of Carolina, and had not been picked up by Locke in the course of his general reading.

In the matter of medicine another writer says:

In Medicine, or the Nature of Simples, some have an exquisite knowledge; and in the cure of Scorbutick, Venereal, and Malignant Distempers are admirable: In all External Diseases they suck the part affected with many Incantations, Philtres and Charms: In Amorous Intrigues they are excellent either to procure Love or Hatred; They are not very forward in Discovery of their secrets, which by long Experience are religiously transmitted and conveyed in a continued Line from one Generation to another, for which those skill'd in this Faculty are held in great Veneration and Esteem.1

Rogel refers to the Cusabo feasts, but only in a general way.2 It appears, however, that they had a festival of the first fruits like other southern tribes. The only description of one of their ceremonies, of any length, is given by Laudonnière. He calls this ceremony "the feast of Toya," and says that they kept it "as strictly as we do Sunday." It is probable that this corresponded to the Creek busk, although agreeing with it in few formal particulars. Laudonnière's account runs as follows:

Since the time was near for celebrating their feasts of Toya, ceremonies strange to recount, he [Audusta] sent ambassadors to the French to beg them on his part to be present, which they agreed to very willingly, on account of the desire they had of knowing what these were. They embarked then and proceeded toward the dwelling of the king, who was already come out on the road before them in order to receive them kindly, to caress them and conduct them into his house, where he exerted himself to treat them in the best manner of which he was capable.

However, the Indians prepared to celebrate the feast the next day, when the king led them in order to see the place where the feast was to take place, and there they saw many women about who were laboring with all their might to make the place pure and clean. This place was a great compass of well leveled land of a round shape. The next day then, very early in the morning, all those who were chosen to celebrate the feast, being ornamented with paints and feathers of many different colors, betook their way, on leaving the house of the king, toward the place of Toya. Having arrived there they ranged themselves in order and followed three Indians, who in paintings and manner of dress were different from the others. Each one of them carried a little drum (tabourasse) on his fist, with which they began to go into the middle of the round space, dancing and singing mournfully, being followed by the others, who responded to them. After they had sung, danced, and wheeled around three times they began running like unbridled horses through the midst of the thickest forests. And the Indian women continued all the rest of the day in tears so sad and lamentable that nothing more was possible, and in such fury they clutched the arms of the young girls which they cut cruelly with well sharpened mussel shells, so deep that the blood ran down from them, which they sprinkled in the air crying" he Toya" about three times. The king Audusta had withdrawn all of our Frenchmen into his house during the ceremony, and was as grieved as possible when he saw them laugh. He had done that all the more because the Indians are very angry when one watches them during their ceremonies. However, one of our Frenchmen managed so well that by stealth he got out of Audusta's house and stealth

Carroll, op. cit., II, pp. 80-81.
See p. 57.

3 Laudonnière, op. cit., p. 29.

ily went to hide himself behind a thick bush, where at his pleasure he could easily reconnoiter the ceremonies of the feast. The three who began the feast are called joanas,1 and are like priests or sacrificers according to the Indian law, to whom they give faith and credence in part because as a class they are devoted to the sacrifices and in part also because everything lost is recovered by their means. And not only are they revered on account of these things but also because by I do not know what science and knowledge that they have of herbs they cure sicknesses. Those who had thus gone away among the woods returned two days later. Then, having arrived, they began to dance with a courageous gayety in the very middle of the open space, and to cheer their good Indian fathers, who on account of advanced age, or else their natural indisposition, had not been called to the feast. All these dances having been brought to an end they began to eat with an avidity so great that they seemed rather to devour the food than to eat it. For neither on the feast day nor on the two following days had they drunk or eaten. Our Frenchmen were not forgotten in this good cheer, for the Indians went to invite them all, showing themselves very happy at their presence. Having remained some time with the Indians a Frenchman gained a young boy by presents and inquired of him what the Indians had done during their absence in the woods, who gave him to understand by signs that the joanas had made invocations to Toya, and that by magic characters they had made him come so that they could speak to him and ask him many strange things, which for fear of the joanas he did not dare to make known. They have besides many other ceremonies which I will not recount here for fear of wearying the readers over matters of such small consequence.3

Which shows that matters of small consequence to one generation may become of great interest to later ones. Although the feast is represented as of three days' duration it is evident that this is only one case of the common substitution by early writers of the European sacred number 3 for the Indian sacred number 4. In this particular, therefore, and in the careful clearing of the dance ground before the ceremony, this feast recalls the Creek busk. The rest of it seems to be entirely different, though the idea of retiring into the deep forest to commune with deity is shared by all primitive peoples.

