This seemingly extraordinary doctrine, which some have asserted was entirely unknown and impossible to the American Indians,[254-3] was in fact one of their most deeply-rooted and wide-spread convictions, especially among the tribes of the eastern United States. It is indissolubly connected with their highest theories of a future life, their burial ceremonies, and their modes of expression. The Moravian Brethren give the grounds of this belief with great clearness: "That they hold the soul to be immortal, and perhaps think the body will rise again, they give not unclearly to understand when they say, 'We Indians shall not for ever die; even the grains of corn we put under the earth, grow up and become living things.' They conceive that when the soul has been a while with God, it can, if it chooses, return to earth and be born again."[255-1] This is the highest and typical creed of the aborigines. But instead of simply being born again in the ordinary sense of the word, they thought the soul would return to the bones, that these would clothe themselves with flesh, and that the man would rejoin his tribe. That this was the real, though often doubtless the dimly understood reason of the custom of preserving the bones of the deceased, can be shown by various arguments.
This practice was almost universal. East of the Mississippi nearly every nation was accustomed, at stated periods--usually once in eight or ten years--to collect and clean the osseous remains of those of its number who had died in the intervening time, and inter them in one common sepulchre, lined with choice furs, and marked with a mound of wood, stone, and earth. Such is the origin of those immense tumuli filled with the mortal remains of nations and generations which the antiquary, with irreverent curiosity, so frequently chances upon in all portions of our territory. Throughout Central America the same usage obtained in various localities, as early writers and existing monuments abundantly testify. Instead of interring the bones, were they those of some distinguished chieftain, they were deposited in the temples or the council-houses, usually in small chests of canes or splints. Such were the charnel-houses which the historians of De Soto's expedition so often mention, and these are the "arks" which Adair and other authors, who have sought to trace the descent of the Indians from the Jews, have likened to that which the ancient Israelites bore with them on their migrations. A widow among the Tahkalis was obliged to carry the bones of her deceased husband wherever she went for four years, preserving them in such a casket handsomely decorated with feathers.[256-1] The Caribs of the mainland adopted the custom for all without exception. About a year after death the bones were cleaned, bleached, painted, wrapped in odorous balsams, placed in a wicker basket, and kept suspended from the door of their dwellings.[256-2] When the quantity of these heirlooms became burdensome, they were removed to some inaccessible cavern, and stowed away with reverential care. Such was the cave Ataruipe, a visit to which has been so eloquently described by Alexander von Humboldt in his "Views of Nature."