In this story the narrator imitated the squealing of the pig, etc., to the intense delight of the Indian children. It was thus a favorite tale.
W. M. Beauchamp.
NOTES ON ONONDAGA DANCES.
The Onondagas still maintain what Albert Cusick called the Ghost Dance, but which is the annual Dead Feast, differing from the one ten days after death. It is managed by the women, and is held in May or June. The female society, O-kee-weh, makes the appointment and arranges details. The members of this society are termed O-nah-kee-weh. The spirits of their dead relatives, especially those who have died during the year, are supposed to be present throughout the feast. The living guests assemble from 9 to 10 P. M., and dance until sunrise, but have a midnight feast.
First of all there is a speech, and then men sing a chant in 3–4 time, accompanied by a large drum and a gourd rattle. The drum is somewhat like a small churn, with a head stretched across. It may be made of a keg, but was probably once a kettle, as the name, ka-na-ju-we, signifies a covered kettle. The first chant begins “Go-yah-ne na wa-ya-hen,” etc., and one tune follows another with but a slight variation of the words, which are mostly without meaning, but wa-ya-hen refers to women. The women stand in a circle before the singers, keeping time. Then the women sing, and the men are silent; after which the women march around in a circle to the beat of the drum. The great Feather Dance follows, the men taking part in this and some others until midnight, when the feast takes place. At that time tobacco is burned, and the spirits of the dead are implored to give the living good and healthy lives through the year. Dances follow until nearly morning; and among these are the Snake, Fish, Bear, and Raccoon dances. The Raccoon is similar to the Fish Dance, but in the former all face around when the time changes. At the end the leader gives a whoop, and the music ceases.
Towards morning the women again form a circle before the singers, and nearly the same words and tunes follow as at first. Some of the words differ, and mean, “The morning has come; we will now all go home.” Then all the women again march around in the council-house, and afterwards out and around it slowly. At this time two men carry the drum while another beats upon it. The women have something in their hands, and as one or another raises her arms the men rush around and try to get what she holds. All then return to the council-house, where a speech is made, and soup is distributed from the big kettle. Having received their portions, all go home. While this is an annual feast, it may be given at other times for the benefit of the sick, being prompted by the spirits of the dead.
Another feast, quite similar, and known as the Night Dance, is often held at private houses, and is managed by women alone. The forms of the dance are a little different, and there is no midnight feast. This is also for the sick, and has similar tunes. It has some comic features. When the Indian boys hear of a meeting of this kind, they plan how they may steal “the head.” At intervals the lights are put out for a few minutes, and then is their chance. One or more chickens are boiled or roasted, and are known as “the head” of the feast. Usually a kettle is placed in the middle of the circle of women, and the chicken is in the soup.
Albert Cusick told me his early experiences at two of these feasts, which will illustrate one prominent feature which I have mentioned. On one occasion the boys saw that there was no kettle in the circle, while there was a cluster of women about the pantry door. They understood the situation, but the door could not be passed. An active lad quietly made his way through the pantry window, found a pan with two roast chickens in it, secured some corn bread and other good things, and got off unobserved. The booty was carried to the green by the council-house, and eaten with a hearty relish; then the pan, with the bones, was slipped back into the pantry, and the boys, according to the old custom, began to caw, like crows. All seemed safe, however, and the others made fun of them. “You are all frauds. You haven’t found the head. We have that safe.” So the dances went on. A speech was made at the close. One head was to go to the speaker and the other to the singers.
But when they got there the cupboard was bare,
And so the poor singers had none.