From the fact that these tribes seem to have a common origin and to have been originally one people, with the same customs and modes of living, and inhabiting the same section of country, the early history of one tribe finds its counterpart in the other.

The traditional history of these tribes, the Choctaw signifying separation and the Chickasaw rebellion goes to show that both were members of the Muskogee nation prior to their migration to the country east of the Mississippi; and the tradition further states that two brothers, Chatah and Chicksah, both influential chiefs, headed the migration that is supposed to have started from western Mexico. Adair, in his American Indians, says that the Choctaws and Chickasaws descended from a people called Chickamacaws, who were among the first inhabitants of the Mexican empire and at an early period wandered east with another tribe called Chockamaws. It may be easily inferred that the name Choctaw has its derivation from Chockamaws, and Chickasaw from Chickamacaws.

Missionaries to these tribes as early as 1820 give their traditional history as related to them of the origin of the Choctaws and Chickasaws. Long years ago their ancestors lived in a country far toward the setting sun, and another great and powerful people greatly oppressed them (these are supposed to be the Spaniards under Cortez), and they decided to seek a country far removed from oppression; consequently a great council was called and after many days spent in deliberation it was decided that the whole people should leave on a given day and seek new homes, they knew not where.

The two brothers, Chatah and Chicksah, had been previously selected to lead them, and the brothers, trusting all to chance, firmly placed a pole in the center of their encampment and decided to move the next day in the direction it leaned the following morning. Their medicine men and prophets, after many days of fasting and supplication, to whom the "Great Spirit" had revealed the direction the pole would lean on the following morning, were ready, and without hesitation the journey was begun, as the pole inclined to the east. The pole was set up every night alternately by the two chiefs and brothers. For weeks and months they journeyed through a country abounding in game, and yet the pole was found leaning to the east every morning, which indicated that their journey was not yet complete. For months more they moved on until they reached the greatest body of water ever known. This they named Misha Sapokni, meaning beyond age, whose source and terminus are unknown. But their talismanic pole still pointed eastward, and without a murmur the Indians set about building canoes and rafts, and in a few weeks all had been safely landed on the eastern bank of the Mississippi, and their eastward march was resumed until the bank of the Yazoo river was reached, when behold! the pole stood erect in the morning as when planted at night. The overjoyed messengers that observed this rushed through the encampment shouting "Fohah-hupishno-yak," by translation, "Rest we all of us here."

Their weary pilgrimage was ended, and in commemoration of that great event they made into a mound three acres of land forty feet high, with a hole in the center ten feet in diameter, and enclosed the mound by a deep ditch encompassing twenty acres. After this was completed it was discovered to lean a little, and it was named Nunih Wai-zah. This relic still remains, but is great disfigured by the hand of time.

The tradition further informs us that Chatah and Chicksah, in their capacity as chieftains, disagreed on some national question, and Chicksah proposed to divide the people. This was agreed upon and a game of chance was resorted to by which the country was to be divided. A pole was set up and facing each other the brothers held it firmly with both hands. At a given signal both were to let go, and the direction the pole fell decided the direction Chicksah was to take. The result of the game was that Chicksah and his followers were to have the northern part of the country, and from that date they became two separate and distinct tribes, each of whom ever afterward retained the names of their respective chiefs.

The traditions of the Choctaws and Chickasaws all point toward the time that their ancestors came from a country beyond the "Big Waters" far to the northwest; and the Muskogees, Shawnees, Cherokees and other tribes have the same traditions, that point beyond Behring straits, to Asia, as the land from which their forefathers came in past ages. Truly their legends, romances and exploits would form, if but known, a literature of themselves about whom still cluster that wonderful system of mythical romance which has assumed so many phases. They owned this vast continent and had possessed it for ages.

De Soto was the first white man to invade the domain of the Choctaws and Chickasaws, in October 1540. He had a force of one hundred cavalry, and as many infantry. Mobila, or Mobile, was the Choctaw capital, and at that time it contained eighty houses, each being large enough to contain a thousand men. All these houses stood fronting a large square, and the entire town was surrounded by a high wall made of trees firmly set in the ground and strengthened with cross timbers fastened together with great vines. Towers, fifteen feet apart, that would hold eight men each, spanned the enclosure, and two gates, one on the east, the other on the west, afforded ingress and egress.

