Highlights from the Holiness of Nicholas William Black Elk, Sr., 1866 - 1950 As a youth, Black Elk received a great vision to serve the Great Spirit. He became a great healer among the Lakota people, but called to serve more, he embraced baptism and Jesus as his savior, which he saw as fulfilling their way of life. Over 400 native people heeded his call to baptism, and since then, his life inspired the emergence of inculturated Native American Catholicism with native ceremonies in Christian context. All pictures in South Dakota, left to right, top to bottom: 1. Age ca. 42, ca. 1908: Black Elk prayed the rosary and taught his daughter Lucy Looks Twice to do likewise. She said that her father prayed it often and also held it when praying with his pipe [BCIM 00559J. 2. Age 42, 1908: He celebrated life with good humor and dance (wearing bustle). Roundup at Interior; Ralph R. Doubleday, photographer [SPM 0029J. 3. Age 45,1911: Among fellow catechists, Black Elk showed his Lakota pride and wore moccasins with his suit and tie (center), Catholic Sioux Congress at Holy Rosary Mission, Pine Ridge [BCIM 00669J. 4. Age 70, 1936: Black Elk (with book) wore glasses to study Scripture. Mass at St. Elizabeth Church, Oglala; Jesuit Father Joseph A. Zimmerman, photographer [BCIM 00657J. 5. Age 61 or 62, 1927 or 1928: He taught the "Two Roads" picture catechism with the Good Red Road of Jesus and the Black Road of Difficulties. Broken Nose cabin, Pine Ridge Reservation; Jesuit Father Eugene Buechel, photographer [SFM ITS 00042J. 6. Age 71, 1937: Black Elk taught Lakota ways to tourists. Duhamel Indian Pageant, Black Hills; W. Ben Hunt, photographer [WBH BCIM 01287]. 7. After he passed, 1970s: His son Ben Black Elk prayed with his pipe at his grave. His daughter Lucy believed her father was born in 1866, as stated on his baptismal record. St. Agnes Church cemetery, Manderson; Jesuit Father Paul B. Steinmetz, photographer [HRM-RCIS 02141]. Courtesy Marquette University Archives.
Transcript
Highlights from the Holiness of Nicholas William Black Elk, Sr., 1866 - 1950
As a youth, Black Elk received a great vision to serve the Great Spirit. He became a greathealer among the Lakota people, but called to serve more, he embraced baptism and Jesus ashis savior, which he saw as fulfilling their way of life. Over 400 native people heeded his call tobaptism, and since then, his life inspired the emergence of inculturated Native AmericanCatholicism with native ceremonies in Christian context.
All pictures in South Dakota, left to right, top to bottom: 1. Age ca. 42, ca. 1908: Black Elk prayed therosary and taught his daughter Lucy Looks Twice to do likewise. She said that her father prayed it oftenand also held it when praying with his pipe [BCIM 00559J. 2. Age 42, 1908: He celebrated life with goodhumor and dance (wearing bustle). Roundup at Interior; Ralph R. Doubleday, photographer [SPM 0029J.3. Age 45,1911: Among fellow catechists, Black Elk showed his Lakota pride and wore moccasins with hissuit and tie (center), Catholic Sioux Congress at Holy Rosary Mission, Pine Ridge [BCIM 00669J. 4. Age70, 1936: Black Elk (with book) wore glasses to study Scripture. Mass at St. Elizabeth Church, Oglala;Jesuit Father Joseph A. Zimmerman, photographer [BCIM 00657J. 5. Age 61 or 62, 1927 or 1928: Hetaught the "Two Roads" picture catechism with the Good Red Road ofJesus and the Black Road ofDifficulties. Broken Nose cabin, Pine Ridge Reservation; Jesuit Father Eugene Buechel, photographer [SFMITS 00042J. 6. Age 71, 1937: Black Elk taught Lakota ways to tourists. Duhamel Indian Pageant, BlackHills; W. Ben Hunt, photographer [WBH BCIM 01287]. 7. After he passed, 1970s: His son Ben Black Elkprayed with his pipe at his grave. His daughter Lucy believed her father was born in 1866, as stated onhis baptismal record. St. Agnes Church cemetery, Manderson; Jesuit Father Paul B. Steinmetz,photographer [HRM-RCIS 02141]. Courtesy Marquette University Archives.
