~Inipi, or The "Sweat" Ceremony~

"Before a Lakota undertakes anything of importance," explained George Sword to Dr. James Walker through an interpreter in 1896, he should strengthen his life by Inipi (taking a vapor bath). This may be done to refresh one, or as a medicine to cure the sick, or as a part of any ceremony. It must always be done in an Ini ti (sweat lodge), which must be made of slender saplings thrust into the ground in a circle so that their tops can be bent and fastened together so as to form a dome, which must be covered so the smoke can not pass through the covering. The door must be large enough for a man to creep through and so that it can be closed tightly. The vapor is made by pouring water or other things on hot stones inside the lodge. To take the bath one must go inside the lodge and when it is closed tightly he must make the vapor. He must be naked and while pouring the water he must sing or pray. When he has made the vapor, he should come out and wash himself with cold water.... Nothing should be permitted in an Ini ti but that which is necessary for the ceremony.... Wakan Tanka is pleased by Inipi, for it strengthens the life and purifies the body (in Walker 1991: 78-79).

The Inipi, or vapor purification ceremony, like smoking the pipe, is fundamental to Lakota ritual. The purpose and meaning of the Inipi is to purify one's spirit, or ni, through the spirit of the vapor. Though Inipi is commonly called "sweating" by English speakers, the ceremony has little to do with actually sweating. George Sword once wrote to Walker in Lakota and explained it this way:

The white people call it a sweat lodge. The Lakotas do not understand it so. The Lakota think of it as a lodge to make the body strong and pure. They call it initi. This means a tipi to do ini in. When a Lakota does the ini, he makes his ni strong and helps it to bring all out of the body that is hurtful to it. The ni of a Lakota is that which he breathes into hid body and it goes all through it and keeps him alive. When a Lakota says Inipi, he means he does the ini. The ni goes all through the body all the time. Sometimes it is weak and then hurtful things get into the body. When this happens, a Lakota should Inipi in an initi.

The spirit of the water mni, or mini] is good for the ni and it will make it strong. Anything hot will make the spirit of water free and it goes upward. It is like the ni which can be seen with the breath on a cold day. An initi is made close so that it will hold the spirit of water. Then one in it can breathe it into the body. It will then wash it and it comes out on the skin like te mini. Te mini is sweat. It is water on the body. A Lakota does not Inipi to make the water on the body. He does it to wash the inside of the body....

When a Lakota says ni, or ini or Inipi, or initi, he does not think about sweat. He thinks about making his ni strong so that it will purify him (quoted in Walker 1991: 100).

Inipi offers Lakotas a way to strengthen and heal as well as to purify one's body, mind and spirit. "Inipi," explains Sword, "makes clean everything inside the body... Inipi cause a man's ni to put out of his body all that makes him tired, or all that causes disease, or all that causes him to think wrong" (in Walker 1991: 83-84). As a purification ritual it is also an integral component of other rituals. In order to perform Hanbleyapi, Wiwanyang wacipi, or any of the other Lakota ceremonies, strength and purification must be sought through Inipi.

Lakotas believe that the wakan qualities of the water vapor have the power to cleanse one from the inside, to strengthen and to purity. This power does not, however, derive simply from the steam; it is achieved and activated through the symbolic architecture of the initi or ini kaga, the "purification lodge," and through symbolic meanings in the ritual action of Inipi. Arval Looking Horse describes the symbolic construction of the initi, and the ritual actions of the Inipi in this way:

The sweat lodge [ini kagapi, or "purification lodge"] is a world half on top of the earth, half under it. Probably it means day and night, I don't know. The center is the fireplace where the sacred rocks (inyan wakan) are placed. They build a fire some distance away to heat the rocks for the sweat lodge. When the fire is lit they use the smoke from burning sage to purify the path from the fire to the sweat lodge. This is the inyan canku, "road for the rocks." Once they start the fire, people should not cross this path. The first four heated rocks are placed in the sweat lodge fireplace in the pattern of the four directions. The next three represent up, down, and center. So the first seven rocks represent all seven directions. The other rocks represent different spirits and are placed in any order on top of the first seven....

The sweat lodge is very sacred. It is the mother's womb. They always say when they come out of the sweat lodge, it's like being born again or coming out of the mother's womb (in DeMallie 1987: 71-72).

Like the pipe ceremony, Inipi reinforces relationships between the people and the wakan beings. The placement of the first four stones in the center of the lodge signifies relationship to the Four Winds who themselves represent the powers of the four directions and passage of the seasonal cycle. The placement of the next three rocks reiterates and reactivates kinship relationships with Grandfather Sky,Taku Skanskan (up), Grandmother Earth, Maka (ground), and Wakan Tanka (center). The descriptions of the symbolic architecture of the purification lodge and its ritual actions given by Black Elk to Joseph Epes Brown illustrate further:

The sweat lodge is made from twelve or sixteen young willows.... The willows which make the frame of the sweat lodge are set up in such a way that they mark the four quarters of the universe; thus, the whole lodge is the universe in an image, and the two-legged, four-legged, and winged peoples, and all things of the world are contained within it, for all these peoples and things too must be purified before they can send a voice to Wakan-Tanka.

