Muskoka Nations of Choctaw, Creek, Chickasaw, and Seminole Indians

THE CHAHTA-MUSKOKIS.

The various nations who are classed under the Muskoki stock occupied the broad and pleasant lowlands stretching from the terminal hills of the Apalachian Mountains to the Gulf of Mexico, and from the Atlantic to the Mississippi, and even beyond that mighty barrier. The remains of a few other stocks in the eastern portion of this area indicate that the Muskokis were not its original occupants, and this was also their own opinion. Their legends referred to the west and the northwest as the direction whence their ancestors had wandered; and the Choctaw legend which speaks of Nani Waya, the Bending Mount, a large artificial mound in Winston county, Mississippi, as the locality where their first parents saw the light, is explained by another which describes it as the scene of their separation from th
Chickasaws.

Of the main division of the stock, the Choctaws lived furthest west, bordering upon the Mississippi, the Chickasaws in the centre, and the Creeks on the Atlantic slope. The Seminoles were a branch of the latter, who, in the last century, moved into Florida; but it is probable that the whole of the west coast of that peninsula was under the control of the Creeks from the earliest period of which we have any knowledge of it.

The various members of this stock presented much diversity in appearance. The Creeks were tall and slender, the Chickasaws short and heavy; the skulls of both have a tendency to dolichocephaly, but with marked exceptions, and the custom among many of them to deform the head artificially in various ways adds to the difficulties of the craniologist. The color of all is called a dark cinnamon.

The gentile system with descent in the female line prevailed everywhere. The Creeks counted more than twenty gentes, the Choctaws and Chickasaws about twelve, united in phratries of four. In the towns each gens lived in a quarter by itself, and marriage within the gens was strictly prohibited. Each had its own burying place and sepulchral mound where the bones of the deceased were deposited after they had been cleaned. The chief of each town was elected for life from a certain gens, but the office was virtually hereditary, as it passed to hi
nephew on his wife’s side unless there were cogent reasons against it. The chief, or miko, as he was called, ruled with the aid of a council, and together they appointed the “war chief,” who obtained the post solely on the ground of merit. Instances of a woman occupying the position of head chief were not unknown, and seem to have been recalled with pleasure by the 

The early culture of these tribes is faithfully depicted in the records of the campaign of Hernando De Soto, who journeyed through their country in 1540. He found them cultivating extensive fields of maize, beans, squashes and tobacco; dwelling in permanent towns with well-constructed wooden edifices, many of which were situated on high mounds of artificial construction, and using for weapons and utensils stone implements of great beauty of workmanship. The descriptions of later travellers and the antiquities still existing prove that these accounts were not exaggerated. The early Muskokis were in the highest culture of the stone age; nor were they deficient wholly in metals. They obtained gold from the uriferous sands of the Nacoochee and other streams and many beautiful specimens of their ornaments in it are still to be seen.

Their artistic development was strikingly similar to that of the “mound-builders” who have left such interesting remains in the Ohio valley; and there is, to say the least, a strong probability that they are the descendants of the constructors of those ancient
works, driven to the south by the irruptions of the wild tribes of the no Even in the last century they built solid structures of beams fastened to upright supports, plastered on the outside, and in the interior divided into a number of rooms. The art of picture-writing was not unknown to them, and some years ago I published their remarkable “national legend,” read off from its hieroglyphics painted on a skin by their chief Chekilli in 1731.

The religious rites of the Creeks were so elaborate that they attracted early attention, and we have quite full accounts of them. They were connected with the worship of the principle of fertility, the chief celebration, called the busk (puskita, fast), being solemnized when the young corn became edible. In connection with this was the use of the “black drink,” a decoction of the Iris versicolor, and the maintenance of the perpetual fire. Their chief divinity was referred to as the “master of breath” or of life, and there was a developed symbolism of colors, white representing peaceful and pleasant ideas; red, those of war and danger. The few Seminoles who still survive in the southern extremity of the peninsula of Florida continue the ceremonies of the green corn dance and black drink, though their mythology in general has become deeply tinged wit
half-understood Christian teaching

THE MUSKOKI LINGUISTIC STOCK.

