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Seven and Nine years Among the Camanches and Apaches An Autobiography, a non-fiction book by Edwin Eastman |
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Chapter 17. The Buffalo Dance |
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_ CHAPTER XVII. THE BUFFALO DANCE The buffalo being the main dependence of the Camanches for food, it naturally follows that they are fully alive to the importance of securing an abundant supply of meat during the season in which these animals migrate to the southern prairies. The superstition which forms so large a part of the Indian character is especially noticeable in the ceremonies in which they engage every year for the purpose of securing a successful hunt. This ceremony, although not peculiar to any special tribe, is a very novel one, and may be of interest to the reader. Like all other tribes, the Camanches lead lives of idleness and leisure, and consequently devote a great deal of time to their sports and amusements, of which they have a great variety. Of these dancing is one of the principal, and may be seen in a variety of forms. Among these are the scalp dance, the boasting dance, the buffalo dance, and a dozen other dances, all of which have their peculiar characters and meanings or objects. These exercises are extremely grotesque in their appearance, and to the looker-on, who knows not their meaning or importance, they are an uncouth and frightful display of starts, jumps, and yelps, and jarring gutturals, which to a stranger are truly terrifying. But when one gives them a little attention, and becomes initiated into their mysterious meaning, they become a subject of the most intense and thrilling interest. Each dance has its peculiar step, and every step has its meaning. Each dance also has its peculiar song, and that is frequently so intricate and mysterious, that not one in ten of the young men who are dancing and singing it know the meaning of the song they are chanting over. None but the medicine men are allowed to understand them; and even they are generally only initiated into the secret on the payment of a liberal stipend for their instruction, which requires much application and study. There is evidently a set song and sentiment for every dance, for the songs are perfectly measured and sung in exact time with the beat of the drum; and always with a uniform set of sounds and expressions, which plainly indicate certain sentiments, which are expressed by the voice, though sometimes not given in any language whatever. They have other dances and songs which are not so intricate or mysterious, and which are understood by every person in the tribe, being sung in their own language. Some of these have much poetry in them, being perfectly metred, but without rhyme. It is of the buffalo dance, however, that I propose to treat in this chapter, and of which I will try to give the reader as clear an idea as is possible from a mere description; but no words of mine can enable you to fully realize the strange tumult, scampering, grunting and bellowing with which my ears have been so often assailed. The buffalo is essentially a wandering creature, congregating at times in huge herds, and roaming from north to south or from east to west, apparently without any directing impulse, but in reality in search of forage. Although their movement to the southward usually takes place at a stated season of the year, it varies greatly in the number who take part in it. Hence it sometimes happens that the Camanches are unable to procure their necessary supply of meat, and in some cases, when the migration occurs at a later period than usual, the Indians find themselves practically without food, and disastrous seasons of famine ensue. This involves the sending forth of expeditions in search of the tardy herds. These hunting parties, having to pass through the country occupied by other tribes, are almost certain to be assailed and harassed by them, and sometimes compelled to return with the loss of many of their number, and without accomplishing the object of the expedition. Hence the Indians are loth to undertake these hunts, and prefer to depend upon the means which their superstition leads them to believe will have the effect of bringing the buffaloes within their hunting grounds. This is nothing more than the buffalo dance, and when the emergency arises, every Indian musters and brings out his mask (the skin of a buffalo's head, with the horns on), which he is obliged to keep in readiness for this occasion. Then commences the buffalo dance, which is held for the purpose of making "buffalo come," as the Indians term it, or, in other words, of inducing the buffalo herds to change their feeding grounds, and direct their course towards the vast prairies to the eastward of the Camanche villages, where the young braves can shoot them down, and the tribe be enabled to procure an abundant supply of food. During the greater part of the year the hunters can find the buffaloes within twenty miles of the village, and entirely within their own territory; but in some seasons the young men range as far about the country as they can safely venture on account of their enemies, without finding meat. When this intelligence is brought back to the village, the chiefs, medicine men and counselors sit in solemn council until they have decided upon the most practicable expedient for overcoming the difficulty, and they rarely fail to