THE SPIDER.

The association between the spider, the spider-web, and the thunder, is very close—so close, that it is difficult to understand the conception of the power of the spider without considering the power of the thunder. The spider is often spoken of as the “spider-man.” It is also associated with the mythical elk. It was supposed to have great power. The observed fact that a spider manufactures a web, and that this web is not destroyed by bullets or arrows (since they pass through it, leaving only a hole), is cited by some individuals as the basis for the conception that the spider has power to protect people from harm. On the other hand, the spider is spoken of as a friend of the thunder; and it is a general belief that the thunder will never harm the spider-web, or, what amounts to the same, that the spider-web itself is a protection against thunder. As previously stated, the spider-web is represented by a peculiar four-cornered design. This design is sometimes said to represent the heavens, in which case the four points represent the four directions, the home of the winds, the four thunders, etc.; the supernatural character of the design being indicated by lightning-symbols extending from the four corners.

Fig. 23 (50-3095). Design of a Spider-web.

In a preceding paper,[[19]] the spider-web design was discussed in its relation to decorative art, where it was noted that among some divisions of the Dakota is a belief in a double woman,[[20]] to whom, among other things, certain ceremonial uses of this design are attributed. According to information secured by the writer, this character was also associated with the elk ceremonies, where she was often represented by two women tied together by a cord (about two feet in length), from the middle of which hung a doll or a ball. Women often receive power by dreaming of this character. Some such women are supposed to perform a kind of ceremony, somewhat secret, in which a child is taken out to a lonely place, where a swing or hammock-like structure is made in the form of the spider-web design, supported by the four corners, and the child is placed upon it. This is to bring good fortune to the child. A design of the spider-web might then be placed upon the robe of the child as a symbol of its having experienced the ceremony (Fig. 23).

The men, however, use this design for military protection, in which connection it is not thought of as being associated in any way with the mythical double woman. It is, however, closely associated with the medicine-bow. This was a very sacred military object with the Dakota, of which only four duplicates could be had. It consisted of a bow of plain wood, of the usual length, to the end of which was attached a spear-head. Fastened to the bow was a stick somewhat longer, sharpened at one end, and decorated with feathers and other symbolic objects. The purpose of the stick was to support the bow, since all such sacred objects would lose their power if allowed to touch the ground. The bow was not used as a weapon, but was carried as a standard, because of its supposed magical power over the enemy. The figure of the dragon-fly was usually painted upon the bow and its support, as well as dots representing insects that fly swiftly, and zigzag lines representing thunder. Feathers of the eagle, the magpie, the hawk, and, in fact, of all birds swift of wing, were likewise attached to it. The association between these insects and birds was the same as that previously noted; that is, since they were swift in motion, and difficult to strike, they represented the qualities desired by the bearers of the bow. These bows have long since passed out of existence, but survive in models made for commercial purposes.

The account of the origin of the medicine-bow is as follows:—

“A man dreamed of the thunder, and afterwards called in four men to assist him in making the medicine-bow. They went through the preliminaries (the sweat-house, etc.), after which a special tent was erected. The ground inside of this tent, where the dreamer and his four companions sat, was covered with sage-grass. A young man was called in to act as their assistant. He was sent out to cut elm sticks. He went out slowly, and after a time came back with the sticks. Then he was sent out to get together the feathers of swift flying birds, pieces of buffalo-hide, paints, etc. He went around the camp, and begged these of the people.

“Then the four men set to work making the sticks under the direction of the dreamer. The dreamer gave a bow to one of the men, and a piece of buffalo-hide in which to wrap the sticks, also a wooden bowl from which to eat.

“After a time, the faces of the men were painted red. When the sticks were finished, four men came in wrapped in buffalo-robes, each carrying a drum. Now the four men who had prepared the sticks were ready to receive the bow, and the drummers began to drum and sing. Then the man who dreamed about the bow carried it outside of the lodge, pointing it toward the west. He was followed by the whole company, and, after singing a song, they took a step forward and pointed the bow to the north; another step again, then pointed to the east; and then a step forward, pointing to the south. Then they ran toward the west, then toward the east, then toward the north, and then toward the south. [The significance of this is, that the thunder resides in the four directions of the heavens, and also goes in all directions, so that the carrying of the sticks toward the various points of the compass puts them in touch with the thunder.] Then they went back to the sweat-house, and the ceremony was complete.

“The man who owns one of these bows must not wear iron on his person, he must never give his food to any one else after eating from it himself, and he must never allow the bow, or any part of it, to touch the ground.”[[21]]

Fig. 24. Sketch of a Robe for the
Medicine-bow Owner. Drawn by a Native.

The owner of a medicine-bow should have a buffalo-robe with special decorations, consisting of a spider-web design of the character previously described, from the corners of which extend wavy lines representing the thunder. Sometimes the picture of a thunder-bird was drawn above the spider-web design, or a few tail-feathers of the eagle were attached to the robe. The spider-web design on the robe of an owner of a medicine-bow was to symbolize the thunder, for, as stated by the informants, the spider is a friend of the medicine-bow. None of these robes are now in existence; but sketches were made for the writer, one of which is reproduced in Fig. 24.

The body-painting for the medicine-bow was rather elaborate. In the first place, the whole body was smeared over with a brownish-red paint, representing the earth in a buffalo-wallow. There were two ways of decorating the face. In one, a curved line was drawn, extending from the corners of the mouth around over the forehead, the ends of the lines being forked to represent lightning. Wavy lines, also with forked ends, were drawn down the arms and the legs. These lines were in black or blue. Blue bands were painted around the ankles, arms, wrists, and shoulders, representing the power of the lightning. These bands were often covered with wristlets and anklets of rabbit-fur, because the rabbit was in some way associated with the medicine-bow. In the other painting, a crescent, representing the moon, was placed upon the forehead and a line drawn from ear to ear across the bridge of the nose. In this form, the body-painting was the same as in the preceding, except that one of the lines upon the leg was straight instead of wavy, and it was said to signify the desire for ability to think straight or to possess presence of mind, in contrast to the state of mind supposed to be produced by the power of the whirlwind.

Fig. 25 (50-2093). Design on a Metal Belt-ornament. Width, 2 cm.
Fig. 26 (50-3124). Design of Spider-web on a Straight Pipe. Length, 25 cm.

The spider-web design has been mentioned in connection with shield and other designs, and a retrospect indicates a peculiar graphic resemblance in it to the older type of star-designs shown in [Plate vi]. The writer uses the term “older” on the authority of two Indians. Some incised designs on metal ornaments worn by a woman, of the form shown in Fig. 25, seem to be a combination of the older star-design and that of the spider-web. Another design (Fig. 26) scratched on the bowl of a straight pipe of red stone was also said to represent the spider-web. There is another design used by the Dakota in ceremonies relating to the buffalo; but it is rectangular in form with projecting corners, and is considered a distinct symbol.

[19] Wissler (Bulletin of the American Museum of Natural History, Vol. XVII, p. 248).
[20] Dorsey (Eleventh Annual Report of the Bureau of Ethnology, p. 480).
[21] Narrated by an Ogalala man.