INTRODUCTORY. (continued 2)

"3dly. I am equally obliged to reject the opinion that it belonged to any of the tribes of aborigines, now or lately inhabiting Kentucky.

"4thly. The mantle of the feathered work, and the mantle of twisted threads, so nearly resemble the fabricks of the indigines of Wakash and the Pacifick islands, that I refer this individual to that era of time, and that generation of men, which preceded the Indians of the Green River, and of the place where these relicks were found. This conclusion is strengthened by the consideration that such manufactures are not prepared by the actual and resident red men of the present day. If the Abbe Clavigero had had this case before him, he would have thought of the people who constructed those ancient forts and mounds, whose exact history no man living can give. But I forbear to enlarge; my intention being merely to manifest my respect to the society for having enrolled me among its members, and to invite the attention of its Antiquarians to further inquiry on a subject of such curiosity.

"With respect, I remain yours,

"SAMUEL L. MITCHILL"

It would appear from recent researches on the Northwest coast that the natives of that region embalmed their dead with much care, as may be seen from the work recently published by W. H. Dall, [Footnote: Cont. to N. A. Ethnol., 1877, vol. 1, p. 89] the description of the mummies being as follows:

"We found the dead disposed of in various ways; first, by interment in their compartments of the communal dwelling, as already described; second, by being laid on a rude platform of drift-wood or stones in some convenient rock shelter. These lay on straw and moss, covered by matting, and rarely have either implements, weapons, or carvings associated with them. We found only three or four specimens in all in these places, of which we examined a great number. This was apparently the more ancient form of disposing of the dead, and one which more recently was still pursued in the case of poor or unpopular individuals.

"Lastly, in comparatively modern times, probably within a few centuries, and up to the historic period (1740), another mode was adopted for the wealthy, popular, or more distinguished class. The bodies were eviscerated, cleansed from fatty matters in running water, dried, and usually placed in suitable cases in wrappings of fur and fine grass matting The body was usually doubled up into the smallest compass, and the mummy case, especially in the case of children, was usually suspended (so as not to touch the ground) in some convenient rock shelter. Sometimes, however, the prepared body was placed in a lifelike position, dressed and armed. They were placed as if engaged in some congenial occupation, such as hunting, fishing, sewing, etc. With them were also placed effigies of the animals they were pursuing, while the hunter was dressed in his wooden armor and provided with an enormous mask, all ornamented with feathers and a countless variety of wooden pendants, colored in gay patterns. All the carvings were of wood, the weapons even were only fac-similes in wood of the original articles. Among the articles represented were drums, rattles, dishes, weapons, effigies of men, birds, fish, and animals, wooden armor of rods or scales of wood, and remarkable masks, so arranged that the wearer when erect could only see the ground at his feet. These were worn at their religious dances from an idea that a spirit which was supposed to animate a temporary idol was fatal to whoever might look upon it while so occupied. An extension of the same idea led to the masking of those who had gone into the land of spirits.

"The practice of preserving the bodies of those belonging to the whaling class—a custom peculiar to the Kadiak Innuit—has erroneously been confounded with the one now described. The latter included women as well as men, and all those whom the living desired particularly to honor. The whalers, however, only preserved the bodies of males, and they were not associated with the paraphernalia of those I have described. Indeed, the observations I have been able to make show the bodies of the whalers to have been preserved with stone weapons and actual utensils instead of effigies, and with the meanest apparel, and no carvings of consequence. These details, and those of many other customs and usages of which the shell heaps bear no testimony … do not come within my line."

Martin Sauer, secretary to Billings' Expedition [Footnote: Billings' Exped. 1802, p. 167.] in 1802, speaks of the Aleutian Islanders embalming their dead, as follows:

"They pay respect, however, to the memory of the dead, for they embalm the bodies of the men with dried moss and grass; bury them in their best attire, in a sitting posture, in a strong box, with their darts and instruments; and decorate the tomb with various coloured mats, embroidery, and paintings. With women, indeed, they use less ceremony. A mother will keep a dead child thus embalmed in their hut for some months, constantly wiping it dry; and they bury it when it begins to smell, or when they get reconciled to parting with it."

