160 MORTUARY CUSTOMS OF NORTH AMERICAN INDIANS. 
days and remain at home. The custom of placing food at the scaffold also prevails to 
some extent. If but little is placed there it is understood to be for the spirit of the 
dead, and no one is allowed to touch it. If much is provided, it is done with the 
intention that those of the same sex and age as the deceased shall meet there and con- 
sume it. If the dead be a little girl, the young girls meet and eat what is provided; 
if it be a man, then men assemble for the same purpose. The relatives never mention 
the name of the dead. 
“KEEPING THE GHOST.” 
Still another custom, though at the present day by no means generally followed, 
is still observed to some extent among them. This is called wanagee yuhapee, or 
“‘keeping the ghost.” A little of the hair from the head of the deceased being pre- 
served is bound up in calico and articles of value until the roll is about two feet long 
and ten inches or more in diameter, when it is placed ina case made of hide handsomely 
ornamented with various designs in different colored paints. When the family is poor, 
however, they may substitute for this case blue or scarlet bianket or cloth. The roll 
is then swung lengthwise between two supports made of sticks, placed thus x in front 
of a lodge which has been set apart for the purpose. In this lodge are gathered pres- 
ents of all kinds, which are given out when a sufficient quantity is obtained. It is 
often a year andsometimes several years before this distribution is made. During all 
this time the roll containing the hair of the deceased is left undisturbed in front of 
the lodge. The gifts as they are brought in are piled in the back part of the lodge, 
and are not to be touched until given out. No one but men and boys are admitted to 
the lodge unless it be a wife of the deceased, who may go in if necessary very early 
in the morning. The men sit inside, as they choose, to smoke, eat, and converse. As 
they smoke they empty the ashesfrom their pipes in the center of the lodge, and they, 
too, are left undisturbed until after the distribution. When they eat, a portion is 
always placed first under the roll outside for the spirit of the deceased. No one is 
allowed to take this unless a large quantity is so placed, in which case it may be 
eaten by any persons actually in need of food, even though strangers to the dead. 
When the proper time comes the friends of the deceased and all to whom presents are 
to be given are called together to the lodge and the things are given out by the man 
in charge. Generally this is some near relative of the departed. The roll is now un- 
done and small locks of the hair distributed with the other presents, which ends the 
ceremony. 
Sometimes this ‘‘ keeping the ghost” is done several times, and it is then looked 
upon as a repetition of the burial or putting away of the dead. During all the time 
before the distribution of the hair, the lodge, as well as the roll, is looked upon as in 
a manner sacred, but after that ceremony it becomes common again and may be used 
for any ordinary purpose. No relative or near friend of the dead wishes to retain 
anything in his possession that be'onged to him while living, or to see, hear, or own 
anything which will remind him of the departed. Indeed, the leading idea in all 
their burial customs in the laying away with the dead their most valuable possessions, 
the giving to others what is left of his and the family property, the refusal to men- 
tion hisname, &c., is to put out of mind as soon and as effectual as possible the mem- 
ory of the departed. 
From what has been said, however, it will be seen that they believe each person to 
have a spirit which continues to live after the death of the body. They have no idea 
of a future life in the body, but believe that after death their spirits will meet and 
recognize the spirits of their departed friends in the spirit land. They deem it essen- 
tial to their happiness here, however, to destroy as far as practicable their recollection 
of the dead. They frequently speak of death as a sleep, and of the dead as asleep or 
haying gone to sleep at such a time. These customs are gradually losing their hold 
upon them, and are much less generally and strictly observed than formerly. 
Figure 15 furnishes a good example of scaffold burial. Figure 16, 
offering of food and drink to the dead. Figure 17, depositing the dead 
upon the scaffold. 
