The Old North Trail, by Walter McClintock, [1910], at sacred-texts.com
The Old North Trail, by Walter McClintock, [1910], at sacred-texts.com
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MY INTRODUCTION TO THE BLACKFEET | |
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Visit North Western Montana as member of a forestry expedition under Gifford Pinchot, Chief of the Forest Service of the United States.—Meet with Siksikakoan, an Indian scout.—He invites me to his home among the Blackfeet.—Our journey eastward through the forests of the western slope of the Rocky Mountains.—Cross the Continental Divide by the Cutbank Pass.—Flora and Fauna of the country.—Magnificent mountain scenery.—Many glaciers and snow-capped peaks.—Enter the Blackfeet country by an old Indian war-trail.—First glimpse of the tribal camp of the Blackfeet on the plains.—Siksikakoan introduces me to the Blackfeet leaders.—Meet Chief Mad Wolf.—Novel experiences in the big camp.—Accompany Siksikakoan to his home on Cutbank River.—My first summer among the Blackfeet. |
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MY ADOPTION BY MAD WOLF | |
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Meet Mad Wolf on the plains.—He proposes to adopt me as his son.—Mad Wolf's camp.—The ceremonial of adoption.—Mad Wolf's prayer.—Directs me to take part in the ceremonial.—Appoints a second ceremonial for giving my Indian name. |
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HUNTING IN THE ROCKY MOUNTAINS | |
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Our ride across the plains.—Individuality of pack horses.—Difficulties of mountain travel.—A mountain camp.—Fresh grizzly-bear tracks.—Siksikakoan's bear story at the camp fire.—Climbing for Rocky Mountain sheep.—Thrilling adventure with a huge grizzly.—Siksikakoan relates the legend of the Medicine grizzly of Cutbank Canyon.—Story of Menepoka and the coyotes. |
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A ROCKY MOUNTAIN BLIZZARD | |
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Preparations for a storm.—Tying down our lodge.—A fierce wind and a wild night.—Siksikakoan's stories beside the lodge fire.—Legends of the Home of the Wind Maker and of the Origin and Destruction of the Grizzly Bear Clan.—Winter scenes in Cutbank Canyon.—Stories told in the snow by the tracks of wild animals. |
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MAD WOLF GIVES THE BEAVER MEDICINE CEREMONIAL | |
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Mad Wolf's summer camp on the plains.—Preparations for the ceremonial.—Maka's joke.—Mad Wolf begins the ceremonial with seven chants.—The buffalo song.—Distribution of the rattles to the priests.—Mad Wolf bids me join in the ceremonial.—Prayers made by visiting Indians.—Animal songs.—Mad Wolf dances with the Sacred Pipe.—Pipe Dancing songs.—The Root Digger is brought forth.—Opening the Sacred Beaver Bundle.—Dance of four women representing beavers.—Two weasel skins are taken from the Bundle.—The head chief gives me the Indian name, A-pe-e-ech-eken, (White Weasel Moccasin).—A medicine man decorates me with the sacred paint.—Mad Wolf continues the ceremonial.—I take part in the buffalo dance.—Ceremonial closes with a feast. |
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LEGEND OF THE BEAVER MEDICINE | |
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Evening in Mad Wolf's lodge.—His fatherly talk.—Tells the origin of the Beaver Medicine.—In this legend, Nopatsis is jealous of Akaiyan his younger brother and leaves him to die on a lonely island.—The Chief of the Beavers rescues him and keeps him all winter in the lodge of the Beavers.—Teaches him the ceremonial of the Beaver Medicine and the make-up of the Beaver Bundle, and bestows upon him supernatural power.—His youngest child, Little Beaver, returns with Akaiyan to help in teaching the people.—He creates the Beaver Medicine, to which many birds and animals contribute their power. |
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MY ROCKY MOUNTAIN GOAT HUNT | |
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The St. Mary's Lakes.—Magnificent mountain scenery.—My mountain camp.—Home of the mountain sheep and goat.—Stalking a herd of five goats.—An exciting climb.—One goat killed.—Following a wounded goat.—Laborious task of skinning a goat on a narrow ledge.—My dangerous climb.—A mountain storm.—The back trail.—Ideal camp on the prairie.—Return to Mad Wolf's winter home on Cutbank River. |
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WINTER ON THE PLAINS | |
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A trip to the mountains for winter wood.—Nature's signs of an early winter.—Narrow escape from death in the forest.—My struggle with a blizzard.—Snow bound.—Legend of the Snow Tipi.—Na-toia-mon's vision.—Power over a blizzard granted him by the Cold Maker.—Supernatural power of the Snow Tipi. |
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GHOST STORIES | |
