the Trinity down. Upon the coast, Weitspekan territory extends from Gold Bluff to about 6 miles above the mouth of the Klamath. The Chillla are an offshoot of the Weitspek, living to the south of them, along Redwood Creek to a point about 20 miles inland, and from Gold Bluff to a point about midway between Little and Mad Rivers.

[Footnote 109: Cont. N.A. Eth., 1877, vol. 3, p. 44.]

PRINCIPAL TRIBES.

Chillla, Redwood Creek. Mita, Klamath River. Pekwan, Klamath River. Rikwa, Regua, fishing village at outlet of Klamath River. Sugon, Shragoin, Klamath River. Weitspek, Klamath River (above Big Bend).

WISHOSKAN FAMILY.

> Wish-osk, Gibbs in Schoolcraft, Ind. Tribes, III, 422, 1853 (given as the name of a dialect on Mad River and Humboldt Bay).

= Wish-osk, Powell in Cont. N.A. Eth., III, 478, 1877 (vocabularies of Wish-osk, Wi-yot, and Ko-wilth). Gatschet in Mag. Am. Hist., 162, 1877 (indicates area occupied by family). Gatschet in Beach, Ind. Misc., 437, 1877.

> Wee-yot, Gibbs in Schoolcraft, Ind. Tribes, III, 422, 1853 (given as the name of a dialect on Eel River and Humboldt Bay).

X Weitspek, Latham in Trans. Philolog. Soc. Lond., 77, 1856 (includes Weyot and Wishosk). Latham, Opuscula, 343, 1860.

< Klamath, Keane, App. Stanford's Comp. (Cent. and So. Am.), 475, 1878 (cited as including Patawats, Weeyots, Wishosks).

Derivation: Wish-osk is the name given to the Bay and Mad River Indians by those of Eel River.

This is a small and obscure linguistic family and little is known concerning the dialects composing it or of the tribes which speak it.

Gibbs[110] mentions Wee-yot and Wish-osk as dialects of a general language extending "from Cape Mendocino to Mad River and as far back into the interior as the foot of the first range of mountains," but does not distinguish the language by a family name.

[Footnote 110: Schoolcraft, Ind. Tribes, 1853, vol. 3, p. 422.]

Latham considered Weyot and Wishosk to be mere dialects of the same language, i.e., the Weitspek, from which, however, they appeared to him to differ much more than they do from each other. Both Powell and Gatschet have treated the language represented by these dialects as quite distinct from any other, and both have employed the same name.

GEOGRAPHIC DISTRIBUTION.

The area occupied by the tribes speaking dialects of this language was the coast from a little below the mouth of Eel River to a little north of Mad River, including particularly the country about Humboldt Bay. They also extended up the above-named rivers into the mountain passes.

TRIBES.

Patawat, Lower Mad River and Humboldt Bay as far south as Arcata. Weeyot, mouth of Eel River. Wishosk, near mouth of Mad River and north part of Humboldt Bay.

YAKONAN FAMILY.

> Yakones, Hale in U.S. Expl. Exp., VI, 198, 218, 1846 (or Iakon, coast of Oregon). Buschmann, Spuren der aztek. Sprache, 612, 1859.

> Iakon, Hale in U.S. Expl. Exp., VI, 218, 569, 1846 (or Lower Killamuks). Buschmann, Spuren der aztek. Sprache, 612, 1859.

> Jacon, Gallatin in Trans. Am. Eth. Soc., II, pt. 1, c, 77, 1848.

> Jakon, Gallatin in Trans. Am. Eth. Soc., II, pt. 1, 17, 1848. Berghaus (1851), Physik. Atlas, map 17, 1852. Gallatin in Schoolcraft, Ind. Tribes, III, 402, 1853 (language of Lower Killamuks). Latham in Trans. Philolog. Soc. Lond., 78, 1856. Latham, Opuscula, 340, 1860.

> Yakon, Latham, Nat. Hist. Man, 324, 1850. Gatschet, in Mag. Am. Hist., 166, 1877. Gatschet in Beach, Ind. Misc., 441, 1877. Bancroft, Nat. Races, III, 565, 640, 1882.

> Ykona, Gatschet in Mag. Am. Hist., 256, 1882.

> Southern Killamuks, Hale in U.S. Expl. Exp., VI, 218, 569, 1846 (or Yakones). Gallatin in Trans. Am. Eth. Soc., II, 17, 1848 (after Hale).

> Sd Killamuk, Berghaus (1851), Physik. Atlas, map 17, 1852.

> Sainstskla, Latham, Nat. Hist. Man, 325, 1850 ("south of the Yakon, between the Umkwa and the sea").

> Sayskla, Gatschet in Mag. Am. Hist., 257, 1882 (on Lower Umpqua, Sayskla, and Smith Rivers).

> Killiwashat, Latham, Nat. Hist. Man, 325, 1850 ("mouth of the Umkwa").

X Klamath, Keane, App. Stanford's Comp. (Cent. and So. Am.), 475, 1878 (cited as including Yacons).

Derivation: From yakwina, signifying "spirit" (Everette).

The Yakwina was the leading tribe of this family. It must have been of importance in early days, as it occupied fifty-six villages along Yaquina River, from the site of Elk City down to the ocean. Only a few survive, and they are with the Alsea on the Siletz Reservation, Tillamook County, Oregon. They were classed by mistake with the Tillamook or "Killamucks" by Lewis and Clarke. They are called by Lewis and Clarke[111] Youikcones and Youkone.[112]

[Footnote 111: Allen, ed. 1814, vol. 2, p. 473.]