The rocks which we use represent Grandmother Earth, from whom all fruits come, and they also represent the indestructible and everlasting nature of Wakan-Tanka. The fire which is used to heat the rocks represents the great power of Wakan-Tanka which gives life to all things; it is as a ray from the sun, for the sun is also Wakan-Tanka in a certain aspect.

The round fireplace at the center of the sweat lodge is the center of the universe, in which dwells Wakan-Tanka, with his power which is the fire. All these things are wakan to us and must be understood deeply if we really wish to purify ourselves, for the power of a thing or an act is in the meaning and the understanding (in Brown 1953: 31-32).

In addition to the meanings given to Inipi through the symbolic construction of the purification lodge itself, the pipe ceremony may also be performed to further emphasize these relationships to space, time and the Wankanpi. Black Elk illustrates as relates:

He who leads the purification rite, now enters the lodge alone and with his pipe. He passes around sun-wise and sits at the west and makes an altar of the central hole by placing pinches of tobacco at its four corners. A glowing coal is passed into the lodge and is placed at the center. The leader then burns sweet grass and rubs the smoke all over his body, feet, head, hands, and the pipe too is purified over the smoke; everything is made sacred, and if there is anything in the lodge that is not good it is driven away by the Power of the smoke.

The leader should now offer a pinch of tobacco to the winged Power of the place where the sun goes down, from which the purifying waters come; this Power is invoked and is asked to help in the rite. After this the sacred tobacco is offered to the Powers of the north, whence come the purifying winds; to the east, the place where the sun comes up, and from whence comes wisdom; to the south which is the source and end of all life; above to the heavens, and finally to Mother Earth. As the aid of each Power is invoked and as each pinch of tobacco is placed in the pipe, all those outside the lodge cry "How!" for they are glad and satisfied that this sacred thing has been done....

The person at the west now offers the pipe to heaven, earth, and the four directions, and then he lights it, and after a few puffs (rubbing the smoke all over his body) he hands the pipe to the one at his left, saying : "Ho Ate," or "Ho Tunkashila," according to their relationship..., and in this manner the pipe is passed sun-wise around the circle. When the pipe comes back to the man at the west, he purifies it, lest some impure person may have touched it, and carefully empties the ashes, placing them at the edge of the sacred altar. This first use of the pipe within the lodge reminds us of the holy White Buffalo Cow Woman, who long ago entered our lodge in a sacred manner, and then left (in Brown 1953: 34-36).

~Hanblecheyapi, "Crying for a Vision"~

The techniques of communication and purification present in the pipe and Inipi ceremonies offer Lakotas a powerful way of orienting themselves to the world around them. The pipe serves to recognize and activate kinship relationships with the various wakan beings people the world around them. Inipi serves to strengthen and purify one in those relationships. Both serve to orient the practitioner to symbolic notions of space, time and proper relationships. Both also serve as the foundations of Hanbleyapi, more commonly referred to by English speakers as "the vision quest."

George Sword, Thomas Tyon and others instructed James Walker that:

Hanblecheyapi is very old. It is very wakan. It should be undertaken before attempting to do anything of great importance. One should always perform the ceremony of the sweat bath before seeking a vision. To seek a vision is done in different ways. For most of the things one goes alone on a hill after doing certain things according to the customs, and there awaits the vision. If a vision is sought for things that are of great importance, he should seek the advice of a shaman who is wise on these matters, and do as he directs (in Walker 1991: 105).

Sense there has never been an orthodox or codified doctrine of belief among Lakotas, vision is one of the principle means through which Lakotas gain knowledge of the universe and themselves. It is believed to be one of the oldest ceremonies of the people, sense even before Wohpe gave them their sacred pipe. Traditionally both men and women, boys and girls have sought visions (hanbleceya, "to go cry for a vision"). Visionary wisdom might be sought if one's relative was ill, if one wished for success in something, if one must prepare one self for something important, or if one wished very earnestly for something. Girls might seek a vision during the isolation phase of their tatanka lowanpi, or "Buffalo Ceremony," while the Hanblecheyapi might function as a boy's puberty ceremony in which he might seek a vision of his place and power in the universe.

While both men and women might hanbleceya, or "go cry for a vision," there is very little written on women's practice of seeking a vision. Almost all of the literature is given to the men's practice of Hanblecheyapi.

If a pubescent boy or man felt the need to hanbleceya, he would first seek the guidance of a respected wicasa wakan, or "holy man," whom he knew to be knowledgeable in these things. He would bring a pipe with tobacco and cansasa and offer it to the wicasa wakan and tell him of his desire for a vision. They would then smoke the pipe and Inipi together, and the wicasa wakan would give him instructions on what and how to prepare for this. He might, for instance, be instructed to build an initi, or purification lodge. He would also be instructed on any medicines he should gather, such as sage and sweetgrass, or any implement he should construct, such as a pipe or tobacco and cansasa.

