Death and Funeral Customs among the Omahas: Death and Funeral Customs Among the Omahas
THE approach of death is believed to be foreshadowed in various ways. There are not only intimations received by the person about to die, but there are men and women who are supposed to have a supernatural gift and can foresee death coming to one. Those persons who possess this gift receive it through the medium of visions or by having passed through an apparent death or swoon. This and other powers are sought for by means of solitary fasting and chanting the one tribal prayer to Wa-kan-da, who alone can give the desired gift. Many days and nights are often spent in this way by seekers for the gift, but those who meet with success are very few. The unsuccessful ones are, however, not without comfort, because they have faith and believe that their prayers will be heard by the hearer of prayers, who will not let them go unrewarded. Clay is put upon the head and face, and very little clothing is worn. The time for such sequestration is in the summer time, when all animals are active and in the full power of life, when the sun is hot and the thunder sounds through the air. The supplicant appeals to all the powers that surround him, as through these he expects his cry to be answered. There are three degrees of powers which come to man through visions:-- First. When the vision takes the form of an animal which addresses the man, he will then have acquired a power which will stead him in danger, and give him success in life. Second. If the vision assumes the appearance of a cloud, or a human shape having wings like an eagle, and a voice addresses the man, he will have the additional power of being able to foretell events. Third. When the vision comes without any semblance, and only a voice is heard, then the man is given not only the power to achieve success and foretell events, but he can also foresee the coming of death. Should a man endowed with the third degree so elect, he can in due form join the Ghost Society; or, if he prefers, he can practise his powers individually. A member of the Ghost Society, or one entitled to membership therein, foretells death in the following manner. He will suddenly see, either by day or night, a man or woman walking, but not touching the ground. A halo surrounds the one who thus treads the air. Sometimes the person so seen walks in a sprightly manner, and the face is joyous. Again, the vision may pass with slow steps and bent head, as in sorrow. The former is supposed to represent a person There are also signs of death common among the people, as the howling of a dog near the lodge. This, however, is not considered as infallible as that of a dog mounting the earth lodge and looking down through the central opening upon the inmates assembled When a member of a society dies, the body is taken care of by the fraternity, and the burial ceremonies are transferred from the family to the management of the society. For instance, when a member of the Mawadane society dies, the body is taken immediately after death, while the body is yet limber, to the lodge where the society is accustomed to meet. On its arrival it is placed in a sitting posture, facing the cast, and decked with the regalia of the society. The face of the corpse is painted in the manner in which the man while living was accustomed to paint when attending the meetings of the society. In his right hand is placed the "Ta-sha-gae," or deer's hoof rattle, which is carried only by the leader of the society. This preparation of the body is clone by the relatives of the deceased and one or two members of the society. When all is complete the crier summons the members, and these wend their way to the lodge where the dead man sits as a silent host. The Mawadane songs which were the favorites of the dead member are then sung and the rhythmic steps taken, while presents are laid on the drum; these latter are offerings toward the funeral ceremonies. As each gift is made, the crier sings forth the name of the giver, that all the village may hear of the deed. While the body lies in state in the lodge, either of the family or the society of which the deceased was a member, if the person or his family are held in high respect by the tribe, the young men, those between the ages of twenty and thirty, gather together to perform a ceremony expressive of their esteem and grief. Having stripped themselves of their garments, except the breech-cloth, a loop is cut through the skin of the arm, midway between the point of the shoulder and the elbow, and the end of a willow twig, about a foot long, having the leaves on, is thrust through the loop of skin. The blood trickles down the willow stem, and spatters the hanging leaves. The young men then walk slowly to the lodge where the dead lies and stand abreast before the tent entrance, singing the funeral song, each man accenting the time by striking together two short sticks of willow. All shed tears as they At the close of the song the chief mourner, whether man or woman, steps forth from the lodge, wailing. The young men join in the wail of the mourner, who advances with uplifted hands, and passes along the line, pausing an instant at each person. This act is an expression of thanks and acknowledgment of the sympathy and honor shown. When the end of the line is reached, the mourner retraces his steps, and pulls from each young man's arm the bloodstained willow twig, throwing it on the ground. Some relatives present a horse, the gift being an additional acknowledgment of the honor shown the dead, which is often returned to the donors after the funeral is over. The young men, after being relieved of their willows, return to their starting point, where they dress and disband. This custom was last observed about five years ago. The burial takes place on the third or fourth day after death. The intervening period is a busy time for those having, the funeral arrangements in charge. Goods are collected from the kindred, to be given to the poor at the time of the interment. The grave, never
These ceremonies are considered by the Omahas as showing respect to the dead. They are believed to assist the soul upon its way to the land of spirits, strengthening and encouraging it by scenes of joy and happiness; otherwise the memory of the wailings of sorrow would weigh upon it, making more difficult its inevitable journey. For four successive nights following the burial the loving mother, or if the deceased was an orphan, then a near female relative, patiently carries wood upon her back, and near the mound kindles a fire, keeping it burning brightly throughout the night to light the dear departed one to the land of happiness. This service is done without weeping, that the spirit may not be arrested or distressed as it travels hence. Over the grave of a man belonging to one of the secret societies, the insignia of his membership is hung. If he belonged to the "Washiskathin" or Shell Society, his otter-skin bag would be suspended from a pole placed at the head of the grave; if to the Pebble, his eagle-wing fan; if to the Buffalo, his buffalo-tail; if to the Horse, his horse-tail. These are placed at the grave privately, that is, without ceremony, and within a few days after the burial, by the man's immediate family. There are a variety of beliefs concerning the immediate action of the spirit upon its withdrawal from the body. Some think that the soul at once starts upon its journey to the spirit land; others, that it hovers about the grave as if reluctant to depart. Because of this A suicide ceases to exist; for hurt there is no hereafter. A man struck by lightning is buried where he fell, and in the position in which he died. His grave is filled with earth, and no mound is raised over one who is thus taken from life. Francis La Flesche. Of the Omaha tribe. 8:1 The words are musical syllables used with the same accuracy as the notes. The music played in octaves conveys a better idea of the effect of the song.by Francis La Flesche
Journal of American Folklore 2:4 pp. 3-11 [1889]
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