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A Further Contribution to the Study of the Mortuary Customs of the North American IndiansYarrow, H. C. (Harry Crécy)

History

A Further Contribution to the Study of the Mortuary Customs of the North American Indians

Name: A Further Contribution to the Study of the Mortuary Customs of the North American Indians
Author: Yarrow, H. C. (Harry Crécy)

Yarrow, H. C. (Harry Crécy)

Indians of North America -- Funeral customs and rites

The next account, by Keating,[105] relating to the Chippewas, shows a
slight analogy regarding the slippery-pole tradition already alluded to:

  The Chippewas believe that there is in man an essence entirely
  distinct from the body; they call it _Ochechag_, and appear to
  supply to it the qualities which we refer to the soul. They believe
  that it quits the body it the time of death, and repairs to what
  they term _Chekechekchekawe_; this region is supposed to be situated
  to the south, and on the shores of the great ocean. Previous to
  arriving there they meet with a stream which they are obliged to
  cross upon a large snake that answers the purpose of a bridge; those
  who die from drowning never succeed in crossing the stream; they are
  thrown into it and remain there forever. Some souls come to the edge
  of the stream, but are prevented from passing by the snake, which
  threatens to devour them; these are the souls of the persons in a
  lethargy or trance. Being refused a passage these souls return to
  their bodies and reanimate them. They believe that animals have
  souls, and even that inorganic substances, such as kettles, &c.,
  have in them a similar essence.

  In this land of souls all are treated according to their merits.
  Those who have been good men are free from pain; they have no duties
  to perform, their time is spent in dancing and singing, and they
  feed upon mushrooms, which are very abundant. The souls of bad men
  are haunted by the phantom of the persons or things that they have
  injured; thus, if a man has destroyed much property the phantoms of
  the wrecks of this property obstruct his passage wherever he goes;
  if he has been cruel to his dogs or horses they also torment him
  after death. The ghosts of those whom during his lifetime he wronged
  are there permitted to avenge their injuries. They think that when a
  soul has crossed the stream it cannot return to its body, yet they
  believe in apparitions, and entertain the opinion that the spirits
  of the departed will frequently revisit the abodes of their friends
  in order to invite them to the other world, and to forewarn them of
  their approaching dissolution.

Stephen Powers, in his valuable work so often quoted, gives a number of
examples of superstitions regarding the dead, of which the following
relates to the Karok of California:

Public-domain text, read in full here on John Shaqi.

Opening the text

A Further Contribution to the Study of the Mortuary Customs of the North American IndiansYarrow, H. C. (Harry Crécy)

History

A Further Contribution to the Study of the Mortuary Customs of the North American Indians

Yarrow, H. C. (Harry Crécy)

Indians of North America -- Funeral customs and rites

The next account, by Keating,[105] relating to the Chippewas, shows a
slight analogy regarding the slippery-pole tradition already alluded to:

  The Chippewas believe that there is in man an essence entirely
  distinct from the body; they call it _Ochechag_, and appear to
  supply to it the qualities which we refer to the soul. They believe
  that it quits the body it the time of death, and repairs to what
  they term _Chekechekchekawe_; this region is supposed to be situated
  to the south, and on the shores of the great ocean. Previous to
  arriving there they meet with a stream which they are obliged to
  cross upon a large snake that answers the purpose of a bridge; those
  who die from drowning never succeed in crossing the stream; they are
  thrown into it and remain there forever. Some souls come to the edge
  of the stream, but are prevented from passing by the snake, which
  threatens to devour them; these are the souls of the persons in a
  lethargy or trance. Being refused a passage these souls return to
  their bodies and reanimate them. They believe that animals have
  souls, and even that inorganic substances, such as kettles, &c.,
  have in them a similar essence.

  In this land of souls all are treated according to their merits.
  Those who have been good men are free from pain; they have no duties
  to perform, their time is spent in dancing and singing, and they
  feed upon mushrooms, which are very abundant. The souls of bad men
  are haunted by the phantom of the persons or things that they have
  injured; thus, if a man has destroyed much property the phantoms of
  the wrecks of this property obstruct his passage wherever he goes;
  if he has been cruel to his dogs or horses they also torment him
  after death. The ghosts of those whom during his lifetime he wronged
  are there permitted to avenge their injuries. They think that when a
  soul has crossed the stream it cannot return to its body, yet they
  believe in apparitions, and entertain the opinion that the spirits
  of the departed will frequently revisit the abodes of their friends
  in order to invite them to the other world, and to forewarn them of
  their approaching dissolution.

Stephen Powers, in his valuable work so often quoted, gives a number of
examples of superstitions regarding the dead, of which the following
relates to the Karok of California:

Public-domain text, read in full here on John Shaqi.

A Further Contribution to the Study of the Mortuary Customs of the North American Indians

A Further Contribution to the Study of the Mortuary Customs of the North American Indians

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