Dakotan Deities
The most prominent characteristic of the Dakota deities, is that which they express by the word Wakan. This word signifies, generally, anything which a Dakota cannot comprehend. Whatever is wonderful,…
Location: Black Hills, South Dakota
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From Pa-Ha-Sa-Pah: or the Black Hills of South Dakota by Peter Rosen, 1895.
The most prominent characteristic of the Dakota deities, is that which they express by the word Wakan. This word signifies, generally, anything which a Dakota cannot comprehend. Whatever is wonderful, mysterious, super-human or supernatural is wakan. The generic name for gods is Tahuwakan, i. e., that which is wakan. The Dakota sees a god in everything. The chief, and perhaps the only difference that exists among the ten thousands of their divinities, is, that some are wakan to a greater, and others to a less degree; some for one purpose and some for another; but wakan expresses the chief quality of them all,—the only quality, I believe, which the Indian deifies.
As specimens of the supernatural beings, whom it is believed preside over the destinies of the Dakotas, and whose wakan qualities are imparted to the medicine-men, I will mention a few classes of the most respectable of them.
I. The Onkteri (Onk-tay-he), god of Water. In their external manifestations this class of gods resemble the ox, but are very large. They can instantaneously extend their tails and horns so as to reach the skies, and these are the seats of their power. They are male and female, and propagate their kind like animals, and are mortals; which is true of all the gods of the Dakotas. It is believed that the earth is animated by the spirit of the Onkteri goddess, while the water and the earth beneath the water is the dwelling place of the male god. Hence the Dakotas, in their addresses to the water in religious acts give to it the name of grandfather, and that of grandmother, to the earth.
The Onkteri have power to issue from their bodies a mighty wakan influence, which is irresistible and which the Dakotas term tonwan. They say that this god and its associates are seen in their dreams. It is the master-spirit of all their juggling and superstitious belief. From it the medicine-men obtain their supernatural powers, and a great part of their religion springs from this god.
II. Cha-o-ter-dah, the god of the forest. This god lives in a tree that grows on the highest eminences and his house is at the foot of it. When the god wants anything he leaves his house and sits on a branch of the tree, which they say is as smooth as glass. By his power of attraction, he draws around him all the birds of the forest, who act as guards and sentinels, and inform him when any thing approaches his residence, that he may prepare for defense. This god and the god of thunder are mortal enemies, and often have severe combats, in which the latter is most generally worsted.
When the god of thunder comes racing along, casting his lightning at the tree, in expectation of killing the god of the forest, the latter having been timely informed of his approach by his faithful sentinels, has retired to the water below. The god of thunder sends his lightning after him at the foot of the tree, but coming in contact with the water it is lost. The god of the forest then ascends the tree, and hurls his lightning with much skill and force at the god of thunder, so as to bring: him down a victim at his feet. There being a great many gods of thunder, the killing of one, now and then, does not exterminate them. The god of the forest being considered superior to the god of thunder the latter seldom attacks the former, but passes his abode at a great distance. The Dakotas say that thunder is a large bird flying through the air and the noise we hear is the fluttering of the old and young birds. The old one is wise, and will not injure the Indians, but the young ones are foolish and do all the mischief they can. The name of the thunder-god is Wah-keen-yon and signifies flyer.
III. The Wakinyan (Wah-keen-yon). The name of this class of gods signifies flyer, from the verb kingan, to fly. As the night hawk produces a hollow, jarring sound by a peculiar motion of the wings, so the Wakinyan produces the thunder which the Dakotas denominate "the voice of the Wakinyan."
It is said by some that there are three varieties of the external manifestation of these gods, and others say that there are four varieties; in character they are, however, but one. One of these varieties, in form is black, with a very long beak, and four joints in each pinion; another is yellow, beakless, and has also four joints in each pinion, but only six quills; the third, which is of scarlet color, is remarkable for the length of its wings, each of which contains eight joints; and the fourth is blue, globular, and has no face, eyes, nor ears; but immediately above where the face should appear, is a semi-circular line, resembling an inverted half-moon, from below which project two chains of lightning, which diverge from each other as they descend. Two plumes, like soft down coming out just above the chains of lightning serve for wings. Each of these varieties represent a numerous race.
The Wakinyan created wild rice, and one variety of prairie grass, the seed of which, in shape, bears a strong resemblance to rice. At the western extremity of the earth (which is a circular plain surrounded by water) is a high mountain, surmounted by a beautiful mound, on the summit of which is the dwelling place of Wakinyan. Watches are stationed at each door-way of their dwelling, one of which opens towards each of the four cardinal points. A butterfly stands at the east opening, at the west a bear, a reindeer at the north, and a beaver at the south. Except the head each of these watchers is enveloped in scarlet down.