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Superstitious fears of my companions during the blizzard.—Running Rabbit ghost story.—Old Person ghost story.—Strange story of Kattana's death.—Methods used by different medicine men during his last illness.—His visions and death-dream.—Startling apparitions after Kattana's death.—Story of Crow Eagle and the ghost.—Blackfeet beliefs as to the future-life.—Disposition of the dead.—Burial customs.—Mourning customs. |
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REMINISCENCES OF FATHER DE SMET | |
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Clear skies.—Big game close to the ranch.—Tragedy of Red Rover, an Indian dog.—Bitter cold.—Starving cattle.—A Chinook.—Mad Wolf talks about former days.—Tells how the Blackfeet first met Father De Smet.—Taught the people to rest every seventh day.—Fate of Motokis who scoffed at his ceremonial.—Its salutary effect upon Blackfeet.—Two Black Robes take the place of Father De Smet.—One of these, Scar Cheek, goes to the Gros Ventres.—Is badly treated and returns to the Blackfeet.—Gros Ventres are routed by the Blackfeet.—Legend of the Yellow Buffalo Tipi.—Buffalo Bull bestows supernatural power upon Mastopeta.—His death and farewell talk.—His body disappears from the Death Lodge.—Final message from his disembodied spirit.—Father De Smet's tactful use of occurrences for converting the Blackfeet. |
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SUN WORSHIP | |
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Religious beliefs.—Origin and meaning of "medicine" and "medicine-man."—The reasonableness of Sun Worship in the light of nature.—Religious significance of the Sun-dance.—Mad Wolf's letter inviting his white son to the Sun-dance.—Reason for the vow to give the Sun-dance by Mad Wolf's wife.—My return to attend Sun-dance.—First-night impressions in Mad Wolf's camp. |
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BEGINNING OF THE SUN-DANCE | |
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Preparations of Mad Wolf and Gives-to-the-Sun.—Rules and customs observed within the sacred lodge.—Ceremonial of consecrating the tongues.—Methods of medicine men for impressing their supernatural power upon the tribe.—Sudden death of Good Hunter, sacred woman at a former Sun-dance. |
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MARRIAGE CUSTOMS | |
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Immorality rare among Blackfeet women.—Sanctity of marriage religiously taught.—Severe penalty for marital infidelity.—Purity of family life contributed to a high moral and physical development.—Curious marriage customs.—Wedding gifts and preparations.—Considerations influencing the choice of a husband.—Rules observed by the father-in-law and mother-in-law.—Strange mother-in-law customs.—Relations of a husband to his father-in-law.—Feast at the birth of a child.—Position of the first wife.—Polygamy a necessity of the social organisation.—Expedient to marry several sisters.—The use of love-charms to win the affections of others and of anti-love-charms to resist their effect. |
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FORMING THE SUN-DANCE CAMP | |
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Mad Wolf announces time for moving to the Sun-dance camp.—Care of the sacred woman and the loading of her travois.—My journey with Mad Wolf and his clan.—An interesting and impressive procession.—Mad Wolf selects a site for the Sun-dance camp.—Formation of the camp according to clans.—Origin of clan names.—Pitching the Sacred Tipi.—Guests in my tipi.—Arrival of Running Crane with prominent chiefs from the South.—Visitors from many Indian tribes.—Mad Dog society as police. |
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PAINTED TIPIS | |
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The tipi as a dwelling.—Impressive spectacle of the "White City" of the Blackfeet.—Protective designs of tipis.—Their sacred character and origin.—Strict secrecy of the owners.—I secure an Otter Tipi that was believed to have lost its protective power.—The ceremonial of transfer and its rules.—Special ceremonials and feasts.—Transfer of the Cross Stripe Tipi to Wolf Tail.—Methods of painting Tipis.—Kinds of paint used.—Manner of securing paints.—Medicine Weasel's superstitious fear of copying an Otter design.—Five different Otter Tipis in one camp.—While guest in an Otter Tipi, I learn the symbols of its decorations.—The War Tipi.—Description of its picture writings.—I secure a war and hunting tipi.—Relation of Painted Tipis to Sun Worship. |
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THE SUN-DANCE CAMP | |
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Camp scenes of the first day.—An Indian mother's happy disposition.—Manner of inviting guests to a feast.—Old Morning Eagle exhibits his war horse.—His medicine songs at sunrise.—Natosin, a visiting chief from the North Blackfeet.—A Blackfoot cradle.—Varied industries of the women.—Their antipathy to the camera.—Their manufacture of tipis.—Training of girls by their mothers.—Curing of meat and making of pemmican by women.—Diet of the Blackfeet.—A dog feast by visiting Assiniboines. |
