END OF THE SUN DANCE AND FAREWELL OF MY INDIAN FATHER
Next day Elk Horn rode through the camp and summoned every one to the
dancing-lodge. The first to go were the three Weather Dancers, the
medicine men, Spotted Eagle, Bull Child, and Medicine Bull. When the
sun was high they appeared, coming from their tepees in different parts
of the camp, wearing their medicine charms and with faces and bodies
painted.
The Indians looked to the Weather Dancers to drive away all storms;
during the time of the dancing-lodge, they were expected to keep the
weather clear. Through their medicine charms, incantations, and dances,
they were believed to have power over nature.
Bull Child wore a ceremonial robe, [6] which came from
Brings-Down-the-Sun, the famous medicine man of the north. It was
yellow in color and had blue corners; many skins and feathers of birds
were attached. Clusters of stars were painted over its surface, to
represent the constellations of the Great Bear and the Pleiades. Near
the center was a circle with a blue border for the Sun; below, a blue
crescent for the Moon and a small cross for the Morning Star. Wound
around his head was an otter-skin, with a plume in front and long eagle
feathers behind. The plume came from the Thunder and gave him power
over the weather. In one hand he held an eagle wing and a wand of raven
feathers in the other. The painted designs on his body had been
revealed to him by the Sun in a dream. On his forehead was a red disc
to represent the Sun; across his temples, yellow streaks for sun dogs;
clusters of stars were on both cheeks, and on his arms marks to
represent the rainbow.
The three Weather Makers were followed by drummers, who beat time for
their songs. On their way to the sun lodge, they stopped four times to
dance and sing. In their dances they moved up and down in time with the
drumming, holding bone whistles in their mouths, on which they blew
steadily while gazing fixedly at the sun, facing in turn the rising and
setting sun and making motions with both arms extended.
Thus Spotted Eagle, Bull Child, and Medicine Bull, came before the
people as weather makers, and entered the booth inside the
dancing-lodge. The floor of this booth was made of earth from the foot
of the sun pole, with a surface of white clay. On three of its sides
were low walls of sod, which were covered with creeping juniper. The
back and sides of the booth were interwoven with branches of ground
pine, to shield the medicine men from the curious gaze of the
spectators.
Then many Indians came before the three Weather Makers, to have their
faces painted and to be blessed with sun power—men, women and children.
They took young children in their arms, gazing steadily into the Sun,
and prayed for long life and good fortune.
In the dancing-lodge a place was reserved for Mad Wolf and his wife
near the center pole and close to the booth of the Weather Dancers.
Gives-to-the-Sun had now finished her fast and was happy. Her work and
troubles were over; family and relatives were proud of her position in
the tribe; she was the most honored and revered of all the women.
Then a fire-pit was dug in front of the sun pole, and a famous warrior
was called upon to start the fire. After his war story came other
warriors. Each of them took a piece of firewood and, holding it up,
related one of his brave deeds in battle; after which he put the stick
upon the fire, amid the beating of drums and “cheering-songs” by the
musicians. The bravest warriors were those who narrated so many brave
deeds they made the fire blaze high.
Mountain Chief, a warrior of renown, stood before the people with his
weapons—a shield and bow and arrows. He gave his war cry; and, drawing
his bow, aimed it in different directions, telling how he killed an
enemy and took his scalp. After his story, Mountain Chief sat down,
amid the beating of drums and shrill war cries from the spectators.
Then Bear Chief, a famous war leader, his horse painted with war
pictures, rode into the dancing-lodge with a band of warriors and acted
out a sham battle. He was chief of a band that went against the Sioux
Indians. In the sham battle, Bear Chief kept firing his rifle into the
air, over the heads of the crowd; and after every shot an acting
warrior fell dead. An old woman, a relative of Bear Chief, stood up and
sang a song of gladness, proclaiming his bravery; and one of the head
men made a speech, in which he urged all the young men to emulate the
brave deeds of Bear Chief.
In the meantime a storm was gathering over the Rocky Mountains and
extended toward the plains. The Indians in the dancing-lodge eagerly
watched the black clouds, to see if the Weather Makers would drive them
back.
