_Of their_ DANCES.
DANCING is a favourite exercise among the Indians; they never meet on
any public occasion, but this makes a part of the entertainment. And
when they are not engaged in war or hunting, the youth of both sexes
amuse themselves in this manner every evening.
They always dance, as I have just observed, at their feast. In these as
well as all their other dances, every man rises in his turn, and moves
about with great freedom and boldness; singing as he does so, the
exploits of his ancestors. During this the company, who are seated on
the ground in a circle, around the dancer, join with him in marking the
cadence, by an odd tone, which they utter all together, and which
sounds, “Heh, heh, heh.” These notes, if they might be so termed, are
articulated with a harsh accent, and strained out with the utmost force
of their lungs; so that one would imagine their strength must be soon
exhausted by it; instead of which, they repeat it with the same violence
during the whole of their entertainment.
The women, particularly those of the western nations, dance very
gracefully. They carry themselves erect, and with their arms hanging
down close to their sides, move first a few yards to the right, and then
back again to the left. This movement they perform without taking any
steps as an European would do, but with their feet conjoined, moving by
turns their toes and heels. In this manner they glide with great agility
to a certain distance, and then return; and let those who join in the
dance be ever so numerous, they keep time so exactly with each other
that no interruption ensues. During this, at stated periods they mingle
their shrill voices with the hoarser ones of the men who sit around (for
it is to be observed that the sexes never intermix in the same dance)
which, with the music of the drums and chichicoues, make an agreeable
harmony.
The Indians have several kinds of dances which they use on different
occasions, as the Pipe or Calumate Dance, the War Dance, the Marriage
Dance, and the Dance of the Sacrifice. The movements in every one of
these are dissimilar; but it is almost impossible to convey any idea of
the points in which they are unlike.
Different nations likewise vary in their manner of dancing. The
Chipéways throw themselves into a greater variety of attitudes than any
other people; sometimes they hold their heads erect, at others they bend
them almost to the ground; then recline on one side, and immediately
after on the other. The Naudowessies carry themselves more upright, step
firmer, and move more gracefully. But they all accompany their dances
with the disagreeable noise just mentioned.
The Pipe Dance is the principal, and the most pleasing to a spectator of
any of them, being the least frantic, and the movement of it the most
graceful. It is but on particular occasions that it is used; as when
ambassadors from an enemy arrive to treat of peace, or when strangers of
eminence pass through their territories.
The War Dance, which they use both before they set out on their war
parties, and on their return from them, strikes terror into strangers.
It is performed, as the others, amidst a circle of the warriors; a chief
generally begins it, who moves from the right to the left, singing at
the same time both his own exploits, and those of his ancestors. When he
has concluded his account of any memorable action, he gives a violent
blow with his war-club against a post that is fixed in the ground, near
the center of the assembly, for this purpose.
Every one dances in his turn, and recapitulates the wondrous deeds of
his family, till they all at last join in the dance. Then it becomes
truly alarming to any stranger that happens to be among them, as they
throw themselves into every horrible and terrifying posture that can be
imagined, rehearsing at the same time the parts they expect to act
against their enemies in the field. During this they hold their sharp
knives in their hands, with which, as they whirl about, they are every
moment in danger of cutting each others throats; and did they not shun
the threatened mischief with inconceivable dexterity, it could not be
avoided. By these motions they intend to represent the manner in which
they kill, scalp, and take their prisoners. To heighten the scene, they
set up the same hideous yells, cries, and war-hoops they use in time of
action: so that it is impossible to consider them in any other light
than as an assembly of demons.
I have frequently joined in this dance with them, but it soon ceased to
be an amusement to me, as I could not lay aside my apprehensions of
receiving some dreadful wound, that from the violence of their gestures
must have proved mortal.
I found that the nations to the westward of the Mississippi, and on the
borders of Lake Superior, still continue to make use of the Pawwaw or
Black Dance. The people of the colonies tell a thousand ridiculous
stories of the devil being raised in this dance by the Indians. But they
allow that this was in former times, and is now nearly extinct among
those who live adjacent to the European settlements. However I
discovered that it was still used in the interior parts; and though I
did not actually see the devil raised by it, I was witness to some
scenes that could only be performed by such as dealt with him, or were
very expert and dextrous jugglers.
Whilst I was among the Naudowessies, a dance, which they thus termed,
was performed. Before the dance began, one of the Indians was admitted
into a society which they denominated Wakon-Kitchewah, that is, the
Friendly Society of the Spirit. This society is composed of persons of
both sexes, but such only can be admitted into it as are of
unexceptionable character, and who receive the approbation of the whole
body. To this admission succeeded the Pawwaw Dance (in which I saw
nothing that could give rise to the reports I had heard) and the whole,
according to their usual custom, concluded with a grand feast.
