A Further Contribution to the Study of the Mortuary Customs of the North Part 1

A further contribution to the study of the mortuary customs of the North American Ind.

by H. C. Yarrow.

INTRODUCTORY.

In view of the fact that the present paper will doubtless reach many readers who may not, in consequence of the limited edition, have seen the preliminary volume on mortuary customs, it seems expedient to reproduce in great part the prefatory remarks which served as an introduction to that work; for the reasons then urged, for the immediate study of this subject, still exist, and as time flies on become more and more important.

The primitive manners and customs of the North American Indians are rapidly pa.s.sing away under influences of civilization and other disturbing elements. In view of this fact, it becomes the duty of all interested in preserving a record of these customs to labor a.s.siduously, while there is still time, to collect such data as may be obtainable.

This seems the more important now, as within the last ten years an almost universal interest has been awakened in ethnologic research, and the desire for more knowledge in this regard is constantly increasing.

A wise and liberal government, recognizing the need, has ably seconded the efforts of those engaged in such studies by liberal grants, from the public funds; nor is encouragement wanted from the hundreds of scientific societies throughout the civilized globe. The public press, too--the mouth-piece of the people--is ever on the alert to scatter broadcast such items of ethnologic information as its corps of well-trained reporters can secure. To induce further laudable inquiry, and a.s.sist all those who may be willing to engage in the good work, is the object of this further paper on the mortuary customs of North American Indians, and it is hoped that many more laborers may through it be added to the extensive and honorable list of those who have already contributed.

It would appear that the subject chosen should awaken great interest, since the peculiar methods followed by different nations and the great importance attached to burial ceremonies have formed an almost invariable part of all works relating to the different peoples of our globe; in fact, no particular portion of ethnologic research has claimed more attention. In view of these facts, it might seem almost a work of supererogation to continue a further examination of the subject, for nearly every author in writing of our Indian tribes makes some mention of burial observances; but these notices are scattered far and wide on the sea of this special literature, and many of the accounts, unless supported by corroborative evidence, may be considered as entirely unreliable. To bring together and harmonize conflicting statements, and arrange collectively what is known of the subject, has been the writer's task, and an enormous ma.s.s of information has been acquired, the method of securing which has been already described in the preceding volume and need not be repeated at this time. It has seemed undesirable at present to enter into any discussion regarding the causes which may have led to the adoption of any particular form of burial or coincident ceremonies, the object of this paper being simply to furnish ill.u.s.trative examples, and request further contributions from observers; for, notwithstanding the large amount of material already at hand, much still remains to be done, and careful study is needed before any attempt at a thorough a.n.a.lysis of mortuary customs can be made. It is owing to these facts and from the nature of the material gathered that the paper must be considered more as a compilation than an original effort, the writer having done little else than supply the thread to bind together the accounts furnished.

It is proper to add that all the material obtained will eventually be embodied in a quarto volume, forming one of the series of Contributions to North American Ethnology prepared under the direction of Maj. J. W.

Powell, Director of the Bureau of Ethnology, Smithsonian Inst.i.tution, from whom, since the inception of the work, most constant encouragement and advice has been received, and to whom all American ethnologists owe a debt of grat.i.tude which can never be repaid.

Having thus called attention to the work, the cla.s.sification of the subject may be given, and examples furnished of the burial ceremonies among different tribes, calling especial attention to similar or almost a.n.a.logous customs among the peoples of the Old World.

For our present purpose the following provisional arrangement of burials may be adopted, although further study may lead to some modifications.

CLa.s.sIFICATION OF BURIAL.

1st. By INHUMATION in pits, graves, or holes in the ground, stone graves or cists, in mounds, beneath or in cabins, wigwams, houses or lodges, or in caves.

2d. By EMBALMMENT or a process of mummifying, the remains being afterwards placed in the earth, caves, mounds, boxes on scaffolds, or in charnel-houses.

3d. By DEPOSITION of remains in urns.

4th. By SURFACE BURIAL, the remains being placed in hollow trees or logs, pens, or simply covered with earth, or bark, or rocks forming cairns.

5th. By CREMATION, or partial burning, generally on the surface of the earth, occasionally beneath, the resulting bones or ashes being placed in pits in the ground, in boxes placed on scaffolds or trees, in urns, sometimes scattered.

