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FRAMEWORK OF THE SWEAT LODGE.
The Old North Trail, by Walter McClintock, [1910], at sacred-texts.com
The Mad Dogs build the sweat lodge.—Ceremonial of the sweat lodge.—Tribal parade of men and women on horseback.—Elaborate and interesting costumes.—Impressive evening ceremonial in Mad Wolf's tipi.—Prayer of the head chief.—Indian humour.—Practical jokes.—Dance of the Brave Dogs.—Bringing in the poles and branches for constructing the Sun lodge.—Ceremonial of felling a tree for the Centre Pole.
TEN of the Mad Dogs rode to the river to cut one hundred long willow branches for the large sweat lodge. On their return, they entered from the side that faced the setting sun. Forming in line, they marched slowly round the camp circle, holding the green branches high in the air, and singing their society song in unison. When they returned to the place where they had entered, they built the framework of the lodge there, by firmly setting the willow branches in the ground, and bending them into the form of an ellipse, about four feet high, facing the entrance toward the rising sun. The north side was painted red and the south black. When the sweat lodge was finished, other Mad Dogs were called upon to gather one hundred stones of the size of a man's hand. If a stone were to fall, it foreboded misfortune, and if, during the day the men building the lodge either drank, or washed, it was believed to bring rain, which would interfere with the ceremonies. A fire was built for heating the stones.
Blankets and robes were thrown over the framework of the sweat lodge and, when all was in readiness, the occupants of the sacred tipi came forth. Mad Wolf led, followed by O-mis-tai-po-kah, Bull Child, Spotted Eagle and Natosin. Then came Natokema and Gives-to-the-Sun.
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FRAMEWORK OF THE SWEAT LODGE.
[paragraph continues] They walked once around the sweat lodge and Gives-to-the-Sun took her seat on the west side. She sat smoking and praying, while the priests, with their helpers the Mad Dogs, stood on the south side. A hole was dug inside the sweat lodge to receive the heated stones. The earth was carefully placed on one side, because it symbolised the earth thrown up by the
underground animals (beaver, otter, badger, and coyote). Mad Wolf then arose and, taking off his blanket and moccasins, placed them beside Gives-to-the-Sun. He entered the sweat lodge followed by O-mis-tai-po-kah, Bull Child and Spotted Eagle, for inward purification and to pray to the Sun, Moon and Morning Star in behalf of their people. The paint was blessed
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MAD DOGS RIDING WITH WILLOWS.
by Gives-to-the-Sun and along with a buffalo skull was handed to Mad Wolf. He placed the skull beside the hole, the nose pointing toward the west. It was laid upon the Soyotoiyis, a luxuriant meadow grass gathered from beside springs. Spotted Eagle worked the paint in his hands arid, using the tips of his fingers, marked black spots on the north side of the skull to represent stars, and red for the sun on the south side. While all were chanting in unison,
[paragraph continues] Spotted Eagle stuffed the grass into the nose and ears of the buffalo skull and tied it around the horns, symbolising the feeding of the buffalo. The Soyotoiyis (Carex Nebraskensis praevia) was the favourite food of the buffalo. Those inside the sweat lodge waited until they saw smoke rising from the sweet grass burning
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PRIESTS WALKING AROUND SWEAT LODGE.
outside, a sign that the stones were fully heated. They then sang four songs, the fourth being,
and handed out the buffalo skull to the Brave Dogs, who reversed the head, pointing the nose towards the east, and laid it upon the pile of earth, which represented the underground animals. One by one the heated stones were passed into the sweat-lodge and dried sweet grass laid upon the stones. Mad Wolf placed his hands in
the rising smoke and, rubbing them over his body, chanted and prayed to the Sun:
"May our lives become as strong as the stones we have placed here."
[paragraph continues] Water was thrown upon the hot stones, and, as the vapour arose, he prayed again:
"May our lives be as pure as the water, that we may live to be old and always have water to drink."
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SPOTTED EAGLE PREPARING BUFFALO SKULL FOR SWEAT LODGE CEREMONIAL.
