Philip Freneau’s poem The Indian Burying Ground describes an abandoned Native American burial ground and portrays it as a serene and sacred place. Freneau uses vivid imagery to depict the natural surroundings, emphasizing the beauty and tranquility of the setting. The poem has often been analyzed for its themes of nature, mortality, and the cultural clash between Native Americans and European settlers.

Philip Freneau is known as one of the first American Romantic poets. “The Indian Burying Ground” is one of Freneau’s well-known poems. It was published in 1788 and reflects the romanticized perspective of Native American culture prevalent during that time. 

The Indian Burying Ground | Summary and Analysis

 

“The Indian Burying Ground” is considered an important piece of early American literature and an example of the Romantic movement’s fascination with nature and the primitive.

The Indian Burying Ground Analysis, Lines 1-4

In spite of all the learned have said,

    I still my old opinion keep;

The posture, that we give the dead,

    Points out the soul’s eternal sleep.

These lines suggest that the poet maintains a personal belief or opinion, despite the contrary arguments put forth by intellectuals or scholars. Freneau implies that he remains steadfast in his perspective, indicating a certain level of skepticism toward the prevailing scholarly discourse on the subject. In the second line, the poet refers to the posture in which the deceased is laid to rest, likely within the context of European burial customs. The phrase “Points out the soul’s eternal sleep” implies that this posture, or the act of laying the dead to rest, symbolizes the notion of the soul entering an everlasting slumber or eternal rest.

The couplet explores the theme of mortality and the afterlife. The poet acknowledges that despite what intellectuals may argue or theorize about the nature of death or the soul, he maintains his own belief that death signifies a permanent state of sleep or rest for the soul. It reflects a somewhat pessimistic or nihilistic perspective on the afterlife, suggesting that the soul does not continue to exist in any conscious or active form beyond death. 

 

The Indian Burying Ground Analysis, Line 5-8

Not so the ancients of these lands—

    The Indian, when from life released,

Again is seated with his friends,

    And shares again the joyous feast.

In these lines, Freneau highlights the cultural difference between the Native Americans and the European settlers when it comes to their approach to death and the afterlife. He suggests that the Native Americans had a different perspective and ritual surrounding death compared to the European customs prevalent in the colonies. Freneau portrays the Native Americans as believing in a more communal or collective afterlife. The phrase “Again is seated with his friends” conveys the idea that the deceased Native American is welcomed back into the company of their companions in a joyous and celebratory manner. The mention of “shares again the joyous feast” further emphasizes the communal nature of the afterlife for Native Americans. It suggests that in this spiritual realm, they can partake in the pleasures of life once more, including the shared enjoyment of food and social gatherings.

 

The Indian Burying Ground Analysis, Line 9-12

His imaged birds, and painted bowl,

    And venison, for a journey dressed,

Bespeak the nature of the soul,

    Activity, that knows no rest.

In these lines, Freneau describes the items that are buried alongside the deceased Native Americans. The “imaged birds” and “painted bowl” refer to decorative and artistic objects, while “venison, for a journey dressed” signifies food prepared for a journey. Freneau suggests that these artifacts symbolize the nature of the soul in the afterlife. The phrase “Bespeak the nature of the soul” implies that these items indicate something about the essence or character of the departed soul. The poet asserts that the nature of the soul in the afterlife is one of “ACTIVITY, that knows no rest.” This means that the soul continues to engage in active pursuits and endeavors, never experiencing a state of idleness or cessation. The emphasis on “ACTIVITY” highlights the notion of perpetual movement, energy, and engagement in the spiritual realm.

 

The Indian Burying Ground Analysis, Line 13-16

His bow, for action ready bent,

    And arrows, with a head of stone,

Can only mean that life is spent,

    And not the old ideas gone.

In these lines, Freneau focuses on the weapons, specifically the bow and arrows, that are buried with the deceased Native Americans. The bow is described as “ready bent,” indicating that it is prepared for action, while the arrows have “a head of stone,” suggesting their capacity to cause harm. The poet suggests that these weapons symbolize the end of life and the passing of the individual. The phrase “Can only mean that life is spent” implies that the presence of these weapons in the burial indicates the conclusion of the deceased person’s earthly existence. However, Freneau emphasizes that the burial of these weapons does not imply the disappearance of the “old ideas.” The term “old ideas” refers to the traditions, cultural beliefs, and knowledge that the Native Americans held. Despite the passing of the individual, these ideas continue to persist and endure.

Here, Freneau explores the theme of continuity and the preservation of cultural heritage even in the face of death. The burial of the weapons suggests that although the physical life of the individual has ended, their cultural legacy and the values associated with the “old ideas” live on. The poet’s intent may be to challenge the European settlers’ perception that death signifies the complete annihilation or erasure of a person’s existence and cultural identity. Instead, he emphasizes the enduring nature of cultural beliefs and the resilience of Native American traditions.

 

The Indian Burying Ground Analysis, Line 17-20

Thou, stranger, that shalt come this way,

    No fraud upon the dead commit—

Observe the swelling turf, and say

    They do not lie, but here they sit.

In these lines, Freneau addresses a future visitor or passerby, referred to as “stranger,” who will come across the Indian burying ground. The poet emphasizes the importance of treating the site with respect and integrity, urging the reader not to deceive or disrespect the deceased. Freneau directs the reader’s attention to the “swelling turf,” the mounds of earth covering the graves. By observing the swelling turf, the reader is prompted to acknowledge the physical presence of the buried individuals. The phrase “They do not lie” suggests that the deceased are not merely lying in the ground, but rather they continue to occupy the burial site. The final line, “but here they sit,” conveys a powerful image, challenging the conventional notion of death as a complete cessation of existence. 

