survivors were visited by the author at Lecompte, Louisiana, in 1892 and
1893, they gave him the names of three of the clans of the Biloxi, descent
being reckoned in the female line. These clans are: 1, Ita anyadi, Deer
people; 2, On{~LATIN SMALL LETTER TURNED T~}i anyadi, Bear people; 3, Naqotodca anyadi, Alligator
people. Most of the survivors belong to the Deer clan. The kinship system
of the Biloxi is more complicated than that of any other tribe of the
stock; in fact, more than that of any of the tribes visited by the author.
The names of 53 kinship groups are still remembered, but there are at
least a dozen others whose names have been forgotten. Where the cegiha
language, for example, has but one term for grandchild, and one grandchild
group, the Biloxi has at least fourteen. In the ascending series the
Dakota and cegiha do not have any terms beyond grandfather and
grandmother. But for each sex the Biloxi has terms for at least three
degrees beyond the grandparent. The cegiha has but one term for father's
sister and one for mother's brother, father's brother being "father," and
mother's sister "mother." But the Biloxi has distinct terms (and groups)
for father's elder sister, father's younger sister, father's elder
brother, father's younger brother, and so on for the mother's elder and
younger brothers and sisters. The Biloxi distinguishes between an elder
sister's son and the son of a younger sister, and so between the daughter
of an elder sister and a younger sister's daughter. A Biloxi man may not
marry his wife's brother's daughter, nor his wife's father's sister,
differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he
can marry his deceased wife's sister. A Biloxi woman may marry the brother
of her deceased husband. Judging from the analogy furnished by the Kansa
tribe it was very probably the rule before the advent of the white race
that a Biloxi man could not marry a woman of his own clan.
THE TUTELO
It is impossible to learn whether the Tutelo ever camped in a circle. The
author obtained the following clan names (descent being in the female
line) from John Key, an Indian, on Grand River reservation, Ontario,
Canada, in September, 1882: On "one side of the fire" were the Bear and
Deer clans, the Wolf and Turtle being on the other side. John Key's
mother, maternal grandmother, and Mrs Christine Buck were members of the
Deer clan. There were no taboos. The Tutelo names of the clans have been
forgotten.
THE CATAWBA
Dr A. S. Gatschet, of the Bureau of Ethnology, visited the Catawba tribe
prior to March, 1882, when he obtained an extensive vocabulary of the
Catawba language, but he did not record any information respecting the
social organization of the people.
For further information regarding the Siouan tribes formerly inhabiting
the Atlantic coast region, see "Siouan Tribes of the East," by James
Mooney, published as a bulletin of the Bureau of Ethnology.
FOOTNOTES
1 Wherever in this paper there is a double notation of a Dakota name
the former is expressed in the alphabet of the Bureau of Ethnology
and the latter in that of Dr S.R. Riggs, author of the memoirs in
Contributions to North American Ethnology, vols. VII and IX.
2 S.R. Riggs, in Smithsonian Contributions to Knowledge, vol. IV, p.
xvi, 1852, and in Contributions to North American Ethnology, vol.
IX.
3 Contributions to North American Ethnology, vol. ix, pp. 195-202.
4 Schoolcraft, Indian Tribes, vol. II, 182, Philadelphia. 1852.
5 Manuscript in the archives of the Bureau of Ethnology.
6 Third Annual Report of the Bureau of Ethnology, 1881-82.
7 Vol. IV, No. 15, pp. 333-340, 1891.
8 Ethnography and Philology of the Hidatsa Indians; U.S. Geological
and Geographical Survey, miscellaneous publications No. 7,
Washington, 1877.