, 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 Zuni 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 witnessed it
not many years ago. It is said to be more common among the Micmacs
than among the Passamaquoddies.

The participants, one or more in number, go to the wigwam of another
person, and when near the entrance sing a song. The leader then
enters, and, dancing about, sings at the same time a continuation of
the song he sang at the door of the hut. He then points out some
object in the room which he wants to buy, and offers a price for it.
The owner is obliged to sell the object pointed out, or to barter
something of equal value. The narrator remembers that