The two main branches of the stock, the Creek and the Cha'hta Indians, were constantly at war, and the remembrance of their deadly conflicts has now passed to their descendants in the form of folklore. The two differ anthropologically in their exterior, the people of the western or Cha'hta branch being thick-set and heavy, that of the eastern or Creek connection more lithe and tall. Prognathism is not frequent among them, and the complexion of both is a rather dark cinnamon, with the southern olive tinge. The general intelligence of this gifted race renders it susceptible for civilization, endows it with eloquence, but does not always restrain it from the outbursts of the wildest passion.
Among the tribes of the Maskoki family, we notice the following ethnographic practices: the use of the red and white colors as symbols of war and peace, an extensive system of totemic gentes, the use of the Ilex cassine for the manufacture of the black drink, the erection of artificial mounds, the belief in a deity called "Master of Life," and original sun-worship. The eastern tribes all had an annual festival in the town square, called a fast (púskita in Creek), and some traces of it may be found also among the western connection. In the eastern and western branch (also among the Naktche people) the children belong to the gens of the mother, a custom which differs from that of the Yuchi and dates from high antiquity. No instances of anthropophagy are recorded, but the custom of scalping seems to have been indigenous among them. The early Timucua scalped their enemies and dried the scalps over their camp-fires. The artificial flattening of the foreheads of male infants seems to have prevailed in the western branch only, but some kind of skull deformation could be observed throughout the Gulf territories. The re-interment of dead bodies, after cleaning their bones from the adhering muscles several months after death, is recorded more especially for the western branch, but was probably observed among all tribes in various modifications.
None of the customs just enumerated was peculiar to the Maskoki tribes, but common throughout the south, many of them being found in the north also. They were mentioned here only, to give in their totality a fair ethnographic picture of the Maskoki nationality.
The genealogy of the Maskoki tribes cannot be established on anthropological, that is racial, characteristics; these Indians formerly incorporated so many alien elements into their towns, and have become so largely mixed with half-castes in the nineteenth century, that a division on racial grounds has become almost impossible.
Hence, the only characteristic by which a subdivision of the family can be attempted, is that of language. Following their ancient topographic location from east to west, we obtain the following synopsis:
First branch, or Maskoki proper. The Creek, Maskokálgi or Maskoki proper, settled on Coosa, Tallapoosa, Upper and Middle Chatahuchi rivers. From these branched off by segmentation the Creek portion of the Seminoles, of the Yámassi and of the little Yamacraw community.
Second, or Apalachian branch. This southeastern division, which may be called also a parte potiori the Hitchiti connection, anciently comprised the tribes on the Lower Chatahuchi river and, east from there, the extinct Apalachi, the Mikasuki, and the Hitchiti portion of the Seminoles, Yámassi and Yamacraws.
Third, or Alibamu branch comprised the Alibamu villages on the river of that name; to them belonged the Koassáti and Witumka on Coosa river, its northern affluent.
Fourth, Western or Cha'hta branch. From the main people, the Cha'hta, settled in the middle portions of the State of Mississippi, the Chicasa, Pascagoula, Biloxi, Huma and other tribes once became separated through segmentation.