Born into a great lineage of traditional healers, Black Elk was favored by a great vision, inwhich he was atop Harney Peak in the Black Hills. While still very young, he too became ahealer and his continued a lifelong quest to better know and serve the Great Spirit.
Soon, he noticed Christianity. In 1885, he signed a native petition urging the Pope todeclare Kateri Tekakwitha a saint in heaven. During the next three years, he traveled to Europewith Wild West shows and saw Christianity in action. He returned home to the South DakotaPine Ridge Indian Reservation, and while participating in the Ghost Dance, he had visions ofJesus and was wounded in the 1890 Wounded Knee massacre. In 1904, while praying for aboy's healing, he met a Jesuit who invited him to study Christianity. He did so, and wasbaptized Nicholas William during the "Moon of Popping Trees" on December 6th , the Feast of St.Nicholas. Thereafter, he followed St. Nick as his Christian model of charity and generosity,which resonated with Lakota values and his role as a healer.
Believing that the Great Spirit led him to greater service through Jesus, he became anauthentic Christian who seamlessly intertwined and followed Lakota and Catholic teachings withpeace, love, and harmony for all creation. He regularly prayed with his rosary and pipe andparticipated in mass and Lakota ceremonies. In 1907, the Jesuits appointed him a catechist(teacher of Christian faith) because of his enthusiasm and excellent memory for learningScripture and church teachings in Lakota. Like St. Paul, he traveled widely, preached and toldstories, and wrote pastoral letters with Bible verses on good Christian living, which Lakotanewspapers distributed. Oftentimes, he taught the faith by narrating the "Two Roads" picturecatechism, which featured colorful graphics of the "Good Red Road of Jesus" and the "Black Roadof Difficulties." From 1927 to 1946, he used this background to narrate demonstrations ontraditional Lakota life and ceremonies for Black Hills tourists.
John G. Neihardt and Joseph Epes Brown provided glimpses of his life and advocacy inBiack Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux and The Sacred Pipe:Black Elk's Account of the Sacred Rites of the Oglala Sioux. However, the full life story Black Elkenvisioned did not materialize until after his daughter Lucy Looks Twice requested Michael F.Steltenkamp to do so, which culminated in Black Elk: Holy Man of the Oglala and Nicholas BlackElk: Medicine Man, Missionary, Mystic.
Just before he passed on August 17,1950, Black Elk predicted that God, in his mercy,would show a sign in the sky. Although out-of-season, aurora borealis danced withunprecedented brilliance in the night sky, both overhead at his wake at St. Agnes Church andaround the world.
More Information
A Retreat with Black Elk: Living in the Sacred Hoop by Marie Therese Archambault, Cincinnati, Ohio:Franciscan Media, 1998.
Black Elk: Holy Man of the Oglala by Michael F. Steltenkamp, University of Oklahoma Press, 1994; his"Catholic" years, 1904-1950, first alerted today's readers about his life as a catechist.
Biack Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux, The Premier Edition, by NicholasW. Black Elk; edited by John G. Nelhardt and Raymond J. DeMallie, Albany, New York: SUNY Press,2008.
Catholic Ladder Pictorial Catechisms, Marquette University e-Archives:http://www.marquette.edu(library(archives(earchives atoz.shtml; 1. Click on "In the Spotlight"; 2.Select issue, "Jan. 2009-Catholic Ladders Pictorial Catechisms."
Nicholas Black Elk: Medicine Man, Missionary, Mystic by Michael F. Steltenkamp, University of OklahomaPress, 2009; the principal source for this essay with Black Elk family interviews and perspective.
Pictures of Nicholas Black Elk, Marquette University e-Archives:http://www.marquette.edu(library(archives(earchivesatoz.shtml;1.Click on any collection; 2.Click "Advanced Search"; 3. Enter keywords "Black Elk"; 4. Under "Searching collections," add"Bureau of Catholic Indian Missions," Holy Rosary Mission - Red Cloud Indian School," and "In theSpotlight"; and 5. Click "Search."