[paragraph continues] The Mad Dogs uncovered the sweat lodge four times, that those inside, dripping with perspiration, might cool off. Each time it was closed, water was thrown upon the hot stones. While the priests inhaled the vapour, they chanted and prayed to the Sun, Moon and Morning Star, that their children might live to be old, and always have plenty of food. When the Mad Dogs
uncovered the sweat lodge the fourth time, the priests came out. They were given meat, but before eating, a blessing was asked upon the food, each breaking off a small piece and, with a prayer, planting it in the ground. The ceremonial was finished, when the Mad
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LITTLE PLUME.
[paragraph continues] Dogs tied the buffalo skull, with strips of bark, to the framework of the sweat lodge, the nose pointing towards the rising sun. Mad Wolf then arose, and, followed by the priests and medicine women, led the way back to his tipi. They walked slowly and in single file, with heads reverently bowed, carefully avoiding the crossing of the trail, by which they had left the tipi.
[paragraph continues] A sweat lodge had been built in each of the four camps, made previous to the large encampment, in which the Sun-lodge was constructed. In the first camp, it was built on the east side; in the second, south; in the third, west and in the fourth, on the north side, following the course of the sun through the sky in summer.
Preceding the "Raising of the Pole," it was
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BLACKFEET ASSEMBLING FOR TRIBAL PARADE.
customary for the tribe, both men and women, to dress in their finest clothes and to paint and decorate their horses with feathers for a parade through the camp. On this occasion the women, who were to take part in the Scalp-dance that followed the parade, were permitted to wear their husbands’ eagle feathers in their hair. There were many elaborate and handsome costumes. Little Plume, a leading chief, wore a
hat made of a beautiful red fox-skin wound round his head, the tail of the fox hanging down behind. The crown of the hat was decorated with pieces of white weasel-skin, and two large eagle feathers stood erect at the back. His shirt and leggings were of soft-tanned buck-skin, heavily beaded and ornamented with many black-tipped ermine tails. The wife of Mikosta
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THE WAR CHIEFS, LITTLE PLUME AND LITTLE DOG, LEADERS OF THE PARADE.
wore an otter-skin hat, with many shells as ornaments; a buck-skin dress with two hundred and fifty elk tusks attached and an otter-skin across her shoulders. Her saddle had deer-antler pommels with beaded pendants and a beaded buck-skin crupper. Brightly coloured feathers were fastened to her horse's tail and a large cluster of eagle feathers hung from his neck. One young man was dressed as a clown, or jester. He
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TRIBAL PARADE.
rode a black horse, his face and hands painted black, and he wore a long black robe, which extended from his shoulders over his horse's tail and flowed out behind when he galloped. All marched slowly around the great circle of the encampment, singing in unison, some holding aloft scalps tied to long willow sticks,
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SACRED TIPI WITH GREEN BRANCHES OUTSIDE.
others long streamers of eagle feathers and feathered shields fastened to poles. On the evening of the third day, the Sun-dance priests came, one by one, to Mad Wolf's tipi. In this service O-mis-tai-po-kah and his wife gave final instructions to Mad Wolf and Gives-to-the-Sun, concerning the important ceremonial of "Raising the Centre Pole," which would take place on the following day. Green branches had been
placed around the lodge on the outside, as the sign that only those bidden should enter. I stood near the door listening to a weird chant led by Mad Wolf. At intervals the low monotone of the priests was joined by the shriller voices of the women. Gradually the chant died away and there was silence, finally broken by Mad Wolf's voice directing that the fire be replenished. When a brighter flame lighted up the lodge, I decided that this was the opportune moment for entering, and so opened the door. In the uncertain firelight I was not recognised and two priests motioned me away. When I gave my Indian name, they bade me enter. On Mad Wolf's left were O-mis-tai-po-kah, Natosin, the chief from the north, and the Sun-dance priests; on his right, Gives-to-the-Sun, the sacred woman, Natokema and their assistants. All the women wore gray blankets coloured with dull red paint. Apisaki, daughter of Natosin, alone wore a blanket of brilliant colours. She was unmarried and had accompanied her father, that she might witness the medicine-lodge and become familiar with its ceremonials. Over the head of Mad Wolf hung the Medicine Pipe, and near by were the sacred bundles of the Beaver Medicine and Medicine Bonnet, the latter to be worn by Gives-to-the-Sun, during the ceremonial of "Raising the Pole," on the following day. In front of Mad Wolf was an altar, or holy place, made by cutting out the grass and smoothing the soft earth. It was lined with juniper (red cedar). At the foot, and bending towards the west, was a single stalk of wild rhubarb (cow parsnip), with an eagle plume fastened to the top. The wild rhubarb and plume were used by the Indians in the Sun-dance ceremonial as symbols of lightness, and were believed to favour the safe raising
of the Centre Pole. A young warrior was chosen to secure a rhubarb plant in bloom. Carrying it to the sacred tipi, he stood outside and announced,
When Mad Wolf bade him enter, he passed on the south side of the fire, laying the plant across the altar.
