Contribution to Passamaquoddy Folk-Lore | Page 4

to take part in the dance, is
given on the first part of the cylinder. Calls to the assembly to join in
the dance are interpolated in the second strain.
[Music illustration:
Way ho yah-nie, way ho yahnie, way ho yahnie, way ho yahnie, way ho
yah-nie, way ho-yah.
Hew na-yie hah, hew na-yie hah, hew nayie hah, hew nayie hah, hew
nayie hah.]
The leader or singer, whom we may call the master of the ceremony,
begins the dance by moving about the room in a stooping posture,
shaking in his hand a rattle made of horn, beating the ground violently
with one foot. He peers into every corner of the room, either seeking
the snake or inciting the on-lookers to take part, meanwhile singing the
first part of the song recorded on the phonograph. Then he goes to the
middle of the room, and, calling out one after another of the auditors,
seizes his hands. The two participants dance round the room together.
Then another person grasps the hands of the first, and others join until
there is a continuous line of men and women, alternate members of the
chain facing in opposite directions, and all grasping each other's hands.

The chain then coils back and forth and round the room, and at last
forms a closely pressed spiral, tightly coiled together, with the leader in
the middle. At first the dancers have their bodies bent over in a
stooping attitude, but as the dance goes on and the excitement increases
they rise to an erect posture, especially as near the end they coil around
the leader with the horn rattles, who is concealed from sight by the
dancers. They call on the spectators to follow them, with loud calls
mingled with the music: these cries now become louder and more
boisterous, and the coil rapidly unwinds, moving more and more
quickly, until some one of the dancers, being unable to keep up, slips
and falls. Then the chain is broken, and all, with loud shouts, often
dripping with perspiration, return to their seats.[6]
[Footnote 6: The last part of this dance somewhat resembles a play
among boys, known as "Snap the whip."]
In this dance all present take part; it always occurs at the end of the
Passamaquoddy dances, though it may be followed by a dance of the
Micmacs, or other foreign Indians. There was, when last presented, no
special dress adopted for the snake-dance, and the horn rattle is used
also in other dances. It seems probable that everything used in the old
times has disappeared, with the exception perhaps of the last-named
implement, yet the song resembles closely that of the olden time. The
invitations to dance are possibly introduced, and the boisterous finale
may be of modern date. There is recorded also on the phonograph, with
the song, the invitation to the dance in the Passamaquoddy language.
An invitation is extended to all to come to the dance. It is a
proclamation that there will be a good time, much to eat, "Indian
dances," snake dance, and Micmac dances. The shell of the turtle was
used in old times for a rattle, in place of the horn, and in a story of the
origin of the rattlesnake the conqueror is said to use a rattle of this kind.
In the Zuñi dances, and in the Moqui snake-dance, a turtle rattle is tied
to the inside of the left leg. The rattle, carried in the hand by the Moqui
snake dancer, is a gourd, but the Passamaquoddies seem to find the
horn better adapted for their purpose. The almost universal use of the
rattle among the Indians in their sacred dances is very significant. The
meaning of the snake song is unknown to the Indians who sing it. The

words are probably either archaic or remnants of a sacred language or
mystic words of an esoteric priesthood.
The Indian dances held in honor of the chief (governor) and other
officers continued for several days. On the first night the newly elected
chief sang a song complimentary to the food, thanking the tribe,
greeting the past governor, etc. Noel Josephs, at the last celebration,
sang this song by proxy, as the newly elected chief could not sing.
When sung by proxy, the song is called by another name than when
sung by the person elected. This song is preserved on one of the
cylinders.
TRADE DANCE.
I have been told that there is an old custom among the Micmacs, still
remembered by many now alive, which is probably a remnant of a
ceremony with which was connected an old dance. To this custom is
given the name of the "Trade Dance," for reasons which will appear.
The account of the custom was given by Peter Selmore, who