Tush-ka-lusa, then the chief of the Choctaws, welcomed the approach of De Soto into his village with songs and dancing of beautiful Indian girls, and De Soto's retinue were given seats under a canopy expressly provided. A son of the chief had previously visited De Soto with an invitation to visit his father, and he was held as a prisoner until this visit was made. After they had all remained seated for a time, Tush-ka-lusa asked that he be released, but to this request De Soto paid no attention, and Tush-ka-lusa indignantly arose and walked away to where a group of his warriors stood. De Soto felt much annoyed at this proof of independence on the part of the chief, and at once sent a man to invite Tush-ka-lusa to breakfast with him; but the chief refused to return, and directed the man to inform De Soto that "he had better take his troops and get out of my territory." De Soto gave word to his men to be prepared for an attack, but, being desirous of securing the chief, advanced toward him extending his hand; but this was declined by Tush-ka-lusa, who turned his back and was soon lost among his warriors. Just then a warrior ran out of the house denouncing the Spaniards as robbers and murderers, and declared that they should not longer hold their chief's son as a prisoner, when a Spaniard with one sweep of his sword cut him in two. The Choctaws, beholding the death of their comrade, with a defiant war whoop rushed upon De Soto and his men, and for three long hours the battle raged, first one, then the other securing the advantage; but the white soldiers, protected by coats of mail, hewed down the gates and rushing through the breach assailed the Choctaws and a fearful carnage ensued. For nine hours the hand-to-hand conflict raged, and it is estimated by Garcellasso, one of De Soto's men, that over six thousand were killed inside and outside of the town! The houses were set on fire and Mobila was left in ruins. Tush-ka-lusa perished with his people, who could not with bow and arrow cope with broadsword and buckler wielded by a trained Spaniard soldier clad in a suit of mail. In this battle eighty-two Spaniards and forty-five horses were killed. After the destruction of Mobila, De Soto and his band remained for several days around the ruins of the destroyed village, gathering up a large number of beautiful Indian girls which were taken into captivity and carried away.

There remains no doubt that the Mobilians, as described by early writers, were Choctaws, and they also state that the Choctaws and the "Hottak falaiahs" (or long men) spoke the same language. The present city of Mobile, Alabama, was named after the "Iksa" or Mobina clan of Choctaws, by Bienville. The aged Choctaws now living assert that originally their people were divided into two great "lksas," or clans, the first of which was known as "Hattak-i-hol-lihtah," the other "Kashapa-okla." The two were subsequently divided into six clans, named as follows: Hayip-tuk-lo-hash (the two lakes), Hattack-falaih-hosh (the long men), Okla-humali-hosh (the six people), Kusha (being broken), Apela (a help), and Chik-a-saw-ha (a Chickasaw).

The laws of all these clans forbade marriage between people belonging to the same clan, and to this day the same laws relating to marriage are strictly observed.

Tradition informs us that there were many wars between the Choctaws and Chickasaws for a period of more than one hundred years, during which time the Choctaws were mainly victorious; but the wars thinned the ranks of both, of their best and bravest warriors.

On the 13th of January 1733, the renowned Christian philanthropist, James Oglethorpe, with a hundred and twenty emigrants, landed at Charleston, South Carolina. A few days later he sailed down the coast and anchored his vessel at Beaufort, while he, accompanied by a few of his people, ascended the Savannah river to the point where the city of Savannah is now located, which place he selected as a desirable one to establish his colony. Tam-o-chi-chi, the great chief of the Yemacaws, made Oglethorpe a visit after a few days, and they smoked the pipe of peace together. The friendship then formed was never broken. The Yemacaws were supposedly a branch of the Choctaws, from the similarity of their language, habits and customs. When the venerable chief was ready to depart he presented Oglethorpe with a great buffalo robe, upon which was painted with great skill the picture of an eagle. Tam-o-chi-chi, handing the robe to Oglethorpe, called his attention to the picture of the eagle and said, "Accept this little token of good will of myself and people. See, the eagle is bold and fearless, yet his feathers are soft. As the eagle, so are my people, bold and fearless in war; yet, as his feathers, so are they soft and beautiful in friendship. The buffalo is strong and his hair is warm. As the buffalo, so is my people strong in war, yet as his robe, are they warm in love. Let this robe be an emblem of peace and love between me and you, mine and thine."

