Blackfoot Lodge Tales Part 24

Nothing gave a man a higher place in the estimation of the people than the counting of _coups_, for, I repeat, personal bravery is of all qualities the most highly respected by Indians. On special occasions, as has been said, men counted over again in public their _coups_. This served to gratify personal vanity, and also to incite the young men to the performance of similar brave deeds. Besides this, they often made a more enduring record of these acts, by reproducing them pictographically on robes, cowskins, and other hides. There is now in my possession an illuminated cowskin, presented to me by Mr. J. Kipp, which contains the record of the _coups_ and the most striking events in the life of Red Crane, a Blackfoot warrior, painted by himself. These pictographs are very rude and are drawn after the style common among Plains Indians, but no doubt they were sufficiently lifelike to call up to the mind of the artist each detail of the stirring events which they record.

The Indian warrior who stood up to relate some brave deed which he had performed was almost always in a position to prove the truth of his statements. Either he had the enemy's scalp, or some trophy captured from him, to produce as evidence, or else he had a witness of his feat in some companion. A man seldom boasted of any deed unless he was able to prove his story, and false statements about exploits against the enemy were most unusual. Temporary peace was often made between tribes usually at war, and, at the friendly meetings which took place during such times of peace, former battles were talked over, the performances of various individuals discussed, and the acts of particular men in the different rights commented on. In this way, if any man had falsely claimed to have done brave deeds, he would be detected.

An example of this occurred many years ago among the Cheyennes. At that time, there was a celebrated chief of the Skidi tribe of the p.a.w.nee Nation whose name was Big Eagle. He was very brave, and the Cheyennes greatly feared him, and it was agreed among them that the man who could count _coup_ on Big Eagle should be made warchief of the Cheyennes. After a fight on the Loup River, a Cheyenne warrior claimed to have counted _coup_ on Big Eagle by thrusting a lance through his b.u.t.tocks. On the strength of the claim, this man was made war chief of the Cheyennes. Some years later, during a friendly visit made by the p.a.w.nees to the Cheyennes, this incident was mentioned. Big Eagle was present at the time, and, after inquiring into the matter, he rose in council, denied that he had ever been struck as claimed, and, throwing aside his robe, called on the Cheyennes present to examine his body and to point out the scars left by the lance. None were found. It was seen that Big Eagle spoke the truth; and the lying Cheyenne, from the proud position of war chief, sank to a point where he was an object of contempt to the meanest Indian in his tribe.

Among the Blackfeet a war party usually, or often, had its origin in a dream. Some man who has a dream, after he awakes tells of it. Perhaps he may say: "I dreamed that on a certain stream is a herd of horses that have been given to me, and that I am going away to get. I am going to war. I shall go to that place and get my band of horses." Then the men who know him, who believe that his medicine is strong and that he will have good luck, make up their minds to follow him. As soon as he has stated what he intends to do, his women and his female relations begin to make moccasins for him, and the old men among his relations begin to give him arrows and powder and ball to fit him out for war. The relations of those who are going with him do the same for them.

The leader notifies the young men who are going with him on what day and at what hour he intends to start. He determines the time for himself, but does not let the whole camp know it in advance. Of late years, large war parties have not been desirable. They have preferred to go out in small bodies. Just before a war party sets out, its members get together and sing the "peeling a stick song," which is a wolf song. Then they build a sweat lodge and go into it, and with them goes in an old man, a medicine-pipe man, who has been a good warrior. They fill the pipe and ask him to pray for them, that they may have good luck, and may accomplish what they desire. The medicine-pipe man prays and sings and pours water on the hot stones, and the warriors with their knives slice bits of skin and flesh from their bodies,--their arms and b.r.e.a.s.t.s and sometimes from the tip of the tongue,--which they offer to the Sun. Then, after the ceremony is over, all dripping with perspiration from their vapor bath, the men go down to the river and plunge in.

In starting out, a war party often marches in the daytime, but sometimes they travel at night from the beginning. Often they may make an all night march across a wide prairie, in pa.s.sing over which they might be seen if they travelled in the day. They journey on foot, always. The older men carry their arms, while the boys bear the moccasins, the ropes, and the food, which usually consists of dried meat or pemmican. They carry also coats and blankets and their war bonnets and otter skin medicine. The leader has but little physical labor to perform. His mind is occupied in planning the movements of his party. He is treated with the greatest respect. The others mend his moccasins, and give him the best of the food which they carry.