• Apalaches, on Apalache Bay.
• Chickasaws, head waters of Mobile river.
• Choctaws, between the Mobile and Mississippi rivers.
• Coshattas, on the Red river.
• Creeks, see Muskokis.
• Hitchitees, sub-tribe of Creeks.
• Muskokis, between Mobile and Savannah rivers.
• Seminoles, in Florida.
• Yamassees, around Port Royal Bay, South Carolina.

Native American Indian Tribes Locations in North America

Map Native American tribes location Apache, Choctaw, Seminole,Shawnee, Navajo, Ute,Shoshone, Paiute, Cheyenne, Blackfoot, Crow, Cree

Native American Religion: Shamans, Wizards and Medicine-Men

The Native American religion and priesthood, whether known as medicine-men, shamans, or wizards, were in most tribes a caste apart, exercising not only the priestly function, but those of physician and prophet as well. The name 'medicine-men,' therefore, is scarcely a misnomer. They were skilled in the handling of occult forces such as hypnotism, and thus exercised unlimited sway over the rank and file of the tribe. But we shall first consider them in their religious aspect. In many of the Indian tribes the priesthood was a hereditary office; in others it was obtained through natural fitness or revelation in dreams. With the Cherokees, for example, the seventh son of a family was usually marked out as a suitable person for the priesthood. As a rule the religious body did not share in the general life of the tribe, from which to a great degree it isolated itself. For example, Bartram in his Travels in the Carolinas describes the younger priests of the Creeks as being arrayed in white robes, and carrying on their heads or arms "a great owl-skin stuffed very ingeniously as an insignia of wisdom and divination. These bachelors are also distinguishable from the other people by their taciturnity, grave and solemn countenance, dignified step, and singing to themselves songs or hymns in a low, sweet voice as they stroll about the towns." To add to the feeling of awe which they inspired among the laymen of the tribe, the priests conversed with one another in a secret tongue. Thus the magical formulæ of some of the Algonquin priests were not in the ordinary language, but in a dialect of their own invention. The Choctaws, Cherokees, and Zuñi employed similar esoteric dialects, all of which are now known to be merely modifications of their several tribal languages, fortified with obsolete words, or else mere borrowings from the idioms of other tribes.

Hernando de Soto Describes the Cherokee, Choctaw Indians

Hernando de Soto Describes the Cherokee, Choctaw Indians

In the narrative of the expedition of Hernando de Soto to Florida in 1539, by a gentleman of Elvas, there are references to the customs of the Indian tribes of South Carolina, the Cherokees, Choctas, and Chickasas, and of some of the tribes west of the Mississippi, whom the expedition visited one after another. They are brief and incomplete, but sufficiently indicate the point we are attempting to illustrate. It was a hostile rather than a friendly visitation, and the naturally free hospitality of the natives was frequently checked and turned into enmity, but many instances of friendly intercourse are mentioned in this narrative. "The fourth of April the governor passed by a town called Altamaca, and the tenth of the month he came to Ocute. The cacique sent him two thousand Indians with a present, to wit, many conies and partridges, bread of maize, two hens and many dogs." [Footnote: Historical Collections of Louisiana, part ii. A Narrative of the Expedition of Hernando de Soto into Florida, by a Gentleman of Elvas, p. 139.]

Again: "Two leagues before he came to Chiaha, there met him fifteen Indians loaded with maize which the cacique had sent; and they told him on his behalf that he waited his coming with twenty barns full of it." [Footnote: 3 ib. p. 147.] "At Cora the chief commanded his Indians to void their houses, wherein the governor and his men were lodged. There was in the barns and in the fields great store of maize and French beans. The country was greatly inhabited with many great towns and many sown fields which reached from one to the other". [Footnote: ib. p 152.]