Mark G. Thiel, Archivist, Marquette University, 11(2015 rev.
RAYNOR MEMORIAL LIBRARIES
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UNIVERSITY
"Wichayunini Wahokul)wichakhiya," A Letter by Black Elk in lapi OayeBureau ofCatholic Indian Missions Records, Series 14-1 Collected Publications
A letter to the Dakota-Lakota people published in lapi Oaye, Presbyterian Mission, Yankton Indian Reservation, Greenwood,Dakota Territory, Vol. 14, no. 2 (February 1885): I; published online by the Minnesota Digital Library:hltp:!/rcflccl ions.mndi!.!ital.omicdnlircf"i'collection/p 16022coI12/id/13467.
lapi Oaye (lyapi O'aye): !tho iyapi waDzi onah'ut] chiyit] kta wachit], cha he'ut] wowapi chiC'u welo. Takuwat]zi awachamit] yut]khat] he 'ut] hephe yelo. Hekta makl;a akat] wo'ophe ki Ie ichage cit] hehat]Wakhat]that]ka oyate ki taku wat]zi iwahowichaye k'ut] he weksuya. Yut]khat] makha ki nahuDhut]zahat],YUDkhat] he Wak:l;at]that]ka oyate makha akaD uQ pi ki wichayunini wahokut]wichakhiya sececha wala. Nakut]wicahpi wat]zigzi thokeca wat]'ut]yat]kapi ,yut]khaD he nakut] waDzi wala. Nakut] thate wat]zigzi thehikawat]'ut]yat]ka pi yut]khat] he nakut] wat]zi wala. Hehat]l nakut] makha ki bleblecahat] chat]khe lehat]l maya ota,yut]khat] he wat]zi wala. Hehat]l wichasa ki ota oyate thokeca iyapi. He nakut] wat]zi wala. Hehat]l nakut]hehat] wit]yat] ki tuweni zaniya chit]cathut] sni, yunkhat] he nakut] wat]zi wala. Yut]khat] he'ut] mitakuyepiwowapi ki Ie tona walakapi ki nitakuyepi tona wo'ophe awachit] sni ki hena Wakhat]that]ka wichasawichayunini wahokut]wichakhiya sececha, iyechel nitakuyepi ki wo'ophe ki lila ecut] wichkhiya pi iyechecawala. Wana makl;a akat] wicho'ichage ki khiyela sececha wala, cha he'ut] hephelo.
Black Elk, He Ie iyaksapa.
Word Carrier: Please allow me to share a word with you, that is why I write this to you. There is somethingthat I am thinking about, that is why I say this. Way back when this teaching (law) was growing, God told thepeople about something that I remember. This is when the earth shook and God taught the people on earth bydisturbing (their lives). [ believe this to be so. Also we saw a star here and there differently. I saw this asanother one. We also have seen a strong wind and experienced it in a terrible way. I consider this as anotherone. Then the earth broke into pieces so there were a lot of cliffs that developed. J consider this another one.Then many people spoke different languages. I consider this another one. Then for a while women did nothave good pregnancies. I consider this another one. And that is why, my relatives, those of you who see thisbook (Bible) whose relatives do not abide by these laws God taught the people on earth by disturbing (theirlives). In the same manner, it is necessary to have the people follow the laws closely. Life on earth is veryclose now (the end) I believe, and that is why.
Black Elk, He Ie iyaksapa [He this he gives counsel on (preaches on)].
Translated by Deacon Ben Black Bear, Jr., SI. Francis, Rosebud Indian Reservation, South Dakota, October 2015; requested by theMarquette University Archives.