decide upon the old and only expedient, which has never failed. The chief issues his orders to the runners or criers, who quickly proclaim it throughout the village, and in a few moments all are assembled to take part in the dance, which at once begins. The place where this strange performance is carried on is the public area in the center of the village, directly in front of the temple. About ten or fifteen Indians join in the dance at a time, each with the skin of the buffalo head, with the horns on, placed on his head, and armed with his lance or bow, with which he is accustomed to kill these animals. I have said that this dance always has the desired effect of making "buffalo come." It never fails, from the simple reason that when it is once begun it cannot be stopped, but is kept up incessantly night and day until the welcome herds are descried by the watchful look-outs. Drums are beaten and rattles shaken, songs and yells are continually shouted, and lookers on stand ready, with masks on their heads and weapons in their hands, to take the place of each dancer who becomes fatigued and falls out of the ring. A chain of look-outs is established connecting the hills surrounding the village with those to the eastward, and the moment buffaloes are discovered by the distant watchers, they speedily pass the signal from one to anther until it reaches the village. It is instantly understood by the whole tribe, and the joyful intelligence is received with shouts of thanks to their strange god and to mystery men and the dancers, who have been the immediate cause of the successful result. During my residence in the Camanche village, these dances were sometimes kept up for two or three weeks without intermission, until the buffaloes made their appearance. Hence the buffalo dance can never fail, and the Indians consider it an infallible means of bringing the herds into their country. Every man in the tribe is obliged to be provided with the mask of the buffalo, which he can use whenever he is called upon to dance to make "buffalo come." The mask is put on over the head, and has a strip of the skin hanging to it of the whole length of the animal, with the tail attached to it, which passes down over the back of the wearer and drags on the ground. When one of the dancers becomes wearied of the exercise, he indicates it by leaning forward and sinking his body to the ground. One of the lookers-on then draws a bow upon him and hits him with a blunt arrow, and he falls like a buffalo and is immediately dragged out of the ring by the bystanders, who brandish their knives about him, and, having gone through the motions of skinning him and cutting him up, they release him, and his place is at once supplied by another who dances into the ring with his mask on. By thus relieving one another the dance is kept up day and night until they reach the desired end, and make the "buffalo come." When the signal is given that the buffaloes have made their appearance, the dance is discontinued at once, and a scene of great excitement ensues. The masks are quickly thrown aside; the Indians prepare for the hunt with marvelous rapidity, and mounting their horses, gallop wildly down the valley to pass the eastern entrance. In the village, where all had been enduring the utmost privation, with starvation staring them in the face, a scene of feasting and carousal would follow. Each would bring out their private stores, and the provisions that might in an emergency have lasted for several weeks would be consumed in a day. Even the dogs were not forgotten, but received a liberal share of the refuse portions of the feast. The usual games and amusements followed, and from the deepest gloom and despondency all seemed to pass at once to the other extreme, and joy and exultation to reign supreme. From the distance required to be traversed, the hunting parties would usually not return until the third day after their departure. Then came another scene of feasting, but this time on a far larger scale. The choicest pieces are sacrificed to appease their mysterious god, without which ceremony the Indians believe that all their future hunts would be unsuccessful. The largest portion of the meat is cured and made into tasajo, so that the proceeds of one successful hunt will often provide the entire community with food for many weeks. When I first saw the buffalo dance, I viewed it with much interest, but when continued for days and weeks, it becomes excessively wearisome from the perpetual howling din and clamor kept up, keeping the village in a continual uproar, and usually causing me to offer up most fervent prayers that the buffalo would "come," if it was only to be relieved from the noise and confusion which are occasioned by this curious ceremony. Unlike the northern Indians, the Camanches resort to the buffalo dance only on rare occasions, but when they do undertake it, their persistence is admirable; and for this reason, the other tribes have a saying, or sort of proverb, that when the Camanches dance for "buffalo" it is a good moon to hunt, but a bad moon on the war-path. Their meaning probably is, that the buffalo are sure to "come," when the Camanches dance for them, but that the Camanches are equally sure to "go for" any other tribe who encroach upon their hunting grounds at such times. Such is the buffalo dance; one of the most curious of the many strange customs of the prairie Indians. _ |
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