An Introduction to the mortuary customs of the North American Indians Part 5

"Burial-urns ... comprise vessels or ollas without handles, for cremation, usually being from 10 to 15 inches in height, with broad, open mouths, and made of coa.r.s.e clay, with a laminated exterior (partially or entirely ornamented). Frequently the indentations extend simply around the neck or rim, the lower portion being plain."

So far as is known, up to the present time no burial-urns have been found in North America resembling those discovered in Nicaragua by Dr.

J. C. Bransford, U. S. N., but it is quite within the range of possibility that future researches in regions not far distant from that which he explored may reveal similar treasures.

SURFACE BURIAL.

This mode of interment was practiced to only a limited extent, so far as can be discovered, and it is quite probable that in most cases it was employed as a temporary expedient when the survivors were pressed for time. The Seminoles of Florida are said to have buried in hollow trees, the bodies being placed in an upright position, occasionally the dead being crammed into a hollow log lying on the ground. With some of the Eastern tribes a log was split in half and hollowed out sufficiently large to contain the corpse; it was then lashed together with withes and permitted to remain where it was originally placed. In some cases a pen was built over and around it. This statement is corroborated by Mr. R. S. Robertson, of Fort Wayne, Ind., who states in a communication received in 1877 that the Miamis practiced surface burial in two different ways:

"... 1st. The surface burial in hollow logs. These have been found in heavy forests. Sometimes a tree has been split and the two halves hollowed out to receive the body, when it was either closed with withes or confined to the ground with crossed stakes; and sometimes a hollow tree is used by closing the ends.

"2d. Surface burial where the body was covered by a small pen of logs laid up as we build a cabin, but drawing in every course until they meet in a single log at the top."

Romantically conceived, and carried out to the fullest possible extent in accordance with the _ante mortem_ wishes of the dead, were the obsequies of Blackbird, the great chief of the Omahas. The account is given by George Catlin: [Footnote: Manners, Customs, &c., of North American Indiana, 1844, vol. ii, p. 5]

"He requested them to take his body down the river to this his favorite haunt, and on the pinnacle of this towering bluff to bury him on the back of his favorite war-horse, which was to be buried alive under him, from whence he could see, as he said, 'the Frenchmen pa.s.sing up and down the river in their boats.' He owned, amongst many homes, a n.o.ble white steed, that was led to the top of the gra.s.s- covered hill, and with great pomp and ceremony, in the presence of the whole nation and several of the far-traders and the Indian agent, he was placed astride of his horse's back, with his bow in his hand, and his shield and quiver slung, with his pipe and his medicine bag, with his supply of dried meat, and his tobacco-pouch replenished to last him through the journey to the beautiful hunting grounds of the shades of his fathers, with his flint and steel and his tinder to light his pipes by the way; the scalps he had taken from his enemies' heads could be trophies for n.o.body else, and were hung to the bridle of his horse. He was in full dress, and fully equipped, and on his head waved to the last moment his beautiful head-dress of the war-eagles' plumes.

In this plight, and the last funeral honors having been performed by the medicine-men, every warrior of his band painted the palm and fingers of his right hand with vermilion, which was stamped and perfectly impressed on the milk-white sides of his devoted horse. This all done, turfs were brought and placed around the feet and legs of the horse, and gradually laid up to its sides, and at last over the back and head of the unsuspecting animal, and last of all over the head and even the eagle plumes of its valiant rider, where all together have smouldered and remained undisturbed to the present day."

CAIRN BURIAL.

The next mode of interment to be considered is that of cairn or rock burial, which has prevailed and is still common to a considerable extent among the tribes living in the Rocky Mountains and the Sierra Nevadas.

In the summer of 1872 the writer visited one of these rock cemeteries in middle Utah, which had been used for a period not exceeding fifteen or twenty years. It was situated at the bottom of a rock slide, upon the side of an almost inaccessible mountain, in a position so carefully chosen for concealment that it would have been almost impossible to find it without a guide. Several of the graves were opened and found to have been constructed in the following manner: A number of bowlders had been removed from the bed of the slide until a sufficient cavity had been obtained; this was lined with skins, the corpse placed therein, with weapons, ornaments, etc., and covered over with saplings of the mountain aspen; on top of these the removed bowlders were piled, forming a huge cairn, which appeared large enough to have marked the last resting place of an elephant. In the immediate vicinity of the graves were scattered the osseous remains of a number of horses which had been sacrificed no doubt during the funeral ceremonies. In one of the graves, said to contain the body of a chief, in addition to a number of articles useful and ornamental, were found parts of the skeleton of a boy, and tradition states that a captive boy was buried alive at this place.

In connection with this mode of burial it may be said that the ancient Balearic Islanders covered their dead with a heap of stones, but this ceremony was preceded by an operation which consisted in cutting the body in small pieces and collecting in a pot.

CREMATION.

Next should be noted this mode of disposing of the dead, a common custom to a considerable extent among North American tribes, especially those living on the western slope of the Rocky Mountains, although we have undoubted evidence that it was also practiced among the more eastern ones. This rite may be considered as peculiarly interesting from its great antiquity, for Tegg informs us that it reached as far back as the Theban war, in the account of which mention is made of the burning of Menoaeus and Archemorus, who were contemporary with Jair, eighth judge of Israel. It was common in the interior of Asia and among the ancient Greeks and Romans, and has also prevailed among the Hindoos up to the present time. In fact, it is now rapidly becoming a custom among civilized people.

While there is a certain degree of similarity between the performance of this rite among the peoples spoken of and the Indians of North America, yet, did s.p.a.ce admit, a discussion might profitably be entered upon regarding the details of it among the ancients and the origin of the ceremony. As it is, simple narrations of cremation in this country, with discursive notes and an account of its origin among the Nishinams of California, by Stephen Powers, [Footnote: Cont. to N.

A. Ethnol., 1877, vol. iii, p. 341] seem to be all that is required at this time.

"The moon and the coyote wrought together in creating all things that exist. The moon was good, but the coyote was bad. In making men and women the moon wished to so fashion their souls that when they died they should return to the earth after two or three days, as he himself does when he dies. But the coyote was evil disposed, and said this should not be, but that when men died their friends should burn their bodies, and once a year make a great mourning for them, and the coyote prevailed. So, presently when a deer died, they burned his body, as the coyote had decreed, and after a year they made a great mourning for him. But the moon created the rattlesnake and caused it to bite the coyote's son, so that he died. Now, though the coyote had been willing to burn the deer's relations, he refused to burn his own son.

Then the moon said unto him, 'This is your own rule. You would have it so, and now your son shall be burned like the others.' So he was burned, and after a year the coyote mourned for him. Thus the law was established over the coyote also, and, as he had dominion over men, it prevailed over men likewise.

"This story is utterly worthless for itself, but it has its value in that it shows there was a time when the California Indians did not practice cremation, which is also established by other traditions. It hints at the additional fact that the Nishinams to this day set great store by the moon; consider it their benefactor in a hundred ways, and observe its changes for a hundred purposes."

Another myth regarding cremation is given by Adam Johnston, in Schoolcraft [Footnote: Hist. Indian tribes of the United States, 1854, part IV, p. 224] and relates to the Bonaks, or root-diggers:

"The first Indians that lived were coyotes. When one of their number died the body became full of little animals or spirits, as they thought them. After crawling over the body for a time they took all manner of shapes, some that of the deer, others the elk, antelope, etc. It was discovered, however, that great numbers were taking wings, and for a while they sailed about in the air, but eventually they would fly off to the moon. The old coyotes or Indians, fearing the earth might become depopulated in this way, concluded to stop it at once, and ordered that when one of their people died the body must be burnt. Ever after they continued to burn the bodies of deceased persons."

Ross c.o.x [Footnote: Adventures on the Columbia River, 1831, vol. ii, p. 387] gives an account of the process as performed by the Tolkotins of Oregon:

"The ceremonies attending the dead are very singular, and quite peculiar to this tribe. The body of the deceased is kept nine days laid out in his lodge, and on the tenth it is buried. For this purpose a rising ground is selected, on which are laid a number of sticks, about seven feet long, of cypress, neatly split, and in the interstices is placed a quant.i.ty of gummy wood. During these operations invitations are dispatched to the natives of the neighboring villages requesting their attendance at the ceremony. When the preparations are perfected the corpse is placed on the pile, which is immediately ignited, and during the process of burning, the bystanders appear to be in a high state of merriment. If a stranger happen to be present they invariably plunder him, but if that pleasure be denied them, they never separate without quarreling among themselves. Whatever property the deceased possessed is placed about the corpse, and if he happened to be a person of consequence, his friends generally purchase a capote, a shirt, a pair of trousers, etc., which articles are also laid around the pile. If the doctor who attended him has escaped uninjured, he is obliged to be present at the ceremony, and for the last time tries his skill in restoring the defunct to animation. Failing in this, he throws on the body a piece of leather, or some other article, as a present, which in some measure appeases the resentment of his relatives, and preserves the unfortunate quack from being maltreated. During the nine days the corpse is laid out the widow of the deceased is obliged to sleep along side it from sunset to sunrise; and from this custom there is no relaxation even during the hottest days of summer! While the doctor is performing his last operations she must lie on the pile, and after the fire is applied to it she cannot stir until the doctor orders her to be removed, which, however, is never done until her body is completely covered with blisters. After being placed on her legs, she is obliged to pa.s.s her hands gently through the flame and collect some of the liquid fat which issues from the corpse, with which she is permitted to wet her face and body! When the friends of the deceased observe the sinews of the legs and arms beginning to contract they compel the unfortunate widow to go again on the pile, and by dint of hard pressing to straighten those members.

"If during her husband's lifetime she has been known to have committed any act of infidelity or omitted administering to him savory food or neglected his clothing, etc, she is now made to suffer severely for such lapses of duty by his relations, who frequently fling her in the funeral pile, from which she is dragged by her friends; and thus between alternate scorching and cooling she is dragged backwards and forwards until she falls into a state of insensibility.

"After the process of burning the corpse has terminated, the widow collects the larger bones, which she rolls up in an envelope of birch bark, and which she is obliged for some years afterwards to carry on her back. She is now considered and treated as a slave, all the laborious duties of cooking, collecting fuel, etc., devolve on her.

She must obey the orders of all the women, and even of the children belonging to the village, and the slightest mistake or disobedience subjects her to the infliction of a heavy punishment. The ashes of her husband are carefully collected and deposited in a grave, which it is her duty to keep free from weeds; and should any such appear, she is obliged to root them out with her _fingers_. During this operation her husband's relatives stand by and beat her in a cruel manner until the task is completed or she falls a victim to their brutality. The wretched widows, to avoid this complicated cruelty, frequently commit suicide. Should she, however, linger on for three or four years, the friends of her husband agree to relieve her from her painful mourning. This is a ceremony of much consequence, and the preparations for it occupy a considerable time, generally from six to eight months. The hunters proceed to the various districts in which deer and beaver abound, and after collecting large quant.i.ties of meat and fur return to the village. The skins are immediately bartered for guns, ammunition, clothing, trinkets, etc. Invitations are then bent to the inhabitants of the various friendly villages, and when they have all a.s.sembled the feast commences, and presents are distributed to each visitor. The object of their meeting is then explained, and the woman is brought forward, still carrying on her back the bones of her late husband, which are now removed and placed in a covered box, which is nailed or otherwise fastened to a post twelve feet high. Her conduct as a faithful widow is next highly eulogized, and the ceremony of her manumission is completed by one man powdering on her head the down of birds and another pouring on it the contents of a bladder of oil. She is then at liberty to marry again or lead a life of single blessedness; but few of them, I believe, wish to encounter the risk attending a second widowhood.

"The men are condemned to a similar ordeal, but they do not bear it with equal fort.i.tude, and numbers fly to distant quarters to avoid the brutal treatment which custom has established as a kind of religious rite."

Perhaps a short review of some of the peculiar and salient points of this narrative may be permitted. It is stated that the corpse is kept nine days after death--certainly a long period of time, when it is remembered that Indians as a rule endeavor to dispose of their dead as soon as possible. This may be accounted for on the supposition that it is to give the friends and relatives an opportunity of a.s.sembling, verifying the death, and of making proper preparations for the ceremony. With regard to the verification of the dead person, William Sheldon [Footnote: Trans. Am. Antiq. Soc., 1820, vol. 1, p 377] gives an account of a similar custom which was common among the Caraibs of Jamaica, and which seems to throw some light upon the unusual retention of deceased persons by the tribe in question, although it must be admitted that this is mere hypothesis:

"They had some very extraordinary customs respecting deceased persons.

When one of them died, it was necessary that all his relations should see him and examine the body in order to ascertain that he died a natural death. They acted so rigidly on this principle, that if one relative remained who had not seen the body all the others could not convince that one that the death was natural. In such a case the absent relative considered himself as bound in honor to consider all the other relatives as having been accessories to the death of the kinsman, and did not rest until he had killed one of them to revenge the death of the deceased. If a Caraib died in Martinico or Guadaloupe and his relations lived in St. Vincents, it was necessary to summon them to see the body, and several months sometime elapsed before it could be finally interred. When a Caraib died he was immediately painted all over with _roucou_, and had his mustachios and the black streaks in his face made with a black paint, which was different from that used in their lifetime. A kind of grave was then dug in the _carbet_ where he died, about 4 feet square and 6 or 7 feet deep.

The body was let down in it, when sand was thrown in, which reached to the knees, and the body was placed in it in a sitting posture, resembling that in which they crouched round the fire or the table when alive, with the elbows on the knees and the palms of the hands against the cheeks. No part of the body touched the outside of the grave, which was covered with wood and mats until all the relations had examined it. When the customary examinations and inspections were ended the hole was filled, and the bodies afterwards remained undisturbed. The hair of the deceased was kept tied behind. In this way bodies have remained several months without any symptoms of decay or producing any disagreeable smell. The _roucou_ not only preserved them from the sun, air, and insects during their lifetime, but probably had the same effect after death. The arms of the Caraibs were placed by them when they were covered over for inspection, and they were finally buried with them."

Again, we are told that during the burning the by-standers are very merry. This hilarity is similar to that shown by the j.a.panese at a funeral, who rejoice that the troubles and worries of the world are over for the fortunate dead. The plundering of strangers present, it may be remembered, also took place among the Indians of the Carolinas.

As already mentioned on a preceding page, the cruel manner in which the widow is treated seems to be a modification of the Hindoo suttee, but if the account be true, it would appear that death might be preferable to such torments.

It is interesting to note that in Corsica, as late as 1743, if a husband died women threw themselves upon the widow and beat her severely. Bruhier quaintly remarks that this custom obliged women to take good care of their husbands.

George Gibbs, in Schoolcraft, [Footnote: Hist. Indian Tribes of the United States, 1853, part iii, p. 112.] states that among the Indians of Clear Lake, California, "the body is consumed upon a scaffold built over a hole, into which the ashes are thrown and covered"

According to Stephen Powers, [Footnote: Contrib. to N. A. Ethnol., 1877, vol. iii, p. 169.] cremation was common among the Se-nel of California. He thus relates it--

"The dead are mostly burned. Mr. Willard described to me a scene of incremation that be once witnessed which was frightful for its exhibitions of fanatic frenzy and infatuation. The corpse was that of a wealthy chieftain, and as he lay upon the funeral pyre they placed in his mouth two gold twenties, and other smaller coins in his ears and hands, on his breast, etc., besides all his finery, his feather mantles, plumes, clothing, sh.e.l.l money, his fancy bows, painted arrows, etc. When the torch was applied they set up a mournful ululation, chanting and dancing about him, gradually working themselves into a wild and ecstatic raving, which seemed almost a demoniacal possession, leaping, howling, lacerating their flesh. Many seemed to lose all self-control. The younger English-speaking Indians generally lend themselves charily to such superst.i.tious work, especially if American spectators are present, but even they were carried away by the old contagious frenzy of their race. One stripped off a broadcloth coat, quite new and fine, and ran frantically yelling and cast it upon the blazing-pile. Another rushed up and was about to throw on a pile of California blankets, when a white man, to test his sincerity, offered him $16 for them, jingling the bright coins before his eyes, but the savage (for such he had become again for the moment), otherwise so avaricious, hurled him away with a yell of execration and ran and threw his offering into the flames. Squaws, even more frenzied, wildly flung upon the pyre all they had in the world--their dearest ornaments, their gaudiest dresses, their strings of glittering sh.e.l.ls. Screaming, wailing, tearing their hair, beating their b.r.e.a.s.t.s in their mad and insensate infatuation, some of them would have cast themselves bodily into the flaming ruins and perished with the chief had they not been restrained by their companions. Then the bright, swift flames with their hot tongues licked this 'cold obstruction' into chemic change, and the once 'delighted spirit' of the savage was borne up....

"It seems as if the savage shared in Shakspeare's shudder at the thought of rotting in the dismal grave, for it is the one pa.s.sion of his superst.i.tion to think of the soul of his departed friend set free and purified by the swift purging heat of the flames, not dragged down to be clogged and bound in the moldering body, but borne up in the soft, warm chariots of the smoke toward the beautiful sun, to bask in his warmth and light, and then, to fly away to the Happy Western Land.

What wonder if the Indian shrinks with unspeakable horror from the thought of _burying his friend's soul!_--of pressing and ramming down with pitiless clods that inner something which once took such delight in the sweet light of the sun! What wonder if it takes years to persuade him to do otherwise and follow our custom! What wonder if even then he does it with sad fears and misgivings! Why not let him keep his custom! In the gorgeous landscapes and balmy climate of California and India incremation is as natural to the savage as it is for him to love the beauty of the sun. Let the vile Esquimaux and the frozen Siberian bury their dead if they will; it matters little, the earth is the same above as below, or to them the bosom of the earth may seem even the better; but in California do not blame the savage if he recoils at the thought of going under ground! This soft, pale halo of the lilac hills--ah, let him console himself if he will with the belief that his lost friend enjoys it still! The narrator concluded by saying that they destroyed full $500 worth of property. 'The blankets,' said he with a fine Californian scorn of such absurd insensibility to a good bargain, 'the blankets that the American offered him $16 for were not worth half the money.'

"After death the Se-nel hold that bad Indians return into coyotes.

Others fall off a bridge which all souls must traverse, or are hooked off by a raging bull at the further end, while the good escape across.

Like the Yokaia and the Konkan, they believe it necessary to nourish the spirits of the departed for the s.p.a.ce of a year. This is generally done by a squaw, who takes pinole in her blanket, repairs to the scene of the incremation, or to places hallowed by the memory of the dead, where she scatters it over the ground, meantime rocking her body violently to and fro in a dance and chanting the following chorus:

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

"This refrain is repeated over and over indefinitely, but the words have no meaning whatever."

Mr. Henry Gillman [Footnote: Amer. Natural, November, 1878, p. 753]

has published an interesting account of the exploration of a mound near Waldo, Fla., in which he found abundant evidence that cremation had existed among the former Indian population. It is as follows:

"In opening a burial-mound at Cade's Pond, a small body of water situated about two miles northeastward of Santa Fe Lake, Florida, the writer found two instances of cremation, in each of which the skull of the subject, which was unconsumed, was used as the depository of his ashes. The mound contained besides a large number of human burials, the bones being much decayed. With them were deposited a great number of vessels of pottery, many of which are painted in brilliant colors, chiefly red, yellow, and brown, and some of them ornamented with indented patterns, displaying not a little skill in the ceramic art, though they are reduced to fragments. The first of the skulls referred to was exhumed at a depth of 2 1/2 feet. It rested on its apex (base uppermost), and was filled with fragments of half incinerated human bones, mingled with dark-colored dust, and the sand which invariably sifts into crania under such circ.u.mstances. Immediately beneath the skull lay the greater part of a human tibia, presenting the peculiar compression known as a platycnemism to the degree of affording a lat.i.tudinal index of .512; while beneath and surrounding it lay the fragments of a large number of human bones, probably const.i.tuting an entire individual. In the second instance of this peculiar mode in cremation, the cranium was discovered on nearly the opposite side of the mound, at a depth of 2 feet, and, like the former, resting on its apex. It was filled with a black ma.s.s--the residuum of burnt human bones mingled with sand. At three feet to the eastward lay the shaft of a flattened tibia, which presents the longitudinal index of .527.

Both the skulls were free from all action of fire, and though subsequently crumbling to pieces on their removal, the writer had opportunity to observe their strong resemblance to the small orthocephalic crania which he had exhumed from mounds in Michigan. The same resemblance was perceptible in the other crania belonging to this mound. The small, narrow, retreating frontal, prominent parietal protuberances, rather protuberant occipital, which was not in the least compressed, the well-defined supraciliary ridges, and the superior border of the orbits, presenting a quadrilateral outline, were also particularly noticed. The lower facial bones, including the maxillaries, were wanting. On consulting such works as are accessible to him, the writer finds no mention of any similar relics having been discovered in mounds in Florida or elsewhere. For further particulars reference may be had to a paper on the subject read before the Saint Louis meeting of the American a.s.sociation, August, 1878."

The discoveries made by Mr. Gillman would seem to indicate that the people whose bones he excavated resorted to a process of partial cremation, some examples of which will be given on another page. The use of crania as receptacles is certainly remarkable, if not unique.

The fact is well known to archaeologists that whenever cremation was practiced by Indians it was customary as a rule to throw into the blazing pyre all sorts of articles supposed to be useful to the dead, but no instance is known of such a wholesale destruction of property as occurred when the Indians of southern Utah burned their dead, for Dr. E. Foreman relates, in the American Naturalist for July, 1876, the account of the exploration of a mound in that Territory, which proved that at the death of a person not only were the remains destroyed by fire, but all articles of personal property, even the very habitation which had served as a home. After the process was completed, what remained unburned was covered with earth and a mound formed.