On the 29th of May following, Oglethorpe held a council with the Muskogees at Savannah, at which Long Chief, of the Ocona clan, with all their allies was present, and in token of peace and friendship Oglethorpe was presented with many large bundles of skins and furs of wild animals with which their country then abounded.

In 1777 the Choctaws sold to the English superintendent of Indian affairs a portion of their territory, known as the Natchez district, that lay on the Mississippi river and extended north from the bluff known as Loftus Cliffs to the mouth of the Yazoo river one hundred and ten miles above. Their territory in 1771 extended from middle Mississippi south to the gulf of Mexico, and from the Alabama river west to the Mississippi river.

The first treaty made between the Choctaws and the United States was held at Hopewell, on the Keowee river, January 3, 1786, followed by several other treaties, among which was the cession of most of their lands lying east of the Mississippi river, and in one, the treaty concluded October 18, 1820, in article 5th, for the purpose of aiding the poor Indians who wish to remove to the then unknown country, which they had purchased west of the Mississippi, the commissioners of the United States agreed to give to each war-riot "a blanket, kettle, rifle, bullet-mold, nippers and ammunition sufficient to last for one year;" and each warrior was also assured of having corn enough to support him and his family for the same time and whilst traveling to the country ceded the Choctaw nation. This magnanimous offer was given by the United States to secure the "happiness and protection, and to promote the civilization, of the Choctaw Indian."

Wherever Indians went, they always traveled in a straight line. They needed no broad roads; paths alone led from village to village, or from house to house. A broken bush with the top always leaning in the direction traveled was an infallible guide for the Choctaw or Chickasaw hunter. If a considerable war party was making a march they always stepped into each other's tracks, thereby baffling the skill of other warriors in detecting the number of their party.

The Chickasaws were pre-eminently a tribe of warriors; but, after a series of wars with the Choctaws that were kept alive by the French and English, their numbers became greatly reduced. It has been estimated that in these fratricidal wars without grievances toward each other fully fifty thousand warriors were killed on both sides! Neither Choctaws nor Chickasaws had any written laws, but their government rested entirely upon custom and usage. One of their unwritten laws was "an eye for an eye, a tooth for a tooth;" consequently deliberate murder was scarcely known. As they had no money, their traffic consisted of a mutual exchange of such commodities as either possessed. There was no employment for hire, and of course there could be no contracts to be broken; hence there was no need for lawyers, judges or courts. There were no beggars and no tramps. A chief wore no crown, had no body guards, or power to give validity to his commands; but by that devotion to nature and the imaginary beings by it controlled which he divined but could not comprehend, to these alone he paid homage both in war and peace.

They paid the utmost respect to their dead, yet had vague ideas of future rewards or punishments. A future existence was to them a free gift of the "Great Spirit," and to them to be a brave warrior meant a sure arrival after death at the "happy hunting grounds." The Choctaws formerly disposed of their dead upon high scaffolds, where, covered with a bear skin or other large robe, the body was secure from wild beasts. After the flesh was rotted from the bones, the remains were taken down and the remaining flesh was carefully picked off by men who made this a business. The bones were then carefully laid in a box, which, when full, was buried in a cave.

