[Holiwahali] appears in the census list of 1738 as "Yuguale,"3 in that of 1750 as "Ycouale,"3 in that of 1760 under the name "Telouales,"1 and in that of 1761 as "Chewallee," where it is credited with 35 hunters, and is assigned to the trader James Germany along with Fus-hatchee and Kolomi.5 In 1797 the traders were James Russel and Abraham M. Mordecai, the latter a Jew.1 Bartram calls it "Cluale," Swan "Clewauleys,"2 while in the census enumeration of 1832 it appears as "Clewalla."3 Hawkins describes it as follows: "Ho-ith-le-wau-le, from Ho-ith-le, war, and wau-le, to share out or divide. This town had, formerly, the right to declare war [Note: This fact is still remembered by some of the older Creek Indians.]; the declaration was sent first to Tookau-bat-che, and thence throughout the nation, and they appointed the rendezvous of the warriors. It is on the right bank of the Tallapoosa, five miles below Aut-tos-see. "In descending the river on the left side from Aut-tos-see, is two miles across Ke-bihat-che; thence one mile and a half O-fuck-she, and enter the fields of the town; the fields extend down the river for one and one-half miles; the town is on the right bank, on a narrow strip of good land; and back of it, under high red cliffs, are cypress ponds. It borders west on Autoshatche twenty-five feet wide. These people have some cattle, and a few hogs and horses; they have some settlements up O-fuck-she; the increase of property among them, and the inconvenience attendant on their situation, their settlement being on the right side of the river, and their fields and stock on the left, brought the well-disposed to listen with attention to the plan of civilization, and to comment freely on their bad management. "The town divided against itself; the idlers and the ill-disposed remained in the town, and the others moved over the river and fenced their fields. On this side the land is good and level, and the range out from the river good to the sources of O-fuc-she. On the other side, the high broken land comes close to the river. It is broken pine barren, back of that. The situation of the town is low and unhealthy; and this remark applies to all the towns on Tallapoosa, below the falls. "O-fuc-she has its source near Ko-e-ne-cuh, thirty miles from the river, and runs north. It has eight or nine forks, and the land is good on all of them. The growth is oak, hickory, poplar, cherry, persimmon, with cane brakes on the flats and hills. It is a delightful range for stock, and was preserved by the Indians for bears and called the beloved bear-ground. Every town had a reserve of this sort exclusively; but as the cattle increase and the bears decrease, they are hunted in common. This creek is sixty [Note: The Lib. Cong. MS. has "20."] feet wide, has steep banks, and is difficult to cross, when the waters are high. Kebihatche has its source to the east, and is parallel with Ca-le-be-hat-che; the margins of the creek have rich flats bordering pine forest or post oak hills."8 The fission in the town described by Hawkins was evidently that which resulted in the formation of Laplako, since it is only after this time—namely, in the census list of 1832 7—that we find Laplako mentioned. According to the story now related a quarrel broke out among the Holiwahali while they were drinking, and afterwards part of them moved away to a creek where a kind of cane grew called lawa. From this they received their present name, a contraction of lawa lako, big lawa. Laplako comprised the more thrifty and energetic part of the population, and they have maintained a dance ground down to the present time, although not a regular square. The Holiwahali proper have maintained neither dance ground nor square. (Swanton)