RA YNOR MEMORIAL LIBRARIES
litMARQUETTE
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A Letter by Black Elk
Bureau of Catholic Indian Missions Records Series J -1 Correspondence
Nicholas Black Elk (Oglala), Manderson, Pine Ridge Reservation, South Dakota, toReverend William H. Ketcham, Director, Bureau of Catholic Indian Missions,
Washington, D.C., January 12, 1912
Would like to notify you that I have live up to nineteen twelve and would like tonotify you about my condition. Last nineteen hundred & four [ became a catchist andduring that time & at the present date. I have had a number join our flock and I expect [have quite a number more in the future but I am in a critical condition at present.Therefore I gave you thanks in Christ and wish for you to remember me in your prayers. Iam now going to make my head way to Hot Springs for a treatment. I will be in HotSprings 18th of this month. Therefore I beg you to find me a little help and would like tohear of you too and if our Savior gives me help on my sickness an restore my health Iwill again look into our business among my Catholic Siouxs. I sincerely wish to hearfrom you soon. In the name of our Savior we praise you.
Yours in Christ,
Marquette University Raynor Memorial Libraries, Bureau of Catholic Indian Missions Records (Series 1-1General Correspondence, Box 78 Folder 13 I Reel 59 Frames 0370-0371)
•
RAYNOR MEMORIAL LIBRARIES
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A Pastoral Letter by Black Elk in Sinasapa Wocekine TaeyanpahaBureau of Catholic Indian Missions Records, Series 14- I Collected Publications
Letter written on the Pine Ridge Indian Reservation at Manderson, South Dakota, January 6, 1914, published in SinasapaWacekine Taeyanpaha on the Fort Totten Indian Reservation at St. Michael's Mission, Fort Totten, North Dakota, Vol. 18, no. 7(February 15, 1914): Verso of supplement without pagination.
This letter refers to the Titanic, the Olympic-class passenger liner that became infamous for her collision with an iceberg anddramatic sinking nearly two years prior on April 14, 1912. Black Elk was familiar with trans-Atlantic travel by steamship ITom histrips to/ ITom Europe in 1886 and 1889 (ages 23 and 26).
Translated ITom Lakota to English by Paul Manhart, SJ., 2002.
Announcer.We have a very fine church indeed: First of all we had a big Thanks, so that is what I shall say, this way:
Our church is very large and tall, inside a very large yellow lamp shines, and each day a bell is rung. Yes, myRelatives, it is where you go to and come from home. It is right to examine this house. Though it be dark, it isalright to see with this lamp. And though it be disagreeably hot, it is proper for you to listen for the bell. Sincethe Catholic Church alone is very large within, there our Lord's Word resides. There is light, this bell, or thepriest that show up, so it is appropriate for us to go there and listen to them.
Yes, my Relatives, you know about things of this sort, have seen them, heard of them. You have beeninstructed in South Dakota as Catholics to strive a bit for this world's honors. And God's honor you do not seemuch because this is something we will already know.
Men of the United States constructed a very large and fast boat. We made many millions of dollars, sothat in a few nights one crossed the ocean. So, great rich men were alone able to do such, and poor men wereable to get rich. It was because of great honors that they travelled. They said never would the boat sink.
Yes, those rich men believed it. They did not know what they would come up against. So, one day theystruck against something, so that the boat they made sank from blindness, a difficulty that came over them, andtheir fright was great. There were meantime two priests who were there. Many men in heaven would stop them.And a small boat was there and a tiny one. Yet they were blind and were stopped. Something went on to saythis: My God is near to me.
I am near to you. He is near to me. At your cross I now stand. My song is near to me. When that wassaid they went in. Yes, my Relatives, take a look. There was an accident due to a great honor. The trouble withthe world's honor is that the trouble is up above. In worldly honor we twitch. You pay your debts up abovewhen you are up against something. You do not see when you are struck by something large. You wanderabout, a ghost that will wander about and sinks. There is a grave sin here. Then you will say: "Lord, Lord!" Youwill say: "That is very troublesome, my Relatives." Desire to be close to our Savior. Desire to stay in our ship.So the Savior says: "For poor men and sinful men I have come." So he speaks to them. In your heart the Savioris born for you. He is such that he has great strength. So he said you will be given something truly the truth.And when God helps you, he wants it to amount to something. Desire to see. That is what should be. So, myRelatives, all about, this is what I announce. Give close attention to it.My friends, all by grace, I am your friend and shake your hand.Nick Black Elk Catechist
Source: Marquette University, Bureau of Catholic Indian Missions Records (Series 14-1 General Publications, Sinasapa WocekineTaeyanpaha, Box 26 Folder 3, Microfilm reel 19)
jl'EBHUARY 1fl. 1914.