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INTERIOR OF SACRED TIPI WITH SUN-DANCE PRIESTS AND MEDICINE WOMEN
(Altar is in foreground.)
[paragraph continues] Mad Wolf rubbed it with black paint, and, tying an eagle plume to one of the stalks, placed it upon the altar. Soft tanned buffalo and elk-skins were spread out, and rattles for beating time were distributed, Mad Wolf directing that two be given to his white son. Two redstone pipes were passed around, one for the men and the other for the women. It was Morning Plume's duty to see that the pipes were filled, and by
his side lay a large beaded tobacco bag, extra stems, and a tobacco board for cutting. O-mis-tai-po-kah, as the father or instructor, gave directions for conducting the ceremonies, the way the medicine bonnet should be worn, and the songs that should be sung, while placing it upon the head of Gives-to-the-Sun. He warned Mad
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SACRED WOMAN AND HUSBAND WITH RHUBARB STALK.
[paragraph continues] Wolf that if the ceremonials were not accurately performed, misfortune would follow. He advised him to refrain from the use of sweet pine (balsam fir), as incense during the Sun-dance. He made this injunction because in the tradition the Sun instructed Scarface to use sweet grass as incense. He also cautioned all to use great care in "Raising the Centre
[paragraph continues] Pole," and in building the Sun-lodge, reminding them of the well-known chief, who had died soon after the Pole had been carelessly allowed to lean towards him, and warning them that, if any part of the sacred lodge should fall, sickness and death would result. O-mis-tai-po-kah then prayed:
"Great Sun Power! I am praying for my people that they may be happy in the summer and that they may live through the cold of winter. Many are sick and in want. Pity them and let them survive. Grant that they may live long and have abundance. May we go through these ceremonies correctly, as you taught our forefathers to do in the days that are past. If we make mistakes pity us. Help us, M other Earth! for we depend upon your goodness. Let there be rain to water the prairies, that the grass may grow long and the berries be abundant. O Morning Star! when you look down upon us, give us peace and refreshing sleep. Great Spirit! bless our children, friends, and visitors through a happy life. May our trails lie straight and level before us. Let us live to be old. We are all your children and ask these things with good hearts."
During the prayer of the head chief, all heads were reverently bowed, and at the close they joined earnestly in an Amen. While inside the sacred tipi, I took part in the ceremony, beating time with my rattles and joining with the priests in the solemn chants.
Sounds from the outside attracted my attention and led me to leave Mad Wolf and his company. They were so deeply engrossed in their solemn service that they did not seem to notice my withdrawal.
Going out from the dimly lighted sacred tipi, I met a group of young men dressed in their gay trappings on their way to a dance. They were singing a Society song in unison, the bells fastened about their legs jingling at every step. A horse passed, ridden by two young fellows, singing together the "Black Tail Deer" song, while making the rounds of the camp. Suddenly a band of Indians rushed out from behind a lodge.
[paragraph continues] With piercing war whoops they closed around the two singers and beat their horse, causing it to buck and plunge, but the riders pluckily held their seats. Finally, amid laughter and shouting, they distanced their pursuers, galloping off over the prairie.
Gaiety and humour are unexpected qualities to find concealed behind the habitually stoical and solemn exterior of the Indians. But, when one has been intimately associated with them in their camp life, he will find many indications of their playfulness and keen sense of humour, and that, when free from care and enjoying plenty, they are as light-hearted and as happy as children.
While passing a lodge, I heard a man's voice calling loudly, "What has become of the fellow that went after my horse?" When he repeated it, those in the near lodges took up the cry, as a joke. One clan after another quickly joined in the clamour, until the entire encampment was in an uproar, to the great amusement of everyone.
Awunna told me of one of his pranks when a youth. With some companions they captured a wild yearling colt, and pushed it into the lodge of one of the older chiefs, who was unpopular, tying down the door flap. The thoroughly frightened colt bucked and squealed, scattering the inside fire, upsetting everything and kicking at the occupants, who almost overturned the lodge in their mad scramble to escape.
It was considered a practical joke for young men to lasso and overturn the tipis of old women at night, especially those of elderly single women, who lived alone near their relatives. One of them passing on horseback, would skilfully throw his lariat over the tops of the poles and, with the other end securely
fastened to the horn of his saddle, would start off at a gallop. The tipi would be jerked from its fastenings, the old woman would be startled from her slumber by the disappearance of her home, as if struck by a hurricane, and she would be left sitting up among her
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OLD WOMAN'S SMALL TIPI.
belongings, frightened and embarrassed by her sudden exposure to the public view.
The sounds of drums came from the large lodge of the Mutsaix (Brave Dog Society), where a crowd was gathered to watch their dance around an inside fire. Crawling beneath the side of the tipi, I found myself among the squaw spectators, who were so completely absorbed in the dance, that they took no notice of my sudden appearance in their midst. The dancers laid
aside their blankets and their naked painted bodies looked as savage and frightful in the firelight, as they could make them. All had eagle-bone whistles in their mouths, which they blew while dancing. They wore belts, made of grizzly bear skins, with the tails hanging behind. Mikasto, as the chief of the band, had other distinctive marks. He alone carried a rattle. On his head was the scalp of a large gray wolf, the skin of which was split and hung down his back with the tail almost touching the ground. Four of the dancers were painted black. Four others, as gray wolves, were covered with white clay, and had black streaks painted under their eyes, also a black circle on the back. They carried long spears painted white, with four eagle feathers attached to them at regular intervals. They circled around the other dancers imitating wolves driving together a herd of buffalo. Two other dancers sat in a hole, near the door, representing grizzly bears in their den. Their bodies were painted red and they had black streaks downward across the eyes. Whenever the wolves herded their band together, the grizzly bears jumped from their den, and pushing to the centre of the throng, drove the dancers out and scattered them. The bears returned to their den, while the wolves again began herding. After the dance was finished, the Mutsaix marched through the camp, singing their society song and calling out, "Let everyone be quiet to-night, because the sacred woman is going through her ceremonial and should not be disturbed. Let all rest well, for to-morrow we will build the Sun lodge." After completing the circle of the camp they separated.
The labour of securing poles and branches for the Sun-lodge had been evenly distributed among the tribe. Each clan was required to furnish and put
its share in place. Women mounted on horseback carried the poles to camp, riding on either side of them and holding them up from the ground with lariats fastened to their saddles. The men also walked beside the poles, as an extra precaution to prevent their touching the ground, which was considered unlucky. Followed by a large crowd, singing war songs and with the Mad Dogs shooting their rifles, they entered camp from the north, south, east and west, carrying the poles to the place chosen for the Sun-lodge. Mad Wolf selected the tree to be cut for the Centre Pole. He struck the tree four times, and then handed the axe, which was painted red, to Gives-to-the-Sun. While she chopped, she prayed,
"Oh tree! I ask that you will fall easily. I promise to plant you in a new place and to give you many presents. May you stand firmly in your new home."
A large crowd watched the cutting of the tree, praying to the Sun that it might fall with its prongs flatwise, and not be broken. The crowd cheered, when it swayed, and, while it was falling, many of the warriors fired guns into the branches. When it struck the ground, they jumped from their horses, and with shrill war-whoops broke the branches, "counting coups," as if it were an enemy. After they had trimmed the tree, its forked top was lifted upon a double travois. It was then borne to camp and laid beside the open hole made to receive it.