After they get away from the main camp, the leader selects the strongest of the young men, and sends him ahead to some designated b.u.t.te, saying, "Go to that place, and look carefully over the country, and if you see nothing, make signals to us to come on." This scout goes on ahead, travelling in the ravines and coulees, and keeps himself well hidden. After he has reconnoitred and made signs that he sees nothing, the party proceeds straight toward him.

The party usually starts early in the morning and travels all day, making camp at sundown. During the day, if they happen to come upon an antelope or a buffalo, they kill it, if possible, and take some of the meat with them. They try in every way to economize their pemmican. They always endeavor to make camp in the thick timber, where they cannot be seen; and here, when it is necessary, on account of bad weather or for other reasons, they build a war lodge. Taking four young cotton-woods or aspens, on which the leaves are left, and lashing them together like lodge poles, but with the b.u.t.ts up, about these they place other similar trees, also b.u.t.ts up and untrimmed. The leaves keep the rain off, and prevent the light of the fire which is built in the lodge from showing through. Sometimes, when on the prairie, where there is no wood, in stormy weather they will build a shelter of rocks. When the party has come close to the enemy, or into a country where the enemy are likely to be found, they build no more fires, but eat their food uncooked.

When they see fresh tracks of people, or signs that enemies are in the country, they stop travelling in the daytime and move altogether by night, until they come to some good place for hiding, and here they stop and sleep. When day comes, the leader sends out young men to the different b.u.t.tes, to look over the country and see if they can discover the enemy. If some one of the scouts reports that he has seen a camp, and that the enemy have been found, the leader directs his men to paint themselves and put on their war bonnets. This last is a figure of speech, since the war bonnets, having of late years been usually ornamented with bra.s.s bells, could not be worn in a secret attack, on account of the noise they would make. Before painting themselves, therefore, they untie their war bonnets, and spread them out on the ground, as if they were about to be worn, and then when they have finished painting themselves, tie them up again. When it begins to get dark, they start on the run for the enemy's camp. They leave their food in camp, but carry their ropes slung over the shoulder and under the arm, whips stuck in belts, guns and blankets.

After they have crept up close to the lodges, the leader chooses certain men that have strong hearts, and takes them with him into the camp to cut loose the horses. The rest of the party remain outside the camp, and look about its outskirts, driving in any horses that may be feeding about, not tied up. Of those who have gone into the camp, some cut loose one horse, while others cut all that may be tied about a lodge. Some go only once into the camp, and some go twice to get the horses. When they have secured the horses, they drive them off a little way from the camp, at first going slowly, and then mount and ride off fast. Generally, they travel two nights and one day before sleeping.

This is the usual method of procedure of an ordinary expedition to capture horses, and I have given it very nearly in the language of the men who explained it to me.

In their hostile encounters, the Blackfeet have much that is common to many Plains tribes, and also some customs that are peculiar to themselves. Like most Indians, they are subject to sudden, apparently causeless, panics, while at other times they display a courage that is heroic. They are firm believers in luck, and will follow a leader who is fortunate in his expeditions into almost any danger. On the other hand, if the leader of a war party loses his young men, or any of them, the people in the camp think that he is unlucky, and does not know how to lead a war party. Young men will not follow him as a leader, and he is obliged to go as a servant or scout under another leader. He is likely never again to lead a war party, having learned to distrust his luck.

If a war party meets the enemy, and kills several of them, losing in the battle one of its own number, it is likely, as the phrase is, to "cover"

the slain Blackfoot with all the dead enemies save one, and to have a scalp dance over that remaining one. If a party had killed six of the enemy and lost a man, it might "cover" the slain Blackfoot with five of the enemy. In other words, the five dead enemies would pay for the one which the war party had lost. So far, matters would be even, and they would feel at liberty to rejoice over the victory gained over the one that is left.

The Blackfeet sometimes cut to pieces an enemy killed in battle. If a Blackfoot had a relation killed by a member of another tribe, and afterward killed one of this tribe, he was likely to cut him all to pieces "to get even," that is, to gratify his spite--to obtain revenge. Sometimes, after they had killed an enemy, they dragged his body into camp, so as to give the children an opportunity to count _coup_ on it. Often they cut the feet and hands off the dead, and took them away and danced over them for a long time. Sometimes they cut off an arm or a leg, and often the head, and danced and rejoiced over this trophy.

