Chapter V: Unami Annual Ceremony

THE LEADER

The great Annual Ceremony of the Lenape now in Oklahoma was and is held when the leaves turn yellow in the fall of the year, usually, according to the “pale face” reckoning, some time between the tenth and twentieth of October. It is not exactly a tribal affair, although the whole tribe participates, but must be undertaken by some certain individual of the proper qualifications who takes the responsibility of “bringing in” the meeting and acting as a leader.

The phratry to which this leader belongs determines the exact form of the ceremonies to be held; for each totemic group has a ritual of its own, that of the Wolf, which is here related, differing in some particulars from the ceremonies as practised by the Turtle or Turkey people. In former times, it is said, when one phratry had finished its twelve days of ceremonies, another would enact theirs, followed by the third; but at present qualified leaders are so few that it seldom if ever happens that more than one of them feels able to accept such exacting duties in any one year.

This leader it is who sends a messenger forth to notify the people what day the ceremonies are to commence and to invite them all to attend.

Several days before the date the wagons begin to roll in and a white village of tents springs up about the gray walls of the old Big House, temple, or _xiʹngwikan_ (pl. V), standing on the banks of Little Caney river, north of Dewey in northern Oklahoma, far from any human habitation.

LENAPE CEREMONIAL HOUSE NEAR DEWEY, OKLAHOMA]

Built of rough logs, the Big House is now provided with a roof of hand-split shingles pierced by two great smoke-holes, as shown in the frontispiece and in pl. V, VI, but in former days the roof was of bark. The length is about 40 ft. from east to west, with a height at the eaves of about 6 ft., at the ridge 14 ft., and a width of 24.5 ft. Aside from certain ingenuities of construction which can not be discussed here, its chief interest lies in the two large carvings of the human face, one facing east (fig. 6) and one west, which adorn the great central post supporting the ridge-pole. Similar carvings, but smaller, may be seen upon each of the six posts which support the logs forming the sides (fig. 7), and still smaller ones, one upon each of the four door-posts. All twelve faces are painted, the right side of each red, the left black. The building is used only for the Annual Ceremony.

OFFICERS

The messenger sent to assemble the people is one of three male attendants chosen by the leader, and these three men appoint three women to serve also. To these six attendants, known as _aʹckas_, falls all the laborious work of the meeting. Although the duties are menial, it is considered quite an honor to be selected as _aʹckas._ The attendants camp on the north and south sides of the little open square just east of the Big House (pl. VII), an area where no one is allowed to pitch a tent.

Other officers selected for the meeting are a speaker (usually at the time of the writer’s visit, Chief Charley Elkhair), two singers, called _Taleʹgunŭk_, “Cranes,” whose duty it is to beat the dry deerskin drum and sing the necessary songs, and a chief hunter who is supposed to provide venison for the feast.

PREPARATIONS

Arrived at the Big House, the attendants begin at once to prepare the building for use after its year of idleness. The first act of the men is to make mortar of mud, in the old style, and stop the cracks between the logs of the house. Then they cut two forked saplings, and set them in the ground about ten feet apart, some distance in front of the Big House (see pl. VII); upon these is laid a pole, running east and west, to support the twenty-gallon kettle used in preparing hominy for the feast. After this they gather about a cord of wood for the fires inside the Big House and the cooking fire outside. Then the first night, a fire pure and undefined by the white man and his matches, is made with a fire-drill (fig. 8). This is operated on the principal of a pump-drill, like the ceremonial fire-drills of the Iroquois. This fire, and this only, may be used in the temple, and no one is permitted to take it outside for any purpose.

LENAPE ANNUAL CEREMONY IN PROGRESS

Native Painting by Earnest Spybuck, a Shawnee]

CEREMONY COMMENCED

Two of the attendants, a man and a woman, then build the two fires in the temple, so that there may be plenty of light, and sweep the floor with turkey-wings for brushes. The men attendants take turns so that one of them, at least, is always on guard outside the building. When the temple is clean, the fires are burning bright, and the _aʹckas_ have called the people in and all are assembled, the chief arises and delivers a speech.

CHIEF’S SPEECH

First he states the rules of the meeting, then he speaks along some such line as the following, which was dictated by Chief Elkhair, who frequently made these speeches:

“We are thankful that so many of us are alive to meet together here once more, and that we are ready to hold our ceremonies in good faith. Now we shall meet here twelve nights in succession to pray to Gicelĕmû‛ʹkaong, who has directed us to worship in this way. And these twelve Mĭsiʹngʷ‛ faces [carved on the posts of the house] are here to watch and to carry our prayers to Gicelĕmû‛ʹkaong in the highest heaven. The reason why we dance at this time is to raise our prayers to him. Our attendants here, three women and three men, have the task of keeping everything about our Temple in good order, and of trying to keep peace, if there is trouble. They must haul wood and build fires, cook and sweep out the Big House.

“When they sweep, they must sweep both sides of the fire twelve times, which sweeps a road to Heaven, just as they say that it takes twelve years to reach it. Women in their menses must not enter this house.

“When we come into this house of ours we are glad, and thankful that we are well, and for everything that makes us feel good which the Creator has placed here for our use. We come here to pray Him to have mercy on us for the year to come and to give us everything to make us happy; may we have good crops, and no dangerous storms, floods nor earthquakes. We all realize what He has put before us all through life, and that He has given us a way to pray to Him and thank Him. We are thankful to the East because everyone feels good in the morning when they awake, and see the bright light coming from the East, and when the Sun goes down in the West we feel good and glad we are well; then we are thankful to the West. And we are thankful to the North, because when the cold winds come we are glad to have lived to see the leaves fall again; and to the South, for when the south wind blows and everything is coming up in the spring, we are glad to live to see the grass growing and everything green again. We thank the Thunders, for they are the _manĭʹtowŭk_ that bring the rain, which the Creator has given them power to rule over. And we thank our mother, the Earth, whom we claim as mother because the Earth carries us and everything we need. When we eat and drink and look around, we know it is Gicelĕmû‛ʹkaong that makes us feel good that way. He gives us the purest thoughts that can be had. We should pray to Him every morning.

“Man has a spirit, and the body seems to be a coat for that spirit. That is why people should take care of their spirits, so as to reach Heaven and be admitted to the Creator’s dwelling. We are given some length of time to live on earth, and then our spirits must go. When anyone’s time comes to leave this earth, he should go to Gicelĕmû‛ʹkaong, feeling good on the way. We all ought to pray to Him, to prepare ourselves for days to come so that we can be with Him after leaving the earth.

“We must all put our thoughts to this meeting, so that Gicelĕmû‛ʹkaong will look upon us and grant what we ask. You all come here to pray; you have a way to reach Him all through life. Do not think of evil; strive always to think of the good which He has given us.

“When we reach that place, we shall not have to do anything or worry about anything, only live a happy life. We know there are many of our fathers who have left this earth and are now in this happy place in the Land of Spirits. When we arrive we shall see our fathers, mothers, children, and sisters there. And when we have prepared ourselves so that we can go to where our parents and children are, we feel happy.

“Everything looks more beautiful there than here, everything looks new, and the waters and fruits and everything are lovely.

“No sun shines there, but a light much brighter than the sun, the Creator makes it brighter by his power. All people who die here, young or old, will be of the same age there; and those who are injured, crippled, or made blind will look as good as the rest of them. It is nothing but the flesh that is injured: the spirit is as good as ever. That is the reason that people are told to help always the cripples or the blind. Whatever you do for them will surely bring its reward. Whatever you do for anybody will bring you credit hereafter. Whenever we think the thoughts that Gicelĕmû‛ʹkaong has given us, it will do us good.

“This is all I can think of to say along this line. Now we will pass the Turtle around, and all that feel like worshiping may take it and perform their ceremonies.”

Some nights the speaker says more, sometimes less, just as he feels, but he always tries to tell it as he heard it from the old people who came before him.

RECITAL OF VISIONS

Now, as was stated, these meetings are “brought in” by individuals; that is a certain person, usually a man, undertakes to arrange for the meeting and to lead the ceremonies. This person must be one of those gifted by a vision or dream of power in their youth, and hence, according to Lenape belief, one in communication with the supernatural world.

When the people file into the Big House, the few that still have them dressed in their best Indian costumes carefully preserved for such occasions (pl. I), the members of this leader’s clan always take their seats on the north side, the other two clans in the west end and the south side. Men and women, however, do not mingle, but sit separately in the space allotted to their common clan. The diagram (pl. VII) shows the seating of the clans when the ceremony is “brought in” by a member of the Wolf division.

After the chief’s speech, the leader arises from his place just north of the central post, and, rapidly shaking a rattle (_taxoʹxi cowŭniʹgŭn_) made of a box-tortoise shell (fig. 9), recites his vision in a high monotone, word by word. After he utters each word, he pauses an instant to give the singers sitting at the rolled dry deerskin called _powŭniʹgŭn_ which serves as a drum (fig. 10), ample time to repeat the same word in the same tone, which produces an extraordinary effect. When he finishes, the drummers beat rapidly on the dry hide, repeating “_Ho-o-o!_” a number of times.

PLAN OF LENAPE CEREMONIAL HOUSE AND GROUNDS NEAR DEWEY, OKLAHOMA]

Then the celebrant repeats a verse of his song in the same way, and the drummers, having learned the words, sing them to a dance tune, beating the drum in slower time. After dancing awhile, the celebrator whoops, and they stop; then another similar verse, if not the same, is recited and then sung.

When the leader dances, he circles about the two fires contra-clockwise, and those who wish may join in the dance and follow him (pl. VI).

His dance finished, the leader passes the turtleshell to the next man who has been blessed with a vision. This one has the privilege of singing his vision if he wishes; if not, it is handed to the next “dreamer.” After a celebrant has taken his seat, it is customary for those who desire it to smoke until the next man is ready to commence. At this time also it is considered proper for the people to enter or leave the Big House, which is not permitted while the actual ceremony is in progress. When the turtle rattle has thus made the round of the building and gets back to its starting point, the meeting is brought to a close. This is usually along toward morning, the exact time of course being dependent on the number who have sung their visions, and on the length of the intermissions.