The Destiny of the Soul Part 9

21 Muller, Geschichte der Amerikanischen Urreligionen, sect.

66.

The Winnebagoes located paradise above, and called the milky way the "Road of the Dead." 22 It was so white with the crowds of journeying ghosts! But almost all, like the Ojibways, imagined their elysium to lie far in the West. The soul, freed from the body, follows a wide beaten path westward, and enters a country abounding with all that an Indian covets. On the borders of this blessed land, in a long glade, he finds his relatives, for many generations back, gathered to welcome him.23 The Chippewas, and several other important tribes, always kindled fires on the fresh graves of their dead, and kept them burning four successive nights, to light the wandering souls on their way.24 An Indian myth represents the ghosts coming back from Ponemah, the land of the Hereafter, and singing this song to the miraculous Hiawatha:

"Do not lay such heavy burdens On the graves of those you bury, Not such weight of furs and wampum, Not such weight of pots and kettles; For the spirits faint beneath them.

Only give them food to carry, Only give them fire to light them.

Four days is the spirit's journey To the land of ghosts and shadows, Four its lonely night encampments.

Therefore, when the dead are buried, Let a fire, as night approaches, Four times on the grave be kindled, That the soul upon its journey May not grope about in darkness." 25

The subject of a future state seems to have been by far the most prominent one in the Indian imagination. They relate many traditions of persons who have entered it, and returned, and given descriptions of it. A young brave, having lost his betrothed, determined to follow her to the land of souls. Far South, beyond the region of ice and snows, he came to a lodge standing before the entrance to wide blue plains. Leaving his body there, he embarked in a white stone canoe to cross a lake. He saw the souls of wicked Indians sinking in the lake; but the good gained an elysian sh.o.r.e, where all was warmth, beauty, ease, and eternal youth, and where the air was food. The Master of Breath sent him back, but promised that he might at death return and stay. 26 The Wyandots tell of a dwarf, Tcha ka bech, who climbed a tree which grew higher as often as he blew on it. At last he reached heaven, and discovered it to be an excellent place. He descended the tree, building wigwams at intervals in the branches. He then returned with his sister and nephew, resting each night in one of the wigwams.

22 Schoolcraft, History, &c. of the Indian Tribes, part iv. p.

240.

23 Ibid. part ii. p. 135.

24 Ibid. part v. p. 64; part iv. p. 55.

25 Longfellow, Song of Hiawatha, xix.: The Ghosts.

26 Schoolcraft, Indian in his Wigwam. p 79.

He set his traps up there to catch animals. Rising in the night to go and examine his traps, he saw one all on fire, and, upon approaching it, found that he had caught the sun!

Where the Indian is found believing in a Devil and a h.e.l.l, it is the result of his intercourse with Europeans. These elements of horror were foreign to his original religion.27 There are in some quarters faint traces of a single purgatorial or retributive conception. It is a representation of paradise as an island, the ordeal consisting in the pa.s.sage of the dark river or lake which surrounds it. The worthy cross with entire facility, the unworthy only after tedious struggles. Some say the latter are drowned; others, that they sink up to their chins in the water, where they pa.s.s eternity in vain desires to attain the alluring land on which they gaze.28 Even this notion may be a modification consequent upon European influence. At all events, it is subordinate in force and only occasional in occurrence. For the most part, in the Indian faith mercy swallows up the other attributes of the Great Spirit. The Indian dies without fear, looking for no punishments, only for rewards.29 He regards the Master of Breath not as a holy judge, but as a kind father. He welcomes death as opening the door to a sweet land. Ever charmingly on his closing eyes dawns the prospect of the aboriginal elysium, a gorgeous region of soft shades, gliding streams, verdant groves waving in gentle airs, warbling birds, herds of stately deer and buffalo browsing on level plains. It is the earth in noiseless and solemn metamorphosis.30

We shall conclude this chapter by endeavoring to explain the purport and origin of the princ.i.p.al ceremonies and notions which have now been set forth pertaining to the disembodied state. The first source of these particulars is to be sought, not in any clear mental perceptions, or conscious dogmatic belief, but in the natural workings of affection, memory, and sentiment. Among almost every people, from the Chinese to the Araucanians, from the Ethiopians to the Dacotahs, rites of honor have been paid to the dead, various offerings have been placed at their graves. The Vedas enjoin the offering of a cake to the ghosts of ancestors back to the third generation. The Greeks were wont to pour wine, oil, milk, and blood into ca.n.a.ls made in the graves of their dead.

