NAMING CEREMONIES
AMONG THE EASTERN DAKOTA 
FOR MONKS AND NUNS
AND OTHER NON-INDIAN MEN/WOMEN

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Traditional Dakotas, though weighed by their mortality,  perceived men and women principally as spirits living/acting in human flesh.  In ceremonial naming Dakotas identified the personality or the spirit, which functions in the body, not the person or the body, in which the spirit functions.  It is not possible to quickly name the personality.  Only in the slow and active course of one’s life does one’s personality display itself.  The extended family -- the TIYOSPAYE -- has first to discover or experience what gifts the Creator has put into the new Creature. 

Judeo-Christian people are familiar with naming and its importance.  The first mention of naming is in Genesis, Chapter 2.  “He (God) brought them (the animals) to the man to see what he would call them.  Whatever the man called each of them would be its name.”

But man needed a partner; none of the animals had qualities that fit him.  None had a personality that would complete the personality of the MAN.  So God made Eve, and the MAN said, “This one shall be called WOMAN, for this one has been taken out of ‘her man.’”

The Jewish Tribes, like all Tribes (e.g., German, French, Irish, Norwegian), had naming customs, because the community and family saw a particular SPIRIT at work in the person, or, as in the case of Jesus and John, because they knew of a spirit promised to the person.  Moreover, the Jewish Tribes for reasons of religion kept a writ-ten record of names.  Benedictine monastics, following Jewish tradition, gave to each new member the name of an Elder or Saint as a life-model.

Familiar names from OT and NT

Abraham   = The Father (God) is exalted
Daniel       = EL (God) judges
Emmanuel = With us is (EL) God
Jesus        = God is salvation
John         = God is gracious 

Holy places deserve a mention here.  It is God who determines whether a place is holy.  Men build Temples, Cathedrals and Basilicas and declare, “God will live here!”  Of course, His dwelling there is up to God.  Holy places are victims of exploitation.  In South Dakota the two oldest Holy Places, Bear Butte and the Black Hills, are in the hands of commercial interests.  In Arizona Mount Graham has been taken over by astronomers, including those from the Vatican.

In the Christian era God has used his Mother to make places holy.  One of the oldest holy places in Europe is Einsiedln, Switzerland, protected by us Benedictines for more than a millennium.  On this continent Guadalupe, Mexico, is the oldest place made holy by Mary.  Her appearance was a mere 39 years after the arrival of the first European immigrants. Mary appeared to an Indian man and sent him to the local Bishop.  On other continents Mary chose places not attractive to commercial interests, Lourdes, Fatima and sites where God and prayer might not be disturbed. 

In the U.S. we have few holy places left.  Native Americans came within an inch of losing all their memorable places.  Their sacred ceremonies were proscribed, their sacred traditions were lost with the language.  Those of us who bridged the gaps were able to recapture the memories.  Before the great Elders died, we listened to their stories, and we have told the memories to the younger generation.  Now even non-Native people are listening.

A word about spirits.  In the Jewish tradition there were many spirits; there were even levels of spirits.  From the highest to the lowest they were: SERAPHIM, CHERUBIM, THRONES, DOMINATIONS, VIRTUES, POWERS, PRINCIPALITIES, ARCHANGELS, ANGELS. 

Some of the Archangels had personal names: 

Michael       “Who is like EL?”
Gabriel                        “EL is strong.”
Raphael                       “EL heals.” 

The word EL is used instead of Jehova, the real name of God.  Jews were so frightened of God that they dare not even use his name.  They were even frightened, when they felt that He was near.  “If you look on God, you will die.”  (cf Numbers 4:15) 

Among Dakota Natives the basic name for spirit is WAKAN.  The word means A SACRED POWER or SPIRITUAL PRESENCE.  The Chief of all Spirits, the Creator of everything is WAKANTANKA, The Great Spirit or the Great Wakan.   Among Ojibwa the word is MANITOU.  Other Tribes have similar words of identification of the Supreme Being. 

Each person has a WAKAN, or spirit.  In the ceremony of naming it is the power of the spirit that is named, or the power of the personality.  Names change and multiply as more spiritual qualities appear in a maturing person.   Respect for Elders grows as the number of their names grow or until one name seems to capture all the dominant qualities.

Among The Dakota an infant at birth was called by a temporary title.  The eldest boy-child was called CHASKE, unnamed infant son; the eldest girl-child was called WINONA, unnamed infant daughter.  Among Dakotas the birth of a child was a marvelous revelation of a “face of God”.  The ceremonial name fit the fresh face of God.

Black Elk did not include NAMING among the Seven Sacred Rites of his People.  The Ceremony persists, though, and follows a precise ritual.  There is first the long wait, the long examination, while the personality unfolds.  At an appropriate time and place an Elder begins the ceremony.  The Elder proclaims the deeds of the person named.   He announces the name recalling the deeds.  The Drum includes the name and the deeds in song.  With great dignity the person is lead through the camp, while the Drum continues the song.  Everyone sits to a meal.

Eastern Catholic Dakotas had enormous respect for the Priests/Sisters/Brothers and Lay men and women who lived with, became one with, them.  The following are names given to Benedictine Missionaries and other out-standing individuals associated with us.  In some instances, where there is a repetition of old names; the sense is that the Power has returned, or is shared, and is active again in a younger person.  “The Power does not die.”  In order to fully understand each name it is necessary to know the circumstances in which the name was given and what kind of Power the name signifies.

Bishop Martin Marty, OSB -- ITE TAMAHECA -- Thin Face.  The Bishop was a very ascetic person, very spiritual.  “He did not bend the grass, when he walked.” 

Brother Giles Laugel, OSB -- MATO CIKANA -- Little Bear.  Brother was small and strong.  He was the mainstay of the community at St. Michael, North Dakota.   

Brother Philip Ketterer, OSB --  POGE TANKA -- Big Nose.  Brother was a great horseman at Stephan, South Dakota.  He was like Chief Big Nose.

Brother John Apke, OSB --  ITE SA -- Red Face.  Brother was “Indian”,  because, like Brother Philip, he worked outside, riding on the prairie at Stephan, South Dakota.

Father Ambrose Mattingly, OSB -- HOKSINA PESTO -- Sharp Boy. He was always known for his wit and humor.  It is a great honor to be known as full of humor.  Other boys could not out-do him.

Father Jerome Hunt, OSB -- ISTA MAZA -- Iron Eyes.  Father was stern.  He was lucky to have Brother Giles to soften his edges.  Neither could have lived or done well alone.

Father Sylvester Eisenman, OSB -- TIKDISNI -- Never at Home. Father in his earlier years spent many days away from home in the homes of the People.

Father Daniel Madlon, OSB -- ZICA TAMAHECA -- Thin Squirrel. Father was very wiry, active, inquisitive during all his years on  the Reservations.

Father Timothy Sexton, OSB -- IHANKTOWAN HOKSINA -- Yankton Boy.  Like Father Ambrose Father Timothy was always young at heart.  He belonged to the Yanktons.    

Father Adelbert Buscher, OSB -- TA SUNKA SKA -- White Dog. An intimate name.  Father Adelbert came to Marty as a young monk.  He was the  favorite of the children and the Elders. Father came later to guide the Indian Sisters and to manage the Mission, while Fr. Sylvester was sick.

Father Justin Snyder, OSB -- ISTA TOPA --Four Eyes.  Very keen sighted.  Always sighting the prairie.  Looked for the scenes with antelopes and pheasants.

Father Augustine Edele, OSB -- TICAGE WASTE -- Good Home Builder.  Father had totally and comfortably rebuilt the Stephan home for students.

Brother Felix Haug, OSB-- YUZAKAGAPI --  They Held Him.  A special kind of adoption.  A special taking into the Nation.

