Note 313.1 — Chapter XIII · FUNERAL RITES.

There are other ways of forming a sacramental union with the dead. Among the Tolkotins of Oregon, who burnt their dead, the widow was compelled to pass her hands through the flame and collect some of the liquid fat exuding from the body, wherewith to daub herself. The Modocs appear to have smeared their persons with the blood of any of their kindred who died violent deaths.313.1 On the Gilbert Islands “the nearest relations,” whatever that expression may include, are said to rub themselves with the saliva which escapes from the mouth in the agonies of death.313.2 Other savages rub themselves with the liquid flowing from the putrefying corpse. There is no need to dwell on this loathsome custom. It is reported of tribes extending over a considerable area of the earth’s surface, namely, of the Krumen near Sierra Leone, the Antankàrana in Madagascar, the aborigines of Victoria, the Andrawillas in East Central Australia, the Koiari of New Guinea, the Laughlan Islanders between New Guinea and the Solomon Islands, the inhabitants of New Britain and the Similkameens of British Columbia. Of the last we are told in so many words that they believe that in this way some portion of the deceased becomes incorporated in them.313.3 Nay, some peoples, like the Banks’ Islanders and the Aron Islanders imbibe these fluids; but the Nias Islanders perform the duty by deputy in the persons of their wretched slaves, who according to one account are suffocated in the process.314.1 Of a party of Tasmanians who were deported to Barren Island we are told that they were seen to collect the ashes of the dead after burning, and smear a portion of them every morning on their faces, singing the while a death-song and weeping.314.2 Among the Digger Indians of California the relatives are said to cover their hands and faces with a mixture of tar and the ashes of the deceased.314.3 And the Correguajes Indians of New Granada burn the bones when the wild beasts have removed the flesh, and use the ashes as a pigment for painting themselves, “the relatives having the first right to its use.”314.4 Earlier in the chapter I mentioned a method of dealing with the dead body of a Koniaga whaler. An alternative method is to cut it into small pieces and distribute it among the other whalers, each of whom rubs the point of his lance upon it, so to unite the weapon with the skill and power inherent in the deceased, and preserves the morsel as a permanent talisman.314.5 Sometimes a Tchuktchi, tired of life, is put to death by his kinsmen at his own desire. All who take part in the ceremony bathe their faces and hands in his blood. They then burn his body on a funeral pyre, standing around it and praying the departed not to forget them.315.1 A Dyak rite identifies the victim at the commemorative festival with the deceased. The corpse is put into a temporary coffin for preliminary burial until the Tiwah, or Feast of the Dead, can be held. On that occasion a slave, or prisoner of war, is provided and dressed in the usual clothing of the deceased. Thus clad, the victim is wounded by all the assembled guests and finally killed. The priestesses in attendance then daub the relations of the deceased with the victim’s blood, “so to reconcile them with the departed and to give them to understand that they have now fulfilled their obligation towards his wandering soul.” After a night of debauchery the remains of the dead man and the victim are placed in one permanent coffin, in the family dead-house; but the victim’s skull is ranged with others outside.315.2 The details of this ceremony are unmistakable, though it is right to say that the victim is now regarded simply as an attendant on the departed in the other world.