The initiation being attended with some very singular circumstances,
which, as I have before observed, must be either the effect of magic, or
of amazing dexterity, I shall give a particular account of the whole
procedure. It was performed at the time of the new moon, in a place
appropriated to the purpose near the centre of their camp, that would
contain about two hundred people. Being a stranger, and on all occasions
treated by them with great civility, I was invited to see the ceremony,
and placed close to the rails of the inclosure.
About twelve o’clock they began to assemble; when the sun shone bright,
which they considered as a good omen, for they never by choice hold any
of their public meetings unless the sky be clear and unclouded. A great
number of chiefs first appeared, who were dressed in their best apparel;
and after them came the head-warrior, clad in a long robe of rich furs
that trailed on the ground, attended by a retinue of fifteen or twenty
persons, painted and dressed in the gayest manner. Next followed the
wives of such as had been already admitted into the society; and in the
rear a confused heap of the lower ranks, all contributing as much as lay
in their power to make the appearance grand and showy.
When the assembly was seated, and silence proclaimed, one of the
principal chiefs arose, and in a short but masterly speech informed his
audience of the occasion of their meeting. He acquainted them that one
of their young men wished to be admitted into their society; and taking
him by the hand presented him to their view, asking them, at the same
time, whether they had any objection to his becoming one of their
community.
No objection being made, the young candidate was placed in the centre,
and four of the chiefs took their stations close to him; after exhorting
him, by turns, not to faint under the operation he was about to go
through, but to behave like an Indian and a man, two of them took hold
of his arms, and caused him to kneel; another placed himself behind him
so as to receive him when he fell, and the last of the four retired to
the distance of about twelve feet from him exactly in front.
This disposition being completed, the chief that stood before the
kneeling candidate, began to speak to him with an audible voice. He told
him that he himself was now agitated by the same spirit which he should
in a few moments communicate to him; that it would strike him dead, but
that he would instantly be restored again to life; to this he added,
that the communication, however terrifying, was a necessary introduction
to the advantages enjoyed by the community into which he was on the
point of being admitted.
As he spoke this, he appeared to be greatly agitated; till at last his
emotions became so violent, that his countenance was distorted, and his
whole frame convulsed. At this juncture he threw something that appeared
both in shape and colour like a small bean, at the young man, which
seemed to enter his mouth, and he instantly fell as motionless as if he
had been shot. The chief that was placed behind him received him in his
arms, and, by the assistance of the other two, laid him on the ground to
all appearance bereft of life.
Having done this, they immediately began to rub his limbs, and to strike
him on the back, giving him such blows, as seemed more calculated to
still the quick, than to raise the dead. During these extraordinary
applications, the speaker continued his harangue, desiring the
spectators not to be surprized, or to despair of the young man’s
recovery, as his present inanimate situation proceeded only from the
forcible operation of the spirit, on faculties that had hitherto been
unused to inspirations of this kind.
The candidate lay several minutes without sense or motion; but at
length, after receiving many violent blows, he began to discover some
symptoms of returning life. These, however, were attended with strong
convulsions, and an apparent obstruction in his throat. But they were
soon at an end; for having discharged from his mouth the bean, or
whatever it was that the chief had thrown at him, but which on the
closest inspection I had not perceived to enter it, he soon after
appeared to be tolerably recovered.
This part of the ceremony being happily effected, the officiating chiefs
disrobed him of the cloaths he had usually worn, and put on him a set of
apparel entirely new. When he was dressed, the speaker once more took
him by the hand, and presented him to the society as a regular and
thoroughly initiated member, exhorting them, at the same time, to give
him such necessary assistance, as being a young member, he might stand
in need of. He then also charged the newly elected brother to receive
with humility, and to follow with punctuality the advice of his elder
brethren.
All those who had been admitted within the rails, now formed a circle
around their new brother, and the music striking up, the great chief
sung a song, celebrating as usual their martial exploits.
The only music they make use of is a drum, which is composed of a piece
of a hollow tree curiously wrought, and over one end of which is
strained a skin, this they beat with a single stick, and it gives a
sound that is far from harmonious, but it just serves to beat time with.
To this they sometimes add the chichicoe, and in their war dances they
likewise use a kind of fife, formed of a reed, which makes a shrill
harsh noise.
The whole assembly were by this time united, and the dance began;
several singers assisted the music with their voices, and the women
joining in the chorus at certain intervals, they produced together a not
unpleasing but savage harmony. This was one of the most agreeable
entertainments I saw whilst I was among them.