Regarding these same people, a writer in the San Francisco Bulletin gives this account-

"The schooner William Sutton, belonging to the Alaska Commercial Company, has arrived from the seal islands of the company with the mummified remains of Indians who lived on an island north of Ounalaska one hundred and fifty years ago. This contribution to science was secured by Captain Henning, an agent of the company, who has long resided at Ounalaska. In his transactions with the Indians he learned that tradition among the Aleuts assigned Kagamale, the island in question, as the last resting-place of a great chief, known as Karkhayahouchak. Last year the captain was in the neighborhood of Kagamale, in quest of sea-otter and other furs and he bore up for the island, with the intention of testing the truth of the tradition he had heard. He had more difficulty in entering the cave than in finding it, his schooner having to beat on and off shore for three days. Finally, he succeeded in effecting a landing, and clambering up the rocks he found himself in the presence of the dead chief, his family and relatives.

"The cave smelt strongly of hot sulphurous vapors. With great care the mummies were removed, and all the little trinkets and ornaments scattered around were also taken away.

"In all there are eleven packages of bodies. Only two or three have as yet been opened. The body of the chief is inclosed in a large basket- like structure, about four feet in height. Outside the wrappings are finely-wrought sea-grass matting, exquisitely close in texture, and skins. At the bottom is a broad hoop or basket of thinly-cut wood, and adjoining the center portions are pieces of body armor composed of reeds bound together. The body is covered with the fine skin of the sea-otter, always a mark of distinction in the interments of the Aleuts, and round the whole package are stretched the meshes of a fish-net, made of the sinews of the sea lion; also those of a bird- net. There are evidently some bulky articles inclosed with the chief's body, and the whole package differs very much from the others, which more resemble, in their brown-grass matting, consignments of crude sugar from the Sandwich Islands than the remains of human beings. The bodies of a pappoose and of a very little child, which probably died at birth or soon after it, have sea-otter skins around them. One of the feet of the latter projects, with a toe-nail visible. The remaining mummies are of adults.

"One of the packages has been opened, and it reveals a man's body in tolerable preservation, but with a large portion of the face decomposed. This and the other bodies were doubled up at death by severing some of the muscles at the hip and knee joints and bending the limbs downward horizontally upon the trunk. Perhaps the most peculiar package, next to that of the chief, is one which incloses in a single matting, with sea-lion skins, the bodies of a man and woman. The collection also embraces a couple of skulls, male and female, which have still the hair attached to the scalp. The hair has changed its color to a brownish red. The relics obtained with the bodies include a few wooden vessels scooped out smoothly; a piece of dark, greenish, flat stone, harder than the emerald, which the Indians use to tan skins; a scalp-lock of jet-black hair; a small rude figure, which may have been a very ugly doll or an idol; two or three tiny carvings in ivory of the sea-lion, very neatly executed, a comb, a necklet made of birds' claws inserted into one another, and several specimens of little bags, and a cap plaited out of sea-grass and almost water-tight."

With the foregoing examples as illustration, the matter of embalmment may be for the present dismissed, with the advice to observers that particular care should be taken, in case mummies are discovered, to ascertain whether the bodies have been submitted to a regular preservative process, or owe their protection to ingredients in the soil of their graves or to desiccation in arid districts.

URN-BURIAL.

To close the subject of subterranean burial proper, the following account of urn-burial in Foster [Footnote: Pre-Historic Races, 1873, p. 199] may be added:

"Urn-burial appears to have been practiced to some extent by the mound-builders, particularly in some of the Southern States. In the mounds on the Wateree River, near Camden, S. C., according to Dr. Blanding, ranges of vases, one above the other, filled with human remains, were found. Sometimes when the mouth of the vase is small the skull is placed with the face downward in the opening, constituting a sort of cover. Entire cemeteries have been found in which urn-burial alone seems to have been practiced. Such a one was accidentally discovered not many years since in Saint Catherine's Island, on the coast of Georgia. Professor Swallow informs me that from a mound at New Madrid, Mo, he obtained a human skull inclosed in an earthen jar, the lips of which were too small to admit of its extraction. It must therefore have been molded on the head after death."

"A similar mode of burial was practiced by the Chaldeans, where the funeral jars often contain a human cranium much too expanded to admit of the possibility of its passing out of it, so that either the clay must have been modeled over the corpse, and then baked, or the neck of the jar must have been added subsequently to the other rites of interment." [Footnote: Rawlinson's Herodotus, Book 1, chap 198, note.]

