FOOTNOTES:[1]As in many other cases, there is a difference of opinion as to what was, or is, the correct schedule. Some maintain that the timber and sun pole are brought in on the fourth day and the fifth day given over to the erection of the dancing lodge only. This is, however, a matter of no great moment.[2]See Grinnell, George Bird,Blackfoot Lodge Tales(New York, 1903), 264, for program.[3]This series, volume 7, 215.[4]This series, vol. 2, 83.[5]For example, we were told that some few years ago the widow of Spotted-eagle took the part of the medicine woman and borrowed a natoas from the mother of Curly-bear. Recently (1911), the latter died. Then the former claimed the natoas on the grounds that she had paid full value for it at the time and that she had now the most right to it. Curly-bear consented. Then, after an interval, this woman transferred it to the wife of —— who made no vow to give the sun dance, for it was generally known that the reputation of the new owner permanently disqualified her for the function of medicine woman.[6]In former times, the natoas and the medicine woman's costume were owned by a beaver man. When a woman gave a sun dance she gave a horse for their use. She just borrowed them. Later on, a beaver man transferred them, whence they became a separate bundle.—Tom Kiyo.[7]Should the woman already own a natoas and the transferrer (father) own one; the woman must say which bundle shall be used. She can use her own, borrow, or purchase of the transferrer.—Curly-bear.[8]A Piegan informant comments as follows: The woman can either buy or borrow a natoas. In the olden times she often borrowed because the natoas, the dress, the elk tooth wristlets, and the robe were owned by a beaver man's wife. After a time, however, these were transferred to a medicine woman and were thus separated from the beaver bundle.[9]Scar-face is said to have made a whistle (flageolet) of such a stalk. The pith of the growing plant is sometimes eaten for food.[10]Obviously, this would make the dancing lodge very large. In reply to this objection it was said that they were large; that it was necessary to select as a site places where very long rafter poles could be cut; that formerly societies and others performed evolutions within on horseback. The late Little-plume is credited with having introduced the present custom of reciting deeds, requiring horses, outside the dancing lodge. It may be of interest to note that the Arapaho also made very large sun dance shelters.In 1908 Mr. Duvall measured the dancing lodge. The sun pole stood sixteen feet from the ground to the fork. The posts were eight feet and approximately sixteen feet apart. The diameter of the whole was fifty-two feet. The fireplace was east of the sun pole six feet and was four feet by two feet and five inches deep. The booth for medicinemen was five feet eight inches wide by seven feet six inches deep. The two holes were about a foot forward from the sod walls, eight inches across and six inches deep. The man who has been marking out the site for the lodge during the last few years, begins by selecting the place for the sun pole and stepping off seven paces as the radius.[11]The bundle of boughs is neither spoken of as the thunderbird's nest nor given a name of any kind; though some old men seemed to know that other tribes so designated it. We made diligent inquiry on this point and feel that the above statement is correct. Reference to published photographs will show that the brush is merely gathered into a bundle and not made into the form of a nest as in case of the Crow.[12]Clark, W. P.,The Indian Sign Language(Philadelphia, 1885), 72.[13]It will be recalled that in the sun dance of the Dakota type (p. 110) there is a ceremonial shooting at the sun pole. Here the shooting takes place in a perfunctory way, while the pole is dragged to the sun dance site. Yet, McQuesten claims to have witnessed the driving of evil power from the sun lodge at a Blood ceremony in 1912. ("The Sun Dance of the Blackfeet"Rod and Gun in Canada, March 1912.) As this is not noted in older accounts and we failed to get information as to it, we suspect it to be due to foreign influences, or perhaps the author's own interpretation.[14]Clark,ibid., 72.[15]This series, Vol. 11, 365-474.[16]McLean, John, "The Blackfoot Sun Dance" (Proceedings of the Canadian Institute, third series, vol. 6, Toronto, 1888), 235-237.