Lakota Electronic Texts
[Page 296] The ceremonies here described were witnessed among the Ogallala Indians in 1882. The old men of the tribe told me that formerly a period of two years was necessary to fulfil the requirements of this rite. Now six months or a year will suffice.Fletcher, Alice
1882 The Shadow or Ghost Lodge: A Ceremony of the Oglala Sioux. Peabody Museum Papers 3: 296-307.
These Indians entertain the belief that after death the soul will linger near the body so long as it is preserved or any part of it kept intact, particularly if not exposed to the air. The clothing too, which was needful to the comfort of the body, partakes of the individuality of the person and the spirit will linger about these article.,. On account of this belief the personal belongings are always placed with the body of the dead, and an Indian will never consciously wear any article of clothing which has been used by one who is deceased. This idea that the soul lingers near any part of the body which is carefully preserved is closely connected with the Shadow or Ghost Lodge. The name was explained as referring to the soul being like a shadow continually with the body and at death gradually fading away.
A ghost lodge is usually kept for a child. The rites are initiated by the father who is the principal actor and responsible person in all the ceremonies. It is creditable to have kept a lodge of this character, and the public consideration seems to arise the general respect paid to any especial honoring of the dead as giving proof of family faithfulness and affection, as well as the accumulation of wealth by the father, and the characteristic disposition of it. It is by such deeds that a man gains tribal distinction, and favors his advance to public oflice. These preferments won front the tribe by an Indian proving his devotion to the religious ceremonies and traditions of his fathers, by a faithful fulfilment of certain rites, as well as by showing prowess in action and wisdom in counsel.
If, on the death of a child, the father desires to keep a ghost lodge, he speedily sends for a holy or "wakan-man," who on his [Page 297] arrival at the father's tent, takes a pipe, which is handed him, and fills it chanting a ritual suitable to the occasion. One of the criers of the camp is called and he receives the pipe and starts for the tent of a man who has successfully kept a ghost lodge. As the crier enters the tent lie says in an intoning voice : [FN 1]
"The one who sends me wishes to keep a ghost lodge," and offers the pipe. The man addressed accepts the pipe, lights it, and smokes it in silence. When it is finished he goes to the father's tent where the child lies dead.
After entering tile tent and observing a brief silence the man sent for walks over to where the child lies dressed in its best clothing, its face painted red, and taking a knife cuts off a lock of hair just above the forehead. He then hands the hair to the mother, who takes it, wraps it in a piece of new cloth, and lays it away, where it remains undisturbed for four days. Skin was formerly used in place of cloth.
Four yards of red cloth are divided into two parts. One part is carried out beyond the camp, to an elevation if possible, and buried in a hole about three feet deep. This is an offering to the earth, and the chanted prayer asks that the life, or flower in the earth, will help the father in keeping successfully all the requirements of the ghost lodge. The other part of the red cloth is lifted and offered to the buffalo, with a prayer that good may be granted to the father during the period of the lodge-keeping. After this ceremony the cloth is cut into eight strips and given to eight men who have successfully kept a ghost lodge. This is a request for their good will and help. Formerly a deerskin, well tanned and painted red, was thus offered. These ceremonies are performed by the wakan-man and the man who cut the child's hair
The dancing society to which the father belongs present him with horses, and friends make gifts ; these are all treasured against the day of final ceremonies. After these preliminaries the body of the child is put away with the usual burial rites.
