382 



DANOKHA DAVIS 



[B. A. H. 



dances to insure their safety and success. 

 Among the same people in the dances in 

 which women may take part, these, 

 under the conduct of a leader with one 

 or more aids, form a circle around the 

 song altar (the mat or bench provided 

 for the singer or singers), maintaining an 

 interval of from 2 to 5 feet. Then, out- 

 side of this circle the men, under like 

 leadership, form another circle at a suit- 

 able distance from that of the women. 

 Then the two circles, which are usually 

 not closed between the leaders and the 

 ends of tlie circles, move around the song 

 altar from the right to the left in such 

 manner that at all times the heads of the 

 circles of dancers move along a course 

 meeting the advancing sun (their elder 

 brother), whose apparent motion is con- 

 versely from the left to the right of the 

 observer. In the Santee Dakota dance a 

 similar movement around the center of 

 the circle from right to left is also ob- 

 served. Among the Muskhogean tribes, 

 however, the two circles move in opposite 

 directions, the men with the course of the 

 sun and the women contrary to it (Bar- 

 tram ) . Among the Santee the women may 

 dance only at the meeting of the "medi- 

 cine" society of which they are members; 

 they alone dance the scalp dance while 

 the warriors sing. Rev. John Eastman 

 says that in dancing the Santee form 3 cir- 

 cles, the innermost composed of men, the 

 middle of children, and the outermost of 

 women. According to Le Page Du Pratz, 

 these circles, among the Natchez, moved 

 in opposite directions, the women turn- 

 ing from left to right, and the men from 

 right to left. This movement of the cir- 

 cles from right to left seems designed to 

 prevent the dancer in the entire course 

 around the song altar from turning his 

 back to the sun. 



The Mandan and other Siouan tribes 

 dance in an elaborate ceremony, called 

 the Buffalo dance, to bring game when 

 food is scarce, in accordance with a well- 

 defined ritual. In like manner the In- 

 dians of the arid region of the S. W. per- 

 form long and intricate ceremonies with 

 the accompaniment of the dance ceremo- 

 nies which, in the main, are invocations 

 or prayers for rain and bountiful harvests 

 and the creation of life. Among the 

 Iroquois, in the so-called green-corn 

 dance, the shamans urge the people to 

 participate in order to show gratitude for 

 bountiful harvests, the preservation of 

 their lives, and appreciation of the 

 blessings of the expiring year. The ghost 

 dance, the snake dance, the sun dance, 

 the scalp dance, and the calumet dance 

 (q. v.), each performed for one or more 

 purposes, are not developments from the 

 dance, but rather the dance has become 

 only a part of the ritual of each of these 



important observances, which by me- 

 tonymy have been called by the name of 

 onlj^ a small but conspicuous part or ele- 

 ment of the entire ceremony. 



Consult Bartram, Travels, 1792; Jesuit 

 Relations, Thwaites ed., i-lxxiii, 1896- 

 1901; Margry, Dec, i-vi, 1875-86; Mor- 

 gan, League of the Iroquois, 1857, 1904; 

 Latitau, Mceurs des Sauvages, 1724; Le 

 Page Du Pratz, Hist, de la Louisiane, 1758. 

 (j. N. B. H.) 



Danokha {Danoxa). A former Pomo 

 village on the n. shore of Clear lake, Cal. 



(s. A. B.) 



Dapishul {Dd-pi-shid, 'high sun'). A 

 former Pomo village in Redwood valley, 

 Mendocino co., Cal. — Powers in Cont. 

 N. A. EthnoL, iii, 155, 1877. 



Daquinatinno (Caddo: atino 'red'). A 

 trilje of N. E. Texas in 1687, said to be 

 allies of the Caddo, and probably related 

 to them. — Joutel (1687) in Margry, Dec, 

 III, 410, 1878. Cf. Baquio, Daycao. 



Daquio. One of the bands, mostly 

 Caddoan, who were allies of the Caddo 

 in Texas in 1687 (Margry, Dec, in, 410, 

 1878). Possibly the same as the Daycao 

 of the narratives of De Soto's expedition 

 of 1542 (Gentl. of Elvas ( 1557) in Bourne, 

 Narr. De Soto, i, 182, 1904) . 



Darby's Village. A former Huron vil- 

 lage on upper Darby cr., about midway 

 between the present Columbus and 

 Marvsville, Ohio. — Royce in 18th Rep. B. 

 A. E., 1)1. clvi, 1899. 



Dart sling. See Throiving-stick. 



Dasamonquepeuc. An Algonquian vil- 

 lage on the coast of Dare co., N. C, op- 

 posite Roanoke id., in 1587. 

 Dasamanquepeio.— Strachey (co. 1612), Virginia, 

 147, 1849. Dasamanquepeuk. — Ibid., 152. Sasa- 

 monpeack.— Laiie(15Sti) in Smith (1629), Virginia, 

 1, 91,repr. 1819. Dasamonquepeio.— Hakluyt (1600), 

 Voy., Ill, 344-345, repr. 1810. Dasamonquepeuk. — 

 Straclu'V, op. cit.,151. Dasamoquepeuk. — Ibid., 150. 

 Dasamotiqueperc. — Dutcli map (1621) in N. Y. 

 Due. ('i)l. Hist., I, 1856 (misprint). Dassamon- 

 peack. — Lane, op. cit., 92. Dassamopoque. — Smitli 

 (1629), Virginia, l, map, repr. 1S19. Dessamon- 

 peake. — Morse, N. Am., 159, 1776. Dessamopeak. — 

 Sclioolcraft, Ind. Tribes, vi, 93, 1857. 



Dasoak ('flying'). A clan of the 

 Huron. 



Datcho. An unidentified Texan tribe or 

 division hostile to the Caddo in 1687. — 

 Joutel (1687) in Margry, D^c, in, 409, 

 1878. Of. Kadohadacho. 



Daupom Win tun ('sloping-ground Win- 

 tun'). A Wintun tribe formerly living 

 in Cottonwood valley, Shasta co., Cal. 

 Cottonwoods.— Powers in Cont. N. A. Ethnol., iir, 

 230, 1877. Dau-pum Wintun.— Ibid. Valley In- 

 dians.— Ibid. Waikemi.— Kroeber, inf'n, 1903 

 (Yuki name of Cottonwood Creek Wintun; prob- 

 ably tlie same). 



Davis, John. A full-blood Creek, born 

 in the "Old Nation." In the War of 

 1812, when a l)oy, he was taken prisoner, 

 and was reared by a white man. He 

 emigrated from Alabama in 1829, and 

 was educated at the Union Mission after 