[17]McLean, as an eye-witness to such a sacrifice, gives the following:—"As I stood outside the lodge, a young Indian friend of mine, went to an old medicine-woman and presented his sacrifice to Natos. During the year he had gone on a horse-stealing expedition and as is customary on such occasions had prayed to Natos for protection and success, offering himself to his god if his prayers were answered. He had been successful and he now presented himself as a sacrifice. The old woman took his hand held it toward the Sun and prayed, then laying a finger on a block of wood she severed it with one blow from a knife and deer's horn scraper. She held the portion of the finger cut off toward the Sun and dedicated that to him as the young man's sacrifice." (p. 235.)[18]For musical notation see McClintock, Walter,The Old North Trail, or Life, Legends and Religion of the Blackfoot Indians(London, 1910), 311.[19]McLean,ibid., 231-237; McQuesten,ibid., 1169-1177.[20]This series, volume 11, 410-418, 430-435.[21]Goddard, Pliny Earle, "Sarsi Texts" (University of California Publications in American Archaeology and Ethnology, vol. 11, no. 3, Berkeley, 1915), 192-195.[22]Hale, H., "On the North-Western Tribes of Canada" (Report, Fifty-seventh Meeting, British Association for the Advancement of Sciences, 173-200, London, 1888), 198.
FOOTNOTES:
[1]As in many other cases, there is a difference of opinion as to what was, or is, the correct schedule. Some maintain that the timber and sun pole are brought in on the fourth day and the fifth day given over to the erection of the dancing lodge only. This is, however, a matter of no great moment.
[1]As in many other cases, there is a difference of opinion as to what was, or is, the correct schedule. Some maintain that the timber and sun pole are brought in on the fourth day and the fifth day given over to the erection of the dancing lodge only. This is, however, a matter of no great moment.
[2]See Grinnell, George Bird,Blackfoot Lodge Tales(New York, 1903), 264, for program.
[2]See Grinnell, George Bird,Blackfoot Lodge Tales(New York, 1903), 264, for program.
[3]This series, volume 7, 215.
[3]This series, volume 7, 215.
[4]This series, vol. 2, 83.
[4]This series, vol. 2, 83.
[5]For example, we were told that some few years ago the widow of Spotted-eagle took the part of the medicine woman and borrowed a natoas from the mother of Curly-bear. Recently (1911), the latter died. Then the former claimed the natoas on the grounds that she had paid full value for it at the time and that she had now the most right to it. Curly-bear consented. Then, after an interval, this woman transferred it to the wife of —— who made no vow to give the sun dance, for it was generally known that the reputation of the new owner permanently disqualified her for the function of medicine woman.
[5]For example, we were told that some few years ago the widow of Spotted-eagle took the part of the medicine woman and borrowed a natoas from the mother of Curly-bear. Recently (1911), the latter died. Then the former claimed the natoas on the grounds that she had paid full value for it at the time and that she had now the most right to it. Curly-bear consented. Then, after an interval, this woman transferred it to the wife of —— who made no vow to give the sun dance, for it was generally known that the reputation of the new owner permanently disqualified her for the function of medicine woman.
[6]In former times, the natoas and the medicine woman's costume were owned by a beaver man. When a woman gave a sun dance she gave a horse for their use. She just borrowed them. Later on, a beaver man transferred them, whence they became a separate bundle.—Tom Kiyo.
[6]In former times, the natoas and the medicine woman's costume were owned by a beaver man. When a woman gave a sun dance she gave a horse for their use. She just borrowed them. Later on, a beaver man transferred them, whence they became a separate bundle.—Tom Kiyo.
[7]Should the woman already own a natoas and the transferrer (father) own one; the woman must say which bundle shall be used. She can use her own, borrow, or purchase of the transferrer.—Curly-bear.
[7]Should the woman already own a natoas and the transferrer (father) own one; the woman must say which bundle shall be used. She can use her own, borrow, or purchase of the transferrer.—Curly-bear.