When the lamenter had prepared everything necessary, he would return to the wicasa wakan and they would again smoke the pipe and Inipi together. During this time the lamenter would be instructed in the details and protocol of crying for a vision. For instance, he would be instructed to find an isolated place where he will not be disturbed. He should then clear the space of every living thing within a diameter at least as wide as he is tall. He might also be instructed to post poles from which to hang spirit banners in the west, north, east and south quarters of this space. He would be instructed not to talk to anyone except the Wakanpi and not to leave his space until the ceremony was over. They might also prepare a pipe for the lamenter to take with him. Black Elk provides a description of this rite:

The holy man holds the pipe over the smoke, pointing the stem first to the west, and then to the north, the east, the south, and to heaven, then he touches the earth with his foot. He purifies all the sacred equipment: the buffalo robe and all the offering sticks; and then he makes little bags of tobacco which he ties on the ends of the offering sticks. The old holy man, now seated at the west, takes the tobacco cutting board and begins to chop and mix the kinnikinnik [tobacco and cansasa blend]. He first judges carefully the size of the pipe, for he must make just enough to fill the pipe bowl and no more. Each time that he shaves off a little piece of the tobacco, he offers it to one of the quarters of the world, taking great care that no piece jumps off the board, for this would make the Thunder-beings very angry. When the mixing has been finished, the old man takes up the pipe with his left hand, and holding up a pinch of the kinnikinnik with his right hand, he prays [facing west]....

The holy man places this tobacco in the pipe, and then he holds up another pinch towards the place in the north where Waziah the Giant lives....The Power of this direction is placed in the pipe, and a third pinch of tobacco is held toward the east....In the same manner the Power of the east is placed in the pipe; and now a pinch of tobacco is held towards the south, the place towards which we always face....In this manner all the Powers of the four directions have been placed within the bowl of the pipe, and now a pinch of the sacred tobacco is held up towards the heavens, and this is for Wanbli Galeshka, the Spotted Eagle, who is higher than all other created beings, and who represents Wakan Tanka....With [a] prayer the Spotted Eagle is placed in the bowl of the pipe, and now a pinch of the tobacco is held towards the Earth, and the old man continues to pray....Thus the Earth, which is now in the tobacco, is placed in the pipe, and in this manner all the six Powers of the universe have here become one. But in order to make sure that all the peoples of the world are included in the pipe, the holy man offers small grains of tobacco for each of the... winged peoples....The pipe is then sealed with tallow, for the "lamenter" will take it with him when he goes to the top of the mountain, and there he will offer it to Wakan -Tanka; but it will not be smoked until he finishes the "lamenting" and returns to the holy man (in Brown 1953: 49-52).

After all of these things are prepared, the lamenter would go away to cry for a vision. He would prepare the space as he was instructed and would prepare himself to cry to the Wakanpi for a vision. George Sword explains the process like this:

If one goes to a hill in this manner, he should remain there until he receives a vision or until he is nearly perished....He should put a banner, first at the west side of the place he has prepared; then one at the north side; then one at the east side; then one at the south side. He should have a pipe and plenty of cansasa and tobacco mixed. He should then light his pipe and point the mouth piece first toward the west and then toward the north and then toward the east and then toward the south. Then he should point it toward the sky and then toward the earth and then toward the sun. He should have some sweetgrass and very often he should burn some of this and some sage. If he does these things in the right way, he will surely receive a vision (in Walker 1991: 85-86).

While the lamenter is crying for a vision, he must also sharpen his perceptions. The communication may come in many different forms. It may come in a dream, it may come as an animal, insect or plant. It might only be heard and not seen. One's senses must be sharp to recognize the vision when it comes. Thomas Tyon relates this experience in Lakota (translated by Raymond J. DeMallie and Elaine A. Jahner):

So now the vision quester, wearing only a furred robe around his shoulders and with a pipe and kinnikinic, carrying a filled pipe and wearing the robe, he stands ready, they say....Now the vision quester wraps his robe around himself with the fur side out, and until the sun rises, he stands looking east, pointing with the pipe that he holds, praying as hard as he can. All night long he stands in this way, it is said. At last the dawn seems to be visible and so he stands, rejoicing greatly, it is said. And then possibly, he becomes very drowsy, so very slowly he lies down flat, they say. And with his arms very properly uplifted in prayer, now as he lies there, he hears something stamp the ground behind him, coming towards him, creeping up stealthily, little by little. He is very excited. So perhaps, all of a sudden, he thinks to raise up his head as it goes by, they say. And he looks at the thing that comes stamping the earth. And then it is very little even though he heard the sound of its breath, it is said. It was only a grasshopper walking although it came stamping the ground, they say (Walker 1991: 151-52).

After all of this, one still might not receive a vision. If one does, however, the lamenter returns to the wicasa wakan to relate it to him. Often visions come in mysterious ways or in hanbloglaka, the language of the spirits. For these reasons the vision must be related to the wicasa wakan for its meaning to be understood for the lamenter and for the people.