Mrs. Elizabeth Eisenman -- WAHAMPI WASTE WIN -- Good Soup Woman.  For many years Mrs. Eisenman was cook for the poor who came to the Mission at Marty.  She was the mother of Father Sylvester.

Sister Susan Scheet, OSB -- ISTA HAYA --Laughing Eyes.  Sister Susan was a slight, energetic, bright person.  A teacher. Also -- ESH-PE-MECK CAPE-ME-SAT-EQUA -- High Flying little lady.  Turtle Mountain Cree name.  Her art with children was exhibited everywhere.

Father Benno Fellinger, OSB -- WAMBDI SKA -- White Eagle. The Eagle is the most sacred of animals.  A White Eagle is very sacred.  Father Benno was a very spiritual man.

Abbot Ignatius Esser, OSB -- WICANHPI IYOYAMWICAYA -- The Star that Lightens Them.  Abbot of most of the Benedictine Monk Missionaries.  He came yearly to the Reservations to examine the work of the men.

Abbot Gilbert Hess, OSB -- TAWAPAHA WASTE -- His Headdress is Good.  The Headdress is a record of honors.  First Abbot of Blue Cloud Abbey.  Superior to Benedictine Monks.

Abbot Alan Berndt, OSB -- MAHPIYA TO HO WASTE -- Good Voice from Blue Cloud.  Known for his strong and singular sing ing voice.

Father Michael O’Reilly, OSB -- HUPAHU SKA -- White Wing. Father was very comforting to all, especially to fugitives from the law.  He helped them to live within the burdens of statutory law.

Father Hugh Smith, OSB -- WICANHPI TOPA --Four Stars.  Like Father Michael, whose partner he was at Marty, Father Hugh was a great guide to the Tribe, especially in beginning sacred ministry, the Permanent Diaconate.

Father Larry Barnett, OSB -- HOKSINA HO WASTE -- Boy with Good Voice.  Father is well known for his great singing voice.

Father Gerald Buscher, OSB -- HOKSINA PESTO -- Sharp Boy. Boys’ Advisor at  Stephan, just as Father Ambrose was.  Also a very good teacher.

Brother Edward Red Owl, OSB -- HIN HAN DUTA -- Red Owl. Brother was a great student.  Went to third year Theology before he asked to “go back to his people”.   Became Tribal Planner for the Sisseton/Wahpeton Nation. 

Father Casimir Kot, OSB -- ISTA MAZA -- Iron Eyes.  Like Father Jerome.  Also a ‘man in charge’ of boys’ dormitory, Post Office, athletics.

Paul War Cloud -- MAHPIYA KICIZAPI -- i.e., WAR CLOUD. Paul was a student at Stephan and was known as Paul Grant, a name “given” to his family in the 1800’s BIA census.  Paul was an artist, staying at Blue Cloud Abbey.  At the Court House in Sisseton he paid to have his true family name restored.

Father Cletus Miller, OSB -- TAWACIN WASTE -- His “I want to” is Good.  This is a perfect example of the Dakota perception of a man’s spirit.  Father was a cheerful, wondrous man, who sometimes ‘forgot’.

Brother Sebastian Goldade, OSB -- MAHPIYA TO HOKSINA --Blue Cloud boy.  Brother is truly a young man at heart.  An artist.

Father Thomas Roznowski, OSB -- WAMBDI NUMPA -- Two Eagle.  (Yankton Reservation)  HOKSINA WASTE -- Good Boy (Crow Creek Reservation) WI HINAPE -- Rising Sun --                (Yankton Reservation) Father, all his life, has been very dear to all Dakota People.  The names show the superlative honor in which they hold him.

Msgr Louis Delahoyde -- WAMBDI WASTE -- Good Eagle.  Msgr was a teacher and boys’ advisor at Marty, as well as pastor of White Swan chapel.  Later Chancellor of the Diocese of Sioux Falls.

Bishop Lambert Hoch -- HEHAKA HAYA -- Laughing Elk.  An honorary name.  Bishop Hoch’s voice, especially his laugh, carried over everything.

Abbot Denis Quinkert, OSB -- TOKAHEYA MANI -- Walks First. A man who could lead in many ways, but especially one who could lead in reconciliation between New and Traditional, between Indian and non-Indian at Fort Totten and Wagner. 

For full recording of ceremony cf. Oral                    History Collection, USD, Institute of Indian Studies

Brother Leon Smith, OSB -- WAWOKIYAN -- Helps Everyone. Brother Leon is an artist and a musician.  His forte are Star Quilts.  Prepares an artistic display for every Sacred Event.

Father Lawrence Kratz, OSB -- BAHANGAMINEH -- Leader of the Buffalo Clan.  This in an Omaha name and was given to Father Lawrence in 1954 at Macy, NE.  Mrs. Abby Merrick asked for the ceremony and name giving, and she asked that it be recorded in the Roll of the Omaha Tribe.

Bishop Robert J. Carlson -- WICASA WAKAN OYATE ITOKAB MANI -- The Holy Man who walks ahead of His People. Ceremony on October 14, 1996 -- Indian Day -- Cathedral
Presenter   -- Stella Pretty Sounding Flute (nee Porcupine Quill Woman)
Holy Man   -- Clark Zephier
Announcer -- Alan Hare
Singer       -- Whitney Rencountre
Helper       -- Melinda (Rencountre) Joe  

Brother Benet Tvedten, OSB -- ZITKANA ZINA -- Yellow Bird. An honorary name given to Brother who gave first voice to Indian writers.  In the summer of 2000 he was honored at Tahlequah, OK, by the  National Indian Writers ASSN. 

Father Guy Gau, OSB -- HUPAHU SKA -- White Wing.  A counselor.  Welcoming to all who are struggling to meet the new culture of competition.

Msgr John J. McEneaney -- WICASA WAKAN  DYAN WACEKIYE SA -- Priest Who Always Prays Well.  Honorary name  from the Yanktons.  Msgr is the Vicar General of the Sioux Falls Diocese. Well known for his great preaching and dignity in ceremonies.

Sister Veronica Haag, OSB -- MAGA SKA WIN -- White Swan Woman.  Has been with Dakota People for many years, both on and off Reservation.  The ceremony was arranged for her, when she was moved from the inner city of Sioux Falls to Onida, SD.

Sister Irene Demarrais, SDS -- UPI MAZA WIN --  Metal Hem Woman.  Sister is a Dakota from the Sisseton Reservation.  Her name refers to the artistry of her Jingle Dress.

Sister Patricia Mylott, OSBS -- HIHANNA WASTE WIN -- Good Morning Woman.  Always her cheery greeting.  A member of the Oblate Sisters, Marty, SD.

Dr. Herbert Hoover -- TA CANUMPA SKA -- His Pipe is White.  Dr. Hoover at USD has long been a champion of Dakota Spirituality.

Sister Seraphine Michelsberger, OSB -- WIYANWAKAN WASTE -- Good Holy Woman.  Sister was a very gentle person.  A patient teacher of music.

Sister Veronica Fasbinder, OSB -- WACINYAPI WIN -- The woman who always helps.  Sister was for many years on the Standing Rock Reservation. 

Sister Rosemary Weber, OSB -- WAWOKIYAN WIN -- The Assistant.  Sister Veronica and Rosemary were a team.  Sister Rosemary always put herself second.

Father Stanislaus Maudlin, OSB -- WAMBDI WICASA - Eagle Man                                                     NASDAD MANI - Swift (Graceful) Walker                   
TIKDISNI - Never at Home                             
MAJI KENEWASH - Eagle that Blesses
YELLOW  MEDICINE 

* * EXPLANATIONS  FOLLOW . . .

WAMBDI WICASA.  In 1941 I came to Marty for the summer.  With the school boys and with monks from St. Meinrad (Benno Fellinger, Adelbert Buscher, Roger Dieckhaus) I helped to build the church. 

