the soul of the indian(尤安人之魂)-第6章
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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 sexes 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
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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 assumed an attitude 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
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personal magnetism and authority； and in his treatment often sought to
reestablish the equilibrium of the patient through mental or spiritual
influencesa 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 associated； 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 comradeship 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 guardianship 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
practitioner 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。
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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 shore 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
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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 worshiper 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 substitute 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。
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THE SOUL OF THE INDIAN
IV BARBARISM AND THE
