Hearth Interactive

The Wendat Feast of the Dead

Draft: this translation has not yet been checked against the original by a separate review.

Written
events of spring 1636 (the Monday after Pentecost); written 1636, printed 1637
Place
Ossossané, in Wendake (the Huron country)
Language
French
Kind of source
travel account
Reading time
5 minutes
Difficulty
Moderate
Intensity
Medium

Northeast WoodlandsIndigenous American beliefsDeath and burialHomes, towns and building

Versions

The edited translation, in simplified modern English. Bracketed words were added for clarity; [...] marks a cut. Tap a note number to read the note.

The Last Farewell

[...] On Monday around noon, word came that people should be ready: the ceremony was about to begin. At once the bundles of souls1 were untied, and the relatives unwrapped them again to say their last farewells. The weeping began all over again. I admired the tenderness of one woman toward her father and her children. She is the daughter of a chief who died very old and was once very important in the country. She combed his hair and handled his bones one by one, with as much love as if she had wanted to bring him back to life. Beside him she placed his Aetaonesay, his bundle of council sticks,2 which are all the books and papers of the country. On the arms of her little children she put bracelets of shell beads3 and glass beads,4 and she bathed their bones with her tears. She could hardly be pulled away from them, but people were pressing them to hurry, and they had to leave at once. The man carrying the body of the old chief walked at the head. The men followed, and then the women. They marched in this order until they reached the pit.

The Pit and the Platform

This is how the place was laid out. It was about the size of the Place Royale in Paris.5 In the middle was a great pit about ten feet deep and five fathoms6 across. All around it stood a scaffold, a kind of stage, quite well built, nine or ten fathoms across and nine or ten feet high. Above the stage stood many poles, set up in good order, with others laid across them, for hanging and tying all the bundles of souls. The whole bodies were to be placed at the bottom of the pit. Since the day before, they had been lying under the scaffold around the pit, stretched out on sheets of bark or on mats set on stakes as high as a man.

Into the Pit

[...] Then each chief in turn gave the signal. At once, loaded with their bundles of souls, they ran as if to storm a town and climbed onto the stage by the ladders all around it, and they hung the bundles on the poles. Each village had its own section. When this was done, all the ladders were taken away. Some chiefs stayed up there and spent the rest of the afternoon, until seven o’clock, announcing gifts that they gave in the name of the dead to particular people. “This,” they would say, “is what this dead man gives to that one, his relative.” Around five or six o’clock they lined the bottom of the pit and its edges with fine, large, new robes of ten beaver skins each,7 laid so that they reached more than a foot over the edge.

[...] Around seven o’clock they lowered the whole bodies into the pit. We had all the trouble in the world getting near it. Nothing has ever shown me more clearly the confusion among the damned. On every side you would have seen half-rotted bodies being let down. On every side you heard a horrible din of voices, people talking and not hearing each other. Ten or twelve men were in the pit, laying the bodies all around it, side by side. In the very middle they put three big kettles that were good only for souls: one had a hole in it, another had no handle, and the third was hardly any better. I saw very few shell collars there. It is true that they put many with the bodies. That is all that was done that day.

The Bones Go In

Everyone spent the night on the square. They lit many fires and cooked. We went back to the old village, meaning to return at daybreak the next day, when they were to throw the bones into the pit. But we barely arrived in time, for all our haste, because of an accident. One of the souls, which was not tied on well, or was perhaps too heavy for the cord that held it, fell into the pit by itself. The noise woke the whole company. They ran and climbed onto the scaffold in a crowd, and emptied every bundle into the pit in no order, though they kept back the robes the bones had been wrapped in. We were just leaving the village, but the noise was so loud that it seemed almost as if we were already there. As we came closer, we saw a perfect picture of hell. The great square was full of fires and flames, and the air rang on every side with the confused voices of these barbarians. Then the noise stopped for a while, and they began to sing, but in a tone so sorrowful and mournful that it showed us the horrible sadness and the bottomless despair in which these unhappy souls are plunged forever. Almost everything had been thrown in by the time we arrived, for it was done in no time at all. Everyone had hurried, thinking there would not be room enough for all the souls. Still, we saw enough to judge the rest. Five or six men were in the pit with poles, arranging the bones. The pit was filled to within two feet of the top. They folded the robes that hung over the edge back over the bones and covered the rest with mats and bark. Then they heaped up the pit with sand, poles, and wooden stakes, thrown in any which way. Some women brought dishes of corn,8 and that day and the days after, several households of the village brought whole baskets of it, which were thrown onto the pit.

Notes

  1. Brébeuf’s word ames, souls. The Wendat called the bones of the dead atisken, which Brébeuf was told meant “the souls”: one of a person’s two souls was believed to stay with the bones. back
  2. A bundle of small sticks used to keep count of matters in council: what Brébeuf calls the Wendat’s only books and papers. back
  3. Shell beads (wampum), which Brébeuf calls “porcelain.” Strings and belts of them were among the most valued gifts. back
  4. Glass beads from European trade. back
  5. A large square in Paris, now the Place des Vosges, finished in 1612. back
  6. A French measure of about five and a half feet. back
  7. Robes made of beaver skins sewn together; ten skins made a large robe. Beaver robes were the chief trade good of the Wendat. back
  8. Maize, the Wendat’s chief food. back