The early Christians adopted these "Feasts of the Dead" as Augustine and Tertullian call them from the heathen, and Celebrated them over the graves of their martyrs and of their other deceased friends. Such customs as these among savages like the s.h.i.+llooks or the Choctaws are usually supposed to imply the belief that the souls of the deceased remain about the places of sepulture and physically partake of the nourishment thus furnished. The interpretation is farther fetched than need be, and is unlikely; or, at all events, if it be true in some cases, it is not the whole truth. In the first place, these people see that the food and drink remain untouched, the weapons and utensils are left unused in the grave. Secondly, there are often certain features in the barbaric ritual obviously metaphorical, incapable of literal acceptance. For instance, the Winnebagoes light a small fire on the grave of a deceased warrior to light him on his journey to the land of souls,

27 Loskiel, Hist. Mission of United Brethren to N. A. Indians, part i. ch. 3.

28 Schoolcraft, Indian in his Wigwam, p. 202. History, &c. of Indian Tribes, part iv. p. 173.

29 Schoolcraft, History of Indian Tribes, part ii. p. 68.

30 Ibid. pp. 403, 404.

although they say that journey extends to a distance of four days and nights and is wholly invisible. They light and tend that watch fire as a memorial of their departed companion and a rude expression of their own emotions; as an unconscious emblem of their own struggling faith, not as a beacon to the straying ghost.

Again, the Indian mother, losing a nursing infant, spurts some of her milk into the fire, that the little spirit may not want for nutriment on its solitary path.31 Plato approvingly quotes Hesiod's statement that the souls of n.o.ble men become guardian demons coursing the air, messengers and agents of the G.o.ds in the world. Therefore, he adds, "we should reverence their tombs and establish solemn rites and offerings there;" though by his very statement these places were not the dwellings or haunts of the freely circuiting spirits.32

Not by an intellectual doctrine, but by an instinctive a.s.sociation, when not resisted and corrected, we connect the souls of the dead in our thoughts with the burial places of their forms.

The New Zealand priests pretend by their spells to bring wandering souls within the enclosed graveyards.33 These sepulchral folds are full of ghosts. A sentiment native to the human breast draws pilgrims to the tombs of Shakspeare and Was.h.i.+ngton, and, if not restrained and guided by cultivated thought, would lead them to make offerings there. Until the death of Louis XV., the kings of France lay in state and were served as in life for forty days after they died.34 It would be ridiculous to attempt to wring any doctrinal significance from these customs. The same sentiment which, in one form, among the Alfoer inhabitants of the Arru Islands, when a man dies, leads his relatives to a.s.semble and destroy whatever he has left, which, in another form, causes the Papist to offer burning candles, wreaths, and crosses, and to recite prayers, before the shrines of the dead saints, which, in still another form, moved Albert Durer to place all the pretty playthings of his child in the coffin and bury them with it, this same sentiment, in its undefined spontaneous workings, impelled the Peruvian to embalm his dead, the Blackfoot to inter his brave's hunting equipments with him, and the Cherokee squaw to hang fresh food above the totem on her husband's grave post. What should we think if we could foresee that, a thousand years hence, when the present doctrines and customs of France and America are forgotten, some antiquary, seeking the reason why the mourners in Pere la Chaise and Mount Auburn laid cl.u.s.ters of flowers on the graves of their lamented ones, should deliberately conclude that it was believed the souls remained in the bodies in the tomb and enjoyed the perfume of the flowers? An American traveller, writing from Vienna on All Saints' Day, in 1855, describes the avenues of the great cemetery filled with people hanging festoons of flowers on the tombstones, and placing burning candles of wax on the graves, and kneeling in devotion; it being their childish belief, he says, that their prayers on this day have efficacy to release their deceased relatives from purgatory, and that the dim taper flickering on the sod lights the unbound soul to its heavenly home. Of course these rites are not literal expressions of literal beliefs, but are

31 Andree, North America, p. 246.

32 Republic, book v. ch. 15.

33 R. Taylor, New Zealand, ch. 7.

34 Meiners, Kritische Geschichte der Religionen, buch iii. absch.

1.

symbols of ideas, emblems of sentiments, figurative and inadequate shadows of a theological doctrine, although, as is well known, there is, among the most ignorant persons, scarcely any deliberately apprehended distinction between image and ent.i.ty, material representation and spiritual verity.