Women and children of hostile tribes were often captured, and adopted into the Blackfoot tribes with all the rights and privileges of indigenous members. Men were rarely captured. When they were taken, they were sometimes killed in cold blood, especially if they had made a desperate resistance before being captured. At other times, the captive would be kept for a time, and then the chief would take him off away from the camp, and give him provisions, clothing, arms, and a horse, and let him go. The captive man always had a hard time at first. When he was brought into the camp, the women and children threw dirt on him and counted _coups_ on him, pounding him with sticks and clubs. He was rarely tied, but was always watched. Often the man who had taken him prisoner had great trouble to keep his tribesmen from killing him.

In the very early days of this century, war parties used commonly to start out in the spring, going south to the land where horses were abundant, being absent all summer and the next winter, and returning the following summer or autumn, with great bands of horses. Sometimes they were gone two years. They say that on such journeys they used to go to _Spai'yu ksah'ku_, which means the Spanish lands--_Spai'yu_ being a recently made word, no doubt from the French _espagnol._ That they did get as far as Mexico, or at least New Mexico, is indicated by the fact that they brought back branded horses and a few branded mules; for in these early days there was no stock upon the Plains, and animals bearing brands were found only in the Spanish American settlements. The Blackfeet did not know what these marks meant. From their raids into these distant lands, they sometimes brought back arms of strange make, lances, axes, and swords, of a form unlike any that they had seen. The lances had broad heads; some of the axes, as described, were evidently the old "T. Gray" trade axes of the southwest. A sword, described as having a long, slender, straight blade, inlaid with a flower pattern of yellow metal along the back, was probably an old Spanish rapier.

In telling of these journeys to Spanish lands, they say of the very long reeds which grow there, that they are very large at the b.u.t.t, are jointed, very hard, and very tall; they grow in marshy places; and the water there has a strange, mouldy smell.

It is said, too, that there have been war parties who have crossed the mountains and gone so far to the west that they have seen the big salt water which lies beyond, or west of, the Great Salt Lake. Journeys as far south as Salt Lake were not uncommon, and Hugh Monroe has told me of a war party he accompanied which went as far as this.

RELIGION

In ancient times the chief G.o.d of the Blackfeet--their Creator--was _Na'pi_ (Old Man). This is the word used to indicate any old man, though its meaning is often loosely given as white. An a.n.a.lysis of the word _Na'pi_, however, shows it to be compounded of the word _Ni'nah_, man, and the particle _a'pi_, which expresses a color, and which is never used by itself, but always in combination with some other word. The Blackfoot word for white is _Ksik-si-num'_ while _a'pi_, though also conveying the idea of whiteness, really describes the tint seen in the early morning light when it first appears in the east--the dawn--not a pure white, but that color combined with a faint cast of yellow. _Na'pi_, therefore, would seem to mean dawn-light-color-man, or man-yellowish-white. It is easy to see why old men should be called by this latter name, for it describes precisely the color of their hair.

Dr. Brinton, in his valuable work, American Hero Myths, has suggested a more profound reason why such a name should be given to the Creator. He says: "The most important of all things to life is light. This the primitive savage felt, and personifying it, he made light his chief G.o.d.

The beginning of day served, by a.n.a.logy, for the beginning of the world. Light comes before the Sun, brings it forth, creates it, as it were. Hence the Light G.o.d is not the Sun G.o.d but his antecedent and Creator."

It would be absurd to attribute to the Blackfoot of to-day any such abstract conception of the name of the Creator as that expressed in the foregoing quotation. The statement that Old Man was merely light personified would be beyond his comprehension, and if he did understand what was meant, he would laugh at it, and aver that _Na'pi_ was a real man, a flesh and blood person like himself.

The character of Old Man, as depicted in the stories told of him by the Blackfeet, is a curious mixture of opposite attributes. In the serious tales, such as those of the creation, he is spoken of respectfully, and there is no hint of the impish qualities which characterize him in other stories, in which he is powerful, but also at times impotent; full of all wisdom, yet at times so helpless that he has to ask aid from the animals. Sometimes he sympathizes with the people, and at others, out of pure spitefulness, he plays them malicious tricks that are worthy of a demon. He is a combination of strength, weakness, wisdom, folly, childishness, and malice.

