T existing medicine bundle remaining on the Cheyenne River Sioux Reservation.

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1 A SIOUX MEDICINE BUNDLE By SIDXEY J. THOMAS HE White Buffalo Calf Pipe bundle is the last and probably the only T existing medicine bundle remaining on the Cheyenne River Sioux Reservation. The legend connected with its origin is well known to previous investigators but the contents of this sacred bundle have been a closely guarded secret. The bundle is kept in a separate log structure especially built for its housing and preservation. This structure is a rectangular affair 6 X 10 with a roof height of about 6 6. The log walls are chinked with native gumbo or adobe clay with a straw binder. The roof is the ordinary domiciliary type of log, mud and straw. The hut has no windows or openings except a small entrance on the east. The floor is of clean-swept dirt. In the center near the western wall is kept the famous bundle on a tripod support (see Plate I). Dried gray seed-sage is placed carefully on the floor under the bundle. There are no other objects or adornments in the house. According to the informants the position of this bundle on the tripod is changed twice daily so that it may face the sun; in the morning it is placed on the east side of the rack and in the early afternoon it is moved to the west side. It is brought out of the hut and uncovered only on rare occasions such as: 1. In times of famine-scarcity of game 2. In times of disease-epidemics, et cetera 3. In order to pledge peace. The bundle is protected by a buckskin hood noosed over the peak of the tripod. The hood is an addition to the ancient bundle and is dated by the present keeper as 75 years old (approximately 1860). It was made by the wife of Elkhead, the eighth keeper of the pipe, and was ornamented in rectangular designs of red porcupine quills. The bundle was bound with buckskin thongs attached to a beaded strap handle which was looped over the apex of the tripod. One strap of this binder was inserted through the center of a highly polished conch shell disc about 2 in diameter. It was encircled and tied in several other places by rag strings. There were five stratified wrappings consisting of the following: 1. Blue polka dot dress 2. Turkey red cloth 3. Red wool blanket 4. Blue and red scraps (such as bandanna handkerchiefs) 5. Two buffalo calf skins. These skins still retain the light tan wool on the outer a5

2 606 AMERICAN ANTHROPOLOGIST [N. s., 43, 1941 side. The inner side had painted geometric designs in faded blue. Small round tobacco offerings, about one pipeful in each, were attached to the corners of these skins. The inner contents of the bundle consisted of rag padding protecting the following articles: 1. Brown Mule plug tobacco offerings tied in bandanna handkerchiefs 2. At least four braids of sweet smelling grass plaited in the familiar three strand braid 3. One tamper for patting or tamping down the tobacco in the pipe bowl. This was decorated on the unused end by purple porcupine quill wrappings (see Plate 11) 4. Two hide tobacco pouches (see Plate 11) 5. Three pipe stems tied into one bundle. These stems were encircled with incised rings (no particular number), and showed much evidence of use (see Plate I, B) 6. One cane stick about 3 long, unused and unornamented 7. Three wooden objects resembling ornate canoe paddles, highly polished and carefully made (see Plate I) 8. The pipe stem belonging to the pipe. This stem was encased in tightly bound feathered bird skins, giving the impression that the stem had been thrust through the body of several birds, one end emerging through the beak of an eagle. Attached to the center of the stem were four scalp locks from enemy heads. These consisted of small strands of straight black human hair, whether from one or four people is only a guess. The scalp portion however was nolarger than an ordinary nickel, or about one half inch in diameter. Opposite the scalp locks were five or six eagle feathers, the quill ends bound to the stem and the feathered shafts.suspended by a central strand drooped into a flexible fan below the main body of the stem. The feathers showed faded evidence of having been dyed red, aged now to the color of burnt orange. 9. The White Buffalo Calf Pipe. The pipe was encased in a red flannel, legged pouch that was secured at the mouth with a drawstring. The bag was filled with shed buffalo calf wool which served the double purpose of potency and padding for the pipe. The pipe itself (see Plate 11) was of well finished catlinite or pipestone. There was no evidence, aside from the shape, of decoration by incision or basrelief. Two perforations had been drilled through the inner wing and a cord with two blue glass beads had been inserted through the exterior hole. The mythical woman s ear that the pipe bundle was supposed to contain according to legend was not in the bundle, but according to the informant it had disintegrated fifty years or more ago.