6th. By AERIAL SEPULTURE, the bodies being left in lodges, houses, cabins, tents, deposited on scaffolds or trees, in boxes or canoes, the two latter receptacles supported on scaffolds or posts, or placed on the ground. Occasionally baskets have been used to contain the remains of children, these being hung to trees.

7th. By AQUATIC BURIAL, beneath the water, or in canoes, which were turned adrift.

These heads might, perhaps, be further subdivided, but the above seem sufficient for all practical needs.

The use of the term _burial_ throughout this paper is to be understood in its literal significance, the word being derived from the Teutonic Anglo-Saxon "_birgan_," to conceal or hide away.

In giving descriptions of different burials and attendant ceremonies, it has been deemed expedient to introduce entire accounts as furnished, in order to preserve continuity of narrative, and in no case has the relator's language been changed except to correct manifest unintentional, errors of spelling.

INHUMATION.

_PIT BURIAL._

The commonest mode of burial among North American Indians has been that of interment in the ground, and this has taken place in a number of different ways; the following will, however, serve as good examples of the process:

One of the simplest forms is thus noted by Schoolcraft:[1]

The Mohawks of New York made a large round hole in which the body was placed upright or upon its haunches, after which it was covered with timber, to support the earth which they lay over, and thereby kept the body from being pressed. They then raised the earth in a round hill over it. They always dressed the corpse in all its finery, and put wampum and other things into the grave with it; and the relations suffered not gra.s.s nor any wood to grow upon the grave, and frequently visited it and made lamentation.

In Jones[2] is the following interesting account from Lawson[3] of the burial customs of the Indians formerly inhabiting the Carolinas:

Among the Carolina tribes the burial of the dead was accompanied with special ceremonies, the expense and formality attendant upon the funeral according with the rank of the deceased. The corpse was first placed in a cane hurdle and deposited in an outhouse made for the purpose, where it was suffered to remain for a day and a night, guarded and mourned over by the nearest relatives with disheveled hair. Those who are to officiate at the funeral go into the town, and from the backs of the first young men they meet strip such blankets and matchcoats as they deem suitable for their purpose. In these the dead body is wrapped and then covered with two or three mats made of rushes or cane. The coffin is made of woven reeds or hollow canes tied fast at both ends. When everything is prepared for the interment, the corpse is carried from the house in which it has been lying into the orchard of peach-trees and is there deposited in another hurdle. Seated upon mats are there congregated the family and tribe of the deceased and invited guests. The medicine man, or conjurer, having enjoined silence, then p.r.o.nounces a funeral oration, during which he recounts the exploits of the deceased, his valor, skill, love of country, property, and influence; alludes to the void caused by his death, and counsels those who remain to supply his place by following in his footsteps; pictures the happiness he will enjoy in the land of spirits to which he has gone, and concludes his address by an allusion to the prominent traditions of his tribe.

Let us here pause to remind the reader that this custom has prevailed throughout the civilized world up to the present day--a custom, in the opinion of many, "more honored in the breach than in the observance."

At last [says Mr. Lawson], the Corpse is brought away from that Hurdle to the Grave by four young Men, attended by the Relations, the King, old Men, and all the Nation. When they come to the Sepulcre, which is about six foot deep and eight foot long, having at each end (that is, at the Head and Foot) a Light-Wood or Pitch-Pine Fork driven close down the sides of the Grave firmly into the Ground (these two Forks are to contain a Ridge-Pole, as you shall understand presently), before they lay the Corps into the Grave, they cover the bottom two or three time over with the Bark of Trees; then they let down the Corps (with two Belts that the _Indians_ carry their Burdens withal) very leisurely upon the said Barks; then they lay over a Pole of the same Wood in the two Forks, and having a great many Pieces of Pitch-Pine Logs about two Foot and a half long, they stick them in the sides of the Grave down each End and near the Top thereof, where the other Ends lie in the Ridge-Pole, so that they are declining like the Roof of a House.

These being very thick plac'd, they cover them [many times double]

with Bark; then they throw the Earth thereon that came out of the Grave and beat it down very firm. By this Means the dead Body lies in a Vault, nothing touching him.

After a time the body is taken up, the bones cleaned, and deposited in an ossuary called the Quiogozon.

Figure 1, after De Bry and Lafitau, represents what the early writers called the Quiogozon, or charnel-house, and allusions will be found to it in other parts of this volume. Discrepancies in these accounts impair greatly their value, for one author says that bones were deposited, another dried bodies.