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EVENING SCENES IN THE CAMP | |
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A wonderful prairie sunset.—Distant view of the big camp at night.—Young men and women singing Riding songs.—A love song and rendezvous of the lovers at the river.—Ceremonial chants and Dance songs.—Wolf song and an ancient war custom.—The Kissing dance.—Visit to the lodge of a sick friend.—Scenes by the lodge fire.—A pet coyote.—Gossip of the women.—I assist a medicine man and his wife in doctoring their patient and have permission to photograph the performance.—Indian methods of doctoring. |
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AN INITIATION INTO THE MEDICINE PIPE SOCIETY | |
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Mysterious methods used in securing a new member.—Medicine Pipe given to the Blackfeet ages ago by the Thunder Chief.—Disturbing sounds in the big camp at night.—Excitement at daybreak caused by herald announcing an election to the Medicine Pipe Society.—Initiation of the new member.—Initiation ceremonial given in Tearing Lodge's tipi because of a superstition.—Large fee for membership. |
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CEREMONIAL TRANSFERRING THE MEDICINE PIPE | |
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Bird and animal dances.—The Grizzly Bear dance.—Many varieties of songs.—The Woman's Pipe.—Four chants towards the cardinal points.—Rules governing ownership of the Pipe. Care of the Pipe a heavy burden.—The Indian firmly held in mental slavery by his medicine superstitions. |
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DANCE OF THE KISAPA SOCIETY | |
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Striking costume of Elk Horn the herald.—Fine dress of the Kisapa (Hair Partners).—Figures of the dance.—Black Weasel, an efficient dance leader.—Dance of little Nokoa.—Speech of Running Crane to the dancers.—Mountain Chief urges generous gifts to the Sioux.—Return of a victorious war expedition.—Warriors re-enacting former battles.—An exciting horse race.—Parade of the Sioux warriors.—They dance at Ahkiona's lodge.—The great camp at night.—Riding songs.—Travelling song of the Sioux.—Celebration song.—Sepe-nama and his wife mounted on the same horse sing a Night song of remarkable beauty.—Originality of Blackfeet music.—Importance of its preservation. |
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CEREMONIAL OF THE SUN-DANCE | |
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Mad Dogs build the Sweat-lodge.—Ceremonial of the Sweat-lodge.—Tribal parade of men and women on horseback.—Elaborate and interesting costumes.—Impressive evening ceremonial in Mad Wolf's tipi.—Prayer of the head chief.—Indian humour.—Practical jokes.—Dance of the Brave Dogs.—Bringing in the poles and branches for constructing the Sun-lodge.—Ceremonial of felling a tree for the Centre Pole, and transporting it to the Sun-lodge. |
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RAISING THE CENTRE POLE | |
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Ceremonial of painting Mad Wolf and clothing the sacred woman.—The priests and sacred women appear before the tribe.—The Feast of Tongues.—Making vows on behalf of the sick.—Awasaki's prayer for her grandchildren.—Ceremonial of "Cutting-the-hide."—Warriors assemble according to clans.—They march holding long poles aloft.—The tribe sing the Hymn to the Pole in unison.—An impressive scene.—The priests and sacred women bless the Centre Pole.—The warriors raise the Pole and complete the Sun-lodge.—Points of resemblance in the Feast of Tongues to feast of the Jewish and Christian Churches. |
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INSIDE THE SUN-LODGE | |
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Three medicine men have charge of ceremonies.—Bull Child's famous medicine robe.—Sacred booth of the medicine men.—Great crowd of people at Sun-lodge.—People are painted by |
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medicine men.—Society dances and "counting of coups."—Big Beaver tells of his vow.—Kit-sta-ka's son; to her dead lover and suicide from a high cliff.—Self torture by warriors at the Sun-dance in former days.—Story of the fulfilment of a vow by Two Bears.—An approaching storm.—Interesting contest between two medicine men as weather-makers.—Mad Wolf's farewell speech.—The tribe breaks camp.—Death of Mad Wolf. |
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ALONG THE OLD NORTH TRAIL | |
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Our camp on Two Medicine River.—Sudden plans to start for Canada.—Members composing our expedition and its object.—First camp at foot of Hudson's Bay Divide.—Evening visit to tipi of the widow of Screaming Owl, a former head chief.—She talks about former days and of her dead son.—His ghost makes a night visit to our camp.—Crossing the Hudson's Bay Divide.—Descent of its northern slope into the beautiful valley of the North Fork.—Arrival at Spotted Eagle's camp on St. Mary's River. |