Now it happened there were two rivals among the medicine men. Medicine
Bull was clearing the weather and Spotted Eagle praying for rain.
Medicine Bull came first from the booth and faced the clouds. He blew
shrilly on his bone whistle and called in a loud voice:
“Behold! A storm comes from the mountains. But I have power over the
weather. I shall dance and drive it back.”
Short and sinewy, he danced gracefully in a circle, holding his
otter-skin toward the storm; and with a final sweep waved it over his
head, as if driving back the clouds. Suddenly the wind changed; the
clouds divided and the sun shone.
Then Spotted Eagle, jealous of his rival’s success, came from the
booth. He wore medicine charms, which had been handed down from Four
Bears, a famous medicine man and weather maker of former days—a belt of
great power and an otter-skin cap. In one hand he held a minkskin and
in the other an eagle feather. With these powerful charms, he stood
confidently before the people and announced that he would bring back
the storm, saying:
“My power over the weather comes from the Sun; it is very strong.
Behold! The clouds will come together again and it will rain.”
Spotted Eagle danced and prayed and made motions toward the storm
clouds, which continued to spread, until they passed over the camp with
a heavy rain.
The Blackfoot were hero worshipers. They believed that men who were
brave and were successful in war attained a certain power to help
relatives who were ill. For this reason Wolf Plume, a famous warrior,
stood before the people and prayed:
“Sun, have pity and hear me.
My mother is ill. May she become strong and well.”
After this prayer, Wolf Plume enacted a sham battle—a night attack he
had made on a hostile camp. He built a miniature lodge of branches; he
showed how he entered the tepee of an enemy and took two scalps.
Then Big Beaver came forward with his sister and said:
“Hear, men and women, for what I speak is true. In the winter-moon I
went with Two Eagles on a visit to the Crow Indians. We crossed the
Yellowstone River on the ice and my partner was drowned. I thought my
time to die had also come. But I made a vow to the Sun—if I ever came
out of that danger alive, my sister would come forward with me and take
one of the sacred tongues at the next Sun Dance.”
Then his sister held up a tongue and prayed to the Sun; while Big
Beaver announced that he gave his saddle horse and its equipment to
Spotted Eagle, the medicine man, and asked him to pray for him.
Then a woman aroused the interest of all by singing a mourning song to
her dead lover, saying:
“The dancing-lodge is the place where I was last with my lover.
Now I am lonely.
He left me and went to the Spirit World.
Where I want to join him soon.”
Shortly after this, the woman committed suicide by jumping from a cliff
in view of the people of her camp.
In former days, when the Indians were free, there was self-torture at
the Sun Dance, by warriors who had made vows to the Sun in time of
peril. Slits were cut on both sides of the breast and sticks were
inserted under the muscles. By means of rawhide ropes hanging from the
center pole and fastened to these sticks, the warriors danced before
the people, amid the beating of drums and applause of the spectators,
until the sticks were torn loose from the flesh. Many of these warriors
did not live long after the torture. It was believed they gave
themselves to the Sun and the Sun took them.
Throughout the ceremonies, Mad Wolf and Gives-to-the-Sun came regularly
to the dancing-lodge. He took his pipe and plenty of tobacco and gave
to those who sat near. She wore her best clothes—deerskin trimmed with
elk teeth and with leggings and moccasins to match.
Then the men’s societies, the All-Brave-Dogs, Pigeons, and Mosquitoes,
gave their rituals and dances; and their members told of brave deeds in
war. They also gave war dances and counted “coups,” accompanied by the
beating of drums and of rattles on a rawhide; they had a feast and
passed around a Medicine Pipe for every one to smoke and pray.
On the last day of the Sun Dance, when the time had come for the tribe
to break camp and separate, Mad Wolf stood before the people. He spoke
to them in a strong voice so that all could hear, saying:
“Hear, my children, for I speak to you with a good heart. It does
us all good to come together once every year for the Sun Dance. We
have smoked the Medicine Pipe and the rising smoke has carried away
all of our bad feelings. Some have fulfilled their vows and others
made presents to the Sun. The old people have fasted and prayed and
now feel better in their hearts. The young men have heard the wise
counsels of our chiefs, and young girls have seen the medicine
women who fast and pray, because their lives are pure and they are
good to every one.
