Part 2 (1/2)
The closing ceremony, which was intensely dramatic in its character, was the initiation of the novices, who had received their final preparation on the night before. They were now led out in front of the headquarters lodge and placed in a kneeling position upon a carpet of rich robes and furs, the men upon the right hand, stripped and painted black, with a round spot of red just over the heart, while the women, dressed in their best, were arranged upon the left. Both s.e.xes wore the hair loose, as if in mourning or expectation of death. An equal number of grand medicine-men, each of whom was especially appointed to one of the novices, faced them at a distance of half the length of the hall, or perhaps fifty feet.
After silent prayer, each medicine-man in turn addressed himself to his charge, exhorting him to observe all the rules of the order under the eye of the Mysterious One, and instructing him in his duty toward his fellow-man and toward the Ruler of Life. All then a.s.sumed an att.i.tude of superb power and dignity, crouching slightly as if about to spring forward in a foot-race, and grasping their medicine bags firmly in both hands. Swinging their arms forward at the same moment, they uttered their guttural ”Yo-ho-ho-ho!” in perfect unison and with startling effect. In the midst of a breathless silence, they took a step forward, then another and another, ending a rod or so from the row of kneeling victims, with a mighty swing of the sacred bags that would seem to project all their mystic power into the bodies of the initiates.
Instantly they all fell forward, apparently lifeless.
With this thrilling climax, the drums were vigorously pounded and the dance began again with energy. After a few turns had been taken about the prostrate bodies of the new members, covering them with fine robes and other garments which were later to be distributed as gifts, they were permitted to come to life and to join in the final dance. The whole performance was clearly symbolic of death and resurrection.
While I cannot suppose that this elaborate ritual, with its use of public and audible prayer, of public exhortation or sermon, and other Caucasian features, was practiced before comparatively modern times, there is no doubt that it was conscientiously believed in by its members, and for a time regarded with reverence by the people. But at a later period it became still further demoralized and fell under suspicion of witchcraft.
There is no doubt that the Indian held medicine close to spiritual things, but in this also he has been much misunderstood; in fact everything that he held sacred is indiscriminately called ”medicine,” in the sense of mystery or magic. As a doctor he was originally very adroit and often successful. He employed only healing bark, roots, and leaves with whose properties he was familiar, using them in the form of a distillation or tea and always singly. The stomach or internal bath was a valuable discovery of his, and the vapor or Turkish bath was in general use. He could set a broken bone with fair success, but never practiced surgery in any form. In addition to all this, the medicine-man possessed much personal magnetism and authority, and in his treatment often sought to reestablish the equilibrium of the patient through mental or spiritual influences--a sort of primitive psychotherapy.
The Sioux word for the healing art is ”wah-pee-yah,” which literally means readjusting or making anew. ”Pay-jee-hoo-tah,” literally root, means medicine, and ”wakan” signifies spirit or mystery. Thus the three ideas, while sometimes a.s.sociated, were carefully distinguished.
It is important to remember that in the old days the ”medicine-man”
received no payment for his services, which were of the nature of an honorable function or office. When the idea of payment and barter was introduced among us, and valuable presents or fees began to be demanded for treating the sick, the ensuing greed and rivalry led to many demoralizing practices, and in time to the rise of the modern ”conjurer,” who is generally a fraud and trickster of the grossest kind.
It is fortunate that his day is practically over.
Ever seeking to establish spiritual comrades.h.i.+p with the animal creation, the Indian adopted this or that animal as his ”totem,” the emblematic device of his society, family, or clan. It is probable that the creature chosen was the traditional ancestress, as we are told that the First Man had many wives among the animal people. The sacred beast, bird, or reptile, represented by its stuffed skin, or by a rude painting, was treated with reverence and carried into battle to insure the guardians.h.i.+p of the spirits. The symbolic attribute of beaver, bear, or tortoise, such as wisdom, cunning, courage, and the like, was supposed to be mysteriously conferred upon the wearer of the badge.
The totem or charm used in medicine was ordinarily that of the medicine lodge to which the pract.i.tioner belonged, though there were some great men who boasted a special revelation.
There are two ceremonial usages which, so far as I have been able to ascertain, were universal among American Indians, and apparently fundamental. These have already been referred to as the ”eneepee,” or vapor-bath, and the ”chan-du-hu-pah-yu-za-pee,” or ceremonial of the pipe. In our Siouan legends and traditions these two are preeminent, as handed down from the most ancient time and persisting to the last.
