Bartram[75] gives a somewhat different account from Roman of burial among the Choctaws of Carolina:
The Chactaws pay their last duties and respect to the deceased in a very different manner. As soon as a person is dead, they erect a scaffold 18 or 20 feet high in a grove adjacent to the town, where they lay the corps, lightly covered with a mantle; here it is suffered to remain, visited and protected by the friends and relations, until the flesh becomes putrid, so as easily to part from the bones; then undertakers, who make it their business, carefully strip the flesh from the bones, wash and cleanse them, and when dry and purified by the air, having provided a curiously-wrought chest or coffin, fabricated of bones and splints, they place all the bones therein, which is deposited in the bone-house, a building erected for that purpose in every town; and when this house is full a general solemn funeral takes place; when the nearest kindred or friends of the deceased, on a day appointed, repair to the bone-house, take up the respective coffins, and, following one another in order of seniority, the nearest relations and connections attending their respective corps, and the multitude following after them, all as one family, with united voice of alternate allelujah and lamentation, slowly proceeding on to the place of general interment, when they place the coffins in order, forming a pyramid;[76*] and, lastly, cover all over with earth, which raises a conical hill or mount; when they return to town in order of solemn procession, concluding the day with a festival, which is called the feast of the dead.
Morgan[77] also alludes to this mode of burial:
The body of the deceased was exposed upon a bark scaffolding erected upon poles or secured upon the limbs of trees, where it was left to waste to a skeleton. After this had been effected by the process of decomposition in the open air, the bones were removed either to the former house of the deceased, or to a small bark house by its side, prepared for their reception. In this manner the skeletons of the whole family were preserved from generation to generation by the filial or parental affection of the living. After the lapse of a number of years, or in a season of public insecurity, or on the eve of abandoning a settlement, it was customary to collect these skeletons from the whole community around and consign them to a common resting-place.
To this custom, which is not confined to the Iroquois, is doubtless to be ascribed the burrows and bone-mounds which have been found in such numbers in various parts of the country. On opening these mounds the skeletons are usually found arranged in horizontal layers, a conical pyramid, those in each layer radiating from a common center. In other cases they are found placed promiscuously.
Dr. D. G. Brinton[78] likewise gives an account of the interment of collected bones:
East of the Mississippi nearly every nation was accustomed at stated periods—usually once in eight or ten years—to collect and clean the osseous remains of those of its number who had died in the intervening time, and inter them in one common sepulcher, lined with choice furs, and marked with a mound of wood, stone, or earth. Such is the origin of those immense tumuli filed with the mortal remains of nations and generations, which the antiquary, with irreverent curiosity, so frequently chances upon in all portions of our territory. Throughout Central America the same usage obtained in various localities, as early writers and existing monuments abundantly testify. Instead of interring the bones, were they those of some distinguished chieftain, they were deposited in the temples or the council-houses, usually in small chests of canes or splints. Such were the charnel-houses which the historians of De Soto’s expedition so often mention, and these are the “arks” Adair and other authors who have sought to trace the decent of the Indians from the Jews have likened to that which the ancient Israelites bore with them in their migration.
A widow among the Tahkalis was obliged to carry the bones of her deceased husband wherever she went for four years, preserving them in such a casket, handsomely decorated with feathers (Rich. Arc. Exp., p. 200). The Caribs of the mainland adopted the custom for all, without exception. About a year after death the bones were cleaned, bleached, painted, wrapped in odorous balsams, placed in a wicker basket, and kept suspended from the door of their dwelling (Gumilla Hist. del Orinoco I., pp. 199, 202, 204). When the quantity of these heirlooms became burdensome they were removed to some inaccessible cavern and stowed away with reverential care.
George Catlin[79] describes what he calls the “Golgothas” of the Mandans:
There are several of these golgothas, or circles of twenty or thirty feet in diameter, and in the center of each ring or circle is a little mound of three feet high, on which uniformly rest two buffalo skulls (a male and female), and in the center of the little mound is erected “a medicine pole,” of about twenty feet high, supporting many curious articles of mystery and superstition, which they suppose have the power of guarding and protecting this sacred arrangement.