After crossing the Mississippi, of which De Soto was the first discoverer, he "rested in Pacaha forty days, in all which time the two caciques served him with great store of fish, mantles, and skins, and strove who should do him greatest service". [Footnote: ib. p. 175.]

The justly celebrated Moravian missionary, John Heckewelder, obtained, through a long experience, an intimate acquaintance with the manners and customs of the Indian tribes. He was engaged in direct missionary labor, among the Delawares and Munsees chiefly, for fifteen years (1771-1786) on the Muskingum and Cuyahoga in Ohio, where, besides the Delawares and Munsees, he came in contact with Tuscaroras and other tribes of Iroquois lineage. He was conversant with the usages and customs of the Indian tribes of Pennsylvania and New York. His general knowledge justifies the title of his work, "History, Manners, and Customs of the Indian Nations, who once inhabited Pennsylvania and the neighboring States," and gives the highest credibility to his statements.

In discussing the general character of the Indians, he remarks as follows: "They think that he [the Great Spirit] made the earth and all that it contains for the common good of mankind; when he stocked the country that he gave them with plenty of game, it was not for the benefit of a few, but of all. Everything was given in common to the sons of men. Whatever liveth on the land, whatsoever groweth out of the earth, and all that is in the rivers and waters flowing through the same, was given jointly to all, and ever one is entitled to his share. From this principle hospitality flows as from its source. With them it is not a virtue, but a strict duty; hence they are never in search of excuses to avoid giving, but freely supply their neighbors' wants from the stock prepared for their own use. They give and are hospitable to all without exception, and will always share with each other and often with the stranger to the last morsel. They rather would lie down themselves on an empty stomach than have it laid to their charge that they had neglected their duty by not satisfying the wants of the stranger, the sick, or the needy. The stranger has a claim to their hospitality, partly on account of his being at a distance from his family and friends, and partly because he has honored them with his visit and ought to leave them with a good impression on his mind; the sick and the poor because they have a right to be helped out of the common stock, for if the meat they have been served with was taken from the woods it was common to all before the hunter took it; if corn or vegetables, it had grown out of the common ground, yet not by the power of man, but by that of the Great Spirit." [Footnote: Heckewelder, Indian Nations, Philadelphia ed., 1876, p. 101]

This is a clear and definite statement of the principle of hospitality as it was observed by the Indian tribes at the epoch of their discovery, with the Indians' reasons on which the obligations rested. We recognize in this law of hospitality a conspicuous virtue of mankind in barbarism.

About Indian Schools and Churches

INDIAN SCHOOLS AND CHURCHES

"God, who hath made of one blood all nations of men and determined the bounds of their habitation, commandeth all men everywhere to repent."—Paul.

When Columbus landed on the shores of America, the Indians were the only people he found occupying this great continent. During the long period that has intervened, the Indian has furnished proof, that he possesses all the attributes which God has bestowed upon other members of the human family. He has shown that he has an intellect capable of development, that he is willing to receive instruction and that he is capable of performing any duty required of an American citizen.

Considerable patience however has had to be exercised both by the church in its effort to bring him under the saving influence of the gospel, and by the government in its effort to elevate him to the full standard of citizenship. Results are achieved slowly. His struggles have been many and difficult. He has needed counsel and encouragement at every advancing step.

In the former days, when the Indian supported his family by hunting, trapping and fishing, he moved about from
 place to place. This was finally checked in Indian Territory by the individual allotment of lands in 1904. He has thus been compelled by the force of circumstances, to change his mode of life. He has gradually discovered he can settle down on his own farm, improve it by the erection of good buildings, and either buy or make the implements he needs for cultivating the soil.

The great commission to the church to "go into all the world and preach the gospel to every creature," will not be completed until the American Indian and the Freedmen, who were his former slaves, have been brought under its uplifting influence.

