siOBX; - Smithsonian Institution

SWAXTON] CHOCTAW SOCIAL AND CEREMONIAL, LIFE 187
jretlier and decided upon the date of the " cry " and the time when the mourning
poles should be set up. Then the father, if living, would inform the captain of
his band of the time deteriuiued upon. Forthwith the captain stood up and
announced the determination to the assembled families in a short si)eech, say-
ing that at such-and-such a time they would meet, set up the mourning poles,
eat together, and mourn. He would inform various individuals as to the
nature of their duties on that occasion, detailing certain women to cook beef
or bake bread, certain men to buy the beef, certain others to lift the heavy
pots and skillets, who should set the table, pour the coffee and so on. When
this feast was over they marched to the grave and all wept there as if they
had been hurt by some sudden stroke and it was very sad for those who had
to listen. Many cried who were not related to the deceased in any way.
After that the mourners laid their mourning costume aside and along with
it the memory of the deceased. The name was never mentioned in the family,
except perhaps by a child who was always quickly silenced. He could be
spoken of to, or by, an outsider, but it was almost like another death to breathe
it to anyone of the family for they thought, in that case, such a person would
also die very shortly.
As already stated, Halbert's narrative, being the most elaborate
and the most critical of all attempts hitherto made to treat of these
ceremonies, is reserved until the last. After expressing his convic-
tion that the mortuary rites of the Choctaw were not always uni-
form, a conclusion much reenforced by what we know of other
North American peoples, he goes on to speak of the older custom in
these words
The modern Choctaws of Mississippi who are best informed on the ancient
usages of their people, state that in the olden time, whenever a Choctaw
died, his body, covered with a blanket or bear skin, was placed upon a scaffold
about six feet high, which was erected near the house. Benches were
then made and placed around the scaffold. Every day the family were wont
to seat themselves upon these boiiches, and with covered heads, for half an
hour or more, to bewail the dead. This same sad duty was also performed
by any relative or visitor that happened to be present. After some months,
when a sufficient number of corpses in the villages of the conmumity have
become so thoroughly putrified as to allow a general burial, word to this effect
is sent to the " ua foni aiowa," " the bone-pickers." This word, which, according
to connection, may bo singular or plural, properly translated is " bone-
gatherer," having referenre to this official's (/at her in g the bones for burial.
Bone-picker, which is here used in deference to general usage, is not the exact
translation, and is somewhat misleading. The bone-pickers in all the adjoining
towns or communities, on receiving the news that their services are
needed, now get together, hold a consultation, and agree upon a day upon
which all the corpses, from all quarters, are to arrive at the bone-liouse.
Some of the dead may be only a few hours' walk from the bone-house, others
may be one or two days' journey. The bone-pickers now give small bundles
of split cane, " oski kauwa," to messengers to be carried and given to all the
families, far and near. These pieces of cane are about four inches long and
the size of a broom-straw, arrangetl in a bundle and this tied around the
middle with a string. Time is measured by these sticks, the receiver every
morning throwing away a stick. The time has been so well set that he throws