If a member of the Oneida tribe died when they were away from home, they buried him with great solemnity, setting a mark over the grave; and whenever they pa.s.sed that way afterwards they visited the spot, singing a mournful song and casting stones upon it, thus giving symbolic expression to their feelings. It would be absurd to suppose this song an incantation to secure the repose of the buried brave, and the stones thrown to prevent his rising; yet it would not be more incredible or more remote from the facts than many a commonly current interpretation of barbarian usages. An amusing instance of error well enforcing the need of extreme caution in drawing inferences is afforded by the example of those explorers who, finding an extensive cemetery where the aborigines had buried all their children apart from the adults, concluded they had discovered the remains of an ancient race of pigmies! 35

The influence of unspeculative affection, memory, and sentiment goes far towards accounting for the funeral ritual of the barbarians. But it is not sufficient. We must call in further aid; and that aid we find in the arbitrary conceits, the poetic a.s.sociations, and the creative force of unregulated fancy and imagination. The poetic faculty which, supplied with materials by observation and speculation, constructed the complex mythologies of Egypt and Greece, and which, turning on its own resources, composed the Arabian tales of the genii and the modern literature of pure fiction, is particularly active, fertile, and tyrannical, though in a less continuous and systematic form, in the barbarian mind. Acting by wild fits and starts, there is no end to the extravagant conjectures and visions it bodies forth. Dest.i.tute of philosophical definitions, totally unacquainted with critical distinctions or a.n.a.lytic reflection, absurd notions, sober convictions, dim dreams, and sharp perceptions run confusedly together in the minds of savages. There is to them no clear and permanent demarcation between rational thoughts and crazy fancies.

Now, no phenomenon can strike more deeply or work more powerfully in human nature, stirring up the exploring activities of intellect and imagination, than the event of death, with its bereaving stroke and prophetic appeal. Accordingly, we should expect to find among uncultivated nations, as we actually do, a vast medley of fragmentary thoughts and pictures plausible, strange, lovely, or terrible relating to the place and fate of the disembodied soul.

These conceptions would naturally take their shaping and coloring, in some degree, from thescenery, circ.u.mstances, and experience amidst which they were conceived and born. Sometimes these figments were consciously entertained as wilful inventions, distinctly contemplated as poetry. Sometimes they were superst.i.tiously credited in all their grossness with full a.s.sent of soul. Sometimes all coexisted in vague bewilderment. These lines of separation unquestionably existed: the difficulty is to know where, in given instances, to draw them. A few examples will serve at once to ill.u.s.trate the

35 Smithsonian Contributions, vol. ii. Squier's Aboriginal Monuments, appendix, pp. 127-131.

operation of the principle now laid down, and to present still further specimens of the barbarian notions of a future life.

Some Indian tribes made offerings to the spirits of their departed heroes by casting the boughs of various trees around the ash, saying that the branches of this tree were eloquent with the ghosts of their warrior sires, who came at evening in the chariot of cloud to fire the young to deeds of war.36 There is an Indian legend of a witch who wore a mantle composed of the scalps of murdered women. Taking this off, she shook it, and all the scalps uttered shrieks of laughter. Another describes a magician scudding across a lake in a boat whose ribs were live rattlesnakes.37 An exercise of mind virtually identical with that which gave these strokes made the Philippine Islanders say that the souls of those who die struck by lightning go up the beams of the rainbow to a happy place, and animated Ali to declare that the pious, on coming out of their sepulchres, shall find awaiting them white winged camels with saddles of gold. The Ajetas suspended the bow and arrows of a deceased Papuan above his grave, and conceived him as emerging from beneath every night to go a hunting.38 The fisherman on the coast of Lapland was interred in a boat, and a flint and combustibles were given him to light him along the dark cavernous pa.s.sage he was to traverse. The Dyaks of Borneo believe that every one whose head they can get possession of here will in the future state be their servant: consequently, they make a business of "head hunting," acc.u.mulating the ghastly visages of their victims in their huts.39 The Caribs have a sort of sensual paradise for the "brave and virtuous," where, it is promised, they shall enjoy the sublimated experience of all their earthly satisfactions; but the "degenerate and cowardly" are threatened with eternal banishment beyond the mountains, where they shall be tasked and driven as slaves by their enemies.40 The Hispaniolians locate their elysium in a pleasant valley abounding with guava, delicious fruits, cool shades, and murmuring rivulets, where they expect to live again with their departed ancestors and friends.41 The Patagonians say the stars are their translated countrymen, and the milky way is a field where the departed Patagonians hunt ostriches. Clouds are the feathers of the ostriches they kill.42 The play is here seen of the same mythological imagination which, in Italy, pictured a writhing giant beneath Mount Vesuvius, and, in Greenland, looked on the Pleiades as a group of dogs surrounding a white bear, and on the belt of Orion as a company of Greenlanders placed there because they could not find the way to their own country. Black Bird, the redoubtable chief of the O Ma Haws, when dying, said to his people, "Bury me on yonder lofty bluff on the banks of the Missouri, where I can see the men and boats pa.s.sing by on the river." 43 Accordingly, as soon as he ceased

