61. Big-brave moved to Blacktail and has been living there ever since, nineteen winters and summers he has lived there.
Though we failed to find among the Blackfoot such elaborate chronicles as among the Dakota and Kiowa, what did come to hand were obviously of the same type and suggest common origins. Further, we get the impression that in details our material is more like the counts of the Kiowa than the Dakota.
Oaths.
The sun is called upon in the most solemn oaths. Thus, when women get into a dispute one may take the other by the chin and say “Now, we will talk to the sun. If what I say is not true, may I never live to put my foot into another snow,” etc. A man may appeal to the earth but more likely it is the sun, as, “The sun hears me,” etc. Men usually make oaths over pipes. Thus, when a man tells an improbable story he may be asked if he will smoke upon its truth. This refers to the mode of making formal oaths. Often when laboring with a man to prevent him from taking the life of another, the head-men and relatives induce him to take an oath that he will not do the deed. A medicine man fills a pipe, paints the stem red and addresses the sun as to the purpose of the ceremony about to be performed; the one to take the oath then smokes the pipe which is considered most binding. The same method is often used in pledging a man to mend his evil ways.
There is another method—something like an ordeal. The point of a knife is held in the ashes at the fire and extended with the charge, “If you say what is true, touch the point of this knife with your finger.” The belief is that one will certainly be killed by a knife or other sharp instrument, if swearing falsely.
Etiquette.
To discuss this subject in detail would be a matter of considerable interest and doubtless of definite comparative value; but it is our intention to note only such points as came readily to notice. Naturally, many points mentioned under previous heads may be considered as bearing upon this topic. On approaching the tipi of a stranger, it is proper for a man to pause some distance away and call out to know if the head of the family is at home. If he is out and there is no adult male to act instead, the visitor is upon such information not expected to enter but may, of course, carry on a conversation with the women on the outside. When one is acquainted, or where the man is known to be within, he enters without ceremony and takes a place to his right of the door. Should the entire side be unoccupied he moves up to a place opposite the host; should it be occupied he takes the first vacant place. However, a man’s status and age may make it incumbent upon those seated to make a place appropriate to his rank.[[37]] The fire is the dividing point of the house: hence, to pass between a guest and the fire is very impolite. Should a man of some importance be smoking, one must not pass between him and the fire, he may, however, take the pipe in his hands and pass between it and the smoker. As soon as a male guest enters, the host begins to cut tobacco and fill a pipe, which when lighted is passed to the guest, back to the host etc., until it has burned out. Women as guests usually take places to the left by the wife.
There are a great many observances that partake of taboo rather than etiquette. These will be discussed elsewhere, but it is proper to respect all the restrictions of your host’s medicine. The well-informed are expected to know what bundles the host owns and, of course, the observances thereto. Thus, the bear must not be named in a tipi when there are certain bundles, guests seeing these bundles hung up there must act accordingly and designate the bear, if at all, by some descriptive terms. Again many men have individual restrictions of the same sort, all of which are to be respected.
It is a breach to ask a leading question as to one’s personal medicine or experiences. One may wear an object until it has attracted general attention and though many are certain that it is a medicine object of interest, they will not ask about it. It may, however, be hinted at and a desire for information implied, but the approach must end there. On the other hand, the owner may speak freely if he so choose. We found no reason to believe that a man felt any great reluctance to speak of such things at his own initiative or that he felt under special obligation not to do so: it is the blunt asking for information that is offensive.
Food should be set before a guest. A visitor, if from a distance, should receive presents from the host and his relatives. Even now, a Blackfoot visiting one of the other divisions of his people, returns with horses and other property. This is, however, a kind of exchange, since his relatives are expected to do likewise when visited by those befriending him.