~ Iwe w~cin ~~PE'lo. He abl~zapi.v 10ras.1n wicala9i.. ~~K:l . iou.lit-salJ :kOlaPl. Wtcabo era ."aOKatu a 100 km be slol)·a.pl SOl ILIa neon
n yuna onskanpi os. onta.ne pi I loKi.\. wanna a.opetu "an el tairu
!.I Kio e Oliini sci kin beon t yao Ikust.' .... a on HiD akipapi. heceJ wan ~ SOl .p·do, Kolapi. be }-oh -0 un- ta qon he caga wan iboto na woo .
a Iyur.a.pi Kin olDnlciye.. i.ruyal gooKe neee! wanna woterilie OD:,l oklhi loU selo, He u esa wao- 'iyaKievi, 0& Il1a wonihlc(ye 130
:I "t.a oe kon.. an rtauoLray_ve1o. cwoK.i...... wann\/> Olahet&"u Iya}'api
e ;relo; to..-:alle tuwe. qel J~cel l'}'api; ·-.Mita.-W,..,a'n-
'1' wowicaia Ion ned::! CJE: YU:310ya ita wicandll en, ~ikiyela. \,"hon;'
lunpi Wit' e )'+.:10, Ho IwnU ~ble·I.\:Ijcahdf~ on, ~itll..c·,an:5usbecu.- zl1!-lIye lena ej wiyuri:Cal,PI Ol,llo'! klO er. ina.wajin, :\{ita·dowan kin
e! '.:lye nitawap: d uoyelisll- i ne lOkahau on.... HE.')'Clpl win
!Jli. wacin. !elloDJ);~n manel iyayapi. Ho mi·
i l ALF1~ED BO~l:::;H1RT, l\taKuyePI, he "o':-i.<lyakapo. \E.' wo-) I _. witan t.B.n~:l on lect!i ""akmapi.
.1 ~L.),Sf)F.HSON. s. D. Le wOtCl'iKC kin IDU·KII. W01ll'ltnnII Juu. Ii 19H. lkin ne iwanKab oteriia· uu hecel,
IEla09ah~. f llIai.o:a WOWllonn OE'~ n,lka.pl. na I" flpIWl1;C&n '4.lnJI Irolan, W3.ellatllYll .l'ald"JlIJl.lpl 1.11.:11 1.:11' i
wa:ite l'~ unyuhapi: Ill:: lOKaoeya se}-a on idn wanla"api sui toilanll
• ;rl:.q,1. 0 iic(.'cl rnita.iru",yepl. .0ina he'rrri1ertl\e inii~kD:vepL~e· ~.,; in)'a SoUpl nit yaKuol caur.a t191: (.."el WaniKlra uokitaW3pi iki,ela,'Iiain ne a.yatonwanoi I\la i.vecec&, on wadnoo. he 'Kala unkhawaoi
Iual\uuoi,YOb:pBZe ~sas peloijanjao' 'ekta Ylln ke wacin 00. Hecel W~'. ')'e kin he aya,1'owaDl,Ji kta. Iyece- I nikira lec(.'1 eyn,ee: "WicaStl. l('a,,: I
• . ,. ••. •• • t'1 ca. nllK~n .ii:w:.e OIYOKlSlce ,eS1U l"'panica oa wir:asa wa~ta~i.pi .°0
1'
. TJarla Iiln ne 3.D.3.ragoptaUpl Il"t.Io wani cc." Hecel oWlca~lya..c,
!iyececa. loem ~lOasapa Woce· necel nicuntepi kio el WUniKlyalIkiye he i::ioalli Iil\\ Lanka. ilUii.ilCl, nicilOnpi i,e ....Ow:lSakc 1.a.nka
IIn.ncan unliit.a4wapl U~ ()lye YII.O-; yuha helcena ton.k-u nicopi ku\ I.jk" nIL iyoyanpa kin he e nt\. rla-] ke)-e kin he ll.weca,\;:(\'nan wowica- I
!.a.. Kin he in'; wlcasaWa'l\an he ke aa Wak:.l.!lLantol, oniciy;;,pi idn
,!epl hecel LOKI)-:lt.dO ho L:iOlnPi: he 1Ia.....u ina nedn wansae K wa- ~1KID ctKiyu. Un}'l~~pl ~yece<:a. \la cia po. He laic;,) kta n('cin nl..>('!?I'
l SDl bean ta.Ku wa.n UDiilOlyapilNEWS FRO~I CHEYE~);ER,jl
,1J,ae ILin i,e lee. UOlted StateSl
RESERVATIOX. I,J wicas3 kin WllLa. wl:I.oji LaeKa. wa- t 7 churches here bave ate·
i'ste kagapi all. nakee lila luu, he cnists;:1 naVeD.·1' aay. : l
,IJila.mazas..a wOyllowa Lanka ota; Heary Grouse H.onni go ist.he'.