[Footnote 112: Ibid., p. 118.]

The Alsea formerly dwelt in villages along both sides of Alsea River, Oregon, and on the adjacent coast. They are now on the Siletz Reservation, Oregon. Perhaps a few are on the Grande Ronde Reservation, Oregon.

The Siuslaw used to inhabit villages on the Siuslaw River, Oregon. There may be a few pure Siuslaw on the Siletz Reservation, but Mr. Dorsey did not see any of them. They are mentioned by Drew,[113] who includes them among the "Kat-la-wot-sett" bands. At that time, they were still on the Siuslaw River. The Ku-itc or Lower Umpqua villages were on both sides of the lower part of Umpqua River, Oregon, from its mouth upward for about 30 miles. Above them were the Upper Umpqua villages, of the Athapascan stock. A few members of the Ku-itc still reside on the Siletz Reservation, Oregon.

[Footnote 113: U.S. Ind. Aff. Rept., 1857, p. 359.]

This is a family based by Hale upon a single tribe, numbering six or seven hundred, who live on the coast, north of the Nsietshawus, from whom they differ merely in language. Hale calls the tribe Iakon or Yakones or Southern Killamuks.

The Saysklan language has usually been assumed to be distinct from all others, and the comments of Latham and others all tend in this direction. Mr. Gatschet, as above quoted, finally classed it as a distinct stock, at the same time finding certain strong coincidences with the Yakonan family. Recently Mr. Dorsey has collected extensive vocabularies of the Yakonan, Sayskla, and Lower Umpqua languages and finds unquestioned evidence of relationship.

GEOGRAPHIC DISTRIBUTION.

The family consists of four primary divisions or tribes: Yakwina, Alsea, Siuslaw, and Ku-itc or Lower Umpqua. Each one of these comprised many villages, which were stretched along the western part of Oregon on the rivers flowing into the Pacific, from the Yaquina on the north down to and including the Umpqua River.

TRIBES.

Alsea (on Alseya River). Yakwĭna. Kuitc. Siuslaw.

Population.—The U.S. Census Bulletin for 1890 mentions thirty-one tribes as resident on the Siletz Reservation with a combined population of 571. How many Yakwina are among this number is not known. The breaking down of tribal distinctions by reason of the extensive intermarriage of the several tribes is given as the reason for the failure to give a census by tribes.

YANAN FAMILY.

= N-zi, Powers in Cont. N.A. Eth., III, 275, 1877 (or No-si; mention of tribe; gives numerals and states they are different from any he has found in California).

= Noces, Gatschet in Mag. Am. Hist., 160, March, 1877 (or Nozes; merely mentioned under Meidoo family).

Derivation: Yana means "people" in the Yanan language.

In 1880 Powell collected a short vocabulary from this tribe, which is chiefly known to the settlers by the name Noje or Nozi. Judged by this vocabulary the language seemed to be distinct from any other. More recently, in 1884, Mr. Curtin visited the remnants of the tribe, consisting of thirty-five individuals, and obtained an extensive collection of words, the study of which seems to confirm the impression of the isolated position of the language as regards other American tongues.

The Nozi seem to have been a small tribe ever since known to Europeans. They have a tradition to the effect that they came to California from the far East. Powers states that they differ markedly in physical traits from all California tribes met by him. At present the Nozi are reduced to two little groups, one at Redding, the other in their original country at Round Mountain, California.

GEOGRAPHIC DISTRIBUTION.

The eastern boundary of the Yanan territory is formed by a range of mountains a little west of Lassen Butte and terminating near Pit River; the northern boundary by a line running from northeast to southwest, passing near the northern side of Round Mountain, 3 miles from Pit River. The western boundary from Redding southward is on an average 10 miles to the east of the Sacramento. North of Redding it averages double that distance or about 20 miles.

YUKIAN FAMILY.

= Yuki, Powers in Cont. N.A. Eth., III, 125-138, 1877 (general description of tribe).

= Y-ki, Powell in ibid., 483 (vocabs. of Y-ki, Huchnpøm, and a fourth unnamed vocabulary).

= Yuka, Powers in Overland Monthly, IX, 305, Oct., 1872 (same as above). Gatschet in Mag. Am. Hist., 161, 1877 (defines habitat of family; gives Yuka, Ashochemies or Wappos, Shumeias, Tahtoos). Gatschet in Beach, Ind. Misc., 435, 1877. Bancroft, Nat. Races, III, 566, 1882 (includes Yuka, Tahtoo, Wapo or Ashochemic).

= Uka, Gatschet in Mag. Am. Hist., 161, 1877. Gatschet in Beach, Ind. Misc., 435, 1877 (same as his Yuka).

X Klamath, Keane, App. Stanford's Comp. (Cent. and So. Am.), 475, 1878 (Yukas of his Klamath belong here).

Derivation: From the Wintun word yuki, meaning "stranger;" secondarily, "bad" or "thieving."

A vocabulary of the Yuki tribe is given by Gibbs in vol. III of Schoolcraft's Indian Tribes, 1853, but no indication is afforded that the language is of a distinct stock.

Powell, as above cited, appears to have been the first to separate the language.

GEOGRAPHIC DISTRIBUTION.

Round Valley, California, subsequently made a reservation to receive the Yuki and other tribes, was formerly the chief seat of the tribes of the family, but they also extended across the mountains to the coast.