Apushamataha was the most renowned chief the Choctaws ever had. He was born about 1764, and belonged to the "Iksa" called Kun-sha. Great celebrity was acquired by him among his people as the most expert hunter and daring warrior of the tribe. He loved war, and while a young man was commissioned to lead the first regiment of Choctaws against the Creeks in their outbreak in 1812, and in revenge for their having burned his house while he and his family were attending a ball game, he made an incursion into the Muskogee nation and killed a large number of that tribe. Apushamatah was presented with a complete military suit by, General Jackson before the close of the Creek war, but after wearing it until the end he took it off, hung it up in his cabin and never wore it again. A large portrait of Apushamatah, dressed in his regimentals, adorns the governor's private office in the capitol building at Tuskahoma. It is related that Apushamatah became wearied with beholding that suit, that feeble representative of true greatness, and, taking it from the peg in the wall, rolled it into a bundle, around which he tied a rope, attaching the other end to his belt, and marched through his village dragging the bundle behind. He had armed himself with a bow and quiver of arrows, and at each house approached shot a chicken if one was in sight and stuck its head under his belt. This he continued until he could slip no more heads under the belt, the owners of the chickens saying nothing because they knew some fun would be sure to grow out of the performance. He walked up to a house where he had not killed a chicken and ordered them dressed and cooked, and then invited every one from whom he had taken a fowl to partake with him in a feast. All had a jolly time, Apushamataha being the most frolicsome one of the party. He left his suit rolled up in front of the cabin where the feast was held. During the presidency of Andrew Jackson a deputation of chiefs was sent to Washington to confer upon important questions, and at a reception tendered them many and various questions were asked the chiefs as to the manner in which they became so distinguished among their people. Each told his own story of the exploits that made him great until Jackson asked the interpreter to ask Apushamatah how he became such a renowned chief and great warrior. Coolly Apushamatah turned toward the president and said to the interpreter, "Tell him that it is none of his business." All eyes turned toward the great warrior as he independently gazed toward Jackson, who much amused, asked the interpreter to propound the same question again. To this the independent old chief gave no heed; but the curiosity of all now seemed to be aroused, and again the question was asked. Apushamatah then replied, "If the white chief must know, tell him Apushamatiahubi has neither father nor mother, nor kinsman upon the earth. Tell him far away from here in the great Choctaw nation, and in the depths of the great forests, a great cloud arose and traveled with immense velocity. Across its dark face the lightnings flashed and the thunders rolled. All animate nature stood apart. Soon the fearful cloud obscured the sunlight and wrapped the earth in midnight gloom save for the lightning's fitful glare. Then burst the cloud and rose the wind, and while falling rain and howling winds in wild confusion blended, a blinding flash of lightning blazed athwart the sky and hurled its strength against a stalwart oak that for ages had defied the storm with its boasted power, and it was cleft in equal twain from top to bottom, when lo from its riven trunk leaped a mighty man, in stature perfect, in wisdom profound, in bravery unequalled, a full-fledged warrior. 'Twas Apushamatahahubib."

This renowned warrior died at Washington while attending a talk, with other chiefs, as delegates of their nation, His dying words were: "Illi siah makinfi sa paknaka tanapoh chitoh takalichih" (as soon as I am dead shoot off the big guns above). His request was strictly complied with and the minute guns were fired on Capitol Hill as the great warrior's remains-were being prepared for burial.

An elegant tombstone was provided by his brother chiefs which bears the meritorious inscription' "Apushamatahsah, a Choctaw chief, lies here. This monument to his memory was erected by his brother chiefs who were associated with him in a delegation from their nation, in the year 1824, to the government of the United States. Apushamatah was a warrior of great distinction, wise in council, eloquent to an extraordinary degree, and on all occasions the white man's friend. He died in Washington, December 24, 1824, of croup, in the sixtieth year of his age."

Greenwood LeFlore, Colonel David Folsom and Coleman Cole were also chiefs of great distinction among the Choctaws. Colonel David Folsom was the first Choctaw chief elected by ballot. Rev. Cyrus Byington, the loved missionary for many years, dictated the following epitaph that is engraven upon Colonel David Folsom's monument: "To the memory of Colonel David Folsom, the first Republican chief of the Chatah nation, the promoter of industry, education, religion, morality, was born Jan. 25, 1791 died Sept. 24, I847. 'He being dead yet speaketh.'"

The treaty between the Choctaws and the United States of the cession of their lands east of the Mississippi was consummated at Dancing Rabbit Creek on the 27th and 28th of September, 1830, and with the Chickasaws on October 20, 1832. At this date Ishtehotapa, one of the wisest and best men of his day, was the king of the Chickasaws, and Levi Colbert chief. Several treaties, differently worded, were submitted before the Chickasaw representatives would sign any, among which was one clause that had been expressly designed to secure Colbert's signature, to the effect that "We hereby agree to give our beloved chief, Levi Colbert, in consideration of his services and expense of entertaining the guests of the nation, fifteen sections of land in any part of the country he may select." "Stop! stop! John Coffee," thundered Colbert, "I am no more entitled to fifteen sections of land than the poorest Chickasaw in the nation, and I reject your infamous proposal." United States bonds at six per cent were finally accepted by the Chickasaws, but not until their interpreter, Benjamin Love, illustrated the principle of six per cent by a hen laying eggs. He showed them that "one hundred dollars in a year would lay six dollars," with which solution they were satisfied.

