Section 17

FooHsh Man's origin legend is as follows :
"Long before the Crows separated from the Hidatsa, five warriors and a boy went on the warpath. All five of the warriors were killed and the boy was carried off a prisoner by the Sioux. Pretty Pumpkin, sister of the boy, mourned his loss. She went about camp crying for her lost brother, Young-Buffalo-Calf-Head. And everyone pitied this young woman. Tattoed-in-the-Face, a young man who had been in love with the girl, offered to go and find out what had become of her brother and, if possible, to bring his remains back to camp.
"Tattoed-in-the-Face made ready for his journey and supplied himself with provisions. He induced one of his friends to go with him. They followed the trail of the unfortunate war party. Both young men vowed to fast until they came across some sign of the lost warriors. Feeling keenly the loss of their former friend, they cried and prayed to the Great Spirit for his help and guidance. After several days travel they came to the scene of the battle where they found the remains of the five warriors. But thej^ saw no trace of the boy. Tattoed-in-the-Face then knew that the boy had been carried away as a prisoner to the enemy's camp.
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"That night Tattoed-in-the-Face went to sleep, using the skull of a buffalo as a resting place for his head. This skull had not yet lost its hair and horns. He had not slept long before he was awa- kened by a noise, but could not determine its origin. About midnight, however, he got up and discovered that the sound came from the sky. The sound grew louder and seemed to come closer. Looking up toward the heavens Tattoed-in-the-Face saw a man descending from the sky. Watching him closely he saw this man make four stops. During each halt he smoked a pipe. Finally he stood before Tattoed-in-the-Face, holding the pipe in both hands, and spoke to him:
" 'This is the medicine pipe. Since it came from the sky it must never touch the ground. The blue beads on the stem represent the sky; the white tassels are the streaky clouds bringing rain, and the red tassels, the red clouds of the evening sunset. A duck- head is placed on the stem because when the Great Spirit made the earth it was the duck which brought the first mud from the bottom of the waters which grew into the earth. Owl feathers always should be attached to the pipe, because the owl is a great medicine bird. It can see in the dark and into the future. Eagle feathers should also be represented, because the eagle is the chief of the birds. It is the most powerful, can fly the highest, and yet it can see everything that happens on earth. The white string of beads shall represent the hail stones, and the eagle plume, a dog tail. The dog must be represented on the pipe because the dog is the protector and friend of every person in the world. The stem of the pipe must be of red willow, because the willow is pretty and hard to break. And with the pipe there shall always be an ear of corn, because corn represents the first fruit of the earth.'
"Then the man disappeared, taking his pipe with him. Soon Tattoed-in-the-Face fell asleep again.
"Next morning the two friends continued their journey. When they came to the top of a hill they sat down to rest, and Tattoed- in-the-Face described to his friend the vision he had seen the previous night. Looking over the valley in front of them they saw the enemy's camp. The Sioux were camped in three circles, and in the middle circle the two Crows could see that a sun dance was in progress.
"Then they carefully approached the circles of enemy lodges. Toward sunset they hid in a thick growth of cottonwood trees quite close to the camp. There they discussed how they might
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find out where Yoting-Buffalo-Calf-Head was held prisoner. Tattoed-in-the-Face finally told his companion that he would wait until dark and then go into the camp.
"They did not have to wait long. Darkness soon set in and, as the enemy were celebrating their sun dance ceremony, it was not difficult for Tattoed-in-the-Face to enter the Sioux camp unobserved. He went all around the first circle of tipis, listening and looking for some sign of Young-Buffalo-Calf-Head, but he found nothing that might give him a clue to the boy's presence. He carefully approached the second circle and continued his search from tipi to tipi, but, again, in vain. The search of the third circle was no more rewarding. No sign of the boy could he find anywhere.
"At last Tattoed-in-the-Face approached the sun dance lodge built in the center of the camp. The Sioux were singing and dancing, and did not see him. Occasionally the noise would stop, and during one of those pauses Tattoed-in-the-Face heard sounds of groaning and moaning. They seemed to come from the top of the sun dance lodge. Looking up he saw the unfortunate boy hanging at the top of the lodge. The Sioux had cut holes through his hands and through the muscles of his back and had tied him at the top of their lodge.
"As soon as Tattoed-in-the-Face learned where the boy was he went back to his companion. On his way through the camp he stole two of the best horses and, with them, safely reached his friend. He gave one of these horses and an elk necklace he had worn to his friend. He told him he had located the boy and that he was going to save him or die in the attempt. He told his friend to return to the Crows, give the elk tooth necklace to Pretty Pumpkin and tell her all that had happened. He should console the girl by telling her that he was sure he would be able to rescue her brother and to bring him back safely.
"After the two friends parted, Tattoed-in-the-Face tied the other horse in the brush and went back into the Sioux camp. He reached the sun dance lodge again without any trouble. While the drums were beating and everyone was singing, he began to cHmb the lodge pole and finally reached the top. He could now touch Young-Buffalo- Calf -Head and could talk to him.
"When the boy asked him if he had come to his rescue, Tatoed- in-the-Face repUed that he would save him or die with him. Then Tattoed-in-the-Face carefully cut the strings with which the boy
MEDICINE PIPE BUNDLES II7
was tied to the poles, and as the boy was very weak, he Hfted him onto his back and began to descend. Four times Tattoed-in- the-Face was forced to halt for fear the enemy might hear them. He reached the ground safely, and still carrying the boy on his back, passed the first and second circles of tipis. But just as he passed the third one, an old woman came out of a tipi, saw Tat- toed-in-the-Face carrying the boy, and shouted the alarm.
"Tattoed-in-the-Face had been told by the boy that he had been placed at the top of the Sioux sun dance lodge as a sacrifice to the sun. When he saw the Indians running toward them from all directions Tattoed-in-the-Face realized that there was little hope of either of them escaping death. Seeing a tipi close by, he ran into it, still carrying the boy. Inside this tipi, hanging from one of the lodge poles he saw a bundle which looked exactly like the one he had seen in his vision. He took the bundle in his arms, and with the boy stiU on his back, sat down near one edge of the tipi.
"The Sioux warriors, carrjdng their weapons, crowded into the tipi eager to kill the two Crows. The head chief also entered, but when he saw Tattoed-in-the-Face holding the medicine pipe bundle he told his warriors that it surely would bring great mis- fortune to the tribe if they killed this man.
"The Sioux then called a council of chiefs and warriors. They gave food and water to the two Crows before they announced their decision. A Crow prisoner acted as their interpreter.
"Seven buffalo skuUs were brought in and placed in Une about five feet apart from one another, and on the last two skulls a tipi pole was placed lengthwise. Tattoed-in-the-Face was told that if he could step from one skull to the other and walk the length of the pole without falling, he and Young-Buffalo-Calf-Head would be free to return to their people. But if he failed, he would be cut up alive.
"At that moment the oldest chief of the Sioux came in and said that he would provide himself with the fastest horse of the tribe, dress himself in his finest war clothes and arm himself with his best weapons. If Tattoed-in-the-Face succeeded in walking across the skuUs and pole, he then must fight the old chief. And if he defeated the chief he could take his fine clothes, weapons, horse and scalp and go free. The old chief waited a little beyond the last skuU in the row.
"Tattoed-in-the-Face, who still had his own bow and arrows,
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prepared himself for battle in case he should succeed in passing over the skulls. He began to sing his medicine song, 'Sun come to me. I am in trouble.' While singing he pointed to the four comers of the heavens, and lastly directly toward the sun. He repeated his song four times. Although he carried no paint with him he moved his hand from cheek to cheek and over his forehead, and a bright circle appeared on his face. At the end of each song he feinted as if to start his passage over the skuUs. At the end of the fourth song he raised his finger, pointed toward the sun, and called out, *I am a medicine man.'
"Thereupon he stepped on the first skull and continued to pass safely over all seven skulls, including walking the length of the lodge pole, at the same time still carr5dng Young-Buffalo- Calf-Head on his back. As soon as he reached the end of the row of skulls, he made ready to battle the old chief. As the old chief came toward him, Tattoed-in-the-Face raised his bow and arrows. He hit the chief with his first shot, the arrow piercing the old Sioux's heart. Then Tattoed-in-the-Face quickly took the chief's clothing, weapons, horse and scalp. He also took the medicine pipe, placed Young-Buffalo-Calf-Head on the horse behind him, and rode away. The Sioux were left to mourn the death of their chief.
"Some nights later Tattoed-in-the-Face and Young-Buffalo- Calf-Head reached the Crow camp. They halted outside the camp and Tattoed-in-the-Face went alone among the tipis, leaving the boy and the things he had brought from the Sioux outside. Near- ing the lodge of Pretty Pumpkin he heard someone crying and soon recognized that it was the girl. Silently he entered the tipi and said to her, 'Pretty Pumpkin, cry no more. I have brought your brother back to you. He is alive and well.'
"Hearing this, the girl jumped up and asked Tattoed-in-the- Face if he really spoke the truth. He repHed, 'I do. Let us go and see him.' Then Pretty Pumpkin embraced and kissed him. To- gether they went to the lodge of the young man who had accom- panied Tattoed-in-the-Face to the Sioux camp. The three of them proceeded to the spot where Young-Buffalo-Calf-Head was waiting. Brother and sister rejoiced in their reunion, and Young-Buffalo- Calf-Head told the story of his captivity and of his brave rescue by Tattoed-in-the-Face. The latter gave the Sioux's horse to the boy and the scalp to Pretty Pumpkin.
"All four remained outside the camp that night. About sunrise
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next morning Tattoed-in-the-Face mounted the horse with the boy behind him and rode into camp. This was a day of great feasting and merry-making in the Crow camp. It was also the day upon which Pretty Pumpkin became the wife of Tattoed-in-the- Face.