“The Sun is our father. He is kind. He covers the trees with leaves
and makes the grass green in the spring. He also gave the Indians
good hearts, that they might be kind and help each other.
“The grass is now long and the sun is warm over the prairie; but
the cold and frost of winter, with its deep snows and biting winds
will soon come; and I know not where our women and children will
get their food.
“We are not moving; we are just standing still. The buffalo are all
gone, the antelope and the rest of the game also. The white men
continue to drive us towards the setting sun; but now the Rocky
Mountains face us like a wall, and we can go no farther. I do not
care for myself; I shall soon go to the Great Spirit. But I am
anxious for our little children; I know not what will become of
them.
“You have all heard of our Great Father (President of the United
States), who calls us his red children. He is the only one upon
whom we can depend. Now, you must look to him, as in the past we
looked to the Sun God. My children, you must obey his laws and give
heed to his advice. He lives far away toward the rising sun. I
shake hands with him now, for our hearts feel warm toward him.
“Prepare to return to your homes and to care for your horses and
cattle. Look after them well and send your children to school. If
they learn the language of the white men, they will be a great help
to us; for the way of the white man is now on top.
“My children, I shake hands with all of you. I want you to feel the
sunshine of joy in your hearts and to have no trouble. What I speak
with my mouth, I feel in my heart. Farewell!”
Early on the following morning, Running Crane and his bands of Indians
took down their lodges and started south. Then Mad Wolf with his
followers departed for the north. The great tribal camp melted quickly
away; and I was left alone on the prairie.
The golden rays of the rising sun shone over the rounded uplands with
their long grass-covered slopes and wide valleys; upon the giant peaks
of the Rockies with towering precipices, dark forests and everlasting
snow. Many birds were singing, meadow-larks, white-crowns, and
thrushes. The west wind bore the scent of pine and cedar from the
mountains, the fragrance of prairie wild flowers and sweet grass. I
took a last look at the broad plain with its great circle of deserted
lodge-fires; and turned my face toward the rising sun. That was the
last I ever saw of Mad Wolf, my Indian father. He soon went over the
Wolf Trail to the ghostly Sand Hills. And now all that old generation
of Indians have followed him.
THE END
APPENDIX
MEDICINAL AND USEFUL PLANTS OF THE BLACKFOOT INDIANS [7]
By WALTER McCLINTOCK
The following collection of herbs and plants with their Indian names,
uses, and methods of preparation by the Blackfoot, is deposited in the
Carnegie Museum of Pittsburgh. The specimens were identified by Mr. O.
E. Jennings, Curator of Botany in the Museum and Professor of Botany in
the University of Pittsburgh.
1. MATERIA MEDICA OF THE BLACKFOOT
Katoya. Sweet Pine. Balsam Fir. Abies lasiocarpa. Burned for incense in
ceremonials. It was used in poultices for fevers and colds in the
chest, also for hair oil by mixing with grease and for perfume. It is
more fragrant than ordinary balsam. When it grows in dry places it has
a more concentrated and sweet odor.
Se-pat-semo. Sweet Grass. Vanilla Grass. Savastana odorata. After
drying, Sweet Grass was generally kept by plaiting several strands. It
was burned for incense and used also for making hair tonic by soaking
in water. In northern Europe and Sweden it is called Holy Grass,
because with other sweet-scented grasses, it is strewn before the
churches. It is found throughout the world in the cold north-temperate
zone, northern Europe and Asia, Newfoundland to Alaska, south to New
Jersey and Wisconsin to Colorado.
Ek-siso-ke. Sharp Vine. Bear Grass. Yucca glauca. The roots were boiled
in water and used as a tonic for falling hair. The Blackfoot thought
there was no better remedy than the Ek-siso-ke for breaks and sprains.
