to drink with them were to neglect this religious observance they would reckon us as godless and wild as the wolves of the desert. After the same manner the supposed holy waiters proceed, from the highest to the lowest, in their Synedrion, and when they have ended that awful solemnity they go round the whole square, or quadrangular place, and collect tobacco from the sanctified sinners, according to ancient customs: “For they who serve at the altar must live by the altar.” In another place (page 106), in describing at great length one of the religious festivals of the Creeks, Adair says: “He” [the Arch Magus, or fire-maker,] “consecrates the button-snake root and casseena by pouring a little of those two strong decoctions into the pretended holy fire. He then purifies the red and white seats with those bitter liquids and sits down.” This leads me to observe that the sacred “black drink” was not made of the cassine alone, but sometimes of several bitter and aromatic roots and leaves. Mrs. A. E. W. Robertson, in a letter from Okmulgee, Ind. T., writes: “The black drink as now prepared is, I think, made from three plants, the “Passa,” (Pasa) or Button Snakeroot (_Eryngium aquaticum_), and the Mekko Hoyonee v. (_Micco-Hoyonvicha_), a small willow, and the third I do not now recall.” It may be that cassine is not now used at all by the Creeks in Indian Territory, for it does not grow there, and if used would have to be imported from the Atlantic or Gulf coast. Bossu, who traveled through the country now known as Louisiana, Mississippi, Alabama, and Georgia, in 1751, makes no mention of the use of cassine by the Indians of the two first-named States (Natchez), nor by the Indians along the Mississippi as far as he traveled, namely, to the country of the Illinois. But in his travels eastward, when he was in the neighborhood of Mobile, he writes: