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 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.
The writer has recently received from Prof. C. Engelhardt, of
Copenhagen, Denmark, a brochure describing the oak coffins of
Borum-Æshœi. From an engraving in this volume it would appear that the
manner employed by the ancient Danes of hollowing out logs for coffins
has its analogy among the North American Indians.
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:[40]
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 passing up and down the river in their boats.” He owned,
amongst many horses, a noble white steed, that was led to the top of
the grass-covered hill, and with great pomp and ceremony, in the
presence of the whole nation and several of the fur-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, his steel, and his tinder to light his pipe by the way; the
scalps he had taken from his enemies’ heads could be trophies for
nobody 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 vermillion, 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.
Figure 7, after Schoolcraft, represents an Indian burial-ground on a
high bluff of the Missouri River.
According to the Rev. J. G. Wood,[41] the Obongo, an African tribe,
buried their dead in a manner similar to that which has been stated of
the Seminoles:
When an Obongo dies it is usual to take the body to a hollow tree in
the forest and drop it into the hollow, which is afterwards filled
to the top with earth, leaves, and branches.
M. de la Potherie[42] gives an account of surface burial as practiced by
the Iroquois of New York:
Quand ce malade est mort, on le met sur son séant, on oint ses
cheveux et tout son corps d’huile d’animaux, on lui applique du
vermillon sur le visage; on lui met toutes sortes de beaux plumages
de la rassade de la porcelaine et on le pare des plus beaux habits
que l’on peut trouver, pendant que les parens et des vieilles
continuent toujours à pleurer. Cette cérémonie finie, les alliez
apportent plusieurs présens. Les uns sont pour essuyer les larmes et
les autres pour servir de matelas au défunt, on en destine certains
pour couvrir la fosse, de peur, disent-ils, que la plague ne
l’incommode, on y étend fort proprement des peaux d’ours et de
chevreuils qui lui servent de lit, et on lui met ses ajustemens avec
un sac de farine de bled d’Inde, de la viande, sa cuillière, et
généralement tout ce qu’il faut à un homme qui veut faire un long
voyage, avec toux les présens qui lui ont été faits á sa mort, et
s’il a été guerrier on lui donne ses armes pour s’en servir au pais
des morts. L’on couvre ensuite ce cadavre d’écorce d’arbres sur
lesquelles on jette de la terre et quantité de pierres, et on
l’entoure de pierres pour empêcher que les animaux ne le déterrent.
Ces sortes de funérailles ne se font que dans leur village.
Lorsqu’ils meurent en campagne on les met dans un cercueil d’écorce,
entre les branches des arbres où on les élève sur quatre pilliers.
On observe ces mêmes funérailles aux femmes et aux filles. Tous ceux
qui ont assisté aux obsèques profitent de toute la dépouille du
défunt et s’il n’avoit rien, les parens y supléent. Ainsi ils ne
pleurent pas en vain. Le deuil consiste à ne se point couper ni
graisser les cheveux et de se tenir négligé sans aucune parure,
couverts de méchantes hardes. Le père et la mère portent le deuil de
leur fils. Si le père meurt les garçons le portent, et les filles de
leur mère.
Dr. P. Gregg, of Rock Island, Illinois, has been kind enough to forward
to the writer an interesting work by J. V. Spencer,[43] containing
annotations by himself. He gives the following account of surface and
partial surface burial occurring among the Sacs and Foxes formerly
inhabiting Illinois:
Black Hawk was placed upon the ground in a sitting posture, his
hands grasping his cane. They usually made a shallow hole in the
ground, setting the body in up to the waist, so the most of the body
was above ground. The part above ground was then covered by a
buffalo robe, and a trench about eight feet square was then dug
about the grave. In this trench they set picketing about eight feet
high, which secured the grave against wild animals. When I first
came here there were quite a number of these high picketings still
standing where their chiefs had been buried, and the body of a chief
was disposed of in this way while I lived near their village. The
common mode of burial was to dig a shallow grave, wrap the body in a
blanket, place it in the grave, and fill it nearly full of dirt;
then take split sticks about three feet long and stand them in the
grave so that their tops would come together in the form of a roof;
then they filled in more earth so as to hold the sticks in place.
I saw a father and mother start out alone to bury their child about
a year old; they carried it by tieing it up in a blanket and putting
a long stick through the blanket, each taking an end of the stick.
[Illustration: FIG. 8.--Grave Pen.]
[Illustration: FIG. 9.--Grave Pen.]
I have also seen the dead bodies placed in trees. This is done by
digging a trough out of a log, placing the body in it, and covering
it. I have seen several bodies in one tree. I think when they are
disposed of in this way it is by special request, as I knew of an
Indian woman who lived with a white family who desired her body
placed in a tree, which was accordingly done.[44*] Doubtless there
was some peculiar superstition attached to this mode, though I do
not remember to have heard what it was.
Judge H. Welch[45] states that “the Sauks, Foxes, and Pottawatomies
buried by setting the body on the ground and building a pen around it of
sticks or logs. I think the bodies lay heads to the east.” And C. C.
Baldwin, of Cleveland, Ohio, sends a more detailed account, as follows:
I was some time since in Seneca County and there met Judge Welch.
* * * In 1824 he went with his father-in-law, Judge Gibson, to Fort
Wayne. On the way they passed the grave of an Ottawa or Pottawatomie
chief. The body lay on the ground covered with notched poles. It had
been there but a few days and the worms were crawling around the
body. My special interest in the case was the accusation of
witchcraft against a young squaw who was executed for killing him by
her arts. In the Summit County mounds there were only parts of
skeletons with charcoal and ashes, showing they had been burned.
W. A. Brice[46] mentions a curious variety of surface burial not
heretofore met with:
And often had been seen, years ago, swinging from the bough of a
tree, or in a hammock stretched between two trees, the infant of the
Indian mother; or a few little log inclosures, where the bodies of
adults sat upright, with all their former apparel wrapped about
them, and their trinkets, tomahawks, &c., by their side, could be
seen at any time for many years by the few pale-faces visiting or
sojourning here.
A method of interment so closely allied to surface burial that it may be
considered under that head is the one employed by some of the Ojibways
and Swampy Crees of Canada. A small cavity is scooped out, the body
deposited therein, covered with a little dirt, the mound thus formed
being covered either with split planks, poles, or birch bark.
Prof. Henry Youle Hind, who was in charge of the Canadian Red River
exploring expedition of 1858, has been good enough to forward to the
Bureau of Ethnology two photographs representing the variety of grave,
which he found 15 or 20 miles from the present town of Winnipeg, and
they are represented in the woodcuts, Figures 8 and 9.
_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, &c., and covered over with saplings of the mountain
aspen; on the 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.
From Dr. O. G. Given, physician to the Kiowa and Comanche Agency, Indian
Territory, the following description of burial ceremonies was received.
According to this gentleman the Kiowas call themselves _Kaw-a-wāh_, the
Comanches _Nerm_, and the Apaches _Tāh-zee_.
They bury in the ground or in crevices of rocks. They do not seem to
have any particular rule with regard to the position. Sometimes
prone, sometimes supine, but always decumbent. They select a place
where the grave is easily prepared, which they do with such
implements as they chance to have, viz, a squaw-axe, or hoe. If they
are traveling, the grave is often very hastily prepared and not much
time is spent in finishing. I was present at the burial of Black
Hawk, an Apache chief, some two years ago, and took the body in my
light wagon up the side of a mountain to the place of burial. They
found a crevice in the rocks about four feet wide and three feet
deep. By filling in loose rocks at either end they made a very nice
tomb. The body was then put in face downwards, short sticks were put
across, resting on projections of rock at the sides, brush was
thrown on this, and flat rocks laid over the whole of it.
The body of the deceased is dressed in the best clothing, together
with all the ornaments most admired by the person when living. The
face is painted with any colored paint they may have, mostly red and
yellow, as I have observed. The body is then wrapped in skins,
blankets, or domestic, with the hands laid across the breast, and
the legs placed upon the thighs. They put into the grave their guns,
bows and arrows, tobacco, and if they have it a blanket, moccasins,
and trinkets of various kinds. One or more horses are killed over or
near the grave. Two horses and a mule were killed near Black Hawk’s
grave. They were led up near and shot in the head. At the death of a
Comanche chief, some years ago, I am told about seventy horses were
killed, and a greater number than that were said to have been killed
at the death of a prominent Kiowa chief a few years since.
The mourning is principally done by the relatives and immediate
friends, although any one of their own tribe, or one of another
tribe, who chances to be passing, will stop and moan with the
relatives. Their mourning consists in a weird wail, which to be
described must be heard, and once heard is never forgotten, together
with the scarifying of their faces, arms, and legs with some sharp
instrument, the cutting off of the hair, and oftentimes the cutting
off of a joint of a finger, usually the little finger (Comanches do
not cut off fingers). The length of time and intensity of their
mourning depends upon the relation and position of the deceased in
the tribe. I have known instances where, if they should be passing
along where any of their friends had died, even a year after their
death, they would mourn.
The Shoshones, of Nevada, generally concealed their dead beneath heaps
of rocks, according to H. Butterfield, of Tyho, Nye County, Nevada,
although occasionally they either burn or bury them. He gives as reasons
for rock burial: 1st, to prevent coyotes eating the corpses; 2d, because
they have no tools for deep excavations; and 3d, natural indolence of
the Indians--indisposition to work any more than can be helped.
The Pi-Utes, of Oregon, bury in cairns; the Blackfeet do the same, as
did also the Acaxers and Yaquis, of Mexico, and the Esquimaux; in fact,
a number of examples might be quoted. In foreign lands the custom
prevailed among certain African tribes, and it is 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.