St. Augustine reached the town of Calos, where more than 60 canoes came to meet it. In 1680 a reconnaissance of the Calusa country was undertaken preparatory to resumption of missionary work, but the emissary was turned back before he reached the town of the Calos chief and nothing seems to have resulted. About this time some of the Indians fleeing from Guale settled in Calusa territory. Another missionary effort, made in 1697, had the same fate as the others, and although in 1726 there was a mission near St. Augustine from the "Rinconada de Carlos of the Praya nation," no permanent effect seems to have been produced by it. Romans states that the last of the Calusa left the peninsula in 1763, but his remark perhaps applies rather to the Indians of the east coast. At any rate, bands of Calusa continued on the west coast until the very end of the Seminole War, and in 1839 one of them attacked the camp of Colonel Harney and killed 18 out of 30 men under him. On July 23, however, Harney attacked them in turn, killed the leader of this band, Chekika, and hanged 6 of his followers. On May 7, 1840, the same body of Indians is credited with having killed Doctor Perrine, a botanist living on Indian Key. By some early writers, these Calusa seem to have been called "Choctaw," and in 1847 we hear of a band of "Choctaw" containing 4 warriors. During a recent trip to the Florida Seminole, Miss Frances Densmore obtained a number of songs from individuals who claimed descent from this tribe. The last of them must have united with the Seminole or removed to Cuba.

Calusa population.-The tribe must have been populous at one time, since we have names of 56 towns preserved and a document of 1612 states that the chief of Calos had 70 towns under him not counting those which paid him tribute out of fear. Another informant gives them "more than 600" towns, but only the inclusion of very small fishing camps could justify that figure. The expedition sent into the Calusa country in 1680 passed through 5 villages with a total population of 960. In the band that attacked Harney there are said to have been 250 Indians, but this is a rough estimate and the band may have included Indians other than Calusa.

CAPARAZ

Indians of this tribe, numbering about 100 persons, were connected with a doctrina named San Luis established in 1674 on the seacoast of Florida near the Apalachee country. They may have been identical with the Capachequi of the De Soto narratives.

CAPE FEAR INDIANS

A body of Indians whose affiliations were probably with the Siouan peoples to the south of them. They may have been a part of the Waccamaw tribe, as no native name for them has been preserved, merely the name of a village, Necoes, and a chief, Wat Coosa. In 1661 a colony from New England settled near them, but soon provoked their enmity by seizing and sending away their children under the pretense of having them educated. In consequence, the colonists were soon driven off. In 1663 a party from Barbadoes repeated the attempt at settlement and was equally unfortunate. In 1665 a third colony settled at the mouth of Oldtown Creek, in Brunswick County on the south side of the river, but, though the Indians were friendly, the whites soon left. In 1695 these Indians rescued 52 passengers from a New England vessel wrecked on their coast, who later formed the nucleus of Christ Church Parish north of Cooper River. After the Yamasee War they were removed to South Carolina and settled inland from Charleston-as Milling thinks, somewhere in the present Williamsburg County. In 1749 the South Carolina Council made a proclamation to protect them against their white neighbors. South Carolina documents dated 1808 state that within the memory of men then living there were 30 Indians of the Pedee and Cape Fear tribes in the parishes of St. Stephens and St. Johns, under "King Johnny." There they probably died out, though some may have joined the Indians of Lumber River or the Catawba.

Cape Fear Indian Population.-The census of 1715, taken just before the Yamasee War, returned 5 towns with a population of 206. Only one mixed-blood woman survived in 1808.

CAPINANS

When Iberville and the French colonists who accompanied him reached Biloxi Bay in 1699 they learned of two tribes in the immediate neighborhood called Biloxi and Pascagoula (q.v.). Associated with their names is a third, Moctobi, which disappears soon afterward and has sometimes been regarded as the Biloxi name for the Pascagoula, or vice versa. There is, however, some reason to think that it refers to a town or tribe with the same associations later mentioned under the name Capinans. Besides being placed beside the terms Biloxi and Pascagoula in several documents, in Bienville's memoir of about 1725 the Capinans, or "Capinas," as he has it, appear in one village with the Pascagoula 12 leagues up Pascagoula River. The name of this tribe bears considerable resemblance to the "Capitanesses" laid down west of Susquehanna River on the Carte Figurative dated 1614. If they were a part of the Biloxi or related

to them, this identification would not be surprising, since there is every reason to suppose that the Biloxi, as well as the related Ofo of Yazoo River, lived originally in the same general region in the upper Ohio Valley.

CATAWBA

About the beginning of the eighteenth century, the tribe later known as Catawba seems to have consisted of two bands, one called by the name generally employed and the other Iswa, the word meaning "river" in their language. Their own traditions and other evidence indicate that they had entered the country later occupied by them from the northwest. In 1566 and 1567 the Spanish captain Juan Pardo found a tribe or town known as Ysa north of the present Augusta, Ga., in western South Carolina, and another, Usi, toward the mouth of the Santee. The former, and possibly the latter, may have been the later Iswa, though neither is in the historic location of that tribe on Catawba River near the present line between the two Carolinas. They are certainly the "Ushery" visited by Lederer in 1670. In 1701 John Lawson found them divided into the two bands or subtribes mentioned above, the distinction between which was soon obliterated. They were engaged in constant wars with the Iroquois and Shawnee, but remained firm allies of the English colonists of South Carolina except for a short period at the beginning of the Yamasee uprising. Early writers concede that they were the largest of the eastern Siouan tribes, but they fell off rapidly in numbers after white contact. They aided the English colonists against the Tuscarora in 1711-13, and though they joined the conspiracy against them in 1715, peace was made in April of the following year and it was never afterward broken. In 1738 they suffered from a great epidemic of smallpox and during the middle of the century there were constant fights between them and the Iroquois and Shawnee. They took the part of the English against the French and northern Indians at Fort Duquesne. In 1759 nearly half of the tribe was destroyed by another attack of smallpox and after that time they ceased to play a prominent part in history, their last great chief, Haigler being killed August 30, 1763. The same year a reservation 15 miles square was set aside for the tribe as a permanent home. During the Revolution they took sides with the Americans against both the British and the Cherokee, served as scouts throughout the war, and assisted in the defence of Fort Moultrie June 28, 1776. When South Carolina was overrun by the enemy, they fled to Virginia. After the war, white men began to crowd into their country and lease their lands for terms of 99 years, renewable, and on March 13, 1840, a treaty was signed with the State of South Carolina by the

