SwANTON] INDIANS OF THE SOUTHEASTERN UNITED STATES 829 



We learn most about the Houma from the narratives of Iberville 

 and Gravier; most about the Pascagoula, Mobile, and Tohome from 

 the Penicaut narrative in the Margry documents; most of the Aco- 

 lapissa from Penicaut and Charlevoix; and most of the Bayogoula 

 and Mugulasha from the journals of Iberville's two ships. Our knowl- 

 edge of the Napochi is almost confined to material drawn from the 

 narratives of the De Luna expedition edited by Priestly and the His- 

 toria of Padilla. To our material on the Acolapissa must be added the 

 De Batz sketches of their temple made available by Mr. Bushnell. 



Our very meager knowledge of the Cusabo is furnished mainly by 

 the French Huguenots, the narratives of Hilton and Sandf ord, Alex- 

 ander Hewat's Historical Account of the Rise and Progress of the 

 Colonies of South Carolina and Georgia, and materials from 

 manuscript sources, now made partially available by Milling (1940) 

 in Red Carolinians. We must also turn to the same French nar- 

 ratives for the greater part of our information regarding the Tini- 

 ucua except on the items of language and social organization, which 

 the Franciscan missionary Pareja furnishes us. To this we must add 

 the information contained in a report by Bishop Calderon of Cuba, 

 under whose spiritual charge were the Florida settlements, and 

 some recently published Franciscan documents. Fontaneda's Memoir 

 is our chief source for the Calusa Indians of southwest Florida and 

 Jonathan Dickenson for those of the east coast, though they are a 

 century and a half apart. 



Turning now to the Natchez, we find that the two most extensive 

 treatments were by Le Page du Pratz and Dumont de Montigny, but 

 there are several other fairly considerable bodies of information, in- 

 cluding an anonymous French narrative published at Luxemburg in 

 1752, letters by the missionaries Gravier, Le Petit, and Charlevoix, 

 and a description by Penicaut. The most that we know of the customs 

 and usages of the Taensa is in the documents detailing La Salle's 

 descent of the Mississippi to the Gulf in 1682, Iberville's visit in 1700, 

 and those of the missionaries La Source, De Montigny, and Le Petit. 



Early data regarding Tunican peoples is scanty. Most that we 

 have on the Tunica proper comes from the missionaries La Source and 

 Gravier and the explorer De la Harpe. To this Dr. Gatschet and I 

 have added some data on the language and the myths and a small 

 body of ethnological information, and a very complete grammar of 

 the language by Dr. Mary R. Haas has now appeared. Regarding 

 the Koroa, Yazoo, and Tiou we have nothing except some incidental 

 notes in the journals of La Salle's companions and two or three items 

 in the Memoires of Dumont de Montigny, Le Page du Pratz, and 

 Diron d'Artaguette. 



A few items regarding the customs and beliefs of the Chitimacha 

 Indians were recorded by, or for, Martin Duralde early in the nine- 