The Presbyterian church throughout all its history has been the friend and patron of learning and inasmuch as the evangelistic work among the Indians and Freedmen, has been largely dependent on school work for permanent results, it began to establish schools among the Indians at a very early date. The work among the five civilized tribes was begun many years before they were transported from the southern states to Indian Territory. Some of these missionaries migrated with them and continued both their school and church work in the Territory. Rev. Alfred Wright, who organized the Presbyterian church at Wheelock in December 1832, and died there in 1853, after receiving 570 members into it, began his work as a missionary to the Choctaws in 1820.

The aim of the government in its educational work among the Indians, as elsewhere in the public schools of the country, has been mainly to make them intelligent citizens. The aim of the church, by making the Bible a daily textbook, is to make them happy and hopeful Christians, as well as citizens. In the early days there was great need for this
 educational work, and in the Presbyterian church it was carried forward by its foreign mission board, with wisdom, energy and success.

In 1861 the Presbyterian church had established and was maintaining six boarding schools with 800 pupils and six day schools among the Indians in the Territory. Two of these schools, Spencer and Wheelock Academies, were located in the southern part of the Choctaw Nation.

In 1840 the Presbytery of Indian was organized and in 1848 the Presbytery of the Creek Nation. In 1861 these included an enrollment of 16 churches with a communicant membership of 1,772.

EFFECTS OF THE CIVIL WAR

At the outbreak of the civil war in 1861, all of these schools and churches were closed, and the next year the Presbyterian church became divided by the organization of the Southern Presbyterian church, under the corporate name, "The Presbyterian Church in the United States."

At the close of the war it was left to the Southern branch of the church to re-establish this school and church work in the Territory. It undertook to do this and carried parts of it alone for a number of years. The task however proved to be too great; the men and means were not available to re-open the boarding schools, and to supply the churches with ministers. The arrangement was accordingly made for the foreign mission board of the Presbyterian church, to resume its former work as fast as workers could be obtained.

In 1879, four ministers returned and opened six churches among the Choctaws, Creeks and Cherokees.

In 1882 Spencer Academy was re-opened at Nelson, by Rev. Oliver P. Starks, a native of Goshen, New York, who,
 for seventeen years previous to the Civil War, had been a missionary to the Choctaws, having his home at Goodland.

The Indian Mission school at Muskogee was also re-opened that year by Miss Rose Steed.

In the fall of 1883 the Presbytery of Indian Territory was re-established with a membership of 16 ministers, 11 churches, 385 communicants and 676 Sunday school scholars.

In 1884 Wheelock Academy was re-opened by Rev. John Edwards, who for a couple of years previous, had been located at Atoka. This was a return of Edwards to the educational work among the Choctaws. From 1851 to 1853 he served at Spencer Academy, north of Doaksville, and then from 1853 to 1861 had charge of Wheelock Academy, as the successor of Rev. Alfred Wright, its early founder.

In 1883 two teachers were sent, who opened a school among the Creek Freedmen at Muskogee, known as the "Pittsburgh Mission." A teacher was also sent to the Freedmen among the Seminoles.

After a few years the Pittsburgh Mission was transferred from Muskogee to Atoka, where it supplied a real want for a few years longer. In 1904 when adequate provision was first made for the Freedmen in the public schools of that town this mission was discontinued.

TRANSFER OF THE FREEDMEN'S WORK

During this same year, 1884, the Presbyterian Board of Missions for Freedmen, Pittsburgh, Pa., received the voluntary transfer from the Southern church of all the work it had developed at that date among the Choctaw Freedmen. This transfer was made in good spirit. The motive that prompted it was the conviction and belief the Presbyterian
 church could carry it forward more conveniently, aggressively and successfully.

The work that was transferred at this date consisted of Rev. Charles W. Stewart, Doaksville, and the following churches then under his pastoral care, namely: Oak Hill, Beaver Dam, Hebron, New Hope and St. Paul (Eagletown).

Parson Stewart had been licensed about 1867 and ordained a few years later. With a true missionary spirit he had gone into these various settlements and effected the organization of these churches among his people. During the next two years he added to his circuit two more churches, Mount Gilead at Lukfata and Forest, south of Wheelock, and occasionally visited one or two other places.