For any suggestions regarding the mortuary customs of the Cusabo we must go back to the first attempt at settlement by the Spaniards and Oviedo's comments upon the country of Gualdape already given.1

THE GUALE INDIANS AND THE YAMASEE

The coast of what is now the State of Georgia, from Savannah River as far as St. Andrews Sound, was anciently occupied by a tribe or related tribes which, whatever doubts may remain regarding the people just considered, undoubtedly belonged to the Muskhogean stock.5 This region was known to the Spaniards as "the province of Guale (pronounced Wallie)," but most of the Indians living there finally became merged with a tribe known as the Yamasee, and it

1 Hakluyt has "lawas"; see French, Hist. Colls. La., 1869, p. 204.
Or perhaps "by birth."

3 Laudonnière, op. cit., pp. 43-46.

4 See p. 48.

5 See pp. 14-16.

will be well to consider the two together. From a letter of one of the Timucua missionaries we learn that the Guale province was called Ybaha by the Timucua Indians,' and this is evidently the Yupaha of which De Soto was in search when he left the Apalachee. "Of the Indians taken in Napetuca," says Elvas, "the treasurer, Juan Gaytan, brought a youth with him, who stated that he did not belong to that country, but to one afar in the direction of the sun's rising, from which he had been a long time absent visiting other lands; that its name was Yupaha, and was governed by a woman, the town she lived in being of astonishing size, and many neighboring lords her tributaries, some of whom gave her clothing, others gold in quantity." As the description of the town and its queen corresponds somewhat with Cofitachequi, perhaps Ybaha or Yubaha was a general name for the Muskhogean peoples rather than a specific designation of Guale.

2

The towns of Guale lay almost entirely between St. Catherines and St. Andrews Sounds. An early Spanish document refers to “the 22 chiefs of Guale." Menéndez says there were "40 villages of Indians" within 3 or 4 leagues. Between St. Catherines Sound and the Savannah, where the province of Orista or Escamacu, the later Cusabo, began, there appear to have been few permanent settlements. South of St. Andrews Sound began the Timucua province. When Governor Pedro de Ibarra visited the tribes of this coast he made three stops at or near the islands of St. Simons, Sapello, and St. Catherines, respectively, and at each place the chiefs assembled to hold councils with him. It may reasonably be assumed that the chiefs mentioned at each of these councils were those living nearer that particular point than either of the others. In this way we are able to make a rough division of the towns into three groupsnorthern, central, and southern. Other towns are sometimes referred to with reference to these, so that we may add them to one or the other.

Thus the following towns appear as belonging to the northern group, synonymous terms being placed in parentheses: Asopo (Ahopo); Chatufo, Couexis (Cansin); Culapala (Culopaba); Guale (Goale, Gale); Otapalas; Otaxe (Otax, Otafe); Posache; Tolomato (Tonomato); Uchilape; Uculegue (Oculeygue, Oculeya); Unallapa (Unalcapa); Yfusinique; Yoa (Yua).

Asopo, Culupala, Guale, Otapalas, Otaxe, Uculegue, Unallapa, and Yoa are given by Ibarra. Guale was the name of St. Catherines Island, but the town was "on an arm of a river which goes out of another which is on the north bank of the aforesaid port in Santa

Lowery, MSS.

148061°-226

Bourne, Narr. of De Soto, 1, pp. 50-51.

Elena in 32° N. lat." Chatufo is mentioned in the narrative of a visit to the Florida missions by the Bishop of Cuba. Couexis is given in the French narratives; Menéndez changing it to Cansin. Posache is located "in the island of Guale." Tolomato is described in one place as "2 leagues from Guale," and in another as on the mainland near the bar of Capala (Sapello), and it is said to have been a place from which one could go to the Tama Indians on the Altamaha River. Uchilape is located "near Tolomato." Yfusinique was the name of the town to which the chief Juanillo of Tolomato retired after the massacre of the friars and where the other Indians besieged him. Yoa is said to have been 2 leagues by a river behind an arm of the sea back of the bars of Çapala and Cofonufo (Sapello and St. Catherines Sounds). Large vessels could come within 1 league of it and small vessels could reach the town. In the account of the massacre of the missionaries in 1597 Asopo (or Assopo) is described as "in the island of Guale."4

3

Aluste (Alieste, Alueste, Aluete), Oya, Orista, Talapo (Talapuz or Ytalapo), Ufalague (also spelled Ufalegue), Aobi, and Sufalate must be classed as belonging properly to the Cusabo, the first five on the basis of the information quoted above from Ibarra, and the last from its association with Ufalague. Aobi may be intended, as already suggested, for Ahoyabi. Although mentioned in connection with the northern group of towns, they left the Cusabo country and settled in the southern group, where Talapo and Ufalague are frequently referred to.

