An Introduction to the mortuary customs of the North American Indians Part 7

"The boxes in which the corpses were placed are so short that a man could not lie in them extended at full length, but in a country where boxes and boards are scarce this is overlooked. After the corpses have remained a certain time exposed, they are taken down and buried. Our guide, Renville, related to us that he had been a witness to an interesting, though painful, circ.u.mstance that occurred here. An Indian who resided on the Mississippi, hearing that his son had died at this spot, came up in a canoe to take charge of the remains and convey them down the river to his place of abode, but on his arrival he found that the corpse had already made such progress toward decomposition as rendered it impossible for it to be removed. He then undertook, with a few friends, to clean off the bones. All the flesh was sc.r.a.ped off and thrown into the stream, the bones were carefully collected into his canoe, and subsequently carried down to his residence."

Interesting and valuable from the extreme attention paid to details is the following account of a burial case discovered by Dr. George M.

Sternberg, U. S. A., and furnished by Dr. George A. Otis, U. S. A., Army Medical Museum, Was.h.i.+ngton, D.C. It relates to the Cheyennes of Kansas:

"The case was found, Brevet Major Sternberg states, on the banks of Walnut Creek, Kansas, elevated about eight feet from the ground by four notched poles, which were firmly planted in the ground. The unusual care manifested in the preparation of the case induced Dr.

Sternberg to infer that some important chief was inclosed in it.

Believing that articles of interest were inclosed with the body, and that their value would be enhanced if they were received at the Museum as left by the Indians, Dr. Sternberg determined to send the case unopened.

"I had the case opened this morning and an inventory made of the contents. The case consisted of a cradle of interlaced branches of white willow, about 6 feet long, 3 feet broad, and 3 feet high, with a flooring of buffalo thongs arranged as a net-work. This cradle was securely fastened by strips of buffalo-hide to four poles of ironwood and cottonwood, about 12 feet in length. These poles doubtless rested upon the forked extremities of the vertical poles described by Dr.

Sternberg. The cradle was wrapped in two buffalo-robes of large size and well preserved. On removing these an aperture 18 inches square was found at the middle of the right side of the cradle or basket. Within appeared other buffalo-robes folded about the remains, and secured by gaudy-colored sashes. Five robes were successively removed, making seven in all. Then we came to a series of new blankets folded about the remains. There were five in all--two scarlet, two blue, and one white. These being removed, the next wrappings consisted of a striped white and gray sack, and of a United States Infantry overcoat, like the other coverings nearly new. We had now come apparently upon the immediate envelopes of the remains, which it was now evident must be those of a child. These consisted of three robes, with hoods very richly ornamented with bead-work. These robes or cloaks were of buffalo-calf skin about four feet in length, elaborately decorated with bead-work in stripes. The outer was covered with rows of blue and white bead-work, the second was green and yellow, and the third blue and red. All were further adorned by spherical bra.s.s bells attached all about the borders by strings of beads.

"The remains with their wrappings lay upon a matting similar to that used by the Navajo and other Indians of the southern plains, and upon a pillow of dirty rags, in which were folded a bag of red paint, bits of antelope skin, bunches of straps, buckles, &c. The three bead-work hooded cloaks were now removed, and then we successively unwrapped a gray woolen double shawl, five yards of blue ca.s.simere, six yards of red calico, and six yards of brown calico, and finally disclosed the remains of a child, probably about a year old, in an advanced stage of decomposition. The cadaver had a beaver-cap ornamented with disks of copper containing the bones of the cranium, which had fallen apart.

About the neck were long wampum necklaces with _dentalium, unionida, and auricula,_ interspersed with beads. There were also strings of the pieces of _Haliotis_ from the Gulf of California, so valued by the Indians on this side of the Rocky Mountains. The body had been elaborately dressed for burial, the costume consisting of a red- flannel cloak, a red tunic, and frock-leggins adorned with bead-work, yarn stockings of red and black worsted, and deerskin bead-work moccasins. With the remains were numerous trinkets, a porcelain image, a China vase, strings of beads, several toys, a pair of mittens, a fur collar, a pouch of the skin of _putorius vison_, &c."

Another extremely interesting account of scaffold burial, furnished by Dr. L. S. Turner, U. S. A., Fort Peck, Mont., and relating to the Sioux, is here given entire, as it refers to certain curious mourning observances which have prevailed to a great extent over the entire globe:

"The Dakotas bury their dead in the tops of trees when limbs can be found sufficiently horizontal to support scaffolding on which to lay the body, but as such growth is not common in Dakota, the more general practice is to lay them upon scaffolds from 7 to 10 feet high and out of the reach of carnivorous animals as the wolf. These scaffolds are constructed upon four posts set into the ground something after the manner of the rude drawing which I inclose. Like all labors of a domestic kind, the preparation for burial is left to the women, usually the old women. The work begins as soon as life is extinct. The face, neck, and hands are thickly painted with vermilion, or a species of red earth found in various portions of the Territory when the vermilion of the traders cannot be had. The clothes and personal trinkets of the deceased ornament the body. When blankets are available, it is then wrapped in one, all parts of the body being completely enveloped. Around this a dressed skin of buffalo is then securely wrapped, with the flesh side out, and the whole securely bound with thongs of skins, either raw or dressed; and for ornament, when available, a bright-red blanket envelopes all other coverings, and renders the general scene more picturesque until dimmed by time and the elements. As soon as the scaffold is ready, the body is borne by the women, followed by the female relatives, to the place of final deposit, and left p.r.o.ne in its secure wrappings upon this airy bed of death. This ceremony is accompanied with lamentations so wild and weird that one must see and hear in order to appreciate. If the deceased be a brave, it is customary to place upon or beneath the scaffold a few buffalo-heads which time has rendered dry and inoffensive; and if he has been brave in war some of his implements of battle are placed on the scaffold or securely tied to its timbers. If the deceased has been a chief, or a soldier related to his chief, it is not uncommon to slay his favorite pony and place the body beneath the scaffold, under the superst.i.tion, I suppose, that the horse goes with the man. As ill.u.s.trating the propensity to provide the dead with the things used while living, I may mention that some years ago I loaned to an old man a delft urinal for the use of his son, a young man who was slowly dying of a wasting disease. I made him promise faithfully that he would return it as soon as his son was done using it. Not long afterwards the urinal graced the scaffold which held the remains of the dead warrior, and as it has not to this day been returned I presume the young man is not done using it.

"The mourning customs of the Dakotas, though few of them appear to be of universal observance, cover considerable ground. The hair, never cut under other circ.u.mstances, is cropped off even with the neck, and the top of the head and forehead, and sometimes nearly the whole body, are smeared with a species of white earth resembling chalk, moistened with water. The lodge, teepee, and all the family possessions except the few shabby articles of apparel worn by the mourners, are given away and the family left dest.i.tute. Thus far the custom is universal or nearly so. The wives, mother, and sisters of a deceased man, on the first, second, or third day after the funeral, frequently throw off their moccasins and leggins and gash their legs with their butcher- knives, and march through the camp and to the place of burial with bare and bleeding extremities, while they chant or wail their dismal songs of mourning. The men likewise often gash themselves in many places, and usually seek the solitude of the higher point on the distant prairie, where they remain fasting, smoking, and wailing out their lamentations for two or three days. A chief who had lost a brother once came to me after three or four days of mourning in solitude almost exhausted from hunger and bodily anguish. He had gashed the outer side of both lower extremities at intervals of a few inches all the way from the ankles to the top of the hips. His wounds had inflamed from exposure, and were suppurating freely. He a.s.sured me that he had not slept for several days or nights. I dressed his wounds with a soothing ointment, and gave him a full dose of an effective anodyne, after which he slept long and refres.h.i.+ngly, and awoke to express his grat.i.tude and shake my hand in a very cordial and sincere manner. When these harsher inflictions are not resorted to, the mourners usually repair daily for a few days to the place of burial, toward the hour of sunset, and chant their grief until apparently a.s.suaged by its own expression. This is rarely kept up for more than four or five days, but is occasionally resorted to, at intervals, for weeks, or even months, according to the mood of the bereft. I have seen few things in life so touching as the spectacle of an old father going daily to the grave of his child, while the shadows are lengthening, and pouring out his grief in wails that would move a demon, until his figure melts with the gray twilight, when, silent and solemn, he returns to his desolate family. The weird effect of this observance is sometimes heightened, when the deceased was a grown-up son, by the old man kindling a little fire near the head of the scaffold, and varying his lamentations with smoking in silence. The foregoing is drawn from my memory of personal observances during a period of more than six years' constant intercourse with several subdivisions of the Dakota Indians. There may be much which memory has failed to recall upon a brief consideration."

Perhaps a brief review of Dr. Turner's narrative may not be deemed inappropriate here.

Supplying food to the dead is a custom which is known to be of great antiquity; in some instances, as among the ancient Romans, it appears to have been a sacrificial offering, for it usually accompanied cremation, and was not confined to food alone, for spices, perfumes, oil, etc., were thrown upon the burning pile. In addition to this, articles supposed or known to have been agreeable to the deceased were also consumed. The Jews did the same, and in our own time the Chinese, Caribe and many of the tribes of North American Indians followed these customs. The cutting of hair as a mourning observance is of very great antiquity, and Tegg relates that among the ancients whole cities and countries were shaved (_sic_) when a great man died. The Persians not only shaved themselves on such occasions, but extended the same process to their domestic animals, and Alexander, at the death of Hephastin, not only cut off the manes of his horses and mules, but took down the battlements from the city walls, that even towns might seem in mourning and look bald. Scarifying and mutilating the body has prevailed from a remote period of time, having possibly replaced, in the process of evolution, to a certain extent, the more barbarous practice of absolute personal sacrifice. In later days, among our Indians, human sacrifices have taken place to only a limited extent, but formerly many victims were immolated, for at the funerals of the chiefs of the Florida and Carolina Indians all the male relatives and wives were slain, for the reason, according to Gallatin, that the hereditary dignity of Chief or Great Sun descended, as usual, by the female line; and he, as well as all other members of his clan, whether male or female, could marry only persons of an inferior clan. To this day mutilation of the person among some tribes of Indians is usual.

The sacrifice of the favorite horse or horses is by no means peculiar to our Indians, for it was common among the Romans, and possibly even among the men of the Reindeer period, for at Solutre, in France, the writer saw horses' bones exhumed from the graves examined in 1873. The writer has frequently conversed with Indians upon this subject, and they have invariably informed him that when horses were slain great care was taken to select the poorest of the band.

Tree-burial was not uncommon among the nations of antiquity, for the Colchiens enveloped their dead in sacks of skin and hung them to trees; the ancient Tartars and Scythians did the same. With regard to the use of scaffolds and trees as places of deposit for the dead, it seems somewhat curious that the tribes who formerly occupied the eastern portion of our continent were not in the habit of burying in this way, which, from the abundance of timber, would have been a much easier method than the ones in vogue, while the western tribes, living in spa.r.s.ely wooded localities, preferred the other. If we consider that the Indians were desirous of preserving their dead as long as possible, the fact of their dead being placed in trees and scaffolds would lead to the supposition that those living on the plains were well aware of the desiccating property of the dry air of that arid region. This desiccation would pa.s.s for a kind of mummification.

The particular part of the mourning ceremonies, which consisted in loud cries and lamentations, may have had in early periods of time a greater significance than that of a mere expression of grief or woe, and on this point Bruhier [Footnote: L' des signes de la Mort, 1742, I, p. 475 _et seq._] seems quite positive, his interpretation being that such cries were intended to prevent premature burial. He gives some interesting examples, which may be admitted here.

"The Caribs lament loudly, their wailings being interspersed with comical remarks and questions to the dead as to why he preferred to leave this world, having everything to make life comfortable. They place the corpse on a little seat in a ditch or grave four or five feet deep, and for ten days they bring food, requesting the corpse to eat. Finally, being convinced that the dead will neither eat nor return to life, they throw the food on the head of the corpse and fill up the grave."

When one died among the Romans, the nearest parents embraced the body, closed the eyes and mouth, and when one was about to die received the last words and sighs, and then loudly called the name of the dead, finally bidding an eternal adieu. This ceremony of calling the deceased by name was known as the _conclamation,_ and was a custom anterior even to the foundation of Rome. One dying away from home was immediately removed thither, in order that this might be performed with greater propriety. In Picardy, as late as 1743, the relatives threw themselves on the corpse and with loud cries called it by name, and up to 1855 the Moravians of Pennsylvania, at the death of one of their number, performed mournful musical airs on bra.s.s instruments from the village church steeple and again at the grave [Footnote: The writer is informed by Mr. John Henry b.o.n.e.r that this custom still prevails not only in Pennsylvania, but at the Moravian settlement of Salem, North Carolina.] This custom, however, was probably a remnant of the ancient funeral observances, and not to prevent premature burial, or, perhaps, to scare away bad spirits.

W. L. Hardisty [Footnote: Rep. Smithsonian Inst., 1866, p. 319] gives a curious example of log-burial in trees, relating to the Loucheux of British America:

"They inclose the body in a neatly-hollowed piece of wood, and secure it to two or more trees, about six feet from the ground. A log about eight feet long is first split in two, and each of the parts carefully hollowed out to the required size. The body is then inclosed and the two pieces well lashed together, preparatory to being finally secured, as before stated, to the trees"

With regard to the use of scaffolds as places of deposit for the dead, the following theories by Dr. W. Gardner, U.S.A., are given:

"If we come to inquire why the American aborigines placed the dead bodies of their relatives and friends in trees, or upon scaffolds resembling trees, instead of burying them in the ground, or burning them and preserving their ashes in urns, I think we can answer the inquiry by recollecting that most if not all the tribes of American Indians, as well as other nations of a higher civilization, believed that the human soul, spirit or immortal part, was of the form and nature of a bird, and as these are essentially arboreal in their habits, it is quite in keeping to suppose that the _soul-bird_ would have readier access to its former home or dwelling-place if it was placed upon a tree or scaffold than if it was buried in the earth; moreover, from this lofty eyrie the souls of the dead could rest secure from the attacks of wolves or other profane beasts, and guard like sentinels the homes and hunting-grounds of their loved ones."

This statement is given because of a corroborative note in the writer's possession, but he is not prepared to admit it as correct without farther investigation.

PARTIAL SCAFFOLD BURIAL AND OSSUARIES

Under this heading may be placed the burials which consisted in first depositing the bodies on scaffolds, where they were allowed to remain for a variable length of time, after which the bones were cleaned and deposited either in the earth or in special structures called by writers "bone-houses." Roman [Footnote: Hist. of Florida, 1775, p.

89.] relates the following concerning the Choctaws:

"The following treatment of the dead is very strange ... As soon as the deceased is departed, a stage is erected (as in the annexed plate is represented) and the corpse is laid on it and covered with a bear skin; if he be a man of note, it is decorated, and the poles painted red with vermillion and bear's oil; if a child, it is put upon stakes set across; at this stage the relations come and weep, asking many questions of the corpse, such as, why he left them? did not his wife serve him well? was he not contented with his children? had he not corn enough? did not his land produce sufficient of everything? was he afraid of his enemies? etc. and this accompanied by loud howlings; the women will be there constantly, and sometimes with the corrupted air and heat of the sun faint so as to oblige the bystanders to carry them home; the men will also come and mourn in the same manner, but in the night or at other unseasonable times, when they are least likely to be discovered.

"The stage is fenced round with poles; it remains thus a certain time but not a fixed s.p.a.ce; this is sometimes extended to three or four months, but seldom more than half that time. A certain set of venerable old Gentlemen who wear very long nails as a distinguis.h.i.+ng badge on the thumb, fore and middle finger of each hand, constantly travel through the nation (when i was there, i was told there were but five of this respectable order) that one of them may acquaint those concerned, of the expiration of this period, which is according to their own fancy; the day being come, the friends and relations a.s.semble near the stage, a fire is made, and the respectable operator, after the body is taken down, with his nails tears the remaining flesh off the bones, and throws it with the entrails into the fire, where it is consumed; then he sc.r.a.pes the bones and burns the sc.r.a.pings likewise; the head being painted red with vermillion is with the rest of the bones put into a neatly made chest (which for a Chief is also made red) and deposited in the loft of a hut built for that purpose, and called bone house; each town has one of these; after remaining here one year or thereabouts, if he be a man of any note, they take the chest down, and in an a.s.sembly of relations and friends they weep once more over him, refresh the colour of the head, paint the box, and then deposit him to lasting oblivion.

"An enemy nor one who commits suicide is buried under the earth as one to be directly forgotten and unworthy the above ceremonial obsequies and mourning."

Jones [Footnote: Antiquities of the Southern Indiana, 1873, p. 105.]

quotes one of the older writers, as follows, regarding the _Natchez_ tribe:

"Among the Natchez the dead were either inhumed or placed in tombs.

These tombs were located within or very near their temples. They rested upon four forked sticks fixed fast in the ground, and were raised some three feet above the earth. About eight feet long and a foot and a half wide, they were prepared for the reception of a single corpse. After the body was placed upon it, a basket-work of twigs was woven around and covered with mud, an opening being left at the head, through which food was presented to the deceased. When the flesh had all rotted away, the bones were taken out, placed in a box made of canes, and then deposited in the temple. The common dead were mourned and lamented for a period of three days. Those who fell in battle were honored with a more protracted and grievous lamentation."

Bartram [Footnote: Bartram's Travel, 1791, p. 516.] gives a somewhat different account from Roman of burial among the Choctaws of Carolina:

"The Choctaws pay their last duties and respect to the deceased in a very different manner. As soon as a person is dead, they erect a scaffold 18 or 20 feet high in a grove adjacent to the town, where they lay the corps, lightly covered with a mantle; here it is suffered to remain, visited and protected by the friends and relations, until the flesh becomes putrid, so as easily to part from the bones; then undertakers, who make it their business, carefully strip the flesh from the bones, wash and cleanse them, and when dry and purified by the air, having provided a curiously-wrought chest or coffin, fabricated of bones and splints, they place all the bones therein, which is deposited in the bone-house, a building erected for that purpose in every town; and when this house is full a general solemn funeral takes place; when the nearest kindred or friends of the deceased, on a day appointed, repair to the bone-house, take up the respective coffins, and, following one another in order of seniority, the nearest relations and connections attending their respective corps, and the mult.i.tude following after them, all as one family, with united voice of alternate allelujah and lamentation, slowly proceeding on to the place of general interment, when they place the coffins in order, forming a pyramid; [Footnote: Some ingenious men whom I have conversed with have given it as their opinion that all those pyramidal artificial hills, usually called Indian mounds, were raised on this occasion, and are generally sepulchres. However, I am of different opinion.] and, lastly, cover all over with earth, which raises a conical hill or mount; when they return to town in order of solemn procession, concluding the day with a festival, which is called the feast of the dead."

Morgan [Footnote: League of the Iroquois 1851, p. 171] also alludes to this mode of burial:

"The body of the deceased was exposed upon a hark scaffolding erected upon poles or secured upon the limbs of trees, where it was left to waste to a skeleton. After this had been effected by the process of decomposition in the open air, the bones were removed either to the former house of the deceased, or to a small bark-house by its side, prepared for their reception. In this manner the skeletons of the whole family were preserved from generation to generation by the filial or parental affection of the living After the lapse of a number of years, or in a season of public insecurity, or on the eve of abandoning a settlement, it was customary to collect these skeletons from the whole community around and consign them to a common resting place.

"To this custom, which is not confined to the Iroquois, is doubtless to be ascribed the barrows and bone-mounds which have been found in such numbers in various parts of the country. On opening these mounds the skeletons are usually found arranged in horizontal layers, a conical pyramid, those in each layer radiating from a common center.

In other cases they are found placed promiscuously."

D. G. Brinton [Footnote: Myths of the New World, 1868. p. 256.]

likewise gives an account of the interment of collected bones:

"East of the Mississippi nearly every nation was accustomed at stated periods--usually once in eight or ten years--to collect and clean the osseous remains of those of its number who had died in the intervening time, and inter them in one common sepulcher, lined with choice furs, and marked with a mound of wood, stone, or earth. Such is the origin of those immense tumuli filled with the mortal remains of nations and generations, which the antiquary, with irreverent curiosity, so frequently chances upon in all portions of our territory. Throughout Central America the same usage obtained in various localities, as early writers and existing monuments abundantly testify. Instead of interring the bones, were they those of some distinguished chieftain, they were deposited in the temples or the council-houses, usually in small chests of canes or splints. Such were the charnel-houses which the historians of De Soto's expedition so often mention, and these are the 'arks' Adair and other authors who have sought to trace the descent of the Indians from the Jews have likened to that which the ancient Israelites bore with them in their migrations.

"A widow among the Tahkalis was obliged to carry the bones of her deceased husband wherever she went for four years, preserving them in such a casket, handsomely decorated with feathers (Rich. Arc. Exp, p.

260). The Caribs of the mainland adopted the custom for all, without exception. About a year after death the bones were cleaned, bleached, painted, wrapped in odorous balsams, placed in a wicker basket, and kept suspended from the door of their dwelling (Gumilla Hist. del Orinoco I., pp. 199, 202, 204). When the quant.i.ty of these heirlooms became burdensome they were removed to some inaccessible cavern and stowed away with reverential care."

George Catlin [Footnote: Hist. N. A. Indians, 1844, I, p. 90.]

describes what he calls the "Golgothas" of the Mandans:

"There are several of these golgothas, or circles of twenty or thirty feet in diameter, and in the center of each ring or circle is a little mound of three feet high, on which uniformly rest two buffalo skulls (a male and female), and in the center of the little mound is erected 'a medicine pole,' of about twenty feet high, supporting many curious articles of mystery and superst.i.tion, which they suppose have the power of guarding and protecting this sacred arrangement.

"Here, then, to this strange place do these people again resort to evince their further affections for the dead, not in groans and lamentations, however, for several years have cured the anguish, but fond affection and endearments are here renewed, and conversations are here held and cherished with the dead. Each one of these skulls is placed upon a bunch of wild sage, which has been pulled and placed under it. The wife knows, by some mark or resemblance, the skull of her husband or her child which lies in this group, and there seldom pa.s.ses a day that she does not visit it with a dish of the best-cooked food that her wigwam affords, which she sets before the skull at night, and returns for the dish in the morning. As soon as it is discovered that the sage on which the skull rests is beginning to decay, the woman cuts a fresh bunch and places the skull carefully upon it, removing that which was under it.

"Independent of the above-named duties, which draw the women to this spot, they visit it from inclination, and linger upon it to hold converse and company with the dead. There is scarcely an hour in a pleasant day but more or less of these women may be seen sitting or lying by the skull of their child or husband, talking to it in the most pleasant and endearing language that they can use (as they were wont to do in former days), and seemingly getting an answer back."

From these accounts it may be seen that the peculiar customs which have been described by the authors cited were not confined to any special tribe or area of country, although they do not appear to have prevailed among the Indians of the northwest coast, so far as known.

SUPERTERRENE AND AERIAL BURIAL IN CANOES.

The next mode of burial to be remarked is that of deposit in canoes, either supported on posts, on the ground, or swung from trees, and is common only to the tribes inhabiting the northwest coast. From a number of examples, the following, relating to the Clallams and furnished by the Rev. M. Eells, missionary to the Skokomish Agency, Was.h.i.+ngton Territory, is selected: