Hunter. For eight or ten days, during which time there is the most unbounded prodigality. Among many of the tribes, the black drink, a very powerful medicine, is taken two or three days before the feast, that the green corn may be eaten with a sharp appetite and an empty stomach.
Brian. In what way does the green corn dance begin?
Hunter. As soon as the corn is in a proper state—and this is decided by the mystery men—runners are despatched through the village, that all may assemble on the following day to the dance and the feast. Sufficient corn for the required purpose is gathered by the women, who have the fields under their care, and a fire is made, over which a kettle, with green corn in it, is kept boiling; while medicine men, whose bodies are strangely painted, or bedaubed with clay of a white colour, dance round it in very uncouth attitudes, with corn-stalks in their hands.
Austin. I dare say, while the pot is boiling, they are all longing to begin the feast.
Hunter. The first kettle-full is not for themselves, it is an offering to the Great Spirit. There are many customs among the Indians which cannot but bring the Jews to our remembrance; and this offering of the first green corn does so very forcibly. The medicine men round the fire shake their rattles, hold up their corn-stalks, and sing loudly a song of thanksgiving, till the corn is sufficiently boiled; it is then put upon the fire and consumed to a cinder. Before this offering is made, none of the Indians would dare to taste of the luxurious fare; but, afterwards, their appetite is unrestrained.
Austin. Then they begin to boil more corn, I suppose.
Hunter. A fresh fire is made, a fresh kettle of corn is prepared, and the dance goes on; the medicine men keeping close to the fire, and the others capering and shouting in a larger circle, their energy increasing as the feast approaches nearer and nearer. The chiefs and medicine men then sit down to the feast, followed by the whole tribe, keeping up their festivity day after day, till the corn-field has little more grain remaining in it than what is necessary for seed. You have heard the saying, “Wilful waste brings woful want.” The truth of this saying is often set forth, as well in civilized life as among the Indians.
Basil. I wonder what dance will come next.
Hunter. I need not describe many others. If I run rapidly through two or three, and dwell a little on the bear dance and the war dance, you will then have heard quite enough about dances. The scalp dance is in use among the Sioux or Dahcotas. It is rather a fearful exhibition; for women, in the centre of a circle, hold up and wave about the scalps which have been torn from the slaughtered foes of the tribe, while the warriors draw around them in the most furious attitudes, brandishing their war-clubs, uttering the most hideous howls and screams. The Indians have many good qualities, but cruelty seems to mingle with their very nature. Every thing is done among them that can be done, to keep alive the desire to shed blood. The noblest act a red man can perform, and that which he thinks the most useful to his tribe and the most acceptable to the Great Spirit, is to destroy an enemy, and to bear away his scalp as a trophy of his valour. If it were only for this one trait in the Indian character, even this would be sufficient to convince every humane person, and especially every Christian, of the duty and great advantage of spreading among them the merciful principles of Christianity. A holy influence is necessary to teach the untutored red man to forgive his enemies, to subdue his anger, to abate his pride, and to stay his hand in shedding human blood. The new commandment must be put in his heart: “That ye love one another.” The Mandan boys used to join in a sham scalp dance, in which they conducted themselves just like warriors returning from a victorious enterprise against their enemies.