[8]A Piegan informant comments as follows: The woman can either buy or borrow a natoas. In the olden times she often borrowed because the natoas, the dress, the elk tooth wristlets, and the robe were owned by a beaver man's wife. After a time, however, these were transferred to a medicine woman and were thus separated from the beaver bundle.
[8]A Piegan informant comments as follows: The woman can either buy or borrow a natoas. In the olden times she often borrowed because the natoas, the dress, the elk tooth wristlets, and the robe were owned by a beaver man's wife. After a time, however, these were transferred to a medicine woman and were thus separated from the beaver bundle.
[9]Scar-face is said to have made a whistle (flageolet) of such a stalk. The pith of the growing plant is sometimes eaten for food.
[9]Scar-face is said to have made a whistle (flageolet) of such a stalk. The pith of the growing plant is sometimes eaten for food.
[10]Obviously, this would make the dancing lodge very large. In reply to this objection it was said that they were large; that it was necessary to select as a site places where very long rafter poles could be cut; that formerly societies and others performed evolutions within on horseback. The late Little-plume is credited with having introduced the present custom of reciting deeds, requiring horses, outside the dancing lodge. It may be of interest to note that the Arapaho also made very large sun dance shelters.In 1908 Mr. Duvall measured the dancing lodge. The sun pole stood sixteen feet from the ground to the fork. The posts were eight feet and approximately sixteen feet apart. The diameter of the whole was fifty-two feet. The fireplace was east of the sun pole six feet and was four feet by two feet and five inches deep. The booth for medicinemen was five feet eight inches wide by seven feet six inches deep. The two holes were about a foot forward from the sod walls, eight inches across and six inches deep. The man who has been marking out the site for the lodge during the last few years, begins by selecting the place for the sun pole and stepping off seven paces as the radius.
[10]Obviously, this would make the dancing lodge very large. In reply to this objection it was said that they were large; that it was necessary to select as a site places where very long rafter poles could be cut; that formerly societies and others performed evolutions within on horseback. The late Little-plume is credited with having introduced the present custom of reciting deeds, requiring horses, outside the dancing lodge. It may be of interest to note that the Arapaho also made very large sun dance shelters.
In 1908 Mr. Duvall measured the dancing lodge. The sun pole stood sixteen feet from the ground to the fork. The posts were eight feet and approximately sixteen feet apart. The diameter of the whole was fifty-two feet. The fireplace was east of the sun pole six feet and was four feet by two feet and five inches deep. The booth for medicinemen was five feet eight inches wide by seven feet six inches deep. The two holes were about a foot forward from the sod walls, eight inches across and six inches deep. The man who has been marking out the site for the lodge during the last few years, begins by selecting the place for the sun pole and stepping off seven paces as the radius.
[11]The bundle of boughs is neither spoken of as the thunderbird's nest nor given a name of any kind; though some old men seemed to know that other tribes so designated it. We made diligent inquiry on this point and feel that the above statement is correct. Reference to published photographs will show that the brush is merely gathered into a bundle and not made into the form of a nest as in case of the Crow.
[11]The bundle of boughs is neither spoken of as the thunderbird's nest nor given a name of any kind; though some old men seemed to know that other tribes so designated it. We made diligent inquiry on this point and feel that the above statement is correct. Reference to published photographs will show that the brush is merely gathered into a bundle and not made into the form of a nest as in case of the Crow.
[12]Clark, W. P.,The Indian Sign Language(Philadelphia, 1885), 72.
[12]Clark, W. P.,The Indian Sign Language(Philadelphia, 1885), 72.
[13]It will be recalled that in the sun dance of the Dakota type (p. 110) there is a ceremonial shooting at the sun pole. Here the shooting takes place in a perfunctory way, while the pole is dragged to the sun dance site. Yet, McQuesten claims to have witnessed the driving of evil power from the sun lodge at a Blood ceremony in 1912. ("The Sun Dance of the Blackfeet"Rod and Gun in Canada, March 1912.) As this is not noted in older accounts and we failed to get information as to it, we suspect it to be due to foreign influences, or perhaps the author's own interpretation.
