Burial Mounds of the Northern Sections of the United States Part 13

All the articles obtained in this mound were forwarded at once to the Bureau of Ethnology and are now in the National Museum. Examining them somewhat carefully since their reception, I find there are really more copper plates among them than Mr. Rogan supposed, the number and description being as follows:

1. A human figure with wings, represented in Fig. 42. This is 13 inches long and 9 inches wide. A portion of the lower part, as shown by the figure, is wanting, probably some 3 or 4 inches. There is a break across the middle, but not sufficient to interfere with tracing out the design. A crown piece to the head ornament is also wanting.

2. Also a human figure, shown in Fig. 43. Length, 16 inches; width, 7-1/2 inches.

3. Figure of a bird; this is imperfect, as part of the head and the outer margin of the wings are wanting. Length, 13-1/2 inches; width 7-1/2 inches. This plate shows indubitable evidence of having been formed of smaller pieces welded together, as the overlapping portions can be easily traced. It has also undergone repairs: a fracture commencing on the left margin and running irregularly half-way across the body has been mended by placing a strip of copper along it on the under side and riveting it to the main plate; a small piece has also been riveted to the head and the head to the body; several other pieces are attached in the same way. The rivets are small and the work is neatly done.

[Ill.u.s.tration: FIG. 44.--Copper badge, from Etowah mound, Georgia.]

4. An ornament or badge of some kind, shown in Fig. 44. The two crescent-shaped pieces are entirely plain, except some slightly impressed lines on the portion connecting them with the central stem.

This central stem, throughout its entire length and to the width of six-tenths of an inch, is raised, and cross strips are placed at various points along the under side for the purpose of inserting a slip of bone, a part of which yet remains in it, and is seen in the figure at the break immediately below the point where the oblique strips meet. This specimen presents, as I believe, indubitable evidence that the workmen who formed it made use of metallic tools, as the cutting in this case could not possibly have been done with anything except a metallic implement. A single glance at it is sufficient to satisfy any one of the truth of this a.s.sertion. Length of the stem, 9 inches; width across the crescents, 7-1/2 inches.

5. Part of an ornament similar to No. 4. These plates, especially No. 4, appear to be enlarged patterns of that seen behind the head of Fig. 43.

[Ill.u.s.tration: FIG. 45.--Copper badge, from Etowah mound, Georgia.]

6. An ornament or badge, shown in Fig. 45, which Mr. Rogan, when he found it under the head of the skeleton in grave _a_, was inclined to consider a crown. It is imperfect, a narrow strip across the middle and a portion of the tip being missing. As shown in the figure, it measures around the outer border 19 inches and across the broad end 3-1/2 inches.

The six holes at the larger end, in which the remains of strings can be detected, indicate that when in use it was attached to some portion of the dress or fastened on a staff.

[Ill.u.s.tration: FIG. 46.--Engraved sh.e.l.l from Etowah mound, Georgia.]

7. A fragment from the larger end of a piece similar to the preceding.

Attached to this is a piece of cloth.

In addition to the foregoing, there are a number of small fragments probably broken from these plates, but, so far, I have been unable to fit them to their proper places.

These plates and the ones mentioned below are very thin, and as even and smooth (except as interrupted by the figures) as tin plate. The figures are all stamped, the lines and indentations being very sharp and regular.

An examination of what Mr. Rogan calls a skin shows beyond question that it is animal matter. The matting he speaks of appears to be made of split canes.

The sh.e.l.l represented in Fig. 46 is the one obtained in grave _g_. The one shown in Fig. 47 is that found in grave _f_.

[Ill.u.s.tration: FIG. 47.--Engraved sh.e.l.l from Etowah mound, Georgia.]

I shall at present simply call attention to one or two facts which appear to bear upon the age and distribution of these singular specimens of art.

First. We notice the fact alluded to by Mr. Holmes,[74] which is apparent to every one who inspects his accurately drawn figures, that in all their leading features the designs themselves are suggestive of Mexican or Central American work. Yet a close inspection brings to light one or two features which are anomalies in Mexican or Central American designs; as, for example, in Figs. 42 and 43, where the wings are represented as _rising from the back of the shoulders_, a fact alluded to by Mr. Holmes.[75] Although we can find numerous figures of winged individuals in Mexican designs (they are unknown in Central American), they always carry with them the idea that the individual is partly or completely clothed in the skin of the bird. This is partially carried out in our copper plate, as we see by the bird-bill over the head, the eye being that of the bird and not of the man. But when we come to the wings we at once see that the artist had in mind the _angel figure_, with wings arising from the _back of the shoulders_, an idea wholly foreign to Mexican art. It is further worthy of note in regard to these two plates that there is a combination of Central American and Mexican designs: the graceful limbs, and the ornaments of the arms, legs, waist, and top of the head are Central American, and the rest, with the exception possibly of what is carried in the right hand, are Mexican.

That these plates are not the work of the Indians found inhabiting the southern sections of the United States, or of their direct ancestors, I freely concede. That they were not made by an aboriginal artisan of Central America or Mexico of ante-Columbian times, I think is evident, if not from the designs themselves, certainly from the indisputable evidence that the work was done with hard metallic tools.

[Ill.u.s.tration: FIG. 48.--Copper plate from Illinois mound.]

Second. Plates like those of this collection have only been found, so far as I can ascertain, in northern Georgia and northern and southern Illinois. The bird figure represented in Fig. 48 was obtained by Major Powell, the director of the United States Geological Survey, from a mound near Peoria, Illinois. Another was obtained in Jackson County, Illinois, by Mr. Thing, from an ordinary stone grave. From another similar grave, at the same place, he also obtained the plate represented in Fig. 49. Fragments of a similar plate were obtained by Mr. Earle from a stone grave in a mound in Alexander County, Illinois. All these specimens were received by the Bureau of Ethnology and deposited in the National Museum.

[Ill.u.s.tration: FIG. 49.--Copper plate from Indian grave, Illinois.]

The box-form stone cists and the figures on the copper plates and engraved sh.e.l.ls differ so widely from the stone vaults and vestiges of art found in the North Carolina and East Tennessee mounds as to forbid the belief that the works of the two regions were constructed by one and the same people. The stone cists and to some extent the construction of the mound appear to connect the authors with the mound-builders and authors of the stone graves of the c.u.mberland Valley and Southern Illinois, and several other facts, which we cannot now stop to present, seem to strengthen this suggestion.

The presence of these stone cists in this mound of northern Georgia, when coupled with the fact that similar stone graves are found in Habersham County, indicate a Shawnee or closely allied element where we should expect to find only Creeks or some branch of the Chahta-Muscogee family. This is a puzzle by no means easy of solution, but one which the scope of our paper does not require us to discuss. Still, we may add, that if our conclusions in regard to this group be correct, we must believe that the large mound was built before De Soto reached that region while the one explored was built afterwards. Some facts brought to light by the recent discovery of a cemetery within the area inclosed by the ditch, which I have for some years believed would be found, and for which I caused search to be made, appear to sustain these conclusions, and to indicate that two different peoples have occupied this site and have had a hand in constructing or adding to these works.

Whatever may be our conclusion in reference to these questions, I think it will be conceded that the builders of these Etowah mounds belonged to different tribes from those who erected the East Tennessee and North Carolina works, and hence, if we are right in regard to the latter, the Etowah mounds were not built by the Cherokees. The important bearing which this conclusion has upon the question under discussion, as the reader will see, is that the mounds immediately outside of the territory occupied by the Cherokees were built by a different people from those who erected the works in that territory. Thus we see that, judging by the mounds alone, immediately upon pa.s.sing outside the Cherokee country we encounter a different type of works. This fact, therefore, when taken in connection with the other evidence adduced, becomes strongly corroborative of the view that the Cherokees were the authors of the works in their territory.

CONCLUDING REMARKS.

The results of our examination of the burial mounds of the northern districts may be briefly summed up as follows:

First. That different sections were occupied by different mound-building tribes, which, though belonging to much the same stage in the scale of civilization, differed in most instances in habits and customs to a sufficient extent to mark, by their modes of burial, construction of their mounds, and their works of art, the boundaries of the respective areas occupied.

Second. That each tribe adopted several different modes of burial depending, in all probability, to some extent upon the social condition, position, and occupation of the deceased.

Third. That the custom of removing the flesh before the final burial prevailed very extensively among the mound-builders of the northern sections. The bones of the common people being often gathered together and cast in promiscuous heaps, over which mounds were built.

Fourth. That usually some kind of religious or superst.i.tious ceremony was performed at the burial, in which fire played a prominent part.

That, notwithstanding the very common belief to the contrary, there is no evidence whatever that human sacrifice was practiced.

Fifth. That there is nothing found in the mode of constructing these mounds, nor in the vestiges of art they contain, to indicate that their builders had reached a higher culture-status than that attained by some of the Indian tribes found occupying the country at the time of the first arrival of Europeans.

Sixth. That the custom of erecting mounds over the dead continued to be practiced in several localities in post-Columbian times.

Seventh. That the character and condition of the ancient monuments, and the relative uniformity in the culture status of the different tribes shown by the works and the remains of art found in them, indicate that the mound-building age could not have continued in this part of the continent longer than a thousand years, and hence that its commencement probably does not antedate the fifth or sixth century.

Nothing has been found connected with them to sustain or justify the opinion, so frequently advanced, of their great antiquity. The calculations based upon the supposed age of trees found growing on some of them is fast giving way before recent investigations made in regard to the growth of forests, as it has been ascertained that the rings of trees are not a sure indication of age.

Quatref.a.ges may not be correct in fixing the date of the appearance of the "Red skins" in the "basin of the Missouri" in the eighth or ninth century,[76] but nothing has been found in connection with the ancient works of this country, supposing the Indians to have been their authors, to prove that he has greatly erred in his calculation. Other races or peoples may have preceded the mound-builders in this region, but better proof of this is required than that based on the differences between the supposed palaeolithic and neolithic implements of New Jersey and other sections, as every type discovered can be duplicated a hundred times in the surface finds from different parts of the country.

Eighth. That all the mounds which have been examined and carefully studied are to be attributed to the indigenous tribes found inhabiting this region and their ancestors.

SUPPLEMENTAL NOTE.[77]

BURIAL CEREMONIES OF THE HURONS.[78]

Our savages are not savages as regards the duties which nature herself requires us to render to the dead. They do not yield in this respect to several nations much more civilized. You would say that all their labor and efforts were for scarcely anything but to ama.s.s means of honoring the dead. They have nothing too valuable for this purpose; they devote to this use the robes, the hatchets, and the sh.e.l.l beads in such quant.i.ties, that you would think to see them, on these occasions, that they were considered of no great value, and yet they are all the riches of the country; you may often see them in midwinter almost entirely naked, while they have good and fine robes in their chests, which they are keeping in reserve for the dead; this is, indeed, their point of honor. It is on this occasion especially that they wish to appear magnificent. But I speak here only of their peculiar funerals.

These good people are not like many Christians, who cannot suffer death to be spoken of, and who, in a mortal sickness, hesitate to break the news to the sick one for fear of hastening his death. Here, when the recovery of any one is despaired of, not only do they not hesitate to tell him that his end is near, but they even prepare in his presence all that is necessary for the burial; they often show him the shroud, the hose, the shoes, and the girdle which he is to wear; frequently they are enshrouded, after their custom, before they have expired, and they hold a feast of farewell to their friends, during which they sing, sometimes without showing any apprehension of death, which they regard very indifferently, considering it only as a change to a life very little different from this. As soon as the dying man has drawn his last breath, they arrange the body in the same position that is to be preserved in the tomb; they do not lay it out horizontally, as is our custom, but crouched, like a ball (en peloton), "quasi en la mesme posture que les enfants sont an ventre de la mere." Until this time they restrain their mourning. After having performed these duties, all in the cabin begin to utter sighs, groans, and lamentations; the children cry _Aistan_, if it is their father, and the mother _Aien, Aien_, "My son, my son." No one seeing them thus weeping and mourning would think that they were only ceremonial lamentations; they blend their voices all in one accord and in a lugubrious tone, until some one in authority calls for peace; at once they cease and the captain hastens to announce through all the cabins that such a one is dead. Upon the arrival of the friends they resume their mourning. Frequently some one of more importance will begin to speak and will console the mother and the children, now extolling the deceased, praising his patience, his kindness, his liberality, his magnificence, and, if he was a warrior, his great courage; now saying, "What do you wish? there is no longer any remedy; it was necessary for him to die; we are all subject to death;" and then, "He lingered a very long time," &c. It is true that on this occasion they do not lack for conversation; I am sometimes surprised to see them discourse a long time on this subject, and bring up, with much discretion, all considerations that may afford any consolation to the friends of the deceased.

Notice is also given of this death to the friends who live in other villages, and as each family employs another who has the care of their dead, they come as soon as possible to give orders about everything and to fix the day of the funeral. They usually inter the dead on the third day; in the morning the captain gives an order that kettles shall be boiled for the deceased throughout the village. No one spares his best efforts. They do this, in my opinion, for three reasons: First, to console each other, for they exchange dishes among themselves, and scarcely any one eats out of the kettle that he has prepared; secondly, on account of the arrival of those of other villages, who often come in large numbers, lastly and princ.i.p.ally, to gratify the soul of the deceased, who, they think, takes pleasure in eating his share. All the kettles being emptied, or at least distributed, the captain informs all the village that the body is to be carried to the cemetery. All the people a.s.semble in the cabin; the mourning is renewed, and those who have charge of the funeral prepare a litter upon which the body is placed, laid upon a mat and wrapped in a robe of beaver skin; they then raise it and carry it by the four corners. All the people follow in silence to the cemetery.

There is in the cemetery a tomb made of bark and raised on four stakes of from 8 to 10 feet in height. While the body is placed in this, and the bark is trimmed, the captain makes known the presents that have been given by the friends. In this country, as well as in others, the most agreeable consolations for the loss of relations are always accompanied by presents, which consist of kettles, hatchets, beaver skins, and necklaces of sh.e.l.l beads. If the deceased was of some importance in the country, not only the friends and neighbors but even the captains of other villages will come in person to bring their presents. Now, all these presents do not follow the body into the tomb; a necklace of beads is sometimes placed on its neck and near it a comb, a gourd-full of oil, and two or three small loaves of bread; that is all. A large part of them goes to the relatives to dry their tears; the rest is given to those who have had charge of the funeral, to pay them for their trouble.

They also keep in reserve some robes or hatchets to make presents (largesse) to the young men. The captain places in the hand of one of them a stick about a foot long, offering a prize to any one who will take it from him. They throw themselves headlong upon him and remain engaged in the contest sometimes for an hour. After this each one returns peaceably to his cabin.