lion kagapi, O~OD banbe~.i (..onal.a Ca.techist. of St, Jose. 's Cherr:v (miniwanca opta oa.maal necel WI, Creeil:. Frana: Ac .toe-bear. at 1
IuSa wij1ca. tanka kin oeaa ecela •Leo's, al~oCnerr Creek dist.-ric\. :]
lei Y&.nii"aDi oicioipi oa wied&. wa- ~ Alex LeBeau or St, Jonn \he ~i' . , 'rpanlca kiD b~aa tuweni el ya.D· , Eva-nge1Js\. ea.r Promise, \;
.lln, o'Kibi soi, hecel he wowita.niJoseph H dboy, of St. Paul's,:ltanka on omanipi; be wata kin IWhite C$e. I,,It.ohanni mini lio kt.e sni keyapi. Sn. SbOlo·a.t, of S\. Luke's. :" - I. Ho becel wicd& wijica kin bena. Thunder Butte,
LETTERS TO THE EDITOR
THE LAKOTA TTh1ES Wednesday, Nove~'ber2,1933
•
The I-ettern of?Jack Elk
I have noted, with great interest, the various lettersregarding Lakota religion.culture and attitud", in ·theLakota Times since yourpaper has be<:n in circulation.r thought it would be nice tosh",e ",ith you and yourreaders the enclosed translation of a letter written in1948 by m'y great·gran~father.Nick Black Elk.I have copy-righted the t~an.slation and am allowing the
. Lakota Times to print it. 'Wlth the notation that it iscopy-righted. so'it would beaccessible to the Lak~tapeople and other people who·walk the good red road..
II is unfortunate th'at wehave becn f~rced, as Lakota
people, to get permissionfrom non-Indian individualsa."d institutions to use in·fOTiIlation about ourselves.In light of tbe many' personswho are.Postulating theori",.in . ;nany cases establishingcareers, and ea.ll~ng personalincomes on the viIi:ings of
Black Elk. it is appropri;ttethat information from theSOUT"" be available. .
Nick dictated the letter andmy grandfath'er, Ben, did thetranscribirig 'in Lakota. Myfather, Henry, kept the letter
-for thirtY years and gave it tome in 1978. The letter was",.nnen to.:;' 'Trappist Monkwho taught himself to writeL~kota', ind ~'1esponded
'WIth NIck.· NIck. came toregard him as a son andmimed him ,"Lakotalsnala:' ., The translation was io~eby me, a1thou'gh I am ~Ol an
ethnologist! anthro, or olherperson trained in the study ofcultures; I do read. wi:ite andspeak Lakota and believe thetranslation is accurate•.