INDIANS MAKE PROGRESS TOWARDS CIVILIZATION

About the year 1880 the social and moral condition of the Indians in Indian Territory was described as follows:

"About thirty different languages are spoken by the Indians now in the territory. The population of the territory, though principally Indians, includes a lot of white men and negroes, amongst whom intermarriages are frequent. The society ranges from an untutored Indian, with a blanket for his dress and paganism for his religion, to men of collegiate education, who are manifesting their christian culture and training by their earnest advocacy of the christian faith.

"The Cherokees were the first to be brought under direct christian influence and they were probably in the lead of all the Indians on the continent in civilization, or practice of the useful arts and enjoyment of the common comforts of life."

"In 1890, the year following the opening of the first land in the territory to white settlers, the mission work in the territory was described as "very interesting and unique." The Indian population represented every grade of civilization. One might see the several stages of progress from the ignorant and superstitious blanketed Indian on the western reservations to the representatives of our advanced American culture among the five civilized nations. Our
 missionaries have labored long and successfully and the education, degree of civilization and prosperity enjoyed by the Indians are due principally, if not solely, to the efforts of consecrated men and women, who devoted their lives to this special work. Although their names may not be familiarly known among the churches, none have deserved more honorable mention than these faithful servants of the Master, who selected this particular field of effort for their life work."

"Events are moving rapidly in Indian Territory. Many new lines of railroad have been surveyed, and when they have been built, every part of the Territory will be easily accessible."

"A new judicial system with a complete code of laws has recently been provided, and with liberal provision for Indian citizenship and settlement of the land question it is safe to predict a speedy end to tribal government."

"This means the opening of a vast region to settlement, the establishment of churches and the thorough organization of every form of christian work. For this we must prepare and there is no time to lose. Our churches and schools must be multiplied and our brethren of the ministry must be fully reinforced by competent educated men trained for christian work. What the future has in store for the whole Territory was illustrated by the marvelous rush into and settlement of Oklahoma Territory during the last year."

"A wonderful transformation has taken place. The unbroken prairie of one year ago has been changed to cultivated fields. The tents of boomers have given place to well built homes and substantial blocks of brick and stone. Unorganized communities have now become members of a legally constituted commonwealth. Here are found all the elements of great progress and general prosperity and the future of Oklahoma Territory is full of great promise."

"Here the Presbyterian church has shown itself capable of wrestling with critical social problems and stands today as the leading denomination in missionary enterprise. Every county has its minister and many churches have been organized. Others are underway. With more ministers and liberal aid for the erection of churches the Presbyterian church will do for Oklahoma what it has done for Kansas and the Dakotas."

In 1886 the mission school work among the Indians was transferred from the care of the foreign to the home
 mission board. Those in charge of the school work of Spencer Academy at Nelson resigned that work and the school was closed.

In 1895 the Mission school work at Wheelock Academy was undertaken and continued thereafter by the Indian Agency, as a school for orphan children of the Indians.

WHEELOCK ACADEMY

Wheelock Academy for nearly four-score years was the most attractive social, educational and religious center in the southeast part of the Choctaw nation. It was located on the main trails running east and west and north and south. But when the Frisco railway came in 1902, it passed two miles south of it, and a half dozen flourishing towns were founded along its line.

There remain to mark this place of early historic interest the two mission school buildings, a strongly built stone church 30 by 50 feet, a two story parsonage and cemetery. The church is of the Gothic style of architecture, tastefully decorated inside and furnished with good pews and pulpit furniture.

About Opening the Indian Territory

OPENING OF INDIAN TERRITORY

                                                               The Choctaw Court House, Clear Creek.
                                                             Both buildings ceased to be used about 1899.

On April 22, 1889, 2,000,000 acres of the Creek and Seminole lands were opened to white settlers, and there occurred an ever memorable rush for lands and a race for homes. An area as large as the state of Maryland was settled in a day. On that first day the city of Guthrie was founded with a population of 8,000, a newspaper was issued and in a tent a bank was organized with a capital of $50,000. Oklahoma and other cities sprang up as if in a night.