Soon after their consent to the allotment of their lands in Mississippi and the adoption of United States laws, the Choctaws realized their true position and with a united voice they petitioned for a treaty that would enable them to sell their land and allow their removal to a new country where tribal government could be maintained and they be forever freed from the white man's greed. This brought about the treaty of Dancing Rabbit Creek, and their lands were exchanged for the lands now embraced in both the Choctaw and Chickasaw nations. This march was so disastrous to life that many died from hardships encountered and were buried en route, and some returned to their old homes in Mississippi, preferring citizenship there to a community country here. Most of the emigrants first settled in the eastern part of the nation, but those that came from 1840 to 1845 settled in the neighborhood of Doaksville and Boggy Depot, which were considerable centers of trade for many years. Goods were hauled by the merchants from Jefferson, Texas, they being shipped to that point by steamer from New Orleans.

The executive officers for the Choctaws are the principal chief and four district chiefs for the following districts: Hotubee, Pushmataha, Mosholatubbee and Apuckshanubbee. Each of these districts are divided into counties, presided over by county judges. Sheriffs and other officers are elected by public ballot. The supreme court is composed of three district judges.

The Council meets annually at the capitol building, near Tuskahoma. The senate is composed of four senators from each district, elected for two years, and members of the house of representatives are elected in each county on a basis of one representative to every one thousand citizens. Choctaw marriage license laws compel a white man to pay into the national treasury one hundred dollars for one of their women, and according to their laws and treaty the husband is entitled to full citizenship: but at this date he is allowed neither to vote nor hold office.

The Choctaw nation in area is the largest in the Territory, comprising an area of ten thousand, four hundred and fifty square miles, with an acreage of 6,668,000. About one-third of this is good agricultural land. The eastern portion is mountainous and well wooded, and the scenery equals that of the Sierra Madras. The country is well watered by Blue river, the Boggys, South Canadian, Kiamita, Jack's Fork, and Red river. The largest coal deposits which cover a great area, are second to none in the United States. Immense quantities of hay have been marketed from this nation for many years, upon which a royalty to the nation of fifty cents per ton is paid: but another one of the foolish acts of the last council seeks to abolish this source of revenue by allowing none but Indian citizens to cut hay.

Among the many families of distinguished Choctaws and Chickasaws residing in the present nations are the Nails, Colberts, Folsoms and LeFlores. The present Nail families of the Choctaws are descendants of Henry Nail, who came about the same time that John Pitchlyn, Lewis LeFlore and Nathaniel Folsom came. All were adopted white men. Judge Lohring Folsom now an elderly man, is the only surviving child of Colonel David Folsom and his first wife, Rhoda Nail. He resides on his farm at the foot of Caddo Hills, that took their name from the Caddo tribe of Indians who were defeated by the Choctaws in the last battle in which they were engaged as a nation.

Major Louis LeFlore, with his brother Michael and Lewis Durant, introduced the first cattle in the western part of the Choctaw nation from Mobile, Alabama.

No Chickasaw history is recorded prior to their acquaintance with the white race, 'but as related by the missionaries three-quarters of a century ago the Chickasaws' traditions, with a few non-essential particulars, are in harmony with those of the Choctaws.

The Chickasaws, at the time the early missionaries came to them, were mostly living in rude log cabins that were plentifully supplied with buffalo robes and skins and furs of other animals, that were neatly dressed and tanned by the women, who were very expert in that work. They were also skilled in the manufacture of earthen-ware suited to their needs. At that time all wore moccasins, which were elaborately ornamented with bright-colored beads. The men wore as ornaments on their breasts several crescent-shaped pieces of tin, one above another, and a circlet of the same material around their head. Their deer-skin leggins were ornamentally decked with beads and small shells, and most of them painted their cheeks with vermilion. Female ornaments consisted of strings of beads worn around the neck, bracelets of silver, tin or copper on the arms, and metallic rings in the ears.

Chickasaw mothers paid especial attention to their children, who were nursed from the breast until weaned of their own accord. Chastisement for petty offenses were never administered by the parents, but the children were sent to their uncle for correction, which consisted mainly of a mild rebuke. When a lad had reached the age of thirteen years he became the pupil of the old men of the tribe, who carefully instructed him in the art of fishing and hunting, swimming, wrestling and other athletic sports, which was considered necessary to complete the education of the warrior. The girls were taught to embroider the dressed skins with Beads and to tan the hide and furs of the wild animals. The gracefulness and beauty of the aboriginal Chickasaw girl with her long black hair pushed back from the forehead and hanging down the back almost to the knees as she moved with springy step was certainly striking. As a race they were tall, well developed and unusually beautiful. Respect toward the older members of the family was taught from infancy, and from their decision on any disputed points there was no appeal. Orphan children were never neglected but were adopted into other families and were as well cared for as though they were all children of their guardians.