The duties of the father begin at the time the hair is cut and continue until the closing ceremonies, six months or a year afterwards. During this interval he cannot eat dog meat or any flesh [Page 298] scraped from the skin or hide of an animal. He cannot cut open the head of any animal to get the brains, strike or break any ribs or do any butchering. He cannot take a gun, pistol, arrows, or any weapon in his hand. He cannot run, go in swimming, make any violent movement, shake a blanket, his clothing, or in any way disturb the air. No one must pass before him or touch him, and to prevent this disaster a coal of fire is always kept about two feet in front of him as he sits in the tent. Although he remains with his family he must live apart from his wife, and on no account take a child in his arms, for if he should so forget himself the child would surely die. [FN 2]
During the four days the hair is laid away the mother and sisters, or the near female relatives, make a small buckskin bag in which the hair is to be placed. A pack of the same material or cloth is prepared, having buckskin thongs with which to tie it. A new tent is pitched not far from the father's tent, the opening toward the cast. Formerly this tent for the ghost lodge was set a little within the tribal circle or open space, out from the line of living tents.
On the fourth day the wakan-man, and the man who had cut the hair from the child, repair to the tent set apart for the lodge, and make up the pack into a roll about six inches in diameter and two feet long, enclosing the buckskin bag containing the lock of hair cut from the child, and the pipe which had been filled by the wakan-man and sent out by the father. To these are added any other articles which the parents may choose to contribute. Three crotched sticks lilt(] been cut by a male relative, and for the honor of doing this he had given away the value of a horse. On these sticks the pack is tied. A fire (fig. 1, a) is made in the centre of the tent, back of which an oval is drawn upon the ground about three feet [Page 299] in diameter, having an elongated opening at the east (fig. 1, b). The sod is then removed from within the figure and the earth thus exposed is mellowed and made fine. Down from the wild goose,
[Figure 1]
Arrangement of the ghost lodge at the beginning of the ceremony.
colored with red ochre, is placed along the outline of the figure. [FN 3] [Page 300] Behind the oval figure the three crotched sticks are set up having the pack fastened to them where they come together (fig. 1, c). A bowl and a wooden spoon are fastened to the outside of the pack.
No woman but the mother of the child is allowed to enter this tent. She has charge of the pack, but can only pass into the tent when performing some duty incident to the lodge-keeping. When entering the tent she turns to the left and makes the entire circle, always going behind the pack and passing out by the right. This mode of entering and leaving is observed by all who enter the tent, and is indicated by the arrows in the diagram (fig. 1, e.) No one may pass between the pack and the symbol drawn on the ground, or between that and the fire. [FN 4] Nor can any one turn back on his passage round the tent, for one must always move in a continuous circle from left to right. On clear sunny days, when the wind does not blow, the mother carries the crotched sticks, with the pack tied to them, outside the tent, setting them up about four or five feet in front of the entrance. As the sun declines she returns the pack to its place in the tent. When it thunders, or if a gun should be fired, or any unwonted noise should be heard, she must hasten to cover the pack. If, when the pack is out of doors, a sudden wind should rise, the mother must instantly take the pack into the tent. Thus her constant care is necessary.
Every day the father of the child enters the ghost lodge tent and the mother, soon after, sets kettles of food inside the tent door. The father loosens the dish from the pack, a small quantity of the food is placed in it, and the dish set down near the pack. The father then takes a bit of the food from the dish with his fingers and, lifting it, says : " We offer this food that you may help us, that we may escape ill fortune. We ask you to help us to avoid any sickness or misfortune that may lie in our path." [FN 5] The offering is then dropped upon the mellowed earth and buried in it. During this ceremony persons of the male sex may be present; their position on the north and south side of the lodge is indicated on the diagram by the letter d. It is usual for orphans, the aged, or any one in need of food, to repair to the ghost lodge to [Page 301] share in this daily feast given by the father as a religious hospitality.
In the tent certain rules must be observed ; the mode of entering, moving about and leaving have been already mentioned. No one may blow the fire with his mouth. When it needs to be livened one may gently fan it with the wing of a bird, but in no other way: no one may spit toward the centre of the tent, but if he needs to cast anything from his mouth, he must turn his head and throw the saliva behind him. No tales of fighting, nor any quarrelsome words, nor any subject which is "bad" must be spoken in a ghost lodge. Quietness and friendliness must pervade the tent.