terms of which they agreed to cede their lands in that State and remove to Haywood County, N. C. North Carolina, however, refused to sell them lands for a reservation and in 18 months they returned to their former homes, where they secured a reservation of 800 acres. During this time part of them went to live with the Cherokee, but all except a few families soon returned. Another body of Catawba settled near Sculleyville in the Choctaw Nation, Okla. Some families established themselves in other parts of Oklahoma, in Arkansas, Utah, and near Sanford, Colo., where they have gradually been absorbed by the Indian and white populations. Except for a few still among the Cherokee, the rest continue to live on the South Carolina reserve. They have lost their language, but keep up a modified pottery manufacture which adds somewhat to the income from their farms. Most of them are members of the Church of Jesus Christ of Latter Day Saints (pls. 4, fig. 2; 5; 6; 7).

Catawba population.-In 1682 their warriors were estimated at 1,500 or about 4,600 souls; in 1728 at 400 warriors and 1,400 souls. In 1743, after incorporating several small tribes, their warriors had nevertheless fallen under 400. We have estimates of 240 warriors in 1755, and 300 in 1761, with a total population the last-mentioned year of about 1,000. Subsequent figures for the entire population are: 400 in 1775; 490 in 1780; 250 in 1784; 450 in 1822; 110 in 1826; 120 on and about the reservation in 1881; about 100 in 1900. The census of 1910 returned 124, including 99 in South Carolina, 14 in Colorado, 6 in North Carolina, 4 in Virginia, and 1 in Pennsylvania. In 1930, 166 Catawba were returned, 159 of whom were in South Carolina. Mooney made an estimate of 5,000 Catawba as of the year 1600.

CHAKCHIUMA

While De Soto was among the Chickasaw in the winter of 1540-41, he was induced to send an expedition against this tribe, called in one of the narratives Sacchuma and in another Saquechuma. Their town. was found abandoned and on fire, but this was interpreted as a ruse to lull the Spaniards into security so that they might be attacked with more success. In any case, the latter returned to the Chickasaw without further incident. The Chakchiuma chief at that time bore the name of Minko lusa, "Black Chief." During La Salle's journey down the Mississippi to the sea he came upon a town recently destroyed by enemies whom Tonti identifies with this tribe, though it may have been the southern branch, the Houma. In 1690, while Tonti was encamped opposite the river of the Taensa, his Shawnee companion, who had crossed the river to hunt, was attacked by 3 Chakchiuma. At this time the tribe seems to have been living near

the junction of the Yazoo and Yalobusha, though Adair speaks of the country farther up as their former home. In 1700, according to Iberville, English traders induced the Quapaw to fall upon them in order to obtain slaves, but the attackers were repulsed. Shortly afterward they must have become involved in the war then going on between the Choctaw and Chickasaw, probably on the side of the former, and had descended the Yazoo to the neighborhood of the Tunica, for Iberville wrote the Tunica missionary Davion in 1702 that he had brought about peace between the 2 major tribes and that the Chakchiuma might return to their own village. In 1704, however, we are informed that members of this tribe had murdered a missionary and that, in consequence, the French let loose their allies upon them and in 2 years reduced them to one fifth of their former numbers. This event is not mentioned by La Harpe or Pénicaut, but there is little doubt of its correctness, except possibly as to the actual damage inflicted upon the tribe. Bienville, to whom we owe our knowledge of this event, says also that in 1715 the Chakchiuma had satisfaction from the Choctaw for the death of 1 of their men. In 1722 the Chakchiuma sent 2 men to inform the commandant of the Yazoo fort that the Chickasaw had started out to war against the Yazoo, Koroa, and Ofo. On the outbreak of the Natchez War, they allied themselves with the French, and a combined force of Chakchiuma and Choctaw attacked the Yazoo and Koroa, killing 18 and delivering some French women and children. In 1739 their head chief appears as leader of those Indian forces allied with the French in their intended attack upon the Chickasaw that failed to materialize. The hostilities in which they became involved at this time probably resulted in their destruction as an independent tribe and incorporation with the Chickasaw and Choctaw. Halbert places the event in 1770 and he and Cushman represent it as having been brought about by the allied Chickasaw and Choctaw. This, however, is doubtful, and the tremendous battles reported in connection with it are ridiculous in view of the insignificant size of the Chakchiuma. Traditions speak of 3 strongholds of this tribe captured by the allies-at Lyon's Bluff on the south side of Line Creek, about 8 miles northeast of Starkville; at a spot 3 miles northwest of Starkville; and on the old Grenada Road 6 miles west of Bellefontaine. These points are far east of the historic Chakchiuma country and lie exactly between the territories of the Chickasaw and Choctaw; therefore, it seems likely that, whether these places were occupied by Chakchiuma or not, their taking was incidental to the great struggle between the Chickasaw and Choctaw with the English and French backing opposite sides. But if so, it would seem that the events must have antedated the peace of 1763 by which France yielded up her American territories. From the