In such descriptions we get our picture of zemiism, a religion rising above the animism which was its obvious source, becoming predominantly anthropomorphic in its representations of superhuman beings, yet showing no signs of passing from crude fetish-worship to that symbolic use of images which marks the higher forms of idolatry. The ritual was apparently not bloody--offerings of tobacco, the use of purges and narcotics inducing vision and frenzy, and the dramatic dances, or _areitos_, which marked all solemn occasions and the great seasons of life, such as birth and marriage and death--these were the important features. _Oblatio sacrificiorum pertinet ad jus naturale,_ says Las Casas (quoting St. Thomas Aquinas) in his description of Haitian rites; and to the law of man's nature may surely be ascribed that impulse which caused the Antillean to make his offerings to Heaven and Earth and to the powers that dwell therein.
Nor was he forgetful of the potencies within himself. With his nature-worship was a closely associated ancestor-worship. When they can no longer see the reflection of a person in the pupil of the eye, the soul is fled, say the Arawak--fled to become a _zemi_. The early writers all dwell upon this belief in the potency and propinquity of the souls of the departed. They are shut up by day, but walk abroad by night, says Fray Ramon; and sometimes they return to their kinsmen in the form of Incubi: "thus it is they know them: they feel their belly, and if they cannot find their navel, they say they are dead; for they say the dead have no navel." The navel is the symbol of birth and of the attachment of the body to its life; hence the dead, though they may possess all other bodily members, lack this; and the Indians have, says Pane, one name for the soul in the living body and another for the soul of the departed.
The bones of the dead, especially of caciques and great men, enclosed sometimes in baskets, sometimes in plaited cotton images, were regarded as powerful fetishes; and from what is told us of the funeral ceremonies certain beliefs may be inferred. The statement by Columbus, already quoted, closes with an account of some such rites: "When these Indians die, they have several ways of performing their obsequies, but the manner of burying their caciques is thus: they open and dry him at the fire, that he may keep whole. Of others they take only the head, others they bury in a grot or den, and lay a calabash of water and bread on his head; others they burn in the house where they die, and when they are at the last gasp, they suffer them not to die but strangle them; and this is done to caciques. Others are turned out of the house, and others put them into a hammock, which is their bed, laying bread and water by their head, never returning to see them any more. Some that are dangerously ill are carried to the cacique, who tells them whether they are to be strangled or not, and what he says is done. I have taken pains to find out what it is they believe, and whether they know what becomes of them after they are dead," and the answer was that "they go to a certain vale, which every great cacique supposes to be in his country, where they affirm they find their parents and all their predecessors, and that they eat, have women, and give themselves up to pleasures and pastimes." This is very much the belief of all the primitive world, but it has one interesting feature. The strangling of caciques and of those named by caciques clearly indicates that there was a belief in a different fate for men who die by nature and men who die with the breath of life not yet exhausted; quite likely it was some Valhalla reserved for the brave, such as the Norseman found who escaped the "straw death," or the Aztec warrior whom Tonatiuh snatched up into the mansions of the Sun.