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The great
underlying principle of the Ghost dance doctrine
is that the time will come when the
whole Indian race, living and dead, will be reunited upon a regenerated earth,
to live a life of
aboriginal happiness, forever free from death, disease, and misery. On this foundation
each tribe
has built a structure from its own mythology, and each apostle and believer has
filled in the
details according to his own mental capacity or ideas of happiness, with such
additions as come
to him from the trance. Some changes, also, have undoubtedly resulted from the
transmission of
the doctrine through the imperfect medium of the sign language. . . . All this is to be brought about by overruling spiritual
power that needs no assistance
from
human creatures; and though certain medicine-men were disposed to anticipate the
Indian
millennium by preaching resistance to the further encroachments of the whites,
such teachings
form no part of the true doctrine, and it was only where chronic dissatisfaction
was aggravated
by recent grievances, as among the Sioux, that the movement assumed a hostile
expression. On
the contrary, all believers were exhorted to make themselves worthy of the predicted
happiness
by discarding all things warlike and practicing honesty, peace, and good will,
not only among
themselves, but also toward the whites, so long as they were together. Some apostles
have even
thought that all race distinctions are to be obliterated, and that the whites
are to participate with
the Indians in the coming felicity; but it seems unquestionable that this is equally
contrary to the
doctrine as originally preached. Different dates have been assigned at various times for
the fulfillment of the prophecy.
Whatever the year, it has generally been held, for very natural reasons, that
the regeneration of
the earth and the renewal of all life would occur in the early spring. In some
cases July, and
particularly the 4th of July, was the expected time. This, it may be noted, was
about the season
when the great annual ceremony of the sun dances formerly took place among the
prairie tribes.
The messiah himself has set several dates from time to time, as one prediction
after another
failed to materialize, and in his message to the Cheyenne and Arapaho, in August,
1891, he
leaves the whole matter an open question. The date universally recognized among
all the tribes
immediately prior to the Sioux outbreak was the spring of 1891. As springtime
came and
passed, and summer grew and waned, and autumn faded again into winter without
the realization
of their hopes and longings, the doctrine gradually assumed its present form-that
some time in
the unknown future the Indian will be united with his friends who have gone before,
to be
forever supremely happy, and that this happiness may be anticipated in dreams,
if not actually
hastened in reality, by earnest and frequent attendance on the sacred dance. .
. . As I had always shown a sympathy for their ideas and
feelings,
and had now accomplished a long
journey to the messiah himself at the cost of considerable difficulty and hardship,
the Indians were
at last fully satisfied that I was really desirous of learning the truth concerning
their new religion.
A few days after my visit to Left Hand, several of the delegates who had been
sent out in the
preceding August came down to see me, headed by Black Short Nose, a Cheyenne.
After
preliminary greetings, he stated that the Cheyenne and Arapaho were now convinced
that I would
tell the truth about their religion, and as they loved their religion and were
anxious to have the
whites know that it was all good and contained nothing bad or hostile they would
now give me the
message which the messiah himself had given to them, that I might take it back
to show to
Washington. He then took from a beaded pouch and gave to me a letter, which proved
to be the
message or statement of the doctrine delivered by Wovoka to the Cheyenne and Arapaho
delegates,
of whom Black Short Nose was one, on the occasion of their last visit to Nevada,
in August, 1891,
and written down on the spot, in broken English, by one of the Arapaho delegates,
Caspar Edson,
a young man who had acquired some English education by several years' attendance
at the
government Indian school at Carlisle, Pennsylvania. On the reverse page of the
paper was a
duplicate in somewhat better English, written out by a daughter of Black Short
Nose, a school girl,
as dictated by her father on his return. These letters contained the message
to be delivered to the
two tribes, and as is expressly stated in the text were not intended to be seen
by a white man. The
daughter of Black Short Nose had attempted to erase this clause before her father
brought the letter
down to me, but the lines were still plainly visible. It is the genuine official
statement of the Ghost-dance doctrine as given by the messiah himself to his disciples.
. . . The Messiah Letter (free rendering)
When you get home you must make a dance to continue five days. Dance four successive nights, and the last night keep up the dance until the morning of the fifth day, when all must bathe in the river; and then disperse to their homes. You must all do in the same way.
I, Jack Wilson, love you all, and my heart is full of gladness for the gifts you have brought me. When you get home I shall give you a good cloud which will make you feel good. I give you a good spirit and give you all good paint. I want you to come again in three months, some from each tribe there [the Indian Territory].
There will be a good deal of snow this year and some rain. In the fall there will be such a rain as I have never given you before.
Grandfather [a universal title of reverence and here meaning the messiah] says, when your friends die you must not cry. You must not hurt anybody or do harm to anyone. You must not fight. Do right always. It will give you satisfaction in life. This young man has a good father and mother. [Possibly this refers to Casper Edson, the young Arapaho who wrote down this message of Wovoka for the delegation].
Do not tell the white people about this. Jesus is now upon the earth. He appears like a cloud. The dead are alive all again. I do not know when they will be here; maybe this fall or in the spring. When the time comes there will be no more sickness and everyone will be young again.