PRINCIPAL TRIBES.

Ashochimi (near Healdsburgh). Chumaya (Middle Eel River). Napa (upper Napa Valley). Tatu (Potter Valley). Yuki (Round Valley, California).

YUMAN FAMILY.

> Yuma, Turner in Pac. R. R. Rep., III, pt. 3, 55, 94, 101, 1856 (includes Cuchan, Coco-Maricopa, Mojave, Diegeo). Latham in Trans. Philolog. Soc. Lond., 86, 1856. Latham, Opuscula, 351, 1860 (as above). Latham in addenda to Opuscula, 392, 1860 (adds Cuchan to the group). Latham, El. Comp. Phil., 420, 1862 (includes Cuchan, Cocomaricopa, Mojave, Dieguno). Gatschet in Mag. Am. Hist., 156, 1877 (mentions only U.S. members of family). Keane, App. Stanford's Comp. (Cent. and So. Am.), 460, 479, 1878 (includes Yumas, Maricopas, Cuchans, Mojaves, Yampais, Yavipais, Hualpais). Bancroft, Nat. Races, III, 569, 1882.

= Yuma, Gatschet in Beach, Ind. Misc., 429, 1877 (habitat and dialects of family). Gatschet in U.S. Geog. Surv. W. 100th M., VII, 413, 414, 1879.

> Dieguno, Latham (1853) in Proc. Philolog. Soc. Lond., VI, 75, 1854 (includes mission of San Diego, Dieguno, Cocomaricopas, Cucha, Yumas, Amaquaquas.)

> Cochimi, Latham in Trans. Philolog. Soc. Lond., 87, 1856 (northern part peninsula California). Buschmann, Spuren der aztek. Sprache, 471, 1859 (center of California peninsula). Latham, Opuscula, 353, 1860. Latham, El. Comp. Phil., 423, 1862. Orozco y Berra, Geografa de las Lenguas de Mxico, map, 1864. Keane, App. Stanford's Comp. (Cent. and So. Am.), 476, 1878 (head of Gulf to near Loreto).

> Layamon, Latham in Trans. Philolog. Soc. Lond., 88, 1856 (a dialect of Waikur?). Latham, Opuscula, 353, 1860. Latham, El. Comp. Phil., 423, 1862.

> Waikur, Latham in Trans. Philolog. Soc. Lond., 90, 1856 (several dialects of). Latham, Opuscula, 353, 1860. Latham, El. Comp. Phil., 423, 1862.

> Guaycura, Orozco y Berra, Geografa de las Lenguas de Mxico, map, 1864.

> Guaicuri, Keane, App. Stanford's Comp. (Cent. and So. Am.), 476, 1878 (between 26th and 23d parallels).

> Ushiti, Latham in Trans. Philolog. Soc. Lond., 88, 1856 (perhaps a dialect of Waikur). Latham, Opuscula, 353, 1860.

> Utshiti, Latham, El. Comp. Phil., 423, 1862 (same as Ushiti).

> Peric, Latham in Trans. Philolog. Soc. Lond., 88, 1856. Latham, Opuscula, 353, 1860. Orozco y Berra, Geografa de las Lenguas de Mxico, map, 1864.

> Pericui, Keane, App. Stanford's Comp. (Cent, and So. Am.), 476, 1878 (from 23 N.L. to Cape S. Lucas and islands).

> Seri, Gatschet in Zeitschr. fr Ethnologie, XV, 129, 1883, and XVIII, 115, 1886.

Derivation: A Cuchan word signifying "sons of the river" (Whipple).

In 1856 Turner adopted Yuma as a family name, and placed under it Cuchan, Coco-Maricopa, Mojave and Diegeno.

Three years previously (1853) Latham[114] speaks of the Dieguno language, and discusses with it several others, viz, San Diego, Cocomaricopa, Cuoha, Yuma, Amaquaqua (Mohave), etc. Though he seems to consider these languages as allied, he gives no indication that he believes them to collectively represent a family, and he made no formal family division. The context is not, however, sufficiently clear to render his position with respect to their exact status as precise as is to be desired, but it is tolerably certain that he did not mean to make Diegueo a family name, for in the volume of the same society for 1856 he includes both the Diegueo and the other above mentioned tribes in the Yuma family, which is here fully set forth. As he makes no allusion to having previously established a family name for the same group of languages, it seems pretty certain that he did not do so, and that the term Diegueo as a family name may be eliminated from consideration. It thus appears that the family name Yuma was proposed by both the above authors during the same year. For, though part 3 of vol. III of Pacific Railroad Reports, in which Turner's article is published, is dated 1855, it appears from a foot-note (p. 84) that his paper was not handed to Mr. Whipple till January, 1856, the date of title page of volume, and that his proof was going through the press during the month of May, which is the month (May 9) that Latham's paper was read before the Philological Society. The fact that Latham's article was not read until May 9 enables us to establish priority of publication in favor of Turner with a reasonable degree of certainty, as doubtless a considerable period elapsed between the presentation of Latham's paper to the society and its final publication, upon which latter must rest its claim. The Yuma of Turner is therefore adopted as of precise date and of undoubted application. Pimentel makes Yuma a part of Piman stock.

[Footnote 114: Proc. London Philol. Soc., vol. 6, 75, 1854.]

GEOGRAPHIC DISTRIBUTION.