"That evening Tattoed-in-the-Face gathered around him all the chiefs and warriors of the camp. He told them about his vision of the medicine pipe and how it had saved his life and that of Young-Buffalo-Calf-Head. He told them that the medicine pipe was a pipe of peace ; that he who owned it could travel from tribe to tribe and be received as a friend. No Indian would dare to violate an oath taken upon this pipe. Furthermore, in very inclement weather the medicine pipe could be fastened to the top of the tipi pole and an improvement in the weather soon would take place. "*^
CEREMONY OF THE MEDICINE PIPE SOCIETY
FooUsh Man, leader of the Medicine Pipe Society among the Crows, offered the following information regarding the ceremony of opening the bundle :
In this ceremony a buffalo skull is placed facing the rising sun. A feast is prepared, representing the food given to Tattoed-in- the-Face and Young-Buffalo-Calf-Head in the enemy's camp. A small piece of food is held up as an offering to the four corners of the earth, to the sun, the pipe, the feathers, and the skull, and it is finally deposited inside the buffalo skull. Then four songs are sung, the words consisting of a repetition of the word "Eat". The pipe is then placed on the buffalo skull, which in turn rests upon a tanned hide, as the pipe itself must not be allowed to touch the ground.
The leader of the ceremony then takes the pipe in his hands, holds it again to the four corners of the earth, while singing four times, "Father, give us luck always."
After each song the leader puts some tobacco in the pipe, lights it, and again points it to the east, west, south, and north, then passes it to the other members of the society. Another song,
*® Lowie gave two brief origin legends accounting for the medicine pipe, which he obtained from Crow informants. These stories differ from each other and from the origin legend recited to Wildschut by Foolish Man, as well. (Lowie, 1924. pp. 339-340)-
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one without words, is sung four times by all the members of the society to the accompaniment of a drum. During this song the leader holds the pipe in his left hand and a rattle in his right one.
The next song of the ceremony is the dance song, consisting of the words, "My children", repeated four times. It is followed by four songs without words, during which time preparations are made for the eagle dance in which all members of the society take part.
When a member of the tribe has had some great trouble, sickness or misfortune, he may vow that if he recovers he will become a member of the Medicine Pipe Society. His adoption takes place during the next bundle opening ceremony. Following the eagle dance, the candidate for adoption is placed within the circle of members. He is dressed in new clothes and stands on a cross of slough grass. Water is poured over his head four times. The first stream is allowed to run down over his forehead and breast. The subsequent streams, down his back and over his right and left shoulders.
Inside the medicine bundle one will sometimes find one or more eagle plumes attached to the inevitable ear of corn. Each plume represents one adoption made into the society while the pipe is in the possession of a particular leader of ceremonies. During the adoption ceremonies one of these eagle plumes is attached to the back of the head of the candidate.*^
ROTTEN BELLY S MEDICINE PIPE BUNDLE PLATE 4 AND FIGURE 46
[What may be regarded as the most famous medicine pipe bundle in Crow Indian history is not described in Wildschut's manuscript, although he collected it for this museum 38 years ago. Wildschut's correspondence under date of September 25, 1922, lists among the Crow specimens which he was forwarding to the museum a "Med. Pipe obtained from Chief Plenty-Coos [Coups], former owner Chief Sharp Horn, originally belonging to Chief Arapoosh." (cat. no. 11/6455).
*® Lowie's more detailed description of the Crow medicine pipe cere- mony stresses the facts that the primary purpose of the ritual was the adoption of new members and that two decorated pipe stems were employed in this ceremony. Lowie was informed that there were about 25 members of this society among the Crows in 1910. (Lowie, 1924. pp. 335-348).
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Both Lowie (1924, p. 335) and Curtis (1909. Vol. IV. p. 179) have pointed out that the medicine pipe ceremony of the Crows was obtained from their horticultural kinsmen, the Hidatsa. Furthermore, Curtis was told by Crow informants a half -century ago that the ritual was first obtained by the Crows in the year 1825, while they were attending a council on Knife River at the time of the negotiation of the first Crow treaty with the United States. At that time Long Hair, the principal chief of the Mountain Crows, and Rotten Belly, head chief of the River Crows, the two major divisions of the tribe, were adopted into the Medicine Pipe Society by the Hidatsa.
This bundle, attributed to Arapoosh (Rotten Belly), therefore, may be the first and the oldest medicine pipe bundle of the Crows.
Inside seven successive cloth wrappings, this bundle contains two elaborately decorated pipe stems. The handsomest of these is shown in full color in Plate 4. The stem is a round willow tube 31 j" in length. The head of a duck is tied to the front (bowl) end of this stem with sinew cord and is wrapped with red flannel. Much of the central and mouth end of the stem is wrapped with strung "pony" beads, the large size embroidering beads favored by the Crows in the early part of the 19th century. Red-dyed horsehair pendants are tied to the stem behind the duck head. A fan-shaped pendant of 11 eagle feathers (also dyed red) is suspended from the center of the stem.