Indian Games and Dances with Native Songs Part 12

Make its path smooth, that it may reach the brow of the fourth hill!

Ho! All ye of the heavens, all ye of the air, all ye of the earth, I bid you hear me!

Into your midst has come a new life; Consent ye, consent ye all, I implore!

Make its path smooth--then shall it travel beyond the four hills!

In this manner the child, the "new life," was introduced to the Cosmos of which it was now a part. All the powers of the heavens and of the earth were invoked to render aid to the "new life" in its onward struggle over the rugged path that traverses the four hills of life, typifying Infancy, Youth, Maturity and Old Age.

An infant was merely a "new life," it was wholly dependent upon others; no name was given it (only endearing terms were used), for the reason that a name implies either a sacred responsibility or a personal achievement, neither of which was possible to an infant. When, however, the child could go about alone, generally at three or four years of age, the time had arrived when it must be given a tribal name, one belonging to the rites in charge of its birth group. By means of this ceremonial act the child was inducted by sacred rites into the tribe and became a recognized member.

GIVING THE CHILD A NAME

This ceremony, formerly practiced among the Omaha and cognate tribes, took place in the spring, "when the gra.s.s was up and the birds were singing." A tent was set apart and made sacred by the priest who had the hereditary right to perform the ceremony. As the occasion was one of tribal interest, many people flocked to the scene of the rite.

A large stone was brought and placed on the east side of the fire that was burning in the center of the s.p.a.ce inside the tent. When everything was ready the old priest stood at the door awaiting the arrival of the child.

Then all the mothers who had children of the proper age wended their way to this tent, each one leading her little child, who carried in its hands a new pair of moccasins. As the two reached the tent the mother addressed the priest, saying: "Venerable man, I desire my child to wear moccasins." (This was a symbolic form of expression.) "I desire my child to walk long upon the earth, to be content with the light of many days. We seek your protection!" The priest made a formal reply and the little one, carrying its moccasins, entered the tent alone. After a few ritualistic phrases the priest accompanied the child to the fire place, where he and the child stood facing the East while the priest sang an invocation to the Four Winds. He bade them to come hither and stand in this place in four groups.

At the close of this Ritual Song the priest lifted the child by the arms so that its little bare feet rested upon the stone, as it faced the South; then he lifted the child again by the arms and its feet rested on the stone, as it faced the West; again the child was lifted and its feet were upon the stone, as it faced the North; once more the priest lifted the child and its feet touched the stone, as it faced the East. Then the priest sang the following Ritual Song:

Turned by the Winds goes the one I send yonder, Yonder he goes who is whirled by the Winds, Goes where the four hills of life and the Four Winds are standing, There into the midst of the Winds do I send him, Into the midst of the Winds standing there!

This song and the entire ceremony, which is spoken of as "Turning the child," are highly symbolic and cannot be fully explained at this time. The Winds are the messengers of the great invisible Wakon'da and bring the breath of life and strength to man. At the close of this song the priest put the new moccasins on the feet of the child and sang another Ritual Song which says:

Here unto you has been spoken the truth; Because of this truth you shall stand.

Here declared is the truth; Here in this place has been shown you the truth.

Therefore, arise! Go forth in its strength!

As the priest sang the last line he set the child on its feet and made it take four steps toward the East; these steps are typical of its now entering into life. Then the priest led the child to the entrance of the tent, where he called aloud the tribal name of the child, then for the first time proclaimed, adding:

"Ho! Ye Hills, ye Gra.s.s, ye Trees, ye creeping things, both great and small, I bid you hear! This child has thrown away its baby name! Ho!"

All the children of the tribe pa.s.sed through this ceremony and in this way received their sacred personal names, which were never dropped throughout their after-life, not even when a man took a new name.

BESTOWING A NEW NAME

The bestowal of a new name upon an adult generally took place at some tribal ceremony when all the people were gathered together. In this way as much publicity as possible was given to the act. Among the p.a.w.nee tribe there were three requirements that had to be met in order to take a new name:

First, a man could only take a new name after the performance of an act indicative of ability or strength of character;

Second, the name had to be a.s.sumed openly in the presence of the people to whom the act it commemorated was known;

Third, it was necessary that it should be announced in connection with such a ritual as that here given.

These three requirements indicate (1) that a man's name stood for what he had shown himself to be by the light of his actions; (2) that this was recognized by his tribesmen, and (3) that it was proclaimed by one having charge of mediatory rites through which man can be approached by the supernatural.

The old priest who gave the following ritual and explained it said: "A man's life is an onward movement. If one has within him a determined purpose and seeks the help of the powers, his life will climb up." Here he made a gesture indicating a line slanting upward; then he arrested the movement and, still holding his hand where he had stopped, went on to say: "As a man is climbing up, he does something that marks a place in his life where the powers have given him an opportunity to express in acts his peculiar endowments; so this place, this act, forms a stage in his career and he takes a new name to indicate that he is on a level different from that he occupied previously." He added: "Some men can rise only a little way, others live on a dead level." He ill.u.s.trated his words by moving his hands horizontally. "Men having power to advance climb step by step." Again he made his meaning clear by outlining a flight of steps.