The center of distribution of the tribes of this family is generally considered to be the lower Colorado and Gila Valleys. At least this is the region where they attained their highest physical and mental development. With the exception of certain small areas possessed by Shoshonean tribes, Indians of Yuman stock occupied the Colorado River from its mouth as far up as Cataract Creek where dwell the Havasupai. Upon the Gila and its tributaries they extended as far east as the Tonto Basin. From this center they extended west to the Pacific and on the south throughout the peninsula of Lower California. The mission of San Luis Rey in California was, when established, in Yuman territory, and marks the northern limit of the family. More recently and at the present time this locality is in possession of Shoshonean tribes.

The island of Angel de la Guardia and Tiburon Island were occupied by tribes of the Yuman family, as also was a small section of Mexico lying on the gulf to the north of Guaymas.

PRINCIPAL TRIBES.

Cochimi. Cocopa. Cuchan or Yuma proper. Diegueo. Havasupai. Maricopa. Mohave. Seri. Waicuru. Walapai.

Population.—The present population of these tribes, as given in Indian Affairs Report for 1889, and the U.S. Census Bulletin for 1890, is as follows:

Of the Yuma proper there are 997 in California attached to the Mission Agency and 291 at the San Carlos Agency in Arizona.

Mohave, 640 at the Colorado River Agency in Arizona; 791 under the San Carlos Agency; 400 in Arizona not under an agency.

Havasupai, 214 in Cosnino Caon, Arizona.

Walapai, 728 in Arizona, chiefly along the Colorado.

Diegueo, 555 under the Mission Agency, California.

Maricopa, 315 at the Pima Agency, Arizona.

The population of the Yuman tribes in Mexico and Lower California is unknown.

ZUIAN FAMILY.

= Zui, Turner in Pac. R. R. Rep., III, pt. 3, 55, 91-93, 1856 (finds no radical affinity between Zui and Keres). Buschmann, Neu-Mexico, 254, 266, 276-278, 280-296, 302, 1858 (vocabs. and general references). Keane, App. Stanford's Com. (Cent. and So. Am.), 479, 1878 ("a stock language"). Powell in Rocky Mountain Presbyterian, Nov., 1878 (includes Zui, Las Nutrias, Ojo de Pescado). Gatschet in Mag. Am. Hist., 260, 1882.

= Zuian, Powell in Am. Nat., 604, August, 1880.

Derivation: From the Cochit term Suinyi, said to mean "the people of the long nails," referring to the surgeons of Zui who always wear some of their nails very long (Cushing).

Turner was able to compare the Zui language with the Keran, and his conclusion that they were entirely distinct has been fully substantiated. Turner had vocabularies collected by Lieut. Simpson and by Capt. Eaton, and also one collected by Lieut. Whipple.

The small amount of linguistic material accessible to the earlier writers accounts for the little done in the way of classifying the Pueblo languages. Latham possessed vocabularies of the Moqui, Zui, Acoma or Laguna, Jemez, Tesuque, and Taos or Picuri. The affinity of the Tusayan (Moqui) tongue with the Comanche and other Shoshonean languages early attracted attention, and Latham pointed it out with some particularity. With the other Pueblo languages he does little, and attempts no classification into stocks.

GEOGRAPHIC DISTRIBUTION.

The Zui occupy but a single permanent pueblo, on the Zui River, western New Mexico. Recently, however, the summer villages of Tiakwin, Heshotatsna, and K'iapkwainakwin have been occupied by a few families during the entire year.

Population.—The present population is 1,613.



CONCLUDING REMARKS.

The task involved in the foregoing classification has been accomplished by intermittent labors extending through more than twenty years of time. Many thousand printed vocabularies, embracing numerous larger lexic and grammatic works, have been studied and compared. In addition to the printed material, a very large body of manuscript matter has been used, which is now in the archives of the Bureau of Ethnology, and which, it is hoped, will ultimately be published. The author does not desire that his work shall be considered final, but rather as initiatory and tentative. The task of studying many hundreds of languages and deriving therefrom ultimate conclusions as contributions to the science of philology is one of great magnitude, and in its accomplishment an army of scholars must be employed. The wealth of this promised harvest appeals strongly to the scholars of America for systematic and patient labor. The languages are many and greatly diverse in their characteristics, in grammatic as well as in lexic elements. The author believes it is safe to affirm that the philosophy of language is some time to be greatly enriched from this source. From the materials which have been and may be gathered in this field the evolution of language can be studied from an early form, wherein words are usually not parts of speech, to a form where the parts of speech are somewhat differentiated; and where the growth of gender, number, and case systems, together with the development of tense and mode systems can be observed. The evolution of mind in the endeavor to express thought, by coining, combining, and contracting words and by organizing logical sentences through the development of parts of speech and their syntactic arrangement, is abundantly illustrated. The languages are very unequally developed in their several parts. Low gender systems appear with high tense systems, highly evolved case systems with slightly developed mode systems; and there is scarcely any one of these languages, so far as they have been studied, which does not exhibit archaic devices in its grammar.

The author has delayed the present publication somewhat, expecting to supplement it with another paper on the characteristics of those languages which have been most fully recorded, but such supplementary paper has already grown too large for this place and is yet unfinished, while the necessity for speedy publication of the present results seems to be imperative. The needs of the Bureau of Ethnology, in directing the work of the linguists employed in it, and especially in securing and organizing the labor of a large body of collaborators throughout the country, call for this publication at the present time.