In our Creation myth or story of the First Man, the vapor-bath was the magic used by The-one-who-was-First-Created, to give life to the dead bones of his younger brother, who had been slain by the monsters of the deep. Upon the sh.o.r.e of the Great Water he dug two round holes, over one of which he built a low enclosure of fragrant cedar boughs, and here he gathered together the bones of his brother. In the other pit he made a fire and heated four round stones, which he rolled one by one into the lodge of boughs. Having closed every aperture save one, he sang a mystic chant while he thrust in his arm and sprinkled water upon the stones with a bunch of sage. Immediately steam arose, and as the legend says, ”there was an appearance of life.” A second time he sprinkled water, and the dry bones rattled together. The third time he seemed to hear soft singing from within the lodge; and the fourth time a voice exclaimed: ”Brother, let me out!” (It should be noted that the number four is the magic or sacred number of the Indian.)
This story gives the traditional origin of the ”eneepee,” which has ever since been deemed essential to the Indian's effort to purify and recreate his spirit. It is used both by the doctor and by his patient.
Every man must enter the cleansing bath and take the cold plunge which follows, when preparing for any spiritual crisis, for possible death, or imminent danger.
Not only the ”eneepee” itself, but everything used in connection with the mysterious event, the aromatic cedar and sage, the water, and especially the water-worn boulders, are regarded as sacred, or at the least adapted to a spiritual use. For the rock we have a special reverent name--”Tunkan,” a contraction of the Sioux word for Grandfather.
The natural boulder enters into many of our solemn ceremonials, such as the ”Rain Dance,” and the ”Feast of Virgins.” The lone hunter and warrior reverently holds up his filled pipe to ”Tunkan,” in solitary commemoration of a miracle which to him is as authentic and holy as the raising of Lazarus to the devout Christian.
There is a legend that the First Man fell sick, and was taught by his Elder Brother the ceremonial use of the pipe, in a prayer to the spirits for ease and relief. This simple ceremony is the commonest daily expression of thanks or ”grace,” as well as an oath of loyalty and good faith when the warrior goes forth upon some perilous enterprise, and it enters even into his ”hambeday,” or solitary prayer, ascending as a rising vapor or incense to the Father of Spirits.
In all the war ceremonies and in medicine a special pipe is used, but at home or on the hunt the warrior employs his own. The pulverized weed is mixed with aromatic bark of the red willow, and pressed lightly into the bowl of the long stone pipe. The wors.h.i.+per lights it gravely and takes a whiff or two; then, standing erect, he holds it silently toward the Sun, our father, and toward the earth, our mother. There are modern variations, as holding the pipe to the Four Winds, the Fire, Water, Rock, and other elements or objects of reverence.
There are many religious festivals which are local and special in character, embodying a prayer for success in hunting or warfare, or for rain and bountiful harvests, but these two are the sacraments of our religion. For baptism we subst.i.tute the ”eneepee,” the purification by vapor, and in our holy communion we partake of the soothing incense of tobacco in the stead of bread and wine.
IV. BARBARISM AND THE MORAL CODE
Silence the Corner-Stone of Character. Basic Ideas of Morality. ”Give All or Nothing!” Rules of Honorable Warfare. An Indian Conception of Courage.
Long before I ever heard of Christ, or saw a white man, I had learned from an untutored woman the essence of morality. With the help of dear Nature herself, she taught me things simple but of mighty import. I knew G.o.d. I perceived what goodness is. I saw and loved what is really beautiful. Civilization has not taught me anything better!
As a child, I understood how to give; I have forgotten that grace since I became civilized. I lived the natural life, whereas I now live the artificial. Any pretty pebble was valuable to me then; every growing tree an object of reverence. Now I wors.h.i.+p with the white man before a painted landscape whose value is estimated in dollars! Thus the Indian is reconstructed, as the natural rocks are ground to powder, and made into artificial blocks which may be built into the walls of modern society.
The first American mingled with his pride a singular humility. Spiritual arrogance was foreign to his nature and teaching. He never claimed that the power of articulate speech was proof of superiority over the dumb creation; on the other hand, it is to him a perilous gift. He believes profoundly in silence--the sign of a perfect equilibrium. Silence is the absolute poise or balance of body, mind, and spirit. The man who preserves his selfhood ever calm and unshaken by the storms of existence--not a leaf, as it were, astir on the tree; not a ripple upon the surface of s.h.i.+ning pool--his, in the mind of the unlettered sage, is the ideal att.i.tude and conduct of life.
If you ask him: ”What is silence?” he will answer: ”It is the Great Mystery!” ”The holy silence is His voice!” If you ask: ”What are the fruits of silence?” he will say: ”They are self-control, true courage or endurance, patience, dignity, and reverence. Silence is the cornerstone of character.”