The following ritual is recited on the occasion of taking a new name and is a dramatic poem in three parts. The first gives briefly the inst.i.tution of the rite of changing one's name in consequence of a new achievement; the second shows how the man was enabled to accomplish this act. It begins with his lonely vigil and fast when he cried to the powers for help; the scene then shifts to the circle of the lesser powers, who, in council, deliberate on his pet.i.tion which makes its way to them and finally wins their consent; then the winds summon the messengers and these, gathering at the command of the lesser powers, are sent to earth to the man crying in lonely places, to grant him his desire. This part closes with a few vivid words which set forth that only by the favor of the powers had the man been able to do the deed. The third part deals with the man's names--the one to be discarded and the one now to be a.s.sumed. The ritual is in rhythmic form, impossible to reproduce in English. The following rendition contains nothing which is not in the original text as explained and amplified by the priest.

The ritual was intoned in a loud voice; the man who was to receive a new name stood before the priest where he could be seen by the entire a.s.sembly.

RITUAL

Harken! 'Twas thus it came to pa.s.s: In ancient days, a Leader and his men Walked this wide earth, man's vast abode Roofed by the heavens, where dwell the G.o.ds.

They reached a place the spot no man can tell, Faced dangers dread and vanquished them; Then, standing as if born anew to life, Each warrior threw away the name That had been his ere yet these deeds were done.

Harken! The Leader and his men Made there the Vict'ry song, and set the mark Ye must o'ertake, if ye would be like them!

Harken! The Leader and his men Turned then toward home. Their Vict'ry song Proclaimed them near; the village rose, Looked toward the hill, where on the top Stood the brave men, singing their song, Heralding thus the favor of the G.o.ds By which they had surpa.s.sed all former deeds-- Made new their claim to be accounted men.

Harken! And whence, think ye, was borne Unto these men courage to dare, Strength to endure hardship and war?

Mark well my words, as I reveal How the G.o.ds help man's feebleness.

The Leader of these warriors was a man Given to prayer. Oft he went forth Seeking a place no one could find.

There would he stand and lift his voice, Fraught with desire that he might be Invincible, a bulwark 'gainst all foes Threat'ning his tribe, causing them fear.

Night-time and day this cry sped on, Traveling far, seeking to reach-- Harken! Those places far above, Harken! Within the circle vast Where sit the G.o.ds watching o'er men.

Harken! This poor man's prayer went on, Speeding afar into the blue Heavens above, reached there the place-- Harken! Where dwell the lesser G.o.ds, Harken! And great Ti-ra'-wa, mightier than all!

Harken! It was because a G.o.d Received this prayer, considered it, Favored its plea, and pa.s.sed it on To him whose place was next, in that grand ring, Who in his turn received the prayer, Considered it, and sent it on-- Harken! Around that circle vast, Harken! Where sit the G.o.ds above.

Harken! And thus it was the prayer Sent by this man won the consent Of all the G.o.ds. For each G.o.d in his place Speaks out his thought, grants or rejects Man's suppliant cry, asking for help; But none can act until the Council grand Comes to accord, thinks as one mind, Has but one will all must obey.

Harken! The Council gave consent; Harken! And great Ti-ra'-wa, mightier than all!

Harken! To make their purpose known, Succor and aid freely to give, Heralds were called, called by the Winds.

Then in the West uprose the Clouds Heavy and black, ladened with storm.

Slowly they climbed, dark'ning the skies, While close on every side the Thunders marched On their dread way, till all were come To where the G.o.ds in stately council sat Waiting for them. Then bade them go Back to the earth, carrying aid To him whose prayer had reached their circle vast.

This mandate given, the Thunders turned toward earth, Taking their course slantwise the sky.

Harken! Another followed hard-- Lightning broke forth out of the cloud, Zigzag and dart, cleaving their way Slantwise to earth, their goal to reach.

Harken! For these two were not all That hastened to proclaim the G.o.d's behest-- Swift on their wings Swallows in flocks Swept in advance, ranging the path, Black b.r.e.a.s.t.s and Red, Yellow and White, Flying about, clearing the way For those who bore the message of the G.o.ds Granting the man courage to dare, Strength to endure, power to stand Invincible, a bulwark 'gainst all foes.

Harken! 'Twas thus it came to pa.s.s: The Leader grasped the help sent by the G.o.ds; Henceforth he walked steadfast and strong, Leading his men through dangers drear, Knowing that naught could strike at him To whom the G.o.ds had promised victory.

Attend! Once more I change his name.

Harken! _Ri-ruts'-ka-t.i.t_ it was We used to call him by, a name he won Long days ago, marking an act Well done by him, but now pa.s.sed by.

Harken! To-day all men shall say--

Harken! His act has lifted him Where all his tribe behold a man Clothed with new fame, strong in new strength Gained by his deeds, blessed of the G.o.ds.

Harken! _Sha-ku'-ru Wa'-ruk-ste_ shall he be called.