706 REPORT— 1885. 
when the complement, or thing made, is not expressed, but is understood 
to be inanimate; and, finally, Apistotokiw, the word in question, is 
employed when the unexpressed object is supposed to be animate. 
The world, therefore, as first created, was, in the view of the Blackfoot 
cosmologist, an animated existence. 
But while these beliefs are all purely Algonkin, the chief religious 
ceremony of the Blackfoot tribes is certainly of foreign origin. This is 
the famous ‘sun-dance,’ to which they, like the Dakota tribes and some 
of the western Crees, are fanatically devoted. That this ceremony is 
not properly Algonkin is clearly shown by the fact that among the tribes 
of that stock, with the sole exception of the Blackfeet and a few of the 
western Crees, it is unknown. Neither the Ojibways of the lakes nor 
any of the numerous tribes east of the Mississippi had in their worship a 
trace of this extraordinary rite. The late esteemed missionary among 
the Dakotas, the Rev. Stephen R. Riggs (author of the ‘ Dakota Grammar 
and Dictionary’) says of this ceremony : ‘The highest form of sacrifice 
is self-inumolation. It exists in the “sun-dance,’’ and in what is called 
“ vision-seeking.’’ Some, passing a knife under the muscles of the breast 
and arms, attach cords thereto, which are fastened at the other end to 
the top of a tall pole, raised for the purpose; and thus they hang sus- 
pended only by those cords, without food or drink, for two, three, or 
four days, gazing upon vacancy, their minds intently fixed upon the 
object in which they wish to be assisted by the deity, and waiting for a 
vision from above. Others, making incisions in the back, have attached, 
by hair-ropes, one or more buffalo-heads, so that every time the body 
moves in the dance a jerk is given to the buffalo-heads behind. This 
vite exists at present among the western bands of the Dakotas in the 
greatest degree of barbarity. After making the cuttings in the arms, 
breast, or back, wooden setons—sticks about the size of a lead-pencil— 
are inserted, and the ropes are attached to them. Then, swinging on the 
ropes, they pull until the setons are pulled out with the flesh and tendons; 
or, if hung with the buffalo-heads, the pulling-out is done in the dance 
by the jerking motion, keeping time with the music, while the head and 
body, in an attitude of supplication, face the sun, and the eye is unflinch- 
ingly fixed upon it.’ 
My correspondent, the Rev. Mr. McLean, sends me a minute and 
graphic account of this ceremony as he witnessed it, in June last, on one 
of the Blackfoot Reserves, when most of the Kena, or Blood Indians, 
were present as actors or spectators. His narrative is too long for inser- 
tion here in full, but the concluding portion will show the resolute con- 
stancy with which this sacrifice of self-immolation is performed—some 
new features being added, which are not found in the brief account of 
Mr. Riggs, though they may possibly belong also to the Dakota ceremony. 
‘This year several persons, young and old, who had made vows 
during times of sickness or danger, had a finger cut off by the first joint, 
as an offering to the sun; and others had the operation of cutting their 
breasts and backs. The old woman who cut the fingers off held the 
suppliant’s hand up to the sun, and prayed; then placed it upon a 
pole on the ground, laid a knife on the finger, and with a blow from a 
deer’s-horn scraper severed the member. The severed piece was taken 
up, held toward the sun, and the prayer made, when it was dropped into 
a bag containing similar members. This ceremony was gone through 
by each in turn. After this was done each carried an offering, and 
Je 
