The Ghost-dance religion and the Sioux outbreak of 1890 : $b Fourteenth annual report of the Bureau of Ethnology, part 2.Mooney, James
Religion
The Ghost-dance religion and the Sioux outbreak of 1890 : $b Fourteenth annual report of the Bureau of Ethnology, part 2.
Mooney, James
Dakota Indians -- Wars, 1890-1891; Ghost dance
After this preliminary ordeal my visitors would ask to see the things
which I had brought back from the messiah—the rabbit-skin robes, the
piñon nuts, the gaming sticks, the sacred magpie feathers, and, above
all, the sacred red paint. This is a bright-red ocher, about the color
of brick dust, which the Paiute procure from the neighborhood of
their sacred eminence, Mount Grant. It is ground, and by the help of
water is made into elliptical cakes about 6 inches in length. It is
the principal paint used by the Paiute in the Ghost dance, and small
portions of it are given by the messiah to all the delegates and are
carried back by them to their respective tribes, where it is mixed with
larger quantities of their own red paint and used in decorating the
faces of the participants in the dance, the painting being solemnly
performed for each dancer by the medicine-man himself. It is believed
to ward off sickness, to contribute to long life, and to assist the
mental vision in the trance. On the battlefield of Wounded Knee I have
seen this paint smeared on the posts of the inclosure about the trench
in which are buried the Indians killed in the fight. I found it very
hard to refuse the numerous requests for some of the paint, but as
I had only one cake myself I could not afford to be too liberal. My
friends were very anxious to touch it, however, but when I found that
every man tried to rub off as much of it as possible on the palms of
his hands, afterward smearing this dust on the faces of himself and his
family, I was obliged in self-defense to put it entirely away.
Public-domain text, read in full here on John Shaqi.
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