There are many indi,iduals wh6 believe thatBiack Elk discarded allthings Lakota. except thelanguage, when he b=e aCatholic. I think the lettershows that Nick Black Elkwas a man who kn~w prayerand could rise abo"e thedogma of both Lakota andChristian philosophy andtheology, finding the realtruths. My father told me hisgrandfather once said "whenyou throw aside all of the'household' (unessential)portions of religion, youwo!1ld know and understandthat there is a higher order of
. truth." The letler is possiblythe last wrilten by Black Elkbefore his death in 1950. '
I really appreciate theforum yoUr 'paper offer. toall of us. both 'in' the searchfor understanding and thesbaring of information. '
". .I' ~. ··;..."r •.Thank you.., . _..: ' .
. ......... ,. ~ .lsi Charlotte A. Blaclc ElkManderson, ~. D.
.c~ ..'LJ~ H~.l JU 'V ltJU ,!I.:H3:~\:i.'\. ~I~
Manderson,Soutb Dakota'March 4,.1948
':, .Where the ?foly Fllbtr si·u. (1)
My hoiy son:plty th,e L&~~la oC lb.il flnt lett; I am wrltint.
"
they could walk with their' ,enentiotlJon the "crod roac1.
And ao bect.lat' Wakan TankA maderv~neDe)' belicve lh~ thlt"...J) ire s:.&Oed.That which you call "wonhip "docc" • (9)we don't do that, ' .however what w.k.arl Ts.nh aluIe, lhatu J&CT~.
and to, we5~ to 'What W&h.n.Tanka ma.de in ~e:2DOD)'.
N.I 5¢('1t • we lakota now have a bard life:and I saw ho;" people U...ed lona .,0And 10 I'know theylivod well Ion) 8.10 .Indeed, Wakan Tanka pve: this whok world to.the Ikec Wioi8.
and lO the people: of t..he four relAtions (10) .
It b 50 they ~uld send a voicC
that be pow:: it to thc:~.
Ho - with these cucmoniel
They believed evCT)'lhi.aJ WrhJl Tank. made ...... 1&.<".1a.nd with these lhin.i1, tbey ",,11k in.& d.a.ncina mU\DCIThe Ikce Wizu,a know tha1and they ....alk In the J.UDe m&nDa'.
EV~ 1.5 ia.cred - s.aaed ~~hereIt bdonas to WU&D Tanh beausc he touches ItWhat he toudles, they pClly tonw is W,kan Te.t1l:.,
. '.,<;
- ,
I'have received ;'o~1~lIer and have It ben:.Your Hoi)' Father knowl me.Now I too call him ..the Orelll Holy Father"bec.l'JX thaI is a sacred rel.ttJonsbip, (2) -Ind~. be is the on~ who is fUlrnpd v.rilh icon chaiJU, (3)beawe be Is !hi\;ecpcr of WrhJl Tanh', tbOUibu and 11.... 'he iJ the otherI~ rtower·. (4). I. '"
Tb.o.t h why I keep him 1Jl my beart,
Now my beart J.i iettina a.ad. but my he:a.rt will n~er turn ba.d..Ever~tWsb.n Tanh iBVt li,.ht to my bean, ($)If stands l.D tiibl without end.And now from yOW" Own lhouzhtl,a nOW~t wi1J grow fn my heart.'Yes - that b bo-w it b. .
My people DOW 'wd in sufferlnsbutlhc peoplt are JTOwinl: ap.iD •
th~ llri1J stut te live' ap.in\hall believe. . '.
The =.>on :hi< willlu;lpcn isthere is.i po'""ina ~ememberlDJ of t.ht u=!"ed pipe•.lim LUcu alone, thal it what I LID ns.med, ~. .and luoa, all oft."lem. the h!dtt"l ruffm!1l of meaSimd Slton: facing Wt.b.nT~.that iJ why you defend them .'That I knoW,
'.
",
'- ','
And .50 you, rem~betinathe: wishes ofOl11 people-defend them, .
~~ oflha.t we·uk Wuan Twa. for helpand wr ui:"Him (0 hold w witb phy in His beartin order that the people ..ill live a.pinADd that whatever we do will be rl,.bt.That is what I Wi.Ct, . .
You have !:leJp for w fcom Wab..n Tubthat wlU be nih!That u wbat I .....nt. .
