In the morning of this day the medicine woman begins a fast, which must last four days and four nights, with only one intermission, as will shortly appear. During that time she may not go out of doors, except between sunset and sunrise. During the whole ceremony her face, hands, and clothing are covered with the sacred red paint.
When all the material has been brought to the spot where the lodge is to be erected, that warrior who, during the previous year, has done the most cutting and stabbing in battle is selected to cut the rawhide to bind it, and while he cuts the strings he counts three coups.
The centre post is now placed on the ground, surrounded by the poles and other smaller posts; and two bands of the I-kun-uh'-kah-tsi, the Braves, and the All Crazy Dogs approach. Each band sings four songs, and then they raise the lodge amid the shouting of the people. It is said that, in old times, all the bands of the I-kun-uh'-kah-tsi took part in this ceremony. For raising the centre post, which is very heavy, lodge poles are tied in pairs, with rawhide, so as to form "shears," each pair being handled by two men. If one of the ropes binding the shears breaks, the men who hold the pair are said to be unlucky; it is thought that they are soon to die. As soon as the centre post is up, the wall posts are erected, and the roof of poles put on, the whole structure being covered with brush. The door-way faces east or southeast, and the lodge is circular in shape, about forty feet in diameter, with walls about seven feet high.
Inside the Medicine Lodge, at the back, or west side, in the principal place in the lodge, is now built a little box-shaped house, about seven feet high, six feet long, and four wide. It is made of brush, so tightly woven that one cannot see inside of it. This is built by a medicine man, the high priest of this ceremony, who, for four days, the duration of the ceremony, neither eats nor goes out of it in the daytime. The people come to him, two at a time, and he paints them with black, and makes for them an earnest prayer to the Sun, that they may have good health, long lives, and good food and shelter. This man is supposed to have power over the rain. As rain would interfere with the ceremonies, he must stop it, if it threatens.
In the meantime, the sacred dried tongues have been placed in the Medicine Lodge. The next morning, the Medicine Lodge woman leaves her own lodge, and, walking very slowly with bowed head, and praying at every step, she enters the Medicine Lodge, and, standing by the pile of tongues, she cuts up one of them and holds it toward heaven, offering it to the Sun; then she eats a part of it and buries the rest in the dirt, praying to the Ground Man, and calling him to bear witness that she has not defiled his body by committing adultery. She then proceeds to cut up the tongues, giving a very small piece to every person, man, woman, or child. Each one first holds it up to the Sun, and then prays to the Sun, Na'-pi, and the Ground Man for long life, concluding by depositing a part of the morsel of tongue on the ground, saying, "I give you this sacred tongue to eat." And now, during the four days, outside the lodge, goes on the counting of the coups. Each warrior in turn recounts his success in war,—his battles or his horse-takings. With a number of friends to help him, he goes through a pantomime of all these encounters, showing how he killed this enemy, took a gun from that one, or cut horses loose from the lodge of another. When he has concluded, an old man offers a prayer, and ends by giving him a new name, saying that he hopes he will live well and long under it.
Inside the lodge, rawhide ropes are suspended from the centre post, and here the men fulfil the vows that they have made during the previous year. Some have been sick, or in great danger at war, and they then vowed that if they were permitted to live, or escape, they would swing at the Medicine Lodge. Slits are cut in the skin of their breast, ropes passed through and secured by wooden skewers, and then the men swing and surge until the skin gives way and tears out. This is very painful, and some fairly shriek with agony as they do it, but they never give up, for they believe that if they should fail to fulfil their vow, they would soon die.
On the fourth day every one has been prayed for, every one has made to the Sun his or her present, which is tied to the centre post, the sacred tongues have all been consumed, and the ceremony ends, every one feeling better, assured of long life and plenty.
Most persons have an entirely erroneous idea of the purpose of this annual ceremony. It has been supposed that it was for the purpose of making warriors. This is not true. It was essentially a religious festival, undertaken for the bodily and spiritual welfare of the people according to their beliefs. Incidentally, it furnished an opportunity for the rehearsal of daring deeds. But among no tribes who practised it were warriors made by it. The swinging by the breast and other self-torturings were but the fulfilment of vows, sacred promises made in time of danger, penances performed, and not, as many believe, an occasion for young men to test their courage.
From the Indians of the tribe, the Medicine Lodge woman receives a very high measure of respect and consideration. Blackfoot men have said to me, "We look on the Medicine Lodge woman as you white people do on the Roman Catholic sisters." Not only is she virtuous in deed, but she must be serious and clean-minded. Her conversation must be sober.
Before the coming of the whites, the Blackfeet used to smoke the leaves of a plant which they call na-wuh'-to-ski, and which is said to have been received long, long ago from a medicine beaver. It was used unmixed with any other plant. The story of how this came to the tribe is told elsewhere.[1] This tobacco is no longer planted by the Piegans, nor by the Bloods, though it is said that an old Blackfoot each year still goes through the ceremony, and raises a little. The plant grows about ten inches high and has a long seed stalk growing from the centre. White Calf, the chief of the Piegans, has the secrets of the tobacco and is perhaps the only person in the tribe who knows them. From him I have received the following account of the ceremonies connected with it:—