I could not help laughing at a singular childish custom I observed they
introduced into this dance, and which was the only one that had the
least appearance of conjuration. Most of the members carried in their
hands an otter or martin’s skin, which being taken whole from the body,
and filled with wind, on being compressed made a squeaking noise through
a small piece of wood organically formed and fixed in its mouth. When
this instrument was presented to the face of any of the company, and the
sound emitted, the person receiving it instantly fell down to appearance
dead. Sometimes two or three, both men and women, were on the ground
together; but immediately recovering, they rose up and joined again in
the dance. This seemed to afford, even the chiefs themselves, infinite
diversion. I afterwards learned that these were their Dii Penates or
Houshold Gods.
After some hours spent in this manner the feast began; the dishes being
brought near me, I perceived that they consisted of dog’s flesh; and I
was informed that at all their public grand feasts they never made use
of any other kind of food. For this purpose, at the feast I am now
speaking of, the new candidate provides fat dogs, if they can be
procured at any price.
In this custom of eating dog’s flesh on particular occasions, they
resemble the inhabitants of some of the countries that lie on the
north-east borders of Asia. The author of the account of Kamschatka,
published by order of the Empress of Russia (before referred to) informs
us, that the people inhabiting Koreka, a country north of Kamschatka,
who wander about in hords like the Arabs, when they pay their worship to
the evil beings, kill a rein-deer or a dog, the flesh of which they eat,
and leave the head and tongue sticking on a pole with the front towards
the east. Also that when they are afraid of any infectious distemper,
they kill a dog, and winding the guts about two poles, pass between
them. These customs, in which they are nearly imitated by the Indians,
seem to add strength to my supposition, that America was first peopled
from this quarter.
I know not under what class of dances to rank that performed by the
Indians who came to my tent when I landed near Lake Pepin, on the banks
of the Mississippi, as related in my Journals. When I looked out, as I
there mentioned, I saw about twenty naked young Indians, the most
perfect in their shape, and by far the handsomest of any I had ever
seen, coming towards me, and dancing as they approached, to the music of
their drums. At every ten or twelve yards they halted, and set up their
yells and cries.
When they reached my tent, I asked them to come in; which, without
deigning to make me any answer, they did. As I observed that they were
painted red and black, as they usually are when they go against an
enemy, and perceived that some parts of the war-dance were intermixed
with their other movements, I doubted not but they were set on by the
inimical chief who had refused my salutation: I therefore determined to
sell my life as dear as possible. To this purpose, I received them
sitting on my chest, with my gun and pistols beside me, and ordered my
men to keep a watchful eye on them, and to be also upon their guard.
The Indians being entered, they continued their dance alternately,
singing at the same time of their heroic exploits, and the superiority
of their race over every other people. To enforce their language, though
it was uncommonly nervous and expressive, and such as would of itself
have carried terror to the firmest heart, at the end of every period
they struck their war-clubs against the poles of my tent, with such
violence, that I expected every moment it would have tumbled upon us. As
each of them, in dancing round, passed by me, they placed their right
hands over their eyes, and coming close to me, looked me steadily in the
face, which I could not construe into a token of friendship. My men gave
themselves up for lost, and I acknowledge, for my own part, that I never
found my apprehensions more tumultuous on any occasion.
When they had nearly ended their dance, I presented to them the pipe of
peace, but they would not receive it. I then, as my last resource,
thought I would try what presents would do; accordingly I took from my
chest some ribands and trinkets, which I laid before them. These seemed
to stagger their resolutions, and to avert in some degree their anger;
for after holding a consultation together, they sat down on the ground,
which I considered as a favourable omen.
Thus it proved, as in a short time they received the pipe of peace, and
lighting it, first presented it to me, and then smoaked with it
themselves. Soon after they took up the presents, which had hitherto
lain neglected, and appearing to be greatly pleased with them, departed
in a friendly manner. And never did I receive greater pleasure than at
getting rid of such formidable guests.
It was not ever in my power to gain a thorough knowledge of the designs
of my visiters. I had sufficient reason to conclude that they were
hostile, and that their visit, at so late an hour, was made through the
instigation of the Grand Sautor; but I was afterwards informed that it
might be intended as a compliment which they usually pay to the chiefs
of every other nation who happen to fall in with them, and that the
circumstances in their conduct, which had appeared so suspicious to me,
were merely the effects of their vanity, and designed to impress on the
minds of those whom they thus visited an elevated opinion of their
valour and prowess. In the morning before I continued my route, several
of their wives brought me a present of some sugar, for whom I found a
few more ribands.
The Dance of the sacrifice is not so denominated from their offering up
at the same time a sacrifice to any good or evil spirit, but is a dance
to which the Naudowessies give that title from being used when any
public fortunate circumstance befalls them. Whilst I resided among them,
a fine large deer accidentally strayed into the middle of their
encampment, which they soon destroyed. As this happened just at the new
moon, they esteemed it a lucky omen; and having roasted it whole, every
one in the camp partook of it. After their feast, they all joined in a
dance, which they termed, from its being somewhat of a religious nature,
a Dance of the sacrifice.