On June 6, 1890, the west half of Indian Territory was created a new territory, called Oklahoma, with its capital at Guthrie, and with later additions it soon included 24,000,000 acres.

On June 16, 1906, President Roosevelt signed the enabling act, that admitted Oklahoma, including Oklahoma and Indian Territories, as a state, one year from that date. On November 6, 1906, occurred the election of members to the constitutional convention, that met at Guthrie January 1, 1907. The first legislature met there January 1, 1908. Two years later the capital was moved to Oklahoma City.

The growth, progress and advancement of the territory of Oklahoma during the sixteen years preceding statehood in 1907 has never been equaled in the history of the world, and in all probability will never be eclipsed. This was due to the mild and healthful climate of this region, and a previous knowledge of its great, but undeveloped agricultural and mineral resources. So great has been the flow of oil near Tulsa, in the north central part of the state, it has been necessary to store it there in an artificial lake or reservoir.

OKLAHOMA

The surface of Oklahoma consists of a gently undulating plain, that gradually ascends from an altitude of 511 feet at Valliant in the southeast to 1197 feet at Oklahoma City, and 1893 at Woodward, the county seat of Woodward county, in the northwest. The principal mountains are the Kiamichi in the southern part of Laflore county, and the Wichita, a forest reserve in Comanche and Swanson counties.

Previous to statehood Indian Territory was divided into 31 recording districts for court purposes. In 1902 when Garvin was founded it became the residence of the judge of the southeastern judicial or recording district, and a small court house was built there for the transaction of the public business. In 1907, when McCurtain county was established, Idabel was chosen as the county seat. The location of Oak Hill Academy proved to be one and a half miles east of the west line of McCurtain county. In 1910 the population of McCurtain county was 20,681, of Oklahoma City 64,205; and of the state of Oklahoma, 1,657,155.

CLEAR CREEK

During the period immediately preceding the incoming of the Hope and Ardmore Railroad in 1902, the most im
portant news and trading center, between Fort Towson and Wheelock, was called "Clear Creek." Clear Creek is a rustling, sparkling little stream of clear water that flows southward in a section of the country where most of the streams are sluggish and of a reddish hue. The Clear Creek post office was located in a little store building a short distance east of this stream and about three miles north of Red river.

A little log court house, for the administration of tribal justice among the Choctaws of that vicinity, a blacksmith shop and a Choctaw church were also located at this place. These varied interests gave to Clear Creek the importance of a miniature county seat until Valliant and Swink were founded.

OAK HILL

During this early period the oak covered ridge, extending several miles east of Clear Creek, was known as Oak Hill and the settlement in its vicinity was called by the same name.

When the first church (1869) and school (1876) were established among the Freedmen in this settlement, the same name was naturally given to both of them. It has adhered to them, amid all the changes that have occurred, since the first meetings were held at the home of Henry Crittenden in 1868.

VALLIANT

Valliant was founded in 1902, and was so named in honor of one of the surveyors of the Hope and Ardmore, a branch of the Frisco railway. It is located in the west end of McCurtain county eight miles north of Red river. It has now a population of 1,000 and a branch railroad running northward.

The country adjacent to the town consists of beautiful valleys and forests heavily set with timber, principally oak, walnut, ash and hickory, and with pine and cedar along the streams. The soil is a rich sandy loam, that is easily cultivated and gives promise of great agricultural and horticultural possibilities. It is in the center of the cotton belt and this staple is proving a very profitable one. The climate is healthful and the locality is unusually free from the prevalence of high winds.