Under various names Old Man is known to the Crees, Chippeways, and other Algonquins, and many of the stories that are current among the Blackfeet are told of him among those tribes. The more southern of these tribes do not venerate him as of old, but the Plains and Timber Crees of the north, and the north Chippeways, are said still to be firm believers in Old Man. He was their Creator, and is still their chief G.o.d. He is believed in less by the younger generation than the older. The Crees are regarded by the Indians of the Northwest as having very powerful medicine, and this all comes from Old Man.

Old Man can never die. Long ago he left the Blackfeet and went away to the West, disappearing in the mountains. Before his departure he told them that he would always take care of them, and some day would return. Even now, many of the old people believe that he spoke the truth, and that some day he will come back, and will bring with him the buffalo, which they believe the white men have hidden. It is sometimes said, however, that when he left them he told them also that, when he returned, he would find them changed--a different people and living in a different way from that which they practised when he went away. Sometimes, also, it is said that when he disappeared he went to the East.

It is generally believed that Old Man is no longer the princ.i.p.al G.o.d of the Blackfeet, that the Sun has taken his place. There is some reason to suspect, however, that the Sun and Old Man are one, that _N[=a]t[=o]s_' is only another name for _Na'pi_, for I have been told by two or three old men that "the Sun is the person whom we call Old Man." However this may be, it is certain that _Na'pi_--even if he no longer occupies the chief place in the Blackfoot religious system--is still reverenced, and is still addressed in prayer. Now, however, every good thing, success in war, in the chase, health, long life, all happiness, come by the special favor of the Sun.

The Sun is a man, the supreme chief of the world. The flat, circular earth in fact is his home, the floor of his lodge, and the over-arching sky is its covering. The moon, _K[=o]-k[=o]-mik'-[=e]-[)i]s,_ night light, is the Sun's wife. The pair have had a number of children, all but one of whom were killed by pelicans. The survivor is the morning star, _A-pi-su-ahts_--early riser.

In attributes the Sun is very unlike Old Man. He is a beneficent person, of great wisdom and kindness, good to those who do right. As a special means of obtaining his favor, sacrifices must be made. These are often presents of clothing, fine robes, or furs, and in extreme cases, when the prayer is for life itself, the offering of a finger, or--still dearer--a lock of hair. If a white buffalo was killed, the robe was always given to the Sun. It belonged to him. Of the buffalo, the tongue--regarded as the greatest delicacy of the whole animal--was especially sacred to the Sun. The sufferings undergone by men in the Medicine Lodge each year were sacrifices to the Sun. This torture was an actual penance, like the sitting for years on top of a pillar, the wearing of a hair shirt, or fasting in Lent. It was undergone for no other purpose than that of pleasing G.o.d--as a propitiation or in fulfilment of vows made to him. Just as the priests of Baal slashed themselves with knives to induce their G.o.d to help them, so, and for the same reason, the Blackfoot men surged on and tore out the ropes tied to their skins. It is merely the carrying out of a religious idea that is as old as history and as widespread as the globe, and is closely akin to the motive which to-day, in our own centres of enlightened civilization, prompts acts of self-denial and penance by many thousands of intelligent cultivated people. And yet we are horrified at hearing described the tortures of the Medicine Lodge.

Besides the Sun and Old Man, the Blackfoot religious system includes a number of minor deities or rather natural qualities and forces, which are personified and given shape. These are included in the general terms Above Persons, Ground Persons, and Under Water Persons. Of the former cla.s.s, Thunder is one of the most important, and is worshipped as is elsewhere shown. He brings the rain. He is represented sometimes as a bird, or, more vaguely, as in one of the stories, merely as a fearful person. Wind Maker is an example of an Under Water Person, and it is related that he has been seen, and his form is described. It is believed by some that he lives under the water at the head of the Upper St. Mary's Lake. Those who believe this say that when he wants the wind to blow, he makes the waves roll, and that these cause the wind to blow,--another example of mistaking effect for cause, so common among the Indians. The Ground Man is another below person. He lives under the ground, and perhaps typifies the power of the earth, which is highly respected by all Indians of the west. The Cheyennes also have a Ground Man whom they call The Lower One, or Below Person _(Pun'-[)o]-ts[)i]-hyo)_. The cold and snow are brought by Cold Maker _(Ai'-so-yim-stan_). He is a man, white in color, with white hair, and clad in white apparel, who rides on a white horse. He brings the storm with him. They pray to him to bring, or not to bring, the storm.

