Part 14
From a careful review of the whole of their attendant ceremonies a remarkable similarity can be marked. The arrangement of the corpse preparatory to interment, the funeral feast, the local service by the aged fathers, are all observances that have been noted among whites, extending into times that are in the memory of those still living.
The Pimas of Arizona, actuated by apparently the same motives that led the more eastern tribes to endeavor to prevent contact of earth with the corpse, adopted a plan which has been described by Capt. F. E. Grossman,[5.5] and the account is corroborated by M. Alphonse Pinart[5.6] and Bancroft.[5.7]
Captain Grossman’s account follows:
The Pimas tie the bodies of their dead with ropes, passing the latter around their neck and under the knees, and then drawing them tight until the body is doubled up and forced into a sitting position. They dig the graves from four to five feet deep and perfectly round (about two feet in diameter), and then hollow out to one side of the bottom of this grave a sort of vault large enough to contain the body. Here the body is deposited, the grave is filled up level with the ground, and poles, trees, or pieces of timber placed upon the grave to protect the remains from coyotes.
[Illustration: FIG. 2.--Pima burial.]
Burials usually take place at night without much ceremony. The mourners chant during the burial, but signs of grief are rare. The bodies of their dead are buried if possible, immediately after death has taken place and the graves are generally prepared before the patients die. Sometimes sick persons (for whom the graves had already been dug) recover. In such cases the graves are left open until the persons for whom they are intended die. Open graves of this kind can be seen in several of their burial grounds. Places of burial are selected some distance from the village, and, if possible, in a grove of mesquite trees.
Immediately after the remains have been buried, the house and personal effects of the deceased are burned and his horses and cattle killed, the meat being cooked as a repast for the mourners. The nearest relatives of the deceased as a sign of their sorrow remain within their village for weeks, and sometimes months; the men cut off about six inches of their long hair, while the women cut their hair quite short. * * *
The custom of destroying all the property of the husband when he dies impoverishes the widow and children and prevents increase of stock. The women of the tribe, well aware that they will be poor should their husbands die, and that then they will have to provide for their children by their own exertions, do not care to have many children, and infanticide, both before and after birth, prevails to a great extent. This is not considered a crime, and old women of the tribe practice it. A widow may marry again after a year’s mourning for her first husband; but having children no man will take her for a wife and thus burden himself with her children. Widows generally cultivate a small piece of ground, and friends and relatives (men) plow the ground for them.
Fig. 2, drawn from Captain Grossman’s description by my friend Dr. W. J. Hoffman, will convey a good idea of this mode of burial.
Stephen Powers[5.8] describes a similar mode of grave preparation among the Yuki of California:
The Yuki bury their dead in a sitting posture. They dig a hole six feet deep sometimes and at the bottom of it “_coyote_” under, making a little recess in which the corpse is deposited.
The Comanches of Indian Territory (_Nem_, _we, or us, people_), according to Dr. Fordyce Grinnell, of the Wichita Agency, Indian Territory, go to the opposite extreme, so far as the protection of the dead from the surrounding earth is concerned. The account as received is given entire, as much to illustrate this point as others of interest.
When a Comanche is dying, while the death-rattle may yet be faintly heard in the throat, and the natural warmth has not departed from the body, the knees are strongly bent upon the chest, and the legs flexed upon the thighs. The arms are also flexed upon each side of the chest, and the head bent forward upon the knees. A lariat, or rope, is now used to firmly bind the limbs and body in this position. A blanket is then wrapped around the body, and this again tightly corded, so that the appearance when ready for burial is that of an almost round and compact body, very unlike the composed pall of his Wichita or Caddo brother. The body is then taken and placed in a saddle upon a pony, in a sitting posture; a squaw usually riding behind, though sometimes one on either side of the horse, holds the body in position until the place of burial is reached, when the corpse is literally tumbled into the excavation selected for the purpose. The deceased is only accompanied by two or three squaws, or enough to perform the little labor bestowed upon the burial. The body is taken due west of the lodge or village of the bereaved, and usually one of the deep washes or heads of cañons in which the Comanche country abounds is selected, and the body thrown in, without special reference to position. With this are deposited the bows and arrows; these, however, are first broken. The saddle is also placed in the grave, together with many of the personal valuables of the departed. The body is then covered over with sticks and earth, and sometimes stones are placed over the whole.