American Indian Reservations Photos and Images

American Indian Reservations Photos and Images

Sioux Indians at Standing Rock, North Dakota circa 1880s

Cherokee Indian Reservation in North Carolina

Dakota Sioux Reservations in the Badlands

Dakota Sioux Reservation in the Badlands

Yuma Indians on the Reservation

Apache Indian Houses on the Reservation

Lakota Sioux Male Photographed on the Reservation

Northwest Indians Photographed on a Reservation in Washington State

Mandan Indians Photographed on the Reservation

Hopi Indians Performing the Snake Dance on the Reservation

Indian Reservation in Montana

Northwest Indian Reservation in the State of Washington

Shoshoni Indian Reservation

Crow Indians Photographed on the Reservation

Cheyenne Indians Being Forced on to the Reservation

Cayuga Iroquois Indian Reservation Map

Choctaw Indians Photographed on the Reservation

Iroquois Indians Photographed on the Reservation

Crow Indians Photographed on the Reservation

Cherokee Indian Family Photographed on the Reservation in North Carolina

Hopi Indians Farming on the Reservation

Native American Indian Women Pictures

Native American Women Pictures

Pueblo Women

Paiute Woman gathering seeds

Hopi Woman Dressing an Unmarried Girl

Navajo woman with her child

Ioway Woman

Crow Woman Dressing a Hide

Iroquois Indian Women

Choctaw Woman

Seminole Indian Woman

More Native American Pictures

More Native American Historical Accounts

Native American History

Muskhogee Indian Tribes and Language

MUSKHOGEE INDIAN FAMILY.

Derivation: From the name of the principal tribe of the Creek Confederacy.

In the Muskhogee family Gallatin includes the Muskhogees proper, who lived on the Coosa and Tallapoosa Rivers; the Hitchittees, living on the Chattahoochee and Flint Rivers; and the Seminoles of the peninsula of Florida. It was his opinion, formed by a comparison of vocabularies, that the Choctaws and Chickasaws should also be classed under this family. In fact, he called the family Choctaw Muskhogee. In deference, however, to established usage, the two tribes were kept separate in his table and upon the colored map. In 1848 he appears to be fully convinced of the soundness of the view doubtfully expressed in 1836, and calls the family the Chocta-Muskhog.

GEOGRAPHIC DISTRIBUTION.

The area occupied by this family was very extensive. It may be described in a general way as extending from the Savannah River and the Atlantic west to the Mississippi, and from the Gulf of Mexico north to the Tennessee River. All of this territory was held by Muskhogean tribes except the small areas occupied by the Yuchi, Ná’htchi, and some small settlements of Shawni.

9Upon the northeast Muskhogean limits are indeterminate. The Creek claimed only to the Savannah River; but upon its lower course the Yamasi are believed to have extended east of that river in the sixteenth to the eighteenth century The territorial line between the Muskhogean family and the Catawba tribe in South Carolina can only be conjectured.

It seems probable that the whole peninsula of Florida was at one time held by tribes of Timuquanan connection; but from 1702 to 1708, when the Apalachi were driven out, the tribes of northern Florida also were forced away by the English. After that time the Seminole and the Yamasi were the only Indians that held possession of the Floridian peninsula.

MUSKOGEE INDIANS PRINCIPAL TRIBES.

Alibamu. Apalachi. Chicasa. Choctaw. Creek or Maskoki proper. Koasáti. Seminole. Yamacraw. Yamasi.

Population.—There is an Alibamu town on Deep Creek, Indian Territory, an affluent of the Canadian, Indian Territory. Most of the inhabitants are of this tribe. There are Alibamu about 20 miles south of Alexandria, Louisiana, and over one hundred in Polk County, Texas.

So far as known only three women of the Apalachi survived in 1886, and they lived at the Alibamu town above referred to. The United States Census bulletin for 1890 gives the total number of pureblood Choctaw at 9,996, these being principally at Union Agency, Indian Territory. Of the Chicasa there are 3,464 at the same agency; Creek 9,291; Seminole 2,539; of the latter there are still about 200 left in southern Florida.

There are four families of Koasáti, about twenty-five individuals, near the town of Shepherd, San Jacinto County, Texas. Of the Yamasi none are known to survive.