Many of the animals are regarded as typifying some form of wisdom or craft. They are not G.o.ds, yet they have power, which, perhaps, is given them by the Sun or by Old Man. Examples of this are shown in some of the stories.

Among the animals especially respected and supposed to have great power, are the buffalo, the bear, the raven, the wolf, the beaver, and the kit-fox. Geese too, are credited with great wisdom and with foreknowledge of the weather. They are led by chiefs. As is quite natural among a people like the Blackfeet, the buffalo stood very high among the animals which they reverenced. It symbolized food and shelter, and was _Nato'y[)e]_ (of the Sun), sacred. Not a few considered it a medicine animal, and had it for their dream, or secret helper. It was the most powerful of all the animal helpers. Its importance is indicated by the fact that buffalo skulls were placed on the sweat houses built in connection with the Medicine Lodge. A similar respect for the buffalo exists among many Plains tribes, which were formerly dependent on it for food and raiment. A reverence for the bear appears to be common to all North American tribes, and is based not upon anything that the animal's body yields, but perhaps on the fact that it is the largest carnivorous mammal of the continent, the most difficult to kill and extremely keen in all its senses. The Blackfeet believe it to be part brute and part human, portions of its body, particularly the ribs and feet, being like those of a man. The raven is cunning. The wolf has great endurance and much craft. He can steal close to one without being seen. In the stories given in the earlier pages of this book, many of the attributes of the different animals are clearly set forth.

There were various powers and signs connected with these animals so held in high esteem by the Blackfeet, to which the people gave strict heed. Thus the raven has the power of giving people far sight. It was also useful in another way. Often, in going to war, a man would get a raven's skin and stuff the head and neck, and tie it to the hair of the head behind. If a man wearing such a skin got near the enemy without knowing it, the skin would give him warning by tapping him on the back of the head with its bill. Then he would know that the enemy was near, and would hide. If a raven flew over a lodge, or a number of lodges, and cried, and then was joined by other ravens, all flying over the camp and crying, it was a sure sign that during the day some one would come and tell the news from far off. The ravens often told the people that game was near, calling to the hunter and then flying a little way, and then coming back, and again calling and flying toward the game.

The wolves are the people's great friends; they travel with the wolves. If, as they are travelling along, they pa.s.s close to some wolves, these will bark at the people, talking to them. Some man will call to them, "No, I will not give you my body to eat, but I will give you the body of some one else, if you will go along with us." This applies both to wolves and coyotes. If a man goes away from the camp at night, and meets a coyote, and it barks at him, he goes back to the camp, and says to the people: "Look out now; be smart. A coyote barked at me to-night." Then the people look out, and are careful, for it is a sure sign that something bad is going to happen. Perhaps some one will be shot; perhaps the enemy will charge the camp.

If a person is hungry and sings a wolf song, he is likely to find food. Men going on a hunting trip sing these songs, which bring them good luck. The bear has very powerful medicine. Sometimes he takes pity on people and helps them, as in the story of Mik'-api.

Some Piegans, if they wish to travel on a certain day, have the power of insuring good weather on that day. It is supposed that they do this by singing a powerful song. Some of the enemy can cause bad weather, when they want to steal into the camp.

People who belonged to the _Sin'-o-pah_ band of the _I-kun-uh'-kah-tsi,_ if they were at war in summer and wanted a storm to come up, would take some dirt and water and rub it on the kit-fox skin, and this would cause a rain-storm to come up. In winter, snow and dirt would be rubbed on the skin and this would bring up a snow-storm.

Certain places and inanimate objects are also greatly reverenced by the Blackfeet, and presents are made to them.

The smallest of the three b.u.t.tes of the Sweet Gra.s.s Hills is regarded as sacred. "All the Indians are afraid to go there," Four Bears once told me. Presents are sometimes thrown into the Missouri River, though these are not offerings made directly to the stream, but are given to the Under Water People, who live in it.

Mention has already been made of the buffalo rock, which gives its owner the power to call the buffalo.