It will be seen from the following account, furnished by M. B. Kent, relating to the Sacs and Foxes (_Oh-sak-ke-uck_) of the Nehema Agency, Nebraska, that these Indians were careful in burying their dead to prevent the earth coming in contact with the body, and this custom has been followed by a number of different tribes, as will be seen by examples given further on.

[Ill.u.s.tration: FIG. 1.--Quiogozon or Dead House.]

_Ancient burial._--The body was buried in a grave made about 2 feet deep, and was laid always with the head towards the east, the burial taking place as soon after death as possible. The grave was prepared by putting bark in the bottom of it before the corpse was deposited, a plank covering made and secured some distance above the body. The plank was made by splitting trees, until intercourse with the whites enabled them to obtain sawed lumber. The corpse was always enveloped in a blanket, and prepared as for a long journey in life, no coffin being used.

_Modern burial._--This tribe now usually bury in coffins, rude ones constructed by themselves, still depositing the body in the grave with the head towards the east.

_Ancient funeral ceremonies._--Every relative of the deceased had to throw some article in the grave, either food, clothing, or other material. There was no rule stating the nature of what was to be added to the collection, simply a requirement that something must be deposited, if it were only a piece of soiled and faded calico. After the corpse was lowered into the grave some brave addressed the dead, instructing him to walk directly westward, that he would soon discover moccasin tracks, which he must follow until he came to a great river, which is the river of death; when there he would find a pole across the river, which, if he has been honest, upright, and good, will be straight, upon which he could readily cross to the other side; but if his life had been one of wickedness and sin, the pole would be very crooked, and in the attempt to cross upon it he would be precipitated into the turbulent stream and lost forever.

The brave also told him if he crossed the river in safety the Great Father would receive him, take out his old brains, give him new ones, and then he would have reached the happy hunting grounds, always be happy and have eternal life. After burial a feast was always called, and a portion of the food of which each and every relative was partaking was burned to furnish subsistence to the spirit upon its journey.

_Modern funeral ceremonies._--Provisions are rarely put into the grave, and no portion of what is prepared for the feast subsequent to burial is burned, although the feast is continued. All the address delivered by the brave over the corpse after being deposited in the grave is omitted. A prominent feature of all ceremonies, either funeral or religious, consists of feasting accompanied with music and dancing.

_Ancient mourning observances._--The female relations allowed their hair to hang entirely unrestrained, clothed themselves in the most unpresentable attire, the latter of which the males also do. Men blacked the whole face for a period of ten days after a death in the family, while the women blacked only the cheeks; the faces of the children were blacked for three months; they were also required to fast for the same length of time, the fasting to consist of eating but one meal per day, to be made entirely of hominy, and partaken of about sunset. It was believed that this fasting would enable the child to dream of coming events and prophesy what was to happen in the future. The extent and correctness of prophetic vision depended upon how faithfully the ordeal of fasting had been observed.

_Modern mourning observances._--Many of those of the past are continued, such as wearing the hair unrestrained, wearing uncouth apparel, blacking faces, and fasting of children, and they are adhered to with as much tenacity as many of the professing Christians belonging to the evangelical churches adhere to their practices, which const.i.tute mere forms, the intrinsic value of which can very reasonably be called in question.

The Creeks and Seminoles of Florida, according to Schoolcraft,[4] made the graves of their dead as follows:

When one of the family dies, the relatives bury the corpse about four feet deep in a round hole dug directly under the cabin or rock wherever he died. The corpse is placed in the hole in a sitting posture, with a blanket wrapped about it, and the legs bent under and tied together. If a warrior, he is painted, and his pipe, ornaments, and warlike appendages are deposited with him. The grave is then covered with canes tied to a hoop round the top of the hole, then a firm layer of clay, sufficient to support the weight of a man. The relations howl loudly and mourn publicly for four days. If the deceased has been a man of eminent character, the family immediately remove from the house in which he is buried and erect a new one, with a belief that where the bones of their dead are deposited the place is always attended by goblins and chimeras dire.

Dr. W. C. Boteler, physician to the Otoe Indian Agency, Gage County, Nebraska, in a personal communication to the writer, furnishes a most interesting account of the burial ceremonies of this tribe, in which it may be seen that graves are prepared in a manner similar to those already mentioned: