A Further Contribution to the Study of the Mortuary Customs of the North Part 15

At length, by meaning looks and gestures rather than words, it was found that the chief had determined that the deceased boy's friend, who had been his companion in hunting the rabbit, snaring the pheasant, and fishing in the streams, was to be his companion to the spirit land; his son should not be deprived of his a.s.sociate in the strange world to which he had gone; that a.s.sociate should perish by the hand of his father, and be conveyed with him to the dead-house.

This receptacle was built on a long, black rock in the center of the Columbia River, around which, being so near the falls, the current was amazingly rapid. It was thirty feet in length, and perhaps half that in breadth, completely enclosed and sodded except at one end, where was a narrow aperture just sufficient to carry a corpse through. The council overruled, and little George, instead of being slain, was conveyed living to the dead-house about sunset. The dead were piled on each side, leaving a narrow aisle between, and on one of these was placed the deceased boy; and, bound tightly till the purple, quivering flesh puffed above the strong bark cords, that he might die very soon, the living was placed by his side, his face to his till the very lips met, and extending along limb to limb and foot to foot, and nestled down into his couch of rottenness, to impede his breathing as far as possible and smother his cries.

Bancroft[95] states that--

The slaves sacrificed at the graves by the Aztecs and Tarascos were selected from various trades and professions, and took with them the most cherished articles of the master and the implements of their trade wherewith to supply his wants--

while among certain of the Central American tribe death was voluntary, wives, attendants, slaves, friends, and relations sacrificing themselves by means of a vegetable poison.

To the mind of a savage man unimpressed with the idea that self-murder is forbidden by law or custom, there can seem no reason why, if he so wills, he should not follow his beloved chief, master, or friend to the "happy other world;" and when this is remembered we need not feel astonished as we read of accounts in which scores of self immolations are related. It is quite likely that among our own people similar customs might be followed did not the law and society frown down such proceedings. In fact the daily prints occasionally inform us, notwithstanding the restraints mentioned, that sacrifices do take place on the occasion of the death of a beloved one.

_FEASTS._

In Beltrami[96] an account is given of the funeral ceremonies of one of the tribes of the west, including a description of the feast which took place before the body was consigned to its final resting-place:

I was a spectator of the funeral ceremony performed in honor of the manes of _Cloudy Weather's_ son-in-law, whose body had remained with the Sioux, and was suspected to have furnished one of their repasts.

What appeared not a little singular and indeed ludicrous in this funeral comedy was the contrast exhibited by the terrific lamentations and yells of one part of the company while the others were singing and dancing with all their might.

At another funeral ceremony for a member of the _Grand Medicine_, and at which as _a man of another world_ I was permitted to attend, the same practice occurred. But at the feast which took place on that occasion an allowance was served up for the deceased out of every article of which it consisted, while others were beating, wounding, and torturing themselves, and letting their blood flow both over the dead man and his provisions, thinking possibly that this was the most palatable seasoning for the latter which they could possibly supply. His wife furnished out an entertainment present for him of all her hair and rags, with which, together with his arms, his provisions, his ornaments, and his mystic medicine bag, he was wrapped up in the skin which had been his last covering when alive. He was then tied round with the bark of some particular trees which they use for making cords, and bonds of a very firm texture and hold (the only ones indeed which they have), and instead of being buried in the earth was hung up to a large oak. The reason of this was that, as his favorite Manitou was the eagle, his spirit would be enabled more easily from such a situation to fly with him to Paradise.

Hind[97] mentions an account of a burial feast by De Brebeuf which occurred among the Hurons of New York:

The Jesuit missionary, P. de Brebeuf, who a.s.sisted at one of the "feasts of the dead" at the village of Ossosane, before the dispersion of the Hurons, relates that the ceremony took place in the presence of 2,000 Indians, who offered 1,300 presents at the common tomb, in testimony of their grief. The people belonging to five large villages deposited the bones of their dead in a gigantic shroud, composed of forty-eight robes, each robe being made of ten beaver skins. After being carefully wrapped in this shroud, they were placed between moss and bark. A wall of stones was built around this vast ossuary to preserve it from profanation. Before covering the bones with earth a few grains of Indian corn were thrown by the women upon the sacred relics. According to the superst.i.tious belief of the Hurons the souls of the dead remain near the bodies until the "feast of the dead"; after which ceremony they become free, and can at once depart for the land of spirits, which they believe to be situated in the regions of the setting sun.

Ossuaries have not been used by savage nations alone, for the custom of exhuming the bones of the dead after a certain period, and collecting them in suitable receptacles, is well known to have been practiced in Italy, Switzerland, and France. The writer saw in the church-yard of Zug, Switzerland, in 1857, a slatted pen containing the remains of hundreds of individuals. These had been dug up from the grave-yard and preserved in the manner indicated. The catacombs of Naples and Paris afford examples of burial ossuaries.

_SUPERSt.i.tION REGARDING BURIAL FEASTS._

The following account is by Dr. S. G. Wright, acting physician to the Leech Lake Agency, Minnesota:--

Pagan Indians or those who have not become Christians still adhere to the ancient practice of feasting at the grave of departed friends; the object is to feast with the departed; that is, they believe that while they partake of the visible material the departed spirit partakes at the same time of the spirit that dwells in the food. From ancient time it was customary to bury with the dead various articles, such especially as were most valued in lifetime.

The idea was that there was a spirit dwelling in the article represented by the material article; thus the war-club contained a spiritual war-club, the pipe a spiritual pipe, which could be used by the departed in another world. These several spiritual implements were supposed, of course, to accompany the soul, to be used also on the way to its final abode. This habit has now ceased.

_FOOD._

This subject has been sufficiently mentioned elsewhere in connection with other matters and does not need to be now repeated. It has been an almost universal custom throughout the whole extent of the country to place food in or near the grave of deceased persons.

_DANCES._

Gymnastic exercises, dignified with this name, upon the occasion of a death or funeral, were common to many tribes. It is thus described by Morgan:[98]

An occasional and very singular figure was called the "dance for the dead." It was known as the _O-he-wa._ It was danced by the women alone. The music was entirely vocal, a select band of singers being stationed in the center of the room. To the songs for the dead which they sang the dancers joined in chorus. It was plaintive and mournful music. This dance was usually separate from all councils and the only dance of the occasion. It was commenced at dusk or soon after and continued until towards morning, when the shades of the dead who were believed to be present and partic.i.p.ate in the dance were supposed to disappear. The dance was had whenever a family which had lost a member called for it, which was usually a year after the event. In the spring and fall it was often given for all the dead indiscriminately, who were believed then to revisit the earth and join in the dance.

The interesting account which now follows is by Stephen Powers[99] and relates to the Yo-kai-a of California, containing other matters of importance pertaining to burial:

I paid a visit to their camp four miles below Ukiah, and finding there a unique kind of a.s.sembly-house, desired to enter and examine it, but was not allowed to do so until I had gained the confidence of the old s.e.xton by a few friendly words and the tender of a silver half dollar. The pit of it was about 50 feet in diameter and 4 or 5 feet deep, and it was so heavily roofed with earth that the interior was damp and somber as a tomb. It looked like a low tumulus, and was provided with a tunnel-like entrance about 10 feet long and 4 feet high, and leading down to a level with the floor of the pit. The mouth of the tunnel was closed with brush, and the venerable s.e.xton would not remove it until he had slowly and devoutly paced several times to and fro before the entrance.

Pa.s.sing in I found the ma.s.sive roof supported by a number of peeled poles painted white and ringed with black and ornamented with rude devices. The floor was covered thick and green with sprouting wheat, which had been scattered to feed the spirit of the captain of the tribe, lately deceased. Not long afterwards a deputation of the Senel come up to condole with the Yo-kai-a on the loss of their chief, and a dance or series of dances was held which lasted three days. During this time of course the Senel were the guests of the Yo-kai-a, and the latter were subjected to a considerable expense.

I was prevented by other engagements from being present, and shall be obliged to depend on the description of an eye-witness, Mr. John Tenney, whose account is here given with a few changes:

There are four officials connected with the building, who are probably chosen to preserve order and to allow no intruders. They are the a.s.sistants of the chief. The invitation to attend was from one of them, and admission was given by the same. These four wore black vests trimmed with red flannel and sh.e.l.l ornaments. The chief made no special display on the occasion. In addition to these four, who were officers of the a.s.sembly-chamber, there were an old man and a young woman, who seemed to be priest and priestess. The young woman was dressed differently from any other, the rest dressing in plain calico dresses. Her dress was white covered with spots of red flannel, cut in neat figure, ornamented with sh.e.l.ls. It looked gorgeous and denoted some office, the name of which I could not ascertain. Before the visitors were ready to enter, the older men of the tribe were reclining around the fire smoking and chatting. As the ceremonies were about to commence, the old man and young woman were summoned, and, standing at the end opposite the entrance, they inaugurated the exercises by a brief service, which seemed to be a dedication of the house to the exercises about to commence. Each of them spoke a few words, joined in a brief chant, and the house was thrown open for their visitors. They staid at their post until the visitors entered and were seated on one side of the room. After the visitors then others were seated, making about 200 in all, though there was plenty of room in the center for the dancing.

Before the dance commented the chief of the visiting tribe made a brief speech in which he no doubt referred to the death of the chief of the Yo-kai-a, and offered the sympathy of his tribe in this loss.

As he spoke, some of the women scarcely refrained from crying out, and with difficulty they suppressed their sobs. I presume that he proposed a few moments of mourning, for when he stopped the whole a.s.semblage burst forth into a bitter wailing, some screaming as if in agony. The whole thing created such a din that I was compelled to stop my ears. The air was rent and pierced with their cries. This wailing and shedding of tears lasted about three or five minutes, though it seemed to last a half hour. At a given signal they ceased, wiped their eyes, and quieted down.

Then preparations were made for the dance. One end of the room was set aside for the dressing-room. The chief actors wens five men, who were muscular and agile. They were profusely decorated with paint and feathers, while white and dark stripes covered their bodies.

They were girt about the middle with cloth of bright colors, sometimes with variegated shawls. A feather mantle hung from the shoulder, reaching below the knee; strings of sh.e.l.ls ornamented the neck, while their heads were covered with a crown of eagle feathers.

They had whistles in their months as they danced, swaying their heads, bending and whirling their bodies; every muscle seemed to be exercised, and the feather ornaments quivered with light. They were agile and graceful as they bounded about in the sinuous course of the dance.

The five men were a.s.sisted by a semicircle of twenty women, who only marked time by stepping up and down with short step. They always took their places first and disappeared first, the men making their exit gracefully one by one. The dresses of the women were suitable for the occasion. They were white dresses, trimmed heavily with black velvet. The stripes were about three inches wide, some plain and others edged like saw teeth. This was an indication of their mourning for the dead chief, in whose honor they had prepared that style of dancing. Strings of haliotis and pachydesma sh.e.l.l beads encircled their necks, and around their waists were belts heavily loaded with the same material. Their head-dresses were more showy than those of the men. The head was encircled with a bandeau of otters' or beavers' fur, to which were attached short wires standing out in all directions, with gla.s.s or sh.e.l.l beads strung on them, and at the tips little feather flags and quail plumes. Surmounting all was a pyramidal plume of feathers, black, gray, and scarlet, the top generally being a bright scarlet bunch, waving and tossing very beautifully. All these combined gave their heads a very brilliant and spangled appearance.

The first day the dance was slow and funereal, in honor of the Yo-kai-a chief who died a short time before. The music was mournful and simple, being a monotonous chant in which only two tones were used, accompanied with a rattling of split sticks and stamping on a hollow slab. The second day the dance was more lively on the part of the men, the music was better, employing airs which had a greater range of tune, and the women generally joined in the chorus. The dress of the women was not so beautiful, as they appeared in ordinary calico. The third day, if observed in accordance with Indian custom, the dancing was still more lively and the proceedings more gay, just as the coming home from a Christian funeral is apt to be much more jolly than the going out.

A Yo-kai-a widow's style of mourning is peculiar. In addition to the usual evidences of grief, she mingles the ashes of her dead husband with pitch, making a white tar or unguent, with which she smears a band about two inches wide all around the edge of the hair (which is previously cut off close to the head), so that at a little distance she appears to be wearing a white chaplet.

It is their custom to "feed the spirits of the dead" for the s.p.a.ce of one year by going daily to places which they were accustomed to frequent while living, where they sprinkle pinole upon the ground.

A Yo-kai-a mother who has lost her babe goes every day for a year to some place where her little one played when alive, or to the spot where the body was burned, and milks her b.r.e.a.s.t.s into the air. This is accompanied by plaintive mourning and weeping and piteous calling upon her little one to return, and sometimes she sings a hoa.r.s.e and melancholy chant, and dances with a wild static swaying of the body.

_SONGS._

It has nearly always been customary to sing songs at not only funerals, but for varying periods of time afterwards, although these chants may no doubt occasionally have been simply wailing or mournful e.j.a.c.u.l.a.t.i.o.n.

A writer[100] mentions it as follows:

At almost all funerals there is an irregular crying kind of singing, with no accompaniments, but generally all do not sing the same melody at the same time in unison. Several may sing the same song and at the same time, but each begins and finishes when he or she may wish. Often for weeks, or even months, after the decease of a dear friend, a living one, usually a woman, will sit by her house and sing or cry by the hour, and they also sing for a short time when they visit the grave or meet an esteemed friend whom they have not seen since the decease. At the funeral both men and women sing.

No. 11 I have heard more frequently some time after the funeral, and No. 12 at the time of the funeral, by the Twanas. (For song see p. 251 of the magazine quoted.) The words are simply an exclamation of grief, as our word "alas," but they also have other words which they use, and sometimes they use merely the syllable _la_. Often the notes are sung in this order, and sometimes not, but in some order the notes _do_ and _la_, and occasionally _mi_, are sung.

Some pages back will be found a reference, and the words of a peculiar death dirge sung by the Senel of California, as related by Mr. Powers.

It is as follows:

Hel-lel-li-ly, Hel-lel-lo, Hel-lel-lo.

[Ill.u.s.tration: FIG. 33.--Ghost Gamble.]

Mr. John Campbell, of Montreal, Canada, has kindly called the attention of the writer to death songs very similar in character; for instance, the Basques of Spain ululate thus:

Lelo il Lelo, Lelo dead Lelo, Lelo il Lelo, Lelo zarat, Lelo zara, Il Lelon killed Lelo.

This was called the "ululating Lelo." Mr. Campbell says:

This again connects with the Linus or Ailinus of the Greeks and Egyptians * * * which Wilkinson connects with the Coptic "ya lay-lee-ya lail." The Alleluia which Lescarbot heard the South Americans sing must have been the same wail. The Greek verb ??????? and the Latin ululare, with an English howl and wail, are probably derived from this ancient form of lamentation.

In our own time a writer on the manner and customs of the Creeks describes a peculiar alleluia or hallelujah he heard, from which he inferred that the American Indians must be the descendants of the lost tribes of Israel.