Another sacred object is the medicine rock of the Marias. It is a huge boulder of reddish sandstone, two-thirds the way up a steep hill on the north bank of the Marias River, about five miles from Fort Conrad. Formerly, this rock rested on the top of the bluff, but, as the soil about it is worn away by the wind and the rain, it is slowly moving down the hill. The Indians believe it to be alive, and make presents to it. When I first visited it, the ground about it was strewn with decaying remnants of offerings that had been made to it in the past. Among these I noticed, besides fragments of clothing, eagle feathers, a steel finger ring, bra.s.s ear-rings, and a little bottle made of two copper cartridge cases.

Down on Milk River, east of the Sweet Gra.s.s Hills, is another medicine rock. It is shaped something like a man's body, and looks like a person sitting on top of the bluff. Whenever the Blackfeet pa.s.s this rock, they make presents to it. Sometimes, when they give it an article of clothing, they put it on the rock, "and then," as one of them once said to me, "when you look at it, it seems more than ever like a person." Down in the big bend of the Milk River, opposite the eastern end of the Little Rocky Mountains, lying on the prairie, is a great gray boulder, which is shaped like a buffalo bull lying down. This is greatly reverenced by all Plains Indians, Blackfeet included, and they make presents to it. Many other examples of similar character might be given.

The Blackfeet make daily prayers to the Sun and to Old Man, and nothing of importance is undertaken without asking for divine a.s.sistance. They are firm believers in dreams. These, they say, are sent by the Sun to enable us to look ahead, to tell what is going to happen. A dream, especially if it is a strong one,--that is, if the dream is very clear and vivid,--is almost always obeyed. As dreams start them on the war path, so, if a dream threatening bad luck comes to a member of a war party, even if in the enemy's country and just about to make an attack on a camp, the party is likely to turn about and go home without making any hostile demonstrations. The animal or object which appears to the boy, or man, who is trying to dream for power, is, as has been said, regarded thereafter as his secret helper, his medicine, and is usually called his dream _(Nits-o'-kan)_.

The most important religious occasion of the year is the ceremony of the Medicine Lodge. This is a sacrifice, which, among the Blackfeet, is offered invariably by women. If a woman has a son or husband away at war, and is anxious about him, or if she has a dangerously sick child, she may make to the Sun a vow in the following words:--

"Listen, Sun. Pity me. You have seen my life. You know that I am pure. I have never committed adultery with any man. Now, therefore, I ask you to pity me. I will build you a lodge. Let my son survive. Bring him back to health, so that I may build this lodge for you."

The vow to build the Medicine Lodge is repeated in a loud voice, outside her lodge, so that all the people may hear it, and if any man can impeach the woman, he is obliged to speak out, in which case she could be punished according to the law. The Medicine Lodge is always built in summer, at the season of the ripening of the sarvis berries, and if, before this time, the person for whom the vow is made dies, the woman is not obliged to fulfil her vow. She is regarded with suspicion, and it is generally believed that she has been guilty of the crime she disavowed. As this cannot be proved, however, she is not punished.

When the time approaches for the building of the lodge, a suitable locality is selected, and all the people move to it, putting up their lodges in a circle about it. In the meantime, at least a hundred buffalo tongues have been collected, cut, and dried by the woman who may be called the Medicine Lodge woman. No one but she is allowed to take part in this work.

Before the tongues are cut and dried, they are laid in a pile in the medicine woman's lodge. She then gives a feast to the old men, and one of them, noted for his honesty, and well liked by all, repeats a very long prayer, asking in substance that the coming Medicine Lodge may be acceptable to the Sun, and that he will look with favor on the people, and will give them good health, plenty of food, and success in war. A hundred songs are then sung, each one different from the others. The feast and singing of these songs lasts a day and a half.[Ill.u.s.tration: MEDICINE LODGE]

Before the Medicine Lodge is erected, four large sweat lodges are built, all in a line, fronting to the east or toward the rising sun. Two stand in front of the Medicine Lodge, and two behind it. The two nearest the Medicine Lodge are built one day, and the others on the day following. The sticks for the framework of these lodges are cut only by renowned warriors, each warrior cutting one, and, as he brings it in and lays it down, he counts a _coup_, which must be of some especially brave deed. The old men then take the sticks and erect the lodges, placing on top of each a buffalo skull, one half of which is painted red, the other black, to represent day and night, or rather the sun and the moon. When the lodges are finished and the stones heated, the warriors go in to sweat, and with them the medicine pipe men, who offer up prayers.