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SPOTTED EAGLE'S MYTHICAL STORIES OF OLD MAN | |
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The camp of Spotted Eagle, a noted medicine man.—His jovial disposition and reputation for wit and humour.—He relates mythical adventures of Old Man.—Old Man plays with the ground squirrels.—Punishes the lynx and the birch tree.—Takes part in an elk dance.—Joins in the mouse dance and gets into trouble.—Travels with a fox and punishes a rock.—His adventures with coyotes.—He flies with the cranes and falls to the earth.—He is tricked by a small bird.—He dives for berries reflected in the water.—Starts the custom of scalping dead enemies.—Induces men and women to mate.—Steals the magical fire leggings.—Spotted Eagle's morning bath.—His remarkable weather prediction followed by a violent electrical storm. |
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ONESTA AND THE BEAR SPEAR | |
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Gift of supernatural power conveyed through certain animals.—Onesta's watchful care of the Bear Spear.—Gives the ceremonial for an auspicious entrance into a new country.—Relates legend of the origin of the Bear Spear.—The Mink Ceremonial.—Curiosity of white emigrants visiting our camp.—Extreme heat.—Changed outlook after crossing the International Line.—Indian theories for "Fairy Rings" on the plains.—My botanical collection of herbs and plants used by the Blackfeet.—Perfumes used by women.—Our arrival in the Blood country. |
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CAMP OF THE BLOODS | |
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Reserve and haughtiness of the Bloods.—Pathetic mourning of a mother for her son.—Tragedy of Opiowan, "The Mad Indian."—Journey along the Okoan River.—Onesta and Nitana pray for a prosperous journey and my success.—Onesta teaches me two queer Blackfeet songs.—Beautiful valley of the North Piegans.—The trail along the Crow Lodge River.—Interesting Indian names for local topography.—Lookout Butte and the Indian watchers.—Camp of Brings-down-the-Sun.—His dignified and hospitable welcome.—Our attractive camp under the cottonwoods.—Indian custom of exchanging gifts.—Ideal camp of a happy and contented Indian clan. |
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CAMP OF BRINGS-DOWN-THE-SUN | |
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We dine with Brings-down-the-Sun.—Onesta introduces me to the old chief.—He declines to impart his knowledge.—Recites the wrongs which caused his mistrust of the white race.—Allows me to remain in his camp.—I meet his wife and youngest daughter.—He offers us free use of their wild berry supply.—His statesmanlike reasons for preserving their natural resources of trees and berry bushes.—First thunder of the summer is heard marking time for opening Medicine Pipes.—Meet my friend Bull Plume conducting a Pipe ceremonial.—Hospitality of Brings-down-the-Sun.—Indian children's fear of white men.—Interesting scenes along a stream.—A contented family of beavers.—A miniature camp with complete doll outfit.—Games of boys and girls.—"Wheel and arrow," a gambling game of men.—An extended sunset view from Lookout Butte. |
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PROPER NAMES | |
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Various methods used in obtaining proper names.—Interesting illustrations of naming children.—Manner of changing men's names.—Women's names.—Names for strangers.—Names for animals.—Extended use of sign language among plains-tribes. |
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ONESTA GIVES THE CROW BEAVER CEREMONIAL | |
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North Piegans gathering around our camp fire.—Dances by the children E-mo-nissi and Yellow Mink.—Embarrassing relations between mother-in-law and son-in-law.—Jealous anger of Bull Plume towards his rival Brings-down-the-Sun.—Running Wolf |
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and myself entertain a gathering with Blackfeet songs.—At Onesta's request I sleep in the sacred Thunder Tipi.—Story of my vision has an advantageous result. |
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THE RIVAL LEADERS | |
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Bull Plume urges me to visit him in his camp.—Brings-down-the-Sun is angered by the intrusion.—Onesta explains the cause of the rivalry.—Brings-down-the-Sun makes a friendly visit.—He agrees to impart his knowledge.—Stories of his father Running Wolf.—Origin of the name.—"Winter counts" kept by him as head chief of the tribe.—His initiation into the Medicine Pipe society.—Discovers cavern of the Thunderbird on Chief Mountain, who gives him a Sacred Pipe. |
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EVENTS IN THE LIFE OF BRINGS-DOWN-THE-SUN | |
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Death of his father.—The Sacred Pipe and leadership of the tribe were handed down to him.—He chose instead to become a medicine man.—His wise and benevolent manner of dealing with the people.—Eagle-catching his means of livelihood.—His method of trapping eagles.—The Spirit of the Mountain gives him a Medicine Robe.—His reasons for not using the Sweat-lodge.—He tells the names of his children and of their remarkable deliverance from a dangerous flood. |
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THE OLD NORTH TRAIL | |
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Brings-down-the-Sun explains meaning of the name Running Wolf.—He tells about the Old North Trail formerly used by Indian tribes.—The Lone Pine Tree land-mark.—A former Blackfoot expedition into Mexico along the Old North Trail.—It returns with the Dancing Pipe.—Blackfeet names for rivers, mountains and other land-marks along the trail. |
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BLACKFEET SOCIETIES | |
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A practical joke at my expense.—Irregularity in time of meals.—How women bake camass roots.—Brings-down-the-Sun receives present of medicinal plants.—He asks for my family history.—In return he gives the origins of the Blackfeet Societies.—The Sinopaix (Kit-foxes) and their society dance.—He describes Tsin-ksi-six (Mosquitoes).—Kuko (Doves).—Muto-ka-iks (Buffaloes).—Knut-some-taix (Mad Dogs). |
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THE MUTSAIX (SOCIETY OF BRAVE DOGS) | |
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Brings-down-the-Sun tells of its origin.—Weapons and characteristic dress of members.—Their society dance and customs.—A courageous mother saves the life of a Brave Dog.—Usefulness of Blackfeet Societies. |
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LEGENDS OF THE FRIENDLY MEDICINE GRIZZLY AND THE FRIENDLY MEDICINE WOLF | |
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The North Piegans gather their winter supply of berries.—Brings-down-the-Sun tells the legend of Nis-ta-e and the Medicine Grizzly.—A sole survivor and wounded after a fight with the Snakes, he faces death in the mountains.—A supernatural grizzly feeds him and carries him back home.—Legend of Itsa-pich-kaupe and the Medicine Wolf.—The community of spirit between animals and men.—Some animals can read the future.—Coyote barks an omen of death.—Owls are dreaded because they are the unhappy spirits of evildoers. |
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BRINGS-DOWN-THE-SUN TALKS ABOUT BIRDS AND THE STARS | |
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Variety of song birds in the Blackfoot country.—Brings-down-the-Sun tells of the habits of the birds and explains their songs.—He gives the Blackfeet names for the moons.—How to read the signs in the skies.—He tells the ancient star-legends of the Seven Brothers (Great Bear), and the Lost Children (Pleiades). |
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LEGEND OF POÏA, THE CHRIST STORY OF THE BLACKFEET | |
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Brings-down-the-Sun tells the beautiful star legend of Poïa, who was born in the sky as Star Boy, came down to earth, lived in poverty among the Blackfeet, and was called Poïa (Scarface) in derision.—Through his bravery he reached the home of the Sun where his scar was removed.—The Sun God sends him back to earth to instruct the Blackfeet in Sun worship.—After establishing the ceremonial of the Sun-dance, Poïa returned to the hone of the Sun and became a Morning Star.—Brings-down-the-Sun explains the conjunction of two Morning Stars.—Tells about the constellations.—Sacred articles brought from the home of the Sun.—Explains the portent of a brilliant meteor.—Interruptions to my slumber.—At early dawn on Lookout Butte I see Venus and Jupiter in conjunction.—Sunrise on the plains.—An early start.—Farewell of Brings-down-the-Sun. |
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THE PRESENT CONDITION AND FUTURE PROSPECTS OF THE BLACKFEET | |
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Appalling inroads of death upon the Blackfeet chiefs.—Decline in the tribal spirit and religion.—Pathetic appeal of an old chief to the young men to "keep up their old religion."—A Government gent's prohibition of the Sun-dance causes despondency and indignation.—I attend a council of the Chiefs.—Stock-schi's speech in behalf of the Sun-dance.—Challenges me to name anything harmful in its observance.—My reply.—Changed conditions bring to an end the development of the noble line of patriotic Blackfeet Chiefs.—The passing of the buffalo gave the death-blow to their tribal organisation, causing poverty, suffering, Government relief, and a rapid moral decline.—Encouraging results from radical changes in the National Indian policy, inaugurated by President Roosevelt and Francis E. Leupp, former Commissioner of Indian Affairs.—Christian missions among the Blackfeet.—The Christian medical missionary greatly needed. |
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