On the river flat at the mouth of one of the ravines at Lethbridge, and
not many yards distant from the coal mine, lies a stone, which
oftentimes I have seen painted and surrounded by numerous Indian
trinkets which had been given to it by the Indians. The Blood Indians
call it “Mikiotoûqse” (The Red Stone). Tradition states that a long time
ago a young man lay down beside this stone and fell asleep, and as he
lay there he dreamed that the stone spoke to him and said, “Am I the Red
Stone?” And the young man said, “Yes, you are the Red Stone.” When he
awoke he felt that this must be a mysterious stone that could thus
converse with him, and he made offerings to it. Until the present day
these offerings are made, the Indians believing that by giving to it
reverence they will be blessed in all things that concern them in this
life.
Among the Blackfeet there are several traditions which the writer was
unable to obtain, as only a few of the older men possessed the knowledge
sufficient to relate them accurately, and they seemed to be unwilling at
the time to impart the information. The following were mentioned as
myths of the people: the Myth of Asinakopi, or the Great Snake; the
Great Bear Myth; the Lesser Bear; the Morning Star; the Man and Woman in
the Moon.
There are also songs of historical importance, some relating to love,
war, and one of traditional significance. The writer learned from Jerry
Potts, a Piegan Indian, who is government interpreter, and from some of
the Blood Indians, that there was a historical song which from the
account given concerning it resembled the Song of Hiawatha. An aged
chief named Manistokos, the Father of Many Children, was said to know it
thoroughly, but never at any time was the author able to obtain
possession of it. Joe Healey, a Blood Indian, who speaks English well,
having lived when a boy with an Indian trader, who sent him to school,
informed the writer that there were several secret societies among the
Blackfoot tribes, the members of which had traditions of interest
relating to their people. Only those who were initiated could obtain the
revelation of these stories of mythological import. In relation to their
social organization, the taboos of the gentes reveal facts of special
significance to the mythology of the Blackfeet. The stories relating to
the origin of the names of the gentes shed light upon the migrations and
religious ideas of the people, but this phase of their traditions comes
properly under the study of their social organization. Such names as
Netsepoye, the people who speak the same language, the name of the
Blackfoot Confederacy, Kaina, the name of the Blood Indians, the origin
and significance of which is unknown, and Apikûnĭ, the name of the
Piegans, are of traditional importance. The separation of the tribes in
late years has modified their mythology, but the basis of the myths
remains the same.
_John Maclean._