78 BUREAU OF AMERICAN ETHNOLOGY [Boll. 196 



Now! Idigv: {e)di has paid $10.00 that I, Inodi, actually received. 

 Now! This that he owed, Idigv :n{e)di paid in full, August 2, 1860. 



A^hw{i)daya:i did not pay for the pot. Li:di just brought it back. 

 The amount of money was counted. 



In order to pay half Gu:la:tsi just borrowed $1.00. 



Diga:hl{i)lu:gi paid $0.75. 



Do:yuni:si paid $0.75. 



A:hyvi:ni has paid in full — $2.60. 



I just appraised the value of everything of Wini's put up for sale — 

 $38.80. 



This money was sent to the survivor. He extended credit to 

 several persons. He already received all of this amount — $24.10. 



They still owe this amount — $9.95. 



(AT BOTTOM OF PAGE) 



Wini owed De:gi [?], and today, August 16th, at clerk Inodi' s 

 place, this is what just happened: he gave her clothing, and also 

 cloth, worth $1.60 in all. 



I, Gha:tsi, just wrote this. 1859 



COMMENTARY 



The Tsi:sghwa who had charge of the sale may have been the chief 

 heir (if so, the Terrell Koll is in error) or else a Wolftown official. 

 We see here what some of the personal effects of a probably rather 

 well-to-do Cherokee woman consisted of in 1859, together with the 

 auction values thereof. The relatively high prices that dresses 

 brought is an arresting fact. 



Of salient interest is the device of requiring someone to become 

 surety for a debt to the township. And we see that the principle of 

 caveat emptor was not in force: Li:di returned the pot. 



Although it would seem that at least two individuals among the 

 Eastern Cherokee at this period have the name A:hyui:ni ('He 

 Swims'), the successful bidder here may have been the great conjuror 

 Swimmer himself (see Mooney and Olbrechts, 1932). 



The major portion of this record was penned by Inodi, but the 

 entry by Ghadsi at the end recounts a barter of especial interest. 



Certain items of Wini's estate must surely not have been offered 

 for sale, although Wi7ii died under unusual circumstances. According 

 to Cherokee custom the person who ministers to the needs of one 

 mortally ill gets first choice of that person's personal effects. If this 

 individual is not the spouse, it is most commonly the youngest child 

 for whom it is the custom to remain at home even after marriage. 

 One wonders why the distinct tendency of the Cherokees to adhere 

 to the principle of ultimogeniture has not been fuUy reported. 



Mooney's caption is: "Sale of Personal Effects of Wini." 