Do not refuse to work for the whites and do not make any trouble with them until you leave them. When the earth shakes [at the coming of the new world] do not be afraid. It will not hurt you.
I want you to dance every six weeks. Make a feast at the dance and have food that everybody may eat. Then bathe in the water. That is all. You will receive good words again from me some time. Do not tell lies.
The mythology of the doctrine is only briefly indicated,
but the principal articles
are given. The
dead are all risen and the spirit hosts are advancing and have already arrived
at the boundaries of
this earth, led forward by the regenerator in shape of cloud-like indistinctness.
The spirit captain
of the dead is always represented under this shadowy semblance. The great change
will be ushered
in by a trembling of the earth, at which the faithful are exhorted to feel no
alarm. The hope held out
is the same that has inspired the Christian for nineteen centuries-a happy immortality
in perpetual
youth. As to fixing a date, the messiah is as cautious as his predecessor in
prophecy, who declares
that 'no man knoweth the time, not even the angels of God.' His weather predictions
also are about
as definite as the inspired utterances of the Delphian oracle. . . .
Paiute
We may now consider details of the doctrine as held by different tribes, beginning with the Paiute, among whom it originated. The best account of the Paiute belief is contained in a report to the War Department by Captain J. M. Lee, who was sent out in the autumn of 1890 to investigate the temper and fighting strength of the Paiute and other Indians in the vicinity of Fort Bidwell in northeastern California. We give the statement obtained by him from Captain Dick, a Paiute, as delivered one day in a conversational way and apparently without reserve, after nearly all the Indians had left the room:
"Long time, twenty years ago, Indian medicine-man in Mason's valley at Walker lake talk same way, same as you hear now. In one year, maybe, after he begin talk he die. Three years, ago another medicine-man begin same talk. Heap talk all time. Indians hear about it everywhere. Indians come from long way off to hear him. They come from the east; they make signs. Two years ago me go to Winnemucca and Pyramid lake, me see Indian Sam, a head man, and Johnson Sides. Sam he tell me he just been to see Indian medicine-man to hear him talk. Sam say medicine-man talk this way:"
'All Indians must dance, everywhere, keep on dancing. Pretty soon in next spring Big Man [Great Spirit] come. He bring back all game of every kind. The game be thick everywhere. All dead Indians come back and live again. They all be strong just like young man, be young again. Old blind Indian see again and get young and have fine time. When Old Man [God] comes this way, then all the Indians go to mountains, high up away from whites. Whites can't hurt Indians then. Then while Indians way up high, big flood comes like water and all white people die, get drowned. After that water go way and then nobody but Indians everywhere and game all kinds thick. Then medicine-man tell Indians to send word to all Indians to keep up dancing and the good time will come. Indians who don't dance, who don't believe in this word, will grow little, just about a foot high, and stay that way. Some of them will be turned into wood and be burned in fire.' That's the way Sam tell me the medicine-man talk."
Lieutenant N. P. Phister, who gathered a part of the material embodied in Captain Lee's report, confirms this general statement and gives a few additional particulars. The flood is to consist of mingled mud and water, and when the faithful go up into the mountains, the skeptics will be left behind and will be turned to stone. The prophet claims to receive these revelations directly from God and the spirits of the dead Indians during his trances. He asserts also that he is invulnerable, and that if soldiers should attempt to kill him they would fall down as if they had no bones and die, while he would still live, even though cut into little pieces.
One of the first and most prominent of those who brought the doctrine to the prairie tribes was Porcupine, a Cheyenne, who crossed the mountains with several companions in the fall of 1889, visited Wovoka, and attended the dance near Walker Lake, Nevada. In his report of his experiences, made some months later to a military officer, he states that Wovoka claimed to be Christ himself, who had come back again, many centuries after his first rejection, in pity to teach his children. He quoted the prophet as saying:
"I found my children were bad, so I went back to heaven and left them. I told them that in so many hundred years I would come back to see my children. At the end of this time I was sent back to try to teach them. My father told me the earth was getting old and worn out and the people getting bad, and that I was to renew everything as it used to be and make it better."
"He also told us that all our dead were to be resurrected; that they were all to come back to earth, and that. as the earth was too small for them and us, he would do away with heaven and make the earth itself large enough to contain us all; that we must tell all the people we met about these things. He spoke to us about fighting; and said that was bad and we must keep from it; that the earth was to be all good hereafter, and we must all be friends with one another. He said that in the fall of the year the youth of all good people would be renewed, so that nobody would be more than forty years old, and that if they behaved themselves well after this the youth of everyone would be renewed in the spring. He said if we were all good he would send people among us who could heal all our wounds and sickness by mere touch and that we would live forever. He told us not to quarrel or fight or strike each other, or shoot one another; that the whites and Indians were to be all one people. He said if any man disobeyed what be ordered his tribe would be wiped from the face of the earth; that we must believe everything he said, and we must not doubt him or say be lied; that if we did, he would know it; that he would know our thoughts and actions in no matter what part of the world we might be."
Here we have the statement that both races are to live together as one. We have also the doctrine of healing by touch. Whether or not this is an essential part of the system is questionable, but it is certain that the faithful believe that great physical good comes to them, to their children, and to the sick from the imposition of hands by the priests of the dance, apart from the ability thus conferred to see the things of the spiritual world.
Another idea here presented, namely, that the earth becomes old and decrepit, and requires that its youth be renewed at the end of certain great cycles, is common to a number of tribes, and has an important Place in the oldest religions of the world. As an Arapaho who spoke English expressed it, "This earth too old, grass too old, trees too old, our lives too old. Then all be new again." Captain H. L. Scott also found among the southern plains tribes the same belief that the rivers, the mountains, and the earth itself are worn out and must be renewed, together with an indefinite idea that both races alike must die at the same time, to be resurrected in new but separate worlds. . .
Shoshoni, Cheyenne, Arapaho, Kiowa, Walapai,
Caddo, Wichita, Delaware (of Oklahoma)
The manner of the final change and the destruction of the whites has been variously interpreted as the doctrine was carried from its original centre. East of the mountains it is commonly held that a deep sleep will come on the believers, during which the great catastrophe will be accomplished, and the faithful will awake to immortality on a new earth. The Shoshoni of Wyoming say this sleep will continue four nights and days, and that on the morning of the fifth day all will open their eyes in a new world where both races will dwell together forever. The Cheyenne, Arapaho, Kiowa, and others, of Oklahoma, say that the new earth, with all the resurrected dead from the beginning, and with the buffalo, the elk, and other game upon it, will come from the west and slide over the surface of the present earth, as the right hand might slide over the left. As it approaches, the Indians will be carried upward and alight on it by the aid of the sacred dance feather which they wear in their hair and which will act as wings to bear them up. They will then become unconscious for four days, and on waking out of their trance will find themselves with their former friends in the midst of all the old time surroundings. By Sitting Bull, the Arapaho apostle, it is thought that this new earth as it advances will be preceded by a wall of fire which will drive the whites across the water to their original and proper country, while the Indians will be enabled by means of the sacred feathers to surmount the flames and reach the promised land. When the expulsion of the whites has been accomplished, the fire will be extinguished by a rain continuing twelve days. By a few it is believed that a hurricane with thunder and lightning will come to destroy the whites alone. This last idea is said to be held also by the Walapai of Arizona, who extend its provisions to include the unbelieving Indians as well. The doctrine held by the Caddo, Wichita, and Delaware, of Oklahoma, is practically the same as is held by the Arapaho and Cheyenne from whom they obtained it. All these tribes believe that the destruction or removal of the whites is to be accomplished entirely by supernatural means, and they severely blame the Sioux for having provoked a physical conflict by their impatience instead of waiting for their God to deliver them in his own good time.
The Sioux (the Dakotas)
Among all the tribes which have accepted the new faith it is held that frequent devout attendance on the dance conduces to ward off disease and restore the sick to health, this applying not only to the actual participants, but also to their children and friends. The idea of obtaining temporal blessings as the reward of a faithful performance of religious duties is too natural and universal to require comment. The purification by the sweat-bath, which forms an important preliminary to the dance among the Sioux, while devotional in its purpose, is probably also sanitary in its effect.
Among the powerful and warlike Sioux of the Dakotas, already restless under both old and recent grievances, and more lately brought to the edge of starvation by a reduction of rations, the doctrine speedily assumed a hostile meaning and developed some peculiar features, for which reason it deserves particular notice as concerns this tribe. The earliest rumours of the new messiah came to the Sioux from the more western tribes in the winter of 1888-89, but the first definite account was brought by a delegation which crossed the mountains to visit the messiah in the fall of 1889, returning in the spring of 1890. On the report of these delegates the dance was at once inaugurated and spread so rapidly that in a few months the new religion had been accepted by the majority of the tribe.
Perhaps the best statement of the Sioux version is given by the veteran agent, James McLaughlin, of Standing Rock Agency. In an official letter of October 17, 1890, he writes that the Sioux, under the influence of Sitting Bull, were greatly excited over the near approach of a predicted Indian millennium or 'return of the ghosts,' when the white man would be annihilated and the Indian again supreme, and which the medicine-men had promised was to occur as soon as the grass was green in the spring. They were told that the Great Spirit had sent upon them the dominant race to punish them for their sins, and that their sins were now expiated and the time of deliverance was at hand. Their decimated ranks were to be reinforced by all the Indians who bad ever died, and these spirits were already on their way to reinbabit the earth, which had originally belonged to the Indians, and were driving before them, as they advanced, immense herds of buffalo and fine ponies. The Great Spirit, who had so long deserted his red children, was now once more with them and against the whites, and the white man's gunpowder would no longer have power to drive a bullet through the skin of an Indian. The whites themselves would soon be overwhelmed and smothered under a deep landslide, held down by sod and timber, and the few who might escape would become small fishes in the rivers. In order to bring about this happy result, the Indians must believe and organize the Ghost dance.
James Mooney, The Ghost-Dance Religion and the Sioux Outbreak of 1890, Fourteenth Annual Report, part 7., Bureau of American Ethnology (Washington, D.C., 1896), pp. 641-1110; quotation from PP. 777- 787
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