The roots were grated and placed in boiling water. The inflammation was
reduced by holding the injured member in the rising steam. The roots
were also placed upon cuts to stop bleeding and to allay inflammation.
Nits-ik-opa. Double-Root. Squaw-Root. Carum Gairdneri. Used for sore
throat and placed on swellings to draw out inflammation. It was also
eaten raw or boiled as a vegetable and used for flavoring stews.
Oks-pi-poku. Sticky-Root, also called Ap-aks-iboku. Wide Leaves. Tufted
Primrose or Alkali Lily. Pachylobus caespitosus. The root was pounded
up and applied wet to sores and swellings to allay inflammation. It
grows in alkali soil and is generally found in gravel beds.
Apos-ipoco. Tastes Dry. Alumn-Root. Heuchera parvifolia. It was pounded
up and used wet as an application for sores and swellings. It grows on
gravel bottoms and alkali flats.
Matoa-koa-ksi. Yellow-Root, or Swamp-Root. Willow-leaved Dock. Rumex
salicifolius. It was boiled and used for many complaints but generally
for swellings. It grows in swamps.
Mais-to-nata. Crow-Root. Dotted Blazing-Star. Lacinaria punctata. Named
because of the scarlet brilliancy of its flowers. It was called
Crow-Root by the Blackfoot because it was eaten by crows and ravens in
the autumn. The root was boiled and applied to swellings. A tea was
also made with it for stomach-ache. It was sometimes eaten raw.
O-muck-kas. Big Turnip. Parsnip. Leptotaenia multifida. Belonging to
the carrot family, the Big Turnip is found on the sides of hills,
growing in sandy loamy soil. It was gathered in the fall, the root
being used to make a hot drink as a tonic for people in a weakened
condition and to make them fat. The root was also pounded up and burned
for incense. When horses had the distemper they were made to inhale
smoke from this root. It was also mixed with brains and used in soft
tanning.
Pa-kito-ki. Gray Leaves. Double Bladder-Pod. Physaria didymocarpa. It
is to be found growing on gravel bottoms. The Blackfoot chewed the
plant for sore throats, also for cramps and stomach trouble. It was
also placed in water with hot rocks and used to allay swelling.
A-sat-chiot-ake. Rattle-Weed. Purple Loco-Weed, Crazy-Weed. Aragallus
lagopus. Some of the flowers are purple, others blue, yellow, and
white. It grows on gravel bottoms. The Blackfoot chewed it for sore
throat, also to allay swelling.
A-sa-po-pin-ats. Looks-like-a-plume. Wind-Flower or Round-fruited
Anemone. Anemone globosa. It is adapted for a windy place and is found
growing on hillsides where the wind strikes it, either on the plains,
or in the mountains. In midsummer the flower turns into cotton, which
the Blackfoot burn on a hot coal for headache.
Et-a-wa-asi. Makes-you-sneeze (Snuff). American White Hellebore.
Veratrum speciosum. The plant grows to be about six feet high and is
found in the mountain forests. The root is poisonous to eat. It was
gathered by the Blackfoot both in the fall and in the spring and was
used for headache. They broke off a small piece of the root, which was
very dry, and snuffed it up the nose.
Sixa-wa-kasim. Black-Root. Red Bane-Berry. Actaea arguta. The berries
are both red and white. It is found near the mountains in the
underbrush along rivers. The roots were boiled and used for coughs and
colds.
Siximas. Black-Root. White Bane-Berry. Actaea eburnea. The root was
boiled and used for coughs and colds.
Six-ocasim. Indian Horehound. It is not found on the prairies but in
the mountains along streams. It was generally used, after mixing with
other plants, for baby colds.
Kaksamis. She Sage. Sweet Sage, Old Man, Pasturage Sage-Brush.
Artemisia frigida. The roots or tops were boiled and used as a drink
for mountain fever. It was also chewed for heart-burn. Sage was
generally tied to articles that were sacrificed to the Sun.
Otsque-eina. Blue Berry. Oregon Grape. Berberis aquifolium. The roots
were boiled and used for stomach trouble, also for hemorrhages. It grew
in the forest on the mountains.