In arranging the scheme of linguistic families the author has proceeded very conservatively. Again and again languages have been thrown together as constituting one family and afterwards have been separated, while other languages at first deemed unrelated have ultimately been combined in one stock. Notwithstanding all this care, there remain a number of doubtful cases. For example, Buschmann has thrown the Shoshonean and Nahuatlan families into one. Now the Shoshonean languages are those best known to the author, and with some of them he has a tolerable speaking acquaintance. The evidence brought forward by Buschmann and others seems to be doubtful. A part is derived from jargon words, another part from adventitious similarities, while some facts seem to give warrant to the conclusion that they should be considered as one stock, but the author prefers, under the present state of knowledge, to hold them apart and await further evidence, being inclined to the opinion that the peoples speaking these languages have borrowed some part of their vocabularies from one another.

After considering the subject with such materials as are on hand, this general conclusion has been reached: That borrowed materials exist in all the languages; and that some of these borrowed materials can be traced to original sources, while the larger part of such acquisitions can not be thus relegated to known families. In fact, it is believed that the existing languages, great in number though they are, give evidence of a more primitive condition, when a far greater number were spoken. When there are two or more languages of the same stock, it appears that this differentiation into diverse tongues is due mainly to the absorption of other material, and that thus the multiplication of dialects and languages of the same group furnishes evidence that at some prior time there existed other languages which are now lost except as they are partially preserved in the divergent elements of the group. The conclusion which has been reached, therefore, does not accord with the hypothesis upon which the investigation began, namely, that common elements would be discovered in all these languages, for the longer the study has proceeded the more clear it has been made to appear that the grand process of linguistic development among the tribes of North America has been toward unification rather than toward multiplication, that is, that the multiplied languages of the same stock owe their origin very largely to absorbed languages that are lost. The data upon which this conclusion has been reached can not here be set forth, but the hope is entertained that the facts already collected may ultimately be marshaled in such a manner that philologists will be able to weigh the evidence and estimate it for what it may be worth.

The opinion that the differentiation of languages within a single stock is mainly due to the absorption of materials from other stocks, often to the extinguishment of the latter, has grown from year to year as the investigation has proceeded. Wherever the material has been sufficient to warrant a conclusion on this subject, no language has been found to be simple in its origin, but every language has been found to be composed of diverse elements. The processes of borrowing known in historic times are those which have been at work in prehistoric times, and it is not probable that any simple language derived from some single pristine group of roots can be discovered.

There is an opinion current that the lower languages change with great rapidity, and that, by reason of this, dialects and languages of the same stock are speedily differentiated. This widely spread opinion does not find warrant in the facts discovered in the course of this research. The author has everywhere been impressed with the fact that savage tongues are singularly persistent, and that a language which is dependent for its existence upon oral tradition is not easily modified. The same words in the same form are repeated from generation to generation, so that lexic and grammatic elements have a life that changes very slowly. This is especially true where the habitat of the tribe is unchanged. Migration introduces a potent agency of mutation, but a new environment impresses its characteristics upon a language more by a change in the semantic content or meaning of words than by change in their forms. There is another agency of change of profound influence, namely, association with other tongues. When peoples are absorbed by peaceful or militant agencies new materials are brought into their language, and the affiliation of such matter seems to be the chief factor in the differentiation of languages within the same stock. In the presence of opinions that have slowly grown in this direction, the author is inclined to think that some of the groups herein recognized as families will ultimately be divided, as the common materials of such languages, when they are more thoroughly studied, will be seen to have been borrowed.

In the studies which have been made as preliminary to this paper, I have had great assistance from Mr. James C. Pilling and Mr. Henry W. Henshaw. Mr. Pilling began by preparing a list of papers used by me, but his work has developed until it assumes the proportions of a great bibliographic research, and already he has published five bibliographies, amounting in all to about 1,200 pages. He is publishing this bibliographic material by linguistic families, as classified by myself in this paper. Scholars in this field of research will find their labors greatly abridged by the work of Mr. Pilling. Mr. Henshaw began the preparation of the list of tribes, but his work also has developed into an elaborate system of research into the synonymy of the North American tribes, and when his work is published it will constitute a great and valuable contribution to the subject. The present paper is but a preface to the works of Mr. Pilling and Mr. Henshaw, and would have been published in form as such had not their publications assumed such proportions as to preclude it. And finally, it is needful to say that I could not have found the time to make this classification, imperfect as it is, except with the aid of the great labors of the gentlemen mentioned, for they have gathered the literature and brought it ready to my hand. For the classification itself, however, I am wholly responsible.

I am also indebted to Mr. Albert S. Gatschet and Mr. J. Owen Dorsey for the preparation of many comparative lists necessary to my work.

The task of preparing the map accompanying this paper was greatly facilitated by the previously published map of Gallatin. I am especially indebted to Col. Garrick Mallery for work done in the early part of its preparation in this form. I have also received assistance from Messrs. Gatschet, Dorsey, Mooney and Curtin. The final form which it has taken is largely due to the labors of Mr. Henshaw, who has gathered many important facts relating to the habitat of North American tribes while preparing a synonymy of tribal names.