The central towns were Aleguifa; Chucalagaite (Chucaletgate, Chucalate, Chucalae); Espogache (Aspoache); Espogue (Hespogue, Ospogue, Espo, Ospo, Espoque); Fosquiche (Fasque); Sapala (Çapala, Capala); Sotequa; Tapala; Tulufina (Tolufina, Tolofina); Tupiqui (Topiqui, Tuxiqui, Tupica); Utine (Atinehe).

Chiefs called Fuel, Tafecauca, Tumaque, and Tunague are also mentioned, the last two distinct persons in spite of the close resemblance between their names. All of these towns and chiefs, except Espogache, Tulufina, Aleguifa, and Chucalagaite, are given by Ibarra. Fasquiche and Espogache were evidently not far from Espogue. The last mentioned was on the mainland not more than 6 leagues from Talaxe." Fasquiche is given in the account of a visit to the Florida missions by the Bishop of Cuba. Tulufina appears to have been a place or tribe of importance intimately connected with the interior Indians; the other two are placed "near Tulufina."

This is about a third of a degree too far north. From this statement it appears that the town of Guale was on Ossabaw Island, and this agrees with the position given it on Le Moyne's map, on an island between the mouths of the rivers Grande and Belle.

If we follow Le Moyne we must place this on St. Catherines Island. (See preceding note.)

The material in this paragraph is drawn from the Lowery MSS., except that regarding Couexis, for

which see p. 50.

• See p. 86.

5 See p. 20.

• See p. 243.

An inland people known as Salchiches were represented at the council which Ibarra held in this country. They appear to have been Muskhogeans and seem to have had numerous relatives in the province of Guale. In one place mention is made of "a chief of the Salchiches in Tulufina." In another we are told that the Timucua chief of San Pedro laid the blame for the uprising of 1597 on the people of Tulufina and the Salchiches. An Indian prisoner stated that "the Indians of Cosahue (Cusabo) and the Salchiches, and those of Tulufina and of Santa Elena had said that they would kill them (the friars) and that each chief should kill his own friar." Elsewhere the chief of Chucalagaite and the chief of the Salchiches are mentioned, together with the statement that they were not Christians. It is said that the heir of Tolomato joined with "the other Salchiches" to kill Fray de Corpa. In another place Tulufina and the Salchiches are both referred to as if they were provinces of Tama. The Tama were, as we have seen, an inland people who probably spoke Hitchiti.1

The southern group of towns consisted of Aluque (Alaje); Asao (Assaho); Cascangue (Oscangue, Lascangue); Falquiche (Falque); Fuloplata (possibly a man's name); Hinafasque; Hocaesle; Talaxe (Talax, Talaje); Tufulo; Tuque (or Suque); Yfulo (Fulo, Yfielo, Ofulo).

All of these names except Tuque are from Ibarra's letter. Cascangue presents a puzzling problem, for it is referred to several times as a Guale province, but identified by the Franciscan missionaries with the province of Icafi, which was certainly Timucua. Until further light is thrown upon the matter I prefer to consider the two as distinct. The name has a Muskhogean rather than a Timucua aspect. Tuque is given in an account of a visit which the Bishop of Cuba made to Florida in 1606 to confirm the Indians.

In addition to the towns which can be classified in this manner, albeit a rough one, several towns and town chiefs are' mentioned which are known to belong to the Guale province, but can not be located more accurately. They are the following:

Ahongate, an Indian of Tupiqui. Ahongate "count!" might be an appropriate Creek personal name.

Alpatopo.

Aytochuco, Ytoçuço.

Ayula.

Lonoche (or Donoche), an Indian of Ospo. Lonoche, "Little Lone," is still used as a Creek name.

Olatachahane (perhaps a chief's name).

Olatapotoque, Olata Potoque (given as a town, but perhaps a chief's name). It was near Aytochuco.

Olataylitaba (or two towns, Olata and Litabi).

1 See p. 12.