I taught Gregorian Chant to the Indian Sisters.  I wanted to learn the Dakota language.  The men were all busy, so I asked Unci <my grandma>  White Tallow to teach me.  She told me to come to her house in the evening.  I came, I listened, I wrote what I could hear.  I went back to the Mission and read the Dakota Bible. 

After a while I trusted my skill.  I went to the shop and boldly addressed the men in a greeting!  Their hands went to their mouths.  Their eyes lit up.  Their tools dropped and they bent in glee.  They knew what had happened.  They could tease.  “We hope you’re not that way, Father.”  I had used ‘Women Talk’.

Of course, ‘Women Talk’ is what Unci thought in.  She had not bothered to change her style to fit me.  We came to an understanding.  

One evening I said to her, “Unci, when you talk about Father Daniel, you say ZICA TAMAHECA;  when you talk about Father Timothy, you say IHANKTOWAN HOKSINA.  You have never called me that way before.” 

“O han!” she said.  “I’ve been teaching you Dakota, and you’ve never given me a present either!  Now, don’t you come for two weeks and come on Sunday after-noon.”  I knew that I had been scolded.  But what could I do?  Her boys all saw that she had plenty of meat.  They always brought her fresh water from the river.  The Sisters saw to it that she had clothes.  I had to find a present for Unci.  I looked around the Mission.  I had no money, so I was begging.  At last I found it -- way back in a drawer of a desk.  A forgotten Christmas present.  It was a two pound can of Sir Walter Raleigh pipe tobacco.  Unci loved her pipe and prayed on it every day. 

It was a hot afternoon in August .  Unci lived south of the Mission over a slight hill.  I started out.  At the crest of the hill I saw Unci’s house.  It was one room home, as most were in those days.  It had no furniture except the stove, which was the heat source and made a cooking top.  At the house I saw a buckboard, a buggy, a wagon, several riding horses.  There were lots of visitors.  

I was shy, and I felt like turning back.  But Unci had set the date; it was important for me to be there.  I came to the door and pushed it open.  The house was full, everyone expectant, waiting for me, sitting on the floor with their backs to the walls.  I crept in.  I slipped toward Unci and sat on the floor next to her.  There was not a sound.  All were smiling, everyone full of joy at being together. 

After a while I grew comfortable.  Then across the room Wicoicagetopa (Four Generations) reached behind his back and took his prayer drum.  Slowly he played and prayed.  We swayed, listening to his song.  The tempo changed.  Men stood up to dance.  Ladies took their places.  The whole room was in motion.  I stayed still.  It was my first ceremony. 

At last Unci stood.  She danced as women do, slowly, ponderously, with great dignity.  She signaled to me, “Koska, inaji; hiyu po!”  I stood.  The drum began another song.  The crowd circled me.  The Holy Man took his Eagle Feather and Sweet Grass.  Around everyone went.  I understood nothing.  The words were hidden in the song.  It was my song, and I didn’t know it.  The spirit in me was being identified, Wambdi Wicasa.  Later Unci told me the story.   

She said, “In you there is the power of the Eagle, Wambdi.  Wambdi is the highest of all creatures.  It is close to the Creator.  It hears the Creator’s words and brings them down to us.  You are also a Man, Wicasa.  You are barely a man, but you will be a man.  So, besides being close to the Creator, you are close to us.  You hear God’s words, and you bring them to us; you hear our words, and you take them to God.  You are Wambdi Wicasa, Eagle Man.” 

Wambdi Wicasa.  They identify me, forever.

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NASDAD MANI.  In 1952 I was the Superior at St. Michael Mission.  Our store, down a slight slope, was across the mission campus.  I ran from the mission house to get to the mail on time.  Snow covered the path and was worn into ice.  Ahead of me, waiting politely at a cross-path, were Frank Grey Horn, James Alex and James Lohnes.  

I hit the cross path and attempted to stop.  My feet went high into the air.  While I lay helpless, the three men bent over roaring in laughter.  Instantly the words NASDAD MANI came from Frank.  “You are a graceful walker”.  (Nasdad = grace-ful; mani == he walks.) 

At St. Michael, among traditional men/women, the name endures.  

A good example of using circumstances, with humor, to identify the quality (?) in a person. 

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TIKIDSNI.  See the name as given to Father Sylvester Eisenman, OSB. 

In 1960 Mr. Joseph Wounded Knee and I had fitted out the basement of the Catholic church at Fort Thompson as a Youth Center.  The Center was a great place for the boys and girls of Fort Thompson to spend their evenings.  Mr. Wounded Knee, with his wife, Julia (St. John), were strict disciplinarians.  They had many games for both boys and girls.  The doors opened at 6:30pm.  Till 7:15pm there was silence, as every youth worked at his/her school homework.  No one could leave and come back.   During the week the doors closed at 10:30pm.  On Fridays and Saturdays they were closed 12:00am. 

In the summer of 1962 Mr. Wounded Knee came to tell me that at the Powwow there would be a naming ceremony for me.  

Over the speaker system it was announced that the memory of Father Sylvester would be continued.   The name was found in another person, TIKDISNI.  “He’s never at home”.  So I’m known at Fort Thompson, Crow Creek.  

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MAJI KENEWASH.  In the Turtle Mountains many people made part of their living, during the Fall, by working in the potato fields of the Red River Valley. 

In early September, while the summer heat stayed on, our Doctor from the hospital called me.  “There’s a young lady here with pneumonia.  She is dying.  You’d better come soon.”  

At the end of the corridor I found her.  She was alone in the room, in the bed at the door.  Her eyes were closed.  Her clothing was wet and sticking to her body.  She labored for each breath, reaching out with wide open mouth.  She turned to me, opened her eyes, pleading.  I bent over her and told her that I’d stay with her.  Her parents hovered near.  I gave her all the blessings of the Sacraments.  She sank more quietly into the wet sheets.  

Her father and mother, Mr. & Mrs. Charlie Cree, went out to the corridor to rest.  I stayed at the bed side.  Night had almost come.  The girl opened her eyes.  She tried to say something.  I bent closer.  “Father, what do you think?  Before I die, could I get married?”  I stood back.  “There he is, over there.”  In the darkened corner a young man crouched.  He had been there through all the ceremony.  He stood up and came to take his girl friend’s hand and to kiss it. 

“Let me talk to your mother and father.” 

In the corridor Mr. and Mrs. Cree said, “Oh! Father, if they want to get married that would be good.  They’ve been going together now for three months, and he’s a very nice boy.”   It was arranged, and the parents were the witnesses.  Nurses were in tears, while the two held each other for her last moments. 

During the night I prayed for the four of them, the newly-weds and the parents, so pious and understanding, waiting with God’s hand on them. 

The next morning, early, I went to the hospital to see what had happened.  At the rear door was the Doctor.  “What in the hell did you do to that girl?  She’s going to be OK.  All that pneumonia came up.”   I followed my eyes down the long, still dark, corridor.  I stopped at the door.  I saw a form, the boy, lying across the foot of the bed, asleep.  The girl lay on her pillow, wide awake.  Her flesh was cool and dry; her hair combed and braided; her clothes and the bed clothes neat and folded.  She turned her head easily, “Hello, Father.  How are you?” 

With her new husband she left the hospital after few more days. 

Then it came to me.  I went to where they were staying.  “Hey! kids.  We’ve got a problem.  An easy one to take care of, I hope.  But don’t tell anybody.  Go to the Court House and ask to get a blood test.  <I hope you pass!>  Then get a license and bring it to me.  I’ll sign it; your folks will sign it; we’ll all be in the clear.”  So it was done. 

A year later Mr. Cree came to the Priests’ house.  “Father, I’d like to have a ceremony for you next Sunday.  Is that OK?  Come to the Powwow after you get back from your Masses.” 

I was there at the Powwow grounds, and the crowd prayed and danced for the ceremony.  The name was MAJI KENEWASH.  Mr. Cree spoke English with difficulty.  I spoke no Cree or Ojibwa.  I asked him to  say my name over and over.  I’m not sure that I am trancribing it correctly.  In English he said, “Blessing Eagle.” 

Weeks went by.  In those days my partner was Sister Susan Scheet, OSB.  We drove around the Reservation visiting homes (Remember my Dakota name: Never at Home).  One hot August day Sister said, “Let’s go to visit Mr. and Mrs. Cree.”  We found their home north of the town Dunseith.  It was log and had two rooms.  

As the car stopped, Mrs. Cree came to the door.  “Oh! Father Stan.  And Sister Susan.  Come in.”  She put more wood into the stove and pulled the coffee pot forward.  Soon we were drinking coffee and eating bread, butter and jelly.  But there was no Mr. Cree.  I wondered where he might be.  My back was to the opening of the other room.  Then from there I heard bed springs move.  In a moment Mr. Cree stood beside us.  He was old and bent with arthritis.  “Father Stan.  Sister Susan.”  And we talked. 

When the Elders want to say something of importance, you feel a quiet set on them.  I noticed and nudged Sister Susan.  “Listen!”  

“Father Stan, Sister Susan,” he said, “I want to tell you something that I didn’t tell anybody before.  When I was a little boy I got that sickness we got from the white people.  Whenever we got that sickness,” he said, “we always died.  I was chilly, and I was hot.  I was shivering, and I was sweating.  I wanted to go where the good people are.  But my mother wouldn’t let me go,” he said.  “They said that where the good people are there are lots of good things, lots of kids, lots of choke cherries, lots of pecans, lots of ponies, but my mother kept saying, ‘Now don’t go my boy.  We need you here.’  But I kept wishing.” 

Then he said, “My mother got up, and she said, ‘I’m going to get Auntie.  You stay here, and we’ll be back.’  Auntie could cure anything, and I heard my mother go out the door.  I couldn’t go, but I was still wishing.  Then I could hear them coming back through the grass. 

“When she came in, Auntie got down on the floor with me.  She made me take my shirt off, and then she started to rub my back.  She went up and down, and she kept rubbing and rubbing, and it was good.  I was glad she was rubbing me, but I still wanted to go where the good people are. 

“All at once she sat back on her heels, and she started to talk.  ‘Listen, my boy.  You are going to get well.  You are going to live a long time, and you will be a Prayer Man.  I am going to sing your song.’  And she started to sing, ‘I come from the south; it is warm; I am flying high; my name is MAJI KENEWASH.  I am a leader for my people.’ 

“And she kept on.  ‘Since you are a leader for the people, there are four things that you must remember.  First, you must be silent.  It is only, when you are silent, that you can hear the voice of God, when He is talking to you.  In the clouds, in the rain, in the wind, in the snow, in the animals, in the seasons. 

“’Next, you must be humble.  It is only, when you are humble, that you know what it means that God is telling you.  The proud man does not understand or learn any-thing. 

“’Next, you must be forgiving.  Never try to get even.  When you try to get even, you get down, and that is not good.  

“’Next, you must be generous.  If you can’t give it away, that’s a sign that it is not yours.  Always share. 

“’And there’s one more thing.  You will live a long time.  You will bless many people.  But one day you will die.  But that name should not die.  Your name is a powerful name.  It should go on.  Don’t let it die.  Give it to someone else who will carry it the way I have said to you.’” 

With that Charlie turned toward his wife.  “Lately I didn’t feel so good, and I told my wife that I might die.  She said to me, ‘Well, old man, you know what you are supposed to do.  If you die, don’t let your name die.  Give your name to Father Stan.’  And that’s what we did.  I went to the Mission and told you that we wanted to have a ceremony, and we did, and now you are MAJI KENEWASH, The Eagle that Blesses.  Do everything right the way my Auntie told me.”   Two months later Mr. Cree died. 

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