§ 146. The “U-ma-ne.”—“The mellowed earth space, U-ma-ne in Dakota, and called by some peculiar names in other tribes, has never been absent from any religions exercise I have yet seen or learned of from the Indians. It represents the unappropriated life or power of the earth, hence man may obtain it. The square or oblong, with the four lines standing out, is invariably interpreted to mean the earth or land with the four winds standing toward it. The cross, whether diagonal or upright, always symbolizes the four winds or four quarters.”[151]
FIG. 189.—The “U-ma-ne” symbol.
Miss Fletcher uses this term, “U-ma-ne,” to denote two things: the mellowed earth space (probably answering to the u-jé-ʇi of the Omaha and Ponka) and the symbol of the earth and the four winds made within that mellowed earth space. A sketch of the latter symbol is shown in Fig. 189. (See §§ 112, 155, etc.; also Contr. N. A. Ethn., Vol. VI,—471-475.)
§ 147. Rules observed by the devotee.—During the time of preparation the devotee goes hunting, and if he kills a deer or buffalo he cuts up the body in a “wakan” manner. He skins it, but leaves the horns attached to the skull. He reddens the skin all over, and in the rear of the lodge, in the open air, he prepares a bed of wild sage (Artemisia), on which he lays the skull. He erects a post, on which he hangs a tobacco pouch and a robe that is to be offered as a sacrifice. When the devotee takes a meal everything which he touches must be perfectly clean. He uses a new knife, which no one else dares to handle. Whatever he eats must be prepared in the best possible manner by the other members of the household. They make for him a new pipe ornamented with porcupine work, a new tobacco pouch, and a stick for pushing the tobacco down into the bowl, both ornamented in like manner.
§ 148. The devotee must not go swimming, but he can enter the sweat-lodge. There he rubs his body all over with wild sage; he cannot use calico or cotton for that purpose. No unclean person of either sex must go near him. The devotee is prohibited from fighting, even should the camp be attacked. He must not act hastily, but at all times must he proceed leisurely. He has his regular periods for crying and praying.[152]
§ 149. All his female kindred make many pairs of moccasins and collect money and an abundance of all kinds of goods, in order to give presents to poor people at the time of the sun dance. Then they can make gifts to whomsoever they please, and on that account they will win the right to have a child’s ears pierced. The goods or horses, on account of which the child’s ears are to be pierced, are reserved for that occasion at some other place. The man whose office it will be to pierce the children’s ears has to be notified in advance that his services will be required. (See § 205.)
TRIBES INVITED TO THE SUN-DANCE.
§ 150. When the devotees have performed all the preliminary duties required of them, messages are sent to all the neighboring tribes, i. e., the Omaha, Pawnee Loup, Cheyenne, Ree, Hidatsa, Blackfeet, Nez Percé, Winnebago, Yankton, and Santee. The latter part of June is fixed upon as the time for the dance. (See §§ 138, 141.) The visitors from the different nations begin to come together in the spring, each visiting tribe forming its separate camp. Though some of the visitors are hereditary enemies, it matters not during the sun-dance; they visit one another; they shake hands and form alliances. In this manner several weeks are spent very pleasantly.