36 Browne, Trees of America, p. 328.

37 Schoolcraft, Hist. &c part i. pp. 32-34.

38 Earl, The Papuans, p. 132.

39 Earl, The Eastern Seas, ch. 8.

40 Edwards, Hist. of the West Indies, book i. ch. 2.

41 Ibid. ch. 3.

42 Falkner, Patagonia, ch. 5.

43 Catlin, North American Indians, vol. ii. p. 6.

to breathe, they set him there, on his favorite steed, and heaped the earth around him. This does not imply any believed doctrine, in our sense of the term, but is plainly a spontaneous transference for the moment, by the poetic imagination, of the sentiments of the living man to the buried body.

The unhappy Africans who were s.n.a.t.c.hed from their homes, enslaved and cruelly tasked in the far West India islands, pined under their fate with deadly homesickness. The intense longing moulded their plastic belief, just as the sensation from some hot bricks at the feet of a sleeping man shaped his dreams into a journey up the side of Atna. They fancied that if they died they should immediately live again in their fatherland. They committed suicide in great numbers. At last, when other means had failed to check this epidemic of self destruction, a cunning overseer brought them ropes and every facility for hanging, and told them to hang themselves as fast as they pleased, for their master had bought a great plantation in Africa, and as soon as they got there they would be set to work on it. Their helpless credulity took the impression; and no more suicides occurred.44

The mutual formative influences exerted upon a people's notions concerning the future state, by the imagination of their poets and the peculiarities of their clime, are perhaps nowhere more conspicuously exhibited than in the case of the Caledonians who at an early period dwelt in North Britain. They had picturesque traditions locating the habitation of ghosts in the air above their fog draped mountains. They promised rewards for nothing but valor, and threatened punishments for nothing but cowardice; and even of these they speak obscurely. Nothing is said of an under world. They supposed the ghosts at death floated upward naturally, true children of the mist, and dwelt forever in the air, where they spent an inane existence, indulging in sorrowful memories of the past, and, in unreal imitation of their mortal occupations, chasing boars of fog amid hills of cloud and valleys of shadow.

The authority for these views is Ossian, "whose genuine strains,"

Dr. Good observes, "a.s.sume a higher importance as historical records than they can claim when considered as fragments of exquisite poetry."

"A dark red stream comes down from the hill. Crugal sat upon the beam; he that lately fell by the hand of Swaran striving in the battle of heroes. His face is like the beam of the setting moon; his robes are of the clouds of the hill; his eyes are like two decaying flames; dark is the wound on his breast. The stars dim twinkled through his form, and his voice was like the sound of a distant stream. Dim and in tears he stood, and stretched his pale hand over the hero. Faintly he raised his feeble voice, like the gale of the reedy Lego. 'My ghost, O'Connal, is on my native hills, but my corse is on the sands of Ullin. Thou shalt never talk with Crugal nor find his lone steps on the heath. I am light as the blast of Cromla, and I move like the shadow of mist.

Connal, son of Colgar, I see the dark cloud of death. It hovers over the plains of Lena. The sons of green Erin shall fall. Remove from the field of ghosts.' Like the darkened moon, he retired in the midst of the whistling blast."