3 Fig. A. The pipe bundle and tripod. Fig. I$. Unusual wooden paddles found in the pipe bundle. I LATI: I

4 TOShCCO?OUCH- PLATE I1

5 THOMAS] A SIOUX MEDICINE BUNDLE 607 Though the pipe was presented originally to the entire Sioux nation, the keeping of the sacred object was delegated to this particular family of the Sans Arc band and it has been in their possession for ten generations. It is usually handed down from father to son, except in the instance of the present keeper, Mrs Bad Warrior, to whom the custody was specifically willed by her father, the ninth keeper of the pipe. The complete line of succession has been as follows: 1. Standing Walking Buffalo. 2. Thinking While Walking. 3. Many Wounds. 4. Strikes Fire. 5. Red Earth. 6. Sun Rise. 7. Buffalo Path. 8. Elkhead. 9. Red Hair (Old Man Elkhead), died 1916, aged Red Eagle (Mrs. Bad Warrior), now age 81. The next in line as keeper of the pipe is Eli Bad Warrior, now age 53. As the past two generations have been separated by 28 and 30 years respectively, it may be assumed that the pipe is approximately 250 years old. Legend gives an age of 1,000 years to the pipe on the basis of ten generations as each keeper is supposed to live to be 100. Assuming that the pipe was presented to the Sioux better than 200 years ago it would date the use of tobacco and pipe smoking among them around the latter part of the 17th Century or the early part of the 18th. At that time, the Sioux historians tell us, they were living in the lake regions of Minnesota, and if the White Buffalo Maiden came from the east it would suggest that the transfusion of tobacco might possibly have come from the upper Mississippi area. The entire set up smacks of a priesthood, viz.: 1. A scared object with supernatural powers. 2. A separate building constructed and maintained for the housing and care of this object. 3. Ritual. 4. Offerings and prayers. 5. Priests selected for the care of the sacred object, ritual, offerings, and more or less endowed with certain intermediary powers. 6. Instruction of novices in the legend, history, ritual, powers and duties. 7. Hereditary custody, though the object is supposedly the property of the entire tribe.

6 608 AMERICAN AN TH ROPOLOGlST [N. s., 4.3, 1941 The sacred object is alleged to have the power of healing the sick and maintaining good health. It is prayed to in times of shortage of game and was supposed to have success in this regard. It was brought out to seal peace pledges between warring factions and its potency added to the sanctity of spoken treaties. So strong is its power younger Sioux today would hesitate in handling it for fear of some disaster; the interpreter refused to assist in the unwrapping of the bundle. There is a common feeling among the majority of Sioux that as long as the pipe is properly cared for and respected there will always be a Sioux nation. A special, separate building has been constructed for the housing of this revered article where it is protected from the elements. This building is used for nothing else and is secured against trespass by the mana from the pipe. It is kept clean and in fair repair by the keeper of the pipe. A small amount of ritual is observed daily in this house but the more elaborate ceremonials take place outside its walls. The ritual taking place inside the house consists of sweeping the floor, keeping fresh seed-sage and sweet smelling grasses under the bundle, and changing the position of the bundle on the tripod twice daily to face the sun. The rituals connected with tribal and band ceremonials are too elaborate to discuss in this paper. They include the gathering of certain materials, the proper arrangement of a sacred altar, and include a lengthy etiquette. Prayers are offered to the pipe itself and to the supernatural through the pipe for the previously mentioned reasons. These prayers are usually for the benefit of the tribe and are made by the priest and headmen. Offerings are made to the pipe in the form of tobacco and kinnikinnik and are generally accompanied by a feast. If the offerings are of loose tobacco they are tied in small knots to the edges of the calf skin wrappings, and if the offerings are of the plug variety they are enclosed in bandanna handkerchiefs. The custody of the pipe is in the hands of a person familiar with the rituals, powers and duties connected with this sacred object. The keepers are supposed to live a life above the criticism of the accepted moral ethics of the Sioux nation. The pipe is the property of the entire nation and the keeper must be able to present the pipe with all its potency should the necessity arise. The keeper is not a shaman nor what is generally known as a medicine man as he personally has no power-the power is in the pipe. The keeper tends to the housing of the bundle and the necessary daily routine. As a reward for this service he is supposed to live a hundred years and to receive the respect of his contemporaries during that time. The next in line for this office receives complete instruction in all of the See H. Scudder Mekeel. Field Notes.

7 THOMAS] A SIOUX MEDICINE B UIV DL E 609 mysteries associated with the famous pipe. He learns in detail the legend of its origin and the history of his predecessors. He is cautioned about the abuse of the powers and is taught the duties of a keeper. While his immediate forebear is living, he assumes a minor role and takes part only when instructed to do so. Though the White Buffalo Calf pipe is the property of the entire tribe and though there is nothing in the legend that might imply that the pipe should remain in the custody of one family, heredity has been the accepted thing. Ten generations of the present family have had the sole and complete charge of the pipe since it was first brought to the Sioux tribe by the White Buffalo Maiden approximately 250 years ago and it is explicitly known and accepted that the next keeper will be the son of the present one. Whether the above elements are sufficient to be classed as a true priesthood is a moot question, but the suggestion is a strong one. An analysis of the legend hints that most of the elements were imposed upon the Sioux by the teachings and instructions of the legendary maiden who introduced the official pipe to the Sioux east of the Missouri River. UNIVERSITY OF NEW MEXICO ALBUQUERQUE, NEW MEXICO

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