The Chickasaws originally had only three laws. The first was for murder, and the oldest brother of the slain was expected to kill the slayer. In case the slain had no brother, the nearest and oldest male relative must become the executioner, and in no manner did the relatives of the slayer ever interfere. If the slayer ran away, then his oldest brother, or if he had no brother, the next male relative in age must suffer in his place.

For minor offenses a public whipping was administered, which being done the culprit was at once restored to public favor without disgrace, because as he had violated the law and suffered the penalty the matter was never mentioned again.

The property of deceased parents descended to their brothers and sisters instead of their own children.

Chickasaw courtship in early days was an easy thing for the bashful young warrior. His mother or sister was deputized to carry to the maiden he desired to make his wife, a small bundle of articles of clothing, neatly wrapped in a cotton handkerchief. The mother of the young girl to whom the treasure was sent became its custodian, and after keeping it for a few days presented it to her daughter, who, did she accept it, consented to become the wife of the donor, and he was at once informed that his wooing had been successful. Did she reject it, the young lover had no notification and he was at liberty to send another bundle to the next maiden that suited his fancy. Should the venture, however, have been successful, the young warrior painted his face a bright vermilion, put on his best leggins and new moccasins and straightway started on a visit to his betrothed, who met him a short distance from the cabin and escorted him into the house, where friends and relatives of both were assembled. The marriage ceremony consisted in the groom presenting the bride with a venison ham, or same other animal that was equally edible and she in turn presented him with a few potatoes, or an ear of corn, which was to signify that the husband should provide the meat and she the bread.

Their national dances were the same as those of the Choctaws, each having it's own significance. The first, and that of the most serious character, was the War dance, then the Scalp dance, after returning from a successful foray. Other dances were the Ball-play dance, the Green Corn dance, Buffalo dance, and Fun-making dances called the Chicken, the Horse and Tick dances, all of which were performed, in the open air. Two dances were sacred to women alone, the Blackwood and the Black Mouth dances.

One of their most peculiar dances was termed the Zanspichifah, or "Crushed Corn" dance, which was performed before the door of a house in which a sick man or woman lay. Into a pot a quantity of pounded corn, meats, etc., was placed and boiled together. The "alikchi," or doctor, having decided that the patient was growing worse instead of better, would order a "zans-pitchifah hila," and messengers were sent to inform the friends of the sick person to assemble. A straight line was drawn from the center of the door to a pole twenty feet distant that was decorated and two guards, armed with a long withe, were stationed at each end of the line to, prevent any person or beast from crossing it. The patient was then placed in front of the door that the decorated pole and the dancers could be seen and the mind thus diverted from reflections produced by the malady. In brief, if he then recovered it might be termed a "faith cure" and perhaps from this ceremonial that cure originated. The doctor then presented two women nicely attired with terrapin shells fastened to their ankles: the shells fastened together with buckskin strings, had a few pebbles enclosed, which while the wearers were dancing gave off a tinkling sound, and this was enlivened by a warrior on one side beating the tom-tom, a small drum used for keeping time in all their dances. A few warriors were also selected and placed on the other side of the line and the music and dancing begun, which was always before sundown. After an hour or two spent in dancing the spectators and dancers took part in feasting from the pot of meats and corn that during this time had been boiling. The dancing was then resumed and the doctor began his attentions to the patient, which consisted in rattling' before him a small gourd in which some pebble's had been placed, tiring of which he would administer a decoction of different herbs, and, taking into his own mouth a quantity of the decoction, would squirt a portion of it from time to time upon the head and breast of the defenseless patient. After (lark the dancing was continued in the house, all spectators remaining on the outside. If the influences of the "evil spirit" in spite of this religious ceremony caused the patient's death, the doctor would declare that a "Witch ball" shot by an invisible witch caused his patient's death, and like the white doctor of the present day, he could retire upon the laurels of having successfully cured other persons afflicted with the same malady, by a similar method!