A-poks-ikim. Smell-Foot. Northern Valerian. Valeriana septentrionalis.
A hot drink was made from the roots for stomach trouble.
A-much-ko-iyatsis. Red-Mouth Bush. Paper-Leaf Alder. Alnus tenuifolia.
A hot drink was made of the bark and taken for scrofula. The bark split
readily and was also used for making stirrups, which were covered with
raw-hide. The Indian name originated because it was observed that when
people chewed the bark it colored their mouths red.
Ma-ne-ka-pe. Young Man. Horse-Mint. Monarda scabra. An eye-wash was
made by placing the blossoms in warm water and was used to allay
inflammation.
So-ya-its. Lies-on-his-belly. Long-plumed Avens. Sieversia ciliata. It
grows on the plains and in the mountains. The Blackfoot boiled it in
water and used for sore and inflamed eyes.
Kine. Rose Berries or Apis-is-kitsa-wa. Tomato-Flower. Say’s Rose. Rosa
Sayi. A drink was made of the root and given to children for diarrhea.
The berries were sometimes eaten raw.
Omaka-ka-tane-wan. Gopher-Berries. Wild Potato, Ground Cherry,
Cut-leaved Nightshade. Solatium triflorum. The berries were boiled and
given to children for diarrhea. The plants grow on prairie-dog hills.
Kita-kop-sim. Garter-Root, or Pachsi, Dry-Root. Silver-Weed. Argentina
anserina. The root was used for diarrhea.
Nuxapist. Little Blanket. Indian Hemp, Dogbane. Apocynum cannabinum. A
drink was made by boiling the root in water and taken for a laxative.
It was also used as a wash to prevent hair falling out. It grows on
high cliffs and was gathered at all times of year.
A-po-pik-a-tiss. Makes-your-hair-gray. Pore Fungus. Polyporus. A small
quantity was used as a purgative. It was said to make the hair gray if
too large a dose was taken. It was also used for cleaning buckskin.
At-si-po-koa. Fire-Taste. Sharp-leaved Beard-Tongue. Pentstemon
acuminatus. The Blackfoot named it At-si-po-koa because of its biting
flavor. It was boiled in water and taken internally for cramps and
pains in the stomach. It was also used to stop vomiting.
Six-in-oko. Juniper. Red Cedar. Juniperus scopulorum. The berries were
made into a tea to stop vomiting. The Juniper was used on the altar of
the sacred woman at the Sun Dance.
Aks-peis. Sticky-Weed. Gum-Plant. Grindelia squarrosa. The root was
boiled and taken internally for liver trouble. It grows on the
prairies.
Opet-at-sapia. Gutierrezia diversifolia. Grows on the prairies in the
foothills to the mountains. The roots were used by medicine men in
doctoring. Red-hot stones were placed in water with the roots. Fumes
arose with the steam.
E-simatch-sis. Dye. Evernia vulpina. A lichen that grows on pine trees.
It was used as a yellow dye for porcupine quills. The quills were
placed with the dye in boiling water. It was also used for headache.
E-simatch-sis. Dye. The Yellow Orthocarpus. Orthocarpus luteus. Used
for dyeing gopher skins red. The plant was first pounded up and then
pressed firmly upon the skin. It grows on the prairies.
Ana-wawa-toks-tima. Buffalo-Food. Yellow Cancer-Root. Thalesia
fasciculata. Used by Buffalo medicine men in doctoring wounds. They
chewed and blew it upon the wound.
Sa-po-tun-a-kio-toi-yis. Joint Grass. Scouring Rush. Equisetum hiemale.
The grass was boiled in water and used as a drink, for horse medicine.
Pach-co-i-au-saukas. Smell-Mouth. Western Sweet Cicely. Washingtonia
divaricata. It was given to mares in winter. The Blackfoot say that it
put them in good condition for foaling. They placed it in the mares’
mouths and made them chew it. A pleasant drink was made with a small
piece of the Western Sweet Cicely root, a little more of the Sixocasim
(Indian Horehound) to three cups of water. It was taken hot for colds
or tickling in the throat.
Tobacco
Ka-ka-sin. Larb, or Kinnekinick Bearberry. Arctostaphylus uva-ursi. The
leaves, which are thick and evergreen, were dried and used for tobacco.
The berries were eaten raw and also used mashed in fat and fried. It
grows in Northern North America, also Northern Europe and Asia.
O-makse-ka-ka-sin. Big Larb. Pipsissewa, Prince’s Pine. Chimaphila
umbellata. It flourishes among decaying leaves in a sandy soil in the
mountain forests of Northern North America. The dried leaves were used
for tobacco by all the Mountain Indians. The Blackfoot had a special
preference for the Big Larb in smoking.
2. PLANTS FOR CEREMONIALS
Pono-kau-sinni. Turnip. Elk-Food. Narrow-leaved Puccoon. Lithospermum
linearifolium. The tops were dried and used for burning as incense in
ceremonials.
So-yo-toi-yis. Spring Grass or I-ta-pat-anis, Cut-your-finger. Slough
Grass Sedge. Carex nebrascensis praevia. The Blackfoot said it was the
favorite grass of the buffalo and for this reason the medicine men tied
it around the horns of the sacred Buffalo head used in the Sun Dance
ceremonials. It grows in marshy places on the prairies.
A-pono-kauki. Paper-Leaves or O-to-kap-atsis. Yellow Flower.
Arrow-leaved Balsam-Root. Balsamorrhiza sagittata. The large leaves
were used in roasting Camas roots.
3. BERRIES AND WILD VEGETABLES USED FOR EATING
Ok-kun-okin. Berry. Sarvis-Berry, June-Berry, Service-Berry, Shadbush,
May Cherry. Amelanchier oblongifolia. A tall shrub or small tree
growing on the prairies along side-hills and in river bottoms. The
berries ripen in midsummer generally about the middle of July. The
Blackfoot used them in great quantities with stews, soups, and meat.
They also dried them for winter use. Violent pains often followed the
eating of raw Sarvis-Berries.
Pukkeep. Chokecherry. Western Wild Cherry. Prunus demissa. The
Blackfoot say it does not ripen till later than the Sarvis-Berry,
generally September or even October. They were used for soups, eaten
raw and pounded up and mixed with meat. The bark was boiled and used
internally in combination with roots of the Western Sweet Cicely,
Northern Valerian, and Sixocasim (Indian Horehound).
Miss-is-a-misoi. Stink-Wood. Buffalo-Berry, Silver-Berry. Elaeagnus
argentea. The Blackfoot gave it the name of Stink-Wood because of the
bad smell of the smoke. In gathering firewood a person was ridiculed if
he brought in Stink-Wood. The berries were used for soup. The bark was
very tough and made strong rope for tying skins and parfleches when
rawhide was not at hand.
Im-a-toch-kot. Dog-Feet. Disporum trachycarpum. It bears yellow
berries, which are eaten raw.
Po-kint-somo. Wild Rhubarb. Cow Parsnip. Heracleum lanatum. In the
spring the stalks were eaten after roasting over hot coals. The
Blackfoot say the stalks are of two kinds, which they designate by
Napim (He) and Skim (She). They peeled and split the stalk of the Skim
before roasting but only peeled the Napim. A stalk of the Po-kint-somo
was placed on the altar of the Sun Dance ceremonial.
Pach-op-it-skinni. Lumpy-Head. Wild Potato, Spring-Beauty. Claytonia
lanceolata. The Wild Potato grew on the prairies and in the foothills
of the mountains. The Blackfoot dug them in spring for eating,
preparing them for eating by boiling.
Ek-sik-a-pato-api. Looks Back. Smartweed. Polygonum bistortoides. The
root was used in soups and stews.
Pesat-se-nekim. Funny Vine. Wild Onion. Allium recurvatum. Eaten raw
and also used for flavoring.
Kach-a-tan. Tender-Root. Carolina Milk Vetch. Astragalus carolinianus.
