Elmore bulletin. [volume] (Rocky Bar, Idaho) 1889-1906, 1890-01-11
INDIAN DANCES.
Ceremonious and Social ..Obeerv.
ances of the Red Man.
The Most Important and Interesting a
which Are Now Obsolete Civiilxa-
tion Accounted Responsible
for the Change.

4uo pubttCAtlOn ItCsutiy VI buo per
Torrance of the medicine dance brings
out the fact that the Indian dances and
ceremonies are almost obsolete. IL Is
true that on rare occasions the savage
tribes indulge In some ceremonial dance,
but the round OF pleasure that few
years ago marked the Indians year 10
gone forever, and many dances that were
formerly often seen will never be wit
messed again, for while there are still
many wild Indians, each tribe has its
distinctive dances. and with the civiliza-
tion Of a tribe or Its extinction came the
loss of its peculiar dances.
The Cheyenne, Arapahoe and Sioux In
dams were the most noted among ths red
men for their dances, both as regards the
variety and number Of good dancers. An
investigation reveals the fact that now
dances are of rare occurrence, and whom
they are performed IL is done In per-
functory manner, as though II was all
duty and no pleasure. The contrast with
the conditions of things In the same
tribes ten years ago Is striking. and this
decadence Of Indian ceremonial has
caused an inquiry into the old rites.
Living near Leavenworth is an old
Arapahoe chief, who is peacefully end
ing his days in a good, civilized man
ner. He was noted for his great agility
In the dance, and TO such an extent
were his performances remarkable that
his name OF Black Wolf had been trans
formed by the French trappers into Ia
Loup Cuvier, or the Leaping Wolf.
Knowing his former fame he was
sought and asked to give some informa-
tion regarding the dances In which he
took part. The old Indian was slow TO
start, but, as he became interested, he
was animated with the recollections OF
his youthful days, and, with flashing
eyes, he almost seemed 10 renew his
youth as he recounted the achievements
Of his race. The substance of his talk
was Cleaned and is here given.
There are three kinds of Indian
dances; Religious ceremonial, secular
ceremonial and social. The hoch-e-a-
yum OF medicine dance of the Cheyennes
and Arapahoes IL identical with tho fa-
nous sun dance Of the Sioux, and all the
wild tribes had dance which repre-
scented the same idea, but in the more
warlike tribes the dance was followed
by horrible fortunes. These fortunes
were accepted as the tests OF endurance,
which Is looked upon as the Hottest
human virtue. These fortunes are not
part of the hoch-e-a-yum, but take place
at tho close of that ceremony. Twenty
years ago when an Indian youth desired
10 leave the ranks of childhood he was
Obliged TO go through an ordeal as brutal
and bloody as 1t was possible for Indian
ingenuity 10 conceive. At that time
there were volunteers for torture at the
close Of every medicine dance. They
were generally young men, but on rare
occasions an older warrior would desire
TO expiate some wrong and would do so
through self-torturo. Those who vol
unteered for the torture did not join the
dance, but spent the few days immedi-
ately preceding the trial In fasting and
seclusion.
The old men and tho medicine chief
decided when the proper time had ar
rived, and sent for the volunteers one
by one. They were stripped 10 the
breech-elout and were examined care
fully TO ascertain what amount Of suf-
fering they could endure without fatal
consequences. When all had been
looked over certain religious ceremo-
mics were performed. and the medicine
chief took q broad-bladed knife and
approached the line. On some he would
make two vertical incisions on each
breast, about two inches apart. passing
the knife through the pectoral muscles
The portion between the ineisions
would be lifted up and the ends of
horse-hair rope passed through and
fastened to pieces of wood. The free
end of the rope was then fastened 70
the top of tho lodge pole, giving the
Indian about ten feet play. Some
times the incisions were made through
the muscles of the back and the ropes
attached to blocks OF wood or buffalo
skulls. Others were dragged up into
the air and left to hang until their
weight and struggles tore out the flesh
and released them.
In this condition the sufferers re-
manned without food or water until by
their own effort, or the softening of
their tissues, they were able TO tear
themselves loose from the ropes. Each
man would make most strenuous efforts
10 free himself. They realized that IL
was best to tear loose as soon rs possi-
uit. uON only a. QulChtf emu Oh Iutlf
torture, but also from a religious point
OF view, rs 1t was good medicine" 70
tesx loose at once, but bad medicine" To-
be long time about It. As soon as the
victim was freed he was examined by
the medicine chief. and religious cere-
monies we're gone through with. after
which the wounds we're dressed and the
warrior received the congratulations Of
his friends.
Should any one finch from the knife
or cry out or show any signs of suffering
during the progress of the trial he was
released at once and was thereafter dis
graced man. He was held In great CO..
tempt, could neither hold property nor
marry and was made TO do women's work.
These ceremonies were common 10 all
wild Indians, although under different
names. At times some warrior would
announce that on a certain day no would
undergo the torture in expiation OF some /
deed which he had committed. A plant |
pole was planted, and after the rope was |
run through the incisions the other end |
would be tied to the top of the pole /
which was bent over for the purpose.
This Is the most exasperating form OF
the torture, for the pole would give with
his struggles. but at the same time re- !