In ancient times the chief god 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 analysis 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 god. The beginning of day served, by analogy, for the beginning of the world. Light comes before the Sun, brings it forth, creates it, as it were. Hence the Light god is not the Sun god but his antecedent and Creator.”
It would be absurd to attribute to the Blackfoot of today 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 Cree, Chippeway, and other Algonquin, 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 Cree of the north, and the north Chippeway, are said still to be firm believers in Old Man. He was their Creator, and is still their chief god. He is believed in less by the younger generation than the older. The Cree 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 practiced 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 principal god 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
God as a propitiation or in fulfillment of vows made to him. Just as the priests of Baal slashed themselves with knives to induce their god 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 today, in our own centers 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 class, 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 gods, 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 traveling along, they pass 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 tonight.” 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 Piegan, 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 rainstorm to come up. In winter, snow and dirt would be rubbed on the skin and this would b