Cries for the dead lasted for three days and nights, after which, a feast was prepared, and, this being partaken of, the name of the dead person was

never more mentioned.

The Chickasaw ruler was formerly called. "king." His chief officer, by whom most of the business was transacted, had attached to his name that of "Tishu Miko." The last of the Chickasaw kings was Ishtehotohpiah, who reigned at the time of their removal from their homes east of the Mississippi. His death occurred two years after their arrival here. A king's power or authority equaled only that of their present governor. Chief Tishomingo, in whose honor the Chickasaw capital was named, was the principal officer under the last king. His term of office was a life tenure. After his death in 1839, the Chickasaws adopted a new constitution, and their government has since been republican in form.

The Chickasaws made a treaty with their Choctaw brethren January 17, 1837, whereby they were to have the privileges of forming a district of their own within the limits of the Choctaw nation. The participation in the Choctaw annuities was denied them, but in other respects they were to be equal. They were to control and manage the remainder of their funds. The Choctaws also agreed to give them for five hundred and thirty thousand dollars, payable annually by installments, the finest body of land in the south, comprising an area of 4,640,935 acres. The valley of the Washita river is conceded to be the finest body of agricultural land west of the Mississippi. All the nations charge a white man a permit tax varying in price from five dollars, in the Chickasaw, to twelve dollars, per annum in the Creek.

The judicial power is vested in a supreme and district and county courts. The governor's cabinet consists of a national secretary, national treasurer, national agent (elective) and attorney general, who is elected. Cyrus Harris was the first governor elected after the adoption of a new Constitution in 1856, and was thrice re-elected. Since 1886 unusual interest has been taken in Indian politics among both Chickasaws and Choctaws. In the latter nation many political assassinations occurred, and had not Governor-elect William M. Guy, of the Chickasaw nation, vacated his seat at the suggestion of the United States, a bloody war would have resulted.

In both these nations the tribal authorities have a limited power, which, according to the terms of the Atoka agreement and treaty with the United States, expire April 23, 1905, when tribal relations cease and Indians of both tribes will become United States citizens. By that time allotments will be perfected, town-sites will be surveyed, platted and in most instances sold, and perfect title given. Lands can then, and even before that date be purchased, and the unscrupulous Indian landlord, instead of converting the proceeds of from ten to twenty thousand acres of the pub1ic domain to his own use, will share with the poor full-blood in an equal ratio.

Since the death of Cyrus Harris and Jack McCurtain, neither the Choctaw nor Chickasaw nations have developed any statesmen of renown. Both nations have been governed by men of pronounced political proclivities, which means that the administration has been in favor of a few instead of the many. Political murders have been notoriously common, and since no act now passed by their legislators is valid until approved by President McKinley, their method of vicious legislation has been entirely suspended. The policy of the present administrations seems to be exclusively directed toward paralyzing the influence and status of the "white citizen" who came in and married their daughters, and who have inaugurated enterprises that have made Indian Territory famous. The Chickasaw lawmakers recently tried to enact a law raising their marriage license from fifty to one thousand dollars, and the Choctaws tried to increase theirs from one hundred to five hundred dollars: but President McKinley promptly vetoed both propositions.

The most important affair that ever transpired in the Choctaw nation was the treaty effected by the Dawes commission, representing the United States, and the commission selected by the Choctaw and Chickasaw nations, to agree upon the allotment of lands in severalty. These commissions met at Atoka, and after a general discussion, which lasted several days, arrived at an agreement which promises early statehood. This treaty, known as the Atoka Agreement. was signed and ratified April 23, 1897. It was signed on behalf of the Choctaws by Hon. Green McCurtain, principal chief, J. S Stand1ey, Ben Hampton, Wesley Anderson, Amos Henry and D. C. Garland. For the Chickasaws, Hon. R. M. Harris, governor, Isaac O. Lewis, Holmes Colbert, William Perry and R. L. Boyd. For the United States, Frank C. Armstrong, acting chairman of the commission, Archibald S. McKennen, Thomas B. Cabanio and Alexander B. Montgomery.

By the terms of this agreement the Choctaws and Chickasaws were allowed to continue their tribal relations for eight years, at the expiration of which time they were to become citizens of the United States and all tribal laws were to become void. This arrangement also rendered the Curtis bill invalid in many respects, so far as they as tribes were concerned.
 

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