INNUIT OF YUKON.
The dead are enclosed above ground in a box in the manner previously described. The annexed sketch shows the form of the sarcophagus, which, in this case, is ornamented with snow-shoes, a reel for seal-lines, a fishing-rod, and a wooden dish or kantág. The latter is found with every grave, and usually one is placed in the box with the body. Sometimes a part of the property of the dead person is placed in the coffin or about it; occasionally the whole is thus disposed of. Generally the furs, possessions, and clothing (except such as has been worn) are divided among the nearer relatives of the dead, or remain in possession of his family if he has one; such clothing, household utensils, and weapons as the deceased had in daily use are almost invariably enclosed in his coffin. If there are many deaths about the same time, or an epidemic occurs, everything belonging to the dead is destroyed. The house in which a death occurs is always deserted and usually destroyed. In order to avoid this, it is not uncommon to take the sick person out of the house and put him in a tent to die. A woman’s coffin may be known by the kettles and other feminine utensils about it. There is no distinction between the sexes in method of burial. On the outside of the coffin, figures are usually drawn in red ochre. Figures of fur animals usually indicate that the dead person was a good trapper; if seal or deer skin, his proficiency as a hunter; representation of parkies that he was wealthy; the manner of his death is also occasionally indicated. For four days after a death the women in the village do no sewing; for five days the men do not cut wood with an axe. The relatives of the dead must not seek birds’ eggs on the overhanging cliffs for a year, or their feet will slip from under them and they will be dashed to pieces. No mourning is worn or indicated, except by cutting the hair. Women sit and watch the body, chanting a mournful refrain until he is interred. They seldom suspect that others have brought the death about by shamánism, as the Indians almost invariably do.
At the end of a year from the death, a festival is given, presents are made to those who assisted in making the coffin, and the period of mourning is over. Their grief seldom seems deep but they indulge for a long time in wailing for the dead at intervals. I have seen several women who refused to take a second husband, and had remained single in spite of repeated offers for many years.
INGALIKS OF ULUKUK.
As we drew near, we heard a low, wailing chant, and Mikála, one of my men, informed me that it was women lamenting for the dead. On landing, I saw several Indians hewing out the box in which the dead are placed. *** The body lay on its side on a deer skin, the heels were lashed to the small of the back, and the head bent forward on the chest so that his coffin needed to be only about four feet long.
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.
From William J. Cleveland, of the Spotted Tail Agency, Nebraska, has been received a most interesting account of the mortuary customs of the Brulé or Teton Sioux, who belong to the Lakotah alliance. They are called Sicaugu, in the Indian tongue Seechaugas, or the “burned thigh” people. The narrative is given in its entirety, not only on account of its careful attention to details, but from its known truthfulness of description. It relates to tree and scaffold burial.
