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Long-nosed god maskettes areartifacts made from bone,copper and marine shells (Lightning whelk) associated with theMississippian culture (800 to 1600 CE) and found inarchaeological sites in theMidwestern United States and theSoutheastern United States. They are small shield-shaped faces with squared-off foreheads, circular eyes, and large noses of various lengths. They are often shown onSoutheastern Ceremonial Complex representations of falcon impersonators as ear ornaments.[1] Long and short nosed versions of the masks have been found in ten different states, with the majority found at sites in Illinois.[2] Many archaeologists now associate them with theHo-Chunk (Winnebago) stories of the mythological beingRed Horn.[3]
The first long nosed god maskette was found next to a skull in a grave in Big Mound inSt. Louis in 1870. Since then over twenty of these artifacts have been discovered in an area encompassing at least ten states.[4] They have also been found in Alabama, Arkansas, Florida, Iowa, Louisiana, Missouri, Oklahoma, Tennessee and Wisconsin, but the majority have been found in Illinois.[2] Excavations at theGahagan Mounds Site in Louisiana in 1939 produced a matched pair of copper maskettes.[5] The largest examples yet found were a pair of copper masks dug from a mound inCalhoun County, Illinois by William G. Fecht. One is 22.4 centimetres (8.8 in) and the other 22 centimetres (8.7 in) in length.[2]Clarence Bloomfield Moore found two copper examples when he excavated theSt. Johns cultureGrant Mound inDuval County, Florida in 1894 along with two biconical copper covered ear-spools similar to ones from Cahokia.[6]
Archaeologists have long used the maskettes for dating different phases of the Mississippian culture. In the 1950sStephen Williams andJohn Mann Goggin proposed the existence of an early MississippianLong nosed god horizon based on the distribution and chronological positioning of the finds.[7] In 1989 Jon Muller ofSouthern Illinois University proposed reorganizing the classification of theSoutheastern Ceremonial Complex into fivehorizons, with each as a discrete tradition defined by the origin of specific motifs and ritual objects. The first horizon he defines for hisMississippian Ideological Interaction Sphere is theDevelopmental Cult Period which went from 900 to 1150 CE and is marked by the appearance of the Long nosed god maskettes.[8]
The long-nosed god maskettes may have functioned in the Early Mississippian Period of the eastern United States within an adoption ritual much like that of the Calumet ceremony of the historic period.----to create fictions of kinship between the powerful leader of a large polity and his political clients in outlying areas.
— -Timothy R. Pauketat 2004[9]
Some archaeologists, includingJames B. Griffin of theSmithsonian Institution, at first believed that the Long-nosed god masks were evidence of contact withMesoamerica. They identified the masks as possible representations of theAztec deityYacatecuhtli,[10] an aspect ofQuetzalcoatl whose name means “The Lord Who Guides”. Yacatecuhtli was worshipped by thepochteca, a class of professional long-distance traveling merchants. In the 1990s anthropologistRobert L. Hall proposed that the maskettes were used by Mississippian peoples as part of ritualadoptions in which important leaders extendedfictive kinship to visiting leaders in order to cement political alliances and trade relationships.[5] Hall, an expert on Native American belief systems, theorised that the maskettes were used to identify individuals involved in the adoption rituals with the figures ofRed Horn (who was also known as "He-Who-Wears-Human-Heads-As-Earrings") and his sons.[11][12] Many of the myths of Red Horn and his sons, found amongst theChiwere Siouan-speaking people including theHo-Chunk andIoway, involve instances of kinship and adoption. In his guise as "He who Gets Hit with Deer Lungs", Red Horn is also associated with theCalumet ceremony, which is another fictive kinship/adoption ritual.[13] The differing shapes of the noses found on earpieces, including long, bent and short varieties, are explained by the myths as differing stages of the ritualized adoption process. In oneCaddoan myth, the "wild brother" of the Hero Twins possesses a long nose which is magically shortened by a medicine man. This has led some researchers to think the masks start as the long nosed variety, denoting the first stage in the initiation process. As the individual progresses through the rituals, the nose is symbolically bent and eventually trimmed in the final phase, denoting full acceptance into the kinship system.[4]
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