[13]It will be recalled that in the sun dance of the Dakota type (p. 110) there is a ceremonial shooting at the sun pole. Here the shooting takes place in a perfunctory way, while the pole is dragged to the sun dance site. Yet, McQuesten claims to have witnessed the driving of evil power from the sun lodge at a Blood ceremony in 1912. ("The Sun Dance of the Blackfeet"Rod and Gun in Canada, March 1912.) As this is not noted in older accounts and we failed to get information as to it, we suspect it to be due to foreign influences, or perhaps the author's own interpretation.
[14]Clark,ibid., 72.
[14]Clark,ibid., 72.
[15]This series, Vol. 11, 365-474.
[15]This series, Vol. 11, 365-474.
[16]McLean, John, "The Blackfoot Sun Dance" (Proceedings of the Canadian Institute, third series, vol. 6, Toronto, 1888), 235-237.
[16]McLean, John, "The Blackfoot Sun Dance" (Proceedings of the Canadian Institute, third series, vol. 6, Toronto, 1888), 235-237.
[17]McLean, as an eye-witness to such a sacrifice, gives the following:—"As I stood outside the lodge, a young Indian friend of mine, went to an old medicine-woman and presented his sacrifice to Natos. During the year he had gone on a horse-stealing expedition and as is customary on such occasions had prayed to Natos for protection and success, offering himself to his god if his prayers were answered. He had been successful and he now presented himself as a sacrifice. The old woman took his hand held it toward the Sun and prayed, then laying a finger on a block of wood she severed it with one blow from a knife and deer's horn scraper. She held the portion of the finger cut off toward the Sun and dedicated that to him as the young man's sacrifice." (p. 235.)
[17]McLean, as an eye-witness to such a sacrifice, gives the following:—
"As I stood outside the lodge, a young Indian friend of mine, went to an old medicine-woman and presented his sacrifice to Natos. During the year he had gone on a horse-stealing expedition and as is customary on such occasions had prayed to Natos for protection and success, offering himself to his god if his prayers were answered. He had been successful and he now presented himself as a sacrifice. The old woman took his hand held it toward the Sun and prayed, then laying a finger on a block of wood she severed it with one blow from a knife and deer's horn scraper. She held the portion of the finger cut off toward the Sun and dedicated that to him as the young man's sacrifice." (p. 235.)
[18]For musical notation see McClintock, Walter,The Old North Trail, or Life, Legends and Religion of the Blackfoot Indians(London, 1910), 311.
[18]For musical notation see McClintock, Walter,The Old North Trail, or Life, Legends and Religion of the Blackfoot Indians(London, 1910), 311.
[19]McLean,ibid., 231-237; McQuesten,ibid., 1169-1177.
[19]McLean,ibid., 231-237; McQuesten,ibid., 1169-1177.
[20]This series, volume 11, 410-418, 430-435.
[20]This series, volume 11, 410-418, 430-435.
[21]Goddard, Pliny Earle, "Sarsi Texts" (University of California Publications in American Archaeology and Ethnology, vol. 11, no. 3, Berkeley, 1915), 192-195.
[21]Goddard, Pliny Earle, "Sarsi Texts" (University of California Publications in American Archaeology and Ethnology, vol. 11, no. 3, Berkeley, 1915), 192-195.
[22]Hale, H., "On the North-Western Tribes of Canada" (Report, Fifty-seventh Meeting, British Association for the Advancement of Sciences, 173-200, London, 1888), 198.
[22]Hale, H., "On the North-Western Tribes of Canada" (Report, Fifty-seventh Meeting, British Association for the Advancement of Sciences, 173-200, London, 1888), 198.