The root was gathered in the spring or fall and eaten raw or cooked by
boiling in water. It grows on the gravel bottoms or side-hills of the
prairies.
Exixix. White-Root. Bitter-Root, State Flower of Montana, Red-Head
Louisa. Lewisia rediviva. The Blackfoot believed it was healthy food.
They prepared it by boiling in water. It grows plentifully in the
mountains.
Sax-ika-kitsim. Quick Smell. American Wild Mint. Mentha canadensis. The
leaves were placed in parfleches to flavor dried meat. It was also used
to make tea.
Mass. Wild Turnip. Elk Food. Lithospermum linearifolium. The roots were
prepared for eating by boiling or roasting. It grows on the prairies.
O-muck-ai-ix-ixi. Big White-Root. Evening Primrose, Alkali Lily.
Musenium divaricatum. The Blackfoot say the root has no flavor until
dried. It was gathered in the fall and eaten raw. It grows on the
prairies.
Miss-issa. Camas. Camassia esculenta. The roots were generally dug in
the fall after the blossoms had fallen. They were baked by placing in a
deep hole with heated rocks, leaves, and grass. A fire was also kept
burning on top of the ground. It was said to require two days and two
nights to cook them thoroughly in this way.
4. PERFUMES
At-sina-mo. Gros Ventre Scent. Meadow-Rue. Thalictrum occidentale. The
berries were dried and placed in small buckskin bags for perfumery.
Katoya. Sweet Pine. Balsam Fir. Abies lasiocarpa. The leaves had a
delightful odor when confined in a buckskin bag. Sweet Pine was also
mixed with grease in making hair oil to add fragrance.
Mat-o-at-sim. Perfumed Plant. Rayless Camomile, Oregon Dog-Root, Dog
Fennel. Matricaria matricarioides. The blossoms were dried and used for
perfumery.
Se-pat-semo. Sweet Grass. Vanilla Grass. Sevastana odorata. Sweet Grass
was the most popular perfumery among the Blackfoot. It was made into
braids and placed with their clothes or carried around in small bags.
It was also used for a hair-wash and as incense.
Pieces of punk from the Cottonwood tree, leaves of the Balsam Poplar
and the ring-bone from a horse’s leg were used for perfumes.
BLACKFOOT NAMES FOR FLOWERS
Sik-a-pis-chis. White Flower. Aster commutatus.
Ota-kap-is-chis-kit-sima. Yellow Flower. Clasping-leaved Arnica. Arnica
amplexifolia.
A-pis-is-kit-sa-wa. Tomato-Flower. Red Rose. Rosa Sayi.
Ot-ska-a-pis-is-kit-sa. Blue Flower. Oblong-leaved Gentian. Gentiana
affinis.
A-sa-po-pin-ats. Looks-like-a-plume. Round-Fruited Anemone. Anemone
globosa. Its name was derived from the appearance of the flower when it
turns into cotton and resembles a soft, downy feather.
A-po-no-kau-ki. Paper-Leaves. Arrow-leaved Balsam-Root. Balsamorrhiza
sagittata. In the hot weather its large leaves become very dry and
resemble paper.
Sto-o-kat-sis. Ghost’s Lariat. Columbian Virgin’s-Bower. Atragene
columbiana. A vine, with a beautiful light blue flower, that trails
along the ground and also climbs trees. The Blackfoot have named it
Ghost’s Lariat because it catches people and trips them up
unexpectedly.
NOTES
[1] This incident is referred to in the Report of General W. T.
Sherman, Secretary of War, 1876, p. 33.
[2] For descriptions of Beaver Bundle, see Chapters VII and VIII.
[3] Medicinal and Useful Plants of the Blackfoot Indians. See Appendix.
[4] Medicinal and Useful Plants of the Blackfoot Indians. See Appendix.
[5] This Medicine Robe of Brings-Down-the-Sun is now in the Blackfoot
Collection, American Museum of Natural History, New York City.
[6] This robe is now in the Indian collection of the American Museum of
Natural History, New York City.
[7] Published in Zeitschrift für Ethnologie, Berlin, Heft 2. 1909.