The Wakinyan are ruthless and destructive in their character, and they ever exert their mighty power for the gratification of their ruling propensity, at the expense of whatever may come in their way. The enmity which exists among all the classes or races of the gods, is like that which is seen to exist among the different Indian tribes; but the Wakinyan and Onkteri bear a particular hatred to each other, which is hereditary and deep-rooted, like that which exists between the Dakotas and Ojibwas, and neither can resist the tonwan of each other's wakan. It is unsafe for either to cross the other's track. The fossil remains of the mastodon, which are sometimes found by the Dakotas, they confidently believe to be the bones of the Onkteri, and they are preserved by them most sacredly, and are universally esteemed for their wakan qualities, being used with wonderful effect as a sanitive medicine. The Wakinyan are the Dakota's chief war-gods, from whom they have received the spear and tomahawk, and those points which will shield them from harm when exposed to the murderous weapons of their enemies.
IV. Whitte-ko-kah-gah, is the god of the grass or weeds. The proper translation of the word is, "to make crazy." This god, they say, is formed from a coarse kind of weed, called pajee-ko-tah, which has the power of giving them fits, or making them crazy, and also of giving them success in hunting. This god is represented in the figure of a man. In his right hand he holds a rattle of deers' hoofs.
There are sixty-four deer claws in this rattle, as they say, the deer claws of eight deers. In his left hand he carries a bow and arrow; and although the arrow is made blunt by chewing it, still he can send it through the largest animal. From his cap are streaks of lightning, so brilliant as to dazzle the eyes of animals, and thus enable him to approach close to them. In his mouth is a whistle, which is used in the dance to invoke the assistance of this god, which is done when the Indians have bad luck in hunting.
V. Wa-hun-de-dan, or the Aurora Borealis, or Old Woman, or Goddess of War. In going to war the Dakota chief invokes this god. The same appears to him and instructs him how to act, where he will find the enemy, their condition, the success and misfortune that will attend the war party. The goddess is represented with hoofs on her arms; and as many of these as she throws to the ground indicate the number of scalps the party will take. If the party is to have bad luck she will throw to the ground as many broken arrows as there will be warriors killed and wounded.
VI. Takuxkanxkan (Tah-koo-shkan-shkan). This god is invisible and ubiquitous. The name signifies "that which stirs." In cunning and passion, the Takuxhanxkan exceeds any of the other gods, and has a controlling influence over both intellect and instinct. He resides in the consecrated spear and tomahawk, in boulders (which are hence universally venerated by the Dakotas), and in the "Four Winds." The ceremony of the vapor bath is a sort of sacrifice to this god. He is never better pleased than when men fall in battle, or otherwise. The object of that strange ceremony of the Dakotas, in which the performer, being bound hand and foot with the greatest care, is suddenly unbound by an invisible agent, is to obtain an interview with this object of Dakota superstition, instead of the Great Spirit, as Carver supposed when he witnessed its performance, as related in his book of travels among the Indians. Subordinate to the Takuxkanxkan, are the buzzard, raven, fox, wolf, and some other animals of similar nature.
VII. The Heyoka (Hay-o-kah). Of the Heyoka, like the Wakinyan, there are said to be four external forms; but it would be tedious to particularize. They are represented as being armed with bows and arrows, and deer-hoof rattlers, into which is infused the electric fluid; and one carries a drum, which is filled with the same. For a drumstick a Wakinyan is used, the tail serving for a handle. One of the varieties of these gods, like Takuxkanxkan, is invisible; it is the gentle whirlwind. By the virtue of their medicines and tonwan powers, they aid men in seeking the gratification of their libidinous passions, in the chase, in inflicting diseases, and in restoring health. The nature of the Heyoka is the opposite of nature, i.e., they express joy by sighs and groans, and sorrow by laughter; they shiver when warm, and pant and perspire when cold; they feel perfect assurance in danger, and are terrified when safe; falsehood, to them, is truth, and truth is falsehood; good is their evil, and evil their good. I might proceed with almost endless specification of Dakota deities, but those already mentioned will suffice for the present purpose.
In these, and divinities like these, as various as their imaginations can create, or their wants demand, the Dakotas find all that they desire. The abilities and powers of the gods combined, are the abilities and powers of the medicine-men.
Rosen, Peter. Pa-Ha-Sa-Pah: or the Black Hills of South Dakota. Nixon-Jones Print. Co., 1895.
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