* * * * * * * * *

Errata for Linguistic Families:

"Lewis and Clarke" "Zui" (with tilde) [these spellings are standard throughout the text]

("obvious typographical error") ("evident misprint") [this and similar notations are from original text]

Table of Contents:

Chimmesyan family / Principal tribes or villages [main text has "Principal Tribes" only] Tonkawan family / Geographic distribution 126 [125] Waiilatpuan family [unchanged] [main text has "Waiilatpuan" only] Weitspekan family / Tribes [main text has "Principal Tribes"]

slight differences have been [heen] ... kinship system, with mother-right as its chief factor [mother-rite] that passes by Bayau Pierre [spelling unchanged] "more in the interior, towards the sources of the Willamat River." ["w" invisible] (includes Kootenais (Flatbows or Skalzi)). [one ) missing] There were 769 Klamath and Modoc on the Klamath Reservation [Klamaht Reservation] Hawhaw's band of Aplaches [spelling unchanged: may be right] Vallee de los Tulares [spelling unchanged] Tshokoyem vocabulary [vobabulary] especially in that of the Ruslen." [close quote invisible] = A-cho-m-wi, Powell in Cont. N.A. Eth., III, 601, 1877 (vocabs. [open parenthesis missing] A corruption of the Algonkin word "nadowe-ssi-wag," [close quote missing] Waukash, waukash, is the Nootka word "good" "good." [both repetitions in original] Humboldt Bay as far south as Arcata [text unchanged: Arcata is at the extreme north end of Humboldt Bay] a change in the semantic content or meaning of words [sematic]

* * * * * * * * * * * * * *

THE MIDɆWIWIN OR "GRAND MEDICINE SOCIETY"

of

THE OJIBWA.

by

W. J. HOFFMAN.

* * * * *

[Transcriber's Note:

The music is available in two forms, collected in the "music" directory associated with the .html version of this text.

—simplified lilypond files (extension .ly), with lyrics and dynamic markings omitted. —MIDI (playable sound) files for each song.

Each [Music] tag includes a page number for cross-reference.]

CONTENTS. Page Introduction 149 Shamans 156 Midɇwiwin 164 Midɇwign 187 First degree 189 Preparatory instruction 189 Midɇ therapeutics 197 Imploration for clear weather 207 Initiation of candidate 210 Descriptive notes 220 Second degree 224 Preparation of candidate 224 Initiation of candidate 231 Descriptive notes 236 Third degree 240 Preparation of candidate 241 Initiation of candidate 243 Descriptive notes 251 Fourth degree 255 Preparation of candidate 257 Initiation of candidate 258 Descriptive notes 274 Dzhibai Midɇwign 278 Initiation by substitution 281 Supplementary notes 286 Pictography 286 Music 289 Dress and ornaments 298 Future of the society 299

ILLUSTRATIONS. Page Plate II. Map showing present distribution of Ojibwa 150 III. Red Lake and Leech Lake records 166 IV. Sikassige's record 170 V. Origin of nshinbɇg 172 VI. Facial decoration 174 VII. Facial decoration 178 VIII. Ojibwa's record 182 IX. Mnemonic songs 193 X. Mnemonic songs 202 XI. Sacred objects 220 XII. Invitation sticks 236 XIII. Mnemonic songs 238 XIV. Mnemonic songs 288 XV. Sacred posts 240 XVI. Mnemonic songs 244 XVII. Mnemonic songs 266 XVIII. Jĕssakkɨd removing disease 278 XIX. Birch-bark records 286 XX. Sacred bark scroll and contents 288 XXI. Midɇ relics from Leech Lake 390 XXII. Mnemonic songs 392 XXIII. Midɇ dancing garters 298

Fig. 1. Herbalist preparing medicine and treating patient 159 2. Sikassigĕ's combined charts, showing descent of Mɨnabøzho 174 3. Origin of ginseng 175 4. Peep-hole post 178 5. Migration of nshinbɇg 179 6. Birch-bark record, from White Earth 185 7. Birch-bark record, from Bed Lake 186 8. Birch-bark record, from Red Lake 186 9. Eshgibøga 187 10. Diagram of Midɇwign of the first degree 188 11. Interior of Midɇwign 188 12. Ojibwa drums 190 13. Midɇ rattle 191 14. Midɇ rattle 191 15. Shooting the Mɨgis 192 16. Wooden beads 205 17. Wooden effigy 205 18. Wooden effigy 205 19. Hawk-leg fetish 220 20. Hunter's medicine 222 21. Hunter's medicine 222 22. Wbĕnø drum 223 23. Diagram of Midɇwign of the second degree 224 24. Midɇ destroying an enemy 238 25. Diagram of Midɇwign of the third degree 240 26. Jĕssakkn, or juggler's lodge 252 27. Jĕssakkn, or juggler's lodge 252 28. Jĕssakkn, or juggler's lodge 252 29. Jĕssakkn, or juggler's lodge 252 30. Jĕssakkn, or juggler's lodge 252 31. Jĕssakkɨd curing woman 255 32. Jĕssakkɨd curing man 255 33. Diagram of Midɇwign of the fourth degree 255 34. General view of Midɇwign 256 35. Indian diagram of ghost lodge 279 36. Leech Lake Midɇ song 295 37. Leech Lake Midɇ song 296 38. Leech Lake Midɇ song 297 39. Leech Lake Midɇ song 297

* * * * *

THE MIDɆWIWIN OR "GRAND MEDICINE SOCIETY" OF THE OJIBWAY.

By W. J. HOFFMAN.

* * * * *

INTRODUCTION.

The Ojibwa is one of the largest tribes of the United States, and it is scattered over a considerable area, from the Province of Ontario, on the east, to the Red River of the North, on the west, and from Manitoba southward through the States of Minnesota, Wisconsin, and Michigan. This tribe is, strictly speaking, a timber people, and in its westward migration or dispersion has never passed beyond the limit of the timber growth which so remarkably divides the State of Minnesota into two parts possessing distinct physical features. The western portion of this State is a gently undulating prairie which sweeps away to the Rocky Mountains, while the eastern portion is heavily timbered. The dividing line, at or near the meridian of 95 50' west longitude, extends due north and south, and at a point about 75 miles south of the northern boundary the timber line trends toward the northwest, crossing the State line, 49 north latitude, at about 97 10' west longitude.