That'a how they pray with the sacred pipeand the)' UK It to send a voice.EvOl)'lhIni thi' has been mid<.cve:yth1Jli llat nyaand the two JOUed&and tbe fow1euc:dJ~d evaythlig that moves oD'the earth.All these 4ft put m'to the Wnd pipeud tolletber,..;th these 'they uud a voice. . " I, I
, beCawi thq too are pea'ple: - ./ . ..
and [h'C)' want to Uw. . ._. _.. .. ... ...~_ .. :... :~
Now that is e.!Il"'c t.t1i::in.1 I am JO!nz'to do,but fint I want Wda.n Ta.nka fa help for youYes· thal is wh.tt I wa.nt,With Cl)' heart s.nd nJ}' children', heutJ tOiethcrVo'ith our beam - W~ iliUe your ba..nd.Ml)' WU.il1 Tank.. a::i\"e you whucver help ),ou need.
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Now I ll!Il wrltbl! book: Ilbout the Ikcc Wicua (6)So DOW you Tfill J« m)' heart and my miDd,YDU ",ill i¢C L'lew fully.That is how it b: '.
Yes ~ DOW in tb.!e:' houseu.a )'oUna ma.D
he Is allcd Ca.cupo Yoha Ma.ni \I)J suyed with him three- llloolhs. I . ',',
My acnll~heriana DOW we;are rtayins i.ith him.1~CIlt ~th him ~o a f-eut ~ ~ .. ~.
Ii • -. ~ ". . '. Wedon·tsind"voi~b)'DUn.ehU.~-.~.. ' ~we lI"Itpny ." .l '"" ._and \\."r u-nd~ \"Oi;~mi~Yo~: ('! all tliinp made bdoDl to WabnTanh .
-.nd iOJether with them we 'are wandD,.Canupe; YchaMa.n1buaonebomenO"llr if, :.;-:~ • .t-it has be:::n DOC' month. '. . .:: ."~. .f.' ;.- .'.. . -. NCtW •my'JOD -I am ,ol.n.J to Jl7 tb4:
,- He ."tlaJ uthe lInQ'Jfis~~~1<-:- ?,-;.,:, ;. .:;.. ,~". '( The .....ythat I am and bow I am,~ " '. ~£'~l "_' •••• : \ ~. .• Canupa"YuhaManlmowswdl.
rho ' . ... c:. " I 1am here with my JOn who ls named Ben.vc three chlldttn. !wo sons And ODC dl.n.thte:r. On thia day we art littin, w Jid:ly. '; .
The men have Mvea and tho woman hal abwband.My f'IOt born,.o~ h.u six th1.Idrtn, two JC!IlI and four dau,hten. : . my oWn bro~e his lq and we QUl'l JO anywbae,My dau,hlet h.., rout children, thr,eeallu:.bten and ont $On. 10 here we lit. '. . "'c _, •
Wb'ateYj:t Wakan Tanka wishes for w:. . My YO~elt so~ bu four childr~, two ~u.ahttrs and lWO JOru. "that•• bow wt live; :. "
and I want lbem to 1Jvc wclI on th1.s ~~~_RaTic:mbcr them iiI'joOOr pnycn.,' ..,~, ='_"'.,andw~ yO\! uy mas. . !.> r'~, ...i;,....wewanryoutoremcmbcrw, . ; ':to
-, _-·~'f:[·:;;;...~L"~··'f.,,t,:::l~:'·· :~:'Now I bdIev~ 1Jl the blockrohcs cal~" ;~ >_
, llJld It 1s:W y<&n now thal r h>.ve bcCii.~Jt,t- Aod'i, aJOllJ WfUi"~y ChIldren, am catholJc..
,Ho - and 10.1.11 that tho Ik..WJ<u. from10", .,;,hue mown Wa.b.n Tl.nu'. tbouibllllDd b.JJ ru1c:a••They~wUiaTIlAka'j ..m On thh eart.ll.. ,~i.~~!. 1
Wh.t It aODe In theba..'t:UJ •. tlu.l too • ~'thc .&ine 'Niy_