It is with regret that the writer feels obliged to differ from the distinguished author of the work quoted regarding urn-burial, for notwithstanding that it has been employed by some of the Central and Southern American tribes, it is not believed to have been customary, but to a very limited extent, in North America, except as a secondary interment. He must admit that he himself has found bones in urns or ollas in the graves of New Mexico and California, but under circumstances that would seem to indicate a deposition long subsequent to death. In the graves of the ancient peoples of California a number of ollas were found in long-used burying places, and it is probable that as the bones were dug up time and again for new burials they were simply tossed into pots, which were convenient receptacles, or it may have been that bodies were allowed to repose in the earth long enough for the fleshy parts to decay, and the bones were then collected, placed in urns, and reinterred. Dr. E. Foreman, of the Smithsonian Institution, furnishes the following account of urns used for burial:

"I would call your attention to an earthenware burial-urn and cover, Nos. 27976 and 27977, National Museum, but very recently received from Mr. William McKinley, of Milledgeville, Ga. It was exhumed on his plantation, ten miles below that city, on the bottom lands of the Oconee River, now covered with almost impassable canebrakes, tall grasses, and briers. We had a few months ago from the same source one of the covers, of which the ornamentation was different but more entire. A portion of a similar cover has been received also from Chattanooga, Ga. Mr. McKinley ascribes the use of these urns and covers to the Muscogees, a branch of the Creek Nation."

These urns are made of baked clay, and are shaped somewhat like the ordinary steatite ollas found in the California coast graves, but the bottoms instead of being round run down to a sharp apex; on the top was a cover, the upper part of which also terminated in an apex, and around the border, near where it rested on the edge of the vessel, are indented scroll ornamentations.

The burial-urns of New Mexico are thus described by E. A. Barber: [Footnote: Amer. Natural, 1876, vol X, p. 455 et seq]

"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 coarse 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 passing up and down the river in their boats.' He owned, amongst many homes, 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 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 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 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 space 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 Cox [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 quantity 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 pass 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 quantities 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 assembled 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 fortitude, 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 assembling, 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 Japanese 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, shell 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 superstitious 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 shells. Screaming, wailing, tearing their hair, beating their breasts 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 passion of his superstition 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 space 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 circumstances. 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 latitudinal index of .512; while beneath and surrounding it lay the fragments of a large number of human bones, probably constituting 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 mass—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 Association, 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.

A. S. Tiffany [Footnote: Proc. Dav. Acad. Nat Soc., 1867-76, p. 64.] describes what he calls a cremation-furnace, discovered within seven miles of Davenport, Iowa:

"… Mound seven miles below the city, a projecting point known as Eagle Point. The surface was of the usual black soil to the depth of from 6 to 8 inches. Next was found a burnt indurated clay, resembling in color and texture a medium-burned brick, and about 30 inches in depth. Immediately beneath this clay was a bed of charred human remains 6 to 18 inches thick. This rested upon the unchanged and undisturbed loess of the bluffs, which formed the floor of the pit. Imbedded in this floor of unburned clay were a few very much decomposed, but unburned, human bones. No implements of any kind were discovered The furnace appears to have been constructed by excavating the pit and placing at the bottom of it the bodies or skeletons which had possibly been collected from scaffolds, and placing the fuel among and above the bodies, with a covering of poles or split timbers extending over and resting upon the earth, with the clay covering above, which latter we now find resting upon the charred remains. The ends of the timber covering, where they were protected by the earth above and below, were reduced to charcoal, parallel pieces of which were found at right angles to the length of the mound. No charcoal was found among or near the remains, the combustion there having been complete. The porous and softer portions of the bones were reduced to pulverized bone-black. Mr. Stevens also examined the furnace. The mound had probably not been opened after the burning."

This account is doubtless true, but the inferences may be incorrect. Many more accounts of cremation among different tribes might be given to show how prevalent was the custom, but the above are thought to be sufficiently distinctive to serve as examples.

PARTIAL CREMATION.

Allied somewhat to cremation is a peculiar mode of burial which is supposed to have taken place among the Cherokees or some other tribe of North Carolina, and which is thus described by J. W Foster. [Footnote: Pre-Historic Races, 1873, p. 149.]