Minnesota contains many thousand lakes of various sizes, some of which are connected by fine water courses, while others are entirely isolated. The wooded country is undulating, the elevated portions being covered chiefly with pine, fir, spruce, and other coniferous trees, and the lowest depressions being occupied by lakes, ponds, or marshes, around which occur the tamarack, willow, and other trees which thrive in moist ground, while the regions between these extremes are covered with oak, poplar, ash, birch, maple, and many other varieties of trees and shrubs.

Wild fowl, game, and fish are still abundant, and until recently have furnished to the Indians the chief source of subsistence.

Tribal organization according to the totemic system is practically broken up, as the Indians are generally located upon or near the several reservations set apart for them by the General Government, where they have been under more or less restraint by the United States Indian agents and the missionaries. Representatives of various totems or gentes may therefore be found upon a single reservation, where they continue to adhere to traditional customs and beliefs, thus presenting an interesting field for ethnologic research.

The present distribution of the Ojibwa in Minnesota and Wisconsin is indicated upon the accompanying map, Pl. II. In the southern portion many of these people have adopted civilized pursuits, but throughout the northern and northwestern part many bands continue to adhere to their primitive methods and are commonly designated "wild Indians." The habitations of many of the latter are rude and primitive. The bands on the northeast shore of Red Lake, as well as a few others farther east, have occupied these isolated sites for an uninterrupted period of about three centuries, as is affirmed by the chief men of the several villages and corroborated by other traditional evidence.

Father Claude Alloez, upon his arrival in 1666 at Shagawaumikong, or La Pointe, found the Ojibwa preparing to attack the Sioux. The settlement at this point was an extensive one, and in traditions pertaining to the "Grand Medicine Society" frequent allusion is made to the fact that at this place the rites were practiced in their greatest purity.

Mr. Warren, in his History of the Ojibwa Indians,[1] bases his belief upon traditional evidence that the Ojibwa first had knowledge of the whites in 1612. Early in the seventeenth century the French missionaries met with various tribes of the Algonkian linguistic stock, as well as with bands or subtribes of the Ojibwa Indians. One of the latter, inhabiting the vicinity of Sault Ste. Marie, is frequently mentioned in the Jesuit Relations as the Saulteurs. This term was applied to all those people who lived at the Falls, but from other statements it is clear that the Ojibwa formed the most important body in that vicinity. La Hontan speaks of the "Outchepoues, alias Sauteurs," as good warriors. The name Saulteur survives at this day and is applied to a division of the tribe.

[Footnote 1: Coll. Minn. Hist. Soc., 1885, vol. 5, p. 130.]

According to statements made by numerous Ojibwa chiefs of importance the tribe began its westward dispersion from La Pointe and Fond du Lac at least two hundred and fifty years ago, some of the bands penetrating the swampy country of northern Minnesota, while others went westward and southwestward. According to a statement[2] of the location of the tribes of Lake Superior, made at Mackinaw in 1736, the Sioux then occupied the southern and northern extremities of that lake. It is possible, however, that the northern bands of the Ojibwa may have penetrated the region adjacent to the Pigeon River and passed west to near their present location, thus avoiding their enemies who occupied the lake shore south of them.

[Footnote 2: Reproduced from the ninth volume of the New York Colonial Documents, pp. 1054, 1055.]



From recent investigations among a number of tribes of the Algonkian linguistic division it is found that the traditions and practices pertaining to the Midɇwiwin, Society of the Midɇ or Shamans, popularly designated as the "Grand Medicine Society," prevailed generally, and the rites are still practiced at irregular intervals, though in slightly different forms in various localities.

In the reports of early travelers and missionaries no special mention is made of the Midɇ, the Jessakkɨd, or the Wbĕnø, but the term sorcerer or juggler is generally employed to designate that class of persons who professed the power of prophecy, and who practiced incantation and administered medicinal preparations. Constant reference is made to the opposition of these personages to the introduction of Christianity. In the light of recent investigation the cause of this antagonism is seen to lie in the fact that the traditions of Indian genesis and cosmogony and the ritual of initiation into the Society of the Midɇ constitute what is to them a religion, even more powerful and impressive than the Christian religion is to the average civilized man. This opposition still exists among the leading classes of a number of the Algonkian tribes, and especially among the Ojibwa, many bands of whom have been more or less isolated and beyond convenient reach of the Church. The purposes of the society are twofold; first, to preserve the traditions just mentioned, and second, to give a certain class of ambitious men and women sufficient influence through their acknowledged power of exorcism and necromancy to lead a comfortable life at the expense of the credulous. The persons admitted into the society are firmly believed to possess the power of communing with various supernatural beings—manidos—and in order that certain desires may be realized they are sought after and consulted. The purpose of the present paper is to give an account of this society and of the ceremony of initiation as studied and observed at White Earth, Minnesota, in 1889. Before proceeding to this, however, it may be of interest to consider a few statements made by early travelers respecting the "sorcerers or jugglers" and the methods of medication.