_Funeral ceremonies._--the best pony owned by the deceased is brought to the grave and killed, that the departed may appear well mounted and caparisoned among his fellows in the other world. Formerly, if the deceased were a chief or man of consequence and had large herds of ponies, many were killed, sometimes amounting to 200 or 300 head in number.
The Comanches illustrate the importance of providing a good pony for the convoy of the deceased to the happy-grounds by the following story, which is current among both Comanches and Wichitas:
“A few years since, an old Comanche died who had no relatives and who was quite poor. Some of the tribe concluded that almost any kind of a pony would serve to transport him to the next world. They therefore killed at his grave an old, ill-conditioned, lop-eared horse. But a few weeks after the burial of this friendless one, lo and behold he returned, riding this same old worn-out horse, weary and hungry. He first appeared at the Wichita camps, where he was well known, and asked for something to eat, but his strange appearance, with sunken eyes and hollow cheeks, filled with consternation all who saw him, and they fled from his presence. Finally one bolder than the rest placed a piece of meat on the end of a lodge-pole and extended it to him. He soon appeared at his own camp, creating, if possible, even more dismay than among the Wichitas, and this resulted in both Wichitas and Comanches leaving their villages and moving _en masse_ to a place on Rush Creek, not far distant from the present site of Fort Sill.
“When the troubled spirit from the sunsetting world was questioned why he thus appeared among the inhabitants of earth, he made reply that when he came to the gates of paradise the keepers would on no account permit him to enter upon such an ill-conditioned beast as that which bore him, and thus in sadness he returned to haunt the homes of those whose stinginess and greed permitted him no better equipment. Since this no Comanche has been permitted to depart with the sun to his chambers in the west without a steed which in appearance should do honor alike to the rider and his friends.”
The body is buried at the sunsetting side of the camp, that the spirit may accompany the setting sun to the world beyond. The spirit starts on its journey the following night after death has taken place; if this occur at night, the journey is not begun until the next night.
_Mourning observances._--All the effects of the deceased, the tents, blankets, clothes, treasures, and whatever of value, aside from the articles which have been buried with the body, are burned, so that the family is left in poverty. This practice has extended even to the burning of wagons and harness since some of the civilized habits have been adopted. It is believed that these ascend to heaven in the smoke, and will thus be of service to the owner in the other world. Immediately upon the death of a member of the household, the relatives begin a peculiar wailing, and the immediate members of the family take off their customary apparel and clothe themselves in rags and cut themselves across the arms, breast, and other portions of the body, until sometimes a fond wife or mother faints from loss of blood. This scarification is usually accomplished with a knife, or, as in earlier days, with a flint. Hired mourners are employed at times who are in no way related to the family, but who are accomplished in the art of crying for the dead. These are invariably women. Those nearly related to the departed, cut off the long locks from the entire head, while those more distantly related, or special friends, cut the hair only from one side of the head. In case of the death of a chief, the young warriors also cut the hair, usually from the left side of the head.
After the first few days of continued grief, the mourning is conducted more especially at sunrise and sunset, as the Comanches venerate the sun; and the mourning at these seasons is kept up, if the death occurred in summer, until the leaves fall, or, if in the winter, until they reappear.
It is a matter of some interest to note that the preparation of the corpse and the grave among the Comanches is almost identical with the burial customs of some of the African tribes, and the baling of the body with ropes or cords is a wide and common usage of savage peoples. The hiring of mourners is also a practice which has been very prevalent from remotest periods of time.
_GRAVE BURIAL._
The following interesting account of burial among the Pueblo Indians of San Geronimo de Taos, New Mexico, furnished by Judge Anthony Joseph, will show in a manner how civilized customs have become engrafted upon those of a more barbaric nature. It should be remembered that the Pueblo people are next to the Cherokees, Choctaws, and others in the Indian Territory, the most civilized of our tribes.
According to Judge Joseph, these people call themselves _Wee-ka-nahs_.
These are commonly known to the whites as _Piros_. The manner of burial by these Indians, both ancient and modern, as far as I can ascertain from information obtained from the most intelligent of the tribe, is that the body of the dead is and has been always buried in the ground in a horizontal position with the flat bottom of the grave. The grave is generally dug out of the ground in the usual and ordinary manner, being about 6 feet deep, 7 feet long, and about 2 feet wide. It is generally finished after receiving its occupant by being leveled with the hard ground around it, never leaving, as is customary with the whites, a mound to mark the spot. This tribe of Pueblo Indians never cremated their dead, as they do not know, even by tradition, that it was ever done or attempted. There are no utensils or implements placed in the grave, but there are a great many Indian ornaments, such as beads of all colors, sea-shells, hawk-bells, round looking-glasses, and a profusion of ribbons of all imaginable colors; then they paint the body with red vermilion and white chalk, giving it a most fantastic as well as ludicrous appearance. They also place a variety of food in the grave as a wise provision for its long journey to the happy hunting-ground beyond the clouds.
The funeral ceremonies of this tribe are very peculiar. First, after death, the body is laid out on a fancy buffalo robe spread out on the ground, then they dress the body in the best possible manner in their style of dress; if a male, they put on his beaded leggins and embroidered _saco_, and his fancy dancing-moccasins, and his large brass or shell ear-rings; if a female, they put on her best manta or dress, tied around the waist with a silk sash, put on her feet her fancy dancing-moccasins; her _rosario_ around her neck, her brass or shell ear-rings in her ears, and with her tressed black hair tied up with red tape or ribbon, this completes her wardrobe for her long and happy chase. When they get through dressing the body, they place about a dozen lighted candles around it, and keep them burning continually until the body is buried. As soon as the candles are lighted, the _veloris_, or wake, commences; the body lies in state for about twenty-four hours, and in that time all the friends, relatives, and neighbors of the deceased or “_difunti_” visit the wake, chant, sing, and pray for the soul of the same, and tell one another of the good deeds and traits of valor and courage manifested by the deceased during his earthly career, and at intervals in their praying, singing, &c., some near relative of the deceased will step up to the corpse and every person in the room commences to cry bitterly and express aloud words of endearment to the deceased and of condolence to the family of the same in their untimely bereavement.
At about midnight supper is announced, and every person in attendance marches out into another room and partakes of a frugal Indian meal, generally composed of wild game; Chilé Colorado or red-pepper tortillas, and guayaves, with a good supply of mush and milk, which completes the festive board of the _veloris_ or wake. When the deceased is in good circumstances, the crowd in attendance is treated every little while during the wake to alcoholic refreshments. This feast and feasting is kept up until the Catholic priest arrives to perform the funeral rites.
When the priest arrives, the corpse is done up or rather baled up in a large and well-tanned buffalo robe, and tied around tight with a rope or lasso made for the purpose; then six or eight men act as pall-bearers, conducting the body to the place of burial, which is in front of their church or chapel. The priest conducts the funeral ceremonies in the ordinary and usual way of mortuary proceedings observed by the Catholic church all over the world. While the grave-diggers are filling up the grave, the friends, relatives, neighbors, and, in fact, all persons that attend the funeral, give vent to their sad feelings by making the whole pueblo howl; after the tremendous uproar subsides, they disband and leave the body to rest until Gabriel blows his trumpet. When the ceremonies are performed with all the pomp of the Catholic church, the priest receives a fair compensation for his services; otherwise he officiates for the yearly rents that all the Indians of the pueblo pay him, which amount in the sum total to about $2,000 per annum.
These Pueblo Indians are very strict in their mourning observance, which last for one year after the demise of the deceased. While in mourning for the dead, the mourners do not participate in the national festivities of the tribe, which are occasions of state with them, but they retire into a state of sublime quietude which makes more civilized people sad to observe; but when the term of mourning ceases, at the end of the year, they have high mass said for the benefit of the soul of the departed; after this they again appear upon the arena of their wild sports and continue to be gay and happy until the next mortal is called from this terrestrial sphere to the happy hunting-ground, which is their pictured celestial paradise. The above cited facts, which are the most interesting points connected with the burial customs of the Indians of the pueblo San Geronimo de Taos, are not in the least exaggerated, but are the absolute facts, which I have witnessed myself in many instances for a period of more than twenty years that I have resided but a short distant from said pueblo, and, being a close observer of their peculiar burial customs, am able to give you this true and undisguised information relative to your circular on “burial customs.”
Another example of the care which is taken to prevent the earth coming in contact with the corpse may be found in the account of the burial of the Wichita Indians of Indian Territory, furnished by Dr. Fordyce Grinnell, whose name has already been mentioned in connection with the Comanche customs. The Wichitas call themselves _Kitty-ka-tats_, or those of the tattooed eyelids.
When a Wichita dies the town-crier goes up and down through the village and announces the fact. Preparations are immediately made for the burial, and the body is taken without delay to the grave prepared for its reception. If the grave is some distance from the village, the body is carried thither on the back of a pony, being first wrapped in blankets and then laid prone, across the saddle, one person walking on either side to support it. The grave is dug from three to four feet deep and of sufficient length for the extended body. First blankets and buffalo-robes are laid in the bottom of the grave, then the body, being taken from the horse and unwrapped, is dressed in its best apparel and with ornaments is placed upon a couch of blankets and robes, with the head towards the west and the feet to the east; the valuables belonging to the deceased are placed with the body in the grave. With the man are deposited his bows and arrows or gun, and with the woman her cooking utensils and other implements of her toil. Over the body sticks are placed six or eight inches deep and grass over these, so that when the earth is filled in, it need not come in contact with the body or its trappings. After the grave is filled with earth, a pen of poles is built around it, or as is frequently the case, stakes are driven so that they cross each other from either side about midway over the grave, thus forming a complete protection from the invasion of wild animals. After all this is done, the grass or other _debris_ is carefully scraped from about the grave for several feet, so that the ground is left smooth and clean. It is seldom the case that the relatives accompany the remains to the grave, but they more often employ others to bury the body for them, usually women. Mourning is similar in this tribe, as in others, and it consists in cutting off the hair, fasting, &c. Horses are also killed at the grave.
The Caddoes, _Ascena_, or Timber Indians, as they call themselves, follow nearly the same mode of burial as the Wichitas, but one custom prevailing is worthy of mention:
If a Caddo is killed in battle, the body is never buried, but is left to be devoured by beasts or birds of prey, and the condition of such individuals in the other world is considered to be far better than that of persons dying a natural death.
In a work by Bruhier[5.9] the following remarks, freely translated by the writer, may be found, which note a custom having great similarity to the exposure of bodies to wild beasts mentioned above:
The ancient Persians threw out the bodies of their dead on the roads, and if they were promptly devoured by wild beasts it was esteemed a great honor, a misfortune if not. Sometimes they interred, always wrapping the dead in a wax cloth to prevent odor.
M. Pierre Muret,[5.10] from whose book Bruhier probably obtained his information, gives at considerable length an account of this peculiar method of treating the dead among the Persians, as follows:
It is a matter of astonishment, considering the _Persians_ have ever had the renown of being one of the most civilized Nations in the world, that notwithstanding they should have used such barbarous customs about the Dead as are set down in the Writings of some Historians; and the rather because at this day there are still to be seen among them those remains of Antiquity, which do fully satisfie us, that their Tombs have been very magnificent. And yet nevertheless, if we will give credit to _Procopius_ and _Agathias_, the _Persians_ were never wont to bury their Dead Bodies, so far were they from bestowing any Funeral Honours upon them: But, as these Authors tell us, they exposed them stark naked in the open fields, which is the greatest shame our Laws do allot to the most infamous Criminals, by laying them open to the view of all upon the highways: Yea, in their opinion it was a great unhappiness, if either Birds or Beasts did not devour their Carcases; and they commonly made an estimate of the Felicity of these poor Bodies, according as they were sooner or later made a prey of. Concerning these, they resolved that they must needs have been very bad indeed, since even the beasts themselves would not touch them; which caused an extream sorrow to their Relations, they taking it for an ill boding to their Family, and an infallible presage of some great misfortune hanging over their heads; for they persuaded themselves, that the Souls which inhabited those Bodies being dragg’d into Hell, would not fail to come and trouble them; and that being always accompanied with the Devils, their Tormentors, they would certainly give them a great deal of disturbance.
And on the contrary, when these Corpses were presently devoured, their joy was very great, they enlarged themselves in praises of the Deceased; every one esteeming them undoubtedly happy, and came to congratulate their relations on that account: For as they believed assuredly, that they were entered into the _Elysian_ Fields, so they were persuaded, that they would procure the same bliss for all those of their family.
They also took a great delight to see Skeletons and Bones scatered up and down in the fields, whereas we can scarcely endure to see those of Horses and Dogs used so. And these remains of Humane Bodies, (the sight whereof gives us so much horror, that we presently bury them out of our sight, whenever we find them elsewhere than in Charnel-houses or Church-yards) were the occasion of their greatest joy; beecause they concluded from thence the happiness of those that had been devoured, wishing after their Death to meet with the like good luck.