"Up to 1819 the Cherokees held possession of this region, when, in pursuance of a treaty, they vacated a portion of the lands lying in the valley of the Little Tennessee River. In 1821 Mr. McDowell commenced farming. During the first season's operations the plowshare, in passing over a certain portion of a field, produced a hollow rumbling sound, and in exploring for the cause the first object met with was a shallow layer of charcoal, beneath which was a slab of burnt clay about 7 feet in length and 4 feet broad, which, in the attempt to remove, broke into several fragments. Nothing beneath this slab was found, but on examining its under side, to his great surprise there was the mould of a naked human figure. Three of these burned clay sepulchers were thus raised and examined during the first year of his occupancy, since which time none have been found until recently…. During the past season (1872) the plow brought up another fragment of one of these moulds, revealing the impress of a plump human arm.

"Col. C. W. Jenkes, the superintendent of the Corundum mines, which have recently been opened in that vicinity, advises me thus:

"'We have Indians all about us, with traditions extending back for 500 years. In this time they have buried their dead under huge piles of stones. We have at one point the remains of 600 warriors under one pile, but a grave has just been opened of the following construction: A pit was dug, into which the corpse was placed, face upward; then over it was moulded a covering of mortar, fitting the form and features. On this was built a hot fire, which formed an entire shield of pottery for the corpse. The breaking up of one such tomb gives a perfect cast of the form of the occupant.'

"Colonel Jenkes, fully impressed with the value of these archaeological discoveries, detailed a man to superintend the exhumation, who proceeded to remove the earth from the mould, which he reached through a layer of charcoal, and then with a trowel excavated beneath it. The clay was not thoroughly baked, and no impression of the corpse was left, except of the forehead and that portion of the limbs between the ankles and the knees, and even these portions of the mould crumbled. The body had been placed east and west, the head toward the east. 'I had hoped,' continues Mr. McDowell, 'that the cast in the clay would be as perfect as one I found 51 years ago, a fragment of which I presented to Colonel Jenkes, with the impression of a part of the arm on one side and on the other of the fingers, that had pressed down the soft clay upon the body interred beneath.' The mound-builders of the Ohio Valley, as has been shown, often placed a layer of clay over the dead, but not in immediate contact, upon which they builded fires; and the evidence that cremation was often resorted to in their disposition are too abundant to be gainsaid."

This statement is corroborated by Mr. Wilcox: [Footnote: Proc. Acad. Nat. Soc. Phila., Nov 1874, p 168.]

"Mr. Wilcox also stated that when recently in North Carolina his attention was called to an unusual method of burial by an ancient race of Indians in that vicinity. In numerous instances burial places were discovered where the bodies had been placed with the face up and covered with a coating of plastic clay about an inch thick. A pile of wood was then placed on top and fired, which consumed the body and baked the clay, which retained the impression of the body. This was then lightly covered with earth."

It is thought no doubt can attach to the statements given, but the cases are remarkable as being the only instances of the kind met with in the extensive range of reading preparatory to a study of the subject of burial, although it must be observed that Bruhier states that the ancient Ethiopians covered the corpses of their dead with plaster (probably mud), but they did not burn these curious coffins.

Another method, embracing both burial and cremation, has been practiced by the Pitt River or Achomawi Indians of California, who "bury the body in the ground in a standing position, the shoulders nearly even with the ground. The grave is prepared by digging a hole of sufficient depth and circumference to admit the body, the head being cut off. In the grave are placed the bows and arrows, bead-work, trappings, &c., belonging to the deceased; quantities of food, consisting of dried fish, roots, herbs, &c., were placed with the body also. The grave was then filled up, covering the headless body; then a bundle of fagots was brought and placed on the grave by the different members of the tribe, and on these fagots the head was placed, the pile fired, and the head consumed to ashes; after this was done, the female relatives of the deceased, who had appeared as mourners with their faces blackened with a preparation resembling tar or paint, dipped their fingers in the ashes of the cremated head and made three marks on their right cheek. This constituted the mourning garb, the period of which lasted until this black substance wore off from the face. In addition to this mourning, the blood female relatives of the deceased (who, by the way, appeared to be a man of distinction) had their hair cropped short. I noticed while the head was burning that the old women of the tribe sat on the ground, forming a large circle, inside of which another circle of young girls were formed standing and swaying their bodies to and fro and singing a mournful ditty. This was the only burial of a male that I witnessed. The custom of burying females is very different, their bodies being wrapped or bundled up in skins and laid away in caves, with their valuables, and in some cases food being placed with them in their mouths. Occasionally money is left to pay for food in the spirit land."

This account is furnished by General Charles H. Tompkins, deputy quartermaster-general, United States Army, who witnessed the burial above related, and is the more interesting as it seems to be the only well-authenticated case on record, although E. A. Barber [Footnote: American Natural, Sept., 1878, p. 699.] has described what may possibly have been a case of cremation like the one above noted:

"A very singular case of aboriginal burial was brought to my notice recently by Mr. William Klingbeil, of Philadelphia. On the New Jersey bank of the Delaware River, a short distance below Gloucester City, the skeleton of a man was found buried in a standing position, in a high, red, sandy-clay bluff overlooking the stream. A few inches below the surface the neck bones were found, and below these the remainder of the skeleton, with the exception of the bones of the hands and feet. The skull being wanting, it could not be determined whether the remains were those of an Indian or of a white man, but in either case the sepulture was peculiarly aboriginal. A careful exhumation and critical examination by Mr. Klingbeil disclosed the fact that around the lower extremities of the body had been placed a number of large stones, which revealed traces of fire, in conjunction with charred wood, and the bones of the feet had undoubtedly been consumed. This fact makes it appear reasonably certain that the subject had been executed, probably as a prisoner of war. A pit had been dug, in which he was placed erect, and a fire kindled around him. Then he had been buried alive, or, at least, if he did not survive the fiery ordeal, his body was imbedded in the earth, with the exception of his head, which was left protruding above the surface. As no trace of the cranium could be found, it seems probable that the head had either been burned or severed from the body and removed, or else left a prey to ravenous birds. The skeleton, which would have measured fully six feet in height, was undoubtedly that of a man."

Blacking the face, as is mentioned in the first account, is a custom known to have existed among many tribes throughout the world, but in some cases different earths and pigments are used as signs of mourning. The natives of Guinea smear a chalky substance over their bodies as an outward expression of grief, and it is well known that the ancient Israelites threw ashes on their heads and garments. Placing food with the corpse or in its mouth, and money in the hand, finds its analogue in the custom of the ancient Romans, who, some time before interment, placed a piece of money in the corpse's mouth, which was thought to be Charon's fare for wafting the departed soul over the Infernal River. Besides this, the corpse's mouth was furnished with a certain cake, composed of flour, honey, &c. This was designed to appease the fury of Cerberus, the infernal doorkeeper, and to procure a safe and quiet entrance. These examples are curious coincidences, if nothing more.

BURIAL ABOVE GROUND.

Our attention should next be turned to sepulture above the ground, including lodge, house, box, scaffold, tree, and canoe burial, and the first example which may be given is that of burial in lodges, which is by no means common. The description which follows is by Stansbury, [Footnote: Explorations of the Valley of the Great Salt Lake of Utah, 1852, p. 43.] and relates to the Sioux:

"I put on my moccasins, and, displaying my wet shirt like a flag to the wind, we proceeded to the lodges which had attracted our curiosity. There were five of them pitched upon the open prairie, and in them we found the bodies of nine Sioux laid out upon the ground, wrapped in their robes of buffalo-skin, with their saddles, spears, camp-kettles, and all their accoutrements piled up around them. Some lodges contained three, others only one body, all of which were more or less in a state of decomposition. A short distance apart from these was one lodge which, though small, seemed of rather superior pretensions, and was evidently pitched with great care. It contained the body of a young Indian girl of sixteen or eighteen years, with a countenance presenting quite an agreeable expression; she was richly dressed in leggins of fine scarlet cloth elaborately ornamented; a new pair of moccasins, beautifully embroidered with porcupine quills, was on her feet, and her body was wrapped in two superb buffalo-robes worked in like manner; she had evidently been dead but a day or two, and to our surprise a portion of the upper part of her person was bare, exposing the face and a part of the breast, as if the robes in which she was wrapped had by some means been disarranged, whereas all the other bodies were closely covered up. It was, at the time, the opinion of our mountaineers that these Indians must have fallen in an encounter with a party of Crows; but I subsequently learned that they had all died of the cholera, and that this young girl, being considered past recovery, had been arranged by her friends in the habiliments of the dead, inclosed in the lodge alive, and abandoned to her fate, so fearfully alarmed were the Indians by this to them novel and terrible disease."

It might, perhaps, be said that this form of burial was exceptional, and due to the dread of again using the lodges which had served as the homes of those afflicted with the cholera, but it is thought such was not the case, as the writer has notes of the same kind of burial among the same tribe and of others, notably the Crows, the body of one of their chiefs (Long Horse) being disposed of as follows.

"The lodge poles inclose an oblong circle some 18 by 22 feet at the base, converging to a point at least 30 feet high, covered with buffalo-hides dressed without hair except a part of the tail switch, which floats outside like, and mingled with human scalps. The different skins are neatly fitted and sewed together with sinew, and all painted in seven alternate horizontal stripes of brown and yellow, decorated with various life-like war scenes. Over the small entrance is a large bright cross, the upright being a large stuffed white wolf- skin upon his war lance, and the cross-bar of bright scarlet flannel, containing the quiver of bow and arrows, which nearly all warriors still carry, even when armed with repeating rifles. As the cross is not a pagan but a Christian (which Long Horse was not either by profession or practice) emblem, it was probably placed there by the influence of some of his white friends. I entered, finding Long Horse buried Indian fashion, in full-war dress, paint and feathers, in a rude coffin, upon a platform about breast high, decorated with weapons, scalps, and ornaments. A large opening and wind-flap at top favored ventilation, and though he had lain there in an open coffin a full month, some of which was hot weather, there was but little effluvia; in fact, I have seldom found much in a burial-teepee, and when this mode of burial is thus performed it is less repulsive than natural to suppose."

This account is furnished by Col. P. W. Norris, superintendent of Yellowstone National Park, he having been an eye-witness of what he relates in 1876.

The Blackfeet, Sioux, and Navajos also bury in lodges, and the Indians of Bellingham Bay, according to Dr. J. F. Hammond, U. S. A., place their dead in carved wooden sarcophagi, inclosing these with a rectangular tent of some white material.

Bancroft [Footnote: Nat. Races of Pac. States, 1874, vol. 1, p. 780.] states that certain of the Indians of Costa Rica, when a death occurred, deposited the body in a small hut constructed of plaited palm reeds. In this it is preserved for three years, food being supplied, and on each anniversary of the death it is redressed and attended to amid certain ceremonies. The writer has been recently informed that a similar custom prevailed in Demerara. No authentic accounts are known of analogous modes of burial among the peoples of the Old World, although quite frequently the dead were interred beneath the floors of their houses, a custom which has been followed by the Mosquito Indians of Central America and one or two of our own tribes.

BOX BURIAL.

Under this head may be placed those examples furnished by certain tribes on the Northwest coast who used as receptacles for the dead wonderfully carved, large wooden chests, these being supported upon a low platform or resting on the ground. In shape they resemble a small house with an angular roof, and each one has an opening through which food may be passed to the corpse.

Some of the tribes formerly living in New York used boxes much resembling those spoken of, and the Creeks, Choctaws, and Cherokees did the same.

Capt J. H. Gageby, U. S. A., furnishes the following relating to the Creeks in Indian Territory:

"… are buried on the surface, in a box or a substitute made of branches of trees, covered with small branches, leaves, and earth. I have seen several of their graves, which after a few weeks had become uncovered and the remains exposed to view. I saw in one Creek grave (a child's) a small sum of silver, in another (adult male) some implements of warfare, bow and arrows. They are all interred with the feet of the corpse to the east. In the mourning ceremonies of the Creeks the nearer relatives smeared their hair and faces with a composition made of grease and wood ashes, and would remain in that condition for several days, and probably a month."

TREE AND SCAFFOLD BURIAL.

We may now pass to what may be called aerial sepulture proper, the most common examples of which are tree and scaffold burial, quite extensively practiced even at the present time. From what can be learned, the choice of this mode depends greatly on the facilities present; where timber abounds, trees being used; if absent, scaffolds being employed, the construction of which among the Yanktonais is related as follows: [Footnote: Life of Belden, the White Chief, 1871, p. 87.]

"These scaffolds are 7 to 8 feet high, 10 feet long, and 4 or 5 wide. Four stout posts, with forked ends, are first set firmly in the ground, and then in the forks are laid cross and side poles, on which is made a flooring of small poles. The body is then carefully wrapped, so as to make it watertight, and laid to rest on the poles. The reason why Indians bury in the open air instead of under the ground is for the purpose of protecting their dead from wild animals. In new countries, where wolves and bears are numerous, a dead body will be dug up and devoured, though it be put many feet under the ground. I noticed many little buckets and baskets hanging on the scaffolds…. These had contained food and drink for the dead. I asked Washtella if she was sure the soul ate and drank on its journey, and if the food did not remain untouched in its basket. She replied, 'Oh, no, the food and water is always gone.' I looked at the hundreds of ravens perched on the scaffolds and could account for what became of most of the food and water."…

John Young, Indian agent at the Blackfeet Agency, Montana, sends the following account of tree-burial among this tribe:

"Their manner of burial has always been (until recently) to inclose the dead body in robes or blankets, the best owned by the departed, closely sewed up, and then, if a male or chief, fasten in the branches of a tree so high as to be beyond the reach of wolves, and then left to slowly waste in the dry winds. If the body was that of a squaw or child, it was thrown into the underbrush or jungle, where it soon became the prey of the wild animals. The weapons, pipes, &c., of men were inclosed, and the small toys of children with them. The ceremonies were equally barbarous, the relatives cutting off, according to the depth of their grief, one or more joints of the fingers, divesting themselves of clothing even in the coldest weather, and filling the air with their lamentations. All the sewing up and burial process was conducted by the squaws, as the men would not touch nor remain in proximity to a dead body.

"When an Indian of any importance is departing, the squaws assemble in the lodge or teepee and sing the death-song, recounting the prowess and virtues of the dying one, and the oldest man at hand goes into the open air and solemnly addresses the 'Great Spirit,' bespeaking a welcome for him into the happy hunting grounds. Whatever property the deceased has—lodge, arms, or ponies—if a will was made, it was carefully carried out; if not, all was scrambled for by the relatives. I have often had, when a man wanted to go out of mourning, to supply the necessary clothing to cover his nakedness.

"Further mourning observances were and are, the women relatives getting on some elevated spot near where the body rests, and keeping up a dismal wail, frequently even in extreme cold weather, the greater part of the night, and this is kept up often for a month. No cremation or burying in a grave was practiced by them at any time. Pained by often coming on skeletons in trees and the stench of half-consumed remains in the brush, and shocked by the frequent mutilations visible, I have reasoned with the poor savages. In one case, when a woman was about to cut off a finger in evidence of her grief for the loss of a child, she consented on entreaty to cut off only one joint, and on further entreaty was brought to merely making a cut and letting out some blood. This much she could not be prevailed upon to forego…. Their mourning and wailing, avoiding the defilement of touching a dead body, and other customs not connected with burial observances, strongly point to Jewish origin."

Keating [Footnote: Long's Exped. to the St. Peter's River, 1834, p. 392.] thus describes burial scaffolds:

"On these scaffolds, which are from 8 to 10 feet high, corpses were deposited in a box made from part of a broken canoe. Some hair was suspended, which we at first mistook for a scalp, but our guide informed us that these were locks of hair torn from their heads by the relatives to testify their grief. In the centre, between the four posts which supported the scaffold, a stake was planted in the ground; it was about six feet high, and bore an imitation of human figures, five of which had a design of a petticoat, indicating them to be females; the rest, amounting to seven, were naked, and were intended for male figures; of the latter four were headless, showing that they had been slain; the three other male figures were unmutilated, but held a staff in their hand, which, as our guide informed us, designated that they were slaves. The post, which is an usual accompaniment to the scaffold that supports a warrior's remains, does not represent the achievements of the deceased; but those of the warriors that assembled near his remains danced the dance of the post, and related their martial exploits. A number of small bones of animals were observed in the vicinity, which were probably left there after a feast celebrated in honor of the dead.

"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, circumstance 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 scraped 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, Washington, 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 brass 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 cassimere, 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 prone 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 superstition, I suppose, that the horse goes with the man. As illustrating 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 circumstances, 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 destitute. 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 assured 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 refreshingly, and awoke to express his gratitude 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 assuaged 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 sparsely 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 pass 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 brass instruments from the village church steeple and again at the grave [Footnote: The writer is informed by Mr. John Henry Boner 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 space; 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 distinguishing 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 assemble 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 scrapes the bones and burns the scrapings 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 assembly 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 multitude 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 quantity 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 superstition, 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 passes 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.