If at any time during the period of keeping the lodge the father should by accident hear of any violent words or deeds, he must at once perform certain rites which will avert the evil consequences to him and his family. He must take a few coals of fire, and lay on them a bunch of sweet grass, or sprays of cedar. As the smoke rises he must crouch over the coals bringing his blanket close about his body, drawing it over his head and face so as completely to shut him in with the smoke; sitting thus while the aromatic fumes circle his entire person, he thinks of the duty of carefully fulfilling the ritual of the religious ceremony and by his faithfulness arresting disaster and securing good fortune for his kin.
During the months occupied with these duties the man can do little more than fulfil them. As he is debarred from bunting and providing food and raiment, his needs are supplied by his kindred. It is not enough that his avocations should be peaceful but it is his duty to relinquish any hard feeling he has had and forget old injuries. The keeping of a ghost lodge is a signal of peace and cancels all grudges between parties. The father may not smoke with any one lest he should consort with a man who was at emnity with some other person. The Indians in explanation pointed out that it was for the purpose of enforcing peace in a man's actions and thoughts that he was forbidden to take weapons in his hand ; and the coal of fire placed before him while sitting in his tent was indicative of his setting himself apart for this religious duty, "the coal being like a partition between the father and all the world."
During these intermediate months, the family are busily employed making eagle war bonnets, embroidering moccasins, tobacco pouches, tobacco boards, fashioning pipes and ornamenting clothing and gathering together a large amount of possessions to be [Page 302] given away at the closing ceremonies. After a ghost lodge a family are often left in poverty, but with the Indians it is not accumulation and hoarding, but the record of that which a man has given away which entitles him to greatness and influence.
Any one of the same gens[FN 6] as the father, who had lost a child, after the ghost lodge had been inaugurated and who desired to join in the ceremony, could prepare a similar pack, and tie it to the one in the ghost lodge. Each family thus represented must contribute its quota of gifts at the final day.
As that time draws near word is sent abroad, inviting members of other gens, and even of other tribes, to be present and participate in the feast. Four days the crier proclaims the opening of the packs and distribution of the gifts, and during these days the families are busy preparing for the coming feast. A man who has successfully kept a ghost lodge is invited to take charge of the proceedings. For this service he receives large presents from the parents represented in the lodge. To give an idea of this payment the following list of articles was received by the man having charge of the ghost lodge herein described.
Four garnished buffalo robes embroidered with porcupine quills, four woven sashes, four calico shirts, four pipes, four plugs of tobacco, four hatchets, six pairs of moccasins, six dishes, six tin pans, seven yards of calico (a dress pattern), ten butcher knives, two pairs of leggings, two strings of bells, two curtains (strips of tent cloth used to protect the sleeping place), two comforters (bed quilts), one lariat, one hoe, one bed made of reeds, one steer, two or three ponies.
Among the articles given away, the following were counted.
Thirty-two ponies, one hundred pairs of moccasins, ten shawls, seven buffalo robes, three war bonnets (eagle feathers), eight calico dresses (made up), besides numerous tin pails and cups, knives, coffee pots, tin pans, looking glasses such as the young men wear, embroidered beaded dresses, knife cases, match pockets, bows and arrows, wooden bowls, balls, shinny sticks embroidered with beads, a quantity of dried cherries, squash, pounded meat and other things.
From early moruing to well on toward noon the women were [Pge 303] engaged carrying these gifts singly, in packs made of raw hide, or in wooden trunks, and placing them at the door of the new tent set up to receive them. On this final day all signs of mourning are put away, for the first time since the death occurred the
[Figure 2]
Arrangement of the tent set up to receive the gifts.
immediate relatives braid their hair, and every one is in gala dress. Over 800 people gathered to the feast, and were scattered over the grass. Forty-two great kettles hung from crotched sticks, the beef soup and dog stew flavored with dried cherries or turnips [Page 304] sent up fumes of steam. The sticks used to stir these viands were forked, having the end ornamented with beads and ribbons. Young girls were bringing water from the creek, the older ones grinding coffee, and all busy preparing for the great crowd of guests. The abrupt outline of the buttes, dark evergreens marking the gullies, the narrow valley through which flowed the clear rapid creek with its border of shrubs and large graceful trees, the green bottom lands dotted with white tents, while a few were scattered over the hills that rose in terraces to the east, together with the vast throngs of gayly dressed Indians, combined to make a picture full of color, spirit, and a wild beauty all its own, bearing no familiar lines to eastern civilized eyes.
The new tent set up for the reception of the gifts (fig. 2) is placed near the ghost lodge tent, the door facing the east. Near the centre a fire is kindled (fig. 2, a), an oval figure drawn on the ground (fig. 2, b) similar to that cut on the floor of the ghost lodge. The sod is removed from within the figure, the earth mellowed, four live coals laid on the mellowed earth and sweet grass dropped on them. Outside the figure eight coals are placed, four on each side (fig. 2, c), and sweet grass laid on to smoulder. [FN 7] On the north and south side a buffalo chip is set (fig. 2, d). Back of the oval figure the sod is removed so as to leave a narrow, oblong figure in the earth on which Sprays of Artemisia are spread like a mat (fig. 2, e) ; behind this the presents are arranged in piles (fig. 2,f ), one pile for each ghost represented in the lodge. [FN 8]
[Page 305] After this arrangement is completed a feast is given and while that is in progress the women set a row of crotched sticks in front of the tent, laying on poles to form a framework, on which they spread for exhibition the gifts they had previously made
[Figure 3]
Arrangement of the ghost lodge at the concluding stage of the ceremony.
[Page 306] into piles at the back of the tent. When the feast is concluded, the master of ceremonies distributes these gifts, reserving those which are to be given away in the ghost lodge tent. Visitors and the poor are remembered in the lavish bestowal.
The interior of the ghost lodge (fig. 3) is rearranged in the following manner. The space occupied by the packs is marked off in an oblong, the sod removed and the ground spread with Artemisia (fig. 3, e). The figure having the mellowed earth in which the offerings of food have been buried each day, is covered with a red cloth. On the centre is laid a disk of shell (fig. 3, b) ; eight live coals, four on each side, are arranged outside the figure, and sweet grass laid on them (fig. 3, c). Four buffalo chips are outside of these at the four corners (fig. 3, d). The different packs are loosened from the initial pack and each one fastened to sticksabout four feet long. There were nine packs, three belonging to young men (fig. 3, f), three to boys, two to girls and one to a woman (fig. 3, g). The sticks are bound with hide, and an oblong piece of hide, ornamented and having on it, a face rudely outlined in paint, is hung in front of each pack. Upon the packs belonging to the young men are fastened eagle feather war bonnets. These effigies are arranged in a semicircle on the south side of the tent, the sticks being thrust in the ground, and the gifts contributed by the relations of the dead person piled about his effigy.
Only men who have kept a ghost lodge are entitled to sit in this tent, and join in smoking the pipe which had been filled with the appropriate ritual. Their position is indicated in fig. 3 by the letter h. The man in charge of the ceremonies distributes the gifts which rest about the effigies to the men present. In so doing he is particular so to dispose of the articles as, for instance, to avoid giving an eagle war bonnet to a man who had received one on a previous and similar occasion. Such items are well remembered in an Indian camp, for it is in this way that possessions change hands. The men who receive at this time will save up their treasures and give them away at some future religious or secular festival.
When all the gifts are distributed the packs are opened, the pipes are given to poor men, and the hair once more handed back to the mother who either keeps it, or buries it, and the soul of the child, which bas been supposed to linger about the pack, is now free to depart.
