Akicita of the Thunder: Horses in Black Elk's Vision

Abstract

The process of spiritual transformation may be the most compelling theme of Black Elk Speaks, just as it is the supreme experience of Lakol wicho'an (Lakota ways) in ceremonies, dances, songs, and oral narratives. Some illuminating interpretations of the holy man's visionary experience and ceremonial description have been contributed by Castro, Lincoln, and Sayre. But for the most part these critics approach the book as if it were primarily an English language literary work by John Neihardt. A deeper understanding of the hanbloglaka (vision talk) of Hehaka Sapa (Black Elk) is made possible through the study of specific Lakota symbols in such richly detailed sources as Deloria, Densmore, and Walker. These works can provide an implicit comparative context. And in The Sixth Grandfather, his edition of the original manuscript upon which Black Elk's autobiography was based, Raymond J. DeMallie reveals an explicit misunderstanding between Black Elk and Neihardt: conceived of the project as writing Black Elk's life story, whereas Black Elk conceived of it as making a record of the Lakota religion.1 If the message of Black Elk's vision is to be received with sincere respect, readers must remember that Black Elk is not the author of his visions. The woksape (wisdom) which Black Elk is larger than any one person's wookahnige (understanding) and was sent through Black Elk by the spirits. DeMallie's extensive editing pinpoints Neihardt's alterations of Black Elk's report. Although the revelation speaks to all humanity, it was given to a specifically Lakota consciousness and its symbolic associations can only flourish when rooted in the matrix of Lakota culture. Neihardt faithfully recorded much of Black Elk's narration, but he also made some obscuring deletions and additions because he did not understand the fundamental meaning of certain parts of his material. He may not have felt it necessary to learn more about Lakota culture than he got directly from Black Elk and he trusted his mystical rapport with the wicasa wakan (holy man) to provide as much truth as was spiritually valid.2 He was quite explicit about his intent to use what he had