 

The Indian Burying Ground Analysis, Line 21-24

Here still a lofty rock remains,

    On which the curious eye may trace

(Now wasted, half, by wearing rains)

    The fancies of a ruder race.

In these lines, Freneau draws attention to a significant rock that stands in the Indian burying ground. The use of the term “lofty” suggests that the rock is substantial in size and holds a prominent position within the landscape. The poet invites the “curious eye” to observe and explore the surface of the rock. He notes that over time, the rock has been affected by the elements, specifically the “wearing rains,” which have caused it to erode and decay. This erosion serves as a metaphor for the passing of time and the gradual fading of the cultural artifacts left behind by the Native Americans.

The phrase “The fancies of a ruder race” refers to the artistic and symbolic markings that were once present on the rock. These markings represent the creative expressions and cultural symbols of the “ruder race,” referring to the Native Americans who lived before the arrival of the European settlers. Freneau describes these markings as “fancies,” indicating that they were imaginative and expressive representations. 

 

The Indian Burying Ground Analysis, Line 25-28

Here still an aged elm aspires,

    Beneath whose far-projecting shade

(And which the shepherd still admires)

    The children of the forest played!

In these lines, Freneau draws attention to the presence of an old elm tree that continues to grow in the Indian burying ground. The use of the term “aspires” suggests that the elm tree reaches upward, displaying a sense of vitality and resilience despite the passage of time. The poet highlights the significance of the elm tree’s “far-projecting shade,” emphasizing its wide and expansive canopy. This shade would have provided a sheltered and cool area beneath the tree where people could seek respite from the sun’s rays.

Freneau further notes that the shepherd, likely a pastoral figure or someone who tends to the land, still admires this tree. The mention of the shepherd implies that the elm tree’s presence and beauty are recognized and appreciated by those who encounter it. The poet evokes a sense of nostalgia and historical reminiscence by stating that “The children of the forest played!” These lines portray a vivid image of Native American children engaging in joyful activities beneath the shelter of the elm tree. 

 

The Indian Burying Ground Analysis, Line 29-32

There oft a restless Indian queen

    (Pale Shebah, with her braided hair)

And many a barbarous form is seen

    To chide the man that lingers there.

In these lines, Freneau introduces the presence of supernatural or ghostly figures in the Indian burying ground. He mentions a “restless Indian queen” named Shebah, characterized as “pale” and adorned with braided hair. This description creates an otherworldly image of a Native American queen who remains unsettled in the afterlife.

Freneau also alludes to the existence of “many a barbarous form,” implying the presence of other Native American spirits or apparitions in the burial ground. These spirits are described as “barbarous,” suggesting their wild and uncivilized nature, according to the European perspective of the time. The purpose of these spectral figures is to “chide the man that lingers there.” They express disapproval or admonishment towards individuals who remain in the burial ground for an extended period. The word “chide” implies that these apparitions are reproachful or critical, perhaps because they believe the living should not intrude or disrupt the sacredness of the burial site. 

 

The Indian Burying Ground Analysis, Line 33-36

By midnight moons, o’er moistening dews;

    In habit for the chase arrayed,

The hunter still the deer pursues,

    The hunter and the deer, a shade!

 

These lines create a vivid image of a hunter engaged in a nighttime pursuit of a deer. The phrase “midnight moons” implies a moonlit night, and the “moistening dews” suggests a damp, dewy environment. These details contribute to the atmospheric setting of the scene. The mention of the hunter being “inhabit for the chase arrayed” indicates that the hunter is dressed appropriately for hunting, possibly wearing clothing suited for stealth and agility. This description adds to the visual depiction of the scene.

Freneau introduces a significant twist by stating that “The hunter and the deer, a shade!” This suggests that both the hunter and the deer exist as shadows or ephemeral entities. The term “shade” refers to a ghostly or spectral form, emphasizing the fleeting and intangible nature of their existence. The lines evoke a sense of impermanence and transience. The hunter and the deer, caught in this perpetual chase, become symbols of the fleeting nature of life. They are like apparitions or shadows, representing the ephemeral quality of human and animal existence. 

The Indian Burying Ground Analysis, Line 37-40

And long shall timorous fancy see

    The painted chief, and pointed spear,

And Reason’s self shall bow the knee

    To shadows and delusions here.

In these lines, Freneau reflects on the persistent influence of imagination and belief even in the face of reason and rationality. The phrase “timorous fancy” refers to a fearful or timid imagination. It suggests that despite the passage of time, individuals will continue to imagine and envision vivid images, such as “The painted chief, and pointed spear.” These images represent the iconic symbols and figures associated with Native American culture. Freneau then introduces the idea that “Reason’s self shall bow the knee” to these imaginative constructs. Here, “Reason” refers to rationality and logical thinking. The phrase “bow the knee” signifies a submission or acknowledgment of the power and sway that these images and illusions hold over human perception.

The poet implies that even when confronted with logical reasoning, individuals may still be influenced by these “shadows and delusions” present in the Indian burying ground. The persistence of these illusions suggests that they possess a certain captivating quality that continues to affect the human mind, despite efforts to approach things objectively.

 

 

ABOUT THE POET

Philip Freneau, a literary wanderer, journeyed through realms of ink and thought, spinning verses that captured the spirit of a burgeoning nation. With quill in hand, he wove words like threads, stitching together the tapestry of American identity. A romantic explorer of emotions, he ventured into the wilderness of the human soul, revealing the beauty and turmoil that lay within. Freneau’s poems danced to the rhythm of nature, embracing the whispers of the wind and the secrets of the earth. He painted vivid scenes of forgotten cultures and fading dreams, invoking nostalgia for a time when wild hearts roamed free. In his poetic realms, history and imagination collided, birthing verses that whispered truths and challenged the status quo.