The shadows were gathering in the valley and the last glow fad- [Page 307]ing from the buttes, as the tents fell and the poles were gathered and carried off by their possessors, for not an article used in this strange ceremonial remained in the possession of the parents who had thus paid to the full their tribute of affection for the dead, and proved themselves faithful to the custom of their ancestors. The stars came out and shone over the silent plains, for the men, women and children had vanished with the day.
Footnotes
Footnote 1 -The prayers and rituals are chanted or intoned. When the latter is used the breath is audibly inhaled, something as it to during ceremonial smoking. All ceremonial addresses and announcements by the criers are given in a key differing from the natural tone of voice. This is the conventional manner, and is often unconsciously adopted on ordinary occasions.
Footnote 2 -An Indian who was keeping a ghost lodge attended the sun dance. One day while there he forgot the duties of the ghost lodge and suffered his six year old daughter to approach him, and took her in his arms. Too late he recalled the penalty he had incurred. A fortnight later when I entered his tent, where he was sitting with the coal of fire before him, I saw the little girl lying sick unto death, on the opposite side of the fire. Bending over the child it was evident that she was beyond any medical aid. Her father accepted her fate as a punishment he had merited. Her mother was equally hopeless and sat without, working on moccasins to be given away on the approaching dual Ceremonies, while her brothers and sisters were racing over the hills pictures of careless health. It was a striking scene. To every inquiry I made as to the cause of the child's illness, cold, fever, or the like, the invariable answer given by relative or acquaintance was: "Her father forgot and took her in his arms." It was impossible to present to the people any natural cause for the child's illness, from that which was so clearly another evidence, supernaturally given of the sanctity and power of their religious ceremonies. Next day the child died, leaving her parents full sore at heart.
Footnote 3 -Here again is met the U-ma-ne, which occurs in every festival so far met with, as also the down of the wild goose, and ochre. The constant recurrence of certain symbols and articles used in religious ceremonies indicates lines for the careful investigation of students.
Footnote 4 -The spaced here mentioned are always considered as consecrated or set apart in every ceremony I have witnessed or learned about, and this applies to many tribes.
Footnote 5 -This is the usual form of asking a blessing. This ceremony takes place at every feast, dance or ritual observance whore food is eaten. The father does not address the ghost pack, but the deity or life of the animal food.
Footnote 6 -It was only the Indians of one gens or clan who joined in this ghost lodge. Further Investigation will prove whether this is always the rule among tribes which hold similar lodges.
Footnote 7 -The protective purification and consecration, secured by fire and sweet or aromatic smoke is noticeable throughout this ceremonial, and the number of small fires and their positions seem to indicate a connection with the worship of the four quarters or winds.
Footnote 8 -The traditions concerning the ghost lodge are as follows: Long ago the Dakotas lived in one village and had seven council fires. When they broke up and parted each division received certain gifts. To these particular Indians were given the pipe and the mystery of the ghost lodge. One version says: Two warriors were returning to the camp, when they were met by a woman who said: "When you return, cause a tent to be pitched within the line of tents, and I will come and tell you what to do in the tent." Although alarmed at being thus accosted, the warriros did as they were directed, and the woman came as she had promised. They entered the tent with her and she then revealed the mystery of the ghost lodge, and gave then a pipe, saying: "When you cease to do in this way I have told you, the people will no longer live." She left the tent and vanished in a cloud. Still another version states, that one day there was a woman, wearing an apron of Artemisia, and wrapped in a buffalo skin having the hair outside and the horns left on. She was holding the head in her left hand and the tail in her right, her left hand crossed over the right, and on her left arm she had a buffalo calf, together with a pipe, the two lying side by side. Four days site tarried with the Dakotas and taught them how to keep the ghost lodge, and left them with the words: "when a mule shall bear a foal then will come the destruction of the earth." Some Indians declare that if the father faithfully performs all the duties and ceremonies of the ghost lodge he thereby averts from his child any punishment or bad consequences which would result from misfortunes or disasters received in this life.
In these accounts it is both curious and instructive to note the traces of the early missionaries interwoven with native tradition.
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