In referring to the practices of the Algonkian tribes of the Northwest, La Hontan[3] says:

When they are sick, they only drink Broth, and eat sparingly; and if they have the good luck to fall asleep, they think themselves cur'd: They have told me frequently, that sleeping and sweating would cure the most stubborn Diseases in the World. When they are so weak that they cannot get out of Bed, their Relations come and dance and make merry before 'em, in order to divert 'em. To conclude, when they are ill, they are always visited by a sort of Quacks, (Jongleurs); of whom 't will now be proper to subjoin two or three Words by the bye.

A Jongleur is a sort of Physician, or rather a Quack, who being once cur'd of some dangerous Distemper, has the Presumption and Folly to fancy that he is immortal, and possessed of the Power of curing all Diseases, by speaking to the Good and Evil Spirits. Now though every Body rallies upon these Fellows when they are absent, and looks upon 'em as Fools that have lost their Senses by some violent Distemper, yet they allow 'em to visit the Sick; whether it be to divert 'em with their Idle Stories, or to have an Opportunity of seeing them rave, skip about, cry, houl, and make Grimaces and Wry Faces, as if they were possess'd. When all the Bustle is over, they demand a Feast of a Stag and some large Trouts for the Company, who are thus regal'd at once with Diversion and Good Cheer.

When the Quack comes to visit the Patient, he examines him very carefully; If the Evil Spirit be here, says he, we shall quickly dislodge him. This said, he withdraws by himself to a little Tent made on purpose, where he dances, and sings houling like an Owl; (which gives the Jesuits Occasion to say, That the Devil converses with 'em.) After he has made an end of this Quack Jargon, he comes and rubs the Patient in some part of his Body, and pulling some little Bones out of his Mouth, acquaints the Patient, That these very Bones came out of his Body; that he ought to pluck up a good heart, in regard that his Distemper is but a Trifle; and in fine, that in order to accelerate the Cure, 't will be convenient to send his own and his Relations Slaves to shoot Elks, Deer, &c., to the end they may all eat of that sort of Meat, upon which his Cure does absolutely depend.

Commonly these Quacks bring 'em some Juices of Plants, which are a sort of Purges, and are called Maskikik.

[Footnote 3: New Voyages to North America, London, 1703, vol. 2, pp. 47, 48.]

Hennepin, in "A Continuation of the New Discovery," etc.,[4] speaks of the religion and sorcerers of the tribes of the St. Lawrence and those living about the Great Lakes as follows:

We have been all too sadly convinced, that almost all the Salvages in general have no notion of a God, and that they are not able to comprehend the most ordinary Arguments on that Subject; others will have a Spirit that commands, say they, in the Air. Some among 'em look upon the Skie as a kind of Divinity; others as an Otkon or Manitou, either Good or Evil.

These People admit of some sort of Genius in all things; they all believe there is a Master of Life, as they call him, but hereof they make various applications; some of them have a lean Raven, which they carry always along with them, and which they say is the Master of their Life; others have an Owl, and some again a Bone, a Sea-Shell, or some such thing;

There is no Nation among 'em which has not a sort of Juglers or Conjuerers, which some look upon to be Wizards, but in my Opinion there is no Great reason to believe 'em such, or to think that their Practice favours any thing of a Communication with the Devil.

These Impostors cause themselves to be reverenced as Prophets which fore-tell Futurity. They will needs be look'd upon to have an unlimited Power. They boast of being able to make it Wet or Dry; to cause a Calm or a Storm; to render Land Fruitful or Barren; and, in a Word to make Hunters Fortunate or Unfortunate. They also pretend to Physick, and to apply Medicines, but which are such, for the most part as have little Virtue at all in 'em, especially to Cure that Distemper which they pretend to.

It is impossible to imagine, the horrible Howlings and strange Contortions that those Jugglers make of their Bodies, when they are disposing themselves to Conjure, or raise their Enchantments.

[Footnote 4: London, 1689, p. 59, et. seq.]

Marquette, who visited the Miami, Mascontin and Kickapoo Indians in 1673, after referring to the Indian herbalist, mentions also the ceremony of the "calumet dance," as follows:

They have Physicians amongst them, towards whom they are very liberal when they are sick, thinking that the Operation of the Remedies they take, is proportional to the Presents they make unto those who have prescrib'd them.

In connection with this, reference is made by Marquette to a certain class of individuals among the Illinois and Dakota, who were compelled to wear women's clothes, and who were debarred many privileges, but were permitted to "assist at all the Superstitions of their Juglers, and their solemn Dances in honor of the Calumet, in which they may sing, but it is not lawful for them to dance. They are call'd to their Councils, and nothing is determin'd without their Advice; for, because of their extraordinary way of Living, they are look'd upon as Manitous, or at least for great and incomparable Genius's."

That the calumet was brought into requisition upon all occasions of interest is learned from the following statement, in which the same writer declares that it is "the most mysterious thing in the World. The Sceptres of our Kings are not so much respected; for the Savages have such a Deference for this Pipe, that one may call it The God of Peace and War, and the Arbiter of Life and Death. Their Calumet of Peace is different from the Calumet of War; They make use of the former to seal their Alliances and Treaties, to travel with safety, and receive Strangers; and the other is to proclaim War."

This reverence for the calumet is shown by the manner in which it is used at dances, in the ceremony of smoking, etc., indicating a religious devoutness approaching that recently observed among various Algonkian tribes in connection with the ceremonies of the Midɇwiwin. When the calumet dance was held, the Illinois appear to have resorted to the houses in the winter and to the groves in the summer. The above-named authority continues in this connection: