Figure 12. Female Figurines of Baked Clay. a-b, d, Torsos; c, Head. Photographs courtesy of Brian Cockerham.
Religion is one of the most powerful motive forces in culture. So it was in Poverty Point culture. It provided sanctions, direction, meaning, and explanation of great mysteries. It was central to group organization and leadership. It was the single most important source of power and was probably the underlying motivation for communal building projects and other group activities.
But unlike the other early great religions of the New World—Chavin in South America and Olmec in Lowland Mexico—Poverty Point religion seems to have lacked a special religious artwork. There are a few symbolic artifacts, such as fat-bellied owl pendants and locust effigies that have a widespread distribution (Webb 1971), but these objects often occur in earlier contexts and in contemporary, non-Poverty Point cultural situations. The lack of a widespread religious art style argues against the possibility of a universal state religion and implies that local populations had independent systems of worship.
The mounds and the specialized objects that functioned in ceremonial realms were probably all involved in some way with religion and ritual. Yet the nature of Poverty Point religion and worship remains unknown. Ancestor worship has been mentioned as one possibility. Amulets and charms, if correctly identified, imply beliefs in spirit forces or perhaps nature spirits. Bird representations in stone and earth suggest that birds may have been deified. Bird symbolism was an integral part of Southeastern religions during the Christian Era, and possibly its beginnings were in Poverty Point beliefs.
There is little information on Poverty Point burial practices. This is primarily due to the fact that there have been so few excavations, and those have been largely confined to residential areas in villages.
Mound B at Poverty Point covered an ash bed which contained fragments of burned bone (Ford and Webb 1956:35). Most were tiny and unidentifiable, but one was the upper end of a burned human femur, proving that at least one person had been cremated and covered by the earthen tomb.
Further evidence of cremation, as well as in-flesh burial, derives from the Cowpen Slough site near Larto Lake in central Louisiana. Although conceivably later, the burials were completely enveloped by Poverty Point occupational deposits which seemed to be undisturbed. Since the burial area was not completely excavated, many question marks still remain. However, we know that adults and at least one juvenile were buried. Some were in tightly bent positions, but the positions of others were not determined (Baker and Webb 1978; Giardino 1981). One small pit in the burial area contained fragments of an unburned adult in the bottom and an undisturbed cremation of a juvenile near the top (Giardino 1981). All of the excavated interments were close together, and the presence of surrounding postmolds (Baker and Webb 1978) may indicate burial beneath a house floor or some other structure. Except for a set of deer antlers, placed at the pelvis of one of the individuals, there were no apparent burial offerings; nearby artifacts seemed to be just household trash.
The only other known human remains that apparently date to the Poverty Point period were some teeth and a lower jaw dredged from the bottom mucks of Bayou Macon, the small stream that lies at the foot of the bluff beneath the Poverty Point site. These were not burials, however, but ornaments! The molars were perforated at crown bases, and the jaw section may have been cut into shape. These objects were probably more than just decorations; they may have served as amulets, magical charms, battle trophies, or religious objects symbolizing revered ancestors.